(no title)

How to stand in prayer consisting of two people

بسم الله الرحمن الرحيم

Imām Bukhārī said:

باب يَقُومُ عَنْ يَمِينِ الإِمَامِ بِحِذَائِهِ سَوَاءٌ إِذَا كَانَا اثْنَيْنِ

Chapter on Standing to the Right of the Imām, Equal/Level with Him, When There Are Two

عَنِ ابْنِ عَبَّاسٍ قَالَ بِتُ فِي بَيْتِ خَالَتِي مَيْمُونَةً فَصَلَّى رَسُولُ اللهِ ﷺ العِشَاءَ، ثُمَّ جَاءَ فَصَلَّى أَرْبَعَ رَكَعَاتٍ ثُمَّ نَامَ، ثُمَّ قَامَ فَجِئْتُ فَقُمْتُ عَنْ يَسَارِهِ، فَجَعَلَنِي عَنْ يَمِينِهِ، فَصَلَّى خَمْسَ رَكَعَاتٍ، ثُمَّ صَلَّى رَكْعَتَيْنِ، ثُمَّ نَامَ حَتَّى سَمِعْتُ غَطِيطَهُ – أَوْ قَالَ خَطِيطَهُ – ثُمَّ خَرَجَ إِلَى الصَّلاةِ

Ibn Abbās narrated: “I spent the night in the house of my maternal aunt Maymūnah, and Allāh’s Messenger (ﷺ) prayed al-‘Ishā’, then he came and prayed four rak’ahs, then he slept, then he stood up. I came and stood to his left, so he placed me to his right, and he prayed five rak’ahs, then he prayed two rak’ahs, then he slept until I heard his ghatīt (snoring sound) – or he said his khatīt- then he went out to the (Fajr) prayer.” (Sahīh al-Bukhārī 697)

Hāfidh Ibn Hajr said:

“His statement (I.e. Imām Bukhārīs) “equal/level” – سَوَاءٌ – means: he neither advances nor falls behind.

Our companions/scholars (i.e. adherents of the Shāfi madhab) said: It is recommended that the follower stand slightly behind him.

It seems the compiler (i.e. Imām Bukhārī) indicated by this (due to) what occurred in some of its (other) routes (i.e. a different version of the hadīth), for it was mentioned previously in [the book of] Purification from Makhramah’s narration from Kurayb from Ibn Abbās with the wording: “So I stood beside him” – فَقُمْتُ إِلَى جَنْبِهِ – [Number 171 of Sahīh al-Bukhārī] and its apparent meaning is equality (in position).

Ibn Jurayj narrated: “I said to ‘Atā’: “When a man prays with another man, where should he be in relation to him?” He said: “To his right side.” I said: “Should he be level with him so that he lines up with him, with neither one ahead of the other?” He said: “Yes.” I said: “Do you prefer that he be equal with him so that there is no gap between them?” He said: “Yes.””

In al-Muwattā’ from ‘Abdullāh ibn ‘Utbah ibn Mas’ūd who said: “I entered upon ‘Umar ibn al-Khattāb during midday and found him performing tasbīh (i.e. prayer), so I stood behind him. He brought me close until he made me level with him to his right.”” (Abridged, Fath al-Bārī of Ibn Hajr 2/530)

Imām Al-Albānī said:

“This [hadīth of Ibn ‘Abbās] contains an indication of refutation to those who say it is recommended for the imām to be slightly ahead of the follower.

This contradicts the apparent meaning of the hadīth that the author used as evidence, and contradicts what ‘Umar did, for a man stood behind him, so he brought him close until he made him level with him to his right – Mālik narrated it (1/199-170) with an authentic chain from him.

See the hadīth of the Prophet’s (ﷺ) prayer with the Companions during his illness, and his sitting to the right of Abū Bakr level with him – this is another evidence for the author, and there is an explicit narration in the chapter from Ibn Abbās recorded in al-Sahīhah 606.” (Fath al-Bārī 2/529 – Dar al-‘Ālamiyyah)

Imām ibn ‘Uthaymīn said:

“If there is only an imām and a follower (in salāh), should the follower step back slightly?

The answer is: He should not step back. Some scholars have recommended – a recommendation that has no evidence – that the follower should step back slightly so that the imām may be distinguished by advancing ahead of him. It is said: this is a mistake. When there is an imām and a follower, they form a row, and the row should be straightened – no one should advance ahead of another.” (Abridged, Sharh Umdatul Ahkām 1/814)

Shaykh Ahmad al-Najmī said:

“The hadīth contains evidence that the position of the follower when he is alone is to the right of the imām.

Then they (i.e. the scholars) differed about his prayer if he stands to the left of the imām. Mālik, al-Shāfi’ī, and the people of opinion (i.e. Hanafīs) went to the view that if he does that, he has opposed the sunnah but his prayer is valid.

The Hanbalīs went to the view that his prayer is invalid.

The first view is more apparent (as being correct) because invalidating the original (state/ruling) requires evidence, and there is no evidence (for that).” (Sharh Umdatul-Ahkām 1/210-211)

The people stand for prayer when the mu’adhdhin says ‘qad qāmat as-salāh’

بسم الله الرحمن الرحيم

عَنْ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ إِذَا أُقِيمَتِ الصَّلاَةُ فَلاَ تَقُومُوا حَتَّى تَرَوْنِي خَرَجْتُ ‏”

Abdullāh ibn Abī Qatādah narrated from his father that: the Messenger of Allāh (ﷺ) said: “When the prayer is established, then do not stand until you see that I have come out.” (Sahīh al-Bukhārī 637, Sahīh Muslim 604, Al-Tirmidhī 592. Al-Nasā’ī 687, Abū Dawūd 539)

Imām Al-Tirmidhī said: “A group of people of knowledge from the Companions of the Prophet (ﷺ) and others disliked that people wait for the imām while they are standing.

Some of them said: If the imām is in the mosque and the prayer is established, they only stand when the mu’adhdhin says ‘qad qāmat as-salāh, qad qāmat as-salāh’ (the prayer has been established, the prayer has been established). This is the opinion of (Imām) Ibn al-Mubārak.” (Sunan Al-Tirmidhī 592)

Imām Abū Dāwūd said in his Masā’il: “I said to (Imām) Ahmad: When do people stand for prayer?” He said: “When he – meaning the mu’adhdhin – says “qad qāmat as-salāh” (the prayer has been established).” I said:” What if the imām has not yet come?” He said:” They do not stand until they see him.” (Masāil Imām Ahmad pg. 45)

Imām Al-Bayhaqī said: “We have been narrated to from Anas ibn Mālik, may Allāh be pleased with him, that when it was said ‘qad qāmat as-salāh’ (the prayer has been established), he would quickly stand up. And from al-Husayn ibn ‘Alī ibn Abī Tālib, may Allāh be pleased with both of them, that he used to do that. This is the opinion of ‘Atā’ and al-Hasan.” (Sunan al-Kubrā 2/92)

Hāfidh Ibn al-Mulaqqin said: “Hishām – meaning Ibn ‘Urwah – disliked that one stands until the mu’adhdhin says: “qad qāmat as-salāh” (the prayer has been established).” (al-Tawdīh 6/408)

Shaykh ul-Islām ibn Taymiyyah said:

“It is recommended that the imām and the followers stand for prayer when the mu’adhdhin (caller to prayer) says: “qad qāmat as-salāh” (the prayer has been established), based on what was narrated from al-Hajjāj ibn Farūkh al-Wāsitī from al-‘Awwām ibn Hawshab from ‘Abdullāh ibn Abī Awfā (رضي الله عنه) who said:

When Bilāl said “qad qāmat as-salāh” (the prayer has been established), the Messenger of Allāh (ﷺ) would stand up.

(Abū Ya’lā in Ithāf al-Khiyarah 4/494 and at-Tabarānī in al-Kabīr 23/244, and al-Bazzār 3371. It’s chain is weak. In it is al-Hajjāj ibn Farūkh who is weak – a possessor of munākīr (rejected narrations) as mentioned in al-Kāmil 2/233. With this, al-Bayhaqī weakened the hadīth in as-Sunan al-Kubrā 2/222, and al-Haythamī in Majma’ az-Zawā’id 2/272)

(This narration) is preserved from al-Hajjāj, and it has been said that it is not narrated except from him, even though there is some weakness in him, there is no hadīth in this chapter/topic that contradicts it, and it is supported by the practice of the sahābah (Companions).

Ibn al-Mundhir and others said: Anas ibn Mālik used to stand up when it was said “qad qāmat as-salāh” (the prayer has been established). And it is reported regarding al-Husayn ibn ‘Alī, may Allāh be pleased with both of them, that he used to do that. (al-Awsat 4/166)

No disagreement with this is known from any Companion, and this must be followed, especially when the discussion is about recommendation and nothing else can be relied upon besides this.” (Slightly abridged, Sharh al-Umdah of Ibn Taymiyyah 2/636-637)

Holding a celebration after completing the Qur’ān & refuting the doubt of “good innovation” – Sh. ‘Uthaymīn

بسم الله الرحمن الرحيم

The Questioner: Among the customs and traditions in our city (is that) when one completes the Book of Allāh, they bring various types of food and drink (in celebration). Is this established in the Sunnah or is it a bid’ah (innovation)? And is there (such a thing) as good innovations (bid’ah hasanah) and bad innovations (bid’ah sayyi’ah)?

The Shaykh: Praise be to Allāh, Lord of the worlds, and I send salāh (praise) and salām (peace) upon our Prophet Muhammad and upon his family and companions and those who follow them in good until the Day of Judgment.

Nothing of this sort is legislated upon completing the Book of Allāh, The Mighty and Majestic. So no celebrations, food, or anything else (of that sort) is legislated.

So if a person reads the entire Qur’ān and then wanted upon its completion to prepare a banquet/feast to which he invites people, or to give charity (in the form of) food to the poor, or to hold a ceremony with speeches and sermons— then indeed all of this is not from the Sunnah.

And when (something) is not from the Sunnah and is done on a religious occasion – here being the completion of the Qur’ān – then it becomes from the bid’ah (innovated matters).

The one most knowledgeable of the creation regarding Allāh’s Sharī’ah, the most sincere of creation towards Allāh’s servants, and the most eloquent of creation in clear expression and speech—Muhammad, the Messenger of Allāh (ﷺ) —said:

كل بدعة ضلالة

“Every innovation is misguidance” And “every” (kull: كل) denotes generality, and the Prophet (ﷺ) did not exempt any innovation from being (considered) “good”.

By this comprehensive and restrictive universal (statement), we know that dividing innovations into good innovation and bad innovation is a great error and a statement about Allāh without knowledge.

There is no innovation that is ever good, and whoever thinks that among innovations there is that which is good, does so in two aspects:

The first aspect: His incorrect assumption that it is good, because once we verify/confirm that it is a innovation, then it is (by default) bad.

The second aspect: His erred assumption that it is an innovation — so he thinks it is an innovation when (in reality) it is not an innovation.

But if we verify/confirm that it is an innovation, then we are certain that it is bad, and not good.

This is what this great statement from the speech of the master of messengers, Muhammad (ﷺ) necessitates: “Every innovation is misguidance.”

The division by some scholars of innovation into bad innovation and good innovation is understood according to what I mentioned previously: either this thing is not innovation and they (mistakenly) thought it to be an innovation, or this thing is not good and they (mistakenly) thought it to be good.

But with certainty that this thing is an innovation, it will never be good.

If someone says: Did not the Commander of the Believers ‘Umar ibn al-Khattāb, may Allāh be pleased with him, when he gathered the people in Ramadān under one imam, say: “What an excellent innovation this is”?

We say: Yes, he said this, but did ‘Umar mean that it was innovation in Allāh’s religion? No, he did not mean this.

‘Umar was among the most strictest of people in adherence to the Sunnah and most eager (in following it), but he intended that it was innovation in relation to the previous time only (i.e. hadn’t been done for some time).

That is because the Prophet (ﷺ) stood with his companions in Ramadān for two or three nights [1], praying with them in congregation, then he left that out of fear that it would be made obligatory upon his ummah. So the congregational prayer was legislated in the night prayer of Ramadān [2] but he left it out of fear of a greater harm, which is making this congregational prayer obligatory upon the people. When the Messenger of Allāh (ﷺ) died, there was safety from this harm of making this night prayer obligatory upon people because revelation had ceased—there was safety from that. But the caliphate of Abū Bakr al-Siddīq, may Allāh be pleased with him, did not last long, as it was two years and some months, and he was occupied with the affairs of jihād and re-organising the Islamic ummah after what happened from some of them in terms of violations/rebellions that arose after the death of the Messenger (ﷺ).

When it was the time of ‘Umar and such obstacles were removed and people become somewhat free (i.e. Community was more settled), he went out one day, may Allāh be pleased with him, and found people praying scattered —a man praying alone, two men (praying together), and three (men praying together). ‘Umar, may Allāh be pleased with him, saw fit to gather the people under one imām, so he gathered them under one imām. Then he went out one night while they were gathered under their imām, praying with his prayer, and he said: “What an excellent innovation this is.” So it is innovation in terms of the preceding time, and it is not innovation in terms of its legislation, since its legislation had already been established in the time of the Prophet (ﷺ).

Accordingly, calling it innovation is a relative application—that is, it is innovation in relation to the preceding time. And by this, the rope that the people of innovations hold onto is severed, who innovate in Allāh’s religion what is not from it and legislate in His religion what He did not permit, and who argue with such expressions that have a meaning other than what they intend. Directing it to the meaning I mentioned is in accordance with the Prophet’s saying (ﷺ): “Every innovation is misguidance.” For it is not befitting for the Commander of the Faithful ‘Umar ibn al-Khattāb to praise an innovation that the Prophet (ﷺ) described as misguidance by saying “what an excellent innovation it is.”

Indeed, doors of evil and innovations – which fall under the category of the prohibited things – have been opened by this argument, which is the division by some scholars—may Allāh pardon and forgive them—of innovation into good innovation and bad innovation. If we had held fast to the saying of the infallible (ma’sūm) Muhammad (ﷺ): “Every innovation is misguidance,” it would have been more appropriate for us to be followers of the Messenger of Allāh (ﷺ) than if we divided innovation into good and bad. (Fatāwā Nūr Alā al-Darb 5/2 #236 of Shaykh al-‘Uthaymīn)

[1] Hadīth is in Sahīh al-Bukhārī 2012 and others. ‘Urwah informed narrated that ‘Ā’ishah, may Allāh be pleased with her, informed him that the Messenger of Allāh (ﷺ) went out one night from the middle of the night and prayed in the mosque (masjid), and men prayed following his prayer (i.e. prayed with him). When morning came, people talked about it, so more of them gathered and prayed with him. When morning came, people talked about it, so the people of the mosque (masjid) increased from the third night. The Messenger of Allāh (ﷺ) came out and prayed, and they prayed following his prayer. When it was the fourth night, the mosque was (full and) unable to contain its people, until he came out for the dawn prayer. When he finished the dawn prayer (fajr), he turned to the people and gave the tashahhhud, then said: “As for what follows, indeed your position was not hidden from me, but I feared that it would be made obligatory upon you and you would be unable to fulfill it.” So the Messenger of Allāh (ﷺ) passed away while the matter remained thus (i.e. people prayed individually).

[2] There are many other narrations which prove the legislation of the night prayer in congregation – from them what Imām al-Nasā’ī collected in his Sunan 1365, Abū Dawūd 1375, Ibn Khuzaymah 1206 and others:

Abū Dharr narrated: “We fasted Ramadān with the Messenger of Allāh, and the Prophet did not lead us in Qiyām until there were seven days left of the month, then he led us in Qiyām until one-third of the night had passed. Then, when there were six days left, he did not lead us in Qiyām. When there were five days left, he led us in praying Qiyām until half the night had passed. We said: ‘O Messenger of Allāh, why don’t you lead us in praying Qiyām for the rest of the night?” He said: ‘If a man prays with the Imām until he leaves, that will be counted for him as if he spent the whole night in prayer.’ Then, when there were four days left, he did not lead us in praying Qiyām. When there were three days left he sent for his daughters and women, and gathered the people, and he led us in praying Qiyām until we feared that we would miss Al-Falah. Then he did not lead us in praying Qiyām for the rest of the month.”

Can one marry someone who doesn’t pray – Sh. Ibn al-‘Uthaymīn

بسم الله الرحمن الرحيم

[49] If a woman marries a man who does not pray, or a man marries a woman who does not pray, what is the ruling (on this)?

He answered by saying:

If a woman marries a man who does not pray, or a man marries a woman who does not pray, then the marriage contract (al-nikāh) between them is invalid (bātil) and the woman is not made lawful by it. This is because the one who abandons prayer is a disbeliever as evidenced by the Book of Allāh, the Sunnah of His Messenger (ﷺ) and the statements of the Companions – may Allāh be pleased with them.

Based on this, it is not permissible for a Muslim woman to marry a person who does not pray, nor is it permissible for a Muslim man to marry a woman who does not pray. Due to His saying – the Exalted – regarding the emigrant women:

فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ لا هُنَّ حِلٌّ لَهُمْ وَلا هُمْ يَحِلُّونَ لَهُنَّ

“If you ascertain that they are believing women do not return them to the disbelievers. They are not lawful for them, nor are they lawful for them.” (60:10)

So whoever marries a man who does not pray, she is forbidden (harām) to him, and she must prevent him from herself and try to free herself from him as much as she is able. If he repents and (begins to) pray, then the contract must be renewed if the wife agrees to that.

As for if she married a man who prays and then he abandons prayer, then the marriage is dissolved/annulled and it is not permissible for her to remain with him even if she has children from him, because her children in this situation follow her and their father has no right to custody of them, because he is a disbeliever, and there is no custody for a disbeliever over a Muslim. If Allāh – the Exalted – guides him and he prays, his wife returns to him according to the detailed rulings known among the people of knowledge.

I urge all my Muslim brothers to have fear of Allāh – Mighty and Majestic – regarding those women whom Allāh has placed under their authority/responsibility, and not to take risks with them as some people do nowadays – marrying off his daughter or the like to a person who does not pray, saying “Perhaps Allāh will guide him in the future.” This is forbidden for him (to do so), and the future is unknown, and perhaps the matter will be the opposite and he will drag her to negligence regarding prayer and abandoning it.

I ask Allāh for myself and my Muslim brothers success in what He loves and is pleased with.

(Majmū al-Fatāwā of Shaykh Muhammad ibn Sālih al-‘Uthaymīn 12/88-89)

Is the alignment in a row done by the toes or by the ankles – Ibn Taymiyyah, Ibn ‘Uthaymīn, Al-Albānī

بسم الله الرحمن الرحيم

Hadīth 1.

كَانَ رَسُولُ اللهِ ﷺ يُسَوِّي صُفُوفَنَا ، حَتَّى كَأَنَّمَا يُسَوِّيبِهَا الْقِدَاحَ، حَتَّى إِذَا رَأَى أَنَّا قَدْ عَقَلْنَا ، ثُمَّ خَرَجَ يَوْمًا فَقَامَ حَتَّى كَادَ أَنْ يُكَبِّرَ فَرَأَى رَجُلًا بَادِيًا صَدْرُهُ، فَقَالَ : عِبَادَ اللَّهِ، لَتُسَرُّنَ صُفُوفَكُمْ أَوْ لَيُخَالِفَنَّ اللَّهُ بَيْنَ وُجُوهِكُمْ

Nu’mān ibn Bashīr narrated: “The Messenger of Allāh ﷺ used to straighten our rows until it was as if he was straightening with them an arrow, until when he saw that we had understood. Then he came out one day and stood until he was about to say the takbīr (the opening “Allāhu Akbar”), and he saw a man whose chest was protruding [from the line]. So he said: “Servants of Allāh, straighten your rows or Allāh will cause discord between your faces.” (Sahīh Muslim 436)

فرأيتُ الرجل يلزق منكبه بمنكب صاحبه، وركبته بركبة صاحبه، وكعبه بكعبه

In a variant from Nu’mān ibn Bashīr: “I saw the man attach his shoulder against his companion’s shoulder, his knee against his knee, and his ankle against his ankle.” (Abū Dawūd 662 and others. Declared Sahīh by Al-Albānī in Sahīhah 1/72)

Hadīth 2.

وَكَانَ أَحَدُنَا يُلْزِقُ مَنْكِبَهُ بِمَنْكِبِ صَاحِبِهِ وَقَدَمَهُ بِقَدَمِهِ‏ ‏

Anas narrated: “Everyone of us used to attach his shoulder with the shoulder of his companion and his foot against his foot.” (Sahīh al-Bukhārī 725)

لقد رأيت أحدنا يلزق منكبه بمنكب صاحبه وقدمه بقدمه، ولو ذهبت تفعل ذلك اليوم لترى أحدهم كأنه بغلٌ شموسٌ

In a variant from Anas: “I saw everyone of us attach his shoulder against his companion’s shoulder, and his foot against his foot. If you were to try to do this today, one of you would shy away like a stubborn mule.” (Musannaf ibn Abī Shaybah 3562, Musnad Abū Ya’lā 3720, Sahīhah of Al-Albānī 1/71)

Explanation

Shaykh ibn al-‘Uthaymīn said: “…the alignment should be in the upper part of the body and the lower part of the body. For this reason the Companions (may Allāh be pleased with them) used to have a man place his ankle against his brother’s ankle, and his shoulder against his brother’s shoulder…

If it is said: Is the alignment by the tips of the toes or the tips of the heels, or by what?

We say: The Companions (may Allāh be pleased with them) clarified for us that the alignment is by the ankle, because the ankle is what the (straightness of the) body is built upon. The ankle is at the bottom of the leg, and the leg is the pillar of the body, so the alignment is by the ankles.” (Sharh Umdatul Ahkām 1/820)

Shaykh ul-Islām ibn Taymiyyah said: “The prescribed practises from the sunnah (al-masnūn) for rows are five things:

Straightening, aligning, and correcting the row until it becomes like an arrow. This is achieved by alignment of the shoulders, knees, and ankles – not by the toes.
Standing close together in (the row) and closing gaps and openings, until a man attaches his shoulder against another man’s shoulder and his ankle against his ankle.
Drawing the rows close together and bringing them near each other, until the prostration of the one behind is behind the standing place of the one in front, without crowding that leads to harming the worshippers. [see Abū Dawūd 667 and others, authenticated by Al-Albānī in his checking]
Completing the first [row] then the next, achieving true gathering and closeness to the imām. [see Abū Dawūd 671 and others, authenticated by Al-Albānī in his checking]
The imām being in the center, meaning that he should be (positioned) in the middle of the row. [see Abū Dawūd 681. Declared weak by Al-Albānī in his checking]

(Sharh al-Umdah 2/643-644)

Shaykh Al-Albānī said: “The mentioned straightening is only achieved by pressing shoulder to shoulder and the edge of foot to foot, because this is what the Companions (may Allāh be pleased with them) did when they were commanded to establish rows and stand close together in them.

It is regrettable that Muslims have been careless about this sunnah of alignment, indeed they have neglected it, except for few of them. I have not seen it (practised) among any group except the Ahl al-Hadīth (the people of Hadīth).” (Sahīhah 1/72-73)

Hāfidh ibn Mulaqqin said: “In (the hadīth) is (evidence of) the dislike of advancing ahead of the congregants in the (prayer) row, whether the advancement is with his foot, shoulder, or entire body. For if the (prophet) (ﷺ) forbade and threatened the protruding of the chest, in which no great violation of straightening appears, then what do you think (about doing so with) other parts of the body, feet, and shoulders?!” (al-I’lām 2/522)

Standing foot to foot in prayer – al-Mubārakfūrī, Ibn ‘Uthaymīn

https://fawaaids.com/2024/04/24/the-obligation-and-manner-of-straightening-the-rows-in-congregational-prayer/

Straightening the rows in prayer – the imāms obligation

https://fawaaids.com/2025/07/14/straightening-the-rows-in-prayer-the-imams-obligation/

Straightening the rows in prayer – the imāms obligation

بسم الله الرحمن الرحيم

Standing shoulder to shoulder and foot to foot in prayer:

Click here for Shaykh Al-Mubārakfūrīs and Ibn Uthaymīns speech

al-Barā’ ibn ‘Āzib narrated:

كان رسول الله ﷺ يأتي ناحية الصف، ويسوي بين صدور القوم ومناكبهم، ويقول: «لا تختلفوا فتختلف قلوبكم. إن الله وملائكته يصلون على الصفوف الأول

The Messenger of Allāh (ﷺ) used to come to the side of the row and align the people’s chests and shoulders, and would say: “Do not differ, lest your hearts differ. Indeed, Allāh and His angels send salāh upon the first rows.” (Sahīh Ibn Khuzaymah 1557)

Sammāk ibn Harb narrated:

سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ يَخْطُبُ، قَالَ : كانَ النَّبِيُّ ﷺ يُسَوِّي الصَفَّ أَوْ الصُّفُوفَ حَتَّى يَدَعَهُ مِثْلَ القِدْحِ أَوْ الرُّمْحِ ، فَرَأَى صَدْرَ رَجُلٍ نَاتِنَا، فَقَالَ : عِبَادَ اللَّهِ سُؤُوا صُفُوفَكُمْ أَوْ لِيُخالِفَنَّ اللَّهُ بين وجُوهِكُمْ

I heard an-Nu’mān ibn Bashīr delivering a sermon, he said: “The Prophet (ﷺ) used to straighten the row or rows until he would leave it like al-qidh (the perfected arrow prepared for shooting) or the spear. Then he saw a man’s chest protruding, so he said: “Servants of Allāh, straighten your rows, or Allāh will surely cause discord between your faces.“

Shaykh al-Arnāūt said: “This is a Sahīh hadith, reported by Muslim (436) from Yahyā ibn Yahyā, from Abū Khaythama, from Sammāk, and reported by al-Bukhārī (717).

The meaning of the hadīth is that he (ﷺ) would go to great lengths in straightening the rows until they became like arrows due to their perfect alignment…

… in the hadīth is evidence that straightening the rows is one of the responsibilities of the imām, and some of the Imāms from the Salaf used to delegate people who would straighten their rows.” (Abridged, Tahdhīb Sharh al-Sunnah of al-Baghawī 2/194-195)

Nāfī’ narrated:

كُنْتُ مَعَ عُثْمَانَ بْنِ عَفَّانَ، فَقَامَتِ الصَّلَاةُ، وَأَنَا أَكَلَمُهُ فِي أَنْ يَفْرِضَ لِي، فَلَمْ أَزَلَ أَكَلِّمُهُ، وَهُوَ يُسَوِّي الحَصْبَاءَ بِنَعْلَيْهِ، حَتَّى جَاءَهُ رِجَالٌ ، قَدْ كَانَ وَكَلَهُمْ بِتَسْوِيَةِ الصُّفُوفِ فَأَخْبَرُوهُ أَنَّ الصُّفُوفَ قَدِ اسْتَوَتْ، فَقَالَ لِي : اسْتَوِ فِي الصَّفْ، ثُمَّ كَبَّرَ.

‘Umar ibn al-Khattāb used to command (and delegate) the straightening of the rows, and when they came to him and informed him that the (rows) had been straightened, then he would say the takbīr. (Muwattā 44/361 – al-Muhallā of al-Dahlawī, Sunan al-Kubrā of al-Bayhaqī 2292, Sahīh)

Mālik (ibn Abī ‘Āmir) narrated:

كُنْتُ مَعَ عُثْمَانَ بْنِ عَفَّانَ، فَقَامَتِ الصَّلَاةُ، وَأَنَا أَكَلَّمُهُ فِي أَنْ يَفْرِضَ لِي، فَلَمْ أَزَلَ أَكَلِّمُهُ، وَهُوَ يُسَوِّي الْحَصْبَاءَ بِنَعْلَيْهِ ، حَتَّى جَاءَهُ رِجَالٌ، قَدْ كَانَ وَكَلَهُمْ بِتَسْوِيَةِ الصُّفُوفِ، فَأَخْبَرُوهُ أَنَّ الصُّفُوفَ قَدِ اسْتَوَتْ، فَقَالَ لِي : اسْتَوِ فِي الصَّفَ ، ثُمَّ كَبَّرَ

I was with ‘Uthmān ibn ‘Affān, and the prayer was (being) established while I was speaking with him about allocating me a stipend. I continued speaking with him while he was levelling the pebbles with his sandals, until men came whom he had delegated to straighten the rows, and they informed him that the rows had been straightened. He said to me: “Stand in the row,” then he said the takbīr. (Muwattā 44/362 – al-Muhallā of al-Dahlawī, Sunan al-Kubrā of al-Bayhaqī 2293, Sahīh)

Suwayd ibn Ghafalah narrated:

كَانَ بِلَالٌ – هُوَ مُؤَذِّنُ رَسُولِ اللَّهِ ﷺ يَضْرِبُ أَقْدَامَنَا فِي الصَّلَاةِ وَيُسَوِّي مَنَاكِبَنَا

“Bilāl – he is the mu’adhdhin of the Messenger of Allāh (ﷺ) – used to strike our feet in prayer and straighten our shoulders.” (al-Muhallā of Ibn Hazm 2/20, Ibn Abī Shaybah 3534, Sahīh)

Ibn Hazm said: “This Bilāl would not strike anyone except for an obligation.” (al-Muhallā 2/20)

Imām Ibn Muflih said: “Then the imām straightens the rows, and it is obligatory that the rows be straightened. This is the apparent meaning of our shaykh’s words (i.e. Shaykh ul-Islām Ibn Taymiyyah)…” (Ikhtiyarāt of Ibn Taymiyyah 2/441)

Imām Ibn al-‘Uthaymīn said: “…the imām does not say takbīr for prayer until he sees that the rows have become straight. For this reason, when the Prophet (ﷺ) stood in his place and intended to say takbīr, and saw this man whose chest was protruding, he stopped until he said what he said…*” (Sharh Umdatul Ahkām 1/820)

Imām al-Saffārīnī said: “…that straightening rows is among the responsibilities of the imām, and our scholars (i.e. hanbalī scholars) explicitly stated this like others.

It is said in ‘al-Furū’ (of Ibn Muflīh): Then the imām straightens the rows by the shoulders and ankles, completes the first then the next, and they stand close together.” (Sharh Umdatul Ahkām of al-Saffārīnī 2/232)

Evidence that the face & hands of the woman are not awrah – part 1: the practice of the women during the Prophet’s time & Tafsīr of Sūrah al-Nūr:31 – REVISED

بسم الله الرحمن الرحيم

Summary of the issue

Imām Ibn Qudāmah said: “… the free woman is entirely ‘awrah except for her face and hands.” (Sharh al-‘Umdah 2/260)

Ibn Rushd said: “And the majority of the scholars are of the opinion that her entire body is ‘awrah except for the face and the hands.” (Sharh Bidāyat Mujtahid 3/1283)

Al-Wā’ilī said: “And the well-known opinion among the general body of scholars is that the woman is entirely ‘awrah except for her face and her hands. This is the opinion – as the author mentioned [i.e. Ibn Rushd] – of Mālik, al-Shāfi’ī, a narration from Imam Ahmad, and Abū Hanīfah, except that he also added the feet in another narration, which some of the Hanafīs considered weak.

(As for) Imam Ahmad here in this issue has three narrations:

The well-known narration with the majority: except the face and hands. The second only exempts the face. The third: all of her is ‘awrah.” (Sharh Bidāyat Mujtahid 3/1284-1285)

Imām Hāfidh ibn ‘Abdul-Barr said: “…due to the consensus (ijmā’) of the scholars that a woman may pray the prescribed prayer with her hands and face uncovered… they reached consensus that she does not pray while wearing a face veil, nor is she required to wear gloves in prayer. In this are the clearest proofs that these parts of her are not ‘awrah.” (al-Tamhīd 4/339)

Evidence that the face and hands are not awrah

Hadīth 1.

عَنِ ابْنِ عُمَرَ – رضي الله عنه -، عَنِ النَّبيِّ – (ﷺ) – أنه قَالَ: “وَلَا تَنْتَقِب المرأةُ المُحْرِمةُ، ولا تَلْبَسِ القُفَّازينِ”

Ibn ‘Umar narrated from the Prophet (ﷺ) that he said: “And the woman in ihrām should not wear niqāb nor should she wear gloves.” (Sahīh al-Bukhārī 1838)

Imām Ibn Qudāmah said [explaining those who held the hands are not awrah]: “The first position: it is permitted to uncover (the hands)…And because it is forbidden for the woman in ihrām to cover them with gloves, just as it is forbidden for her to cover her face with a face veil, consequently they are not part of the awrah, like the face.” (al-Mughnī 1/671)

Hāfidh Ibn Qattān said: “If it is said: It has been narrated:

Yazīd ibn Ziyād from Mujāhid from ʿĀʾishah who said: “We were with the Messenger of Allāh (ﷺ) while we were in ihrām. Caravans would pass by us, and when they approached us, we would let down over our faces a portion of our head covering.”

We say: This is weak due to the weakness of Yazīd ibn Abī Ziyād. Al-Bazzār mentioned this hadīth of his.

We also say: Even if it were authentic, it would not contain what prohibits the muhrimah (women in ihrām) from displaying her face, nor what makes it obligatory upon her to cover it, for there is nothing in it from the Prophet (ﷺ).”

[the verifier commented on this narration saying – in summary: “Also narrated by Abū Dāwūd in Kitāb al-Manāsik, chapter “The muhrimah covering her face”…its wording from Mujāhid from ʿĀʾishah…[the hadīth]…and likewise narrated by Ibn Mājah in Kitāb al-Manāsik…

…Al-Hāfidh al-Mundhirī said: “Shuʿbah, Yahyā ibn Saʿīd al-Qattān and Yahyā ibn Maʿīn mentioned that Mujāhid did not hear from ʿĀʾishah, and Abū Hātim al-Rāzī said: ‘Mujāhid from ʿĀʾishah is mursal (disconnected)…'” He said: “In its chain is Yazīd ibn Abī Ziyād, and more than one has spoken about him…

…Yazīd ibn Abī Ziyād is Kūfī, known as Abū ʿAbdullāh, client of Banī Hāshim. Yahyā ibn Maʿīn said: “Weak in hadīth, not used as evidence, not strong.” Ahmad ibn Hanbal said: “Not that reliable.” Al-Nasāʾī said: “Not strong.” Ibn ʿAdī said: “Among the Shīʿah of the people of Kūfah.””] (Ihkām al-Nadhar pg. 185-186)

Hadīth 2.

عَائِشَةَ : أَنَّ أَسْمَاءَ بِنْتَ أَبِي بَكْرٍ دَخَلَتْ عَلَى عن رَسُولِ اللهِ ﷺ وَعَلَيْهَا ثِيَابٌ رِقَاقٌ، فَأَعْرَضَ عَنْهَا رَسُولُ الله (ﷺ) وقال: «يا أَسْمَاءُ إِنَّ الْمَرْأَةَ إِذَا بَلَغَتِ المَحِيضَ لَمْ يَصْلُحْ لَهَا أَنْ يُرَى مِنْهَا إِلَّا هُذَا وَهُذَا»، وَأَشَارَ إِلَى وَجْهِهِ وَكَفَّيْهِ .

Narrated from ‘Āishah that Asma’ bint Abī Bakr entered upon the Messenger of Allāh (ﷺ) wearing a thin garment. The Messenger of Allāh turned away from her and said: “Oh Asma’, when a woman reaches the age of menstruation, it is not proper for anything to be seen of her except this and this,” and he pointed to his face and hands. (Abū Dawūd 4104. Declared Sahīh by Al-Albānī in his checking. Declared Hasan li-ghayrihī by Al-Arnāūt in his checking)

Ādhīm al-Ābādī said: “The hadīth contains evidence that the face and hands are not part of the ‘awrah…” (Awn al-Ma’būd 7/316)

Hadīth 3.

عن عائشة – رضي الله عنها ـ قالت: «كان رسول الله (ﷺ) يصلي الفجر، فيشهد معه نساء من المؤمنات متلفعات بمروطهن، ثم يرجعن إلى بيوتهن، ما يعرفهن أحد من الغلس

Āishah narrated “The Messenger of Allāh (ﷺ) used to pray Fajr, and believing women would attend with him, wrapped in their murūt (garments/cloaks). Then they would return to their homes, and no one would recognise them due to the ghalas (the darkness of the night at dawn).” (Sahīh al-Bukhārī 372, 578 and Muslim 645 and others)

Hāfidh ibn Mulaqqin said: “”no one would recognise them due to the ghalas“,… some said, (meaning) their individual identities would not be recognised… recognition (al-ma’rifah) relates only to specific identities. If the intended meaning were to negate their being males or females, he would have said “no one would know them” because the judgment of masculinity and femininity relates to knowledge (‘ilm) rather than recognition (ma’rifah).

Al-Bājī said in al-Muntaqā: ‘This interpretation necessitates that they were uncovered in their faces, and if they were not uncovered, the niqāb and covering of the face would prevent their recognition, not the ghalas…'”(al-I’lām 2/234-235)

In a variant narration, collected by Abū Ya’lā in his Musnad – (#4493 – verification by al-Sinārī who declared it Sahīh. Al-Albānī also declared the isnād as Sahīh in Jilbāb al-Muslimah pg. 66)

أن عائشة، قالت: لو رأى رسول الله – صلى الله عليه وسلم – من النساء ما نرى لمنعهن من المساجد كما منعت بنو إسرائيل نساءها، لقد رأيتنا نصلى مع رسول الله – صلى الله عليه وسلم – الفجر في مروطنا، وننصرف وما يعرف بعضنا وجوه بعضٍ.

Āishah narrated: “If the Messenger of Allāh (ﷺ) had seen from women what we see, he would have prevented them from the mosques just as the Banū Isrā’īl prevented their women. Indeed, I saw us praying with the Messenger of Allāh (ﷺ) the Fajr prayer in our murūt (garments) and we would leave and none of us would recognise the faces of others.“

Hadīth 4.

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ : شَهِدْتُ مَعَ رَسُولِ اللهِ (ﷺ) الصَّلَاةَ يَوْمَ الْعِيدِ، فَبَدَأَ بِالصَّلَاةِ قَبْلَ الْخُطْبَةِ، بِغَيْرِ أَذَانِ وَلَا إِقَامَةٍ ، ثُمَّ قَامَ مُتَوَكِّنًا عَلَى بِلَالٍ، فَأَمَرَ بِتَقْوَى اللهِ، وَحَثَّ عَلَى طَاعَتِهِ، وَوَعَظَ النَّاسَ ، وَذَكَّرَهُمْ، ثُمَّ مَضَى، حَتَّى أَتَى النِّسَاءَ، فَوَعَظَهُنَّ وَذَكَرَهُنَّ ، فَقَالَ : «تَصَدَّقْنَ، فَإِنَّ أَكْثَرَكُنَّ حَطَبُ جَهَنَّمَ» فَقَامَتِ امْرَأَةٌ مِنْ سِطَةِ النِّسَاءِ سَفْعَاءُ الْخَدَّيْنِ، فَقَالَتْ: لِمَ؟ يَا رَسُولَ اللَّهِ ! قَالَ : لِأَنَّكُنَّ تُكْثِرْنَ الشَّكَاةَ، وَتَكْفُرْنَ الْعَشِيرَ قَالَ : فَجَعَلْنَ يَتَصَدَّقْنَ مِنْ حُلِيهِنَّ، يُلْقِينَ فِي ثَوْبِ بِلَالٍ مِنْ أَقْرِطَتِهِنَّ وَخَوَاتِيمِهِنَّ .

Jābir ibn ‘Abdullāh narrated: “I attended ‘Īd prayer with the Messenger of Allāh (ﷺ), and he started with the prayer before the Khutbah, with no Adhân and no Iqāmah. Then he stood, leaning on Bilāl, and enjoined Taqwā of Allāh and urged us to obey Him, and exhorted and reminded the people. Then he went to the women, and exhorted and reminded them. He said: ‘Give charity, for most of you are fuel for Hell.’ A woman with dark cheeks, who was one of the best of women, stood up and said: ‘Why is that, O Messenger of Allāh?’ He said: ‘Because you complain a great deal, and you are ungrateful to your husbands.’ They started giving their jewelry in charity, throwing their earrings and rings into the cloak of Bilāl.” (Sahīh Muslim 885)

Al-Albānī said: “The hadīth is clear in indicating what we cited it for (i.e. the face and hands are not awrah that is obligatory to cover), otherwise the narrator would not have been able to describe that woman as being “dark-cheeked.”

If it is said: What you mentioned is very clear, but it is possible that this occurred before the obligation of hijāb, so it would not be correct to use as evidence except after proving its occurrence after hijāb.

Our answer to this is from two aspects:

1) : The apparent from the evidence is that it occurred after hijāb, and we have two hadīths regarding this:

The first: The hadīth of Umm ‘Atiyyah (may Allāh be pleased with her) that when the Prophet (ﷺ) commanded women to go out to the ‘Īd prayer, Umm ‘Atiyyah said: “What about one of us who does not have a jilbāb?” He said: “Let her sister clothe her from her jilbāb.” (Sahīh al-Bukhārī 324, Sahīh Muslim 890).

In this is evidence that women only went out to ‘Īd in their jilbābs, and accordingly, the dark-cheeked woman was wearing a hijāb. This is supported by the following hadīth:

The second: Her hadīth also, she said: “When the Messenger of Allāh (ﷺ) arrived in Medīnah, he gathered the women of the Ansār in a house, then sent ‘Umar ibn al-Khattāb to them…he said: ‘Will you pledge allegiance that you will not associate anything with Allāh, will not steal, will not commit adultery… (then) he commanded us to go out during the two ‘Īds – the mature women and those menstruating – and he forbade us from following funerals, and there is no Friday [prayer] upon us. So I asked him about the slander and about His saying: ‘and will not disobey you in what is good (ma’rūf).’ He said: ‘It is wailing (niyāhah).'” (Musnad Imām Ahmad, Ibn Khuzaymah, Ibn Hibbān and others)

…the aspect of using it as evidence only becomes clear when we remember that the verse of women’s pledge of allegiance “When the believing women come to you pledging to you that they will not associate anything with Allāh…” [al-Mumtahanah: 12] was only revealed on the day of the conquest [of Makkah] as Muqātil said (“Ad-Durr” 6/209), and it was revealed after the verse of testing (imtihān) as Ibn Mardawayh narrated from Jābir (“Ad-Durr” 6/211). In al-Bukhārī from al-Miswar that the verse of testing was revealed on the day of al-Hudaybiyah, and that was in the sixth year according to the correct view as Ibn al-Qayyim said in “Az-Zād.” The verse of hijāb was only revealed in the third year, or it was said the fifth, when he consummated his marriage with Zaynab bint Jahsh, as in her biography in “Al-Isābah.”

So it is established from this that commanding women to go out to ‘Īd was only after the obligation of hijāb…

2) : If we suppose our inability to prove what we mentioned, it is undoubtedly clear among scholars that his (ﷺ) approval of a woman uncovering her face before men is evidence of permissibility. If the matter is so, then it is known that the principle is the continuation of every ruling as it was until something comes to indicate its abrogation and lifting. We claim that nothing of that sort came here; rather, what came supports its continuation and persistence, as you will see. Whoever claims otherwise must bring the abrogating evidence – but that is far-fetched!…” (Exerpts from Hijāb Mar’ah Muslimah pg. 33-34, with slight paraphrasing)

Hadīth 5.

عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ كَانَ الْفَضْلُ رَدِيفَ النَّبِيِّ (ﷺ) فَجَاءَتِ امْرَأَةٌ مِنْ خَثْعَمٍ، فَجَعَلَ الْفَضْلُ يَنْظُرُ إِلَيْهَا، وَتَنْظُرُ إِلَيْهِ فَجَعَلَ النَّبِيُّ صلى الله عليه وسلم يَصْرِفُ وَجْهَ الْفَضْلِ إِلَى الشِّقِّ الآخَرِ، فَقَالَتْ إِنَّ فَرِيضَةَ اللَّهِ أَدْرَكَتْ أَبِي شَيْخًا كَبِيرًا، لاَ يَثْبُتُ عَلَى الرَّاحِلَةِ، أَفَأَحُجُّ عَنْهُ قَالَ ‏ “‏ نَعَمْ ‏”‏‏.‏ وَذَلِكَ فِي حَجَّةِ الْوَدَاعِ‏.‏

Narrated by ‘Abdullāh ibn ‘Abbās: Al-Fadl [ibn ‘Abbās] was riding behind the Prophet (ﷺ) when a woman from Khath’am came. Al-Fadl began looking at her [in a variant: “and a beautiful woman from Khath’am approached, so al-Fadl began looking at her and her beauty pleased him.”] and she was looking at him [in a variant: “Al-Fadl was a handsome man”], so the Prophet (ﷺ) kept turning al-Fadl’s face to the other side. She said: “The obligation of Allāh has reached my father as an elderly old man who cannot remain steady on the riding mount. Shall I perform Hajj on his behalf?” He said: “Yes.” And that was during the Farewell Pilgrimage. (Sahīh al-Bukhārī 1855 – see Fath al-Bārī 5/139 and Sahīh Muslim 1334)

In a variant collected by Imām Ahmad in his musnad (#1805):

“So I was looking at her, and the Prophet (ﷺ) looked at me and turned my face away from her face. Then I looked again, so he turned my face away from her face, until he did that three times while I did not stop.” (Ahmad Shākir said in his checking: this isnād is disconnected but the meaning of the hadīth is Sahīh 2/405)

Ibn Hazm said: “If the face were ‘awrah that must be covered, he (ﷺ) would not have allowed her to keep it uncovered in the presence of people, and he would have commanded her to let down a covering over it from above. And if her face had been covered, Ibn ‘Abbās would not have known whether she was beautiful or ugly.” (al-Muhallā 1/739)

Ibn Battāl said: “If it were obligatory for all women as a obligation, the Prophet (ﷺ) would have commanded the Khath’amī woman to conceal herself…

This hadīth (also) indicates that the believing women’s covering of their faces from other than their male relatives (mahram) is a sunnah, due to their consensus that a woman may show her face in prayer, and strangers may see it from her.” (Sharh Sahīh al-Bukhārī 9/11)

Al-Albānī said: “However, al-Hāfidh (Ibn Hajr) commented on it (i.e. Ibn Battāls statement) by saying:

“I say: In his using the Khath’amī woman’s story as evidence for what he claimed, there is a problem, because she was in ihrām (muhrīmah).”

I say: Not so, for there is no evidence that she was in ihrām. Rather, the apparent is the opposite. We have already cited from al-Hāfidh himself that the Khath’amī woman’s question to the Prophet (ﷺ) was only after stoning Jamrat al-‘Aqabah [this mention comes from a hadīth narrated by Alī ibn Abī Tālib in Al-Tirmidhī 885] meaning after ending ihrām. So al-Hāfidh had forgotten what he himself had verified (may Allāh have mercy on him).” (Hijāb Mar’ah Muslimah pg. 35-36)

Al-Albānī also added: “In this is also evidence that the mentioned covering is not obligatory upon a woman even if she is beautiful, but rather it is recommended for her as it is recommended for others.” (Hijāb Mar’ah Muslimah pg. 36)

Al-Albānī said: “this hadīth is among the clearest and strongest evidence that a woman’s face is not awrah. Because the story occurred at the end of his life and in his sight, which makes the ruling established and firm, it is a text with clear meaning for [interpreting] “to bring close upon themselves part of their outer garments (jalābīb)” and that it does not include the face. Whoever tries to understand the verse without seeking help from the Sunnah has erred.” (Hijāb Mar’ah Muslimah pg. 36)

Shaykh Al-Arnāūt said: “And the apparent meaning of these ahādīth [above] shows the permissibility of a woman uncovering her face and hands.” (Takhrīj Sunan Abū Dawūd 6/199)

Hadīth 6.

أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ عَابِسٍ، سَمِعْتُ ابْنَ عَبَّاسٍ يَذْكُرُ أَنَّهُ شَهِدَ الْعِيدَ مَعَ رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: وَأَنَّهُ – عَلَيْهِ السَّلَامُ – خَطَبَ بَعْدَ أَنْ صَلَّى، ثُمَّ أَتَى النِّسَاءَ وَمَعَهُ بِلَالٌ؛ فَوَعَظَهُنَّ وَذَكَّرَهُنَّ، وَأَمَرَهُنَّ أَنْ يَتَصَدَّقْنَ، فَرَأَيْتُهُنَّ يُهَوِّينَ بِأَيْدِيهِنَّ يَقْذِفْنَهُ فِي ثَوْبِ بِلَالٍ

‘Abd al-Rahmān ibn ‘Ābis narrated: “I heard Ibn ‘Abbās mention that he witnessed the festival (‘Īd) with the Messenger of Allāh (ﷺ) and that he (ﷺ) gave a sermon after he prayed. Then he came to the women with Bilāl accompanying him, so he advised them and reminded them, and commanded them to give charity. So I saw them reaching with their hands, throwing it into Bilāl’s garment.” (al-Muhallā of Ibn Hazm 1/738, Sahīh al-Bukhārī 977,863, Sahīh Muslim 884)

Ibn Hazm said: “So this is Ibn ‘Abbās, in the presence of the Messenger of Allāh (ﷺ) who saw their hands. So it is established that the hand of a woman and the face are not awrah, and (as for) what is other than them – it is an obligation upon her to cover it.” (al-Muhallā 1/738)

Al-Albānī said: “I say: In his giving pledge of allegiance to the women in this story is evidence that it occurred after the obligation of hijāb, because it was only made obligatory in the third year, and the verse of pledge of allegiance was revealed in the sixth year, as was verified above. This is supported by what is mentioned in “Al-Fath” (2/277: 981) that Ibn ‘Abbās’s witnessing of the story was after the conquest of Makkah.” (Hijāb Mar’ah Muslimah pg. 39)

Hadīth 7.

عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ ، قَالَ : دَخَلْنَا عَلَى أَبِي بَكْرٍ – رَضِيَ اللَّهُ عَنْهُ -فِي مَرَضِهِ فَرَأَيْتُ عِنْدَهُ امْرَأَةً بَيْضَاءَ مَوْشُومَةَ الْيَدَيْنِ ، تَذِبُّ عَنْهُ . وَهِيَ أَسْمَاءُ بِنْتُ عُمَيْسٍ

Qays ibn Abī Hāzim narrated: “We entered upon Abū Bakr – may Allāh be pleased with him – during his illness, and I saw with him a fair-skinned woman with tattooed hands fanning him. And she was Asmā’ bint ‘Umays.” (al-Tabarānī in al-Kabīr 359, Majmā Zawāid Dar al-Minhāj print 8936 – verifier declared the isnād as Sahīh. Authenticated by al-Haythamī)

Shaykh Al-Albānī said: “So this is Asmā’ bint ‘Umays, and she is a female Companion and wife of Abū Bakr, showing her hands in front of non-mahram men in the presence of her husband, and no one denounced this upon her. This shows that this (i.e. permissibility of showing the hands and face) was known among them….”(Hijāb Mar’ah Muslimah pg. 39)

Hadīth 8.

عَنْ عَائِشَةَ، – رضى الله عنها – قَالَتْ أَوْمَتِ امْرَأَةٌ مِنْ وَرَاءِ سِتْرٍ بِيَدِهَا كِتَابٌ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَبَضَ النَّبِيُّ صلى الله عليه وسلم يَدَهُ فَقَالَ ‏”‏ مَا أَدْرِي أَيَدُ رَجُلٍ أَمْ يَدُ امْرَأَةٍ ‏”‏ ‏.‏ قَالَتْ بَلِ امْرَأَةٌ ‏.‏ قَالَ ‏”‏ لَوْ كُنْتِ امْرَأَةً لَغَيَّرْتِ أَظْفَارَكِ ‏”‏ ‏.‏ يَعْنِي بِالْحِنَّاءِ ‏

Āishah narrated: “A woman gestured from behind a curtain with her hand, holding a letter to the Messenger of Allāh (ﷺ). The Prophet (ﷺ) withdrew his hand and said, “I do not know whether this is the hand of a man or the hand of a woman.” She said, “Rather, [it is] a woman.” He said, “If you were a woman, you would have changed your nails.” – meaning, with hinnāʾ (henna).” (Abū Dawūd 4166. Declared Hasan by Al-Albānī in his checking)

Hadīth 9.

عَنِ ابْنِ عَبَّاسٍ، قَالَ كَانَتِ امْرَأَةٌ تُصَلِّي خَلْفَ رَسُولِ اللَّهِ صلى الله عليه وسلم حَسْنَاءُ مِنْ أَحْسَنِ النَّاسِ – قَالَ – فَكَانَ بَعْضُ الْقَوْمِ يَتَقَدَّمُ فِي الصَّفِّ الأَوَّلِ لِئَلاَّ يَرَاهَا وَيَسْتَأْخِرُ بَعْضُهُمْ حَتَّى يَكُونَ فِي الصَّفِّ الْمُؤَخَّرِ فَإِذَا رَكَعَ نَظَرَ مِنْ تَحْتِ إِبْطِهِ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ ‏{‏ وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ ‏}‏

Ibn ʿAbbās narrated: “There was a woman who used to pray behind the Messenger of Allāh (ﷺ), who was beautiful, among the most beautiful of people. So some of the people would move forward in the first row so that they would not see her, while some of the (people) would move back until they would be in the back row. Then when (one of them) bowed, he would look from under his armpit. So Allāh, The-Mighty and Majestic, revealed: “And We have already known those among you who advance and We have already known those who stay behind.” (Sunan al-Nasā’ī 870. Ibn Mājah 1046. Al-Tirmidhī 3122. Authenticated by Al-Albānī in al-Sahīhah 2472 and Al-Ithyūbī in his Sharh of al-Nasā’ī 11/80 – refer to them as they contain invaluable insights and discussion! – from them:

Al-Ithyūbī said in explanation: “in the first row so that they would not see her“, these are the people of religion and piety, “some of the (people) would move back” meaning from the hypocrites (al-munāfiqīn), or the ignorant from the Arab (bedouins), and those weak in faith (al-īmān).” (Sharh al-Nasā’ī 11/79)

Al-Albānī said [refuting those who reject the authenticity of the hadīth by denying it’s text, claiming that it’s unreasonable that one of the worshippers would move to the back of the row to look at a woman]: “When a athar (narration) comes, speculation is invalidated. So after the hadīth is established (to be authentic), there is no room for rejecting what it contains of reality.

And if we opened the door of rejection merely for rational improbability, it would necessitate denying and rejecting many authentic ahādīth – and this is not the way of the people of Sunnah and hadīth, but rather it is the habit/methodology of the Muʿtazilah and people of desires (ahwā).

Then what prevents those people who stayed back from being among the hypocrites who showed faith and concealed disbelief? Rather, what prevents them from being among those who recently entered Islām and have not yet been refined by the refinement of Islām, nor disciplined by its discipline/etiquette?” (al-Sahīhah 2472, 5/612)]

Hadīth 10.

عَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ ، قَالَ : سَأَلْتُ رَسُولَ اللهِ ﷺ عَنْ نَظَرِ الْفُجَاءَةِ. فَأَمَرَنِي أَنْ أَصْرِفَ بَصَرِي .وقوله : سألته عن نظرة الفجاءة ، فأمرني أن أصرف بصري

Jarīr ibn ‘Abd Allāh narrated: “I asked the Messenger of Allah (ﷺ) about the sudden glance. So he commanded me to turn my gaze away.” (Sahīh Muslim 2159)

Qādī ‘Iyād said: “In all of this, according to the scholars, is evidence that it is not obligatory for a woman to cover her face, but rather that is recommended and sunnah for her, and it is upon the man to lower his gaze from her.” (Ikmāl 7/32)

Shaykh Al-Albānī said: “…In these ahādīth is evidence for the permissibility of a woman uncovering her face and her hands.” (Hijāb Mar’ah Muslimah pg. 41)

Hāfidh ibn al-Qattān said: “…turning away from what the apparent wording or story context indicates is not permissible except with supporting evidence that makes that turning into (a valid) interpretation (taʾwīl).

When there is no evidence, the turning away becomes arbitrary. Based on this, it is necessary to hold the position that the apparent meanings (of) these (ahadīth) demonstrate and support regarding the permissibility of a woman displaying her face and hands.” (Ihkām al-Nadhar pg. 209)

Tafsīr of Sūrah al-Nūr, āyah 31

Allāh says:

وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا

“And not reveal their adornment except what appears thereof.” (Nūr:31)

Narrated from ‘Ā’ishah – via the route of ‘Atā’ ibn Abī Rabāh – “except what appears thereof,” she said: “what appears thereof is the face and hands.” (Mawsū Tafsīr Mathūr 15/560)

Narrated by ‘Abd Allāh ibn ‘Abbās – via the route of Sa’īd ibn Jubayr – regarding His saying: “except what appears thereof,” he said: her face, her hands, and the ring.”

Similar was narrated from Ibn ‘Umar, Ibrāhīm al-Nakha’ī and Abī Sālih. (Mawsū Tafsīr Mathūr 15/561)

Narrated by Sa’īd ibn Jubayr – via the route of ‘Abd Allāh ibn Muslim – regarding His saying: “except what appears thereof,” he said: (it refers to) the face and the hands.” (Mawsū Tafsīr Mathūr 15/563)

Atā ibn Abī Rabāh via Abū ‘Amr about “except what appears thereof” – he said: (it refers to) the hands and face.” (Mawsū Tafsīr Mathūr 15/564)

From Hishām, he said: I heard Makhūl [al-Shāmī] saying: “the apparent adornment is the face and hands.” (Mawsū Tafsīr Mathūr 15/564)

Ismā’īl al-Suddī said: “except what appears thereof,” “meaning: except what appears in the face and hands.” (Mawsū Tafsīr Mathūr 15/565)

Al-Awzā’ī was asked about “and not reveal their adornment except what appears thereof.” He said: (it refers to) the hands and the face. (Tafsīr al-Tabarī 13/232)

al-Dahhāk said regarding His saying: “and not reveal their adornment…”He said: (it refers to) the hand and the face. (Tafsīr al-Tabarī 13/232)

Yūnus narrated: “and not reveal their adornment except what appears thereof.” Al-Hasan (al-Basrī) said: the face and clothes. (Tafsir al-Tabarī 13/233)

Muqātil ibn Sulaymān said: “and not reveal their adornment except what appears thereof,” “meaning: the face, the hands, and the place of bracelets.” (Tafsīr Muqātil 3/195)

Imām al-Tabarī said [after presenting the different interpretations of the verse]: “The most worthy of opinions in this matter regarding correctness is the opinion of those who said: what is meant by that is the face and hands.

We only said that this is the most worthy of opinions in this matter regarding correctness because of the consensus of everyone that every praying person must cover their ‘awrah in their prayer, and that a woman may uncover her face and hands in her prayer, and that she must cover what is other than that from her body… ” (Tafsīr al-Tabarī 13/233)

Imām al-Qurtubī said: “… since the predominant case with the face and hands is their appearance customarily* and in worship – that being in prayer and pilgrimage (hajj) – it is suitable that the exception (in this verse) refers to them…

… a woman should not display any of her adornment except what appears of her face and hands.” (Jāmi’ al-Ahkām 7/418)

[*T.N: al-Hāfidh ibn Qattān al-Fāsī said: customarily, meaning: what was the custom of those upon whom the Qur’ān was revealed and who conveyed the Sharī’ah from the Prophet (ﷺ) and who were present for the direct address, and those who adhered to that custom after them down through the generations – not the custom of women and others who expose their bodies and awrah – Nadhar fī Ahkām al-Nadhar 2/14, see al-Jilbāb Muslimah of Al-Albānī pg. 53]

Al-Hāfidh ibn al-Qattān said: “The meaning of the verse is: They should not display their adornment in its places to anyone from the creation, except what was customarily apparent during conduct.

Therefore, what occurs of its appearance and display without intending wanton display/showing off and exposing oneself to temptation (fitnah) – there is no blame in it.

By this (interpretation) occurs the distinction between what is apparent (dhāhirah) and appears customarily unless covered intentionally – like the face and hands, and what is covered/concealed unless it appears intentionally.

It is permissible for her to display the first category (i.e. the apparent – the face and hands) during states of conduct and ordinary activities, and it is not obligatory upon her to maintain its covering. It is prohibited for her to display the second category (i.e. what is to be concealed – the rest of the body) in all circumstances, and it is obligatory upon her to maintain its covering – even the feet likewise during walking…” (Ihkām al-Nadhar pg. 209-210)

Imām Makkī ibn Abī Tālib said: “And the statement of those who said: “It (refers to) the face and hands” is the best of them, because the scholars have reached consensus that a woman may uncover her face and hands in her prayer, and that she must cover what is other than that…

…so if that is permissible for her in prayer, it is known that it is not ‘awrah, and if it is not ‘awrah, it is permissible for her to show it, just as what is not ‘awrah of a man is permissible for him to show. So this would be from what Allāh – The Majestic – excepted.” (Hidāyah Ilā Bulūgh al-Nihāyah 6/3208)

Imām al-Sam’ānī said: “[after mentioning narrations from the salaf]… know that what is meant by adornment (az-zīnah) here is the place of adornment. Based on this, it is permissible to look at a woman’s face and hands without desire, and if he fears desire, he should lower his gaze.” (Tafsīr al-Sam’ānī 3/85)

Qādī ‘Iyād said: “The early salaf differed regarding His saying: {And not reveal their adornment except what appears thereof} [an-Nūr: verse 31]. A group of the salaf held that it (refers to) the face and hands.

Qādī Ismā’īl said: and this is what’s apparent, because a woman is required to cover in prayer every part of her that strangers should not see except her face and hands, so this indicates that it is permissible for strangers to see it, and this is the position of (Imām) Mālik.” (Ikmāl 7/32)

Imām Ibn ‘Abdul-Barr said: “…and upon the position of Ibn ʿAbbās and Ibn ʿUmar is the reliance of the fuqahāʾ (jurists) in this topic. So this is what has come regarding women and their ruling concerning concealment in their prayer and other than their prayer (i.e. that they can show their face and hands).” (al-Tamhīd 4/334)

The manner of performing ghusl

بسم الله الرحمن الرحيم

The sufficient ghusl

• Having the intention to perform ghusl (which is in the heart and not uttered)

• Say the basmallah (i.e. “Bismillāh”)

• Cover the entire exterior body with water in any manner

• Not required to rinse the mouth and inhale/exhale water from the nose as no evidence to specify this.

Evidence and explanations:

Sahīh al-Bukhārī 54. Abū Dawūd 101, al-Nasā’ī 78. Sūrah al-Māidah:6. Musnad Imām Ahmad 16307, Sahīh al-Jāmi’ of Al-Albānī 4431. Musnad Imām Ahmad 16795. Sahīh Muslim 330.

Sharh Zād al-Mustaqnī’ by Sālih al-Fawzān 1/125. Jāmi al-Turāth of Al-Albānī 1/352-353. Sharh ‘Umdatul-Ahkām of Ahmad al-Najmī 1/92. Sharh al-‘Umdah of Ibn Taymiyyah 1/393-396. Mu’jam Fiqh al-Salaf of al-Kittānī 1/34-35.

The complete ghusl

• Having the intention to perform ghusl (which is in the heart and not uttered)

• Say the basmallah (i.e. “Bismillāh”)

• Begin by washing the hands two or three times

• Pour water with the right hand onto the left and wash the private parts (with the left hand only)

• Strike/rub the hand on the ground or wall two or three times

• Perform wudūʾ as done for prayer including washing the feet. Although one can delay washing the feet until the end.

• Take water and insert fingers into the roots of the hair

• Scoop three handfuls onto the head (begin with right side of the head and then the left)

• Pour water over the rest of the body

• Move away from the bathing place and wash the feet

• Do not perform wudūʾ after ghusl

Evidence and explanations:

Sahīh al-Bukhārī 54, 258, 272,273,274. Sahīh Muslim 267, 316, 317, 318,319, al-Nasā’ī 78,243, Abū Dawūd 101, 250.

Sharh ‘Umdatul-Ahkām of Ahmad al-Najmī 1/90-91, Jāmi Turāth of Al-Albānī 1/349, Nayl al-Awtār of al-Shawkānī 1/399. Sharh al-‘Umdah of Ibn Taymiyyah 1/396-405. Minhatul-A’lām Sharh Bulūgh al-Marām 2/50-51.

Ghusl, perfume and siwak is obligatory on Jumu’ah – Ibn Hazm:

https://fawaaids.com/2025/02/28/ghusl-perfume-and-siwak-is-obligatory-on-jumuah-ibn-hazm/

The ghusl for Jumu’ah can be performed after Fajr:

https://fawaaids.com/2025/02/13/the-ghusl-for-jumuah-can-be-performed-after-fajr/

What are the things that makes ghusl obligatory:

https://fawaaids.com/2024/02/03/what-are-the-things-that-makes-ghusl-obligatory/

Sîrah Series: How Sa’d Ibn Mu’âdh & Usayd Ibn Hudayr Embraced Islâm:

https://fawaaids.com/2020/08/10/how-sad-ibn-muadh-usayd-ibn-hudayr-embraced-islam/

The Sunan of ‘Îd:

https://fawaaids.com/2020/07/30/the-prophets-guidance-regarding-id/

Is it permissible to pray two rak’ah before Maghrib

بسم الله الرحمن الرحيم

Imām Muslim said:

Chapter, it is recommended to pray two rak’ah before Maghrib

Hadīth 1.

وَكُنَّا نُصَلِّي عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ رَكْعَتَيْنِ بَعْدَ غُرُوبِ الشَّمْسِ، قَبْلَ صَلَاةِ الْمَغْرِبِ فَقُلْتُ لَهُ : أَكَانَ رَسُولُ اللَّهِ ﷺ صَلَّاهُمَا ؟ قَالَ : كَانَ يَرَانَا نُصَلِّيهِمَا ، فَلَمْ يَأْمُرْنَا وَلَمْ يَنْهَنَا

Anas narrated:… And we used to pray during the time of the Messenger of Allāh (ﷺ) two rak’ahs after the setting of the sun, before the Maghrib prayer.

I (i.e. the narrator – Mukhtar ibn Fulful) said to him: Did the Messenger of Allāh (ﷺ) pray them?

He said: He used to see us praying them, and he neither commanded us nor forbade us. (Sahīh Muslim 836)

Hadīth 2.

عَنْ أَنَسِ ابْنِ مَالِكٍ قَالَ: كُنَّا بِالْمَدِينَةِ، فَإِذَا أَذَّنَ الْمُؤَذِّنُ لِصَلَاةِ الْمَغْرِبِ ابْتَدَرُوا السَّوَارِيَ، فَرَكَعُوا رَكْعَتَيْنِ رَكْعَتَيْنِ، حَتَّى إِنَّ الرَّجُلَ الْغَرِيبَ لَيَدْخُلُ الْمَسْجِدَ فَيَحْسِبُ أَنَّ الصَّلَاةَ قَدْ صُلِّيَتْ مِنْ كَثْرَةِ مَنْ يُصَلِّيهِمَا

Anas ibn Mālik narrated: We were in Medīnah, and when the muadhin called the adhān for the Maghrib prayer, they (i.e. the companions) would hasten to the pillars and pray two rak’ahs, to the extent that a stranger would enter the mosque and think that the prayer had already been performed due to the large number of those praying them. (Sahīh Muslim 837)

Al-Shawkānī said: His (ﷺ) approval of those whom he saw praying at that time indicates that prayer at that time is not disliked, especially when a large number of companions were doing so…

… (The two rak’ah) was recommended by a group of companions and successors (tabi’īn), and from among the later scholars Ahmad and Ishāq.

Those who held the view of recommendation argued with the authentic hadīths in this chapter (i.e. hadīth 1 and 2) and with what Ibn Hibbān reported from the hadīth of ‘Abdullah ibn Mughaffal: [Hadīth 3]

أن رسول الله صلى الله عليه وسلم صَلَّى قَبْلَ المَغْرِبِ رَكْعَتَيْنِ،[ثم قال: «صَلُّوا قَبْلَ المَغْرِبِ رَكْعَتَيْنِ ثُمَّ قَالَ عِنْدَ الثَّالِثَةِ : لِمَنْ شَاءَ… ]

“That the Prophet (ﷺ) prayed two rak’ahs before Maghrib, [then said: “Pray two rak’ahs before Maghrib.” Then at the third time he said: “For whoever wishes… “] (Sahīh Ibn Hibbān 1588, ibn Khuzaymah 1293. Sahīh upon the conditions of Muslim according to al-Arnāūt)

so it is established from him (ﷺ) in word, in action, and in approval. (Nayl al-Awtār 1/525, slightly adapted)

Al-Muhibb al-Tabarī said regarding hadīth 3: this hadīth is one of the strongest evidences for its recommendation. (Tahdhīb Sharh as-Sunnah of al-Baghawī 2/243)

Al-Arnāūt said: Ahmad, Ishāq, and the people of hadīth held the view that they are recommended, and the totality of evidence indicates the recommendation to make them brief, as in the two rak’ahs of Fajr. (Tahdhīb Sharh as-Sunnah 2/244)

A weak narration used to prohibit these two rak’ah

حَدَّثَنَا ابْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي شُعَيْبٍ، عَنْ طَاوُسٍ، قَالَ سُئِلَ ابْنُ عُمَرَ عَنِ الرَّكْعَتَيْنِ، قَبْلَ الْمَغْرِبِ فَقَالَ مَا رَأَيْتُ أَحَدًا عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم يُصَلِّيهِمَا

Ibn Bashshār > Muhammad ibn Ja’far > Shu’bah > Abū Shu’ayb > Tawūs who said: Ibn ‘Umar was asked about the two rak’ahs before Maghrib, and he said: “I did not see anyone during the time of the Messenger of Allāh (ﷺ) praying them.” (Abū Dawūd 1284 and others

Declared da’īf (weak) by Al-Albānī in his checking of Abū Dawūd saying (10/49): Abū Shu’ayb is not known who he is, as Ibn Hazm stated.

Declared inauthentic by Ibn Hazm in al-Muhallā 2/254, who also said: “even if (the narration) were authentic, there is no prohibition (of performing the two rak’ah) in it.”

Declared shādh (irregular/anomalous) by Yasīr Fathī in his checking, 14/267)

In a variant wording: “I did not find anyone during the time of the Messenger of Allāh (ﷺ) praying them.”

In a variant wording: “I did not see anyone praying them during the time of the Messenger of Allāh (ﷺ).”

In a variant wording: “I did not see anyone pray them during the time of the Messenger of Allāh (ﷺ) nor after him.”

Yasīr Fathī said: This is how it was narrated from Shu’bah by three of his companions: Ghundar Muhammad ibn Ja’far, Abū Dawūd al-Tayalisī, and Yahyā ibn Kathir al-‘Anbarī.

They were contradicted by: Waki’ ibn al-Jarrah… [full isnād omitted]… I heard Tawūs saying:

سألت ابن عمر عن الركعتين قبل المغرب؟ فلم ينه عنهما

I asked Ibn ‘Umar about the two rak’ahs before Maghrib? And he did not forbid them. [This narration is mawquf, i.e., it stops at the companion and doesn’t reach the Prophet]. (Ibn Abi Shaybah 7387 and others)

What appears clearer to me is that this hadīth is anomalous (shādh); because it contradicts what is in the two Sahīhs (i.e. the narrations of Anas and Abdullāh ibn Mughaffal. (Summarised and abridged, Takhrīj Sunan Abū Dawūd 14/267)

Shaykh ‘Abdul-Muhsin said: This hadīth (of Ibn ‘Umar), is weak and cannot be used as evidence; because it contradicts the previously mentioned hadīths, and in its chain of narration is Abū Shu’ayb who was said to be Shu’ayb. Some scholars said: both are unknown, while others said: Shu’ayb is the seller of tayālisah (a type of head garment), and there’s nothing wrong with him (i.e. he is acceptable). However, even if the chain of narration were authentic, established, and without any issues, it would still be classified as shādh (irregular/anomalous), meaning: it contradicts the narrations of trustworthy narrators who reported from the Messenger of Allāh (ﷺ) what indicates the permissibility of prayer between the adhān and iqāmah before Maghrib prayer. (Sharh Abū Dawūd 9/158)

‘Adhīm al-Ābādī said: In my view, this hadīth is a mistake/error from Shu’ayb, the narrator from Tawūs, and he alone narrated it from Tawūs.

How can this narration be authentic when a group of companions like ‘Abdullah ibn Mughaffal, Anas, ‘Uqbah ibn ‘Amir, and others have narrated from the Prophet (ﷺ) that he permitted this for whoever wanted to pray, and it was done during his time in his presence, and he did not forbid it?

It has been narrated from a group of companions and successors that they used to pray two rak’ahs before Maghrib, including among the companions: Anas, ‘Abd al-Rahmān ibn ‘Awf, Ubayy ibn Ka’b, Abū Ayyūb al-Ansārī, Abū al-Darda’, Jābir ibn ‘Abdullāh, and others, and the narrations of these are reported in “Qiyām al-Layl” by Muhammad ibn Nasr. (‘Awn al-Ma’būd 3/132-133)

Another weak narration used to prohibit these two rak’ah

حَدَّثَنَا ابن المبارك: أخبرنا شعبة، عن قتادة، قال: قلت لسعيد بن المسيب: إن أبا سعيد الخدري كان يصلي الركعتين قبل المغرب، فقال: كان ينهى عنهما، ولم أدرك أحدًا من أصحاب رسول الله – صلى الله عليه وسلم – يصليهما غير سعد بن مالك – رضي الله عنه

Nu’aym ibn Hammād > Ibn al-Mubarāk > Shu’bah > Qatādah, who said: I said to Sa’īd ibn al-Musayyib: “Abū Sa’īd al-Khudrī used to pray the two rak’ahs before Maghrib.” He said: “He used to forbid them, and I did not encounter anyone from the companions of the Messenger of Allāh (ﷺ) praying them except for Sa’d ibn Mālik – may Allāh be pleased with him.” (al-Tahāwī in al-Mushkil 5501)

Yasīr Fathī said (14/270): This (narration) is not established; neither from the hadīth of Shu’bah, nor from the hadīth of Ibn al-Mubarāk. It was uniquely narrated by: Nu’aym ibn Hammād al-Marwazī, and he is: weak, (who) narrates objectionable/rejected reports from trustworthy narrators, and narrates (that) which has no basis… [see: al-Tahdhīb (4/234), al-Mīzān (4/267)].

Nu’aym ibn Hammād al-Marwazī:

Ibn Hajr said: (He is) Truthful but makes many mistakes. A jurist knowledgeable in inheritance laws. From the tenth (class of narrators). (al-Taqrīb pg. 309)

Al-Dhahabī said: (He was) one of the leading scholars, layyin (soft, i.e. has some weakness) in his hadīth.

His kunyah is Abū ‘Abdullah al-Faradī, the one-eyed (al-A’war), the memoriser (al-Hāfidh).

He settled and stayed in Egypt for about forty years.

He was severe against the Jahmiyyah, having taken this from Nūh al-Jāmi’, whose scribe he was.

Sālih ibn Mismār said: I heard Nu’aym saying:
“I was a Jahmī, and that is why I knew their discourse. When I sought hadīth, I realised that their matter leads to ta’tīl (i.e. denying [Allāhs attributes].”

Al-Khatīb said: It is said that Nu’aym ibn Hammād was the first to compile a Musnad.

Yahyā ibn Ma’īn said: “Nu’aym ibn Hammād is truthful…”

Ahmad al-‘Ijlī said: “Trustworthy, truthful.”

Al-‘Abbās ibn Mus’ab said in his Tarīkh (“History”): “Nu’aym ibn Hammād authored books refuting the Hanafīs and books refuting the Jahmiyyah. He was among the most knowledgeable people in inheritance laws. Then he went to Egypt and stayed there for over forty years. He was then taken to Iraq during the inquisition/trial of the Qur’ān, shackled along with al-Buwaytī, and Nu’aym ibn Hammād died in Surra Man Ra’ā (Sāmarrā in Irāq).”

Ibn Sa’d said: Nu’aym was brought from Egypt during the caliphate of al-Mu’tasim. He was questioned about the Qur’ān and refused to answer, so he was imprisoned in Sāmarrā. He remained imprisoned until he died in prison.

Abū Dāwūd said: Nu’aym ibn Hammād had about twenty hadīths from the Prophet that have no basis.

Al-Nasā’ī said: He is weak.

Al-Nasā’ī also said:… he is among those whose narrations cannot be used as proof.

Al-Azdī said: Nu’aym used to create/make-up hadīth to strengthen the Sunnah…

Ibn Yūnus said: He died in Jumādā al-Ūlā, in the year 228 AH. He said: He understood hadīth and narrated objectionable/rejected hadīths from trustworthy narrators. (Abridged and adapted from al-Mīzān al-‘Itidāl 5/29-31)

Ahmad ibn Shu’ayb said: He is weak.

Ahmad and Yahyā (ibn Ma’īn) said: ‘Nu’aym ibn Hammād is known for seeking knowledge,’ then Yahyā criticised him saying: ‘He narrates from unreliable narrators.’ (al-Kāmil 8/251)

Al-Albānī on Tafsīr Rūh al-Ma’ānī of Al-Alūsī

بسم الله الرحمن الرحيم

The Questioner: What is your opinion of the tafsīr (Qur’ān exegesis) book “Rūh al-Ma’ānī” by “al-Ālūsī”?

The Shaykh: I believe that this book – meaning a book of tafsīr – (is) very beneficial; if not (for the fact) that it contains something of Sufi elements in a chapter/section (which) he dedicates after he interprets the verses according to the established method among the scholars of tafsīr; where he says: “Chapter on allusions/indications” (bāb fī al-ishārah), so he brings Sufi interpretations which we do not approve of; especially since he is a knowledgeable and virtuous man, and he has a strong inclination toward Salafiyyah, and distance from much of what some of the later commentators (of tafsīr) fell into regarding the misinterpretation of verses about divine attributes (of Allāh) and belief in some innovations and superstitions.

So his tafsīr is free from such matters, and he is indeed a great scholar as evidenced by this tafsīr of his, were it not for his leaning toward some Sufi elements. Perhaps what led him to this was that he lived in a time when Sufism and tarīqah orders and such prevailed.

In any case, if a student of knowledge takes care to study this tafsīr and benefit from it, and stays away from this particular chapter or section that he establishes regarding interpretation through Sufi allusions, then there is much good in it, in shā’ Allāh. (Link)