The four methods of the takbīr during the days of Dhul-Hijjah & Tashrīq

بسم الله الرحمن الرحيم

كان ابنُ عمرَ وأبو هريرةَ يخرجانِ إلى السوقِ في أيامِ العشرِ يُكبرانِ ويكبرُ الناسُ بتكبيرِهما

“Abū Hurayrah and Ibn ‘Umar used to come to the market in the ten days of Dhu’l-Hijjah, then make Takbīr and the people would make Takbīr with them [meaning after them].” (Irwā al-Ghalīl of Al-Albānī 3/124)

عن عليٍّ رَضِيَ اللهُ عنه:أنه كان يكبر بعد صلاة الفجر يوم عرفة، إلى صلاة العصر من آخر أيام التشريق، ويكبر بعد العصر

Narrared upon ‘Alī : “That he used to make Takbīr from after the fajr prayer on the day of ‘Arafah until ‘Asr of the last day of the days of Tashrīq, and he would make Takbīr after  ‘Asr.” (Musannaf of Ibn Abī Shaybah #5677. Declared Sahīh by Al-Albānī in Irwā 3/125)

The same was narrated upon Ibn ‘Abbās (al-Hākim 2/54 #1126, al-Bayhaqī in Sunan al-Kubrā #6276). And Ibn Mas’ūd (al-Hākim 2/55, #1127).

Method 1: Allāhu Akbar, Allāhu Akbar, Lā ilāha ill-Allāh, wAllāhu Akbar, Allāhu Akbar, wa lillāhil-hamd

عن أبي الأَحْوَصِ، عن عبد الله : أنه كان يُكَبِّرُ أيَّامَ التَّشْرِيقِ : اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، لَا إِلَهَ إِلَّا اللَّه، والله أكْبَرُ، اللَّه أَكْبَرُ، ولله الحمد

Narrated by Abū al-Ahwas upon ‘Abdullāh (ibn Masūd): He would make the takbīr on the days of Tashrīq (saying): “Allāhu Akbar, Allāhu Akbar, Lā ilāha ill-Allāh, wAllāhu Akbar, Allāhu Akbar, wa lillāhil-hamd.” (Musannaf of Ibn Abī Shaybah #5697, and Irwā of Al-Albānī 3/125)


حَدَثَنَا يَزِيدُ بنُ هارونَ ، قال : حَدَّثَنَا شَرِيكَ ، قال : قُلْتُ لأبي إسحاق :كيف كان يُكَبِّرُ علي وعبد الله ؟ فقال : كانا يقولان : اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، لَا إِلَهَ إلا اللَّهُ ، واللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، وَلِلَّهِ الحَمْدُ

Narrated by Sharīk, who said: I said to Abū Ishāq: How did ‘Alī and ‘Abdullāh (ibn Masūd) make takbīr? He said: They used to say: “Allāhu Akbar, Allāhu Akbar, Lā ilāha ill-Allāh, wAllāhu Akbar, Allāhu Akbar, wa lillāhil-hamd.” (Musannaf of Ibn Abī Shaybah #5699)

Method 2: Allāhu Akbar, Allāhu Akbar, Allāhu Akbar, Lā ilāha ill-Allāh, wAllāhu Akbar, Allāhu Akbar, wa lillāhil-hamd

عن الأسود، قال : كان عبد الله يُكَبِّرُ من صَلاةِ الفَجْرِ يَوْمَ عَرَفَةَ ، إلى صَلاةِ العَصْرِ مِن يَوْمِ النَّحْرِ ، يقولُ : اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ ، لا إلَهَ إِلا اللَّهُ ، واللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ ، وَلِلَّهِ الحَمْدُ

Al-Aswad narrated: ‘Abdullāh (ibn Masūd) would say the takbīr from the fajr prayer on the day of ‘Arafah until the ‘Asr prayer on the day of Sacrifice, saying: “Allāhu Akbar, Allāhu Akbar, Allāhu Akbar, Lā ilāha ill-Allāh, wAllāhu Akbar, Allāhu Akbar, wa lillāhil-hamd.” (Musannaf of Ibn Abī Shaybah #5679 and Irwā of Al-Albānī 3/125)

Method 3: Allāhu Akbar Kabīrā, Allāhu Akbar Kabīrā, Allāhu Akbar wa Ajall, Allāhu Akbar, wa lillāhil-hamd

عن عِكْرِمَةَ، عن ابنِ عَبّاسٍ : أَنه كان يقولُ : اللَّهُ أَكْبَرُ كَبِيرًا ، اللَّهُ أَكْبَرُ كَبِيرًا ، اللَّهُ أَكْبَرُ وأَجَلُّ ، اللَّه أَكْبَرُ ، ولله الحمد

‘Ikrimah narrated upon Ibn ‘Abbās that he would say: “Allāhu Akbar Kabīrā, Allāhu Akbar Kabīrā, Allāhu Akbar wa Ajall, Allāhu Akbar, wa lillāhil-hamd.” (Musannaf of Ibn Abī Shaybah #5701. Irwā of Al-Albānī 3/126)

Method 4: Allāhu Akbar, Allāhu Akbar, Allāhu Akbar, wa lillāhil-hamd, Allāhu Akbar wa Ajall, Allāhu Akbar ‘alā mā hadānā

عَنْ عِكْرِمَةَ عَنِ ابْن عَبَّاسٍ : يُكَبِّرُ مِنْ غَدَاةِ عَرَفَةَ إِلَى آخِرِ أَيَّامِ النَّفْرِ لاَ يُكَبِّرُ فِي الْمَغْرِبِ : اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ اللَّهُ أَكْبَرُ وَأَجَلُّ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا

‘Ikrimah narrated upon Ibn ‘Abbās: he would make Takbīr from the morning of ‘Arafah until the last (of the) days of al-nafr [days of departure – 12th and 13th of Dhul-Hijjah] and he wouldn’t make Takbīr in Maghrib (saying): “Allāhu Akbar, Allāhu Akbar, Allāhu Akbar, wa lillāhil-hamd, Allāhu Akbar wa Ajall, Allāhu Akbar ‘alā mā hadānā.” (Sunan al-Kubrā of Al-Bayhaqī #6280, Sahīh isnād, Dar al-hadīth print)

An action that is done with good intention but not in accordance to the Sunnah

بسم الله الرحمن الرحيم

The prophet (ﷺ) said:

من عمل عملاً ليس عليه أمرنا فهو رد

“Whoever does a deed that is not in accordance with this affair of ours, then it is rejected.” (Sahīh Muslim 1718)

عَنِ الْبَرَاءِ بْنِ عَازِبٍ ـ رضى الله عنهما ـ قَالَ ضَحَّى خَالٌ لِي يُقَالُ لَهُ أَبُو بُرْدَةَ قَبْلَ الصَّلاَةِ، فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ شَاتُكَ شَاةُ لَحْمٍ

Al-Barā’ narrated:

An uncle of mine called Abū Burdah, slaughtered his sacrifice before the ‘Īd prayer. So Allāh’s Messenger (ﷺ) said to him, “Your (slaughtered) sheep was just for meat (and not a sacrifice).” (Sahīh Al-Bukhārī 5556)

Shaykh ‘Abdul-Muhsin al-Abbād said:

“It cannot be said: If the action is sincere for Allāh, and is not based on the Sunnah, and the intention of its doer is good, then it is praiseworthy and beneficial to its doer.

What indicates this is that the noble Messenger (ﷺ) said to the companion who slaughtered his sacrifice before the ‘Īd prayer: “Your (slaughtered) sheep was just for meat.” The Messenger of Allāh (ﷺ) did not consider it a sacrifice (for Allāh), because it was slaughtered before the beginning of the time of slaughter, which begins after the ‘Īd prayer.

The hadith was included by Al-Bukhari (5556) and Muslim (1961), and Al-Hāfidh (Ibn Hajr) said in his explanation in Al-Fath (10/17): “Shaykh Abū Muhammad ibn Abī Jamrah said: “It proves that even if an action is in accordance with good intentions, it is not valid unless it is done in accordance with the Sharī’ah.”

And in Sunan al-Dārimī (1/68-69) that Abdullāh ibn Masūd (ﷺ) stood in front of the people in the mosque sitting around with pebbles in their hands. One of them would say: Say “Allāhu Akbar” a hundred times, so they would say “Allāhu Akbar” a hundred times, so he would say: “Al-hamdulillāh” a hundred times, so they would say “Al-hamdulillāh” a hundred times, and he would say: “Subhān-Allāh” a hundred times, so they would say “Subhān-Allāh” a hundred times.

So he (ibn Masūd) said: “What is this that I see you doing?” They said: “O Abū Abd Al-Rahmān! These are pebbles with which we count the takbīr, the tahlīl, and the tasbīh.”

He said: “So count your bad deeds, for I guarantee that none of your good deeds will be wasted. Woe to you! O nation of Muhammad! How quickly you rush to destruction! These are the companions of your Prophet (ﷺ), these are his clothes that have not worn out, and his bowl which has not been broken. By the One in Whose Hand is my soul, you are either following a religion that is better guided than the religion of Muhammad (ﷺ) or you have opened the door to misguidance?” They said: “By Allāh, O Abū Abd Al-Rahmān! We did not intend except good!”

He said: “And how many intend good but never achieve it.”

And this narration has been mentioned by Al-Albānī in as-silsilat al-sahīhah (2005)

(Kitāb Sharh Hadīth Jibrīl of Sh. ‘Abdul-Muhsin pg. 19-20)

The advice of ‘Alī – be the children of the hereafter and not the dunyā

بسم الله الرحمن الرحيم

‘Alī ibn Abī Tālib – may Allāh be pleased with him – said:

“The thing I fear most for you is the following of desires and (having) long hopes, for following desires prevents you from the truth, and long hopes prevents you from the hereafter.

Indeed, this world has departed and turned it’s back (i.e. is leaving you), and the hereafter has departed and is approaching (i.e. coming towards you).

And each of them has (it’s) children, so be among the children of the hereafter, and do not be among the children of the world; for today is (opportunity for) action and no reckoning, and tomorrow there is reckoning and no (opportunity for) action.”

(I’lām Bi-fawāid ‘Umdatul-Ahkām of Ibn Mulaqqin 1/637)

The man who was abducted by the jinn and held captive for over four years

بسم الله الرحمن الرحيم

Jābir bin ‘Abdullāh narrated that the Prophet (ﷺ) said:

وَاكْفِتُوا صِبْيَانَكُمْ عِنْدَ الْعِشَاءِ ‏”‏ ‏.‏ وَقَالَ مُسَدَّدٌ ‏”‏ عِنْدَ الْمَسَاءِ ‏”‏ ‏”‏ فَإِنَّ لِلْجِنِّ انْتِشَارًا وَخَطْفَةً ‏”‏


Gather your children when darkness spreads, or in the evening (according to Musaddad), for the jinn spread and kidnap. (Abū Dawūd 3733. Declared Sahīh by Al-Albānī)

On the authority of ‘Abd al-Rahmān ibn Abī Laylah:

A man from his people from the Ansār went out to pray the ‘Ishā prayer with his people, but the jinn abducted him, so he went missing.

So his wife went to ‘Umar ibn al-Khattāb, may Allāh be pleased with him, [who was the khalīfah at the time] and told him the story (i.e. that her husband went missing). Then ‘Umar asked his people about him, and they said: Yes, he went out to pray the ‘ishā prayer, but he went missing.

So he ordered her to wait for four years, so when four years passed, she came to him and informed him. He asked her people and they confirmed (this to be the case). So he ordered her to get married, so she got married.

Then her (first) husband returned and came to dispute this matter to ‘Umar ibn al-Khattāb, may Allāh be pleased with him. Then ‘Umar ibn al-Khattāb , may Allāh be pleased with him, said: “One of you is absent for a long time and his family does not know (the state of) his life.” He said to him: “I have an excuse, O Commander of the Believers”.  He said: “What is your excuse?”  

He said, “I went out to pray the ishā prayer, but the jinn kidnapped me, and I remained among them for a long time. Then the mu’minūn (believing) jinn invaded them – or he said, Muslimūn (Sa’īd, one of the narrators, wasn’t sure) –  so they fought them, overcame them, and they took some of them captives. So they took me amongst the captives, and they said, “We see you as a Muslim man, and it is not permissible for us to keep you captive.” So they gave me a choice between staying and going back to my family, so I chose to go back to my family. So they set off with me.  At night, they would not speak to me, but during the day, there was a strong wind/sand storm that I (would) follow.”

‘Umar, may Allāh be pleased with him, said to him: “What was your food whilst you were with them?” He said: “Stolen food and anything on which the name of Allāh was not mentioned over.” He (i.e. Umar) said: What was your drink with them?”  He said: “Al-Jadaf.” Qatadah said: Al-Jadaf is that drink which does not ferment.  He said: So ‘Umar, may Allāh be pleased with him, gave him the choice between (taking back) the dowry or (taking back) his wife.

(Sunan al-Kubrā of al-Bayhaqī 8/61-62, #15570)

Çfarë do me thënë të jesh i kënaqur me vendimin e Allāhut

بسم الله الرحمن الرحيم

 Statusi i atyre që janë të kënaqur me vendimin e Allahut

Hakīm ibn Ja'far ka thënë: Kam dëgjuar Abdullāh Al-Barathīun duke thënë: "Në botën tjetër askush nuk do të arrijë nivele më të larta se ata që janë të kënaqur me Allahun në të gjitha situatat".

 (El-Rida i Ibn Ebi Dunya, #24)
        Çfarë do me thënë të jesh i kënaqur me vendimin e
                                            Allahut               

Hafs ibn Humejdi tha: "Unë isha me Abdullāh ibn El-Mubārak në Kufe kur gruaja e tij vdiq, kështu që e pyeta: "Çfarë është ridā (të jesh i kënaqur)?"

Ai tha: "Rida është që njeriu të mos shpresojë për diçka tjetër përveç gjendjes së tij aktuale."

Pastaj erdhi Ebu Bekr ibn Ajāsh dhe e ngushëlloi 'Abdullahun.  Hafsi tha: “Dhe unë nuk e njoha atë”.

Abdullahu tha: "Pyete atë për atë që po diskutonim (d.m.th. Ridā), kështu që unë e pyeta dhe ai tha: "Ai që nuk thotë diçka tjetër përveç fjalëve të qenit i kënaqur, atëherë ai është i kënaqur."

Hafsi tha: Dhe unë e pyeta Fudejl ibn 'Ijadin, kështu që ai tha: "Ai (përshkrimi) është për el-khavas (të zgjedhurit/të lartë).

(El-Rida i Ibn Ebi Dunya, #22)

fawaaids.com

The actions to be performed on jumu’ah to attain expiation of sins

بسم الله الرحمن الرحيم

Abū Sā’īd al-Khudrī and Abū Hurayrah narrated: The messenger of Allāh (ﷺ) said:

من اغتَسلَ يومَ الجمُعةِ ولبسَ مِن أحسَنِ ثيابِهِ ، ومَسَّ مِن طيبٍ إن كانَ عندَهُ ، ثمَّ أتى الجمُعةَ فلم يتخطَّ أعناقَ النَّاسِ ، ثمَّ صلَّى ما كَتبَ اللَّهُ لَهُ ، ثمَّ أنصَتَ إذا خرجَ إمامُهُ حتَّى يفرُغَ مِن صلاتِهِ كانَت كفَّارةً لما بينَها وبينَ جمعتِهِ الَّتي قبلَها

Whoever takes a bath on Jumu’ah, applies perfume if it is available, and wears his best clothes, then comes to the mosque and does not cross the necks of the people, then bows as long as Allāh wills that he should bow, and then listens when his imām comes out until he prays (i.e. the Jumu’ah prayer), it will be an expiation (of minor sins) for what came between it and the jumu’ah that was before it.

(Sahīh Ibn Khuzaymah #1862 – Hasan isnād)

The sunnah following the Friday prayer

بسم الله الرحمن الرحيم

Q)  How did the Messenger of Allāh and his Companions, may Allāh be pleased with them, used to end the Friday prayer? (I say:) Did the Messenger of Allāh pray two Rak’ahs after it, or not? (What is the ruling on performing supererogatory prayers after it?)

A) A similar question to this was previously submitted to the Permanent Committee and it was answered by the following Fatwa:

It has been authentically reported from the Messenger of Allāh in the Hadīth of Abū Hurairah, may Allāh be pleased with him, that he said: “The Messenger of Allāh (ﷺ) said:

“If any of you performs the Friday prayer, then he should offer four Rak’ahs after it.” (Sahīh Muslim 881)

It is reported on the authority of Ibn ‘Umar, may Allāh be pleased with him that: “The Prophet (ﷺ) did not pray after the Friday prayer until he had left, then he would offer two Rak’ahs in his house.” (Sahīh Muslim 882)

The Hadīth which proves the legality of praying four Rak’ahs and the Hadīth which proves the legality of praying two Rak’ahs are reconciled by saying that one who prays in the mosque should offer four Rak’ahs, while one who prays in his house should offer two Rak’ahs.

There is another way of reconciling these two Hadīths, which is to say that the minimum regular Sunnah following the Friday prayer is two Rak’ahs and the maximum is four, whether they are performed in the house or in the mosque.

The Permanent Committee.

(Fatāwā Islamiyyah Vol 2, pg. 457-458)

The ruling on raising the hands when the Imām is delivering the Friday khutbah? – Ibn ‘Uthaymīn

بسم الله الرحمن الرحيم

Q. What is the ruling on raising the hands when the Imām is delivering the sermon during the Friday prayer?

A. Raising the hands when the Imām is delivering the sermon on Friday is also not legislated; and the Companions, may Allāh be pleased with them, rebuked Bishr bin Marwān when he raised his hands during the Friday sermon [1].

However, the supplication during the prayer for rain is an exception from this, because it has been confirmed from the Prophet that he raised his hands and asked Allāh, the Most High for rain, and that was during the Friday sermon, and the people raised their hands with him. But other than this, it is not correct to raise the hands at the time of supplication during the Friday sermon.

(Fatāwā Arkān al-Islām of Ibn ‘Uthaymīn, page. 393. See also vol. 2, pg. 557 of the English darussalam print)

[1]

عَنْ عُمَارَةَ، بْنِ رُؤَيْبَةَ قَالَ رَأَى بِشْرَ بْنَ مَرْوَانَ عَلَى الْمِنْبَرِ رَافِعًا يَدَيْهِ فَقَالَ قَبَّحَ اللَّهُ هَاتَيْنِ الْيَدَيْنِ لَقَدْ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم مَا يَزِيدُ عَلَى أَنْ يَقُولَ بِيَدِهِ هَكَذَا ‏.‏ وَأَشَارَ بِإِصْبَعِهِ الْمُسَبِّحَةِ ‏.‏

Umārah bin Ruwaibah said he saw Bishr bin Marwān on the pulpit raising his hands and said:

Oh Allāh, disfigure these hands! I have seen Allāh’s Messenger (ﷺ) gesture no more than this with his hands; and he pointed with his forefinger. (Sahīh Muslim 873)

Allāh prohibits us from taking the disbelievers as allies and loving them

بسم الله الرحمن الرحيم

Imām al-Sa’dī said:

Allāh says:

( لَّا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۖ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَن تَتَّقُوا مِنْهُمْ تُقَاةً ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَإِلَى اللَّهِ الْمَصِيرُ)

Do not let the believers take the disbelievers as allies instead of the believers – whoever does that has nothing to do with Allāh -except if you fear a danger from them. Allāh warns you of Himself and to Him is the final return. (3:28)

Allāh prohibits the believers from entering into friendship with the disbelievers or to have love for them, aid them, or seek their help in any affairs related to the Muslims. Whoever does such a thing, Allāh forewarns him and says, whoever does that has nothing to do with Allah, that is, he has been discarded/cut off by Allāh and has no share in His religion. Friendship can never occur between disbelief and faith. In fact, faith orders to love Allāh, establish His religion, and fighting His enemies by aiding His friends (i.e. the believers). At another place in the Qur’ān Allāh says:

The believers, men and women, are allies of one another. (9:71)

( وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ )

So whoever supports – the disbelievers instead of the believers, who want to extinguish the light of Allāh and (place His friends) in distress, then he leaves the party of the believers and becomes as one of the party of the disbelievers. Allāh has said:

If any of you takes them as allies, then he is one of them. (5:51)

( وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُ مِنْهُمْ )

This noble verse contains evidence that the Muslims (must) avoid (i.e. free themselves from) the disbelievers, refrain from socialising with them, maintaining friendship with them, being inclined towards them and depending on them.

(Tafsīr al-Sa’dī Sūrah al-Imrān verse 28).

A lejohet leximi i Qurānit tek varret? Sh. Albānī

بسم الله الرحمن الرحيم

Aishja tregonte: Profeti më tha: Xhibrili, duke m’u drejtuar mua, më tha: “Zoti yt të urdhëron që të shkosh te të varrosurit në Beki dhe të kërkosh falje për ta.” – “Çfarë t’ju them atyre, o i Dërguari i Allahut (nëse shkoj atje)?” — e pyeta. I huaju: Es-selamuala ehlid-dijari minel mu’minine uel muslimine ue jerhamull-llahulmustekdimine min-na uel muste hırine ue in-na insha Allahu bikumlelahikune.”(Paqja e Allahut qoftë mbi banorët e këtij vendi,besimtarë e muslimanë. Allahu i mëshiroftë ata që kanë vdekurpërpara nga ne dhe ata që vdesin më vonë, dhe ne, insha-Allah’,juve do ť’ju bashkëngjitemi)

Leximi i Kuranit te varret, gjatë vizitës së tyre, është diçka që nuk ka burim në Sunet. Madje hadithet që u përmendën më lart,të bëjnë të kuptosh se leximi te varri është i paligjshëm. Sikur të ishte i ligjshëm, atë do ta bënte i Dërguari i Allahut dhe do t’uamësonte shokëve. Aq më tepër, Aishja (Radij Allahu anha), – më e dashura nga njerëzit për Profetin, kur e pyeti Profetin se çfarë thoshte kur të vizitonte varret, ai i mësoi selamin dhe duanë dhe nuk e mësoi që të lexonte Fatihanë a apo diçka tjetër nga Kurani. Sikur leximi i Kuranit të ishte ligjshëm, ai nuk do t’ia fshihte Aishes (Radij Allahu anha).

Si mund të ndodhte kjo, kur dihet që ishte e pamundur që Profeti (sal Allahu alejhi ue sel-lem) të vononte sqarimin e një çështjeje ngamomenti i saj i duhur. Dijetarët e Usulit’ kanë theksuar se është parim themelor që nuk lejohet vonimi i sqarimit të një çështjeje nga koha e nevojshme për këtë. Atëherë, si mund të lejohet fshehja e dijes, në qoftë se leximi i Kuranit do të ishte i ligjshëm? Sikur Profeti (Sel Allahu alejhi ue sel-lem) të kishte mësuar njerëzit të lexonin Kuran te varrezat, kjo gjë do të ishte përcjellë deri te ne. Përderisa asgjë me sened të saktë nuk është transmetuar, kjo tregon që leximi Kuranit në varreza nuk ka ekzistuar fare. Një nga faktet që përforcon paligjshmërinë e leximit të Kuranit te varrezat, është thenia e Profetit (Sal Allahu alejhi ue sel-lem): “Mos i bëni shtëpitë tuaja varreza, sepse shejtani largohet nga shtëpia ku lexohet surja Bekare.”

Në këtë hadith Profeti (Sal Allahu alejhi ue sel-lem) ka treguar që varrezat nuk janë vend për leximin e Kuranit, në bazë të Sheriatit, prandajka nxitur që Kurani të lexohet në shtëpi. Gjithashtu, ai ka treguarse varret nuk janë vend për namaz: “Faluni në shtëpitë tuaja dhemos i ktheni ato në varre.”

Këtë hadith Buhariu e ka futur në një temë të veçantë:  në varreza: Falja e namazit në varrezs është mekruh. Futja në këtë temë tregon se leximi i Kuranit në varreza është mekruh. Kështu, edhe hadithi para tij tregon se leximi i Kuranit në varreza është mekruh, sepse nuk ka asnjë ndryshim. Edhe mendimi i shumicës së dijetarëve të selefëvesi: Ebu Hanifja, Maliku e të tjerë, është që leximi i Kuranit te varret është mekruh. Ky është edhe mendimi i imam Ahmedit. Ebu Daudinë “Çështjet e tij” (fq. 158) shkruan: “E kam dëgjuar Ahmedin që e pyetën për leximin e Kuranit te varret dhe tha: “Jo.” (Xhenazja, ritet dhe bidatet. Nektari 121-123)