Notes for Buloogh al maraam 5

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Hadeeth #133 (con’t)
The intensity of the heat during the noon hour is a result of the exhalation of the hellfire,
and the intensity of the cold is due to the exhalation of the hellfire during the winter
season.
Abu Huraira (radiyallaahu `anhu) reported: The Messenger of Allaah said: When it
is hot, make delay (in the noon prayer) till it cools down, for the intensity of heat is
from the Exhalation of Hell; and lie also mentioned that the hellfire complained to the
Lord (about the congested atmosphere) and so it was permitted to take two exhalation
during the whole year, one exhalation during the winter and one exhalation during the
summer. [Saheeh Muslim, Book of Prayer, #1291]
Hadeeth #134
Narrated Rafi’ bin Khadij (radiyallaahu `anhu): Allah’s Messenger said, “Offer the
morning prayer at dawn, for it is greater for your rewards.” [Reported by Al Khamsa.
At-Tirmidhi and Ibn Hibban graded it Saheeh (sound).]
At Tirmidhi is Muhammad ibn Eesa, Abu Eesa.
Ibn Hibban is Muhammad bin Hibban, Abu Hatim.
Rafi' was a great Sahabi. He attended the Battle of Uhud, Khandaq and most of the
battles as in the in the book of Ifdhul 'Ghabaa by Ibn Atheer.
Shaykh Muqbil (Rahima-hullaah) has recorded this particular hadeeth in As Saheehal
Musnad mi ma laysa fi Saheehain and he said it is saheeh 'ala shart Muslim (it fits the
criteria of Muslim).
The Fa in Fa innahu is Ta'leeliyah (meaning it analyzes).
The literal meaning of this hadeeth contradicts that which has proceeded (the hadeeth
that commands) to pray the Fajr Prayer in its earliest time.
The People of Knowledge have differed regarding what is intended by the hadeeth, and
they have many sayings.
1. Some of them have said it means to make sure that it is dawn (that Fajr is in).
2. Others said, make Fajr prayer lengthy until (the sky) becomes yellowish. This is
the saying of At-Tahaawee, Ahmad bin Muhammad bin Salamah the author of
the book 'Aqeedatu Tahawiyyah.
3. Some of them said it meant those nights in the middle of each month where the
light of the moon dominates and makes difficult to identify the dawn (Fajr). So he
commanded them to wait until the sky becomes yellowish.
Hadeeth #135
Narrated Abu Hurayra (radiyallaahu `anhu): The Prophet said, “He who prays a
Rak’a of the Fajr prayer before the sunrises, has offered the dawn prayer at its time,
and he who prays a Rak’a of ‘Asr prayer before the sun sets has offered the afternoon
prayer.” [Agreed upon]
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Muslim reported the same above hadeeth in another version narrated by ‘Aisha
(radiyallaahu `ana) who narrated ‘Sajda (prostration)’ instead of ‘Rak’a (prayer unit)’
and then he (Muslim) said, “Sajda implies a Rak’a”.
He who could make it to the first rak'a of Fajr is considered that he prayed the salaah on
time. He then completes the second rak'a. It doesn't mean that he prays just one rak'a.
In this hadeeth is the clarification of the virtues of Allah, the Exhaled and his
Beneficence upon his slave. The bounty of Allah upon us are many, as Allah the Exhaled
said:
رَبِّ إِنَّهُنَّ أَضْلَلْنَ آَثِيراً مِّنَ النَّاسِ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ
"O my Lord! They have indeed led astray many among mankind. But whoso follows
me, he verily is of me. And whoso disobeys me, - still You are indeed Oft-Forgiving,
Most Merciful. (Ibrahim 14:36)
أَلَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَسْبَغَ عَلَيْكُمْ نِعَمَ ه
ظَاهِرَةً وَبَاطِنَةً وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا آِتَابٍ مُّنِيرٍ
See you not (O men) that Allâh has subjected for you whatsoever is in the heavens and
whatsoever is in the earth, and has completed and perfected His Graces upon you,
(both) apparent (i.e Islâmic Monotheism, and the lawful pleasures of this world,
including health, good looks, etc.) and hidden [i.e. One's Faith in Allâh (of Islâmic
Monotheism) knowledge, wisdom, guidance for doing righteous deeds, and also the
pleasures and delights of the Hereafter in Paradise, etc.]? Yet of mankind is he who
disputes about Allâh without knowledge or guidance or a Book giving light!(Luqman
31:20)
Verily, it is incumbent upon us to admit the bounty that Allah the Exhalted gave us. It is
not permissible to deny it, for verily denying it is a sin as it results in the disappearance
of the bounties. Allah said in the Noble Book:
وَضَرَبَ اللّهُ مَثَلاً قَرْيَةً آَانَتْ آمِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن آُلِّ مَكَانٍ فَكَفَرَ تْ
بِأَنْعُمِ اللّهِ فَأَذَاقَهَا اللّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا آَانُواْ يَصْنَعُونَ
And Allâh puts forward the example of a township (Makkah), that dwelt secure and
well content; its provision coming to it in abundance from every place, but it (its
people) denied the Favours of Allâh (with ungratefulness). So Allâh made it taste the
extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet
Muhammad ) which they (its people) used to do. (An-Nahl 16:112)
It is incumbent upon us to admit the bounty that Allah has blessed us with so that Allah
the Exhalted will give us more from His blessings.
وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ وَلَئِن آَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ
And (remember) when your Lord proclaimed: "If you give thanks (by accepting Faith
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and worshipping none but Allâh), I will give you more (of My Blessings), but if you are
thankless (i.e. disbelievers), verily! My Punishment is indeed severe." (Ibrahim 14:7)
Every bounty that a person has been blessed with is from Allah alone and not from other
than Him.
وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللّهِ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ
And whatever of blessings and good things you have, it is from Allâh. Then, when
harm touches you, unto Him you cry aloud for help. (An-Nahl 16:53)
Allah is the one that gives his slave from His bounty. He is the one who sustains and He
is the one who constricts the means of rizq (provision) based on His Wisdom that which
He willed.
The bounty of Allah upon us is abundant. What we lack is to be thankful to Him as the
true meaning of being thankful is to admit the bounties of Allah upon us and to be
obedient to Him and to carry on with His commands and refrain from that which He
forbade.
The hadeeth is referring to those who are forced to delay their salaah. As for those who
are not forced to delay it until after the sun has turned yellow, the Messenger has
said, "This is how the hypocrite prays: he sits watching the sun, and when it is between
the horns of devil, he rises and strikes the ground four times (in haste) mentioning
Allaah a little during it." [Saheeh Muslim, The Book of Prayer, N0.1301]
Hadeeth #136
Narrated Abu Sa’eed Al Khudri (radiyallaahu `anhu): I heard Allah’s Messenger
saying: “No salaah is to be offered after the Morning Prayer until the sun rises, or
after the afternoon Prayer until the sun sets.” [Agreed upon]
And in the version of Muslim: “There is no salaah after the Fajr (Morning Prayer).”
‘Uqba bin ‘Aamir (radiyallaahu `anhu) narrated: “There are three times at which
Allah’s Messenger used to forbid us to pray or bury our dead: a) when the sun
begins to rise till it is fully up; b) when the sun is at its height at midday till it passes
the meridian, and c) when the sun draws near to setting till it sets.” [Reported by
Muslim]
Ash-Shafi’ee (Rahima-hullaah) reported a sound ruling of the aforementioned hadeeth
narrated by Abu Hurayrah (radiyallaahu `anhu) through a weak sanad and added:
“Except on Friday.” Abu Da’ud reported something similar from Abu Qatada
(radiyallaahu `anhu).
As for the narration of Abee Qatada it is da'eef (weak) from the way of Layth Ibn Abee
Saleem who is da'eef. The second ruling refers to “when the sun is at its height at
midday til Zawal".
Ash-Shafi'ee is Muhammad ibn Idrees, Abu 'Abdillah, and he is known as "Nasirus
Sunnah" (one who gives victory to the Sunnah). He was extremely humble to the extent
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that once he said to Imam Ahmad, if a hadeeth is affirmed by you, inform us. It is he
who used to say: "He who memorized/preserved the hadeeth, his proof is strong." He
used to hate imitation and he warned against anyone imitating him. Likewise, all of the
People of Knowledge warn against imitating them. Verily, imitating in the deen of Allah
is impermissible.
Abee Sa'eed is Sa'd ibn Malik ibn Sinan. He was a young Sahabi. His mother was Umm
Saleet, a great Sahabiyyat. She was one of those who gave the pledge to the Prophet .
'Uqba ibn 'Aamir Al Juhanee was also a great Sahabi.
There is a difference of opinion regarding Abu Hurayrah's name, but the most correct
opinion is that he is Abdur-Rahmaan ibn Abu Sakhr.
Abee Qatada is Harith ibn Rib'ee. The Prophet affirmed his trustworthiness and
praised him. He said "the best of our walking men is Salam ibn Al Kura, and the best of
our horsemen is Abu Qatada”.
Abu Da'ud is Sulayman ibn Al Ash'ath As-Sijistanee, the author of the book of Sunnan.
In his biography, it mentioned that when a garment is made for him, he would make one
of his sleeves wider so that he can carry his books in it. May Allah have mercy upon our
'Ulamaa. All they thought about was achieving beneficial knowledge. This is why Allah
raised them high and blessed with the bounty of understanding the deen of Allah which
is a sign that the person has goodness with him as it is recorded in the two Saheehs in
the hadeeth of Mu'awiyyah. Narrated Mu'awiyyah: "I heard Allah's Apostle saying, "If
Allah wants to do good to a person, He makes him comprehend the religion." [Saheeh
Al Bukharee, The Book of Knowledge, N0.71]
"When the sun begins to raise until it is fully up"
Hatta means Illa
"Tarta fi": the size of a spear or two spears, and this is an estimate of 10 or 15 minutes.
"Qaalemu Zaheerah" means when the sun is right in the middle of the sky.
"Tatadayyaf" means to incline or to tend.
These ahadeeth explain the prohibited times of performing salaah.
The times that are makroof to pray salaah are:
1. After Fajr prayer until the sun rises and is fully up.
2. When the sun is in the middle of the sky until it moves slightly.
3. After 'Asr prayer until the sun sets.
This (the above) is a summary. The detailed times are as follows:
1. After Fajr.
2. When the sun rises until it is fully up.
3. When the sun is in the middle of the sky.
4. After 'Asr.
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5. When the sun tends to set.
The reason for prohibition is as it came in the hadeeth of 'Abbas (radiyallaahu `anhu)
in Muslim Vol.1 pg. 570, with the commentary of Muhammad Fu'ad Abdula Baqee. The
Messenger of Allah prohibited us to pray until the sun fully rises. The prohibition of
praying the salaah during these times is for the salaah without reason. As for the salaah
with reason, such as Salatul Kusut and Tahiyatul Masjid it is not undesirable to pray.
The Prophet said as is recorded in the two Saheehs in the hadeeth of Abu Qatada,
"When any one of you enters the mosque, he should observe two rak'ahs (of Nafl
prayer) before sitting." [Saheeh Muslim, The book of Prayer, N0. 1540, it's also in
Saheeh Al Bukharee]
Likewise, are Salaatul Janaza, Salaatul Wudoo' and the missed salaahs. It is recorded in
the two Saheehs in the hadeeth of Umm Salamah who said, "I asked the Prophet
regarding the two Rak'a of after 'Asr that which he prayed after he had prohibited us to
do so." {Narrated Umm Salamah (radiyallaahu `ana): Allah’s Messenger came to
my house after offering ‘Asr prayer and offered two Rak’a, then I asked him about that
and he replied, “I was kept busy (and failed to pray) the two (Sunna) Rak’a after
Dhuhr prayer, so I offered them now.” I asked him, “Should we offer them if we miss
them?” He replied, “No.”.}
For the salaah with reason, it is not undesirable nor is it prohibited to pray them within
those times. Rather, it is the ones without reason, like a person praying general Nafl
(voluntary) salaah with no reason, that are prohibited. Allah knows best, this is the most
correct opinion.
Hadeeth #137
Narrated Jabir bin Mut’im (radiyallaahu `anhu): Allah’s Messenger said, “O
descendants of Abd Manaf! You must not prevent anyone from going around this House
(Ka’ba) and prays at any hour of the night or day that he wishes.” [Reported by Al
Khamsa, At-Tirmidhi and ibn Hibban graded it Saheeh (sound)].
Jubair ibn Mut'im ibn 'Adiyy was a kaafir and then he became Muslim. The reason he
accepted Islam was because he heard the Prophet reciting Suratul Toor in the
Maghrib prayer. When he reached ayah 35, he said: “The eeman has reached my heart.”
In another narration he said, “my heart is about to fly”. Both narrations are in Bukharee.
As for his father, Mut'im, he died as a Mushrik.
The hadeeth is hasan, and Shaykh Muqbil (Rahima-hullaah) recorded it in his book As
Saheehul Musnad Mimma Laysa Saheehain.
'Abd Manaf is the grandfather of the Prophet . The Prophet is Muhammad ibn 'Abdul
Muttalib ibn Hashim ibn Manaf.
To be named the "slave of so and so" to other than Allah such as the slave of the Prophet
is not permissible. All of us are slaves of Allah and not to other than him.
The People of Knowledge have unanimously agreed upon the impermissibility of
naming oneself by the slave of other than Allah. Ibn Hazm, said with the exception of
'Abdul Muttalib. What is most correct is that it is impermissible to include Abdul
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Muttalib.
As for the Prophet's statement to 'Abd Manaf, and likewise his statement: “I am the
Prophet, I lie not I am the son of Abdul Muttalib.” This is to inform who he is.
The sacred House of Allah, Al-Ka'bah, Allah described it as "the blessed" and it is "the
guidance for the 'Alameen (the worlds)." Allah (subhana wa ta'aala) said,
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَآًا وَهُدًى لِّلْعَالَمِينَ
Verily, the first House (of worship) appointed for mankind was that at Bakkah
(Makkah), full of blessing, and a guidance for Al-'Alamîn (the mankind and jinns).
(Aali Imran 3:96)
Al-Ka'bah has it's own high status, nobleness, greatness and significance. Its greatness is
as 'Abdullah ibn 'Umar (radiyallaahu `anhumaa) used to say, as in the Sunnan of At-
Tirmidhi.
He described it to be great and significant. However, a believer is greater than the
Ka'bah by Allah.
Though the Ka'bah is great, it is not permissible to rub against its walls, and to have a
belief that the blessings are on its walls and on its coverings. What is wajib (obligatory)
upon us is that a person knows that harm and benefit are in the hands of Allah and not
from any of His creations, as Allah has said in many verses:
وَإِن يَمْسَسْكَ اللّهُ بِضُرٍّ فَلاَ آَاشِفَ لَهُ إِلاَّ هُوَ وَإِن يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَى آُلِّ شَيْ ء
قَدُيرٌ
And if Allâh touches you with harm, none can remove it but He, and if He touches you
with good, then He is Able to do all things. (Al-An'am 6:17)
وَإِن يَمْسَسْكَ اللّهُ بِضُرٍّ فَلاَ آَاشِفَ لَهُ إِلاَّ هُوَ وَإِن يُرِدْكَ بِخَيْرٍ فَلاَ رَآدَّ لِفَضْلِهِ يُصَي ب
بِهِ مَن يَشَاء مِنْ عِبَادِهِ وَهُوَ الْغَفُورُ الرَّحِيمُ
And if Allâh touches you with hurt, there is none who can remove it but He; and if He
intends any good for you, there is none who can repel His Favour which He causes it to
reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful.
(Yunus 10:107)
مَا يَفْتَحِ اللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلَا مُمْسِكَ لَهَا وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُ مِن بَعْدِهِ وَهُ و
الْعَزِيزُ الْحَكِيمُ
Whatever of mercy (i.e.of good), Allâh may grant to mankind, none can withhold it,
and whatever He may withhold, none can grant it thereafter. And He is the AllMighty,
the AllWise. (Fatir 35:2)
The good, the benefit and the harm, all are in the hands of Allah. Upon the Muslim is to
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return to their Lord so that He will remove distress, worry, grief, trouble, and dilemma.
Allah says in His noble book,
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّ م
دَاخِرِينَ
And your Lord said: "Invoke Me, [i.e. believe in My Oneness (Islâmic Monotheism)]
(and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn
My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islâmic
Monotheism)] they will surely enter Hell in humiliation!" (Ghafir 40:60)
Ayyah is Ism Mawsool
Sa'ah is an unspecified time interval as opposed to an hour that which we know, which
is not the intent.
The benefit of this hadeeth is that it is not undesirable to pray salaah anytime at the
Ka'bah, including those times that praying salah without reason is undesirable.
This hadeeth specifies the aforementioned ahadeeth. Ash-Shafi'ee went on to say that if
a person prays at the Ka'bah, he prays at anytime of day and night, and there is no
undesirability in doing so. This is the literal meaning of the hadeeth. It is considered to
be that which makes the prohibition more specific.
Translated by
Umm 'Abdir-Rahmaan Hanim (Haalah) bint Yusuf
Toronto, Ontario, Canada