“Mu’ālim as-Sunnah an-Nabawiyyah” (A Compilation From 14 Mother Books Of Hadith)

Source: https://m.facebook.com/story.php?story_fbid=10157631860186725&id=679361724

Have You Completed the Sunnah?
Extremely Important

Most of the Muslims complete the Qur’ān every year at least one time in Ramadān.. (This is not enough; we ask Allāh to return us to His religion a beautiful return).

But how many Muslims have thought about completing the Prophetic Hadīth by reading it. No doubt, the spread of the Hadīth and their dispersal in many big, lengthy books makes us flinch at this idea and we think it is very difficult.

All praise is due to Allāh, one of the Scholars has undertaken a beautiful project to bring the Prophetic Sunnah close; it took him twenty years. His name is Shaykh Sālih ash-Shāmī – may Allāh reward him with good and bless his work.

He devoted himself to 14 books which are the foundations of the Prophetic Sunnah and he removed the repeated Hadīth. Scientifically, he removed the Hadith which one Sahābī narrated and they were repeated in these books.

For example, the Hadīth of ‘Umar ibn al-Khattāb رضي الله عنه, “All actions are according to their intentions.” Al-Bukhārī narrated it 7 times in various different places in his Sahīh. Al-Imām Muslim, Abū Dāwūd, at-Tirmidhī, an-Nasā’ī, Ibn Mājah, Ibn Khuzaymah and Hibbān narrated it also. So here the Hadīth would be mentioned one time from this Sahābī and the repetitions would be removed.

Like this the Hadīth of 14 books have been reduced from 114,194 Hadīth to only 28,430 Hadīth; less than a fourth of the original.

Then the author returned once again to inspect the Hadīth another time. This time to remove the repeated Hadīth for real not just scientifically. Meaning, if there comes the Hadith: “War is deception” from Abū Hurayrah and it also comes from Ibn ‘Abbās, Ka’b ibn Mālik and ‘Ā’ishah رضي الله عنهم then he sufficed with mentioning the Hadīth one time and removing the repetitions.

Likewise, the narrations that were repeated being close in meaning and content he removed those as well.

With that he reduced the number of Hadīth again, this time from 28,430 to only 3,921 Hadīth.

Imagine, most of the Sunnah is contained in less than 4,000 Hadīth.

This is a wonderful work and it encourages one to read them because it is possible to finish reading in a short time.

This abridgment which he entitled “Mu’ālim as-Sunnah an-Nabawiyyah” is in 3 volumes available online. You are able to read it with your family and come together for good and blesings by listening to 5-10 Hadīth every day for example.

This work is abridged from more than 100,000 Hadīth from 14 books. They are:

1- Muwatta al-Imām Mālik
2- Musnad al-Imām Ahmad
3- Sahīh al-Bukhārī
4- Sahīh Muslim
5- Sunan Abī Dāwūd
6- Jāmi’ at-Tirmidhī
7- Sunan an-Nasā’ī
8- Sunan Ibn Mājah
9- Sunan ad-Dārimī
10- As-Sunan al-Kubrā of al-Bayhaqī
11- Sahīh Ibn Khuzaymah
12- Sahīh Ibn Hibbān
13- Mustadrak al-Hākim
14- Al-Ahādīth al-Mukhtārah of al-Maqdisī

These books are the most important and greatest books of the Sunnah. The Scholars have placed them over other books and emphasized their status. They contain almost every authentic Hadīth and whoever read them read the generality, rather the majority of the Sunnah.

In his introduction the author mentioned his methodology of aspiring for the authentic Hadith and that which is acceptable to return to it for rulings according to the Imāms of Hadīth such as al-Albānī, al-Bayhaqī, adh-Dhahabī, Shu’ayb al-Arnā’ūt, ‘Abdul-Qādir al-Arnā’ūt, Husāin Salīm Asad, Muhammad Mustafā al-‘Adhamī and ‘Abdul-Malik ibn Duhaysh.

Allāh’s Messenger ﷺ said: “I was given the Book and what is similar to it along with it.”

Links for the book:

Volume 1:
‏https://d1.islamhouse.com/data/ar/ih_books/parts/ar_ma3lam_alsunnah_alnabawia/ar-01-ma3lam-alsunnah-alnabawia.pdf

Volume 2:
‏https://d1.islamhouse.com/data/ar/ih_books/parts/ar_ma3lam_alsunnah_alnabawia/ar-02-ma3lam-alsunnah-alnabawia.pdf

Volume 3:
‏https://d1.islamhouse.com/data/ar/ih_books/parts/ar_ma3lam_alsunnah_alnabawia/ar-03-ma3lam-alsunnah-alnabawia.pdf

A Quick List Of Some Scholars Who Have Authenticated The Hadith Of Salatut-Tasbeeh.

Narrated Abdullah Ibn Abbas:

The Messenger of Allah (ﷺ) said to al-Abbas ibn AbdulMuttalib: Abbas, my uncle, shall I not give you, shall I not present to you, shall I not donate to you, shall I not produce for you ten things? If you act upon them, Allah will forgive you your sins, first and last, old and new, involuntary and voluntary, small and great, secret and open.

These are the ten things: you should pray four rak’ahs, reciting in each one Fatihat al-Kitab and a surah. When you finish the recitation of the first rak’ah you should say fifteen times while standing: “Glory be to Allah”, “Praise be to Allah”, “There is no god but Allah”, “Allah is most great”. Then you should bow and say it ten times while bowing. Then you should raise your head after bowing and say it ten times. Then you should kneel down in prostration and say it ten times while prostrating yourself. Then you should raise your head after prostration and say it ten times. Then you should prostrate yourself and say it ten times. Then you should raise your head after prostrating and say it ten times in every rak’ah. You should do that in four rak’ahs.

If you can observe it once daily, do so; if not, then once weekly; if not, then once a month; if not, then once a year; if not, then once in your lifetime.

Sunan Abi Dawud 1297, Sunan Ibn Majah Vol. 1, Book 5, Hadith 1387.

Ulama who authenticated the above narration of Salatut-Tasbeeh:

*ابن الملقن* (٧٥٠ هـ)، البدر المنير ٤/٢٣٥ • إسناد جيد

*ابن حجر العسقلاني* (٨٥٢ هـ)، الخصال المكفرة ١/٤١ • إسناده من شرط الحسن ، فإن له شواهد تقويه

*الشوكاني* (١٢٥٥ هـ)، الفوائد المجموعة ٣٧ • من حديث ابن عمرو بإسناد لا بأس به

*الألباني* (١٤٢٠ هـ)، صحيح ابن ماجه ١١٤٧ • صحيح

*مقبل الوادعي* (١٤٢٢ هـ)، الصحيح المسند ٥٨٢ • حسن

*شعيب الأرنؤوط* (١٤٣٨ هـ)، تخريج سنن أبي داود ١٢٩٧ • إسناده حسن وله شواهد يصح بها

Shaikh Zubair Ali Zai of Pakistan had also declared this narration to be Hasan.

Also see the explanation on this issue by Shaikh Muqeem Faizi.

-Compiled by Abu Muaaz Mohammed Manna.

50 Benefits From A Hadith On ^DOUBLE^ Qiyam-Ul-Layl!

بسم الله الرحمان الرحيم.

الحمد لله و الصلاة و السلام على رسول الله.

The Hadith-

It was narrated that Qais bin Talq said:

“My father, Talq bin ‘Ali visited me one day in Ramadan and stayed with us until the evening (and he broke his fast with us). He led us in praying Qiyam that night and prayed witr with us. Then he went down to a masjid and led his companions in prayer until only witr was left. Then he told a man to go forward and said to him: ‘Lead them in praying witr, for I heard the Messenger of Allah (ﷺ) say: There should not be two witrs in one night.”

Sunan An-Nasai 679. Sunan Abi Dawud 1439. (Sunnah.com) (Sahih according to Shaikh Al-Albani.)

Benefits:

1. This Hadith is about a Sahabi visiting his son.

2. This Hadith is about the Fiqh of Qiyam ul Layl.

3. The Hadith is very important since it speaks about what occured in the month of Ramadan.

4. Sahabi, Talq bin Ali (رضي الله عنه), led his family in Qiyam ul Layl.

5. This shows that the Sahaba would lead their families in worship in the virtuous month of Ramadan.

6. Praying Qiyam ul Layl at home in Ramadan with the family is thus proven from the Sahaba.

7. Praying Qiyam ul Layl at home in Ramadan with the family is thus proven from the Sahaba, even if Masajid are present where the Qiyam ul Layl/ Taraveeh is being held.

8. Talq bin Ali (رضي الله عنه) ended with Witr. (So apparently he couldn’t pray again according to what most people assert.)

9.It is not necessary that a man always leaves the Witr for the end of the night. It is however highly recommended to make it the last prayer.

10. Talq bin Ali (رضي الله عنه) then headed to a Masjid. This shows that the Sahaba filled the Masajid in Ramadan.

11. He (رضي الله عنه) led his companions (friends) in ‘another’ Qiyam-ul-Layl. This shows that praying the Qiyam ul Layl in the Masajid is also proven from the Sahaba.

12. He (رضي الله عنه) became the Imam two times during the same night. This proves that a man can lead two congregations of the Qiyam ul Layl or Taraveeh in the very same night.

13. He (رضي الله عنه) prayed another Qiyam ul Layl/Taraveeh after Witr.

14. Praying after witr is not Haram or sinful. (It is only Mustahab and better to end with Witr.)

15. He (رضي الله عنه) led them in Qiyam ul Layl but did not lead them in praying Witr. This shows that an Imam may chose not to lead a congregation in Witr.

16. He did not pray another Witr acting upon the Hadith that there shouldn’t be two Witrs in one night.

17. He did not pray another Witr acting upon the Hadith that there shouldn’t be two Witrs in one night (Previous point). This shows that the Sahaba did not innovate or do anything against the Sunnah.

18. Since the Sahaba did not go against the Sunnah, Talq bin Ali’s praying Qiyam ul Layl/ Taraveeh more than once shows us that the issue of praying at night (Qiyam ul Layl/Taraveeh) is flexible and not rigid.

19. Talq bin Ali’s family knew about this ‘doubled’ Qiyam ul Layl, and they didn’t oppose him or retort him for this action.

20. Talq bin Ali’s companions also got to know that Talq bin Ali has already prayed the Qiyam ul Layl and Witr once before praying in the Masjid. But they too didn’t criticise him for this.

21. When the family and companions of Talq bin Ali saw this act of his and were silent about it, it means that all of them, agreed upon the fact that the Qiyam ul Layl is a flexible issue and one can repeat his Qiyam ul Layl again and again with multiple congregations.

22. Talq bin Ali (رضي الله عنه) made someone else lead the congregation for Witr. This shows that the same set of people may pray Qiyam ul Layl behind two different Imams.

23. Point 21 also shows that it is not Wajib for the same Imam to conclude with the Witr of the Qiyam ul Layl. Rather that is only Mustahab.

24. Point 21 shows that one praying behind the Imam, may lead the very congregation he was a part of.

25. The Sahabi, Talq bin Ali (رضي الله عنه) narrated a Hadith while excusing himself from leading the Witr. This shows that the Sahaba presented proofs for their actions.

26. Point 24, also showed that the Sahaba earnestly memorized and conveyed the Ahadith of the Prophet ﷺ.

27. This Athar (narration) shows how the students of the Sahaba memorized important and beneficial incidents from the lives of the Sahaba.

28. Since the Sahaba were earnest in cultivating their family and companions upon the Sunnah, what can be safely assumed is that Talq bin Ali (رضي الله عنه) prayed 11 Rakahs with his family, like what the Prophet ﷺ usually did.

29. In the same note, he (رضي الله عنه) may have also prayed 8 or 10 Rakahs with his companions in the Masjid, considering that the Witr he didn’t repeat may be 3 or 1 Rakah.

30. This means that he had most probably prayed more than 11 Rakah in one night and a maximum of 19 or 21 Rakahs in total.

31. This is a refutation of the Scholars who say that praying more than 11 is a Bidah.

32. This is also a refutation of the Scholars who say that praying less than 23 (20+3) is against the Ijma of the Sahaba, since his family may have prayed 11 like the Prophet ﷺ. If the scholars (who say that 23 is Ijma) argue that perhaps the family prayed 23 and not 11, the narration still refutes them as Talq bin Ali may have thus prayed more than 23! Thus Talq (رضي الله عنه) is not against Ijma, rather there is no such Ijma.

33. The actions of the Sahaba in general are the best way the Ahadith are to be applied and understood, especially if no one had opposed them while they did that.

34. This narration shows the benefit of studying the actions of the Sahaba alongside studying the Ahadith of the Prophet ﷺ.

35. The silence of the other people in this narration asserts that it was agreed upon by the Muslims in the lifetime of the Sahaba, that they were the best Fuqaha of the Ummah.

36. Talq bin Ali (رضي الله عنه) had memorized either the entire Quran or the greatest portion of the Quran from amongst his people, hence he was made the Imam.

37. Talq bin Ali (رضي الله عنه) had ‘heard’ a Hadith from the Prophet ﷺ, unlike many other Sahaba who had just seen the Prophet ﷺ.

38. Even though the Prophet ﷺ said that one who completes the Qiyam ul Layl with the Imam, gets the reward of praying all night, Talq bin Ali (رضي الله عنه) still opted to pray more. This means that even if one is according to some actions- like praying Isha and Fajr in Jama’at or a single set of Taraveeh prayers with the Imam- rewarded akin to standing in Qiyam ul Layl the entire night, this shouldn’t stop one from worshipping Allah through Nawafil Salah at night.

39. This Hadith is a proof that the one who prays the Qiyam ul Layl at night besides praying the Isha and Fajr in congregation is rewarded more than the one who prays only the Isha and Fajr in congregation. That is why Talq (رضي الله عنه) led his family in Qiyam ul Layl.

40. And thus, the one who prays the Qiyam ul Layl twice is better than the one who prayed once behind the Imam. Like Talq bin Ali (رضي الله عنه).

41. It is not obligatory or encouraged to end the Qiyam ul Layl with a Witr prayer if one has already prayed it.

42. It is not necessary to finish the entire Qiyam ul Layl behind a single Imam, it is only Mustahab to do so. This narration shows that with or without a reason one can stop a prayer in between and leave the congregation as an Imam or a Ma’moom (one praying behind).

43. The Sahaba did not miss any opportunity to increase their prostrations (Sujood) in the Path of Allah. We too thus should opt for praying more than settling for less.

44. The narration shows that Talq bin Ali (رضي الله عنه) did not force his son to come to the Masjid along with him after his son completed the Taraveeh and Witr behind him. This makes us infer that the Sahaba did not force their children to do more than what is obligatory and generally superogatory (mentioned in the Sunnah).

45. Talq bin Ali (رضي الله عنه) broke his fast with his family.

46. We learn from this narration the name of a Tabai, Qays bin Talq bin Ali.

47. We learn from this narration the name of a Sahabi – Talq bin Ali (رضي الله عنه).

48. Increase in love for the Sahaba after we learn from them their statements, actions and understating of The Shariah.

49. Benefit of opening up and reading books of Hadith with your own eyes. As not every Aalim or student of knowledge is aware of the hidden pearls in the books of Ahadith.

50. This Hadith brings peace and tranquillity in the heart with regards to the issue of praying the Qiyam ul Layl.

و الصلاة و السلام على رسول الله و على آله و أصحابه أجمعين.

25th Ramadan 1441.

19th May 2020.

-Abu Muaaz Mohammed Manna.

Compilation of Ahadith (B)-1

Compilation of Ahadith (B)-1

A Warning Against Raising Your Eyes Towards The Sky In Salah

Hadith 305:

Anas bin Malik (May Allah be pleased with him) said:

The Messenger of Allah (ﷺ) said, “How is it that some people raise their eyes towards the sky during As-Salat (the prayer)?” He stressed (this point) and added, “People must refrain from raising their eyes towards heaven in Salat (prayer), or else their sights will certainly be snatched away.”

[Sahih al-Bukhari 750, Sunan an-Nasa’i 1193, Sunan Abi Dawud 913, Sahih Muslim 428, Sunan Ibn Majah 1044]- (Graded Sahih [Al-Albani])

Hadith 306:

Jabir b. Samura reported:

The Messenger of Allah (ﷺ) said: The people who lift their eyes towards the sky in Prayer should avoid it or they would lose their eyesight.

[Sahih Muslim 428, Sunan an-Nasa’i 1275] – (Graded Sahih)

A Warning Against Looking Here and There In Salah

Hadith 307:

Narrated ‘Aishah (رضي الله عنه):

I asked Allah’s Messenger (ﷺ) about looking around during prayer and he said, “It is something which the devil snatches from a person’s prayer.”

[Sahih al-Bukhari 751, Sunan an-Nasa’i 1196, Jami` at-Tirmidhi 590, Sunan Abi Dawud 910, Sahih Ibn Khuzzaymah 484] – (Graded Sahih)

Hadith 308:

It was narrated that Az-Zuhri said:

“I heard Abu Al-Ahwas saying to us in a gathering with Ibn Al-Musayyab when Ibn Al-Musayyab was sitting there, that he had heard Abu Dharr say: The Messenger of Allah (ﷺ) said: “Allah (SWT) continues to look upon His slave while he is praying, so long as he does not turn away. If he turns his face away, He turns away from him.”

[Musnad Ahmad 172/5, Sunan Abi Dawud 909, Sunan an-Nasa’i 1195, Mustadrak Al Hakim 236/1]- (Graded Hassan Li Ghairihi)

Hadith 309:

Abu Hurairah narrated that:

My Khaleel (close friend) ﷺ directed me to three things, and prohibited me from three things: He ﷺ prohibited me from pecking like the pecking of a rooster (in Sujood), and squatting like the squatting of a dog, and looking around like the fox (in prayer).

(Musnad Abu Yala 2619, Musnad Ahmad 2/265. Hasan Li Ghairihi.)

[Narrated Abu Huraira:

My friend (the Prophet (ﷺ) ) advised me to observe three things: (1) to fast three days a month; (2) to pray two rak`at of Duha prayer (forenoon prayer); and (3) to pray witr before sleeping. Sahih Al-Bukhari 1981, Sahih Muslim.]

An Admonishment Against Removing The Pebbles From The Place Of Prostration And Wiping Off The Dust (Or Soill Without Necessity

Hadith 310:

From the authority of Jabir (رضي الله عنه) who said:

I asked the Prophet(ﷺ) about removing the pebbles (which come in front of us) in the Salah?

The prophet (ﷺ) said: “Once, but if you leave it as it is, it is better for you than hundred she-camels, all of them with dark eyes (Dark eyed camels were valued in those days).”

(Sahih Ibn Khuzzaymah 897] – (Graded Sahih)

Warning Against Placing The Hands On The Hips During Salah.

Hadith 311

Narrated Abu Huraira:

It was forbidden to keep the hands on the hips during the prayer. (This is narrated by Abu Huraira from the Prophet.)

[Sahih al-Bukhari 1219, Sahih Muslim 545, Sunan an-Nasa’i 890, Jami` at-Tirmidhi 383, Sunan Abi Dawud 947] – (Graded Sahih)

Warning Against Walking In Front Of One Who Is Praying

Hadith 312

Narrated Busr bin Sa`id that Zaid bin Khalid sent him to Abi Juhaim to ask him what he had heard from Allah’s Messenger (ﷺ) about a person passing in front of another person who was praying.

Abu Juhaim replied, “Allah’s Messenger (ﷺ) said, ‘If the person who passes in front of another person in prayer knew the magnitude of his sin, he would prefer to wait for 40 (days, months or years) rather than to pass in front of him.” Abu An-Nadr said, “I do not remember exactly whether he said 40 days, months or years.”

(Sahih Al-Bukhari 510, Sahih Muslim 507.)

A Warning Against Not Praying Purposely And Not Praying At The Right Time

Hadith 313:

Jabir bin Abdullah narrated that the Messenger of Allah ﷺ said: “Between a man and Kufr is the abandonment of Salah.” He ﷺ also said: “Between a man and between Shirk and Kufr is the abandonment of Salah.” And also- “There is nothing between a worshipper(Abd) and between Kufr except abandonment of Salah.” And- “Between Kufr and Imaan is abandonment of Salah.” And- “Between a worshipper and Kuft is abandonment of Salah.”

[Sunan Ibn Majah 1078, Sunan Abi Dawud 4678, Jami` at-Tirmidhi 2622, Sahih Muslim 82, Musnad Ahmad 389/3 ] – (Graded Sahih)

Hadith 314

It was narrated from Abu Darda’ that my close friend (ﷺ) advised me:

“Do not associate anything with Allah, even if you are cut and burned. Do not neglect any prescribd prayer deliberately, for whoever neglects it deliberately no longer has the protection of Allah. And do not drink wine, for it is the key to all evil.”

It was narrated from Hudhaifah bin Yaman that the Messenger of Allah (ﷺ) said:

[Sunan Ibn Majah 4043, …..(Bayhaqi 304/7)] – (Graded Hassan Li Ghairihi)

Hadith 315

On the authority of Muadh bin Jabal that Allah’s Messenger (peace be upon him) instructed me to do ten things saying:

1. Do not associate anything with Allah even if you are killed and burnt on that account.

2. Don’t be disobedient to your parents even if they command you to abandon your family and your property.

3. Do not deliberately neglect to observe a prescribed prayer for he who neglects the prescribed prayer deliberately will become out of the protection of Allah.

4. Do not drink wine for it is the height of every obscenity.

5. Shun sins (disobedience), for with sins there descends the wrath of Allah.

6. Beware of running away from the battle-field even if the people perish.

7. And when the death overtakes the people (in a plague or disaster) and you are one amongst them, show steadfastness.

8. Spend on your household according to your means.

9. Do not refrain from using the staff (in punishment) with a view to training them.

10. Inculcate in them the fear of Allah.

(Musnad Ahmad 5/238, Hasan Li Ghairihi.)

Hadith 316

The Messenger of Allah ﷺ said:

“The knots of Islam will be undone one by one, each time a knot is undone the next one will be grasped, the first to be undone will be the Rule [of Islam; The Caliphate] and the last will be the Prayer (Salah).”

[Sahih Ibn Hibban 6715] – (Graded Sahih)

Hadith 317:

Nawfal bin Mu’awiyah said that the Prophet ﷺ said:

Whoever leaves a (single) Salah, it is as if his household and wealth have been snatched from him.

(Sahih Ibn Hibban 1466, Sahih. )

Nawafil Prayers: Importance, Encouragement and Virtues.

Mentioning The Nawafil

Hadith 318:

Umm Habiba, the wife of the Messenger of Allah (ﷺ), reported Allah’s Messenger (ﷺ) as saying:

If any Muslim servant (of Allah) prays for the sake of Allah twelve rak’ahs (of Sunan) every day, over and above the obligatory ones, Allah will build for him a house in Paradise, or a house will be built for him in Paradise; and I have not abandoned observing them after (hearing it from the Messenger of Allah). (So, said also ‘Amr and Nu’man.)

[Sahih Muslim 728 c, Sunan an-Nasa’i 1796, Jami` at-Tirmidhi 415, Sunan Abi Dawud 1250] – (Graded Sahih)

And in another narration-

Anbasah ibn Abi Sufyan quoted Umm Habibah as saying “Allaahs Messenger (May peace and blessings be upon him) said:

“A house will be built in Heaven for one who prays 12 Rak’aat in a day and evening as follows: 4 Rak’aat before and 2 after the Dhuhr Prayer, 2 after the Maghrib Prayer, 2 after the Ishaa Prayer and 2 before the Fajr Prayer.”

(Narrated by at-Tirmizi under No. 380. He said: The Hadith narrated by Anbasah quoting Umm Habibah in this chapter is a hassan and sahih hadith. It is under No. 6362 in Sahih al-Jaami.)

Hadith 319:

It was narrated from Aishah that:

The Messenger of Allah (ﷺ) said: “Whoever persists in praying twelve rak’ahs each day and night, Allah, the Mighty and Sublime, will build for him a house in Paradise: Four before Zuhr and two after Zuhr, two rak’ahs after Maghrib, two rak’ahs after Isha’ and two rak’ahs of Fajr.”

[Sunan an-Nasa’i 1795, Sunan an-Nasa’i 1140, Jami` at-Tirmidhi 414] – (Graded Sahih Li Ghairihi)

An Encouragement To Pray The Two Rakat Sunnah Before Fajr

Hadith 320:

‘A’isha reported Allah’s Messenger as saying:

The two rak’ahs at dawn are better than this world and what it contains.

[Sahih Muslim 725 a, Sahih Muslim 725 b, Jami` at-Tirmidhi 416] – (Graded Sahih)

Hadith 321:

Aishah (May Allah be pleased with her) reported:

The Prophet (ﷺ) did not attach more importance to any Nawafil prayer than the two Rak’ah of prayer before dawn (Fajr) prayer.

[Sahih al-Bukhari 1169 , Sahih Muslim 725, Sunan Abi Dawud 1245, Sahih Ibn Khuzaimah 1107.]

And in another narration-

I (Aisha) did not see the Prophet ﷺ hurrying so much to do anything from the matters of goodness like the 2 Rakahs before Fajr, not even towards the spoils of war. (Originally in At-Targheeb wat-Tarheeb, #582.)

Hadith 322:

Abdullah bin Umar (رضي الله عنهما) said that the Messenger of Allah ﷺ said:

‘Qul hu Allahu Ahad’ is equivalent to one third of the Quran, ‘Qul Ya Ayyuhal Kafiroon’ is one fourth of the Quran. And he ﷺ would recite them in the two Rakahs (Sunnah) of Fajr.

(Musnad Abu Yala Al-Mawsili 1017, At-Tabrani in Al-Kabeer 13493.)

Praying The Sunnahs Before And After Dhuhr

Hadith 323:

Narrated Umm Habibah:

The Prophet (ﷺ) said: If anyone keeps on praying regularly four rak’ahs before and four after the noon prayer, he will not enter the Hell-fire.

And in another narration- Allah will make the fire prohibited from him.

[Sunan Abi Dawud 1269, Jami` at-Tirmidhi 428, Musnad Ahmad 426/6 ] – [Graded Sahih, Hasssan]

Hadith 324:

Abu Ayyub Al-Ansari said:

When the Prophet ﷺ came to us I saw him perpetually praying four Rakah before Dhuhr. And he ﷺ said: When the sun passes beyond the zenith (towards the noon) the doors of the heavens open, the doors do not close till the Dhuhr is prayed, I wish that (my good deeds are) raised for me at that time of goodness.

(At-Tabrani in Al-Kabeer 4035, and in Al-Awsat 2694, Hasan Li Ghairihi.)

Hadith 325:

It was narrated from Qabus that his father said:

“My father sent word to ‘Aishah, asking which prayer the Prophet (ﷺ) most liked to perform regularly. She said: ‘He used to perform four Rak’ah before the Zuhr, in which he would stand for a long time and bow and prostrate perfectly.’”

(Sunan Ibn Majah 1156, Hasan Li Ghairihi.)

Virtue Of Praying Sunnahs Before Salatul-Asr

Hadith 326:

Narrated Abdullah ibn Umar:

The Prophet (ﷺ) said: “May Allah show mercy to a man who prays four rak’ahs before the afternoon prayer.”

[Sunan Abi Dawud 1271, Jami` at-Tirmidhi 430, Sahih Ibn Khuzzaymah 1193, Sahih Ibn Hibban 2444, Musnad Ahmad 117/2] – [Graded Hasan]

An Encouragement To Pray Salatul-Witr And Warning Against Leaving That

Hadith 327:

It was narrated that Ali, may Allah (SWT) be pleased with him, said:

“Witr is not essential like the obligatory prayers, but it is the sunnah of the Messenger of Allah (ﷺ).”

[Sunan an-Nasa’i 1676, Sunan Abi Dawud 1416, ] – [Graded Sahih Li Ghairihi]

And in another narration-

Allah’s Messenger ﷺ said: “Indeed Allah is Witr (One), and He loves Al-Witr, so perform Al-Witr O people of the Qur’an.”

(Sunan At-Tirmidhi 453.)

Hadith 328:

Jabir reported Allah’s Messenger (ﷺ) as saying:

If anyone is afraid that he may not get up in the latter part of the night, he should observe Witr in the first part of it; and if anyone is eager to get up in the last part of it, he should observe Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is preferable.

[Sahih Muslim 755 a, Jami` at-Tirmidhi 455, Jami` at-Tirmidhi 455 ] – (Graded Sahih)

An Encouragement To Sleep With Wudhu And With An Intention To Pray Tahajjud

Hadith 329:

Ibn Umar said that the Messenger of Allah ﷺ said: Whoever sleeps in a state of purity, an angel resides with him, he doesn’t wake up except that the angel says, O Allah, forgive your servant so-and-so, for he had slept in a state of purity.”

(Sahih Ibn Hibban 1048, Hasan Li Ghairihi.)

Hadith 330:

It was narrated from Mu’adh bin Jabal that the Messenger of Allah (ﷺ) said:

“There is no person who goes to bed in a state of purity, then wakes up at night, and asks Allah for something in this world or the Hereafter, but it will be given to him.”

[Sunan Ibn Majah 3881, Sunan Abi Dawud 5042, ] – (Graded Sahih)

Hadith 331:

Ibn ‘Abbas (radiyallahu ’anhumu) reported that Nabi (sallallahu ‘alayhi wasallam) said:

‘Purify these bodies and Allah will purify you, for any slave who goes to sleep in a state of purity has an Angel that spends the night with him. Every time he turns over, [the Angel] says, ‘O Allah! Forgive Your slave, for he went to bed in a state of purity.’

(Al-Mu’jamul Awsat of Tabarani, Hadith: 5087, 5083) (jamiat.org.za/five-reasons-to-sleep-with-wudu/)

Hadith 332:

It was narrated that Abu Darda’ conveyed that the Prophet (ﷺ) said:

“Whoever goes to bed intending to wake up and pray during the night, but is overwhelmed by sleep until morning comes, what he intended will be recorded for him, and his sleep is a charity given to him by his Lord.”

[Sunan Ibn Majah 1344, Sunan an-Nasa’i 1787, Sahih Ibn Khuzzaymah 1172]- (Graded Sahih)

Hadith 333:

It was narrated from Sa’eed bin Jubair, from a man who he thought was good, that :

Aishah, may Allah (SWT) be pleased with her, told him that the Messenger of Allah (ﷺ) said: “There is no man who habitually prays at night, then sleep overwhelms him, but Allah will record for him the reward of his prayer, and his sleep is a charity given to him.”

[Sunan an-Nasa’i 1784, Sunan Abi Dawud 1314, Malik 117/1] – (Graded Hassan Li Ghairihi)

Virtue Of Doing Adhkar Before Sleeping

Hadith 334:

Narrated Al-Bara ‘bin `Azib:

The Prophet (ﷺ) said to me, “Whenever you go to bed perform ablution like that for the prayer, lie or your right side and say,

“Allahumma aslamtu wajhi ilaika, wa fauwadtu `Amri ilaika, wa alja’tu Zahri ilaika raghbatan wa rahbatan ilaika. La Malja’a wa la manja minka illa ilaika. Allahumma amantu bikitabika-l-ladhi anzalta wa bina-biyika-l ladhi arsalta”

(O Allah! I surrender to You and entrust all my affairs to You and depend upon You for Your Blessings both with hope and fear of You. There is no fleeing from You, and there is no place of protection and safety except with You O Allah! I believe in Your Book (the Qur’an) which You have revealed and in Your Prophet (Muhammad) whom You have sent).

Then if you die on that very night, you will die with faith (i.e. or the religion of Islam). Let the aforesaid words be your last utterance (before sleep).” I repeated it before the Prophet (ﷺ) and when I reached “Allahumma amantu bikitabika-l-ladhi anzalta (O Allah I believe in Your Book which You have revealed).” I said, “Wa-rasulika (and your Apostle).” The Prophet (ﷺ) said, “No, (but say): ‘Wanabiyika-l-ladhi arsalta (Your Prophet whom You have sent), instead.”

[Sahih al-Bukhari 247, Sahih Muslim 2710 a, Sunan Abi Dawud 5046, Sunan Ibn Majah 3876 ] – (Graded Sahih)

An in another narration it adds- He ﷺ said: And if you die that night, you would ve died upon Fitrah, and if you wake up, you will wake up in goodness.

Hadith 335:

It is reported on the authority of Ali that Fatima had corns in her hand because of working at the hand-mill. There had fallen to the lot of Allah’s Apostle (ﷺ) some prisoners of war. She (Fatima) came to the Prophet (ﷺ) but she did not find him (in the house). She met A’isha and informed her (about her hardship). When Allah’s Apostle (ﷺ) came, she (A’isha) informed him about the visit of Fatima. Allah’s Messenger (ﷺ) came to them (Fatima and her family). They had gone to their beds. ‘Ali further (reported):

We tried to stand up (as a mark of respect) but Allah’s Messenger (ﷺ) said: Keep to your beds, and he sat amongst us and I felt the coldness of his feet upon my chest. He then said: May I not direct you to something better than what you have asked for? When you go to your bed, you should recite Takbir (Allah-o-Akbar) thirty-four times and Tasbih (Subhan Allah) thirty-three times and Tahmid (al-Hamdu li-Allah) thirty-three times, and that is better than the servant for you.

[Sahih Muslim 2727 a, Sahih al-Bukhari 5361] – (Graded Sahih)

Hadith 336:

Farwah b. Nawfal quoted his father as saying that the Prophet (ﷺ) said to Nawfal (his father):

Recite (the Surah) ‘Say, O you disbelievers!’ and then go to sleep at its end, for it is a declaration of freedom from polytheism.

[Sunan Abi Dawud 5055, Sahih Ibn Hibban 2364, Mustadrak Hakim 538/2] – (Graded Hassan Li Ghairihi)

Hadith 337:

Narrated Abdullah ibn Amr:

The Prophet (ﷺ) said: There are two qualities or characteristics which will not be returned by any Muslim without his entering Paradise. While they are easy, those who act upon them are few. One should say: “Glory be to Allah” ten times after every prayer, “Praise be to Allah” ten times and “Allah is Most Great” ten times. That is a hundred and fifty on the tongue, but one thousand and five hundred on the scale. When he goes to bed, he should say: “Allah is Most Great” thirty-four times, “Praise be to Allah” thirty-three times, and Glory be to Allah thirty-three times, for that is a hundred on the tongue and a thousand on the scale. (He said:) I saw the Messenger of Allah (ﷺ) counting them on his hand.

The people asked: Messenger of Allah! How is it that while they are easy, those who act upon them are few?

He replied: The Devil comes to one of you when he goes to bed and he makes him sleep, before he utters them, and he comes to him while he is engaged in prayer and calls a need to his mind before he utters them.

[Sunan Abi Dawud 5065, Jami` at-Tirmidhi 3408, Sahih Ibn Hibban 2009] – (Graded Sahih)

Hadith 338:
….

RAISING THE HANDS DURING THE ADDITIONAL TAKBEERS IN SALATUL-EID OR SALATUL-JANAZA. (merajrabbani.net)

4.8) RAISING THE HANDS DURING THE TAKBEER (Raf ‘al Yadain)?

Shaikh Albani says

لم يثبت ذلك عنه صلى الله عليه و سلم
“There are no authentic reports describing whether or not the Prophet (sallalahu `alayhi wa sallam) raised his hands with these additional takbirs.
Note: It is essential to refer to Irwaa al-Ghaleel (3/112-114) for a detailed answer

For this reason, Imam Al-Albani said:

و لا سيما أن رواية عمر و ابنه ههنا لا تصح. أما عن عمر فرواه البيهقي بسند ضعيف, و أما عن ابنه فلم أقف عليها الآن و قد قال مالك: لم أسمع فيه شيئا
“The reports from ‘Umar and his son (RA) do not make this a sunnah, especially when we know that these reports are not authentic. As for the one from ‘Umar, it is recorded by al-Bayhaqi (in his Sunan under the chapter titled ‘“Chapter: Raising The Hands For the Takbeeraat of Eed”] with a weak chain. As for his son’s, I have not found it and Malik said concerning it: I have not heard anything concerning it.”
[Tamam ul-Minnah 348 ; الإختيارات الفقهية للإمام الألباني, ص. ١١٦; Al-Ikhtiyarat Al-Fiqhyah Lil-Imam Al-Albani (The Fiqh Choices of Imam Al-Albani), page 116 ]

Please note that there are some scholars though, who affirm that Ibn Umar (r.a) used to raise his hands (rafayaden) at every takbeer.

However, based on various general ahadeeth concerning raising the hands (raf `al yadain) with takbeer in the regular prayers, some ‘ulama’ allow raising the hands with these additional tabkirs. Imam al-Baghawi (RA) said: “Raising the hands with the takbirs of Eid is a sunnah according to the majority of the people of knowledge. It is also the opinion of Ibn ul-Mubarak, ash-Shafi’, Ahmad and Ishaq.[Sharh us-Sunnah 2:606]

Malik (r.h) was asked about raising the hands with the additional takbirs, and he replied: “Yes, raise your hands with each takbir. However, I have not heard anything in this regards (from the Prophet {s.a.w}).”

[Recorded by al-Faryabi in Al-Eidayn 2:136]

Also Islamweb quotes : “Imam al-Firyabi narrated many ‘Aathar’ from the salafus saaliheen proving this practice. One of those narration is that Waleed bin Muslim said, ‘I asked Anas bin Malik (Radiya Allahu anhu) about raising hands with the extra Takbeer during feast prayer. He said, raise your hands, I did not hear (from the Prophet) anything in this concern.’The chain of this narration is sound.”

He is : Al-Imam Muhammad Bin Yousef Bin Waqid Bin ‘Uthman Al-Firyabi
His Biography: http://library.islamweb.net/newlibrary/display_book.php?idfrom=1686&idto=1686&bk_no=60&ID=1570 [Siar ‘Alam an-Nbula]

فإن الإجماع منعقد على مشروعية رفع اليدين في التكبيرة الأولى من صلاتي العيد والجنازة، وقد نقل هذا الإجماع ابن المنذر و ابن قدامة و النووي وغيرهم.
واختلفوا في رفعهما في سائر التكبيرات، فذهب الجمهور من علماء الشافعية والحنابلة والحنفية إلى استحبابها في صلاة العيدين


It is a matter of Ijmaa’, reported by Ibn Qudamah, Ibn Al Mundhir, Al Nawawi and others, that it is prescribed for a person to raise his hands in the first Takbirah of Eid and Funeral prayers. As for the rest of Takbiraat, the majority of scholars (i.e. shafie, hanbali and hanafi madhabs) said it is preferable to raise the hand in the other takbiraat of Eid.

[Ref: http://fatwa.islamweb.net/fatwa/index.php?page=showfatwa&Option=FatwaId&lang=A&Id=14541]

And Al-Albani commented on the similar issue of raising the hands with the takbirs of the janazah prayer: “A person may raise his hands if he believes that Ibn ‘Umar would not do this without an approval form the Prophet (sallalahu `alayhi wa sallam).

[Ahkam ul-Jana’iz p. 148, Also see Tamaam al-Minnah p.348 and Irwaa ul-Ghaleel (3/113) and (Mir’ah al-Mafaatih (5/45) for related answers.]

Note: Ibn Qayyum (r.h) in Zaad al-Ma’aad and Allaamah Shaikh Mansoor bin Idrees in Kishaaf al-Qina’a have put forward the narration of Ibn Umar (r.a) raising the hands for raf ‘Al Yadain, however they did not trace it back to its route ! So some scholars do not affirm that Ibn Umar (r.a) did raise his hands for Eid takbeer.

Imam Maalik & Awza’ee, both of them said one should raise the hands with these takbeers. Also Imam bayhaqi in Sunan al-kubra 3/292 and ibn al-Mundhir in talkhees al-habeer (692) permitted this.

[Ahkaamul Eidayn:136-137; of Shaykh Zubayr, its chain is Saheeh]

Conclusion : Based on the above discussion of the ‘ulama’ and the athaar of salafus saaliheen, it can be said that raising the hands with these takbirs is permissible, but not well substantiated from the Sunnah so one has the choice to follow what he finds closest to the right ruling in this issue.

Extracted from this article.