* Revive a Sunnah Thread *

[abu_umayza]

بسم الله الرحمن الرحيم

REVIVE A SUNNAH

"Help you one another in Al-Birr and Taqwa; but do not help one another in sin and transgression." [trans of Al Qur'an 5:2]

“Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward.” [trans from Sunan Tirmidhi]

“May Allah brighten the face of the person who hears what I say and retains it, then conveys it to others...” (trans from Ahmad and Tirmidhi)

“Convey from me, even if it is only one verse.” (trans from Saheeh Al Bukhari)


This thread has been created for the specific purpose of sharing information and knowledge about Sunnah that people feel has been forgotten, neglected, abandoned, rarely practised etc. Through this thread et al, I hope that we can all command the good and forbid the evil; and partake in the rewards that have been mentioned in the above ahadeeth 'insha Allah.

To make this thread easy to read and understand, I propose the following format:

- A title
- Text of the Hadeeth in Arabic (where possible)
- Translation of the Hadeeth in English
- Reference for the Hadeeth
- Classification of the Hadeeth (please refrain quoting narrations that are classed as severely weak, fabricated, batil etc.)
- Explanation of the Hadeeth according to the scholars of Ahl al Hadeeth

For a working example, please see the following posts, which I have taken from various online sources (may Allah greatly reward the translator/s and contributors).

And with Allah alone is success...

[abu_umayza]

Protection from Harm

:عَنْ أَبِي هُرَيْرَةَ عَنْ النَّبِي صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ

إِذَا خَرَجْتَ مِنْ مَنْزِلِكَ فَصَلِّ رَكْعَتَيْنَ يَمْنَعَانِكَ مِنَ مَخَْرَجِ السُّوءِ ، وَ إِذَا دَخَلْتَ إِلَى مَنْزِلِكَ

فَصَلِّ رَكْعَتَيْنَ يَمْنَعَانِكَ مِنَ مَدْخَلِ السُّوءِ " .

Abu Hurayrah (May Allaah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said: "Whenever you intend to leave your house you should pray two rak’ah right before you leave. These rak’ah will protect you from harm while outside. And when you come back home you should pray another two rak’ah. They will safeguard you from harm in your house.”

Al-Albani (may Allah have mercy on him) said in his Silsilah Saheehah 3/315: The isnad of this hadeeth is acceptable and the narrators are trustworthy men used by Bukhari. This hadeeth is mentioned in Al- Muntaqah (12/69/1), Al-Bazaar in his Musnad(81), Ad-Daylamee in his Musnad (1/1/108), and Abdul-Ghani in Akbar-As-Salaah(1/67 and 2/68)

Al-Allamah Muhammad Abdur-Rau’f Al-Manaawee said in Faydul Qadir: If a person intends leave his home it is recommended that he prays two rak’ah which are considered sunnah. These rak’ah should be short (i.e recite a small Surah after Fatihah...)

And Allaah the Most High knows best.

[abu_umayza]

When Times Get Hard, Pray

حُذَيْفَةَ قَالَ : كَانَ النَّبِىُّ -صلى الله عليه وسلم- إِذَا حَزَبَهُ أَمْرٌ صَلَّى

Hudhayfah (may Allah be pleased with him) said: “Whenever the matter became serious the Prophet (peace and blessings be upon him) would pray.”

Collected by Abu Dawud (1319) and others. Graded as being Hasan by Shaykh Al-Albani (May Allah have mercy on him)

1. Muhammad Abdur-Rauf Al-Manaawee (may Allah have mercy on him) commented on this hadeeth. He wrote the words” Whenever the matter became serious” means- If the Prophet was attacked by surprise, on the verge of being subdued or an important matter aroused which caused him to worry or feel sad.

“He (peace and blessings be upon him) would pray.” Means - He’d pray because prayer helps against the removal of all heavy blows, disasters and misfortunes. Through prayer one is seeking the assistance of the Creator who allowed it to happen. Prayer is a means to draw nearer to Allah and whoever resorts to prayer to his lord will be protected and averted from all evil. [Faydul Qadir, #6641]

2. Al-Mulla Ali Qari 1014H (may Allah have mercy on him) said: “The meaning for this Hadeeth is derived from the verse “Seek help in patience and prayer” Al-Baqarah 45. [Sharh Musnad Abu Haneefah page 342 printed by Darul Kutubul Ilmeeyah Beriut Lebanon.]

3. Shaykh Muhammad ibn Salih Al-Uthaymeen (may Allah have mercy on him) commented on this issue in his Tafseer for Surahtul Baqarah. He wrote: “The excellence of prayer is that it’s one of the things a person can seek assistance in for all matters and worldly affairs. Allah mentioned prayer and we believe with certainty that this speech is the truth. It’s been reported that the Prophet (peace and blessings be upon him) would pray whenever the matter became serious. Also this is supported by the Prophet’s action during the Battle of Badr. He prayed in the shade and appealed to his Lord for help. [Tafseerul Quran Al-Kareem Al-Fateehah-Baqarah vol 1 page 163-164]

[abu_umayza]

Two Rak'ah for Repentance

أبي بكر الصدِّيق - رضي الله عنه - ، عن النَّبيِّ - صلى الله عليه وسلم - قال : « مَا مِنْ رَجُلٍ يُذْنِبُ ذَنْبًا ثُمَّ يَقُومُ فَيَتَطَهَّرُ ثُمَّ يُصَلِّى ثُمَّ يَسْتَغْفِرُ اللَّهَ إِلاَّ غَفَرَ اللَّهُ لَهُ ». ثُمَّ قَرَأَ هَذِهِ الآيَةَ (وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلاَّ اللَّهُ وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوا وَهُمْ يَعْلَمُونَ )

Abu Bakr As-Siddiq (may Allah be pleased with him) said the Prophet (peace and blessings be upon him) said, “Any person who sins then performs wudu correctly and prays and afterward seeks Allah’s forgiveness Allah forgives him.” Then As-Siddiq (may Allah be pleased with ) recited the verse” And those who when they commit an indecency or do injustice to their souls remember Allah and ask forgiveness for their faults - and who forgives the faults but Allah, and (who) do not knowingly persist in what they have done. {Al-Imran: 135}

Collected by Abu Dawud (1521) At-Tirmithi (406) Ibn Majah (1395) and Ahmed (1/2-8-9-10) graded as being Hasan by At-Tirmithi, Ibn ‘Adee, Ibn Kathir, At-Thahabee and Al-Albani (may Allah have mercy on them all)

Ibn Taymiyyah (may Allah have mercy on him) said,” It is a recommended act for every person who sinned to perform Wudu then pray two Rak’ah [Majmu' Fatawaa vol 21 / 139]

Ibn Al-Arabee (may Allah have mercy on him) mentioned some beneficial remarks about this hadeeth He wrote the following in ‘Aaridatul Ahwathi Bi Sharh Sunnan At-Tirmithi [vol 2 page 167 . Printed by Darul Kitabul Ilmeeyah]

- This hadeeth shows the superiority of the Wudu, the prayer and the act of seeking Allah’s forgiveness
- This hadeeth explains verse 135 in surah Al-Imran.
- This hadeeth shows how the servant carries out acts of obedience in repenting. First the servant feels regret which purifies him internally. Then he makes wudu. Next he prays. And after he finishes praying he seeks the Most Merciful’s forgiveness.

[abu_umayza]

Wudu for Every Salah

أَنَسٍ أَنَّهُ ذَكَرَ أَنَّ النَّبِىَّ -صلى الله عليه وسلم- أُتِىَ بِإِنَاءٍ صَغِيرٍ فَتَوَضَّأَ. قُلْتُ أَكَانَ النَّبِىُّ -صلى الله عليه وسلم- يَتَوَضَّأُ لِكُلِّ صَلاَةٍ قَالَ نَعَمْ. قَالَ فَأَنْتُمْ قَالَ كُنَّا نُصَلِّى الصَّلَوَاتِ مَا لَمْ نُحْدِثْ قَالَ وَقَدْ كُنَّا نُصَلِّى الصَّلَوَاتِ بِوُضُوءٍ.

Anas (may Allah be pleased with him) mentioned: The Messenger of Allah was given a small vessel of water and he made wudu.” I said: “Did the Messenger of Allah (peace and blessings be upon him) make wudu for every prayer?” He said “Yes” Then he was aksed: “What about you?” He said: “We used to pray all the prayers as long as we did not break our wudu, and we used to pray all the prayers with one wudu.

Collected by Bukhari 214

1. Muhammad Adam Al-Ethiopee commented on this hadeeth in his explanation for Sunnan An-Nisa’i. He wrote:

- The hadeeth proves that it’s legislated to make wudu for every prayer, regardless if a person needs to or not.
- It’s permissible to pray the five daily prayers with only one wudu.
- Ibn Seereen narrated that Abu Bakr, Umar and Uthman used to make wudu for every prayer.” [Musanaf Ibn Abee Shaybah]
- Making wudu without invalidating it is a recommended act. Reason being, wudu is an act that wipes away sin.
- This hadeeth shows that wudu is a must for the person who intends to pray and has broken his/her wudu.
- The Prophet (peace and blessings be upon him) said: “Only the believer maintains himself in the state of wudu.” [Ibn Majah and others with an authentic chain of narration]

[Taken from Sharhu Sunnan An-Nisa’I vol 3/176]

[abu_umayza]

Du'a during Recitation

عَنْ ‏ ‏حُذَيْفَةَ قَالَ: ‏
نَّ النَّبِيَّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏كَانَ ‏ ‏ إِذَا مَرَّ بِآيَةِ خَوْفٍ تَعَوَّذَ وَإِذَا مَرَّ بِآيَةِ رَحْمَةٍ سَأَلَ قَالَ وَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏إِذَا رَكَعَ قَالَ سُبْحَانَ ‏ ‏رَبِّيَ الْعَظِيمِ وَإِذَا سَجَدَ قَالَ سُبْحَانَ ‏ ‏رَبِّيَ الْأَعْلَى

Hudhayfah (may Allah be pleased with him) narrated that,” Whenever the the Prophet (peace and blessings be upon him) read a verse about Allah’s punishment , he would seek refuge in Allah. And whenever He read a verse mentioning Allah’s mercy , he would ask Allah for His mercy. Hudhayfah said, “ Whenever the Prophet (peace and blessings be upon him) bowed he would say, “ Subhana Rabbil Atheem.” and when He prostrated He’d say ,” Subhana Rabbil ‘Ala.”

Collected by Ahmed 6/ 24 , Abu Dawud 873, and others. Graded as being Hasan by Al-Albani

Shaykh Abdul Azeez bin Baz (may Allah have mercy on him) said:

It’s Sunnah for every muslim who reads the Quran during prayer or elsewhere to ask Allah for His bounty at the verses of mercy. And when the Muslim reads a verse mentioning Allah’s punishment, he seeks refuge from the Hell-fire. Furthermore when a Muslim reads an ayah that deems Allah above something he declares it. He declares it by saying, “ Subhanahu wa Ta’ala.”

It’s recommended for every Muslim who reads : Is not Allah the Best of judges? [At-tin 8] to say ,” Indeed! : I believe that to be true.” Moreover when he reads, “ Is not He (Allah Who does that), Able to give life to the dead? (Yes! He is Able to do all things).[ Al-Qiyamah 40], he says, “ Indeed!: I bear witness to this.” The servant should say, “ I believe in Allah.” when he reads ,” Then in what statement after this (the Qur'an) will they believe? [ Al-Mursaalat 50].

After the slave recites the verse, “ Then which of the Blessings of your Lord will you both (jinns and men) deny? [ Ar-Rahman 13] He says, “ We don’t deny any verses from our Lord. And after reading ,” Glorify the Name of your Lord, the Most High,”[Al-A’la 1], he says,” Subhana Rabbil ‘Ala”

All of these acts are recommended for the Imam, followers , and individual reciting the Quran. These words are dua, and dua is wanted from the Muslim. This resembles the saying, “ Ameen” after Fatihah: and Ameen should be said in prayer and elsewhere after Fatiha. [Majmu’ Fataawa Bin Baz vol 26 page 62-63]

[abu_umayza]

Praying two Rak'ah after Quarrelling

عَنْ أبي هريرة، قَالَ: قَالَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمْ، يَقُولُ:"تَكْفِيرُ كُلِّ لِحَاءٍ رَكْعَتَانِ"

Abu Hurayrah (may Allah be pleased with him) narrated the Prophet (peace and blessings be upon him) said, “Performing two raka’h is an expiation for any quarrel.”

Collected by Ibn Al-Arabee in his Mu’jam (2 /178) Ar-Razi (1/141) in Al-Fawa’id. Al-Albani (may Allah have mercy on him) graded this hadeeth as being Hasan. This is based on the Isnad that leads to Abu Hurayrah (may Allah be pleased with him). The Narration collected by At-Tabarani (may Allah have mercy upon him) in his Kubara which leads up to Abu Bahelee (may Allah be pleased with him) has a weakness in it as stated by Al-Haythamee (may Allah have mercy on him) [Silsilah Saheehah #1789]

Al-Allamah Muhammad Abdur-Ra’uf Al-Manawee (may Allah have mercy on him) commented on this hadeeth saying, “First a person should perform wudu which diminishes the anger. Then he should pray the two rak’ah. [Faydul Qadir hadeeth # 3355]

* The word لحاء refers to an argument which includes insulting, abusing or name-calling etc.

[abu_umayza]

Prayer between Maghrib and Isha

عن حذيفة بن اليمان (رضي الله عنه ) قال :

فَصَلَّيْتُ مَعَهُ الْمَغْرِبَ فَلَمَّا قَضَى الصَّلاَةَ قَامَ يُصَلِّى فَلَمْ يَزَلْ يُصَلِّى حَتَّى صَلَّى الْعِشَاءَ ثُمَّ خَرَجَ .

Huthayfah ibn Yaaman (may Allah be pleased with him) said: “I prayed Maghrib with the Prophet (peace and blessings be upon him) and when he finished he stood up and prayed. He continued to pray until Isha. Then he left. “

Collected by Ahmed in his Musnad 5/392 and Tirmithi in his Sunnan 3781.Shaykh Al-Albani graded this hadeeth as being Saheeh.

Shaykh Zayd ibn Muhammed Al-Madkhalee (may Allah preserve him) commented on this subject in his book titled “Al-Afnanu Nadeeya". Al-Afnanu Nadeeya is an explanation for a fiqh poem that Hafith Al-Hakeemee (may Allah have mercy on him) wrote. Hafith Al-Hakeemee acknowledged this prayer as being a sunnah.

He wrote that among the prayers which are recommended to perform, but aren’t stressed is the prayer between Maghrib and Isha. It’s recommended as it has a great reward in performing it.

There has been verses and athar which support and explain the virtue in praying at this time. One narration is reported from Anas (may Allah be pleased with him) He commented on the verse “They used to sleep but little by night [invoking their Lord (Allah) and praying, with fear and hope].”[ Adh-Dhariyat 17] Anas said : The companions used to pray between Maghrib and Isha.” [Abu Dawud 1322 Al-Iraqee graded the isnad as being authentic.]

In another narration Anas ibn Malik (may Allah be pleased with him) said the same thing about the verse "Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allah's Cause) out of what We have bestowed on them " {As-Sajdah 16}

This prayer has been established in the Sunnah. Many of the companions used to practice it. Companions like Ibn Abbaas , Ibn Mas’ud, Ibn Umar, Anas ibn Malik, and Salman (may Allah be pleased with them all).

The Tabi’oon used to practice this Sunnah as well. Tabee’oon like Al-Aswad ibn Yazeed, Abu Uthman An-Nahdee, and Sa’eed ibn Jubair.. And from the Imams who prayed during this hour was Sufyan Ath-Thawri.

These verses, their meanings, Hadeeth and acts of the Salaf encourage and guide people to offer many supererogatory prayers between Maghrib and Isha. [Al-Afnanu Nadeeya vol 2 page 187]

[abu_umayza]

Read Some Ayat Audibly in Dhuhr and Asr Salah

‏عَبْدُ اللَّهِ بْنُ أَبِي قَتَادَةَ ‏ ‏قَالَ حَدَّثَنَا ‏ ‏أَبِي ‏
‏أَنَّ رَسُولَ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏كَانَ ‏ ‏يَقْرَأُ ‏ ‏بِأُمِّ الْقُرْآنِ ‏ ‏وَسُورَتَيْنِ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ مِنْ صَلَاةِ الظُّهْرِ وَصَلَاةِ الْعَصْرِ وَيُسْمِعُنَا الْآيَةَ أَحْيَانًا وَكَانَ يُطِيلُ فِي الرَّكْعَةِ الْأُولَى

Abdullah ibn Abu Qatada said: "My father told us the Messenger of Allah (peace and blessings be upon him) used to recite Umm Al-Quran and two soorahs in the first two Rak'ah of Dhuhr and Asr. Sometimes he would make us hear a verse and he used to make the first Rak'ah lengthy."

Collected by Bukhari 759 and Muslim 451

‏الْبَرَاءِ ‏ ‏قَالَ ‏
‏كُنَّا ‏ ‏نُصَلِّي خَلْفَ النَّبِيِّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏الظُّهْرَ فَنَسْمَعُ مِنْهُ الْآيَةَ بَعْدَ الْآيَاتِ مِنْ سُورَةِ ‏ ‏لُقْمَانَ ‏ ‏وَالذَّارِيَاتِ

Al-Bara' said: "We used to pray Dhuhr behind the Prophet (peace and blessings be upon him) and we heard some of the verses from Surah Luqman and Dhariyat."

Collected by An-Nasa'I 972 . Shaykh Muhammad Adam Al-Ethiopee (may Allah preserve him) graded this Hadeeth as being " Saheeh Lee Ghayreehee"

1. Qadee 'Iyaad (may Allah have mercy on him) said: " This hadeeth proves there is no harm in reading some verses aloud in the silent prayers. [Sharh Saheeh Muslim for the above hadeeth]

2. Ibn Hajr Al-Asqalanee (May Allah have mercy on him) said: " Some ulema hold that if the Imam intentionally or unintentionally reads some verses audibly during Dhuhr and Asr, he should make the prostration for forgetfulness. However we don't hold this opinion. There is no harm in reciting some verses audibly during those prayers. In fact it's Sunnah. [ Fathul Bari 3/217]

3. Shaykh Muhammad ibn Salih Al-Uthaymeen (may Allah rest him in Jannah) said about the words "Sometimes he would make us hear a verse…" applies to Dhuhr and Asr. Sometimes he would recite a verse or so aloud in the silent prayers. Perhaps he (peace and blessings be upon him) would do this to liven up the people behind him, himself, or inform them that he's reading Quran and isn't just standing silently.

Occasionally reading some verses audibly during Dhuhr and Asr is Sunnah [Sharh Saheeh Muslim]

4. Shaykh Muhammad Ameen Al-Ethiopiee (may Allah preserve him) said about the words " Sometimes he would make us hear a verse…" applies to verses from Fatihah, a surah, or two verses from any chapter. [Sharh Saheeh Al-Muslim vol 7 page 288]

5. Shaykh Muhammad Adam Al-Ethiopee (may Allah preserve him) said: The hadeeth in this section proves its permissible to read some verses aloud during Dhuhr and Asr ; and it isn't disliked to read both silently and aloud now and again. Furthermore this hadeeth shows its recommended to read Luqman and Dhariyat in Dhuhr prayer [Sharh Sunnan An-Nisa' vol 12 page 234]

[abu_umayza]

Between the Jumu'ah and Sunnah Prayer

عُمَرُ بْنُ عَطَاءِ بْنِ أَبِي الْخُوَارِ أَنَّ نَافِعَ بْنَ جُبَيْرٍ أَرْسَلَهُ إِلَى السَّائِبِ ابْنِ أُخْتِ نَمِرٍ يَسْأَلُهُ عَنْ شَيْءٍ رَآهُ مِنْهُ مُعَاوِيَةُ فِي الصَّلَاةِ فَقَالَ نَعَمْ صَلَّيْتُ مَعَهُ الْجُمُعَةَ فِي الْمَقْصُورَةِ فَلَمَّا سَلَّمَ الْإِمَامُ قُمْتُ فِي مَقَامِي فَصَلَّيْتُ فَلَمَّا دَخَلَ أَرْسَلَ إِلَيَّ فَقَالَ لاَ تَعُدْ لِمَا فَعَلْتَ إِذَا صَلَّيْتَ الْجُمُعَةَ فَلاَ تَصِلْهَا بِصَلَاةٍ حَتَّى تَكَلَّمَ أَوْ تَخْرُجَ

فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَنَا بِذَلِكَ أَنْ لا تُوصَلَ صَلَاةٌ بِصَلَاةٍ حَتَّى نَتَكَلَّمَ أَوْ نَخْرُجَ

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

Collected by Muslim (883)

1. Ibn Mundhir [318 H] (may Allah have mercy on him) narrated an athar in his Awsat about this hadeeth from the acts of our Salaf. He wrote, “ Ibn Umar saw a man pray two rakah after Jum’uah and he stopped him. Ibn Umar asked the man,” Are you praying four rakah for Jum’uah!” It was Ibn Umar’s practice to pray the two sunnah prayers for Jum’uah in his home. He said, “ This was the way of our Prophet (peace and blessings be upon him) [ Al-Awsot vol 4 /136]

2. Shaykh Al-Uthaymeen (may Allah have mercy on him) said “There are numerous lessons derived from this hadeeth.” Some of those lessons are:

a. A person doesn’t join one prayer with another until he speaks between them. No Fard prayer with a Sunnah. On the other hand the Prophet (peace and blessings be upon him) used to pray the Nawafil prayers at night in two rakah, two rakah with no separating between them.

b. The shar’iah places importance in differentiating between Fard and Nafil. This hadeeth proves it.

c. It’s mentioned in the hadeeth “ Until you speak” Does making Thikr after prayer suffice as speech, or must it be dialogue ,whereas it’s clear a person isn’t praying?

Answer: It’s apparent from this hadeeth that it must be speech which establishes a person isn’t praying. Whether Thikr or any other act. For example after the prayer a person says to the person next to him As-Salaamu Alaykum, How are you doing? And after that he stands up and offers his Nafil [Sharh Saheeh Muslim]

3. Al-Muhadith Muhammad Al-Ameen Al-Hurraree Al-Ethiopee* (may Allah preserve him) said,” This hadeeth proves that it’s Sunnah to pray the Nafil prayers in a place other than the place where the Fard prayer is prayed. And the best place for this is in the home.

Otherwise a person can pray it in another spot in the masjid or elsewhere. He does this in order to increase the places he’s made sajdah and separate between Fard and Nafil. The wording “Until you speak” proves that the Fard and Nafil are divided by speech..[ Al-Kawkibal Wahaj wa Rawdal Bahhaj fee Sharhee Saheeh Muslimee ibn Al-Hajjah Vol 10/ 384]

(*Translator’s comment : Al-Muhaadith Muhammad Al-Ameen Al-Hurraree Al-Ethiopee isn’t the same person as Muhammad Adam Al-Ethiopee. They are two separate scholars in Hadeeth. Many people confuse their names and think that because they share the same first name and are from the same country they are one).

[abu_umayza]

Wiping Sleep from the Face

عَنْ كُرَيْبٍ مَوْلَى ابْنِ عَبَّاسٍ أَنَّ ابْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّهُ بَاتَ لَيْلَةً عِنْدَ مَيْمُونَةَ أُمِّ الْمُؤْمِنِينَ - وَهِىَ خَالَتُهُ - قَالَ فَاضْطَجَعْتُ فِى عَرْضِ الْوِسَادَةِ وَاضْطَجَعَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- وَأَهْلُهُ فِى طُولِهَا فَنَامَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- حَتَّى انْتَصَفَ اللَّيْلُ أَوْ قَبْلَهُ بِقَلِيلٍ أَوْ بَعْدَهُ بِقَلِيلٍ اسْتَيْقَظَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- فَجَعَلَ يَمْسَحُ النَّوْمَ عَنْ وَجْهِهِ بِيَدِهِ..

Ibn Abbass (may Allah be pleased with them) narrated that he spent the night at his aunt’s [Maymunah] house (may Allah be pleased with her). He said, “I lied across the pillow while my aunt and Allah’s messenger both lied on the pillow. The Prophet (peace and blessings be upon him) slept until a little before or after the middle of the night. He (peace and blessings be upon him) woke up and began to wipe the sleep from his face with both his hands…”

Collected by Bukhari (183) and Muslim (763)

Shaykh Muhammad ibn Salih Al-Uthaymeen (may Allah have mercy upon him) commented on this hadeeth saying: This hadeeth shows it’s permissible to spend the night in a house with a man and his wife under two conditions:

1. Permission is granted from both spouses.
2. No hardship results from this action.

The Prophet (peace and blessings be upon him) used to wake up early at night, before the middle part. He would stay awake until about a sixth of its part remained, then go back to sleep until the call for Fajr. This is what he did most of the time, and sometimes he remained awake from the middle of the night until Fajr.

It is a legislated (recommend) act to wipe the sleep from the face when waking up. By doing so you’ll find energy.“ [Sharh Saheeh Bukhari By Shaykh Al-Uthaymeen Hadeeth # 183]

[abu_umayza]

Rinsing the Mouth after Drinking Milk

عن ابنِ عَبَّاسٍ : أنَّ النَّبِيَّ (صلى الله عليه و سلم ) شَرِبَ لَبَناً فَدَعاَ بِمَاءٍ فَتَمَضْمَضَ ثُمَّ قَالَ : إِنَّ لَهُ دَسَمًا

Ibn Abbas (may Allah be pleased with him) narrated the Prophet (peace and blessings be upon him) drank some milk then called for some water. Once he got the water he rinsed his mouth then said, “It has fat.”

Collected by Bukhari, 211 and Muslim, 358

1. Imam An-Nawwawee said,” This hadeeth confirms it’s recommended to rinse the mouth after drinking milk. [Sharh Saheeh Muslim]

2. Abu Dawud mentioned this hadeeth in his Sunnan. He wrote the chapter 'Wudu from Milk'. However he didn’t intend the technical meaning for wudu, but rather he meant the linguistic meaning for wudu. (Bathul Majhud fee halee Sunnan Abi Dawud)

3. Shaykh Al-Uthaymeen said, “The reason why the Prophet (peace and blessings be upon him) rinsed his mouth was because of the fat. It can be understood from this action that it’s legislated to rinse the mouth from all foods which contain fat, regardless whether drank or chewed. Its good manners to rinse the mouth afterwards to remove the fat. If the substance is heavy in fat, then it’s better to use siwak. For this reason the scholars say: it’s sunnah to use siwak to remove any fat after eating if the smell of the mouth changed. (Sharh Saheeh Al-Bukahri)

[abu_umayza]

Lying down after Praying 2 Sunnah Rak'ah of Fajr

A’ishah (may Allaah be pleased with her) narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to lie down on his right side, after offering two Rakah (sunnah) of the Fajr Salah."

A’ishah (may Allaah be pleased with her) narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray eleven raka'at at night and that was his night prayer and each of his prostrations lasted for a period enough for one of you to recite fifty verses before the Messenger of Allaah (peace and blessings of Allaah be upon him) raised his head. He also used to pray two Rakah (sunnah) before the (fard) Fajr prayer and then lie down on his right side till the muezzin came (to him to recite the iqaamah)."

Recorded in Saheeh al-Bukhari (21/257 and 16/108)

1. Imam An-Nawawi (may Allaah have mercy on him) said in his commentary on Saheeh Muslim: "What is correct is that he lay down after the Sunnah of Fajr, because of the hadeeth of Abu Hurayrah who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you has prayed two rak’ahs of Fajr, let him lie down on his right side.” (Narrated by Abu Dawood and al-Tirmidhi with an isnaad which is saheeh according to the conditions of al-Bukhaari and Muslim. Al-Tirmidhi said it is a saheeh hasan hadeeth). This saheeh hadeeth is clear about the matter of his lying down. With regard to the hadeeth of ‘Aa’ishah which says that he lay down before and after Fajr, and the hadeeth of Ibn ‘Abbaas which says that he lay down before, there is no contradiction, because the fact that he lay down before does not mean that he did not lie down afterwards as well. There are some reports which say that on some occasions he (peace and blessings of Allaah be upon him) did not lie down afterwards, which could be taken to demonstrate that it is permissible not to do it. That would apply if it were proven that he did not do it but it was not proven. Perhaps he used to lie down both before and after. If the ahaadeeth say that he told them to lie down after praying and that he himself did that, this proves the point. If it is possible to reconcile the ahaadeeth, it is not permissible to reject any of them, and it is possible to reconcile them in two ways, one of which we have mentioned, which is that he lay down both before and afterwards. The second is that he did not lie down afterwards on some occasions, to demonstrate that it is permissible not to do so. And Allaah knows best."

2. Al-Haafiz said: "Some of the salaf were of the view that this is permissible at home but not in the mosque. This was narrated from Ibn ‘Umar, and was regarded as a strong opinion by some of our shaykhs, because it is not narrated that the Prophet (peace and blessings of Allaah be upon him) did this in the mosque. It was narrated that Ibn ‘Umar used to throw pebbles at those who did this in the mosque; this was narrated by Ibn Abi Shaybah."

3. Shaykh Ibn ‘Uthaymeen said, after discussing the differences of scholarly opinion concerning this lying down: "The correct view is that which was expressed by Shaykh al-Islam [Ibn Taymiyah], that if a person is tired after his tahajjud (prayers at night), he may rest by lying down on his right side. This is on condition that there is no fear of his being overtaken by sleep that will make him miss the prayer. If there is such a fear then he should not sleep." [Sharh Riyaadh al-Saaliheen, 3/287]

The reason for this lying down is to rest if one is tired after praying qiyaam al-layl (naafil prayers at night), so that one's energy will be renewed for Fajr prayer. Based on this, what some people do by lying down for less than a minute, as mentioned in the question, do not achieve the purpose, and it goes against the Sunnah because the Prophet (peace and blessings of Allaah be upon him) used to lie down until the muezzin came to him to say the iqaamah just before the prayer.

[abu_umayza]

Making Du'a on Wednesday

جابر بن عبد الله يقول : دَعَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي هَذَا المَسْجِدِ ، مَسْجِدُ الفَتْحِ ، يَوْمَ الاثْنَيْنَ وَيَوْمَ الثَلاَثَاءِ وَيَوْمَ الأَرْبَعَاءِ ، فَاسْتَجَيْبَ لَهُ بَيْنَ الصَّلاَتَيْنَ مِنْ يَوْمَ الأَرْبَعَاءِ قَالَ جَابِرُ : وَلَمْ يَنْزِلْ بِي أَمْرٌ مُهِّمٌ غَائِظٌ إِلاَ تُوَّخَيْتُ تِلْكَ السَّاعَةَ ، فَدَعَوتُ اللهَ فِيهِ بَيْنَ الصَّلاَتَيْنَ يَومَ الأَرْبَعَاءِ فِي تِلْكَ السَّاعَةَ ، إِلاَ عَرَفْتُ الإِجَابَةَ

“Jabir Ibn ‘Abdullah (may Allaah be pleased with him) narrated that the Messenger of Allaah (peace and blessings be upon him) supplicated to Allaah in this masjid (Masjid Al-Fath) on Monday, Tuesday and Wednesday. His Dua was answered on Wednesday between the prayers of Dhuhr and Asr. Jabir (may Allaah be pleased with him) said: ”There wasn’t anything that was crucially important for me to have solved, except I called on Allaah during that hour of the day between Dhuhr and Asr knowing He would answer.”

Graded Hasan by Shaykh Al-Albani (may Allaah have mercy upon him) in Saheeh Adab Al-Mufrad.

1. Shaykh Hussain al Awaiysha (may Allah preserve him) said in his explanation of Saheeh Adab Al-Mufrad: “The Messenger of Allaah (peace and blessings be upon him)supplicated to Allaah in this masjid(Masjid Al-Fath )on Monday, Tuesday and Wednesday” Masjid Al-Fath: is a masjid located on the eastside at the top of a mountain stump. A person can ascend to this masjid by two routes; one on the east and the other on the north side. This is the general meaning of Masjid al-Fath. It has also been said that Masjid Al-Fath is Masjid Ahzab or a Masjid on High ground. [Fadl 2/174]

“His Dua was answered on Wednesday between the prayers of Dhuhr and Asr”. Shaykh Al-Albani (may Allaah shower him with mercy) commented on this saying: If this companion wouldn’t have narrated to us that the Prophet (peace and blessings be upon him) made Dua to Allaah during this hour we wouldn’t have known. The person present witnesses what the absent person doesn’t. This hadeeth has significant meaning; since Jabir narrated the information when exactly his Dua was answered. And this shows that the Dua for the Messenger (peace and blessings be upon him) was answered at that hour during Wednesday. Consequently Jabir began to do that same thing he saw Muhammad (peace and blessings be upon him) do on Wednesday between Dhuhr and Asr" (end of Quote from the book).

2. Shaykh al Islam Ibn Taymiyyah said in his book “Iqtidah as-Siratul Mustaqeem (1/433)”: A group of our companions and other people act by this hadeeth. They see to it that they call on Allaah during this time; as narrated by Jabir (may Allaah be pleased with him). The place where Jabir made Du'a to Allaah isn’t mentioned, but the time period in which he did is mentioned."

* Note: Du'a should be made regularly and everyday; we must also single out days and times in which it is more rewarding and recommended do so based on authentic texts.

[abu_umayza]

Using Kohl regularly

Anas narrated that the Prophet (peace and blessings of Allaah be upon him) used to apply kohl to his right eye three times, and to his left eye twice.

Sunan al-Nasaa’i (5113) and Sunan Abi Dawood (3837). Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah no. 633.

1. Ibn al-Qayyim (may Allaah have mercy on him) said: Kohl protects the health of the eyes and gives strength and clarity of vision, and cleanses they eye of bad substances. In addition to that some types of kohl also serve as an adornment and if it is applied before going to bed this is even better. And ithmid is more efficacious than other types of kohl. [Zaad al-Ma’aad, 4/281]

2. It says in al-Mughni: It is mustahabb to use kohl an odd number of times. (al-Mughni, 1/106).

3 And it was said of Zarqa’ al-Yamaamah, who could see as far as three days, that when she was killed, they saw that all the veins of her eyes bore traces of this ithmid. [Majmoo’ al-Fataawa, vol. 17; Chapter on medical treatment and visiting the sick]

4. Shaykh Ibn ‘Uthyameen (may Allaah have mercy on him) was asked: "Some eye doctors say that kohl is harmful to the eyes and they advise not using it. What do you say to them?" He replied: "Ithmid (antimony) is known to be very good for the eyes. I do not know anything about other types of kohl*. Trustworthy doctors are the ones whom we should consult on this matter."

* Note: There are some kohl that are mass-produced and manufactured and contain some chemical ingredients which may cause physical damage and remove some of the benefits of kohl. Hence people nowadays should look for pure kohl and not regard every type of kohl available nowadays as beneficial. And Allaah knows best.

[abu_umayza]

Using the Miswak every day

The Prophet (peace and blessings of Allaah be upon him) said: “Siwaak is purifying for the mouth and pleasing to the Lord.”

Bukhaari in his Saheeh, 2/274; Ahmad, 6/47 and al-Nisaa’i, 1/50. It was classed as saheeh by al-Mundhiri in al-Targheeb wa’l-Tarheeb (1/133) and classed as hasan by al-Nawawi in al-Majmoo’ (1/267). Its isnaad is saheeh, see al-Irwa’ 1/105.

1. The Prophet (peace and blessings of Allaah be upon him) said: “Were it not for the fact that I did not want to make things too hard for my ummah, I would have commanded them to use the siwaak at every time of prayer.” (Reported by al-Bukhaari, 2/299 and Muslim, 1/151). According to another report narrated by al-Bukhaari, he said: “…at every time of making wudoo’.”

2. ‘Aa’ishah was asked what the Messenger of Allaah (peace and blessings of Allaah be upon him) did when he first came home. She said, “When he entered his house, the first thing he would do was to use the siwaak.” (Reported by Muslim, 1/220)

3. Hudhayfah ibn al-Yamaan (may Allaah be pleased with him) reported that when the Prophet (peace and blessings of Allaah be upon him) got up during the night, he would clean his mouth thoroughly with the siwaak. (Reported by al-Bukhaari, 1/98 and Muslim, 1/220)

4. Imaam al-Nawawi reported that the respectable scholars were agreed that use of the siwaak is sunnah and is encouraged (mustahhab). One of the signs of its importance is the fact that some of the salaf such as Ishaaq ibn Raahawayh, thought that it was fard.

5. Prof. Dr. Muhammad Sa’eed al-Jareedli – head of the Mouth Disease department at Cairo University – said: "The siwaak is many times better than the toothbrush and toothpaste in chemical and mechanical terms.

After carrying out research he found that the substance which is in the siwaak kills germs and heals our mouths from disease. By itself it can take the place of the toothbrush and toothpaste because of the numerous substances it contains which are superior to those contained in toothpaste. Similarly, strong, gentle natural fibres work better than the fibres of the toothbrush and do not damage the gums. They also effectively remove what is left in our mouths and clings to our teeth of leftover food, which can cause disease and damage to the mouth and teeth. Up until today, in our civilised world, there is no toothpaste that contains the substances contained in the siwaak. Similarly, it says in the weekly magazine American Dentist that most of the toothpastes used in the United States of America are not good or healthy..."

For further details on the etiquette of using the siwak, visit: http://www.islam-qa.com/en/ref/2577/miswak

[abu_umayza]

Perform Hijamah / Cupping

Sa’eed ibn Jubayr narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Healing is in three things: drinking honey, the incision of a cupper, and cauterizing with fire, but I forbid my ummah to use cauterizing.”

Saheeh al Bukhari, 5269

The Prophet (peace and blessings of Allaah be upon him) said: “The best medicine with which you treat yourselves is Hijama, or it is one of the best of your medicines,” or “The best treatment you can use is Hijama.”

Saheeh al Bukhari, 5371

1. In the narration reported by Abdullah ibn Mas’ud (may Allaah be pleased with him) the angels said, “Oh Muhammad, order your Ummah (nation) with cupping.” (Saheeh Sunan Tirmidhee (3479).

2. It was reported from Ibn ‘Abbaas (may Allaah be pleased with them both) that the Prophet (peace and blessings of Allaah be upon him) said: “The best times to be treated with cupping are the seventeenth, nineteenth or twenty-first [of the month].” (Reported by al-Tirmidhi, 2054; the isnaad is da’eef).

3. It was reported from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever wants to be treated by cupping, let him do it on the seventeenth, nineteenth or twenty-first, lest the blood flow too copiously and kill him.” (Reported by Ibn Maajah, 3489; there is some weakness in the report).

4. Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever is treated with cupping on the seventeenth, nineteenth or twenty first, will be healed from all diseases.” (Reported by Abu Dawood, 3861, and al-Bayhaqi, 9/340. The isnad is hasan).

(Although the latter 3 ahaadeeth quoted above are from different sources and may be weak to some extent, they give strength to one another).

5. Imaam Ibn al-Qayyim (may Allaah have mercy on him) said: “These ahaadeeth coincide with what the doctors agree on, that cupping should be done in the second half of the month, and that the third quarter of the month is better than the beginning or the end. But if cupping is done out of necessity it is beneficial at any time, even at the beginning or end of the month. Al-Khallaal said: ‘Ismah ibn ‘Isaam told me: Hanbal told me: Abu ‘Abd-Allaah Ahmad ibn Hanbal would be treated with cupping whenever his blood increased, no matter what time it was… They disliked having cupping done on a full stomach, because that could lead to obstruction and grievous diseases, especially if the food was heavy and bad… Choosing the times mentioned above for cupping is an extra precaution, to be on the safe side and to protect one’s health, but when it comes to treating disease, whenever it is necessary it should be used.

6. Al-Hafidh ibn Hajar (may Allaah have mercy on him) said: “According to the doctors, the most efficacious cupping is that which is done at the second or third hour, after having intercourse or taking a bath, etc., and neither on a full nor empty stomach. With regard to specific days for administering cupping, it was reported in a hadeeth narrated from Ibn ‘Umar by Ibn Maajah that the Prophet (peace and blessings of Allaah be upon him) said: ‘Administer cupping, may Allaah bless you, on Thursdays, and administer cupping on Mondays and Tuesdays, but avoid cupping on Wednesdays, Fridays, Saturdays and Sundays.’ It was reported with two da’eef isnads, and there is a third version, also da’eef, reported by al-Daaraqutni in al-Afraad. He also reported it with a jayyid isnaad from Ibn ‘Umar but it is mawqoof (the isnad stops at the Sahaabi). Al-Khallaal reported that Ahmad disliked cupping on the days mentioned, even though the hadeeth was not proven. It was said that a man was treated with cupping on a Wednesday and he developed leprosy because he ignored the hadeeth. Abu Dawood reported from Abu Bakrah that he disliked cupping on Tuesdays, and said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Tuesday is the day of blood, and on that day there is an hour when blood does not stop.’ The doctors are agreed that cupping in the second half of the month, especially in the third quarter, is more beneficial than cupping at the beginning or end of the month. Al-Muwaffaq al-Baghdaadi said: The body fluids (humours) flow heavily at the beginning of the month and calm down at the end, so the best time to let the blood flow is in the middle of the month.”

See: Fath al-Baari by Ibn Hajar, 10/149; Sharh al-Zarqaani ‘ala al-Muwatta’, 2/187; al-Mughni by Ibn Qudaamah, 1/184; al-Ma’aad by Ibn al-Qayyim, 4/60.

7. Benefits of cupping:

Cupping has real benefits in treating many diseases, past and present. The diseases which have been treated by cupping and for which it has been of benefit by Allaah’s Leave include the following:

1- Circulatory diseases
2- Treating blood pressure and infection of the heart muscle
3- Diseases of the chest and trachea
4- Headache and pains in the eyes
5- Pain in the neck and stomach, and rheumatic pain in the muscles
6- Some diseases of the heart and chest, and pain in the joints

...and many more. In addition, cupping may offer a unique treatment which may reduce pain, and it does not have any side-effects.

For more information on the benefits of cupping see Zaad al-Ma’aad by Ibn al-Qayyim, 4/125-126, 4/52, and al-Hijaamah: Ahkaamuha wa Fawaa’iduha by Ibraaheem al-Haazimi.

* For further benefits of cupping, please see attachment.

** For a full practical video illustration of Hijamah, visit: http://www.youtube.com/watch?v=qeQGpQ2ZGxc

[abu_umayza]

Ghusl During the Last Ten Days of Ramadan

عائشة : كان رسول الله صلى الله عليه و سلم إذا كان رمضان قام و نام فإذا دخل العشر شد المئزر و اجتنب النساء و اغتسل بين الأذانين و جعل العشاء سحورا

'Aisha (may Allah be pleased with her) said ,” That during Ramadan Allah’s messenger would sleep , wake up and pray. However when the last ten days came he would burn the midnight oil, avoid relations with his wives, perform a Ghusl between Maghrib and Isha and have dinner at the time of Sahur.”

Collected by : Ibn Abee ‘Asim. Ibn Rajab Al-Hanbali (795 H) graded the isnad for this hadeeth as being Hasan.

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

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

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

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

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

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

[abu_umayza]

Singling out Yawmul Jumu'ah to send more salutations on the Prophet (peace and blessings be upon him).

أكثرُوا الصَّلاةَ عَلَيَّ يَومَ الجمعةِ وَليلةَ الجمعةِ فَمَنْ صَلى عليَّ صلّى صلاةً صلّى اللهُ عَلَيهِ عشراً

The Prophet (peace and blessing be upon him) said: Frequently send salutations to me on Friday during the day and night. Whoever sends one salutation to me, Allah will send ten to him.”

Collected by Al-Bayhaqi in his Sunnan. Al-Albani graded this hadeeth as being Hasan in Saheehah #1407.

1. Ibn Qayyim Al-Jawziyah (may Allah rest him in al Firdous) wrote an entire book about the virtues of sending salutations on Prophet Muhammad entitled "Jala ul-Afham fi Fadlees Salat wa Salaam 'ala Khayri An-Nam”. In this book Ibn Qayyim compiled various ahadeeth and athar showing the virtues of salawat.

Some of the benefits he wrote for practicing this hadeeth are:

- This is an act of worship and following of Allah's Order.
- Sending Salutations on the Prophet agrees with Allah’s. And if they differ then our salutations are du'a and request. Allah’s salutation raises the Prophet’s rank and is a praise for him.
- Sending salutations on the Prophet (peace and blessings be upon him) is an act the Angels do.
- Sending salutations on the Prophet (peace and blessings be upon him) raises your rank ten levels.
- Sending salutations on the Prophet (peace and blessings be upon him) removes ten bad deeds and adds ten good deeds to your record.
- Sending salutations on the Prophet (peace and blessings be upon him) is a means to draw you closer to the Prophet (peace and blessings be upon him) on the Day of Judgment.
- Sending salutations on the Prophet (peace and blessings be upon him) allows him to return the salutation to you.
- Sending salutations on the Prophet (peace and blessings be upon him) is a way to earn Allah’s Mercy.
- Sending salutations on the Prophet (peace and blessings be upon him) saves you from being stingy in giving him salutations.
- Sending salutations on the Prophet (peace and blessings be upon him) with the du'a after the Adhan earns you the right for his intercession on the Day of Judgment. [End of Ibn al-Qayyim’s comments]

2. Al-Manaawee said: There are lots of words and phrases for sending salutations on the Prophet (peace and blessings be upon him). The most famous and best is:” Allahumma salli ala Muhammadin wa ala ali Muhammadin, kama sallayta ala Ibraheem wa ala ali Ibrahim.” [Faydul Qadeer #1403]

3. These salutations on the Prophet (peace and blessings be upon him) should be done individually, not in a group unison as is the practice of some before, during or after Jumu’ah.

[abu_umayza]

Offering Nawafil and Sunnah/Rawatib Salah, Two-by-Two Raka'at

Ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “The prayers of the day and night are to be offered two by two.”

Narrated by al-Tirmidhi, 597; Abu Dawood, 1295; al-Nasaa’i, 1666; Ibn Maajah, 1322. This hadeeth was classed as saheeh by Al-Albani in 'Tamaam al-Mannah', p. 240.

In Saheeh Muslim it is narrated that ‘Uqbah ibn Hurayth said: I asked Ibn ‘Umar: “What does two by two mean?” He said: “Saying the tasleem after each two rak’ahs.”

1. The majority of scholars are of the view that it is better to offer the naafil prayers of both day and night two by two. Some scholars – such as Imam Ahmad – were of the view that it is obligatory to do it this way, and that these prayers are not valid if more than two rak’ahs are done with one tasleem (except for Witr).

2. In his Saheeh (2/214), Ibn Khuzaymah included the hadeeth of Ibn ‘Umar in a chapter which he called Baab al-Tasleem fi kulli Rak’atayn min Salaat al-Tatawwu’ Salaat al-Layli wa’l-Nahaari jamee’an (Saying the tasleem following each two rak'ahs of voluntary prayer during both the night and the day). He followed this with a chapter entitled Baab Dhikr al-Akhbaar al-Mansoosah wa’l-Daallah ‘ala Khilaaf Qawli man za’ama anna tatawwu’ al-Nahaar arba’an la mathna (Reports which indicate the opposite of the view of those who claim that the voluntary daytime prayers are to be offered four by four not two by two), in which he quoted a great deal of evidence to show that the voluntary daytime prayers are to be offered two by two.

3. The hadeeth, “May Allaah have mercy on those who pray four (rak’ahs) before ‘Asr” is to be understood in the manner explained above, which is that they are to be offered two by two.

Ibn Hibbaan said: "When the Prophet (peace and blessings of Allaah be upon him) said “Four”, he meant with two tasleems, because in the report of Ya’la ibn ‘Ata’ from ‘Ali ibn ‘Abd-Allaah al-Azdi from ‘Ibn ‘Umar, it says that the Prophet (peace and blessings of Allaah be upon him) said: “The prayers of the night and the day are (to be offered) two by two.” [Saheeh Ibn Hibbaan, 6/606. He also said something similar – in 6/631 – regarding the four rak’ahs which are to be offered after Jumu’ah prayer].

4. Shaykh Ibn Baaz (may Allaah have mercy on him) said: "What is prescribed is for the Muslim to offer the naafil prayers of the day and the night two by two, because the Prophet (peace and blessings of Allaah be upon him) said: “The night prayers are (to be offered) two by two” (saheeh – agreed upon). And according to a saheeh report he said: “The prayers of the night and the day are (to be offered) two by two.” Narrated by Imam Ahmad and the authors of al-Sunan with a saheeh isnaad. [Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/390]

5. Shaykh Muhammad ibn Saalih al-‘Uthaymeen said: "The words two by two mean that you should not pray all four rak’ahs together, rather you should pray them two by two, because it is proven in Saheeh al-Bukhaari and Saheeh Muslim from Ibn ‘Umar that a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him): “What do you think about the night prayers?” He said: “Two by two, then if any one of you fears that dawn will come, let him pray one rak’ah and that will make what he has prayed odd-numbered for him.”

With regard to the word al-nahaar (day), this was narrated by the authors of al-Sunan, and the scholars differed to whether it is saheeh or not. The correct view is that it is proven, as it was deemed to be saheeh by al-Bukhaari.

Based on this, the nighttime prayers and the daytime prayers should both be offered two by two, saying the tasleem after each two rak’ahs. Every hadeeth which mentions four rak’ahs without clearly stating that the tasleem should not be said should be interpreted in this manner, i.e., it should be understood as meaning that the tasleem should be said after each two rak'ahs, because this is the principle, and minor issues are to be understood in the light of the basic principles.

‘Aa’ishah (may Allah be pleased with her) said that when she was asked about how the Prophet (peace and blessings of Allaah be upon him) prayed in Ramadaan, she said: “In Ramadaan and at other times he did not pray more than eleven rak’ahs. He would pray four, and do not ask how beautiful and how long they were.” This would appear to mean four rak’ahs with one salaam, but it should be interpreted according to the general principle, which is that the nighttime prayers are offered two by two, as that was proven from the Messenger of Allaah (peace and blessings of Allaah be upon him). It may also be said that she mentioned four on their own, then four on their own, because he would pray four and then rest, as is indicated by the word thumma (then) which is indicative of the sequence of events and also suggests a slight pause between the events described." [Al-Sharh al-Mumti’, 4/76, 77]

And Allah knows best.