| | | رياض الصالحين (09) righteous's meadows |  |
| | | كاتب الموضوع | رسالة |
|---|
أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49101
العمر : 72
| | موضوع: رياض الصالحين (09) righteous's meadows الثلاثاء 30 أغسطس 2011, 7:40 am | |
| Book Eight The Book of Virtues
كتاب الفضائل
180 - باب فضل قراءة القرآن
The Excellence of Reciting the Qur'an
181 - باب الأمر بتعهد القرآن التحذير من تعريضه للنسيان Warning against forgetting the Qur'an
182 - باب استحباب تحسين الصوت بالقرآن وطلب القراءة من حسن الصوت والاستماع لها The Merit of Recitation of the Noble Qur'an in a Pleasant Voice
183 - باب الحث على سور وآيات مخصوصة Inducement towards the Recitation of some Special verses and Surah of the Noble Qur'an
184 - باب استحباب الاجتماع على القراءة Desirability of Assembling for the Recitation of the Noble Qur'an
185 - باب فضل الوضوء
The Merits of Ablutions (Wudu')
186 - باب فضل الأذان
The Excellence of Adhan
187 - باب فضل الصلوات
The Excellence of As-Salat (The Prayer)
188 - باب فضل صلاة الصبح والعصر
Excellence of the Morning (Fajr) and 'Asr Prayers
189 - باب فضل المشي إلى المساجد
The Excellence of Proceeding towards the Mosque Walking
190 - باب فضل انتظار الصلاة
The Excellence of waiting for As-Salat (The Prayer)
191 - باب فضل صلاة الجماعة
The Excellence of Performing Salat (Prayers) in Congregation
192 - باب الحث على حضور الجماعة في الصبح والعشاء Urging to Observe 'Isha' and Fajr Prayers in Congregation
193 - باب الأمر بالمحافظة على الصلوات المكتوبات والنهي الأكيد والوعيد الشديد في تركهن Strict Orders for Observance of Obligatory Salat
194 - باب فضل الصف الأول والأمر بإتمام الصفوف الأول وتسويتها والتراص فيها
The Excellence of Standing in the First Row (In Salat)
195 - باب فضل السنن الراتبة مع الفرائض وبيان أقلها وأكملها وما بينهما
The Excellence of Optional Prayers (Sunnah Mu'akkadah) along with the Obligatory Prayers
196 - باب تأكيد ركعتي سنة الصبح
Emphasis on Performing two Rak'ah Sunnah before Dawn (Fajr) Prayer
197 - باب تخفيف ركعتي الفجر وبيان ما يقرأ فيهما وبيان وقتهما Briefness to be Adopted in Performing the two Rak'ah Sunnah before Fajr Prayer, their time and the Surah to recite in them
198 - باب استحباب الاضطجاع بعد ركعتي الفجر على جنبه الأيمن والحث عليه سواء كان تهجد بالليل أم لا Desirability of Lying down on one's right side after the Sunnah of Fajr Prayer
199 - باب سنة الظهر
Sunnah of Zuhr Prayer
200 - باب سنة العصر
Sunnah of the 'Asr Prayer
201 - باب سنة المغرب بعدها وقبلها
Sunnah of the Maghrib Prayer
202 - باب سنة العشاء بعدها وقبلها
Sunnah of the 'Isha' Prayer
203 - باب سنة الجمعة
Sunnah of Friday Prayer
204 - باب استحباب جعل النوافل في البيت سواء الراتبة وغيرها والأمر بالتحول للنافلة من موضع الفريضة أو الفصل بينهما بكلام
Desirability of offering Nawfil (Voluntary or Optional) Prayers at Home
205 - باب الحث على صلاة الوتر وبيان أنه سنة متأكدة وبيان وقته Witr Prayer, its Time and Ruling
207 - باب تجويز صلاة الضحى من ارتفاع الشمس إلى زوالها والأفضل أن تصلى عند اشتداد الحر وارتفاع الضحى
Time for the Duha (Forenoon Optional) Prayer
208 - باب الحث على صلاة تحية المسجد بركعتين وكراهة الجلوس قبل أن يصلي ركعتين في أي وقت دخل وسواء صلى ركعتين بنية التحية أو صلاة فريضة أو سنة راتبة أو غيرها Inducement to Perform Tahiyyat-ul-Masjid (Upon Entering the Mosque)
209 - باب استحباب ركعتين بعد الوضوء The Excellence of Performing two Rak'ah of Voluntary Prayer after Ablution
210 - باب فضل يوم الجمعة ووجوبها والاغتسال لها والتطيب والتبكير إليها والدعاء يوم الجمعة والصلاة على النبي صلى الله عليه و سلم وفيه بيان ساعة الإجابة واستحباب إكثار ذكر الله تعالى بعد الجمعة The Excellence of Friday Prayer
211 - باب استحباب سجود الشكر عند حصول نعمة ظاهرة أو اندفاع بلية ظاهرة
The Desirability of Prostrating out of Gratitude
212 - باب فضل قيام الليل
Excellence of Standing in Prayer at Night
213 - باب استحباب قيام رمضان وهو التراويح
The Excellence of Optional (Tawawih) Prayer during Ramadan
214 - باب فضل قيام ليلة القدر وبيان أرجى لياليها
The Superiority of Lailat-ul-Qadr (the Night of Decree)
215 - باب فضل السواك وخصال الفطرة
The Excellence of using Miswak (Tooth-Stick)
216 - باب تأكيد وجوب الزكاة وبيان فضلها وما يتعلق بها The Excellence and Obligation of the Payment of Zakat
217 - باب وجوب صوم رمضان وبيان فضل الصيام وما يتعلق به
Chapter 217 The Excellence of Observing Saum (Fasts) during Ramadan
218 - باب الجود وفعل المعروف والإكثار من الخير في شهر رمضان والزيادة من ذلك في العشر الأواخر منه
The Excellence of Spending out Charity during Ramadan
219 - باب النهي عن تقدم رمضان بصوم بعد نصف شعبان إلا لمن وصله بما قبله أو وافق عادة له بأن كان عادته صوم يوم الإثنين والخميس فوافقه
The Prohibition of Observing Saum (Fasting) after the Middle of Sha'ban
220 - باب ما يقال عند رؤية الهلال
Supplication at the Sight of the Crescent (At the outset of Every Lunar Month)
221 - باب فضل السحور وتأخيره ما لم يخش طلوع الفجر Merit of Suhur (Predawn meal in Ramadan) and the Excellence of Delaying having it till before Dawn
222 - باب فضل تعجيل الفطر وما يفطر عليه وما يقوله بعد إفطاره
The Superiority of Hastening to Break the Fast, and the supplication to say upon Breaking it
223 - باب أمر الصائم بحفظ لسانه وجوارحه عن المخالفات والمشاتمة ونحوها
Safeguarding As-Saum (The Fast)
224 - باب مسائل من الصوم
Matters relating to As-Saum (Fasting)
225 - باب فضل صوم المحرم وشعبان والأشهر الحرم
The Excellence of Observing Saum (Fasting) in the months of Muharram and Sha'ban and the Secred Months
226 - باب فضل الصوم وغيره في العشر الأول من ذي الحجة The Excellence of As-Saum (The Fast) during the first ten Days of Dhul-Hijjah
227 - باب فضل صوم يوم عرفة وعاشوراء وتاسوعاء
The Excellence of Observing Saum on the Day of 'Arafah, 'Ashura' and Tasu'a (i.e., 9th of Muharram)
228 - باب استحباب صوم ستة أيام من شوال
The Desirability of Fasting six Days in the Month of Shawwal
229 - باب استحباب صوم الإثنين والخميس
The Desirability of Observing Saum (Fasting) on Monday and Thursday
230 - باب استحباب صوم ثلاثة أيام من كل شهر
The Desirability of Observing Three Days of Fasting in Every Month
231 - باب فضل من فطر صائما وفضل الصائم الذي يؤكل عنده ودعاء الآكل للمأكول عنده
The Merit of Providing something to the Person Observing Saum (Fasting) for breaking the Fast
180 - باب فضل قراءة القرآن
The Excellence of Reciting the Qur'an
991 - عن أبي أمامة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ اقرؤوا القرآن فإنه يأتي يوم القيامة شفيعا لأصحابه ] رواه مسلم
991. Abu Umamah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Read the Qur'an, for it will come as an intercessor for its reciters on the Day of Resurrection.''
[Muslim].
Commentary: This Hadith tells the excellence of reciting the Qur'an and acting upon its injunctions. Intercession (in this Hadath) means that the Qur'an will be endowed with the power of speech by Allah and it will request Allah to forgive the sins of its reciters who acted upon its teachings. Allah will accept the request of the Qur'an, as signified in other Ahadith.
992 - وعن النواس بن سمعان رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ يؤتى يوم القيامة بالقرآن وأهله الذين كانوا يعملون به في الدنيا تقدمه سورة البقرة وآل عمران تحاجان عن صاحبهما ] رواه مسلم
992. An-Nawwas bin Sam`an (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "The Qur'an and its people who applied it, will be brought on the Day of Resurrection preceded with Surat Al-Baqarah and Surat Al-`Imran arguing on behalf of those who applied them.''
[Muslim].
Commentary: This Hadith means that on the Day of Requital, the Qur'an, with Surat Al-Baqarah and Al-`Imran in the forefront, will intercede before Allah for those who used to recite and act upon them in the life of the world.
993 - وعن عثمان بن عفان رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ خيركم من تعلم القرآن وعلمه ] رواه البخاري
993. `Uthman bin `Affan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best amongst you is the one who learns the Qur'an and teaches it.''
[Al-Bukhari].
994 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ الذي يقرأ القرآن وهو ماهر به مع السفرة الكرام البررة والذي يقرأ القرآن ويتتعتع فيه وهو عليه شاق له أجران ] متفق عليه
994. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "The one who is proficient in the recitation of the Qur'an will be with the honourable and obedient scribes (angels) and he who recites the Qur'an and finds it difficult to recite, doing his best to recite it in the best way possible, will have a double reward.''
[Al-Bukhari and Muslim].
Commentary: Proficient here means one who reads the Qur'an in accordance with the rules of "Ilm At-Tajwid'' (the science of the recitation of the Qur'an) as is evidenced from the words of Imam Bukhari's narration and the title given to the chapter.
This Hadith also highlights the merit of the reader of the Qur'an who does not know `Ilm At-Tajwid, and for that reason cannot read it fluently. But in spite of this, he reads it with great effort. He will be given double reward, one for the difficulty encountered in reciting it, and another for reading it. Safratun translated in the Hadith as scribes (angels) mean the angels that convey the Wahy (Revelation) to the Messenger of Allah. Imam Bukhari has taken it to mean "one who makes reconciliation''. The angels who bring Wahy and chastisement from Allah.
995 - وعن أبي موسى الأشعري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ مثل المؤمن الذي يقرأ القرآن مثل الأترجة ريحها طيب وطعمها طيب ومثل المؤمن الذي لا يقرأ القرآن كمثل التمرة لا ريح لها وطعمها حلو ومثل المنافق الذي يقرأ القرآن مثل الريحانة ريحها طيب وطعمها مر ومثل المنافق الذي لا يقرأ القرآن كمثل الحنظلة ليس لها ريح وطعمها مر ] متفق عليه
995. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The believer who recites the Qur'an is like a citron whose fragrance is sweet and whose taste is delicious. A believer who does not recite the Qur'an is like a date-fruit which has no fragrance but has a sweet taste. The hypocrite who recites the Qur'an is like a colocynth whose fragrance is so sweet, but its taste is bitter. The hypocrite who does not recite the Qur'an is like basil which has no fragrance and its taste is bitter.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that a believer who recites the Qur'an and acts upon it, Allah will grant him a high rank. He is loved by Allah and also enjoys public esteem. The believer who does not recite it but acts upon its teachings is also loved by Allah and people. The hypocrite who recites the Qur'an to have a good show has an evil and dark mind. Last of all comes that hypocrite who does not recite the Qur'an and has a dark mind and appearance.
996 - وعن عمر بن الخطاب رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ إن الله يرفع بهذا الكتاب أقواما ويضع به آخرين ] رواه مسلم
996. `Umar bin Al-Khattab (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Verily, Allah elevates some people with this Qur'an and abases others.''
[Muslim].
Commentary: Only such people will be elevated who act upon the teachings of the Qur'an and abstain from what is forbidden by Allah. The Muslims of the early centuries of Islam were blessed with great honour by Allah because they loved and applied the Qur'an. Because of this meaningful attachment with the Qur'an, they made great achievements in religious and worldly spheres. Those who neglected the teachings of Islam will be disgraced and humiliated. May Allah guide and enable us to re-establish our contact with the Qur'an so that we can regain our past glory. Exaltation and humiliation mentioned in the Hadith is bound to happen in both this life and the Hereafter.
997 - وعن ابن عمر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا حسد إلا في اثنتين : رجل آتاه الله القرآن فهو يقوم به آناء الليل وآناء النهار ورجل آتاه الله مالا فهو ينفقه آناء الليل وآناء النهار ] متفق عليه
[ الآناء ] : الساعات
997. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said: "Envy is justified in regard to two types of persons only: a man whom Allah has given knowledge of the Qur'an, and so he recites it during the night and during the day; and a man whom Allah has given wealth and so he spends from it during the night and during the day.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has been quoted before at two places (see Hadith No. 572). It has been repeated here to bring into prominence the merit of reciting the Qur'an. Refer to the Commentary on Hadith No. 544.
998 - وعن البراء رضي الله عنه قال : كان رجل يقرأ سورة الكهف وعنده فرس مربوط بشطنين فتغشته سحابة فجعلت تدنو وجعل فرسه ينفر منها فلما أصبح أتى النبي صلى الله عليه و سلم فذكر له ذلك فقال : [ تلك السكينة تنزلت للقرآن ] متفق عليه
[ الشطن ] بفتح الشين المعجمة والطاء المهملة : الحبل
998. Al-Bara' bin `Azib (May Allah be pleased with them) reported: A man was reciting Surat Al-Kahf, and a horse was tied with two ropes beside him. As he was reciting, a cloud overshadowed him, and as it began to come nearer and nearer, the horse began to trample voilently. The man came to the Messenger of Allah (PBUH) in the morning and mentioned the incident to him. He (PBUH) said, "That was tranquillity which descended as a result of the recitation of the Qur'an.''
Commentary: This Hadith brings out two points. Firstly, the excellence of Surat Al-Kahf (The Cave, No. 18). Secondly, the descending of tranquillity from Allah on the pious persons. The appearance of a cloud for the tranquillity of heart on the recitation of the Qur'an is a supernatural event (miracle) to which a pious man does not make any contribution. It entirely depends on the Will of Allah.
999 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من قرأ حرفا من كتاب الله فله حسنة والحسنة بعشر أمثالها لا أقول ألم حرف ولكن ألف حرف ولام حرف وميم حرف ] رواه الترمذي وقال حديث حسن صحيح
999. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whoever recites a letter from the Book of Allah, he will be credited with a good deed, and a good deed gets a ten-fold reward. I do not say that Alif-Lam-Mim is one letter, but Alif is a letter, Lam is a letter and Mim is a letter.''
[At-Tirmidhi].
Commentary: This Hadith urges us to recite the Qur'an and also mentions the great reward for reciting it.
1000 - وعن ابن عباس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الذي ليس في جوفه شيء من القرآن كالبيت الخرب ] رواه الترمذي وقال حديث حسن صحيح
1000. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "He who does not memorize any part from the Qur'an he is like the ruined house.''
[At-Tirmidhi].
Commentary: This Hadith means that the heart of that Muslim is devoid of grace of spiritualism and Grace of Allah who does not remember by heart any portion of the Qur'an, in the same way as a deserted house is deprived of inhabitants and Blessings of Allah. What we learn from this is that every Muslim must remember some portion of the Qur'an so that he is safe from the admonition mentioned in this Hadith.
1001 - وعن عبد الله بن عمرو بن العاص رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ يقال لصاحب القرآن اقرأ وارتق ورتل كما كنت ترتل في الدنيا فإن منزلتك عند آخر آية تقرؤها ] رواه أبو داود الترمذي وقال حديث حسن صحيح
1001. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Prophet (PBUH) said, "The one who was devoted to the the Qur'an will be told on the Day of Resurrection: `Recite and ascend (in ranks) as you used to recite when you were in the world. Your rank will be at the last Ayah you recite.'''
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith mentions the merit of those who commit the Qur'an (whole or part thereof) to memory (Huffaz). The word `ascend' here means to rise in ranks in the Jannah. The more one remembers the Qur'an, the more clear and distinct is his recitation of it, the higher would be the status that he will go on attaining through its blessings. Thus, this Hadith provides inducement for the remembrance of the Qur'an and tells us that its frequent recitation is a means to attain higher ranks in Jannah.
181 - باب الأمر بتعهد القرآن التحذير من تعريضه للنسيان
Warning against forgetting the Qur'an
1002 - عن أبي موسى رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ تعاهدوا هذا القرآن فوالذي نفس محمد بيده لهو أشد تفلتا من الإبل في عقلها ] متفق عليه
1002. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Read the Qur'an regularly. By the One in Whose Hand Muhammad's soul is, it escapes from memory faster than a camel does from its tying ropes.''
[Al-Bukhari and Muslim].
Commentary: To safeguard the Qur'an means to recite it regularly, because if one fails to do so, he tends to forget it quickly. In the absence of regular recitation, one is bound to forget it more quickly than a camel breaks loose bound with. The breaking loose by the camel to liberate itself is a simile for the quick process of forgetting.
1003 - وعن ابن عمر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إنما مثل صاحب القرآن كمثل الإبل المعقلة إن عاهد عليها أمسكها وإن أطلقها ذهبت ] متفق عليه
1003. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said: "The parable of one who knows the Qur'an by heart is as the parable of an owner of hobbled camel. If he remains vigilant, he will retain it; and if he neglects it, it will go away.''
[Al-Bukhari and Muslim].
Commentary: This Hadith repeats the subject mentioned above. The person who memorizes the entire Qur'an or a portion of it, if he recites it regularly, he will retain it; otherwise, it will start slipping from his memory.
182 - باب استحباب تحسين الصوت بالقرآن وطلب القراءة من حسن الصوت والاستماع لها
The Merit of Recitation of the Noble Qur'an in a Pleasant Voice
1004 - عن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ ما أذن الله لشيء ما أذن لنبي حسن الصوت يتغنى بالقرآن ] : يجهر به . متفق عليه
معنى [ أذن الله ] : أي استمع . وهو إشارة إلى الرضى والقبول
1004. AbU Hurairah (May Allah be pleased with him) reported: I heard the Messenger of AllAh (PBUH) saying, "Allah does not listen so attentively to anything as He listens to the recitation of the Qur'an by a Prophet who recites well with a melodious and audible voice.''
[Al-Bukhari and Muslim].
Commentary: "Allah does not listen so attentively'' has two- fold meanings. First, Allah's acceptance and pleasure. Second, His attribute of Hearing. One must have to believe in it although we can neither describe it nor compare it with anything else.
The word "Ghina'' is ordinarily used for singing but here it means the recitation which is done in accordance with the principles of Tajwid and in a beautiful voice.
Thus, this Hadith induces us to recite the Qur'an properly with nice feeling and voice.
1005 - وعن أبي موسى الأشعري رضي الله عنه أن رسول الله صلى الله عليه و سلم قال له : [ لقد أوتيت مزمارا من مزامير آل داود ] متفق عليه
وفي رواية لمسلم : أن رسول الله صلى الله عليه و سلم قال له : [ لو رأيتني وأنا أستمع لقراءتك البارحة ]
1005. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to him, "You have been given a Mizmar (sweet melodious voice) out of the Mazamir of Prophet Dawud (David).''
[Al-Bukhari and Muslim].
Commentary: Mizmar means flute but here it stands for tune and sweet voice. In the phrase Al-Dawud (PBUH), translated here `the family of Dawud,' the word Al is superfluous and what is in fact meant is Prophet Dawud. In any case, sweet voice is a gift of Allah Who grants it to whom He likes. Lucky indeed are those who are granted this gift and they go about using it to invite people to the religion of Allah.
1006 - وعن البراء رضي الله عنه قال سمعت النبي صلى الله عليه و سلم قرأ في العشاء بالتين والزيتون فما سمعت أحدا أحسن صوتا منه . متفق عليه
1006. Al-Bara' bin `Azib (May Allah be pleased with them) reported: I heard the Prophet (PBUH) reciting Surat Wat-Teen Waz-Zaitun (Chapter 95) during the `Isha' prayer. I have never heard anyone reciting it in a more beautiful voice than his.
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that, like other virtues and qualities, the Prophet (PBUH) was also granted a sweet voice by Allah.
1007 - وعن أبي لبابة بشير بن عبد المنذر رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من لم يتغن بالقرآن فليس منا ] رواه أبو داود بإسناد جيد
معنى [ يتغنى ] : يحسن صوته بالقرآن
1007. Abu Lubabah Bashir bin `Abdul-Mundhir (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who does not recite the Qur'an in a pleasant tone is not of us.''
[Abu Dawud].
Commentary: The words "is not of us'' mean that he is not following the way of the Prophet (PBUH) with regard to the recitation of the Qur'an. This Hadith also induces us to recite the Qur'an with a sweet and touching voice because the recitation of the Qur'an in this manner enhances its effect.
1008 - وعن ابن مسعود رضي الله عنه قال قال لي النبي صلى الله عليه و سلم : [ اقرأ علي القرآن ] فقلت : يا رسول الله أقرأ عليك وعليك أنزل ؟ قال : [ إني أحب أن أسمعه من غيري ] فقرأت عليه سورة النساء حتى جئت إلى هذه الآية { فكيف إذا جئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيدا } ( النساء 41 ) قال : [ حسبك الآن ] فالتفت إليه فإذا عيناه تذرفان . متفق عليه
1008. Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) said to me, "Recite the Qur'an to me.'' I said: "O Messenger of Allah! Shall I recite it to you when it was revealed to you?'' He (PBUH) said, "I like to hear it from others.'' Then I began to recite Surat An-Nisa'. When I reached the Ayah: `How will it be when We shall bring a witness from every people and bring you as a witness against them?' (Having heard it) he said, "Enough! Enough!'' When I looked at him, I found his eyes were overflowing with tears.
[Al-Bukhari and Muslim].
Commentary: This Hadith has been mentioned earlier. It is repeated here for the reason that it has an aspect of honour for the people who are blessed with knowledge and grace. Moreover, it stresses the need to hear the recitation of the Qur'an from those who recite it beautifully in order to contemplate over it, as was done by the Prophet (PBUH) himself.
183 - باب الحث على سور وآيات مخصوصة
Inducement towards the Recitation of some Special verses and Surah of the Noble Qur'an
1009 - عن أبي سعيد رافع بن المعلي رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ ألا أعلمك أعظم سورة في القرآن قبل أن تخرج من المسجد ؟ ] فأخذ بيدي فلما أردنا أن نخرج قلت : يا رسول الله إنك قلت لأعلمنك أعظم سورة في القرآن ؟ قال : [ الحمد لله رب العالمين هي السبع المثاني والقرآن العظيم الذي أوتيته ] رواه البخاري
1009. Abu Sa`id Ar-Rafi` bin Al-Mu`alla (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Shall I teach you the greatest Surah in the Qur'an before you leave the mosque?'' Then he (PBUH), took me by the hand, and when we were about to step out, I reminded him of his promise to teach me the greatest Surah in the Qur'an. He (PBUH) said, "It is `Alhamdu lillahi Rabbil `Alamin (i.e., Surat Al-Fatihah) which is As-Sab` Al-Mathani (i.e., the seven oft-repeated Ayat) and the Great Qur'an which is given to me.''
[Al-Bukhari].
Commentary: Allah the Almighty says:
"And indeed, We have bestowed upon you seven of Al-Mathani (the seven repeatedly recited Ayat), (i.e., Surat Al-Fatihah) and the Grand Qur'an.'' (15:87).
This Hadith is an elaboration of the Quranic Ayah quoted above. The Prophet (PBUH) held that As-Sab` Al-Mathani is Surat Al-Fatihah (the Opening Chapter) because these seven Ayat are recited not only in every Salat but in every Rak`ah of every Salat for the reason that no Salat is valid without the recitation of this Surah, as is evident from the saying of the Prophet (PBUH): "The Salat of that person who has not recited Surat Al-Fatihah is void.'' It has also been regarded as the greatest Surah of the Qur'an as it covers all the objects of the Qur'an and is a condensation of all the subjects which have been discussed in detail in its other Surah. It includes the belief in the Tauhid (the belief in the Oneness of Allah)), the worship of Allah, the Day of Resurrection, promise (of Jannah) and warning (against Hell-fire), instances of the pious and impious people of the past communities, and the lessons their conduct has for others. Abu Dawud and At-Tirmidhi have reported a Hadith in which the Messenger of Allah (PBUH) said: "Al-hamdu lillahi Rabbil `Alamin (i.e., Surat Al-Fatihah) is Umm-ul-Qur'an that is its origin, basis and essence".
1010 - وعن أبي سعيد الخدري رضي الله عنه أن رسول الله صلى الله عليه و سلم قال في قل هو الله أحد : [ والذي نفسي بيده إنها لتعدل ثلث القرآن ]
وفي رواية : أن رسول الله صلى الله عليه و سلم قال لأصحابه : [ أيعجز أحدكم أن يقرأ بثلث القرآن في ليلة ؟ ] فشق ذلك عليهم وقالوا : أينا يطيق ذلك يا رسول الله ؟ فقال : [ قل هو الله أحد الله الصمد ثلث القرآن ] رواه البخاري
1010. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported about Surat Al-Ikhlas (Chapter 112): The Messenger of Allah (PBUH) said, "By Him in Whose Hand my soul is, it is equivalent to one-third of the Qur'an.''
According to another version, he (PBUH) said to his Companions, "Is anyone of you incapable of reciting one-third of the Qur'an in one night?'' They considered it burdensome and said: "O Messenger of Allah, which of us can afford to do that?'' He (PBUH) said, "Surat Al-Ikhlas [Say: He is Allah (the) One] is equivalent to one-third of the Qur'an.''
[Al-Bukhari].
Commentary: One reading of Surat Al-Ikhlas has return and reward equal to the recitation of one-third of the Qur'an. This Surah mentions the Oneness of Allah. This is enough to make one realize how much Allah (SWT) likes the recitation and remembrance of His Oneness. This is the reason, He has declared Shirk (polytheism) an absolutely unpardonable sin.
1011 - وعنه رضي الله عنه أن رجلا سمع رجلا يقرأ : { قل هو الله أحد } يرددها فلما أصبح جاء إلى رسول الله صلى الله عليه و سلم فذكر ذلك له وكأن الرجل يتقالها . فقال رسول الله صلى الله عليه و سلم : [ والذي نفسي بيده إنها لتعدل ثلث القرآن ] رواه البخاري
1011. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: A man heard another reciting Surat Al-Ikhlas repeatedly. The next morning he came to the Messenger of Allah (PBUH) and informed him about it as if he considered it to be of little reward. On that the Messenger of Allah (PBUH) said, "By Him in Whose Hand my soul is, this Surah is equal to one-third of the Qur'an.''
[Al-Bukhari].
Commentary: "Yataqalluha'' means he thought that its recitation had no special merits. The Prophet (PBUH) clarified his misunderstanding by elucidating its eminence.
1012 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال في قل هو الله أحد : [ إنها تعدل ثلث القرآن ] رواه مسلم
1012. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Surat Ikhlas is equivalent to one-third of the Qur'an.''
[Muslim].
1013 - وعن أنس رضي الله عنه أن رجلا قال : يا رسول الله إني أحب هذه السورة : { قل هو الله أحد } قال : [ إن حبها أدخلك الجنة ] رواه الترمذي وقال حديث حسن . ورواه البخاري في صحيحه تعليقا
1013. Anas (May Allah be pleased with him) reported: A man said: "O Messenger of Allah! I love Surat-Al-Ikhlas [Say: He is Allah, (the) One].'' He (PBUH) said, "Your love for it will admit you to Jannah.''
[At-Tirmidhi].
Commentary: Some scholars have highlighted the eminence of Surat Al-Ikhlas by saying that it comprises the whole discipline of Tauhid. This Surat deals with Tauhid. Many other reasons have also been given for its great eminence by Muslim scholars.
1014 - وعن عقبة بن عامر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ألم تر آيات أنزلت هذه الليلة لم ير مثلهن قط ؟ قل أعوذ برب الفلق وقل أعوذ برب الناس ] رواه مسلم
1014. `Uqbah bin `Amir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "Do you not know that last night certain Ayat were revealed the like of which there is no precedence. They are: `Say: I seek refuge with (Allah) the Rubb of the daybreak' (Surah 113), and `Say: I seek refuge with (Allah) the Rubb of mankind' (Surah 114).''
[Muslim].
Commentary: "Alam tara'' means "Have not you seen?'' or "Are you not aware?''
"There is no precedence'' means that there is no other complete Surat in the Qur'an on this subject, except these two. For this reason these two Surat are called (Al-Mu`awwidhatain) which means two Surat which we use to seek Allah's protection.
1015 - وعن أبي سعيد الخدري رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم يتعوذ من الجان وعين الإنسان حتى نزلت المعوذتان فلما نزلتا أخذ بهما وترك ما سواهما . رواه الترمذي وقال حديث حسن
1015. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to seek protection against the evil of jinn and the evil eyes till Surat Al-Falaq and Surat An-Nas were revealed. After they were revealed, he took to them for seeking Allah's protection and left everything besides them.
[At-Tirmidhi].
Commentary: Like men, jinns have also good and bad elements among them. Almighty Allah has endowed them with such power that if they want they can, with the Will of Allah, harm human beings. This is the reason mischievous jinns harm people. Similarly, influence of the evil eye is also true. What it means is that if a person looks at someone with greed and envy, the evil effects of his look will reach the person viewed, and because of that he has to suffer some loss or trouble or accident. For this reason, the Prophet (PBUH) would seek the protection of Allah against the jinns and the evil eye and pray in his own words for it, saying: "I seek Your protection against jinns and evil eyes of the people.'' After the revelation of the Surah Al-Falaq and An-Nas (last two Surah of the Quran) he started reciting them because these were revealed for this purpose. These Surah are also called "Al-Mu`awwidhatain'' which mean two Surah which provide protection. It is, therefore, very useful to seek the protection of Allah by reciting them.
1016 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من القرآن سورة ثلاثون آية شفعت لرجل حتى غفر له وهي : تبارك الذي بيده الملك ] رواه أبو داود الترمذي وقال حديث حسن
وفي رواية أبي داود : [ تشفع ]
1016. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "There is a Surah in the Qur'an which contains thirty Ayat which kept interceding for a man until his sins are forgiven. This Surah is `Blessed is He in Whose Hand is the dominion.' (Surat Al-Mulk 67).''
[At-Tirmidhi and Abu Dawud].
Commentary: This Hadith means that on the Day of Resurrection this Surah will intercede with Allah for the forgiveness of its reciter. This Hadith has been narrated (in Arabic) in the past tense because, like the past indefinite, its occurrence is definite and not open to inquiry. At some places, however, it has also been narrated in the present tense.
1017 - وعن أبي مسعود البدري رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من قرأ بالآيتين من آخر سورة البقرة في ليلة كفتاه ] متفق عليه
قيل : كفتاه المكروه تلك الليلة . وقيل : كفتاه عن قيام الليل
1017. Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, "He who recites the two Ayat at the end of Surat Al-Baqarah at night, they will suffice him.''
[Al-Bukhari and Muslim].
Commentary: "Suffice him'' here means that he will be protected from the evils. Its another meaning is that these two Ayat will take the place of Tahajjud (optional prayer in the late hours of the night). Imam An-Nawawi has cited the latter meaning.
1018 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا تجعلوا بيوتكم مقابر إن الشيطان ينفر من البيت الذي تقرأ فيه سورة البقرة ] رواه مسلم
1018. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "Do not turn your houses into graveyards. Satan runs away from the house in which Surat Al-Baqarah is recited.''
[Muslim].
Commentary: This Hadith instructs us not to turn our homes into the like of a graveyard through the negligence of reciting the Qur'an in them. It also points out the excellence of Surat Al-Baqarah, which when recited, will certainly keep the devil away.
1019 - وعن أبي بن كعب رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ يا أبا المنذر أتدري أي آية من كتاب الله معك أعظم ؟ قلت : { الله لا إله إلا هو الحي القيوم } فضرب في صدري وقال : [ ليهنك العلم أبا المنذر ] رواه مسلم
1019. Ubayy bin Ka`b (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "Abu Mundhir! Do you know which Ayah in Allah's Book is the greatest?'' I replied: "It is `Allah la ilaha illa Huwal-Haiyul-Qayum (Allah! none has the right to be worshipped but He, the Ever Living...)'.'' (2:256) Thereupon he (PBUH) patted me in the chest and said, "Rejoice by this knowledge, O Abu Mundhir!''
[Muslim].
Commentary: The words cited in the Hadith occur at the beginning of Ayat-ul-Kursi (No. 256 of Surat Al-Baqarah of the Qur'an). The merits mentioned in the Hadith are for the whole Ayah. Ayat-ul-Kursi mentions the Majestic Attributes and Mighty Powers of Allah and is, therefore, very meritorious.
"Rejoice by this knowledge'' means "May this knowledge be a source of respect, honour and benefit to you.'' And knowledge here stands for the knowledge of the Qur'an and Hadith which is certainly a means of success in this world and the Hereafter.
1020 - وعن أبي هريرة رضي الله عنه قال : وكلني رسول الله صلى الله عليه و سلم بحفظ زكاة رمضان فأتاني آت فجعل يحثو من الطعام فأخذته فقلت : لأرفعنك إلى رسول الله صلى الله عليه و سلم . قال : إني محتاج وعلي عيال ولي حاجة شديدة . فخليت عنه فأصبحت فقال رسول الله صلى الله عليه و سلم : [ يا أبا هريرة ما فعل أسيرك البارحة ؟ ] قلت : يا رسول الله شكا حاجة وعيالا فرحمته فخليت سبيله . فقال : [ أما إنه قد كذبك وسيعود ] فعرفت أنه سيعود لقول رسول الله صلى الله عليه و سلم فرصدته فجاء يحثو من الطعام فقلت : لأرفعنك إلى رسول الله صلى الله عليه و سلم . قال : دعني فإني محتاج وعلي عيال لا أعود . فرحمته فخليت سبيله فأصبحت فقال لي رسول الله صلى الله عليه و سلم : [ يا أبا هريرة ما فعل أسيرك ؟ ] قلت : يا رسول الله شكا حاجة وعيالا فرحمته فخليت سبيله . فقال : [ إنه قد كذبك وسيعود ] فرصدته الثالثة فجاء يحثو من الطعام فأخذته فقلت : لأرفعنك إلى رسول الله صلى الله عليه و سلم وهذا آخر ثلاث مرات أنك تزعم أنك لا تعود ثم تعود فقال : دعني فإني أعلمك كلمات ينفعك الله بها . قلت : ما هن ؟ قال : إذا أويت إلى فراشك فاقرأ آية الكرسي فإنه لن يزال عليك من الله حافظ ولا يقربك شيطان حتى تصبح . فخليت سبيله فأصبحت فقال لي رسول الله صلى الله عليه و سلم : [ ما فعل أسيرك البارحة ؟ ] قلت : يا رسول الله زعم أنه يعلمني كلمات ينفعني الله بها فخليت سبيله . قال : [ ما هي ؟ ] قلت : قال لي : إذا أويت إلى فراشك فاقرأ آية الكرسي من أولها حتى تختم الآية : { الله لا إله إلا هو الحي القيوم } وقال لي : لا يزال عليك من الله حافظ ولم يقربك شيطان حتى تصبح . فقال النبي صلى الله عليه و سلم : [ أما إنه قد صدقك وهو كذوب تعلم من تخاطب منذ ثلاث يا أبا هريرة ؟ قلت : لا . قال : [ ذلك شيطان ] رواه البخاري
1020. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) put me in charge of charity of Ramadan (Sadaqat-ul-Fitr). Somebody came to me and began to take away some food-stuff. I caught him and said, "I must take you to the Messenger of Allah (PBUH).'' He said, "I am a needy man with a large family, and so I have a pressing need.'' I let him go. When I saw the Messenger of Allah (PBUH) next morning, he asked me, "O Abu Hurairah! What did your captive do last night?'' I said, "O Messenger of Allah! He complained of a pressing need and a big family. I felt pity for him so I let him go.'' He (PBUH) said, "He told you a lie and he will return.'' I was sure, according to the saying of the Messenger of Allah (PBUH) that he would return. I waited for him. He sneaked up again and began to steal food-stuff from the Sadaqah. I caught him and said; "I must take you to the Messenger of Allah (PBUH).'' He said, "Let go of me, I am a needy man. I have to bear the expenses of a big family. I will not come back.'' So I took pity on him and let him go. I went at dawn to the Messenger of Allah (PBUH) who asked me, "O Abu Hurairah! What did your captive do last night?'' I replied, "O Messenger of Allah! He complained of a pressing want and the burden of a big family. I took pity on him and so I let him go.'' He (PBUH) said, "He told you a lie and he will return.'' (That man) came again to steal the food-stuff. I arrested him and said, "I must take you to the Messenger of Allah (PBUH), and this is the last of three times. You promised that you would not come again but you did.'' He said, "Let go of me, I shall teach you some words with which Allah may benefit you.'' I asked, "What are those words?'' He replied, "When you go to bed, recite Ayat-ul-Kursi (2:255) for there will be a guardian appointed over you from Allah, and Satan will not be able to approach you till morning.'' So I let him go. Next morning the Messenger of Allah (PBUH) asked me, "What did your prisoner do last night.'' I answered, "He promised to teach me some words which he claimed will benefit me before Allah. So I let him go.'' The Messenger of Allah (PBUH) asked, "What are those words that he taught you?'' I said, "He told me: `When you go to bed, recite Ayat-ul-Kursi from the beginning to the end i.e.,[ Allah! none has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi encompasses the heavens and the earth, and preserving them does not fatigue Him. And He is the Most High, the Most Great].' (2:255). He added: `By reciting it, there will be a guardian appointed over you from Allah who will protect you during the night, and Satan will not be able to come near you until morning'.'' The Messenger of Allah (PBUH) said, "Verily, he has told you the truth though he is a liar. O Abu Hurairah! Do you know with whom you were speaking for the last three nights?'' I said, "No.'' He (PBUH) said, "He was Shaitan (Satan).''
[Al-Bukhari].
Commentary: This Hadith tells us the excellence of Ayat-ul-Kursi and the importance of reciting it before going to bed.
1021 - وعن أبي الدرداء رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من حفظ عشر آيات من أول سورة الكهف عصم من الدجال ]
وفي رواية : [ من آخر سورة الكهف ] رواه مسلم
1021. Abud-Darda' (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "Whoever commits to memory the first ten Ayat of the Surat Al-Kahf, will be protected from (the trial of) Ad-Dajjal (Antichrist).''
[Muslim].
In another narration, the Messenger of Allah (PBUH) said: "(Whoever commits to memory) the last ten Ayat of Surat Al-Kahf, he will be protected from (the trial of) Ad-Dajjal (Antichrist).''
Commentary: Ad-Dajjal will appear sometime before Yaum-ul-Qiyamah. Allah, the Almighty will give him some supernatural powers the manifestation of which will shake the faith of many people. For this reason, this will be a serious trial. All Prophets warned their people against him. Our Prophet (PBUH) also warned us against him and ordered us to guard ourselves from it and strictly advised us to seek Refuge of Allah against it. This Hadith tells us the way to save ourselves from Ad-Dajjal. The recitation of the first or the last ten Ayat of Surat Al-Kahf, in the morning and evening, is very useful for this purpose. Sheikh Al-Albani has, however, regarded the last ten Ayat probably and the first ten Ayat surely effective against this mischief.
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| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49101
العمر : 72
| | موضوع: رد: رياض الصالحين (09) righteous's meadows الثلاثاء 30 أغسطس 2011, 1:10 pm | |
| 1022 - وعن ابن عباس رضي الله عنه قال : بينما جبريل قاعد عند النبي صلى الله عليه و سلم سمع نقيضا من فوقه فرفع رأسه فقال : هذا باب من السماء فتح اليوم ولم يفتح قط إلا اليوم فنزل منه ملك فقال : هذا ملك نزل إلى الأرض لم ينزل قط إلا اليوم فسلم وقال : أبشر بنورين أوتيتهما لم يؤتهما نبي قبلك : فاتحة الكتاب وخواتيم سورة البقرة لن تقرأ بحرف منهما إلا أعطيته . رواه مسلم
[ النقيض ] : الصوت
1022. Ibn `Abbas (May Allah be pleased with them) reported: While Jibril (Gabriel) was sitting with the Messenger of Allah (PBUH), he heard a sound above him. He lifted his head, and said: "This is a gate which has been opened in heaven today. It was never opened before.'' Then an angel descended through it, he said: "This is an angel who has come down to earth. He never came down before.'' He sent greetings and said: "Rejoice with two lights given to you. Such lights were not given to any Prophet before you. These (lights) are: Fatihah-til-Kitab (Surat Al-Fatihah), and the concluding Ayat of Surat Al-Baqarah. You will never recite a word from them without being given the blessings it contain s.''
[Muslim].
Commentary: This Hadith tells the excellence of the last Ayat of Surat Al-Baqarah. (That is from Amanar-Rasul to the end of the Surah). Any one who recites these Ayat with a sincere heart will receive guidance, forgiveness and bliss in this life and in the Hereafter.
184 - باب استحباب الاجتماع على القراءة
Desirability of Assembling for the Recitation of the Noble Qur'an
1023 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ وما اجتمع قوم في بيت من بيوت الله يتلون كتاب الله ويتدارسونه بينهم إلا نزلت عليهم السكينة وغشيتهم الرحمة وحفتهم الملائكة وذكرهم الله فيمن عنده ] رواه مسلم
1023. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Any group of people that assemble in one of the Houses of Allah to study the Qur'an, tranquillity will descend upon them, mercy will engulf them, angels will surround them and Allah will make mention of them to those (the angels) in His proximity.''
[Muslim].
Commentary: The meaning of the Hadith is that they teach one another by discussing the Quranic sciences, and knowledge the Qur'an contains. This meaning is correct because both these acts are auspicious and are means of gaining the Pleasure of Allah. This Hadith, however, does not tell us in any way that this group of people recite the Qur'an all at once. This is Bid`ah for this was not the practice of the Messenger of Allah (PBUH).
185 - باب فضل الوضوء
The Merits of Ablutions (Wudu')
قال الله تعالى ( المائدة 6 ) : { يا أيها الذين آمنوا إذا قمتم إلى الصلاة فاغسلوا وجوهكم } إلى قوله تعالى : { ما يريد الله ليجعل عليكم من حرج ولكن يريد ليطهركم وليتم نعمته عليكم لعلكم تشكرون }
Allah, the Exalted, says:
"O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and your hands (forearms) up to the elbows, wipe (by passing wet hands over) your heads, and (wash) your feet up to the ankles. If you are in a state of Janaba (i.e., after a sexual discharge), purify yourselves (bathe your whole body). But if you are ill or on a journey, or any of you comes from responding to the call of nature, or you have been in contact with women (i.e., sexual intercourse) and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands. Allah does not want to place you in difficulty, but He wants to purify you, and to complete His Favour to you that you may be thankful.'' (5:6)
1024 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن أمتي يدعون يوم القيامة غرا محجلين من آثار الوضوء فمن استطاع منكم أن يطيل غرته فليفعل ] متفق عليه
1024. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "On the Day of Resurrection, my followers (or Ummah) will be summoned `Al-Ghurr Al-Muhajjalun' from the traces of Wudu'. Whoever can increase the area of his radiance should do so.''
[Al-Bukhari and Muslim].
Commentary: The word "Ghurr'' is the plural of "Agharr'' which means shining or white. It is used for animals (like a horse), i.e., a white mark on its face. Here, it refers to that radiance which will issue from the brows of the believers on the Day of Resurrection and which will make them prominent. Muhajjalun is from Tahjil which also means whiteness but it is used for that whiteness which is found on all the four or at least on three legs of a horse. Here, it refers to that light which will shine through the hands and feet of the believers because of their habit of performing Wudu'. This means that the believers among the Muslims will be distinguished from other communities by virtue of the refulgence issuing from their faces, hands and feet on the Day of Resurrection in the same way that a horse with a white forehead is easily distinguised from other horses.
1025 - وعنه رضي الله عنه قال سمعت خليلي صلى الله عليه و سلم يقول : [ تبلغ الحلية من المؤمن حيث يبلغ الوضوء ] رواه مسلم
1024. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "On the Day of Resurrection, my followers (or Ummah) will be summoned `Al-Ghurr Al-Muhajjalun' from the traces of Wudu'. Whoever can increase the area of his radiance should do so.''
[Al-Bukhari and Muslim].
Commentary: The word "Ghurr'' is the plural of "Agharr'' which means shining or white. It is used for animals (like a horse), i.e., a white mark on its face. Here, it refers to that radiance which will issue from the brows of the believers on the Day of Resurrection and which will make them prominent. Muhajjalun is from Tahjil which also means whiteness but it is used for that whiteness which is found on all the four or at least on three legs of a horse. Here, it refers to that light which will shine through the hands and feet of the believers because of their habit of performing Wudu'. This means that the believers among the Muslims will be distinguished from other communities by virtue of the refulgence issuing from their faces, hands and feet on the Day of Resurrection in the same way that a horse with a white forehead is easily distinguised from other horses.
1026 - وعن عثمان بن عفان رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من توضأ فأحسن الوضوء خرجت خطاياه من جسده حتى تخرج من تحت أظفاره ] رواه مسلم
1026. `Uthman bin `Affan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who performs the Wudu' perfectly (i.e., according to Sunnah), his sins will depart from his body, even from under his nails.''
[Muslim].
Commentary: To perform Wudu' in a proper manner means to perform it according to Sunnah. Ejection of sins from the body means forgiveness of sins, and the word `sins' here stands for minor sins because major sins are not forgiven without devout penitence.
1027 - وعنه رضي الله عنه قال : رأيت رسول الله صلى الله عليه و سلم توضأ مثل وضوئي هذا ثم قال : [ من توضأ هكذا غفر له ما تقدم من ذنبه وكانت صلاته ومشيه إلى المسجد نافلة ] رواه مسلم
1027. `Uthman bin `Affan (May Allah be pleased with him) reported: I saw the Messenger of Allah (PBUH) performing Wudu' the way I have just done it and said, "He who performs Wudu' like this, his previous sins will be forgiven and his Salat and walking to the mosque will be considered as supererogatory act of worship.''
[Muslim].
Commentary: Wudu' is a means of remission of minor sins, provided those sins are not related to the rights of people because they too will not be forgiven without penitence and compensating the aggrieved or the wronged.
To perform Wudu' at home before proceeding to the mosque for Salat is highly meritorious. He who does so, will be purged of minor sins. Then his going to the mosque and performance of Salat there, is a means for gaining further reward.
1028 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا توضأ العبد المسلم أو المؤمن فغسل وجهه خرج من وجهه كل خطيئة نظر إليها بعينيه مع الماء أو مع آخر قطر الماء فإذا غسل يديه خرج من يديه كل خطيئة كان بطشتها يداه مع الماء أو مع آخر قطر الماء فإذا غسل رجليه خرجت كل خطيئة مشتها رجلاه مع الماء أو مع آخر قطر الماء حتى يخرج نقيا من الذنوب ] رواه مسلم
1028. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When a Muslim, or a believer, washes his face (in the course of Wudu'), every sin which he committed with his eyes, will be washed away from his face with water, or with the last drop of water; when he washes his hands, every sin which is committed by his hands will be effaced from his hands with the water, or with the last drop of water; and when he washes his feet, every sin his feet committed will be washed away with the water, or with the last drop of water; until he finally emerges cleansed of all his sins.''
[Muslim].
Commentary: This Hadith has the same meaning mentioned in the preceding Ahadith. That is to say, such minor sins are washed off by Wudu'. In other words, Wudu' is a means of purification of the body as well as the soul.
1029 - وعنه رضي الله عنه أن رسول الله صلى الله عليه وسلم أتى المقبرة فقال : [ السلام عليكم دار قوم مؤمنين وإنا إن شاء الله بكم لاحقون وددت أنا قد رأينا إخواننا ] قالوا : أولسنا إخوانك يا رسول الله ؟ قال : [ أنتم أصحابي وإخواننا الذين لم يأتوا بعد ] قالوا : كيف تعرف من لم يأت بعد من أمتك يا رسول الله ؟ قال : [ أرأيت لو أن رجلا له خيل غر محجلة بين ظهري خيل دهم بهم ألا يعرف خيله ؟ ] قالوا : بلى يا رسول الله . قال : [ فإنهم يأتون غرا محجلين من الوضوء وأنا فرطهم على الحوض ] رواه مسلم
1029. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) went to the (Baqi`) cemetery and said, "May you be secured from punishment, O dwellers of abode of the believers! We, if Allah wills, will follow you. I wish we see my brothers.'' The Companions said, "O Messenger of Allah! Are not we your brothers?'' He (PBUH) said, "You are my Companions, but my brothers are those who have not come into the world yet.'' They said; "O Messenger of Allah! How will you recognize those of your Ummah who are not born yet?'' He (PBUH) said, "Say, if a man has white-footed horses with white foreheads among horses which are pure black, will he not recognize his own horses?'' They said; "Certainly, O Messenger of Allah!'' He (PBUH) said, "They (my followers) will come with bright faces and white limbs because of Wudu'; and I will arrive at the Haud (Al-Kauthar) ahead of them.''
[Muslim].
Commentary: On the principle "The believers are brothers'' that is manifested in Surat Al-Hujurat of the Qur'an (49:10), the Prophet (PBUH) regarded all the successive generations of Muslims as his brothers. His Companions have an added distinction that they are his brothers as well as his companions.
This Hadith also mentions Haud Al-Kauthar which is awarded to the Prophet (PBUH) on the Day of Requital, and he will give water from it to his followers after which they will never feel thirst. Those who invent innovations in religion, will be deprived of this honour, as is evident from other narratives.
Farat is a person who goes ahead of the others in the caravan and makes arrangements for the encampment and provisions of the caravan. It is a unique distinction of the Muslims that their Prophet (PBUH) will be holding that position on the Day of Requital.
1030 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ألا أدلكم على ما يمحو الله به الخطايا ويرفع به الدرجات ؟ ] قالوا : بلى يا رسول الله . قال : [ إسباغ الوضوء على المكاره وكثرة الخطا إلى المساجد وانتظار الصلاة بعد الصلاة فذلكم الرباط فذلكم الرباط ] رواه مسلم
1030. Abu Hurairah (May Allah be pleased with him) reported that the Messenger of Allah (PBUH) said, "Shall I not tell you something by which Allah effaces the sins and elevates ranks (in Jannah)?'' The Companions said; "Certainly, O Messenger of Allah.'' He (PBUH) said, "Performing the Wudu' thoroughly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next As-Salat (the prayer) after observing Salat; and that is Ar-Ribat, and that is Ar-Ribat.''
[Muslim].
Commentary: Hardship and unpleasantness here stand for the uneasiness that one feels while performing Wudu' in severe cold. Ar-Ribat means watching the frontiers or battlefront to check the invasion of the enemy. To wait for the next Salat after offering a Salat is regarded as Ribat for the reason that by so doing, a person who is particular in offering Salat keeps himself constantly engaged in the obedience and worship of Allah to keep Satan away from him.
1031 - وعن أبي مالك الأشعري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ الطهور شطر الإيمان ] رواه مسلم وقد سبق بطوله في باب الصبر ( انظر الحديث رقم 25 ) . وفي الباب حديث عمرو بن عبسة رضي الله عنه السابق في آخر باب الرجاء ( انظر الحديث رقم 437 ) . وهو حديث عظيم مشتمل على جمل من الخيرات
1031. Abu Malik Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "Wudu' is half the Iman.''
[Muslim].
1032 - وعن عمر بن الخطاب رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ ما منكم من أحد يتوضأ فيبلغ أو فيسبغ الوضوء ثم قال : أشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدا عبده ورسوله إلا فتحت له أبواب الجنة الثمانية يدخل من أيها شاء ] رواه مسلم
وزاد الترمذي : [ اللهم اجعلني من التوابين واجعلني من المتطهرين ]
1032. `Umar bin Al-Khattab (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whoever of you performs Wudu' carefully and then affirms: `Ash-hadu an la ilaha illallahu Wahdahu la sharika Lahu, wa ash-hadu anna Muhammadan `abduhu wa Rasuluhu [I testify that there so no true god except Allah Alone, Who has no partners and that Muhammad ((PBUH) is His slave and Messenger],' the eight gates of Jannah are opened for him. He may enter through whichever of these gates he desires (to enter).''
[Muslim].
In the narration in At-Tirmidhi, it is added: "Allahummaj-`alni minat-tawwabina, waj-`alni minal-mutatahhirin (O Allah make me among those who repent and purify themselves).''
Commentary: Tahur (means Wudu' which is the foremost condition for Salat. One is not permitted to perform Salat without Wudu' in the prescribed manner. Wudu' is regarded as "half of the Salat'' and this principle makes its importance clear.
186 - باب فضل الأذان
The Excellence of Adhan
1033 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لو يعلم الناس ما في النداء والصف الأول ثم لم يجدوا إلا أن يستهموا عليه لاستهموا عليه ولو يعلمون ما في التهجير لاستبقوا إليه ولو يعلمون ما في العتمة والصبح لأتوهما ولو حبوا ] متفق عليه
[ الاستهام ] : الاقتراع
و [ التهجير ] : التبكير إلى الصلاة
1033. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "Were people to know the blessing of pronouncing Adhan and the standing in the first row, they would even draw lots to secure these privileges. And were they to realize the reward of performing Salat early, they would race for it; and were they to know the merits of Salat after nightfall (`Isha') and the dawn (Fajr) Salat, they would come to them even if they had to crawl.''
[Al-Bukhari and Muslim].
Commentary: This expression 'to crawl' is used to illustrate the high merit of praying `Isha and Fajr in congregation in the mosque. This Hadith also urges to make best to occupy the first rows, as the `Angels of Mercy' pray for the Imam first, then for those who pray immediately behind him in the first row, then those behind them, and so on. The Hadith also points out the excellence of Adhan and the great reward of the person who pronounces it.
1034 - وعن معاوية رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ المؤذنون أطول الناس أعناقا يوم القيامة ] رواه مسلم
1034. Mu`awiyah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "The Mu'adhdhinun (callers to prayer) will have the longest necks on the Day of Resurrection.''
[Muslim].
Commentary: This Hadith highlights the eminence of Mu'adhdhin and Adhan. Adhan means calling people to the worship of Allah. Mu'adhdhin (the caller) gets reward for the Salat of all those who hear his Adhan. The phrase "will have the longest necks'' has been given different interpretations. One of them is that they are those who long for the Mercy of Allah more than anyone else. Another interpretation is that their necks will grow longer on the Day of Requital and so sweat will not reach them, for every one will sweat on that day depending on his deeds: sweat will reach up to one's ankles or knees or waists. In the case of some people, sweat will reach up to their mouths. Another interpretation is that those who call Adhan will have an honourable and great status on the Day of Requital.
1035 - وعن عبد الله بن عبد الرحمن بن أبي صعصعة أن أبا سعيد الخدري رضي الله عنه قال له : إني أراك تحب الغنم والبادية فإذا كنت في غنمك أو باديتك فأذنت للصلاة فارفع صوتك بالنداء [ فإنه لا يسمع مدى صوت المؤذن جن ولا إنس ولا شيء إلا شهد له يوم القيامة ] قال أبو سعيد : سمعته من رسول الله صلى الله عليه و سلم . رواه البخاري
1035. `Abdullah bin `Abdur-Rahman reported: Abu Sa`id Al-Khudri (May Allah be pleased with him) said to me: "I see that you like living among your sheep in wilderness. So whenever you are with your sheep or in wilderness and you want to call Adhan, you should raise your voice because whoever hears the Adhan, whether a human or jinn or any other creature, will testify for you on the Day of Resurrection.'' Abu Sa`id added: "I heard this from the Messenger of Allah (PBUH).''
[Al-Bukhari].
Commentary: Shayun is used for everything, or every other thing, and covers animals, vegetables and inanimate matter. On the Day of Requital, Almighty Allah will grant the faculty of speech, and all these things will testify for the Mu'adhdhin, as would be done by mankind and jinn.
1036 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا نودي بالصلاة أدبر الشيطان وله ضراط حتى لا يسمع التأذين فإذا قضي النداء أقبل حتى إذا ثوب للصلاة أدبر حتى إذا قضي التثويب أقبل حتى يخطر بين المرء ونفسه يقول : اذكر كذا واذكر كذا لما لم يذكر من قبل حتى يظل الرجل ما يدري كم صلى ] متفق عليه
[ التثويب ] : الإقامة
1036. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When Adhan for Salat is pronounced, the devil takes to his heels and breaks wind with noise so as not to hear the call. When the Adhan is finished, he returns. When the Iqamah is announced, he turns his back, and after it is finished, he returns again to distract the attention of one and makes him remember things which he does not recall in his mind before the Salat, and says `Remember this, and this,' and thus causes one to forget how many Rak`at he performed.''
[Al-Bukhari and Muslim].
Commentary: The words signify that Satan runs with great speed and he breaks wind, or he intentionally does so. In any case, it shows that he has an aversion for Adhan. The second point that we learn from this Hadith is that the concentration of mind is a must for Salat to defeat all attempts of Satan to disrupt it.
1037 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أنه سمع رسول الله صلى الله عليه و سلم يقول : [ إذا سمعتم النداء فقولوا مثل ما يقول ثم صلوا علي فإنه من صلى علي صلاة صلى الله عليه بها عشرا ثم سلوا الله لي الوسيلة فإنها منزلة في الجنة لا تنبغي إلا لعبد من عباد الله وأرجو أن أكون أنا هو فمن سأل لي الوسيلة حلت له الشفاعة ] رواه مسلم
1037. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, "When you hear the Adhan, repeat what the Mu'adhdhin says. Then ask Allah to exalt my mention because everyone who does so will receive in return ten rewards from Allah. Then beseech Allah to grant me Al-Wasilah, which is a high rank in Jannah, fitting for only one of Allah's slaves; and I hope that I will be that man. If any one asks Al-Wasilah for me, it becomes incumbent upon me to intercede for him.''
[Muslim]
Commentary: To invoke blessings upon the Prophet (PBUH) means to recite "Allahumma salli `ala Muhammadin, wa `ala ali Muhammadin, kama sallaita `ala Ibrahima wa `ala ali Ibrahima, innaka Hamidun Majid.'' Wasilah literally means that mode or method by which one attains his goal, but here it stands for that high rank in Jannah which will be awarded to the Prophet (PBUH). The word Shafa`ah means to beg someone to pardon somebody's faults and shortcomings or to request someone for doing a virtuous deed. In the context of this Hadith, it refers to the privilege of intercession of the Prophet (PBUH) due to which he will request for the forgiveness of such people for whom he will be given permission by Allah.
1038 - وعن أبي سعيد الخدري رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا سمعتم النداء فقولوا كما يقول المؤذن ] متفق عليه
1038. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When you hear the Mu'adhdhin (pronouncing the call to Salat), repeat after him what he says.''
[Al-Bukhari and Muslim].
Commentary: This Hadith also tells us to repeat the words of Adhan when we hear it. But when he says "Hayya `alas-Salah'' or "Hayya `alal-Falah'' we must say "La hawla wa la quwwata illa billah.''
1039 - وعن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من قال حين
يسمع النداء : اللهم رب هذه الدعوة التامة والصلاة القائمة آت محمدا الوسيلة والفضيلة وابعثه مقاما محمودا الذي وعدته حلت له شفاعتي يوم القيامة ] رواه البخاري
1039. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who says upon hearing the Adhan: `Allahumma Rabba hadhihid-da`wati-ttammati, was-salatil-qa'imati, ati Muhammadanil-wasilata wal-fadhilata, wab`athu maqaman mahmuda nilladhi wa `adtahu [O Allah, Rubb of this perfect call (Da`wah) and of the established prayer (As-Salat), grant Muhammad the Wasilah and superiority, and raise him up to a praiseworthy position which You have promised him]', it becomes incumbent upon me to intercede for him on the Day of Resurrection.''
[Al-Bukhari].
Commentary: This Hadith tells us the merit of (the prayer by maens of which one attains his should be recited in the manner narrated by `Abdullah bin `Amr, which says that one should first repeat the wording of Adhan, then recite the prayer asking to exalt the mention of the Prophet (PBUH) and then pray Allah to grant him the Wasilah.
1040 - وعن سعد بن أبي وقاص رضي الله عنه عن النبي صلى الله عليه و سلم أنه قال : [ من قال حين يسمع المؤذن : أشهد أن لا إله إلا الله وحده لا شريك له وأن محمدا عبده ورسوله رضيت بالله ربا وبمحمد رسولا وبالإسلام دينا غفر له ذنبه ] رواه مسلم
1040. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who says after the Adhan: `Ash-hadu an la ilaha illallah Wah-dahu la sharika Lahu; wa ash-hadu anna Muhammadan `abduhu wa Rasuluhu, radhitu Billahi Rabban, wa bi Muhammadin Rasulan, wa bil Islami Dinan [I testify that there is no true god except Allah Alone; He has no partners and that Muhammad (PBUH) is His slave and Messenger; I am content with Allah as my Rubb, with Muhammad as my Messenger and with Islam as my Deen],' his sins will be forgiven.''
[Muslim].
Commentary: This Hadith mentions another prayer which should be recited beside the already mentioned Du`a-al-Wasilah.
1041 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ الدعاء لا يرد بين الأذان والإقامة ] رواه أبو داود والترمذي وقال حديث حسن
1041. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "The supplication made between the Adhan and the Iqamah is never rejected.''
[Abu Dawud and At-Tirmidhi].
187 - باب فضل الصلوات
The Excellence of As-Salat (The Prayer)
قال الله تعالى ( العنكبوت 45 ) : { إن الصلاة تنهى عن الفحشاء والمنكر }
Allah, the Exalted, says:
"Verily, As-Salat (the prayer) prevents from Al-Fahsha' (i.e., great sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e., disbelief, polytheism, and every kind of evil, wicked deed).'' (29:45)
1042 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ أرأيتم لو أن نهرا بباب أحدكم يغتسل منه كل يوم خمس مرات هل يبقى من درنه شيء ؟ ] قالوا : لا يبقى من درنه شيء . قال : [ فذلك مثل الصلوات الخمس يمحو الله بهن الخطايا ] متفق عليه
1042. Abu Hurairahu (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Say, if there were a river at the door of one of you in which he takes a bath five times a day, would any soiling remain on him?'' They replied, "No soiling would left on him.'' He (PBUH) said, '' That is the five (obligatory) Salat (prayers). Allah obliterates all sins as a result of performing them.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us about the merit and benefits of the performance of the prescribed five daily Salat, performing them will wash off one's sins, but this is true of only such Salat which is performed in accordance with Sunnah, i.e., punctually in exactly the manner showed by the Prophet (PBUH), and not of that which is offered at will in one's own way.
1043 - وعن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ مثل الصلوات الخمس كمثل نهر جار غمر على باب أحدكم يغتسل منه كل يوم خمس مرات ] رواه مسلم
[ الغمر ] بفتح الغين المعجمة : الكثير
1043. Jabiru (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The similitude of the five (obligatory) Salat is like a river running at the door of one of you in which he takes a bath five times a day.''
[Muslim].
1044 - وعن ابن مسعود رضي الله عنه أن رجلا أصاب من امرأة قبلة فأتى النبي صلى الله عليه و سلم فأخبره فأنزل الله تعالى : { أقم الصلاة طرفي النهار وزلفا من الليل إن الحسنات يذهبن السيئات } فقال الرجل : ألي هذا ؟ قال : [ لجميع أمتي كلهم ] متفق عليه
1044. Ibn Mas`ud (May Allah be pleased with him) reported: A man kissed a woman. So he came to the Messenger of Allah (PBUH) and informed him about it. Then Allah revealed this Ayah: "And perform the Salat, between the two ends of the day and in some hours of the night. Verily, the good deeds efface the evil deeds (i.e., minor sins).'' (11:114) The man asked the Messenger of Allah (PBUH) whether this applies to him only. The Messenger of Allah (PBUH) said, "It applies to all of my Ummah.''
[Al-Bukhari and Muslim].
Commentary: "Between the ends of the day'' means Fajr and Maghrib prayers. Some people think it refers to `Isha' prayer while some think it means the Maghrib and `Isha' prayers. "In some hours of the night'' means the Tahajjud prayers. This Ayah of the Qur'an has been quoted here to stress that Salat is an act of great virtue and an expiation of sins, but only for minor sins because the major sins will not be pardoned without sincere repentance.
1045 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ الصلوات الخمس والجمعة إلى الجمعة كفارة لما بينهن ما لم تغش الكبائر ] رواه مسلم
1045. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The five (daily) Salat (prayers) and the Friday (prayer) to the Friday (prayer) expiate whatever (minor sins) may be committed in between, so long as major sins are avoided.''
[Muslim].
Commentary: This Hadith elucidates that the minor sins committed during the interval of the five prescribed Salat and in the period intervening between one Jumu`ah and the other are pardoned with the performance of the five-time prescribed Salat and the Jumu`ah prayer, provided one does not commit major sins which are not forgiven without repentance. Sins like Shirk (associating someone with Allah in worship), disobedience of parents, false oath, false evidence, encroachment on an orphan's property, calumny against chaste women, etc., fall in the category of major sins and will not be forgiven by means of Salat only.
1046 - وعن عثمان بن عفان رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ ما من امرئ مسلم تحضر صلاة مكتوبة فيحسن وضوءها وخشوعها وركوعها إلا كانت كفارة لما قبلها من الذنوب ما لم تؤت كبيرة وذلك الدهر كله ] رواه مسلم
1046. `Uthman bin `Affan (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, "When the time for a prescribed Salat is due and a Muslim performs its Wudu' and its acts of bowing and prostration properly, this Salat will be an expiation for his past sins, so long as he does not commit major sins, and this applies for ever.''
[Muslim].
Commentary: This Hadith stresses the importance of performing Salat with all its essential prerequisites, i.e., Wudu' and concentration of mind. Such a Salat will expiate the sins.
188 - باب فضل صلاة الصبح والعصر
Excellence of the Morning (Fajr) and 'Asr Prayers
1047 - عن أبي موسى رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من صلى البردين دخل الجنة ] متفق عليه
[ البردان ] : الصبح والعصر
1047. Abu Musa (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who The observes Al-Bardan (i.e., Fajr and `Asr prayers) will enter Jannah.''
[Al-Bukhari and Muslim].
Commentary: It is a must for every Muslim to offer every Salat regularly but there are some prayers (Salat) which cannot be performed punctually unless one takes special care of them. This is the reason some additional merits have been mentioned in this Hadith so that people exercise extra effort for performing them. Of these two is the Fajr prayer, the performance of which is more difficult than the other prayers because it occurs at a time of rest and deep sleep. Similar is the case of `Asr prayer, the performance of which is difficult. Due to these reasons, special merits of these two prayers have been mentioned in this Hadith.
1048 - وعن أبي زهير عمارة بن رويبة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ لن يلج النار أحد صلى قبل طلوع الشمس وقبل غروبها ] : يعني الفجر والعصر . رواه مسلم
1048. Abu Zuhair `Umarah Ruwaibah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "He who performs Salat (prayers) before the rising of the sun and before its setting, will not enter the Hell.''
[Muslim].
Commentary: It will be wrong to infer that one who performs these two Salat punctually will be safe from Hell merely because of his strictness in their observance. A Muslim who will perform all the five Salat punctually, will be safe from Hell. In this Hadith, Fajr and `Asr prayers have been particularly mentioned because of their special importance. It is implied that one who takes special care of these two Salat will not show any laxity in the other ones. He will also be particular in observing the other obligations and Sunnah because it is a must for the salvation that one should do his best to fulfill all the religious obligations.
1049 - وعن جندب بن سفيان رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من صلى الصبح فهو في ذمة الله فانظر يا ابن آدم لا يطلبنك الله من ذمته بشيء ] رواه مسلم
1049. Jundub bin Sufyan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who offers the dawn (Fajr) prayers will come under the Protection of Allah. O son of Adam! Beware, lest Allah should call you to account in any respect from (for withdrawing) His Protection.''
[Muslim].
Commentary: One meaning of this Hadith is that one should show energy for the performance of Fajr prayer.
1050 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ يتعاقبون فيكم ملائكة بالليل وملائكة بالنهار ويجتمعون في صلاة الصبح وصلاة العصر ثم يعرج الذين باتوا فيكم فيسألهم وهو أعلم بهم : كيف تركتم عبادي ؟ فيقولون : تركناهم وهم يصلون وأتيناهم وهم يصلون ] متفق عليه
1050. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There are angels who take turns in visiting you by night and by day, and they all assemble at the dawn (Fajr) and the afternoon (`Asr) prayers. Those who have spent the night with you, ascend to the heaven and their Rubb, Who knows better about them, asks: `In what condition did you leave My slaves?' They reply: `We left them while they were performing Salat and we went to them while they were performing Salat.'''
[Al-Bukhari and Muslim].
Commentary: The angels for the night come at the time of `Asr when the angels for the morning are present. This is how the angels of the two shifts assemble at this time. The angels of the shift of `Asr leave their duty in the morning, and the angels of the morning shift resume their duty when the pious persons are engaged in Fajr prayer. This is how the two groups assemble again at that time. Thus, when the angels come or go, the people who are punctual in their prayer are engaged in Fajr and `Asr. Almighty Allah knows everything but even then He asks the angels about his pious slaves so that the piousness of the believers and their merit and distinction become evident to them.
1051 - وعن جرير بن عبد الله البجلي رضي الله عنه قال : كنا عند النبي صلى الله عليه و سلم فنظر إلى القمر ليلة البدر فقال : [ إنكم سترون ربكم كما ترون هذا القمر لا تضامون في رؤيته فإن استطعتم أن لا تغلبوا على صلاة قبل طلوع الشمس وقبل غروبها فافعلوا ] متفق عليه
وفي رواية : [ فنظر إلى القمر ليلة أربع عشر ]
1051. Jarir bin `Abdullah Al-Bajali (May Allah be pleased with him) reported: We were sitting with the Messenger of Allah (PBUH) when he looked at the full moon and observed, "You will see your Rubb in the Hereafter as you see this moon having no difficulty in seeing it. So try your best to perform the prayers before the rising of the sun and that before its setting.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that no one can see Allah in this world but in the Hereafter, the believers will have the honour of seeing Allah. It also highlights the importance and merits of performing the Fajr and `Asr prayers punctually and in congregation.
1052 - وعن بريدة رضي الله عنه قال قال الرسول صلى الله عليه و سلم : [ من ترك صلاة العصر حبط عمله ] رواه البخاري
1052. Buraidahu (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who misses the `Asr Salat (deliberately), his deeds will be rendered nul and void.''
[Al-Bukhari].
Commentary: It is a serious sin to miss any of the prescribed Salat deliberately. Some people regard it even an act of Kufr. But the willful omission of `Asr prayer is one of the most serious sins. Its omission nullifies one's good deeds. Observing this Salat is, therefore, highly essential.
189 - باب فضل المشي إلى المساجد
The Excellence of Proceeding towards the Mosque Walking
1053 - عن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من غدا إلى
المسجد أو راح أعد الله له في الجنة نزلا كلما غدا أو راح ] متفق عليه
1053. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who goes to the mosque in the morning or in the evening, Allah prepares for him a place in Jannah whenever he goes to the mosque in the morning and returns from it in the evening.''
[Al-Bukhari and Muslim].
Commentary: This Hadith points out the merit of going on foot to the mosque for Salat, no matter whether one goes in the morning or the evening. In fact, the heart of a Muslim should be attached to mosques and on account of this, he goes there at all the prescribed hours of Salat to perform his Salat in congregation.
1054 - وعنه رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من تطهر في بيته ثم مضى إلى بيت من بيوت الله ليقضي فريضة من فرائض الله كانت خطواته إحداها تحط خطيئة والأخرى ترفع درجة ] رواه مسلم
1054. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who purifies (performs Wudu') himself in his house and then walks to one of the houses of Allah (mosque) for performing an obligatory Salat, one step of his will wipe out his sins and another step will elevate his rank (in Jannah).''
[Muslim].
Commentary: This Hadith has an inducement for offering Salat in the mosque and brings into eminence the merit of doing so. The merit lies in the fact that one minor sin is pardoned at every step that is taken towards the mosque and one's status (in Jannah) is enhanced by one stage. This Hadith also mentions the vastness of the Mercy and Blessing of Allah.
1055 - وعن أبي بن كعب رضي الله عنه قال : كان رجل من الأنصار لا أعلم أحدا أبعد من السجد منه وكانت لا تخطئه صلاة فقيل له لو اشتريت حمارا تركبه في الظلماء وفي الرمضاء . قال : ما يسرني أن منزلي إلى جنب المسجد إني أريد أن يكتب لي ممشاي إلى المسجد ورجوعي إذا رجعت إلى أهلي . فقال رسول الله صلى الله عليه و سلم : [ قد جمع الله لك ذلك كله ] رواه مسلم
1055. Ubayy bin Ka`b (May Allah be pleased with him) reported: There was a man of the Ansar whose house was the farthest from the mosque. As far as I know, he never missed Salat (in congregation). It was said to him: "If you buy a donkey, you may ride upon it in the dark nights and in the hot days.'' He said: "I do not like that my house should be situated close to the mosque. I desire that my walking towards the mosque and returning home be recorded to my credit.'' Upon this the Messenger of Allah (PBUH) said, "Allah has gathered all (rewards) for you.''
[Muslim].
Commentary: We learn from this Hadith that the location of the mosque at a long distance from one's house is advantageous in the sense that one gains merits at every step when he goes to the mosque and returns from it. Not only that, a minor sin of him is also pardoned at every step. This Hadith also highlights the merit of good intention. One can attain many heights by dint of one's good intentions.
1056 - وعن جابر رضي الله عنه قال : خلت البقاع حول المسجد فأراد بنو سلمة أن ينتقلوا
قرب المسجد فبلغ ذلك النبي صلى الله عليه و سلم فقال لهم : [ بلغني أنكم تريدون أن تنتقلوا قرب المسجد ] قالوا : نعم يا رسول الله قد أردنا ذلك . فقال : [ بني سلمة دياركم تكتب آثاركم دياركم تكتب آثاركم ] فقالوا : ما يسرنا أنا كنا تحولنا . رواه مسلم . وروى البخاري معناه من رواية أنس
1056. Jabir (May Allah be pleased with him) reported: There were some plots of land lying vacant around the mosque. The people of Banu Salamah decided to move to this land and come nearer to the mosque. The Messenger of Allah (PBUH) heard about it and said to them, "I have heard that you intend to move near the mosque.'' They said: "Yes, O Messenger of Allah! We have decided to do that.'' Thereupon the Messenger of Allah (PBUH) said, "O Banu Salamah! Stay in your houses, because your footprints (when you come to the mosque) will be recorded.'' He said this twice. They said: "We would not have liked it, had we moved near the mosque.''
[Muslim].
Commentary: This Hadith mentions the merit of living at a distance from mosque. It is better that such people who lack the passion for worship and are not punctual in Salat should live near mosque so that they do not neglect the obligatory prayers.
1057 - وعن أبي موسى رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن أعظم الناس أجرا في الصلاة أبعدهم إليها ممشى فأبعدهم والذي ينتظر الصلاة حتى يصليها مع الإمام أعظم أجرا من الذي يصليها ثم ينام ] متفق عليه
1057. Abu Musa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The person who will receive the highest reward for Salat (prayer) is the one who comes to perform it in the mosque from the farthest distance. And he who waits for Salat to perform it with the Imam (in congregation) will have a greater reward than the one who observes it alone and then goes to sleep.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that a person who comes to the mosque for Salat from a longer distance earns a greater reward than the others who live near the mosque. It also mentions the merit of performing Salat in congregation and waiting for it till one performs it behind the Imam.
1058 - وعن بريدة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ بشروا المشائين في الظلم إلى المساجد بالنور التام يوم القيامة ] رواه أبو داود والترمذي
1058. Buraidah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Convey glad tidings to those who walk to the mosque in the darkness. For they will be given full light on the Day of Resurrection.''
[At-Tirmidhi and Abu Dawud].
Commentary: "In the darkness'' here indicates the Fajr and `Isha' prayers which are performed when it is dark. Because of the street lighting nowadays we do not feel darkness in these hours in towns and cities but even then these lights do not overcome the darkness completely. Thus in spite of the lights, Fajr and `Isha' prayers are the prayers of the dark. Their merit mentioned in this Hadith is that those Muslims who go to the mosque for these prayers will be endowed with perfect light on the Day of Requital by means of which they will easily cross As-Sirat, while those who will be deprived of this light will be facing great trouble in crossing it.
1059 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ألا أدلكم على ما يمحو الله به الخطايا ويرفع به الدرجات ؟ قالوا : بلى يا رسول الله . قال : [ إسباغ الوضوء على المكاره وكثرة الخطا إلى المساجد وانتظار الصلاة بعد الصلاة فذلكم الرباط فذلكم الرباط ] رواه مسلم
1059. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Shall I not tell you something by which Allah effaces the sins and elevates the ranks (in Jannah).'' The Companions said: "Yes (please tell us), O Messenger of Allah.'' He said, "Performing the Wudu' properly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next Salat (prayer) after a observing Salat; and that is Ar-Ribat, and that is Ar-Ribat.''
[Muslim].
Commentary: This Hadith has already been mentioned. It has been repeated here to show that meticulous care in respect of purification, Salat and worship is akin to Jihad for the sake of Allah, and fight against the enemy in the battlefield. See the commentary on Hadith No.1030.
1060 - وعن أبي سعيد الخدري رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا رأيتم الرجل يعتاد المساجد فشهدوا له بالإيمان قال الله عز و جل : { إنما يعمر مساجد الله من آمن بالله واليوم الآخر } الآية . رواه الترمذي وقال : حديث حسن
1060. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When you see a man frequenting the mosque, testify that he is a believer because Allah says: `Allah's mosques are visited only by those who believe in Allah and the Last Day.'''
[At-Tirmidhi].
Commentary: One who goes to the mosque again and again to perform Salat in congregation deserves that one bears witness to his faith. This Hadith also brings into prominence the merit and distinction of those who have an attachment to mosque, a passion for worship and remembrance of Allah, and fondness for the construction and maintenance of the mosque. This Hadith is weak in authenticity but correct in its meanings and significance.
190 - باب فضل انتظار الصلاة
The Excellence of waiting for As-Salat (The Prayer)
1061 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يزال أحدكم في صلاة ما دامت الصلاة تحبسه لا يمنعه أن ينقلب إلى أهله إلا الصلاة ] متفق عليه
1061. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Everyone among you will be deemed to be occupied in Salat (prayer) constantly so long as Salat (the prayer) detains him (from worldly concerns), and nothing prevents him from returning to his family but Salat.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us the merits of waiting for Salat. As long as a person sits in mosque waiting for Salat, all his time is reckoned as being in the state of Salat and so eligible for the same reward.
1062 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ والملائكة تصلي على أحدكم ما دام في مصلاه الذي صلى فيه ما لم يحدث تقول : اللهم اغفر له اللهم ارحمه ] رواه البخاري
1062. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The angels supplicate in favour of one of you so long as he remains in the place where he has performed Salat (prayer) in a state of Wudu'. They (the angels) say: `O Allah! Forgive him, O Allah! Have mercy on him.'''
[Al-Bukhari].
Commentary: This Hadith has inducement for sitting in the place where one has performed Salat, provided one keeps his Wudu' intact, when a person does so, angels pray Allah to forgive him and have mercy upon him.
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| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49101
العمر : 72
| | موضوع: رد: رياض الصالحين (09) righteous's meadows الثلاثاء 30 أغسطس 2011, 1:12 pm | |
| 1063 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم أخر ليلة صلاة العشاء
إلى شطر الليل ثم أقبل بوجهه بعد ما صلى فقال : [ صلى الناس ورقدوا ولم تزالوا في صلاة منذ انتظرتموها ] رواه البخاري
1063. Anas (May Allah be pleased with him) reported: Once the Messenger of Allah (PBUH) delayed the night prayer (`Isha') till midnight. He (PBUH) turned to us after Salat (prayer) and said, "The people slept after performing their Salat, but you who waited, will be accounted as engaged in Salat throughout the period of your waiting.''
[Al-Bukhari].
Commentary: We learn from this Hadith that it is an act of merit and reward to sit and wait for the Imam and the Jama`ah (congregation) and one who does so will be treated as one who is engaged in Salat. We also learn from this Hadith that if a person performs Salat when its time is due, it is quite fair, although in that case he will not get the reward of waiting for the Imam and the Jama`ah.
191 - باب فضل صلاة الجماعة
The Excellence of Performing Salat (Prayers) in Congregation
1064 - عن ابن عمر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ صلاة الجماعة أفضل من صلاة الفذ بسبع وعشرين درجة ] متفق عليه
1064. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Salat in congregation is twenty-seven times more meritorious than a Salat performed individually.''
[Al-Bukhari and Muslim].
1065 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ صلاة الرجل في جماعة تضعف على صلاته في بيته وفي سوقه خمسا وعشرين ضعفا وذلك أنه إذا توضأ فأحسن الوضوء ثم خرج إلى المسجد لا يخرجه إلا الصلاة لم يخط خطوة إلا رفعت له بها درجة وحط عنه بها خطيئة فإذا صلى لم تزل الملائكة تصلي عليه ما دام في مصلاه ما لم يحدث تقول : اللهم صل عليه اللهم ارحمه ولا يزال في صلاة ما انتظر الصلاة ] متفق عليه . وهذا لفظ البخاري
1065. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A man's Salat in congregation is twenty-five times more rewarding than his Salat at home or in his shop, and that is because when he performs his Wudu' properly and proceeds towards the mosque with the purpose of performing Salat in congregation, he does not take a step without being raised a degree (in rank) for it and having a sin remitted for it, till he enters the mosque. When he is performing Salat, the angels continue to invoke Blessings of Allah on him as long as he is in his place of worship in a state of Wudu'. They say: `O Allah! Have mercy on him! O Allah! Forgive him.' He is deemed to be engaged in Salat as long as he waits for it.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that Salat in congregation is far more in reward than Salat offered alone. In the preceding Hadith it has been held 27 times and in the present, 25 times more rewarding. The reason for this variation offered by some `Ulama' is that at first it was told to the Prophet (PBUH) 25 times and then it was increased to 27 and he communicated to his Companions what was revealed to him. Some other scholars have linked it with the form, spirit and concentration of the Salat. The more meticulous one is about its details, the greater will be the reward for it. Another difference of opinion in this respect is regarding the nature of Salat in congregation. How does one become eligible for higher reward? Does he become eligible for it by performing Salat in congregation anywhere, i.e., at home, in business premises, at an open place, in the desert etc., or in that congregation which gathers in a mosque? Some `Ulama' go with the first opinion while others agree with the second. Hafiz Ibn Hajar preferred the second view on the grounds that the words occuring in the text of this Hadith support this view.
1066 - وعنه رضي الله عنه قال أتى النبي صلى الله عليه و سلم رجل أعمى قال : يا رسول الله ليس لي قائد يقودني إلى المسجد فسأل رسول الله صلى الله عليه و سلم أن يرخص له فيصلي في بيته فرخص له فلما ولى دعاه فقال له : [ هل تسمع النداء بالصلاة ؟ ] قال : نعم . قال : [ فأجب ] رواه مسلم
1066. Abu Hurairah (May Allah be pleased with him) reported: A blind man came to the Messenger of Allah (PBUH) and said: "O Messenger of Allah! I have no one to guide me to the mosque.'' He, therefore, sought his permission to perform Salat (prayer) in his house. He (PBUH) granted him permission. When the man turned away, he called him back, and said, "Do you hear the Adhan (call to prayer)?'' He replied in the affirmative. The Messenger of Allah (PBUH) then directed him to respond to it.
[Muslim].
1067 - وعن عبد الله وقيل : عمرو بن قيس المعروف بابن أم مكتوم المؤذن رضي الله عنه أنه قال : يا رسول الله إن المدينة كثيرة الهوام والسباع . فقال رسول الله صلى الله عليه و سلم : [ تسمع حي على الصلاة حي على الفلاح فحيهلا ] رواه أبو داود بإسناد حسن
ومعنى [ حيهلا ] : تعال
1067. `Abdullah bin Umm Maktum, the Mu'adhdhin (May Allah be pleased with him) reported: I said to the Messenger of Allah (PBUH): "There are many poisonous insects and wild beasts in Al-Madinah, and I am blind. Please grant me permission to perform Salat at home.'' He (PBUH) enquired whether he could hear the call: Hayya `alas-Salah; Hayya `alal-Falah (Come to the prayer, come to the salvation). When he replied in affirmative, the Messenger of Allah (PBUH) directed him to come (to mosque) for prayer.''
[Abu Dawud].
Commentary: These two Ahadith relate to Ibn Umm Maktum. In spite of the fact that he was blind, he was not allowed by the Prophet (PBUH) to perform Salat at home. The Hadith signifies the importance of performing Salat in congregation in the mosque abundantly clear.
1068 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ والذي نفسي بيده لقد هممت أن آمر بحطب فيحتطب ثم آمر بالصلاة فيؤذن لها ثم آمر رجلا فيؤم الناس ثم أخالف إلى رجال فأحرق عليهم بيوتهم ] متفق عليه
1068. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "By Him in Whose Hand my life is, I sometimes thought of giving orders for firewood to be collected, then for proclaiming the Adhan for Salat. Then I would appoint an Imam to lead Salat, and then go to the houses of those who do not come to perform Salat in congregation, and set fire to their houses on them.''
[Al-Bukhari and Muslim].
Commentary: This Hadith and the incident relating to Ibn Umm Maktum are quoted by such people who hold that those who are physically fit, resident and have no valid reason for not coming to the mosque for Salat, for them Salat in the mosque (Jama`ah) is a must. Those who do not accept that Salat in mosque is obligatory and regard it Fard Kifayah (collective duty, i.e., if one Muslim performs it, the rest of the Muslim community will not be obliged to perform it, and thus will not be deemed sinful for doing so), for them such Ahadith refer to the hypocrites who did not come to the mosque for Salat. Some people are of the view that it is Sunnah Mu'akkadah (an established Sunnah, hence compulsory) and they take such Ahadith for inducement because if performance of Salat in congregation was obligatory, those who missed it would have been punished by the Prophet (PBUH), but we do not find any instance of it in his life. It clearly shows that it is Sunnah. If we go by logic, this view seems to be more correct. But we cannot, at the same time, lose sight of the importance that has been attached to the Salat in congregation especially the fact that it is 25 times more rewarding than the Salat offered individually.
This Hadith also tells us that it is permissible to take criminals and sinful people from their homes by surprise
1069 - وعن ابن مسعود رضي الله عنه قال : من سره أن يلقى الله تعالى غدا مسلما فليحافظ على هؤلاء الصلوات حيث ينادي بهن فإن الله شرع لنبيكم صلى الله عليه و سلم سنن الهدى وإنهن من سنن الهدى ولو أنكم صليتم في بيوتكم كما يصلى هذا المتخلف في بيته لتركتم سنة نبيكم ولو تركتم سنة نبيكم لضللتم ولقد رأيتنا وما يتخلف عنها إلا منافق معلوم النفاق ولقد كان الرجل يؤتى به يهادى بين الرجلين حتى يقام في الصف . رواه مسلم
وفي رواية له قال : إن رسول الله صلى الله عليه و سلم علمنا سنن الهدى وإن من سنن الهدى الصلاة في المسجد الذي يؤذن فيه
1069.Ibn Mas`ud (May Allah be pleased with him) reported: He who likes to meet Allah tomorrow (i.e., on the Day of Requital) as a Muslim, should take care and observe the Salat when the Adhan is announced for them. Allah has expounded to your Prophet (PBUH) the ways of right guidance, and these (the prayers) are part of the right guidance. If you have to perform Salat in your houses, as this man who stays away (from the mosque) and performs Salat in his house, you will abandon the Sunnah (practice) of your Prophet (PBUH), and the departure from the Sunnah of your Prophet (PBUH) will lead you astray. I have seen the time when no one stayed behind except a well-known hypocrite. I also saw that a man was brought swaying (on account of weakness) between two men till he was set up in a row (in the mosque).
[Muslim].
Commentary: This Hadith makes the following four points:
1.Emphasis on performing Salat in congregation.
2.The passion of the Companions of the Prophet (PBUH) for Salat.
3.Evasion from Salat with congregation is a practice of hypocrites.
4.Inducement for following the Sunnah of the Prophet (PBUH) because evasion from it is bound to lead one astray.
1070 - وعن أبي الدرداء رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول :
[ ما من ثلاثة في قرية ولا بدو لا تقام فيهم الصلاة إلا قد استحوذ عليهم الشيطان فعليكم بالجماعة فإنما يأكل الذئب من الغنم القاصية ] رواه أبو داود بإسناد حسن
1070. Abud-Darda' (May Allah be pleased with him)reported: I heard the Messenger of Allah (PBUH) saying, "If three men in a village or in the desert, make no arrangement for Salat in congregation, Satan must have certainly overcome them. So observe Salat in congregation, for the wolf eats up a solitary sheep that stays far from the flock.''
[Abu Dawud].
Commentary: This Hadith also stresses the importance of offering Salat in congregation and mentions the disadvantages of offering it individually. One who remains aloof from the congregation, is like the sheep which is separated from its herd and becomes a victim of the wolf. One who lives alone is easily overpowered by satanic doubts.
192 - باب الحث على حضور الجماعة في الصبح والعشاء
Urging to Observe 'Isha' and Fajr Prayers in Congregation
1071 - عن عثمان رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من صلى العشاء في جماعة فكأنما قام نصف الليل ومن صلى الصبح في جماعة فكأنما صلى الليل كله ] رواه مسلم
وفي رواية الترمذي عن عثمان قال قال رسول الله صلى الله عليه و سلم : [ من شهد العشاء في جماعة كان له قيام نصف ليلة ومن صلى العشاء والفجر في جماعة كان له كقيام ليلة ] قال الترمذي حديث حسن صحيح
1071. `Uthman bin `Affan (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "One who performs `Isha' prayer in congregation, is as if he has performed Salat for half of the night. And one who performs the Fajr prayer in congregation, is as if he has performed Salat the whole night.''
[Muslim]
The narration of At-Tirmidhi says: `Uthman bin Affan (May Allah be pleased with him) narrated that he had heard the Messenger of Allah (PBUH) saying: "He who attends `Isha' in congregation, is as if he has performed Salat for half of the night; and he who attends `Isha' and Fajr prayers in congregation, is as if he has performed Salat for the whole night.''
Commentary: This Hadith tells us that the reward of performing `Isha' and Fajr prayers in congregation is so great that it equals the worship of the whole night.
1072 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ولو يعلمون ما في العتمة والصبح لأتوهما ولو حبوا ] متفق عليه . وقد سبق بطوله ( انظر الحديث رقم 1030 )
1072.Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "If they knew the merits of Salat after nightfall (`Isha') and the morning (Fajr) Salat, they would come to them even if they had to crawl to do so.''
[Al-Bukhari and Muslim]
This is part of a long Hadith which has already been mentioned. See Hadith No. 1033.
1073 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ليس صلاة أثقل على المنافقين من صلاة الفجر والعشاء ولو يعلمون ما فيهما لأتوهما ولو حبوا ] متفق عليه
1073. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "No Salat is more burdensome to the hypocrites than the Fajr (dawn) prayer and the `Isha' (night) prayer; and if they knew their merits, they would come to them even if they had to crawl to do so.''
[Al-Bukhari and Muslim].
Commentary: `Isha' and Fajr prayers were, and still are, very hard for the hypocrites for the reason that they performed Salat only to make a show of it and not for the fear of Allah. Therefore, Muslims should not show any laziness in them at all, lest they develop a resemblance with the hypocrites.
193 - باب الأمر بالمحافظة على الصلوات المكتوبات والنهي الأكيد والوعيد الشديد في تركهن
Strict Orders for Observance of Obligatory Salat
قال الله تعالى ( البقرة 238 ) : { حافظوا على الصلوات والصلاة الوسطى }
وقال تعالى ( التوبة 5 ) : { فإن تابوا وأقاموا الصلاة وآتوا الزكاة فخلوا سبيلهم }
Allah, the Exalted, says:
"Guard strictly (the five obligatory) As-Salawat (the prayers) especially the middle Salat (i.e., the best prayer - `Asr).'' (2:238)
"But if they repent and perform As-Salat (Iqamat-as-Salat) and give Zakat, then leave their way free.'' (9:5)
1074 - وعن ابن مسعود رضي الله عنه قال سألت رسول الله صلى الله عليه و سلم : أي الأعمال أفضل ؟ قال : [ الصلاة لوقتها ] قلت : ثم أي ؟ قال : [ بر الوالدين ] قلت : ثم أي ؟ قال : [ الجهاد في سبيل الله ] متفق عليه
1074. Ibn Mas`ud (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH): "Which act is the best?'' He (PBUH) said, "As-Salat at their fixed times.'' I asked, "What next?'' He (PBUH) said, "Being dutiful to parents.'' I asked, "What next?'' He (PBUH) said, "Striving (Jihad) in the way of Allah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. Here it is repeated to indicate that every Salat should be performed at its proper time. Deliberate delay in performing is wrong. The ultimate result of deliberate delay is that one becomes sluggish and begins to ignore and neglect it by force of habit, which is obviously very dangerous. Imam Ash-Shafi`i is of the opinion that if a person shows such laziness in offering Salat that he misses its proper time, then he is liable to make penitence for it. If he does not do so, he should be killed.
1075 - وعن ابن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ بني الإسلام على خمس : شهادة أن لا إله إلا الله وأن محمدا رسول الله وإقام الصلاة وإيتاء الزكاة وحج البيت وصوم رمضان ] متفق عليه
1075. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Islam is based on five (pillars): testifying that there is no true god except Allah and that Muhammad (PBUH) is His slave and Messenger; performing of Salat (Iqamat-as-Salat); the payment of Zakat; performing Hajj (pilgrimage) to the House [of Allah (Ka`bah)]; and Saum (fasting) during the month of Ramadan.''
[Al-Bukhari and Muslim].
Commentary: In this Hadith, Islam has been compared to a building which rests on five pillars. As a building cannot stand without its foundation, similarly, Islam cannot exist without these pillars. For this reason, he who denies any one of these obligations is a disbeliever, and he who neglects any of them due to slackness or want of attention is a sinful and impious Muslim.
1076 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله وأن محمدا رسول الله ويقيموا الصلاة ويؤتوا الزكاة فإذا فعلوا ذلك عصموا مني دماءهم وأموالهم إلا بحق الإسلام وحسابهم على الله ] متفق عليه
1076. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "I have been commanded to fight against the people till they testify La ilaha illAllah (There is no true god except Allah) and that Muhammad (PBUH) is His slave and Messenger, and to establish As-Salat (Iqamat-as-Salat), and to pay Zakat; and if they do this, then their blood and property are secured except by the rights of Islam, and their accountability is left to Allah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already appeared before. Here the word "An-Nas'' translated `the people' in the Hadith stands for those who associate others with Allah in worship. The people of the Book are not included among them. "Haqqul-Islam'' translated here as "the rights of Islam'' denotes legal castigation, etc. That is, the punishments which are given for crimes like fornication, murder, etc.
"Their accountability is left to Allah" means what is hidden in their hearts is left to Allah or the crimes which go undetected by the authorities concerned are in the Purview of Allah, Who will decide their case in the Hereafter.
1077 - وعن معاذ رضي الله عنه قال : بعثني رسول الله صلى الله عليه و سلم إلى اليمن فقال : [ إنك تأتي قوما أهل الكتاب فادعهم إلى شهادة أن لا إله إلا الله وأني رسول الله فإن هم أطاعوا لذلك فأعلمهم أن الله افترض عليهم خمس صلوات في كل يوم وليلة فإن هم أطاعوا لذلك فأعلمهم أن الله افترض عليهم صدقة تؤخذ من أغنيائهم فترد على فقرائهم فإن هم أطاعوا لذلك فإياك وكرائم أموالهم واتق دعوة المظلوم فإنه ليس بينها وبين الله حجاب ] متفق عليه
1077. Mu`adh (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) sent me as a governor to Yemen and (at the time of departure) he instructed me thus: "You will go to people of the Scripture (i.e., the Jews and the Christians). First of all invite them to testify that La ilaha ill Allah (There is no true god except Allah) and that Muhammad (PBUH) is His slave and Messenger; and if they accept this, then tell them that Allah has enjoined upon them five Salat (prayers) during the day and night; and if they accept it, then tell them that Allah has made the payment of Zakat obligatory upon them. It should be collected from their rich and distributed among their poor; and if they agree to it, don't take (as a share of Zakat) the best of their properties. Beware of the supplications of the oppressed, for there is no barrier between it and Allah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned and is repeated here to emphasize the importance of obligations and their meticulous performance. See Hadith No. 290.
1078 - وعن جابر رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن بين الرجل وبين الشرك والكفر ترك الصلاة ] رواه مسلم
1078. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Between a man and disbelief and paganism is the abandonment of Salat (prayer).''
[Muslim].
Commentary: He who will be having the quality of Islam and will be particular in performing Salat regularly, will raise a wall between himself and Kufr. He who does not perform Salat after coming to the fold of Islam, does not have a frontier which separates him from infidelity. Leaving Salat is like demolishing the wall that separates Islam from Kufr. Thus, we learn from this Hadith that leaving Salat is Kufr. Some `Ulama' are of the opinion that this injunction is for one who believes leaving Salat is permissible whereas the one who leaves it because of slackness is not Kafir. Some scholars, however, think that if such a person does not repent, he is liable to Hadd, i.e., death punishment. There are other `Ulama' who think that rather than death punishment such a person should be subjected to corporal punishment till he starts offering Salat. This Hadith makes the importance of Salat in Islam abundantly clear.
1079 - وعن بريدة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ العهد الذي بيننا وبينهم الصلاة فمن تركها فقد كفر ] رواه الترمذي وقال حديث حسن صحيح
1079. Buraidah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "That which differentiates us from the disbelievers and hypocrites is our performance of Salat. He who abandons it, becomes a disbeliever.''
[At-Tirmidhi].
Commentary: The purport of this Hadith is the same as that of the preceding one.
1080 - وعن شقيق بن عبد الله التابعي المتفق على جلالته رحمه الله قال : كان أصحاب محمد صلى الله عليه و سلم لا يرون شيئا من الأعمال تركه كفر غير الصلاة . رواه الترمذي في كتاب الإيمان بإسناد صحيح
1080. Shaqiq bin `Abdullah reported: The Companions of the Messenger of Allah (PBUH) did not consider the abandonment of any action as disbelief except neglecting Salat.
[At-Tirmidhi].
Commentary: The opinion of the Companions of the Prophet (PBUH) was based on the information contained in the Ahadith which have been mentioned above. They did not take the Ahadith which interpreted the leaving of Salat as Kufr mere scolding or reproof. They considered slackness and negligence in Salat as Kufr and apostasy and regarded Salat a symbol of Islam.
1081 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن أول ما يحاسب به العبد يوم القيامة من عمله صلاته فإن صلحت فقد أفلح وأنجح وإن فسدت فقد خاب وخسر فإن انتقص من فريضته شيئا قال الرب عز و جل : انظروا هل لعبدي من تطوع فيكمل بها ما انتقص من الفريضة ؟ ثم تكون سائر أعماله على هذا ] رواه الترمذي وقال حديث حسن
1081. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The first of man's deeds for which he will be called to account on the Day of Resurrection will be Salat. If it is found to be perfect, he will be safe and successful; but if it is incomplete, he will be unfortunate and a loser. If any shortcoming is found in the obligatory Salat, the Glorious and Exalted Rubb will command to see whether His slave has offered any voluntary Salat so that the obligatory Salat may be made up by it. Then the rest of his actions will be treated in the same manner.''
[At-Tirmidhi].
Commentary: The rights mentioned in this Hadith are the Rights of Allah. The first of them for which one has to render account is Salat. In the rights of people, the first to be decided will be blood shed by a person of his fellow being. This Hadith also makes the following points:
1.Stress on the performance of the obligatory acts.
2.Inducement for voluntary prayers to make up the deficiency of the obligations.
194 - باب فضل الصف الأول والأمر بإتمام الصفوف الأول وتسويتها والتراص فيها
The Excellence of Standing in the First Row (In Salat)
1082 - عن جابر بن سمرة رضي الله عنه قال : خرج علينا رسول الله صلى الله عليه و سلم فقال : [ ألا تصفون كم تصف الملائكة عند ربها ] فقلنا : يا رسول الله وكيف تصف الملائكة عند ربها ؟ قال : [ يتمون الصفوف الأول ويتراصون في الصف ] رواه مسلم
1082. Jabir bin Samurah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) came out to us (once) and said, "Why do you not stand in rows as the angels do before their Rubb?'' We asked: "O Messenger of Allah! how do the angels stand in rows before their Rubb?'' He (PBUH) replied, "They complete each row beginning with the first and filling all the gaps.''
[Muslim].
Commentary: Taras means to stand in the style of a wall, each brick of which is interlocked with another so much so that there is not even the slightest gap between two of its bricks. When people array themselves for Salat, they should keep their feet and shoulders so close with one another on their left and right that there is no gap or space between them. Moreover, the front rows should be completed first. One should never take place in the second row if there is place in the first. Similarly, one should never take place in the third row if there is room in the second line. And so on and so forth.
1083 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لو يعلم الناس ما في النداء والصف الأول ثم لم يجدوا إلا أن يستهموا عليه لاستهموا ] متفق عليه
1083. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If people came to know the blessing of calling Adhan and the standing in the first row, they could do nothing but would draw lots to secure these privileges.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. It is repeated here to emphasize the merits of getting a place in the first row for Salat which is offered in congregation.
1084 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ خير صفوف الرجال أولها وشرها آخرها . وخير صفوف النساء آخرها وشرها أولها ] رواه مسلم
1084.Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best of the men's rows (in Salat) is the first row and the worst is the last; but the best of the woman's row is the last and the worst of their rows is the first.''
[Muslim].
Commentary: Islam has strongly condemned the association of men and women and enjoined women to keep away from mixing with men and observe Hijab (veil). The merit and demerit of place, in the rows in prayer, mentioned in this Hadith is with reference to this background because in the days of the Prophet (PBUH) women used to perform Salat in the Prophet's mosque and their rows were at the end of the gathering. There was no gallery nor a separate section for them. Thus, for men the best place for performing Salat in congregation is the first row because it is farthest from women. The best place for women in Salat in congregation is the last row because it is farthest from men. On the contrary, the last row of men was near the first row of women and for this reason it was regarded as the worst one. Every row of the people performing Salat is good but due to the reason just mentioned, the first row of men and the last row of women are more meritorious, while the last row of men and the first row of women have a lesser merit.
1085 - وعن أبي سعيد رضي الله عنه أن رسول الله صلى الله عليه و سلم رأى في أصحابه تأخرا فقال لهم : [ تقدموا فأتموا بي وليأتم بكم من بعدكم لا يزال قوم يتأخرون حتى يؤخرهم الله ] رواه مسلم
1085. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) perceived a tendency among his Companions to stand in the back rows, he said to them, "Come forward and be close to me and let those who come after you, follow your lead. If people continue to fall behind (i.e., in acquiring virtues), Allah puts them behind.''
[Muslim].
Commentary: In the context of the chapter, this Hadith tells us that the Prophet (PBUH) disliked those who occupied a place in the rear rows in Salat offered in congregation, and exhorted people to find a place in the front rows for the reason that by virtue of that place they could closely observe his manner of offering Salat and emulate him, while people in the rear rows could emulate those who were in front of them. In this connection, he used a sentence which has become very common and can also apply to other matters besides Salat. One should not lag behind in the acquisition of knowledge and practice and in matters of merit and honour because those who lag behind in such matters are also pushed back by Allah, while those who strive hard to acquire merit and honour are helped by Allah and He makes their way convenient.
This Hadith also stresses the need to stand close to the Imam and has an inducement for excelling each other in virtues.
1086 - وعن أبي مسعود رضي الله عنه قال كان رسول الله صلى الله عليه و سلم يمسح مناكبنا في الصلاة ويقول : [ استووا ولا تختلفوا فتختلف قلوبكم ليلني منكم أولو الأحلام والنهى ثم الذين يلونهم ثم الذين يلونهم ] رواه مسلم
1086. Abu Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to gently pat our shoulders when we were standing in rows at the time of Salat and say, "Keep (the rows) straight; do not differ from each other lest your hearts should suffer from discord. Let those of you who are mature and prudent be nearer to me, and then those who are next to them.''
[Muslim].
Commentary: "To gently pat our shoulders'' means that he would set their shoulders right to straighten the row. "Do not differ from each other'' here means that they should stand shoulder to shoulder and ankle to ankle in a straight line. The reason is that disorder will have a spiritual effect and will create discord. The latter would eventually result in the domination of enmity. Thus, we learn from this Hadith that the Imam should stress on his followers the importance of setting their rows straight; and if his exhortation fails, he should go to them personally and set their lines in order. We also learn from this Hadith that men known for wisdom, knowledge and piety should stand in the first row and these should be followed by those who come next to them in these virtues.
1087 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ سووا صفوفكم
فإن تسوية الصف من تمام الصلاة ] متفق عليه
وفي رواية للبخاري : [ فإن تسوية الصفوف من إقامة الصلاة ]
1087. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Keep your rows straight (during Salat in congregation), for keeping the rows straight is part of the perfection of Salat.''
[Al-Bukhari and Muslim].
Commentary: This Hadith also highlights the importance of setting the rows straight. In fact, this is part of the perfection of Salat. In other words, Salat in congregation does not become perfect without setting the rows in order.
1088 - وعنه رضي الله عنه قال : أقيمت الصلاة فأقبل علينا رسول الله صلى الله عليه و سلم بوجهه فقال : [ أقيموا صفوفكم وتراصوا فإني أراكم من وراء ظهري ] رواه البخاري بلفظه ومسلم بمعناه
وفي رواية للبخاري : وكان أحدنا يلزق منكبه بمنكب صاحبه وقدمه بقدمه
1088. Anas (May Allah be pleased with him) reported: When the Iqamah had been announced, the Messenger of Allah (PBUH) turned his face towards us and said: "Make your rows straight and stand close together, for I can see you from behind my back.''
[Al-Bukhari].
Commentary: This Hadith mentions a miracle of the Prophet (PBUH), namely that he could see people standing in the back rows when he was leading the Salat in congregation. But it does not mean that he was always capable of doing so, as is being impressed by certain people. The true position is that it was a miracle which happened with the Will of Allah at the time when the Prophet (PBUH) was leading the Salat in congregation. It must be borne in mind that a miracle happens with the Will of Allah only. It is not at all in the power of the Prophet (PBUH). Had he been capable of working a miracle on his own, he would have shown it at his own pleasure. But no Prophet was ever capable of it, nor was the Prophet (PBUH) an exception to this rule.
The second point that we learn from this Hadith is that of setting the rows straight, which, in practical terms, means that those who stand up for offering Salat in congregation must stand so close to each other that their shoulders and feet are in touch. The Prophet (PBUH) used the word "Tarassu" to describe this position which means that they should stand like a brick wall, each unit of which is riveted with the other. This is the meaning which the Companions of the Prophet (PBUH) understood from it and this is what they actually practised. Many people nowadays do not stand in Salat shoulder to shoulder and foot to foot. Some people dislike this practice. May Allah grant guidance to the Muslims so that they can offer Salat according to the Sunnah of the Prophet (PBUH).
1089 - وعن النعمان بن بشير رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ لتسون صفوفكم أو ليخالفن الله بين وجوهكم ] متفق عليه
وفي رواية لمسلم : أن رسول الله صلى الله عليه و سلم كان يسوي صفوفنا حتى كأنما يسوي بها القداح حتى رأى أنا قد عقلنا عنه ثم خرج يوما فقام حتى كاد يكبر فرأى رجلا باديا صدره من الصف فقال : [ عباد الله لتسون صفوفكم أو ليخالفن الله بين وجوهكم ]
1089. An-Nu`man bin Bashir (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, "Straighten your rows; otherwise, Allah will create dissension among you.''
[Al-Bukhari and Muslim].
The narration in Muslim is: An-Nu`man bin Bashir (May Allah be pleased with them) said: The Messenger of Allah (PBUH) directed us to keep our rows as straight as arrows. He continued stressing this until he realized that we had learnt it from him (recognized its significance). One day he came into the mosque and stood up. He was just about to say Takbir (Allah is Greater) when he noticed a man whose chest was projected from the row, so he said, "O slaves of Allah, you must straighten your rows or Allah will certainly put your faces in opposite directions.''
Commentary: This Hadith has been mentioned earlier and is repeated here for its being germane to this chapter. "Put your faces in opposite directions'' signifies that "Allah will create enmity in you'', which will create dissension rather than unity, weakness rather than strength and power, and the Muslims will then be overwhelmed with the fear and terror of their enemies. This phrase can also have a literal meaning, that is in consequence of confusion in your ranks, Allah will turn your face towards the napes of your necks and distort them. May Allah save the Muslims from both these punishments.
1090 - وعن البراء بن عازب رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم يتخلل الصف من ناحية إلى ناحية يمسح صدورنا ومناكبنا ويقول : [ لا تختلفوا فتختلف قلوبكم ] وكان يقول : [ إن الله وملائكته يصلون على الصفوف الأول ] رواه أبو داود بإسناد حسن
1090. Al-Bara' bin `Azib (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to pass between the rows from one end to the other, touching our chest and shoulders (i.e., arranging the rows) in line and saying, "Do not be out of line; otherwise your hearts will be in disagreement''. He would add, "Allah and His angels invoke blessings upon the first rows.''
[Abu Dawud].
1091 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ أقيموا الصفوف وحاذوا بين المناكب وسدوا الخلل ولينوا بأيدي إخوانكم ولا تذروا فرجات للشيطان ومن وصل صفا وصله الله ومن قطع صفا قطعه الله ] رواه أبو داود بإسناد صحيح
1091. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Arrange the rows in order, stand shoulder to shoulder, close the gaps, be accommodating to your brothers, and do not leave gaps for Satan. Whoever joins up a row, he will be joined to Allah (i.e., to the Mercy of Allah); and whoever cuts off a row, he will be cut off from Allah (i.e., from His Mercy).''
[Abu Dawud].
Commentary: This Hadith also tells us about the straightening of rows. Here the phrase "be accommodating to your brothers'' means that one must cooperate with him who tries to set the rows in order, and rather than feeling annoyance on his action, one should happily set the rows right according to his instructions.
This Hadith tells us that leaving gaps in rows amounts to leaving space for Satan to get in them. To join rows means that no space should be left between the two persons who stand in a line. Similarly, a second row should not be started without completing the first one. To break a row means to leave space in it or start the second row without completing the first."Break him and Join him" can be the words of prayer as well as imprecation, for what they mean is "May Allah join him or break him.'' This is a prayer from the Prophet (PBUH) for the person who straightens the rows as well as an imprecation for the one who breaks the rows.
1092 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ رصوا صفوفكم وقاربوا بينها وحاذوا بالأعناق فوالذي نفسي بيده إني لأرى الشياطين تدخل من خلل الصف كأنها الحذف ] حديث صحيح رواه أبو داود بإسناد على شرط مسلم
[ الحذف ] بحاء مهملة وذال معجمة مفتوحتين ثم فاء وهي : غنم سود صغار تكون باليمن
1092. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Stand close together in your rows, keep nearer to one another, and put your necks in line, for by Him in Whose Hands my soul is, I see the Satan entering through the opening in the row like Al-hadhaf (i.e., a type of small black sheep found in Yemen).''
[Abu Dawud].
Commentary: This Hadith stresses that the rows made for Salat should not only be integrated like a solid wall but be set vertically close to each other also. This means that there should not be much space between the two rows. The maximum space allowed for it is three spans. Space in excess of this is disapproved and takes away the merit of offering Salat in congregation. This formula does not apply to the rows of women because a larger distance between the rows of men and women is more meritorious. (Ibn `Allan).
"Put your necks in line'' here means to stand shoulder to shoulder - a point which has already been stressed. Viewing Satan secretly entering into the space left in the rows can be correct literally as well as technically. In the former case, it is a miracle of the Prophet (PBUH) while in the latter it is Wahy (Revelation). Almighty Allah informed him that Satan enters the rows of the people offering prayers through the spaces left by them in their rows. Satan is pleased to see these gaps as they make his task of creating doubts in the minds of worshippers easy.
1093 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ أتموا الصف المقدم ثم الذي يليه فما كان من نقص فليكن في الصف المؤخر ] رواه أبو داود بإسناد حسن
1093. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Fill (complete) the first row, then the one next to it; and if there is any deficiency (incompleteness), it should be in the last row.''
[Abu Dawud].
Commentary: This Hadith tells us that completion of rows in their sequence is essential, that is to say, first of all the first row should be completed, then the second, then the third, and so on and so forth. The last row may be left incomplete if it is short of a full row.
1094 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ إن الله وملائكته يصلون على ميامن الصفوف ] رواه أبو داود بإسناد على شرط مسلم وفيه رجل مختلف في توثيقه
1094.`Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "Allah and His angels invoke blessings upon those who are on the right side of the rows.''
[Abu Dawud].
1095 - وعن البراء رضي الله عنه قال : كنا إذا صلينا خلف رسول الله صلى الله عليه و سلم أحببنا أن نكون عن يمينه يقبل علينا بوجهه فسمعته يقول : [ رب قني عذابك يوم تبعث أو تجمع عبادك ] رواه مسلم
1095. Al-Bara' (May Allah be pleased with him) reported: Whenever we performed Salat behind the Messenger of Allah (PBUH), we liked to be on his right side so that his face might turn towards us (at the end of the Salat). One day, I heard Messenger of Allah (PBUH) supplicating, "O my Rubb! Shield me from Your Torment on the Day when You will gather (or said, `resurrect') Your slaves.''
[Muslim].
Commentary: This Hadith describes the merit of standing on the right side of the Imam and tells us that for the Imam it is Sunnah of the Prophet (PBUH) to sit after the congregational Salat with his face towards his followers.
1096 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ وسطوا الإمام وسدوا الخلل ] رواه أبو داود
1096. Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "Let the Imam stand in the middle (so that those praying behind him should be standing both on his right and his left) and close the gaps.''
[Abu Dawud].
Commentary: Sheikh Al-Albani has stated that two narrators of this Hadith are Majhul (unknown). The second part of it, however, is correct because it is supported by a narration of Ibn `Umar quoted earlier.
195 - باب فضل السنن الراتبة مع الفرائض وبيان أقلها وأكملها وما بينهما
The Excellence of Optional Prayers (Sunnah Mu'akkadah) along with the Obligatory Prayers
1097 - عن أم المؤمنين أم حبيبة رملة بنت أبي سفيان رضي الله عنها قالت سمعت رسول الله صلى الله عليه و سلم يقول : [ ما من عبد مسلم يصلي لله تعالى كل يوم ثنتي [ اثنتي ] عشرة ركعة تطوعا غير فريضة إلا بنى الله له بيتا في الجنة أو إلا بني له بيت في الجنة ] رواه مسلم
1097. Umm Habibah (May Allah be pleased with her) the Mother of the Believers reported: I heard the Messenger of Allah (PBUH) saying, "A house will be built in Jannah for every Muslim who offers twelve Rak`ah of optional Salat other than the obligatory Salat in a day and a night (to seek the Pleasure of Allah).''
[Muslim].
Commentary: Tatawwu` means to offer more Nawafil (optional prayers) on one's own after performing the Faraid (obligatory prayers). Thus, this Hadith tells us the merits of optional prayers and holds promise of (Jannah) for those who make it a practice.
1098 - وعن ابن عمر رضي الله عنهما قال : صليت مع رسول الله صلى الله عليه و سلم ركعتين قبل الظهر وركعتين بعدها وركعتين بعد الجمعة وركعتين بعد المغرب وركعتين بعد العشاء . متفق عليه
1098. Ibn `Umar (May Allah be pleased with them) reported: I performed along with the Messenger of Allah (PBUH) two Rak`ah of optional prayers before Zuhr and two after the Zuhr (noon prayer), and two after the Friday prayer, and two after the Maghrib (evening) prayer, and two after the `Isha' (night) prayer.''
[Al-Bukhari and Muslim].
Commentary: There are two kinds of Nawafil which are performed before or after the obligatory prayer. Firstly, the one which were performed by the Prophet (PBUH) more frequently. According to the present Hadith, their total comes to ten Rak`ah while in other Ahadith their total is twelve or fourteen Rak`ah. They are called Sunnah Mu'akkadah or As-Sunnan Ar-Rawatib That is, the Rak`ah which are proved from the saying and practice of the Prophet (PBUH) and which were performed by him usually. These are said to be Compulsory prayers. Secondly, such Nawafil which were not performed by the Prophet (PBUH) regularly. These are called Sunnah Ghair Mu'akkadah and are said to be Optional prayers. In any case, Nawafil have great importance in creating a special link between the worshipper and Allah, and for this reason the believers do not neglect them. But their status in Shari`ah is of Nawafil the performing of which is rewarding and omission of which is not sinful. One thing that should be borne in mind in respect of As-Sunnan Ar-Rawatib or Mu'akkadah is that it is better to perform them at home. This was the usual practice of the Prophet (PBUH), and this is what he ordained the Muslims.
1099 - وعن عبد الله بن مغفل رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ بين كل أذانين صلاة بين كل أذانين صلاة بين كل أذانين صلاة ] قال في الثالثة : [ لمن شاء ] متفق عليه
المراد ب [ الأذانين ] : الأذان والإقامة
1099.`Abdullah bin Mughaffal (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There is a Salat (prayer) between every Adhan and Iqamah; there is a Salat between every Adhan and Iqamah.'' (While saying the same for the) third time (he (PBUH) added), "It is for him who desires (to perform it).''
[Al-Bukhari and Muslim].
Commentary: The two Adhan here means Adhan and Iqamah, as has been elucidated by Imam An-Nawawi. That is, offering of two Rak`ah between Adhan and Iqamah is Mustahabb (desirable). It comes in the category of Ghair Ratiba or Ghair Mu'akkadah Nawafil. These Nawafil can be performed after the Adhan of every Salat before the congregation stands for the obligatory Salat.
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| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49101
العمر : 72
| | موضوع: رد: رياض الصالحين (09) righteous's meadows الثلاثاء 30 أغسطس 2011, 1:15 pm | |
| 196 - باب تأكيد ركعتي سنة الصبح
Emphasis on Performing two Rak'ah Sunnah before Dawn (Fajr) Prayer
1100 - عن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان لا يدع أربعا قبل الظهر وركعتين قبل الغداة . رواه البخاري
1100. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) never omitted four Rak`ah prayer before the Zuhr prayer and two Rak`ah prayers before dawn (Fajr) prayer.
[Al-Bukhari].
Commentary: This Hadith tells us the practice of the Prophet (PBUH) in respect of the four Rak`ah Sunnah of Zuhr prayers and the two of Fajr prayers. He (PBUH) used to perform both regularly. Such Rak`ah are called Sunnah Rawatib or Sunnah Mu'akkadah (compulsory prayers).
1101 - وعنها رضي الله عنها قالت : لم يكن النبي صلى الله عليه و سلم على شيء من النوافل أشد تعاهدا منه على ركعتي الفجر . متفق عليه
1101. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) did not attach more importance to any Nawafil prayer than the two Rak`ah of prayer before dawn (Fajr) prayer.
[Al-Bukhari and Muslim].
Commentary: This Hadith tell us about the special preparation which the Prophet (PBUH) used to make for performing the two Rak`ah of Fajr prayers.
1102 - وعنها رضي الله عنها عن النبي صلى الله عليه و سلم قال : [ ركعتا الفجر خير من الدنيا وما فيها ] رواه مسلم
وفي رواية : [ لهما أحب إلي من الدنيا جميعا ]
1102. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, "The two Rak`ah before the dawn (Fajr) prayer are better than this world and all it contains.''
[Muslim]
Another narration goes: "The two Rak`ah before the dawn (Fajr) prayer are dearer to me than the whole world.''
Commentary: This Hadith tells us the merits of the two Rak`ah of Fajr prayers.
All the Ahadith mentioned above prove that the two Rak`ah of Fajr are highly meritorious, and one should not show any slackness or negligence in offering them.
1103 - وعن أبي عبد الله بلال بن رباح رضي الله عنه مؤذن رسول الله صلى الله عليه و سلم أن أتى رسول الله صلى الله عليه و سلم ليؤذنه بصلاة الغداة فشغلت عائشة بلالا بأمر سألته عنه حتى أصبح جدا فقام بلال فآذنه بالصلاة وتابع أذانه فلم يخرج رسول الله صلى الله عليه و سلم فلما خرج صلى بالناس فأخبره أن عائشة شغلته بأمر سألته عنه حتى أصبح جدا وأنه أبطأ عليه بالخروج . فقال ( يعني النبي صلى الله عليه و سلم ) [ إني كنت ركعت ركعتي الفجر ] فقال : يا رسول الله إنك أصبحت جدا . قال : [ لو أصبحت أكثر مما أصبحت لركعتهما وأحسنتهما وأجملتهما ] رواه أبو داود بإسناد حسن
1103. Abu `Abdullah Bilal bin Rabah (May Allah be pleased with him) the Mu'adhdhin of Messenger of Allah (PBUH) reported: I went to inform the Messenger of Allah (PBUH) about the time of the dawn (Fajr) prayer, and `Aishah (May Allah be pleased with her) kept me busy and began to ask me about something till the day grew bright. Then I got up and informed the Messenger of Allah (PBUH) of the time of Salat. I informed him again but he did not came out immediately to lead As-Salat. When he came out, he led As-Salat. I said to him: `Aishah (May Allah be pleased with her) kept me busy and thus diverted my attention by asking about something and the morning grew bright. You also came out late. Upon that the Messenger of Allah (PBUH) said, "I was engaged in performing two Rak`ah of Fajr prayer.'' Bilal (May Allah be pleased with him)said: "O Messenger of Allah! You delayed As-Salat so long as the morning grew bright.'' He (PBUH) replied, "Even if the morning had become brighter than it had, I would have performed two Rak`ah of prayer in an excellent manner.''
[Abu Dawud].
Commentary: This Hadith also tells us about the importance of the two Rak`ah of Fajr prayers and stresses the need to perform them with full concentration.
197 - باب تخفيف ركعتي الفجر وبيان ما يقرأ فيهما وبيان وقتهما
Briefness to be Adopted in Performing the two Rak'ah Sunnah before Fajr Prayer, their time and the Surah to recite in them
1104 - عن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان يصلي ركعتين خفيفتين بين النداء والإقامة من صلاة الصبح . متفق عليه
وفي رواية لهما : يصلي ركعتي الفجر إذا سمع الأذان فيخففهما حتى أقول : هل قرأ فيهما بأم القرآن ؟
وفي رواية لمسلم : كان يصلي ركعتي الفجر إذا سمع الأذان ويخففهما
وفي رواية : إذا طلع الفجر
1104. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to perform two Rak`ah short prayer between the Adhan (call to prayer) and the Iqamah of the dawn (Fajr) prayers.
[Al-Bukhari and Muslim]
In another narration, `Aishah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) used to perform two supererogatory Rak`ah prayer of Fajr and make them so short in duration that I used to think whether he (PBUH) had recited Surat Al-Fatihah (in it) or not.
[Al-Bukhari and Muslim]
In the narration of Muslim, `Aishah (May Allah be pleased with her) said: When the Messenger of Allah (PBUH) used to hear the Adhan (of Fajr prayer) he would perform two supererogatory Rak`ah prayer and would make them short.
Commentary: "Takhfif'' here means that the Prophet (PBUH) used to shorten the standing, recitation, bowing, prostration, etc., in the two Rak`ah of Fajr prayer because soon after performing them he had to lead the Fajr prayer in which he would prolong his recitation. He would also offer these two Sunnah soon after the daybreak or Adhan, which gives an idea of the preparation he made for them.
1105 - وعن حفصة رضي الله عنها أن رسول الله صلى الله عليه و سلم كان إذا أذن المؤذن للصبح وبدا الصبح صلى ركعتين خفيفتين . متفق عليه
وفي رواية لمسلم : كان رسول الله صلى الله عليه و سلم إذا طلع الفجر لا يصلي إلا ركعتين خفيفتين
1105. Hafsah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to perform two short Rak`ah prayer when it was dawn and the Mu'adhdhin had called Adhan (for the Fajr prayer).
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that the two Rak`ah of Fajr prayer should be performed after the daybreak not before it. One should also be brief in these two Rak`ah so that he is active and alert for performing the Fard (obligatory prayer).
1106 - وعن ابن عمر رضي الله عنهما قال : كان النبي صلى الله عليه و سلم يصلي من الليل مثنى مثنى ويوتر بركعة من آخر الليل ويصلي الركعتين قبل صلاة الغداة وكأن الأذان بأذنيه . متفق عليه
1106. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to perform his optional night prayers at night, two Rak`ah followed by two Rak`ah, and at the end he would conclude with an odd Rak`ah (Witr). Then he would perform two Rak`ah prayer before the dawn (Fajr) prayer after hearing the Adhan, and he would make them so brief as if he could hear the Iqamah being called.
[Al-Bukhari and Muslim].
Commentary: "As if he could hear the Iqamah being called'' here means that he would hasten the two Rak`ah of Fajr prayer to the point that one had the impression that he was hearing the voice of Iqamah and he was making haste for fear of missing of the Salat.
This Hadith also makes the following three points:
1.The optional prayer of the night should be offered in a series of two Rak`ah.
2.One Rak`ah of Witr is also correct.
3.The Sunnah of Fajr prayer should be offered soon after the Adhan, and one should be brief in them.
1107 - وعن ابن عباس رضي الله عنه أن رسول الله صلى الله عليه و سلم كان يقرأ في ركعتي الفجر في الأولى منهما : { قولوا آمنا بالله وما أنزل إلينا } الآية التي في البقرة ( البقرة 136 ) وفي الآخرة منهما { آمنا بالله واشهد بأنا مسلمون } ( آل عمران 52 )
وفي رواية : وفي الآخرة التي في آل عمران : { تعالوا إلى كلمة سواء بيننا وبينكم } ( آل عمران 64 ) رواهما مسلم
1107. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to recite during the two Rak`ah of Fajr prayer: "Say (O Muslims): We believe in Allah and that which has been sent down to us...'' (2:136) which is in Surat Al-Baqarah in the first Rak`ah and the Verse: "We believe in Allah, and bear witness that we are Muslims (i.e., we submit to Allah.'' (3:52) in the second Rak`ah.
According to another narration, he (PBUH) recited from Surat Al-`Imran the Verses: "Come to a word which is just between us and you...'' (3:64).
[Muslim].
Commentary: In the two Sunnah of Fajr prayer, the Prophet (PBUH) used to recite the two short Verses mentioned in this Hadith, after Surat Al-Fatihah.
1108 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قرأ في ركعتي الفجر : { قل يا أيها الكافرون } و { قل هو الله أحد } . رواه مسلم
1108. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) recited in the two supererogatory Rak`ah of the Fajr prayer Surat Al-Kafirun (No. 109) [in the first Rak`ah], and Surat Al-Ikhlas (No. 112) [in the second Rak`ah].
[Muslim].
1109 - وعن ابن عمر رضي الله عنه قال : رمقت النبي صلى الله عليه و سلم شهرا يقرأ في الركعتين قبل الفجر : { قل يا أيها الكافرون } و { قل هو الله أحد } رواه الترمذي وقال حديث حسن
1109.Ibn `Umar (May Allah be pleased with them) reported: I observed the Prophet (PBUH) for one month reciting in the two supererogatory Rak`ah of the Fajr prayer Surat Al-Kafirun (No. 109) [in the first Rak`ah], and Surat Al-Ikhlas (No. 112) [in the second Rak`ah].
[At-Tirmidhi].
Commentary: One can recite any Surah or Ayah in the two Sunnah of Fajr prayer, but if one recites the Verses mentioned in this Hadith, he will have the benefit of following the Sunnah of the Prophet (PBUH). Every Muslim should strive to follow the practice of the Prophet (PBUH) for the enrichment of his mind, soul and actions.
198 - باب استحباب الاضطجاع بعد ركعتي الفجر على جنبه الأيمن والحث عليه سواء كان تهجد بالليل أم لا
Desirability of Lying down on one's right side after the Sunnah of Fajr Prayer
1110 - عن عائشة رضي الله عنها قالت : كان النبي صلى الله عليه و سلم إذا صلى ركعتي الفجر اضطجع على شقه الأيمن . رواه البخاري
1110.`Aishah (May Allah be pleased with her) reported: When the Prophet (PBUH) had performed two Rak`ah before the Fajr prayer, he would lie down on his right side.
[Al-Bukhari].
1111 - وعنها رضي الله عنها قالت كان رسول الله صلى الله عليه و سلم يصلي فيما بين أن يفرغ من صلاة العشاء إلى الفجر إحدى عشرة ركعة يسلم بين كل ركعتين ويوتر بواحدة فإذا سكت المؤذن من صلاة الفجر وتبين له الفجر وجاءه المؤذن قام فركع ركعتين خفيفتين ثم اضطجع على شقه الأيمن حتى يأتيه المؤذن للإقامة . رواه مسلم
قولها : يسلم بين كل ركعتين هكذا هو في مسلم ومعناه : بعد كل ركعتين
1111. `Aishah (May Allah be pleased with her) reported: When the Prophet (PBUH) finished the `Isha prayer, he would perform eleven Rak`ah before the Fajr prayer, concluding each two Rak`ah with Taslim (i.e., saying As-Salamu `Alaikum) and observing the Witr (odd) at the end. When the Mu'adhdhin finished proclaiming Adhan for the Fajr prayer and it was dawn, he would rise and perform two short Rak`ah, and then would lie down on his right side till the Mu'adhdhin came to (inform) him about Iqamah.
[Muslim].
Commentary: This Hadith tells us that the Prophet (PBUH) was in the habit of lying down on his right side after the two Sunnah of Fajr prayer. It also mentions his offering of Tahajjud prayer, which consists of eleven Rak`ah. He would perform this Salat in the form of four couplets and one Witr. According to some narrations, he would perform four couplets and supplement them with three Rak`ah of Witr. Both these forms are right. This Hadith, also proves the validity of one Witr.
This Hadith also tells us that the time for the Tahajjud and Witr prayer is from `Isha' prayer to the daybreak. One can perform Tahajjud prayer at any time during this period. But, the best time for it is the third part of the night for the reason that after Tahajjud one can, after a while, perform Fajr prayer in congregation (Jama`ah).
The Tarawih (optional night prayer) performed in the month of Ramadan is this Tahajjud prayer which is also termed as Qiyam-ul-Lail For the sake of convenience and benefit of congregational prayer, it is offered soon after `Isha' prayer in the month of Ramadan. The right number of Rak`ah in the Tarawih prayer is eight because the Prophet (PBUH) never offered more than eight Rak`ah; with three Witr in the month of Ramadan or otherwise. `Aishah's statement to this effect quoted in Sahih Al-Bukhari also supports this fact. In Hadith literature, the Nawafil of the night have been termed as Qiyam-ul-Lail for which the word "Tahajjud'' has also been used in the Qur'an and Hadith. The word "Tarawih'' does not figure anywhere in Hadith. The word "Tarawih'' for "Qiyam-ul-Lail'' became popular after the era of the Prophet (PBUH) and his Companions. Thus, that number of Tarawih prayer agrees with the Sunnah of the Prophet (PBUH) which is proved by the actual practice of the Prophet (PBUH), that is eight Rak`ah and three Witr only. It is not in any case twenty Rak`ah. Authentic Ahadith prove this point abundantly.
1112 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا صلى أحدكم ركعتي الفجر فليضطجع على يمينه ] رواه أبو داود والترمذي بأسانيد صحيحة قال الترمذي حديث حسن صحيح
1112. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When anyone of you has performed two of Sunnah before the Fajr prayer, he should lie down on his right side."
[Abu Dawud and At-Tirmidhi].
Commentary: The preceding Ahadith described the practice of the Prophet (PBUH) while the present one tells us about his order that one should lie down on his right side after offering the two Sunnah of Fajr prayer. Thus, this practice is proved by his speech as well as action which does not leave any doubt about it being a Sunnah and Mustahabb (desirable).
199 - باب سنة الظهر
Sunnah of Zuhr Prayer
1113 - عن ابن عمر رضي الله عنهما قال : صليت مع رسول الله صلى الله عليه و سلم ركعتين قبل الظهر وركعتين بعدها . متفق عليه
1113. Ibn `Umar (May Allah be pleased with them) reported: I performed with the Messenger of Allah (PBUH) two Rak`ah before and two after Zuhr prayers.
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. See Commentary on Hadith No. 1098.
1114 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان لا يدع أربعا قبل الظهر . رواه البخاري
1114. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) never omitted four Rak`ah supererogatory prayer before Zuhr prayers.
[Al-Bukhari].
Commentary: Some Ahadith state that he (PBUH) used to perform two Rak`ah before and two after Zuhr prayer. The present Hadith says that he used to perform four Rak`ah before Zuhr prayer. Both narrations are correct and can be followed according to conditions and circumstances.
1115 - وعنها رضي الله عنها قالت : كان النبي صلى الله عليه و سلم يصلي في بيتي قبل الظهر أربعا ثم يخرج فيصلي بالناس ثم يدخل فيصلي ركعتين وكان يصلي بالناس المغرب ثم يدخل فيصلي ركعتين ويصلي بالناس العشاء ويدخل فيصلي ركعتين . رواه مسلم
1115. `Aishah (May Allah be pleased with her) reported: Whenever the Prophet (PBUH) stayed in my house, he would perform four Rak`ah (supererogatory prayer) before Zuhr prayer. Then he would go out and lead Salat. He (PBUH) would then come back and perform two Rak`ah (supererogatory prayer). He would lead the Maghrib prayer and come back and perform two Rak`ah (supererogatory prayer). When he (PBUH) had led the `Isha' prayer, he would enter the house and perform two Rak`ah (supererogatory prayer).
[Muslim]
1116 - وعن أم حبيبة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ من حافظ على أربع ركعات قبل الظهر وأربع بعدها حرمه الله على النار ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1116. Umm Habibah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "Whoever observes the practice of performing four Rak`ah before Zuhr prayer and four after the Zuhr prayer, Allah will shield him against the Fire (of Hell).
[Abu Dawud and At-Tirmidhi].
Commentary: This Ahadith mean that a person who follows this course of practice, will die as a Muslim and will not remain in Hell for ever like the Kuffar (infidels) unless Allah has forgiven all his sins for him and would, as a result, save him from Fire altogether. That is, Almighty Allah will not let him live in Hell for ever. According to some Ahadith, the fire of Hell will not touch him, which also amounts to saying that he will not be kept in Hell for all eternity. If a Muslim is liable to punishment, his stay in Hell - for a few days or weeks or months depending on the nature of his sins - is not a contravention of such Ahadith because he will ultimately be released from Hell and brought to Jannah. "Allah will shield him against the Fire'' should not be taken to mean that a Muslim will not be sent to Hell no matter what he does. If Almighty Allah does not forgive him in the very first instance, he will have to suffer the torment of Hell as long as He would like and then he will be sent to Jannah.
1117 - وعن عبد الله بن السائب رضي الله عنه أن رسول الله صلى الله عليه و سلم كان يصلي أربعا بعد أن تزول الشمس قبل الظهر وقال : [ إنها ساعة تفتح فيها أبواب السماء فأحب أن يصعد لي فيها عمل صالح ] رواه الترمذي وقال حديث حسن
1117. `Abdullah bin As-Sa'ib (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to perform four Rak`ah prayer after the declining of the sun before Zuhr prayer and would say, "This is an hour at which the gates of heaven are opened, and I like that my good deeds should rise to heaven at that time.''
[At-Tirmidhi].
Commentary: The Prophet (PBUH) used to perform the four Rak`ah Sunnah of Zuhr prayer when the sun started declining. In fact, except for `Isha' prayer, he would perform every Salat at its early hours.
The phrase "the gates of heaven are opened'' to means that the good deeds that people do are lifted to heavens at that time.
1118 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان إذا لم يصل أربعا قبل الظهر صلاهن بعدها . رواه الترمذي وقال حديث حسن
1118. `Aishah (May Allah be pleased with her) reported: If the Prophet (PBUH) could not perform four Rak`ah before Zuhr prayer, he would perform them after it (i.e., after the obligatory prayer).
[At-Tirmidhi].
Commentary: This Hadith tells us about the preparation which the Prophet (PBUH) used to make for performing the Sunnah. Every Muslim should, therefore, make full preparation for performing Sunnah. If one is unable to perform it before the Fard prayer, then one must do it afterwards.
200 - باب سنة العصر
Sunnah of the 'Asr Prayer
1119 - عن علي بن أبي طالب رضي الله عنه قال : كان النبي صلى الله عليه و سلم يصلي قبل العصر أربع ركعات يفصل بينهن بالتسليم على الملائكة المقربين ومن تبعهم من المسلمين والمؤمنين . رواه الترمذي وقال حديث حسن
1119. `Ali bin Abu Talib (May Allah be pleased with him)reported: The Prophet (PBUH) used to perform four Rak`ah before the `Asr prayer, separating them with Taslim (i.e., offering blessings) on the favourite angels who are near Allah's proximity and the Muslims and the believers who come after them.
[At-Tirmidhi].
Commentary: The phrase "separating them with Taslim'' means that he would perform four Rak`ah in two couplets.
1120 - عن ابن عمر رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ رحم الله امرأ صلى قبل العصر أربعا ] رواه أبو داود والترمذي وقال حديث حسن
1120. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "May Allah have mercy on a man who performs four Rak`ah before the `Asr prayer.''
[Abu Dawud and At-Tirmidhi].
Commentary: These four Rak`ah can be performed in two couplets also, as was the practice of the Prophet (PBUH), according to the preceding Hadith. It can be performed with one Taslim also. Both forms are correct and permissible. Some scholars are of the opinion that the former method is better. `Ulama' have stated that these four Sunnah of `Asr prayer are Ghair Mu'akkadah (optional prayers). Its importance is however evident from the fact that the Prophet (PBUH) prayed for mercy on those who performed these Sunnah.
1121 - وعن علي بن أبي طالب رضي الله عنه أن النبي صلى الله عليه و سلم كان يصلي قبل العصر ركعتين . رواه أبو داود بإسناد صحيح
1121. `Ali bin Abu Talib (May Allah be pleased with him) reported: The Prophet (PBUH) used to perform two Rak`ah before the `Asr prayer.
[Abu Dawud].
Commentary: We learn from this Hadith that one can also perform two Sunnah before `Asr prayer. But Sheikh Al-Albani has stated that the word "two Rak`ah" occurring in this Hadith is rare. Four Rak`ah are secure and should, therefore, be preferred.
201 - باب سنة المغرب بعدها وقبلها
Sunnah of the Maghrib Prayer
تقدم في هذه الأبواب حديث ابن عمر ( انظر الحديث رقم 1095 ) وحديث عائشة ( انظر الحديث رقم 1112 ) وهما صحيحان أن النبي صلى الله عليه و سلم كان يصلي بعد المغرب ركعتين
[In the previous chapter, the practice of the Prophet (PBUH) has been reported by `Umar and `Aishah (May Allah be pleased with them) that he (PBUH) used to perform two Rak`ah Sunnah after the obligatory Maghrib prayer].
1122 - وعن عبد الله بن مغفل رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ صلوا قبل المغرب ] قال في الثالثة : [ لمن شاء ] رواه البخاري
1122. `Abdullah bin Mughaffal (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Perform two Rak`ah before Maghrib prayer.'' He (PBUH) repeated it twice; when repeating it for the third time he added: "He who may so wish.''
[Al-Bukhari].
Commentary: This Salat means that the two Rak`ah are performed after the Adhan of Maghrib prayer but before the Fard Salat. This is elucidated by other Ahadith. Although this has the position of Sunnah Ghair Mu'akkadah, its importance is evident from the fact that the Prophet (PBUH) stressed it three times. Usually an order (Amr) signifies that the act is "essential" but here the decency embedded in the words "He who may so wish" has turned it to "desirable". In any case, inducement and stress of the Prophet (PBUH) on this Salat has left no room to doubt that it is desirable. Ahadith which follow lend further support to this contention.
1123 - وعن أنس رضي الله عنه قال : لقد رأيت كبار أصحاب رسول الله صلى الله عليه و سلم يبتدرون السواري عند المغرب . رواه البخاري
1123. Anas (May Allah be pleased with him) reported: I saw the principal Companions of Messenger of Allah (PBUH) rushing to the pillars (of the mosque) to perform two Rak`ah prayers behind them before the Maghrib prayer.
[Al-Bukhari].
Commentary: "Rushing to the pillars" here refers to the haste which the Companions of the Prophet (PBUH) usually showed in occupying the place near the pillars to perform the two Rak`ah before Maghrib prayer. Thus, this Hadith confirms the practice of the Companions of the Prophet (PBUH) in respect of the two Rak`ah performed before Maghrib prayer.
1124 - وعنه رضي الله عنه قال : كنا نصلي على عهد رسول الله صلى الله عليه و سلم ركعتين بعد غروب الشمس قبل المغرب فقيل أكان رسول الله صلى الله عليه و سلم صلاها ؟ قال : كان يرانا نصليهما فلم يأمرنا ولم ينهنا . رواه مسلم
1124. Anas (May Allah be pleased with him) reported: In the lifetime of the Messenger of Allah (PBUH), we used to perform two Rak`ah (optional prayer) after sunset before the Maghrib prayer. It was asked: "Did Messenger of Allah (PBUH) perform them?'' He replied: "He saw us performing it, but he neither ordered us to perform them nor did he forbid us from doing so.''
[Muslim].
Commentary: This Hadith mentions the practice of the Companions of the Prophet (PBUH) in respect of two Rak`ah performed before Maghrib prayer. They sometimes performed these Rak`ah in the presence of the Prophet (PBUH). Thus according to the narration of Anas (May Allah be pleased with ihm) their being in practice is proved. But this statement of Anas is according to his own knowledge, otherwise, we have already seen a Hadith in which the Prophet (PBUH) stressed the need to perform them by way of inducement. Thus, it is proved by his speech as well.
1125 - وعنه رضي الله عنه قال : كنا بالمدينة إذا أذن المؤذن لصلاة المغرب ابتدروا السواري فركعوا ركعتين حتى إن الرجل الغريب ليدخل المسجد فيحسب أن الصلاة قد صليت من كثرة من يصليهما . رواه مسلم
1125. Anas bin Malik (May Allah be pleased with him) reported: When we were in Al-Madinah, the moment the Mu'adhdhin finished the Adhan of the Maghrib prayer, the people hastened to the pillars of the mosque and performed two Rak`ah prayer behind them. A stranger coming into the mosque would think that the obligatory prayer had already been performed because of the number of people performing them.
[Muslim].
Commentary: This Hadith shows that it was usual with the Companions of the Prophet (PBUH) to perform two Rak`ah before Maghrib in the Prophet's mosque. But in spite of this fact these are Sunnah Ghair Mu'akkadah while the two performed after the Salat are Sunnah Mu'akkadah.
202 - باب سنة العشاء بعدها وقبلها
Sunnah of the 'Isha' Prayer
فيه حديث ابن عمر السابق ( انظر الحديث رقم 1095 ) : صليت مع النبي صلى الله عليه و سلم ركعتين بعد العشاء وحديث عبد الله بن مغفل : [ بين كل أذانين صلاة ] متفق عليه كما سبق ( انظر الحديث رقم 1096 )
[Ibn `Umar (May Allah be pleased with them) has narrated that he performed two Rak`ah after the Fard prayer of `Isha' with the Prophet (PBUH). `Abdullah bin Maghaffal has narrated that the Messenger of Allah (PBUH) has said, "There is a Salat between every Takbir and Adhan.''
This proves that apart from the four Rak`ah Fard, there are also two Rak`ah Sunnah of the `Isha' prayer). See Ahadith No. 1098 and 1099.
203 - باب سنة الجمعة
Sunnah of Friday Prayer
1126 - فيه حديث ابن عمر السابق ( انظر الحديث رقم 1095 ) : أنه صلي مع النبي صلى الله عليه و سلم ركعتين بعد الجمعة . متفق عليه
وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا صلى أحدكم الجمعة فليصل بعدها أربعا ] رواه مسلم
`Abdullah bin `Umar (May Allah be pleased with them) reported: I performed along with the Prophet (PBUH) two Rak`ah (Sunnah prayer) after the Jumu'ah prayer.
[Al-Bukhari and Muslim].
1126. Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "If anyone of you performs the Friday prayer, he should perform four Rak`ah (Sunnah) after it.''
[Muslim].
1127 - وعن ابن عمر رضي الله عنهما أن النبي صلى الله عليه و سلم كان لا يصلي بعد الجمعة حتى ينصرف فيصلي ركعتين في بيته . رواه مسلم
1127. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) would not perform any Salat (in the mosque) after the Friday prayer till he had returned to his house. He would then perform two Rak`ah there.
[Muslim].
Commentary: In one Hadith, there is mention of four Rak`ah, while in the other it is mentioned as two Rak`ah. It can be deduced that both of these are acceptable. `Ulama' are of the opinion that one who performs them in the mosque, should perform four Rak`ah; whereas the one performing them at home, should perform two Rak`ah with one Taslim. It is better to perform them in twos as the Prophet (PBUH) is reported to have said, "Perform the Nawafil of the day and night in twos.'' (Al-Bukhari).
204 - باب استحباب جعل النوافل في البيت سواء الراتبة وغيرها والأمر بالتحول للنافلة من موضع الفريضة أو الفصل بينهما بكلام
Desirability of offering Nawfil (Voluntary or Optional) Prayers at Home
1128 - عن زيد بن ثابت رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ صلوا أيها الناس في بيوتكم فإن أفضل الصلاة صلاة المرء في بيته إلا المكتوبة ] متفق عليه
1128. Zaid bin Thabit (May Allah be pleased with him)reported: The Prophet (PBUH) said, "O people! perform your (voluntary) Salat (prayers) in your homes because the best Salat of a man is the one he performs at home, except the obligatory Salat.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that the Nawafil and Sunnah prayers should be performed at home. It goes without saying that all the Fard constituents of every Salat are to be performed in the mosque (Masjid) in congregation. The order to perform the Nawafil prayers at home shows its merits. Firstly, it saves a person from showing off, and secondly, houses are blessed due to them.
1129 - وعن ابن عمر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ اجعلوا من صلاتكم في بيوتكم ولا تتخذوها قبورا ] متفق عليه
1129. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Observe part of the [Nawafil (voluntary)] Salat (prayers) in your homes. Do not turn your homes into graves.''
[Al-Bukhari and Muslim].
Commentary: "Observe part of the Salat (prayers) in your homes'' here means Nawafil and Sunnah. The houses in which Nawafil are not performed are like graveyards. Such houses are like graves which have no scope for action and worship and are thus deprived of their reward, which is a great deprivation indeed.
1130 - وعن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا قضى أحدكم من صلاته في المسجد فليجعل لبيته نصيبا من صلاته فإن الله جاعل في بيته من صلاته خيرا ] رواه مسلم
1130. Jabir (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "When you have finished your (Fard) Salat (prayer) in the mosque, you should observe some of your (Sunnah and Nawafil) Salat at home; Allah will bless your homes because of your Salat (in your homes).''
[Muslim]
Commentary: This Hadith has the same message which is conveyed by the preceding Ahadith namely that the Fard Salat should be performed in the Masjid (mosque) while some of the supererogatory, optional and voluntary prayers should be performed at home.
1131 - وعن عمر بن عطاء أن نافع بن جبير أرسله إلى السائب ابن أخت نمر يسأله عن شيء رآه منه معاوية في الصلاة فقال : نعم صليت معه الجمعة في المقصورة فلما سلم الإمام قمت في مقامي فصليت فلما دخل أرسل إلي فقال : لا تعد لما فعلت إذا صليت الجمعة فلا تصلها بصلاة حتى تتكلم أو تخرج فإن رسول الله صلى الله عليه و سلم أمرنا بذلك أن لا نوصل صلاة بصلاة حتى نتكلم أو نخرج . رواه مسلم
1131. `Umar bin `Ata reported that Nafi` bin Jubair sent him to Sa'ib bin Ukht Namir to ask him about something that Mu`awiyah had seen him doing in Salat (prayer). He said: "Yes, I performed the Friday prayer along with him in the enclosure (Maqsurah), and when the Imam concluded the Salat with Taslim, I stood up in my place and performed the Sunnah prayer. When Mu`awiyah went home, he sent for me (and when I came) he said: "Never do again what you have done. When you have observed the Friday prayer, you must not start another Sunnah prayer till you have spoken to some one or have shifted your place; because the Messenger of Allah (PBUH) ordered us not to follow up the congregational Salat with any other Salat until we have talked (to some one) or moved from the place."
[Muslim].
Commentary: "Maqsurah'' was an enclosure in a mosque or a place which was made there for the security of rulers. When Muslim caliphs and rulers used to perform their prayers in congregation, they would occupy this place. The word "Friday" (Jumu`ah) has been mentioned here because of the incident reported in it, otherwise, this order applies to every Salat and is not restricted to Jumu`ah alone. There is a standing order that one must separate the Fard and the Sunnah of a Salat by some means, like conversation, changing place of the Salat, going out of the Masjid, etc., as has been mentioned in a Hadith narrated earlier. What Muawiyah has stated here is in the light of this Hadith.
205 - باب الحث على صلاة الوتر وبيان أنه سنة متأكدة وبيان وقته
Witr Prayer, its Time and Ruling
1132 - عن علي رضي الله عنه قال : الوتر ليس بحتم كصلاة المكتوبة ولكن سن رسول الله صلى الله عليه و سلم قال : [ إن الله وتر يحب الوتر فأوتروا يا أهل القرآن ] رواه أبو داود والترمذي وقال حديث حسن
1132. `Ali (bin Abu Talib) (May Allah be pleased with him) reported: The Witr prayer is not obligatory as the prescribed Salat (prayers), but the Messenger of Allah (PBUH) observed it as his regular practice (Sunnah). He (PBUH) said, "Allah is Witr (single, odd) and loves what is Witr. So perform Witr prayer. O followers of Qur'an, observe Witr (prayer).''
[At-Tirmidhi and Abu Dawud].
Commentary: "Witr'' literally means odd number. "Allah is Witr'' means He is One in Attributes and Actions and has no equal. Witr prayer is also called Witr for the reason that it is performed in one, three, five and seven Rak`ah. It is not permissible to perform it in an even number, like two, four, six, eight etc. Thus, we learn from this Hadith that Witr is not Fard and Wajib but Sunnah Mu'akkadah (compulsory). But it would not be correct to show any slackness in performing them to this reason because every Muslim should do his level best to follow the Sunnah of the Prophet (PBUH).
1133 - وعن عائشة رضي الله عنها قالت : من كل الليل قد أوتر رسول الله صلى الله عليه و سلم : من أول الليل ومن أوسطه ومن آخره وانتهى وتره إلى السحر . متفق عليه
1133. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) observed Witr prayer in every part of night at the beginning, middle and at the last part. He (PBUH), however, would finish his Witr prayer before dawn.
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us the timing of Witr prayer. Its earliest time is soon after `Isha' prayer and its time is just before dawn.
1134 - وعن ابن عمر رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ اجعلوا آخر صلاتكم بالليل وترا ] متفق عليه
1134. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Make Witr prayer the last of your Salat at night.''
[Al-Bukhari and Muslim].
Commentary: Some `Ulama' are of the opinion that after performing the Witr prayer, it is not permissible to perform any other Nawafil prayers because the Prophet (PBUH) ordered to make it the last Salat. But Imam An-Nawawi and some other scholars have interpreted it as "desirable'' rather than an order, because we do find instances in which the Prophet (PBUH) performed two Rak`ah Nafl prayer in the sitting position after Witr prayer. It is, therefore, better to go by this Hadith. But if someone wants to perform two Rak`ah Nafl prayer after Witr, prayer it is permissible
1135 - وعن أبي سعيد الخدري رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ أوتروا قبل أن تصبحوا ] رواه مسلم
1135. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Perform Witr prayer before dawn.''
[Muslim].
1136 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان يصلي صلاته بالليل وهي معترضة بين يديه فإذا بقي الوتر أيقظها فأوترت . رواه مسلم
وفي رواية له : فإذا بقي الوتر قال : [ قومي فأوتري يا عائشة ]
1136.`Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to perform his voluntary prayer at night (i.e., Tahajjud prayer) while she was sleeping in front of him; and when the Witr prayer was yet to be observed, he would awaken her to perform her Witr prayer.
[Muslim].
Commentary: This Hadith makes the following three points:
1.It is permissible to pray with someone sleeping in front of us.
2.It is desirable to awaken one's own family members for Nafl prayer.
3.One can perform, Witr prayer before Fajr prayer.
1137 - وعن ابن عمر رضي الله عنهما أن النبي صلى الله عليه و سلم قال : [ بادروا الصبح بالوتر ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1137. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Hasten to perform the Witr prayer before dawn.''
[Abu Dawud and At-Tirmidhi].
1138 - وعن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من خاف أن لا يقوم من آخر الليل فليوتر أوله ومن طمع أن يقوم آخر الليل فإن صلاة آخر الليل مشهودة وذلك أفضل ] رواه مسلم
1138. Jabir (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "He who apprehends that he may not get up in the later part of the night, should observe the Witr prayer in the first part of it; and he who is certain to get up in the last part of it, he should observe Witr at the end of the night, because Salat at the end of the night is attended (by the angels), and that is better.''
[Muslim].
Commentary: If a person is confident that he will get up to perform Witr prayer before dawn, it is better for him to perform it in the late hours of the night; otherwise, it will be well to do so after `Isha' prayer.
206 - باب فضل صلاة الضحى وبيان أقلها وأكثرها وأوسطها والحث على المحافظة عليها
Merit of the (Optional) Duha (Forenoon) Prayer
1139 - عن أبي هريرة رضي الله عنه قال : أوصاني خليلي صلى الله عليه و سلم بصيام ثلاثة أيام من كل شهر وركعتي الضحى وأن أوتر قبل أن أرقد . متفق عليه
والإيتار قبل النوم إنما يستحب لمن لا يثق بالاستيقاظ آخر الليل فإن وثق فآخر الليل أفضل
1139. Abu Hurairah (May Allah be pleased with him) reported: My Khalil (the Messenger of Allah (PBUH)) directed me to fast three days of each month, and to observe two Rak`ah Duha (optional prayer) at forenoon, and to perform the Witr prayer before going to bed.
[Al-Bukhari and Muslim].
Commentary: "Three days'' can be any three days of a month, but it is better if one opts 13th, 14th and 15th of every lunar month because the Prophet (PBUH) used to observe fasting on these days.
This Hadith also highlights the importance of Duha and Witr prayer, and proves the merit of giving counsel persuasion and inducement for virtuous deeds.
1140 - وعن أبي ذر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ يصبح على كل سلامى من أحدكم صدقة : فكل تسبيحة صدقة وأمر بالمعروف صدقة ونهي عن المنكر صدقة ويجزئ من ذلك ركعتان يركعهما من الضحى ] رواه مسلم
1140. Abu Dharr (May Allah be pleased with him)reported: The Prophet (PBUH) said, "In the morning, charity is due on every joint bone of the body of everyone of you. Every utterance of Allah's Glorification (i.e., saying Subhan Allah) is an act of charity, and every utterance of His Praise (i.e., saying Al-hamdu lillah) is an act of charity and every utterance of declaration of His Greatness (i.e., saying La ilaha illAllah) is an act of charity; and enjoining M`aruf (good) is an act of charity, and forbidding Munkar (evil) is an act of charity, and two Rak`ah Duha prayers which one performs in the forenoon is equal to all this (in reward).''
[Muslim].
Commentary: "Charity is due from every joint bone" means that when a person gets up in the morning, it is obligatory for him to thank Allah for having every joint of his intact. Therefore, one must praise and glorify Allah. Since a single invocation of the words mentioned in this Hadith is equivalent to one Sadaqah, one must say these words for 360 times - a number which equals the number of joints in man's body. Moreover, to enjoin someone to do what is good and dissuade somebody from vice constitutes Sadaqah. However, if one performs two Rak`ah of Duha prayer, it will serve for Sadaqah for all the joints of the body. Thus, this Hadith highlights the merits and importance of Duha prayer. We also learn from this Hadith that Sadaqah is not restricted to spending money alone but also has a vast meaning and covers all forms of virtues mentioned here.
1141 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم يصلي الضحى أربعا ويزيد ما شاء الله . رواه مسلم
1141. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to perform four Rak`ah of Duha prayer (at the forenoon) and would add to them whatever Allah wished.
[Muslim].
Commentary: We learn from this Hadith that the Prophet (PBUH) used to perform usually four Rak`ah in Duha prayers but sometimes he also performed more. In some of the Ahadith, their number varies from two to eight. One is therefore free to perform two, four or eight Rak`ah according to his convenience.
1142 - وعن أم هانئ فاختة بنت أبي طالب رضي الله عنها قالت : ذهبت إلى رسول الله صلى الله عليه و سلم عام الفتح فوجدته يغتسل فلما فرغ من غسله صلى ثماني ركعات وذلك ضحى . متفق عليه . وهذا مختصر لفظ إحدى روايات مسلم
1142. Umm Hani, daughter of Abu Talib (May Allah be pleased with her) reported: I went to the Messenger of Allah (PBUH) on the day of the conquest of Makkah. He was taking a bath at that time. When he finished the bath, he performed eight Rak`ah (of optional) prayers. This was during the Duha (forenoon).
[Al-Bukhari and Muslim].
Commentary: This Hadith holds that Duha prayer consists of eight Rak`ah. Another Hadith elaborates that the Prophet (PBUH) performed these Rak`ah in four couplets. What is the time of Duha prayer? Is Duha prayer and Ishraq prayer one and the same? There is a difference of opinion on these issues. Some people think that Duha and Ishraq are two different names for one and the same prayer, and this is performed soon after sunrise. While others think that the earliest time of Duha prayer is soon after sunrise and the last is a little before the sun begins to decline. The one performed in the early hours is called Ishraq prayer, while the one performed in the late hours is called Duha prayer. Some people say that the two Rak`ah performed at the time when the sun is at a height of a lance in the sky is Ishraq, and the one, comprising four Rak`ah, performed when the sun covers one fourth of the sky is Duha. (For more details, see Miratul-Mafatih, a commentary of Mishkat Al-Masabih, Chapter Duha prayer). The majority of Muslim scholars consider this prayer as Mustahabb (desirable).
207 - باب تجويز صلاة الضحى من ارتفاع الشمس إلى زوالها والأفضل أن تصلى عند اشتداد الحر وارتفاع الضحى
Time for the Duha (Forenoon Optional) Prayer
1143 - عن زيد بن أرقم رضي الله عنه أنه رأى قوما يصلون من الضحى فقال : أما لقد علموا أن الصلاة في غير هذه الساعة أفضل إن رسول الله صلى الله عليه و سلم قال : [ صلاة الأوابين حين ترمض الفصال ] رواه مسلم
[ ترمض ] بفتح التاء والميم وبالصاد المعجمة يعني : شدة الحر
و [ الفصال ] جمع فصيل وهو : الصغير من الإبل
1143. Zaid bin Arqam (May Allah be pleased with him) reported: I saw some people performing Duha (prayers) in the early forenoon and warned them (saying): These people must know that performing Salat a little later is better. The Messenger of Allah (PBUH) said, "The Salat of the penitent is to be observed when the young ones of camels feel the heat of the sun (i.e., when it becomes very hot).''
[Muslim].
Commentary: This Hadith confirms the opinion of those who hold that Duha prayer is different from Ishraq prayer. Ishraq prayer must be performed when the sun rises about a lance in the sky while the time for Duha prayer occurs when the hoofs of the animals begin to burn and they feel troubled with the heat of the sun. Usually the six Rak`ah performed after Maghrib prayer are called Salat-ul-Awwabin (prayer of the penitent) which is founded on a weak Hadith. In the present authentic Hadith, Duha prayer is interpreted as Salat-ul-Awwabin. Thus Salat-ul-Awwabin is in fact Duha prayer.
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| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49101
العمر : 72
| | موضوع: رد: رياض الصالحين (09) righteous's meadows الثلاثاء 30 أغسطس 2011, 10:37 pm | |
| 208 - باب الحث على صلاة تحية المسجد بركعتين وكراهة الجلوس قبل أن يصلي ركعتين في أي وقت دخل
وسواء صلى ركعتين بنية التحية أو صلاة فريضة أو سنة راتبة أو غيرها
Inducement to Perform Tahiyyat-ul-Masjid (Upon Entering the Mosque)
1144 - عن أبي قتادة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ إذا دخل أحدكم المسجد فلا يجلس حتى يصلي ركعتين ] متفق عليه
1144. Abu Qatadah (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "When anyone of you enters the mosque, he should perform two Rak`ah (of voluntary prayer) before sitting.''
[Al-Bukhari and Muslim].
1145 - وعن جابر رضي الله عنه قال : أتيت النبي صلى الله عليه و سلم وهو في المسجد فقال :
[ صل ركعتين ] متفق عليه
1145. Jabir (May Allah be pleased with him) reported: I came to the Prophet (PBUH) when he was in the mosque, and he said to me, "Perform two Rak`ah prayer.''
[Al-Bukhari and Muslim].
Commentary: Both the foregoing Ahadith stress on performing two Rak`ah upon entering the mosque. According to Imam An-Nawawi's title of the chapter, everyone who comes to the mosque and performs Fard Salat or Sunnah Ratibah (compulsory), he will be exempted from performing two Rak`ah. Some `Ulama' are of the opinion that the order in this respect makes it compulsory, and for this reason they held Tahiyyat-ul-Masjid as Wajib (obligatory), while others think that it is a liked act (i.e., Mandub) and thus comes in the category of Mustahabb (desirable).
209 - باب استحباب ركعتين بعد الوضوء
The Excellence of Performing two Rak'ah of Voluntary Prayer after Ablution
1146 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال لبلال : [ يا بلال حدثني بأرجى عمل عملته في الإسلام فإني سمعت دف نعليك بين يدي في الجنة ] قال : ما عملت عملا أرجى عندي من أني لم أتطهر طهورا في ساعة من ليل أو نهار إلا صليت بذلك الطهور ما كتب أن أصلي . متفق عليه
[ الدف ] بالفاء : صوت النعل وحركته على الأرض . والله أعلم
1146. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to Bilal (May Allah be pleased with him) "Tell me about the most hopeful act (i.e., one which you deem the most rewarding with Allah) you have done since your acceptance of Islam because I heard the sound of the steps of your shoes in front of me in Jannah.'' Bilal said: "I do not consider any act more hopeful than that whenever I make Wudu' (or took a bath) in an hour of night or day, I would immediately perform Salat (prayer) for as long as was destined for me to perform.'' [Al-Bukhari and Muslim].
Commentary: The word "Tuhur'' is used for "Wudu", Ghusl and Tayammum because one gets the ritual purity by all these means and then one can perform Salat freely. It means that everytime during the day or night Bilal made Wudu'' or Ghusl, he would invariably perform some Nafl prayer. Some of the Ahadith explicitly say two Rak`ah. This act of his so much pleased Allah that he was blessed with the distinction which was witnessed by the Prophet (PBUH) himself. This Hadith proves the merit of performing two Rak`ah prayer after ablution. Some `Ulama' hold that this two Rak`ah prayer as well as Tahiyyat-ul-Masjid are permissible even in hours when Salat is Makruh (undesirable), while others stick to the injunctions which regard Nafl Salat after Fajr and `Asr prayer undesirable.
210 - باب فضل يوم الجمعة ووجوبها والاغتسال لها والتطيب والتبكير إليها والدعاء يوم الجمعة والصلاة على النبي صلى الله عليه و سلم وفيه بيان ساعة الإجابة واستحباب إكثار ذكر الله تعالى بعد الجمعة
The Excellence of Friday Prayer
قال الله تعالى ( الجمعة 10 ) :
{ فإذا قضيت الصلاة فانتشروا في الأرض وابتغوا من فضل الله واذكروا الله كثيرا لعلكم تفلحون
Allah, the Exalted, says:
"Then when the (Jumu`ah) Salat is ended, you may disperse through the land, and seek the Bounty of Allah (by working), and remember Allah much: that you may be successful.'' (62:10)
1147 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ خير يوم طلعت عليه الشمس يوم الجمعة : فيه خلق آدم وفيه أدخل الجنة وفيه أخرج منها ] رواه مسلم
1147. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best day on which the sun has risen is Friday. On that day Adam was created, he was admitted to Jannah, and he was expelled therefrom.'' [Muslim].
Commentary: This Hadith tells us of the excellence of Jumu`ah. Many achievements were made on this day which also go to prove its excellent position in Islam.
1148 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ من توضأ فأحسن الوضوء ثم أتى الجمعة فاستمع وأنصت غفر له ما بينه وبين الجمعة وزيادة ثلاثة أيام ومن مس الحصى فقد لغا ] رواه مسلم
1148. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If anyone performs Wudu' properly, then comes to the Friday prayer, listens to the Khutbah (religious talk) attentively and keeps silent, his (minor) sins between that Friday and the following Friday will be forgiven, with the addition of three more days; but he who touches pebbles has caused an interruption. ''
[Muslim].
Commentary:
1. "If anyone performs ablution properly'' means does it in accordance with the Sunnah of the Prophet (PBUH), that is to say, one should not exceed the prescribed limits, nor should one use water extravagantly. One should wash every organ of the body involved in "Wudu'', at the most for three times. One should neither use water in excess of the need nor leave any of the organs unwashed or partly washed in Wudu'. This Hadith also makes it evident that it is more meritorious to perform Wudu' at home.
2.Sins of ten days are pardoned because every virtue has at least ten-times reward. Here sins means minor sins as the major ones are not forgiven without sincere repentance nor are Huquq-ul-`Ibad i.e., (rights of people) forgiven without compensation.
3.One should listen to the Khutbah quietly with full attention. One must avoid toying with anything (such as straws, one's watch, etc.) as this is a useless exercise, which will doubtlessly deprive one of the Friday reward.
1149 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال :
[ الصلوات الخمس والجمعة إلى الجمعة ورمضان إلى رمضان مكفرات ما بينهن إذا اجتنبت الكبائر ] رواه مسلم
1149. Abu Hurairah (May Allah be pleased with him)reported: The Prophet (PBUH) said, "The five daily (prescribed) Salat, and Friday (prayer) to the next Friday (prayer), and the fasting of Ramadan to the next Ramadan, is expiation of the sins committed in between them, so long as major sins are avoided.''
[Muslim].
Commentary: This Hadith makes it clear that the good actions mentioned in it are means of forgiveness of sins but only if one saves oneself from major sins. Thus, it is abundantly clear that the sins which are pardoned through these good actions are minor sins. Major sins will not be forgiven by means of Salat and Saum (fasting). Sincere repentance for them is indispensable.
1150 - وعن ابن عمر رضي الله عنهما أنهما سمعا رسول الله صلى الله عليه و سلم يقول على أعواد منبره :
[ لينتهين أقوام عن ودعهم الجمعات أو ليختمن الله على قلوبهم ثم ليكونن من الغافلين ] رواه مسلم
1150. Ibn `Umar and Abu Hurairah (May Allah be pleased with them) reported: We heard the Messenger of Allah (PBUH) saying (while delivering Khutbah on his wooden pulpit), "Either some people (i.e., hypocrites) stop neglecting the Friday prayers, or Allah will seal their hearts and they will be among the heedless.'' [Muslim].
Commentary: "They will be among the heedless'' means those who will become utterly unmindful of the remembrance of Allah and His Orders. Such people are Munafiqun (hypocrites), whose abode will be Hell. It means that negligence of Jumu`ah for a long time is such a serious offence that it can even seal a man's heart, which finishes all hopes and chances of one's improvement.
1151 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال :
[ إذا جاء أحدكم الجمعة فليغتسل ] متفق عليه
1151. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "When one of you intends to come for the Friday prayer, he should take a bath.''
[Al-Bukhari and Muslim].
1152 - وعن أبي سعيد الجدري رضي الله عنه أن رسول الله صلى الله عليه و سلم قال :
[ غسل الجمعة واجب على كل محتلم ] متفق عليه
المراد بالمحتلم : البالغ
والمراد بالوجوب وجوب اختيار كقول الرجل لصاحبه : حقك واجب علي والله أعلم
1152. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Taking a bath (before coming to Friday prayers) is obligatory on every adult.''
[Al-Bukhari and Muslim].
Commentary: On the strength of this Hadith, some `Ulama' have regarded bath for Salat-ul-Jumu`ah as Wajib (obligatory), and those who differ from this view, like Imam An-Nawawi, to resort the interpretation of Wajib made here. Whether Ghusl is Wajib or desirable, it applies to women as well, if they like to go to the mosque for Salat-ul-Jumu`ah. The manner of taking a bath for the Friday prayer is similar to the manner of performing Ghusl after sexual intercourse.
1153 - وعن سمرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ من توضأ يوم الجمعة فبها ونعمت ومن اغتسل فالغسل أفضل ] رواه أبو داود والترمذي وقال حديث حسن
1153. Samurah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "It suffices to perform Wudu' properly for the Friday prayer; but it is better to take a bath.''
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith supports the contention of those who do not hold the Ghusl obligatory for two reasons. Firstly, it allows one to perform Wudu'. In fact, it has been regarded good. Secondly, the Ghusl has been regarded better, from which one can safely infer the permission to leave it. In any case, there is no doubt about its being Masnun (Sunnah of the Prophet (PBUH)) and Mustahabb (desirable). The time of the Ghusl is from the daybreak to the time of Salat-ul-Jumu`ah.
1154 - وعن سلمان رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ لا يغتسل رجل يوم الجمعة ويتطهر ما استطاع من طهر ويدهن من دهنه أو يمس من طيب بيته ثم يخرج فلا يفرق بين اثنين ثم يصلي ما كتب له ثم ينصت إذا تكلم الإمام إلا غفر له ما بينه وبين الجمعة الأخرى ] رواه البخاري
1154. Salman (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If a man takes bath on Friday, (or) purifies himself as much as he can with Wudu', oils his hair, applies whatever perfume available in his house, sets forth for the mosque, does not separate two people (to make a seat for himself), performs Salat what is prescribed for him, remains silent when the Imam speaks, his (minor) sins between that Friday and the following Friday will be forgiven.'' [Al-Bukhari].
Commentary: This Hadith stresses the following four points:
1.The need to purify oneself as much as possible on Jumu`ah. One must use hair oil and perfume so that others do not feel any irritation on the bad smell which may rise from one's clothes.
2.One is advised to go for Salat-ul-Jumu`ah early so that he has not to jump over the shoulders of others, nor has to sit tightly between two persons. If a person goes to the mosque late, then he should occupy the available seat and observe full manners.
3.One should perform Nawafil after reaching the mosque.
4.One should listen to the Khutbah quietly. A person who observes all the manners mentioned in this Hadith will receives full benefits of Salat-ul-Jumu`ah.
1155 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال :
[ من اغتسل يوم الجمعة غسل الجنابة ثم راح في الساعة الأولى فكأنما قرب بدنة ومن راح في الساعة الثانية فكأنما قرب بقرة ومن راح في الساعة الثالثة فكأنما قرب كبشا أقرن ومن راح في الساعة الرابعة فكأنما قرب دجاجة ومن راح في الساعة الخامسة فكأنما قرب بيضة فإذا خرج الإمام حضرت الملائكة يستمعون الذكر ] متفق عليه
قوله [ غسل الجنابة ] : أي غسلا كغسل الجنابة في الصفة
1155. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who takes a bath on Friday, like the bath for ceremonial purity, and then goes (to the mosque), he is like one who offers a camel as a sacrifice to seek the Pleasure of Allah; and he who comes at the second hour is like one who offers a cow to win the Pleasure of Allah; and he who comes at the third hour is like one who offers a ram with horns (in sacrifice); and he who comes at the fourth hour is like one who offers a hen; and he who comes at the fifth hour is like one who offers an egg. And when the Imam ascends the pulpit, the angels (who write the names of those who come to the mosque before the coming of the Imam) close (their record) in order to listen to the Khutbah.'' [Al-Bukhari and Muslim].
Commentary: This Hadith mentions the merits of going early for Salat-ul-Jumu`ah and narrates inducements provided for it. The earlier a person goes for it, the greater his reward will be. In fact, the reward for it goes on diminishing in proportion to the delay that he makes in reaching the mosque for this purpose so much so that he who reaches the Masjid after the Khutbah, will be totally deprived of the benefits which go with it because his name does not figure in the register which shows men of merits.
Salat-ul-Jumu`ah is also attended by angels. This fact shows the eminence for the Khutbah of Salat-ul-Jumu`ah and the Salat itself.
The Ghusl performed on Jumu`ah should be done with the same meticulous care as is done in Ghusl Janabah (post-coition bath).
1156 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم ذكر يوم الجمعة فقال :
[ فيها ساعة لا يوافقها عبد مسلم وهو قائم يصلي يسأل الله شيئا إلا أعطاه إياه ] وأشار بيده يقللها . متفق عليه
1156. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said while talking about the merits of Friday, "There is a time on Friday at which a Muslim, while he (or she) is performing Salat and is supplicating, will be granted whatever he (or she) is supplicating for.'' And he (PBUH) pointed with his hand to indicate that this period of time is very short. [Al-Bukhari and Muslim].
Commentary: This Hadith mentions another distinction of Jumu`ah, namely a moment in which every prayer that a person then makes is granted with the condition that what one is asking for is good and lawful. It is a very short moment and its time has also not been revealed. For this reason one should remember Allah frequently and pray to Him on Jumu`ah so that one attains that moment when prayers are answered. Prayers can also be answered outside Salat if one happens to be supplicating at the specified moment.
1157 - وعن أبي بردة بن أبي موسى الأشعري رضي الله عنه قال : قال عبد الله بن عمر رضي الله عنه :
أسمعت أباك يحدث عن رسول الله صلى الله عليه و سلم في شأن ساعة الجمعة ؟ قال قلت : نعم سمعته يقول : سمعت رسول الله صلى الله عليه و سلم يقول :
[ هي ما بين أن يجلس الإمام إلى أن تقضى الصلاة ] رواه مسلم
1157. Abu Burdah bin Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: `Abdullah bin `Umar (May Allah be pleased with them) said to me: "Did you hear your father narrating something from the Messenger of Allah (PBUH) about the special moment during Friday?'' I said: "Yes, I heard him report from the Messenger of Allah (PBUH): `It occurs between the time when the Imam sits down (on the pulpit after the first Khutbah) and the time Salat is over.''' [Muslim].
Commentary: There is a difference of opinion among `Ulama' in respect of this moment. Some `Ulama' prefer the version given in this Hadith, that is, this moment could be any time in the period from the time the Imam sits down after the first Khutbah and the end of Salat-ul-Jumu`ah. But Sheikh Al-Albani has regarded this Hadith as "Mauquf'' (its chain of narrators does not reach up to the Prophet (PBUH)) (See Riyadh-us-Saliheen edited by Sheikh Al-Albani). For this reason other `Ulama' have inclined to a Marfu` Hadith (i.e., its chain of narrators reaches up to the Prophet (PBUH)) and urged to find this moment in the last hour of `Asr before the Maghrib.
1158 - وعن أوس بن أوس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ إن من أفضل أيامكم يوم الجمعة فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي ] رواه أبو داود بإسناد صحيح
1158. Aus bin Aus (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "Among the best of your days is Friday. On that day pray to Allah to exalt my mention frequently, for your such supplications are presented to me.'' [Abu Dawud].
Commentary:
This Hadith brings forth the following three points:
1.The auspiciousness of time further enhances the merits of virtuous deeds, as is evident from the stress on reciting more and more salutation on the Prophet (PBUH) on Friday.
2.On Jumu`ah, salutation is presented to the Prophet (PBUH). This statement goes to prove that he does not hear salutation of anyone directly, either from near or from far. There is a famous Hadith which says that he hears it from near but this is not "Sahih'' technically. Therefore, the truth of the matter is that he does not hear it directly. It is the angels who convey it to him.
3.The most well-worded is "Ibrahimi salutation'' because the Prophet (PBUH) himself taught it to his Companions. The salutation is: Allahumma salli `ala Muhammadin wa `ala ali Muhammadin, kama sallaita `ala Ibrahima, wa `ala ali Ibrahima, innaka Hamidun Majeed. Allahumma barik `ala Muhammadin wa `ala ali Muhammadin, kama barakta `ala Ibrahima, wa `ala ali Ibrahima, innaka Hamidun Majeed.
NEXT...
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| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49101
العمر : 72
| | موضوع: رد: رياض الصالحين (09) righteous's meadows الثلاثاء 30 أغسطس 2011, 10:39 pm | |
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211 - باب استحباب سجود الشكر عند حصول نعمة ظاهرة أو اندفاع بلية ظاهرة
The Desirability of Prostrating out of Gratitude
1159 - عن سعد بن أبي وقاص رضي الله عنه قال خرجنا مع رسول الله صلى الله عليه و سلم من مكة نريد المدينة فلما كنا قريبا من عزوراء نزل ثم رفع يديه فدعا الله ساعة ثم خر ساجدا فمكث طويلا ثم قام فرفع يديه ساعة ثم خر ساجدا فعله ثلاثا قال : [ إني سألت ربي وشفعت لأمتي فأعطاني ثلث أمتي فخررت ساجدا لربي شكرا ثم رفعت رأسي فسألت ربي لأمتي فأعطاني ثلث أمتي فخررت ساجدا لربي شكرا ثم رفعت رأسي فسألت ربي لأمتي فأعطاني الثلث الآخر فخررت ساجدا لربي ] رواه أبو داود
1159. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: We left Makkah with the Messenger of Allah (PBUH) for Al-Madinah, and when we were near `Azwara,' he (PBUH) alighted (from his riding-camel) raised his hands in supplication to Allah for a while and prostrated himself. He remained for a long time in prostration. Then he stood up and raised his hands for a while, after which he prostrated himself (again), and remained for a long time in prostration. Then he stood up and raised his hands for a while, after which he prostrated himself for the third time. Then he (PBUH) said, "I supplicated my Rubb and made intercession for my Ummah, and He granted me one-third of them. So I again prostrated myself in gratitude to my Rubb. Then I raised my head and supplicated my Rubb for my Ummah, and He granted me another third of them. Again I raised my head and supplicated my Rubb for my Ummah and He granted me the last third of them. So I fell into prostration out of gratitude before my Rubb.''
[Abu Dawud].
Commentary: The phrase "I supplicated my Rubb and made intercession for my Ummah'' means that the Prophet (PBUH) prayed to Allah to pardon his Ummah and to admit them to Jannah. The interpretation of this Hadith is stated to be that ultimately all the Muslims will be sent to Jannah. They will not abide in Hell for ever. Some of them will go to Jannah after suffering the punishment for their major sins, some through the intercession of the Prophet (PBUH), and some by the Special Grace of Allah. This interpretation is no doubt true. This is confirmed by other Ahadith and forms the belief of the followers of Sunnah of the Prophet (PBUH). But the Hadith under discussion is not "Sahih''. However, Sujud-ush-Shukr (prostrations for thanksgiving), in support of which Imam An-Nawawi has reproduced this Hadith here, is also proved by other Ahadith. To prostrate in gratitude to Allah is correct and permissible . The incident of K`ab bin Malik is included in Sahih Bukhari and Sahih Muslim, which shows that after he came to know that his repentance was accepted, he prostrated to give thanks to Allah. According to the Shafi`i school of thought, the basic elements of Sujud-ush-Shukr (or prostrations to express thanks to Allah) are: (a) the intention (in the heart), (b) the Takbir, (c) prostration and (d) Taslim; the Hanafi school of thought, however, maintain that it is an act of prostration between two Takbir. It is permissible to perform it outside Salat, but not during it because it will invalidate it, if one does so deliberately.
212 - باب فضل قيام الليل
Excellence of Standing in Prayer at Night
قال الله تعالى ( الإسراء 79 ) : { ومن الليل فتهجد به نافلة لك عسى أن يبعثك ربك مقاما محمودا }
وقال تعالى ( السجدة 16 ) : { تتجافى جنوبهم عن المضاجع } الآية
وقال تعالى ( الذاريات 17 ) : { كانوا قليلا من الليل ما يهجعون }
Allah, the Exalted, says:
"And in some parts of the night (also) perform the Salat (prayer) with it (i.e., recite the Qur'an in the prayer) as an additional prayer (Tahajjud optional prayer - Nawafil) for you (O Muhammad (PBUH)). It may be that your Rubb will raise you to Maqam Mahmud (a station of praise and glory, i.e., the honour of intercession on the Day of Resurrection).'' (17:79)
"Their sides forsake their beds...'' (32:16)
"They used to sleep but little by night [invoking their Rubb (Allah) and praying, with fear and hope].'' (51:17)
1160 - وعن عائشة رضي الله عنها قالت : كان النبي صلى الله عليه و سلم يقوم من الليل حتى تتفطر قدماه فقلت له : لم تصنع هذا يا رسول الله وقد غفر لك ما تقدم من ذنبك وما تأخر ؟ قال : [ أفلا أكون عبدا شكورا ؟ ] متفق عليه
وعن المغيرة نحوه . متفق عليه
1160. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) kept standing (in prayer) so long that the skin of his feet would crack. I asked him: "Why do you do this, while you have been forgiven of your former and latter sins?'' He said, "Should I not be a grateful slave of Allah?''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. It is reproduced here to illustrate the practice of the Prophet (PBUH) in respect of Qiyam-ul-Lail. It tells us that:
1. The Nafl Salat should be performed with full concentration and peace of mind.
2. The more one is endowed with gifts from Allah, the greater gratitude and worship one should express for them to Allah.
3. The best time for showing one's humility before Allah and for worship is the later period of night.
1161 - وعن علي رضي الله عنه أن النبي صلى الله عليه و سلم طرقه وفاطمة ليلا فقال : [ ألا تصليان ؟ ] متفق عليه
[ طرقه ] : أتاه ليلا
1161. `Ali (May Allah be pleased with him) reported: The Prophet (PBUH) visited me and Fatimah (May Allah be pleased with her) one night and said, "Do you not observe prayer (at night)?''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that one should also awaken others at night for prayer so that they also avail the benefits of performing prayer at this particular time.
1162 - وعن سالم بن عبد الله بن عمر بن الخطاب رضي الله عنه عن أبيه أن رسول الله
صلى الله عليه و سلم قال : [ نعم الرجل عبد الله لو كان يصلي من الليل ] قال سالم : فكان عبد الله بعد ذلك لا ينام من الليل إلا قليلا . متفق عليه
1162. Salim bin `Abdullah bin `Umar bin Al-Khattab (May Allah be pleased with them) reported, on the authority of his father, that the Messenger of Allah (PBUH) said, "What an excellent man `Abdullah is! If only he could perform optional prayers at night.'' Salim said that after this, (his father) `Abdullah slept very little at night.
[Al-Bukhari and Muslim].
Commentary: This Hadith points out the excellence of `Abdullah bin `Umar (May Allah be pleased with them) as well as the merits of Qiyam-ul-Lail. It also tells us that it is permissible to praise someone in his presence if one is sure that he will not become proud due to that praise. Another aspect of this Hadith is that it induces one to wish for others' welfare and happiness.
1163 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ يا عبد الله لا تكن مثل فلان كان يقوم الليل فترك قيام الليل ] متفق عليه
1163. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said to me, "Do not be like so-and-so O `Abdullah! He used to pray during the night, then stopped the practice.''
[Al-Bukhari and Muslim].
1164 - وعن ابن مسعود رضي الله عنه قال ذكر عند النبي صلى الله عليه و سلم رجل نام ليلة حتى أصبح قال : [ ذاك رجل بال الشيطان في أذنيه أو قال أذنه ] متفق عليه
1164. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: Mention was made before the Prophet (PBUH) of a man who slept throughout the night till morning. The Messenger of Allah (PBUH) remarked, "He is a man in whose ears Satan urinated.''
[Al-Bukhari and Muslim].n
Commentary: This Hadith holds inducement for Qiyam-ul-Lail and highlights its merits. It also urges one to perpetuate his good actions, follow the practice of the righteous and avoid the way of those who are negligent or become negligent in the performance of virtuous deeds. Urination of Satan in a person's ear or ears can be literally true (although we cannot perceive it) because if a person does not seek the protection of Allah against Satan, then Satan joins him in food and other activities, as is evident from other Ahadith. Therefore, urination of Satan is also possible. Some people think it is a metaphor to the effect that he who does not get up at night for prayer and goes on enjoying his sleep, Satan `closes' his ears until he does not hear the remembrance of Allah. Some others consider it a metaphor for the contempt and insult of Satan. In either case, we learn from this Hadith that missing the Qiyam-ul-Lail is disliked because it provides Satan an opportunity to create mischief, and he succeeds in creating obstructions in the worship and obedience of Allah.
1165 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ يعقد الشيطان على قافية رأس أحدكم إذا هو نام ثلاث عقد يضرب على كل عقدة : عليك ليل طويل فارقد فإن استيقظ فذكر الله تعالى انحلت عقدة فإن توضأ انحلت عقدة فإن صلى انحلت عقده فأصبح نشيطا طيب النفس وإلا أصبح خبيث النفس كسلان ] متفق عليه
[ قافية الرأس ] : آخره
1165. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When any one of you sleeps, Satan ties three knots at the back of his neck. He recites this incantation at every knot: `You have a long night, so sleep.' If he awakes and remembers Allah, one knot is loosened. If he performs Wudu', the (second) knot is loosened; and if he performs prayer, (all) knots are loosened. He begins his morning in a happy and refreshed mood; otherwise, he gets up in bad spirits and sluggish state.''
[Al-Bukhari and Muslim].
Commentary: "Tying knots'' can be literal, the way magicians do it in their magical exercises. With this practice Satan tries to withhold people from the worship of Allah. Some people are of the opinion that it is a metaphor for sleepiness/dozing. In any case, Satan does his level best to withhold a person from the worship of Allah. Satan experiences frustration if someone gets up at night for prayer; he also experiences happiness if he manages to keep someone asleep until dawn.
1166 - وعن عبد الله بن سلام رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ أيها الناس أفشوا السلام وأطعموا الطعام وصلوا بالليل والناس نيام تدخلوا الجنة بسلام ] رواه الترمذي وقال حديث حسن صحيح
1166. `Abdullah bin Salam (May Allah be pleased with him) reported: The Prophet (PBUH) said, "O people, promote the greetings, feed (the poor and needy) and perform Salat when others are asleep so that you will enter Jannah safely.''
[At-Tirmidhi].
Commentary: This Hadith has glad tidings for those who enthusiastically do all the good works mentioned in this Hadith. "Enter Jannah in peace'' here means that they will enter Jannah without suffering any punishment in Hell.
1167 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أفضل الصيام بعد رمضان شهر الله المحرم وأفضل الصلاة بعد الفريضة صلاة الليل ] رواه مسلم
1167. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best month for observing Saum (fasting) after Ramadan is Muharram, and the best Salat after the prescribed Salat is Salat at night.''
[Muslim].
Commentary: The month of Muharram is related to Allah which makes its eminence clear. It shows that in the optional Saum (fasting) the most meritorious are those which are observed in this month. After the obligatory Salat, the most meritorious is the optional Salat performed at night.
1168 - وعن ابن عمر رضي الله عنهما أن النبي صلى الله عليه و سلم قال : [ صلاة الليل مثنى مثنى فإذا خفت الصبح فأوتر بواحدة ] متفق عليه
1168. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Salat during the night should consist of pairs of but if you fear that morning is near, then pray one Rak`ah as Witr.''
[Al-Bukhari and Muslim].
1169 - وعنه رضي الله عنه قال : كان النبي صلى الله عليه و سلم يصلي من الليل مثنى مثنى ويوتر بركعة . متفق عليه
1169. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) performed the night prayer in pairs (i.e., Rak`ah) and made it odd number by observing one Rak`ah (as Witr).
[Al-Bukhari and Muslim].
Commentary: Both the foregoing Ahadith tell us that the Nafl Salat performed at night should be in the form of couplets followed by one Rak`ah of Witr. Thus, this Hadith not only brings out justification for one Rak`ah Witr but also proves its superiority. Even if one has to perform three Rak`ah Witr, he should first perform two and then perform one separately.
1170 - وعن أنس رضي الله عنه قال كان رسول الله صلى الله عليه و سلم يفطر من الشهر حتى نظن أن لا يصوم منه ويصوم حتى نظن أن لا يفطر منه شيئا وكان لا تشاء أن تراه من الليل مصليا إلا رأيته ولا نائما إلا رأيته . رواه البخاري
1170. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to leave off observing Saum (fasting) during a month until we thought that he would not observe Saum at all during it; and (sometimes) he would observe Saum till we began to think that he would not omit any day of that month. If one wished to see him performing Salat during the night, he could do that; and if one wished to see him sleeping at night, he could do that.
[Al-Bukhari].
Commentary: What this Hadith tells us is that whether it was optional Saum (fasting) or optional Salat (Nawafil) of the night, that is to say Qiyam-ul-Lail, the Prophet (PBUH) did not have a permanent routine for it. Sometimes it so happened that almost the month passed but he did not observe fasting and then a few days before the end of the month he would start fasting. Sometimes, he would fast day after day continuously, and it would appear as if he would continue fasts for the whole month, but he would then suddenly terminate fasts. Similar was the case of Tahajjud. Sometimes, he would perform Tahajjud prayer in the first portion of the night, sometimes in the second, and sometimes in its later portion. Thus, he was found sleeping and performing Salat in every part of the night.
1171 - وعن عائشة رضي الله عنها أن رسول الله صلى الله عليه و سلم كان يصلي إحدى عشرة ركعة ( تعني في الليل ) يسجد السجدة من ذلك قدر ما يقرأ أحدكم خمسين آية قبل أن يرفع رأسه ويركع ركعتين قبل صلاة الفجر ثم يضطجع على شقه الأيمن حتى يأتيه المنادي للصلاة . رواه البخاري
1171. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to perform eleven Rak`ah (of Tahajjud) prayers at night. He (PBUH) would prostrate so long as one of you might recite fifty Ayat (of the Qur'an). Thereafter, he would perform two Rak`ah before Fajr prayers and would lie down on his right side till the Mu'adhdhin would come and inform him about the time of (Fajr) prayer.
[Al-Bukhari].
Commentary: This Hadith tells us that it was a practice of the Prophet (PBUH) to sleep on his right side after performing two Sunnah of Fajr prayer. It also tells us that he used to make long prostrations in Tahajjud prayer, because one gets closer to Allah in a state of prostration. This Hadith also stresses on utmost concentration in Salat as it is highly pleasing to Allah and there is a greater possibility of acceptance of prayer which is made in a state of prostration.
1172 - وعنها رضي الله عنها قالت : ما كان رسول الله صلى الله عليه و سلم يزيد في رمضان ولا في غيره على إحدى عشرة ركعة يصلي أربعا فلا تسأل عن حسنهن وطولهن ثم يصلي أربعا فلا تسأل عن حسنهن وطولهن ثم يصلي ثلاثا فقلت : يا رسول الله أتنام قبل أن توتر ؟ فقال : [ يا عائشة إن عيني تنامان ولا ينام قلبي ] متفق عليه
1172. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) did not observe more than eleven Rak`ah (of Tahajjud prayers), be in Ramadan or any other month. First of all he would perform four Rak`ah. Ask not about their excellence and their length. He (PBUH) would then perform four more Rak`ah; and do not ask about their excellence and their length. Then he would perform three Rak`ah (Witr prayer). (`Aishah (May Allah be pleased with her) added) I submitted: "O Messenger of Allah! Do you sleep before performing the Witr prayer?'' He (PBUH) said, "O `Aishah! My eyes sleep but my heart does not sleep.''
[Al-Bukhari and Muslim].
Commentary:
1."My heart does not sleep'' signifies that "usually I am not so overwhelmed by sleep that I miss the Salat''. Some people give a different interpretation of this by saying that his Wudu' remained intact as his heart was awake. This is one of the attributes of the Prophet (PBUH). This Hadith stresses on performing Salat with full decorum and concentration because this is the way the Prophet (PBUH) did it. The real beauty of Salat lies in performing it in accordance with the Sunnah of the Prophet (PBUH) and with full peace of mind.
2. If one is confident of getting up in the later part of the night, one can perform Witr after Tahajjud prayer; but if one is not sure of getting up at the time of Tahajjud then it is better to perform Witr after `Isha' prayer.
1173 - وعنها رضي الله عنها أن النبي صلى الله عليه و سلم كان ينام أول الليل ويقوم آخره فيصلي . متفق عليه
1173. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) would sleep during the early part of night and stand in Salat during the latter part.
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us about the ordinary routine of the Prophet (PBUH). Ordinarily, he would go to sleep in the first part of the night and perform Tahajjud prayer in the later portion, which is the best time for it. But, as already mentioned in the preceding Ahadith, he sometimes also performed it in the early as well as middle hours of the night.
1174 - وعن ابن مسعود رضي الله عنه قال : صليت مع النبي صلى الله عليه و سلم ليلة فلم
يزل قائما حتى هممت بأمر سوء قيل : ما هممت به ؟ قال : هممت أن أجلس وأدعه . متفق عليه
1174. Ibn Mas`ud (May Allah be pleased with him) reported: One night I joined the Prophet (PBUH) in his (optional) Salat. He (PBUH) prolonged the Qiyam (standing) so much that I made up my mind to commit an act of wrong. He was questioned: "What did you intend to do?'' He replied: "I intended to sit down and stop following him (in Salat).''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that:
1. Qiyam-ul-Lail (Tahajjud prayer) must be fairly long and every constituent of it should be performed with full peace of mind.
2. It is permissible to perform Nafl Salat in congregation.
3. In case an Imam inordinately lengthens a Salat, it is permissible for his followers to detach themselves from the congregation. But Ibn Mas`ud has regarded his intention to do so as bad, and for this reason its justification becomes doubtful. Since the Imam has been exhorted to take care of his followers in Salat, this apparently furnishes justification for the detachment.
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| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49101
العمر : 72
| | موضوع: رد: رياض الصالحين (09) righteous's meadows الثلاثاء 30 أغسطس 2011, 11:58 pm | |
| 1175 - وعن حذيفة رضي الله عنه قال صليت مع النبي صلى الله عليه و سلم ذات ليلة فافتتح البقرة فقلت : يركع عند المائة ثم مضى فقلت يصلي بها في ركعة فمضى فقلت : يركع بها ثم افتتح النساء فقرأها ثم افتتح آل عمران فقرأها : يقرأ مترسلا إذا مر بآية فيها تسبيح سبح وإذا مر بسؤال سأل وإذا مر بتعوذ تعوذ ثم ركع فجعل يقول : سبحان ربي العظيم . فكان ركوعه نحوا من قيامه ثم قال : سمع الله لمن حمده ربنا لك الحمد . ثم قام طويلا قريبا مما ركع ثم سجد فقال : سبحان ربي الأعلى فكان سجوده قريبا من قيامه . رواه مسلم
1175. Hudhaifah (May Allah be pleased with him) reported: I performed Salat with the Prophet (PBUH) one night, and he started reciting Surat Al-Baqarah. I thought that he would go in Ruku` (bowing posture in Salat) at the end of one hundred Ayat, but he continued (reciting); and I thought that he would perhaps recite (this Surah) in the whole Rak`ah (prayer), but he continued the recitation; I thought he would perhaps bow on completing (this Surah). He (PBUH) then started reciting Surat An-Nisa' which he followed with Surat Al-Imran. He recited leisurely. When he recited an Ayah which mentioned the tasbeeh, he would say Subhan Allah and when he recited the Ayah which tells how the Rubb is to be asked, the Messenger of Allah (PBUH) would then ask from Him; and when he (PBUH) recited an Ayah asking one to seek Protection Allah, he would seek Protection of Allah. Then he bowed and said, "Subhana Rabbiyal-Azim (My Rubb the Great is free from imperfection)''; his bowing lasted about the same length of time as his standing, (and then on returning to the standing posture after Ruku`) he would say, "Sami' Allahu liman hamidah, Rabbana lakal-hamd (Allah listens to him who praises Him. Praise be to You, Our Rubb!),'' and he would then stand about the same length of time as he had spent in bowing. He would then prostrate himself and say, "Subhana Rabbiyal-A`la (My Rubb the Supreme is free from imperfection),'' and his prostration lasted nearly the same length of time as his standing (Qiyam).
[Muslim].
Commentary:
This Hadith has already been mentioned. In his commentary on Sahih Muslim, Imam An-Nawawi has interpreted the words (occuring in this Hadith) as "I thought he would perhaps recite in the whole Rak`ah.'' Here Rak`ah means complete Salat (two Rak`ah). This interpretation is necessary for the reason that in its absence, the meanings of the next sentence go wrong. Due to this reason, we have kept these meanings in view in our translation. In any case, it furnishes justification for the desirability of long Qiyam (standing in Salat), the desirability of congregation in Nafl Salat, and the maintenance of the correct sequence in the recitation of the Surah of the Qur'an in prayers, which is not accepted by many people.
1176 - وعن جابر رضي الله عنه قال : سئل رسول الله صلى الله عليه و سلم أي الصلاة أفضل ؟ قال :
[ طول القنوت ] رواه مسلم
المراد بالقنوت : القيام
1176. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked: "Which Salat is the best?'' He replied, '' The best Salat is that in which Qiyam (the duration of standing) is longer.'' [Muslim].
Commentary: We learn from this Hadith that of all the articles of Salat (Ruku`, Sujud, etc.), it is best to lengthen the Qiyam because the greater the Qiyam is, the longer the recitation of the Qur'an will be. Since the recitation of the Qur'an is the best form of remembrance of Allah, the lengthening of the Qiyam is also most meritorious.
1177 - وعن عبد الله بن عمرو بن العاص رضي الله عنه أن رسول الله صلى الله عليه و سلم قال له :
[ أحب الصلاة إلى الله صلاة داود وأحب الصيام إلى الله صيام داود : كان ينام نصف الليل ويقوم ثلثه وينام سدسه ويصوم يوما ويفطر يوما ] متفق عليه
1177. `Abdullah bin `Amr (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "The Salat which is dearest to Allah is that of (Prophet) Dawud; and As-Saum (the fasting) which is dearest to Allah is that of (Prophet) Dawud. He used to sleep half the night, get up to perform Salat for one-third of it, then sleep through the remaining one-sixth of it; and he used to observe Saum on alternative days.'' [Al-Bukhari and Muslim].
Commentary:
Since Islam has strictly forbidden self-affliction to the extent that it has forbidden hardship even in worship, compulsory awakening for Salat at midnight and observing Saum (fasting) for the whole month (except of the month of Ramadan) is disapproved. The model set by the Prophet (PBUH) is the ideal pattern of moderation in this respect. In this Hadith the fasting and the prayer of Prophet Dawud have been regarded most pleasing to Allah, because their conduct had a moderation which is enjoined by Islam.
1178 - وعن جابر رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول :
[ إن في الليل لساعة لا يوافقها رجل مسلم يسأل الله خيرا من أمر الدنيا والآخرة إلا أعطاه إياه وذلك كل ليلة ] رواه مسلم
1178. Jabir (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Every night there is a special time during which whatever a Muslim asks Allah of any good relating to this life or the Hereafter, it will be granted to him; and this moment comes every night.'' [Muslim].
Commentary:
Like the special moment in Jumu`ah, the time when this special moment occurs every night is not determined. But it is generally in the late hours of the night because that is the best time for worship. As in the case of Lailat-ul-Qadr the wisdom of keeping it secret lies in the inducement to search it by means of worship and prayer, praise and remembrance of Allah.
1179 - وعن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال :
[ إذا قام أحدكم من الليل فليفتتح الصلاة بركعتين خفيفتين ] رواه مسلم
1179. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "When one of you gets up at night to perform (Tahajjud) prayer, let him start Salat with two short Rak`ah.'' [Muslim].
1180 - وعن عائشة رضي الله عنها قالت :
كان رسول الله صلى الله عليه و سلم إذا قام من الليل صلاته بركعتين خفيفتين . رواه مسلم
1180. `Aishah (May Allah be pleased with her) reported: Whenever the Messenger of Allah (PBUH) stood for Salat at night, he would start his prayer with two brief Rak`ah. [Muslim].
Commentary:
These two Ahadith point out the desirability of performing two brief Rak`ah before one embarks on Tahajjud prayers, as this was the practice of the Prophet (PBUH). The wisdom behind this is to drive away laziness and pave the way for the nocturnal prayers in a proper manner. Allah knows better.
1181 - وعنها رضي الله عنها قالت :
كان رسول الله صلى الله عليه و سلم إذا فاتته الصلاة من الليل من وجع أو غيره صلى من النهار ثنتي [ اثنتي ] عشرة ركعة . رواه مسلم
1181. `Aishah (May Allah be pleased with her) reported: If the Messenger of Allah (PBUH) missed his night (Tahajjud) Salat because of indisposition or the like, he would perform twelve Rak`ah during the day. [Muslim].
1182 - وعن عمر بن الخطاب رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ من نام عن حزبه أو عن شيء منه فقرأه فيما بين صلاة الفجر وصلاة الظهر كتب له كأنما قرأه من الليل ] رواه مسلم
1182. `Umar bin Al-Khattab (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "If anyone falls asleep and therefore fails to observe his Hizb (share) or part of it, if he observes it between the Fajr and the Zuhr prayers, it will be recorded for him as though he had observed it during the night.'' [Muslim].
Commentary:
This Hadith has already been mentioned. The word "Hizb'' literally means "share'' and "turn''. Here it means that (daily round of recitation) which a person determines for himself, such as prayer or recitation of the Qur'an. For instance, if a person decides that he will perform eight Rak`ah in Tahajjud, recite one Juz` (part) of the Qur'an everyday, remember Allah in such and such form for so many times etc., etc. And then he makes every possible effort to put into practice his decision, but if casually he is unable to fulfill his routine, he should do it afterwards. This action of his will be credited to his account by Allah as if he completed it at the appointed time. This Hadith furnishes justification for the performance of optional righteous acts even after their due time.
1183 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ رحم الله رجلا قام من الليل فصلى وأيقظ امرأته فإن أبت نضح في وجهها الماء رحم الله امرأة قامت من الليل فصلت وأيقظت زوجها فإن أبي نضحت في وجهه الماء ]
رواه أبو داود بإسناد صحيح
1183. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "May Allah show mercy to a man who gets up during the night and performs Salat, awakens his wife to pray and if she refuses, he sprinkles water on her face (to make her get up). May Allah show mercy to a woman who gets up during the night and performs Salat, awakens her husband for the same purpose; and if he refuses, she sprinkles water on his face.'' [Abu Dawud].
Commentary:
This Hadith tells us about the conduct of pious husbands and wives. Its outstanding feature mentioned here is that they help each other in acts of virtue and obedience of Allah.
1184 - وعنه وعن أبي سعيد رضي الله عنهما قالا قال رسول الله صلى الله عليه و سلم :
[ إذا أيقظ الرجل أهله من الليل فصليا أو صلى ركعتين جميعا كتب في الذاكرين والذاكرات ] رواه أبو داود بإسناد صحيح
1184. Abu Sa`id and Abu Hurairah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "When a man awakens his wife during the night and they both perform two Rak`ah Salat together, they are recorded among the men and women who celebrate remembrance of Allah.''
[Abu Dawud].
Commentary: This Hadith points out the excellence of performing Tahajjud prayers with one's wife. Those who do so will be recorded as (the men and the women who remember Allah much, with their hearts and tongues). For such people, as the Verse concludes [Allah has prepared for them forgiveness and a great reward (i.e., Jannah)]. (33:35)
1185 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم قال :
[ إذا نعس أحدكم في الصلاة فليرقد حتى يذهب عنه النوم فإن أحدكم إذا صلى وهو ناعس لعله يذهب يستغفر فيسب نفسه ] متفق عليه
1185. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, "When one of you dozes off while performing Salat, he should lie down till his drowsiness has gone away from him. When one of you performs Salat while dozing, he may abuse himself instead of seeking pardon (as a result of drowsiness).''
[Al-Bukhari and Muslim].
1186 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ إذا قام أحدكم من الليل فاستعجم القرآن على لسانه فلم يدر ما يقول فليضطجع ] رواه مسلم
1186. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When anyone of you stands up for Salat at night and finds it difficult to recite the Qur'an accurately and he is unaware of what he is reciting, he should go back to sleep.'' [Muslim].
Commentary:
Since peace of mind and concentration are essential for performing Salat, it should be performed when one is fresh and free from tiredness and drowsiness. This is the reason Muslims have been prohibited through these two Ahadith from performing Salat when they are overwhelmed by sleep. In such conditions one cannot make proper expression of one's humility before Allah, which is the essence of Salat. Therefore, in such conditions one should first have some sleep because only then one will get real pleasure from the recitation of the Qur'an, prayer and praise of Allah, and will be in a position to beseech Him earnestly for pardoning one's sins.
213 - باب استحباب قيام رمضان وهو التراويح
The Excellence of Optional (Tawawih) Prayer during Ramadan
1187 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال :
[ من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه ] متفق عليه
1187. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who observes optional prayer (Tarawih prayers) throughout Ramadan, out of sincerity of Faith and in the hope of earning reward will have his past sins pardoned.''
[Al-Bukhari and Muslim].
1188 - وعنه رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم يرغب في قيام رمضان من غير أن يأمرهم فيه بعزيمة فيقول :
[ من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه ] رواه مسلم
1188. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to urge (the people) to perform (optional Tarawih) prayer at night during the month of Ramadan. He did not order them or make it obligatory on them. He (PBUH) said, "Whosoever performs (optional Tarawih) prayers at night during the month of Ramadan, with Faith and in the hope of receiving Allah's reward, will have his past sins forgiven.'' [Muslim].
Commentary:
This Hadith highlights the following points:
1. Qiyam in the month of Ramadan is a much-stressed act and has great importance from the viewpoint of reward and award.
2. The sins which are pardoned through it are minor sins because major sins are not forgiven unless one makes sincere repentance and compensates those whom he has wronged.
3. That Qiyam during the month of Ramadan was the practice of the Prophet (PBUH). During the course of a Ramadan, he made Qiyam for three nights consecutively, that is, he performed this Nafl Salat in congregation with his Companions. On the fourth night, when his Companions gathered for this purpose he said to them, "I am afraid it will be made obligatory for you.'' So, in spite of their desire to join him in this prayer, he did not lead the Salat that night. How many Rak`ah did he perform in congregation in these three nights is a pertinent question here. According to Ahadith their total comes to eleven; eight Rak`ah and three Witr. Thus the Masnun number of Rak`ah of Qiyam Ramadan is eleven.
4. This Nafl Salat has been interpreted in Ahadith as Qiyam Ramadan. Later on they were named Tarawih. Tarawih is the plural of Tarwihah. Since the Companions of the Prophet (PBUH) and the successors to the Companions used to make a lengthy Qiyam in them and they would take rest after performing every four Rak`ah. This is how these came to be named Tarawih (Rest prayer). (Four Rak`ah are called Tarwihah).
5. Tarawih are in fact Tahajjud prayers. For the sake of convenience and benefit of the maximum number of people, it is performed in the month of Ramadan soon after `Isha' prayer, along with the latter, which is the early time for Tahajjud prayers.
6. That the Tarawih were performed in congregation is established from the conduct of the Prophet (PBUH). He led this Salat on 23rd, 25th and 27th of Ramadan. During his caliphate, `Umar (May Allah be pleased with him) started it again and ordered Ubayy bin K`ab and Tamim Ad-Dari to perform them in congregation. He enjoined them to perform eight Rak`ah Tarawih and three Rak`ah Witr. This practice has been going on ever since.
7. Some people say that performing Tarawih in congregation is a Bid`ah (innovation in religion) because it was introduced in the reign of `Umar (May Allah be pleased with him). But this is not correct because it is established that the Prophet (PBUH) did not continue it out of fear that it will be made obligatory; otherwise he would have carried on with it. When the fear that this practice be made obligatory was over, `Umar (May Allah be pleased with him) gave it the form of a Nafl prayer and revived the mode of performing it collectively, and thus fulfilled the desire of the Prophet (PBUH). In spite of all these facts, it is still permissible for one to perform Tarawih individually in the late hours of the night. Since ordinary people are not capable of performing it individually, the step taken by `Umar (May Allah be pleased with him) is perfectly correct. If this had not been done, the majority of the people will have remained deprived of the blessings and reward of Qiyam-ul-Lail, which would have been a great deprivation indeed.
8. Twenty Rak`ah Tarawih is not confirmed from any authentic Hadith, nor its ascription to `Umar i(May Allah be pleased with him)is proved from any reliable Muttasil (connected) Hadith. A claim has been made in a Munqati` (disconnected) narration that in the days of `Umar (May Allah be pleased with him) people used to perform twenty, thirty-six and forty Rak`ah of Tarawih out of which one can at best infer the justification for more than eight Rak`ah Nafl prayer. Even then the Masnun Tarawih will be eight Rak`ah only, and more or less than that will be Ghair-Masnun.
9. In Tarawih, that is Qiyam Ramadan, lengthy Qiyam is Masnun, but it must be borne in mind that the Qur'an must be recited according to the principles of `Ilm-ut-Tajwid with clear and distinct voice at a slow pace. Many of the Qurra recite so fast that it is hard for one to understand, let alone concentrate on what is being recited. Such recitation is a means of retribution rather than reward. A new system is now in vogue: According to this fashion, the whole Qur'an is finished within a few days and eight to ten parts of it are recited daily in Tarawih. There are hundreds of thousands people in the audience. After listening the Qur'an for a few days, these people console themselves that they have heard the entire Qur'an in Tarawih and are now free to pay full attention to their business to make the best of the `Eid season. They do not care to know whether the Qari is reciting the Qur'an or something else.
NEXT...
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| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49101
العمر : 72
| | موضوع: رد: رياض الصالحين (09) righteous's meadows الأربعاء 31 أغسطس 2011, 12:16 am | |
| 214 - باب فضل قيام ليلة القدر وبيان أرجى لياليها
The Superiority of Lailat-ul-Qadr (the Night of Decree)
قال الله تعالى ( سورة القدر ) : { إنا أنزلناه في ليلة القدر } إلى آخر السورة
وقال تعالى ( الدخان 3 ) : { إنا أنزلناه في ليلة مباركة } الآيات
Allah, the Exalted, says:
"Verily, We have sent it (this Qur'an) down in the Night of Al-Qadr (Decree). And what will make you know what the Night of Al-Qadr (Decree) is? The Night of Al-Qadr (Decree) is better than a thousand months (i.e., worshipping Allah in that night is better than worshipping Him a thousand months, i.e., 83 years and 4 months). Therein descend the angels and the Ruh [Jibril (Gabriel)] by Allah's Permission with all Decrees. (All that night), there is peace (and goodness from Allah to His believing slaves) until the appearance of dawn.'' (97:1-5)
"We sent it (this Qur'an) down on a blessed night [(i.e., the Night of Al-Qadr, Surah No:97) in the month of Ramadan, the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments (i.e., the matters of deaths, births, provisions, and calamities for the whole (coming) year as decreed by Allah). As a Command (or this Qur'an or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers). (As) a Mercy from your Rubb, Verily! He is the All-Hearer, the All-Knower.'' (44:3-6)
1189 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من قام ليلة القدر إيمانا واحتسابا غفر له ما تقدم من ذنبه ] متفق عليه
1189. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Whosoever performs Qiyam during Lailat-ul-Qadr (Night of Decree), with Faith and being hopeful of Allah's reward, will have his former sins forgiven.''
[Al-Bukhari and Muslim].
Commentary: Qiyam here means what keeps one awake to one's capacity and for worship and makes one perform Nawafil, impels one to beg pardon for sins from Allah, urges one to praise Him. Specially, if a person performs `Isha prayer and Fajr prayer in congregation, he will hopefully attain all those distinctions which are mentioned in this Hadith.
1190 - وعن ابن عمر رضي الله عنه أن رجالا من أصحاب النبي صلى الله عليه و سلم أروا ليلة القدر في المنام في السبع الأواخر فقال رسول الله صلى الله عليه و سلم : [ أرى رؤياكم قد تواطأت في السبع الأواخر فمن كان متحريها فليتحرها في السبع الأواخر ] متفق عليه
1190. Ibn `Umar (May Allah be pleased with them) reported: Some of the Companions of the Prophet (PBUH) saw Lailat-ul-Qadr (Night of Decree) in their dreams in the last seven nights of Ramadan, whereupon the Messenger of Allah (PBUH) said, "I see that your dreams all agree upon the last seven nights. Whosoever seeks it, let him seek it in the last seven nights.''
[Al-Bukhari and Muslim].
Commentary: "Tawat'at'' linguistically means to step or walk on, that is, to place foot over the place where one's fellow kept his foot. Here, it is used in the sense of correspondence. In other words, "I see that your dreams all agree upon the last seven nights'' stands to mean "you had similar dreams''. This was done by showing all of them the (spectacle) of Lailat-ul-Qadr. On the strength of these dreams, the Prophet (PBUH) said that Lailat-ul-Qadr should be sought in the last seven nights of Ramadan. The wisdom of keeping it secret is to keep people awake to engage in worship for a larger number of nights in this auspicious month.
1191 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم يجاور في العشر الأواخر من رمضان ويقول : [ تحروا ليلة القدر في العشر الأواخر من رمضان ] متفق عليه
1191. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to seclude himself (in the mosque) during the last ten nights of Ramadan. He would say, "Search for Lailat-ul-Qadr (Night of Decree) in the last ten nights of Ramadan.''
[Al-Bukhari and Muslim].
1192 - وعنها رضي الله عنها أن رسول الله صلى الله عليه و سلم قال : [ تحروا ليلة القدر في الوتر من العشر الأواخر من رمضان ] رواه البخاري
1192. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to observe I`tikaf in the last ten days of Ramadan and say, "Seek Lailat-ul-Qadr (Night of Decree) in the odd nights out of the last ten nights of Ramadan.''
[Al-Bukhari].
Commentary: We learn from this Hadith that Lailat-ul-Qadr occurs in any of the five odd nights - 21st, 23rd, 25th, 27th and 29th - of the last ten nights of Ramadan. Its exact date has not been revealed for the reason that people keep themselves awake for prayer for a larger number of nights. Had its date been fixed, people would have kept awake for prayer only on that night. There is a general belief among the scholars that it is fixed, on the 27th night of Ramadan. But this is not correct. Ahadith do not confirm this view.
1193 - وعنها رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم إذا دخل العشر الأواخر من رمضان أحيا الليل وأيقظ أهله وجد وشد المئزر . متفق عليه
1193. `Aishah (May Allah be pleased with her) reported: When the last ten nights (of Ramadan) would begin, the Messenger of Allah (PBUH) would keep awake at night (for prayer and devotion), awaken his family and prepare himself to be more diligent in worship.
[Al-Bukhari and Muslim].
1194 - وعنها رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم يجتهد في رمضان ما لا يجتهد في غيره وفي العشر الأواخر منه ما لا يجتهد في غيره . رواه مسلم
1194. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to strive more in worship during Ramadan than he strove in any other time of the year; and he would devote himself more (in the worship of Allah) in the last ten nights of Ramadan than he strove in earlier part of the month.
[Muslim].
Commentary: We learn from this Hadith that:
1. One should concentrate more on prayers and worship on the last ten nights of Ramadan than the first twenty nights, in the same way as one should do more worship in Ramadan than in the other months.
2. One should keep oneself awake for prayer, worship and glorification of Allah in the last ten nights of Ramadan so that one can attain the blessings of Lailat-ul-Qadr.
3. One should also persuade his family members to keep themselves awake for prayer and worship in the last ten odd nights of Ramadan so that they can also make efforts to please Allah.
4. I`tikaf (seclusion in the mosque for prayers) in the last ten days of Ramadan is also a meritorious act for its being a practice of the Prophet (PBUH).
1195 - وعنها رضي الله عنها قالت قلت : يا رسول الله أرأيت إن علمت أي ليلة ليلة القدر ما أقول فيها ؟ قال : [ قولي : اللهم إنك عفو تحب العفو فاعف عني ] رواه الترمذي وقال حديث حسن صحيح
1195. `Aishah (May Allah be pleased with her) reported: I asked: "O Messenger of Allah! If I realize Lailat-ul-Qadr (Night of Decree), what should I supplicate in it?'' He (PBUH) replied, "You should supplicate: Allahumma innaka `afuwwun, tuhibbul-`afwa, fa`fu `anni (O Allah, You are Most Forgiving, and You love forgiveness; so forgive me).''
[At-Tirmidhi].
Commentary: Although no specific sign of Lailat-ul-Qadr has been mentioned in the Ahadith, some eminent scholars have stated, on the basis of their own experiences and observation, that since angels descend on this night, one feels a peculiar tranquillity and peace of mind and one is overwhelmed with a unique tenderness of heart. The night is neither very hot nor very cold but a temperate one. Similarly, the sun that rises on the next day is also not very hot etc. etc. Allah knows the truth of the matter despite all that has been said in this regard. In any case, on this auspicious night every Muslim should earnestly pray to Allah for the forgiveness of his sins with reference to His Attribute of Forgiveness.
215 - باب فضل السواك وخصال الفطرة
The Excellence of using Miswak (Tooth-Stick)
1196 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لولا أن أشق على أمتي أو على الناس لأمرتهم بالسواك مع كل صلاة ] متفق عليه
1196. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Had I not thought it difficult for my Ummah, I would have commanded them to use the Miswak (tooth-stick) before every Salat.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that the Prophet (PBUH) liked to clean his teeth with Miswak (a softened stick used as tooth brush for cleaning the teeth) with every Salat, but he did not made it obligatory for the reason that it would be inconvenient for his followers. It shows that he was extremely affectionate and kind to his Ummah.
This Hadith also shows that using Miswak is an admirable act. Every Muslim should make it a routine to use it as frequently as possible especially before performing prayers.
1197 - وعن حذيفة رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا قام من النوم يشوص فاه بالسواك . متفق عليه
[ الشوص ] : الدلك
1197. Hudaifah (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) got up (from sleep), he would rub his teeth with Miswak (tooth-stick).
[Al-Bukhari and Muslim].
Commentary: When a person awakes from sleep, he has an unpleasant breath because of the smell in his mouth. For this reason, the Prophet (PBUH) would cleanse his teeth with Miswak. We should also follow him and make this Sunnah a routine.
1198 - وعن عائشة رضي الله عنها قالت : كنا نعد لرسول الله صلى الله عليه و سلم سواكه وطهوره فيبعثه الله ما شاء أن يبعثه من الليل فيتسوك ويتوضأ ويصلي . رواه مسلم
1198. `Aishah (may Allah be pleased with her) reported: We used to prepare for the Messenger of Allah (PBUH) a Miswak (tooth-stick) and the water for making Wudu'. Whenever Allah wished to awaken him from sleep at night, he (PBUH) would brush his teeth with Miswak, make Wudu', and perform Salat.
[Muslim].
Commentary: This Hadith shows how particular the Prophet (PBUH) was about using Miswak. Besides pointing out the importance of Miswak, it also throws light on the noble conduct of the wives of the Prophet (PBUH) as it shows how keen they were about his needs, habits and temperament.
1199 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أكثرت عليكم في السواك ] رواه البخاري
1199. Anas (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "I stress upon you to use Miswak (tooth-stick).''
[Al-Bukhari].
1200 - وعن شريح بن هانئ قال قلت لعائشة رضي الله عنها : بأي شيء كان يبدأ النبي صلى الله عليه و سلم إذا دخل بيته ؟ قالت : بالسواك . رواه مسلم
1200. Shuraih bin Hani (May Allah be pleased with him) reported: I asked `Aishah (may Allah be pleased with her): "What was the first thing which the Prophet (PBUH) would do when he entered his house?'' She replied: "He would use Miswak (tooth-stick).''
[Muslim].
1201 - وعن أبي موسى رضي الله عنه قال : دخلت على النبي صلى الله عليه و سلم وطرف السواك على لسانه . متفق عليه وهذا لفظ مسلم
1201. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: I came to the Prophet (PBUH) once and noticed the tip of Miswak (tooth-stick) on his tongue.
[Al-Bukhari and Muslim].
1202 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم قال : [ السواك مطهرة للفم مرضاة للرب ] رواه النسائي وابن خزيمة في صحيحه بأسانيد صحيحة
1202. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, "The Miswak (tooth-stick) cleanses and purifies the mouth and pleases the Rubb.''
[An-Nasa'i and Ibn Khuzaimah].
Commentary: "Mataharah'' means a medium and means of purification. "Mitaharah" means an instrument/tool for purification. In other words, on the one side, Miswak is a means of cleaning and purifying the mouth, and on the other, a way to attain the Pleasure of Allah.
1203 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ الفطرة خمس أو خمس من الفطرة : الختان والاستحداد وتقليم الأظفار ونتف الإبط وقص الشارب ] متفق عليه
[ الاستحداد ] : حلق العانة وهو حلق الشعر الذي حول الفرج
1203. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "There are five acts which conform to the pure nature: Circumcision, removing of the pubic hair, clipping the nails, plucking the underarm hair and trimming the moustache.''
[Al-Bukhari and Muslim].
Commentary: "Fitrah" literally means beginning, innovation, invention or making something altogether new, but here it means instinct or such nature or disposition which is inborn. Some people have defined it as that old way which was liked by all the Prophets and on which all the Divine laws had full agreement. That is to say, they are natural to man. In any case, one should adopt all these five good qualities in such a way as if they are a part of his nature. Moreover, they are also highly important from the point of view of cleanliness and purification.
1204 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ عشر من الفطرة : قص الشارب وإعفاء اللحية والسواك واستنشاق الماء وقص الأظفار وغسل البراجم ونتف الإبط وحلق العانة وانتقاص الماء ] قال الراوي : ونسيت العاشرة إلا أن تكون المضمضة قال وكيع وهو أحد رواته : انتقاص الماء : يعني الاستنجاء . رواه مسلم
[ البراجم ] بالباء الموحدة والجيم وهي : عقد الأصابع
و [ إعفاء اللحية ] : معناه : لا يقص منها شيئا
1204. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "There are ten demands of pure nature: trimming the moustache, letting the beard grow, using Miswak (tooth-stick), snuffing up water into the nose (in ablution), paring the nails, washing the bases of the finger joints; plucking the underarm hair, removing of the pubic hair and removing impurities with water from the affected part after a call of nature.''
The subnarrator said: I forgot the tenth but it might possibly be the rinsing of the mouth (in ablution).
[Muslim].
Commentary: This Hadith tells us about ten qualities which are natural to human beings. Some `Ulama' are of the opinion that the tenth quality among them is circumcision. Anyway, the importance of these ten qualities and the stress on them are evident. The first thing among them is the trimming of moustache. This is Sunnah of the Prophet (PBUH) and is meant to cut the projected hair on the upper lip.
2. In the opinion of `Ulama', keeping the beard is compulsory but its extent is not determined. On the basis of Ibn `Umar's practice, some `Ulama' hold that the size of handful is essential and beyond that cutting is permissible, or according to a weak narration some consider its trimming towards length and breadth quite fair. But this opinion is not correct. In the words of Al-Bukhari and Muslim, the Prophet (PBUH) used five words for it which are (a'fu, aufu, arkhu, arju, waq'iru) and all of them have similar meanings that the beard should be left alone on natural growth. But, for a few exceptional cases, the common injunction in this behalf is that one should keep full beard. One should neither trim it in length and breadth nor make it handful in size. One can, however, bring it to a normal size in case of its wild growth if one fears that it will cause derision and laughter.
3,4. The Miswak and the rinsing of mouth, and putting water into the nostrils are necessary for Wudu'. "Istinshaq'' means to draw water with full force in the nostrils as one does for smelling perfume. Except during Saum, Istinshaq is stressed in Wudu'.
5. Paring of the nails is also necessary for cleanliness. If this is not done, filthy matter will go to the mouth through the nails. The fashion of keeping long nails, similar to beasts and animals, now in vogue in women as well as men is not only against nature but is also a sign of beastliness and ferocity.
6. The washing of the joints of fingers is also necessary for cleanliness.
7,8. The removal of the underarm hair and below the naval is an integral part of cleanliness and inordinate delay in it is disliked. According to a Hadith, delay in it beyond forty days is disgusting.
9. Cleaning with water after evacuation is a must for purification because one cannot perform Salat without it. It is permissible to use clod or toilet tissue, etc., but such things used for this purpose should be odd in number, i.e., 3,5,7. But it is better to follow this with water, as water is a natural cleanser.
10. Circumcision is also an old tradition or practice. According to the general opinion of `Ulama', it is obligatory. Some of them are of the view that it is desirable on the seventh day. It is, however, permissible afterwards.
1205 - وعن ابن عمر رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ أحفوا الشوارب وأعفوا اللحى ] متفق عليه
1205. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Trim the moustaches and let the beard grow.''
[Al-Bukhari and Muslim].
Commentary: Ahfu means trim excessively. Thus, keeping of long moustaches will be against this injunction. The meanings of the word A`fu have been stated above, that is, leave the beard to follow its natural growth.
216 - باب تأكيد وجوب الزكاة وبيان فضلها وما يتعلق بها
The Excellence and Obligation of the Payment of Zakat
قال الله تعالى ( البقرة 43 ) : { وأقيموا الصلاة وآتوا الزكاة }
وقال تعالى ( البينة 5 ) : { وما أمروا إلا ليعبدوا الله مخلصين له الدين حنفاء ويقيموا الصلاة ويؤتوا الزكاة وذلك دين القيمة }
وقال تعالى ( التوبة 103 ) : { خذ من أموالهم صدقة تطهرهم وتزكيهم بها }
Allah, the Exalted, says:
"And perform Salat (Iqamat-as-Salat), and give Zakat.'' (2:43)
"And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and that is the right religion.'' (98:5)
"Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it.'' (9:103)
1206 - وعن ابن عمر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ بني الإسلام على خمس : شهادة أن لا إله إلا الله وأن محمدا عبده ورسوله وإقام الصلاة وإيتاء الزكاة وحج البيت وصوم رمضان ] متفق عليه
1206. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "(The structure of) Islam is built on five (pillars): Testification of `La ilaha illallah' (none has the right to be worshipped but Allah), that Muhammad (PBUH) is his slave and Messenger, the establishment of Salat, the payment of Zakat, the pilgrimage to the House of Allah (Ka`bah), and Saum during the month of Ramadan.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. Here it is repeated to emphasize that Zakat is one of the five pillars of Islam. Every Muslim who has fifty-two and a half Tola (a Tola is about 12 grams) silver or cash equivalent to it in excess of his need, and a year has passed since its possession is liable to pay it. One who has seven and a half Tola or more gold also comes in this category. It should be evaluated in terms of money and Zakat at the rate of 2.5% to be paid on it.
1207 - وعن طلحة بن عبيد الله رضي الله عنه قال : جاء رجل إلى رسول الله صلى الله عليه و سلم من أهل نجد ثائر الرأس نسمع دوي صوته ولا نفقه ما يقول حتى دنا من رسول الله صلى الله عليه و سلم فإذا هو يسأل عن الإسلام فقال رسول الله صلى الله عليه و سلم : [ خمس صلوات في اليوم والليلة ] قال : هل علي غيرهن ؟ قال : [ لا إلا أن تطوع ] فقال رسول الله صلى الله عليه و سلم : [ وصيام شهر رمضان ] قال : هل علي غيره ؟ قال : [ لا إلا أن تطوع ] قال وذكر له رسول الله صلى الله عليه و سلم الزكاة فقال : هل علي غيرها ؟ قال : [ لا إلا أن تطوع ] فأدبر الرجل وهو يقول : والله لا أزيد على هذا ولا أنقص منه . فقال رسول الله صلى الله عليه و سلم :
[ أفلح إن صدق ] متفق عليه
1207. Talhah bin `Ubaidullah (May Allah be pleased with him) reported: A person with dishevelled hair, one of the people of Najd, came to the Messenger of Allah (PBUH). We heard the humming of his voice but could not fully understand what he was saying, till he approached close to the Messenger of Allah (PBUH). Then I came to know that he was asking about Islam. The Messenger of Allah (PBUH) said: "There are five (obligatory) Salat during the day and the night." He said: "Am I obliged to perform any other (Salat) besides these?'' The Messenger of Allah (PBUH) said, "No, but whatever you observe voluntarily.'' He (PBUH) added, "There is the Saum of Ramadan.'' The inquirer asked: "Am I obliged to do anything besides this?'' The Messenger of Allah (PBUH) said, "No, but whatever you do out of your own free will. You may observe voluntary fasting.'' And the Messenger of Allah (PBUH) told him about the Zakat (obligatory charity). The inquirer asked: "Am I obliged to pay anything besides this?'' The Messenger of Allah (PBUH) said, "No, but whatever you pay voluntarily out of your own free will.'' That man turned back saying: "By Allah! I will neither make any addition to this nor will I decrease anything from it.'' (Upon hearing this) the Messenger of Allah (PBUH) remarked, "He is successful if he proves truthful (to what he is saying).''
[Al-Bukhari and Muslim].
Commentary: This Hadith highlights the following three points:
1. The status of some of the important obligations and voluntary prayers.
2. By mentioning practice with the precepts, it has made the fact evident that the two are inseparable.
3. It indicates the sagacious mode of preaching and invitation, and tells that ordinary people should be first of all taught the obligations of Islam and then gradually told to follow the Sunnah and Mustahabbat (desirable acts).
1208 - وعن ابن عباس رضي الله عنه أن النبي صلى الله عليه و سلم بعث معاذا رضي الله عنه إلى اليمن فقال : ادعهم إلى شهادة أن لا إله إلا الله وأني رسول الله فإن هم أطاعوك لذلك فأعلمهم أن الله افترض عليهم خمس صلوات في كل يوم وليلة فإن هم أطاعوك لذلك فأعلمهم أن الله افترض عليهم صدقة تؤخذ من أغنيائهم وترد على فقرائهم ] متفق عليه
1208. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) appointed Mu`adh (May Allah be pleased with him) as governor of Yemen, and at the time of his departure, he instructed him thus: "First of all, call the people to testify `La ilaha illallah' (there is no true god except Allah) and that I (Muhammad) am the Messenger of Allah, and if they accept this (declaration of Faith), then tell them that Allah has enjoined upon them five Salat during the day and night; and if they obey you, tell them that Allah has made the payment of Zakat obligatory upon them. It should be collected from their rich and distributed among their poor.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. Here it is repeated to emphasize the importance of Zakat. We learn from it that Zakat is collected from the affluent of the locality and distributed among the poor of that very locality. If there is any surplus, then that alone can be sent to the needy of other areas. In the same spirit, the amount of Zakat will be spent on the needy Muslims only and not among the non-Muslims. Alms and charity can, however, be spent on the poor of other communities. This Hadith also tells us the wisest course of invitation and preaching.
1209 - وعن ابن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله وأن محمدا رسول الله ويقيموا الصلاة ويؤتوا الزكاة فإذا فعلوا ذلك عصموا مني دماءهم وأموالهم وحسابهم على الله ] متفق عليه
1209. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "I have been commanded to fight people till they testify `La ilaha illallah' (there is no true god except Allah) that Muhammad (PBUH) is his slave and Messenger, and they establish Salat, and pay Zakat; and if they do this, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account.''
[Al-Bukhari and Muslim].
Commentary: "Except when justified by law'' means that after the acceptance of Islam, if someone commits a crime which is punishable by Hadd this will be certainly imposed on him, or her, i.e., cutting of hand in case of theft, one hundred stripes or stoning to death in case of fornication, capital punishment in retaliation for murdering an innocent person. In this Hadith the words "it is for Allah to call them to account'' means that if they are not sincere in the acceptance of Islam and would put up an appearance of Islam like hypocrites, or would commit a crime which is liable for Hadd but is somehow not detected by the Islamic court or authorities concerned, they will be taken to account for it by Allah, that is Allah will decide about them on the Day of Judgement. It is evident from this Hadith that so long as Kufr is present in this world, it is necessary to wage Jihad against it to finish it off, and so long as all the disbelievers do not openly accept Islam and adopt the Islamic way of life, Muslims are duty-bound to make Jihad against them.
1210 - وعن أبي هريرة رضي الله عنه قال : لما توفي رسول الله صلى الله عليه و سلم وكان أبو بكر رضي الله عنه وكفر من كفر من العرب فقال عمر رضي الله عنه : كيف تقاتل الناس وقد قال رسول الله صلى الله عليه و سلم : [ أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله فمن قالها فقد عصم مني ماله ونفسه إلا بحقه وحسابه على الله ] ؟ فقال أبو بكر : والله لأقاتلن من فرق بين الصلاة والزكاة فإن الزكاة حق المال والله لو منعوني عقالا كانوا يؤدونه إلى رسول الله صلى الله عليه و سلم لقاتلتهم على منعه . قال عمر : فوالله ما هو إلا أن رأيت الله قد شرح صدر أبي بكر للقتال فعرفت أنه الحق . متفق عليه
1210. Abu Hurairah (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) passed away, Abu Bakr (May Allah be pleased with him) was appointed as his successor (caliph). Amongst the Arabs some men apostatised. Abu Bakr (May Allah be pleased with him) resolved to fight them. `Umar bin Al-Khattab (May Allah be pleased with him) said to Abu Bakr: "How can you fight them when the Messenger of Allah (PBUH) has declared: `I have been commanded to fight people till they testify La ilaha illallah (there is no true god except Allah); and if they do it, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account." Upon this Abu Bakr (May Allah be pleased with him) said: "By Allah, I would definitely fight him who makes distinction between Salat and the Zakat, because it is an obligation upon the rich to pay Zakat. By Allah I will fight them even to secure the piece of rope which they used to give to the Messenger of Allah (PBUH).'' `Umar (May Allah be pleased with him) said: "I realized that Allah opened the heart of Abu Bakr (May Allah be pleased with him) for fighting those who refused to pay Zakat, and I fully recognized that Abu Bakr ¨(May Allah be pleased with him) was right.''
[Al-Bukhari and Muslim].
Commentary: This Hadith brings into prominence the excellence of Abu Bakr As-Siddiq's determination, religious firmness and deep understanding of the Islamic law. It also tells us that one who does not accept that Zakat is obligatory in Islam, is a Kafir like the one who renounces Salat. The stand taken by Abu Bakr was ultimately accepted by all the Companions of the Prophet (PBUH), and this is how they unanimously agreed to wage Jihad against those who refused to pay Zakat. This unanimous consent on the issue of Zakat was based on the order of Shari`ah.
1211 - وعن أبي أيوب رضي الله عنه أن رجلا قال للنبي صلى الله عليه و سلم : أخبرني بعمل يدخلني الجنة . قال : [ تعبد الله لا تشرك به شيئا وتقيم الصلاة وتؤتي الزكاة وتصل الرحم ] متفق عليه
1211. Abu Ayyub (May Allah be pleased with him) reported: A man said to the Prophet (PBUH): "Direct me to a deed which may admit me to Jannah.'' Upon this he (the Messenger of Allah (PBUH)) said, "Worship Allah and never associate anything with Him in worship, establish Salat, pay Zakat, and strengthen the ties of kinship.''
[Al-Bukhari and Muslim].
Commentary: This Hadith mentions the compassion for relatives along with the Salat and Saum which are obligatory in Islam. It indicates the importance of compassion for relation in Islam. The term `strengthen the ties of kinship' implies nice treatment of one's relatives regardless of circumstances, maintenance of contact with them and fulfillment of the requirements of relationship with them.
1212 - وعن أبي هريرة رضي الله عنه أن أعرابيا أتى النبي صلى الله عليه و سلم فقال : يا رسول الله دلني على عمل إذا عملته دخلت الجنة . قال : [ تعبد الله لا تشرك به شيئا وتقيم الصلاة وتؤتي الزكاة المفروضة وتصوم رمضان ] قال : والذي نفسي بيده لا أزيد على هذا . فلما ولى قال النبي صلى الله عليه و سلم : [ من سره أن ينظر إلى رجل من أهل الجنة فلينظر إلى هذا ] متفق عليه
1212. Abu Hurairah (May Allah be pleased with him) reported: A bedouin came to the Prophet (PBUH) and said: "O Messenger of Allah! Direct me to a deed by which I may be entitled to enter Jannah.'' The Prophet (PBUH) said, "Worship Allah, and never associate anything with Him, establish Salat, pay the Zakat which has been enjoined upon you, and observe Saum of Ramadan.'' He (the bedouin) said: "By Him in Whose Hand my soul is, I will never add anything to these (obligations).'' When he turned his back, the Prophet (PBUH) said, "He who wants to see a man from the dwellers of Jannah, let him look at him (bedouin).''
[Al-Bukhari and Muslim].
Commentary:
1. The bedouin mentioned in this Hadith was a new Muslim and for this reason the Prophet (PBUH) told him some essential obligations of Islam so that he did not feel over-burdened with exhortation. Imam At-Tabarani said: "This Hadith and its like was addressed to bedouins who were newly -- converted to Islam. The Prophet (PBUH) told them no more than to fulfill the main obligatory acts of Islam so that they would not feel over-burdened, and therefore bored.'' Following the Divine injunctions in a gradual manner is very important. For once the hearts of the newly converted start to open to the understanding of the Divine injuctions, they will automatically start practising the optional and voluntary acts of devotion with a view to gain Allah's reward and pleasure.
2. There are two categories of people who have been granted Jannah. First, those who are called Al-`Asharah Al-Mubashsharah. They are ten most distinguished of the Prophet's followers whose entrance into Jannah was foretold by the Prophet (PBUH) himself. Second, some other persons who were given glad tidings of Jannah by the Prophet (PBUH). The bedouin mentioned in this Hadith is a case in point. The Prophet (PBUH) also declared Hasan and Hussain, the two sons of `Ali (May Allah be pleased with them), the chiefs of young-men of Jannah and also gave glad tidings of Jannah to his wives and his daughter Fatimah (May Allah be pleased with him).
1213 - وعن جرير بن عبد الله رضي الله عنه قال : بايعت النبي صلى الله عليه و سلم على إقام الصلاة وإيتاء الزكاة والنصح لكل مسلم . متفق عليه
1213. Jarir bin `Abdullah (May Allah be pleased with him) reported: I pledged allegiance to the Prophet (PBUH) to establish Salat, to pay the Zakat and to have the welfare of every Muslim at heart.
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned and has been repeated here for its relevance to this chapter. Here the phrase "To pledge allegiance to establish Salat'' and "to pay the Zakat'' means acceptance of Islam because these are such important articles of Islam that one cannot think of Islam without them. Allegiance to them is, in other words, allegiance to Islam. It is a pledge which was taken by the Prophet (PBUH) from everyone who embraced Islam. He would also take a pledge for Jihad when there was a need for it. The third pledge is pledge of Khalifah which was taken by Khulafa Ar-Rashidun (the rightly-guided caliphs) and subsequently the Muslim rulers. These are the three pledges which are proved from the rightly-guided Muslims. The oath accepted by mystics and spiritual guides is an innovation of the later times - much after the Khair-ul-Qurun, that is the first three generations of Muslims.
1214 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من صاحب ذهب ولا فضة لا يؤدي منها حقها إلا إذا كان يوم القيامة صفحت له صفائح من نار فأحمي عليها في نار جهنم فيكوى بها جنبه وجبينه وظهره كلما بردت أعيدت له في يوم كان مقداره خمسين ألف سنة حتى يقضى بين العباد فيرى سبيله إما إلى الجنة وإما إلى النار ] قيل : يا رسول الله فالإبل ؟ قال : [ ولا صاحب إبل لا يؤدي منها حقها ومن حقها حلبها يوم وردها إلا إذا كان يوم القيامة بطح لها بقاع قرقر أوفر ما كانت لا يفقد منها فصيلا واحدا تطؤه بأخفافها وتعضه بأفواهها كلما مر عليه أولاها رد عليه أخراها في يوم كان مقداره خمسين ألف سنة حتى يقضى بين العباد فيرى سبيله إما إلى الجنة وإما إلى النار ] قيل : يا رسول الله فالبقر والغنم ؟ قال : [ ولا صاحب بقر ولا غنم لا يؤدي منها حقها إلا إذا كان يوم القيامة بطح لها بقاع قرقر لا يفقد منها شيئا ليس فيها عقصاء ولا جلحاء ولا عضباء تنطحه بقرونها وتطؤه بأظلافها كلما مر عليه أولاها رد عليه أخراها في يوم كان مقداره خمسين ألف سنة حتى يقضى بين العباد فيرى سبيله إما إلى الجنة وإما إلى النار ] قيل : يا رسول الله فالخيل ؟ قال : [ الخيل ثلاثة : هي لرجل وزر وهي لرجل ستر وهي لرجل أجر . فأما التي هي له وزر فرجل ربطها رياء وفخرا ونواء على أهل الإسلام فهي له وزر . وأما التي له ستر فرجل ربطها في سبيل الله ثم لم ينس حق الله في ظهورها ولا رقابها فهي له ستر . وأما التي هي له أجر فرجل ربطها في سبيل الله لأهل الإسلام في مرج أو روضة فما أكلت من ذلك المرج أو الروضة من شيء إلا كتب له عدد ما أكلت حسنات وكتب له عدد أرواثها وأبوالها حسنات ولا تقطع طولها فاستنت شرفا أو شرفين إلا كتب الله له عدد آثارها وأوراثها حسنات ولا مر بها صاحبها على نهر فشربت منه ولا يريد أن يسقيها إلا كتب الله له عدد ما شربت حسنات ] قيل : يا رسول الله فالحمر ؟ قال : [ ما أنزل علي في الحمر شيء إلا هذه الآية الفاذة الجامعة { فمن يعمل مثقال ذرة خيرا يره ومن يعمل مثقال ذرة شرا يره } ( الزلزلة 5 ) متفق عليه . وهذا لفظ مسلم
1214. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Any person who possesses gold or silver and does not pay what is due on it (i.e., the Zakat); on the Day of Resurrection, sheets of silver and gold would be heated for him in the fire of Hell and with them his flank, forehead and back will be branded. When they cool down, they will be heated again and the same process will be repeated during the day the measure whereof will be fifty thousand years. (This would go on) until Judgement is pronounced among (Allah's) slaves, and he will be shown his final abode, either to Jannah or to Hell.'' It was asked, "How about someone who owns camels and does not pay what is due on him (i.e., their Zakat)?'' He (PBUH) replied, "In the same way the owner of camels who does not discharge what is due in respect of them (their due includes their milking on the day when they are taken to water) will be thrown on his face or on his back in a vast desert plain on the Day of Resurrection and they will trample upon him with their hoofs and bite him with their teeth. As often as the first of them passes him, the last of them will be made to return during a day the measure whereof will be fifty thousand years, until Judgement is pronounced among (Allah's) slaves, he will be shown his final abode either to Jannah or to Hell.'' It was (again) asked: "O Messenger of Allah, what about cows (cattle) and sheep?'' He (PBUH) said, "If anyone who possesses cattle and sheep and does not pay what is due on them (i.e., their Zakat); on the Day of Resurrection, he will be thrown on his face in a vast plain desert. He will find none of the animals missing with twisted horns, without horns or with a broken horn, and they will gore him with their horns and trample upon him with their hoofs. As often as the first of them passes him, the last of them will be made to return to him during a day the measure whereof will be fifty thousand years, until Judgement is pronounced among (Allah's) slaves; and he will be shown his final abode either to Jannah or to Hell.'' It was asked: "O Messenger of Allah, what about the horses?'' Upon this he (PBUH) said, "The horses are of three types. One, which is a burden for the owner; another which is a shield, and another one which makes its owner entitled to reward. The one for whom these are a burden is the person who rears them for show or for pride or for causing injury to the sentiments of the Muslims. They will be a cause of torment for their owners. The one for whom these are a shield is the person who rears them for the sake of Allah but does not forget the Right of Allah concerning their backs and their necks (i.e., he lets a needy ride on them), and so they are a shield for him. Those which bring reward to the one who rears them in pastures and gardens are the ones that are used in the Cause of Allah (Jihad) by the Muslims. Whatever they eat from the meadows and the gardens will be recorded on his behalf as good deeds so much so that their droppings and urine will be counted for an equal number of good deeds for him. Even when they break their tying rope and every height from which they climb and every hoofprint which they leave will be counted as a good deed on behalf of the owner. When their owner leads them through a stream from which they drink, though he does not intend to quench their thirst, yet Allah would record for him the quantity (of water) of what they would drink on his behalf as good deeds.'' It was asked: "O Messenger of Allah, what about the donkeys?'' Upon this he (PBUH) said, "Nothing has been revealed to me in regard to the donkeys in particular except this one Verse of a comprehensive nature: "So whosoever does good equal to the weight of an atom (or a small ant) shall see it. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it.''' (99: 8,9).
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that those people who do not pay Zakat on their property will be punished with this same property which will become an anguish for them on the Day of Resurrection.
The phrase "and he will be shown his final abode, either to Jannah or to Hell'' clearly means that this would happen on the Day of Judgement and the punishment to defaulters would be given before one's entry into Jannah or Hell. If Almighty Allah will consider this punishment sufficient for a Muslim, He will send him to Jannah, otherwise He will consign him to Hell. In case he is a Muslim, he will be ultimately sent to Jannah (after suffering the punishment in Hell) otherwise, he will be sent to Hell, where he will live for ever.
The phrase "As often as the first of them passes him, the last of them will be made to return'' means that the process will be repeated again and again. Some people say that there is some alteration in the wording of this Hadith. According to them the correct wording is: "When the first camel will have passed, the last in the line will be returned on him''. This wording makes the text more orderly and evident and this is how it occurs in some of the narrations. Allah knows the truth.
In this Hadith the words "Fi sabilillah'', (for the sake of Allah, or in the Cause of Allah) have been repeated twice in connection with horses. In the first instance these words are used for noble intention. That is to fulfill humanly needs with it so that one does not have to beg them from others. In the second instance these words stand for Jihad. That is one breeds horses to make use of them in Jihad. The breeding of horses with this intention is eligible to reward, while in the former case is a means of covering one's poverty.
217 - باب وجوب صوم رمضان وبيان فضل الصيام وما يتعلق به
Chapter 217
The Excellence of Observing Saum (Fasts) during Ramadan
قال الله تعالى ( البقرة 183 ) : { يا أيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم } إلى قوله تعالى : { شهر رمضان الذي أنزل فيه القرآن هدى للناس وبينات من الهدى والفرقان فمن شهد منكم الشهر فليصمه ومن كان مريضا أو على سفر فعدة من أيام أخر } الآية .
وأما الأحاديث فقد تقدمت في الباب الذي قبله
Allah, the Exalted, says:
"O you who believe! the fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious). (Fasting) for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you if only you know. The month of Ramadan in which was revealed the Qur'an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must fast that month, and whoever is ill or on a journey, the same number (of days which one did not fast must be made up) from other days.'' (2:183-185)
1215 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ قال الله عز و جل : كل عمل ابن آدم له إلا الصيام فإنه لي وأنا أجزي به والصيام جنة فإذا كان يوم صوم أحدكم فلا يرفث ولا يصخب فإن سابه أحد أو قاتله فليقل إني صائم والذي نفس محمد بيده لخلوف فم الصائم أطيب عند الله من ريح المسك للصائم فرحتان يفرحهما : إذا أفطر فرح بفطره وإذا لقي ربه فرح بصومه ] متفق عليه . وهذا لفظ رواية البخاري
وفي رواية له : [ يترك طعامه وشرابه وشهوته من أجلي الصيام لي وأنا أجزي به والحسنة بعشر أمثالها ]
وفي رواية لمسلم : [ كل عمل ابن آدم يضاعف الحسنة بعشر أمثالها إلى سبعمائة ضعف قال الله تعالى : { إلا الصوم فإنه لي وأنا أجزي به يدع شهوته وطعامه من أجلي } للصائم فرحتان : فرحة عند فطره وفرحة عند لقاء ربه ولخلوف فيه أطيب عند الله من ريح المسك ]
1215. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Allah the Exalted and Majestic said: `Every act of the son of Adam is for him, except As-Siyam (the fasting) which is (exclusively) for Me, and I will reward him for it.' Fasting is a shield. When anyone of you is observing fast, he should neither indulge in obscene language nor should he raise his voice; and if anyone reviles him or tries to quarrel with him, he should say: `I am fasting.' By Him in Whose Hand the soul of Muhammad is, the breath of one observing Saum is sweeter to Allah than the fragrance of musk. The one who fasts, experiences two joys: he feels pleasure when he breaks the fast. He is joyful by virtue of his fast when he meets his Rubb.''
[Al-Bukhari and Muslim].
In a narration by Al-Bukhari, the Messenger of Allah (PBUH) said, "Allah says: `(The person observing Saum) has abstained from food and drink, and sexual pleasures for My sake; fasting is for Me, and I will bestow its reward. Every good deed has ten times its reward'.''
In a narration by Muslim, the Messenger of Allah (PBUH) said, "The reward of every (good) deed of a person is multiplied from ten to seven hundred times. Allah (SWT) says: `The reward of observing Saum is different from the reward of other good deeds; Saum is for Me, and I Alone will give its reward. The person observing Saum abstains from food and drink only for My sake.' The fasting person has two joyous occasions, one at the time of breaking his fast, and the other at the time of meeting his Rubb. Surely, the breath of one observing Saum is better smelling to Allah than the fragrance of musk.''
Commentary: "Khuluf'', is the smell that comes from the mouth of person who observes Saum. It results from the thirst and hunger which he has to suffer during the Saum. The Hadith not only tells us the merits of Saum but also brings into focus the true significance of it. Saum is not thus mere abstention from food, drink and sexual intercourse, but also keeping away from all evils and vices and embracing virtues.
1216 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من أنفق زوجين في سبيل الله نودي من أبواب الجنة : يا عبد الله هذا خير . فمن كان من أهل الصلاة دعي من باب الصلاة ومن كان من أهل الجهاد دعي من باب الجهاد ومن كان من أهل الصيام دعي من باب الريان ومن كان من أهل الصدقة دعي من باب الصدقة ] قال أبو بكر رضي الله عنه : بأبي أنت وأمي يا رسول الله ما على من دعي من تلك الأبواب من ضرورة فهل يدعى أحد من تلك الأبواب كلها ؟ فقال : [ نعم وأرجو أن تكون منهم ] متفق عليه
1216. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who spends a pair in the way of Allah will be called from the gates of Jannah: `O slave of Allah! This gate is better for you' and one who is constant in Salat (prayer), will be called from the Gate of Salat; and whoever is eager in fighting in the Cause of Allah, will be called from the Gate of Jihad; and who is regular in observing Saum will be called from Ar-Raiyan Gate. The one who is generous in charity will be called from the Gate of Charity.'' Abu Bakr (May Allah be pleased with him) said: "O Messenger of Allah (PBUH)! May my mother and father be sacrificed for you! Those who are called from these gates will stand in need of nothing. Will anybody be called from all of those gates?'' He replied, "Yes, and I hope that you will be one of them.''
[Al-Bukhari and Muslim].
Commentary: "Pair'' means two; in other channels of transmission, it has been explained thus: "They asked him, `Pair of what?' He (PBUH) said, `A pair of horses, cows or camels'.'' "Pair'' in this Hadith, however, can be all-inclusive; i.e., fasting two days or performing two prayers, etc. This Hadith also mentions special distinction of Abu Bakr As-Siddiq (May Allah be pleased with him) and the esteem in which he was held by the Prophet (PBUH). It also transpires from this Hadith that one can praise such a person right on his face about whom one does not fear that it will make him proud. This Hadith has also an inducement for giving in Sadaqah two instead of a single item.
1217 - وعن سهل بن سعد رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن في الجنة بابا يقال له الريان يدخل منه الصائمون يوم القيامة لا يدخل منه أحد غيرهم يقال : أين الصائمون ؟ فيقومون لا يدخل منه أحد غيرهم فإذا دخلوا أغلق فلم يدخل منه أحد ] متفق عليه
1217. Sahl bin Sa`d (May Allah be pleased with him): The Prophet (PBUH) said, "In Jannah there is a gate which is called Ar-Raiyan through which only those who observe Saum (fasting) will enter on the Day of Resurrection. None else will enter through it. It will be called out, "Where are those who observe fasting?'' So they will stand up and proceed towards it. When the last of them will have entered, the gate will be closed and then no one will enter through that gate.''
[Muslim].
Commentary: This Hadith tells us about the special distinction of those who observe Saum. "Only those who observe Saum'' signify the faithful who not only observe Saum during the month of Ramadan but also frequently observe voluntary fasts over and above the obligatory ones, otherwise Saum of Ramadan are compulsory for every Muslim. Similar is the case of the people of Salat, people of Sadaqah and people of Jihad, who have been mentioned in the preceding Ahadith otherwise all Muslims are on par so far as the Salat, Sadaqah, etc., are concerned.
1218. وعن أبي سعيد الخدري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من عبد يصوم يوما في سبيل الله إلا باعد الله بذلك اليوم وجهه عن النار سبعين خريفا ] متفق عليه
1218. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Every slave of Allah who observes Saum (fasting) for one day for the sake of Allah, Allah will draw his face farther from Hell-fire to the extent of a distance to be covered in seventy years.''
[Al-Bukhari and Muslim].
Commentary: "Every slave of Allah'' includes men, women, the free and the unfree, because they are slaves of Allah. The Hadith highlights the excellence of fasting for the sake of Allah which will serve, on the Day of Resurrection, as shield against Hell-fire.
1219 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من صام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه ] متفق عليه
1219. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who observes fasting during the month of Ramadan with Faith while seeking its reward from Allah, will have his past sins forgiven.''
[Al-Bukhari and Muslim].
Commentary: "Sins'' here means minor sins which relate to the Rights of Allah.
1220 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا جاء رمضان فتحت أبواب الجنة وغلقت أبواب النار وصفدت الشياطين ] متفق عليه
1220. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When Ramadan begins, the gates of Jannah are opened, the gates of Hell are closed, and the devils are chained.''
[Al-Bukhari and Muslim].
Commentary: This is a special distinction of the month of Ramadan during which Muslims become more inclined towards the worship of Allah. They pay greater attention to the recitation of the Qur'an, remembrance of Allah, worship, and seeking pardon for sins.
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| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49101
العمر : 72
| | موضوع: رد: رياض الصالحين (09) righteous's meadows الأربعاء 31 أغسطس 2011, 12:38 am | |
| 1221 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال :
[ صوموا لرؤيته وأفطروا لرؤيته فإن غبي عليكم فأكملوا عدة شعبان ثلاثين ] متفق عليه . وهذا لفظ البخاري
وفي رواية مسلم : [ فإن غم عليكم فصوموا ثلاثين يوما ]
1221. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Observe Saum (fast) on sighting the crescent and terminate it on sighting it (the new moon), but if the sky is cloudy before you, then complete the number (thirty days) of the month.''
[Al-Bukhari and Muslim].
Commentary: The words "Ghabiya'', and "Ghumma'', both have the same meanings, namely clouded sky or sky overcast with clouds, as a result of which the moon is not visible. In that case, the injunction is that thirty days of the month be completed. If the moon of Ramadan is not sighted on the 29th Sha`ban, then its thirty days be completed and Ramadan's Saum be started on the next day. Similarly, if the moon for the month of Shawwal is not sighted on the 29th of Ramadan, thirty days of Saum must be completed before celebrating `Eid-ul-Fitr. This means that the sighting of the moon is necessary for keeping the Saum of Ramadan. Counting by celestial system is not sufficient for this purpose. Moreover, the evidence of reliable witnesses for the crescent of Ramadan and the evidence of two dependable witnesses for the crescent of Shawwal are sufficient. This amount of evidence will fulfill the requirement of sighting the moon. Whether the sighting of the moon at one place is sufficient for another place is controversial and arguments of both the groups of `Ulama', who support and oppose it, are based on this Hadith. The group which contend that the sighting of the moon at one place is valid for another holds that the words "Sumu" and "Aftiru" are addressed to all the Muslims, and for this reason the sighting at one place holds good for another place. The group which holds that the sighting of the moon at one place is not enough for the Muslims of other localities contend that the words are addressed to the people who have actually sighted the moon. The Muslims of the localities of other areas who have not sighted the moon are not addressed by these words. They say that the sighting of the moon goes with each area according to which they will decide about starting of Saum and celebrating `Eid. There is a third group also, which is of the opinion that for such areas which are in close proximity and do not have much difference in the timings of sunrise and sunset, the sighting of the moon at one place holds good for the other. In any case, it is a moderate view, which can be implemented without fear of its being wrong. According to this view, at least in one country the sighting of the moon at one place holds good for all other areas.
218 - باب الجود وفعل المعروف والإكثار من الخير في شهر رمضان والزيادة من ذلك في العشر الأواخر منه
The Excellence of Spending out Charity during Ramadan
1222 - عن ابن عباس رضي الله عنه قال :
كان رسول الله صلى الله عليه و سلم أجود الناس وكان أجود ما يكون في رمضان حين يلقاه جبريل وكان يلقاه جبريل في كل ليلة من رمضان فيدارسه القرآن فلرسول الله صلى الله عليه و سلم حين يلقاه جبريل أجود بالخير من الريح المرسلة ] متفق عليه
1222. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) was the most generous of the men; and he was the most generous during the month of Ramadan when Jibril visited him every night and recited the Qur'an to him. During this period, the generosity of Messenger of Allah (PBUH) waxed faster than the rain bearing wind.
[Al-Bukhari and Muslim].
Commentary: This Hadith induces us to do two good things frequently and with full preparation in the month of Ramadan. First, benevolence and generosity so that people get maximum time for worship and reduce their mundane affairs during this month. Second, recitation of the Qur'an and Mudarsah, (reading and hearing the Qur'an from one another) as is done by two Huffaz in this manner. The reason for the stress on the Qur'an is that the Qur'an and the month of Ramadan are closely linked with each other. The Qur'an was revealed in this month.
1223 - وعن عائشة رضي الله عنها قالت :
كان رسول الله صلى الله عليه و سلم إذا دخل العشر أحيا الليل وأيقظ أهله وشد المئزر ] متفق عليه
1223. `Aishah (May Allah be pleased with him) reported: When the last ten nights (of Ramadan) would begin, the Messenger of Allah (PBUH) would keep awake at night (for prayer and devotion), awaken his family and prepare himself to be more diligent in worship.
[Al-Bukhari and Muslim].
Commentary: The entire month of Ramadan is a spring season for virtues, worship and obedience of Allah, but its last ten days are the peak of this season of worship. Therefore, one must strive hard in the last ten days and nights of this month to follow the practice of the Prophet (PBUH), to seek the Pleasure of Allah and to attain the benefits of Lailat-ul-Qadr, which occurs during this period. The Prophet (PBUH) used to make special arrangement for observing I`tikaf, and we must also follow this practice of his.
219 - باب النهي عن تقدم رمضان بصوم بعد نصف شعبان إلا لمن وصله بما قبله أو وافق عادة له بأن كان عادته صوم يوم الإثنين والخميس فوافقه
The Prohibition of Observing Saum (Fasting) after the Middle of Sha'ban
1224 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال :
[ لا يتقدمن أحدكم رمضان بصوم يوم أو يومين إلا أن يكون رجل كان يصوم صومه فليصم ذلك اليوم ] متفق عليه
1224. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Do not observe Saum (fasting) for a day or two days preceding Ramadan. However, if a person is in the habit of observing Saum on a particular day (which may fall on these dates), he may fast on that day.''
[Al-Bukhari and Muslim].
Commentary: "However, if a person is in the habit of observing Saum on a particular day'' means that if it is his routine to observe Saum on these days, then he can do so two days before the advent of Ramadan. The reason being that in that case his Saum will not be for the reception of Ramadan but a matter of routine. Some people have taken "one or two days before'' to mean the first two days of the second half of Shawwal on the grounds that some Ahadith contain prohibition of observing Saum in the second fortnight of Shawwal. Because of this injunction, it is not permissible to observe Saum in these days, except in case it is one's routine.
1225 - وعن ابن عباس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ لا تصوموا قبل رمضان صوموا لرؤيته وأفطروا لرؤيته فإن حالت دونه غياية فأكملوا ثلاثين يوما ] رواه الترمذي وقال حديث حسن صحيح
[ الغياية ] بالغين المعجمة وبالياء المثناة من تحت المكررة وهي : السحابة
1225. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Do not observe Saum (fasting) before the advent of Ramadan. Observe Saum at sighting of the crescent of Ramadan and terminate it at sighting the crescent (of Shawwal). If the sky is overcast, complete (the month as) thirty (days).''
[At-Tirmidhi].
Commentary: "Before the advent of Ramadan'' here signifies the second half of Shawwal. That is, one should not observe voluntary Saum after 15th of Sha`ban so that one's vitality is maintained for the Saum of Ramadan approaching near. If the moon is not sighted due to clouds, then observing Saum should be started after completing thirty days of Sha`ban. Similarly, if the moon of the of Shawwal is not sighted, then thirty days of fasting Ramadan must be completed before celebrating `Eid-ul-Fitr.
1226 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ إذا بقي نصف من شعبان فلا تصوموا ] رواه الترمذي وقال حديث حسن صحيح
1226. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When there comes the middle of Sha`ban, don't observe Saum (fasting).''
[At-Tirmidhi].
1227 - وعن أبي اليقظان عمار بن ياسر رضي الله عنه قال :
من صام اليوم الذي يشك فيه فقد عصى أبا القاسم صلى الله عليه و سلم . رواه أبو داود والترمذي وقال حديث حسن صحيح
1227. `Ammar bin Yasir (May Allah be pleased with them) reported: He who observes the fast on a doubtful day, has in fact disobeyed Abul-Qasim, (i.e., Messenger of Allah (PBUH)).
[Abu Dawud and At-Tirmidhi].
Commentary: "Doubtful day'' here signifies the day of 30th Sha`ban. In other words, if the moon is not sighted on 29th of Sha`ban because of clouds and a person observes Saum, he will be in doubt whether it is the 30th of Sha`ban or the 1st of Ramadan. Thus, there is no need to observe Saum on a doubtful day, and one should complete thirty days of the month of Sha`ban.
220 - باب ما يقال عند رؤية الهلال
Supplication at the Sight of the Crescent (At the outset of Every Lunar Month)
1228 - عن طلحة بن عبيد الله رضي الله عنه أن النبي صلى الله عليه و سلم كان إذا رأى الهلال قال :
[ اللهم أهله علينا بالأمن والإيمان والسلامة والإسلام ربي وربك الله هلال رشد وخير ] رواه الترمذي وقال حديث حسن
1228. Talhah bin Ubaidullah (May Allah be pleased with him) reported: At the sight of the new moon (of the lunar month), the Prophet (PBUH) used to supplicate: "Allahumma ahillahu `alaina bil-amni wal-iman, was-salamati wal-Islam, Rabbi wa Rabbuk-Allah, Hilalu rushdin wa khairin (O Allah, let this moon appear on us with security and Iman; with safety and Islam. (O moon!) Your Rubb and mine is Allah. May this moon be bringing guidance and good).''
[At-Tirmidhi].
Commentary: After sighting the moon, one should recite the prayer which was recited by the Prophet (PBUH). The prayer cited in the text of this Hadith is one of them.
221 - باب فضل السحور وتأخيره ما لم يخش طلوع الفجر
Merit of Suhur (Predawn meal in Ramadan) and the Excellence of Delaying having it till before Dawn
1229 - عن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ تسحروا فإن في السحور بركة ] متفق عليه
1229. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Eat Suhur (predawn meal). Surely, there is a blessing in Suhur.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that Suhur is Masnun (Sunnah of the Prophet (PBUH)), even if one takes a small quantity of food. This meal is blessed and maintains one's energy and vitality during Saum. Against this, if a person goes to sleep after taking his dinner to save himself from the inconvenience of getting up before dawn or takes Suhur early will be, on one side, disobeying Messenger of Allah (PBUH) , while on the other side, he will be feeling hunger and thirst very early and very much as he himself has increased the period of fasting by not taking the Suhur. Subhan Allah! How the weaknesses of man have been taken into account in the teachings of Islam while suitable provision has been provided to overcome them!
1230 - وعن زيد بن ثابت رضي الله عنه قال :
تسحرنا مع رسول الله صلى الله عليه و سلم ثم قمنا إلى الصلاة . قيل : كم كان بينهما ؟ قال : قدر خمسون آية . متفق عليه
1230. Zaid bin Thabit (May Allah be pleased with him) reported: We took Suhur (predawn meal) with the Messenger of Allah (PBUH) and then we stood up for (Fajr) Salat (prayer). It was asked: "How long was the gap between the two?'' He replied: "The time required for the recitation of fifty Ayat.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that Suhur should be taken towards the end of its timing. This is the Sunnah of the Prophet (PBUH). One should, however, take care that it is done before dawn.
1231 - وعن ابن عمر رضي الله عنهما قال كان لرسول الله صلى الله عليه و سلم مؤذنان :
بلال وابن أم مكتوم فقال رسول الله صلى الله عليه و سلم : [ إن بلالا يؤذن بليل فكلوا واشربوا حتى يؤذن ابن أم مكتوم ]
قال : ولم يكن بينهما إلا أن ينزل هذا ويرقى هذا . متفق عليه
1231. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) had two Mu'adhdhin: Bilal and Ibn Umm Maktum (May Allah be pleased with them). The Messenger of Allah (PBUH) said, "Bilal proclaims Adhan [call to Salat (prayer)] at fag end of night, so eat and drink till Ibn Umm Maktum pronounces Adhan.'' Ibn `Umar (May Allah be pleased with them) added: And the gap between their Adhan was not more than the time spent in one's getting down and the other's climbing (the minaret).
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that in the days of the Prophet (PBUH) there used to be two Mu'adhdhin and two Adhan in the morning. The first Adhan was meant to warn the people who were taking the Suhur meals that the time for the Suhur was about to finish and they should make preparation for Fajr prayer. Soon after that there was a second Adhan by another Mu'adhdhin which signified that the time for food was finished and people should attend to Salat. This practice was, however, terminated later so much so that we do not find it even in the times of the Companions of the Prophet (PBUH) and that of At-Tabi`un (the successors of the Prophet's Companions) and Tabi`ut-Tabi`in (the followers of the Successors). In any case, this practice can be revived.
So far, the question of time between the two Adhan is concerned, `Ulama' have stated that after announcing the Adhan, Bilal used to be engaged in prayer, etc., and waited for the daybreak. When the time for the daybreak drew near, he would then come down and inform Ibn Umm Maktum who would then make Wudu', and then proceed to call the Adhan at the beginning of the daybreak. (Ibn Allan).
1232 - وعن عمرو بن العاص رضي الله عنه أن رسول الله صلى الله عليه و سلم قال :
[ فصل ما بين صيامنا وصيام أهل الكتاب أكلة السحر ] رواه مسلم
1232. `Amr bin Al-`As (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The difference between our observance of Saum (fasting) and that of the people of the Scriptures is Suhur (predawn meal in Ramadan).''
[Muslim].
Commentary: We learn from this Hadith that Suhur is a distinctive mark with which Allah has blessed the Muslim Ummah.
222 - باب فضل تعجيل الفطر وما يفطر عليه وما يقوله بعد إفطاره
The Superiority of Hastening to Break the Fast, and the supplication to say upon Breaking it
1233 - عن سهل بن سعد رضي الله عنه أن رسول الله صلى الله عليه و سلم قال :
[ لا يزال الناس بخير ما عجلوا الفطر ] متفق عليه
1233. Sahl bin Sa`d (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "People will continue to adhere to good as long as they hasten to break the Saum (fasting).''
[Al-Bukhari and Muslim].
Commentary: "Adhere to good'' here means welfare of the religion as well as that of this world. Breaking the Saum early does not mean that it is terminated before the prescribed time. What it really means is without any delay after the sunset. One should not delay it for the mere reason that the rigour one has gone through in the Saum should be enhanced further, as is done by some Sufi. There is no merit in such things because the real merit lies in following the Sunnah of the Prophet (PBUH). Welfare of the Muslims will, therefore, come in the share of the Muslims because of their following the Prophet's Sunnah of breaking the Saum in the early moments of the prescribed time.
1234 - وعن أبي عطية قال : دخلت أنا ومسروق على عائشة رضي الله عنها فقال لها مسروق :
رجلان من أصحاب محمد صلى الله عليه و سلم كلاهما لا يألو عن الخير : أحدهما يعجل المغرب والإفطار والآخر يؤخر المغرب والإفطار . فقالت : من يعجل المغرب والإفطار ؟ قال : عبد الله ( يعني ابن مسعود ) فقالت : هكذا كان رسول الله صلى الله عليه و سلم يصنع . رواه مسلم
قوله [ لا يألو ] : أي لا يقصر في الخير
1234. Abu Atiyyah (May Allah be pleased with him) reported: Masruq and I visited `Aishah (May Allah be pleased with her) and said: "O Mother of the Believers! There are two Companions of Muhammad (PBUH) and neither of them holds back from doing good acts; but one of them hastens to break Saum (fasting) and hastens to perform the Maghrib prayer, while the other delays breaking Saum and delays performing Salat (prayer).'' She asked, "Who is the one who hastens to break Saum and perform the Maghrib prayer?'' Masruq said, "It is `Abdullah (meaning `Abdullah bin Mas`ud).'' She said, "The Messenger of Allah (PBUH) used to do so.''
[Muslim].
Commentary: This Hadith points out the practice of the Prophet (PBUH) of breaking the Saum and performing the Maghrib prayer in the early moments of the prescribed time.
1235 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ قال الله
عز و جل : أحب عبادي إلي أعجلهم فطرا ] رواه الترمذي وقال حديث حسن
1235. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Allah the Most High says: `From amongst my slaves, the quicker the one is in breaking the Saum (fasting), the dearer is he to me.'''
[At-Tirmidhi].
Commentary: The person who breaks the Saum in its early time is best loved by Allah because he is a true follower of the Prophet (PBUH).
1236 - وعن عمر بن الخطاب رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ إذا أقبل الليل من ههنا وأدبر النهار من ههنا وغربت الشمس فقد أفطر الصائم ] متفق عليه
1236. `Umar bin Al-Khattab (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "When the night approaches from this side (i.e., the east) and the day retreats from that side (i.e., west) and the sun sets, then it is time for a person observing Saum (fasting) to break his fast.''
[Al-Bukhari and Muslim].
Commentary: The words "break his fast'' can be interpreted in two ways. First, it is time to break the Saum . Second, the Saum has reached its end. Whether one eats or not the Saum is over because it comes to a close with sunset. Thus, the time for Saum has been determined that it begins with the daybreak and ends at sunset. Any increase in this time is exaggeration which is disliked by Allah.
1237 - وعن أبي إبراهيم عبد الله بن أبي أوفى رضي الله عنه قال :
سرنا مع رسول الله صلى الله عليه و سلم وهو صائم فلما غربت الشمس قال لبعض القوم : [ يا فلان انزل فاجدح لنا ]
فقال : يا رسول الله لو أمسيت ؟ قال : [ انزل فاجدح لنا ] قال : إن عليك نهارا قال : [ انزل فاجدح لنا ]
قال : فنزل فجدح لهم فشرب رسول الله صلى الله عليه و سلم ثم قال : [ إذا رأيتم الليل قد أقبل من ههنا فقد أفطر الصائم ]
وأشار بيده قبل المشرق . متفق عليه
قوله [ اجدح ] بالجيم ثم دال ثم حاء مهملتين : أي اخلط السويق بالماء
1237. Abu Ibrahim `Abdullah bin Abu Aufa (May Allah be pleased with them) reported: We were with the Messenger of Allah (PBUH) on a journey and he was observing Saum (fasting). When the sun set, he (PBUH) said to a person, "Dismount and prepare the ground roasted barley drink for us.'' Upon this he replied, "O Messenger of Allah, there is daylight still.'' The Messenger of Allah (PBUH) said, "Get down and prepare barley drink for us.'' He said, "But it is still daytime.'' The Messenger of Allah (PBUH) again said to him, "Get down and prepare barely drink for us.'' So he got down and prepared a barley liquid meal for him. The Prophet (PBUH) drank that and then said, "When you perceive the night approaching from that side, a person observing Saum (fasting) should break the fast.'' And he (PBUH) pointed towards the east with his hand.
[Al-Bukhari and Muslim].
Commentary: This Hadith stresses that Saum must be broken soon after sunset and without delay.
1238 - وعن سليمان بن عامر الضبي الصحابي رضي الله عنه عن النبي صلى الله عليه و سلم قال :
[ إذا أفطر أحدكم فليفطر على تمر فإن لم يجد فليفطر على ماء فإنه طهور ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1238. Salman bin `Amir (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, "When one of you breaks his Saum (fasting), let him break it on dates; if he does not have any, break his fast with water for it is pure.''
[Abu Dawud].
1239 - وعن أنس رضي الله عنه قال :
كان رسول الله صلى الله عليه و سلم يفطر قبل أن
يصلي على رطبات فإن لم تكن رطبات فتميرات فإن لم تكن تميرات حسا حسوات من ماء . رواه أبو داود والترمذي وقال حديث حسن
1239. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to break his Saum (fasting) before performing Maghrib prayer with three fresh date-fruits; if there were no fresh date-fruits, he will eat three dry dates; and if there were no dry date-fruits; he would take three draughts of water.
[At-Tirmidhi].
Commentary: It is well to keep the priorities of things mentioned in the Hadith as one gets the reward of following the Sunnah in breaking his Saum.
223 - باب أمر الصائم بحفظ لسانه وجوارحه عن المخالفات والمشاتمة ونحوها
Safeguarding As-Saum (The Fast)
1240 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ إذا كان يوم صوم أحدكم فلا يرفث ولا يصخب فإن سابه أحد أو قاتله فليقل إني صائم ] متفق عليه
1240. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When any one of you is observing Saum (fasting) on a day, he should neither indulge in obscene language nor should he raise the voice; and if anyone reviles him or tries to quarrel with him he should say: `I am observing fast.'''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned and is repeated here for its being relevant to this chapter. We learn from it that during Saum not only food, drink and sex are prohibited but the improper use of the tongue and the other organs of the body as well. When one is observing Saum, he should neither use abusive language nor talk foolishly nor tell lies nor make obscene conversation nor indulge in backbiting nor quarrel with anyone. If someone provokes him, he should keep himself quiet and remember that he is observing Saum and he has to abstain from such things. As far as possible, he should keep his tongue engaged in the remembrance of Allah and recitation of the Qur'an.
1241 - وعنه رضي الله عنه قال قال النبي صلى الله عليه و سلم :
[ من لم يدع قول الزور والعمل به فليس لله حاجة في أن يدع طعامه وشرابه ] رواه البخاري
1241. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "If one does not eschew lies and false conduct, Allah has no need that he should abstain from his food and his drink.''
[Al-Bukhari].
Commentary: This Hadith exhorts those observing Saum to fulfill all the requirements of fasting. One should not conduct himself in such a manner that on the one side he observes Saum and on the other he is fearless of Allah. To save himself from Allah's Wrath and to get the reward of the fasts, one must abstain from all sorts of vices, such as cheating, lying, backbiting, and using obscene language. The threat held against such people in this Hadith should make them fear that their Saum will go waste and they would be deprived of its reward. It does not mean that such people should start eating and drinking during Saum but what is intended is that they should save themselves from all kinds of sins so that they may earn the reward of Saum.
224 - باب مسائل من الصوم
Matters relating to As-Saum (Fasting)
1242 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال :
[ إذا نسي أحدكم فأكل أو شرب فليتم صومه فإنما أطعمه الله وسقاه ] متفق عليه
1242. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "If any one of you forgetfully eats or drinks (while observing fasting) he should complete his Saum (fasting), for Allah has fed him and given him to drink.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us of a kindness and convenience of Islam that during the Saum if a person inadvertently does any such thing which destroys his Saum, i.e., eating, drinking, cohabitation with wife, etc., his Saum will remain intact due to forgetfulness, provided one abandons the act as soon as he remembers that he is observing Saum . He needs not make any expiation for such a Saum.
1243 - وعن لقيط بن صبرة رضي الله عنه قال قلت : يا رسول الله أخبرني عن الوضوء ؟ قال :
[ أسبغ الوضوء وخلل بين الأصابع وبالغ في الاستنشاق إلا أن تكون صائما ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1243. Laqit bin Sabirah (May Allah be pleased with him) reported: I requested the Messenger of Allah (PBUH) to talk to me about ablution. He said, "Perform the Wudu' well (by washing those parts of the body, such as the face, hands and feet beyond what is required, like washing the hands up to the upper-arm instead of the elbow). Cleanse the base of your fingers and sniff water deep into the nose except when you are observing fast.''
[Abu Dawud and At-Tirmidhi].
Commentary: Ordinarily, it is necessary for Wudu' that one should pass water through the nose and rinse mouth thoroughly. But when one is observing Saum, he has to take care that water does not go down the throat through the nose as this nullifies the Saum.
1244 - وعن عائشة رضي الله عنها قالت :
كان رسول الله صلى الله عليه و سلم يدركه الفجر وهو جنب من أهله ثم يغتسل ويصوم . متفق عليه
1244. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) would wake up at Fajr time in a state of Janabah; so he would take bath before dawn and observe fasting.
[Al-Bukhari and Muslim].
1245 - وعن عائشة رضي الله عنها وأم سلمة رضي الله عنها قالتا :
كان رسول الله صلى الله عليه و سلم يصبح جنبا من غير حلم ثم يصوم ] متفق عليه
1245. `Aishah, and Umm Salamah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) would wake during Ramadan (fasting) in a state of major impurity without a wet dream, but on account of sexual intercourse and he would take a bath before dawn.
[Al-Bukhari and Muslim].
Commentary: This Hadith sometimes and the one preceding it inform us that when the Prophet (PBUH) would awake in the morning and was in need of bath as a result of coition with his wife, he would take Sahur in that condition and then take a bath and perform Fajr prayer, because purification is essential for Salat. This condition of Janabah (impurity) occurred without Ihtilam (wet dream) and its cause was coitus with his wife because, according to a well-known saying, Ihtilam is the result of Satan's suggestions from which Prophets are safe.
225 - باب فضل صوم المحرم وشعبان والأشهر الحرم
The Excellence of Observing Saum (Fasting) in the months of Muharram and Sha'ban and the Secred Months
1246 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ أفضل الصيام بعد رمضان شهر الله المحرم وأفضل الصلاة بعد الفريضة صلاة الليل ] رواه مسلم
1246. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best month for observing Saum (fasting) next after Ramadan is the month of Allah, the Muharram; and the best Salat (prayer) next after the prescribed Salat is Salat at night (Tahajjud prayers).''
[Muslim].
Commentary: Reference of the month to Allah is a sign of its distinction and auspiciousness like Baitullah, Naqatullah etc. Muharram is one of the sacred months and it is this month with which the Islamic year starts. The other three sacred months are Rajab, Dhul-Qa`dah, and Dhul-Hijjah. The Hadith points out that fasting in the month of Muharram is better than any other month of the year after Ramadan.
1247 - وعن عائشة رضي الله عنها قالت :
لم يكن النبي صلى الله عليه و سلم يصوم من شهر أكثر من شعبان فإنه كان يصوم شعبان كله
وفي رواية : كان يصوم شعبان إلا قليلا . متفق عليه
1247. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) did not observe voluntary Saum (fasting) so frequently during any other month as he did during Sha`ban. He observed Saum throughout the month of Sha`ban.
Another narration is: He (PBUH) observed Saum during the whole month of Sha`ban except a few days.
[Al-Bukhari and Muslim].
Commentary: We learn from another Hadith the reason why the Prophet (PBUH) kept greater number of Saum in the month of Sha`ban. He did so because deeds are presented before Allah during this month. For this reason, he liked that when his deeds were presented, he should be observing Saum (Nasa'i on the authority of Usamah (May Allah be pleased with him). In spite of this distinction of Sha`ban, Muslims have been ordered to observe Saum in the first fortnight only, and not in the second in order to maintain their energy and vitality for the obligatory Saum (i.e., Ramadan). The Prophet (PBUH) had greater spiritual strength and Saum did not cause him weakness due to this strength. Again, by virtue of this strength he would sometimes even observe Saum which is termed "Saum-al-Wisal'' (observing Saum continuous without a break in the evening). But he has forbidden his followers from such Saum.
1248 - وعن مجيبة الباهلية عن أبيها أو عمها أنه أتى رسول الله صلى الله عليه و سلم ثم انطلق فأتاه بعد سنة وقد تغيرت حاله وهيئته فقال :
يا رسول الله أما تعرفني ؟ قال : [ ومن أنت ؟ ] قال : أنا الباهلي الذي جئتك عام الأول قال : [ فما غيرك وقد كنت حسن الهيئة ؟ ] قال : ما أكلت طعاما منذ فارقتك إلا بليل فقال رسول الله صلى الله عليه و سلم : [ عذبت نفسك ] ثم قال : [ صم شهر الصبر ويوما من كل شهر ] قال : زدني فإن بي قوة قال : [ صم يومين ] قال : زدني قال : [ صم ثلاثة أيام ] قال : زدني قال : [ صم من الحرم واترك صم من الحرم واترك صم من الحرم واترك ] وقال بأصابعه الثلاث فضمها ثم أرسلها . رواه أبو داود
و [ شهر الصبر ] : رمضان
1248. Reported Mujibah Al-Bahiliyah on the authority of her father or uncle that he visited the Messenger of Allah (PBUH) once and then went to see him again after a year. His appearance had totally changed. He asked the Messenger of Allah (PBUH) if he had recognized him. The Messenger of Allah (PBUH) asked, "Who are you?'' He replied: "I am Al-Bahili who visited you last year.'' The Messenger of Allah (PBUH) said, "You were quite handsome, what has changed your appearance so much?'' He replied, "Since my departure from here, I have not eaten anything except at night.'' The Messenger of Allah (PBUH) remarked, "You have put yourself to torture. Observe Saum (fasting) during the Month of Patience (i.e., Ramadan) and fast one day from each month.'' He submitted, "Permit me to observe more voluntary fasts because I have capacity to do so.'' The Messenger of Allah (PBUH) said, "Then observe fasts for two days in every month.'' He said, "Permit me to observe more.'' The Messenger of Allah (PBUH) said, "Observe fasts on three days in every month.'' He requested that he should be allowed to observe more fasts. The Messenger of Allah (PBUH) said, "Fast three days during the sacred months and omit fasting for three days alternately.'' He (PBUH) joined his three fingers together and left them apart while repeating this sentence thrice.
[Abu Dawud].
Commentary: The name of Mujibah Bahiliyah's father was Abdullah bin Harith Al-Bahli, and if this incident relates to his uncle, his name is not well-known. In any case, he used to take meal at night only, that is, he used to observe Saum daily. Because of this routine, his health was greatly affected and the Prophet (PBUH) prohibited him from observing Saum daily and stressed that he should keep Saum thrice a month only, especially in the sacred months. With the formula of ten-fold reward, he could thus get reward of thirty days Saum in a month. This is how he would be reckoned as one who observes Saum throughout the year. People with weak health should not observe more than three Saum in a month. Those who are healthy, are allowed to observe more Saum, but it will be well if they do so in the style of Prophet Dawud, that is, on alternate days.
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| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49101
العمر : 72
| | موضوع: رد: رياض الصالحين (09) righteous's meadows الأربعاء 31 أغسطس 2011, 12:45 am | |
| 226 - باب فضل الصوم وغيره في العشر الأول من ذي الحجة
The Excellence of As-Saum (The Fast) during the first ten Days of Dhul-Hijjah
1249 - عن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم :
[ ما من أيام العمل الصالح فيها أحب إلى الله من هذه الأيام ] يعني أيام العشر . قالوا : يا رسول الله ولا الجهاد في سبيل الله ؟ قال :
[ ولا الجهاد في سبيل الله إلا رجل خرج بنفسه وماله فلم يرجع من ذلك بشيء ] رواه البخاري
1249. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "There are no days during which the righteous action is so pleasing to Allah than these days (i.e., the first ten days of Dhul-Hijjah).'' He was asked: "O Messenger of Allah, not even Jihad in the Cause of Allah?'' He (PBUH) replied, "Not even Jihad in the Cause of Allah, except in case one goes forth with his life and his property and does not return with either of it.''
[Al-Bukhari].
Commentary: This Hadith brings out the following two points:
1. Righteous deeds during the first ten days of the month of Dhul-Hijjah are far better and more rewarding than righteous deeds done on other days of the year, because they are Hajj days in the sacred season of pilgrimage. Because of their excellence and importance, Allah (SWT) swore by them, thus: "By the Dawn; by the ten Nights...'' (89:1,2)
2. Jihad has great eminence in Islam.
227 - باب فضل صوم يوم عرفة وعاشوراء وتاسوعاء
The Excellence of Observing Saum on the Day of 'Arafah, 'Ashura' and Tasu'a (i.e., 9th of Muharram)
1250 - عن أبي قتادة رضي الله عنه قال : سئل رسول الله صلى الله عليه و سلم عن صوم يوم عرفة ؟ قال :
[ يكفر السنة الماضية والباقية ] رواه مسلم
1250. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked about the observance of Saum (fasting) on the day of `Arafah. He said, "It is an expiation for the sins of the preceding year and the current year.''
[Muslim].
Commentary: The ninth day of Dhul-Hijjah is called Yaum-`Arafah . On this day, pilgrims stop and stand in prayers at `Arafat which is the most important ritual of Hajj, so much so that Hajj is deemed incomplete without it. On that day, the pilgrims are engaged in the remembrance of Allah and prayers as that is their most important worship on that day. For this reason, Saum is not desirable for them, but for other people, Saum has a special merit. The importance and merit of this Saum can be judged from the fact that it expiates sins for two consecutive years: the previous year and the current year. But these sins relate only to the minor sins, not the major ones, or become a means of elevation of one's status.
1251 - وعن ابن عباس رضي الله عنه أن رسول الله صلى الله عليه و سلم صام يوم عاشوراء وأمر بصيامه . متفق عليه
1251. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) observed Saum (fasting) on the day of `Ashura' and commanded us to fast on this day.
[Al-Bukhari and Muslim].
Commentary: `Ashura' 10th of Muharram. In another Hadith, it is stated that when the Prophet (PBUH) emigrated from Makkah to Al-Madinah, he saw that the Jews were fasting on this day. He asked them why they did this on that day, and they told him that they did it for the reason that Allah granted Prophet Musa emancipation from Pharaoh on this day, and so they observed Saum in token of their joy. On this, he (PBUH) said that in this happiness of Prophet Musa, Muslims have a greater right to observe Saum than the Jews. Consequently, he also observed Saum on 10th of Muharram. Then, he said that if he lived the following year, he would observe Saum on 9th of Muharram also so that they would make themselves different from the Jews. According to another Hadith, he (PBUH) ordained the Muslims to observe Saum on `Ashura' and in addition one more Saum on 9th or 11th of Muharram in opposition to the Jews. (Musnad Ahmad, Vol.4, P-21, edited by Ahmad Shakir; and Mujamma` Az-Zawaid, Vol.3, P-188). Thus observance of two Saum on this occasion is a Sunnah of the Prophet (PBUH). These two Saum can be observed either on 9th and 10th or 10th and 11th of Muharram. It is regrettable indeed that present-day Muslims do not follow this Sunnah of the Prophet (PBUH) and instead observe the baseless practices of mourning assemblies (Majalis), which is a grave sin practised by Shi`ah.
1252 - وعن أبي قتادة رضي الله عنه أن رسول الله صلى الله عليه و سلم سئل عن صيام يوم عاشوراء فقال :
[ يكفر السنة الماضية ] رواه مسلم
1252. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked about observing As-Saum (the fast) on the tenth day of Muharram, and he replied, "It is an expiation for the sins of the preceding year.''
[Muslim].
1253 - وعن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم :
[ لئن بقيت إلى قابل لأصومن التاسع ] رواه مسلم
1253. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "If I remain alive till the next year, I shall also observe fast on the ninth of Muharram.''
[Muslim].
Commentary: Some people think these words stand to mean that `he will observe Saum on the 9th of Muharram only. But this interpretation does not agree with other Ahadith. In order to oppose the Jews, he (PBUH) resolved to observe one more Saum with that of 10th of Muharram and ordained it for the Muslims. In this connection, we have quoted above the authority from Musnad Ahmad. Hence, the meanings we have given in the translation of the text are correct.
228 - باب استحباب صوم ستة أيام من شوال
The Desirability of Fasting six Days in the Month of Shawwal
1254 - عن أبي أيوب رضي الله عنه أن رسول الله صلى الله عليه و سلم قال :
[ من صام رمضان ثم أتبعه ستا من شوال كان كصيام الدهر ] رواه مسلم
1254. Abu Ayyub (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who observes As-Saum (the fasts) in the month of Ramadan, and also observes As-Saum for six days in the month of Shawwal, it is as if he has observed As-Saum for the whole year.''
[Muslim].
Commentary: According to the formula that there is at least ten-fold reward for every virtue, the Saum of one month (Ramadan) are equivalent to Saum of ten months. If one also observes six days of Saum of Shawwal, they will be equal to Saum of two months. Thus, one becomes eligible for the reward of one full years' Saum. He who makes it a permanent feature is like one who observes Saum throughout his life. He will be considered by Allah as one who observes Saum permanently. Although voluntary in nature, they are highly important. One can observe these six-day Saum at a stretch or with intervals, but their observance one after the other at the beginning of the month is better. Similarly, if a person has missed some Saum of Ramadan due to illness, travelling etc., he should first make up the shortfall and then observe the voluntary six-day Saum of Shawwal.
229 - باب استحباب صوم الإثنين والخميس
The Desirability of Observing Saum (Fasting) on Monday and Thursday
1255 - عن أبي قتادة رضي الله عنه أن رسول الله صلى الله عليه و سلم سئل عن صوم يوم الإثنين فقال :
[ ذلك يوم ولدت فيه ويوم بعثت أو أنزل علي فيه ] رواه مسلم
1255. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked about fasting on Mondays. He said, "That is the day on which I was born and the day on which I received Revelation.''
[Muslim].
Commentary: This Hadith points out the excellence of fasting on Mondays. The reason behind this, as is stated in the Hadith, is that the Prophet (PBUH) was born on it and that it was the day on which he received the first Revelation. It coincided with the 17th Ramadan as well.
1256 - وعن أبي هريرة رضي الله عنه عن رسول الله صلى الله عليه و سلم قال :
[ تعرض الأعمال يوم الإثنين والخميس فأحب أن يعرض عملي وأنا صائم ] رواه الترمذي وقال حديث حسن . ورواه مسلم بغير ذكر الصوم
1256. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Deeds of people are presented (to Allah) on Mondays and Thursdays. So I like that my actions be presented while I am fasting.''
[At-Tirmidhi].
Commentary: Observance of Saum on Monday and Thursday is Mustahabb (desirable), and the reason for its being so has been mentioned in the Hadith.
1257 - وعن عائشة رضي الله عنها قالت :
كان رسول الله صلى الله عليه و سلم يتحرى صوم الإثنين والخميس . رواه الترمذي وقال حديث حسن
1257. `Aishah (May Allah be pleased with her)u reported: The Messenger of Allah (PBUH) used to observe fast on Mondays and Thursdays.
[At-Tirmidhi].
Commentary: "Yataharra" in the Hadith means to seek and search, that is, he (PBUH) used to make special arrangements for it. The reason he was so particular about these Saum has been mentioned in the previous Hadith.
230 - باب استحباب صوم ثلاثة أيام من كل شهر
The Desirability of Observing Three Days of Fasting in Every Month
الأفضل صومها في أيام البيض . وهي الثالث عشر والرابع عشر والخامس عشر . وقيل : الثاني عشر والثالث عشر والرابع عشر والصحيح المشهور هو الأول
1258 - عن أبي هريرة رضي الله عنه قال :
أوصاني خليلي صلى الله عليه و سلم بثلاث : صيام ثلاثة أيام من كل شهر وركعتي الضحى وأن أوتر قبل أن أنام . متفق عليه
1258. Abu Hurairah (May Allah be pleased with him) reported: My friend (the Messenger of Allah) (PBUH) directed me to observe fast for three days in every month, to perform two Rak`ah (optional) Duha prayer at forenoon and to perform the Witr prayer before going to bed.
[Al-Bukhari and Muslim].
1259 - وعن أبي الدرداء رضي الله عنه قال أوصاني حبيبي صلى الله عليه و سلم بثلاث لن أدعهن ما عشت :
بصيام ثلاثة أيام من كل شهر وصلاة الضحى وبأن لا أنام حتى أوتر . رواه مسلم
1259. Abud-Darda (May Allah be pleased with him) reported: My friend (the Messenger of Allah) (PBUH) directed me to observe Saum (fasting) for three days in every month, to perform two Rak`ah (optional) Duha prayer at forenoon, and to perform the Witr prayer before going to bed.
[Al-Bukhari and Muslim].
1260 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم :
[ صوم ثلاثة أيام من كل شهر صوم الدهر كله ] متفق عليه
1260. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Observing Saum (fasting) on three days of every month is equivalent to a full month's fasting.''
[Al-Bukhari and Muslim].
1261 - وعن معاذة العدوية أنها سألت عائشة رضي الله عنها أكان رسول الله صلى الله عليه و سلم يصوم من كل شهر ثلاثة أيام ؟ قالت :
نعم فقلت : من أي الشهر كان يصوم ؟ قالت : لم يكن يبالي من أي الشهر يصوم . رواه مسلم
1261. Mu`adhah Al-`Adawiyah (May Allah be pleased with her) reported: I asked `Aishah (May Allah be pleased with her). Did the Messenger of Allah (PBUH) use to observe three days of Saum (fasting) in every month?'' She replied, "Yes.'' I asked, "On which days in the month did he observed fast?'' She replied that he did not mind on which days of the month he observed fast.
[Muslim].
Commentary: This Hadith makes it clear that one can observe Saum on any three days of the month, and it is not necessary to fix these days. However, it is more meritorious to observe Saum on 13th, 14th and 15th of each lunar month because the Prophet (PBUH) has so ordained it. He himself also used to take special care of these dates and observe Saum on them, as is evident from the forthcoming Ahadith.
1262 - وعن أبي ذر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم :
[ إذا صمت من الشهر ثلاثا فصم ثلاث عشرة وأربع عشرة وخمس عشرة ] رواه الترمذي وقال حديث حسن
1262. Abu Dharr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If you want to observe Saum on three days in a month, then fast on the thirteenth, fourteenth and fifteenth of the (lunar) month.''
[At-Tirmidhi].
1263 - وعن قتادة بن ملحان رضي الله عنه قال :
كان رسول الله صلى الله عليه و سلم يأمرنا بصيام أيام البيض : ثلاث عشرة وأربع عشرة وخمس عشرة . رواه أبو داود
1263. Qatadah bin Milhan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) directed us to observe Saum (fasting) on the thirteenth, fourteenth and fifteenth of the (lunar) month.
[Abu Dawud].
1264 - وعن ابن عباس رضي الله عنه قال :
كان رسول الله صلى الله عليه و سلم لا يفطر أيام البيض في حضر ولا سفر . رواه النسائي بإسناد حسن
1264. Ibn `Abbas (May Allah be pleased with them) reported: It was the practice of the Messenger of Allah (PBUH) to not to omit fast on `bright days' whether he was staying at a place or on a journey.
[An-Nasa'i].
Commentary: "Beed'' is the plural of "Abyad'' which means white. Three days of 13, 14 and 15 of lunar month are called "Al-Ayyam-ul-Beed'' for the reason that their nights are bright because of the moonlight. The moon begins to diminish gradually after these days. In any case, it is evident from the Ahadith mentioned here that observance of Saum on these days is more meritorious but one can do so with benefit on other days also.
231 - باب فضل من فطر صائما وفضل الصائم الذي يؤكل عنده ودعاء الآكل للمأكول عنده
The Merit of Providing something to the Person Observing Saum (Fasting) for breaking the Fast
1265 - عن زيد بن خالد الجهني رضي الله عنه عن النبي صلى الله عليه و سلم قال :
[ من فطر صائما كان له مثل أجره غير أنه لا ينقص من أجر الصائم شيء ] رواه الترمذي وقال حديث حسن صحيح
1265. Zaid bin Khalid Al-Juhani (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who provides a fasting person something with which to break his fast, will earn the same reward as the one who was observing the fast, without diminishing in any way the reward of the latter.''
[At-Tirmidhi].
1266 - وعن أم عمارة الأنصارية رضي الله عنها أن النبي صلى الله عليه و سلم دخل عليها فقدمت إليه طعاما فقال :
[ كلي ] فقالت : إني صائمة فقال رسول الله صلى الله عليه و سلم : [ إن الصائم تصلي عليه الملائكة إذا أكل عنده حتى يفرغوا ] وربما قال :
[ حتى يشبعوا ] رواه الترمذي وقال حديث حسن
1266. Umm `Umarah Al-Ansariyah (May Allah be pleased with her) reported: Once the Prophet (PBUH) visited us and I served him some food. He (PBUH) asked me to eat. I replied that I was observing (optional) fast. He (PBUH) said, "When people eat by a person observing fast, the angels keep asking Allah's forgiveness for that person until they have had their fill.''
[At-Tirmidhi].
Commentary: This Hadith tells us the merits of the person who is himself observing Saum but serves meals to others.
1267 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم جاء إلى سعد بن عبادة رضي الله عنه فجاء بخبز وزيت فأكل ثم قال النبي صلى الله عليه و سلم : [ أفطر عندكم الصائمون وأكل طعامكم الأبرار وصلت عليكم الملائكة ] رواه أبو داود بإسناد صحيح
1267. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) came to visit Sa`d bin `Ubadah (May Allah be pleased with him) who presented bread and olive oil to him. The Prophet (PBUH) ate it and said, "The observers of fast have broken their fast with you (this is the literal translation, but the meaning is: `May Allah reward you for providing a fasting people with food to break their fast'); the pious people have eat your food and the angels invoked blessings on you.''
[Abu Dawud].
Commentary: The word "Aftara'' is informative in nature, but it is used in the sense of a prayer. Thus, what it denotes is "May Allah give you the reward of one who arranges for the Iftar (breaking the Saum) of somebody." Thus, it induces one to hospitality according to his means
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