The recommendation to pray on the right side of the rows

بسم الله الرحمن الرحيم

The prophet (ﷺ) said:

أَنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى مَيَامِنِ الصُّفُوفِ

Verily, Allāh and His angels send blessings upon those on the right side of the prayer rows.

(Declared Hasan by Ibn Hajr in al-Fath 2/213 and Al-Arnā’ūt in Sahīh Ibn Hibbān 5/534)

Al-Barā said:

كُنَّا إِذَا صَلَّيْنَا خَلْفَ النَّبِيِّ ﷺ أَحْبَبْنَا أَنْ نَكُونَ عَنْ يَمِينِهِ

When we prayed behind the Messenger of Allāh (ﷺ) we liked to be on his right side.

(Abū Dawūd 615. Declared Sahīh by Ibn Hajr in al-Fath 2/213 and Al-Arnā’ūt in Sharh as-Sunnah 2/200)

Ibrāhīm al-Nakha’ī (d.95H) said: It is recommended (to pray) on the right side of the imām. (Musanaf Ibn Abī Shaybah #3458)

Shaykh Ibn Bāz said: ‘Allāh and His angels send blessings upon those on the right side of the prayer rows’: this indicates that the right side is better and is more virtuous than the left.

Whilst noting that the right side of the row is better than the left, it is obligatory to complete the rows before beginning a new row. Thus, one fills the right and left side of the first row before starting onto the second row, and so on. (Summarised, Sharh Riyād al-Sālihīn #1094)

What are the things that makes ghusl obligatory

بسم الله الرحمن الرحيم

1. The ejaculation of semen, regardless of whether one is awake or asleep

The prophet (ﷺ) said:

إِنَّمَا الْمَاءُ مِنَ الْمَاءِ

Water (i.e. semen) is only cleansed with water (i.e. ghusl) (Sahīh Muslim 343)

He also (ﷺ) said:

عَنْ أُمِّ سَلَمَةَ ـ رضى الله عنها ـ قَالَتْ جَاءَتْ أُمُّ سُلَيْمٍ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَتْ يَا رَسُولَ اللَّهِ إِنَّ اللَّهَ لاَ يَسْتَحِي مِنَ الْحَقِّ، فَهَلْ عَلَى الْمَرْأَةِ غُسْلٌ إِذَا احْتَلَمَتْ فَقَالَ ‏ “‏ نَعَمْ إِذَا رَأَتِ الْمَاءَ

Um Salamah narrated: Um Sulaim came to Allāh’s Messenger (ﷺ) and said, “O Allāh’s Messenger (ﷺ)! Verily, Allāh does not shy away from the truth. If a woman has a wet dream, is it essential for her to take ghusl? He replied, “Yes if she sees liquid.” (Sahīh al-Bukhārī 6121)

When one is awake as opposed to when one is asleep, the emerging of the semen has to be due to lust for it to require ghusl. The prophet (ﷺ) said:

إذَا حَذَفْتَ الْمَاءَ فَاغْتَسِلْ مِنَ الْجَنَابَةِ، فَإِذَا لَمْ تَكُنْ حَاذِفًا فَلَا تَغْتَسِلْ

If the liquid is ejaculated (hadhifat), one must make ghusl due to sexual impurity. If it was not ejaculated (hādhifan), there is no ghusl. (Ahmad 1/107, al-Irwā of Al-Albānī 1/162)

Al-Shawkānī said: Hadhaf means to shoot and this will only occur if there is lust involved. Thus the author [of the book Al-Shawkānì was commenting upon] has said if the semen is emitted not out of lust, such as due to illness or malady, then it is not obligatory to make ghusl. (Nayl al-Awtār 1/275)

If someone experiences a wet dream but sees no fluids, then ghusl is not obligatory. However if one finds the fluids but does not recall the dream, it is obligatory to male ghusl. Āisha narrated:

قَالَتْ سُئِلَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَنِ الرَّجُلِ يَجِدُ الْبَلَلَ وَلاَ يَذْكُرُ احْتِلاَمًا قَالَ ‏”‏ يَغْتَسِلُ ‏”‏ ‏.‏ وَعَنِ الرَّجُلِ يَرَى أَنَّهُ قَدِ احْتَلَمَ وَلاَ يَجِدُ الْبَلَلَ قَالَ ‏”‏ لاَ غُسْلَ عَلَيْهِ

The Messenger of Allāh (ﷺ) was asked about a person who found wetness (on his body or clothes) but did not recall a wet dream. He replied: He should take ghusl. He was asked about a person who remembered that he had a sexual dream but did not find wetness. He replied: Ghusl is not necessary for him. (Abū Dawūd 236. Declared Hasan by Al-Albānī)

2. Sexual intercourse even if one does not ejaculate

The prophet (ﷺ) said:

إِذَا جَلَسَ بَيْنَ شُعَبِهَا الأَرْبَعِ ثُمَّ جَهَدَهَا فَقَدْ وَجَبَ عَلَيْهِ الْغُسْلُ وَإِنْ لَمْ يُنْزِلْ

When a man places himself between her four parts and has sexual intercourse, ghusl becomes obligatory, even if there is no ejaculation. (Sahīh Muslim 348)

3. A non-muslim embracing Islām

عَنْ قَيْسِ بْنِ عَاصِمٍ، أَنَّهُ أَسْلَمَ فَأَمَرَهُ النَّبِيُّ صلى الله عليه وسلم أَنْ يَغْتَسِلَ بِمَاءٍ وَسِدْرٍ

Narrated from Qais bin ‘Āsim that he accepted Islām, and the Prophet (ﷺ) commanded him to perform ghusl with water and lotus leaves. (al-Nasā’i 188. Declared Sahīh by Al-Albānī and Al-Arnā’ūt)

4. When the menstrual cycle and post-natal bleeding comes to an end

The prophet (ﷺ) said to Fātimah bint Abī Hubaysh:

فَإِذَا أَقْبَلَتِ الْحَيْضَةُ فَدَعِي الصَّلاَةَ، وَإِذَا أَدْبَرَتْ فَاغْتَسِلِي وَصَلِّي

Leave the prayers when the menses begins and when it has finished, take ghusl and start praying. (Al-Bukhārī 320)

Post-natal bleeding carries the same ruling as menstruation in this manner according to ijmā’ – the concensus of the scholars.

[Imām al-Mundhir said: (the jurists) agreed that women who become pure from their post-natal bleeding must perform ghusl. (Al-Ijmā’ #31)

5. On Fridays

The prophet (ﷺ) said:

الْغُسْلُ يَوْمَ الْجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ

Ghusl on Friday is compulsory for every Muhtalim – every Muslim person who has reached puberty (Al-Bukhārī 858)

(All the above has been taken from Al-Wajīz by Dr. ‘Abdul-‘Adhīm al-Badawī pg. 60-62)

Every act of worship that the companions did not worship with, then do not worship with it

بسم الله الرحمن الرحيم

Shaykh al-Albānī said:

We mentioned to you previously the narration of Hudhayfah ibn al-Yamān: “Every act of worship that the Companions of the Messenger of Allāh (ﷺ), did not worship with, then do not worship with it.” Another narration on the authority of ‘Abdullāh ibn Mas’ūd : “Follow and do not innovate, for you have been sufficed by the ancient affair.” “Follow”, Most people do not give weight out of ignorance or disregard for the command of this by Ibn Mas’ūd. “Follow and do not innovate, for you have been sufficed .” What is the meaning of “sufficiency”? Meaning, our Lord has legislated for you the religion, of obedience and of worship. If the most devout people among us Muslims after the Messenger of Allāh (attempted to) they would not be able to perform all the acts of worship that Allāh legislated on the tongue of his Prophet (ﷺ).

(Abridged, Silsilah al-Hudā wa al-Nūr 711)

ذكرنا لكم في أخر ما ذكرنا أثر حذيفة بن اليمان “كل عبادة لم يتعبّدها أصحاب رسول الله صلى الله عليه وأله وسلم فلا تعبّدوها ” ، أثر آخر عن عبد الله بن مسعود رضي الله تعالى عنه قال ” اتبعوا ولا تبتدعوا فقد كفيتم عليكم بالأمر العتيق ” “اتبعوا” أكثر الناس لا يقيمون وزنا جهلا أو تجاهلا لأمر بن مسعود هذا رضي الله تعالى عنه “اتبعوا ولا تبتدعوا فقد كفيتم” شو معنى كفيتم ؟ يعني ربنا عز وجل شرع لكم من الدين، من الطاعة ومن العبادة لو كان أعبد الناس بين ظهرانينا معشر المسلمين بعد رسول الله صلى الله عليه وسلم لما استطاع أن يقوم بكل العبادات التي شرعها الله عز وجل على لسان نبيه صلى الله عليه وآله وسلم

When is the Hour which supplication is answered on Jumu’ah?

بسم الله الرحمن الرحيم

The Prophet (ﷺ) said:

يَوْمُ الْجُمُعَةِ ثِنْتَا عَشْرَةَ ‏يُرِيدُ سَاعَةً ‏ لاَ يُوجَدُ مُسْلِمٌ يَسْأَلُ اللَّهَ عَزَّ وَجَلَّ شَيْئًا إِلاَّ آتَاهُ اللَّهُ عَزَّ وَجَلَّ فَالْتَمِسُوهَا آخِرَ سَاعَةٍ بَعْدَ الْعَصْرِ

Friday consists of twelve (hours). Amongst them there is an hour in which a Muslim does not ask Allāh for anything except that Allāh gives it to him. So seek it in the last hour after ‘Asr. (Abū Dawūd 1048. Declared Sahīh by Al-Albānī)

وروى سعيد بن منصور بإسناد صحيح إلى أبي سلمة بن عبد الرحمن أن ناسا من الصحابة اجتمعوا فتذاكروا ساعة الجمعة ثم افترقوا فلم يختلفوا أنها آخر ساعة من يوم الجمعة

Sa’ìd ibn Mansūr reported via an authentic chain of transmission up to Abū Salamah ibn ‘Abdur-Rahmān that a group of the companions of the Prophet (ﷺ) gathered and discussed regarding the hour that is on Jumu’ah. When they dispersed, they did so after agreeing that it was the last hour of Jumu’ah (after ‘Asr). (Fath al-Bārī of Ibn Hajr 2/483, Zād al-Ma’ād of Ibn al-Qayyim 1/379).

Al-Albānī said: The companions (of the Prophet (ﷺ)) agreed that (the hour) is during the last hour (after ‘Asr) during Jumm’uah, therefore it is not permitted to contradict them. (Sahīh Targhīb wa Tarhīb 1/441).

The Qur’ān will either be a proof for you or against you!

بسم الله الرحمن الرحيم

The Prophet (ﷺ) said:

والقرآن حجة لك أو عليك

The Qur’ān is a proof for you or against you. (Sahīh Muslim 223)

Ibn Mas’ūd said: “The Qur’ān intercedes for it’s people and its intercession will be accepted. If a person put the Qur’ān in front of him (as a guide), it would lead him to paradise. If a person put it behind him (ignored it and abandoned it), it would lead him to hellfire. (Jāmi’ al-‘Ulūm wa al-Hikam 2/27. Declared Sahīh by Shu’ayb al-Arnā’ūt)

Shaykh al-‘Uthaymīn said: It (the Qur’ān) will either be in your favour, and that is if you reach Allāh with it and fulfill the obligations of this Great Qur’ān by believing in its narrations, acting upon its commands, avoiding its prohibitions, and venerating and honoring this Noble Qur’ān.

But if the matter is opposite; you put down the Qur’ān, abandoned it in words, meaning, and action, and did not observe its obligations; it will be a witness against you on the Day of Resurrection (Sharh Riyād al-Sālihīn 1/192)

Shaykh al-Fawzān said: You do not have any excuse for not carrying out what has been revealed in the Qur’ān because the Qur’ān has reached you – by way of recitation of it or by ways of the copies of the Qur’ān (being accessible to you).

The Qur’ān has also been made easy for whoever intends to learn it, and this is part of establishing the proof against mankind.

The Qur’ān has reached you, so there will be no excuse for anyone to say on the Day of Resurrection: “I did not know and nothing reached me.” Allāh says:

قَدۡ كَانَتۡ ءَايَٰتِي تُتۡلَىٰ عَلَيۡكُمۡ فَكُنتُمۡ عَلَىٰٓ أَعۡقَٰبِكُمۡ تَنكِصُونَ ٦٦

Indeed My Verses used to be recited to you, but you used to turn back on your heels (denying them, and with hatred to listen to them) (23:66). (Summarised from Sharh al-Arba’īn al-Nawawiyyah 1/245)

Neglected Sunnah of the Prayer – Sitting Mutawarrikan in the last tashahhud

بسم الله الرحمن الرحيم

A description of al-tawarruk:

Shaykh Al-Albānī said: He (ﷺ) would sit mutawarrikan in the last tashahhud, with his left upper thigh on the ground, and both his feet protruding from one side (i.e. right side), his left foot would be under his (right) thigh and shin, his right foot would be upright on its toes, or sometimes he would spread it along the ground. His left palm would cover his left knee, leaning heavily on it. (Sifat al-Salāh pg. 981-989)





Evidence of sitting mutawarrikan 





1) Abū Humayd al-Sā’idī said in the presence of ten companions of the prophet (ﷺ): “I am more knowledgeable than any of you regarding the prayer of the Messenger of Allāh (ﷺ).” They said: “So present it (i.e. what you know).” He then mentioned the hadīth, saying: “he (ﷺ) bent the toes of his feet (turning them towards the Qiblah) when he prostrated, then he would say “Allāhu Akbar,” and raise his head (to sit up). He would place his left foot horizontally (on the ground) sitting on it. And he would perform the second rak’ah in a similar manner.” Then he mentioned the hadīth. And said: “Until (when) he would perform the prostration (i.e. rak’ah) that precedes the Taslīm (salutation), he would move his left leg further and sit Mutawarrikan (on the buttocks) – on the left side.” They said: “You are right. This is how he (ﷺ) used to pray.” (Abū Dawūd 963. Declared Sahīh by Al-Albānī. A more detailed account of the above can be found in no. 730 of Abū Dawūd)







2) In the version in Sahīh al-Bukhārī (828) he said:… “On sitting in the second rak’ah he (ﷺ)  sat on his left foot and propped up the right one (i.e muftarishan); and in the last rak’ah he pushed his left foot forward (under the shin) and kept the other foot propped up and sat on the buttocks.” 












3) ‘Abdullāh ibn Zubayr narrated on the authority of his father: “When the Messenger of Allāh (ﷺ) sat in prayer, he would place the left foot between his (right) thigh and shin, and stretch the right foot (along the ground). He placed his left hand on his left knee and placed his right hand on his right thigh, and pointed with his finger.” (Sahīh Muslim 579)










When to sit mutawarrikan







Ibn al-Qayyim said: 





The prophet (ﷺ) performed the tawarruk posture in the last tashahhud that is followed by Taslīm (salutation). 





The context of the hadīth is clear that the tawarruk is legislated in the tashahhud that is followed by the salām in the prayers that contain three or four rak’ah. 





Abū Humayd described how the prophet (ﷺ) sat in the first tashahhud – wherein he sat on his left foot – that he stood up afterwards, and then “Until (when) he would perform the prostration (i.e. rak’ah) that precedes the Taslīm (salutation), he would sit Mutawarrikan.”  This text clearly indicates that the prophet (ﷺ) sat in the tawarruk posture in the second tashahhud. (Abridged from Zād al-Ma’ād 2/112-115)
 












Shaykh Al-Albānī said: 

As for two rak’ah prayers, such as Fajr, the sunnah is to sit muftarishan (i.e. placing the left foot horizontally and sitting on its ankle, whilst raising the right foot vertically so it’s toes are facing the Qiblah). (Sifat al-Salāh pg. 981-989)












Imām Ahmad was asked regarding al-Tawarruk in prayer. He said: It is (done) in Dhuhr, ‘Asr, Maghrib, and ‘Ishā. (Masā’il Imām Ahmad of Ibn Hāni no. 389)

	


	





	

		
Those who do not preserve the prayer will be punished alongside Pharaoh & ‘Ubayy ibn Khalaf!
	


	
	

		

بسم الله الرحمن الرحيم





Abdullāh ibn ‘Amr narrated: The Messenger of Allāh (ﷺ) mentioned the prayers one day and he said, “Whoever preserves the prayers, they will be his light, proof, and salvation on the Day of Resurrection. Whoever does not preserve them will not have proof, nor light, nor salvation, and on the Day of Resurrection he will be with Qar’ūn, Pharaoh, Hāmān, and Ubayy ibn Khalaf.”

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو عن النَّبِيِّ صلَّى اللَّهُ عليهِ وسلَّمَ أنَّهُ ذَكرَ الصَّلاةَ يومًا فقالَ من حافَظَ عليها كانت لَه نورًا وبُرهانًا ونجاةً إلى يومِ القيامةِ ومن لَم يُحافِظ عليها لم يَكن لَه نورٌ ولا برهانٌ ولا نجاةٌ وَكانَ يومَ القيامةِ معَ فرعونَ وَهامانَ وأبَيِّ بنِ خلفٍ

(Ahmad 6576 and Ibn Hibbān 1467. Declared Sahīh by Shu’ayb al-Arnā’ūt, Ahmad Shākir, and al-‘Irāqī. Al-Mundhirī declared the chain of transmission as jayyid (strong))










Explanation :





Alī al-Qārī said:





(He mentioned the prayers one day): Al-Tibī said: he (ﷺ) wanted to mention its virtues and honor.





(Whoever preserves the prayers): That is, from the occurrence of deviation in its obligations, sunnahs, manner (of praying), and maintaining them and not becoming lax (regarding them).





(They will be his light, proof and salvation) : Ibn Hajr said: Meaning an increase in light of his īmān (faith) and a clear proof of the perfection of his knowledge. Al-Tayyibī said: proof, meaning, evidence of his preservation of all other acts of obedience.





(On the day of Resurrection): because prayer is the first thing he will be asked about from the acts of worship. And it is also light, proof, and salvation for him in the grave, as stated in the narrations, for whoever dies, his resurrection has occurred.





(Whoever does not preserve them): that is, in accordance with it’s conditions and pillars. Whoever abandons it (i.e. the prayer) completely is more deserving of being deprived. 





(On the Day of Resurrection he will be with… ): joined, imprisoned, or punished. 





(with Qar’ūn): the one whose wealth prevented him from obeying. 





(Pharaoh and Hāmān): his (i.e. Pharaoh’s) minister, whom their prestige carried them to disobey.  





(Ubayy ibn Khalaf): He was a polytheist and the enemy of the Prophet (ﷺ) whom the Prophet (ﷺ)  killed with his own hand on the day of Uhud.





Al-Tayyibī said: There is an indication that whoever preserved (the prayers) will be with the prophets, the truthful ones, the martyrs, and the righteous. (Mirqāt al-Mafātīh 2/515, slightly abridged)










Al-Mubārakfūrī said:





And his (ﷺ) saying : on the Day of Resurrection he will be with Qar’ūn… : (contains) an indirect expression for entering Hellfire, meaning: he will be with them in Hellfire, even if the circumstance and the manner of punishment differs.  





It contains severe sternness and a great threat to those who leave out the preservation of prayer.  Some of them (i.e. people of knowledge) used it as evidence for the disbelief of the one who abandons prayer – because those mentioned (i.e. in this narration) are (from) the people of Hellfire who will receive from the most severe of punishments – and (likewise) the abiding in Hellfire of the one who abandons it (i.e. prayer) is just like the abiding of those who are placed with them in the punishment (i.e. they will abide in hellfire eternally). 





(Mir’āt al-Mafātīh 2/282)










Ibn al-‘Uthaymīn said (after the mention of some ahādīth including the one above): 





These narrations provide useful rulings, the most important of which is that the one who abandons the prayer is an apostate, a disbeliever who leaves the religion.  

‘Abdullāh ibn Shaqīq – who was from the tābi’īn – conveyed the consensus of the companions that the one who abandons the prayer is an disbeliever [‘The Companions of Muhammad (ﷺ) didn’t consider leaving anything to be disbelief except for the prayer’- al-Tirmidhī 2622].

Some of the people of knowledgeable held that if a person leaves a prayer intentionally, until the time exits for it, without an excuse, then he has disbelieved. And this was the opinion of our Shaykh, ‘Abdul-‘Azīz ibn Bāz rahimaullāh. [This was also the opinion of the companions of the Prophet (ﷺ), like ‘Umar, Abū Hurayrah, Mu’ādh ibn Jabal and others as mentioned by Ibn Hazm in al-Muhallā] (Sharh Mishkāt of al-‘Uthaymīn 1/459-460)

	


	





	

		
The meaning & virtue of sending Salāh and Salām upon the prophet
	


	
	

		

بسم الله الرحمن الرحيم 





﴿إِنَّ اللَّهَ وَمَلَـئِكَـتَهُ يُصَلُّونَ عَلَى النَّبِىِّ يأَيُّهَا الَّذِينَ ءَامَنُواْ صَلُّواْ عَلَيْهِ وَسَلِّمُواْ تَسْلِيماً ﴾





Allāh sends His Salāh on the Prophet, and also His angels (do so). O you who believe! Send your Salāh on him, and greet him with Taslīm. (Al-Ahzāb:56) 










The meaning of Salāh upon the prophet (ﷺ) 





Al-Bukhārī said: 





Abū ‘Āliyah said: “Allāhs Salāh is His praising him before the angels, and the Salāh of the angels is their supplication.” Ibn ‘Abbās said: “They send (supplicate for) blessings.” 





(Sahīh al-Bukhārī, Chapter of Tafsīr)





Shaykh Ibn Uthaymīn said: “Allāhs Salāh upon an individual is Allāhs praising him in the highest gathering.” 





(Qawlul Mufīd pg. 458)










The meaning of Salām upon the prophet (ﷺ)





Shaykh Sālih al-Sālih said: “The salām is Allāh’s safeguarding of the Prophet (ﷺ) from deficiencies and any kind of evil, and the protection of the Message with which he was entrusted.





When the Muslim says “sallallāhu ‘alayhi wasallam”, he invokes Allāh to grant His Praise and Security to Prophet Muhammad (ﷺ) and the protection of the Message of Islām which was revealed to him (ﷺ).” 





(Tafsīr of Āyat al-Kursī pg. 4)










Does salāh mean mercy?





Shaykh Ibn Uthaymīn said: “The Salāh from Allāh upon His Messenger (ﷺ) does not mean what some of the people of knowledge understand: that it means mercy. This is not correct, from the evidence that show the incorrectness of this opinion is Allāh’s saying :





أُوْلَٰٓئِكَ عَلَيۡهِمۡ صَلَوَٰتٞ مِّن رَّبِّهِمۡ وَرَحۡمَةٞۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُهۡتَدُونَ ١٥٧





They are those on whom are the Salawāt (i.e. Praise) from their Lord, and (they are those who) receive His Rahmah (Mercy), and it is they who are the guided-ones. (al-Baqarah:157)





Allāh connected mercy with Salawāt, and conjuction implies difference.”





 (Qawlul Mufīd pg. 458 & Sharh Riyād al-Sālihīn 1/186, slightly abridged)















The virtues of sending Salāh upon the prophet (ﷺ)





“أَوْلَى النَّاسِ بِي يَوْمَ الْقِيَامَةِ أَكْثَرُهُمْ عَلَىَّ صَلاَةً”





The Prophet (ﷺ) said: “The person closest to me on the Day of Judgement is the one who sent the most Salāh upon me.” (al-Tirmidhī 484. Declared Hasan lighayrihi by Al-Albānī in al-Mawārid al-Dhamān 2027) 















“إِنَّهُ جَاءَنِي جِبْرِيلُ صلى الله عليه وسلم فَقَالَ أَمَا يُرْضِيكَ يَا مُحَمَّدُ أَنْ لاَ يُصَلِّيَ عَلَيْكَ أَحَدٌ مِنْ أُمَّتِكَ إِلاَّ صَلَّيْتُ عَلَيْهِ عَشْرًا وَلاَ يُسَلِّمَ عَلَيْكَ أَحَدٌ مِنْ أُمَّتِكَ إِلاَّ سَلَّمْتُ عَلَيْهِ عَشْرًا ‏”‏ ‏





The Messenger of Allāh (ﷺ) came one day with a joyful expression on his face. He said: “Jibrīl came to me and said: ‘Will it not please you, O Muhammad, (to know) that no one of your Ummah will send salāh upon you but I will send salāh upon him tenfold, and no one will send salām upon you but I will send salām upon him tenfold?” (Al-Nasā’ī 1295. Declared Hasan by Al-Albānī) 















 ‏ “‏ مَنْ صَلَّى عَلَىَّ صَلاَةً وَاحِدَةً صَلَّى اللَّهُ عَلَيْهِ عَشْرَ صَلَوَاتٍ وَحُطَّتْ عَنْهُ عَشْرُ خَطِيئَاتٍ وَرُفِعَتْ لَهُ عَشْرُ دَرَجَاتٍ ‏





“The Messenger of Allāh (ﷺ) said: “Whoever sends salāh upon me once, Allāh will send salāh upon him tenfold, and will erase ten sins from him, and will raise him ten degrees in status.” (An-Nasā’ī 1297. Declared Sahīh by Al-Albānī)





Shaykh Ibn Uthaymīn said: Therefore, whoever sends Salāh upon the prophet once, Allāh will exalt his mention ten times in the highest gathering. (Qawlul Mufīd pg. 458)










How the Salāh is conveyed to the prophet (ﷺ)





إِنَّ لِلَّهِ مَلاَئِكَةً سَيَّاحِينَ فِي الْأَرْضِ يُبَلِّغُونِي مِنْ أُمَّتِي السَّلاَمَ





The Messenger of Allah (ﷺ) said: “Indeed Allāh has angels who roam the earth and they convey to me the greetings of salām of my Ummah (nation).” (An-Nasā’ī 1282. Declared Sahīh by Al-Albānī)










Recommended occasions to send Salāh upon the prophet (ﷺ) 





1) Jumu’ah 





The Messenger of Allāh (ﷺ) said:





أَكْثِرُوا الصَّلاَةَ عَلَىَّ يَوْمَ الْجُمُعَةِ فَإِنَّهُ مَشْهُودٌ تَشْهَدُهُ الْمَلاَئِكَةُ





“Send a great deal of Salāh upon me on Fridays, for it is witnessed by the angels.” (Ibn Mājah 1637. Al-Mundhirī said the chain of transmission is good, and declared Hasan lighayrihi by Al-Albānī in Sahīh al-Targhīb 1672)






	


	





	

		
Raising the hands when bowing (Rukū) and rising from bowing
	


	
	

		

بسم الله الرحمن الرحيم 





Imām al-Bukhārī:
باب رَفْعِ الْيَدَيْنِ إِذَا كَبَّرَ وَإِذَا رَكَعَ وَإِذَا رَفَعَ 





Chapter: To raise both hands upon saying the (opening) Takbir, and when performing Rukū’ (bowing) and on rising from it (i.e. Rukū’):

Ibn ‘Umar narrated: I saw that whenever Allāh’s Messenger (ﷺ) stood for the prayer, he used to raise both his hands up to the shoulders, and used to do the same on saying the Takbīr for Rukū’ (bowing) and on raising his head from Rukū’… (Sahīh al-Bukhārī 736)





Abū Zubair narrated that Jābir ibn ‘Abdullāh would raise his hands when he began the prayer, and when he made Rukū’, and when he raised his head from Rukū’ he would do likewise, and he said: “I saw the Messenger of Allāh (ﷺ) doing the same.” (Ibn Mājah 868. Declared Sahīh by Al-Albānī)

Ibn ‘Abdul-Barr said: Dawūd ibn ‘Alī said: Raising the hands at the opening Takbīr is obligatory and one of the pillars of prayer. Some of the people of knowledge said: The raising (of the hands) upon the opening (takbīr) and upon Rukū’, and rising from Rukū’ is obligatory, based on his (ﷺ) statement, “Pray as you have seen me pray.”(Sahīh al-Bukhārī 631). (At-Tamhīd 6/345)

Nāfī’ narrated that if Ibn ‘Umar saw a man who did not raise his hands when making Rukū’, and upon rising from it, he would throw pebbles at him. (Kitāb Raf’ al-Yadayn of al-Bukhārī pg. 53)

Abū Hamzah narrated: I saw Ibn ‘Abbās raise his hands when he performed Rukū’, and when he raised his head from Rukū’.  (At-Tamhīd 6/350)

al-Hasan (al-Basrī) said: The Companions of the Messenger of Allāh (ﷺ), would raise their hands in prayer, when they made rukū, and when they rose from it. (At-Tamhīd 6/350)

Al-Bukhārī said: al-Hasan did not exclude anyone from the companions of the Prophet (ﷺ), and it has not been proven with the people of knowledge that any one among the companions did not raise his hands. (Kitāb Raf’ al-Yadayn pg. 31)

Hishām narrated upon al-Hasan and Muhammad Ibn Sirīn that they would raise their hands when they said Takbīr, when they made Rukū’, and when they rose (from Rukū’). Muhammad bin Sirīn said: It is part of the completion of the prayer (At-Tamhīd 6/351)

Rabī ibn Subayh narrated: I saw ‘Atā, Tawūs, Mujāhid, Al-Hasan, Ibn Sirīn, Nafī’, Ibn Abī Najīh, Hasan ibn Muslim, and Qatādah raising their hands when making Rukū and upon rising from it. (At-Tamhīd 6/351)

	


	





	

		
Whoever doesn’t pray the ‘Asr prayer his good deeds will be nullified
	


	
	

		

بسم الله الرحمن الرحيم












حَافِظُواْ عَلَى الصَّلَوَاتِ والصَّلاَةِ الْوُسْطَى وَقُومُواْ لِلّهِ قَانِتِينَ ٢٣٨





Guard strictly the prayers, and the Salātul-Wustā (middle prayer), and stand before Allāh truly devout.

Sūrah al-Baqarah 2:238





Ibn Kathīr said: “Allāh commands that the prayer should be performed correctly and on time.” (Tafsīr of Ibn Kathīr) 





Ibn al-Jawzī said: “To preserve and maintain the five daily prayers. The waw (‘and’) indicates virtue of the thing that is specified (i.e. ‘Asr prayer). 





The middle (wasat) of something (means) : the best and fairest. It also means the middle, as the ‘Asr prayer is preceeded by the prayers of the day (i.e. Fajr, Dhuhr) and followed by the prayers of the night (i.e. Maghrib,’Ishā).” (Abridged from Zād al-Masīr 2/292-293)





The proof that the ‘Asr prayer is al-Salātul-Wustā:





    

  • The Prophet (ﷺ)said: “The middle prayer (Salātul-Wustā) is the ‘Asr prayer”. (Al-Tirmidhī 182. Declared Sahīh by Al-Albānī)
    • 




  • The Prophet (ﷺ) said: “They (the disbelievers) busied us from offering the middle prayer (Salātul-Wustā) the ‘Asr prayer”. (Sahīh Muslim 628)
    • 

















Abū Al-Malīh narrated: We were with Buraidah in a battle on a cloudy day and he said, “Offer the ‘Asr prayer early as the Prophet (ﷺ) said: “Whoever leaves the ‘Asr prayer (intentionally), all his (good) deeds will be nullified.”

عَنْ أَبِي الْمَلِيحِ، قَالَ كُنَّا مَعَ بُرَيْدَةَ فِي غَزْوَةٍ فِي يَوْمٍ ذِي غَيْمٍ فَقَالَ بَكِّرُوا بِصَلاَةِ الْعَصْرِ فَإِنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ “‏ مَنْ تَرَكَ صَلاَةَ الْعَصْرِ فَقَدْ حَبِطَ عَمَلُهُ ‏”‏‏.‏





(Sahīh Bukhārī 553)










Abū Hurairah narrated: Allāh’s Messenger (ﷺ) said, “Angels come to you in succession by night and day and they gather at the time of the Fajr and ‘Asr prayers. Those who have spent the night with you ascend (to the heavens) and Allāh asks them – though He knows best about them –  “In what state did you leave my slaves?” The angels reply: “When we left them they were praying and when we came to them, they were praying.”

 عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ يَتَعَاقَبُونَ فِيكُمْ مَلاَئِكَةٌ بِاللَّيْلِ وَمَلاَئِكَةٌ بِالنَّهَارِ، وَيَجْتَمِعُونَ فِي صَلاَةِ الْفَجْرِ وَصَلاَةِ الْعَصْرِ، ثُمَّ يَعْرُجُ الَّذِينَ بَاتُوا فِيكُمْ، فَيَسْأَلُهُمْ وَهْوَ أَعْلَمُ بِهِمْ كَيْفَ تَرَكْتُمْ عِبَادِي فَيَقُولُونَ تَرَكْنَاهُمْ وَهُمْ يُصَلُّونَ، وَأَتَيْنَاهُمْ وَهُمْ يُصَلُّونَ ‏”‏‏.‏





(Sahīh Bukhārī 555)










Ibn ‘Umar narrated: Allāh’s Messenger (ﷺ) said, “Whoever misses the ‘Asr prayer (intentionally) then it is as if he lost his family and wealth. “

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، قَالَ أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ الَّذِي تَفُوتُهُ صَلاَةُ الْعَصْرِ كَأَنَّمَا وُتِرَ أَهْلَهُ وَمَالَهُ ‏”‏‏.‏





(Sahīh Bukhārī 552)










Abū Bakr ibn Abī Mūsā narrated: My father said, “Allāh’s Messenger (ﷺ) said, ‘Whoever prays the two cool prayers (‘Asr and Fajr) will enter Paradise.”

عَنْ أَبِي بَكْرِ بْنِ أَبِي مُوسَى، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ مَنْ صَلَّى الْبَرْدَيْنِ دَخَلَ الْجَنَّةَ ‏”‏‏





(Sahīh Bukhārī 574)