An abandoned sunnah in Wudū: wiping the head three times

بسم الله الرحمن الرحيم

Wiping the head three times

Hadīth 1.

عَنْ أَبِي حَيَّةَ، قَالَ قَالَ عَلِيٌّ رَضِيَ اللَّهُ عَنْهُ أَلَا أُرِيكُمْ كَيْفَ كَانَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَوَضَّأُ قُلْنَا بَلَى قَالَ فَأْتُونِي بِطَسْتٍ وَتَوْرٍ مِنْ مَاءٍ فَغَسَلَ يَدَيْهِ ثَلَاثًا . . . وَمَسَحَ بِرَأْسِهِ ثَلَاثًا وَغَسَلَ رِجْلَيْهِ ثَلَاثًا‏

Abū Hayyah said:
‘Ali (رضي الله عنه) said: Shall I not show you how the Prophet (ﷺ) of Allāh used to do ablution? We said: Yes indeed. He said: Bring me a large vessel and a small vessel of water. He washed his hands three times . . . he wiped his head three times; and he washed his feet three times. (Musnad of Imām Ahmad 1630. Declared Hasan by Al-Arnāūt)

Hadīth 2.

حَدَّثَنِي حُمْرَانُ، قَالَ رَأَيْتُ عُثْمَانَ بْنَ عَفَّانَ تَوَضَّأَ ‏. . . وَقَالَ فِيهِ وَمَسَحَ رَأْسَهُ ثَلاَثًا ثُمَّ غَسَلَ رِجْلَيْهِ ثَلاَثًا ثُمَّ قَالَ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم تَوَضَّأَ هَكَذَا

Humrān narrated: I saw ‘Uthmān b. ‘Affān (رضي الله عنه) performing ablution . . . he wiped his head three times. He then washed his feet three times. He then said : I saw the Messenger of Allāh (ﷺ) performing ablution in this manner. (Abū Dawūd 107. Declared Hasan Sahīh by Al-Albānī)

Al-Albānī said regarding the narration collected by Abū Dawūd:

It is authentic from the hadīth of ‘Uthmān that the Prophet (ﷺ)  wiped his head three times.

Reported by Abū Dawūd with two good chains (hasan) of transmission and there is also a third good chain (hasan) of transmission and I’ve spoken about these chains in some detail in Sahīh Abū Dawūd number 95 & 98. (Tamām al-Minnah pg. 91)

Ibn Mulaqqin said: The people of knowledge agreed that washing thrice for purification is recommended except for the head. What is known from al-Shāfī is that it is (likewise) recommended (i.e. three wipes), contrary to the other three imāms. The evidence for al-Shāfī is what was collected by Abū Dawūd with a good chain of transmission from the hadīth of Humrān on the authority of ‘Uthmān that he (ﷺ)  “wiped his head three times”.

From the salaf who held (wiping the head three times): Anas b. Mālik, Sa’īd b. Jubayr, ‘Atā, and Zādhān, and Maysarah. (Abridged, al-‘Ilām bi Fawāid ‘Umdatul-Ahkām 1/345-346. See also al-Awsat of al-Mundhir 2/41)

Al-San’ānī said: Abū Dawūd narrated the hadīth of ‘Uthmān of the three wipings (of the head), from two paths, one of which was authenticated by Ibn Khuzaymah, and that is sufficient to confirm this Sunnah.

This is a Sunnah that can sometimes be done and sometimes left out. (Summarised, Subul-Salām, Sharh Bulūgh al-Marām)

The one who sits with the people of evil/innovation then it’s a proof of his love for them – Sh. Al-Fawzān

بسم الله الرحمن الرحيم

Imām al-Barbahārī (d. 329H) said:

وإذا رأيت الرجل يجلس مع أهل الأهواء فاحذره, وعرفه, فإن جلس معه بعدما علم فَاتَّقِهِ, فإنه صاحب هوى

If you see a man sitting with the people of desires, warn him and inform him. But if he sits with him after having known, stay away from him because he is equally a person of desires

Explanation

Shaykh Sālih al-Fawzān said:

The people of desires are those who follow their desires and inclinations. They do not follow the Qur’ān and Sunnah, they follow only what their heart desires. Their way is to misinterpret, distort or reject what comes in the Qur’ān and Sunnah when it disagrees with their way and desires.

The author (al-Barbahārī) is saying; you should beware of sitting with those people because they will influence you, and you may become pleased with their way, becoming of them.

So distance yourself from them, do not sit with the people of innovation regardless of whether the innovation is creed-based like the Jahmiyyah or Mu’tazilah, or worship based like those who worship Allāh based on ignorance and misguidance, such as the Sufis and those who agree with them.

Innovations differ but they are all evil, they should not be tolerated. One should not say this is a small innovation. Do not be lenient with innovations.

If you see a man sitting with innovators, be cautious of him because him sitting with them is a proof that he loves them and is friendly with them, and they have, perhaps influenced him.

The person who sits with good people, such is proof that he loves good and it’s people, but the one who sits with evil people, it is proof that he loves evil and it’s people.

Allāh says:

وَقَدۡ نَزَّلَ عَلَيۡكُمۡ فِي ٱلۡكِتَٰبِ أَنۡ إِذَا سَمِعۡتُمۡ ءَايَٰتِ ٱللَّهِ يُكۡفَرُ بِهَا وَيُسۡتَهۡزَأُ بِهَا فَلَا تَقۡعُدُواْ مَعَهُمۡ حَتَّىٰ يَخُوضُواْ فِي حَدِيثٍ غَيۡرِهِۦٓ إِنَّكُمۡ إِذٗا مِّثۡلُهُمۡۗ إِنَّ ٱللَّهَ جَامِعُ ٱلۡمُنَٰفِقِينَ وَٱلۡكَٰفِرِينَ فِي جَهَنَّمَ جَمِيعًا ١٤٠

And it has already been revealed to you in the Book (this Qur’ān) that when you hear the Verses of Allāh being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allāh will collect the hypocrites and disbelievers all together in Hell. (Al-Mā’idah:140)

(Sharh as-Sunnah, summarised and slightly paraphrased 2/222-225)

Shaykh Rabī’ said:

The Messenger of Allāh (ﷺ) has warned against sitting with evil people, and there is nothing more evil than sitting with the people of innovation, who are worse than the sinners and criminals.

The Messenger of Allāh (ﷺ) said:

مَثَلُ الْجَلِيسِ الصَّالِحِ وَالسَّوْءِ كَحَامِلِ الْمِسْكِ وَنَافِخِ الْكِيرِ، فَحَامِلُ الْمِسْكِ إِمَّا أَنْ يُحْذِيَكَ، وَإِمَّا أَنْ تَبْتَاعَ مِنْهُ، وَإِمَّا أَنْ تَجِدَ مِنْهُ رِيحًا طَيِّبَةً، وَنَافِخُ الْكِيرِ إِمَّا أَنْ يُحْرِقَ ثِيَابَكَ، وَإِمَّا أَنْ تَجِدَ رِيحًا خَبِيثَةً

The example of a good pious companion and an evil one is that of a person carrying musk and another blowing a pair of bellows. The one who is carrying musk will either give you some perfume as a present, or you will buy some from him, or you will get a good smell from him, but the one who is blowing a pair of bellows will either burn your clothes or you will get a bad smell from him. (Sahīh al-Bukhārī 5534)

‘The one who is carrying musk will either give you some perfume as a present, or you will buy some from him, or you will get a good smell from him‘, so you benefit and win in any case (with the good companion).

As for sitting with the evil person then you are a loser with him and harm will inevitably come to you as a result of him – he will either burn you or burn your clothes or harm you.

(‘Awn al-Bārī 2/345-347, abridged)

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)