Category Archives: Sunnah of the Week

Sharing the Sunnah of the Prophet (Salla-Allaahu ‘alaihi wa sallam) every week.

The Means of attaining Barakah in Food (Part 2)

Read the means of attaining Barakah in Food (Part 1)

2 – The desirability of gathering together to eat

One of the recommended Prophetic manners of eating is to gather for the food. Gathering together is one of the means of Barakah (blessings) descending upon the food. As the number of people who eat increases, the Barakah (blessings) will also increase.

Read the rest of this entry

The Means of attaining Barakah in Food (Part 1)

Meaning of Barakah:

Ibn Mandhoor said in Lisaan Al-‘Arab: “Al-Barakah is growth and increase.”

Al-Manawi said in Faid Al-Qadeer, on the authority of Ar-Raaghib who said: “Al-Barakah is the continuance of divine goodness in something. This is derived from the motionlessness of water in the well. The Mubarak is the person who has that good in him.”

An-Nawawi (رحمه الله) said: “Blessed food is food by which nourishment is attained, the end of which is safe from harm, and which strengthens one on obedience to Allaah.” [Sharh Muslim by An-Nawawi]

Accordingly, the blessing of food means its growth and increased benefit to the body, its prevention of harm to the body, and it’s strengthening the person on obedience to Allaah.

Barakah is the goal one wants to attain from everything; i.e. wealth, children, food, etc. There is no good in anything whose Barakah is removed.

The Food of the Muslim Read the rest of this entry

The Sunnah of Straightening the Rows

In his Saheeh, Al-Bukhaari (رحمه الله) wrote many chapters regarding this matter. The first chapter:

إلزاق (Ilzaaq) means to stick.

“أقيموا” (Straighten) is an order. 

The Prophet (salla Allaahu ‘alaihi wa sallam) said:

أَقِيمُوا الصُّفُوفَ وَحَاذُوا بَيْنَ الْمَنَاكِبِ وَسُدُّوا الْخَلَلَ وَلِينُوا بِأَيْدِي إِخْوَانِكُمْ وَلاَ تَذَرُوا فُرُجَاتٍ لِلشَّيْطَانِ وَمَنْ وَصَلَ صَفًّا وَصَلَهُ اللَّهُ وَمَنْ قَطَعَ صَفًّا قَطَعَهُ اللَّهُ ‏

Set the rows in order, stand shoulder to shoulder, close the gaps, be pliant in the hands of your brethren, and do not leave openings for the devil. If anyone joins up a row, Allaah will join him up, but if anyone breaks a row, Allaah will cut him off.  [Sunan Abu Dawoud]

These are all commands.

وَلِينُوا بِأَيْدِي – be pliant in the hands of your brethren

Be flexible and lenient. If your brother says go forward, go forward. If he says to come next to him, go next to him.  Read the rest of this entry

Month of Rajab’s 5 days of fasting – A Great Opportunity!

The Sacred month of Rajab is here and we have an excellent fasting opportunity this week.

Jareer ibn ‘Abdullaah (Radia Allaahu ‘anhu) narrated that the Prophet ﷺ said: “Fasting three days of each month is fasting for a lifetime, and ayaam al-beed are the thirteenth, fourteenth and fifteenth.

[Narrated by al-Nasaa’i (2420); classed as saheeh by al-Albaani in Saheeh al-Targheeb, (1040)]

full moon image containing voluntary fasting dates

The status of Endowment – Waqf in Islam

A Waqf is an endowment of one’s original property that he has set aside whilst having the intention that its fruitions will be donated to benefit the Muslims; thereby seeking nearness to Allah. It is an ongoing charity that will benefit a person after his death.

E.g. setting aside land as a Waqf for the Muslims to bury their dead.

E.g. building a Masjid as a Waqf for the Muslims to pray in.

Original property refers to a property whose benefits may be derived while its essence remains, such as donating a building to be used as a mosque, renting a house and spending its rent on the needy, using it to print Islamic books, etc.

The benefits refer to its yield, such as crops, rent, provision of shelter, etc. that comes from the original property.

Establishing a Waqf is a highly recommended Sunnah (سنة مستحبة).
Read the rest of this entry

Issues pertaining to the Voluntary Prayers – (25 Sept 2016)  

23-12-1437H

  • Separating the Obligatory Prayer from the Voluntary:

Mu‘aawiyah (may Allah be pleased with him) said: When you have prayed Jumu‘ah, do not follow it immediately with another prayer until you speak or leave (the masjid), because the Messenger of Allah ﷺ instructed us to do that, not to follow one prayer immediately with another until we spoke or left (the masjid). 

[Muslim] 

An-Nawawi (may Allah have mercy on him) said in his commentary on Saheeh Muslim:

This offers proof for the view of our companions – i.e., the Shaafa‘i fuqaha’ – that in the case of naafil prayer, both those that are offered regularly (Sunnah prayers) and others, it is mustahabb to move from where one offered the obligatory prayer to another spot, and the best is to move to one’s home; otherwise one may move to another spot in the masjid or elsewhere, so as to increase the number of places in which one prostrates, and so as to separate the naafil prayer from the obligatory one.

The words “until we spoke” indicate that separating the prayers may also be done by speaking, but doing it by moving is preferable because of what we have mentioned. And Allah knows best.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in al-Fataawa al-Kubra (2/359):

The Sunnah is to separate obligatory and naafil prayers, in the case of Jumu‘ah and otherwise, as it is proven in as-Saheeh that the Prophet (blessings and peace of Allah be upon him) told people not to follow one prayer immediately with another until they separated them by moving or speaking.

So one should not do what many people do, when they follow the salaam immediately with two rak‘ahs of Sunnah prayer, because this is going against the prohibition of the Prophet (blessings and peace of Allah be upon him).

The wisdom behind that is to distinguish between that which is obligatory and that which is not obligatory, and also to differentiate between that which is worship and that which is not worship.

Hence it is mustahabb to hasten to break the fast, delay the sahoor and to eat before the prayer on the day of Eid al-Fitr. It is also disallowed to anticipate Ramadaan by fasting one or two days before it.

All of that is in order to separate between what is enjoined of fasting and what is not enjoined, and to separate between the acts of worship and other acts. It is also to distinguish between Jumu‘ah, which Allah has made obligatory, and other prayers.

Ibn Baz mentioned that this can be done by making Istighfar, remembering Allah, or changing his position.

The Prophet prayed the afternoon prayer and right afterward a man stood up to pray. ‘Umar saw him and told him: “Sit, the People of the Book were destroyed because they did not differentiate between their prayers.” The Prophet said: “Well said, Ibn al-Khattab [i.e., ‘Umar].”   

[Ahmed; Authenticated by Al-Albani #2549]  

  • Raising the hands for making Du’aa’ after offering the voluntary prayer:

Ibn Baz said that there is no harm in raising your hands while making Du’aa’ occasionally, but this should not be all the time such that it becomes a Sunnah. It has not been quoted that the Prophet ﷺ raised his hands after the prayer, nor the companions after him.

Ibn ‘Uthaymeen said there are some in the Masjid, whom when the imam calls to the obligatory prayer whilst they are praying voluntary prayer, they raise their hands and wipe their faces when they finish, even without making Du’aa, then join the obligatory prayer. This is Bid’ah.

  • It is permissible for the voluntary prayer to be offered whilst sitting/riding even if the person is able to stand, but the person will only receive half of the reward:

The obligatory prayers have to be offered standing, as it is one of the pillars of the prayer. As for the voluntary, the Prophet ﷺ used to offer Witr while riding his camel and the Sunnah of Fajr even.

Narrated Sa`id bin Yasar: “I was going to Mecca in the company of `Abdullah bin `Umar and when I apprehended the approaching dawn, I dismounted and offered the witr prayer and then joined him. `Abdullah bin `Umar said, “Where have you been?” I replied, “I apprehended the approaching dawn so I dismounted and prayed the witr prayer.” `Abdullah said, “Isn’t it sufficient for you to follow the good example of Allah’s Messenger (ﷺ)?” I replied, “Yes, by Allah.” He said, “Allah’s Messenger (ﷺ) used to pray witr on the back of the camel (while on a journey).”” 

[Bukhari]

  • Offering the Voluntary Prayer in Congregation:

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

Voluntary prayers done in congregation are of two types, one of which it is Sunnah to do in congregation, such as the eclipse prayer, prayers for rain, and qiyaam during Ramadaan (Taraweeh). These are always done in congregation as it is the Sunnah.

The second type are not done in congregation, such as qiyaam al-layl, the regular Sunnah prayers, Duha prayer, tahiyyat al-masjid (greeting the masjid) and so on. But if they are done in congregation occasionally, that is permissible. As for doing them in congregation on an ongoing basis, that is not prescribed, rather it is a reprehensible innovation.

The Prophet (peace and blessings of Allaah be upon him) and the Sahabaah and Taabi’een were not accustomed to offering naafil prayers in congregation. The Prophet (peace and blessings of Allaah be upon him) only rarely offered voluntary prayers in congregation. He used to pray qiyaam al-layl on his own, but when Ibn ‘Abbaas stayed overnight with him, he prayed with him.

On another occasion, Hudhayfah prayed with him, and on another occasion Ibn Mas’ood prayed with him. Similarly he  prayed at the house of ‘Utbaan ibn Maalik al-Ansaari, in a place that he (‘Utbaan) took as a prayer place for himself, so he prayed with him, and he also led Anas and his mother and the orphan in prayer. However, in general, his voluntary prayers were offered alone.

Majmoo’ al-Fataawa (23/414).

There is nothing wrong in offering some naafil prayers in congregation, but this should not be a regular habit such that every regular Sunnah prayer is offered in congregation, because that is not prescribed.

 

Offering two optional rak’ahs after Witr.

SUNNAH
Offering two optional rak’ahs after Witr.
Shaykh Al-Albani said in his book, Qiyam Ramadan:
One may offer two rak’ah voluntary prayer after witr prayer because they are affirmed by the action of the Prophet. Rather, he commanded his Ummah with it, saying:

 

آن هذا السفر جهد و ثقل، فإذا أوتر أحدكم فليركع ركعتين، فان استيقظ و الا كانت له

 

 
“This journey is strenuous and exhausting. If you pray witr, offer two rak’ah afterwards if you wake up, otherwise they will be written for you” (Reported by Ibn Khuzaimah in his Saheeh, ad-Daarimi and others, it is verified in as-Saheeha)

 

 Regarding the hadith in which the Prophet (sallAllaahu ‘alayhi wa sallam) said:
اجعلوا آخر صلاتكم بالليل وترا
“Make your last prayer of the night Witr.” (Muslim)
The command in this hadith serves as an option and not an obligation.
The Sunnah is to recite Surah Zalzalah and Surah Al-Kafiroon in these two rak’ahs

Continuation of raising voice in audible prayers.

SUNNAH:
Continuation of raising voice in audible prayers.
Q. Can we raise our voice in voluntary prayers?
A. Scholars are in consensus that it should be recited silently in day time, while the Sunnah prayers like Taraweeh and Qiyaam Al Layl, sunnah of Maghrib and ‘Ishaa, at night and is according to your situation. If you are alone it is better to recite loudly, if there are people sleeping or praying around you you can recite silently. You have the choice. Do what is better for your heart.
Q. If the women are praying in congregation the Prophet said the Sunnah is to clap if the Imam makes a mistake, while the men should do تسبيح.  What about if they were only praying together?
A. This is a matter of dispute amongst scholars. Some say as long as they are alone they can do تسبيح, others say no they should clap.
Q. How should you clap?
A. Some scholars said any way. Others, such as Shaykh Saleh AlFawzaan,  say the palm of the right hand on the back of the left hand.
Q. If you are praying and someone knocks on the door. What should you do?
A. You can clap or raise your voice with your Qur’an recitation, تسبيح. In the prayers which the Prophet recited silently sometimes he would raise his voice with the recitation.