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.

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

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:
….

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.

Warning Against Not Praying In The Congregation Without A Valid Excuse

Hadith 246:

On the authority of Abdullah ibn Abbas (رضي الله عنهما) that the Prophet ﷺ said:

Whoever hears the Adhan and doesn’t answer it (by going to the prayer), there is no prayer for him except who has a valid excuse.

(Sunan Ibn Majah 793, Sahih.)

Hadith 247:

Narrated Abud Darda’:

I heard the Messenger of Allah (ﷺ) say: If there are three men in a village or in the desert among whom prayer is not offered (in congregation), the devil has got the mastery over them. So observe (prayer) in congregation), for the wolf eats only the straggling animal. Sa’ib said: By the word Jama’ah he meant saying prayer in company or in congregation.

(Sunan Abi Dawud 547, Sunan An-Nasai 848, Hasan, Sahih.)

Hadith 248:

Abdullah (b. Mas’ud) reported:

He who likes to meet Allah tomorrow as Muslim, he should persevere in observing these prayers, when a call is announced for them, for Allah has laid down for your Prophet the paths of right guidance, and these (prayers) are among the paths of right guidance. If you were to pray in your houses as this man why stays away (from the mosque) prays in his house, you would abandon the practice of your Prophet, and if you were to abandon the practice of your Prophet, you would go astray.*

No man purifies himself, doing it well, then makes for one of those mosques without Allah recording a blessing for him for every step he takes raising him a degree for it, and effacing a sin from him for it. I have seen the time when no one stayed away from it, except a hypocrite, who was well known for his hypocrisy, whereas a man would be brought swaying (due to weakness) between two men till he was set up in a row.

(Imam Al-Mundhiri quoted only till the asterisked part. Sahih Muslim 654b.)

Hadith 249:

Abu Huraira reported:

The Messenger of Allah (ﷺ) found some people absenting from certain prayers and he said: I intend that I order (a) person to lead people in prayer, and then go to the persons who do not join the (congregational prayer) and then order their houses to be burnt by the bundles of fuel. If one amongst them were to know that he would find a fat fleshy bone he would attend the night prayer.

(Sahih Muslim 651a.)

Hadith 250:

Narrated Amr ibn Za’dah, Ibn Umm Maktum:

Ibn Umm Maktum asked the Prophet (ﷺ) saying: Messenger of Allah, I am a blind man, my house is far away (from the mosque), and I have a guide who does not follow me. Is it possible that permission be granted to me for saying prayer in my house? He asked: Do you hear summons (adhan)? He said: Yes. He said: I do not find any permission for you.

(Sunan Abi Dawud 552, Hasan, Sahih.)

Hadith 251:

On the authority of Abdullah ibn Abbas (رضي الله عنهما) who said, “Whoever hears ‘ Come to success’ and doesn’t answer it (by coming to the prayer); then he has abandoned the Sunnah of Muhammad the Messenger of Allah ﷺ “.

(At-Tabrani in Al-Awsat 7986, Sahih.)

An Encouragement To Pray Nawafil At Home

Hadith 252:

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

When any one of you observes prayer in the mosque he should reserve a part of his prayer for his house, for Allah would make the prayer as a means of betterment in his house.

(Sahih Muslim 778.)

Hadith 253:

Abu Musa reported Allah’s Apostle (ﷺ) as saying:

The house in which remembrance of Allah is made and the house in which Allah is not remembered are like the living and the dead.

(Sahih Muslim 779, Sahih Al-Bukhari.)

Hadith 254:

Abdullah bin Sa’d said:

“I asked the Messenger of Allah (ﷺ): ‘Which is better prayer in my house or prayer in the mosque?’ He said: ‘Do you not see how close my house is to the mosque?’ But praying in my house is dearer to me than praying in the mosque, apart from the prescribed prayers.’”

(Sunan Ibn Majah 1378, Sahih.)

An Encouragement To Wait For One Obligatory Prayer After The Other

Hadith 255:

Abu Huraira reported Allah’s Messenger (ﷺ) as saying:

The servant is constantly in prayer so long as he is in a place of worship waiting for the prayer (to be observed in congregation), and the angels invoke (blessings upon him in these words): O Allah! pardon him. O Allah! show mercy to him, (and they continue to do so) till he returns (from the mosque having completed the prayer) or his ablution breaks. I said: How is the ablution broken? He said: By breaking of the wind noiselessly or with noise.

(Sahih Muslim 649i.)

Hadith 256:

(Repeated, Sunan At-Tirmidhi 3234.)

Hadith 257:

It was narrated from Abu Sa’eed Al-Khudri that :

He heard the Messenger of Allah say: ‘Shall I not tell you of something by means of which Allah expiates for sins and increases good deeds?’ They said: ‘Yes, O Messenger of Allah.’ He said: ‘Performing ablution properly despite difficulties, increasing the number of steps one takes towards the mosque and waiting for the next prayer after prayer.’

(Sunan Ibn Majah 776, Hasan, Sahih.)

Hadith 258:

On the authority of Anas bin Malik that the Prophet ﷺ said:

Three are Kaffaraat (expiators of sins), three are Darajaat (raise levels), three are Manjiyyaat (cause of salvation), three are Muhlakaat (destroyers).

As for the Kaffaraat, they’re- doing wudhu properly when it is extremely cold, waiting for one Salah after the other, raising your steps for the (prayers in) congregation.

As for the Darajaat, they’re- feeding people, giving the Salam, praying at night when people are sleeping.

As for the Manjiyyaat, they’re- being just in anger or while being pleased, being moderate in poverty or richness, having the fear of Allah in private and public.

As for the Muhlakaat, they’re- being stingy, following the desires and being proud about oneself.

(Musnad Al-Bazzar (Kashf Al-Astar): 80.)

Hadith 259:

On the authority of Uqbah bin Aamir-

The Messenger of Allah ﷺ said: The one who waits for Salah is like a Qaanit (devout worshipper) and he is written from amongst the Musalleen, from the time he leaves the house till he returns.

(Sahih Ibn Hibban 2036, Sahih.)

An Encouragement To Preserve The Fajr And Asr Salah

Hadith 260:

Abu Bakr reported on the authority of his father that the Messenger of Allah (ﷺ) said:

He who observed two prayers at two cool (hours) would enter Paradise.

(Sahih Muslim 635.)

Hadith 261:

Umara b. Ruwaiba is reported to have said on the authority of his father:

I heard the Messenger of Allah (ﷺ) saying: He who observes prayer before the rising of the sun and its setting, i.e. the dawn prayer and the afternoon prayer, would not enter the (Hell) fire.

(Sahih Muslim 634.)

Hadith 262:

(Repeated, Sahih Muslim 657)

Hadith 263:

(Repeated Sahih Al-Bukhari 555.)

Being In The Masjid After Fajr.

Hadith 264:

Anas bin Malik narrated that :

the Messenger of Allah said: “Whoever prays Fajr in congregation, then sits remembering Allah until the sun has risen, then he prays two Rak’ah, then for him is the reward like that of a Hajj and Umrah.” He said: “The Messenger of Allah said: ‘Complete, complete, complete.'”

(Sunan At-Tirmidhi 586, Hasan Li Ghairihi.)

Hadith 265:

On the authority of Ibn Umar (رضي الله عنهما) that he said that the Messenger of Allah ﷺ said:

Whoever prays Salatus-Subh, then sits in the prayer place till he prays, he is rewarded like an accepted Umrah and Hajj.

(At-Tabrani in Al-Awsat 5598, Sahih Li Ghairihi.)

Hadith 266:

Simak b. Harb reported:

I said to Jabir b. Samura: Did you sit in the company of the Messenger of Allah (may peace he upon him)? He said: Yes, very often. He (the Holy Prophet) used to sit at the place where he observed the morning or dawn prayer till the sun rose or when it had risen; he would stand, and they (his Companions) would talk about matters (pertaining to the days) of ignorance, and they would laugh (on these matters) while (the Prophet) only smiled.

(Sahih Muslim 670a.)

An Encouragement To Sit After Fajr, Asr And Maghrib and Do Dhikr

Hadith 267:

On the authority of Abu Umamah that he said that the Messenger of Allah ﷺ said:

Whoever says after the Fajr prayer,

لا إلَه إلّا اللهُ وحدَه لا شَريكَ له، له المُلكُ وله الحمدُ يُحيي ويُميتُ بيَدِه الخيرُ وهو على كلِّ شيءٍ قديرٌ

a hundred times, before raising his feet from the place of prayer, on that day will be the best of the people of earth in his deeds, except for one who does likewise or says more than that.

(At-Tabrani in Al-Awsat 7196, Hasan.)

Hadith 268:

On the authority of Abdur Rahman bin Ghanm from the Prophet ﷺ that he ﷺ said:

Whoever says (after finishing the prayers) before raising his feet from (the place he prayed) Maghrib and Fajr:

لا إلَهَ إلّا اللَّهُ وحدَهُ لا شريكَ لَهُ لَهُ الملْكُ ولَهُ الحمدُ يحيي ويميتُ وَهوَ على كلِّ شيءٍ قديرٌ

Allah will record for him for every time he said that 10 good deeds, and will erase from him 10 evil deeds, and will raise him by 10 degrees, and protection from every disliked thing, and protection from Satan the accursed, and no sin will harm him except doing Shirk, on that day will be the best of the people of earth in his deeds, except for one who does likewise, saying more than that.

(Musnad Ahmad 4/227, Hasan Li Ghairihi.)

Warning Against Not Praying Asr Without A Valid Excuse

Hadith 269:

Abu Ad-Darda (رضي الله عنه) said that the Messenger of Allah ﷺ said:

Whoever leaves the Asr Salah purposely his good deeds will be rendered null and void.

(Musnad Ahmad 6/442, Sahih.)

Hadith 270:

Narrated Ibn `Umar:

Allah’s Messenger (ﷺ) said, “Whoever misses the `Asr prayer (intentionally) then it is as if he lost his family and property.”

(Sahih Al-Bukhari 552.)

Admonishment To Fulfil The Responsibility of An Imam With Diligence And A Warning Against Being Negligent In That

Hadith 271:

Narrated Uqbah ibn Amir:

I heard the Messenger of Allah (ﷺ) say: He who leads the people in prayer, and he does so at the right time, will receive, as well as those who are led (in prayer) will get (the reward). He who delays (prayer) from the appointed time will be responsible (for this delay) and not those who are led in prayer.

(Sunan Abi Dawud 580, Sahih.)

Warning Against Leading The People As An Imam When People Dislike You

Hadith 272:

On the authority of ‘Ata bin Deenar Al-Huzaliy (رضي الله عنه) that the Messenger of Allah ﷺ said:

Three are such that Allah doesn’t accept from them their Salah, nor are his Salah raised to the sky, not do they (their prayers) raise above their heads. (1) A man who leads a people (as an Imam) and they dislike him, (2) a man who prays the Salatul-Janaza for someone even though he wasn’t ordered (permitted by the guardians), (3) and a woman whose husband calls her at night and she refuses him.

(Sahih Ibn Khuzaimah 1518, Sahih. )

Hadith 273:

On the authority of Abu Umamah the Prophet (peace and blessings of Allaah be upon him) said:

“There are three whose prayers do not go any further than their ears: a runaway slave until he returns, a woman who spent the night with her husband being angry with her, and one who leads people in prayer when they dislike him.”

(Sunan At-Tirmidhi 360, Hasan.)

Virtues Of Praying In The First Row, Straightening and Filling The Gaps In The Rows And An Encouragement To Stand on The Right Side

Hadith 274:

Narrated Abu Huraira:

Allah’s Messenger (ﷺ) said, “If the people knew the reward for pronouncing the Adhan and for standing in the first row (in congregational prayers) and found no other way to get that except by drawing lots they would draw lots….

(Part of a Hadith from Sahih Al-Bukhari 615.)

Hadith 275:

It was narrated from ‘Irbad bin Sariyah that the Messenger of Allah (ﷺ) used to ask for forgiveness for the first row three times and for the second row twice.

(Sunan Ibn Majah 996, Sahih.)

Hadith 276:

Abu Umamah (رضي الله عنه) said that the Messenger of Allah ﷺ said:

Verily Allah and His Angels supplicate for the first row. And it was asked: O Messenger of Allah! And upon the second? He ﷺ said: Verily Allah and His Angels supplicate for the first row.

And it was asked: O Messenger of Allah! And upon the second? And the Prophet ﷺ said: And upon the second.

(Musnad Ahmad 5/262, Hasan.)

Hadith 277:

On the authority of Al-Bara bin Aazib (رضي الله عنه) who said: The Prophet ﷺ would come till the end of the rows and would correct (make in line) the chests and shoulders of the people. And he ﷺ said: Do not differ (in straightening the rows) or else your hearts will be made to differ. Verily Allah and His Angels supplicate for the first row.

(Sahih Ibn Khuzaimah 1557, Sahih.)

Hadith 278:

Narrated Anas bin Malik:

The Prophet (ﷺ) said, “Straighten your rows as the straightening of rows is essential for a perfect and correct prayer. ”

(Sahih Al-Bukhari 723.)

Hadith 279:

Abdullah ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Straighten the rows, stand shoulder to shoulder and fill the gaps; be gentle with their hands of your brothers, and do not leave gaps for the Shaytaan. Whoever connects a row, Allah will connect him (with His mercy), and whoever breaks a row, Allah will cut him off (from His mercy).”

(Sunan Abi Dawud 666, Sahih.)

Hadith 280:

Jabir bin Samurah (May Allah be pleased with them) reported:

The Messenger of Allah (ﷺ) came out to us (once) and said, “Why do you not stand in rows as the angels do before their Rubb?” We asked: “O Messenger of Allah! how do the angels stand in rows before their Rubb?” He (ﷺ) replied, “They complete each row beginning with the first and filling all the gaps.”

(Sahih Muslim 430.)

Hadith 281:

Narrated Abdullah ibn Abbas:

The Prophet (ﷺ) said: The best of you are those whose shoulders are soft in prayer.

(Sunan Abi Dawud 672, Sahih Li Ghairihi.)

Hadith 282:

Narrated Anas bin Malik:

Once the Iqama was pronounced and Allah’s Messenger (ﷺ) faced us and said, “Straighten your rows and stand closer together, for I see you from behind my back.’ (Sahih Al-Bukhari 719)

And in another narration- Anas added, “Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion.” (Sahih Al-Bukhari 725)
….

An Encouragement To Fill The Gaps In The Rows And Join The Rows

Hadith 283:

On the authority of Al-Bara bin Aazib (رضي الله عنه) who said: The Prophet ﷺ would come from one end of the row till the other end of the row and would correct (make in line) the chests and shoulders of the people. And he ﷺ would say: Do not differ (in straightening the rows) or else your hearts will be made to differ. Verily Allah and His Angels supplicate for the ones who pray in the first row.

(Sahih Ibn Khuzaimah 1557, Sahih.) (Check the exact reference in Sahih Ibn Khuzaimah and At-Targheeb wat-Tarheeb since the Arabic text differs from Hadith 277.)

Hadith 284:

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

The best of you are those whose shoulders are soft in Salah. And the most rewarded step from amongst the steps is that step that a man takes to fill the gaps in the rows and fill it.

(Sahih Ibn Hibban 1756, Hasan Li Ghairihi.)

Hadith 285:

On the authority of Aisha (رضي الله عنها) that she said, that the Messenger of Allah ﷺ said:

Whoever fills the gaps in the prayer, Allah raises his rank, and builds for him a house in Paradise.

(At-Tabrani in Al-Awsat 5797, Sahih Li Ghairihi.)

Warning Against Choosing The Later Rows And Not Straightening The Rows

Hadith 286:

Abu Sa’id al-Khudri reported:

The Messenger of Allah (ﷺ) saw (a tendency ) among his Companions to go to the back, so he said to them: Come forward and follow my lead, and let those who come after you follow your lead. People will continue to keep back till Allah will put them at the back.

(Sahih Muslim 438a.)

Hadith 287:

Abu Mas’ud reported:

The Messenger of Allah (may peace he upon him) used to touch our shoulders in prayer and say: Keep straight, don’t be irregular, for there would be dissension in your hearts. Let those of you who are sedate and prudent be near me, then those who are next to them, then those who are next to them. (Sahih Muslim 432.)

In another narration, the Prophet ﷺ said: You must straighten your rows, or Allah will certainly put your hearts in disputes. (Sunan Abi Dawud 662, Sahih.)

Saying Aameen Behind The Imam And During Dua And Being Moderate In Prayer

Hadith 288:

It was narrated from ‘Aishah that the Prophet (ﷺ) said:

“The Jews do not envy you for anything more than they envy you for the Salam and (saying) ‘Ameen’.”

And in another narration-

The Jews were mentioned in the presence of the Prophet ﷺ, he said:

The do not envy you as much for anything as the Friday to which Allah Guided us, and they were deviated (didn’t accept it) from that. And the Qiblah that Allah has Guided you towards and they were deviated from that. And (they envy) us telling Aameem behind the Imam.

(Musnad Ahmad 6/135, Sahih.)

Hadith 289:

On the authority of Abu Musa Al-Ashari, from a lengthy Hadith, that the Messenger of Allah ﷺ said:

When you pray make your rows straight and let anyone amongst you act as your Imam. Recite the takbir when he recites it and when he recites: Not of those with whom Thou art angry, nor of those who go astray, say: Amin. Allah would respond you.

(Sahih Muslim 404a.)

Hadith 290:

Ibn ‘Umar reported:

While we said prayer with the Messenger of Allah (ﷺ), one among the people said: Allah is truly Great, praise be to Allah in abundance. Glory be to Allah in the morning and the evening. The Messenger of Allah (may peace be upon, him) said: Who uttered such and such a word? A person among the people said: It is I, Messenger of Allah (who have recited these words). He (the Holy Prophet) said: It (its utterance) surprised me, for the doors of heaven were opened for It. Ibn ‘Umar said: I have not abandoned them (these words) since I heard the Messenger of Allah (ﷺ) saying this.

اللَّهُ أَكْبَرُ كَبِيرًا وَالْحَمْدُ لِلَّهِ كَثِيرًا وَسُبْحَانَ اللَّهِ بُكْرَةً وَأَصِيلاً

(Sahih Muslim 601.)

Hadith 291:

Abu Huraira reported:

The Messenger of Allah (ﷺ) said: When the Imam says:” Allah listens to him who praises Him.” you should say:” O Allah, our Lord for Thee is the praise.” for if what anyone says synchronises with what the angels say, his past sins will be forgiven.

(Sahih Muslim 409a.)

Warning Against Preceding The Imam While Raising Your Head From Ruko Or Sujood

Hadith 292:

Abu Huraira reported:

The Messenger of Allah (ﷺ) said: Does the man who lifts his head ahead of the Imam (from prostration) not fear that Allah may change his head into the head of a donkey?

(Sahih Muslim 427.)

A Warning On Not Doing The Ruku and Sujood Properly, and Not Standing Properly In The Qiyam, and Mentioning Khushoo In Salah

Hadith 293:

Narrated AbdurRahman ibn Shibl:

The Messenger of Allah (ﷺ) prohibited to peck like a crow, and to spread (the forearms) like a wild beast, and to fix a place in the mosque like a camel which fixes its place.

(Sunan Abi Dawud 862, Hasan Li Ghairihi.)

Hadith 294:

Qatadah (رضي الله عنه) said that the Messenger of Allah ﷺ said:

The worst of the people is the theif who steals from his Salah.

It was asked: O Messengerof Allah! How can one steal from Salah?

He ﷺ said: He doesn’t complete its Ruku or its Sujood. Or he said- He doesn’t straighten his back in the Ruku or Sujood.

(Sahih Ibn Khuzaimah 663, Hasan Li Ghairihi.)

Hadith 295:

On the authority of Abu Abdullah Al-Ashari, that the Messenger of Allah ﷺ saw a person not completing (perfecting) his Ruku, and pecking in his Sujood (doing it very quickly) and praying. The Messenger of Allah ﷺ said: If this person dies upon this condition, he would die by not being in the Millah of Muhammad ﷺ.

Then the Messenger of Allah ﷺ said: The example of one who doesn’t complete his Ruku, and pecks in his Sujood, is like that of a hungry one, who eats a date or two, and it doesn’t benefit him anything.

(Sahih Ibn Khuzaimah 665, Musnad Abi Yala Al-Mawsili 7184, Hasan.)

Hadith 296:

Abu Hurairah (رضي الله عنه) said that the Prophet ﷺ said: Verily a man prays for sixty years and his prayer is not accepted, for he did complete the Ruku, but he did not complete the Sujood, or, he did complete the Sujood, but he did not complete the Ruku.

(Musannaf of Ibn Abi Shaibah 2980, Hasan.)

Hadith 297:

Ali (رضي الله عنه) said that: The Messenger of Allah ﷺ prohibited me from reciting (the Quran) when I was in Ruku…

(Musnad Abu Yala Al-Mawsilu 315, Sahih Li Ghairihi.)

Hadith 298:

Narrated Abu Huraira:

Allah’s Messenger (ﷺ) entered the mosque and a person followed him. The man prayed and went to the Prophet and greeted him. The Prophet (ﷺ) returned the greeting and said to him, “Go back and pray, for you have not prayed.” The man went back prayed in the same way as before, returned and greeted the Prophet who said, “Go back and pray, for you have not prayed.” This happened thrice. The man said, “By Him Who sent you with the Truth, I cannot offer the prayer in a better way than this. Please, teach me how to pray.” The Prophet (ﷺ) said, “When you stand for Prayer say Takbir and then recite from the Holy Qur’an (of what you know by heart) and then bow till you feel at ease. Then raise your head and stand up straight, then prostrate till you feel at ease during your prostration, then sit with calmness till you feel at ease (do not hurry) and do the same in all your prayers.

(Sahih Al-Bukhari 757, Sahih Muslim 397.)

Hadith 299:

Huraith bin Qabisah narrated:

“I arrived in Al-Madinah and said: ‘O Allah! Facilitate me to be in a righteous gathering.'” He said: “I sat with Abu Hurairah and said: ‘Indeed I asked Allah to provide me with a righteous gathering. So narrate a hadith to me which you heard from Allah’s Messenger (ﷺ) so that perhaps Allah would cause me to benefit from it.’ He said: ‘I heard Allah’s Messenger (ﷺ) say: “Indeed the first deed by which a servant will be called to account on the Day of Resurrection is his Salat. If it is complete, he is successful and saved, but if it is defective, he has failed and lost. So if something is deficient in his obligatory (prayers) then the Lord, Mighty and Sublime says: ‘Look! Are there any voluntary (prayers) for my worshipper?’ So with them, what was deficient in his obligatory (prayers) will be completed. Then the rest of his deeds will be treated like that.”

(Sunan At-Tirmidhi 413, Sahih Li Ghairihi.)

Hadith 300:

Ammar b. Yasir said:

I heard the apostle of Allah (ﷺ) say: A man returns after saying his prayer while a tenth part of his prayer, or a ninth part, or an eight part, or a seventh part, or a sixth part, or a fifth part, or a third part, or half of it, is recorded for him.

(Sunan Abi Dawud 796.)

Hadith 301:

On the authority of Abu Al-Yasar (رضي الله عنه) that the Prophet ﷺ said:

From amongst you are people who pray their prayers completely, and some who pray it half, and a third, and a fourth, and a fifth, till the tenth (by rewards).

(An-Nasai in Al-Kubra 613, Hasan Li Ghairihi.)

Hadith 302:

On the authority of Abu Hurairah who said, that the Messenger of Allah ﷺ said: The Salah has three parts, Taharah is a third, Ruku is a third, Sujood is a third. Whoever offers them with their due rights (i.e. peoperly) it is accepted of him, and are accepted from him his other good deeds, and whosoever’s is rejected, his other good deeds are rejected.

(Musnad Al-Bazzar 349, Hasan, Sahih.)

Hadith 303:

Narrated Abdullah ibn ash-Shikhkhir:

I saw the Messenger of Allah (ﷺ) praying and a sound came from his breast like the rumbling of a mill owing to weeping.

(Sunan Abi Dawud 904, Sahih.)

Hadith 304:

Uqbah bin Aamir said that the Prophet ﷺ said:

There is no Muslim, who performs Wudhu perfectly, and then stands for Salah, and he knows what he says (in Salah), he completes and his similitude (of being sinless) is like that of a newborn child, just delivered by his mother.

(Sahih Ibn Khuzaimah 222, Sahih.)…