Irshad al-Ibad

INTRODUCTION

Praise be to Allah swt. who guides us to do good and forbids us to disobey. I bear witness that there is no God but Allah. We emphasize this testimony as a statement of His oneness. I bear witness that the Prophet Muhammad (peace and blessings of Allah be upon him) is his messenger, and we say this in recognition of his prophethood.

May peace and blessings be upon the one whom Allah swt. sent to guide His servants, as well as his companions and family who were guided to the right path.

Amma ba’du, we have quoted from two books, Azzawajir and Mursyid al-thullab, written by two Islamic scholars, Shaykh Shihabuddin Ahmad bin Hajar Al-Haitami and our grandfather Zainuddin bin Ali Alma’bari.

May Allah swt. be pleased with them and we will be gathered among them on the Day of Judgment. I also added some traditions, Fiqh issues, some advice and stories, to the best of my ability.

I named this book Irsyadul ‘Ibad Ila Sabilir Rashad. (Guiding people to the right path). With this name, may Allah, the Most Gracious, guide us and all His servants to do the deeds that will make them happy in the everlasting settlement of the Hereafter; indeed, Allah, the Most Gracious, the Most Merciful. is the Most Gracious, the Most Merciful.

عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ قَالَ: سَمِعْتُ رَسُوْلَ اللهِ صَلَّى اللهُ عَلَيْهِ وَ سَلَّمَ يَقُوْلُ اِنَّمَا الْأَعْمَالُ بِالِنِّيَّاتِ، وَاِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَای، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى. اللهِ وَرَسُوْلِهِ فَهِجْرَتُهُ إِلَى اللهِ وَرَسُوْلِهِ وَمَنْ كَانَتْ هِجْرَتُهُ لِدِنْيَا يُصِيْبُهَا اَوِ امْرَاَةٍ يَنْكِحُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَر اِلَيْهِ. رواه الشيخان البخاری و مسلم

Imam Bukhari and Muslim narrated a tradition from Umar bin Khatthab (may Allah be pleased with him) who said: “I heard the Messenger of Allah saying: “I heard the Messenger of Allah say: ‘Verily, a deed depends on its intention, and every person has an intended purpose.'”

Therefore, whoever migrates with the intention of earning the pleasure of Allah and His Messenger, his deeds will be accepted by Allah and honored by His Messenger.

But whoever hijrahs with the aim of taking away the world that will befall him or to marry a woman then that hijrah (is not accepted in the sight of Allah swt. and does not give pleasure to His Messenger) but leads to the purpose of his hijrah.

 

CHAPTER : FAITH

Allah swt. says:

يَٰٓأَيُّهَا ٱلنَّاسُ ٱعۡبُدُواْ رَبَّكُمُ ٱلَّذِي خَلَقَكُمۡ وَٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ ٱلَّذِي جَعَلَ لَكُمُ ٱلۡأَرۡضَ فِرَّكُٰشٗا وَٱلسَّمَآءَ بِنَآءٗ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزۡقٗا لَّكُمۡۖ فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادٗا وَأَنتُمۡ تَعۡلَمُونَ 

Meaning: “O you who believe, worship your Lord who created you, and those who were before you, that you may fear. It is He who has made the earth a plain for you and the sky a roof.

He sends down rain from the sky, and produces with it all fruits as sustenance for you. Therefore, do not make partners for Allah, when you know. (Qs. Al-Baqarah: 21-22).

By partners, we mean gods other than Allah swt. that are worshipped. But you know that allies are only creatures, they do not create and cannot be God except the one who creates.

Allah swt. says:

وَمَن لَّمۡ يُؤۡمِنۢ بِٱلَّهِ وَرَسُولِهِۦ فَإِنَّآ أَعۡتَدۡنَا لِلۡكَٰفِرِينَ سَعِيرٗا 

Meaning: “And whoever does not believe in Allah swt. and His Messenger, then surely we have prepared for the disbelievers a blazing hell. (Qs. Al-Fath: 13).

عَنْ عُمَرَ رَضِيَ اللهُ عَنْهُ أَيْضًا قَالَ : بَيْنَمَا نَحْنُ جُلُوْسٌ عِنْدَ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّم ذَاتَ يَوْمٍ إِذْ طَلَعَ عَلَيْنَا رَجُلٌ شَدِيْدُ بَيَاضِ الثِّيَابِ شَدِيْدُ سَوَادِ الشَّعْرِ, لاَ يُرَى عَلَيْهِ أَثَرُ السَّفَرِ وَلاَ يَعْرِفُهُ مِنَّا أَحَدٌ، حَتَّى جَلَسَ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّم، فأَسْنَدَ رُكْبَتَيْهِ إِلَى رُكْبَتَيْهِ, وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ، وَ قَالَ : يَا مُحَمَّدُ أَخْبِرْنِيْ عَنِ الإِسْلاَمِ, فَقَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّم : أَإِسْلاَمُ أَنْ تَشْهَدَ أَنْ لاَ إِلَهَ إِلاَّ اللهُ وَ أَنَّ مُحَمَّدًا رَسُوْلُ اللهِ، وَتُقِيْمُ الصَّلاَةَ، وَتُؤْتِيَ الزَّكَاةَ، وَتَصُوْمَ رَمَضَانَ، وَتَحُجَّ الْبَيْتَ إِنِ اسْتَطَعْتَ إِلَيْهِ سَبِيْلاً. قَالَ: صَدَقْتُ. فَعَجِبْنَا لَهُ يَسْئَلُهُ وَيُصَدِّقُهُ. قَالَ: فَأَخْبِرْنِيْ عَنِ الإِيْمَانِ، قَالَ: أَنْ تُؤْمِنَ بِاللهِ، وَمَلاَئِكَتِهِ، وَكُتُبِهِ، وَرُسُلِهِ، وَالْيَوْمِ الآخِرِ، وتُؤْمِنَ بِالْقَدْرِ خَيْرِهِ وشِّهِ. قَالَ: صَدَقْتَ. قَالَ: فَأَخْبِرْنِيْ عَنِ الإِحْسَانِ، قَالَ: أَنْ تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ. قَالَ: فَأَخْبِرْنِيْ عَنِ السَّاعَةِ قَالَ: مَا الْمَسْؤُوْلُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ. قَالَ: فَأَخْبِرْنِيْ عَنْ أَمَارَاتِهَا، قَالَ: أَنْ تَلِدَ الأَمَةُ رَبَّتَهَا، وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُوْنَ فِيْ الْبُنْيَانِ، ثُمَّ انْطَقَ، فَلَبِثْتُ مَلِيًّا، ثُمَّ قَالَ: يَا عُمَرُ، أَتَدْرِيْ مَنِ السَّائِل؟ قُلْتُ: اللهُ ورَسُوْلُهُ أَعْلَمُ. قَالَ: فَإِنَّهُ جِبْرِيْلُ أَتَاكُمْ يُعَلِّمُكُمْ دِيْنَكُمْ. رَوَاهُ مُسْلِمٌ

Umar ibn Khatthab (ra) said: “One day, we were at the side of the Messenger of Allah (peace be upon him) when suddenly there came a man wearing very white clothes, his hair was black, and there was no sign that he had traveled.

While none of us knew him, he sat down in front of the Prophet and leaned his knees against the Prophet’s knees and placed his palms on his thighs and said: “O Muhammad, tell me about Islam”.

Then the Prophet said: ‘Islam is that you testify that there is no God but Allah and that Muhammad is the messenger of Allah. You should pray, fast during the month of Ramadan, and make the pilgrimage to the House of Allah if you are able to go there.

Then the man replied: ‘Yes.’ The narrator said: ‘Then we were astonished, he asked the Prophet (peace be upon him), and he said he was right about the Prophet’s answer.’ Then he asked again: ‘Tell me about faith.’ The Prophet replied: ‘Faith is that you believe in Allah, His angels, His books, His messengers, the next day, and that you believe in good and bad destinies (from Allah).’

The man said: ‘It is true (what you say).’ Then he asked again: “Tell me about ihsan. The Prophet replied: “Ihsan is that you should worship Allah as if you see Him, and if you do not see Him, then indeed Allah sees you.

Then the man asked again: ‘Tell me about the occurrence of the Day of Judgment.’ The Prophet said: “The one who is asked is not more knowledgeable about the occurrence of the Hour than the one who asks. Then the man said: ‘Tell me about the signs of the Day of Resurrection’.

The Prophet replied: “Let a slave girl give birth to her master. And you will see people who used to be barefoot, naked, poor, and goat herders competing in building buildings. Then the man left and I remained sitting there.

Then the Prophet said: ‘O Umar, do you know who the person was who asked that question?’ I said: “Allah and His Messenger know better. Then the Prophet said: Verily that man is Jibril who has come to you to teach you about religion.”

Attaj As Subki said: “Islam is an action performed by the limbs and is not valid unless it is accompanied by faith. Faith is believing with the heart and is not accepted unless it is accompanied by saying the two shahada first.”

In his commentary on Muslim, Imam Nawawi quotes the consensus of opinion of the sunnah scholars, hadith scholars, jurists and monotheists that a person who believes with his heart, but his tongue does not want to say the shahada, even though he can say it, (then when he dies) will be thrown into hell forever (he dies a disbeliever).

You should know that a disbeliever cannot be considered a Muslim if he refuses to say the two creeds. It is not required to say: I bear witness. So according to the correct opinion, it is sufficient to recite: Lailaha illallahu muhammadur rasulullah. This is the view of Imam Nawawi in Raudhah.

But according to what is accepted among the later scholars, it is required to say: I bear witness, according to the statement in Al-Ubab. According to this latter view, a disbeliever who wants to convert to Islam should only say: I know that there is no god but Allah and that Muhammad is the messenger of Allah.

Or not using the phrase: I testify or I know. But directly say: There is no God but Allah and indeed Muhammad is the messenger of Allah, then he is still not said to be a Muslim. There is a third opinion among our imams: That is for a katir who wants to enter Islam is advised to say:

I bear witness that there is no God but Allah and that Muhammad is the messenger of Allah. Therefore, for a disbeliever who converts to Islam, he should make up his mind and say: I bear witness that there is no God but Allah, and I bear witness that Muhammad is the messenger of Allah.

It is required to be orderly in believing. Therefore, it is not valid to believe in the Prophet first before believing in Allah, nor is it required to be successive (after believing in Allah, then believing in the Messenger of Allah) nor is it required to say the shahada in Arabic even if the person who enters Islam can say the two sentences of the shahada in Arabic,

For a disbeliever who converts to Islam, he should understand the meaning of the two sentences of the shahada that he recites, namely that there is no God who is worshiped correctly in this world except Allah, the One.

For a polytheist who converts to Islam after saying the two sentences of the shahada, must add I disavow the gods that I have made allies and I have separated from all religions that are contrary to Islam. So a polytheist is not a believer until he utters these words after reciting the two shahada.

This is according to the information found in the books of Raudhah and Ubab. But according to some other scholarly opinions. It should be noted that the definition of faith in Allah is the belief that God is one and only, and that there is nothing like Him in His attributes or His Essence, and that there is no partner in His divinity.

The meaning of divinity here is the one who has the right to be worshiped. Also believe that Allah swt. is kadim (first) with no beginning and eternal with no end. Also believe in the angels, that they are noble creatures, never disobey what Allah swt. commands them, they always do it well, and what they are told is true.

Believing in the Books sent down by Allah swt, believing that they are the words of Allah swt. that stand alone, without letters and sounds, and that what they contain is true. Allah swt sent down His books to some of the messengers in the past by means of words written on boards or by passing through the tongues of angels.

Believing in the messengers means believing that they were sent by Allah to the people and that they were purified from unworthy deeds and shortcomings. So they were kept from committing minor or major sins, before being appointed as prophets or afterwards.

Belief in the Last Day starts from the day of death to the end of what happens in it. A person should have the intention that the Last Day exists and believe in what happens in it such as the question of the two angels Munkar and Nakir, pleasure and torment in the grave, the day of resurrection, the recompense of human deeds in the world, hisab, the scales of deeds, the bridge over the Hellfire, Paradise Hell and others.

Belief in Destiny, believing that what has been predestined by Allah swt at the time of ‘azali must happen and what is not predestined will not happen. Believing that Allah swt has predestined good and bad before creating creatures and in fact the creation of the whole nature is by His qada’ and destiny.

The Prophet said:

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَدِّدُوْا اِيْمَانَكُمْ قِيْلَ وَكَيْفَ نُجَدِّدُ اِيْمَانَ یَا رَسُوْلَ الله؛ قَالَ اَكْثِرُوْا مِنْ قَوْلِ لَا إِلَهَ إِلَّا اللهِ. رواه أحمد والحاكم

Meaning: “Abu Hurairah reported that the Messenger of Allah said: ‘Renew your faith. It was said: ‘How do we renew our faith, O Messenger of Allah? He said: Recite La Ilaha Illallah frequently.” (HR. Ahmad and Al-Hakim).

The Messenger of Allah said:

عَنْ عُثْمَانَ بْنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللهَ حَرَّمَ النَّارَ عَلَى مَنْ قَالَ لَا إِلَهَ إِلَّا اللهُ يَبْتَغِي بِذَلِكَ وَجْهَ اللهِ. رواه الشيخان

Meaning: “Usman bin Malik reported that the Messenger of Allah said: “Verily, Allah has forbidden hellfire to burn the one who says La Ilaha Illallah with a sincere heart to seek the pleasure of Allah.” (HR. Bukhari Muslim).

The Prophet said:

عَنْ عَلِی رَضِیَ اللهُ عَنْهُ قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَدَّثَنِی جِبْرِيْلُ عَلَيْهِ السَّلَامُ قَالَ يقَوْلُ اللهُ تَعَالَ لَا إِلَهَ إِلَّا اللهُ حِصْنِي فَمَنْ دَخَلَهُ اَمِنَ مِنْ عَذَابِی. رواه ابن عساکر

Meaning: “Ali ibn Abi Talib reported that the Prophet said: Jibril once spoke (to me), Allah swt said: La Ilaha Ilallah is My fortress, whoever enters it will be safe from My torment.” (HR. Ibn Asakir).

The Prophet said:

عَنْ أَبِي الدَرْدَاءِ رَضِیَ اللهُ عَنْهُ عَنِ النَّبِيّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَيْسَ مِنْ عَبْدٍ يَقُوْلُ لَا اِلَهَ اِلَّا اللهُ مِائَة مَرٌَ اِلَّا بَعَثَهُ اللهُ يَوْمَ الْقِيَامَةِ وَوَجْهُهُ كَالْقَمَرِ لَيْلَة الَبَدْرِ وَلَمْ يَرْفَعْ لِاَحَدٍ يَوْمَئِذٍ عَمَلٌ اَفْضَلُ مِنْ عَمَلِهِ اِلَّا مَنْ قَالَ مِثْلَ قَوْلِهِ اَوْ زَادَ. رواه الطبراني

Meaning: “Abud darda’ reported that the Prophet said: No servant recites la ilaha Illallah a hundred times unless Allah swt awakens him on the Day of Resurrection, while his face shines like the full moon at night.

On that day no one’s deed will be raised to Allah’s side better than his deed (of reciting La Ilaha Illallah a hundred times) except those who joined him in reciting it or wanted to increase his recitation.” (HR. Thabrani).

The Prophet said:

عَنْ أُمِّ هَانِئِ رَضِىَ اللهُ عَنْهَا عَنِ النَّبِىِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا إِلَهَ إِلَّا اللهُ لَا يَسْبِقُهَا عَمٌ وَلَا تَتْرُكُ ذَنْبًا. رواه ابن ماجة

Meaning: “Umm Hani’ reported that the Prophet said: Reciting La Ilaha Illallah has a reward that cannot be pursued by any other deed, and it leaves no sin behind (it erases the sins of those who recite it).” (HR. Abnu Majah).

The Prophet said:

عَنْ جَابِرٍ رَضِیَ اللهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: اَفْضَلُ الذِّكْرَ لَا اِلَهَ اِلَّا اللهُ وَاَفْضَلُ الدُّعَاءِ تحَمْدُ لله . رواه الترمذي والنسائی

Meaning: “Jabir reported that the Prophet said: ‘The best dhikr is to recite La Ilaha Illallah, and the best prayer is to recite Alhamdulillah (at the beginning and end of it).” (HR: Tirmidhi and Annasa’i).

عَنْ اَبِی سَعِیْدٍ الخُدْرِی رَضِیَ اللهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ قَالَ مُوْسَی عَلَیْهِ السَّلاَمُ یَا رَبِّ عَلِّمْنِى شَيْئًا أَذْكُرُكَ بِهِ . فَقَالَ: قُلْ لَا إِلَهَ إِلَّا اللهُ فَقَالَ یَا رَبِّ كُلُّ عِبَادُكَ يَقُوْلُ هَذَا اِنَّمَا السَّمَوَاتُ السَبْعُ وَ عَامِرَ هُنَّ غَيْرِي وَالاَرْضِيْنَ السَبْعَ جَعَلْتُ فِي كِفَّةٌ وَلَا إِلَهَ إِلَّا اللهُ فِي كِفَّةٍ لَمَالَتْ بِهِنَّ لَا إِلَهَ إِلَّا اللهُ رواه النسائی.

Meaning: “Abu Said Al Khudri reported that the Prophet said: ‘The Prophet Musa (peace be upon him) once prayed: “O my Lord, teach me something to recite in remembrance of You, and Allah swt said: ‘Recite ‘La Ilaha Illallah.’Then Moses said: “O my Lord, all Your servants are saying that, but I want something that you will give me.

Then Allah swt said: ‘O Moses if all the seven heavens whose inhabitants are other than me and the seven earths were put on one side of the scale and the reward of La Ilaha Illallah was put on the other side then the weight of the reward of La Ilaha Illallah would be heavier.'” (HR. Nasa’i).

The Prophet said:

عَنْ أَبِي بَكْرٍ رَضِيَ اللهُ عَنْهُ عَلَيْكُمْ بِلَا إِلَهَ إِلَّا اللهُ وَالاِسْتِغْفَارِ وَاَكْثرِوْا مِنْهَا فَاِنَّ اِبْلِيْسَ قَالَ أَهْلَكْتُ النَّاسَ بُالذُّنُوْبِ وَأَهْلَكُوْنِي بِلَا إِلَهَ إِلَّا اللهُ وَالِاسْتِغْفَارِ فَلَمَّا رَاَيْتُ ذَلِكَ اَهْلَكتُهُمْ بِالْأَهْوَاِء وَهُمْ يَحْسَبُوْنَ اَنَّهُمْ مُهْتَدُوْنَ. رواه ابو یعلی

Meaning: “Sayyidina Abubakar (may Allah be pleased with him) said: ‘Always recite Laa Ilaha Illallah and istighfar. Try to recite them a lot. Indeed Iblis once said: ‘I have corrupted mankind with some sins committed, and they destroyed me with the recitation of Laa Ilaha Illallah and istighfar.

When I saw them doing so, I destroyed them with some of the desires of lust that they followed. While they thought they were guided.’ (HR Abu Ya’la).

The Prophet said:

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ حَضَرَ مَلَكُ الْمَوْتِ رَجُلًا يَمُوْتُ فَشَقَّ أَعْضَاءَهَ فَلَمْ يَجِدْ عَمََلًا خَيْرًا ثُمَّ شَقَّ قَلْبَهُ فَلَمْ يَجِدْ فِيْهِ خَيْرًا فَفَكَّ لِحْيَيْهِ فَوَجَدَ طَرَفَ لِسَانِهِ لَاصِقًا بِحَنَكِهِ يَقُوْلُ لَا إِلَهَ إِلَّا اللهُ فَغَفَرَ لَهُ بِكَلِمَة الْإِخْلَاصِ. ابن ابي الدنيا و البيهقي

Meaning: “Abu Hurairah said: The angel of death came to a dead man and dissected his limbs and found no good deeds. Then he dissected the corpse’s heart, and found no good deeds there. Then he opened his mouth, then found the tip of his tongue attached to the sky of his mouth reciting Laa Ilaha Illallah. Then the corpse is forgiven of its sins, because of the phrase sincerely.” (HR. Ibn Abiddunya and Al Baihaqi).

The Prophet said:

عَنْ مُعَاذٍ رَضِیَ اللهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: مَنْ كَانَ آَخِرُ كَلَامِهِ لَا إِلَهَ اِلَّا اللهُ دَخَلَ الْجَنَّةَ. رواه أبو داود واحمد

Meaning: “Muadz reported that the Prophet said: ‘Whoever’s last word (at the time of death) is the recitation of Laa Ilaha Illallah will enter Paradise.'” (Reported by Abu Dawud and Ahmad).

We ask Allah, the Most Merciful, the Most Gracious, to end our words with the word of Tawheed (recitation of Laa Ilaha Illallah).

The First Story:

Imam Shafi’i (Muhammad bin Idris) once said: ‘I once saw in Mecca a man who used to be a Christian (so to speak) who already had the title of bishop. At this time he was performing tawaf. I said to him: “What is it that makes you averse to the religion of your ancestors?”‘

Then he said: ‘I have replaced it with a better way.’ I (Imam Shafi’i) said: ‘How did it come to this?’ Then he told me: ‘One day I was traveling on a ship, when I reached the middle of it, suddenly for one reason or another, the ship split, so I tried to find safety, I clung to a piece of board.

I saw the waves of the sea clumping together like mountains in the distance, and I just followed the current. Eventually I bounced off the edge of the sea. Then I took a walk on the island, where there were many trees with shady leaves, their fruit sweeter than honey and softer than cheese.

There was also a river flowing beautifully, its water fresh. I said: Alhamdulillah, I can eat these fruits, and I can drink from the water of this river, so that I can find the path of guidance and my calamity is faded by Allah swt. At that time, which was most distressing, when the sun began to set, darkness had enveloped nature

I was afraid that some wild animal would come and eat my body. I wanted protection, so I climbed the tree beside me, I sat on its stalk, I fell asleep after my body was tied with a rope, until at some point I did not fall.

But when the middle of the night came, unexpectedly, I saw an animal swimming in the water, reciting tasbih, its tongue fluent. He recited lailaha illahal Ghaffar, Muhammadun Rasulullah Annabiyyul mukhtar (لَا اِلَهَ اِلَّا اللهُ الغَفَّارُ مُحَمَّدٌ رَسُوْلُ اللهِ اَلنَّبِىُّ الْمُخْتَارُ) meaning There is no God but Allah the Forgiving, and Muhammad is the Messenger of Allah as the chosen Prophet.

When the animal approached the shore, suddenly it was different from the usual animals, with the head of a cassowary, the appearance of a man, the legs of a camel and the tail of a fish. I was afraid of my own destruction, so I got down from the tree and ran away.

Then he looked at me and said: ‘Stop, if you keep running you will perish.’ I stopped, and he said: ‘What is your religion?’ I said: ‘Christianity.’ Then he said: ‘Woe to you, you loser, return to the straight religion.’

Verily, you are now in the region of the believing jinn, and no one can be saved except a Muslim. I said: ‘How can I embrace Islam?” He said: “Recite the Ashhadu anla ilaha illallah wa anna Muhammadan Rasulullah. So I recited it.

Then the beast said: ‘Do you wish to stay in this place or return to your family?’ Then I answered: ‘I return to my family.’ Then he said: ‘Stay where you are, in a little while a ship will pass in front of you, so I stayed and the beast also went down to the sea again, until it disappeared from my sight.’

Then a ship passed in front of me, I waved my hand to stop it, then it stopped and took me. When I reached it, I met twelve people, all of whom were Christians, and I told them what had happened to me, and they came to their senses and embraced Islam.

The second story

Sheikh Abdullah Al-Yafi’i (deceased) wrote in his book Raudhur rayaahin that once upon a time there was a king who was immoral and did a lot of lustful deeds. The Muslims attacked him and captured him as a prisoner of war.

Then they said: How shall we kill him? So they agreed to put him in a large vessel to heat water. Then he burned it from underneath the vessel. In this way they did not kill him but the torture was more endurable.

Finally they did what had been agreed in the assembly, then the captive king called his gods one by one, apparently the gods remained silent, deaf not listening to his words. He said, O so-and-so, I worship you so that you will save me from the disaster that has befallen me.

Apparently after his hope in the gods had been dashed, then he raised his head to the sky and recited Laa Ilaha Illallah and prayed with a sincere heart. Then his prayer received a response from Allah swt and rain fell instantly so that it could extinguish the fire.

Then a strong wind came from an unknown direction and carried the vessel up and around between heaven and earth. The king continued to recite Laa Ilaha Illallah. Then it was thrown into an area where the people did not worship Allah swt. Finally they took him out of the vessel and said: ‘What are you doing?’

Then he said: ‘I am the king of so-and-so, I have experienced a very painful event.’ Then he told them what he had experienced, and all the people of the region came to faith.

The third story

Shaykh Abu Zaid Al Quthubi once told me that he had heard from the ancients that there is an atsar that says: Whoever recites Laa Ilaha Illallah seventy thousand times can be used as a ransom from hellfire.

Thus, the one who recites it will enter Paradise, and I did not hesitate to do so, because I wanted to get that pleasant promise. I recited Laa Ilaha Illallah seventy thousand times with the intention of my family being saved from hellfire and the others I kept for myself.

There was a young man who stayed overnight at my house. Some people said he could see heaven and hell with kasyaf. But not forever, but for a time only. People also recognized the young man’s merits despite his short age. There was something I needed to prove to the young man.

One day some friends invited us to go to their house, and we met the young man again. Then we both ate the food, and drank it. Suddenly the young man cried out in a loud voice. He said: O my uncle my mother is in hell.

Then the young man screamed with a loud voice again, those who were listening that behind his scream was something surprising. I said: On the day I wanted to test the truth of the young man’s assumption.

Then Allah inspired me to recite Laa Ilaha Illallah seventy thousand times as a ransom for this young man’s mother, no one else knew that I was given such inspiration.

I said: The hadith is clearly true and its narrators are sincere and not liars. I said: ‘O Allah, the seventy thousand recitations of Laa Ilaha Illallah are the ransom of this young man’s mother.’ The heart still did not stop, the young man said: ‘O my uncle this is my mother expelled from the fire of hell and alhamdulillah.’

 

ARTICLE: MURTAD

Apostasy is one of the most despicable disbeliefs. In this regard, Allah swt says:

إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُۚ وَمَن يُشۡرِكۡ بِٱلَّهِ فَقَدۡ ضَلَّ ضَلَٰلَۢا بَعِيدًا 

Meaning: “Verily, Allah does not forgive the sin of associating anything with Him. And He forgives sins other than this for whom He wills. Whoever associates anything with Allah, indeed he has gone far astray.” (Qs. An-Nisa:’116).

In another verse, Allah swt says:

إِنَّهُۥ مَن يُشۡرِكۡ بِٱللَّهِ فَقَدۡ حَرَّمَ ٱللَّهُ عَلَيۡهِ ٱلۡجَنَّةَ وَمَأۡوَىٰهُ ٱلنَّارُۖ وَمَا لِظَّٰلِمِينَ مِنۡ أَنصَارٖ 

Meaning: “Verily, whoever associates partners with Allah, Allah has forbidden Paradise to him, and his place is surely in Hell. And the wrongdoers have no advocate to help them. (Qs. Al-Maidah: 72).

The Prophet said:

عَنْ أَبْي الدَرْدَاءِ رَضِیَ اللهُ عَنْهُ قَالَ: أَوْصَانِي خَلِیْلِی رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَنْ لَا تُشْرِكْ بِالهِ شَيْئًا وَاِنْ قُطِعْتَ اَوْ حُرِّقْتَ وَ لاَتَْرُكْ صَلَاةً مَكْتُوْبَةً مُتَعَمِّدًا فَمَنْ تَرَكَهَا مُتَعَمِّدًا فَقَدْ بَرِئَتْ مِنْهُ الذِّمَّة وَلَا تَشْرَبِ الْخَمْرَ فَاِنَّهُ مِفْتَاحُ كُلِّ شَرٍّ.  رواه ابن ماجة والبيهقي

Meaning: “Abi Darda’ reported: My beloved the Messenger of Allah (peace be upon him) gave me the following will:

  1. Do not associate anything with Allah swt even if you are cut into pieces or burnt.
  2. Do not leave the five daily prayers intentionally. Whoever deliberately omits it has indeed escaped the responsibility of Allah swt (not to be tortured in hell).
  3. And do not drink alcohol, for it is the key to all evil.” (Ibn Majah and al-Baihaqi).

Imam Thabrani also narrated the following:

مَنْ بَدَّلَ دِيْنَهُ فَاقْتُلُوْهُ وَلَا يَقْبَلُ اللهُ تَوْبَةَ عَبْدٍ كَفَرَ بَعْدَ إِسْلَامِهِ

Meaning: “Whoever changes his religion (leaves Islam) then kill him. And Allah swt will not accept the repentance of a disbelieving servant after embracing Islam (while still in his disbelief).

Imam Shafi’i and Baihaqi narrated the following:

مَنْ غَيَّرَ دِيْنَهُ فَاضْرِبُوْا عُنُقَهُ

Meaning: “Whoever changes his religion (Islam to another religion) then cut his throat.” May Allah swt protect us from apostasy with His mercy and grace.

Some types of apostasy are when the believer deliberately wants to return to disbelief, without anyone forcing him to do so, either in the near future or in the future. Or he has doubts about embracing Islam, and is uncertain about the truth of its teachings, and is hesitant to leave Islam.

Or leaving Islam is conditional on something happening, whether that something is expensive or not. If this intention is hidden in the heart or has been said, then he has become a disbeliever. Likewise, a person is said to be a disbeliever if he has the intention of disbelief or says something that makes him a disbeliever, whether he has it in his heart or is just joking or insulting.

He is disbelieving if he has the intention of disbelief or says something that makes him a disbeliever, whether it is in his heart or in jest or out of disbelief in the truth of Islam, such as claiming that nature is unchanging, or that the spirit is unchanging, or claiming that Allah is new, or negating what has been established as Allah’s attributes by consensus, such as that Allah is omniscient and omnipotent, or attributing to Allah an attribute that He does not deserve, such as saying that Allah is colored.

Or intending to make obligatory things that should not be made obligatory, such as the sixth prayer or making fasting obligatory outside the month of Ramadan. Or he is still hesitant to disbelieve the Jews and Christians. Or bowing down to idols or the sun or walking to church wearing their clothes.

Or deliberately putting paper written with verses of the Qur’an, knowledge of Shari’ah or the name of Allah swt, the name of the Prophet, the name of the Angel into a dirty place, even if the dirty thing is pure such as saliva, snot. Or smearing the above-mentioned items or the mosque with unclean things, even if the uncleanness is forgiven.

A person may also become a disbeliever if he denies the prophethood of a prophet, which is agreed upon by the scholars; denies the revelation of books such as the Torah, Injil, Zabur, the Book of Abraham; denies an agreed-upon verse such as Al-Muawwidzatain; denies the obligation of obligatory matters, the permissibility of sunnah matters, and the prohibition of haraam matters.

The permissibility of haraam things that have been agreed upon by the scholars and can be known in religion easily, such as one rak’ah of the obligatory prayers, fasting in Ramadan as well as rawatib prayers, Eid prayers, drinking alcohol, adultery, wath-i, wath-i against a menstruating woman, harming Muslims, usury, bribery and others.

Or a person is said to be a disbeliever if he denies the miracle of the Qur’an, the friendship of Sayyidina Abubakar to the Prophet, denies the resurrection of man from the grave, denies heaven, hell, lies about one of the prophets or insults him or trivializes on the makikat.

Or insulting the Prophet and angels even if it is just an insinuation or accusing Aisha of adultery, claiming to be a prophet or justifying those who support people who claim to be prophets.

Likewise, a person will be said to be a disbeliever if he is willing to kufr to stand firm on the earth, calling others to disbelief, even if only with mere insinuations or gestures Or giving signals to disbelievers not to enter Islam, even if the disbeliever did not ask him to consult.

Similarly, it is forbidden to teach a disbeliever the words of Islam if the disbeliever asks for it, or to delay it even for a short time. This is different from praying, such as saying: May Allah deprive you of faith, or may your faith be taken away, if the one who says that wants to be strict about something.

Similarly, a person will become a disbeliever if he gives precedence to honoring a saint over honoring the Prophet or allowing the succession of someone to become a Messenger after the Prophet Muhammad dies. Or someone says that he saw Allah swt clearly.

When he himself has not died or claims that Allah swt has spoken to him openly or claims that Allah swt has appeared to him. There is another step that makes a person a disbeliever if he claims that Allah swt has fed and watered him directly.

Or that Allah swt has abrogated forbidden things for him, so that he is specifically allowed to do things that are clearly forbidden. Or to think that one can get closer to Allah swt even without resorting to worship. Or claiming that he has reached a level where all religious burdens can be removed.

So that he can do as he pleases without being bound by religious teachings. Likewise, he is a disbeliever who insults Allah or His Prophet, His commands, His prohibitions, His promises, His threats, or belittles the name and position of Allah swt or reviles His attributes such as he says: ‘Verily Allah is lazy.’

Or changing the words of the Qur’an or adding words that do not belong in the Qur’an, thinking that the added words are from Allah alone. Or he recites bismillah when drinking khomer or when committing adultery.

This he does to insult the name of Allah swt. Or he says: If Allah swt and His Messenger command me, I will not do it, or if Allah swt includes me in Paradise, I will not enter it, with the intention of insulting Him.

Similarly, it makes a person a disbeliever if he says: “If Allah tortures me for not praying when I am in dire straits and my sickness is severe, then Allah will do injustice to me. Or if he says: “If a prophet and an angel testify to me, I will not believe them.

Or if he says: The one who calls to prayer is lying or his voice is like the bell of the disbelievers or insults the words of the call to prayer or the one who says in a derogatory tone: ‘You have had your fill of reciting the Qur’an, dhikr.’ Or the one who says: ‘I do not fear the Day of Resurrection, nor the things that will happen in Mahshar or Hellfire.

Or of all that I have done, even though I have committed many acts of disobedience. A Muslim will become a disbeliever if he says in a derogatory tone: “What will I gain in the gathering of knowledge, even though he has been commanded to attend it?” Or he says: “What will I gain in the gathering of knowledge? Or saying: “The story of rati tsaryad is better than listening to knowledge.

Or saying: “May Allah curse the scholars. If he says: “May Allah curse all the scholars,” then he will be disbelieving, even if he does not say this in a derogatory manner. This is because the definition of scholars includes prophets and angels. Or he laughs at the scholars, preachers and teachers in a derogatory manner in front of the people so that they will laugh at him too.

Or he does not intend to make fun of them, but just makes fun of them. Or when he throws away the fatwa of a scholar and says: “What is this fatwa for?” He means to insult him. A Muslim will also become a disbeliever if he wishes to leave Islam or if he is a Muslim then he asks to be given a few dirhams.

Or he says: Allah swt has not forbidden something for a certain period of time, so adultery is temporarily permissible, as well as mistreating people, killing, or he declares that Allah swt has deviated and done injustice, or says that Allah swt in forbidding something is full of injustice.

Or the one who claims that taxes are the right of the government, so he considers it right to collect them, or the one who wears special clothes for the disbelievers, provided that the Muslim who wears them is inclined towards the religion of disbelief.

Likewise, a Muslim will be said to be a disbeliever if he deliberately misleads Muslims, insults Abu Bakr and Umar, Hasan and Husain, the grandchildren of the Prophet Muhammad, people who when asked what faith really is, then answer: I do not understand. This answer also makes him a disbeliever.

Likewise, when asked: Are you a Muslim, and he answered: ‘I am not a Muslim,’ he says deliberately. There is another action that makes a person a disbeliever, which is when someone asks a Muslim a question and the Muslim answers: “I have nothing to do with such useless matters.”

Or someone asks him: Why don’t you cut your nails, isn’t it Sunnah to cut them?”, and he replies in a derogatory manner: “I wouldn’t do it, even if it were Sunnah. The same is true of the one who says to the one who recites lahaula wala quwwata ilia billahil adhim: “It does not satisfy a hungry stomach.” Or the one who says to the one who recites Yarrow.

Or says to the one who recites Yarhamukallah (يَرْحَمُكَ اللهُ) to the one who commits an abomination: May Allah have mercy on you, but he says: Do not say so, as if he (the one who committed the abomination) is not in need of His mercy or as if he is too proud to need His mercy.

Similarly, it is something that deprives a person of Islam if he says to someone who commits an act of disobedience, such as killing a thief or beating another Muslim unjustly: “You have done a good deed. The same applies if he says to his wife: “I love you more than Allah and His Messenger,” with the intention of honoring her over Allah.

But if the intention is merely a preference, and there is no element of exaltation, then there is nothing wrong with it. The same applies to a disbeliever who says to another Muslim: “O disbeliever” or “abandon outward acts of worship and do only inward ones” or “observe only those laws that relate to the deeds of the heart”.

One who says that he has been given revelation, even if he does not claim to be a prophet, or he claims to have entered Paradise, drank its water and eaten its fruits before dying, or considers that prophethood can be obtained if one’s heart is clear.

Or the one who says: ‘If the Prophets speak the truth then we will follow them’ or the one who says: ‘Allah knows better that I did such a thing, but he did not do it, he is only telling lies.

Or the one who says: ‘We have been given rain because of this animal, he assumes that the star has the influence to make it rain or not rain, or the one who says that our Prophet is black, or not Quraysh.

Or not Arabs or the one who said: I forget whether our Prophet was sent in Makkah. Nor do I remember whether our Prophet died in Medina. May Allah swt protect us from disbelief and what makes us disbelievers.

كانَ مَلِكٌ فِيمَن كانَ قَبْلَكُمْ، وَكانَ له سَاحِرٌ، فَلَمَّا كَبِرَ، قالَ لِلْمَلِكِ: إنِّي قدْ كَبِرْتُ، فَابْعَثْ إلَيَّ غُلَامًا أُعَلِّمْهُ السِّحْرَ، فَعَثَ إلَيْهِ غُلَامًا يُعَلِّمُهُ، فَكانَ في طَرِيقِهِ، إذَا سَلَكَ رَاهِبٌ فَقَعَدَ إلَيْهِ. وَسَمِعَ كَلَامَهُ، فأعْجَبَهُ فَكانَ إذَا أَتَى السَّاحِرَ مَرَّ بالرَّاهِبِ وَقَعَدَ إلَيْهِ، فَإِذَا أَتَى السَّاحِرَ ضَرَهُ، فَشَكا ذلكَ إلى الرَّاهِب، فَقالَ: إذَا خَشِيتَ السَّاحِرَ، فَقُلْ: حَبَسَنِي أَهْلِي، وإذَا خَشِيتَ أَهْلَكَ فَقُلْ: حَبَسَنِي السَّاحِرُ، فَبيْنَما هو كَذلكَ إذْ أَتَى علَى دَابَّةٍ عَظِيمٍَة قدْ حَبَسَتِ النَّاسَ، فَقالَ: اليومَ أَعْلَمُ آلسَّاحِرُ أَفْضَلُ أَمِ الرَّاهِبُ أَفْضَلُ؟ فأخَذَ حَجَرًا، فَقالَ: اللَّهُمَّ إنْ كانَ أَمْرُ الرَّاهِبِ أَحَبَّ إلَيْكَ مِن أَمْرِ السَّاحِرِ فَاقْتُلْ هذِه الدَّابَّة، حتَّى يَمْضِيَ النَّاسُ، فَرَمَاهَا فَقَتَلَهَا، وَمَضَى النَّاسُ، فأتَى الرَّاهِبَ فأخْبَرَهُ، فَقالَ له الرَّاهِبُ: أَيْ بُنَيَّ أَنْتَ اليومَ أَفْضَلُ مِنِّي، قدْ بَلَغَ مِن أَمْرِكَ ما أَرَى، وإنَّكَ سَتُبْتَلَى، فَإِنِ ابْتُلِيتَ فلا تَدُلَّ عَلَيَّ، وَكانَ الغُلَامُ يُبْرِئُ الأكْمَهَ وَالأبْرَصَ، وَيُدَاوِي النَّاسَ مِن سَائِرِ الأدْوَاءِ، فَسَمِعَ جَلِيسٌ لِلْمَلِكِ كانَ قدْ عَمِيَ، فأتَاهُ بهَدَايَا كَثِيرَةٍ، فَقالَ: ما هَاهُنَا لكَ أَجْمَعُ، إنْ أَنْتَ شَفَيْتَنِي، فَقالَ: إنِّي لا أَشْفِي أَحَدًا إنَّما يَشْفِي اللَّهُ، فإنْ أَنْتَ آمَنْتَ بالَّهِ دَعَوْتُ اللَّهَ فَشَفَاكَ. فَآمَنَ باللَّهِ فَشَفَاهُ اللَّهُ، فأتَى المَلِكَ فَجَلَسَ إلَيْهِ كما كانَ يَجْلِسُ، فَقالَ له المَلِكُ: مَن رَدَّ عَلَيْكَ بَصََرَكَ؟ قالَ: رَبِّي، قالَ: وَلَكَ رَبٌّ غيرِي؟ قالَ: رَبِّي وَرَبُّكَ اللَّهُ، فأخَذَهُ فَلَمْ يَزَلْ يُعَذِّبُهُ حتَّى دَلَّ علَى الغُلَامِ، فَجِيءَ بالغُلَامِ، فَقالَ له المَلِكُ: أَيْ بُنَيَّ قدْ بَلَغَ مِن سِحْرِكَ ما تُبْرِئُ الأكْمَهَ وَالأبْرَصَ، وَتَفْعَلُ وَتَفْعَلُ، فَقالَ: إنِّي لا أَشْفِي أَحَدًا، إنَّما يَشْفِي اللَّهُ، فأخَذَهُ فَلَمْ يَزَلْ يُعَذِّبُهُ حتَّى دَلَّ علَى الرَّاهِِ فَجِيءَ بالرَّاهِ فقِيلَ له: ارْجِعْ عن دِينِكَ، فأبَى، فَدَعَا بالمِئْشَارِ، فَوَضَعَ المِئْشَارَ في مَفْرِقِ رَأْسِهِ، فَشَقَّهُ حتَّى وَقَعَ شِقَّاهُ، ثُمَّ جِيءَ بجَلِيسِ المَلِكِ فقِيلَ له: ارْجِعْ عن دِينِكَ، فأبَى فَوَضَعَ المِئْشَارَ في مَفْرِقِ رَأْسِهِ، فَشَقَّهُ به حتَّى وَقَعَ شِقَّاهُ، ثُمَّ جِيءَ بالغُلَامِ فقِيلَ له ارْجِعْ عن دِينِكَ، فأبَى فَدَفَعَهُ إلى نَفَرٍ مِن أَصْحَابِهِ فَقالَ: اذْهَبُوا به إلى جَبَلِ كَذَا وَكَذَا، فَاصْعَدُوا به الجَبَلَ، فَإِذَا بَلَغْتُمْ ذُرْوَتَهُ، فإنْ رَجَعَ عن دِينِهِ، وإلَّا فَاطْرَحُوهُ فَذَهَبُوا به فَصَعِدُوا به الجَبَلَ، فَقالَ: اللَّهُمَّ اكْفِنِيهِمْ بما شِئْتَ، فَرَجَفَ بهِمِ الجَبَلُ فَسَقَطُوا، وَجَاءَ يَمْشِي إلى المَلِكِ، فَقالَ له المَلِكُ: ما فَعَلَ أَصْحَابُكَ؟ قالَ: كَفَانِيهِمُ اللَّهُ، فَدَفَعَهُ إلى نَفَرٍ مِن أَصْحَابِهِ، فَقالَ: اذْهَبُوا به فَاحْمِلُوهُ في قُرْقُورٍ، فَتَوَسَّطُوا به البَحْرَ، فإنْ رَجَعَ عن دِينِهِ وإلَّا فَاقْذِفُوهُ فَذَهَبُوا به، فَقالَ: اللَّهُمَّ اكْفِنِيهِمْ بما شِئْتَ، فَانْكَفَأَتْ بهِمِ السَّفِينَةُ فَغَرِقُوا، وَجَاءَ يَمْشِي إلى المَلِكِ، فَقالَ له المَلِكُ: ما فَعَلَ أَصْحَابُكَ؟ قالَ: كَفَانِيهِمُ اللَّهُ، فَقالَ لِلْمَلِكِ: إنَّكَ لَسْتَ بقَاتِلِي حتَّى تَفْعَلَ ما آمُرُكَ به، قالَ: وَما هُوَ؟ قالَ: تَجْمَعُ النَّاسَ في صَعِيدٍ وَاحِدٍ، وَتَصْلُبُنِي علَى جِذْعٍ، ثُمَّ خُذْ سَهْمًا مِن كِنَانَتِي، ثُمَّ ضَعِ السَّهْمَ في كَبِدِ القَوْسِ، ثُمَّ قُلْ: باسْمِ اللهِ رَبِّ الغُلَامِ، ثُمَّ ارْمِنِي، فإنَّكَ إذَا فَعَلْتَ ذلكَ قَتَلْتَنِي، فَجَمع النَّاسَ في صَعِيدٍ وَاحِدٍ، وَصَلَبَهُ علَى جِذْعٍ، ثُمَّ أَخَذَ سَهْمًا مِن كِنَانَتِهِ، ثُمَّ وَضَعَ السَّهْمَ في كَبْدِ القَوْسِ، ثُمَّ قالَ: باسْمِ اللهِ، رَبِّ الغُلَامِ، ثُمَّ رَمَاهُ فَوَقَعَ السَّهْمُ في صُدْغِهِ، فَوَضَعَ يَدَهُ في صُدْغِهِ في مَوْضِعِ السَّهْمِ فَمَاتَ، فَقالَ النَّاسُ: آمَنَّا برَبِّ الغُلَامِ، آمَنَّا برَبِّ الغُلَامِ، آمَنَّا برَبِّ الغُلَامِ، فَأُتِيَ المَلِكُ فقِيلَ له: أَرَأَيْتَ ما كُنْتَ تَحْذَرُ؟ قدْ وَاللَّهِ نَزَلَ بكَ حَذَرُكَ قدْ آمَنَ النَّاسُ، فأمَ بالأُخْدُودِ في أَفْوَاهِ السِّكَ ، فَخُدَّتْ وَأَضْرَمَ النِّيرَانَ، وَقالَ: مَن لَمْ يَرْجِعْ عن دِينِهِ فأحْمُوهُ فِيهَا، أَوْ قيلَ له: اقْتَحِمْ، فَفَعَلُوا حتَّى جَاءَتِ امْرَأَةٌ وَمعهَا صَبِيٌّ لَهَا فَتَقَاعَسَتْ أَنْ تَقَعَ فِيهَا، فَقالَهَا الغُلَامُ: يا أُمَّهْ، اصْبِرِي فإنَّكِ علَى الحَقِّ.  رواه مسلم

Meaning: “Suhaib said: ‘Among the people before you there was a king who had a sorcerer, when the sorcerer became old he said to the king: I have grown old. Therefore, you should send me a young man whom I will teach magic.” So the king sent a young man to him. So the king sent him a young man.

And there was a priest between the house of the young man and the sorcerer, and the young man, when he went to the sorcerer, stopped at the priest’s house, and sat down to hear his words or advice. So the young man, when he came to the sorcerer, sat down first to listen to the advice of the priest.

Finally, when he came to the sorcerer, he was beaten, because of his delay. Then the young man complained to the priest, and the priest said: “If you come to the sorcerer late and you are afraid of him then say:

‘I am late because of family matters. If you are afraid of your family because you are late, then tell them that I am late because I listened to the sorcerer’s teachings for too long.

One day a large animal blocked the way of those who were walking, so that they stopped in place, unable to continue their journey, then the young man said: Today I will find out whether the knowledge of the sorcerer is better or the knowledge of the priest, so the young man picked up a stone and prayed:

‘O Allah if the priest is more favorable to you than the sorcerer then kill the great beast, so that people walk. Then the young man threw it, so that the beast died and the people could again pass as usual.

Then the young man came to the priest and told him what had happened, and the priest said: ‘O my son, you are better than me today. Indeed I see you have greatness and indeed you will receive trials. If you are tried, then you must not tell me.’ Gradually the young man was able to cure leprosy and blindness and others.

The news of the young man had spread everywhere, finally the king’s intimate friend heard of it, himself blind. He came to the young man with gifts, countless in number, and said: ‘The gifts are for you if you can cure me.’

The young man said: ‘I can’t heal anyone, but Allah swt is the one who can. If you will believe in Allah then I will pray for you to Him and He will cure your sickness, then he believed in Allah swt, then was cured of his sickness by Allah swt.

his illness by Allah swt.

After that the king’s friend came as usual to the king, and sat before him, and the king asked him: ‘Who gave you back your eyes so that you could see?’ The king’s friend replied: “My Lord.

Then the king said: ‘Do you have a god besides me?’ Then the king’s friend said: ‘My Lord and your Lord is Allah,’ so the king arrested him, then continued to torture him, until he was shown to the young man who healed him. Finally the young man was also summoned by the king, then the king said: ‘O my son, your magic has been able to heal the blind and the lepers and you can’.

Then the young man said: ‘Indeed I cannot heal anyone, it is Allah swt who heals him.’ So the king seized him and tortured him, and showed him to a priest.

Finally the priest was also summoned, and it was said to him: Return to your religion (apostatize), then the priest was taken a saw, and placed on the middle of his head, then split the body of the priest, until it became two, and fell to the ground both halves.

Then the king’s friend was brought, and it was said to him: ‘Return to your religion (kufr), then he would not obey the king’s command, so the king ordered that a saw be taken, and placed on the middle of his head, then split his body in two and fell the two halves to the ground.

Then the young man was summoned to appear before the king, and it was said to him: ‘Return to your religion (disbelief),’ then he persisted in not following the king’s orders, then he was given to some of the king’s friends, then said to them: ‘Take this boy to this mountain and this mountain, when you reach the top of the mountain then try to get him to return to his original religion.

If the young man cannot return to it then let him live in the middle of the peak. So they went with the young man and climbed the mountain, then the young man said: ‘O Allah take action against them in the way you like. Then the mountain was shaken and they fell down.

Then the young man came again to the king, the king was stunned at his coming alone and said: What have your friends done? The young man replied: ‘God has given them action to save me.’

Then the king handed him over to some of his friends and said: ‘Go with him and put him on a ship and take him out to sea; if he wants to return to his former religion (disbelief) then take him back. But if he still refuses then throw him into the middle of the sea.

Then they took him away. Then the young man prayed: ‘O Allah deal with them in the way you like! Then the young man returned to the king again alone, and the king asked: ‘What did your friends do? The young man replied: Allah swt has given action to them to save me.

Then the young man said: ‘You will not be able to kill me until you do what I command you.’ The king said: ‘What is it?’ Then the young man answered: ‘You shall gather men on a high plain and then you shall crucify my body and place it on a tree trunk.

Then take my arrow from its quiver and set it on the bow, then recite: In the Name of Allah swt the Lord of this youth, then shoot it at me. If you do so, you will kill me. Then the king gathered the people on a plateau according to the young man’s command.

Then the youth was crucified on a tree trunk, then took his arrow from his quiver and placed it on his bow, then recited: In the name of Allah the Lord of youth then released and hit the youth’s temple, then the youth put his hand on his temple and died instantly.

Then the people said: ‘We believe in the Lord of this young man.’ Then the king came and it was said to him: ‘What do you think of what you feared, it has indeed happened, by Allah. Indeed, many people have believed.

Then the king ordered deep wells to be made at the crossroads, and a very hot fire to be lit in them. Then the king said: ‘Whoever does not want to return to his original religion (disbelief) then put it into the flaming well.

Eventually the royal officials also carried out the king’s order, until it was the turn of a woman carrying a small child. Seeing the blazing fire, it seems that the woman went back and forth (still hesitant) then her child said: O my mother, be patient, surely you are above the truth.” (HR Muslim)

Stories

Ibnul Jauzi narrates from Abi Ali Al-Barbari who said: “Verily three brothers from the land of Sham were fighting, indeed they were brave horsemen. One day they were captured by the Romans and brought to the king, who said:

Behold, I appoint you as officials who control part of my territory, I marry you to one of my daughters, but you must embrace Christianity, then they refused the king’s offer and said: Ya muhammadah.

Then the king ordered that a vessel be brought and he gave it cooking oil, then he burned it with wood for three consecutive days and the fire continued to burn. The captives were brought to the front of the vessel so that they could see the blazing fire and the boiling cooking oil.

Then they were invited to embrace Christianity, but they were still reluctant to fulfill the king’s offer. Finally, the largest brother was put into the vessel, then the second. Then the third remained, namely their smallest brother.

Then the king persuaded him in various ways to give up his religion, but apparently he still insisted on holding on to his religion, then a man named Alaj stood up and said: ‘O king, I tried to get this young man to give up his religion, then the king said: By what means did you persuade him.’

Then Alaj said: ‘Indeed I know that the Arabs are most easily deceived by women, I do not think there is here in Rome a woman more beautiful than my daughter. Therefore leave the matter of the young man to me and I will find a way for him to get together with my daughter.

And I think my daughter will be able to persuade him. So the king gave him forty days and handed over the prisoner to him. Then Alaj took the young man and put him in the house with his daughter, and the daughter was told of the task she was to perform. Then she said: ‘Let him stay here, I will take care of him.’

So the young man was housed with the beautiful daughter, and it was found that the young man was active in worship. During the day he was seen fasting and his nights were always filled with several night prayers, until the prescribed limit was almost exhausted. Then Al-Alaj said to his daughter: ‘What are you doing?’

She replied: ‘I am unable to do anything for him, indeed this man lost two of his brothers, I fear that he will not want to do anything with me because he remembers them. I am afraid that he will not want to do anything with me because he remembers them, because he will still see the sad memories of this country.

Nevertheless I do not despair, therefore you should go to the king and ask for more time, and move me and the young man to another city. So the king granted Alaj’s request, and he was transferred to another village according to his request. Then the young man was with the woman for a few days in the same house.

But the young man did not change his worship in the slightest, he still fasted during the day and prayed at night, until the appointed time came to an end, then the woman said: ‘O young man indeed I have seen you every day praying to the Supreme Lord, and indeed I have entered your religion and I have left the religion of my father and my forefathers.

Then the youth said to him: ‘How shall we flee. ‘ Then the woman said: ‘I will arrange it for you. ‘ Then the woman came with a vehicle, so they traveled together by night and always slipped away by day.

As they traveled together, there was an unexpected event: as they were walking by night, they suddenly heard the sound of horses’ hooves coming towards them. Then there appeared two of his brothers who had died because they were fried by the king, as well as several angels also accompanied the two brothers.

Then the young man recited the greeting to them and asked about their condition, and they replied: “We did not feel anything except being thrown and feeling pain for a while, then we entered Paradise Firdaus. And indeed Allah swt has sent us to witness your marriage to this girl.

Then they gave him in marriage to the girl and they returned to the Levant and settled there. May Allah swt establish us with firm words and keep us from disbelief and hypocrisy.

Important Notes

  1. If a person does something that makes him a disbeliever, all his deeds will not be rewarded, and his past deeds will be erased. Hence he has to make up the obligations (such as the five daily prayers, fasting, Hajj and so on). Likewise, the marriage contract is also invalidated immediately, even if the man has had sexual intercourse with his wife, according to some of the Madhhab Imams such as Abu Hanifah.

In fact, Imam Shafi’i is of the view that the reward for his deeds is nullified by doing something that makes a person a disbeliever. However, the deed is still valid and not nullified.

Therefore it is not obligatory to make it up. The marriage contract is invalidated immediately, even if the husband has not had sexual intercourse with her, and if he has had sexual intercourse with her, then the marriage is invalidated after the wife’s waiting period has ended.

  1. It is obligatory for the imam or his deputy to urge the one who has committed the act of disbelief to repent immediately, and not to delay it. If he repents, it is acceptable, but if he refuses to repent, he must be killed by cutting his throat, not burned or buried in a Muslim cemetery.
  2. It is stipulated that in order to validate the repentance of the one who did something that disbelieved him, he must first recite the two creeds. If he does not recite them, he is not a Muslim. So he is like a genuine disbeliever.

For the one who denies something that is widely known, he should admit his mistake and revoke his denial. For those who apostatize, it is recommended to multiply istighfar.

 

 

CHAPTER SCIENCE

Allah swt says:

يَرْفَعِ اللهُ الَّذِيْنَ اَمَنُوْا مِنْكُمْ وَالَّذِيْنَ أُوْتُوْا الْعِلْمَ دَرَجَاتٍ

Meaning: “Allah swt elevates those who believe and have knowledge by several degrees.”

Allah swt says:

قُلْهَلْ يَسْتَوِي الَّذِيْنَ يَعْلَمُوْنَ وَالَّذِيْنَ لَا يَعْلَمُوْنَ

Meaning: “Say, are those who know equal with those who do not know.”

The Prophet said:

عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اُطْلُبُوْا الْعِلْمَ وَلَوْ بِالصِّيْنِ فَاِنَّ طََلَبَ الْعِلْمِ فَرِيْضَةٌ عَلَى كُلِّ مُسْلِمٍ وَاِنَّ الْمَلَائِكَةَ تَضَعُ أَجْنِحَتَهَا لِطَالِب الْعِلْمِ رِضًا بِمَا يَطْلُبُ . رواه ابن عبد البر

Meaning: “Anas reported that the Prophet said: “Seek knowledge even if you are in China, for indeed seeking knowledge is an indispensable duty for every Muslim. Indeed, the angels spread their wings for the seeker of knowledge, because they are willing to seek knowledge.” (HR. Ibn Abdil Bar).

The Prophet said:

عَنِ ابْنِ عَبَّاسٍ رَضِیَ اللهُ عَنْهُمَا قَالَ، طَلَبُ الْعِلْمِ سَاعَةً خَيْرٌ مِنْ قِيَامِ لَيْلَةٍ وَطَلَبُ الْعِلْمِ يَوْمًا خَيْرٌ مِنْ صِيَامِ ثَلَاثَةِ أَشْهُرٍ . رواه الديلمی

Meaning: “Ibn Abbas (may Allah be pleased with him) reported: ‘One hour of seeking knowledge is better than one night of prayer. And seeking knowledge for a day is better than fasting for three months.” (Addailami).

The Prophet said:

عَنْ سَخْبَرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: مَنْ طَلَبَ الْعِلْمَ كَانَ كَفَارَةً لِمَامَضَى. رواه الترمذی

Meaning: “Sahbarah said: ‘Seeking knowledge can erase past sins.'” (HR. Tirmidhi).

The Prophet said:

عَنْ عَائِشَةَ رَضِيَ اللُه عَنْهَا قَالَتْ. مَنِ انْتَقَلَ لَِيَتَعَلَّمَ عِلْمًا غُفِرَ لَه قَبْلَ أَنْ يَخْطُوَ رواه الشيرازي

Meaning: “Whoever moves to study will have his sins forgiven before he moves.” (HR. Ash Shirazi).

The Prophet said:

عَنِ ابْنِ عَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ خُيِّرَ سُلَيْمَانُ عَلَيْهِ السَّلَامُ بَيْنَ الْمَالِ وَالْمُلْكِ وَالْعِلْمِ فَاخْتَارَ الْعِلْمَ فَأَعْطَى الْمُلْكَ وَالْمَ لِاخْتِيَارِ الْعِلْمِ رواه ابن عساكر والدیلمی

Meaning: “Ibn Abbas said: The Prophet Solomon (peace be upon him) was told to choose between wealth, kingdom and knowledge, and he chose knowledge, and Allah gave him kingdom and wealth because of his choice of knowledge.” (Ibn Asakir and Addailamy).

The Prophet said:

عَنْ أَبِي أُمَامَةَ رَضِيَ اللهُ عَنْهُ قَالَ أَيُّمَا نَاشِئٍ نَشَأَ فِي طَلَبِ الْعِلْمِ وَالْعِبَادَةِ حَتَّى يَكْبُرَ أَعْطَاهُ اللهُ يَوْمَ الْقِيَامَةِ ثَوَابَ اثْنَيْنِ وَسَبْعِيْنَ صَدِيْقًا. رواه الطبراني

Meaning: “Abu Umamah (may Allah be pleased with him) reported: ‘Whoever increases in knowledge and worship until old age will be rewarded by Allah with the reward of 72 shiddiqs on the Day of Resurrection.'” (Thabrani).

The Prophet said:

عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ قَالَ الْعُلَمَاءُ وَثَةُ الْأَنْبِيَاءِ يُحِبُّهُمْ أَهْلُسَّمَاءِ وَيَسْتَغْفِرُ لَهُمُ الْحِيَتَانُ فِي الْبَحْرِ اِذَا مَاتُوْا إِلَى يَوْمِ الْقِيَامَةِ

Meaning: “Anas ra said: The scholars are the heirs of the Prophets, loved by the inhabitants of the sky (the angels), asked for forgiveness by the fish in the sea, when they have died.” (HR Ibnun Najjar).

The Prophet said:

عَنْ مُعَاوِيَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّيْنِ

Meaning: “Muawiyah reported that the Prophet said: ‘Whoever Allah swt wills to be good will be made to understand the teachings of the religion.'” (HR. Bukhari).

The Prophet said:

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: مَا عُبِدَ اللهُ بَشَيْءٍ أَفْضَلَ مِنْ الْفِقْهِ فِي الدِّيْنِ وَلَفَقِيْهٌ وَاحِدٌ أَشَدُّ عَلَى الشَّيْطَانِ مِنْ أَلْفِ عَابِدٍ وَلِكُلِّ شَيْءٍ عِمَادٌ وَ عِمَادُ هَذَا الدِّيْنِ الْفِقْهُ. رواه الطبراني والبيهقي

Meaning: “Abu Hurairah (ra) said: There is no worship in the sight of Allah that is better than understanding the teachings of the religion. For the sake of one ‘alim is harder for Satan than tempting a thousand worshipers. And every thing has a pillar and the pillar of this religion (Islam) is understanding its teachings.” (HR. Thabrani and Al-Baihaqi).

The Prophet said:

عَنْ مُحَمَّدِ بْنِ عَلِى قَالَ، رَكْعَتَانِ مِنْ عَالِمٍ اَفْضَلُ مِنْ سَبْعِيْنَ رَكْعَةً مِنْ غَيْرِ عَالِمٍ رواه ابن النجار

Meaning: “Muhammad ibn ‘Ali said: ‘Two rak’ahs of prayer performed by an ‘alim is better than seventy rak’ahs performed by a fool.'” (HR Ibnun Najjar).

The Prophet said:

عَنْ أَبِي هُرَيْرَةَ ، رَضِيَ اللَّهُ عَنْهُ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” خِيَارُ أُمَّتِي عُلَمَاؤُهَا ، وَخِيَارُ عُلَمَائِهَا رُحَمَاؤُهَا ، أَلَا وَإِنَّ اللَّهَ يَغْفِرُ لِلْجَاهِلِ أَرْبَعِينَ ذَنْبًا ، قَبْلَ أَنْ يَغْفِرَ لِلْعَالِمِ ذَنْبًا وَاحِدًا ، أَلَا وإِنَّ الْعَالِمَ الرَّحِيمَ يَجِيءُ يَوْمَ الْقِيَامَةِ ، وَإِنَّ نُورَهُ قَدْ أَضَاءَ ، يَمْشِي فِيهِ مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ ، كَمَا يَسْرِي الكَوْكَبُ الدُّرِّيُّ ” رواه أبو نعيم والخطب

Meaning: “Abu Hurairah (may Allah be pleased with him) reported: ‘The best of my Ummah are its scholars, and the best of its scholars are those who are compassionate towards others. Remember, Allah forgives forty sins of the pious before forgiving one sin of the ignorant. Remember, a scholar who is compassionate towards others will come on the Day of Resurrection with his light, which he walked under, illuminating what is in the east and the west as the bright stars in the sky.” (Reported by Abu Nu’aim and Al-Khathib).

The Prophet said:

عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: إَذَا مَاتَ الْعَالِمُ صَوَّرَ اللهُ عِلْمَهُ فِي قَبْرِهُ وَيُؤْنِسُهُ إِلَى يَوْمِ الْقِيَامَةِ وَيَدْرَأُ عَنْهُ هَوَّامُ الْأَرْضِ. رواه الديلمی

Meaning: “Ibn Abbas (may Allah be pleased with him) said: ‘When a scholar dies, his knowledge will be made by Allah to please him in his grave until the Day of Resurrection, and it will ward off the attacks of evil animals in the land.” (HR. Dailami).

The Prophet said:

عَنِ ابْنِ عَبَّاسٍ رَضِیَ اللُه عَنْهُمَا قَالَ: إِذَا اجْتَمَعَ الْعَالِمُ وَالْعَابِدُ عَلَى الصِّرَاطِ قِيْلَ لِلْعَابِدِ اُدْخُلِ الْجَنَّةِ وَتَنَعَّمْ بِعِبَادَتِكَ وَقِيْلَ لِلْعَالِمِ قِفْ هُنَا فَاشْفَعْ لِمَنْ أَحْبَبْتَ فَاِنَّكَ لَا تَشْفَعُ لِاَحَدٍ اِلَّا شُفِعْتَ فَقَامَ مَقَامَ الْاَنْبِيَاءِ. رواه ابو الشيخ والديلمي

Meaning: “Ibn ‘Abbas (may Allah be pleased with him) reported: ‘When a scholar and a worshiper of this world come together on the bridge over Hellfire, it is said to the worshiper: Enter Paradise and enjoy life therein because of your worship.

Meaning: “And it is said to the pious: ‘Stop here, intercede for whom you please on the Day of Resurrection, for indeed you do not intercede for anyone unless Allah swt accepts your intercession. So an ‘alim is like the prophets.” (Addailami).

The Prophet said:

عَنْ عُثْمَانَ رَضِیَ اللهُ عَنْهُ قَالَ: أَوَّلُ مَنْ يَشْفَعُ يَوْمَ الْقِيَامَةِ الْأَنْبِيَاءُ ثُمَّ الْعُلَمَاءُ ثُمَّ الشُّهَدَاءُ. رواه الخطيب

Meaning: “Usman ra said: The first to intercede on the Day of Judgment will be the Prophets, then the scholars, then the martyrs.” (HR. Al-Khathib).

The Prophet said:

عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ قَالَ: فَضْلُ الْعَالِمِ عَلَى غَيْرِهِ كَفَضْلِ النَّبِىِّ عَلَى أُمَّتِهِ. رواه الخطيب

Meaning: “Anas (may Allah be pleased with him) said: ‘The superiority of the ‘alim over others is like the superiority of the Prophet over his people.'” (HR. Al-Khathib).

The Prophet said:

عَنْ جَابِرٍ رَضِيَ اللهُ عَنْهُ قَالَ اَكْرِمُوا الْعُلَمَاءَ فَإِنَّهُمْ وَرَثَةُ الْأَنْبِيَاءِ فَمَنْ اَكْرَمَهُمْ فَقَدْ أَكْرَمَ اللهَ وَرَسُوْلَهُ

Meaning: “Jabir (may Allah be pleased with him) reported: ‘Honor the scholars, for they are the heirs of the prophets, so whoever honors them honors Allah and His Messenger.”

The Prophet said:

عَنْ أَبِي سَعِيْدٍ الْخُدْرِي رَضِيَ اللهُ عَنْهُ قَالَ: مَنْ عَلَّمَ اَيَةً مِنْ كِتَابِ اللهِ أَوْبَابًا مِنْ عِلْمٍ اَنْمَى اللهُ أَجْرَهُ إِلَى يَوْمِ الْقِيَامَةِ. رواه ابن عساکر

Meaning: “Abu Said (may Allah be pleased with him) reported: ‘Whoever teaches one verse from the Holy Book of Allah or one chapter of knowledge, Allah will multiply his reward until the Day of Judgment.” (HR. Ibn Asakir).

The Prophet said:

عَنْ مُعَاذِ بْنِ اَنَسٍ رَضِیَ اللهُ عَنْهُ قَالَ مَنْ عَلَّمَ عِلْمًا فَلَهُ أَجْرُ مَنْ عَمِلَ بِهِ وَلَا يَنْقُصُ مِنْ أَجْرِ الْعَامِلِ. رواه ابن ماجة

Meaning: “Muadz ibn Anas (may Allah be pleased with him) said: ‘Whoever teaches knowledge will receive the reward of the one who practices it, without diminishing the reward of the one who does it.'” (Ibn Majah).

The Prophet said:

عَنْ مُعَاذٍ رَضِیَ اللهُ عَنْهُ قَالَ. لَاَنْ يَهْدِىَ اللهُ بِكَ رَجُلًا خَيْرٌ لَكَ مِنَ الدُّنْيَا وَمَا فِيْهَا. رواه أحمد

Meaning: “Muadz (may Allah be pleased with him) said: ‘If Allah swt shows you one man because of your efforts, it will be better for you than getting the world and all that it contains.'” (HR Ahmad).

The Prophet said:

عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ ﺪَغُدُوُّ وَالرَّوَاحُ إِلَى الْمَسَاجِدِ فِي تَعْلِيْمِ الْعِلْمِ اَفْضُلُ عِنْدَ اللهِ مِنَ الْمُجَاهِدِ فِي سَبِيْلِ اللهِ . رواه ابن النجار

Meaning: “Ibn Abbas (may Allah be pleased with him) said: ‘Going in the morning or evening to some mosque to teach knowledge will be better than the one who fights in the way of Allah.'” (HR Ibn Najjar).

The Prophet said:

عَنِ ابْنِ مَسْعُوْدٍ رَضِيَ اللهُ عَنْهُ قَالَ. اَيُّمَا رَجُلٍ آتَاهُ اللهُ عِلْمًا فَكَتَمَهُ تَمَهُ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَارٍ. رواه الطبراني

Ibn Mas’ud said: “Every man whom Allah swt gives knowledge and then keeps it, Allah swt will control his mouth with a control from the fire on the Day of Judgment.” (HR. Thabrani).

The Prophet said:

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ تَعَلَّمَ عِلْمًا مِمَّا يُبْتَعَى بِهِ وَجْهُ اللهِ لَا يَتَعَلَّمَهُ اِلَّ لِيُصَيِّبَ عَرَضًا مِنَ الدُّنْيَا لَمْ يَجِدْ عَرْفَ الْجَنَّةِ يَوْمَ الْقِيَامَةِ يَعْنِي رِيْحَهَا. رواه النسائي

Meaning: “And Abu Hurairah ra said, the Prophet said: ‘Whoever studies religious knowledge for the sake of seeking the pleasure of Allah, but he does not study it except to acquire worldly possessions, he will not smell the smell of Paradise on the Day of Resurrection.'” (HR. Nasa’i).

The Prophet said:

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: مَنْ تَعَلَّمَ الْعِلْمَ لِيُبَاهِيَ بِهِ الْعُلَمَاءَ اَوْ يُمَارِىَ بِهِ السُّفَهَاءَ اَوْ يَصْرِفَ بِهِ وُجُوْهَ النَّاسِ أَدْخَلَهُ اللهُ جَهَنَّمَ. رواه ابن ماجه

Meaning: “Abu Hurairah (may Allah be pleased with him) reported: ‘Whoever learns knowledge in order to spite the scholars with his knowledge, to argue with the ignorant or to turn the eyes of the people away from him, Allah will send him to Hellfire.'” (Ibn Majah).

The Prophet said:

عَنِ الْحَسَنِ قَالَ مَا مِنْ عَبْدٍ يَخْطُبُ خُطْبَةً اِلَّا اللهُ سَائِلُهُ عَنْهَا يَوْمَ الْقِيَامَةِ مَا أَرَادَ بِهَا. رواه ابن الدنيا و البيهقيا

Meaning: “Al-Hasan reported: ‘There is no servant who gives a sermon except that Allah will ask him on the Day of Resurrection about the content of that sermon: ‘What did He intend?” (HR Ibn Abiddunya and Al-Baihaqi).

Sayyidina Malik ibn Dinar, when speaking at the time of the sermon, wept and said: “Do you think that I am at ease with what I am saying to you, do I not know that Allah swt will hold me accountable for the content of the sermon that I am giving.

What is it that you want to convey? Then I said: “Verily, you are a witness who knows the ins and outs of my heart, had I not known that what I say is more beloved to you I would not have said it to two people forever.

Our teacher Muhammad bin Abil Hasan Al-Baskri Ashshiddiqi ra in his will to me, said: Make sincerity your siarm either in what you are going to tell others or you who hear advice from them, and make good ethics when dealing with Allah swt, as if this ethics is your overlay.

And do not be reluctant to teach knowledge to those who want to learn. However, you must know that in teaching you must communicate with Allah swt as if Allah is always watching over you. May Allah swt grant us sincerity in our hearts in seeking knowledge, in developing and disseminating it and in all good deeds.

In the book Al-Ghayah by Al-Hishni there is information that Dhirar bin Amar said: There is a people who are reluctant to seek knowledge, who do not want to sit with ahl al-knowledge, whether they are students or scholars, so they only make a special room, pray, fast until they are emaciated, their skin has attached to their bones.

This action of theirs was contrary to the teachings of the religion, and they were doomed to destruction. By Allah, for whom there is no god but Allah, no one worships in ignorance, except that what corrupts is more than what improves. Hence, he declares that they will meet destruction.

Important Notes:

At the beginning of what is required of parents in educating their children, they should be told that the Prophet Muhammad was born in Makkah and died in Madinah.

It should be noted that the first thing that is obligatory for the adult is to learn the meaning of the two creeds, and to strive to make this belief firm, then to learn the science of tawheed and the attributes of Allah, even if he does not understand the evidence, and then to learn what is necessary to do the things that are required by religion.

This includes learning the pillars of prayer, fasting and some of its requirements, paying zakat if you have one nisab of wealth, and performing Hajj if you are able. Then the applicable laws, if you want to trade, the procedures for buying and selling, as well as the conditions and pillars.

It is also obligatory to give his wife the right to spend the night, and to be kind to slaves. It is also obligatory to know the cure for the diseases of the heart, such as envy, jealousy and pride, and to believe what is in the scriptures and hadith.

 

CHAPTER WUDHU’

The Prophet Muhammad (peace be upon him) said:

عَنْ أَبِيْ هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّی اللهُ عَلَيْهِ وَسَلَّمَ لَا يَقْبَلُ اللهُ صَلَاةَ اَحَدِكُمْ إِذَا اَحْدَثَ حَتَّى يَتَوَضَّأَ. رواه البخاري ومسلم

Meaning: “Abu Hurairah reported that the Messenger of Allah said: Allah will not accept the prayer of any one of you in case of impurity until he makes wudhu’ (first).” (HR. Bukhari and Muslim).

The Prophet said:

عَنِ ابْنِ مَسْعُوْدٍ اُمِرَ بِعَبْدٍ مِنْ عِبَادِ اللهِ تَعَالَى يُضْرَبُ فِي قَبْرِهِ مِائَةَ جَلْدَةَ ٍفَلَمْ يَزَلْ يَسْأَلُ وَيَدْعُو حَتَّى صَارَتْ جِلْدَةً وَاحِدَةً فَامْتَلَأَ قَبْرَهَ عَلَيْهِ نَارًا فَلَمَّا ارْتَفَعَ عَنْهُ عَلَامَ جَلَدْتُمُوْنِيْ قَالَ إِنَّكَ صَلَّيْتَ صَلَاةً بِغَيْرِ طَهُوْرٍ وَمَرْتَ بِمَظْلُوْمٍ فَلَمْ تَنْصُرْهُ. رواه أبو الشيخ

Meaning: “Ibn Mas’ud narrated the following: There was a servant of Allah swt whose angels were ordered to beat him a hundred lashes in his grave. But he did not hesitate to ask and pray to Allah swt (the hundred lashes were reduced, then the request was granted) until his punishment was only one lash.

Then his grave was filled with a blazing fire. When the fire was gone, the corpse asked: ‘On what basis did you flog me?’ He was answered: “You prayed without wudhu’ or tayammum, and you walked by a wronged person and did not defend him”. (HR Abusy Shaykh).

The Prophet said:

عَنْ سَلْمَانَ رَضِیَ اللهُ عَنْهُ قَالَ: قَال َالنَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا تَوَضَّأَ الْعَبْدُ تَحَاتَّتْ عَنْهُ ذُنُوْبُهُ كَمَا تَحَاتَّ وَرَقُ هَذِهِ الشَّجَرَةِ . رواه البيهقي

Meaning: “And Salman ra said, the Prophet said: ‘When a servant performs ablution, his sins fall from him as the leaves of this tree fall from it.'” (HR. Al-Baihaqi).

The Prophet said:

عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ إِذَا تَوَضَّأَ الْعَبْدُ الْمُسْلِمُ أَوِ الْمُؤْمِنُ فَغَسَلَ وَجْهَهُ خَرَجَ مِنْ وَجْهِهِ كُلُّ خَطِيئَةٍ نَظَرَ إِلَيْهَا بِعَيْنَيْهِ مَعَ الْمَاءِ أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ فَإِذَا غَسَلَ يَدَيْهِ خَرَجَ مِنْ يَدَيْهِ كُلُّ خَطِيئَةٍ كَانَ بَطَشَتْهَا يَدَاهُ مَعَ الْمَاءِ أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ فَإِذَا غَسَلَ رِجْلَيْهِ خَرَجَتْ كُلُّ خَطِيئَةٍ مَشَتْهَا رِجْلاَهُ مَعَ الْمَاءِ أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ حَتَّى يَخْرُجَ نَقِيًّا مِنَ الذُّنُوبِ رواه مسلم

Meaning: “Abu Hurairah reported that the Prophet said: “When a Muslim servant or a believer performs ablution and washes his face, all the sins and wrongs that he has seen with his eyes come out with the water (that falls from his face) or with the end of the water (that falls from it).

If he washes his hands, every sin will come out of them along with the water, which he has slapped an innocent person with, or along with the end of the water that falls from them.

When he washes his feet, all his sins will come out of them along with the water, where he has walked to commit the offense, or along with the end of the drops that fall from them, so that the one who does wudhu’ will come out clean from sins. (HR. Muslim).

The Prophet said:

عَنِ ابْنِ عُمَرَ رَضِیَ اللهُ عَنْهُمَا قَالَ: مَنْ تَوَضَّأَ عَلَى طُهْرٍ كُتِبَ لَهُ عَشْرُ حَسَنَاتٍ. رواه أبو داود

Meaning: “Ibn ‘Umar (may Allah be pleased with him) said: ‘Whoever performs ablution while he is still in ablution,’ ten merits will be recorded for him.” (HR. Abu Dawud).

The First Story:

Imam Ghazali once dreamed of meeting some people who had passed away, and it was said to him: ‘How are you?’ He replied: ‘I used to pray without ablution,’ and now I am confronted by a wolf that frightens me in the grave, so my condition with him is getting worse.” (HR: Abu Dawud)

The Second Story:

One day Junaid’s eye hurt, so he went to the doctor, who told him: ‘If you (Junaid) want your eye to heal, then do not touch it with water’. But apparently Junaid was not receptive to the doctor’s advice, after the doctor left. Junaid immediately made wudhu, prayed and slept, and his eyes were healed.

Then there was a voice in his heart that said: ‘Junaid has sacrificed his eyes to gain My pleasure.’ If those who disobey me ask me as earnestly as Junaid did, then I will grant them. When the doctor came, and saw that Junaid’s eyes were healed, he asked: ‘What did you do for your eyes?’

Junaid did not hesitate to answer: ‘I perform ablution,’ then prayed. The doctor, who was a Christian at the time, believed immediately and said: ‘This is treatment directly from Allah, not by medical procedures.’ Then Junaid said: ‘I have an eyeache and You are the doctor. (Allah swt).

The Third Story:

Al-Yafi’i narrated from Sahal ibn Abdillah who said: ‘The beginning of the miracle that I saw was when I went to a quiet place, and I wanted to stay there. I felt at ease and used to remember Allah swt. Finally, when the time for prayer came, I wanted to take water for ablution, even though I had already made ablution. Because I had a habit since childhood to take wudhu’ water when performing fard prayers.

It turned out that there was no water around me, so I was saddened, because a habit from childhood seems to be difficult to abandon just like that. While my heart was still troubled, suddenly a bear came along, walking on its two legs, as if it were a human carrying a green water container. When I saw the bear from a distance, I thought a human was coming.

So he approached me and said greetings, then placed the water container in front of me. Finally the question came to my mind, where did the water container and the water in it come from. Then the bear replied: “O Sahal, we are wild animals, you have used your time and energy to worship Allah swt with love, and we do not hesitate to put our trust in you.

When we were talking with our friend to solve a problem, suddenly a voice said: ‘Remember Sahal is in need of water to renew his wudhu,’ so I put the water container with my hand on the ground, then I looked to the side, and behold, two angels were following me, so I approached them.

Then they poured water from above, and I could hear the sound of the water falling onto my water container. Sahal said: ‘Finally I fell down unconscious, after I recovered, suddenly the water container was placed in front of me. I was anxious, where the bear was, I don’t know where he went. I didn’t even know it.

Now I am sad because I did not speak to him when he disappeared. When I finished my ablutions,’ I wanted to drink, then there was a voice from behind the valley: ‘O Sahal you are not allowed to drink this water yet.’ Finally the place turned around on its own, I saw him leave but I did not understand where he was?

 

 

ARTICLE: RULINGS OF ABLUTION

The conditions of wudhu;’

  1. Absolute water or thought to be absolute,
  2. Islam
  3. Tamyiz (can distinguish between good and bad).
  4. Knowing the obligations of wudoo’.
  5. Must not mistake what is obligatory for the Sunnah.
  6. There is nothing between the skin of the person doing wudoo’ and the water reaching the skin (e.g. paint on the skin, etc.).
  7. There is nothing that changes the state of the water such as dirt on the edge of the nail or za’faran or sandalwood oil.
  8. The water should flow over all the parts of the wudhu’.
  9. The time for the fard prayer for the one who is continually having hadas (e.g. the one who is continually passing urine, even if it is a little).

Fard of wudhui

  1. Intention to do wudhu’ or purify oneself for prayer at the beginning of washing the face.
  2. Washing the face.
  3. Washing both hands up to the two elbows.
  4. Wiping part of the head.
  5. Washing the feet up to the ankles.
  6. Order.

Minor Notes:

If a person doubts whether he has washed one of the parts of his wudhu’ or not, even though he is in the middle of wudhu’, he should wash that part of his wudhu’ again, as well as the part after it. If he forgets after his wudhu’ is finished, he does not have to repeat it again.

 

 

ARTICLE: SUNNAHS OF WUDOO’

The Sunnahs of wudoo’ are:

  1. Reciting bismillah before doing wudhu’. In this regard, the Prophet said:

لَا صَلَاةَ لِمَنْ لَا وُضُوْءَ لَهُ وَلَا وُضُوْءَ لِمَنْ لَمْ يَذْكُرِ اسْمَ اللهِ . رواه احمد و ابو داود

Meaning: “Prayer is not valid for the one who does not perform ablution, and ablution is not complete for the one who does not recite bismillah (not mentioning the name of Allah swt).” (HR Ahmad and Abu Dawud).

  1. Washing the palms of the hands before putting them in the water.
  2. Using a tooth-stick (toothbrush) with something rough except for the one who fasts after the sun has gone west. In this regard, the Prophet said:

لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِيْ لَاَ مَرْتُهُمْ بِالسِّوَاكِ مَعَ كُلِّ وُضُوْءٍ. رواه مالك والشافعی

Meaning: “If I had not made it difficult for my Ummah, I would have commanded them to use the tooth-stick with every wudhu.” (HR Imam Malik and Shafi’i).

  1. Gargle
  2. Inhaling water with the nose, it is better if it is inserted into the nose to the inside for those who are not fasting. The best way to gargle and inhale water with the nose is to take water three times with the palms of the hands, then use it for both and spray the water out.
  3. Wiping the entire head.
  4. Wiping both ears, inside and out.
  5. Washing between the thick hairs of the beard and godhead as well as washing between the fingers of the hands by interlacing the left fingers with the right fingers.
  6. Washing between the toes of the two feet from below with the little finger of the left hand. In this regard, the Prophet said:

أَتَانِيْ جِبْرِيْلُ فَقَالَ إِذَا تَوَضَّأْتَ فَخَلِّلْ لِحْيَتَكَ. رواه ابن أبي شيبة

Meaning: “The angel Gabriel once came to me and said: “When you perform ablution, wash between your beards.” (Ibn Abi Shayibah).

The Prophet also said:

خَلِّلُوْا بَيْنَ أَصَابِعِكُمْ لاَ يُخَلِّلُ اللهُ بَيْنَهُمَا بِالنَّارِ . ثُمَّ قَالَ وَيْلٌ لِلْاَعْقَابِ مِنَ النَّارِ

Meaning: “Wash between your fingers, Allah swt will not burn them with fire. Then he said: “Woe to the heel from the threat of hellfire.” (HR: Addaraquthni).

  1. Rubbing the members of wudhu.’
  2. The one who does wudhu’ (after finishing) should face the Qiblah, raise his hands and look up to the sky, even if he is blind, and recite the following prayer:

أَشْهَدُ أَنْ لَّا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبُدُهُ وَسُوْلُهُ اَللَّهُمَ اجْعَلْنِي مِنَ التَّوَّابِيْنَ وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِيْنَ.  سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَشْهَدُ أَنْ لَّا إِلَهَ إِلَّا أَنْتَ أَسْتَغْفِرُكَ وَأَتُوْبُ إِلَيْكَ وَصَلَّى اللهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى لِ سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِ سَيِّدِنَا مُحَمَّدٍ

After that recite Surah Inna Anzalnahu.

The Prophet also said:

مَنْ تَوَضَّأَ فَاَحْسَنَ الْوُضُوْءَ ثُمَّ رَفَعَ بَصَرَهُ إِلَى السَّمَاءِ ثُمَّ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ الخ فُتِحَتْ لَهُ أَبْوَابَ الْجَنَّةَ يَدْخُلُ مِنْ اَيُّهَا شَاءَ. رواه مسلم

Meaning: “Whoever performs ablution (أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ) well, then looks up to the sky, reads so on) then the eight gates of Paradise are opened for him, he may enter from whichever door he wishes.” (HR. Muslim).

In another hadith, the Prophet said:

مَنْ تَوَضَّأَ فَقَالَ بَعْدَ فِرَاغِهِ سُبْحَانَكَ وَبِحَمْدِكَ اِنِّيْ أَتُوْبُ إِلَيْكَ كُتِبَ فُي رِقٍّ ثُمَّ جُعِلَ فِي طَابِعٍ فَلَمْ يُكَسّرْ اِلَى يَوْمِ الْقِيَامَةِ. رواه الحاكم

Meaning: “Whoever performs ablution,’then recites:

سُبْحَانَكَ وَبِحَمْدِكَ اِنِّيْ أَتُوْبُ إِلَيْكَ

So his reward will be written on the skin, then stamped and will not be torn until the Day of Resurrection.” (HR. Al-Hakim).

The Prophet said, which means: “Whoever recites Surat Inna anzalnaahu and so on after wudhu’ once will be among those who are siddiq (true to their religion).

And whoever recites it twice will be written in the company of the martyrs. And whoever recites it thirteen times, Allah will later gather him with the prophets in the field of mahshar.” (HR. Addailami).

  1. Washing or wiping the parts of wudhu’ three times. And facing the Qiblah in washing each member of wudhu.
  2. Intending at the time of doing the sunnah of wudhu’ the first time to be rewarded for it, as well as reciting it slowly.
  3. Paying attention to the puckered skin, tear ducts and eye tails and rubbing them with water, if there is no eye discharge that would prevent water from reaching the skin. If there is eye discharge then rubbing it with the forefinger is obligatory.
  4. When washing the face, one should take water with two palms simultaneously, not slapping them together, and start washing from the top of the face, not from the middle of the face.

When washing the feet and hands, it is recommended to wash them from the fingers, even if someone else is pouring water on them. For the head, it is recommended to wash it from the direction of the face.

  1. Lengthening the washing of the hands and feet. In this regard, the Holy Prophet said:

إِنَّ أُمَّتِيْ يَدْعُوْنَ يَوْمَ الْقِيَامَةِ غُرًّا مُحَجَّلِيْنَ مِنْ آثَارِ الْوُضُوْءِ مَنِ اسْتَطَاعَ أَنْ يُطِيْلَ غَرَّتَهُ فَلْيَفْعَلْ. رواه الشيخان

Meaning: “Verily, my Ummah will be brought on the Day of Resurrection with its hands and feet shining because of the water of ablution. Therefore, whoever can prolong their light should do so.” (HR. Bukhari and Muslim).

  1. Prioritizing the right over the other parts of the ablution.’
  2. In succession.
  3. Not to speak or ask for help during wudhu’ and after wudhu’ nor to hold or shake the water to make it fall down if there is no need.
  4. Not to use a kettle.
  5. Drinking the water that remains after making wudhu’.
  6. Being diligent in perfecting wudhu.

In this regard, the Prophet said:

تَبْلُغُ الْحِلْيَةُ مِنَ الْمُؤْمِنِيْنَ حَيْثُ تَبْلُغُ الْوُضُوْءُ. رواه مسلم

Meaning: “The limit of the believer’s clothing (on the Day of Judgment) will be the limit of his ablution water.” (HR Muslim).

The Prophet said:

لَا يَسْبِغُ عَبْدٌ الْوُضُوْءَ إِلَّا غُفِرَلَهُ مَاتَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ

Meaning: “A person will not perform complete ablution unless his previous and future sins are forgiven.”

  1. Sprinkling water on the sheath close to the private parts after doing wudoo’, like one who has finished istinja and then does wudoo’. In this regard, the Prophet said:

أَتَانِيْ جِبْرِيْجُ فِيْ أَوَّلِ مَا أَوْحَى إِلَىَّ فَعَلَّمَنِيْ الْوُضُوْءَ فَلَمَّا فَرَغَ الْوُضُوْءَ أَخَذَ غُرْفَةً مِنَ الْمَاءِ فَنَضَحَ بِهَا فَرْجَهُ. رواه احمد والحاكم

Meaning: “The angel Gabriel came to me when I was first given revelation and taught me how to perform ablution, so when he finished ablution, he took water from the palm of his hand and sprinkled it on his private parts.” (narrated by Ahmad and al-Hakim).

It is not recommended to wash the neck or recite prayers when washing the parts of wudoo’. This is because the Hadith is very weak, so there is no need to follow it.

Minor Notes:

One should do wudoo’ and wash the obligatory parts only because the time for prayer is almost over and one cannot pray the whole prayer in time. Or it may be because one missed the congregation, because praying in congregation is obviously preferable to triple washing the obligatory parts of the wudoo’. The same applies if one does not expect to be able to do the whole prayer at the same time, because praying in congregation is obviously more beneficial than doing any of the other rituals of wudoo’, except rubbing the limbs with the hands. The above applies if one does not expect others to join him.

 

ARTICLE: THINGS THAT ARE DISLIKED IN WUDOO’

Things that are disliked in wudoo’:

  1. Excessive use of water in wudhu’.
  2. Prioritizing the washing of the left limb over the washing of the right limb.
  3. Less than three washes or more than that by using water that was not waqfed. However, if waqf water is used for wudhu’ then washing the limbs more than three times is forbidden.

The Prophet said:

هَكَذَا الْوُضُوْءُ فَمَنْ زَادَ عَلَى هَذَا وَانْقَصَ فَقَدْ أَسَاءَ اَوْ ظَلَمَ رواه أبو داودَ

Meaning: “This is the way of ablution; whoever adds to it or subtracts from it has indeed done wrong and injustice.” (HR. Abu Dawud).

The First Story:

Shaykh Hasan Assajazi was with Shaykh Ajal Sirri, and the time for prayer had come, so Shaykh Ajal Sirri renewed his ablution and perhaps this was his custom, but this time he forgot not to wash between the fingers. Finally a voice was heard, who knows who spoke:

O Ajal, you claim to belong to the Ummah of Muhammad, you claim to love him, but you leave his behavior.’ Finally Shaykh Ajal Sirri swore that he would not abandon any of the Sunnahs performed by the Messenger from now until his death.

Shaykh Hasan said: ‘I could see Shaykh Ajal Sirri as if he was asleep.’ Then I asked him, and he replied: ‘Ever since I left the washing between the fingers in a state of forgetfulness until now I have been remembering that event, so I still do not sleep well. I wonder what my face will look like when I meet Muhammad, peace be upon him?’

The Second Story:

There is a story from Al-Fudhail bin Iyadh, that he once forgot not to wash his hands twice, then prayed and went to sleep that same night. Eventually he dreamt that he met the Prophet and said: ‘O Fudhail I wonder at you why you have left my Sunnah in making ablution.’ Then Fudhail woke up because he was moved by the charisma of the Messenger.

And without waiting any longer, he made wudhu’ and sentenced himself to perform five hundred rak’ahs of voluntary prayers for a day and a night and he performed them for one year as an atonement for the unworthy act of ignoring the Sunnah of the Messenger in wudhu’.

May Allah swt benefit us from hearing this story and the stories of other auliya’ and may we follow in their footsteps.

 

ARTICLE: THINGS THAT INVALIDATE WUDOO’

Things that invalidate wudhu:

  1. Believing that something comes out of the front or back passage, even if it is only a fart (other than semen).
  2. Unconsciousness, due to sleep or drunkenness, except for sleep in which the buttocks are still attached to the ground and sitting.
  3. Touching the front or back passage with the inner palm of the hand.
  4. Touching the skin of men and women who have grown up and are not their mahrams.

Things that are forbidden because of minor impurity:

  1. Performing prayer.
  2. Performing tawaf.
  3. Touching or carrying a paper on which the Quran is written for study. It is not permissible to touch or carry a piece of paper on which the Qur’an is written in order to learn it, unlike the Qur’an on which there is a translation or other information, if there is more information on the translation than on the verses of the Qur’an.

Similarly, it is not haraam to turn the Quran paper over with a wooden guide, which is what mothers usually use to teach their children. Hence, parents should forbid children who are not yet enlightened from handling the Quran.

Parents should not allow children who are not yet enlightened to handle the Qur’an or a board on which the Qur’an is written, even if it is a complete verse. For children who are already tamyiz then allowed to hold the Koran because there is a need to learn and others.

 

CHAPTER: WASHING

The Prophet said:

عَنِ ابْنِ عُمَرَ رَضْیَ اللهُ عَنْهُمَا قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا الْتَقَى الْخِتَانَانِ وَغَابَتِ الْحَشَفَةُ فَقَدْ وَجَ الْغُسْلُ اَنْزَلَ اَوْ لَمْ يَنْزِلْ. رواه الطبراني

Meaning: “Ibn Umar (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said: “When two genitals (of a man and a woman) meet and the tip of the penis (of the man, which is like a headpiece) has entered the vagina of the woman. Then ghusl (jinabat) is obligatory, whether there is emission of semen (on the part of the man or the woman) or no emission.” (HR. Thabrani).

The Prophet said:

عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: إِذَا اسْتَيْقَظَ أَحَدُكُمْ مِنْ نَوْمِهِ فَرَاَی بَلًا وَلَمْ يَرَاُه احْتَلَمَ اِغْتَسَلَ وَاِذَا رَاَى اَنَّهُ احْتَلَمَ وَلَمْ يَرَى بَلًا فَلَا غُسْلَ عَيْهِ. رواه النسائي وابن ماجه

Meaning: “Sayyidah ‘Aisha said: ‘If a person wakes up from sleep and sees wetness on his clothes that resembles semen, but he does not feel that he has had a dream, then ghusl (jinabat) is obligatory. If he thinks he has dreamt but there is no trace of wetness on his clothes, then ghusl is not obligatory for him.” (Nasa’i and Ibn Majah)

The Prophet said:

عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ قَالَ إِذَا وَجَدَتِ الْمَرْأَةُ فِي الْمَنَامِ مَايَجِدُ الرَّجُلُ فَلْتَغْتَسِلْ. رواه سمویه

Meaning: “Anas (may Allah be pleased with him) reported: If a woman has a dream in her sleep and sees what a man sees, then ghusl (jinabat) is obligatory.” (HR Samweh).

The Prophet said:

عَنْ ابْنْ عَبَّاسٍ أَنَّ الْمَلَائِكَةَ لَا تَحْضُرُ الْجُنُبَ وَلَا الْمُتَضَمِّخَ بِالْخُلُوْقَ حَتَّى يَغْتَسِلَا. رواه الطبراني

Meaning: “Ibn ‘Abbas (may Allah be pleased with him) reported: ‘The angels will not be present for a person who is junub or smeared with perfume until they take a bath.'” (HR. Thabrani).

The Prophet said:

لَا تَدْخُلُ الْمَلَائِكَةُ بَيْتًا فِيْهِ صُوْرَةٌ وَلَا كَلْبٌ وَلَا جُنُبٌ

Meaning: “Angels will not enter a house in which there are images, dogs, and junub people.” (HR. Abu Dawud and Nasa’i).

The Prophet said:

عَنْ عَلِيٍّ رَضِيَ اللهُ عَنْهُ قَالَ مَنْ تَرَكَ مَوْضِعَ شَعْرَة مِنْ كِتَابَة لَمْ يَغْسَلْهَا فُعِلَ بِهِ كَذَا وَكَذَا مِنَ النَّارِ قَالَ عَلْيٌّ فَمِنْ ثَمَّ عَادَتْ شَعْرَ رَأْسِي وَكَانَ يَجُرُّ شَعْرَهُ

Meaning: “Ali ibn Abi Talib (may Allah be pleased with him) reported: ‘Whoever does not wash the place of a single hair will be burnt by fire in this way and that way. Sayyidina Ali said: ‘Therefore I am hostile to the hair of my head. He does shave it often.” (HR Ahmad and Abu Dawud).

The Prophet said:

إِنَّ تَحْتَ كُلِّ شَعْرَةٍ جَنَابَةً فَاغْسِلُوْا الشَّعْرَ وانْقُوْا البَشَرَةَ

Meaning: “Abu Hurayrah (may Allah be pleased with him) reported: ‘Verily, there is jinnabat (janaabah) under a single hair, so wash the hair and cleanse the skin.'” (Ibn Majah and Tirmidhi).

The Prophet said:

عَنِ ابْنِ عُمَرَ رَضِیَ اللهُ عَنْهُ قَالَ: لَا يَقْرَأُ الْجُنُبُ وَلَا الْحَائِضُ شَيْئًا مِنَ الْقُرآنِ

Meaning: “Ibn Umar (may Allah be pleased with him) said: ‘It is not permissible for a junub and a menstruating woman to recite a single verse of the Qur’an.'” (Ibn Majah and Tirmidhi).

The Prophet said:

عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: وَجِّهُوْا هَذِهِ الْبُيُوْتَ عَنِ الْمَسْجِدِ فَاِنِّيْ لَا أُحِلُّ الْمَسْجِدَ لِحَاِئضٍ وَ لَا جُنُبٌ

Meaning: “‘Ā’ishah (may Allah be pleased with her) said: ‘Turn these houses to the other side of the mosque, for I do not allow the mosque to be occupied by those who are menstruating or junub.'” (HR. Annasa’i).

The Prophet said:

عَنْ اَبِيْ هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ مَنْ اَتَى حَائِضًا فِي فَرْجِهَا أَوِ امْرَأَةًا فِي دُبُرِهَا أَوْ كَاهِنًا فَقَدْ كَفَرَ بِمَا أُنْزِلَ عَلَى مُحَمٍَّد صَلَّی اللهُ عَلَيْهِ وَسَلَّمَ

Meaning: “Abu Hurairah reported that the Messenger of Allah said: “Whoever has intercourse with the vagina of a menstruating wife, or has intercourse with a wife through her back passage, or goes to a soothsayer (to have his future predicted and believes in him), has indeed disbelieved in what was revealed to Muhammad.” (Reported by Abu Dawud and Tirmidhi).

The Prophet said:

عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: كَانَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ جُنُبًا فَاَرَادَ اَنْ يَأْكُلَ أَوْ يَنَامَ تَوَضَّأَ وُضُوْءَهُ لِصَّلَاةِ. رواه الشيخان

Meaning: “Sayyidah Aisha said: ‘When the Messenger of Allah (peace and blessings of Allah be upon him) was junub and wanted to eat or sleep, he would perform ablution in the same way as he performed ablution for prayer.'” (HR. Bukhari and Muslim).

The Prophet said:

عَنْ أَبِيْ سَعِيْدٍ الخُدْرِيْ رَضِيَ اللهُ عَنْهُ إِذَا أَتَى أَحَدُكُمْ اَهْلَهُ ثُمَّ أَرَادَ أَنْ يَعُوْدَ فَلْيَتَوَضَّأْ بَيْنَهُمَا. رواه مسلم

Meaning: “Abu Said al-Khudry (may Allah be pleased with him) reported: ‘When any of you comes to his wife and wants to have intercourse again, he should do wudhu’ between the two (first and second intercourse).” (HR Muslim).

The Prophet said:

عَنْ ابْنِ عَبَّاسٍ رَضِیَ اللهُ عَنْهُ قَالَ إْنَّ اللهَ يَنْهَاكُمْ عَنِ التَعَرِّي فَاسْتَحْيُوْا مِنْ مَلَائْكَةِ اللهِ الَّذِيْنَ لَا يُفَارِقُوْنَكُمْ إِلَّا عِنْدَ. ثَلَاثَةِ حَالَاتٍ الغَائِطِ وَ الْجَنَابَةِ وَالْغُسْلِ فَإِذَا اغْتَسَلَ اَحَدُكُمْ بِالْعَرَاءِ فَلْيَسْتَتَرْ بَثَوْبِهِ أَوْ بَجَذَمَةِ حَائِطٍ أَوْ بَِعِيْرِهِ

Meaning: “Ibn Abbas reported: ‘Verily, Allah swt has forbidden you to undress until you are naked, therefore, be ashamed of the angels who do not stop accompanying you except in three situations: defecation, genitalia and bathing.

When any one of you takes a bath in a spacious place, he should cover himself with his garment (whether it is worn so that his nakedness is not visible or it is used as a screen) or with the wall or with his camel.” (HR. Al-Bazzar).

The Prophet said:

عَنِ ابْنِ جُرَيْحٍ قَالَ بَلَغَنِيْ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وسَلَّمَ خَرَجَ فَإِذَا هُوَ بِأَجِيْرٍ لَهُ يَغْسِلُ عَارِيًا فَقَالَ لَا أَاكَ تَسْتَحْيِ مِنْ رَبِّكَ خُذْ اِجَارَتَكَ لَا حَاجَةَ لَنَا بِكَ.

Meaning: “Ibn Juraih (may Allah be pleased with him) reported: ‘A story has reached me that the Prophet (peace be upon him) went out and found his servant bathing naked, and the Prophet (peace be upon him) said: I see that you are not ashamed of your Lord. Take your salary and leave, I do not need your labor anymore.” (HR. Abdur Razzaq).

The First Story:

Aban bin Abdillah Al-Bajali told us that a neighbor of ours passed away and we attended the funeral and took the body to the grave, when we noticed that there was an animal similar to a cat in the grave.

We removed it and yelled at it to move, but it stayed there and did not move from its place. Then the gravedigger didn’t bother anymore, so he hit the animal on the forehead. Nevertheless, it did not want to move from that place.

Finally, the villagers tried to dig a new grave, but when they finished making the grave, the animal was already there. So they tried to get rid of it, but their efforts were useless. Finally they said: ‘Surely such an incident has never happened to him at all. Therefore, bury your friend, and they will bury him there.

When the red bricks were well in place, we heard the sound of bones being eaten by animals. Then my uncle and some people who followed him went to his wife’s house and asked: What did your husband do and they also told him what was seen at his funeral. She answered: That her husband did not bathe.

The Second Story

Al-Ghazali once told that a man dreamed of meeting a dead person, then the dead person was asked: What did Allah swt do to you, he replied: “I did not take a jinabat bath one day, now I am enveloped in fire, I cannot get out of it.

The Third Story

Shaykh al-Yafi’i once told me that Shaykh Izzuddin ibn Abdissalam had a dream of emitting semen on a very cold night, so he went to the water, only to find that the water was frozen, then thawed so that he could take jinabat ghusl. In such a cold state he almost did not live long, because the very cold air choked his breathing.

After that, he dreamed of emitting semen again, so he came to the water and took a bath, but this time he fainted. When he woke up, he heard a voice saying: ‘Indeed I will reward you with the glory of this world and the Hereafter for your efforts to gain My pleasure.

May we be given glory by Allah swt, so that we can gather with Izzuddin bin Salam in the hereafter.

 

 

ARTICLE: THINGS THAT MAKE GHUSL OBLIGATORY

Among the reasons that make ghusl obligatory are:

  1. Jinabat, due to emission of semen or intercourse.
  2. Menstruation.
  3. Nifaas.
  4. Maternity.
  5. Death.

Conditions of bathing:

  1. Absolute water.
  2. There is no obstruction between the skin and the water that reaches it.
  3. There is nothing that changes the state of the water, such as dirt on the edge of the nail, za’faran, sandalwood oil or bidara leaves.

Fard of ghusl:

  1. Intention to perform the obligatory ghusl, or to remove jinabat (major impurity).
  2. Spreading the water all over the body, including the foreskin for those who have not been circumcised.

Minor Notes

It is not obligatory to spread the water over the whole body with certainty, but it is sufficient to assume that it is evenly distributed, and that no part of the body is left unwashed.

Things that are recommended in bathing:

  1. Reciting bismillah.
  2. Removing body dirt.
  3. Doing ablution before bathing.
  4. Washing between the toes or both hands, as well as paying attention to the puckered skin, tear ducts and eye tails.
  5. Rubbing the whole body that can be done by hand.
  6. Prioritizing the right side.
  7. Facing the qibla.
  8. Not asking others for help in pouring water.
  9. Reciting two sentences of shahada afterward.
  10. Multiplying the washing.
  11. Doing it consecutively.

Things that are disliked in bathing:

  1. Excessive use of water.
  2. Not doing wudoo’ beforehand and not rinsing the mouth or inhaling the water with the nose.

 

 

CHAPTER ON THE VIRTUES OF THE OBLIGATORY PRAYER

Allah swt says:

إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمِؤْمِنِيْنَ كِتَابًا مَوْقُوْتًا

Meaning: “Verily, the prayer of the believers is a timed obligation, so do not miss it”.

In another verse, Allah swt says:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُلۡهِكُمۡ أَمۡوَٰلُكُمۡ وَلَآ أَوۡلَٰدُكُمۡ عَن ذِكۡرِ ٱلَّهِۚ وَمَن يَفۡعَلۡ ذَٰلِكَ فَأُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ 

Meaning: “O you who believe, let not your wealth, your children distract you from the remembrance of Allah swt. Whoever does so are the losers.” (Qs. Al-Munafiqun: 9).

The remembrance of Allah swt in this verse means performing the five daily prayers. A hadith narration states:

عَنِ ابْنِ عُمَرَ رَضِیَ اللهُ عَنْهُمَا قَالَ: قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَوَّلُ مَا افْتَرَضَ اللهُ تَعَالَى عَلَى أمَّتِي الصَّلَوَاتُ الخَمْسُ ؛ وأَوَّلُ مَا يُرْفَعُ مِنْ. أَعْمَالِهمُ الصَّلَوَاتُ الْخَمْسُ، وَأَوَّلُ مَا يُسْأَلُوْنَ عَنِ الصَّلَوَاتِ الْخَمْسِ، فَمَنْ كَانَ ضَيَّعَ شَيْئًا مِنْهَا يَقُوْلُ اللهُ تَبَاركَ وَتَعَالَى: اُنْظُرُوْا هَلْ تَجِدُوْنَ لَعَبْدِي نَافِلَةً مِنْ صَلَاةٍ تُتِمُّونَ بِهَا مَا نَقَصَ مِنَ الْفَرِيْضَةِ؟ وَانْظُرُوْا فِي صِيَامِ عَبْدِي شَهْرَ. رَمَضَانَ، فَإِنْ كَانَ ضَيَّعَ شَيْئًا مِنْهُ فَانْظُرُوْا هَلْ تَجِدُوْنَ لِعَبْدِي نَافِِلَةً مِنْ صِيَامٍ تُتِمُّوْنَ بِهَا مَا نَقَصَ مِنَ الصِّيَامِ، وَانْظُرُوْا فِي زَكَاةِ عَبْدِي فَإِنْ كَانَ ضَيَّعَ مِنْهَا شَيْئًا فَانْظُرُوْا هَلْ تَجِدُوْنَ لِعَبدِي نَافِلَةً مِنْ صَدَقَةٍ تُتِمُّوْنَ بِهَا مَا نَقَصَ مِنَ الزَّكاةِ فَيُؤْخَذُ ذَلِكَ عَلَى فَرَائِضِ اللهِ ؛ وَذَلِكَ بِرَحْمَةِ اللهِ وَعَدْلِهِ ؛ فَإِنْ وُجِدَ فَضْلًا وُضِعَ فِي مِيْزَانِهِ، وَقِيْلَ لَهُ: اُدْخُلِ الْجَنَّةَ مَسْرُوْرًا ؛ وَإِنْ لَمْ يُوْجَدْ لَهُ شَيْءٌ مِنْ ذَلِكَ أُمِرَتْ بِهِ الزَبَانِيَةُ فَأَخَذُوا بِيَدِهِ وِجْلَيْهِ ثُمَّ قُذِفَ بِهِ فِينَّارِ. رواه الحاكم

Meaning: “Ibn Umar (ra) said: The Messenger of Allah said: “The beginning of the things that Allah swt has enjoined upon my Ummah is the five daily prayers. The beginning of the reward of their deeds that are taken up to heaven is the reward of the five daily prayers. The beginning of the deeds for which they will be held accountable is the five daily prayers.

Therefore, whoever neglects any of the five prayers, Allah swt says to the angels: “See if you find in my servant the voluntary prayers that are used to complete the obligatory prayers that are lacking. And see if you find my servant fasting in the month of Ramadan, if he neglects any of them.

Then look to see if you can find any voluntary fasts that he has done, so that you can make up for the fasts that he has omitted with those voluntary fasts. And look at the zakaah of my servant. If you neglect any of it. Then see if you find any voluntary charity that My servant has done, so that you can fill in what is missing from the obligatory zakat.

All the Sunnahs are taken for the obligations of Allah swt. This is done because of Allah’s mercy and justice. If there is a surplus, it is placed on his scales, and it is said to him: enter Paradise with joy.

If there is no surplus in his deeds, the angels are ordered to punish him, and his feet and hands are seized and thrown into Hell.” (HR. Al-Hakim).

The Prophet said:

عَنْ جَابِرٍ رَضِیَ اللهُ عَنْهُ قَالَ قَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَثَلُ الصَّلَوَاتِ الْخَمْسِ كَمَثَلِ نَهْرٍ جَارٍ عَذْبٍ عَلَى بَابِ أَحَدِكُمْ يَغْتَسِلُ فِيْهِ كُلَّ يَوْمٍ خَمْسَ مَرَّاتٍ فَمَا يَبْقَى ذَِلكَ مِنَ الدَّنَسِ. رواه مسلم

Meaning: “Jabir reported that the Prophet said: “The example of praying five times is like a flowing river, the water of which is fresh at the door of the house of one of you. He bathes in it five times in a day, whether or not there is any dirt still on his body.” (HR Muslim).

The Prophet said:

عَنْ اَبِی ذَرٍّ رَضِیَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَرَجَ مِنَ الشِّتَاءِ وَالْوَرَقُ يَتَهَافَتْ فَأَخذَ بُغُصْنَيْنِ مِنْ شَجَرَة. قَالَ: فَجَعَلَ ذَلِكَ يَتَهَافَتُ فَقَالَ يَا أَبَاذَرٍّ قُلْتُ لَبَّيْكَ ياَ رَسُوْلَ اللهِ، قَالَ إِنَّ الْعَبْدَ الْمُسْلِمَ لَيُصَلِّي الصَّلاَةَ يُرِيْدُ بِهَا وَجْهُ اللهِ فَتَهَافَتَ عَنْهُ ذُنُوْبُهُ كَمَا تَهَافَتَ هَذَا الْوَرَقُ عَنْ هَذِهِ الشَّجَرَةِ. رواه احمد

Meaning: “Abu Dzar (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) went out in the winter, when the leaves of many trees were falling off. So he took two branches from one of the trees. The narrator said: The branch that the Prophet took also fell off. Then the Prophet said: ‘O Abu Dhar.’

I said: ‘Labbaika ya Rasulullah.’ Then the Prophet said: ‘Verily a Muslim servant prays sincerely to seek the pleasure of Allah, then his sins fall off as this leaf falls off this tree.'” (HR Ahmad).

The Prophet said:

عَنِ ابْنِ عُمَرَ رَضِیَ اللهُ عَنْهُمَا. إِنَّ الْعَبْدَ إِذَا قَامَ يُصَلِّی آتَی بِذُنُوْبِهِ كُلِّهَا فَوَضَعَتْ عَلَى رَأْسِهِ وَعَاتِقَيْهِ فَكُلَّمَا رَكَعَ اَوْ سَجَدَ تَسَاقَطَتْ عَنْهُ ذُنُوْبُهُ. رواه الطبراني والبيهقي

Meaning: “Ibn Umar (may Allah be pleased with him) reported that when a person stands up to pray, his sins are brought and placed on his head and two shoulders. Every time he bows or prostrates, his sins fall away from him.” (HR. Thabrani and Al-Baihaqi).

The Prophet said:

عَنْ عُثْمَانَ رَضِيَ اللهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا مِنِ امْرِئٍ مُسْلِمٍ يَحْضُرُ صَلَاةً مَكْتُوْبَةً فَيُحْسِنُ وُضُوْئَهَا وَخُشُوْعَهَا وَ رُكُوْعَهَا اِلَّا كَانَتْ لَهُ کَفَّارَةٌ لِمَا قَبْلَهَا مِنَ الذُنُوْبِ مَالَمْ تَأْتِ كَبِيْرَةً وذََلِكَ الدَّهْرُ كُلُّهُ. رواه مسلم

Meaning: “Sayyidina Usman ra reported that the Prophet said: ‘There is no Muslim who comes to the time of the obligatory prayer, then performs ablution properly, performs the prayer solemnly, and also bows properly, except that the prayer will be an expiation for the sins committed before, as long as he does not commit a major sin. This is so for all time.” (HR Muslim).

The Prophet said:

عَنْ اَنَسٍ رَضِیَ اللهُ عَنْهُ قَالَ مَامِنْ حَافِظِيْنَ يَرْفَعَانِ إِلَى اللهِ تَعَالَی بِصَلَاةِ رَجُلٍ مَعَ صَلَاةِ اِلَّا قَالَ اللهُ تَعَالَی اُشْهِدُ كَمَا اَنِّي قَدْ غَفَرْتُ لِعَبْدِيْ مَا بَيْنَهُمَا. رواه البيهقی

Meaning: “Anas (may Allah be pleased with him) reported: ‘The two angels who record the deeds of people came to Allah and brought a man’s prayer and the next prayer to Allah, and Allah said: “I have seen you, I have forgiven the sins of my servants committed between the two prayers.”‘

In the book Azzawajir by our teacher Ahmad bin Hajar al-Haitami (may Allah be pleased with him), some scholars said:

وَرَدَ فِي الْحَدِيْثِ مَنْ حَافَظَ عَلَى الصَّلَاةِ اَكْرَمَهُ اللهُ بِخَمْسِ خِصَالٍ يَرْفَعُ عَنْهُ ضِيْقُ الْعِيْشِی وَعَذَابِ الْقَبْرِ وَيُعْطِيْهِ اللهُ كِتَابَهُ بَمِيْنِهِ . وَيَمُرُّ عَلَى الصِّراَطِ كَالْبَرْقِ وَيَدْخُلُ الْجَنَّةَ بِغَيْرِ حِسَابٍ وَمَنْ تَهَاوَنَ بِالصَّلَوَاتِ عَاقَبَهُ اللهُ بِخَمْسَ عَشْرَةَ عُقُوْبَةً خَمْسٌ فِي الدُّنْيَا وَثَلَاثٌ عِنْدَ الْمَوْتِ وَثَلَاثٌ فِي قَبْرِهِ وَثَلَاثٌ عِنْدَ خُرُوْجِهِ مِنَ الْقَبْرِ فَاَمَّا اللَّوَاتِي فِي الدُّنْيَا فَالْأَوْلَى يُنْزَعُ الْبَرَكَةُ مِنْ عُمْرِهِ وَ الثَّانِيَةُ يُمْحَی سِيْمَا الصَّالِحِيْنَ مِنْ وَجْهِهِِ

وَالثَّالِثَةُ كُلُّ عَمَلٍ يَعْمَلُهُ لَا يَأْجُرُهُ اللهُ عَلَيْهِ

وَالرَّابِعَةُ يُرْفَعُ لَهُ دُعَاءُ إِلَى السَّمَاءِ

وَالْخَامِسَةُ لَيْسَ لَهُ حَظٌّ فِي دُعَاءُ الصَّالِحِيْنَ

وَاَمَّا الَّتِيْ تُصِيْبُهُ عِنْدَ الْمَوْتِ فَالْأُوْلَى أَنَّهُ يَمُوْتُ ذَلِيْلًا وَالثَّانِيَةُ يَمُوْتُ جَائِعًا. وَالثَّالِثَةُ يَمُوْتُ عَطْشَانًا وَلَوْسُقِىَ بِحَارَ الدُّنْيَا مَارَوِيَ مِنْ عَطْشِهِ وَاَمَّا الَّتِيْ تُصِيْبُهُ فِيْ قَبْرِهِ فَالْأُوْلَى. يَضِيْقُ عَلَيْهِ الْقَبْرِ حَتَّى تَحْتَلِفُ أَضْلَاعُهُ وَالثَّانِيَةُ يُوْقَدُ عَلَيْهِ الْقَبْرُ نَارًا يَتَقََلَّبُ عَلَى الْجَمطرِ لَيْلًا وَنَهَارًا

وَالثَّالِثَةُ يُسَلَّطُ عَلَيْهِ فِي قَبْرِ ثُعْبَانٌ اِسْمُهُ الشُّجَاعُ الْاَقْرَعُ عَيْنَاهُ مِنْ نَارٍ وَ اَظْفَارُهُ مِنْ حَدِيْدٍ كُلُّ ظَفْرٍ مَسِيْرَةَ يَوْمٍ يُكَلِّمُ الْمَيِّتَ فَيَقُوْلُ أَنَا الشُّجَاعُ الْاَقْرَعُ وَصَوْتُهُ مِثْلُ الرَّعْدِ الْقَاصِفِ يَقُوْلُ اَمَرَنِيَ اللهُ أَنْ أَضْرِبَكَ عَلىَ تَضْيِيْعِ صَلَاةِ الصُّبْحِ إِلَى طُلُوْعِ الشَّمْسِ وَأَضْرِبَكَ عَلَى تَضْيِيْعِ صَلَاةِ الظُّهْرِ إِلَى الْعَصْرِ وَاَضْرِبَكَ عَلَى

تَضْيِيْعِ صَلَاةِ الْعَصْرِ إِلَى الْمَغْرِبِ. وَاَضْرِبَكَ عَلَى تَضْيِيْعِ صَلاَةِ الْمَغْرِبِ إِلِى الْعِشَاءِ وَاَضْرِبَكَ عَلَى تَضْيِيْعِ صَلَاةِ الْعِشَاءِ إِلَى الْفَجْرِ فَكُلَّمَا ضَرَ ضَرْبَةً يَغُوْصُ فِي الْأَرْضِ سَبْعِيْنَ ذِرَاعًا فَلَا يَزَالُ فِي الْأَرْضِ مَعَذَّبًا إِلَى يَوْمِ الْقِيَامَةِ وَأَمَّا الَّتِى تُصِيْبُهُ عِنْدَ الْخُرُوْجِ مِنَ الْقَبْرِ فِي مَوْقِفِ الْقِيَامَةِ فَشِدَّةُ الْحِسَابِ وَسَخَطُ الرَّبِّ وَدُخُوْلُ النَّارِ.

وَفِي رِوَايَةٍ اَنَّهُ يَأْتِيْ يَوْمَ الْقِيَامَةِ وَعَلَى وَجْهِهِ ثَلَاثَةُ اَسْطُرٍ مَكْتُوْبَاتٍ فِي السَّطْرِ الْأَوَّلِ يَا مُضَيِّعَ حَقِّ اللهِ، وَالسَّطْرُ الثَّانِی یَا مَخْصُوْصًا بِغَضَبِ اللهَ وَالسَّطْرُ الثَّالِثِ ضَيَّعَكَ اللهُ كَمَا ضَيَّعْتَ فِي الدُّنْيَا حَقَّ اللهِ فَاَيْأَسْ الْيَوْمَ مِنْ رَحْمَةِ اللهِ.

Meaning: “It is mentioned in a hadith: ‘Whoever maintains the obligatory prayer well, Allah swt honors him with five things:

  1. He will be spared from lack of sustenance, and his life will be happy.
  2. Avoiding the torment of the grave (when he dies).
  3. Allah swt gives a record of his deeds and he will receive it with his right hand.
  4. Walking on the bridge of Jahannam quickly like lightning.
  5. Entering heaven without suction.

Whoever neglects the obligatory prayer will receive fifteen kinds of torment. Six torments in the world, three at the time of death, three in the grave and three when coming out of the grave. For the torments in the world:

  1. The blessing of life is taken away.
  2. The signs of the righteous on his face are gone.
  3. Any deeds done will not be rewarded by Allah swt.
  4. When praying will not be raised to the sky so that it is not answered
  5. Not getting prayers from pious people.
  6. Hated by many people.

For the torment received at the time of death as follows:

  1. Dying in a state of humiliation.
  2. Dying hungry (possibly due to dying in a hospital where eating is prohibited).
  3. Dying in a state of thirst, if watered with as much water as an ocean will not be able to refresh his throat, because it is very thirsty.

For the punishment that will be received in the grave:

  1. His grave is narrowed so that his body is squeezed and his ribs intersect a lot.
  2. The grave space is filled with fire, so that the corpse day and night is in pain lying on the coals.
  3. In the grave will meet a snake ordered by Allah swt to torture the corpse who left the prayer, the snake named Asy-Syuja’ Al-Aqra’ (brave bald-headed) his eyes of fire, nails of iron, each nail length of one day’s journey, he spoke to the corpse: I am Ash-Shuja’ Al-Aqra’.’His voice was like a thunderbolt exploding.

He said: “My Lord commanded me to strike you, because you neglected the Fajr prayer until the sun rose. I beat you, because you neglected the Dhuhr Prayer until the time of ‘Asr, I beat you because you neglected the ‘Asr Prayer until Maghrib.

I beat you because you neglected the Maghrib Prayer until Isha’, and I beat you because you neglected the Isha’ Prayer until dawn. So, for every one strike, the dead body will be buried in the earth for about seventy dhira’ and will not stop being tormented until the Day of Resurrection.

The punishments that will be received at the time of exiting the grave to mahsyar are as follows:

  1. Strict Hisab.
  2. Hated by Allah swt.
  3. Entrance to hell.

According to some hadith-reports as follows: ‘Verily, the one who belittles prayer will come on the Day of Judgment with the following three lines written on his face:

  1. O one who neglected the rights of Allah swt.
  2. O one who has earned the special hatred of Allah swt.
  3. May Allah swt neglect you as you in the world often neglect the rights of Allah swt. So now you should despair, do not expect the mercy of Allah swt.

There is a hadith report that in Hell Jahannam there is an abyss called Lamlam. In it there are several large snakes, which are about the thickness of a camel’s neck and about the length of a month’s journey. They will bite the one who neglects prayer, and their venom will grow on the body of the person who neglects prayer for seventy years, until his flesh turns yellow.

There are some narrations: A woman from the Children of Israel came to Prophet Moses (peace be upon him) and said: ‘I have committed a great sin and I have repented to Allah. Therefore, pray for me so that my repentance will be accepted and my sin will be forgiven.’ Then Moses said to him: ‘And now what is your sin?’

The woman replied: “O Prophet of Allah, indeed I have committed adultery and I have also given birth to the adulterous child, but after it was born I killed it outright. Then the Prophet said: ‘Come out, O disobedient woman, lest the torment of fire from the sky should burn us because of your misfortune.’ So the woman came out from Moses’ side with a sad heart.

Then Gabriel descended and said: ‘O Moses, God has said to you, why have you rejected a repentant woman, O Moses, have you not found someone worse than this woman?’ Then Moses asked: ‘Who could be worse than her?’ Gabriel replied: ‘The one who abandons prayer.’

The Prophet said:

عَنِ النَّبِيّ ِصَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ حَافَظَ عَلَى الصَّلَوَاتِ كَانَتْ لَهُ نُوْرًا وُرْهَانًا وَنَجَاةً يَوْمَ الْقِيامَةِ وَمَنْ لَمْ يُحَافِظْ عَلَيْهَا لَمْ يَكُنْ لَهُ نُوْرًا وَلَا بُرْهَانًا وَلَا نَجَاةً وَكَانَ يَوْمَ الْقِيَامَةِ مَعَ قَارُوْنَ وَفِرْعَوْنَ وَهَامَانَ وَ اُبَیِّ بْنِ خَلَفٍ. رواه احمد و ابن حبان

Meaning: “The Prophet said: ‘Whoever maintains the (five daily) prayers will be a light, a proof and a savior for him on the Day of Resurrection. Whoever does not keep it will have no light, no proof and no savior. And on the Day of Resurrection he will be gathered with Qarun, Fir’aun, Haman and Ubay bin Khalaf.” (HR: Ahmad and Ibn Hibban)

The Prophet said:

عَنْ جَابِرٍ رَضِیَ اللهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اِنَّ بَيْنَ الرَّجُلِ وَبَيْنَ الْكُفْرِ تَرْكُ الصَّلَاةِ. رواه مسلم و ابو داود والترمذي والنسائي وابن ماجه

Meaning: “Between a slave and disbelief is forsaking the prayer.” (HR Muslim, Abu Dawud, Tirmidhi and Ibn Majah).

The Prophet said:

وَلِلتِّرْمِذِيْ: بَيْنَ الْكُفْرِ وَالْإِيْمَانِ تَرْكُ الصَّلَاةِ

Meaning: “Between disbelief and faith is leaving the obligatory prayer.” (HR. Tirmidhi).

The Prophet said:

وَلِاَبِی دَاوُدَ بَيْنَ الْعَبْدِ وَيْنَ الْكُفْرِ تَرْكُ الصَّلَاةِ

Meaning: “Between a slave and disbelief is leaving the obligatory prayer.” (HR. Abu Dawud).

The Prophet said:

عَنْ بُرَيْدَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دُ الَّذِيْ بَيْنَنَا وَبَيْنَهُمُ الصَّلَاةُ وَمَنْ تَرَكَهَا فَقَدْ كَفَرَ

Meaning: “The covenant between us (Muslims) and them (disbelievers) is prayer. And whoever abandons it has disbelieved.” (Reported by Ahmad, Tirmidhi, Nasa’i, Ibn Majah, Ibn Hibban and Al-Hakim).

The Prophet said:

عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: مَنْ تَرَكَ الصَّلَاةَ مُتَعَمِّدًا فَقَدْ كَفَرَ جِهَارًا رواه الطبراني

Meaning: “The Prophet said: Whoever omits the obligatory prayer intentionally is openly committing kufr.” (HR. Thabrani).

The Prophet said:

عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ عِزُّ الْإِسْلَامِ وَقَوَاعِدُ الدِّيْنِ ثَلَاثٌ عَلَيْهِنَّ اَسَسُ الإِسْلَامِ مَنْ تَرَكَ وَاحِدَةً مِنْهُنَّ فَهُوَ بِهَا كَافِرٌ حَلَالُ الدَّمِّ. شَهَادَةُ أَنْ لَّا إِلَهَ اِلَّا اللهُ وَالصَّلاَةُ الْمَكْتُوْبَةُ وَصَوْمُ رَمَضَانَ وَفِي رِوَايَةٍ: مَنْ تَرَكَ وَاحِدَةً مِنْهُنَّ فَهُوَبِاللهِ كَافِرٌ وَلَا يَقْبَلُ مِنْهُ صِرْفٌ وَلَا عَدْلٌ وَقَدْ حَلَّ دَمُّهُ وَمَالُهُ

Meaning: “The Prophet said: ‘The glory of Islam and the pillars of religion are three, upon which Islam is built. Whoever abandons one of them is a disbeliever whose blood is lawful (may be killed): The Shahada that there is no god but Allah, the obligatory prayer and fasting in the month of Ramadan.” (The sanad of the hadith is hasan)

According to some narrations whose sanads are also hasan, it is as follows: ‘Whoever abandons any of these three fundamentals of religion, then by Allah swt he is a disbeliever, his voluntary and obligatory worship is not accepted. His blood and wealth are forbidden.’

The Messenger of Allah said:

كَانَ أَصْحَابُ رَسُوْلِ اللهِ صَلَّى اللهَ عَلَيْهِ وَسَلَّمَ لَا يَرَوْنَ شَيْئًا مِنَ الْأَعْمَالِ تَرْكُهُ كُفْرٌ غَيْرُ الصَّلَاِة

Meaning: “The Companions of the Prophet did not look upon any deed whose omission makes kufr except the obligatory prayer.” (HR. Tirmidhi).

The Prophet said:

عَنْ عَلِیٍّ رَضِیَ اللهُ عَنْهُ قَالَ: مَنْ لَمْ يُصَلِّ فَهُوَ كَافِرٌ. رواه ابن شيبة والبخاری موقوفا

Meaning: “Ali (may Allah be pleased with him) said: ‘Whoever leaves the obligatory prayer is a disbeliever.'” (Ibn Abi Shaibah and Bukhari, hadith mauquf).

The Prophet said:

عَنِ ابْنِ عَبَّاسٍ، مَنْ تَرَكَ الصَّلَاةَ فَهُوَ كَافِرٌ. رواه ابن عبد البر

Meaning: “Ibn Abbas (may Allah be pleased with him) said: Whoever leaves the obligatory prayer has indeed disbelieved.” (Hadith mauquf reported by Ibn Abdil bar).

The Prophet said:

قَالَ جَابِرٌ رَضِیَ اللهُ عَنْهُ. مَنْ لَمْ يُصَلِّ فَهُوَ كَافِرٌ. رواه ابن عبد البر موقوفا

Meaning: “Jabir said: ‘Whoever does not pray is a disbeliever.'” (hadith mauquf narrated by Ibn Abdil bar)

Muhammad ibn Nashar said: “I heard Isaac ibn Rahaweh say: ‘There is a sahih hadith from the Prophet that the one who abandons prayer is a disbeliever.’

Ibn Hazem said: ‘It was said by ‘Umar ibn Khatthab (may Allah be pleased with him): ‘Whoever leaves an obligatory prayer until its time is up is a disbeliever and an apostate.’

Important Notes:

There are several people from the Companions and Taabi’een who stated that the one who leaves the obligatory prayers is a disbeliever and his blood is lawful (may be killed) including: Umar bin Khattab, Ibn Abbas, Ibn Mas’ud, Abdur Rahman bin Auf, Mu’adz bin Jabal, Abu Hurairah, Abud Darda’ and Jabir bin Abdullah.

Scholars from other companions who agreed with them about the disbelief of the one who leaves the obligatory prayer are Ahmad bin Hambal, Isaac bin Rahaweh, Abdullah bin Mubarak, Annakha’i, Al Hakim, Ibn Uyainah, Ayyub Assukhtiyani, Abu Dawud Attayalisi, Abu Bakr bin Abi Syaibah, Zuhair bin Harab Ibn Habib and others.

Imam Shafi’i and other scholars said: The one who omits prayer is a disbeliever if he thinks it is permissible to omit the obligatory prayer or does not recognize that it is obligatory upon him. If he thinks it is permissible to leave the obligatory prayers or denies that they are obligatory upon him, then he may be killed if he leaves one of the obligatory prayers and does not offer it until the time for jamaa’ has ended.

The killing can be done by simply cutting his throat with a sword. This is the case if he has been asked to repent, but still insists on his opinion. Some scholars stated that the punishment is to be beaten with a stick. There is another opinion: It is sufficient to stab him with an iron rod, until the person who has abandoned the prayer wants to do it again. If not, then the punishment is still carried out until he dies.

Imam Ghazali said: ‘If a person thinks that he has reached a level of faith where the obligatory prayer is no longer required of him, there is no doubt that he should be killed. And killing a fellow believer is better than killing a hundred disbelievers.

Imam Ahmad said: “It is not valid to marry a woman who does not pray, but according to our madhhab, it is better to marry a kafir dhimmi woman than to marry a woman who does not pray.

 

 

ARTICLE: IT IS HARAAM TO DELIBERATELY DELAY THE PRAYER FROM ITS APPOINTED TIME, AND IT IS RECOMMENDED TO OFFER IT IMMEDIATELY AT THE BEGINNING OF THE TIME.

 

Allah swt says:

Meaning: “So it is an accident for those who pray. Those who neglect their prayers.” (Qs. Al-Ma’un: 4-5).

The meaning of neglecting their prayers: Those who pray out of time. Some scholars explained that the meaning of wailun is a painful torment. Others explained that it is the abyss of Jahanam. If the mountains of the world were to pass over it, they would be destroyed by the heat of the fire of Jahanam and that is the place of those who pray out of time.

 

The Prophet said:

 

Meaning: “Ibn Abbas reported that the Messenger of Allah said: ‘Whoever performs two obligatory prayers at the same time has entered the door of a major sin.’ (HR. Al-Hakim and ‘Tirmidhi).

 

The Prophet said:

 

Meaning: “Ibn Umar reported that the Prophet said: “Three people will not have their deeds accepted by Allah: A man who prays as an imam for a people who hate him equally. The man who does not pray except outside the time, and the man who makes a free man a slave.” (Reported by Abu Dawud and Ibn Majah).

 

The Prophet said:

 

Adh Dzahabi narrated that the Messenger of Allah said: ‘When a person prays at the beginning of the time, it is taken up, and it has a light that reaches the Throne. Then the light asks forgiveness for the one who has it until the Day of Resurrection.

Then it says to him: May you be well-preserved as you have well-preserved me. But if the servant performs the prayer outside the prescribed time, the prayer has reached the darkness that is brought to the sky. When the prayer has reached the sky, it will be folded as a worn-out garment is folded. Finally it is struck on the face of the one who has it.

 

The Prophet said:

 

 

Meaning: “Ibn Umar said: ‘The excess of the beginning of time over the end of the time of the obligatory prayer is like the excess of the hereafter over the world.'” (HR Abus Shaykh).

 

The Messenger of Allah said:

 

 

Meaning: “Ibn Umar said: ‘The beginning of the time of the obligatory prayer is the pleasure of Allah swt and the last time is His forgiveness,” (HR. Tirmidzi).

 

The Prophet said:

 

 

Meaning: “And Umm Farwah from the Prophet said: ‘The most beloved deed in the sight of Allah is to perform the obligatory prayer at the beginning of its time.'” (HR. Thabrani).

Imam Bukhari narrated from Azzuhri saying: ‘I once entered Anas bin Malik in Damascus weeping bitterly, I said: ‘What made you weep?’ He replied: ‘I do not know any deed that I have done except this obligatory prayer, but now this prayer has been neglected.

Al-Karmani said: “The meaning of the prayer being neglected is that it is offered at the last time, so it is outside the recommended time, not that people offer it outside the time of prayer.

It was narrated that ‘Ali ibn Abi Talib said: ‘I was once walking with the Messenger of Allah when a camel galloped towards him and said: “O Messenger of Allah, give me security. Soon there will come a Bedouin Arab with a drawn sword. Then the Prophet said: ‘What do you want from this animal that needs compassion?’ The Arab replied: “O Messenger of Allah I bought it at a high price, but it never obeyed me, so I became angry with it.

And now I want to slaughter it, so that I can utilize its meat.’ Then the Prophet asked the camel: “O camel why do you not obey your master?” The camel said: “O Messenger of Allah, I do not obey him not because I do not want to work, but my people in their villages are asleep, so they do not perform the Isha prayer.’

 

Therefore, if he (the Bedouin who is his master) will promise to keep the ‘Isha’ prayer properly then I promise you that I will not disobey him again as long as life is in the body. For I also fear lest I be tormented at the time when Allah’s vengeance is revealed to the village while I am still by their side.

Then the Prophet took an oath of allegiance to the Bedouin not to leave the prayer and the camel was handed back to him. Finally he returned home to his family.

 

Story

There is a story from some of the salaf that his sister died and a bag containing money fell on the grave. She did not think that it had fallen in it, so she went home. Then she realized that the money was missing. Finally he returned to his sister’s grave, and dug it up after many people had gone home.

Unexpectedly, after digging, the grave started a fire. So he dug it up again and returned to his mother and asked: “O my mother, tell me about the deeds done by my brother.” His mother replied: “O my mother, tell me about the deeds done by my brother. His mother replied: ‘Why do you ask such a question?’

Then he answered truthfully: “O my mother I saw that his grave had a blazing fire. Then his mother could not bear to hear the story of her daughter’s unfortunate fate and shed her tears and said: ‘O my son, indeed your sister often neglects prayer and even performs it out of time.’

This is the situation of the one who prays at the end of the time, so what is the situation of the one who does not pray at all. We ask Allah swt to

 

We ask Allah swt to give us help so that we can maintain the prayer properly, perform its perfection and be able to perform it at the appointed time, surely Allah swt is Most Gracious, Most Noble.

 

Important Notes:

  1. Performing prayers outside the prescribed time is a major sin that destroys a person. Hence the one who does that should make up the prayers at once or use the time to make up the missed prayers.

prayers that were missed.

Apart from the time used to fulfill the needs that are obligatory for him, namely providing for himself and his family. Just as it is not permissible to perform the obligatory prayers out of time, it is also not permissible to perform them before the appointed time.

  1. The obligatory prayer is obligatory from the beginning of the time until the end of the prescribed time, not necessarily immediately. So it is permissible for a person to delay the obligatory prayer until the end of the time that is sufficient for the act of prayer alone, so long as he does not think that he will be able to perform it at the end of the time and has a firm intention of performing the obligatory prayer.

Otherwise it is not permissible, and the one who performs it is said to have disobeyed Allah, like the one who sleeps without having fallen asleep before the time for the obligatory prayer has come and has not been able to perform it, where he does not foresee that he will be able to wake up at the end of the time or does not foresee that someone will wake him up.

  1. The virtue of the beginning of the time of the obligatory prayer can be attained by doing what is required at the time of prayer, such as doing ablution, covering the ‘awrah, and then praying.

 

  1. It is mustahabb to delay the obligatory prayers and not offer them at the beginning of their time if one is certain that there will be a congregation with whom he can offer them, even if it is at the end of the prayer time, so long as there is not too much time left.

Similarly, it is permissible to delay the prayer from the beginning of its time for one who thinks that there will be a congregation, but not beyond the middle of the time. This is because he himself is not sure and is only expecting the congregation. It is not mustahabb to delay the obligatory prayer for someone who doubts that there will be a congregation.

 

ARTICLE : ABOUT THE RULINGS OF PRAYER

 

The rulings of prayer are:

  1. Covering the ‘awrah. For a man or amat (slave girl), the ‘awrah is between the navel and the knees. A free woman must cover her entire body except for her face and the palms of her hands, from above the body and from the sides, not from below the body.

Therefore, if it is seen from below, it does not matter. The cloth used to cover the ‘awrah should not show the color of the skin. However, there is some leeway in covering the ‘awrah if they have clothes to cover it.

  1. Facing the Qiblah at the time of prayer, except when performing the obligatory prayer in times of fear (in war) or the voluntary prayer on a vehicle when traveling is permissible,
  2. Knowing that the time has entered, even if it is only by estimation.
  3. Knowing the procedure of prayer, knowing what is obligatory and being able to distinguish between what is obligatory and what is recommended in prayer, except for the ignorant who do not think that what is recommended is obligatory.

 

  1. Clean from impurity, clean body, clothes and place from impurity, unlike the blood of a mosquito, udun or canduk, if the blood comes out by itself. The same applies to the blood of others, other than dogs, menstrual blood and the like. The same applies to dung and the urine of a bat, even if it is much.

Also forgiven is the droppings of some birds that usually fly in the mosque, even if it is a lot. So long as he does not accidentally touch them without any need, and he himself or the dung he touches does not get wet.

 

Fard of prayer

  1. The intention to perform the prayer, along with specifying the voluntary prayers that are timed or have a cause, or the intention to perform an obligation, such as the intention to pray the obligatory Dhuhr prayer. The intention should be made at the beginning of the Takbīr and one should try to remember the intention until the end of the Takbīr.

This is according to the description of the Book of Raudhah and the origin of the book. But according to the view preferred by most scholars, the intention is sufficient with the beginning of takbiratul ihram, although one does not have to remember it until the end of takbir. The point is that one remembers that he is praying.

  1. Reciting takbiratul ihram, and it must be with the recitation of Allahu Akbar. Here a person is required to recite takbir if it can be heard by his own ears, if he has good hearing and there is no crowd that prevents the recitation of takbir from being heard. Likewise, every pillar of qauli (pillars of prayer that must be recited) must be heard by himself.
  2. Standing for those who are able. For people who are unable to stand, even if it is due to a headache in the middle of the ship, it is permissible to pray sitting, then if you are unable to sit then lie down.

 

  1. Reciting the fatihah along with bismillah in every rak’ah except the rak’ah of the makmum masbuq. In reading this fatihah, attention should be paid to the makhraj, tajweed, tasdid i’rab not to be changed so that the understanding will also change. It should also be recited consecutively, just like the tashahhud.

If the verses of the fatihah are separated by a long silence or a deliberate break in recitation or dhikr that makes the recitation of the fatihah not consecutive, it is still necessary to specify. If what interrupts the recitation of the Fatihah is something that still has a bearing on the prayer being offered, such as the mum reciting amen during the prayer.

For example, if the praying person recites amen when the imam finishes reciting the Fatihah, or the praying person prostrates with the imam because the imam is reciting a verse from the prayer mat, or to remind the imam of a mistake, this does not prevent the praying person from reciting the Fatihah consecutively.

If a person forgets or is in doubt about a letter or verse of the Fatihah before the recitation of the Fatihah is completed, whether he has recited it or not, then it must be repeated from the beginning again. For the other pillars, the ruling is the same as for the fatihah. It is forbidden to stop even a little between the letters sin and ta’ of the phrase Nasta in, and it is also forbidden to make tasdid on letters that should not be made into tasdid.

If you cannot recite the Fatihah, you can recite a dhikr or prayer that is the same length as the Fatihah. If it is not possible to recite the dhikr or the du’a, then it is permissible to substitute standing, as long as it takes the same amount of time as reciting the fatihah.

  1. Rukuk with a bow and the palms of both hands holding the head of both knees.
  2. I’tidal.
  3. Prostrating twice by placing part of the forehead exposed and the expanse is also not carried by the person praying, which will move with him. Likewise must put two

 

The two knees, the two inner palms of the hands and the fingers of the two feet to the ground or each other.

In this prostration, it is still required that the prostration bed should feel the weight of the head when prostrating, so that if the bed is cotton, the traces of prostration will be seen.

  1. Sitting between two prostrations, there is no need to prolong it as well as in i’tidal.
  2. Thuma’ninah (being still for a moment) in bowing, prostration or sitting between two prostrations or i’tidal.

In the midst of doing one pillar, one should not have the intention of doing another pillar.

  1. The final tashahhud.
  2. Reciting salawat to the Prophet in the final tashahhud.
  3. The first greeting.
  4. Sitting down to recite the salam, salawat and tahiyat.
  5. To be performed in an orderly manner.

 

Sunnahs in Prayer

There are two kinds of Sunnahs in prayer, haiat and ahadh:

  1. The intention to pray for the sole purpose of Allah swt, by mentioning mustaqbilal qiblati, mentioning ada’an or qadha’an, even if the person praying this prayer does not have a prayer debt that must be made up, this intention is also recommended to be said.
  2. Looking at the place of prostration with the head bowed.
  3. Raising the hands to the shoulders at the same time as takbiratul hram, when bowing and rising from it, rising from the first tashahhud.

 

  1. Placing the palm of the right hand over the wrist of the left hand and placing it under the chest.
  2. Stretching the soles of his feet one inch apart when standing.
  3. Reciting the iftah prayer slowly for those who are able, if one has not recited Audzu billahi or sat with the imam. The iftah prayer is:

 

 

And after that, in each rak’ah it is recommended to recite this taawwudz prayer slowly.

  1. Pausing at the end of each verse in surah Al-fatihah. The same applies after reciting the bismillah. It is makrooh to pause at the phrase An’amta alaihim.
  2. Reciting Ameen, it is not permissible to recite Ammiin (with the letter mim ditasdid). And must be read mad. Reciting Ameen is recommended even for those who hear the imam’s recitation when reading the end of surah fatihah. It is still mustahabb to recite it even if the imam does not recite it.

The Prophet said:

 

 

Meaning: “When the imam recites Amen, then recite Amen Kainu (the mum), for indeed the one whose recitation of Amen coincides with the recitation of the angel’s Amen, his past sins will be forgiven.” (HR. Bukhari and Muslim).

 

  1. Reciting some verses of the Qur’an, even if it is only one verse, but it is good for those who do not hear the imam’s recitation or do not understand the meaning of the recitation to recite three verses in the first two rak’ahs. For those who hear the imam’s recitation and understand its meaning, it is makrooh to recite three verses in the first two rak’ahs.

Then it is disliked to recite three verses behind him either softly or loudly. If a person is unable to recite anything other than the Fatihah, then he should recite the Fatihah twice instead of reciting any other surah of the Qur’an. One surah may also be used for reciting two rak’ahs. In fact, reciting one surah in its entirety.

It is better than reciting a surah that is cut off in the middle. Even if the latter surah is longer. It is also recommended to recite two surahs in succession according to the order of the surahs in the Quran, as long as the surah after it is not longer. For the Fajr prayer on Friday, it is recommended to recite Sūrat Aliflam mimtanzildan Halata alalinsani.

For Jumu’ah prayer, it is recommended to recite Sūrat al-Munafiqun or Sabbihis ma and Halata ka as well as for Isha’ prayer on Friday night. For Maghrib prayer on Friday nights it is recommended to recite Al-Kafirun and Al-Ikhlash, as well as at Fajr prayer for those who are traveling. For Maghrib prayer on Saturday night, it is recommended to recite Surah Al-Muawwidzatain.

  1. The recitation of the Fatihah and other surahs should be loud in the Maghrib, ‘Isha’ and Fajr prayers. It should be slowed down for the Dhuhr and ‘Asr prayers. It is also recommended to contemplate the meaning of the recitation and dhikr.
  2. Takbir for getting down and getting up other than getting up from bowing. The Takbir should be recited long enough to reach the next pillar.
  3. When bowing, it is recommended to place the palms of his hands on his knees. When bowing, it is recommended to place the palms of the hands on the knees, and to make the back and neck firm when bowing, and to recite the Takbir three times.

 

three times. When getting up from bowing, it is recommended to recite, and when standing upright after bowing, it is recommended to recite:

 

 

It is also recommended to raise his hands when reciting the qunut prayer to his shoulders. It is recommended for the imam to recite it aloud and for the congregation to recite only Amen, if the congregation hears the imam reciting the qunut prayer and it is clear that the imam is reciting it.

It is also recommended to recite the blessings of the Prophet and his family during the qunut. The imam should not pray in the Qunut for himself but for the public, as well as in the Tashahhud prayer. If the Imam recites the Qunut and Tashahhud prayers for himself, it is makrooh.

  1. When prostrating, the Imam should place his knees about an inch apart, then place his hands in a place where they are in line with his shoulders, then spread his fingers apart and face the qiblah. Then his forehead and nose are placed on the ground.

The two feet are also stretched out while standing upright. His fingers are pointed towards the Qiblah and he recites three times. His arms should not touch his stomach. His stomach should not be pressed against his thighs.

This is specific to men when bowing and prostrating. If it is a woman who is bowing and prostrating, then she should not stretch her arms, but rather stick to them.

  1. When sitting between two prostrations, it is recommended to sit Iftirasy, i.e. to sit with the left foot on which one sits, and to place the palms of one’s hands on the thighs close to the knees.

 

his knees, with his fingers extended. In this sitting the praying person recites (three times, plus the following:

 

 

  1. Sitting in rest with iftirash as well. (i.e. sitting after the second prostration and wanting to stand up).
  2. It is also recommended to sit iftirash for the initial tashahhud.
  3. When standing up from prostration or from sitting the initial tashahhud, it is recommended to use one’s hands as a support to stand up.
  4. Tawarruk in the final tashahhud that does not end with prostration, placing the palms of the hands on the tips of the knees, and extending the fingers of the left hand and grasping the fingers of the right except for the index finger which is moved when reciting the hamzah of the phrase () in a slight curve.

It is left so that he stands up to continue the next rak’ah or greeting. Here it is recommended that his vision be directed at the index fingers, especially when they are moved to point. In this tashahhud, one should recite the most perfect phrases of the tashahhud, such as the following:

 

                Then recite the following supplication

 

 

  1. Recite the second greeting, but in this greeting should be added (45) as well as for the first greeting.
  2. Turning to the right and left for the two greetings, the first and the second, it is recommended that the intention is to greet the angels, jinn and believing humans, as well as the intention to greet the person in front of him and behind him with the first or second greeting. The mum should only offer the greeting with the intention of reciprocating the one who intended to offer the greeting to him.
  3. The intention is to leave the prayer by reciting the first greeting.

 

 

Sunnah Ab’adh

1.Reciting the initial tashahhud.

  1. Sitting for the initial tashahhud and reciting salawat to the Prophet in it, for the final tashahhud it is recommended to recite salawat to the Prophet’s family.

 

  1. The qunut in the tashahhud of the last half of the Fajr prayer as well as in the Witr prayer of the last half of the month of Ramadan is as follows:

 

 

In this qunut, if one does not recite the above prayer, it is permissible to recite a verse containing a prayer if one intends to pray or to recite a prayer alone even if it is not from the recitation of the apostle.

  1. Standing up to recite the qunut and to send blessings on the Prophet and his family afterwards, not before.

If a person omits any of these ab’adh Sunnahs, even intentionally, or if he is unsure whether he has omitted them or not, then he should prostrate twice before the greeting of peace, just as one who is inattentive to an action in the prayer which, if intentional, would invalidate the prayer.

Such as lengthening a pillar that should be shortened or speaking a little, eating leftovers that are between the teeth, repeating a pillar that is an action or moving a qauli pillar (recitation of prayer that is a pillar) to another place or doubting how many rak’ahs have been performed and there may be an excess.

 

Sunnahs before performing the prayer:

  1. Before entering into the obligatory prayer, it is recommended for the lelali to make the adhan and iqomat, even if the langar or another mosque

 

has already called the adhan. For women, only the iqamat is recommended. For the person who hears the adhan and iqamat, it is recommended to answer it even if he is reading the Quran or doing wudhu.’

When the muezzin recites Hayya ala shalaah or alal falah, it is recommended to recite la haulareal quunuata ilia billahil adhim. If he says: Asshalatu khairun minan naum, he should answer it with: Shadaqta suburarlarua ana aladzaliha minasysyahidin. After that it is recommended to pray:

 

 

Meaning: “When the time for the obligatory prayer comes, let one of you call to prayer for the people.” (HR Bukharidan Muslim).

 

The Prophet said:

 

 

Meaning: “Abu Hurairah ra said: Three things if people knew what they contained, they would not take them unless they were drawn first, because they wanted to obtain goodness and blessings in them: 1. performing the Azan for the obligatory prayer, 2. rushing to the congregation, 3. praying in the first row of the congregation.” (HR Ibnun Naijar).

 

The Prophet said:

 

 

Meaning: “Hadith mauquf from Salman (may Allah be pleased with him): ‘When a man is in a land and offers prayer, two angels join him in congregation. When the call to prayer is made and the iqamat is given, many angels follow the prayer behind him where the man’s two eyes do not see. They bow following his bowing, prostrate following his prostration, and recite the amen to the prayer that he recites.” (Ibn Abi Shaibah and Al-Baihaqi).

 

The Prophet said:

 

 

Meaning: “The Messenger of Allah said: ‘When you hear the call to prayer from the muadzin then recite as he recites, then recite the salawat on me, for verily whoever recites the salawat on me once then Allah swt will grant him ten mercies. Then ask Allan swt that I (Prophet Muhammad) be given washilah.

 

Verily washilah is a degree in Paradise that is not worthy of any servant of the servants of Allah swt. And I hope that I will be the one to occupy it. Therefore, whoever asks Allah to grant me this washilah, I will grant him peace.”

There are even some narrations that state: “The one who likes to talk when the call to prayer is heard is feared to lose his faith (disbelief).

  1. Wearing a shawl over one’s shoulders, wearing a turban and shaving one’s head before praying.

 

The Prophet said:

 

 

Meaning: “The Messenger of Allah said: ‘Never let anyone among you who prays wearing a piece of cloth, not put a scarf on his shoulders. (HR. Bukhari and Muslim).

 

The Messenger of Allah said:

 

 

Meaning: “Ibn Asakir narrated: ‘A voluntary or obligatory prayer performed wearing a turban is equal to two or five prayers without a turban. Jumu’ah prayers performed with a turban are equal to seventy Jumu’ah prayers without a turban.

 

The Prophet said:

 

 

Meaning: “The Messenger of Allah said: ‘If I had not feared that it would be burdensome for my Ummah, I would have commanded them to use the tooth-stick when they pray.'” (narrated by al-Bukhar and Muslim)

 

The Prophet said:

 

 

Meaning: “The Messenger of Allah said: ‘A prayer performed with a tooth-stick (beforehand) is better than seventy prayers performed without a tooth-stick beforehand.'” (Ibn Zanjaweh and al-Hakim reported that the above Hadith is saheeh).

Imam Nawawi said in Majmu:’ “It is recommended for the person who is praying to put a cloth over his shoulders. If he does not have a turban or cloth, he should put a rope over his shoulders. It is makrooh not to do so, just as it is makrooh to uncover the head.”

Ibn Hajar said: “Turban and tooth-stick are mustahabb even if it is already in the middle of the prayer, if it is possible to do so. The same applies to making a veil or barrier that is two-thirds of a Dhira’ high and about three Dhira’ between the veil and the person praying. If it is not possible to do that, then it is sufficient to spread the ground in front of him.

If a mukallaf passes by his face, it is Sunnah to reject him. It is haraam for anyone else to pass over his face. Iman Baghawi said in Sharhussunah: ‘When the imam has

 

If the imam has marked the place of his prayer by sticking a stick in his face, it is not necessary for the believer to stick a small turnbak to mark the place of his prayer.

 

The Prophet said:

 

 

Meaning: “The Messenger of Allah said: ‘When one of you prays, let him put something on his face as a sign of prayer, let him put a stick (on his face). If he does not have a stick, then he should mark a line on his face, and not disturb what passes by his face. (HR. Abu Dawud).

 

The Prophet said:

 

 

Meaning: “The Messenger of Allah said: ‘When one of you prays in front of something that separates him from the crowd, and someone passes in front of him, he should refuse. If the passer-by is unwilling, then reject him more strongly, for he is the devil.” (HR. Bukhari and Muslim).

 

The Prophet said:

 

Meaning: “The Messenger of Allah said: ‘If the one who passes in front of a praying person who is wearing a veil knew the sin he would receive, he would stand for forty years, which is better than passing in front of him.’ (HR. Bukhari and Muslim).

 

The Prophet said:

 

 

Meaning: “Indeed, the veil in front of the imam is also a veil for the people behind him.” (HR. Thabrani).

  1. It is Sunnah to recite tasbih, tahmid ( الحيد لله ), takbir (. النساكير ), tahlil ), istighfar ( استغفر،الله ) each ten times when intending to pray.

 

 

 

It means: “Umm Rafi’ reported that she said: O Messenger of Allah, show me an action for which Allah swt will reward me, then the Messenger replied: O Umm Rafi’ when you stand up to pray then recite tasbih ten times

 

recite alhamdulillah ten times, recite takbir ten times, recite istigfar ten times.

For verily, when you recite subhanallah, Allah swt says: ‘This recitation is for Me; when you recite Laa Ilaha Illallah, Allah swt says: ‘This recitation is for Me; when you recite alhamdulillah, Allah swt says: ‘This recitation is for Me’.

And when you recite Allahu akbar, Allah swt says: ‘This recitation is for Me and when you ask Allah swt for forgiveness, Allah swt says: ‘I have forgiven him.” (HR. Muslim).

 

ARTICLE: THINGS THAT ARE DISLIKED IN PRAYER

 

Things that are disliked in prayer:

  1. Wearing a handkerchief during takbiratulihram or prostration.
  2. Putting his feet together, or moving one of them forward.
  3. Standing on one foot.
  4. Raising the voice during the Dhuhr and Asr prayers or vice versa.
  5. Bowing one’s head lower than one’s head at the time of the prayer.
  6. Violating what we have mentioned about the procedures for prostration and bowing. For example, when prostrating, he puts his arms on the ground, does not put his nose to the place of prostration, puts his arms close to his stomach or stomach for men, and so on.
  7. Not doing taawwudz (reciting A’udzu).
  8. Not reciting the surah after the recitation of al-fatihah.
  9. Not reciting the words as they move from one pillar to another.
  10. Not reciting tasbeeh during bowing and prostration.
  11. Not reciting the recitation in tidal or sitting between two prostrations.

12.Not reciting the supplication for gandi protection during the final tashahhud.

  1. Hurrying up in performing the prayer.
  2. The Imam recites the prayer for himself.

 

  1. The mum leaves the resting seat.
  2. Opening the head.
  3. Wearing one garment, not wearing a shawl.
  4. Wiping one’s face when exposed to dust.
  5. Shaking herself.
  6. Spitting during prayer to the face or to the right.
  7. Giving gestures that can be understood.
  8. Yawning.
  9. When standing does not use two hands to rest on the ground but uses one left hand.
  10. Turning one’s hand over while reciting the two salutations.

 

Important Information:

According to the opinion of Imam Mutawalli and Halimi, it is forbidden to turn one’s head during prayer, as well as to look up or not look at the place of prostration, according to the opinion of Imam Mutawalli on the latter issue.

 

The Prophet said:

 

 

Meaning: “Whoever stands during the prayer and then turns his head, Allah swt does not accept his prayer.” (HR. Thabrani).

 

The Prophet said:

 

Meaning: “Why do people raise their eyes to the sky during prayer (so that the Apostle himself threatened them severely, then he said) They should stop doing that or their eyesight will be struck.” (HR. Bukhari).

There are some narrations stating that the reason why the Prophet of Allah Ayyub (peace be upon him) was tried by Allah swt by being separated from the Prophet Yusuf (peace be upon him) was because the Prophet Ayyub (peace be upon him) had looked at the Prophet Yusuf (peace be upon him) during prayer. Even though the Prophet Yusuf was sleeping, because the Prophet Ayyub loved him very much.

It is makrooh tahrim if one prays at the time of sunset, except on Jumu’ah, and also after Fajr prayer until sunrise, or after ‘Asr prayer until sunset, unless there is an unavoidable reason for delaying it, such as praying two rak’ahs of tahiyat al-mosque, or praying a voluntary prayer after wudhu’, or making up a prayer that one did not intend to delay.

It is makrooh tanzih if a person prays while holding back a fart or urinating, in front of food that he wants to eat, or on the way to a grave, whether he prays facing the grave or on it or beside it.

 

ARTICLE: THINGS THAT INVALIDATE PRAYER

 

The things that invalidate prayer are:

  1. Saying two letters during the prayer in succession, even if it is a dehem or a single letter, but it is understood by people and is their conversation, does not invalidate the prayer if the words are few because of inadvertence, forgetfulness or ignorance of the fact that this conversation invalidates the prayer, and the person who does it is a new convert to Islam or lives in a remote area far from the scholars.

The prayer is also not invalidated by clearing one’s throat in order to say the recitation that is a pillar of the prayer; if one does not clear one’s throat, one cannot say it even if one clears one’s throat a lot. It is also not invalidated by laughing, crying, coughing or sneezing if the praying person cannot help it and it is still a little.

  1. An action that exceeds the limit, such as jumping, or a lot of actions, such as taking three steps, moving the palms of the hands three times in a row, even if it is to scratch an itch. Except in the case of severe scabies, so that one cannot bear to scratch it.

These multiple and consecutive actions are still invalidated even if they are done in a state of forgetfulness. It is not invalidated if the action is light, even if it is many in succession or not, such as moving the index finger only or blinking the eyes.

  1. Things that break the fast.
  2. Intentionally repeating the pillars of the action.

 

  1. Intentionally lengthening an act of prayer that should be short.
  2. Failing to fulfill one of the conditions of the prayer.
  3. Leaving out one of the pillars of the prayer.

 

A Story:

Shaykh Muinuddin once told me that Shaykh Ahmad Al Ghoznawi lived in one of the caves of Sham, so I visited him. His body was nothing but bones and flesh, he was sitting on a prayer mat, but on his face were two tigers. Then Shaykh Ahmad said to me: Where did you come from? From Baghdad, I replied. He said: Serve the poor and you will become a great man and your name will be known.

Verily, I have spent forty years in this cave, deliberately avoiding the company of people, but I have not been spared the tears of the past thirty years for fear of a single problem. I said: What is it? He said: “It is prayer, when I pray, I cry, I say in my heart.

If there is one condition that I do not fulfill then all my deeds will be wasted and will be returned to me by being slapped on my face, If you, O servant who is deaf and in need of the mercy of Allah swt, can avoid the demands of prayer you have gained an advantage, but if you are not then your age will be spent in negligence.

The Messenger of Allah (peace and blessings of Allah be upon him) saw a man praying who did not complete his bowing and prostration like a pecking bird, so the Messenger of Allah (peace and blessings of Allah be upon him) said: “If this man dies in such a state, he will die without adhering to the religion of Muhammad.”

 

Then he continued to say: “The example of the one who does not complete the bowing and prostration as the bird pecked is like a hungry person who eats one date or two dates, it will not fill him.” (Thabrani, Ibn Hibban

and Ibn Huzaymah in their Sahih).

 

The Prophet said:

 

 

Meaning: “The Messenger of Allah said: ‘Allah will not look with mercy on a servant who does not straighten his ribs when bowing and prostrating.'” (HR Ahmad).

 

The Prophet said:

 

 

Meaning: “The Messenger of Allah said: ‘Whoever performs a prayer out of time, does not complete ablution for his prayer, cannot fix solemnity in it, does not bow properly, nor does he prostrate, then that prayer is completed in a state of blackness. not luminous, he says:

May you be neglected by Allah swt as you have neglected me, so that when Allah swt wills then

 

The prayer is folded like a shabby shirt that is pinned up then. slapped on the face of the one who owns it.” (Thabrani).

 

The Prophet said:

 

 

Meaning: “The Messenger of Allah said: ‘O Fulan, do you not improve your prayer, does the one who performs the prayer not pay attention to his prayer at the time of performing the prayer, how to perform the prayer properly, indeed the benefits of prayer only return to himself.” (HR. Muslim)

 

The Prophet said:

 

 

Meaning: “The Messenger of Allah said: ‘Remember death when you pray, for indeed a man, when he remembers death, deserves to improve his prayer. And pray like the prayer of a man who does not think that he will perform the next prayer.” (HR: Addailami, hasan according to Ibn Hajar).

 

The Prophet said:

 

Meaning: “Abdullah ibn Asshikhir said: ‘I saw the Messenger of Allah praying and there was a rumbling sound in his chest like the sound of water boiling in a vessel because of weeping,” (HR.AbuDawud).

 

The First Story:

Sayyid Muinuddin Ashafwi in his Tafsir Jawa miuttibyan said: According to the more correct view, khushu is obligatory in prayer. Sofyan Ats tsaury said: ‘Whoever cannot be sincere in prayer then his prayer is spoiled.

Mr. Muhammad Al-Bakri said: In order to be able to perform khushu, one should often do long bowing and prostration. Shaykh Zakariya Al-Anshari said: “Indeed, looking at the place of prostration will be closer to making the atmosphere khushu.”

It was narrated from ‘Ali ibn Abi Talib (may Allah be pleased with him) that in some battle he was shot in one of his limbs, and the arrow was still attached to his body. The same people said: ‘If a part of his body is not wounded or not cut a little, then the arrow cannot be taken out, we are also worried that cutting it hurts Amiril mukminin Sayyidina Ali bin Abi Talib.

Then Sayyidina Ali said: ‘When I am in the middle of praying then take it out. Finally, Ali prayed and then they cut off or dissected his limbs, and then took out the arrows from him. Nevertheless, Ali did not change his prayer. When the prayer was over, Ali said: ‘Why did you not pull out the arrow.’

They replied: ‘We have taken it out. Now think for a moment how Sayyidina Ali bin Abi Talib in facing dialog with his Lord did not cross other thoughts except for

 

only facing Allah swt, so that it did not feel that one of his members was dissected and an arrow was removed from the depths of the flesh.

If we compare it with our situation during prayer, it is very different, we are always disturbed by dandruff and biting mosquitoes, even if at some point a fly flies in our face, we are already disturbed by it. So we do not deserve to be granted khushu. Now where does our faith stand compared to theirs?

 

The Second Story:

It is narrated from Zainul Abidin named Ali bin Husain that when he performed ablution, his skin turned yellow. When he prayed, his body trembled. Then someone said to him why do you experience this. Then he replied: Woe to you, to whom do I turn, for whom do I dialogue and perform this prayer.

At one time, there was a fire in his house while he was prostrating, so people said: O grandson of the Messenger of Allah, there has been a fire, but he still continues to prostrate, not getting up to put out the fire in his house. After he finished praying, someone asked him why he left the fire in his house and continued praying.

Then he replied: I did not think about the fire in my house; I could not bear the thought of Hellfire, so I neglected the fire in my house. Hence, O you who neglect to pray, to whom do you worship and for whom do you dialogue, be ashamed of God when you appear before Him with a negligent heart, full of memories of the activities of the world and its filth.

 

As well as being haunted by the shadow of sahwat, do you not know that Allah swt controls everything in your heart. Isn’t your prayer accepted by Him only the solemn one, the one in which you humble yourself before Him. Therefore, worship Allah swt in your prayers as if you see Him. If you do not see Him then surely Allah swt sees you.

If your heart is still unable to perform khushu with the description that we described earlier and your limbs cannot be calm while praying, because you do not deeply recognize the majesty of your Lord, at that time the right step for you is to estimate that your prayer is seen by a well-known, respected person among the members of your family or your community, he sees you praying.

At that time, you do it well and your limbs are calm. After that think again, reflect on yourself, do you not feel fear of Allah swt your creator? He spies on all your actions. He knows everything in your heart. Is Allah swt, who is so great, inferior in your eyes to His servant?

Even then that servant could not do you any harm, nor could he benefit you. How great is your disobedience, your ignorance, how great is your enmity to yourself, because you persecute him. Therefore, there is only one step for you, and that is to heal your heart with this information, perhaps your prayer will become solemn.

Isn’t it a consensus among the scholars that none of your prayers will be accepted by Allah swt except those that are sincere? And the prayer that you offer with a negligent heart, even if it is valid according to its outward appearance, needs the forgiveness of Allah swt more than rejoicing in it, because the prayer that you offer with a negligent heart is valid according to its outward appearance.

 

rejoicing in it, because such prayers are closer to punishment, Mr. Ismail Al-Muqri said:

 

 

Meaning: “You prayed the prayer without a sincere heart like any other prayer, of course a young man who prays in this way deserves punishment. You finished the prayer without knowing the circumstances, and you added a rak’ah after one rak’ah, because you wanted to be careful.

So woe betide you, you know who the God you were dialoguing with turned away from you. Now in front of God, whom you crouched down to, you were not solemn. You say to Him iyyaka na’budu (only to You do I worship), but your mind drifts in another direction without any cause.

Had you rejected the one who dialogued with you but his vision was not on you, you would have had the good character to be angry at his poor personality traits. Are you not ashamed of the Lord of the kingdom to see you turning away from Him, O one who has no good character?”

O my Lord, show me the way of those who have been guided; lead me to the truth as my way to the straight path.

 

Cover

Explains the dhikr and recitations that are derived from the hadith of the apostle, and are performed after the obligatory prayers.

 

 

Meaning: “Abu Umamah said: It was said to the Messenger of Allah:’ Which prayer is more granted by Allah swt.’ The Messenger replied: ‘It is the prayer offered in the last half of the night and after the obligatory prayers.” (HR. Tirmidhi).

Imam Nawawi said: “The scholars have agreed by consensus that it is mustahabb after prayer to recite dhikr and supplication. Some of the most common dhikr are as follows:

 

 

It means: “Barra’ (ra) reported that the Messenger of Allah (saw) said: Whoever asks Allah’s forgiveness after the three obligatory prayers three times, then recites:

 

 

Then his sins will be forgiven, even if he has fled from war. After the Fajr and Maghrib prayers, add Al-Adhim.” (HR Ibn Sunni and Abu Ya’la).

 

                It is mentioned in a narration:

 

 

Meaning: “The Messenger of Allah, when he finished praying, recited istigfar three times, then recited: O Allah, You are the Savior, only from You is salvation, Glory be to You, O Lord of majesty and glory, there is no God but Allah, the One, with whom there is no partner. To Him belongs the kingdom and to Him belongs all praise He is the Power over all things.

O Allah, there is no resisting what You give, and there is no giving what You prevent, and there is no resisting what You Qadha.’ The one who has good fortune cannot be useful by your side to attract sustenance and there is no power and no strength except with the help of Allah swt, the Most High, the Most Great.

There is no God but Allah, we worship none but Him. To Him belong the favors and to Him belong the virtues and the good praise There is no God but Allah swt with sincerity to Him in diversity even if the disbelievers hate.” (HR Ibn Sunn and Abu Ya’la).

 

The Prophet said:

 

 

Meaning: “The Messenger of Allah said: ‘Whoever recites tasbih thirty-three times after each obligatory prayer, recites Alhamdulillah thirty-three times, recites Allah akbar thirty-three times, then to complete a hundred, he recites:

 

 

Then his sins will be forgiven, even if they are like the foam of the sea.” (HR Muslim).

 

The Prophet said:

 

 

Meaning: “The Messenger of Allah said: ‘When you perform the obligatory prayers, then recite at the end of each prayer ten times so that

 

The reward of freeing a slave will be written and the recitation after the Fajr and Maghrib prayers will be added.” (HR. Arrafi’i).

 

In a narration it is stated:

 

 

Meaning: “Al-Haris bin Umar narrated that the Messenger of Allah said: ‘Surah Al-fatihah, the verse of the chair, Shahidallah to Al-Islam, Qulillah humma hisab, these verses are hung. where between these verses and Allah there is no curtain. The verses say: ‘O my Lord, are you sending us down to the earth and to those who disobey you.’

Allah Most High says: ‘By My name I swear, a person will not recite you at the end of each prayer unless Paradise becomes his abode despite the many sins committed, he will be placed in a place fenced with a hedge of purity.

I look at him with My two eyes that people usually do not see on each day seventy times, on each day

 

I will fulfill seventy of his needs, I will forgive him the least and I will protect him from all his enemies and people with envy and I will defend him.”

 

The Prophet said:

 

 

Meaning: “The Messenger of Allah said: ‘Whoever recites the verse of Kursi after every obligatory prayer, nothing will prevent him from entering Paradise except death! (HR. Nasa’i and Ibn Hibban).

 

The Prophet said:

 

 

Meaning: “The Messenger of Allah said: “Three things, whoever comes (to Allah swt) by doing these three things, accompanied by faith, will enter Paradise through whichever door he wants, and will get the angel he wants: The one who forgives the murderer of one of his family members, the one who pays a debt that was forgotten by the owner and the one who recites qul huwallahu ahad ten times at the end of each prayer.” (HR. Abu Ya’la).

 

The Prophet said:.

 

 

Meaning: “Uqbah bin Amir said that the Messenger of Allah ordered me to recite strah Al-Muawwidzat after every prayer.” (HR Abu Dawud and Tirmidhi). There is a tradition that explains: ‘Likewise, the tallil should be recited ten times,’

 

 

Important Story:

A pious man named Al-Ghaffar bin Yazid said that he was digging a grave and came across a man sitting on a pulpit with a tray of ruthab dates by his side. The gravedigger said: “Has the Hour come?” Then I said: “No, I said to him by Allah swt who placed you in this place.

By what deed did you attain such a privilege. Then he answered: ‘I recite at the end of every obligatory prayer:

 

 

It means: “There is no God but Allah. With that I intend to earn the pleasure of my Lord. There is no God but Allah, with which I spend my life. There is no God but Allah, with which I pass all my days. There is no God but

 

Allah, with that I intend to be happy in my grave. There is no God but Allah, with that sentence I meet my Lord. There is no God but Allah, with that sentence I intend to handle everything that happens.”

 

The Prophet said:

 

 

Meaning: “Muadz (peace be upon him) reported that the Messenger of Allah (peace be upon him) took him by the hand and said: ‘O Muadz, by Allah I love you.’ Then he said: ‘I advise you, O Muadz, not to leave reciting at the end of each prayer:

 

 

It means: ‘O Allah help me to remember you, thank you and worship you well.” (Abu Dawud and Nasa’i).

 

It is mentioned in a narration:

 

Meaning: “Abu Umamah said: ‘Whenever I approach the Messenger of Allah sw after completing a fard prayer, I hear him recite:

 

 

Meaning: ‘O Allah forgive me my sins and all my mistakes, O Allah encourage me and fulfill my need so that I am sufficient in my life, show me to do good deeds and good manners.

good character.

For there is no one who can guide me to good deeds and good manners except You, and there is no one who can turn me away from bad deeds and bad manners except You.” (HR Ibn Sunni).

 

It is mentioned in a narration:

 

 

Meaning: “Anas (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him), when he finished the obligatory prayer, recited:

 

 

Meaning: ‘O Allah make the best age (an age filled with some of the best deeds and words).

 

Make my best deeds the end of my age, make my best deeds the end of my deeds, and make the best day for me the day I meet You (the day my life is taken).” (HR Ibn Sunni).

 

In a narration it is stated:

 

 

Meaning: “Abu Bakrah said: ‘The Messenger of Allah used to say at the end of the obligatory prayer:

 

 

Meaning: “O Allah, I seek refuge with You from disbelief, poverty and the torment of the grave.

 

In a narration it is stated:

 

 

Meaning: “Umm Salamah reported: ‘The Messenger of Allah, when he finished the Fajr prayer, said:

 

 

Meaning: “O Allah, I ask You for useful knowledge and acceptable deeds and lawful sustenance.” (HR. Ahmad).

 

                In a narration it says:

 

 

Meaning: “Shuhaib reported: ‘The Messenger of Allah moved his lips after the dawn prayer to recite something, so I said: ‘O Messenger of Allah, what is this that you are saying?’ Then he replied: ‘O Allah, with Your help I endeavor, with Your help I ambush the enemy and with Your guidance I fight.'” (HR. Ahmad).

 

The Prophet said:

 

 

Meaning: “Al-Harts Attamimi reported that the Messenger of Allah told Al-Harts and said: ‘When you have performed the Maghrib prayer then recite: ‘O Allah save me from the fire of hell, seven times. For indeed, if you recite this prayer.

If you die that night, you will be the one who will be saved from it. And when you have performed

 

Fajr prayer, recite that prayer also, for surely if you die on that day, you will be written as one who is saved from hell.”

 

 

Important Notes:

  1. For the imam who wants to teach the congregation, he should recite the dhikr or prayer out loud.
  2. It is recommended for the congregation to recite dhikr and prayers as well as for those who pray alone.
  3. The one who prays and is not in prayer or the khatib should pray by raising his hands to his shoulders, then wiping his hands on his face when he finishes.

He should look up to the heavens and begin his prayer with Alhamdulillah or words of praise, and he should also recite peace and blessings on the Prophet (peace and blessings of Allah be upon him) and end his prayer with the same words.

  1. Reciting amen when hearing the prayer recited.
  2. Reciting the prayer facing the qiblah for the one who is alone in the prayer or the one who joins the prayer of the imam.
  3. The imam should face the congregation when praying.
  4. Sitting after Fajr prayer until sunrise for the imam or the congregation.

 

The Prophet said:

 

Meaning: “Whoever performs the Fajr prayer in congregation and then sits in remembrance of Allaah until the sun rises and then prays two rak’ahs of Dhuha, the reward of that deed is like the reward of Hajj and Umrah, perfect, perfect, perfect.” (Reported by Tirmidhi, who said that the Hadith is saheeh).

 

The Prophet said:

 

 

Meaning: “Whoever sits in his place of prayer at the end of the Fajr prayer so as to purify Allah swt by performing two Rak’ahs of Dhuha prayer, and he does not say anything but good during that time, his sins will be forgiven, even if they are more numerous than the foam of the sea.” (HR. Abu Dawud)

 

The Prophet said:

 

 

Meaning: “I would rather sit with people who remember Allah swt from the ‘Asr prayer until sunset than free eight slaves from the grandchildren of the Prophet Ishmael.”

May Allah swt free us from hellfire and forgive our sins and mistakes, correct our bad deeds and may Allah swt accept our good deeds with His grace.

 

CHAPTER : SUNNAH SHALAT

 

 

 

Meaning: “Abu Umamah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: ‘Allah does not help a slave with anything better than two or more rak’ahs.

And indeed mercy is sprinkled on the head of the servant as long as he is in prayer. And a servant will not draw closer to Allah more than reciting the Qur’an.” (HR Ahmad and Tirmidhi).

 

The Prophet said:

 

 

Meaning: “A servant who lives in this world is not given anything better than being helped to perform two rak’ahs of prayer.” (Thabrani).

 

The Prophet said:

 

 

Meaning: “The reward of two rak’ahs of dawn is greater than the whole world.” (HR Muslim and Tirmidhi from Aisha).

 

The Prophet said:

 

 

Meaning: “Abu Hurairah reported that the Messenger of Allah said: It is not well maintained to perform two rak’ahs of the fajr prayer (sunnah) except the one who repents a lot.” (HR. Al-Baihaqi).

 

The Prophet said:

 

 

Meaning: “Abu Hurairah (may Allah be pleased with him) said: ‘When one of you has performed two rak’ahs of the dawn prayer, he should lie down on his right side.'” (HR. Abu Dawud and Tirmidhi).

 

The Prophet said:

 

 

 

 

Meaning: “Sayyidah ‘Aisha ra said, the Messenger of Allah said: The best of the two suras recited during the two rak’ahs of the pre-dawn prayer are Qul ya ayyuhal kafirun and Qul wuullahu ahad.” (HR. Al-Baihaqi).

 

The Prophet said:

 

 

Meaning: “The son of Abul Malih (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) prayed two short rak’ahs, then I heard him praying while sitting: ‘O Allah, Lord of Jibril, Israfil, Mikail and the Prophet Muhammad, I seek refuge with You from the torment of hellfire. He recited it three times.” (HR Ibn Sunni).

 

The Prophet said:

 

 

Meaning: “Umm Habibah said, the Messenger of Allah said: Whoever maintains diligently to offer prayers

 

four rak’ahs before the Dhuhr prayer and four rak’ahs after it, Allah forbids him to enter the Fire.” (IR. Abu Dawud and Tirmidhi)

 

The Prophet said:

 

 

Meaning: “Ibn Umar (may Allah be pleased with him) said: ‘Whoever performs four rak’ahs of voluntary prayer before ‘Asr, Allah has forbidden his body to enter Hellfire.” (HR. Thabrani).

 

The Prophet said:

 

 

Meaning: “Abdullah Al-Muzani reported: ‘Pray two rak’ahs before Maghrib for the one who wants to do so.'” (HR Ahmad and Abu Dawud).

 

The Prophet said:

 

 

Meaning: “Ma’kul narrated in his mursal hadith that “Whoever performs two rak’ahs of voluntary prayer after Maghrib before speaking (of worldly matters), those two rak’ahs will be written in Illiyin.” (HR: Abdur Razzaq).

 

The Prophet said:

 

 

Meaning: “Hudhayfah reported: ‘Hurry up to perform two rak’ahs of voluntary prayers after Maghrib so that they will be elevated to God’s side with the deeds of the Maghrib prayer.'” (HR. Al-Baihaqi).

 

The Prophet said:

 

 

Meaning: “Umm Salamah reported: The Messenger of Allah (peace and blessings of Allah be upon him), when he finished the Maghrib prayer, entered his house, prayed two rak’ahs of the Sunnah, then prayed a prayer, part of which was:

 

 

Meaning: ‘O Lord who turns the will of the heart, make my heart firm for me to adhere to Your religion.'” (HR Ibn Sunni).

 

The Prophet said:

 

Meaning: “Abu Hurairal ra said, the Messenger of Allah said: ‘Whoever performs six rak’ahs of voluntary prayer after Maghrib and does not speak evil between them, those six rak’ahs will equal twelve years of worship.” (HR: Bukhari, Muslim, Tirmidhi and Ibn Majah).

 

The Prophet said:

 

 

Meaning: “Ibn Umar reported that the Messenger of Allah said: ‘Whoever performs the voluntary prayer after Maghrib before saying six rak’ahs will have his sins forgiven for fifty years.'” (HR. Ibn Nashar)

 

The Prophet said:

 

 

Meaning: “Muhammad ibn Al-Munkadir (may Allah be pleased with him) reported: ‘Whoever performs a voluntary prayer between Maghrib and Isyal, it is the prayer of those who repent.'” (Ibn Nasar).

 

The Prophet said:

 

Meaning: “Muhammad ibn Al-Munkadir said: ‘I once prayed with the Prophet two rak’ahs after Isha.'” (HR. Bukhari Muslim).

Imam Nawawi said in Al-Majmu that it is recommended to offer two rak’ahs of voluntary prayer before ‘Isha’ because of the following Hadith:

 

 

Meaning: “Between the call to prayer and the iqamat there is a voluntary prayer.”

Imam Nawawi also said: It is obligatory to make the intention by specifying whether the voluntary prayer is qabliyah or ba’diyah even if one does not delay the qabliyah voluntary prayer, as well as every obligatory prayer that has a ba’diyah and qabliyah voluntary prayer.

 

 

It means: “Abu Ayyub reported that the Messenger of Allah said: The Witr voluntary prayer is a right for Muslims, so whoever likes to pray the five rak’ahs of Witr voluntary prayer should do so. Whoever likes to pray three rak’ahs of Witr then do so. Whoever likes to pray only one rak’ah of Witr should do so.” (HR. Abu Dawud and Tirmidhi).

 

The Prophet said:

 

Meaning: “Pray five, seven, nine or eleven rak’ahs of Witr.” (HR. Al-Baihaqi and Al-Hakim).

 

The Prophet said:

 

 

Meaning: “Jabir (ra) reported that the Messenger of Allah (saw) said: “Whoever fears that he will not be able to pray at the end of the night should pray at the beginning of the night. And whoever wishes to pray at the end of the night, let him circumambulate at the end of the night, for indeed the prayer at the end of the night is witnessed by the angels. And that is the best.” (HR Muslim and Tirmidhi).

 

In a narration it is stated:

 

 

Meaning: “Sayyidah Aisha was once asked: ‘With what recitation did the Messenger of Allah pray Witr?’ Then she answered: ‘The Messenger of Allah prayed the Witr prayer in which the first rak’ah recited sabbihisma rabothal a’la, the second rak’ah qulya ayyuhalkafir and the third gul huwallahu ahad and surah Al-Mu’awwidatain.” (Nasa’i and Ibn Majah).

It is recommended that one recite surah Al-Ikhlash in the first rak’ah of the Witr prayer. In this regard the Prophet said:

 

Meaning: “Abu Ayyub said: The Messenger of Allah (peace and blessings of Allah be upon him) when greeting the Witr prayer recited (سبحان الملك القدرس): ‘Glory be to the Great King,’ three times and raised his voice on the third recitation.” (Reported by Abu Dawud and Tirmidhi).

 

In a narration it is stated:

 

 

Meaning: “Aliberkata: The Messenger of Allah said at the end of his Witr:

 

 

Meaning: “O Allah, I seek refuge in You with Your pleasure to avoid Your hatred and with the safety You give me from Your torment, I seek refuge in You and Your threat, I will not limit the praise of You as You praise for Yourself.” (HR: Abu Dawud and ‘Tirmidhi).

 

The Prophet said:

 

 

 

 

Meaning: “Abu Hurairah (may Allah be pleased with him) reported: ‘Whoever maintains an even rak’ah of Dhuha prayer, his sins will be forgiven as many times as the foam of the sea.'” (HR. Ahmad and ‘Tirmidhi).

 

The Prophet said:

 

 

Meaning: “Anas (may Allah be pleased with him) said: ‘The reward of two rak’ahs of Dhuha prayer equals in Allah’s sight the reward of Hajj and ‘Umrah accepted by Allah.'” (HR Abus Shaykh).

 

The Prophet said:

 

 

Meaning: “Saad reported: ‘Whoever prays dhuha for a whole year is written free from the fire of hell.'” (HR Sanweh).

 

The Prophet said:

 

 

 

 

Meaning: “Abu Hurairah said, the Messenger of Allah said: ‘Verily in Paradise there is a door the color of Adhuha. When the Day of Judgment comes, there will be angels calling: Where are the people who used to offer the Dhuha prayer, this is your door, so enter by the grace of Allah.” (HR. Thabrani).

 

The Prophet said:

 

 

Meaning: “Abdullah bin Jarad said: ‘A hypocrite will not perform the Dhuha Prayer and will not recite Qulya ayyuhal kafirun.'” (HR. Addailarni).

 

The Prophet said:

 

 

Meaning: “Umm Hani’ (may Allah be pleased with her) said: ‘The Prophet (peace be upon him) entered my house on the day of the conquest of Makkah, took a bath and prayed eight rak’ahs, I never saw a faster prayer than that, except that the Prophet completed his bowing and prostration properly. That prayer is dhuha,” (Bukhari and Muslim).

 

The Prophet said:

 

 

Meaning: “Uqbah ibn Amin (may Allah be pleased with him) said: ‘Pray two rak’ahs of Dhuha by reciting two surahs that mention dhuha, namely Wasyamsi dhuhaha and Wadh dual.”

 

According to the Hadith narrated by Al-Uqaili, the Prophet recited in the two rak’ahs of Dhuha Qulya ayyuhal hafirun and Qul huwallahu ahad. Likewise, there is a tradition that explains that the Prophet after the dhuha prayer recited:

 

 

Meaning: “O my Lord forgive me and accept my repentance, surely You are the Most Receptive to repentance and the Most Forgiving, recited a hundred times.”

 

The Prophet said:

 

 

Meaning: “Abu Hurairah reported that the Messenger of Allah said: ‘The best prayer after the obligatory prayers is the night prayer. (HR. Muslim).

 

The Prophet said:

 

 

 

 

Meaning: “Ja’far reported that the Messenger of Allah said: ‘Two rak’ahs performed in the middle of the night can expiate several faults.” (HR. Dailami).

 

The Prophet said:

 

 

Meaning: “Sayidina Bilal ra said, the Messenger of Allah said: ‘You should always pray the night prayer, because indeed the night prayer is a habit that the righteous people before you did, approach to Allah, prevent from sins, erase some evils and can reject diseases that attack the body.” (HR Ahmad and Tirmidhi).

 

The Prophet said:

 

 

Meaning: “Hasan ibn Athiyah (may Allah be pleased with him) reported that the Messenger of Allah (saw) said: ‘The two rak’ahs performed by Ibn Adam in the last half of the night are better than the world and all that it contains; if I were not burdensome to my people, I would make them obligatory.'” (HR: Ibn Nasar).

 

The Prophet said:

 

 

Meaning: “Jabir (ra) reported that the Messenger of Allah (saw) said: ‘Verily, there is a time in the night when a Muslim will not wait to ask Allah about the affairs of this world and the hereafter except that Allah will give him something, and so it is every night.'” (Muslim).

 

The Prophet said:

 

 

Meaning: “Our Lord sends down his command to the heavens of this world every night, during the last third of the night, then Allah says: ‘Whoever prays to Me, I will grant him and whoever asks of Me, I will give him. And whoever asks Me for forgiveness, I will forgive his sins.” (HR. Bukhari).

 

The Prophet said:

 

 

 

 

Meaning: ‘Abu Hurairah said, the Messenger of Allah said: May Allah have mercy on the man who gets up in the night and prays and wakes his wife up to pray. If the wife refuses, then the husband sprinkles water on her face.

May Allah have mercy on a wife who wakes up at night, performs the prayer and wakes up her husband to pray. If the husband is unwilling, the wife sprinkles water on his face.” (Reported by Abu Dawud and Ahmad).

 

The Prophet said:

 

 

Meaning: “Abu Hurairah (peace be upon him) said that the Messenger of Allah (peace be upon him) said: When a man wakes up in the morning and wakes up his wife, and they pray two rak’ahs together, they are among those (men and women) who remember much.” (Reported by Abu Dawud and Nasa’i).

 

The Prophet said:

 

 

 

 

Meaning: “‘Ā’ishah reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “There is no one who prays at night and falls asleep and does not continue his prayer, except that he will get the reward of his prayer, and his sleep will be a benefit for him, like charity.” (HR. Abu Dawud).

 

Abdullah bin Amar bin Al Ash reported that the Prophet said:

 

 

Meaning: “O Abdullah, do not be like so-and-so who performs the night greeting and then abandons it.” (HR Bukharidan Muslim).

 

 

Stories:

  1. Al-Yafi’i narrated from Shaykh Abu Bakr Adh Dharir There was a handsome young man who fasted during the day and prayed at night, never sleeping. One day he came to me and said: “O ustadz, I actually fell asleep last night, so that I could not perform my prayer, then I dreamed as if my room for prayer was split open.

It was as if I saw women whose faces I had never seen more beautiful than theirs, and they came out of my room. I knew that there was a woman who was ugly and talkative, and I had never seen a face as ugly as this one, so I said: ‘To whom do you all belong and to whom does this one woman belong?’

They replied: ‘I am some of your nights that have passed and this is the night that you slept, if you had died on that night, then this ugly woman would have died on that night.

 

that night, then this ugly woman would be yours.’ Then he screamed, until he died face down.

  1. There is a story of some righteous people saying: I once saw Sofyan Ats Tsauri in his sleep, after Sofyan had passed away, so I said to him: ‘How are you, O Abu Said (a nickname for Sofyan)?’ Then he turned away from me and said: ‘Now is not the time to call by nicknames (Kunyah).’ Then I said: ‘How are you, O Sofyan?’ Then he said with the following verse:

 

 

Meaning: “I saw my Lord clearly (without a veil) and my Lord said to me: ‘Indeed you used to perform the night prayer when the night was dark with the anguish of one who longs for Me and a sad heart. Therefore, now choose the palace you desire and visit Me, surely I am not far from you.”

 

In a narration it is stated:

 

 

 

 

Meaning: “Ibn Abbas said: Verily the Messenger of Allah said to Abbas bin Abdul Muttalib: “O Abbas, O my uncle would you like me to give you, I give you a gift and I do something for you that I do for you ten kinds. If you can do them you will be forgiven your sins by Allah, the first and the last, the previous and the new, mistakes, intentions, small or large, in secret (done alone, no one knows) or in front of people.

You should pray four rak’ahs. In each rak’ah, you recite Sūrat al-Fatihah and one more surah. When you have finished, and you are still standing, recite Subhanallah wal hamdulillah wala ilaha illallah wallahu akbar fifteen times. Then you bow and recite these words ten times. Then you get up from bowing and recite them ten times.

 

Then you prostrate, recite it ten times. Then you get up from prostration and recite it ten times. The total number of recitations is seventy-five in each rak’ah. You do that in each rak’ah for one prayer of four rak’ahs. If you can do it every day then do it. If you cannot do it then do it once every Friday.

If you cannot then do it once every month. If you cannot do it then do it once every year. If you cannot do it then do it once in an age.” (HR: Abu Dawud and al-Hakim. The hadith is sahih according to Ibn Huzaymah and Hasan according to Ibn Hajar al-Hafidh).

It should be noted that the tasbeeh prayer mentioned above is recommended, and one should make a habit of praying it at all times, and not neglect to do so, as ‘Abdullāh ibn al-Mubarak and other scholars have said.

Tajuddin Assubki said: “The Tasbih prayer is one of the most important teachings of Islam. Hence it is appropriate for a person to take pleasure in performing it. Whoever hears a hadith that explains its great virtues and then neglects it is one of those who disregard the teachings of the religion, who do not want to do the deeds of the righteous, and who are not among those who are experts in doing good.”

Ibn Abish Saif al-Yamani said: “It is recommended to offer the prayer of tasbeeh when the sun is leaning to the west on Friday. In the first rak’ah, after reciting the Fatihah, recite surah Attakatsur. For the second rak’ah (after Fatiha) recite Al-Ashr. For the third rak’ah, recite surah Al-Kafirun. In the fourth rak’ah, recite Al-Ikhlash.”

Then after completing three hundred tasbeehs (reciting Subhanallah Walhamdulillah Wala Ilaha Illallah, Wallahu Akbar) and after the final tashahhud before the greeting should recite the following supplication:

 

 

 

 

It means: “O Allah, verily I ask You to be guided like those who are guided, the deeds of those who are certain, the sincerity and earnestness of those who repent often, the perseverance of those who are patient, the earnestness of those who truly fear Your punishment, the supplication of those who delight in Your mercy, the worship of the wira’i and the insight of the scholars so that I fear Your punishment.

O Allah, I ask You for the fear of Your punishment that will prevent me from disobeying You, so that I can do deeds that will earn Your pleasure, so that I can repent sincerely, out of fear of Your punishment, and so that I can be sincere to You.

Because I love You, so that I can leave all affairs to You and I can have good thoughts of You. Glory be to the Lord Who creates light, perfect our light for us, and forgive us, surely You are all-powerful.

 

Over all things, with Your mercy, O Lord of mercy.” Then he said salam and prayed for his wish.

 

The Prophet said:

 

 

Meaning: “Zayd ibn Khalid (may Allah be pleased with him) said: ‘Whoever performs ablution and then prays two rak’ahs of the sunnat with a sincere heart, his past sins will be forgiven.'” (HR. Abu Dawud).

 

The Prophet said:

 

 

Meaning: “Uqbah bin Amir (ra) said: The Messenger of Allah said: “There is no Muslim who performs ablution properly, then stands up to perform two rak’ahs of voluntary prayer, and his heart and mind are focused on performing it properly, except that Paradise is prescribed for him.” (HR: Muslim).

Our teacher Shaykh Ibn Hajar said: “It is no longer mustahabb to pray two rak’ahs of voluntary prayer after wudoo’, if one delays in doing it, if it is not due to forgetfulness.” Some of the scholars of the last generation discussed this matter and came to the conclusion that the time for the voluntary prayer of two rak’ahs after wudoo’ can be delayed so that the wudoo’ is invalidated. It is mustahabb in the first rak’ah of the two rak’ahs of wudoo’ to recite (after the Fatihah):

 

 

 

 

Until ( ( and in the second rak’ah after the Fatiha to recite (until (. According to some scholars it was said: ‘The two rak’ahs of wudoo’ end, so it is not recommended to continue until the parts of the wudoo’ are dry.

 

 

It means: “Abu Dhar said: I entered the mosque, and the Messenger of Allah (peace and blessings of Allaah be upon him) was sitting alone, and said: ‘Verily the mosque has honor, and verily to honor it is to perform two rak’ahs of tahhiyat al-mosque. So get up and offer two rak’ahs of voluntary prayer.’ So I got up and prayed two rak’ahs of voluntary prayer, then I returned.

Imam Nawawi said: “The tahiyyat al-mosque prayer is no longer mustahabb for someone who enters the mosque and sits down and does not forget, and is not ignorant, even for a short period of time.”

Shaykh Ibn Hajar said: “According to the correct view, if a person needs a drink and then sits down for a short time, it is also permissible to pray tahiyyat al-masjid (this is the case if the drinking water is inside the mosque, such as in the Grand Mosque).”

It should be noted that the two rak’ahs of tahiyyat al-mosque and the two rak’ahs after wudoo’ may be replaced by offering other obligatory or voluntary prayers, even without intending to do so. According to the correct view, a person will not attain the virtue of tahiyyat al-mosque and the voluntary prayers after wudoo’.

Unless the other prayers are mixed with the intention of tahiyyat al-mosque or after wudoo’. And it is mustahabb to recite al-Kafirun

 

and Al-Ikhlash in the voluntary tahiyyat al-mosque or voluntary prayer after Maghrib, the istikharah prayer, the voluntary ihram prayer and the two rak’ahs after tawaaf.

Imam Nawawi said in Al-Adzkar: ‘Some of the Shafi’i scholars said that whoever enters the mosque and does not have the opportunity to do tahiyyat al-mosque because he enters in a state of impurity or because he is working in the mosque, etc., should recite:

 

 

Meaning: “Sayyidina Abu Bakr (may Allah be pleased with him) said: ‘There is no servant who commits a sin, then stands up, then performs ablution, then performs two rak’ahs of voluntary prayer, then asks Allah’s forgiveness except that He will forgive him.'” (HR: Abu Dawud and Tirmidhi). May Allah forgive our sins and accept our repentance.

 

Abu Hurairah said: ‘The Messenger of Allah said:

 

 

Meaning: “Whoever performs the night prayer in the month of Ramadan with faith and sincerity to seek the pleasure of Allah, his past sins will be forgiven.” (HR. Ahmad)

Ibn Abbas said: “Praying on the days of Eid and Adha is obligatory for those who have reached puberty, both men and women.” (HR: Addailami).

According to the saheeh traditions, the Prophet (peace and blessings of Allaah be upon him) used to pray these Eid prayers and never failed to do so. Therefore, according to the Shafi’i madhhab, praying Eid al-Fitr and Eid al-Adha is sunnat.

 

Fitri and Adha are sunnat muakkad and according to Abu Hanifah they are obligatory like any other fardhu’ain. Hence the one who denies praying Eid al-Fitr and Adha is a disbeliever.

Zaid bin Tsabit said, the Messenger of Allah said:

 

 

Meaning: “The prayers that one of you performs in his home are more valid than those performed in this mosque of mine except the obligatory prayers.” (HR. Abu Dawud).

Ibn Abi Shaibah narrated from a man who stated that the voluntary prayers performed by a man in his home are better than those performed in front of a crowd, like the virtue of praying in congregation and praying alone.

Jabir said: “Whoever performs two rak’ahs of voluntary prayer in a quiet place, where no one knows except the angels, it will be written for him to be free from Hellfire.” (HR. Ibn Asakir). May Allah swt free us from hellfire and the torment of the grave. Amen.

 

Important Notes:

One of the bad innovations, and the one who offers it is sinning and the ruler should prevent it, is the raghaib prayer, which is twelve Rak’ahs, offered between Maghrib and Isha’ on the first Friday night of Rajab. Likewise, the nisfus sha’ban prayer is one hundred rak’ahs, and the final Friday prayer of Ramadan is seventeen rak’ahs with the intention of making up the five daily prayers that one may have missed.

 

Praying four or more Rak’ahs on the day of ‘Ashura’ and praying once a week. The traditions that describe these prayers are maudhu’. Therefore, do not be deceived by anyone who narrates them. May Allah help us to avoid some of the vices and to perform some of the virtues.