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Comments on MUWATTA’ Ahadith
by Muhammad Saleem Dada
visit also:
www.m-saleemdada.com/
(Section-1)
Introduction to MUWATTA’
MUWATTA’ is one of the most esteemed books of Ahadith in Islam which comprises of Marfu’ Ahadith & Mauquf reports and it also includes many rulings (Fatawa) for the practice of the Islamic Commands. It was narrated that Imam Malik (Rehmat-Allah Alaihe) who is the esteemed compiler of MUWATTA’ & who also is one of the four high Imams of Fiqh, said that I showed MUWATTA’ to seventy of Fuqaha’ (learned Jurists) of Madinah and all of them agreed to the authenticity of all narrations with me in it so I called it MUWATTA’ (the path well-trodden which means here that it is agreed-upon towards leading to its destination). Imam Malik Ibn Anas compiled it as Abu-Ja’far al-Mansoor, the Caliph at the time, had asked him, “O Malik, make a book for the people that I can make them follow, for there is no one today who is more knowledgeable than you.” Imam Malik responded to his request, but he refused to force all the Muslims to adhere to it. Imam Malik read MUWATTA’ to all people for many years, with sound additions to it & editing it so as to improve it with time. Many of his students heard it from him or read it to him after they learnt it as was the custom of study at the time then and as such, the reports in it are varied in number at its different versions as the Imam used to edit the book time & again. So as several of his students transmitted it at different times, a number of versions of MUWATTA’ became well known and the most notable of them is the transmission of one of his students Yahya ibn Yahya Al-Laythi; this became the most famous transmission from the Imam on which most of the scholars based their commentaries and when MUWATTA’ is mentioned generally, it is this transmission of Yahya Al-Laythi that is referred to. Other of its versions have been transmitted by Abu-Mus’ab al-Zuhri, distinguished by additions contained therein and mentioned as the last version transmitted from Malik; by ‘Abd-Allah ibn Maslamah al-Qa’nabi and this is the largest version of MUWATTA’; by Muhammad ibn al-Hasan al-Shaybaani; by ‘Abd-Allah ibn Salamah al-Fahri al-Masri and few others. These versions differ in the order of the presentation of narrations and even in the number of Marfu’ (narrations that tell the words, deeds or silence over some matter of the Prophet PBUH), Mursal (these narrations also relate to words, deeds & silence of the Prophet PBUH yet Tabi’ee, the companion of the companion of the Prophet PBUH, narrates it directly by the Prophet PBUH without reference in the chain of narration to Sahabi, the companion of the Prophet PBUH), Mauquf (narrations that relate to the words or acts of Sahabi with no reference to the Prophet PBUH; these actually are not Ahadith but Asar of the Sahabi), & Maqtu’ (narrations that relate to words or deeds of Tabi’een only). Note that MUWATTA’ was compiled so near to the time of the Prophet PBUH that there is no Munqata narration (that omits a narrator other than Sahabi at the chain where he must have been present) in this esteemed compilation. The wording of few Ahadith also differs at versions though not much as to affect the meaning adversely, with difference in their total number in quantity too from version to version as its edit that Imam Malik applied to it time & again had made difference at different versions. The version transmitted by Yahya Al-Laythi (the most famous version that is usually taken as MUWATTA’ in general) counts narrations to 1720, including Marfu’, Mursal, Mauquf & Maqtu’ reports while there are other versions that have more narrations as they include much more of the statements of Imam Malik making this number rise highly. Imam Malik followed high caution choosing only the sound reports at MUWATTA’ and Imam Shafa’i (Rehmat-Allah Alaihe) had made the remark that it comprises of the most authentic narrations because if Malik was uncertain about some narration he would reject it altogether. The standard of MUWATTA’ is such high that Bukhari and Muslim have narrated almost all of Marfu’ Ahadith presented in MUWATTA’ in their Sahihain (the two most authentic books of Ahadith). In his comments on MUWATTA’ in the previous century, Amin Ahsan Islahi has remarked that ----- though brief in size, it has comprehensiveness; it does not accept any such Marfu’ hadith (ascribed to the Prophet PBUH) that does not seem to be an authentic transmission of the words of the Prophet PBUH (mostly Malik even gave consideration to letters & prepositions in the narrations) so it does not accept any Hadith that is not totally authentic as Malik has much stricter standard than many others of the compilers of Ahadith; it has a very high literary form of the classical Arabic that helps readers to gain the ability to understand the language of the prophetic traditions -----; Al-Hamdu Lillah. In compiling MUWATTA’, Malik followed the method of compilation that was current during his time and so he presented Ahadith with the comments of Sahaba (Radhi-Allah Anhum) too at places and with the comments of Tabi’een (Rehmat-Allah Alaihem) too alongwith necessary Fiqhi opinions so revised versions of his book includes much of Fiqh too alongwith Ahadith as noted and that is most worthy to learn for the practice of Islamic Commands; Al-Hamdu Lillah.
As for the commentaries of MUWATTA’, the notable among them are the explanation of Al-Suyuti who wrote a small commentary to it while Shah Wali-Ullah had also commented on its narrations; Muhammad Zakariya Kandahlawi has also written its commentary by the name of Awjaz-ul-Masalik that presents the Maliki Fiqh based on MUWATTA’ in the previous century while recently Respectable Hafiz Zubair Ali Zai has also written a very good commentary on one of the versions of MUWATTA’ that is brief as it contains only the Marfu’ Ahadith yet it is much valuable to learn the authentic Ahadith well (published 2008 – Maktaba Islamia). This version of MUWATTA’ has been transmitted by Ibnul-Qasim (as presented from him by Abul-Hasan Al-Qabisi); from 195 to 258 in this version, there are 64 Ahadith that are narrated by the chain of narrators that is named as “the golden chain” which says that Malik relates from Nafi who relates from Abdullah ibn Umar who relates from the Messenger of Allah, may Allah bless him and grant him peace; Al-Hamdu Lillah). I, MSD, have chosen this very version of MUWATTA’ here for my own brief comments presented in italic for each of Ahadith here, that are mostly based on the “Notes on Tirmidhi-Ahadith” that I had presented at the Net in 2011, presenting it in English omitting the Arabic text. Note that I have taken the translation of Ahadith here from its version available at the Net though I did modify it at places where I felt the need for it. Also note that I have revised the serial numbers providing Ahadith here in sections without omission of any Hadith; Al-Hamdu Lillah; the first number is the serial number of the Hadith at the section and the last number is the serial number at the actual compilation as transmitted by Ibnul-Qasim (as presented from him by Abul-Hasan Al-Qabisi; this compilation comprises of 527 Ahadith in total). All these Ahadith of the Last Prophet Muhammad PBUH presented here in MUWATTA’ are certainly very authentic (except for one that is mentioned as extremely weak narration due to obscurity in the chain of narrators & even in the text i.e. G82-Hadith-102); may Allah help us all to understand all of the authentic Ahadith in such manner as to put it onto our practice well; Al-Hamdu Lillah. Note that in general, MUWATTA’ consists of approximately 1,720 narrations (as presented by Yahya Al-Laythi) with the break-up as 600 Marfu’ Ahadith (including almost all of 527 Marfu’ Ahadith presented here in this version); 222 Mursal narrations; 613 Mawquf narrations and 285 of Maqtu’ narrations in total; Al-Hamdu Lillah.
Note here that Sahaba and the four prominent Imams of Fiqh with others of equal status as Ulama to those Imams at their time have decided the necessary issues for practice of Islam needed then and needed even now, well for all times and all places according to the KITAB (the Holy Book Quran that guides to all concepts of Islam well) and the authentic SUNNAH (that is the practical guide to Islam and that is also presented by the Ahadith of MUWATTA’ as we find here as also in other books on Ahadith). The difference in opinion in practice was due to difference in interpretation of authentic Ahadith & preferences there-in. These are the totally settled issues from the old times that need total attachment only to them in practice either by the attachment to rulings of the four Imams of Fiqh as of now because all of them based their rulings for practice on the Sunnah of the Prophet PBUH, or either by attachment to Sunnah directly as presented by Ahadith getting their interpretation & preferences by the Salf (different prominent Islamic Scholars i.e. Ulama & Fuqaha of old times); note well that whoever takes stance other than the four Imams and that stance of his too has its basis on authentic Ahadith, he certainly is not blameworthy as he also is following the Sunnah (as Ahle-Hadith among the good Muslims do without blaming other Muslims). Certainly any of Muslims must not challenge these authentic Ahadith by any way but must adhere to these rulings as settled then at old times in their practice for sure; they might even leave practice on some ruling of the particular Imam they follow generally, on some specific issue taking up another acceptable attitude on that issue being compatible with some other authentic Hadith than the one that is basis to the Imam; Al-Hamdu Lillah. As many of issues that we Muslims are facing by the change in the set-up of living style as of now, do ask for their rulings by Islam fast & clear to keep to the practice by Islam only, we certainly do need that our Fuqaha (the high learned Ulama in Islam) present the guidance to us pondering over the rulings of the Fuqaha of old times (Ijtehad-Muqayyad) or even pondering directly over the guidance provided at the KITAB (the Holy Book Quran) & the SUNNAH (the words, deeds & silence on issues of the Last Prophet Muhammad PBUH) that is termed as Ijtehad-Mutlaq that certainly needs extremely high knowledge of Islam, total Belief in it & worthy practical adherence to it; it would certainly be extremely better that many learned Fuqaha of different schools present these totally necessary rulings together in due time; Al-Hamdu Lillah.
Muhammad Saleem Dada
The Status of Commands in Islam
Islam comprises of Commands of Allah; certainly only Allah has to be obeyed actually as He is the One Creator of all and obedience to any of His creatures is allowed only when it does not become a challenge to His obedience. There are three sources to know these Commands and those are the Holy Book Quran, then the enlightenment about the Holy Book that the Muslim gets from Ahadith and then the Consensus of Ulama, especially Sahaba, though it does not denote the Commands but denotes their status and matters relating to them, clarifying them totally for practice. Here, I am presenting the terms that are commonly used to denote the status of Islamic Commands, the Commands of Allah, and this would insha Allah help a lot in understanding of Ahadith.
FARDH literally means to decree, whilst in the Shariat (the way denoted by Islamic Teachings; also Sirat-Mustaqim in a broad sense), it denotes that which is delineated in such manner that no increase or decrease is possible. Fardh might be Ain (that which is necessary on each Muslim to perform) or it might be Kifayah (that which is necessary to perform by at least some of Muslims in group at a given time & place). To say Prayers is Fardh-Ain and to spread the teachings of Islam with love and care to all is Fardh-Kifayah. The command of a Fardh is communicated by a definite text wherein there is no ambiguity but in fact, it is totally clear and specific and to act upon it is necessary.
WAJIB literally means necessary, whilst in the Shariat it denotes that which is established by the text by good speculation, by an interpretation with understanding of Verses of the Holy Book Quran or of narrations of the Ahadith. And it is also binding and to act upon it is necessary.
SUNNAH (Muakkadah) means in Shariat the emphatic Sunnah or in other words, an act upheld by the Prophet (PBUH) perpetually whilst letting it be known that its performance is not Fardh or Wajib. The abandonment of Sunnah-Muakkadah (emphatic Sunnah) asks for a reproach because its perpetual omission becomes tantamount to leaving which the Prophet (PBUH) perpetuated and in this sense it is somewhat binding on Muslims.
SUNNAH (Ghair Muakkadah) means the Sunnah that the Prophet did sometimes and also left sometimes. It is not binding though it is better to fulfil such a Sunnah sometimes so as to become included in those who care about Sunnah to high extent.
MUSTAHAB means an act that the Shariat likes and favors though it is not binding at all and omission of its practice is not something to blame.
MUBAH means an allowance given to the Mukallaf person (the competent person who is Muslim, Sane, Adult and in full possession of his faculties) in performing or refraining from an act. Mubah has been defined as that act upon which no commendation is shown; neither upon its performance nor on its omission.
MAKRUH-TANZIHI means that act to which the Shariat shows some reproach yet the practicing Muslim person who does take it up, is not in actual blame-worthy though he would be advised to refrain from it if he persists on that without care.
MAKRUH-TAHRIMI means that act to which the Shariat asks to refrain and takes its practice as a wrongful doing. As such it is a matter that if taken up in practice is much to blame.
HARAAM means that act to which the Shariat asks to refrain emphatically clarifying these acts totally. As such, all the big sins are Haraam; all wrongful acts of high nature included in this term.
The first three denote the position of those Commands of Allah that He wants done (with a leniency in the third); the three that come afterwards denote matters for which He has given us an option to take or to leave; the three last ones denote the Commands of Allah for which He has commanded us to refrain (with strict avoidance of the last one in these three i.e. Haraam as it is the worst to practice and all big sins are counted in this category). Note about the term “Sunnah” that in general, it includes the words, actions & silence of the Prophet (PBUH) yet when applied in the terms of Fiqh, it is the specific designation of the Islamic Commands that are not at the status of Fardh or Wajib and it might be Muakkadah (emphasized) or Ghair-Muakkadah (not emphasized). However in the former sense being general, it includes even Fardh and Wajib and the Prophet PBUH has clarified all the wrongs too to avoid by indicating those in Ahadith in general. Any adverse activity that falls against the Sunnah of the Prophet PBUH in general terms challenging it clearly is termed as Bid’ah; also any continuous activity in practice that seemingly is an addition to the guidance of the Sunnah in some matter (specially but not specifically when that addition is in the Sha’er that are the acts that relate to the manifestation of Islam) is also Bid’ah as it results in raising of the Mubah to a necessary act to perform in the long-run and when it is taken as something praiseworthy, it is even more worthy of blame. Also note that among all these good designation of Islamic Commands that are the Commands of Allah only, Sunnah-Muakkadah and Sunnah-Ghair-Muakkadah and Mustahab according to Fiqh are often taken together by Jurists at Hanafi-Fiqh; they name it as the set of Mandub. However, the notable point is that while the Sunnah-GM and Mustahab (that is also named as Sunnah-Za’edah) has no blame on its omission in practice, Sunnah-Muakkadah does denote some binding to the command it relates to, though certainly it is not at the status of Fardh or Wajib. Due to putting these three types of Sunnah into one category, the count of designation of Commands is generally taken as seven; in fact, sometimes even Tanzihi and Tahrimi are counted into one category too by the simple name of Makruh only. There are few other terms too to denote the position for the commands of Islam and these are actually sub-headings to the main categories that we all have just studied. I provide a list of such terms below alphabetically:
AADAAB----------Praiseworthy Manners; comes in MUSTAHAB
HALAAL----------Allowed to eat or to use; comes in MUBAH
JA’EZ-------------Another word for Halal; comes in MUBAH
KABIRAH--------The big sins; comes in HARAAM
KARAAHAT------Feeling of reproach; related to MAKRUH
MABRUR--------Accepted as a pious act specially Hajj
MAKRUH--------Something detestable; TANZIHI or TAHRIMI
MAQBUL---------Accepted; denotes the first six categories
NAFL--------------A good act yet not necessary; MUSTAHAB
NAJA’EZ-----------Not Allowed; mostly related to TAHRIMI
SAGHIRAH--------The petty sins; comes in TANZIHI
AL-HAMDU-LILLAH
(All praise is for Allah)
MUWATTA’-IMAM-MALIK
(as narrated by by Ibn-Qasim & presented by Abul-Hasan Al-Qabisi)
A-Booklet of Salah (98 Ahadith)
The Narrator of MUWATTA’ tells us that:
A1-Hadith-1 (Salah)
Yahya ibn Yahya Al-Laythi related to me from Malik from Ibn Shihab from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, fell off his horse when riding, and his right side was scraped, so he did one of the prayers sitting, and we prayed behind him sitting. When he turned, he said, "The imam is appointed to be followed. If he prays standing, then pray standing, and when he goes into ruku, go into ruku, and when he rises, rise, and when he says, 'Allah hears whoever praises him,' say, 'Our Lord, praise belongs to You,' and if he prays sitting, then all of you pray sitting."
Though it is better to read Salah standing for Muqtadi in following of Imam if they are able to stand as the Prophet (PBUH) read Salah rather led Salah in his last illness sitting and the Sahaba behind followed him standing yet this Hadith gives the permission to follow the Imam sitting if he leads the Salah sitting.
A2-Hadith-5 (Salah)
Yahya related to me from Malik from Ibn Shihab that Anas ibn Malik said, "We would pray asr and anyone who then went to Quba would arrive there while the sun was still high."
ASR is better to read early as Quba was 3 Km & 218 meters away at that time by today’s calculation; Asr is the Salah before the sunset and its first time is when Zuhr ends and its last time is just before the time when the sun begins to set; there is a difference of opinion which time is better yet any time between the mentioned space of time is fine for its reading.
A3-Hadith-7 (Salah)
Yahya related to me from Malik from Ibn Shihab from as-Sa'ib ibn Yazid from al Muttalib ibn Abi Wadaa as-Sahmi that Hafsa, the wife of the Prophet, may Allah bless him and grant him peace, said, "I never saw the Messenger of Allah, may Allah bless him and grant him peace, praying nawafil sitting, until a year before his death, when he began to pray them sitting. He would recite the sura with a measured slowness so that it would seem to be longer than other suras which were actually longer than it."
It is allowed to read Salah sitting & even lying-down if needed due to extreme difficulty and Jama’ah might be omitted if needed yet Salah has to be read.
A4-Hadith-8 (Salah)
Yahya related to me from Malik from Ibn Shihab from Mahmud ibn Rabi al-Ansari that Utban ibn Malik, who was a blind man, used to lead his people in prayer, and he said to the Messenger of Allah, may Allah bless him and grant him peace, "Sometimes it is dark and rainy and there is a lot of water around outside, and I am a man who has lost his sight. Messenger of Allah, pray in a certain place in my house so that I can take it as a place to pray." The Messenger of Allah, may Allah bless him and grant him peace, came to him and said, "Where would you like me to pray?" He indicated a place to him and the Messengerof Allah, may Allah bless him and grant him peace, prayed there.
It is allowed to read Salah at home when rain is pouring fast even for persons normal in hearing & sight as such weather might put the person going to mosque in trouble; it is allowed (in fact better) to specify some place for reading Salah at home whenever needed.
A5-Hadith-11 (Salah)
Yahya related to me from Malik from Ibn Shihab from Sai’d ibn al-Musayyab from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Prayer in congregation is better than the prayer of one of you on his own by twenty-five parts."
Salah in gathering (Jama’ah) is higher in virtue yet the point to note is that these Ahadith do indicate that Salah read at home is valid at times; it is better to take the mention of Salah on his own here as individual reading at the mosque after the Jama’ah (congregation) as Jama’ah has been taken Fardh, Wajib, Sunnah and even Shart (necessary condition) for Salah by different Ulama of repute.
A6-Hadith-12 (Salah)
Yahya related to me from Malik from Ibn Shihab from Sai’d ibn al-Musayyab from Abu Hurayra that some one asked the Messenger of Allah, may Allah bless him and grant him peace about praying in one garment. The Messenger of Allah, may Allah bless him and grant him peace, said, "Do you all have two garments?"
There are conditions to read Salah; they are prescribed time, cleanliness of body & clothes & place, covering of Satar (parts that must remain hidden), facing Qiblah and intention for Salah; if the garment even if one can cover the Satar (for men, it is from belly to knees & for women, it is all the body except for face, both hands & both feet), it is fine for Salah; note that the man must better take some sheet over his shoulders too for Salah.
A7-Hadith-13 (Salah)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Even saying to your companion 'Quiet' while the imam is giving the khutba on the day of jumua, is to speak foolishly."
When the Imam is delivering Khutbah then even to ask a person to keep quiet is not appreciable; if most necessary, then the communication might be made through minimum of gestures and even that must wait if it causes no immediate trouble if omitted then.
A8-Hadith-14 (Salah)
Yahya related to me from Malik from Ibn Shihab from Sai’d ibn al-Musayyab from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, announced the death of an Najashi to everyone on the day that he died, and went out with them to the place of prayer, and then formed them into rows and said "Allah is greater" four times.
Najashi was the ruler of Abyssinia who had taken-up Islam and had provided space to live with ease to Muslims when they were in great trouble at Makkah due to the severity of attitude of chiefs of Quraysh towards them so when Najashi died, the Prophet (PBUH) read the Funeral-Salah with four Takbir so it was settled that this Salah would have four Takbir in total; it was the Funeral-Salah in the absence of the cadaver.
A9-Hadith-18 (Salah)
Yahya related to me from Malik from Ibn Shihab that Sa'id ibn al-Musayyab and Abu Salama ibn Abd ar-Rahman told him from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the imam says 'Ameen', say 'Amin', for the one whose 'Ameen' coincides with the 'Amin' of the angels - his previous wrong actions are forgiven for him." Ibn Shihab said, "The Messenger of Allah, may Allah bless him and grant him peace, used to say 'Aameen' (extending it)."
There are authentic Ahadith that prove saying Aameen when Imam ends the recitation of Surah Fatiha so the Muqtadi must say Aamin at this time though he might say it loudly or might say it silently; see also A65-Hadith-327.
A10-Hadith-22 (Salah)
Yahya related to me from Malik from Ibn Shihab from Abu Salama ibn Abdar-Rahman ibn Awf that Abu Hurayra used to lead them in prayer and would say "Allah is greater" whenever he lowered himself and raised himself. When he had finished he would say, "By Allah, I am the person whose prayer most resembles the prayer of the Messenger of Allah, may Allah bless him and grant him peace."
The thing to note here is that the practicing Muslim must try to read his Salah in the manner that is accepted at his residential area by good Muslims in general as Salah is all right by the guidance of any Fiqh accepted today and even when taken-up by Ahadith directly; all manner are reported from the ancient times so Muslims must keep to any of them without any additions or omissions; it is bad to take up rigidity in this matter; there surely are minor differences but that need microscope to detect when Muslims of different schools of Fiqh are reading Salah in congregation; so it is highly better to avoid attention towards them totally rather than giving them any undue importance.
A11-Hadith-23 (Salah)
Yahya related to me from Malik from Ibn Shihab from Abu Salama ibn Abdar-Rahman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said "Whoever catches a raka of the prayer has caught the prayer."
Whoever joins the congregation in Salah even when the Imam is at the last sitting, his inclusion in Jama’ah counts; if he joins it in Ruku, he has got that Raka’ah even though he missed its standing and so he does not need to repeat it; note that Sahaba joining the Salah with Jama’ah used to complete it individually by guess hastily upto where the others were at Salah and then went on with Jama’ah like others; it happened that once Muadh ibn Jabl (RA) came late at Jama’ah & instead of completing his Salah individually to the point where the Jama’ah was, he went on reading Salah with the Prophet (PBUH) and when the Prophet said Taslim to end Salah, he stood up and completed the missed part then; the Prophet (PBUH) saw this and he appreciated it so it became Sunnah.
A12-Hadith-24 (Salah)
Yahya related to me from Malik from Ibn Shihab from Abu Salama ibn Abdar-Rahman ibn Awf from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you stand in prayer, Shaytan comes to you and confuses you until you do not know how much you have prayed. If you find that happening do two sajdas from the sitting position."
The Hadith here tells about Sajdah-Sahw (two sajdas from the sitting position after Taslim if an error has been committed at the Salah) and it is interesting to note that one of Ahadith (that is named as Hadith Dhul-Yadain) tells us that the Prophet (PBUH) made Sajdah-Sahw even after some conversation so little of speech that is related to the betterment of Salah does not affect Salah though in current times, it is much better to make Sajdah-Sahw without any speech; at the individual Salah in current times, it is highly better for Sajdah-Sahw that sitting stance remains unchanged & no speech has yet been made.
A13-Hadith-35 (Salah)
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr from A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, used to pray eleven rakas in the night, making them odd by a single one, and when he had finished he lay down on his right side.
This Hadith tells about Salah at night of the Prophet (PBUH) and it mostly has been narrated as nine Raka’ah minimum and eleven Raka’ah maximum at narrations; see also A60-Hadith-312; this Hadith appreciates to lay down on the right side initially when going to sleep.
A14-Hadith-36 (Salah)
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr from A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, prayed in the mosque one night and people prayed behind him. Then he prayed the next night and there were more people. Then they gathered on the third or fourth night and the Messenger of Allah, may Allah bless him and grant him peace, did not come out to them. In the morning, he said, "I saw what you were doing and the only thing that prevented me from coming out to you was that I feared that it would become obligatory (fard) for you." This happened in Ramadan.
The Prophet (PBUH) did not want Taravih to become obligatory in practice so it would not be right to blame anyone who does not take it into practice regularly by today’s standard but reads it as he finds appropriate as that certainly is praiseworthy; see also B7-Hadith-29.
A15-Hadith-37 (Salah)
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "I never once saw the Messenger of Allah, may Allah bless him and grant him peace, doing the voluntary prayer of dhuha, but I myself do it. Sometimes the Messenger of Allah, may Allah bless him and grant him peace, would refrain from a practice that he loved to do, fearing that people would do the same and it would become fardh for them."
The time for Salah of Chaasht is after Ishraq upto some time before the Sun comes overhead; it is also called Salah of Dhuha; the Prophet PBUH cared highly that practice of Salah does not go beyond the necessary Salah as it might bring hardship to Muslims in general so he made sure that Salah of Dhuha does not become compulsory.
A16-Hadith-45 (Salah)
Yahya ibn Yahya al-Laythi related to me from Malik ibn Anas from Ibn Shihab that one day Umar ibn Abdal-Aziz delayed the prayer. Urwa ibn az-Zubayr came and told him that al-Mughira ibn Shuba had delayed the prayer one day while he was in Kufa and Abu Masud al-Ansari had come to him and said, 'What's this, Mughira? Don't you know that the angel Jibril came down and prayed and the Messenger of Allah, may Allah bless him and grant him peace, prayed.' Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then Jibril said, 'This is what you have been ordered to do.' Umar ibn Abd al-Aziz said, 'Be sure of what you relate, Urwa. Was it definitely Jibril who established the time of the prayer for the Messenger of Allah?' " Urwa said, "That's how it was related to Bashir ibn Abi Masud al-Ansari by his father."
It is said in the Holy Book Quran in Surah Nisa, “Verily, the Salah is enjoined on the believers at fixed hours” (4:103); Zuhr’s first time is when the shadow comes in view a little bit after disappearing and its last time is when shadow becomes equal to the source; Asr’s first time is when Zuhr ends and its last time is just before the time when the sun begins to set; Maghrib’s first time is when the sun has set and its last time is when the twilight i.e. redness at sky disappears; Isha’s first time is just when the time for Maghrib ends and its last time is before midnight though if read after that, even then it would be said as read on time; Fajr’s first time is Fajr-Sadiq i.e. when the light spreads at the east and its last time is before the commencement of sunrise; for the brief times when Sun rises, comes at the middle of sky and when it sets, all the time is good for Salah; even in the morning those who will, read Mustahab Salah that are named as Ishraq (15 to 20 minutes after Sunrise upto an hour or so ahead) and Chaasht (after Ishraq upto some time before the Sun comes overhead; it is also called Salah of Dhuha); note also that Salah must not be read after Fajr and after Asr till the Sun rises or sets respectively.
A17-Hadith-48 (Salah)
Yahya related to me from Malik from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud that Abdullah ibn Abbas said, "I approached, riding on a donkey, while the Messenger of Allah, may Allah bless him and grant him peace, was leading the people in prayer at Mina, and I was, at that time, nearing puberty. I passed in front of part of the row, dismounted, sent the donkey off to graze, and then joined the row, and no one rebuked me for doing so."
Salah is affected adversely due to the diversion of the concentration upon Salah when someone passes in front of the Musalli; there is an authentic Hadith at Tirmidhi that tells that the Prophet PBUH said, “the Salah is cut off by the passing in front of a black dog, a donkey or a woman”; this means it is affected adversely though it does not become void; see also A39-Hadith-175.
A18-Hadith-49 (Salah)
Yahya related to me from Malik from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud from Abdullah ibn Abbas that Umm al-Fadl bint al-Harith heard him reciting al-Mursalat (sura 77) and she said to him, "My son, you have reminded me by reciting this sura that it was what I last heard the Messenger of Allah, may Allah bless him and grant him peace, recite in the maghrib prayer."
It is well to recite from the last of the Holy Book Quran in Maghrib and Isha and keep the Rak’ah brief; note that Surah Al-Mursalat is the last Surah of 29th Sipara.
A19-Hadith-59 (Salah)
Yahya related to me from Malik from Ibn Shihab from Salim ibn Abdullah from Abdullah ibn Umar that the Messengerof Allah, may Allah bless him and grant him peace, used to raise his hands to the level of his shoulders when he began the prayer, when he went to ruku and also when he raised his head from the ruku he raised them in the same way, saying, "Allah hears whoever praises him, our Lord and praise belongs to You." He did not raise them in the sujud.
RAFE’-YADAIN (raise of hands) is done at the beginning of Salah; it is better to make Rafe’-Yadain (raise of hands) before and after Ruku too & even when the Musalli (the reader of Salah) stands after the first sitting in Salah due to this Hadith at study and other Ahadith; it is also fine to make Rafe’-Yadain only at the beginning as many Muslims do; notable is that it is better for the Muslim person to read the Salah as he finds according to the place he lives-in; the practice of Muslims when it fulfills the Islamic Principles as provided by the Holy Book Quran & the Sunnah is highly valuable for certain; it must certainly keep to the previous available rulings of prominent Ulema of old times in general with utmost care in issues that have been settled clearly then rather than going by own carelessly; Al-Hamdu Lillah.
A20-Hadith-69 (Salah)
Yahya related to me from Malik from Ibn Shihab from Muhammad ibn Jubayr ibn Mutim that his father said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, recite at-Tur (Sura 52) in the maghrib prayer."
The commendable recitation in general as told by Ulama due to keeping to the asking of other Ahadith, for Imam at Maghrib is a Surah from Qisar-Mufassal (that is the part from the 99th Surah to the last Surah i.e. 114th in the Holy Book Quran though here the mention of At-Tur is exceptional to this) then at Isha is a Surah from Ausat-Mufassal (that is the part from the 86th Surah to the 98th Surah) then at Fajr is a Surah from Tiwal-Mufassal (that is the part from the 50th Surah to the 85th Surah); in Zuhr and Asr it is better for Imam to recite a Surah from Ausat-Mufassal though in these two he would make the recitation silently; note that Salah would be fine by any of Surah or any of lengthy Ayat of the Holy Book Quran read after Surah Fatiha as the Hadith tells clearly by the mention of Surah-Tur at Maghrib yet I have mentioned here the commendable object generally and that also has its basis upon Ahadith.
A21-Hadith-77 (Salah)
Yahya related to me from Malik from Ibn Shihab from Ata ibn Yazid al-Laythi from Abu Said al-Khudri that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you hear the adhan, repeat (in answer) what the muadhdhin says."
It is Mustahab to answer Adhan by saying the same phrases the Muaddhin is saying as he says it; Ulama have also taken the meaning here that Adhan has to be answered practically too necessarily by going to Salah; this meaning is also included in the guidance given here by the Prophet (PBUH).
A22-Hadith-80 (Salah)
Yahya related to me from Malik from Ibn Shihab from Ibn Ukayma al-Laythi from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, finished a prayer in which he had recited aloud and asked, "Did any of you recite with me just now?" One man said, "Yes, I did, Messenger of Allah." The Messenger of Allah, may Allah bless him and grant him peace, said, "I was saying to myself, 'Why am I distracted from the Qur'an?' " When the people heard the Messenger of Allah, may Allah bless him and grant him peace, say that, they refrained from reciting with the Messenger of Allah, may Allah bless him and grant him peace, when he recited aloud.
There is no recitation behind the Imam in Salah where recitation is loud (that is in Fajr, Maghrib & Isha) but if someone does recite behind him, it would not make the Salah void; note that some of Ulama do take such recitation behind the Imam as necessary without any blame to others; in the Salah or the Raka’ah where the Imam’s recitation is quiet (Zuhr, Asr and other Raka’ah of Maghrib & Isha than the first two), it is praiseworthy for Muqtadi to recite the Fatiha behind the Imam so it is better in practice.
A23-Hadith-81 (Salah)
Yahya related to me from Malik from Ibn Shihab from al-Araj that Abdullah ibn Buhayna said, "The Messenger of Allah, may Allah bless him and grant him peace, prayed two rakas with us and then stood without sitting and the people stood with him. When he had finished the prayer and we waited for him to say the taslim, he said 'Allah is greater' and did two sajdas from the sitting position and then said the taslim."
If by mistake, anything necessary in the prayer is missed or there is delay in such thing or if something is repeated (like doing Ruku twice) or the manner of anything is changed, Sajdah-Sahw becomes necessary; for example, if Surah Fatiha is left out in the first or second or both the Raka’ah (or if recited twice) or if no recitation is made after it in these two or the recitation is made before Surah Fatiha then Sajdah-Sahw becomes necessary and Salah would be fine then but if not done, Salah would become void; there are other examples too; note that Sajdah Sahw are two prostrations that are made at the end of Salah after Taslim is said at the right side and it is even feasible afterTaslim at both sides while sitting in the same stance.
A24-Hadith-84 (Salah)
Yahya related to me from Malik from Ibn Shihab from a man of the family of Khalid ibn Asid that he said to Abdullah ibn Umar, "Abu Abd ar-Rahman, we find the fear prayer and the prayer when settled mentioned in the Qur'an, but we do not find any mention of the travelling prayer in it." Ibn Umar said, "Son of my brother! Allah the Mighty and Majestic sent us Muhammad, may Allah bless him and grant him peace, and we knew nothing. We only do as we saw him doing."
Probably, the advice of Salah at fear came at the fourth year of Hijrah when the Holy Book Quran advised, “And when you (Muslims) travel in the land, there is no sin on you if you shorten your Salah if you fear that the disbelievers may attack you; verily the disbelievers are ever unto you open enemies” (4:101); “And when you (the Prophet PBUH) are among them and keep up the prayer for them, let a party of them stand up with you, and let them take their arms; then when they have prostrated themselves let them go to your rear, and let another party who have not prayed come forward and pray with you, and let them take their precautions and their arms; those who disbelieve desire that you may be careless of your arms and your luggage, so that they may then turn upon you with a sudden united attack, and there is no blame on you, if you are annoyed with rain or if you are sick, that you lay down your arms, and take your precautions; surely Allah has prepared a disgraceful chastisement for the unbelievers” (4:102); there is no mention of shortening the prayer at such travel where situation is of peace here yet as the Prophet PBUH did it so it is not only feasible but necessary to shorten it at the travel in general; the notable point is that it is not of much importance in current times how much distance covered makes the person a traveler due to rapidity in traveling (moving even from city to city in no time) yet the intention for the period of stay is of significance even now and it is interesting to note that Ahadith do relate to this point much; it is mostly taken that if the person intends to reside somewhere lesser than for 15 days, he is a traveller there; however, many of Ulama take this period as lesser than 4 days only in which he would remain a traveller and not afterwards; Al-Hamdu Lillah.
A25-Hadith-86 (Salah)
Yahya related to me from Malik from Muhammad ibn al-Munkadir from Sai’d ibn al-Jubayr that a man who has approval (as a relater of hadith), told him that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "If a man prays in the night and sleep overcomes him during it, Allah writes for him the reward of his prayer, and his sleep is sadaqa for him."
Note that there is another Hadith to the effect that when a person is unable to do a good deed due to some affliction that he does regularly in routine, the good return for it is written for him in the affliction too (as that omission then is not his fault); this is Rehmat from Allah on all good Muslim persons indeed; Al-Hamdu Lillah.
A26-Hadith-96 (Salah)
Yahya related to me from Malik from Muhammad ibn Yahya ibn Habban from al Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, forbade prayer after asr until the sun had set, and prayer after subh until the sun had risen.
There are three plus two timing in the twenty four hours when to read Salah is disallowed; the three are when the Sun is rising, when it is overhead and when it is setting; the two are when a person has read his Fajr-Salah then uptil the Sun rises fully he must not read any Salah and when he has read his Asr-Salah then uptil the Sun sets fully he must not read any Salah; however, reading the Salah of funeral even at these two occasions mentioned is not disallowed but even the Salah of funeral must not be read at the three occasions mentioned before.
A27-Hadith-108 (Salah)
Yahya related to me from Malik from Abu'z-Zubayr al-Makki from Abu't-Tufayl Amir ibn Wathila that Muadh ibn Jabal told him that they went out with the Messenger of Allah, may Allah bless him and grant him peace, in the year of Tabuk, and the Messenger of Allah, may Allah bless him and grant him peace, joined dhuhr with asr and maghrib with isha. Muadh said, "One day he delayed the prayer, and then came out and prayed dhuhr and asr together. Then he said, 'Tomorrow you will come, insha' Allah, to the spring of Tabuk. But you will not get there until well into the morning. No one who arrives should touch any of its water until I come.' We came to it and two men had got to it before us and the spring was dripping with a little water. The Messenger of Allah, may Allah bless him and grant him peace, asked them, 'Have you touched any of its water?' They said, 'Yes.' The Messenger of Allah, may Allah bless him and grant him peace, reviled them and said what Allah wished him to say. Then they took water with their hands from the spring little by little until it had been collected in something. Then the Messenger of Allah, may Allah bless him and grant him peace, washed his face and hands in it. Then he put it back into the spring and the spring flowed with an abundance of water and the people drew water from it. The Messenger of Allah, may Allah bless him and grant him peace, said, 'If you live long enough, Muadh, you will soon see this place filled with gardens.'
Some of Ulama have reasoned that on valid grounds, two Salah might be combined and those grounds might be high rainfall, some trying travel, extremely afflicted state; even today at Hajj at Arafah, Zuhr & Asr are combined while just after that at Muzdalifah, Maghrib & Isha are combined but this is an exceptional matter happening once a year at specific time & place; however, most of Ulama say that if Zuhr is read at its last time and Asr is read at its first time waiting just for some time, it would seem as if they are combined and that is what this Hadith also tells us; similarly, when Maghrib is said at its last time and Isha at its first, it would seem combination of them that is indicated here; I, MSD, would remark here that if Asr is read late and then the Musalli waits for Maghrib, the closeness of these both Salah would increase the number of Musalli (persons reading Salah) in the current times insha Allah and practice would tell this certainly; Al-Hamdu Lillah; note that it was the Barakah of the hands & face of the Prophet PBUH provided to them by Allah, that washing them with the water made it most abundant at the spring for the needs of Sahaba without any problem at all.
A28-Hadith-112 (Salah)
Yahya related to me from Malik from Ismail ibn Muhammad ibn Sai’d ibn Abi Waqqas from mawla of Abdullah ibn Amr ibn al-As from Abdullah ibn Amr ibn al-As that the Messenger of Allah, may Allah bless him and grant him peace, said, "The prayer of one of you sitting down is only equal to half the prayer of one of you when he is standing."
It is allowed for a person with some affliction to offer his Salah even if it is Fardh sitting down (but chairs must be avoided as much as possible unless totally necessary); it is also allowed for him to offer it even lying down and insha-Allah, it would fetch returns like the normal person’s Salah; but if Salah is Nafl (optional) then though it is allowed even for those who can read it standing to read it sitting yet that would fetch half of its return if it is accepted at the court of Allah; note that a person must not read Nafl-Salah while lying down and in such condition where the afflicted person can not even read Salah in the sitting posture it is better that he reads only Fardh-Salah lying down by necessary gestures.
A29-Hadith-115 (Salah)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha from Anas ibn Malik that his grandmother, Mulayka, invited the Messenger of Allah, may Allah bless him and grant him peace, for food and he ate some of it. Then the Messenger of Allah, may Allah bless him and grant him peace, said, "Get up and I will lead you in prayer." Anas said, "I stood up and took a woven mat belonging to us that had become black through long use and sprinkled it with water, and the Messengerof Allah, may Allah bless him and grant him peace, stood on it. The Yatim (orphan) and I formed a row behind him, and the old woman stood behind us. He prayed two rakas with us and then left."
When women & children are Muqtadi, Imam stands ahead with adult men behind him, then children and then women; Mulayka was the mother of Umm-Sulaym (who was the mother of Anas ibn Malik and the wife of Abu-Talha); the orphan boy (called as Yatim that means orphan) was the younger brother of Anas and perhaps his nick-name was Yatim; note that Abu-Talha was the step-father of Anas and this boy yatim; he was very lenient to them respected by both; note also that this Salah was not Fardh but the Prophet read it to ask Allah for Barakah at the place so it was Nafl, the Jama’ah for which is not usual as it is read individually yet allowed sometimes with few present as Muqtadi without any regularity and without any call to it as happened here.
A30-Hadith-122 (Salah)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Anas ibn Malik said, "We would pray asr and anyone who then went to the Bani Amr ibn Awf would find them praying asr."
Asr is the Salah before the sunset and its first time is when Zuhr ends and its last time is just before the time when the sun begins to set; there is a difference of opinion which time is better for Asr yet any time between the mentioned space of time is fine for its reading; see also A2-Hadith-5.
A31-Hadith-128 (Salah)
Yahya related to me from Malik from Ayyub ibn Abi Tamima as-Sakhtayani from Muhammad ibn Sirin from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, finished the prayer after two rakas and Dhu'l-Yadayn said to him, "Has the prayer been shortened or have you forgotten, Messenger of Allah?" The Messenger of Allah, may Allah bless him and grant him peace, said, "Has Dhu'l-Yadayn spoken the truth?" The people said, "Yes," and the Messenger of Allah, may Allah bless him and grant him peace, stood and prayed the other two rakas and then said, "Peace be upon you." Then he said, "Allah is greater" and went into a sadja as long as his usual prostrations or longer. Then he came up and said, "Allah is greater" and went into a sajda as long as his usual prostrations or longer and then came up.
This Hadith is about Sajdah-Sahw and it is interesting to note that this Hadith (that is named as Hadith Dhul-Yadain) tells us that the Prophet (PBUH) made Sajdah-Sahw even after conversation; see also A12-Hadith-24.
A32-Hadith-132 (Salah)
Yahya related to me from Malik that al-Ala ibn Abd ar-Rahman said, "We visited Anas ibn Malik after dhuhr and he stood up and prayed asr. When he had finished his prayer, we mentioned saying prayers early in their time, or he mentioned it, and he said that he had heard the Messenger of Allah, may Allah bless him and grant him peace, say, the prayer of the hypocrites, the prayer of the hypocrites, the prayer of the hypocrites is that one of them sits until the sun becomes yellow and is between the horns of Shaytan, or on the horn of Shaytan, and then gets up and rattles off four rakas, hardly remembering Allah in them at all.'
Note that the best timing for Asr is difficult to deduct as many of Ulama consider to read it at its first time better yet there are those Ulama too who do ask to read it a bit late in its time; however, both conform to the Hadith clearly that much high delay is not appreciable at all as it indicates the dislike to that in very clear terms.
A33-Hadith-135 (Salah)
Yahya related to me from Malik from al-Ala ibn Abd ar-Rahman ibn Yaqub from his father and Ishaq ibn Abdullah that they informed him that they heard Abu Hurayra say, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'When the iqama is called for prayer, do not come to it running, but come with calmness. Pray what you catch and complete what you miss. You are in prayer as long as your intention is the prayer.'
When one has to perform a noble act, one must act like a nobleman; Salah asks for a dignified manner not only in walking towards the mosque but also in the attitude; if Jama’ah has stood for Salah and Imam has begun it, there is no need to rush as whatever Salah is lost is completed afterwards when Imam completes Salah saying Taslim; this would be his first Raka’ah with Imam and if two Raka’ah are missed, they would be his first two of Salah where he reads some of the Holy Book Quran too after Fatiha; note that waiting for Salah intending to leave after reading it at Mosque gives the good returns in deeds as Salah itself; Al-Hamdu Lillah.
A34-Hadith-139 (Salah)
Yahya related to me from Malik from al-Ala ibn Abd ar-Rahman ibn Ya'qub that he heard Abu's-Sa'ib, the mawla of Hisham ibn Zuhra, say he had heard Abu Hurayra say, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Whoever prays a prayer without reciting the umm al-Qur'an in it, his prayer is aborted, it is aborted, it is aborted, incomplete.' So I said, 'Abu Hurayra, sometimes I am behind the imam.'He pulled my forearm and said, 'Recite it to yourself, O Persian, for I heard the Messenger of Allah, may Allah bless him and grant him peace, say that Allah the Blessed, the Exalted, said, "I have divided the prayer into two halves between me and my slave. One half of it is for Me and one half of it is for My slave, and My slave has what he asks." ' The Messenger of Allah, may Allah bless him and grant him peace, said, "Recite." The slave says, 'Praise be to Allah, the Lord of theWorlds.' Allah the Blessed, the Exalted, says, 'My slave has praised Me.' The slave says, 'The Merciful, the Compassionate.' Allah says, 'My slave has spoken well of Me.' The slave says, 'Master of the Day of the Deen.' Allah says, 'My slave has glorified Me.' The slave says, 'You alone we worship and You alone we ask for help. Allah says,'This ayat is between Me and My slave, and for My slave is what he asks. 'The slave says, 'Guide us in the straight Path, the Path of those whom You have blessed, not of those with whom You are angry, nor those who are in error.' Allah says, 'These are for My slaves, and for My slave is what he asks.’
This Hadith tells us that it is necessary to recite Surah Fatiha (the first Surah consisting of seven verses) in Salah; there is consensus that this is necessary for the person reading his Salah individually yet there is difference of view if the person reading Salah behind Imam has to recite it or not; it is about preference as nothing among the Ulama has difference in principles so Salah of all Muslims with whatever differences they take are quite fine; if a person observes number of Muslims reading Salah, he would not be able to detect any differences until he observes closely as the posture and rituals are totally the same; this is most evident at Hajj and more so at Madinah than at Makkah after the days of Hajj; there are quite a few among Ulama who have repented the waste of time that they had given to prove some Imam of Fiqh as at the better grounds in some matter as all the four Imams were well-aware of Islamic Principles and were at high status in the knowledge of how to apply them; we must consider their respective viewpoints with respect and to remain inside the prescribed method by any one of them in any topic of concern as that would be near to Kitab & Sunnah insha-Allah; we Muslims must face the fact that many new things have loomed up in the modern world that need attention by the Islamic Principles so we must not waste time at petty differences that are already being practiced with tolerance but clarify commands for the new things that have entered in our living-style without check and some of them have become quite troublesome now for sure; attitudes matter and Ulama must guide to set the right attitudes to take according to Islam in these new things.
A35-Hadith-156 (Salah)
Yahya related to me from Malik from Da'ud ibn al-Husayn that Abu Sufyan, the mawla of Ibn Abi Ahmad, said that he heard Abu Hurayra say, "The Messenger of Allah, may Allah bless him and grant him peace, prayed asr and said the taslim after two rakas. Dhu'l-Yadayn stood up and said, 'Has the prayer been shortened, Messenger of Allah, or have you forgotten?' The Messenger of Allah, may Allah bless him and grant him peace, stood up and completed what remained of the prayer, and then, remaining sitting after saying the taslim, he made two prostrations."
The Hadith (that is named as Hadith Dhul-Yadain) tells about Sajdah-Sahw (two sajdas from the sitting position after Taslim if an error has been committed at the Salah) and it is interesting to note that it tells us that the Prophet (PBUH) made Sajdah-Sahw even after some conversation so little of speech that is related to the betterment of Salah does not affect Salah though in current times, it is much better to make Sajdah-Sahw without any speech; at the individual Salah in current times, it is highly better for Sajdah-Sahw that sitting stance remains unchanged & no speech has yet been made; see also A12-Hadith-24.
A36-Hadith-169 (Salah)
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar and from Busr ibn Said and from al-Araj-all of whom related it from Abu Hurayra - that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever manages to do a raka of subh before the sun has risen has found subh on time, and whoever manages to do a raka of asr before the sun has set has found asr on time."
The notable point here is that one who has not read Fajr (or Asr) and he starts it on time yet in between Salah, the Sun begins to rise (or starts to set), his Salah is good if he has at least ended one Raka’ah on its time; Salah comprises of standing, bending, to prostrate and then standing again praising Allah by different words in every position and from one standing to the other is one Raka’ah ; Ahadith do not allow reading Salah at the sunrise or at the sunset and due to this prohibition for offering Salah, there has been some difference of view for the best thing to do in such situation when the time is very near to it; the prefererence clearly lies at the attitude to wait at such time so that the Sun rises fully (or sets fully) and then read the Salah though if someone does start it and completes one Raka’ah before the sunrise (or the sunset), his Salah would be taken as offered then, due to this Hadith at the topic here yet please note well that this is some concession given and not the preference; it is notable that when some Hadith prohibits something and the other Hadith allows it conditionally then the best attitude is to prefer the prohibition; there is no contradiction among Ahadith as this one clarifies that with one Raka’ah before the sunrise or the sunset, Salah would be taken at the side of the time of the Salah rather than the other side but there were Sahaba who preferred waiting in such situation and this tells clearly the preference for us well.
A37-Hadith-170 (Salah)
Yahya related to me from Malik from Zayd Aslam from Ata ibn Yasar from Abdullah ibn Abbas that the Messenger of Allah, may Allah bless him and grant him peace, ate a shoulder of lamb and then prayed without doing wudu.
Fresh Wudhu for Salah is not necessary when Wudhu had been made before, after eating any of fine edibles that also includes a cooked meat as it is like hot water by which Wudhu might be performed for it is Ja’ez; rinsing the mouth is enough at such times; note that the Prophet (PBUH) had no inhibition in eating anything Halal and if he did refrain from taking something as garlic or onion, it was due to their odor as he was visited by the angel Jibraa’el and not because he disliked their taste or had any reservation for any Halal, though somethings he appreciated more in food and even those were simple things like well-cooked pumpkins, not being an enthusiast to ask for it every other day or even weekly or monthly; the Prophet PBUH was a simple man with simple appreciable manners as one of Ahadith has pointed out that he never said anything adverse about any Halal food ever though he did sometimes refrained from eating something that stank (see also G54-Hadith-70); he must be given credit always for the life he led but fulfilling his necessities & obligations well leaving all comforts & luxuries till the last of his worldly life and that was totally by choice (PBUH).
A38-Hadith-171 (Salah)
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that Abdullah ibn Abbas said, "There was an eclipse of the sun and the Messenger of Allah, may Allah bless him and grant him peace, prayed, and the people prayed with him. He stood for a long time, nearly as long as (it takes to recite) Surat al-Baqara (Sura 2), and then went into ruku for a long time. Then he rose and stood for a long time, though less than the first time.Then he went into ruku for a long time, though less than the first time. Then he went down into sajda. Then he stood for a long time, though less than the first time. Then he went into ruku for a long time, though less than the first time. Then he rose and stood for a long time, though less than the first time. Then he went into ruku for a long time, though less than the first time. Then he went down into sajda, and by the time he had finished the sun had appeared. Then he said, 'The sun and the moon are two of Allah's signs. They do not eclipse for anyone's death nor for anyone's life. When you see an eclipse, remember Allah.' They said, 'Messenger of Allah, we saw you reach out for something while you were standing here and then we saw you withdraw.' He said, 'I saw the Garden and I reached out for a bunch of grapes from it, and if I had taken it you would have been able to eat from it for as long as this world lasted. Then I saw the Fire - and I have never seen anything more hideous than what I saw today - and I saw that most of its people were women.' They said, 'Why, Messenger of Allah?' He said, 'Because of their ungratefulness (kufr).' Someone said, 'Are they ungrateful toAllah?' He said, 'They are ungrateful to their husbands and they are ungrateful for good behaviour (towards them) . Even if you were to behave well towards one of them for a whole lifetime and then she were to see you do something (that she did not like) she would say that she had never seen anything good from you.' "
When the Sun is in eclipse that happens only on the very last days of Lunar month (and the Moon is in eclipse at the full Moon i.e. at its fourteenth night), there is Salah to be read that is called the Salah of Kusuf; this is natural phenomenon and happens often though not in each lunar month as it needs the direction of the Moon to be in line with the Earth and the Sun; when Moon is between them in line, that is solar eclipse and when the Earth is between the Sun and the Moon in line throwing its shadow at the Moon, that is lunar eclipse so the next full Moon after solar eclipse manifests eclipse as its direction in relation to the Earth remains the same for some time; the salient features that relate to Salah of Kusuf is that it is mentioned as Fardh-Kifayah; that it is read with two-Raka’ah; that it is read with two Ruku in each Raka’ah; that it is read in Jama’ah, that it is read with silent recitation (though allowed with a loud recitation too) and that it is read with lengthy recitations in both the sections of both the Raka’ah; Al-Hamdu Lillah; note that though most of occupants of Jahannum would be women but then, most of the occupants of Jannah too might be women as many of the women from the world would be there insha-Allah and there at Jannah those Hoors would be present too that by creation, are the women of Jannah; also note that among the poor that the Prophet (PBUH) saw at Jannah (that is told at other version of this Hadith), women are also included; many Ahadith tell us that it’s a high degree of Ehsaan to live with necessities at the world caring at the highest level about the success at Akhirat; this attitude would certainly pay not only in the world as Allah would care about the necessities of the good Muslims in the world but also in Akhirat, the coming true life; Al-Hamdu Lillah.
A39-Hadith-175 (Salah)
Yahya related to me from Malik from Zayd ibn Aslam from Abd ar-Rahman ibn Abi Said al-Khudri from his father that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not let anyone pass in front of you when you are praying. Repel him as much as you can, and, if he refuses, fight him, for he is only a shaytan."
Salah is affected adversely due to the diversion of the concentration upon Salah when someone passes in front of the Musalli; there is an authentic Hadith at Tirmidhi that tells that the Prophet PBUH said, “the Salah is cut off by the passing in front of a black dog, a donkey or a woman”; here, cut-off means that Salah is affected adversely by these three passing in front as the black dog or the donkey is able to divert attention by their barking and braying respectively while the woman might attract the eyes of the Musalli due to her charm passing in front; note that Salah does not become void by any of these yet becomes lesser in degree of excellence.
A40-Hadith-177 (Salah)
Yahya related to me from Malik from Zayd ibn Aslam from al-Qaqa ibn Hakim that Abu Yunus, the mawla of A'isha, umm al-muminin said, ''A'isha ordered me to write out a Qur'an for her. She said, 'When you reach this ayat, let me know, "Guard the prayers carefully and the middle prayer and stand obedient to Allah." ' When I reached it I told her, and she dictated to me, 'Guard the prayers carefully and the middle prayer and the asr prayer and stand obedient to Allah.' A'isha said, 'I heard it from the Messenger of Allah, may Allah bless him and grant him peace.' "
The Holy Book Quran says in Surah Baqarah, “Guard strictly (five obligatory) Salah (the prayers) especially the middle Salah; and stand before Allah with obedience” (2:238); there has been some difference of view in this matter of middle Salah among Sahaba (companions of the Prophet PBUH) and this difference of view does prove one thing that the Prophet (PBUH) told this in personal capacity as there is little chance if any that this Hadith did not reach to so many Sahaba that are on record to have given a different view on this; mostly there has been an inclination towards Asr according to this Hadith and most Ulama take this Salah that is before sunset as Salatul-Wusta (the middle Salah); another notable view is for Fajr i.e. the Salah before sunrise and some Ulama have taken this view too in the following of Ibne-Abbas (RA) as Fajr is between day and night in time as it is read before the sunrise; it is also at the middle of all five Salah in placement as the start of twenty four hours period is taken from the sunset by Muslims and not midnight; also, it is at the time when there is change of angels that had been at charge in the world for the previous twenty-four hours with the coming batch of angels and it is said in the Holy Book Quran in Surah Bani-Israel, “And recite the Quran in Fajr; verily (the recitation of) the Quran in Fajr is witnessed (by ascending and descending angels)” (17:78).
A41-Hadith-184 (Salah)
Yahya related to me from Malik from Zayd ibn Aslam from a man of the Bani'-Deil called Busr ibn Mihjan from his father Mihjan that he was in a gathering with the Messenger of Allah, may Allah bless him and grant him peace, and the call to prayer was made. The Messenger of Allah, may Allah bless him and grant him peace, rose and prayed and then returned. Mihjan remained sitting and did not pray with him. The Messenger of Allah, may Allah bless him and grant him peace, said, "What prevented you from praying with the people? Aren't you a Muslim?" He said, "Of course, Messenger of Allah, but I have already prayed with my family." The Messenger of Allah, may Allah bless him and grant him peace, said, "When you come, pray with the people, even if you have prayed already."
When someone has already read the Salah, he must still join the Jama’ah if he is present at the Mosque during that; this is better for him as persons around would not take him as a non-Muslim fearing his intentions by mistake; the Salah at Jama’ah for him would become Nafl for him without any issue; note that Salah at home does save from the sin of not saying the Salah.
A42-Hadith-186 (Salah)
Yahya related to me from Malik from Zayd ibn Rabah and Ubaydullah ibn Abi Abdullah Salman al-Agharr from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "A prayer in this mosque of mine is better than a thousand prayers in any other mosque, except the Masjid al-Haram (in Makka)."
Even one Salah at Masjid-Nabawi (the mosque of the Prophet PBUH) is 1000 times more in good returns if accepted at the court of Allah except for the Salah at Bayt-Allah (the house of Allah at Makkah i.e. Masjid-Haraam); note here that according to another authentic Hadith, if someone goes to any mosque other than the three Mosques (that are Masjid Haram at Makkah, Masjid Nabawi at Madinah and Masjid Aqsa at Jerusalem) by intention in vacation that is disallowed; however, going somewhere by intention and then visiting mosques there does not pose any issue; in other words, journey by intention for any mosque is not allowed except for these three mentioned here as the good return for Salah is very high in each of these three mosques.
A43-Hadith-193 (Salah)
Yahya related to me from Malik from Makhrama ibn Sulayman from Kurayb, the mawla of Ibn Abbas, that Abdullah ibn Abbas told him that he had spent a night at the house of Maimuna, the wife of the Prophet, may Allah bless him and grant him peace, who was also Ibn Abbas' mother's sister. Ibn Abbas said, "I lay down with my head on the breadth of the cushion, and the Messenger of Allah, may Allah bless him and grant him peace, and his wife lay down with their heads on its length. The Messenger of Allah, may Allah bless him and grant him peace, slept, until, halfway through the night or a little before or after it, he awoke and sat up and wiped the sleep away from his face with his hand. Then he recited the last ten ayats of Sura Ale-Imran (Sura3). Then he got up and went over to a water-skin which was hanging up and did wudu from it, doing his wudu thoroughly, and then he stood in prayer." Ibn Abbas continued, "I stood up and did the same and then went and stood by his side. The Messenger of Allah, may Allah bless him and grant him peace, put his right hand on my head and took my right ear and tweaked it. He prayed two rakas, then two rakas, then two rakas, then two rakas, then two rakas, then two rakas, and then prayed an odd raka. Then he lay down until the muadhin came to him, and then prayed two quick rakas, and went out and prayed subh ."
The night Salah is termed as Tahajjud and it was Fardh for the Prophet (PBUH) but for others it is Nafl; this Salah is read in twos and notable is that Tahajjud is the best of Nafl-Salah as Musalli can read his Salah with total peace of mind then and Allah hears his plea at that time; it is recommended to delay Witr until the end of the night if a person is sure of waking up in order for it to be the last of his Salah at night, reading it after Tahajjud but if he is not sure of waking up at night then he should say it before sleeping; the text at narration that “then prayed an odd Raka” means that the last of the Salah of the Prophet PBUH at night was Witr (and this text possibly means that he read three Raka at the last adding one to the last two of his Salah read); then as the time of Fajr came, he read two Sunnah Raka of Fajr and after that went out to read the Fardh Salah of Fajr.
A44-Hadith-194 (Salah)
Yahya related to me from Malik from Muslim ibn Abi Maryam that Ali ibn Abd ar-Rahman al-Muawi said, "Abdullah ibn Umar saw me playing with some small pebbles in the prayer. When I finished he forbade me, saying, 'Do as the Messenger of Allah, may Allah bless him and grant him peace, did.' I said, 'What did the Messenger of Allah, may Allah bless him and grant him peace, do?' He said, 'When he sat in the prayer, he placed his right hand on his right thigh and he closed his fist and pointed his index finger, and he placed his left hand on his left thigh. That is what he used to do.' "
To remove pebbles from the front at Salah or to blow at the place where prostration has to be made or to play absent-mindedly with pebbles or clothes at Salah, all these are Makruh though Salah would not have to be revised yet this activity must remain in limit so that any viewer does not get the impression that the man is not at Salah while high activity not relating to Salah that is valid outside Salah is not allowed inside it; that high activity would make Salah null and void liable to revision then and there; note here this issue too that Ulama in general ask to point with the index-finger at the place of prostration at Tashahhud yet many of Ulama at Pakistan (& Afghanistan) do not give it any importance; some of Ulama ask to make some movement too with it as it is raised (Malik prefers that); the bottom-line is that if someone does not raise the index-finger at Tashhahud, his Salah is not affected adversely yet it is better to indicate by it in the saying of the Salah at Tashhahud as is generally done at many of places today at the recitation of the Kalima; Al-Hamdu Lillah.
A45-Hadith-195 (Salah)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "If someone misses the asr prayer it is as if he has suffered a great misfortune in his family and wealth."
Here the loss of Salah of Asr means that till the end of its time it is not said; note that this means losing it without any valid reason intentionally as trouble from enemy or from some affliction might restrict a person to say it on time; to lose Asr and not say it during its time is like the destruction of calm family life and this indicates that its continuous omission might create some adverse change in the family life (some Ulama have taken it to be the consequence of leaving any Salah yet this view is not much strong due to the specific mention of Asr at the narration).
A46-Hadith-197 (Salah)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Prayer in congregation is better than the prayer of a man by himself by twenty-seven degrees."
This Hadith clearly states that Salah in gathering (Jama’ah) is higher in virtue yet the point to note is that these Ahadith do not indicate that Salah read at home is void; here it is is better to take the mention of Salah “by himself” as reading it alone at the mosque after the Jama’ah (congregation) as it has been taken Fardh, Wajib, Sunnah and even Shart (necessary condition) for Salah by different Ulama of repute; at another authentic Hadith, it is mentioned that the excellence of reading Salah with Jama’ah is twenty-five times more than reading it individually but this Hadith clarifies that indeed, it is twenty seven times more for the person that manages to attend Jama’ah coming from far.
A47-Hadith-198 (Salah)
Yahya related to me from Malik from Nafi that Abdullah ibn Umar called the adhan on a cold and windy night and included the phrase, "Do the prayer in shelter." Then he said, "The Messenger of Allah, may Allah bless him and grant him peace, used to order the muadhdhin to say, 'Do the prayer in shelter' when it was a cold, rainy night."
It is allowed to read Salah at home when rain is pouring fast (and that may be announced after the Adhan) as it might put the person going to mosque in some high trouble yet if someone can reach Salah with ease at rain even, then that is better if he does reach there.
A48-Hadith-199 (Salah)
Yahya related to me from Malik from Nafi that Abdullah ibn Umar said, "The Messenger of Allah, may Allah bless him and grant him peace, used to join maghrib and isha together when it was urgent to travel."
The Prophet (PBUH) made this combination of Salah to make some ease for Muslims in reading of the five Salah at times of trouble that are distributed according to timing all over the 24 hours so many Ulama have taken this to mean that on valid grounds, two Salah might be combined and those grounds might be high rainfall, some trying travel or while in some afflicted state; if there is no reason then the combination is possible only in manifestation as mostly Ulama clarify that if Zuhr is read at its last time and Asr is read at its first time waiting just for some time, it would seem as if they are combined; similarly, when Maghrib is read at its last time and Isha at its first, it would seem combination of them while each of the five Salah is read at its own valid time certainly.
A49-Hadith-200 (Salah)
Yahya related to me from Malik from Nafi from Ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, used to pray two rakas before dhuhr and two rakas after it, two rakas after maghrib in his house, and two rakas after isha. He did not pray after jumua until he had left, and then he prayed two rakas.
There are twelve Raka’ah besides Fardh-Salah that if read on daily basis, they become the source for building a beautiful house at Jannah (Paradise) as reported in Ahadith in the same timing as Fardh; they are four raka’ah before Zuhr, two raka’ah after Zuhr, two raka’ah after Maghrib, two raka’ah after Isha and two raka’ah before Fajr; in these the most important ones are two Raka’ah before Fajr and two Raka’ah after Isha (that is mentioned here too as that are needed to say Witr that is Wajib-Salah afterwards at Isha and Witr must remain the last of Salah before going to sleep); it is a point to note that the Prophet (PBUH) never commanded Sahaba to read these Salah necessarily as he did not like to put burden on Muslims in any way except for the two Raka’ah before Fajr; he said that two Raka’ah with extreme concern and showed his high appreciation for that for others too.
A50-Hadith-204 (Salah)
Yahya related to me from Malik from Nafi from Ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you come to jumua, do ghusl." Malik said, "It is not enough for someone to do a ghusl on the day of jumua and intend by it the ghusl for jumua unless he does the ghusl and then sets off. That is because the Messenger of Allah, may Allah bless him and grant him peace, said in the hadith related by Ibn Umar, 'When you come to jumua, do ghusl .' " Malik also said, "If someone does ghusl on the day of jumua and intends by it the ghusl of the day of jumua and then sets out, whether early or late, and does something which breaks his wudu, he only has to do wudu and his ghusl remains valid for him."
On Friday, bathing is most praiseworthy though Ulama in general, do not take it as obligatory; it is better to take a bath at Friday intending that for the Salah of Friday and then setting out immediately for it without care to any other activity; application of some light scent to the clothes and reaching the mosque early is also praiseworthy.
A51-Hadith-226 (Salah)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, entered the Kaba with Usama ibn Zayd, Bilal ibn Rabah and Uthman ibn Talha al-Hajabi and locked it behind him and stayed there for some time. Abdullah said that he asked Bilal when he came out what the Messenger of Allah had done there and he said, "He positioned himself with one support to his left, two supports to his right, and three behind him (the house had six supports at that time) and then he read Salah."
Here, we find that the Prophet (PBUH) went inside the holy Ka’bah and Bilal (RA) mentioned that he read Nafl-Salah there; however, it has been narrated by Usama (RA) that he did not read any Salah inside so either the event of the Prophet (PBUH) entering the Holy Ka’bah occurred twice or either Bilal has erred in the judgment about the Salah due to the dim light inside; it is mentioned that Ibn-Abbas who disagreed to the viewpoint that the Prophet (PBUH) read Salah there had not entered the holy place with him; Bilal and Usama had witnessed him at the time and he got his point from Usama; in any case Fardh-Salah must be avoided there even if entry inside becomes possible as Malik has also ruled; though the better stance has been taken as of Bilal in general yet there is a high probability that the occasion is only one (that is the conquest of Makkah) and Usama (and Ibn-Abbas) are right in their judgment that the Prophet (PBUH) did not read any Salah there.
A52-Hadith-267 (Salah)
Yahya related to me from Malik from his paternal uncle Abu Suhayl ibn Malik that his father heard Talha ibn Ubaydullah say, "Once one of the people of Najd came to the Messenger of Allah, may Allah bless him and grant him peace. He had dishevelled hair and although his voice could be heard we could not make out what he was saying until he drew nearer and then we found he was asking about Islam. The Messenger of Allah, may Allah bless him and grant him peace, said to him, 'There are five prayers during the day and the night.' He said, 'Do I have to do anything else besides that?' The Messenger of Allah, may Allah bless him and grant him peace, added, 'And fasting the month of Ramadan.' He said, 'Is there anything else I have to do?' He said, 'No, except what you do of your own accord.' The Messenger of Allah, may Allah bless him and grant him peace, mentioned zakat. The man said, 'Is there anything else that I have to do?' He said, 'No, except what you do of your own accord.' He continued, "The man went away saying, 'By Allah, I won't do any more than this, nor will I do any less.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'That man will be successful, if he is telling the truth.'
This is the minimum requirement that a person says the Kalimah with total acceptance by heart (there is no god except Allah and that Muhammad PBUH is His slave and His Last Messenger), performs Salah (Prayers), keeps Saum (fasts), pays Zakah (necessary charity, if he has wealth) and does Hajj (if he can afford by health and by wealth with safety of passage); these are the five pillars of Islam and the minimum requirement of Belief and with these a person would not be challenged in any ways; though Hajj is not mentioned here yet it might not have been made Fardh then or it might have been understood at that time; also Tabligh (spreading the message of Islam keeping to it firmly) & Jehad (the war against non-Muslims that are challengers to Islam) is due upon Muslims where necessary as Islam designates Muslims as the force of Allah upon earth so they have to ask people to come to Islam, the word of Allah, as the whole earth too like all other things belong to Allah only; if the people comply that is well & good; if they do not comply then Muslims must make a respectable pact with them; if they do not comply to that too, Muslims must fight them on till they become subdued with their power eliminated; note that to make a respectable pact with them is certainly much better in the current times; Al-Hamdu Lillah.
A53-Hadith-268 (Salah)
Yahya related to me from Malik from Nuaym ibn Abdullah al-Mujmirthat Muhammad ibn Abdullah ibn Zayd told him that Abu Masud al Ansari said, "The Messenger of Allah, may Allah bless him and grant him peace, came to us at the gathering of Sad ibn Ubada. Bashir ibn Sad said to him, 'Allah has ordered us to ask for blessings on you, Messenger of Allah. How should we do it?' The Messenger of Allah, may Allah bless him and grant him peace, remained silent until we wished we had not asked him. Then he told us to say, 'O Allah, bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim, and give baraka to Muhammad and the family of Muhammad as You gave baraka to Ibrahim. In all the worlds You are worthy of Praise and Glorious,' and the taslim is just as you have learnt." (Allahumma salli ala Muhammad wa ala alei Muhammad kama sallaita ala alei Ibrahim, wa baraka ala Muhammad wa ala alei Muhammad kama barakta ala Ibrahim fi'l alamin, innaka Hamidu'm – Majid).
In every Salah, Durud that means asking Allah to bless the Prophet (PBUH) by words near to words that are reported here is made without fail at the last of it before Taslim; this is named as Durud-Ibrahimi; then DUA for one’s own self is also made (after Durud); Durud became customary after Sixth Hijri when the Verse of Surah Ahzaab descended, “Allah and His angels send blessings on the Prophet: O ye that believe! Send blessings (asking Allah for it) on him, and salute him with all respect” (33:56); Al-Hamdu Lillah.
A54-Hadith-269 (Salah)
Malik related to me from Nuaym ibn Abdullah ibn al-Mujmir from Ali ibn Yahya az-Zuraqi from his father that Rifaa ibn Rafi said, "One day we were praying behind the Messenger of Allah, may Allah bless him and grant him peace, when the Messenger of Allah, may Allah bless him and grant him peace, raised his head from ruku and said, 'Allah hears the one who praises Him' (Sami Allahu liman hamidah). A man behind him said, 'Our Lord, praise belongs to you - blessed, pure and abundant praise' (Rabbana wa laka'l hamd kathiran tayiban mubarakan fihi). When the Messenger of Allah, may Allah bless him and grant him peace, had finished, he said, 'Who was it who spoke just now?' The man said, 'I did, Messenger of Allah,' and the Messenger of Allah, may Allah bless him and grant him peace, said, 'I saw more than thirty angels rushing to it to see which one of them would record it first.' "
It is not allowed to speak in Salah yet due to Hadith narrated by Rifaa ibn Rafi, some Ulama have accepted speech to be fine that is not addressed to anyone but it is praise to Allah or to make DUA for himself; another version of this narration tells us that when the Prophet (PBUH) asked about the speaker of the words at Salah, nobody answered most probably due to the fear that some adverse message might have descended on this yet when Rifaa told frankly that it was his doing, the Prophet (PBUH) mentioned the virtue of this action by telling how angels were contesting to take this honorable matter to his document of deeds; in current times, it is better to praise Allah or to make DUA inaudibly at Salah where the Musalli intends for that.
A55-Hadith-273 (Salah)
Yahya related to me from Malik from Salih ibn Kaysan from Urwa ibn az-Zubayr that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "The prayer was prescribed as two rakas, both when settled and when travelling. Then the travelling prayer was kept as it was, and an increase was made in the prayer when settled. "
The Fardh-Salah at travel is called as Qasr-Salah reading two Raka’ah instead of four but Salah that normally comprises of two or three Raka’ah (that is of Fajr & Maghrib respectively) is not shortened at traveling; Sayyeda Ayesha (RA) used to read Salah in full while traveling and Uthman (RA) also did read Salah in full while traveling in the last half of his term as Caliph (he led Salah at Hajj in full) yet that is taken to be their ruling that applied well on their own selves; note here that Ijtehad means that ruling which takes place by pondering high on the commands of Islam that needs refinement in two aspects for its validity i.e. Subject and Object; this means that the matter to decide must be open to debate that is the aspect for “Object” and the person taking the decision on that debatable matter must be very highly knowledgable in Islamic Teachings that is the aspect of “Subject” yet please note here that Ijtehad, even if it passes both tests of Subject and Object, of someone is not binding on all Muslims until Ijma (Consensus of reasonable number of Ulama of repute) takes place on it; Sayyeda Ayesha (RA) did have reason for the complete Salah at the travel as the Prophet (PBUH) had not prohibited reading Salah for her in complete at traveling when he learned that she does so and this is taken as an exception for her specifically; however, Uthman (RA) was unique in his Ijtehad that was not accepted in general for leaving Qasr at travel.
A56-Hadith-276 (Salah)
Yahya related to me from Malik from Damra ibn Said al-Mazini from Ubaydullah ibn Abdullah ibn Utba ibn Masud that ad-Dahhak ibn Qays asked an-Numan ibn Bashir, "What did the Messenger of Allah, may Allah bless him and grant him peace, use to recite on the day of jumua after suratal-Jumua (Sura 62)?" He said, "He used to recite al-Ghashiya (Sura 88)."
The Prophet (PBUH) used to recite mostly Surah Aala and Ghashiah at Friday and even at Eid yet sometimes he did take up some lengthy Surah like Qaaf and Qamar at Eid-Salah too; it is better to take Surah that are not much lengthy at Eid too though if Imam and Muqtadi both do not have any problem of scarcity of time then Surah that are somewhat lengthy might be taken for recitation at Salah, especially when Eid falls at Friday.
A57-Hadith-277 (Salah)
Yahya related to me from Malik from Abdullah ibn Dinar that Abdullah ibn Umar said, "On one occasion when the people were praying subh at Quba a man came to them and said, 'A piece of Qur'an was sent down to the Messenger of Allah, may Allah bless him and grant him peace, last night, and he was ordered to face the Kaba, so face it." 'They had been facing ash-Sham, so they turned round and faced the Kaba.'
After coming to Madinah, the Prophet (PBUH) read Salah facing Bayt-ul-Maqdas for some 16 and half months; he had come at Madinah at the beginning of Rabiul-Awwal, the third Hijri Month, and the command to change Qiblah came between the seventh month of the next year i.e. Rajab of 2nd Hijri; it is interesting to note that on an individual testimony, the persons at Salah changed direction towards Kaabah (Bayt-Allah, Makkah) while two witnesses among men are necessary for such matters; Ulama have written that this was something special then and with two conditions occurring together such testimony was taken as acceptable; first that the individual giving testimony must be among Sahaba and the second that the testimony he is giving must be in favor of something already awaited; these both conditions could have been met together at those times only and so the testimony of only one individual would not be acceptable now certainly in issues of concern.
A58-Hadith-278 (Salah)
Yahya related to me from Malik from Abdullah ibn Dinar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, used to pray on his mount while travelling, whichever way it was facing. Abdullah ibn Dinar said, "Abdullah ibn Umar would also do that."
When a person tries his best to read the Salah that is Nafl in direction of the Holy Kaabah, his unintentional error in direction is not accountable and please note that Islam asks for ease and not complications; Fardh Salah must not be read at the transport-animal (and it is better not to read that at the transport-vehicle too) as that is not appreciable.
A59-Hadith-305 (Salah)
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Amr ibn Hazm that he had heard Abbad ibn Tamim say that he had heard Abdullah ibn Zayd al-Mazini say, "The Messenger of Allah, may Allah bless him and grant him peace, came out to the place of prayer and asked for rain, and when he faced the qibla he turned his cloak inside out."
“ISTISAQA” is the Salah of 2-Raka’ah to ask Allah for rain (to eliminate trial and trouble from Muslims) and it is said in the Holy Book Quran in Surah Nooh where the speech of Nooh-RA is recorded, “Then I said, Ask forgiveness of your Lord, surely He is the most Forgiving; He would send down upon you the cloud, pouring down abundance of rain” (71:10 & 11); the Imam has to recite the Holy Book Quran with some voice and it needs Khutbah too (i.e. speech of Imam) after the Salah like in Eid (in fact Istisqa is also read much like Eid with more Takbiraat); the unique act of changing the sides for Rida (garment-sheet taken around the upper part of the body) is also performed by everyone at Salah at Istisqa, placing its left side on the right side of the body, and its right side on the left.
A60-Hadith-312 (Salah)
Yahya related to me from Malik from Abdullah ibn Abi Bakr from his father that Abdullah ibn Qays ibn Makhrama told him that Zayd ibn Khalid al-Juhani said one night that he was going to observe the prayer of the Messenger of Allah, may Allah bless him and grant him peace. He said, "I rested my head on his threshold. The Messenger of Allah, may Allah bless him and grant him peace, got up and prayed two long, long, long rakas. Then he prayed two rakas which were slightly less long than the two before them. Then he prayed two rakas which were slightly less long than the two before them. Then he prayed two rakas which were slightly less long than the two before them. Then he prayed two rakas which were slightly less long than the two before them. Then he prayed two rakas which were slightly less long than the two before them. Then he prayed an odd raka, making thirteen rakas in all."
This Hadith tells about Salah at night of the Prophet (PBUH) and it mostly has been narrated as nine Raka’ah minimum and eleven Raka’ah maximum at narrations; these included three Raka’ah of Witr so the Prophet PBUH read different Raka’ah caring for ease in Tahajjud that was Fardh to him; the Musalli may read Tahajjud that is Nafl for him as only two Raka’ah and even as six or eight (or even ten Raka’ah as reported here) in twos besides three Raka’ah Witr if he intends; if someone wants to read Tahajjud then the better way is that he must have some sleep and then get up at the last part of the night and read them in twos as many as he intends, saving Witr till the last that he has to read by three Raka’ah.
A61-Hadith-323 (Salah)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the heat is fierce, wait until it gets cooler before you do the prayer, for scorching heat is from the blast of Jahannam."
Musalli has to read Zuhr early yet when the weather is much hot, he should wait to read it at its final time; however, if the temperature of an environment around could be made better by modern gadgets, he can say it early with ease; mostly this guidance at the Hadith here is taken as during the travel where the Musalli feels ease to read it late.
A62-Hadith-324 (Salah)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the call to prayer is made Shaytan retreats, passing wind, so that he will not hear the adhan. When the adhan is completed he comes back, until, when the iqama is said, he retreats again. When the iqama is completed, he comes back, until he comes between a man and his self and says, 'Think of such and such, think of such and such,' which he was not thinking about before, until the man does not know how much he has prayed."
If any Wajib of the prayer is delayed or missed, or there is delay in a Fardh, or wrong priority was given to any Fardh or a Fardh was repeated (like doing Ruku twice), or by changing the manner of any Wajib, Sajdah Sahw becomes necessary; note that the error must purely be due to mistake; for example, if by mistake, Surah Fatiha is left out in the first or second or both the Raka’ah (or if recited twice) or if no recitation is made after it in these two or the recitation is made before Surah Fatiha then Sajdah Sahw becomes necessary and Salah would be fine then but if not done, Salah would become void; there are other examples too; Sajdah Sahw are two prostrations that are made at the end of Salah after Taslim is said at the right side or after Taslim at both sides; note that some persons are more prone to forgetfulness than others as mentioned in the Hadith here.
A63-Hadith-325 (Salah)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "By Him in whose hand myself is! I had in mind to order firewood to be collected, then to order the prayer to be called, and to appoint a man to lead the people in prayer, and then to come up behind certain men and burn their houses down about them! By Him in whose hand myself is! If one of them knew that he would find a meaty bone or two good legs of meat, he would be present at isha."
The Hadith might mean that those who did not attend Jama’ah saying their Isha-Salah at home the Prophet (PBUH) felt such anger for them that he considered punishing them severely; the other meaning is that the Prophet (PBUH) felt such anger for those who did not read their Salah at all as in those times, generally all persons used to say Salah at the mosque and I, MSD, gather that this second meaning seems to be the case here and Allah know better; we have studied that saying Salah alone is lesser in degree than Salah at the gathering in the mosque and it did not designate the individual Salah as void; so here the grave warning seems to be at the omission of Salah rather than the omission of Jama’ah as Salah is one of high identities of Muslims for which they must care as much as possible; Al-Hamdu Lillah.
A64-Hadith-326 (Salah)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you lead people in the prayer, make it short, because there are among them some people who are weak, ill and old. But when you pray on your own, make it as long as you wish."
The prophet PBUH cared for the ease of Muslims and this Hadith is also an example to it; when a person is at the Imamate of Salah, he must take care that his long recitations do not worry the old & weak; also, the person delivering some speech must care that his speech does not become so lengthy that puts the listeners to trouble; the persons at administration must also care for this ease to the public in their attitudes; note that in the individual Salah, the Mussalli might prolong it as he wills according to his ease.
A65-Hadith-327 (Salah)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When one of you says 'Ameen' and the angels in the sky say 'Ameen' so that one coincides with the other, his previous wrong actions are forgiven for him."
There are authentic Ahadith that prove saying Ameen when Imam ends the recitation of Surah Fatiha so the Muqtadi must say Ameen at this time though he might say it loudly or might say it silently; the Hadith also tells that the petty sins are forgiven when his Ameen coincides with the Ameen of angels that also say it then; Al-Hamdu Lillah.
A66-Hadith-328 (Salah)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do you see the direction I am facing here? By Allah, neither your concentration nor your ruku is hidden from me. I can see you behind my back."
In Salah, the Prophet PBUH was able to gather about Sahaba at what standard their application to Salah was; there is a hadith that once when the Prophet PBUH finished an audible Salah, he asked, “Did anyone of you recite with me?” A man said that he did; he said, “I was wondering why there was difficulty in reciting the Qur’an”; the message of this Hadith here is that the Musalli must read Salah keeping his attention towards Salah whether he reads it with Imam or reads it alone.
A67-Hadith-329 (Salah)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "You are in prayer as long as the prayer detains you and there is nothing that prevents you from returning to your family except the prayer."
Note that many of Ahadith clarify that waiting for Salah is like reading of Salah that means it fetches returns that the person gets for reading Salah and this is so when such waiting to attend the next Salah is at the Mosque itself (attending some gathering to attain knowledge about Islam) though to wait to read the next Salah on time anywhere even at some work might also fetch some very good returns near to it and Allah knows better.
A68-Hadith-330 (Salah)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "The angels ask for blessings on each one of you as long as he is in the place where he has prayed and has not broken his wudu. They say, 'Allah, forgive him. Allah have mercy on him'.”
It is the merit of Salah that due to it, the angels ask for blessings on him who not only reads the Salah but also waits at the Mosque to read the next Salah as we have read that waiting for Salah is like the reading of Salah in good returns to the man who waits there.
A69-Hadith-331 (Salah)
Yahya related to me from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "A group of angels in the night and a group of angels in the day alternate with each other among you, and gather together at the time of the asr and fajr prayers. Then those that have spent the night among you ascend, and He asks them, and He knows best, 'How did you leave my slaves?' and they say, 'When we left them they were praying, and when we came to them they were praying.' "
Allah knows everything every-time and every-where so the Hadith has presented an eloquence only in speech to point out that Allah is Well-Aware and All-Caring for his creatures and He would surely forgive all those who remember Him always especially collectively and if someone among Muslims is not as enthusiastic in deeds as other Muslims in the gathering he would still get the good returns as all others get if he remains with them doing his good deeds as they do; Fajr is between day and night in time (and Asr is also at such time when day is ending and the arrival of night is near); at both of these times, it is mentioned that there is change of angels that had been at service in the world by the command of Allah for the previous hours with the coming batch of angels and it is said in the Holy Book Quran in Surah Bani-Israel about Fajr, “And recite the Quran in Fajr; verily (the recitation of) the Quran in Fajr is witnessed (by ascending and descending angels)”.
A70-Hadith-332 (Salah)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, mentioned the day of jumua and said, "There is a time in it when Allah gives to a muslim slave standing in prayer whatever he asks for," and the Messenger of Allah, may Allah bless him and grant him peace, indicated with his hand how brief in period it was.
There is some little time between Asr and Maghrib on Friday which is said to be the time when Allah accepts all rightful DUA; note that some Ulama differ to this taking their reason from one of Ahadith that this time commences from the time the Imam sits for Khutbah till the end of Jumu’ah-Salah.
A71-Hadith-333 (Salah)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Even saying to your companion 'Quiet' while the imam is giving the khutba on the day of jumua, is to speak foolishly."
Note the strictness of the advice to remain silent while the Imam is delivering Khutbah as even to tell a person to keep quiet is not appreciable and the most necessary communication might be made through minimum of gestures; even that must wait if that causes no trouble if omitted then & there.
A72-Hadith-334 (Salah)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Shaytan ties three knots at the back of your head when you sleep, and he seals the place of each knot with 'You have a long night ahead, so sleep.' If you wake up and remember Allah, a knot is untied. If you do wudu, a knot is untied. If you pray, a knot is untied, and morning finds you lively and in good spirits, and if not, morning finds you in bad spirits and lazy."
The Hadith here tells about the goodness of Fajr and so the person who is able to fight the sleep and wakes up early against the temptation of Shaytan to sleep on so that he reads Fajr on its time, is highly praiseworty; Al-Hamdu Lillah.
A73-Hadith-376 (Salah)
Malik related to us from Abdullah ibn Yazid the mawla of al-Aswad ibn Sufyan, from Abu Salama ibn Abd ar-Rahman from Muhammad ibn Abd ar-Rahman ibn Thawban from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the heat is fierce delay the prayer until it gets cooler, for scorching heat is a part of the blast of Jahannam." He added, "The Fire complained to its Lord, so He allowed it two breaths in each year, a breath in winter and a breath in summer."
It is better to say Zuhr early yet when the weather is much hot, it is better to say it at its final time especially at travel; today, when people are much involved in business or service to fulfill their physical obligations, it seems much feasible that Zuhr is said at its final time at all occasions and that might fall near to the last part of the lunch-time as observed today; it would not affect the routine or the Salah adversely insha-Allah; at Zuhr, care about ease is better putting it at the very last of lunch-time as that is the rush-occasion for all people at work; it is notable that many of Ulama preferred Zuhr at its final time even then at the ancient times, so there is some margin to make it routine at these current times to read Zuhr somewhat late in its time for the ease of all.
A74-Hadith-378 (Salah)
Yahya related to me from Malik from Abdullah ibn Yazid al-Madani and from Abu'n Nadr from Abu Salama ibn Abd ar-Rahman from A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, used to pray sitting. He would recite sitting, and then, when about thirty or forty ayats of what he was reciting remained, he would stand up and recite standing and then go into ruku and sajda. He would do the same in the second raka.
It is allowed for a person with some affliction to offer his Salah even if it is Fardh sitting down and even lying down and it would be like the normal person’s Salah; if it is Nafl (optional) then it is allowed even for those who can read it standing to read it sitting but that would fetch half of its return if it is accepted at the court of Allah; Nafl-Salah must not be read lying as in such condition where the afflicted person can not even read Salah in the sitting posture then it is better that he reads only Fardh by necessary gestures while he lies down; at times of affliction, if he can manage some of Salah standing and some of it sitting, it is feasible to do so though not necessary and he might say the whole of it while sitting.
A75-Hadith-383 (Salah)
Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim that Abdullah ibn Umar told him that he used to see Abdullah ibn Umar cross his legs in the sitting position of the prayer. He said, "So I did the same, and I was young at the time. Abdullah ibn Umar forbade me and said, 'The sunna of the prayer is that you keep your right foot vertical and lay your left foot down.' I said to him, 'But you do the same (as I did).' He said, 'My feet do not support me.' "
IFTIRASH is the position at Tashahhud which is to place the left foot on its side and sitting on it and keeping the right foot vertical while resting on the bottom of the toes turning them towards the qibla (this is the position narrated at the Hadith here); the other position than Iftirash is Tawarruk where the person takes another ways to sit at Tashahhud and with it, the left foot emerges from under the right foot (this also has been narrated at another Hadith); both positions to sit at Tashhahud are valid and with any, Salah is fine; the Musalli who is unable to take normal posture due to some affliction, may sit in any manner he finds suitable and his Salah would also be fine insha-Allah.
A76-Hadith-392 (Salah)
Yahya related to me from Malik from Abd arRahman ibn Abdullah ibn Abd ar-Rahman ibn Abu Sasa’a al-Ansari, and later al-Mazini, that his father told him that Abu Sai’d al-Khudri had said to him, "I see that you love sheep and the desert. When you are among your sheep or in your desert, call the prayer and raise your voice in the adhan, because I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'No jinn or man or anything within range hears the voice of the muadhdhin except that it bears witness for him on the day of rising.' "
Giving Adhan is such blessing for the Muaddhin that all that hear the call would bear witness to his goodness at Hashr (the first day of Akhirat); there is an Hadith at Tirmidhi that tells that “If anyone calls the Adhan for seven years with the intention of reward (at Akhirat) then freedom from Hell is recorded for him”; this is for the Muaddhin who does not ask any worldly benefit for this service and there are times when the person has to decide either to take worldly benefits or either to take benefits at Akhirat; at such times, Akhirat is certainly better; Al-Hamdu Lillah.
A77-Hadith-398 (Salah)
Yahya related to me from Malik from Amir ibn Abdullah ibn az-Zubayr from Amr ibn Sulaym az-Zuraqi from Abu Qutada al-Ansari that the Messenger of Allah, may Allah bless him and grant him peace, used to pray (Nafl) carrying Umama, who was the daughter of his daughter Zaynab by Abu'l As ibn Rabia ibn Abd Shams. When he prostrated, he put her down, and when he got up he carried her.
It is allowed to carry a child while standing at Nafl-Salah; even at the Fardh-Salah, it is allowed when it seems necessary to care about the child; however, the preference is to see if some woman is available that is trustworthy to care about the child so that the Musalli reads his Salah with high concentration.
A78-Hadith-399 (Salah)
Yahya related to me from Malik from Amir ibn Abdullah ibn az-Zubayr from Amr ibn Sulaym az-Zuraqi from Abu Qatada al-Ansari that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you enter the mosque, you should pray two rakas before you sit down."
This Hadith narrated by Abu-Qatadah tells about the Salah that is called Tahiyyat-ul-Masjid that is the Salah read on entering the mosque before sitting (and even after sitting for a while) and it is Mustahab once daily in any Salah but not in the prohibited timing for Salah; if Fardh-Salah is near or in progress, he must join that coming to Masjid and that would in itself become this Salah too with the Fardh-Salah for him then.
A79-Hadith-400 (Salah)
Yahya related to me from Malik from Amr ibn Yahya al-Mazini from Abu'l-Hubab Sai’d ibn Yasar that Abdullah ibn Umar said, "I saw the Messenger of Allah, may Allah bless him and grant him peace, praying (Nafl) on a donkey while heading towards Khaybar."
The Salah mentioned here is Mustahab (Nafl; not obligatory) and that is allowed on such means of conveyance on which a person is at travel whatever the direction; Fardh is only allowed on conveyance if the traveler is fearful of some Fitnah (trouble) and even then it must be said in the direction of Kiblah; in the normal situation it must not be said on any means of conveyance; on trains and buses it is allowed to read Fardh if they are stationary as their matter is like the land but not on the run (there are Ulama who even allow that if the direction could be maintained) ; on an air-plane, it is not feasible to say the Fardh-Salah; that was how the Ulama used to say initially when the public service began by air-planes though now many of them do allow it yet the best is the old ruling that is certainly preferable by all means; I, MSD, would take the opportunity to point out here that many of adversities by the Islamic Viewpoint that have entered our life-style (and put Muslims especially to much trial) is due to the advancement at the air & space by air-crafts & satellites and not due to any other reason; the man-made satellites sent to space that have the quality to ease the communication among all peoples, the air-planes that are employed for travel & even for wars, the current astronomical ventures that take extreme amount of finances & efforts, the flying drones operated for war-fare from areas that are remote from the target; these all have affected adversely the life-style that we had known for centuries till the last century and for Muslims they have proved extremely challenging; note that the first of these four that is the man-made satellite must be very highly limited to necessary reports for weather & the necessary communication among peoples and the second of these that are air-planes might be used freely but only as the means for travel where the travel by any other means might take a day or two (or even more) as that is its valid usage insha-Allah; the third among the four that is the current astronomical ventures and the last that is the flying drones must be totally eliminated in practice,; the fact of the matter (and the primary reason) to limit these air-crafts & satellites except for necessity (that might actually be for the air-planes in the current era for travel in general or to some extent, for the man-made satellites) is that the upper area of the Earth is not for the Man to take for the physical venture upon the self as the worldly life is nothing to us Muslims but an examination to prove ourselves liable to enter Jannah, and we only have to study this upper area well to praise Allah for such vastness & beauty of His creation; if necessary we might put it to some usage but not to extreme for certain; the secondary reason to avoid these things causing adversity (the last two totally and the other two in extreme) is that the control of these mostly has been with the non-Muslims since their introduction who care but little to morals that Muslims must adhere to; certainly these space satellites have led since a century to the end of some necessary good aspects of the life-style that the Man had always known; may Allah help all good Muslims to adhere to all of their good Islamic Values in these trying times; Al-Hamdu Lillah.
A80-Hadith-404 (Salah)
Yahya related to me from Malik from Alqama ibn Abi Alqama from his mother that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "Abu Jahm ibn Hudhayfa gave the Messenger of Allah, may Allah bless him and grant him peace, a fine striped garment from Syria and he did the prayer in it. When he had finished he said, 'Give this garment back to Abu Jahm. I looked at its stripes in the prayer and they almost distracted me.' "
It is better to read Salah in plain clothes so that the shine or the design of the garment worn does not distract the attention away from the Salah; the mats at the Masjid must better be plain too; note here that it is better for the Muslim to return gifts that guide attention towards worldly matters and this implies that if gifts are provided in routine by organizing game-shows or other such events, they must better be avoided tototally; Al-Hamdu Lillah.
A81-Hadith-408 (Salah)
Yahya related to me from Malik from Abu Hazim Salama ibn Dinar from Sahl ibn Said as-Saidi that the Messenger of Allah, may Allah bless him and grant him peace, went to the tribe of Bani Amr ibn Awf to settle their disputes .The time for the prayer came and the muadhdhin came to Abu Bakr as-Siddiq and said, "Could you lead the people in prayer and I will say the iqama?" He said, "Yes," and Abu Bakr prayed. The Messenger of Allah, may Allah bless him and grant him peace, came back while the people were praying, and approached and joined the row. People clapped, but Abu Bakr did not turn round. The people increased their clapping, and Abu Bakr turned round and saw the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah, may Allah bless him and grant him peace, indicated to him to stay in his place. Abu Bakr raised his hands and praised Allah that the Messenger of Allah, may Allah bless him and grant him peace, had told him to do that. Then he drew back until he was in the row, and the Messenger of Allah, may Allah bless him and grant him peace, stepped forward and led the prayer. When he had finished he said, "Abu Bakr, what stopped you from staying put like I told you?" Abu Bakr said, "It is not for Ibn Abi Quhafa to pray in front of the Messenger of Allah, may Allah bless him and grant him peace." The Messenger of Allah, may Allah bless him and grant him peace, said, "Why did I see you all clapping so much? If something happens to you in the prayer you should say 'Subhana-llah' (Glory be to Allah), and when you say 'Subhana-llah' you will be heard. Clapping is only for women."
If Imam makes some mistake in the Salah or the Muqtadi want him to notice something to which he has no attention, it is allowed for men to praise Allah by saying Subhan-Allah (Glory is for Allah) and for women to beat the back of right hand onto the palm of the left hand if they do find that necessary as they must not call out even the praise of Allah at this particular time and place (note that women practicing Islam highly must not even converse with unrelated men without necessity outside homes; Islam is strict in this matter); the Arabic word Aurat that is used in Urdu for women means “that which must remain hidden” and even Masturaat is used meaning “ladies that are hidden”; Allah has hidden all beauty around us in a wonderful manner; diamonds are in mines deep inside, pearls are at the depth of the sea, the beautiful evening star Venus is seen only at early mornings or at early evenings as it remains close to the Sun by 48 degrees maximum as seen from the Earth, Moon when it is full at light always rises after the Sun has set and when people have retired from activity and so women, the symbol of charm and beauty, are commanded to take care about Hejab too besides the total care to Satar (see Surah Noor, the 24th Surah, verse-31, where women have been commanded additionally about Hejab after the command to care about their views and their private parts and see Surah Ahzaab too that is the 33rd Surah, verse-59).
A82-Hadith-409 (Salah)
Yahya related to me from Malik from Abu Hazim ibn Dinar that Sahl ibn Sad said, "People used to be ordered to place their right hands on their left forearms in the prayer." Abu Hazim added, "I know for sure that Sahl traces that back to the Prophet, may Allah bless him and grant him peace."
The hands might be folded at the chest (and this Hadith guides to this) or they might be folded below the navel as many of Muslims do in following of the practice of many of Ulama of the old times that they practiced due to deduction from the text of another Hadith; in both of these cases, Salah is fine insha Allah.
A83-Hadith-417 (Salah)
Yahya related to me from Malik from Sai’d ibn Abi Said al-Maqburi from Abu Salama ibn Abd ar-Rahman ibn Awf that he asked A'isha, the wife of the Prophet, may Allah bless him and grant him peace, how was the prayer of the Messenger of Allah, may Allah bless him and grant him peace, during Ramadan. She said, "The Messenger of Allah, may Allah bless him and grant him peace, did not go above eleven rakas in Ramadan or at any other time. He prayed four - do not ask me about their beauty or length. Then he prayed another four - do not ask me about their beauty and length. Then he prayed three." A'isha continued, "I said, 'Messenger of Allah, are you sleeping before you do the witr?' He said, A'isha, my eyes sleep but my heart does not sleep.' "
The Hadith here tells about Salah at night of the Prophet (PBUH) and it has been mostly narrated as nine Raka’ah minimum and eleven Raka’ah maximum with three Raka’ah of Witr included; see also B7-Hadith-29.
A84-Hadith-422 (Salah)
Yahya related to me from Malik from Abu'n Nadr, the mawla of Umar ibn Ubaydullah from Busr ibn Sai’d that Zayd ibn Khalid al-Juhani sent him to Abu Juhaym to ask him what he had heard from the Messenger of Allah, may Allah bless him and grant him peace, about passing in front of someone praying. Abu Juhaym said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'If the one who passes in front of a man praying knew what he was bringing upon himself it would be better for him to stop for forty than to pass in front of him.' " Abu'n-Nadr said, "I do not know whether he said forty days or months or years."
It is bad to pass from the front of Musalli though when he is observed in Salah then passing from such distance in front that does not catch his view is not wrong; his Salah does not become void though due to distraction of attention, it is affected adversely; note that it is even allowed if someone passes in front of Musalli that he stops him even at Salah with minimum of gestures; such passer if he passes seeing the Musalli praying would get the sin of it yet if he does it unintentionally, he is not liable to any sin; in both cases the Musalli has the right to stop him by minimum of gestures.
A85-Hadith-423 (Salah)
Yahya related to me from Malik from Abu'nNadr, the mawla of Umar ibn 'Ubaydullah, from Abu Salama ibn Abd ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "I was sleeping in front of the Messenger of Allah, may Allah bless him and grant him peace, and my feet were in his qibla. When he prostrated, he nudged me and I pulled up my feet,and when he stood up I spread them out." She added, "There were no lamps in the house at that time."
This Hadith tells us that Salah does not beome void if the space is less for Salah and the wife is in its way; if the Musalli can manage it well without getting distracted, it is fine though of-course the issue relates only to that Musalli that reads the Mustahab Salah at home.
A86-Hadith-428 (Salah)
Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr ibn Abd ar-Rahman, from Abu Salih as-Sammani from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "If someone does ghusl for major ritual impurity on the day of jumua and then goes in the first part of the time, it is as if he had offered up a camel. If he goes in the second part of the time, it is as if he had offered up a cow. If he goes in the third part of the time, it is as if he had offered up a horned ram. If he goes in the fourth part of the time, it is as if he had offered up a hen. If he goes in the fifth part of the time, it is as if he had offered up an egg. And when the imam comes out, the angels settle down listening to the dhikr (remembrance of Allah)."
The narration tells about the merits of those who come early at the Friday-Prayers and it says ‘the earlier the better’; the good return in comparison to their coming to mosque is like the animals given in sacrifice in the way of Allah that are named in sequence from the bigger to the smaller and those who come last just before the Khutbah, their good return is like a hen or an egg given in the way of Allah in comparison by the ratio to others that have come earlier so even those late-comers do get some good return though these two are not sacrificed at the Eid of Sacrifice at the 10th of Zil-Hajjah like the other three and so they could only bring some meager good return according to the narration; those who come even later they would not get anything from this special merit of coming at mosque for the Friday-Salah as the book for writing the good return for coming to mosque earlier is then closed though their obligation would be fulfilled as they read the Friday-Salah at the mosque in following of the Imam there.
A87-Hadith-429 (Salah)
Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr, from Abu Salih as Samman, from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the imam has said, 'not of those with whom You are angry nor of those who are in error,' say 'Amin', for the previous wrong actions of the one whose utterance coincides with that of the angels, are forgiven for him."
There are authentic Ahadith that prove saying Aameen when Imam ends the recitation of Surah Fatiha; that is why all of the Ulama agree that Muqtadi (& even Imam) must say Aameen at this time though there is difference about saying it loudly or silently as many of Ulama ask to say it loudly while many of them ask to say it silently; note this well that due to high quality and high quantity of Ahadith that do prove saying it loudly, nobody minds if anyone does say it loudly so it is not a matter of much concern; Al-Hamdu Lillah.
A88-Hadith-430 (Salah)
Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr, from Abu Salih as-Samman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the imam says, 'Allah hears whoever praises Him,' then say 'O Allah! You are our Lord and all praise belongs to You,' because the previous wrong actions done by the one whose utterance coincides with that of the angels are forgiven."
When Muqtadi says ‘O Allah; You are our Lord and all praise belongs to You’ when he stands with Imam from Ruku and his statement synchronizes with angels, then like saying Ameen harmoniously with angels, his petty sins would be washed away insha-Allah; note that a major sin is not erased except by repentance and asking mercy from Allah with strong will not to commit it again; Muslims must try their best to keep away from all major sins that are either injustice or either deeds of high shameful nature and no person must commit sins on the thought that he would compensate.
A89-Hadith-452 (Salah)
Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, said, "If you are drowsy in prayer, sleep until sleep leaves you, because if you pray while you are drowsy, you do not know whether you may intend to ask for forgiveness but (in fact) ask for haram."
The person must sleep if it is making him drowsy; it is notable that when the wine was not yet forbidden, the Holy Book Quran commanded not to go near the Salah in the drunken state; Musalli has to take care to other things too that might disturb him in the Salah and so it is better to eat something that could hold the man well if he is hungry especially when the food has come in front (and that especially at Maghrib or Isha); it is better to think of Salah eating less food with some haste rather than saying Salah thinking about food all the time; there is an authentic Hadith that tells that the person must relieve himself even from the necessity of going to the wash-room before the reading of Salah.
A90-Hadith-453 (Salah)
Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, said, "Tell Abu Bakr to lead the people in prayer." A'isha said, "Messenger of Allah, when Abu Bakr stands in your place his voice does not reach the ears of the people because of his weeping, so tell Umar to lead the people in prayer." He said, "Tell Abu Bakr to lead the people in prayer." A'isha continued, "I told Hafsa to tell him that when Abu Bakr stood in his place his voice did not reach the ears of the people because of his weeping, and that he should tell Umar to lead the people in prayer. Hafsa did so, and the Messenger of Allah, may Allah bless him and grant him peace, said, 'You are the companions of Yusuf! (referring to the women who cut their hands when they saw the beauty of Yusuf). Tell Abu Bakr to lead the people in prayer!' " A'isha added that Hafsa said to her, "I have never had anything good from you!"
Abu-Bakr (RA) was born two years after the Prophet (PBUH) and his main profession was trade; Abu-Bakr accepted Islam immediately without having the slightest doubt when the Prophet (PBUH) presented it to him so in this way he was the first adult free man to accept the Prophet's invitation to Islam; he has an esteemed position among Sahaba and he became the first Caliph of Muslims after the passing-away of the Prophet (PBUH); the Hadith notes that when the Prophet PBUH had decided for something clearly, it was not feasible to advise him for anything else about that issue even if it seemed better to the advisors.
A91-Hadith-456 (Salah)
Yahya related to me from Malik from Hisham ibn Urwa from his father that A'isha, umm al-muminin said, "The Messenger of Allah, may Allah bless him and grant him peace, used to pray thirteen rakas in the night and then would pray two rakas when he heard the adhan for the subh prayer."
The Hadith here tells about Salah at night of the Prophet (PBUH) and it has been mostly narrated as nine Raka’ah minimum and eleven Raka’ah maximum with three Raka’ah of Witr included; this Salah at night that is Mustahab in general is read by two Raka’ah each; Al-Hamdu Lillah.
A92-Hadith-459 (Salah)
Yahya related to me from Malik from Hisham ibn Urwa from his father that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "There was an eclipse of the sun in the time of the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah, may Allah bless him and grant him peace, led the people in prayer. He stood, and did so for a long time. Then he went into ruku, and made the ruku long. Then he stood again, and did so for a long time, though not as long as the first time. Then he went into ruku, and made the ruku long, though not as long as thefirst time. Then he rose, and went down into sajda. He then did the same in the second raka, and by the time he had finished the sun had appeared. He then gave a khutba to the people, in which he praised Allah and then said, 'The sun and the moon are two of Allah's signs. They do not eclipse for anyone's death nor for anyone's life. When you see an eclipse, call on Allah and say, "Allah is greater" and give sadaqa.' Then he said, 'O community of Muhammad! ByAllah, there is no-one more jealous than Allah of a male or female slave of his who commits adultery. O community of Muhammad! By Allah, if you knew what I knew, you would laugh little and weep much'."
When the Sun is in eclipse that happens only on the very last days of Lunar month or when the Moon is in eclipse that happens at the full Moon i.e. at its fourteenth night, there is Salah to be read; this is natural phenomenon and happens often though not in each lunar month as it needs the direction of the Moon to be in line with the Earth and the Sun; when Moon is between them in line, that is solar eclipse and when the Earth is between the Sun and the Moon in line throwing its shadow at the Moon, that is lunar eclipse; that is why when solar eclipse takes place at the end of a lunar month, the next full Moon is in eclipse as its direction in relation to the Earth remains the same for some time; mostly its salient features are that it is read with two-Raka’ah; that it is read with two Ruku in each Raka’ah; that it is read in Jama’ah; that it is read with silent recitation; that it is read with lengthy recitations in both the sections of both the Raka’ah; the Prophet (PBUH) had led Salah at solar eclipse when his son died in infancy in the middle of the tenth year of Hijrah at the last of days of the fourth month of Hijrah (being around 17 months old as he was born in Zil-Hajjah at the eighth year of Hijrah); in actual there are two categories of sins; injustice (Zulm) and indecency (Fahisha); the three biggest sins are Sherk (to take someone equal in power to Allah considering him capable to fulfil human necessities with Allah or without Him); this is the biggest sin and it is the greatest Zulm (injustice); the two greatest of sins after it are to kill some innocent person (highly great Zulm) and to commit fornication (or adultery; highly great Fahisha); may Allah save all good Muslims from these three always; Al-Hamdu Lillah; whoever repents with total heart asking forgiveness from Allah reading Nafl-Salah for this purpose doing good to those he had done wrong and refrains strictly from committing any big sin ahead of these two categories (that means all big sins), Allah would surely forgive him and give him Taufiq (good time and space) to make things better for himself; Al-Hamdu Lillah.
A93-Hadith-476 (Salah)
Yahya related to me from Malik from Hisham ibn Urwa from his father from Humran, the mawla of Uthman ibn Affan, that Uthman ibn Affan was once sitting on the Maqaid (the benches surrounding the Madina Mosque, or else a stone near Uthman ibn Affan's house where he sat to discuss with people), when the muadhdhin came and told him that it was time for the asr prayer. He called for water and did wudu. Then he said, "By Allah, I shall tell you something which I would not tell you if it were not in the Book of Allah. I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'If a man does wudu, and makes sure he does it correctly, and then does the prayer, he will be forgiven everything that he does between then and the time when he prays the next prayer.' " Yahya said that Malik said, "I believe he meant this ayat - 'Establish prayer at the two ends of the day and in patches of the night. The Good Deeds wipe off the Bad Deeds. That is a reminder for those who remember.' " (Sura 11, ayat 114).
The Holy Book Quran says that “The Good Deeds wipe off the Bad Deeds” (verse 114 of Surah Hud, the eleventh Surah) and this especially means Salah that wipes off those wrongful deeds that lead to some major sin; with Salah, the Musalli does does get sense on time and saves his self before committing that specific major sin by the blessing of Allah; the Bad Deeds mentioned here also enfolds all the petty bad deeds; according to Tirmidhi, this verse was related on the occasion when one among Sahaba had kissed and fondled an unrelated woman (though without the sexual act) and with repentance, had notified this himself to the Prophet (PBUH); he had asked his comment and the verdict against the deed committed; he had read Salah with the Prophet PBUH and this verse descended at that time indicating that Allah forgave him; someone had asked then if this verse only relates to this man or its application is in general, the Prophet PBUH had replied that it is rather for all men whomsoever; indeed, attention towards Allah eliminates all wrongs in a man; and even in a woman for that matter; Al-Hamdu Lillah.
A94-Hadith-481 (Salah)
Yahya related to me from Malik from Hisham ibn Urwa from Fatima bint al Mundhir that Asma bint Abi Bakr as-Siddiq said, "I went to A'isha, the wife of the Prophet, may Allah bless him and grant him peace, during an eclipse of the sun, and everybody was standing in prayer, and she too was standing praying. I said, 'What is everybody doing?' She pointed towards the sky with her hand and said, 'Glory be to Allah.' I said, 'A sign?' She nodded 'Yes' with her head." She continued, "I stood until I had almost fainted, and I began to pour water over my head. The Messenger of Allah, may Allah bless him and grant him peace, praised Allah and spoke well of Him, and then said, 'There is nothing which I had previously not seen beforehand that I have not now seen while standing - even the Garden and the Fire. It has been revealed to me that you will be tried in your graves with a trial, like, or near to, the trial of the Dajjal (I do not know which one Asma said). Every one of you will have someone who comes to him and asks him, 'What do you know about this man?' A mumin, or one who has certainty (muqin) (I do not know which one Asma said), will say, 'He is Muhammad, the Messenger of Allah, may Allah bless him and grant him peace, who came to us with clear proofs and guidance, and we answered and believed and followed.' He will then be told, 'Sleep in a good state. We know now that you were a mumin.' A hypocrite, however, or one who has doubts (l do not know which one Asma said), will say, 'I do not know, I heard everybody saying something and I said it.' "
It is interesting to note that someone may address the Musalli at necessity and he or she might answer by some minimum gesture as it does not break the Salah; see also A38-Hadith-171; another notable thing here is that the query at the grave is certain and that is the first stopping-place towards Qiyamat; there is a Hadith that tells us that the grave is either a garden from the gardens of Jannah or either a pit from the pits of Jahannum; the Hadith here tells us that there would come a time when there would be trials from Dajjal; the environment at many big cities have such set-up of life as of now that denotes the philosophy of Dajjal which misguides telling to keep away even from the mention of the power of Allah in any of matters of life; to keep away from any care to Akhirat; to keep away from any concern for the spiritual health; note that Surah Kahaf is medicine to Dajjali Fitnah (trials from Dajjal) as it guides attention towards the true authority of Allah, and towards the futility of the worldly life and the worthiness of Akhirat, and towards baseness of caring totally about physical health and blessing of the spiritual purity by good words that praise Allah, the True Lord; Al-Hamdu Lillah.
A95-Hadith-487 (Salah)
Yahya related to me from Malik from Yahya ibn Said from Adi ibn Thabit al-Ansari that al-Bara ibn Azib said, "I prayed isha with the Messenger of Allah, may Allah bless him and grant him peace, and he recited at-Tin (Sura 95) in it."
In Zuhr & Asr (the Salah that are at the day; the other three are at the night), Imam does not recite the Holy Book Quran loudly while at other three he has to recite loudly; the commendable recitation for Imam at Maghrib is a Surah from Qisar-Mufassal (that is the part from the 99th Surah to the last Surah i.e. 114th in the Holy Book Quran) ; at Isha is a Surah from Ausat-Mufassal (that is the part from the 86th Surah to the 98th Surah); at Fajr is a Surah from Tiwal-Mufassal (that is the part from the 49th Surah to the 85th Surah); In Zuhr and Asr, it is better for Imam to recite a Surah from Ausat-Mufassal though in these two he would make the recitation silently; Salah is fine by any of Surah read after Surah Fatiha yet this is the commendable object.
A96-Hadith-494 (Salah)
Yahya related to me from Malik from Yahya ibn Said from Amra bint Abd ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "The Messenger of Allah, may Allah bless him and grant him peace, used to pray subh and the women would leave wrapped in their garments and they could not yet be recognised in the darkness."
When there remains no doubt that the time of Fajr has come then the person must read it then as the Hadith here asks to read it early; this is good in practice for sure; in Ramadhan when everyone wakes-up early, it is most feasible to read it as soon as its time arrives.
A97-Hadith-503 (Salah)
Yahya related to me from Malik from Yahya ibn Said from Muhammad ibn Yahya ibn Habban from Ibn Muhayriz that a man from the Kinana tribe called al-Mukhdaji heard a man in Syria known as Abu Muhammad saying, "The witr is obligatory (fard)." Al-Mukhdaji said, "I went to Ubada ibn as-Samit and presented myself to him as he was going to the mosque, and told him what Abu Muhammad had said. Ubada said that Abu Muhammad had lied and that he had heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Allah the Majestic and Mighty has written five prayers for mankind, and whoever does them and does not waste anything of them by making light of what is due to them, there is a pact for him with Allah that He will admit him into the Garden. Whoever does not do them, there is no pact for him with Allah. If He wishes, He punishes him, and if He wishes, He admits him into the Garden.' "
WITR is the 3-Raka’ah Salah that is read mostly after Isha at night though the whole night after Isha is its time until the time of Fajr; it is taken as Wajib or Sunnah (Muakkadah) yet like Nafl, it might be read at the means of conveyance when highly needed; it is a separate Salah than Tahajjud yet it is better to read at the time of Tahajjud (which is Nafl); mostly it is read with Isha and it seems in practice that it is the part of Isha when it is read after the two-Raka’ah Sunnah; Tahajjud has to be read after some sleep and not just after the completion of the Isha and it is better to read Witr after Tahajjud making it part of that rather than Isha; as Witr means an odd number so it is read as the Salah comprising of three Raka’ah.
A98-Hadith-514 (Salah)
Yahya related to me from Malik from Yazid ibn Ruman from Salih ibn Khawwat from someone who had prayed (the prayer of fear) with the Messenger of Allah, may Allah bless him and grant him peace, on the day of Dhat ar-Riqa that one group had formed a row with him and one group had formed a row opposite the enemy. He then prayed one raka with the group he was with, and then remained standing while they finished by themselves. They then left and formed a row opposite the enemy, and then the other group came and he prayed the remaining raka of his prayer with them, and then remained sitting while they finished by themselves. Then he said the taslim with them.
The Holy Book Quran provides the advice of Salah at fear at verse 102 of the fourth Surah; Salah at fear was read with two Raka’ah in many ways (as the Prophet PBUH took the best way at any given situation of fear) that are mostly narrated by Abu-Dawud and as such it is allowed to read it in different ways yet the best way in general seems to be that one section prays with the Prophet (PBUH) and the other section keeps watch against the enemy; at the completion of one Raka’ah, the section at Salah at fear completes its Salah reading the other Raka’ah by their-selves while the Imam waits not going ahead with Salah; the other section exchanges place with the first section when it completes it and the Imam leads them reading his second Raka’ah while this second section reads its first Raka’ah with him and then reads its second Raka’ah by their-selves; Salah at fear behind one Imam is necessary only when all the Muqtadi want to read this Salah in his specific leadership and if that is not the case then different Jama’ah could be held one by one and as such those that are not at Salah would keep the watch; Al-Hamdu Lillah.
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B-Booklet of Zakah, Saum, Hajj (68 Ahadith)
B1-Hadith-92 (Zakah)
Yahya related to me from Malik from Muhammad ibn Abdullah ibn Abd arRahman ibn Abi Sasa’a al-Ansari from al-Mazini from his father from Abu Said al-Khudri that the Messenger of Allah, may Allah bless him and grant him peace, said, "There is no zakat on less than five awsuq of dates, there is no zakat on less than five awaq of silver and there is no zakat on less than five camels."
The amount of Zakah in the cattle that graze on its own and that is camels, sheep, goats and cows, is specified in Ahadith; note that there is nothing if such camels are lesser than five as the Nisab of camels starts from five; the Wasaq (or awsuq) is equal to 60 SA’ and so 5 Wasaq come to 300 SA’ (5 X 60); if a person has 612.5 grams of silver or amount in Cash equal to it, he has to pay Zakah for it as that is the Nisab which means the needed figure that makes a person liable to the payment of Zakah.
B2-Hadith-176 (Zakah)
Yahya related to me from Malik from Zayd ibn Aslam from lyad ibn Abdullah ibn Sad ibn Abi Sarh al-Amiri that he had heard Abu Said al-Khudri say, "We used to pay the zakat al-fitr with a SA’ of wheat, or a SA’ of barley, or a SA’ of dates, or a SA’ of dried sour milk, or a SA’ of raisins, using the SA’ of the Prophet, may Allah bless him and grant him peace. "
FITR has the same ruling as Zakah that it is payable on every Muslim person who has Nisab available with him and it becomes due in general at the sunset of the last Saum but it might be paid earlier at any-time in the whole of Ramadhan by intention for it; Fitr is equivalent in amount to the market-price of one Sa’ of dates or one Sa’ of barley as the Hadith at the topic indicates; in Pakistan, Sa’ is calculated by the standard of Kufah at 3.2 kilograms here and Ulama prefer to pay the amount for 3.5 Kilograms in Fitr as a cautious amount; this amount is often announced well near the end of Ramadhan here by Ulama telling how much cash is payable on a person in Fitr; note that in today’s environment it is better to pay it in cash though in the past upto few centuries back, it was better to pay it in edibles; the head of the family has to pay for all persons with their consent that comprise his family leaving the adult sons before the Salah of Eid so that those who are not privileged among Muslims can share Eid with pleasure too; however, the upper hand is better than the lower hand according to one of Ahadith and it is the duty of the Government to see that no-one remains needy at the place of its administration though in the present situation, common people among Muslims must care about each other, without care for what the officials are doing.
B3-Hadith-211 (Zakah)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, made the zakat of breaking the fast at the end of Ramadan obligatory on every muslim, whether freeman or slave, male or female, and stipulated it as a sa of dates or a sa of barley.
SADAQATUL-FITR is obligatory to pay that is paid at the advent of the festival of Eid that comes at the end of Ramadhan; note that this Eid is named as Eidul-Fitr; there are two Eids in a year that we Muslims celebrate; first is the Eidul-Fitr that is celebrated to give thanks to Allah that He provided us the opportunity to keep Saum (fasts) at Ramadhan and increase our good deeds while the second is the Eidul-Adha that is celebrated to give thanks to Allah that He provided us the opportunity to witness Hajj and to give the sacrifice of an animal so that by the protection of Allah, we become safe of all animal-desires ahead and so that all dangers keep away from us; for more comment to this Hadith, see also B2-Hadith-176.
B4-Hadith-299 (Zakah)
Yahya related to me from Malik from Abdullah ibn Dinar from Sulayman ibn Yasar from Irak ibn Malik from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "A muslim does not have to pay any zakat on his slave or his horse."
There are things that are exempted from Zakah; among them are horses & slaves; note that there are four plus one things at possession that ask for Zakah; these are gold, silver, the inventory-in-trade and the cattle that graze on its own; as cash is equivalent to gold as of old days gone-by, it is also included along-with its kinds in such possessions as the fifth item that asks for Zakah.
B5-Hadith-402 (Zakah)
Yahya related to me from Malik from Amr ibn Yahya al-Mazini that his father said that he had heard Abu Said al-Khudri say that the Messenger of Allah, may Allah bless him and grant him peace, said, "There is no zakat on less than five camels, there is no zakat on less than five awaq (two hundred dirhams of pure silver) and there is no zakat on less than five awsuq (three hundred sa)."
There is nothing to pay if camels are lesser than five as the Nisaab of camels starts from five; it is one sheep for 5 camels upto 9, two sheep for 10 upto 14, three sheep for 15 upto 19 and four sheep for 20 camels as ZAKAH upto 24; from 25 to 35, not sheep but a she-camel of one year has to be given; from 36 to 45, a she-camel of two years has to be given; from 46 to 60, a she-camel of three years has to be given and from 61 to 75, a she-camel of four years has to be given; as for sheep & goats, one of them has to be given when they are from 40 to 120 in quantity; before 40 there is nothing as its Nisaab starts from 40 sheep; then from 121 to 200, two sheep have to be given in Zakah; As for cows, Hadith at the topic is clear that there is nothing before 30 as Nisaab for the ox or the cow commences from 30; on 30 of them one cow that has completed its first year has to be given in Zakah and on 40 one cow that has completed its second year has to be given; then the manner in the payment of Zakah would be the easy distribution, so when they are from 40 to 59, one cow of two years is enough yet with 60 of them to 69, two one year cow would be provided in Zakah; from 70 to 79, one cow of one year and one cow that has completed two years would be provided; note that 5 Wasaq is exempted from Ushr at agricultural produce; Wasaq equals to 60 SA’ while a SA’ has been taken as around 3.2 Kilograms as of now (as told by the standard at KUFAH at those times) or around 2.2 Kilograms (as told by the standard at Madinah at those times) and this latter value is better to take here as it is an exemption from an important obligation and it is better to pay more in Ushr than less where there happens to be some concern so 5 Wasaq comes to around 5 X 60 X 2.2 that results in 660 Kilograms and for the practical purpose here it is better to take the cautious figure of 630 Kilograms as exempted; when the produce is more than these exempted Kilograms and watering to it is done by irrigation, Ushr on it (the part above the exempted value) is half of the tenth part and if the produce is cultivated at gardens and fields that get the water by rain much and they are un-irrigated, then Ushr on it is the tenth part that is better to pay by the same produce without waiting a year but paying each time as the production turns out there.
B6-Hadith-27 (Saum)
Yahya related to me from Malik from Ibn Shihab that Humayd ibn Abd ar-Rahman ibn Awf heard Muawiya ibn Abi Sufyan say from the mimbar on the day of Ashura in the year in which he made the hajj, "People of Madina, where are your learned men? I heard the Messenger of Allah, may Allah bless him and grant him peace, say about this day, 'This is the day of Ashura, and fasting it has not been prescribed for you. I am fasting it, and whoever of you wants to fast it can do so, and whoever does not want to, does not have to.'
ASHURA is mentioned as the day when Musa-AS with the Bani-Israel crossed the river that had miraculously parted for them and that drowned Pharaoh and his men; the Messenger of Allah, may Allah bless him and grant him peace, provided the option either to keep fast on this day or to leave it; fasting on Ashura is praiseworthy yet not fasting then is not blameworthy.
B7-Hadith-29 (Saum)
Yahya related to me from Malik from Ibn Shihab from Abu Salama ibn Abd ar-Rahman ibn Awf from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever stands in the night in prayer in Ramadan with trust and expectancy, will be forgiven all his previous wrong actions."
SALAH at night after the Fardh-Salah of Isha that is practiced in the month of Ramadhan by the name of Taravih, is highly virtuous and even necessary to practice; please note a few points here about it here; first is that it certainly is a proven matter and everyone accepts its merit; second is that the Prophet (PBUH) did not want it to become most obligatory in practice; third is that 20 Raka’ah were set for Taravih at the period of Umar’s Caliphate and even Jama’ah for it had been set at that period by Umar (RA) and as such, neither strictly 20 Raka’ah nor strictly Jama’ah is needed for its practice; it’s a moot point that there was an Ijma’ (consensus) on it as consensus needs some verse of the Holy Book Quran or some authentic Hadith for its basis while here the Hadith that is relevant to the matter actually clarifies that it is not obligatory to practice it without fail though the acceptance of 20 Raka’ah for it and to practice it in Jama’ah by very high number of Sahaba including those who were highly knowledgable in matters of Islam, certainly brings it out of the category of Bid’ah (something that is against the Sunnah); fourth is that Taravih in essence can not be taken as Fardh, Wajib or Sunnah-Muakkadah as the first two would ask for its obligation and the third also would ask for some urgency in its practice generally that falls against the clear expression of the Hadith mentioned here though if that is taken upon Kifayah like the I’tekaaf that would be appropriate to consider but as of now, it is taken mostly as Sunnah-Muakkadah; the bottom-line to the discussion is that reading Taravih is highly admirable for the adornment to the Saum at each of the night in Ramadhan but it can be read in any quantity in two’s that the person finds easy and Allah knows better; Al-Hamdu Lillah.
B8-Hadith-30 (Saum)
Yahya related to me from Malik from Ibn Shihab from Humayd ibn Abd ar-Rahman ibn Awf from Abu Hurayra that a man broke the fast in Ramadan and the Messenger of Allah, may Allah bless him and grant him peace, ordered him to make kaffara by freeing a slave, or fasting two consecutive months, or feeding sixty poor people, and he said, "I can't do it." Someone brought a large basket of dates to the Messenger of Allah, may Allah bless him and grant him peace, and he said, "Take this and give it away as sadaqa." He said, "Messenger of Allah, there is no one more needy than I am." The Messenger of Allah, may Allah bless him and grant him peace, laughed until his eye-teeth appeared, and then he said, "Eat them."
If a person leaves the Saum of Ramadhan for some genuine reason then he would have to keep Qadha for it but if he breaks his Saum by nearing to his wife or eating or drinking or any other thing not allowed in Saum taking it up intentionally, then he would not only have to provide Qadha but also have to give Fidyah; that is to do one of three things that either he frees a slave (that is not possible now), either keeps Saum for 60 days consecutively and that is possible, either feeds 60 of needy persons as Fidyah and that too is possible.
B9-Hadith-46 (Saum)
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr from Amra bint Abd ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said,"When the Messenger of Allah, may Allah bless him and grant him peace, did I’tikaf he would bring his head near to me and I would comb it. He would only go into the house to relieve himself."
I’TEKAF means to sit in seclusion at some mosque (by men) with total attention towards Allah reciting the Holy Book Quran (understanding it), reading Salah, reading Ahadith, reading books of Ulama of repute, reciting Aayah (verses of the Holy Book Quran) repeatedly that is called Dhikr and doing all good deeds without any thought of anything worldly; this is taken-up by many Muslims at the last ten days of Ramadhan when they are in the situation of Saum (fast); I’tekaf needs to remain in the mosque where the sitting is done and a person might only leave it for extreme necessity up-to the time for fulfillment of that necessity.
B10-Hadith-50 (Saum)
Yahya related to me from Malik from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud from Abdullah ibn Abbas that the Messenger of Allah, may Allah bless him and grant him peace, left for Makka in Ramadan during the year of the conquest, and fasted until he reached al-Kadid. He then broke the fast, and so everyone else did so as well. What people used to do was act according to whatever the Messenger of Allah, may Allah bless him and grant him peace, had done most recently.
The Prophet (PBUH) left Saum going towards Makkah that the Muslims conquered then and notable point is that it is allowed to leave fasting at travel; the Sahaba-RA came to know of this in general that though it is Ramadhan, they must leave it at this moment of time and so they all left their fasts too.
B11-Hadith-73 (Saum)
Yahya related to me from Malik from Ibn Shihab that Abu Ubayd, the mawla of Ibn Azhar said, "I was present at an id with Umar ibn al-Khattab. He prayed, and then after he had prayed he gave a khutba to the people and said, 'The Messenger of Allah, may Allah bless him and grant him peace, forbade fasting on these two days - the day you break your fast (after Ramadan), and the day you eat from your sacrifice (after Hajj).' " Abu Ubayd continued,"Then I was present at an id with Uthman ibn Affan. He came and prayed, and when he had finished he gave a khutba and said, 'Two ids have been joined together for you on this day of yours. If any of the people of al-Aliyya (the hills outlying Madina) want to wait for the jumua they can do so, and if any of them want to return, I have given them permission.' Abu Ubayd continued, "Then I was present at an id with Ali ibn Abi Talib (at the time when Uthman was being detained). He came and prayed, and then after he had prayed he gave a khutba."
At such an occasion when Eid had come at Friday in the times of the Prophet (PBUH), he allowed the people coming from far after Eid-Salah to leave or to stay for Friday-Salah as they will but Friday-Salah has to be read by local persons even if Eid falls on it as they are not mutually-exclusive; note that it is not allowed to keep Saum (fast) on the Eid-Day.
B12-Hadith-98 (Saum)
Yahya related to me from Malik from Muhammad ibn Yahya ibn Habban from alAraj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, forbade fasting on two days, the day of Fitr and the day of Adha.
The Hadith is clear on the matter that we find at other Ahadith too that it is not allowed to keep Saum (fast) on any of the Eid-Days that are Eidul-Fitr after Ramadhan and Eidul-Adha at 10th of Zil-Hajjah.
B13-Hadith-147 (Saum)
Yahya related to me from Malik from Humayd at-Tawil that Anas ibn Malik said, "We once travelled with the Messenger of Allah, may Allah bless him and grant him peace, in Ramadan, and those who were fasting did not find fault with those who were not, and those who were not fasting did not find fault with those who were."
It is allowed for a person to keep fast or do not keep fast at Ramadhan while traveling as he likes; so the matter is optional though he would have to keep the Qadha (Saum in compensation at some other day) if he leaves it; note that he must not leave the Saum of Ramadhan while at his own place until he takes the travel practically; also he must not break his Saum of any sort at the travel when he had taken it up initially before the commencement of the travel.
B14-Hadith-148 (Saum)
Ziyad related to me from Malik from Humayd at-Tawil that 'Anas ibn Malik said, "The Messenger of Allah, may Allah bless him and grant him peace, came out to us in Ramadan and said, 'I was shown a certain night in Ramadan and then two men abused each other and it was taken away. Look for it on the ninth and the seventh and the fifth.' "
By Ahadith, it is known that Laylatul-Qadr is one of the last ten nights of Ramadhan; there are some Ahadith like the Hadith mentioned here that even point-out that they are among the odd ones but it might be any of the nights that come at the last decade of the month as there are Ahadith that point-out that all ten nights are highly important so it is better to attach the self to the Holy Book Quran as much as possible for the person in all the nights of this last holy decade of the holy month of Ramadhan.
B15-Hadith-208 (Saum)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, once mentioned Ramadan and said, "Do not begin the fast until you see the new moon, and do not break the fast (at the end of Ramadan) until you see it. If the new moon is obscured from you, then work it out.”
The message that we get here from the Hadith is that when there is some doubt in the judgment of the date, it is better to continue the month in progress; in other words for the night that comes after the sunset of the 29th Sha’ban when there is a doubt whether the Moon has been sighted or not (or there is some doubt due to clouds above whether the Moon could have been sighted if they were absent or not), then the better thing to do is to consider it the last of Sha’ban i.e. 30th of it (as Hijrah months comprise of either 29 days or 30 days) not taking it the first of Ramadhan.
B16-Hadith-209 (Saum)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, forbade fasting for two days or more without breaking the fast in between. They said, "But Messenger of Allah, you practise wisal." He replied, "I am not the same as you. I am fed and given to drink."
SAUM-WISAL (the uninterrupted fast), means that a person does not take Iftar and takes it on the other day joining two days in the Saum; this is not allowed and the Prophet (PBUH) guided here that in this matter, Sahaba and others of his Ummah have no obligation to follow him as his total attention towards Allah that is the most virtuous of spiritual acts, is to that extent where physical necessities like eating and drinking are not as necessary to him as to others; he meant that he had high control on inclination to the need of eating & drinking and Allah knows better.
B17-Hadith-210 (Saum)
Ziyad related to me from Malik from Nafi from Ibn 'Umar that some of the companions of the Messenger of Allah, may Allah bless him and grant him peace, were shown Laylat al-Qadr in their sleep during the last seven days. The Messenger of Allah, may Allah bless him and grant him peace, said, "I see that your visions agree about the last seven days, so whoever is searching for it should do so in the last seven days."
By few Ahadith, we know that Laylatul-Qadr is one of the last ten nights of Ramadhan and this Hadith indicates that even in them, it is among its last seven days; some Ahadith even point-out that it is among the odd ones but please note that it might be any of the nights that come at the last decade of the month; all of these ten nights are highly important so one or two nights must not be marked for it (and Ibne-Abbas has put emphasis even on the 24th); it is better to attach the self to the Holy Book Quran as much as possible for all Muslims in all nights of this last holy decade of the holy month of Ramadhan; Al-Hamdu Lillah.
B18-Hadith-281 (Saum)
Yahya related to me from Malik from Abdullah ibn Dinar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Bilal calls the adhan whilst it is still night so eat and drink until Ibn Umm Maktum calls the adhan."
SEHR is asked late in time while IFTAR is asked early in time so that the man must make the Saum just according to the requirement of not eating and drinking when the Sun is above the horizon and this tells that even the fulfillment of minimum requirement of some command with quality is enough to see to it though it must be fulfilled without fail; the Hadith at the topic notes that sometimes some light at the horizon confuses though it is not the end of Sehr so a good observation is advised but nowadays, the time of the end of Sehr is informed officially by siren or other means so that matter is no problem to Muslims in general; Al-Hamdu Lillah.
B19-Hadith-282 (Saum)
Yahya related to me from Malik from Abdullah ibn Dinar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "A month has twenty-nine days in it. Do not start the fast or break it until you see the new moon. If the new moon is obscured from you, then work it out."
We get from this Hadith that when there is some doubt in the judgment of the date, it is better to continue the month in progress; in other words for the night that comes at sunset of the 29th of Sha’ban (or 29th of Ramadhan) when there is some doubt whether the Moon has been sighted or not, or there is some doubt due to clouds above whether the Moon could have been sighted if they were absent or not, then the better thing to do is to consider it the last of Sha’ban i.e. 30th of it (as hijrah months comprise of either 29 days or 30 days) not taking it the first of the hijrah month ahead.
B20-Hadith-302 (Saum)
Yahya related to me from Malik from Abdullah ibn Abd ar-Rahman ibn Mamar al-Ansari from Abu Yunus, the mawla of A'isha, from A'isha that she overheard a man standing at the door saying to the Messenger of Allah, may Allah bless him and grant him peace, "Messenger of Allah, I get up in the morning junub, in a state of major ritual impurity, and want to fast," and the Messenger of Allah, may Allah bless him and grant him peace, said, "I too get up in the morning junub and want to fast, so I do ghusl and fast." The man said to him, "You are not the same as us. Allah has forgiven you all your wrong actions that have gone before and those that have come after." The Messenger of Allah, may Allah bless him and grant him peace, got angry and said, "By Allah, I hope that I am the most fearful of you with respect to Allah and the most knowledgeable of you in how I have taqwa".
The Hadith notes that when the time of Fajr commences ending the time for Sehr and marking the start of Saum and a person is in need of bath due to sexual defilement, that does not affect his Saum adversely at all so he must take his bath and attend the Fajr-Salah; another thing that is notable here is that though the Propet Muhammad PBUH is the last Messenger of Allah yet this does not mean that Muslims are unable to follow his guidance or not in need to do tasks as he guided; they have to follow his guidance for certain in all issues of life without fail; Al-Hamdu Lillah.
B21-Hadith-342 (Saum)
Yahya related to me from Malik from Abuz-Zinad from al-A'raj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Fasting is a protection for you, so when you are fasting, do not behave obscenely or foolishly, and if any one argues with you or abuses you, say, 'I am fasting. I am fasting.' "
Saum (fasting) asks the Muslim person to refrain from saying bad words from the tongue to abuse anyone and it also asks more than all times to refrain from all bad acts totally especially fighting with Muslim brothers on petty issues; even if someone makes him angry while he has kept Saum at other times than Ramadhan, he must disclose that he is fasting and would refrain from any quarrel whatsoever; Al-Hamdu Lillah.
B22-Hadith-343 (Saum)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "By the One in Whose hand my self is, the smell of the breath of a man fasting is better with Allah than the scent of musk.' He leaves his desires and his food and drink for My sake. Fasting is for Me and I reward it. Every good action is rewarded by ten times its kind, up to seven hundred times, except fasting, which is for Me, and I reward it.' "
To keep Saum is such deed that Allah says He would give the returns to it manifold that might even be more than 700 times and the Saum would become shield against the hell-fire for the man who keeps them with total enthusiasm keeping his attention totally towards Allah; note that there is a gate named Rayan to Jannah and from that the persons keeping Saum with total fervor would enter.
B23-Hadith-410 (Saum)
Yahya related to me from Malik from Abu Hazim ibn Dinar from Sahl ibn Sad as Saidi that the Messenger of Allah, may Allah bless him and grant him peace, said, "People will remain in good as long as they are quick to break the fast."
At the time of Iftar, a person must open the Saum with dates and if that is not available then with water; this is Mustahab; it is much better to avoid being late in opening the Saum taking-in dates or water just after sunset and in the current era, it is good that siren or some other means is applied to inform the time for Iftar (and even the end of the time for Sehr that is taken at the last part of the night) at the land where Muslims are in high number; Al-Hamdu Lillah.
B24-Hadith-424 (Saum)
Yahya related to me from Malik from Abu'n Nadr, the mawla of Umar ibn Ubaydullah, from Abu Salama ibn Abd ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "The Messenger of Allah, may Allah bless him and grant him peace, used to fast for so long that we thought he would never stop fasting, and he would go without fasting for so long that we thought he would never fast again. I never saw the Messenger of Allah, may Allah bless him and grant him peace, fast for a complete month except for Ramadan, and I never saw him do more fasting in any one month than he did in Shaban.'
It is not proper to keep Saum a day or two prior to Ramadhan as that would seem to mark the beginning of Saum while Ramadhan is the prescribed month for it; the Prophet (PBUH) used to keep around 15 Saum at the month of Sha’ban with fervor; for the Ummah, however, he has given this special guidance as reported in Tirmidhi that “when half of Sha’ban remains, do not keep fast”; this means to refrain from Saum from that day till Ramadhan is Mustahab and it is not better that someone continues his Saum near to the end of Sha’ban stopping a few days before Ramadhan only.
B25-Hadith-437 (Saum)
Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr ibn Abd ar-Rahman ibn al-Harith ibn Hisham that he heard Abu Bakr ibn Abd ar-Rahman ibn al-Harith ibn Hisham say, "My father and I were with Marwan ibn al Hakam at the time when he was amir of Madina, and someone mentioned to him that Abu Hurayra used to say, 'If someone begins the morning junub, he has broken the fast for that day.' Marwan said, 'I swear to you, Abdar-Rahman, you must go to the two umm al muminin, A'isha and Umm Salama, and ask them about it.' ''Abd ar-Rahman went to visit A'isha and I accompanied him. He greeted her and then said, 'Umm al-muminin, we were with Marwan ibn al Hakam and someone mentioned to him that Abu Hurayra used to say that if some one had begun the morning junub, he had broken the fast for that day.' A'isha said, 'It is not as Abu Hurayra says Abd ar-Rahman. Do you dislike what the Messenger of Allah, may Allah bless him and grant him peace, used to do?', and Abd ar-Rahman said, 'No, by Allah.' A'isha said, 'I bear witness that the Messenger of Allah, may Allah bless him and grant him peace, used to get up in the morning junub from intercourse, not a dream, and would then fast for that day.' " He continued, "Then we went and visited Umm Salama, and Abd ar-Rahman asked her about the same matter and she said the same as A'isha had said. Then we went off until we came to Marwan ibn al-Hakam Abd ar-Rahman told him what they had both said and Marwan said, 'I swear to you, Abu Muhammad, you must use the mount which is at the door, and go to Abu Hurayra, who is on his land at al Aqiq, and tell him this.' So Abd ar-Rahman rode off, and I went with him, until we came to Abu Hurayra. Abd ar-Rahman talked with him for a while, and then mentioned the matter to him, and Abu Hurayra said, 'I don't know anything about it. I was just told that by someone.' "
When the time of Fajr commences ending the time for Sehr and marking the start of Saum and a person is in need of bath due to sexual defilement, that does not affect his Saum adversely at all so he must take his bath and attend the Fajr-Salah; it is always better to ask someone about an issue who is more knowlegeable than others in that specific issue and it is also better that if some respectable person errs in the understanding of an issue, he is presented the true solution to it with the tolerance needed.
B26-Hadith-438 (Saum)
Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr ibn Abd ar-Rahman, from Abu Bakr ibn Abd ar-Rahman from one of the companions of the Messenger of Allah, that the Messenger of Allah, may Allah bless him and grant him peace, ordered everyone to break the fast on the journey he made in the year of the conquest saying, "Be strong for your enemy," while the Messenger of Allah, may Allah bless him and grant him peace, kept on fasting. Abu Bakr said that the one who related this to him said, "I saw the Messenger of Allah, may Allah bless him and grant him peace, pouring water over his head at al-Arj, either from thirst or from the heat. Then some one said to the Messenger of Allah, may Allah bless him and grant him peace, 'Messenger of Allah, a group of people kept on fasting when you did.' Then when the Messenger of Allah was at al-Kadid, he asked for a drinking-bowl and drank, and everyone broke the fast."
It is allowed for a person to keep fast or do not keep fast at Ramadhan while traveling as he likes; so the matter is optional though he would have to keep the Qadha (Saum in compensation at some other day) if he leaves it; however he must not leave the Saum at Ramadhan while at his own place until he takes the travel practically; also he must not break his Saum of any sort at the travel when he had taken it up initially and that is more feasible as of now; as for the Hadith that tells about those persons that went-on to complete their Saum as disobedient while the Prophet (PBUH) had given the permission by his own deed for the opening of the Saum at the travel; it was due to the fact that at that moment of time it seemingly challenged the guidance of the Prophet (PBUH) and that attitude certainly was not appropriate; some Ulama have mentioned that an old man fell due to weakness by Saum at that travel and the Prophet indicating to this, told that this is disobedience to go-on with Saum while it has been permitted to leave it so he meant that in such cases where such high weakness might be caused then the person at such risk must leave the Saum; this narration relates to the travel that the Prophet PBUH and Sahaba made at Ramadhan towards Makkah as is reported in the narration too and it was conquered then in that Ramadhan; Al-Hamdu Lillah.
B27-Hadith-464 (Saum)
Yahya related to me from Malik from Hisham ibn Urwa from his father that A'isha, umm al-muminin, may Allah be pleased with her, said, "The Messenger of Allah, may Allah bless him and grant him peace, used to kiss certain of his wives when fasting," and then she laughed.
It is allowed for the man who has a good control on his desires to fondle or kiss his wife even when he has kept the Saum and even if that Saum is obligatory of Ramadhan; if the man doubts that he might lose his control by such actions, he must avoid them totally.
B28-Hadith-466 (Saum)
Yahya related to me from Malik from Hisham ibn Urwa from his father that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "The day of Ashura was a day the Quraysh used to fast in the jahiliyya, and the Messenger of Allah, may Allah bless him and grant him peace, used also to fast it during the jahiliyya. Then when the Messenger of Allah, may Allah bless him and grant him peace, came to Madina he fasted it and ordered that it be fasted. Then Ramadan was made obligatory, and that became the fardh instead of Ashura, but whoever wanted to, fasted it, and whoever did not want to, did not fast it."
ASHURA is the tenth day of Muharrum, the first Hijrah month, that marks high success against the challenge that was given to the Truth many times in history; it is mentioned that this was the day when Musa (AS) crossed the river with Bani-Israel that had miraculously parted for them and that drowned Pharaoh and his men; the Prophet (PBUH) commanded to keep Saum in it as to thank Allah for the security he gave to Musa (AS) telling Sahaba (RA) that we Muslims are more near to Musa then the Jews; note that the Prophet asked to fast for two days at this time either taking the 9th or either taking the 11th with it; when the Saum for Ramadhan were commanded as obligatory, the Saum of Ashura was not much considered for practice by Muslims and from that time, it remains among the voluntary Saum; see also B6-Hadith-27.
B29-Hadith-516 (Saum)
Yahya related to me from Malik from Yazid ibn Abdullah ibn al-Hadi from Muhammad ibn Ibrahim al-Harith at-Taymi from Abu Salama ibn Abd ar-Rahman that Abu Sai’d al-Khudri said, "The Messenger of Allah, may Allah bless him and grant him peace, used to do itikaf in the middle ten days of Ramadan. One year he was doing itikaf and then, when it came to the night of the twenty-first, which was the night before the morning when he would normally have finished his itikaf, he said, 'Whoever has done i'tikaf with me should continue doing itikaf for the last ten days. I saw a certain night and then I was made to forget it. I saw myself prostrating the following morning in water and clay. Look for it in the last ten days, and look for it on the odd days.' " Abu Sai’d continued, "The sky poured with rain that night and the mosque had a roof (made of palm fronds) and the mosque was soaked. With my own eyes I saw the Messenger of Allah, may Allah bless him and grant him peace, leave with traces of water and clay on his forehead and nose, in the morning after the night of the twenty-first."
The floor of Masjid-Nabawi was sandy in those days and the rain-water had access inside; this caused that water to affect the forehead and nose of the Prophet PBUH presumably during the Salah; I’tekaf of a Muslim person means to leave the worldly matters totally for the time being and keep attention totally towards reciting the Holy Book Quran, studying Islam by the Book and by the Sunnah and doing good-deeds whatever possible in the last decade of the blessed month of Ramadhan, keeping to the Masjid the person has specified for it; it starts from the sunset when the 21st night of the month commences and so it is better to take preparations with total cleanliness at Asr of the twentieth and even before, the Prophet (PBUH) entered the specific portion he had made for I’tekaf at the Fajr of the twentieth Ramadhan; this specific groundwork is done actually so as not to leave unawares the Laylatul-Qadr i.e. the holy night at which the Holy Book Quran began to descend and that is the best in all nights of the year when the decisions for the year ahead are conveyed to the angels for execution accordingly; it is there being one of these ten nights and though it is said that they are among the odd ones only yet it might be any one of these last nine or ten holy nights of the holy month of Ramadhan.
B30-Hadith-28 (Hajj)
Yahya related to me from Malik from Ibn Shihab that Humay ibn Abd ar-Rahman ibn Awf heard Muawiya ibn Abi Sufyan say from the mimbar in the year that he performed the hajj, holding a lock of hair (i.e. a hairpiece) which he took from one of his guards, "People of Madina! Where are your learned men? I heard the Messenger of Allah, may Allah bless him and grant him peace, forbid the like of this, saying, 'The Banu Israil were destroyed when their women started to use this.'
Islamic teachings do not allow women to beautify themselves by un-natural ways and this also includes plastic surgery except when it is done to straighten some facial features; they are commanded to keep inside homes until some high necessity demands that they leave homes to see to it but then they would have to take Hejab covering the whole body except eyes (at an environment affected with Ftnah) or covering the whole body except the face, both hands and both feet (at an Islamic Environment); their judgment depending on attitudes of men of the environment they live-in so as not to attract unrelated men towards the beauty of their physique; this implies clearly that they must avoid necessarily all types of make-up that fashion asks of them to the extent possible for them taking all simplicity in living; Al-Hamdu Lillah; note that Muawiya had guards for his security and this tells that from the reign of Mu’awiya, the administration changed from Khilafat to Kingdom.
B31-Hadith-38 (Hajj)
Yahya related to me from Abd ar-Rahman ibn al-Qasim, from his father that A'isha, umm al-muminin, said, "We set out with the Messenger of Allah, may Allah bless him and grant him peace, in the year of the farewell hajj and we went into ihram for umra. Afterwards, the Messenger of Allah, may Allah bless him and grant him peace, said, 'Whoever has a sacrificial animal with him should go into ihram for hajj and umra together, and he should not leave ihram without leaving ihram for both of them at the same time.' " She continued "I was menstruating when I got to Makka, so I did not do tawaf of the House or say between Safa and Marwa. I complained to the Messenger of Allah, may Allah bless him and grant him peace, and he said, 'Undo your hair and comb it and leave the umra and go back into ihram for the hajj.' " She said, "I did so, and when we had completed the hajj, the Messenger of Allah, may Allah bless him and grant him peace, sent me with Abd ar-Rahman ibn Abi Bakr as-Siddiq to at-Tanim and I performed an umra and he said, 'This is in place of your umra.' " "Those who had entered ihram for the umra did tawaf of the House and sa’i between Safa and Marwa, then left ihram. Then they did another tawaf after returning from Mina for their hajj, whereas those who entered ihram for the hajj or combined the hajj and the umra, only did one tawaf." Yahya related the same as that to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr from A'isha.
There are three types of Tawaf (circulating the holy Ka’bah) at Hajj and Umrah; Tawaf-Qudum (the circulation at arrival to Ka’bah); Tawaf-Ziyarah (the circulation that is necessary to perform at Hajj or Umrah and it means to circulate Ka’bah to mark presence; it is also named as Tawaf-Ifada); Tawaf-Wida (the circulation at leaving Makkah); the first one is Sunnah, the second one is among the conditions of Hajj & Umrah that is one of the most important features to these both and the third one is Wajib for those who come out of any Miqat but not necessary for those who live inside any Miqat or who perform Umrah only; note also that Tawaf-Wida’ does not remain necessary for the woman who has her days of menses at Hajj though she would have to perform Tawaf-Ziyarah after these specific days of hers.
B32-Hadith-53 (Hajj)
Yahya related to me from Malik, from Ibn Shihab, from Ubaydullah ibn Abdullah ibn Utba ibn Masud, from Abdullah ibn Abbas, that as-Sab ibn Jaththama al-Laythi once gave a wild ass to the Messenger of Allah, may Allah bless him and grant him peace, while he was at al-Abwa, or Waddan, and the Messenger of Allah, may Allah bless him and grant him peace, gave it back to him. However, when the Messenger of Allah, may Allah bless him and grant him peace, saw the expression on the man's face he said, "We only gave it back to you because we are in ihram."
Note here that if the Muhrim hunts an animal, it is not allowed to eat it neither for him nor for others in Ihram; if someone who is not Muhrim hunts an animal for himself & the Muhrim that also is not allowed for the latter; there is a third situation too that if someone hunts some animal and that is for himself and others that are not at the state of Ihram before Hajj, it is allowed even for Muhrim to eat it; note also that in the state of Ihram, it is not allowed to kill any animal except that which is an attacking dangerous animal like the snake, the leopard, the scorpion, the wolf and all such wild animals that are of attacking nature.
B33-Hadith-58 (Hajj)
Yahya related to me from Malik from Ibn Shihab from Sulayman ibn Yasar that Abdullah ibn Abbas said, "Al-Fadl ibn Abbas was riding behind the Messenger of Allah, may Allah bless him and grant him peace, when a woman from the Khathama tribe came to him to ask him for a fatwa. Al-Fadl began to look at her, and she at him, and the Messenger of Allah, may Allah bless him and grant him peace, turned Fadl's face away to the other side. The woman said, 'Messenger of Allah, Allah's making the hajj obligatory finds my father a very old man, unable to stay firm on his riding-beast. Can I do hajj for him?', and he said, 'Yes.' This was during the farewell hajj."
As Hejab is a bit relaxed at the Hajj and this young girl of the tribe of Khatahama was bold enough to ask the Prophet (PBUH) her question among such huge gathering of men, it seems that Fadl was attracted to her; the young girl also felt the sight of Fadl as reported at another narration and young girls are surely sensitive to the sight of young men so the Prophet (PBUH) took care that this matter must not advance ahead; it is a point to note that the manifestation of such attraction of a man that occurs for him towards a Na-Mehrum lady is not appreciable in Islam even at ordinary times and this was the occasion of Hajj; that also when the Prophet (PBUH) himself was leading the occasion; the only option according to Islam when a man feels a true attraction towards a Na-Mehrum lady is to ask her for marriage if that is possible and if the proposal is rejected, then to forget about it; and Allah knows better.
B34-Hadith-60 (Hajj)
Yahya related to me from Malik from Ibn Shihab from Salim ibn Abdullah that Abdullah ibn Muhammad ibn Abi Bakras-Siddiq told Abdullah ibn Umar from A'isha, that the Prophet, may Allah bless him and grant him peace, said, "Don't you see that when your people built the Kaba they fell short of the foundations of Ibrahim?" A'isha said, "Messenger of Allah, won't you return it to the foundations of Ibrahim?" and the Messenger of Allah, may Allah bless him and grant him peace, said, "If it were not that your people have only recently left kufr, I would have done so." Salim ibn Abdullah said that Abdullah ibn Umar said, "If A'isha heard this from the Messenger of Allah, may Allah bless him and grant him peace, then I consider that the Messenger of Allah, may Allah bless him and grant him peace, only refrained from greeting the two corners which are adjacent to the Hijr because the House had not been completed on the foundations of Ibrahim." (i.e. the corners he did not touch were not the original corners of the Kaba).
The Emir of Makkah Abdullah Ibn Zubayr (RA) in the period of his administration made the Ka’bah in 64 AH the way that the Prophet (PBUH) intended to make it; this was the way the Prophet Ibrahim (AS) had made it 2500 years before the time of the Prophet (PBUH); the Emir made the door leveled to the ground, made two doors to it and brought the area that was left out inside it that is named as Hateem; after the defeat of the Emir Abdullah Ibn Zubayr (RA), the cruel administrators of the time that were in power then again made it the same way as before without caring about the intention of the Prophet PBUH; after that, even the good administrators that came to power did not revise the construction to the way of Ibrahim (AS) due to the caution that the Holy Kabah does not become an object of construction time & again.
B35-Hadith-66 (Hajj)
Yahya related to me from Malik from Ibn Shihab from lsa ibn Talha that Abdullah ibn Amr ibn al-As said, "The Messenger of Allah, may Allah bless him and grant him peace, stopped for the people at Mina, and they questioned him and a man came and said to him, 'Messenger of Allah, I was unclear about what to do and I shaved before sacrificing,' and the Messenger of Allah, may Allah bless him and grant him peace, said, 'Sacrifice, and don't worry.' Then another came to him and said 'Messenger of Allah, I was unclear about what to do and I sacrificed before throwing the stones.' He advised, 'Throw, and don't worry.' " Amr continued, saying that the Messenger of Allah, may Allah bless him and grant him peace, was not asked about anything done before or after without his saying, "Do it, and don't worry."
After Fajr at Muzdalifah on the 10th day of Zil-Hajjah, the Haji marches on to Mina where he has to perform Rami (throwing pebbles at the big-satan), then Nahr (sacrifice of an animal) and then Halq (shaving of hair at the head) and after that going to Makkah and changing Ihram to ordinary clothes he can make Tawaf-Ziyarah; the sequence is mentioned as Wajib (necessary) and it is generally mentioned that as this was the first (or second) of Hajj after it became Fardh, the Prophet PBUH did not press on discrepancies of the Sahaba allowing some discrepancy that had occurred by some of them yet that was specific only to that Hajjatul-Wida (the farewell-Hajj that is the only Hajj that the Prophet PBUH performed 3 months before his death, after it had become obligatory).
B36-Hadith-67 (Hajj)
Yahya related to me from Malik, from Ibn Shihab, that Muhammad ibn Abdullah ibn al-Harith ibn Nawfal ibn Abd al-Muttalib told him that he had heard Sad ibn Abi Waqqas and ad-Dahhak ibn Qays discussing tamattu in between umra and hajj. Ad-Dahhak ibn Qays said, "Only someone who is ignorant of what Allah, the Exalted and Glorified, says would do that." Whereupon Sad said, "How wrong is what you have just said, son of my brother!" Ad-Dahhak said, ''Umar ibn al-Khattab forbade that," and Sad said, "The Messenger of Allah, may Allah bless him and grant him peace, did it, and we did it with him."
HAJJ might be performed by three ways; Hajj-Ifrad is where the Haji takes up only Hajj without the intention of Umrah and he is called Mufrid but this is allowed only for those living within the boundaries (Miqat) towards Makkah from which Ihram is put on and he must not perform Umrah then after Ramadhan till the Hajj is over and he does not have to provide the sacrifice of an animal; Hajj-Tamattu’ that is allowed only for those who live outside the Miqat, is where the Haji takes up Umrah and Hajj both one by one and he is called Mutamatti’ so first he performs Umrah and then changes Ihram coming to ordinary ways and then afterwards takes Ihram of Hajj and performs Hajj from the 8th day of Zil-Hajjah till the Hajj is over and he has to provide the sacrifice of an animal; Hajj-Qiran is where also the Haji takes up Umrah and Hajj together and he is called Qaarin but his difference to Tamattu’ is that he does not change the Ihram after Umrah and remains committed to the conditions and restrictions put on him due to Ihram till the Hajj is over and he has to provide the sacrifice of an animal; there is difference among Ulama about the manner in which the Prophet PBUH did the Hajj yet according to many of Ulama, the Prophet (PBUH) had taken up the manner of Tamattu’ at Hajjatul-Wida as mentioned in the Hadith at study.
B37-Hadith-91 (Hajj)
Yahya related to me from Malik from Abu'l-Aswad Muhammad ibn Abd ar-Rahman ibn Nawfal from Urwa ibn az-Zubayr from Zaynab bint Abi Salama that Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, said, "I once complained to the Messenger of Allah, may Allah bless him and grant him peace, that I was ill and he said, 'Do tawaf riding behind the people.' So I did tawaf riding my camel, while the Messenger of Allah, may Allah bless him and grant him peace, was praying by the side of the House, reciting Surat at-Tur."
For all those who are unable to make the circulation of Kaabah on foot, it is allowed that they perform it by some ease that is possible for them without becoming hindrance to others in any way; in today’s scenario, it is fine for such people to do it at the wheel-chair without coming into the way of others.
B38-Hadith-100 (Hajj)
Yahya related to me from Malik that Muhammad ibn Abi Bakr ath-Thaqafi once asked Anas ibn Malik, while the two of them were going from Mina to Arafa, "What did you use to do on this day when you were with the Messenger of Allah, may Allah bless him and grant him peace?" He said, "Those of us who were saying the talbiya would continue doing so, and no-one disapproved of it, and those of us who were saying 'Allahu akbar' would continue doing so, and no-one disapproved of that either."
Talbiyah tells about the Haji that he is the slave of Allah and about Allah that He is the true Authority; recitation of Talbiyah at few occasions at Hajj is necessary; it says, “LABBAYK-ALLAHUMMA-LABBAYK, LABBAYKA-LA-SHARIKA-LAKA-LABBAYK; INNAL-HAMDA WAN-NAIMATA LAKA WAL-MULK; LA-SHARIKA-LAK”; this means “Here I am! O Allah, Here I am! Here I am! You have no partner! Here I am; surely all praise and blessing is for You, and the dominion; You have no partner”; Men have to say it loudly while women have to keep the voice low and it has to be said again and again as much as possible during the fulfillment of the rituals of Hajj especially at the three most important occasions that are changing to Ihram with intention of Hajj, stay of Arafah and during Tawaf-Ziyarah; these three are the most important features of Hajj; so the quality and the quantity both are needed here that would adorn the Hajj with high beauty insha-Allah.
B39-Hadith-130 (Hajj)
Yahya related to me from Malik from Ayyub ibn Abi Tamima as-Sakhtayani from Muhammad ibn Sirin that a man informed him from Abdullah ibn Abbas that a man came to the Messenger of Allah, may Allah bless him and grant him peace, and said, “O Messenger of Allah, my mother is so very old that we can not make her ride on a camel and she can not hold to it; if I tie her to it, she might die; can I perform Hajj from her side? He replied, “yes”.
Here the matter of Hajj-Badl that is performed for someone else, is addressed; this is not easy to clarify as by the rule, there is some margin to compensate for acts related to finance for someone else yet to perform acts related to physique are not possible to perform in replacement for anyone; the difference can be understood by the fact that the payment of due Zakah that is the deed related to finance might be compensated by some other person paying it on his behalf if he dies before the payment yet the missed Salah that is the deed related to physique can not be compensated by some other person; the notable point here is that the Hajj even involves a very high physical exertion as all those who have performed it know very well for sure and that is why Ibn-Umar (RA) took it as the matter of Salah where no-one could substitute the other and in his following, Malik also had some reservation to it though in essence he does not take it as invalid; keeping to this notion that Hajj-Badl is not valid in general, it is better to say here that the Hadith tells us that if someone performs Hajj for the benefit of someone dead, it would only be DUA for him that Allah has mercy on him and not any compensation of his omission of Hajj because that Hajj would strictly only be of the person performing it; each person has to perform his Hajj by his own but a Muslim person can make DUA for any Muslim person by reference to his own good deeds; this is named as Eesal-Thawab and this is allowed certainly; and Allah knows better.
B40-Hadith-142 (Hajj)
Yahya related to me from Malik from Jafar ibn Muhammad from his father that Jabir ibn Abdullah said, "I saw the Messenger of Allah, may Allah bless him and grant him peace, hastening from the Black Stone until he reached it again, three times." Malik said, "This is what is still done by the people of knowledge in our city."
This Hadith tells about the Ramal (it means to walk hastily, to take shorter steps, lift the legs forcefully, keep the chest out and move the shoulders in walking) in three rounds at Tawaf-Qudum at Hajj; the Prophet PBUH performed Ramal to show that the life at Madinah has not made Muslims slack in ways as the dwellers at Makkah thought and they are strong to fight in the way of Allah whenever and wherever necessary; it has to be done even today in the following of the Sunnah; Al-Hamdu Lillah.
B41-Hadith-143 (Hajj)
Yahya related to me from Malik from Jafar ibn Muhammad ibn Ali from his father that Jabir ibn Abdullah said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say as he left the mosque, intending to go to Safa, 'We begin with that with which Allah began,' and he began (SA’I) with Safa."
SA’I is the walk between Safa & Marwa, the path nearby to the Holy Ka’bah, that is done in the memory of Sayyidah Hajirah (AS), the respectable wife of Ibrahim (AS), who ran to and fro at this path 2500 years back from the time of the Prophet (PBUH), to seek water for the thirsty child Ismael (AS); Zam-Zam is the gift of Allah from that time; Safa & Marwa used to be two hills yet now only the markings for them remain though the path is the same one that Sayyidah covered; Sa’i starts from the point at Safa and the round ends at Marwa, then from Marwa to Safa, it is another round; there are seven rounds in total so the Sa’i would finally end at Marwa; during Sa’i, Haji must run for some space that is marked by the green lights there currently as it is mentioned that Sayyidah Hajirah ran at this space to cover it fast as she could not view Ismael from there; the old men do not need to run and women even if they can manage must not cover it by running at the site though it was very highly respectable woman whose action is memorized by the Sa’i; she then was alone there with her child left by Ibrahim by the command of Allah and now great number of men are present there where the women have to remain as reserved as possible; Al-Hamdu Lillah.
B42-Hadith-144 (Hajj)
Yahya related to me from Malik from Jafar ibn Muhammed ibn Ali from his father from Jabir ibn Abdullah that the Messenger of Allah, may Allah bless him and grant him peace, used to say, "Allah is greater" three times when he stopped on Safa, and "There is no god but Allah, alone, without any partner. To Him belong the Kingdom and praise, and He has power over everything" three times, and make dua. He would then do the same on Marwa.
This saying at Safa & Marwa is very near in words to Talbiya that is read most often at Hajjj; it says “LABBAYK-ALLAHUMMA-LABBAYK, LABBAYKA-LA-SHARIKA-LAKA-LABBAYK; INNAL-HAMDA WAN-NAIMATA LAKA WAL-MULK; LA-SHARIKA-LAK”; this means “Here I am! O Allah, Here I am! Here I am! You have no partner! Here I am; surely all praise and blessing is for You, and the dominion; You have no partner”; men have to say it loudly while women have to keep the voice low and it has to be said again and again as much as possible during the fulfillment of the rituals of Hajj especially at three most important occasions that are changing to Ihram with intention of Hajj, stay of Arafah and during Tawaf; these three are the most important features of Hajj and as the quality and the quantity both are needed here, this recitation would adorn the Hajj with high beauty insha-Allah.
B43-Hadith-145 (Hajj)
Yahya related to me from Malik from Jafar ibn Muhammed ibn Ali from his father from Jabir ibn Abdullah that the Messenger of Allah, may Allah bless him and grant him peace, slaughtered some of the sacrificial animals himself and others (with him) slaughtered the other ones of them.
The prophet had sixty-three camels at Hajj while there were other camels too that were brought by Ali-RA from Yemen; some of them the Prophet PBUH slaughtered him-self while others were slaughtered by others; it is better for one to slaughter the sacrificial animals of one by one-self though this also is allowed that others slaughter that for one.
B44-Hadith-146 (Hajj)
Yahya related to me from Malik from Jafar ibn Muhammad from his father from Jabir ibn Abdullah that the Messenger of Allah, may Allah bless him and grant him peace, walked when he came down from Safa and Marwa and then, when he reached the middle of the valley, he broke into a light run until he had left it. Malik said, about a man who, out of ignorance, did the sayi’ between Safa and Marwa before he had done tawaf of the House, "He should go back and do tawaf of the House and then do sayi’ between Safa and Marwa. If he does not learn about this until he has left Makka and is far away, he should return to Makka and do tawaf of the House and sayi’ between Safa and Marwa. If in the meantime he has had intercourse with his wife he should return, and do tawaf of the House and sayi’ between Safa and Marwa so that he completes what he owes of that umra. Then, after that, he has to do another umra and offer a sacrificial animal."
The sequence at Hajj asks to perform Tawaf first and then make Sa’i between Safa & Marwa and then read two Raka’ah Salah anywhere at the Mosque; he must revise the rituals in good time if possible if he has violated that sequence; the violation of necessary sequence in rituals ask for the payment of Damm that is the sacrifice of an animal due to the violation though at Hajatul-Wida, the Prophet PBUH gave ease to persons who committed errors in this issue as he did not ask them to pay Damm at their breach of sequence in the rituals of Hajj; note that Ulama in general take this relaxation as particular to that Hajj named Hajjatul-Wida, only.
B45-Hadith-179 (Hajj)
Yahya related to me from Malik from Zayd ibn Aslam from Ibrahim ibn Abdullah ibn Hunayn from his father Abdullah ibn Hunayn that Abdullah ibn Abbas and al-Miswar ibn Makhrama once had a disagreement at al-Abwa. Abdullah said that some one in ihram could wash his head, and al Miswar ibn Makhrama maintained that some one in ihram could not wash his head. Abdullah ibn Hunayn continued, "Abdullah ibn Abbas sent me to Abu Ayyub al-Ansari, and I found him doing ghusl between the posts of a well, screened by a garment. I greeted him and he said, 'Who is that?' I replied, 'I am 'Abdullah ibn Hunayn. 'Abdullah ibn Abbas sent me to you to ask how the Messenger of Allah, may Allah bless him and grant him peace, used to wash his head when he was in ihram.' " He continued, "Abu Ayyub put his hand on the garment and pulled it down until I could see his head. He said to the man who was pouring out the water for him, 'Pour,' and he poured some over his head. Then he passed his hands over his head from the front to the back and then to the front again, and then said, 'I saw the Messenger of Allah, may Allah bless him and grant him peace, doing it like this.' "
It is allowed to wash head in Ihram though the Muhrim must avoid it unnecessarily; the narration tells that screening is necessary while taking a bath though for some necessary valid reason, a man (but not woman) can show some of his physique that is not included in his Satar; here notable is that Bukhari reports that Bibi Ayesha-RA once demonstrated briefly for two of her Mehrum relatives how the Prophet PBUH poured water over his head on the question they presented after his departure from the world ; it was by pouring of water on her head practically though not bathing at all and the narration is authentic; note well that it means that for this limited teaching even, she was fully dressed in her total clothes and still kept a screen between her & those two showing them from behind it by the shadow only how to pour water upon the head at the bath taken; however, even this much of permitted limited teaching, with such necessary caution (that was in front of Mehrum relatives only), is better to avoid at current times even if that comes from the highly learned woman as there is no need to get the Sunnah in this respect now as was necessary then; Al-Hamdu Lillah.
B46-Hadith-189 (Hajj)
Yahya related to me from Malik from Musa ibn Uqba that Salim ibn Abdullah heard his father (Ibn Umar) say, "Your claim that the Messenger of Allah, may Allah bless him and grant him peace, entered ihram from this desert of yours is not true, because he only entered ihram from the mosque, i.e. the mosque of Dhu'l-Hulayfa."
The Prophet (PBUH) assumed Ihram from Dhul-Hulayfa and started to recite the Talbiyah (expressions recited at Hajj and Umrah) from there and not from Madinah; he appointed specific Miqaat (sites for entering the ritual state for Hajj and Umrah) and assigned Dhul-Hulayfa as the Miqaat for the people of Madinah; the other Miqaat are Juhfah for the people of Syria; Qarn Al-Manazil for the people of Najd; Yalamlam for the people of Pakistan & India & Yemen who pass from there en-route to Makkah; these Miqaat are for the people of these very places too and also for those who come through these places en-route to Makkah; Ihram is not only the term for the special apparel of Hajj but it also means to get into the state where anything against the requirement of Hajj is not performed insha-Allah.
B47-Hadith-190 (Hajj)
Yahya related to me from Malik from Musa ibn Uqba that Kurayb, the mawla of Ibn 'Abbas, heard Usama ibn Zayd say, "The Messenger ofAllah, may Allah bless him and grant him peace, left Arafa and then, when he reached ash-Shib, he dismounted and urinated and then did wudu, though not thoroughly. I said to him, 'It is time for the prayer, Messenger of Allah,' and he said 'The prayer is ahead of you,' and then mounted. When we arrived at Muzdalifa he dismounted and did wudu thoroughly. Then the iqama was said for the prayer and he prayed maghrib. After that everyone settled his camel in its resting-place, and then the iqama for isha was said and he prayed it, without having prayed anything between the two."
ARAFAH is indeed highly vast area that can hold millions; it is said to be one of the grounds where people would be brought at the Day of Judgment and with white Ihram on the men, the scene really seems to guide attention towards that; the place of stay must be inside the ground of Arafah as that is highly important part of the rituals of Hajj so care has to be taken for it; he has to say Zuhr & Asr together here and this stay here for at-least some of time from the time of Zuhr and Maghrib is necessary; the Haji should move after Maghrib only from this site to Misherel-Haram, that is Muzdalifah where he would then say the Salah of Maghrib & Isha together; the sequence is that when the Haji reaches Arafah from Mina at the 9th day of Zil-Hajjah, he has to stay there till Maghrib and then without reading the Maghrib-Salah, he marches on to Muzdalifah and whenever he reaches there, he reads Maghrib & Isha both together; then after Fajr at Muzdalifah, he marches on to Mina where he has to perform Rami (throwing pebbles at the big-satan only at this time), then Nahr (sacrifice of an animal) and then Halq (shaving of all hair at the head) and after that going to Makkah and changing Ihram to ordinary clothes he can make Tawaf-Ziyarah that means to circle around the Ka’bah for seven times starting from the Hajr-Aswad (the black stone at Ka’bah); each round would complete at the Hajr-Aswad and at the end of these rounds that complete one whole Tawaf, the Haji would be at the Hajr-Aswad for the eighth time; then he has to make Sa’i for seven times that is to walk from Safa to Marwa and back from Marwa to Safa; each walk would be counted whether it is from Safa or from Marwa; as the walk has to start from Safa, the seventh walk that is final would end at Marwa; then after Sa’i, the Haji has to offer two-Raka’ah-Salah anywhere at the Mosque (Masjidul-Haram) and then has to drink some Zam-Zam water there if he intends for it; Tawaf-Ziyarah with Sa’i might be performed at any time, day or night, upto the sunset of the 12th at the ground or at any of levels of the building around that are provided there for it but it is much better to perform it as early as possible after the Halq that is the shaving-off of the hair; after all this done, the Haji has to hit seven pebbles to each Jamrat, this time all three of them, at Mina on the 11th after Zawaal and this process is to be repeated on the 12th and that does make the man a Haji yet there is a final touch still remaining for him that is visiting of Ka’bah; he has to perform Tawaf of Ka’bah when he leaves Makkah that is named as Tawaf-Wida’, the farewell circulation that is necessary; this finally concludes the holy rituals of Hajj and the man going through all these holy rituals finally becomes Haji; Al-Hamdu Lillah.
B48-Hadith-219 (Hajj)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that a man once asked the Messenger of Allah, may Allah bless him and grant him peace, what clothes someone in ihram could wear, and the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not wear shirts, turbans, trousers, burnouses, or leather socks, except if you cannot find sandals. In that case you can wear leather socks, but cut them off below the ankles. Do not wear any clothes that have been touched by saffron or yellow dye." Yahya said that Malik was asked about the hadith attributed to the Prophet, may Allah bless him and grant him peace, "Whoever cannot find a waist wrapper should wear trousers," and he said, "I have never heard this, and I do not think that some one who is in ihram can wear trousers, because among the things which the Prophet, may Allah bless him and grant him peace, forbade some one in ihram to wear were trousers, and he did not make any exception for them although he did make an exception for leather socks."
While in the state of Ihram, some restrictions are necessary to observe with care; it is better to wear Ihram that is white but colored Ihram is also permissible that is not stitched; one sheet of cloth is sufficient for Ihram but it is Sunnah to put on two sheets though it is even permissible to have more than two sheets that are not stitched; seminal discharge, while asleep, does not make any difference in the state of Ihram and the person should have a bath for major cleanliness and wash the sheet of cloth or even change it; while in Ihram, it is forbidden (for men) to use a pair of slippers or shoes that cover the raised bone of the foot as it is necessary to leave the area of the raised bone exposed and if it is covered for some considerable time, he would have to pay Sadaqah of wheat weighing 3.5 kilograms or its value; also in Ihram, it is forbidden for men to wear socks or gloves or to tie some cloth at the head or the face; and it is forbidden too for both men and women to cover their faces in such manner that the cloth touches either the whole or just a part of the face in Ihram; it is also forbidden to use perfume, to apply henna to the head or beard, to trim nails and to remove hair from any part of the body in the state of Ihram; if he uses the perfumed soap once or twice, Sadaqah of wheat mentioned or equivalent value will become Wajib on him but if he does so repeatedly, Damm will be Wajib that means he would have to slaughter an animal against the act done that was not allowed at Ihram; these are some matters that must be seen while in the state of Ihram; and Allah knows better.
B49-Hadith-220 (Hajj)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "The people of Madina should enter ihram at Dhu'l-Hulayfa, the people of Syria should do so at al-Juhfa, and the people of Najd should do so at Qarn." Abdullah ibn Umar added, "I have heard that the Messenger of Allah, may Allah bless him and grant him peace, said, 'The people of Yemen should enter ihram at Yalamlam.' "
The Prophet (PBUH) assumed Ihram from Dhul-Hulayfah and started to recite the Talbiya (expressions recited at Hajj and Umrah) from there and not from Madinah; he appointed specific Miqat (sites for entering the ritual state for Hajj & Umrah) and assigned Dhul-Hulayfah as the Miqat for the people of Madinah; the other Miqat are Juhfah for the people of Syria; Qarn Al-Manazil for the people of Najd; and Yalamlam for the people of Yemen; these Miqat are for the people of these very places too and also for those who come through these places en-route to Makkah.
B50-Hadith-222 (Hajj)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that Hafsa, umm al-muminin, once said to the Messenger of Allah, may Allah bless him and grant him peace, "Why is it that everyone has left ihram and you still have not left ihram from your umra?" and he replied, "I have matted my hair and garlanded my sacrificial animal and will not leave ihram until I have sacrificed the animal."
This is the manner of Hajj-Qiran that Ihram is not left after Umrah until the whole rituals of Hajj are complete; the Prophet PBUH performed four Umrah (one of them was with Hajj); though here we do find the mention of the animal for sacrifice yet the event mentioned might even be the event at the Umrah of 6 AH that remained incomplete or it might be at the Umrah that he performed in the compensation of that incomplete Umrah the next year; note that the Prophet PBUH also performed an Umrah after Hunayn in the eight year of Hijrah so the Umrah he performed were four in total and Allah knows better; Al-Hamdu Lillah.
B51-Hadith-223 (Hajj)
Yahya related to me from Malik from Nafi that when Abdullah ibn Umar set out for Makka during the troubles (between al-Hajjaj ibn Yusuf and Zubair ibn al-Awwam) he said, "If I am blocked from going to the House we shall do what we did when we were with the Messenger of Allah, may Allah bless him and grant him peace," and he went into ihram for umra, because that was what the Messenger of Allah, may Allah bless him and grant him peace, did in the year of al-Hudaybiya. But afterwards, he reconsidered his position and said, "It is the same either way." After that he turned to his companions and said, "It is the same either way. I call you to witness that I have decided in favour of hajj and umra together." He then got through to the House (without being stopped) and did one set of tawaf, which he considered to be enough for himself, and sacrificed an animal. Malik said, "This is what we go by if someone is hindered by an enemy, as the Prophet, may Allah bless him and grant him peace, and his companions were. If some one is hindered by anything other than an enemy, he is only freed from ihram by tawaf of the House."
If someone changes his intention from Hajj-Ifrad to Hajj-Qiran before his performance of Umrah, his intention is valid and he would perform both Umrah & Hajj by the same Ihram; if someone comes to Makkah with intention for Umrah or Hajj and could not make it due to stoppage, he has to sacrifice an animal and he would make compensation to it in the future.
B52-Hadith-224 (Hajj)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "There are five kinds of animal which it is not wrong for some one in ihram to kill: crows, kites, scorpions, rats and mice, and wild dogs."
In the state of Ihram, it is not allowed to kill any animal except that which is an attacking dangerous animal like the scorpion and the wolf (as many Ulama have indicated that the wild dog means that attacking biting animal at this narration); even the rat might be killed for whenever it comes out mostly at nights, it tries to create trouble in some way for the people around and this is not the time to stand any hindrance to the performance of such important task; note here that the matter is not restricted to these mentioned five only but any animal that might be highly dangerous is included in its ruling so the snake, the leopard and all wild animals of attacking nature are included here too; however those that run away from human-beings and are not taken as initially aggressive like the fox or the hyena, they are not be killed; for the crow and the kite that are mentioned here, there is some detail but the notable point is that if they become dangerous or hindrance to the performance of the holy rituals for Hajj then only it is allowed to kill them, otherwise they must be left alone and not be killed.
B53-Hadith-225 (Hajj)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "O Allah, have mercy on those who shave their hair." They said, "And those who shorten (their hair), Messenger of Allah." He said, "O Allah, have mercy on those who shave." They said, "And those who shorten, Messenger of Allah." He said, "And those who shorten."
The shaving of hair is taken-up at the occasion after the sacrifice of the animal at Hajj and it is among the Aadab (good etiquette) in this activity to recite the name of Allah at the beginning, starting it from the right and disposing the hair with care; though it is allowed to clip hair to a good extent making it very short yet the better thing is surely the Halq (total shave of the head); note that women have to clip just a small fraction of hair at the edge all round to the extent of the space of two fingers horizontally or so and this serves well as a sign for the fulfillment of their obligation.
B54-Hadith-228 (Hajj)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, made his camel kneel down at al-Batha, which is at Dhu'l-Hulayfa, and prayed there. Nafi said, "Abdullah ibn Umar used to do that." Malik said, "No-one should go past al-Muarras when he is returning from hajj without praying there. If he passes it at a time when prayer is not permissible he should stay there until prayer is permissible and then pray whatever he feels is appropriate. (This is) because I have heard that the Messenger of Allah, may Allah bless him and grant him peace, stopped there to rest, and that Abdullah ibn Umar stopped his camel there also."
As the Prophet PBUH read Salah at al-Batha, Ibn-Umar did so too making his camel a Sutra (the article planted at front of the Musalli that allows people and even animals to pass-on from the front of him); Bilal had planted a spear in the ground at Batha when Sahaba were there with the Prophet PBUH during the travel for Hajj and then the Prophet PBUH had offered Salah facing it and dogs and donkeys moved about in front of that Sutra that had no adverse effect to the Salah.
B55-Hadith-266 (Hajj)
Yahya related to me from Malik, from Nafi, from Nubayh ibn Wahb, who was from the tribe of Bani Abd ad-Dar, that Umar ibn Ubaydullah sent a message to Aban ibn Uthman (who was amir of the hajj at the time), while both of them were in ihram, saying, "I want to marry Bint Shayba ibn Jubayr to Talha ibn Umar and I want you to be present." Aban told him that he should not do that and said, "I heard Uthman ibn Affan say that the Messenger of Allah, may Allah bless him and grant him peace, said, 'A man in ihram should not marry, or give in marriage, or get engaged.' "
Due to different reports about the marriage of the Prophet (PBUH) with Sayyidah Maymunah (RA) not knowing clearly whether he married her at the state of Ihram or not, Ulama differ on the point but note that there are much indication to the point that the marriage actually took place when the Prophet (PBUH) was not at the state of Ihram; it was 7 AH when the Prophet (PBUH) was at Umrah to compensate for the incomplete Umrah of Hudaybiyah the year before; though to propose for marriage and to accept the proposal of marriage both are allowed at Ihram yet marriage at that time is prohibited; it is better to wait to end the Umrah or Hajj getting out of Ihram even for giving of the proposal ahead.
B56-Hadith-308 (Hajj)
Yahya related to me from Malik, from 'Abdullah ibn Abi Bakr ibn Muhammad, that Amra bint 'Abd ar-Rahman told him that Ziyad ibn Abi Sufyan once wrote to A'isha, the wife of the Prophet, may Allah bless him and grant him peace, saying, "'Abdullah ibn Abbas said that whatever was haram for some one doing hajj was also haram for some one who sent a sacrificial animal until the animal was sacrificed. I have sent one, so write and tell me what you say about this, or tell the man in charge of the animal what to do. Amra said that A'isha said, "It is not as Ibn Abbas has said. I once plaited the garlands for the sacrificial animal of the Messenger of Allah, may Allah bless him and grant him peace, with my own two hands. Then after that the Messenger of Allah, may Allah bless him and grant him peace, himself put the garlands on the animal and then sent it with my father. And there was nothing that Allah had made halal for the Messenger of Allah, may Allah bless him and grant him peace, that was haram for him until such time as the animal had been sacrificed."
The notable point here at this narration is that a person wo has not assumed Ihram is not bound by its restrictions just by assigning sacrificial animals for Hajj or Umrah.
B57-Hadith-314 (Hajj)
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazm from his father that Abu'l-Baddah ibn Asim ibn Adi told him from his father that the Messenger of Allah, may Allah bless him and grant him peace, allowed the camel-herders to spend the night outside of Mina, and they threw the stones (once) on the day of sacrifice, and (once) for the following day and the day after that, and (once) on the day when they left Mina.
This Hadith tells about the permission that the Holy Prophet PBUH granted to the sheperds to skip one day for Rami and that allows them to make the Rami-Jimar on twelfth for two days skipping the eleventh day; note that it is Sunnah to spend the night of 11th and 12th in Mina and its omission was certainly allowed by some high necessity by the Prophet (PBUH); also it is allowed to make intention for Hajj taking Ihram without specifying what type of Hajj he intends as Ali (RA) had done; he must specify it before the visit to the holy Ka’bah; the eighth day of Zil-Hajjah is named as the day of Mina, ninth is named as Arafah, tenth is named as Nahr (sacrifice), eleventh is named as Qarr, twelfth is named as Nafar-Awwal and thirteenth is named as Nafar-Thani; the last three are also named Ayyam-Tashriq together though all days of Hajj are sometimes loosely termed as such.
B58-Hadith-315 (Hajj)
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazm from his father from Amra bint Abd ar-Rahman that A'isha umm al-muminin said to the Messenger of Allah, may Allah bless him and grant him peace, "Messenger of Allah, Safiyya bint Huyay has begun her period," and the Messenger of Allah, may Allah bless him and grant him peace, said, "Perhaps she will delay us. Has she done tawaf of the House with you?" They said, "Of course." He said, "So you are free to leave."
TAWAF-WIDA’ does not remain necessary for the woman who has her days of menses at Hajj though she would have to perform Tawaf-Ziyarah after these specific days; the problem arises where such woman can not stay till late due to some urgency; then due to the utmost necessity some Ulama as of now do allow for her to make Tawaf-Ziyarah with as much care and purity as possible giving Damm for the discrepancy that would do to make-up for the left Tawaf and her Hajj would be fine; she would perform all other rituals normally and those would be fine with no problem.
B59-Hadith-386 (Hajj)
Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim from his father that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "I perfumed the Messenger of Allah, may Allah bless him and grant him peace, for his ihram before he entered ihram, and when he came out of ihram before he did tawaf of the House."
In accordance to this Hadith, many of Ulama do not mind applying of perfume before taking Ihram though all do say that in the state of Ihram, its application is invalid; after Halq, the Haji can use perfume before Tawaf-Ziyarah though for the nearness to his wife, he would still have to wait till he makes the Tawaf of the holy Ka’bah.
B60-Hadith-387 (Hajj)
Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim from his father that A'isha said, "I came to Makka at the time of my period so I did not do tawaf of the House or go between Safa and Marwa. I complained to the Messenger of Allah, may Allah bless him and grant him peace, and he said, 'Do what the people doing hajj do except do not do tawaf of the House and go between Safa and Marwa until you achieve purity.' "
TAWAF-WIDA’ (the circulation of Ka’bah going back home) does not remain necessary for the woman who has her days of menses at Hajj though she would have to perform Tawaf-Ziyarah & Sai’, after she gets cleanlinesss and her Hajj would be fine; she would perform all other rituals normally and those would be fine with no problem; if she had performed Tawaf-Ziyarah & Sai’ before her period starts, her Hajj is done.
B61-Hadith-389 (Hajj)
Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim from his father from Asma bint Umays that she gave birth to Muhammad ibn Abi Bakr at al-Bayda. Abu Bakr mentioned this to the Messenger of Allah, may Allah bless him and grant him peace, and he said, "Tell her to do ghusl and then enter ihram."
It is feasible for the woman at travel to Hajj that had given birth to a child during the travel to take up Ihram without waiting for the cleanliness she gets after 40 days; however, note that in today’s scenario, she must not leave for Hajj when she is pregnant and must get cleanliness at home before departure to Hajj.
B62-Hadith-397 (Hajj)
Yahya related to me from Malik from Abd al-Karim ibn Malik al-Jazari from Abd ar-Rahman ibn Abi Layla from Kab ibn Ujra that one time he was with the Messenger of Allah, may Allah bless him and grant him peace, in ihram, and he was suffering from lice on his head. The Messenger of Allah, may Allah bless him and grant him peace, told him to shave his head, saying, "Fast three days, or feed six poor people, two mudds for each person, or sacrifice a sheep. If you do any of those it will be enough for you."
When the shaving of head is done without any valid reason at the state of Ihram before its time, it is necessary to give Damm and that is the sacrifice of an animal; this explains the verse of the Holy Book Quran specifying the quanity of the Fidyah mentioned there; it says, “And complete the Hajj or Umrah in the service of Allah; but if you are prevented (from completing it), send an offering for sacrifice, such as you may find, and do not shave your heads until the offering reaches the place of sacrifice; and if any of you is ill, or has an ailment in his scalp (that necessitates shaving), in Fidyah (compensation) either fast (for three days), or feed the poor (six of them), or offer sacrifice (of a sheep); and when you are in peaceful conditions, if any one wishes to continue the Umrah on-to the Hajj, he must make an offering, such as he can afford, but if he cannot afford it, he should fast three days during the Hajj and seven days on his return, making ten days in all; this is for those whose household is not in (the precinct of) the Sacred Mosque; and fear Allah, and know that Allah is strict in punishment” (2:196).
B63-Hadith-418 (Hajj)
Yahya related to me from Malik from Sai’d ibn Abi Said al-Maqburi that Ubayd ibn Jurayj once said to Abdullah ibn Umar, "Abu Abd ar-Rahman, I have seen you doing four things which I have never seen any of your companions doing." He said, "What are they, Ibn Jurayj?" and he replied, "I have seen you touching only the twoYamani corners, I have seen you wearing hairless sandals, I have seen you using yellow dye, and, when you were at Makka and everybody had started doing talbiya after seeing the new moon, I saw that you did not do so until the eighth of Dhu'l-Hijja." Abdullah ibn Umar replied, "As for the corners, I only ever saw the Messenger of Allah, may Allah bless him and grant him peace, touching the two Yamani corners. As for the sandals, I saw the Messenger of Allah, may Allah bless him and grant him peace, wearing hairless sandals and doing wudu in them, and I like wearing them. As for using yellow dye, I saw the Messenger of Allah, may Allah bless him and grant him peace, using it, and I also like to use it for dyeing things with. As for doing talbiya, I never saw the Messenger of Allah, may Allah bless him and grant him peace, begin doing so until he had set out on the animal he was riding on (i.e. for Mina and Arafa)."
Note that the four corners of the Holy Ka’bah are named as the Rukn-Aswad (the Eastern Corner from where the rounds of Tawaf commence), the Rukn-Iraqi (the Northern Corner that comes second at the round), the Rukn-Shami (the Western Corner that comes third at the round) and then the Rukn-Yamani (the Southern Corner that comes fourth at the round); these four corners of the Kaabah roughly point just as the four directions of the compass do and the Kaabah has black silk and gold covering that is known as Kiswah; it is replaced annually at Zil-Hajj; the Hadith points out that the Prophet PBUH has used the hairless sandals and has used the yellow dye too; the ruling about Talbiya is that it can be ceased in recitation after Rami-Jimar of the Jamratul-Aqabah in Hajj while it can be ceased in recitation at Tawa-Ziyarah at Umrah when the person gets the chance to kiss the Hajr-Aswad though even indication to it by hands is enough with palms to it if kissing it is not possible; the Prophet (PBUH) assumed Ihram from Dhul-Hulayfah and started to recite the Talbiya (expressions recited at Hajj & Umrah) from there and not from Madinah.
B64-Hadith-425 (Hajj)
Yahya related to me from Malik from Abu'n Nadr, the mawla of Umar ibn Ubaydullah, from Umayr, the mawla of Abdullah ibn Abbas, from Umm al-Fadl bint al-Harith, that she was present when some people were arguing on the day of Arafa about whether the Messenger of Allah, may Allah bless him and grant him peace, was fasting or not. Some of them said he was fasting, and some of them said he was not. So she sent a bowl of milk to him while his camel was standing still and he drank.
The ninth day of Zil-Hajjah, the last month of the Hijrah Calender, is named as Yaumul-Arafah (the day of Arafah) after which the next day is Eid; on this day, Hajis stay at the ground of Arafah and it is one of the most important rituals of Hajj; Arafah is the most blessed day of the year and the days adjacent to it are also very high in merit; keeping Saum on this day while not at Hajj is virtuous; the Prophet (PBUH) left Saum on that day while he was at Hajj indicating that it is better to leave Saum on it when someone is at Hajj that needs high physical exertion for sure; Umm-Fadhl was the mother of Ibn-Abbas who alongwith her sister Maymunah sent some milk on Arafah by the hands of Ibn-Abbas to the Prophet (PBUH) that he drank and it clarified that he was not at Saum at that time so the people knew that in general.
B65-Hadith-426 (Hajj)
Yahya related to me from Malik from Abu'n Nadr from Nafi, the mawla of Abu Qatada al-Ansari, from Abu Qatada that Abu Qatada was once with the Messenger of Allah, may Allah bless him and grant him peace. When they got to one of the roads to Makka he fell behind with some companions of his who were muhrim, while he was not. Then he saw a wild ass, so he got on his mount and asked his companions to give him his whip but they refused. Then he asked them for his spear and they refused to give it to him. So he took hold of it and attacked the ass and killed it. Some of the companions of the Messenger of Allah, may Allah bless him and grant him peace, ate from it, and others refused. When they had caught up with the Messenger of Allah, may Allah bless him and grant him peace, they asked him about it and he said, "It is food that Allah has fed you with."
Here we find the ruling about the hunted animals when the hunter is with Muhrim persons (that have intended for Umrah or Hajj) or is himself a Muhrim; if the Muhrim hunts an animal, it is not allowed to eat it neither for him nor for others; its ruling is like the dead animal found that is prohibited to eat; if someone who is not Muhrim hunts an animal for the Muhrim, the better ruling for it too is that such animal also is not allowed for the Muhrim; there is a third situation too that if someone hunts some animal and that is for himself and others that are not at the state of Ihram before Hajj, then if Muhrim join in the eating of it, that is allowed even for such Muhrim; note about the fish that eating it is allowed even at the state of Ihram as it belongs to water and needs no slaughter.
B66-Hadith-432 (Hajj)
Yahya related to me from Malik, from Sumayy, the mawla of Abu Bakr ibn Abd ar-Rahman, from Abu Salih as-Samman, from Abu Hurayra, that the Messenger of Allah, may Allah bless him and grant him peace ,said, "Umra is an expiation for what is between it and the next umra, and the only reward for an accepted hajj is Jannah (the Garden)."
UMRAH is not necessary though a person with health and finances, who can do that with total ease and who takes-up travels at different places, must do it few times among those travels as that would be highly virtuous insha-Allah because it would erase the petty sins from his document of deeds; Hajj is even more virtuous because when Allah accepts it, it not only erases sins but makes the way towards Jannah accessible.
B67-Hadith-467 (Hajj)
Yahya related to me from Malik from Hisham ibn Urwa that his father said, "Once when I was young I said to A'isha, umm al-muminin, 'Have you seen the saying of Allah, the Blessed and Exalted, "Safa and Marwa are among the waymarks of Allah, so whoever does hajj or umra to the House, there is no harm in his going between them," so it follows that there should be no harm for some one who does not go between them.' A'isha said, 'No. If it were as you say, there would be no harm in his not going between them. This ayat was only revealed about the Ansar. They used to make pilgrimage to Manat, and Manat was an idol near Qudayd, and they used to avoid going between Safa and Marwa, and when Islam came they asked the Messenger of Allah, may Allah bless him and grant him peace, about this and Allah, the Blessed and Exalted, revealed, "Safa and Marwa are among the waymarks of Allah, so whoever does hajj or umra to the House, there is no harm in his going between them." '
Sa’i is the walk between Safa and Marwah, the path near to Holy Ka’bah, that is done in the memory of Sayyidah Hajirah (AS), the respectable wife of Ibrahim (AS), who ran to and fro at this path 2500 years back from the time of the Prophet (PBUH), to seek water for the thirsty child Ismael (AS); Zam-Zam is the gift of Allah from that time; it is one of the integral parts of Hajj and so Sayyeda Ayesha-RA narrated that words used for its importance at the Holy Book Quran are to clarify that Sa’i between Safa & Marwa is fine totally; Al-Hamdu Lillah.
B68-Hadith-473 (Hajj)
Yahya related to me from Malik from Hisham ibn Urwa that his father said, "I was sitting with Usama ibn Zayd when some one asked him, 'How did the Messenger of Allah, may Allah bless him and grant him peace, travel when he went from Arafa to Muzdalifa during the farewell hajj?' and he replied, 'He went at a medium pace, but when he found a gap (in crowds) he speeded up.' "
The sequence in Hajj is that when the Haji reaches Arafah from Mina at the 9th day of Zil-Hajjah, he has to stay there till Maghrib then without reading the Maghrib-Salah, he marches on to Muzdalifah (and this Hadith points out that his pace in this walk has to be normal caring about all the people there) and whenever he reaches there, he reads Maghrib & Isha both together; then after Fajr at Muzdalifah, he marches on to Mina where he has to perform Rami (throwing pebbles at the big-satan), then Nahr (sacrifice of an animal) and then Halq (shaving of hair at the head) and after that going to Makkah and changing Ihram to ordinary clothes he can make Tawaf-Ziyarah; Al-Hamdu Lillah.
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Continued at Muwatta-Ahadith-2