Sacrifice at the Musalla

With Eid soon approaching insha'Allah, I am re-posting more notes from Lesson 124 which are relevant to Dhul Hijjah. The following notes are related to the practice of the Prophet (صلى الله عليه وسلم) of slaughtering animals at the musalla (place of Eid salah).

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Chapter 9: Chapter of Slaughtering of camels and other animals


Narrated Ibn Umar (رضى الله عنه)): The Prophet (صلى الله عليه وسلم) used to Nahr or Dhabh at the Musalla (on 'Id-ul-Adha) [Hadeeth 536, al Tajrid al Sarih]


Traditionally camels and other animals were slaughtered in the musalla (musalla simply means a place of prayer. It is a large open area reserved for Eid salah and other similar functions) and not at home or other locations.

An-Nahr refers to the slaughter of all animals other than camels for which the term Adh-Dhabh is used.

A person may ask why animals were slaughtered at the musalla and not at home. The reason for this is because the slaughter of animals is one of the traditions of Islam. The day of Eid is the day of sacrifice. We as Muslims should not have any reservations about the slaughter and nor be embarrassed or ashamed of this practice. It is narrated that Abdullah ibn Umar (رضى الله عنه) would purchase animals to slaughter and would openly ask his attendant to tell people that it was the animal of Abdullah ibn Umar (رضى الله عنه) which would be slaughtered. Once Abdullah ibn Umar (رضى الله عنه) was ill and he could not go for Eid salah. However, he still asked someone to slaughter his animal in the musalla (not at home). This incident shows how much importance the sahabah attached to the slaughter being conducted in public.

The important lesson drawn from this hadeeth is that the ulema all agree that the alternative is still permissible despite the clear hadeeth and actions of the sahabah i.e. the sahabah would diligently slaughter in the musalla but this is not the current practice. This is similar to the hadeeth covered in Lesson 123 with regard to the use of a minbar for the Eid khutbah (despite the hadeeth clearly stating that the Prophet (صلى الله عليه وسلم) would not use a minbar). In both cases, the ulema have ruled unanimously that we should accept the alternatives as being acceptable.

When to Pray the Eclipse Salah

Firstly, there was a problem with my email address which has now been rectified. So if anyone tried to contact me about my request ot work with me to keep this blog up-to-date, I apologise as the emails will have bounced. Please try again: info@bukhari.eu. Jazakumullahu khairan.

Alhamdulillah, I made it to Lesson 138, the beginning of "The Book of the Prostration of the Qur’an and its Method" (كتابُ سجود القراَن وسنتها ). Prior to posting notes from Hadeeth 569, I'll post notes from a question that was answered related to the previous lesson (138) and the Book of the Eclipse (كتابُ الكُسوف).

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Prior to beginning commentary on “The Book of the Prostration of the Qur’an and its Method”, Shaykh Abu Yusuf Riyadh ul Haq answered a question related to the previous lesson about when to pray the Eclipse salah (for a solar eclipse).

According to Imam Malik (رحمة الله عليه) – the timings are the same as for Eid salah i.e. after sunrise till noon. According to Imam Shafi (رحمة الله عليه) – one can pray at any time of the day even during makrooh times. According to Imam Abu Hanifah (رحمة الله عليه) and Imam Ahmad bin Hanbal (رحمة الله عليه) – one can pray at any time of the day except makrooh times.

According to all ulema, the lunar eclipse can be prayed at anytime at night according to all ulema.

However, and this is the important point – the eclipse salah cannot be prayed after the eclipse is over. For example, if eclipse occurs at 11 am, then you can pray according to all ulema. If the eclipse occurs at a makrooh time, then you can pray the salah according to Imam Shafi (رحمة الله عليه) but not according to Imam Abu Hanifah (رحمة الله عليه) and Imam Ahmad bin Hanbal (رحمة الله عليه).

All the ulema agree that once the eclipse is over, the salah cannot be prayed.

Kitab Sujood il-Qur'an wa Sunnah (كتابُ سجود القراَن وسنتها)

Alhamdulillah Shaykh Abu Yusuf Riyadh ul Haq completed commentary of Kitab al-Kusoof (Book of the Eclipses) on Friday 15th December 2006. Insha'Allah commentary of the next book, Kitab Sujood il-Qur'an wa Sunnah (كتابُ سجود القراَن وسنتها), will begin this Friday, 22nd December 2006. The first hadeeth is:

Narrated 'Abdullah bin Mas'ud رضى الله عنه : The Prophet صلى الله عليه وسلم recited Surat AnNajm (No. 53) at Makkah and prostrated while reciting it and those who were with him did the same except an old man who took a handful of small stones or earth and lifted it to his forehead and said, This is sufficient for me. Later on, I saw him killed as a disbeliever. (2:173O.B.)

عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَرَأَ النّبِيّ صلى الله عليه وسلم النّجْمَ بِمَكّةَ, فَسَجَدَ فِيهَا وَسَجَدَ مَنْ مَعَهُ غَيْرَ شَيْخٍ, أَخَذَ كَفّا مِنْ حَصًى, أَوْ تُرابٍ, فَرَفَعَهُ إِلَى جَبْهَتِهِ, وَقَالَ: يَكْفِينِي هذَا, فَرَأَيْتُهُ بَعْدَ ذلِكَ قُتِلَ

Dhul Hijjah approaching

Assalamu alaikum,

The blessed month of Dhul Hijjah is approaching insha'Allah. We covered hadeeth related to the virtues of the first 10 days in Lesson 124, back in April 2006. I recommend that we listen to that lesson again to refresh our memories (you can buy the mp3 download from Al Kawthar Productions). The link to my notes from this lesson is below:

http://bukhariblog.blogspot.com/2006/04/virtuous-days-of-dhul-hijjah.html

Jazakumullahu khairan.

Wasalaam.

The Book of Eclipses

Assalamu alaikum,

Apologies for the long absence and lack of notes. Unfortuantely, I haven't been able to keep up in recent months. Hope to get back on track in Jan 2007 insha'Allah. In the meantime, if anyone can assist please email me - info@bukhari.eu so we can work together this keep this site up to date.

Travel for the ahadeeth of Rasul (صلى الله عليه وسلم)

Narrated Abu Darda (ra):

Kathir ibn Qays said: I was sitting with Abu Darda (ra) in the mosque of Damascus.

A man came to him and said: Abu Darda (ra), I have come to you from the town of the Apostle of Allah (saw) for a tradition that I have heard you relate from the Apostle of Allah (saw). I have come for no other purpose.

He said: I heard the Apostle of Allah (saw) say: If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise. The angels will lower their wings in their great pleasure with one who seeks knowledge, the inhabitants of the heavens and the Earth and the fish in the deep waters will ask forgiveness for the learned man. The superiority of the learned man over the devout is like that of the moon, on the night when it is full, over the rest of the stars. The learned are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, leaving only knowledge, and he who takes it takes an abundant portion. (Kitab-ul-Ilm, Sunan Abu Dawud)

Reciting Qunoot at Fajr during difficult times

Asslamu alaikum,

Apologies for the long absence - I'm two lessons behind but with your du'as will catch up insha'Allah. had no internet for a while and subdued with dunya tasks. hope to get back on track. Final part of lesson 127....
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Chapter 5 – Chapter about the Qunoot before and after the rukuh

545. وَعَنْهُ رَضِيَ اللهُ عَنْهُ: أَنّهُ سُئِلَ عَنِ الْقُنُوتِ, فَقَالَ: قَدْ كَانَ الْقُنُوتُ, فَقِيلَ لَهُ: قَبْلَ الرّكوُعِ أَوْ بَعْدَهُ قَالَ: قَبْلَهُ. قيل: فَإِنّ فُلاَنًا أَخْبَرَ عَنْكَ أَنَكَ قُلْتَ بَعْدَ الرّكُوعِ فَقَالَ: كَذَبَ, إِنّمَا قَنَتَ رَسُولُ اللهِ صلى الله عليه وسلم بَعْدَ الرّكُوعِ شَهْرًا, أُرَاهُ كانَ بَعَثَ قَوْمًا يُقَالُ لَهُمُ الْقُرّاءُ, زُهَاءَ سَبْعِينَ رَجُلًا, إِلَى قَوْمٍ مِنَ المُشْرِكِينَ دُونَ أُولئِكَ, وَكانَ بَيْنَهُمْ وَبَيْنَ رَسُولِ اللهِ صلى الله عليه وسلم عَهْدٌ, فَقَنَتَ رَسُولُ اللهِ صلى الله عليه وسلم شَهْرًا يَدْعُو عَلَيْهِمْ.وَفي رواية عَنْهُ رَضِيَ اللهُ عَنْهُ قَالَ: قَنَتَ النّبِيّ صلى الله عليه وسلم شَهْرًا, يَدْعُو عَلَى رِعْلٍ وَذَكْوَانَ. رواه البخاري: 1002 (Hadeeth 545, Book of Witr, al Tajrid al Sarih)

Imam Bukhari (رحمة الله عليه) mentions the Qunoot in this chapter. According to most scholars, Qunoot is only recited in Witr, but the ulema differ as follows:
1. Is it to be recited in Witr?
2. Is it to be recited in any other salah?
3. What are the words?
4. Should Qunoot be recited before or after salah?

Imam Bukhari (رحمة الله عليه) answers one of these questions here as will be eluded to insha’Allah.

Qunoot means humility, obedience, servitude, silence, prayer etc. Hence, the word means different things but in this context it means du’a (supplication).

In this hadeeth, Anas ibn Malik (رضى الله عنه) was asked about Fajr salah – whether the Prophet (صلى الله عليه وسلم) recited the Qunoot. It wasn’t a continuous practice (only for a short time). Some sahabah wouldn’t pray qunoot.

The commonly available English translation of this hadeeth is as follows:

Narrated Anas bin Mâlik رضى الله عنه about the Qunut. He replied, Definitely it was (recited). It was asked, Before bowing or after it? Anas replied, Before bowing. I added, So and so has told me that you had informed him that it had been after bowing. Anas said, He has told a lie. Allâh's Messenger صلى الله عليه وسلم recited Qunut after bowing for a period of one month. (Anas added), The Prophet صلى الله عليه وسلم sent about seventy men (who knew the Qur'ân by heart) towards the pagans (of Najd) who were less than they in number and there was a peace treaty between them and Allâh's Messenger صلى الله عليه وسلم (but the pagans broke the treaty and killed the seventy men). So Allâh's Messenger صلى الله عليه وسلم recited Qunut for a period of one month invoking Allâh to punish them. (i.e. Ri'l and Dhakwân (tribes)).


This translation is incorrect – it says “he has told a lie”. The Shaykh explained that in this context the correct translation should be “he erred” or “he made a mistake”. Anas ibn Malik (رضى الله عنه) says that he did not say it like that to the person but it was related to a specific circumstance.

The qunoot was performed by the Prophet (صلى الله عليه وسلم) in this manner only for a short time.

The hadeeth relates to an incident in the 4th year og Hijrah. A Pagan Arab leader called Amir visited the Prophet (صلى الله عليه وسلم) in Madinah. The Prophet (صلى الله عليه وسلم) invited him to Islam. He refused to accept but was courteous. He talked positively, and said that why don’t you send some of your companions with me and I will send them out further, and they can invite people to Islam.
The Prophet (صلى الله عليه وسلم) selected a group from Ashab al-Suffa (companions of the verandah). They were very poor and the Prophet (صلى الله عليه وسلم) loved them dearly. For example, the hadeeth about the poor entering Jannah 500 years before the rich was narrated to them by the Prophet (صلى الله عليه وسلم). They were the huffaz mentioned in this hadeeth. They had memorized whatever had been revealed of the Qur’an. Some narrations say the group consisted of 66 ansaar and 4 muhajir.
Amir proved to be treacherous. He allowed his people to attack them and kill them. The Prophet (صلى الله عليه وسلم) sent a letter. Haraar (رضى الله عنه), the uncle of Anas ibn Malik (رضى الله عنه) went to deliver the letter. Someone speared Haraar (رضى الله عنه) was soon as he arrived. His words when he was speared were “I have succeeded by the Lord of the Ka’ba”, and he wiped blood on his face.
Amir and his people didn’t have a treaty with the Prophet (صلى الله عليه وسلم). Other tribes did but they joined Amir and his people and began massacring the companions. Only one sahabi survived. He was mistakenly thought to be dead by the pagans. He died a year later at the battle of the trench.
Allah revealed verses of the Qur’an about these sahabah but they were later abrogated – “Inform our people that we have met our Lord, our Lord is pleased with us and we with Him”.

After this treachery the Prophet (صلى الله عليه وسلم) prayed a special Qunoot after Fajr salah.

Praying Salah on a Plane/Train/Coach

Here are the first part of my notes from Lesson 127, commentary of Hadeeth 543 (Book of Witr). Remainder of notes to follow insha'Allah.

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Chapter 4 – Chapter of Witr upon the animal

Narrated Ibn 'Umar (رضى الله عنه) : Allâh's Messenger Sallallaahu 'alaihi wasallam) used to pray Witr on the back of the camel (while on a journey) [Hadeeth 543, al Tajrid al Sarih]

Imam Bukhari (رحمة الله عليه) wishes to show the permissibly of praying Witr salah on an animal or mount in this chapter.

Nafil salah can be performed upon an animal or mount according to all ulema without any attenuating circumstances. The equivalent today would be praying on a plane, train or in a car. But all ulema agree that fardh salah cannot be prayed on a means of transport. Hence, the question is what about Witr salah?

Imam Abu Hanifah (رحمة الله عليه) says Witr salah is wajib and therefore cannot be performed on transport without any reason or any attenuating circumstances. Imam Abu Yusuf (رحمة الله عليه) and Imam Muhammad (رحمة الله عليه) of the Hanafi fiqh call Witr sunnah but still say it must be performed on the ground and not on a mount. This is also the view of several other ulema.

Imam Malik (رحمة الله عليه), Imam Shafi (رحمة الله عليه) and Imam Ahmad ibn Hanbal (رحمة الله عليه) say that Witr can be performed on a mount. They rely on this hadeeth and other similar hadeeth for their evidence. The Hanafi ulema do not act literally on this hadeeth because of conflicting reports from the Prophet (صلى الله عليه وسلم) and Abdullah ibn Umar (رضى الله عنه).

This hadeeth is abridged. The longer version states that Abdullah ibn Umar (رضى الله عنه would pray Witr on a camel and then tell people that the Prophet (صلى الله عليه وسلم) would pray like this i.e. on a mount. In other hadeeth, it is said that he would pray nafil on a camel and then he would dismount and pray Witr salah.

All ulema agree that Witr salah was actually fardh (wajib) for the Prophet (صلى الله عليه وسلم), even though the same scholars say that Witr is sunnah for the ummah. So why did the Prophet (صلى الله عليه وسلم) pray on a mount if Witr was an obligatory prayer for the Prophet (صلى الله عليه وسلم)? Imam Malik (رحمة الله عليه) answers that the Prophet (صلى الله عليه وسلم) would only pray Witr on a camel when he was travelling on a shar’ee journey i.e. at a distance where there is a concession for all the fardh salah which are prayed qasar so all four rakaat prayers become two, hence this was a concession for Witr salah for the Prophet (صلى الله عليه وسلم) i.e. on a journey he could pray Witr salah on a mount.

Also, Hanafi ulema believe that this hadeeth may be related to a time before Witr salah took on a special nature i.e. in the earlier days of Islam, and also just as many other laws of Islam evolved e.g. at one point, people could respond to salaam whilst praying salah etc and similarly this law of praying Witr on a mount may have evolved.

Next, Shaykh Abu Yusuf Riyadh ul Haq related this hadeeth to modern day circumstances. He said that all ulema agree that nafil salah can be prayed on a train, plane, car etc without having to face the Qiblah but there are 3 cases which have to be considered (this was covered in a previous lesson, commentary of hadeeth 261) as follows:
1. Person is within his own city
2. Person is travelling but not on a shar’ee journey e.g. 25 miles
3. Person is travelling on a shar’ee journey e.g. 100 miles where even if person is one mile out of town, he or she can pray shortened prayers.

Most ulema say nafil salah can be prayed seated on on a mount for case 2. Some ulema e.g. Imam Abu Yusuf (رحمة الله عليه) say you can for case 1 e.g. even if you are on a 5 or 10 minutes journey. Imam Malik (رحمة الله عليه) says nafil salah cannot be prayed on a mount etc except for case 3 i.e. on a shar’ee journey.

What about fardh salah on modern day travel on coaches, planes and train? A scheduled stop is beyond the control of the passenger e.g. on a plane, train or even a long coach journey. Shaykh Abu Yusuf Riyadh ul Haq is of the opinion that one should not delay the salah – the ulema do agree that this is not allowed except for pressing circumstances, usually extreme weather (heavy rain where there is ‘water above and below’) or due to the fear of an enemy or animals etc. However, on a plane or train/coach you cannot do anything so either you miss your salah or you pray – as a stop is beyond one’s control and therefore the Shaykh says you should pray.

Imam al-Bukhari Complex

Just a reminder that the lessons will resume this Friday 14th July 2006 insha'Allah when Shaykh Riyadh ul Haq will continue with commentary of the Book of Witr.

Also, I came across a short video on the Imam al-Bukhari Complex located in Uzbekistan - I've posted it below for those that are interested.

wasalaam.

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The Night Prayers of the Prophet صلى الله عليه وسلم

Below are my notes for Lesson 126, the second lesson of the Book of Witr.

Du'as requested.

Wasalaam.
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540. عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا: أَنّ رَسُولَ اللهِ صلى الله عليه وسلم كانَ يُصَلّي إِحْدَى عَشْرَةَ رَكْعَةً, كانَتْ تِلْكَ صَلاَتَهُ تَعْنِي بِاللّيْلِ فَيَسْجُدُ السّجْدَةَ مِنْ ذلِكَ قَدْرَ ما يَقْرَأُ أَحَدُكُمْ خَمْسِينَ اَيَةً, قَبْلَ أَنْ يَرْفَعَ رَأْسَهُ, وَيَرْكَعُ رَكْعَتَيْنِ قَبْلَ صَلاَةِ الْفَجْرِ, يَضْطَجعُ عَلَى شِقّهِ الأَيْمَنِ, حَتّى يأْتِيَهُ المُؤَذّنُ لِلصّلاَةِ. رواه البخاري: 994


Narrated 'Aisha رضى الله عنها : Allâh's Messenger صلى الله عليه وسلم used to pray eleven Rak'ât at night and that was his night prayer and each of his prostrations lasted for a period enough for one of you to recite fifty Verses before Allâh's Messenger صلى الله عليه وسلم raised his head. He also used to pray two Rak'ât (Sunna) before the (compulsory) Fajr prayer and then lie down on his right side till the Mu'adhdhin came to him for the Salât (prayer). [Hadeeth 540, al Tajrid al Sarih]

In this hadeeth we learn about the practice of the Prophet (صلى الله عليه وسلم) with regard to prayer at night – there is no mention of Witr in this hadeeth. Due to the close nature of Tahajud and Witr, the two prayers are often mentioned together as is the case in this hadeeth. Aisha (رضى الله عنها) doesn’t mention the word Witr – in some narrations it is reported that the number of rakaats that the Prophet (صلى الله عليه وسلم) prayed at night was 7, 9, 11, 13 or 17. In some narrations it is clarified for example that 7 rakaats was 4 rakaat nafil and 3 rakaat Witr. Aisha (رضى الله عنها) then describes the length and duration of the night prayers of the Prophet (صلى الله عليه وسلم). She says that his prostrations were as long as it would take one to recite 50 verses of the Qur’an. Some people mistakenly think that the wording in this hadeeth refers to a special sajdah that the Prophet (صلى الله عليه وسلم) would do after Witr salah, and hence do a sajdah after Witr (not due to reciting Surah Sajdah which was a noble practice of the Prophet (صلى الله عليه وسلم) before retiring alongside Surah Mulk). The ulema of the past have stated that doing such a special sajdah is a bidah. The Prophet (صلى الله عليه وسلم) would also make a point of lying down after praying Tahajud and then Witr. Other narrations say that he would lie down after praying Tahajud, witr and 2 sunnah of Fajr. Why would the Prophet (صلى الله عليه وسلم) lie down? Firstly, because he had been standing for a long time in salah. Secondly, some ulema have stated that when the Prophet (صلى الله عليه وسلم) would pray Tahajud and Witr he would have a connection with Allah that one cannot begin to understand. Hence, he would then lie down on the floor to bring himself down to earth. This can be understood by using anger as an analogy. If someone is angry and he sits down, or if he is sitting he lies down it helps to extinguish anger. This is because you bring yourself down to the dust of the earth. Similarly, the Prophet (صلى الله عليه وسلم) would lie down after praying Tahajud and Witr after having spent time in the company of Allah and having scaled spiritual heights.

Scholars of the Shafi fiqh say that it is recommended to lie down after having prayed Witr salah or Tahajud. Other ulema of fiqh say that this should not be done (i.e. if thinking that one will be acting upon a sunnah by lying down) and some have called it makruh (undesirable) and that this was something unique to the Prophet (صلى الله عليه وسلم). Abdullah ibn Masud (رضى الله عنه) and Abdullah ibn Umar (رضى الله عنه) disapproved of this practice. Abdullah ibn Masud (رضى الله عنه) called it a bidah.

Shaykh then mentioned the opinion of ibn Hazam al-Andalusi but prior to this he gave a brief introduction to this scholar. Ibn Hazam was well-respected by orientalists and non-Muslims. He was well-versed, erudite with a sharp pen and a sharp tongue. He has works on fiqh, has commented on the Qur’an, hadeeth, written poetry and had even written poems/essays on love. However, he didn’t adhere to any main schools of fiqh and was a literalist. He is the only scholar to say that it is wajib and an obligation for the validity of Fajr salah that a person lies down after praying Witr. In contrast, all the other scholars say that it is makruh if person thinks that there is a virtue in lying down after Witr or Tahajud, or if he thinks that he is acting on the sunnah. However, if a person is genuinely lying down out of the need to do say then it is permissible.

باب: سَاعَاتُ الوِتْر

Chapter 2 – The timing of Witr

541. وَعَنْهَا رَضِيَ اللهُ عَنْهَا قَالَتْ: كُلّ اللّيْلِ أَوْتَرَ رَسُولُ اللهِ صلى الله عليه وسلم, وَانْتَهَى وِتْرُهُ إِلَى السّحَرِ. رواه البخاري: 996

Narrated Aisha (رضى الله عنها): Allâh's Messenger صلى الله عليه وسلم offered Witr prayer at different nights at various hours extending (from the 'Ishâ' prayer) up to the last hour of the night. [Hadeeth 541, al Tajrid al Sarih]

This hadeeth tells us that the Prophet (صلى الله عليه وسلم) prayed Witr at different times on different nights e.g. early night, middle of the night etc, however predominantly his practice was to pray at the end of the night just before dawn. All ulema agree that the timing of Witr salah begins when Esha time begins. Witr can only be performed after Esha salah except according to Imam Abu Hanifah (رحمة الله عليه) and Sufyan ad Thobi (رحمة الله عليه) as they say that it is a unique salah which shares its time with Esha salah but it is better to pray Esha first but if a person for example prays Esha and then some time later prays Witr salah with a fresh wudhu, and it suddenly occurs to him that he wasn’t in a state of purity for Esha, according to Imam Abu Hanifah he can repeat Esha without having to repeat Witr. Other ulema say he would have to repeat Esha and Witr.

All ulema agree that the time for Witr ends with the beginning time for Fajr. If you miss Witr you can pray as qadha at Fajr time. Imam Shafi says Witr can be prayed till noon, others say till sunrise. Imam Abu Hanifah (رحمة الله عليه) says that qadha Witr salah can be performed at any time. However, Imam Abu Yusuf and Imam Muhammad say that once Esha time ends and Fajr begins you do not pray qadha Witr. The fatwa according to the majority of the Hanafi fiqh is with the view of Imam Abu Hanifah i.e. that you pray qadha Witr.

باب: لِيَجْعَل اَخِرَ صَلاَتِهِ وِتْرًا

Chapter 3 – One should make his final prayer Witr

542. عَنِ ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا قَالَ: قَالَ النّبِيّ صلى الله عليه وسلم: (اجْعَلُوا اَخِرَ صَلاَتِكُمْ بِاللّيْلِ وِتْرًا). رواه البخاري: 998

Narrated 'Abdullâh bin 'Umar رضى الله عنهما : The Prophet صلى الله عليه وسلم said Make Witr as your last Salât (prayer) at night. [Hadeeth 542, al Tajrid al Sarih]

An important question which can be posed from this hadeeth is whether this is an obligation or a recommendation. Some tabi’een were of the opinion that if you pray Witr in the early part of the night, you cannot pray any salah thereafter. So they would make Witr their final prayer. Thus, if they started praying again later on in the night e.g. Tahajud then they would pray Witr once more. However, there is a hadeeth where the Prophet (صلى الله عليه وسلم) says that there is only one Witr in a night, so you do not have to pray Witr a second time. Also, Aisha (رضى الله عنها) narrates a hadeeth that the Prophet (صلى الله عليه وسلم) would pray 2 rakaats nafil sitting down after Witr. This hadeeth is found in the Saheeh of Imam Muslim and hence the command in Hadeeth 542 is not obligatory. Some ulema say that this means that one should make his final obligatory prayer Witr.

The most preferred time to pray Witr is at the end of the night. The Prophet (صلى الله عليه وسلم) did tell Abu Hurairah (رضى الله عنه) to pray Witr and then sleep. This was because he found it difficult to get up and hence it was better for him to pray and then sleep.

Abu Bakr (رضى الله عنه) would pray Witr and then sleep. Umar (رضى الله عنه) would sleep and then wake up for Witr. The Prophet (صلى الله عليه وسلم) said one was cautious (Abu Bakr (رضى الله عنه)) and the other was strong (Umar (رضى الله عنه))

The Real Holy Grail

Normally I only post notes from recent daroos i.e. Kitab-al-Jumu'ah onwards, however today I'm breaking from tradition by posting something quite interesting from Lesson 7 of al Tajrid al Sarih which was given by Shaykh on 4th September 2001. The reason being is that I think the point I mention below may be of interest to many people due to the recent interest in the quest for 'Holy Grail' after Da Vinci code book and film...

In this lesson the long and famous hadeeth about the Roman Emperor Heraclius is discussed, and Shaykh Riyadh ul Haq mentions that that Heraclius didn't embrace Islam but deep down he knew that the Prophet (صلى الله عليه و سلم) was the Prophet of Allah. The Prophet (صلى الله عليه و سلم) sent letters to many rulers inviting them to Islam. The ruler of the Persian empire ripped the letter he received from the Prophet (صلى الله عليه و سلم) to shreds and the Prophet (صلى الله عليه و سلم) said that his kingdom would also be ripped apart and this is exactly what happened. In contrast, Heraclius preserved and respected the letter that the Prophet (صلى الله عليه و سلم) sent to him, and kept it in a golden casket. This was then passed from king to prince for generations, and this fact is documented in many books of hadeeth (not the most famous ones). They believed as long as the letter remained, their kingdom would remain. The Shaykh says that it is his opinion that this letter is the HOLY GRAIL i.e. the golden casket containing the letter from the Prophet and not a Christian relic.

Number of Rakaats of Witr Salah

Here's the final part of my notes for Lesson 125.
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باب: مَا جَاءَ فِي الْوِتْر
539. عَنِ ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا: أَنّ رَجُلًا سَأَلَ رَسُولَ اللهِ صلى الله عليه وسلم عَنْ صَلاَةِ اللّيْلِ, فَقَالَ رَسُولُ اللهِ صلى الله عليه وسلم: صَلاَةُ اللّيْلِ مَثْنَى مَثْنَى, فَإِذَا خَشِيَ أَحَدُكُمُ الصّبْحَ صَلّى رَكْعَةً وَاحِدَةً, تُوتِرُ لَهُ ما قَدْ صَلّى

539. Narrated Ibn 'Umar رضى الله عنهما : Once a man asked Allâh's Messenger صلى الله عليه وسلم about the night prayer. Allâh's Messenger صلى الله عليه وسلم replied, The night prayer is offered as two Rak'ât followed by two Rak'ât and (so on) and if anyone is afraid of the approaching dawn (Fajr prayer) he should pray one Rak'ât and this will be a Witr for all the Rak'ât which he has prayed before.

In this hadeeth the Prophet (صلى الله عليه وسلم) said that at night you should pray two rakaats followed by two, and when you fear the arrival of dawn you should pray one rakaat. Virtually all the ulema agree that it is better (preferable) to pray salah at night in twos i.e. you should pray two rakaats then say salaam – this is according to all ulema except Imam Malik (رحمة الله عليه) and Imam Abu Hanifah (رحمة الله عليه).

Imam Abu Hanifah (رحمة الله عليه) says that it is preferable to pray 4 rakaats. Imam Shafi (رحمة الله عليه) and Imam Ahmad ibn Hanbal (رحمة الله عليه) are of the opinion that it is permissible to pray 4 rakaats during the day and night but 2 is preferable. Imam Abu Yusuf (رحمة الله عليه) and Imam Muhammad (رحمة الله عليه) say it is preferable to pray 4 during the day and 2 at night. Imam Malik (رحمة الله عليه) says one should pray 2 rakaats during the day and night, but it is not permissible to pray 4 rakaats at night. He is alone in saying that you can only pray 2 rakaats at night.

A question which arises is whether it is permissible to pray just 1 rakaat or is 2 the minimum. Imam Abu Hanifah (رحمة الله عليه), Imam Abu Yusuf (رحمة الله عليه), and Imam Muhammad (رحمة الله عليه) say it is not permissible to pray 1 rakaat. Imam Malik (رحمة الله عليه) says Witr salah is 1 rakaat. Imam Shafi (رحمة الله عليه) and Imam Ahmad ibn Hanbal (رحمة الله عليه) say that for both nafil and Witr salah it is permissible to pray 1 rakaat.

The wording in this hadeeth from the Prophet (صلى الله عليه وسلم) is that you should pray at night by praying 2 rakaats followed by 2 rakaats etc, and when you fear the onset of dawn you should end your night prayers in an odd manner. Maghrib salah comes at the end of the day and makes the prayer of the day so similarly the night prayers should also end in an odd manner. In is not explained in this hadeeth how one should pray 1 rakaat.

So the next question is whether Witr salah consists of 1 rakaat or 3 rakaats? In the Haramain and in Madinah, 1 rakaat is prayed. In the Hijaz, people predominantly follow the fiqh of Imam Ahmad ibn Hanbal – it should be noted that all of the scholars have their evidences on which they have based their opinion.

According to the Hanafi fiqh, Witr salah should be 3 rakaats. Imam Hakim (رحمة الله عليه) narrates a hadeeth from Aisha (رضى الله عنها) that the Prophet (صلى الله عليه وسلم) would pray 3 rakaats and would only say salaam at the end. Someone once said to Hasan al Basri (رحمة الله عليه) that Abdullah ibn Umar (رضى الله عنه) would pray 1 rakaat for Witr salah (after praying 2 rakaats). Hasan al Basri replied that his father who was more learned would pray 3 rakaats. Ali (رضى الله عنه), Anas (رضى الله عنه) and other sahabah would pray 3 rakaats for Witr salah.

Imam Malik (رحمة الله عليه) says in his muwatta that you have to add two rakaats prior to praying the 1 rakaat, so collectively you pray 3 rakaats with salaam in between. Imam Malik (رحمة الله عليه) says something similar but says it is not obligatory. From this hadeeth, it appears that 1 rakaat can be added without saying salaam after two before dawn. All the different methods are permissible.

Imam Shafi (رحمة الله عليه), Imam Malik (رحمة الله عليه) and other scholars say that if the Imam is praying 3 rakaats, you follow the Imam. The majority of the Hanafi scholars say that if an Imam is praying 3 rakaats with 2 salaams, then it is not permissible to pray behind such an Imam for Witr salah. The reason for this is not bigotry but because salah of 1 rakaat is non-existent according to Hanafi fiqh. It came to the attention of Abdullah ibn Masud (رضى الله عنه) that people were praying 1 rakaat and was reported as saying that 1 rakaat has never been sufficient. However, some ulema (a minority) of the Hanafi School of Fiqh say it is permissible to pray behind an Imam when he prays Witr salah of 1 rakaat. Shaykh Riyadh ul Haq said he is more inclined to act on the opinion of the minority.

The Importance of Witr

After 9 weeks, Alhamdulilah the daroos of Saheeh al-Bukhari resumed :) May Allah preserve the Shaykh and allow us to continue to benefit from his ilm, and implement the teachings into our life. Ameen. I'll post the lesson notes in two parts - below is the first part, of Lesson 125 - the Book of Witr. I pray that Allah forgives any errors in my note taking. Ameen.
wasalaam
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The reason why Imam Bukhari (رحمة الله عليه) places the Book of Witr in his Saheeh after the Books of Jumu’ah and Eidain but before other prayers because it is also an important prayer other than the five Fardh prayers.

Witr salah is the most important daily prayer other than the five daily prayers. Some ulema consider Witr salah to be wajib but others call it an emphasised sunnah, but they all consider it to be obligatory. It is performed after Esha salah and although it seems very simple, it is very complicated and detailed in its components and structure. The ulema mention 20 major issues (masail) where there are points of difference. Hence, the Book of Witr is very complicated.

Witr is sometimes pronounced watr, as in Surah al Fajr:

وَالْوَتْ وَالشَّفْعِ

And by the even and the odd [89:3]

Both are correct according to different qiraat. Both words mean something which is single, or odd. Shafaa means even. Allah has also been described as Witr i.e. one. He has also been described as loving that which is Witr, and so has the Prophet (صلى الله عليه وسلم). In salah, everything is either one or even e.g. tasbeeh in rukuh is 3, 5, 7 etc and never an even number.

Maghrib and Witr salah are both three rakaats and both are significant. Maghrib ends prayers of the day and Witr ends prayers of the night.

Chapter 1 – Chapter of that which has been said about Witr.

In this chapter Imam Bukhari (رحمة الله عليه) wishes to explain some of the things that have been narrated from the Prophet (صلى الله عليه وسلم) with regard to Witr. Some ulema including Imam Abu Hanifah (رحمة الله عليه) say that Witr is wajib (obligatory). Other ulema say it is sunnah including Imam Abu Yusuf (رحمة الله عليه), Imam Muhammad (رحمة الله عليه), Imam Malik (رحمة الله عليه) and Imam Shafi (رحمة الله عليه), and the majority of the ulema. A point that should be understood here is that it is very easy for common people to misunderstand and misinterpret the verdicts of the ulema. A common phrase we often hear is “It’s just sunnah”. By uttering such phrases we belittle the importance and significance of many sunnah, whether the sunnah is related to the prayers or the habits of the Prophet (صلى الله عليه وسلم). The ulema are very careful before calling something fardh, wajib or sunnah. One of the reasons why the ulema call something makruh is because although the evidence is available to call the thing haraam, there may be circumstantial evidence or a mitigating factor for which they fear calling it haraam. This is one of the usuls (principles) of fiqh.

There is a famous story of Imam Abu Yusuf (رحمة الله عليه) who in Kufa was regarded as a faqih. Someone asked Imam Abu Hanifah (رحمة الله عليه) about the status of Witr. Imam Abu Hanifah (رحمة الله عليه) replied that it is wajib. Imam Abu Yusuf (رحمة الله عليه) said to Imam Abu Hanifah (رحمة الله عليه) that you have committed kufar (Imam Abu Yusuf was not a student of Imam Abu Hanifah at this time). Imam Abu Yusuf’s reasoning was that there are five daily prayers which have been made Fardh by Allah. Imam Abu Hanifah (رحمة الله عليه) replied that listen very carefully. Your takfir does not concern me as I am aware of the difference between Fardh and wajib. He continued that the difference between the Fardh and wajib is like the difference between the heavens and the earth. Imam Abu Hanifah (رحمة الله عليه) had said it is Wajib not Fardh. He then went on to explain to Imam Abu Yusuf (رحمة الله عليه). According to this narration, Imam Abu Yusuf became a student of Imam Abu Hanifah from this moment onwards.

Imam Abu Hanifah (رحمة الله عليه) says Witr salah is wajib. Imam Abu Yusuf (رحمة الله عليه) and Imam Muhammad (رحمة الله عليه) and other ulema say it is sunnah.
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However, Imam Malik (رحمة الله عليه) and Imam Ahmad ibn Hanbal (رحمة الله عليه) say if someone misses Witr salah his testimony cannot be accepted in an Islamic court. This shows the importance stressed by the scholars to Witr.

Imam Malik (رحمة الله عليه), Imam Shafi (رحمة الله عليه) and Imam Ahmed ibn Hanbal (رحمة الله عليه) say time for Witr is between Esha and break of dawn. But if someone hasn’t prayed by break of dawn, he can still pray all the way till Fajr (even though the time has finished). You cannot pray qadha of Witr but according to these ulema you can pray qadha Witr.

The points above are some of the reasons why despite calling the salah a sunnah, these ulema consider it to be obligatory and hence should not be missed. All of the ulema agree that Witr is the most important salah apart from Fardh including the two sunnah of Fajr.

One of the reasons why Imam Abu Hanifah (رحمة الله عليه) called it wajib is because of certain hadeeth including a hadeeth in Saheeh Muslim from Abu Sa'id al Khudri.

Abu Sa'id (al Khudri) reported Allah's Apostle صلى الله عليه وسلم) as saying: Observe Witr prayer before it is morning. Abu Sa'id reported that they (the Prophet's Companions) asked the Apostle of Allah (صلى الله عليه وسلم) about Witr (prayer). (In reply to their inquiry) he said: Observe Witr prayer before it is morning.

And another narration in the Sunan of Abu Dawud:

Narrated Kharijah ibn Hudhafah al-Adawi:
The Apostle of Allah (صلى الله عليه وسلم) came out to us and said: Allah the Exalted has given you an extra prayer which is better for you then the red camels (i.e. high breed camels). This is the witr which Allah has appointed for you between the night prayer and the daybreak.
The Prophet (صلى الله عليه وسلم) nor the sahabah ever missed Witr salah.

Delivering the Friday Sermon Whilst Standing

Finally, SubhanAllah I move on to Lesson 114, which is again commentary of hadeeth from the Book of Jumuah. Below are notes for the first hadeeth that was covered in this lesson.

Wasalaam.

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باب: الخُطْبَةُ قَائِما

Chapter of delivering the sermon whilst standing

عَنْ عَبْدِ اللهِ بْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا قَالَ: كانَ النّبِيّ صلى الله عليه وسلم يَخْطُبُ قائِمًا, ثُمّ يَقْعُدُ, ثُمّ يَقُومُ, كما تَفْعَلُونَ الاَنَ. رواه البخاري

Narrated Ibn 'Umar رضى الله عنهما : The Prophet صلى الله عليه وسلم used to deliver the Khutba (religious talk) while standing and then he would sit, then stand again as you do nowadays. [Hadeeth 514, al Tajrid al Sarih]

This hadeeth is very simple – Abdullah ibn Umar (رحمة الله عليه) reports that the Prophet (صلى الله عليه وسلم) would deliver the Friday khutbah whilst standing, he would then sit, and then stand again for the second khutbah. This was the practice during the times of Abu Bakr (رحمة الله عليه) and Uthman (رحمة الله عليه) i.e. to deliver the Friday khutbah standing.

Uthman (رحمة الله عليه) would often feel fatigued and tired and what he would do would be to begin the Friday sermon whilst standing. If he felt tired he would sit down and pause i.e. he would stop talking. Once recuperated, he would stand and continue talking. Hence, his sitting was only of rest. Ali (رحمة الله عليه) would stand for the sermons as did the Prophet (صلى الله عليه وسلم).

When Muawiyah (رحمة الله عليه) was the Khalifah, he would sit out of necessity whilst delivering the Friday sermon. It is clearly mentioned in narrations that his reason for sitting was out of necessity. When his son Yazid became the Khalifah, and monarchy replaced the Khilafah, the Ummayid princes began delivering the Friday Khutbah whilst seated as a matter of principle rather than out of necessity. This was not the case with all of them but some of them.

This practice was condemned by the sahabah as it contradicted the sunnah of the Prophet (صلى الله عليه وسلم). The fact that the Prophet (صلى الله عليه وسلم) when deliver the Friday khutbah whilst standing is also mentioned in the Holy Qur’an towards the end of Surah Jumuah:

وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا قُلْ مَا عِندَ اللَّهِ خَيْرٌ مِّنَ اللَّهْوِ وَمِنَ التِّجَارَةِ وَاللَّهُ خَيْرُ الرَّازِقِي

And when they beheld merchandise or sport, they flocked thereto, and left thee standing. Say thou: that which is with Allah is better than sport and better than merchandise; and Allah is the Best of providers. [62:11]

This verse is related to an incident that occurred when there was a famine. News reached people of provisions arriving and many people left during the khutbah (being delivered by the Prophet (صلى الله عليه وسلم) to receive these provisions. The words of Allah are that they left the Prophet (صلى الله عليه وسلم) standing. Hence, the sahabah disapproved of sitting when delivering the khutbah without their being to do so.

This is related to the Friday khutbah only and not for other speeches, khutbahs etc where it is permissible to sit whilst delivering the speech.

The laws derived according to all four schools of fiqh are as follows:

- Imam Abu Hanifah (رحمة الله عليه) states that giving the khutbah whilst standing is a sunnah but salah is still valid if the Imam sits down. It is however undesirable to do so.
- Imam Malik (رحمة الله عليه) says that it is wajib to deliver the Friday khutbah standing up. If someone sits down without necessity, he has done an undesirable and bad thing but the khutbah is still valid.
- Imam Shafi (رحمة الله عليه) and Imam Ahmad ibn Hanbal (رحمة الله عليه) state that it is a prerequisite of Jumu’ah salah to deliver the khutbah whilst standing. Hence, salah is not valid if the person sits down without necessity.

According to all four schools of fiqh, it is entirely permissible to sit down and deliver the Friday khutbah out of necessity.

Wake Up! Our Collective Responsibility

Assalamu alaikum, unfortunately I've been rather busy lately and not got round to posting notes etc. Please pray that Allah puts baraqah in my time. Also, there hasn't been a dars of hadeeth for a few weeks either. Yesterday, Shaykh spoke on "Assting the Religion of Allah and the Ummah of the Prophet (صلى الله عليه و سل). Masha'Allah the talk was very relevant to our current state and he discussed our collective responsbilities as Muslims. I've posted some brief notes below. Wasalaam.
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The talk was on assisting the religion of Allah and the Ummah of Rasul (صلى الله عليه و سل). Shaykh began by mentioning that we have a duty other than fasting, praying, going on pilgrimage etc. However, we have slipped into a mode of thinking that religion is just restricted to a few formalities. We neglect important aspects of religion such as assisting fellow Muslims in need.

Throughout the talk Shaykh gave various examples about how we stress particular importance to one aspect of religion but neglect other important aspects. He first mentioned the situations with masaajid. All over the world masjids are being built wherever Muslims have formed communities (and Shaykh did mention that this is an obligation). Shaykh elaborated by saying that no expense is spared and people are encouraged by the hadeeth where the Prophet (صلى الله عليه و سل) mentioned that whoever builds a Masjid, Allah will build a house for him in Jannah. This is valid but sometimes we can be almost selfish by giving to the Masjid because we want a palace in Jannah. With regard to the cost, Shaykh mentioned that we hear of more and more elaborate and expensive masjids being built e.g. those costing 3, 5 or even 7 million pounds sterling. A sign of the day of Judgement is that people will rival each other in the building of masjids. Despite this building and erecting of masjids, the ummah collectively is apathetic to the plight of Masjid al Aqsa.

Shaykh Abu Yusuf Riyadh ul Haq then discussed that we have collective responsibilities, commands and obligations (from the Holy Qur’an).

For example, in Surah Maidah Allah says:

Assist each other to virtue and piety, and assist not each other to sin and transgression, Fear Allah: verily Allah is Severe in chastising” [Part of 5:2]

The entire verse in Arabic is below:

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تُحِلُّواْ شَعَآئِرَ اللّهِ وَلاَ الشَّهْرَ الْحَرَامَ وَلاَ الْهَدْيَ وَلاَ الْقَلآئِدَ وَلا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ وَرِضْوَانًا وَإِذَا حَلَلْتُمْ فَاصْطَادُواْ وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَن تَعْتَدُواْ وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُواْ اللّهَ إِنَّ اللّهَ شَدِيدُ الْعِقَابِ

Similarly, in Surah Asr, there is also a collective command from Allah and we are reminded of our collective duty:

By time,
Verily man is in loss,
But not those who themselves believe and work righteous works, and enjoin upon each other the truth, and enjoin upon each other endurance.” [103]

وَالْعَصْرِ
إِنَّ الْإِنسَانَ لَفِي خُسْرٍ
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

Shaykh narrated an incident which is mentioned in Bukhari regarding a conflict amongst two groups of people. The Prophet (صلى الله عليه و سل) was preoccupied in Madinah trying to resolve this dispute and time for salah came, and it was a rare occurrence that the Prophet (صلى الله عليه و سل) was present in the city but did not lead salah. We learn from the hadeeth that whoever remains preoccupied in the needs of others, Allah remains preoccupied in his needs. The word hajar which is used means any need whatsoever, including those things which we may consider trivial such as helping push someone’s car that has broken down. However, we are extremely selfish and do not even respond to trivial calls from fellow Muslims. Even pouring water in the pot of another Muslim is a good deed. The Prophet (صلى الله عليه و سل) says do not consider it to be insignificant – even this is an act of sadaqah.

The message being pumped out via various channels is be good Muslims but do not concern yourselves with the affairs of Muslims across the globe. This message is being sent out with increased vigour by those with a vested interest. Even in the masaajid, no one talks about anything except salah, zakat and Hajj etc.

What about all the verses of enjoining the good and forbidding the evil? We are told in the Holy Qur’an that we are the best of nations but why is this? The verse of the Holy Qur’an is as follows:

O Ye are the best community sent forth unto mankind; ye command that which is reputable and ye prevent that which is disreputable. and ye believe in Allah If the people of the Book believe, surely it were better for them. Of them are believers, and most of them are transgressors. [3:110]

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَّهُم مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ

Hence, the verse clearly says that we are the best of nations because we enjoin the good and forbid the evil.

Is it really justice/piety/righteousness when all we concentrate on is personal morality? Deeds such as etikhaf are virtuous acts but it isn’t the height of piety given the state of the ummah today.

There is a hadeeth narrated by Abu Bakr (رضى الله عنهما) which is narrated in ibn Majah, Sunan of Abu Dawud and other books where Abu Bakr (رضى الله عنهما) ascended the minbar and he spoke about a particular verse and said that those who fail to hold the hand of an oppressor i.e. to prevent the oppressor, then Allah will destroy all of them. There was no concept of individualism with the sahabah.

Shaykh then went on to discuss some bizarre examples in the ummah of focusing on certain duties and overlooking others. For example, no ulema have stated the Taraweeh is wajib, at most it is a Sunnah Muakkadah i.e. an emphasised, punctual sunnah of the Prophet (صلى الله عليه و سل) or the sahabah. Yet people are punctual and attach great importance to Taraweeh whilst often overlooking the other Fardh salah during the day e.g. in Ramadhan some people don’t pray any salah except Taraweeh. Allah condemned previous nations for such behaviour. This is dhulm, for dhulm literally means placing something out of place i.e. to give preference to something that we shouldn’t. This is why someone who doesn’t practice Tawheed commits dhulm. Shirk is dhulm because unjustly false gods and idols are elevated to the position of Allah, and the status of Allah is reduced.

It is important to remind each other and make provisions for our other responsibilities i.e. those not related to personal moralities. We hear of stories of the Holy Qur’an being abused, and rightfully so there is uproar. However, we should bear in mind the hadeeth of the Prophet (صلى الله عليه و سل) when he said addressing the Ka’ba that how great is your sanctity etc however, the sanctity of one believer is greater than even you oh Ka’ba. The Prophet (صلى الله عليه و سل) mentioned the things meant by the sanctity of one believer – these are his blood, wealth, dignity, and that only good should be thought of him.

Whilst we respond to attacks on Rasul (صلى الله عليه و سل), we should respond with equal vigour to attacks on that which is of greater sanctity than even the Holy Ka’ba.

A man came to Abdullah ibn Umar (رضى الله عنهما) and asked for a fatwa. He asked whether it was permissible to swat a gnat in the haram of Makkah. Abdullah ibn Umar (رضى الله عنهما) recognised that the man was from Iraq. Abdullah ibn Umar (رضى الله عنهما) said that woe be unto you oh people of Iraq. You slaughter the grandson of Rasul (صلى الله عليه و سل) and you come here and ask about the blood of a gnat. This further demonstates how we often concentrate on small things and overlook greater responsibilities.

Every Friday

The Miraculous Weeping of the Tree Trunk

Here are the final notes of Lesson 113 which I've finally got round to posting - see previous posts of the other hadeeth that were covered in this lesson.

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باب: الخُطْبَةُ عَلَى المِنْبَر

حديث سهلِ بن سعدٍ في أَمْرِ المِنْبَرِ تقدّم وذِكْرُ صلاتِهِ عليه ورجوعه القَهْقَرى وزاد في هذه الرّوايةِ: فَلَمّا فَرَغَ أَقْبَلَ عَلَى النّاسِ فَقَالَ: (يا أَيّهَا النّاسُ, إِنّمَا صَنَعْتُ هذَا لِتَأْتَمّوا وَلِتَعَلّمُوا صَلاَتِي).

Chapter 17 (To deliver) the Khutbah on the pulpit

The Hadeeth of Sahl bin Sa’d (رضى الله عنه) regarding the pulpit (Hadith No.249) Sahl (رضى الله عنه) mentioned that the Prophet صلى الله عليه و سلم offered Salaat (prayer) on it, and then stepped back and added in this quotation “After finishing the Salaat he صلى الله عليه و سلم faced the people and said, I have done this so that you may follow me and learn the way I offer Salaat.” [Hadeeth 512, al Tajrid al Sarih]

This hadeeth contains some extra wording to Hadeeth 249 which was commented on by Shaykh previously. The wording at the start is that of Imam az-Zubaidi (رحمة الله عليه) the compiler of this abridgement and not of Imam Bukhari (رحمة الله عليه). Imam Bukhari (رحمة الله عليه) wishes to show that a sermon or khutbah can be delivered on a minbar – although the hadeeth is specific to Jumu’ah, Imam Bukhari (رحمة الله عليه) does not include the word Jumu’ah in the chapter heading.


عَنْ جابِر بْن عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُمَا قَالَ: كانَ جِذْعٌ يَقُومُ إِلَيْهِ النّبِيّ صلى الله عليه وسلم, فَلَمّا وُضِعَ لَهُ الْمِنْبَرُ, سَمِعْنَا لِلْجِذْعِ مِثْلَ أَصْوَاتِ الْعِشَارِ, حَتّى نَزَلَ النّبِيّ صلى الله عليه وسلم فَوَضَعَ يَدَهُ عَلَيْهِ.

Narrated by Jabir bin ‘Abdullah (رضى الله عنهما): The Prophet صلى الله عليه و سلم used to stand by a stem of date palm tree (while delivering the Khutba) when the pulpit was placed for him we heard that stem crying like a pregnant she camel till the Prophet صلى الله عليه و سلم got down from the pulpit and placed his hand over it [Hadeeth 513, al Tajrid al Sarih]

This is a brief narration of an incident which has been narrated by Imam Bukhari (رحمة الله عليه) in more than one place and has also been narrated by many other authors from many different sahabah. They all recall this particular incident with the tree trunk. These different narrations are authentic hadeeth.

To understand this hadeeth it is important to understand the structure of the Masjid of Rasul (صلى الله عليه وسلم). It had pillars at the front and was roofed, with the roof made of leaves, twigs, and beams from palm trunks. The rear part of the Masjid was unroofed. Until the 5th year of Hijra, the Prophet (صلى الله عليه وسلم) would not use a pulpit but would lean against one of the pillars (which were constructed from tree trunks), sometimes placing his hands on the trunk. Then the Prophet (صلى الله عليه وسلم) said he could stand no longer to deliver the khutbah so some of the sahabah suggested that a minbar should be built. This was built by Maymun (رضى الله عنه) with three steps. In one narration it is stated that the tree trunk began shaking when the Prophet (صلى الله عليه وسلم) arrived for the first Jumu’ah salah when the pulpit would be used. The tree trunk let out a cry, and then began whimpering and sobbing ‘like a child being put to sleep’. Also, the sahabah narrate many different sounds e.g. bellowing, crying and weeping. In one narration it is also stated that the tree trunk began to splinter. The Prophet (صلى الله عليه وسلم) stopped the khutbah, descended from the minbar and began to stroke it and then he hugged it. The sahabah gathered round the tree trunk and the Prophet (صلى الله عليه وسلم) said ‘By that Allah in whose hands rests my soul if I had not hugged it, it would have remained sobbing like this till Yaum-ul-Qiyamah’. Many sahabah also wept along with the tree trunk.

Later when relating this incident Anas (رضى الله عنه) would say this is a piece of wood which was yearning and desirous of its meeting with Rasul (صلى الله عليه وسلم) and you oh believers should be more desirous of the meeting of Rasul (صلى الله عليه وسلم).

The Prophet (صلى الله عليه وسلم) said I have been given a choice of either returning it to what it was or it becoming a tree of Jannah where it will be irrigated with water from the streams of Jannah and the awliya will eat of the fruits of this tree. The Prophet (صلى الله عليه وسلم) said that he preferred it becomes a tree of Jannah. It was then cut down by the sahabah and buried.

Shaykh reiterated that this incident is from authentic narrations and narrated from many sahabah, hence this is not a fable. We read a lie in a tabloid newspaper narrated from a liar from another liar and we attest that we believe it yet we doubt the miracles of the Prophet (صلى الله عليه وسلم). Shaykh Abu Yusuf Riyadh Ul Haq said that if we can’t believe in the miracles of the Prophet (صلى الله عليه وسلم) then whose miracles shall we believe in? Shaykh said that it is the aqeedah of Ahle Sunnah was Jamaat that the karamat-e-awliya are haq i.e. the miracles of the friends of Allah are true. We believe in the miracles of the Prophet (صلى الله عليه وسلم), the companions as well as the saints, pious ulema and scholars. However, we cannot go to the other extreme and believe in the ‘miracles’ of charlatans and fraudsters. Our path is one of moderation. There is a hadeeth in Bukhari that there are people with dishevelled hair, unclean clothing and unkempt appearance who are pushed away and rejected and people look down upon them. However, if they swore in the name of Allah, Allah would not allow their oath to go unfulfilled. We should fear the prayers of the awliya. There is a hadeeth in Muslim that Allah does not look at your wealth and appearances but your hearts and deeds.

Shaykh then mentioned a point about kashf. One brother had approached Shaykh and said that he was confused by this concept. Kashf simply means an ‘opening’ or revelation. What is our understanding? The truths of unseen are not always revealed but the barrier between us and the hidden world are removed temporarily for a higher purpose, to the chosen servants of Allah. This is with the wisdom of Allah and the chosen servants are allowed to see what others cannot see. The Prophet (صلى الله عليه وسلم) said ‘Fear the intuition of a believer as he sees with the Light of Allah’.

As the word ‘kashf’ has negative connotations, Shaykh said we can understand the concept using the English words intuition, premonition and insight. These words refer to illogical and inner understanding or gut feelings. Even non-Muslims have dreams which come true of accidents, hurricanes etc that are about to happen. In Surah Yusuf, the story of the two non-Muslim men is narrated who asked Yusuf (عليه السلام) for an interpretation of their dreams. Their dreams turned out to be true. The term ‘premonition’ refers to a fore-warning and is commonly accepted in modern society.

MP3 Downloads

SubhanAllah, all of Shaykh Riyadh ul Haq's Bukhari daroos lectures are now available as MP3 downloads for just £2 per lesson. Previously they were only available on archaic media - audio cassettes so insha'Allah they should be more accessible and much easier to catch up on the previous talks.

The Day of Sacrifice

[Lesson 124 continued, (Book of the Two Eids - كتاب العيدين), al Tajrid al Sarih]

Chapter 9: Chapter of Slaughtering of camels and other animals

Narrated Ibn Umar (رضى الله عنه): The Prophet (صلى الله عليه وسلم) used to Nahr or Dhabh at the Musalla (on 'Id-ul-Adha) [Hadeeth 536, al Tajrid al Sarih]

Shaykh mentioned how traditionally camels and other animals were slaughtered in the musalla and not at home or other locations.

An-Nahr refers to the slaughter of all animals other than camels for which the term Adh-Dhabh is used.

A person may ask why animals were slaughtered at the musalla and not at home. The reason for this is because the slaughter of animals is one of the traditions of Islam. The day of Eid is the day of sacrifice. We as Muslims should not have any reservations about the slaughter and nor be embarrassed or ashamed of this practice. It is narrated that Abdullah ibn Umar (رضى الله عنه) would purchase animals to slaughter and would openly ask his attendant to tell people that it was the animal of Abdullah ibn Umar (رضى الله عنه) which would be slaughtered. Once Abdullah ibn Umar (رضى الله عنه) was ill and he could not go for Eid salah. However, he still asked someone to slaughter his animal in the musalla (not at home). This incident shows how much importance the sahabah attached to the slaughter being conducted in public.

The important lesson that Shaykh drew from this hadeeth is that the ulema all agree that the alternative is still permissible despite the clear hadeeth and actions of the sahabah i.e. the sahabah would diligently slaughter in the musalla but this is not the practice now. Similarly, in Lesson 123 the same was the case with the use of a minbar for the Eid khutbah (despite the hadeeth clearly stating that the Prophet (صلى الله عليه وسلم) would not use a minbar). In both cases, the ulema have ruled unanimously that we should accept the alternatives as being acceptable and thus we should accept these rulings.

Narrated Jabir bin 'Abdullah (رضى الله عنه):
On the Day of Eid the Prophet (صلى الله عليه وسلم) used to return (after offering the 'Eid prayer) through a way different from that by which he went [Hadeeth 537, al Tajrid al Sarih]

Hadeeth 537 tells us about the well-known Sunnah of the Prophet (صلى الله عليه وسلم) to alternate the route to and from Eid salah.

The Hadeeth of Aisha (رضى الله عنها) about Abyssinians (see Hadeeth 286). It is added in this narration that she said “Umar scolded them. The Prophet (صلى الله عليه وسلم) said, 'Leave them. O Bani Arfida! (carry on), you are safe (protected)'." [Hadeeth 538, al Tajrid al Sarih]

The final hadeeth in this book contains some additional wordings to Hadeeth 286. However, Shaykh mentioned the different wordings and narrations during the commentary of that hadeeth (286). In this hadeeth the term bani Arfida is used – this is another name for Abyssinians. Imam Zain-ud-Din Ahmad bin Abdul Lateef az-Zubaidi mentioned this narration at the end of this book because it includes a sentence from a longer narration which was not mentioned previously.

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And so here ends the Book of the Two Eids (كتاب العيدين). It was announced at Al Kawthar Academy that the next dars will be on 5th May 2006 insha'Allah.

The Takbir and Talbiyah

[Lesson 124 continued, (Book of the Two Eids - كتاب العيدين), al Tajrid al Sarih]

Chapter 8: Chapter of Takbir during the days of Mina and when setting out for Arafat

Narrated Muhammad bin Abi Bakr Al-Thaqafi:
While we were going from Mina to 'Arafat, I asked Anas bin Malik (رضى الله عنه), about Talbiyah, "How did you use to say Talbiyah in the company of the Prophet (صلى الله عليه وسلم)?" Anas said: "People used to say Talbiyah and their saying was not objected to and they used to say Takbir and that was not objected to either.” [Hadeeth 535, al Tajrid al Sarih]

Ibn Bayhaqi (رحمة الله عليه) mentions a narration in his sunan about reciting takbir excessively during the days of Mina. The Takbir should be recited by everyone not just the Hujjaj.

Allahu akbar, Allahu akbar, la illaha ila Allah, wa Allahu akbar, Allahu akbar, wa lillah hilhamd

God is Greatest, God is Greatest, There is no deity but [the One] God, God is Greatest, God is Greatest and to Him goes all praise

We learn from Hadeeth 535 that Takbir should be recited as much as possible during the days of Mina and Hajj. Shaykh mentioned that once a person puts on the ihram, it is consecrated (and the person actually enters the state of ihram) by reciting the Talbiyah.

Labbaika Allahomma Labbaik. Labbaik La Shareeka Laka Labbaik. Innal-Hamdah, Wan-Nematah, Laka wal Mulk, La Shareeka Laka

Here I am at Thy service O Lord, here I am. Here I am at Thy service and Thou hast no partners. Thine alone is All Praise and All Bounty, and Thine alone is The Sovereignty. Thou hast no partners.

The Hujjaj are meant to repeat this as much as possible. However, one is also encouraged to say Takbir.

From this hadeeth we establish that Anas ibn Malik (رضى الله عنه) said that at the time of the Prophet (صلى الله عليه وسلم) those that wanted to say Takbir would do so, and those that wanted to say the Talbiyah would do so – neither were disapproved of.

There is a point when those in ihram have to stop saying the Talbiyah – according to the majority of scholars, the Hujjaj stop on the 10th day of Dhul Hijjah (Eid day) when they cast their stones at jamarat. According to Imam Malik (رحمة الله عليه), the Hujjaj should stop saying the Talbiyah at midday on the Day of Eid.

There is another Sunnah practice to say the Takbir after Fardh prayers. There are complex laws which govern this practice. A summary is below:
- According to Imam Ahmad ibn Hanbal (رحمة الله عليه), this practice is Sunnah after congregational prayers.
- According to Imam Abu Hanifah (رحمة الله عليه) the practice is wajib for all those that have performed prayers in congregation and one is sinful if he doesn’t say the Takbir after these congregational Fardh prayers.
- For the Hanafi and Hanbali schools of thought, this practice of saying the Takbir is for a total of 23 prayers, from Fajr on the 9th to Asr on the 13th.
- According to Imam Malik (رحمة الله عليه), it is a recommended practice and one is allowed to say the Takbir after individual prayers too, and the practice is from Dhuhr salah on Eid (10th) till Asr on the 13th of Dhul Hijjah.
- According to Imam Shafi (رحمة الله عليه), this practice is allowed after nafil, sunnah, jinaazah prayers, individual prayers as well as congregational and the practice is for 24 prayers.

There are different ways of saying Takbir. Also, according to all ulema except Imam Abu Hanifah (رحمة الله عليه) the Takbir should be recited loudly on the way to the musalla etc for Eid salah. However, Imam Abu Hanifah (رحمة الله عليه) says it is preferred to recite it silently but this is just a preference and for those following the Hanafi school of thought, it is still permissible to say the Taqbir loudly. In Surah Baqarah, after mentioning the fast Allah (سبحانه وتعالى) says:

شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَن كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ يُرِيدُ اللّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful [2:185]

- in this verse, where Allah says “and to glorify him”, the ulema say that this reference is to the Takbir, both for Eid-ul-Fitr and Eid-ul-Adha.

The reason for repeating the Takbir is because the mushrikeen would sacrifice animals in the names of their false gods on days of festivities – by repeatedly saying the Taqbir it is a reminder that on the day of Eid animals are only sacrificed in the name of Allah (سبحانه وتعالى).

Imam Abu Hanifah (رحمة الله عليه) says that the Takbir should only be recited on Eid-ul-Adha. The other Hanafi scholars say it can be recited on both Eids.

Shaykh mentioned that those following the Shafi school of thought have some very long and beautiful Takbirs (see below) – it is permissible to say these according to the Hanafi school of thought.

للّهُ أكبر اللّهُ أكبر

Allahu Akbar, Allahu Akbar

Allah is Great, Allah is Great

اللّهُ أكبر

Allahu Akbar

Allah is Great

لا إلَهَ الا اللّه

La illaha il Allah

there is no God, but Allah

اللّهُ أكبر اللّهُ اكبر

Allahu Akbar, Allahu Akbar

Allah is Great, Allah is Great

و لِلّه الحمدَ

walilahil Hamd

to Him belongs all Praise

اللّهُ أكبرُ كَبيِرَا

Allahu Akbaru Kabeera

Allah is the Greatest

وَالحَمدُ لِلّهِ كَثِيرا

wal-Hamdulilahi katheera

And all Praise is due to Him

وَ سُبحَان اللّهِ

wa Subhan allahi

And Glory to Allah

بُكرَةً وَأصْيِلا

bukratan wa aseila

evening and in the morning

لا إلَهَ الا اللّه

La illaha il Allah

there is no God, but Allah the Unique

صَدَقَ وَعدَه

sadaqa wa'dah

He has fulfilled His Promise

وَنَصَرَ عبده

wa nasara abda

and made Victorious His servant

وأعزَ جُنَده

wa a'azza jundahu

and made Mighty His soldiers

وَهزم الأحْزَابَ وحْدَه

wa hazamal-ahzaaba wahdah

and defeated the confederates

لا إلَهَ الا اللّه

La illaha il Allah

there is no God, But Allah

وَلا نَعبُد الا أياه

wa laa na'budu illa iyyah

He alone we worship

مُخلِصِّينَ لَهُ الدّيِنَ

mukhlessena lahud-deena

with sincere and exclusive devotion

وَلوْ كَرِهَ الكَافِروُن

walaw karehal-Kafeeroon

even though the idolaters hate it

اللّهمَ صَلِّ على سيْدنَا مُحَمد

Allahumma salli ala sayyedna Muhammad

O Allah, have Mercy on our Prophet Muhammad

وَعَلى آلِ سيْدنَا مُحَمد

wa ala aalie sayyedna Muhammad

and on the family of our Prophet Muhammad

وَعَلى اصْحَابِ سيْدنَا مُحَمد

wa ala as-haabie sayyedna Muhammad

and on the companions of our Prophet Muhammad

وَعَلى أنصَارِ سيْدنَا مُحَمد

wa ala ansari sayyedna Muhammad

and on the helpers of our Prophet Muhammad

وَعَلى أزوَاجِ سيْدنَا مُحَمد

wa ala azwajie sayyedna Muhammad

and on the wives of our Prophet Muhammad

وَعَلى ذُرِّيَةِ سيْدنَا مُحَمد

wa ala dhurreyatie sayyedna Muhammad

and on the progeny of our Prophet Muhammad

وَ سَلّم تَسْلِيماَ كَثّيرا

wa sallim tasleeman katheera

and Bestow upon them much peace

- The reciting of the Takbirs begins when Eid is announced.

The Virtuous Days of Dhul Hijjah

Alhamdulillah, we completed كتاب العيدين (Book of the Two Eids). Unfortunately, there won't be dars for a few weeks we were told. Friday evenings won't be the same till we resume insha'Allah. However, it gives us time to catch up on over 100 of the previous lessons insha'Allah! I'm posting half of my notes now and the rest over the weekend insha'Allah. Please feel free to comment and mention any points I have missed and point out any errors. Jazakumullahu khairan.

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[Lesson 124, (Book of the Two Eids - كتاب العيدين), al Tajrid al Sarih]

Chapter 5: Walking and riding for the Eid prayer and as-Salat should be offered before delivering the khutbah and there is no Adhaan or Iqaamah for it

Imam Bukhari (رحمة الله عليه) wishes to establish three things from this chapter heading:
1. It is permissible to walk or ride to Eid salah, although the Prophet (صلى الله عليه وسلم) never rode to a Jinazah or Eid salah. However, the ulema agree that it is permissible to walk or ride/use other transport. There is a hadeeth in Tirmidhi that Ali (رضى الله عنه) said that it is part of sunnah to walk to Eid salah. Ibn Majah (رحمة الله عليه) narrates that the Prophet (صلى الله عليه وسلم) would walk to Eid salah.
2. Eid salah is performed first before the khutbah (as covered in Lesson 123 – see my posts “Marwan Parts 1 and 2”).
3. For Eid salah there is no Adhaan or Iqaamah.

With regard to the third point, Shaykh mentioned that some Ummayid princes would have the Adhaan given for Eid salah. Abdullah ibn Zubair (رضى الله عنه) also adopted this practice when he was the governor of Makkah. However, after this no-one in the ummah has continued this practice.

Narrated Ata that Ibn Abbas (رضى الله عنه) and Jabir ibn Abdullah (رضى الله عنه) said:
“There was no Adhaan for the salat of Eid-ul-Fitr and Eid-ul-Adha”.
[Hadeeth 532, al Tajrid al Sarih]

It is interesting to note that the chapter heading mentions ‘no Adhaan or Iqaamah’ but Hadeeth 532 only mentions the absence of Adhaan. This leaves the possibility that there could have been an Iqaamah on Eid at the time of the Prophet (صلى الله عليه وسلم). This point tells us about Imam Bukhari’s methodology as he only had a pool of hadeeth which fitted his stringent conditions for this book. He may have considered other hadeeth as authentic but rather than use them in the book itself he eludes to them in his chapter headings. There are narrations by Imam Muslim (رحمة الله عليه) that there was no Iqaamah before Eid salah. These narrations are authentic according to other ulema (any maybe even Imam Bukhari but they do not fit the specific conditions he stipulated for selection in this book, hence he refers to them only in the chapter headings).

Narrated Ibn Abbas (رضى الله عنه):
I offered the Eid prayer with Allah's Apostle (صلى الله عليه وسلم), Abu Bakr (رضى الله عنه), Umar (رضى الله عنه) and Uthman (رضى الله عنه) and all of them offered the prayer before delivering the Khutbah.
[Hadeeth 533, al Tajrid al Sarih]

Hadeeth 533 is about the khutbah being after Eid salah – this topic was covered in detail in lesson 123.

Chapter 7 – Chapter of the virtues of deeds in the days of Tashriq

Narrated Ibn Abbas (رضى الله عنه):
The Prophet (صلى الله عليه وسلم) said, "No good deeds done on other days are superior to those done on these (first ten days of Dhul Hijjah)." Then some companions of the Prophet (صلى الله عليه وسلم) said, "Not even Jihad?" He replied, "Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah's sake) and does not return with any of those things." [Hadeeth 534, al Tajrid al Sarih]

Shaykh began by explaining that Dhul Hijjah is the final month of the Islamic calendar and is the important month when Hajj takes place. The first 10 days of this month are blessed.

Tashriq refers to 4 days beginning on the 10th of Dhul Hijjah. More about Tashriq will be explained later.

9th Dhul Hijjah is important because it is the Day of Arafah (not the Day of Arafat as Arafat is the plain and the day is known as Yaum –al-Arafah), when the Hujjaj stand on the plain of Arafat. The Prophet (صلى الله عليه وسلم) said that all sins of the past and coming year are forgiven if someone fasts on this day. Apart from the penultimate year of his life the Prophet (صلى الله عليه وسلم) would fast on this day. In that year he drank milk in front of people so they knew he wasn’t fasting.

The 10th of Dhul Hijjah is the day of Eid and is the first day of Tashriq. The blessed nature of the 10th leads to the following three days being blessed. In total there are 4 days of Tashriq – 10th, 11th, 12th and 13th.

The word Tashriq is also related to the word for dried meat, which would be taken as provisions for Hajj. There is a narration that the Prophet (صلى الله عليه وسلم) once said to a man who was trembling out of fear in front of him that I am but the son of a woman who would eat dried meat i.e. he (صلى الله عليه وسلم) was saying that he had humble beginnings and there was nothing to be afraid of.

Hadeeth 534 tells us that there are no good deeds done at any other time in the year are superior to the first 10 days of Dhul hijjah, not even jihad expect a person who is martyred.

Imam Tirmidhi (رحمة الله عليه) narrates that there are no deeds which are more beloved to Allah than those done during these 10 days. These are the most virtuous of deeds. Some ulema say that these 10 days are more virtuous than Ramadhan expect the last 10 days of Ramadhan due to the presence of Laylatul Qadr. Other ulema say that these 10 days of Dhul Hijjah are the most virtuous in the year other than Ramadhan. This is a valid difference of opinion. There are narrations that one should excessively recite taqbir in these 10 days.

There are other narrations related to this hadeeth with more explanatory wordings about how no deed can match a deed done in these 10 days not even Jihad. An important point is why did the sahabah ask about jihad? This is because the virtues of Jihad were set in their minds. There are many hadeeth that mention that Jihad is superior to all other deeds. Hadeeth 1204 in the Book of Jihad shows the superiority of Jihad.

Narrated Abu Huraira (رضى الله عنه):

A man came to Allah's Apostle (صلى الله عليه وسلم) and said, "Instruct me as to such a deed as equals Jihad (in reward)." He replied, "I do not find such a deed." Then he added, "Can you, while the Muslim fighter is in the battle-field, enter your mosque to perform prayers without cease and fast and never break your fast?" The man said, "But who can do that?" [Hadeeth 1204, al Tajrid al Sarih]

Hence, the superior nature of jihad was set in the minds of the sahabah and thus they specifically asked whether the first 10 days of Dhul Hijjah were more virtuous than jihad at other times in the year.

Shaykh then mentioned that although the chapter heading is about Tashriq, the hadeeth is about deeds done in the first 10 days – this shows the genius of Imam Bukhari (رحمة الله عليه). There are 2 explanations for this:
1. Close proximity – when something is close to something blessed it also becomes blessed. For example, Jerusalem is blessed due to the presence of Masjid al-Aqsa. Allah says in the Holy Qur’an:

سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلاً مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ البَصِيرُ

Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things) [17:01]

Hence, this verse shows how the precincts of Masjid al-Aqsa are blessed due to the close proximity of the Masjid. Similarly, the days of Tashriq are blessed due to being in close proximity to the first then days.

2. A second clearer reason for including this chapter heading with the hadeeth is that the first 10 days can be considered to be blessed due to the day of Eid which is the climax of Hajj. Eid is also a day of Tashriq, although it is more commonly known as Eid-ul-Adha. The 10th day is the pivot to which the other days are connected and are blessed as a result.

The Importance of the Arabic Khutbah

Today is the last post for this week from the Book of Jumu'ah. Insha'Allah I will post my notes from tomorrows dars over the weekend.
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Narrated by Abu Umama bin Sahl bin Hanif: “While Mu’awiya bin Abu Sufyan (رضى الله عنه) was sitting on the pulpit the Mu’adhdhin pronounced the Adhaan saying, 'Allahu-Akbar, Allahu-Akbar' Mu’awiya said 'Allahu-Akbar, Allahu-Akbar'. And when the Mu’adhdhin said, “Ash-hadu an la ilaha ill-Allah” (I testify that Muhammad (صلى الله عليه و سلم) is the Messenger of Allah), Mu’awiya said, 'and so do I'. When the Athan was finished, Mu’awiya said, 'O people, when the Mu’adhdhin pronounced that Adhaan I heard Allah’s Messenger (صلى الله عليه و سلم) on this very pulpit saying what you have just heard me saying'." [Hadeeth 511, al Tajrid al Sarih]

Chapter that the Imam will reply to Adhaan on minbar

This hadeeth is related to a famous issue about whether it is permissible to speak when the khutbah begins.

Shaykh begin commentary of this hadeeth by explaining the importance of the khutbah on Friday. Imam Ahmad ibn Hanbal (رحمة الله عليه) and other ulema declare that the two sermons before salah on Friday are representative of the first two rakaats of Dhuhr salah. Therefore, the khutbah is an integral part of Jumu’ah salah. Without the khutbah there is no salah. Hence, it cannot be delivered in any language other than Arabic. Shaykh explained how the khutbah is not a sermon. Allah says in Surah Jumu’ah:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِي لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

Oh Believers! When the call to prayer is given on Friday then hasten towards the dhikr of Allah [62:9]

There is a consensus of the ulema that dhikr in this verse refers to the khutbah. Hence, the Friday khutbah is hamd, dhikr and du’a. It should be in Arabic, both the first and the second khutbah.

Shaykh advised young brothers who perform jumu’ah at universities, schools etc to ensure that the khutbah is in Arabic. Shaykh said that if the argument is that you do not understand - well you don’t understand the salah either so why not have that in English too! Others argue that people need to be educated – Shaykh said then rather than rushing to get to the Masjid last minute, one should sacrifice and arrive 15 minutes early when the non-Arabic speech takes place.

Shaykh then went on to say that after misfortunate events in the UK, commentators on TV, radio etc have been saying that ‘backward mullahs’ have come to the country who don’t know the language or understand the culture and are illiterate village mullahs. Shaykh said “I don’t buy that argument. I am not an import!” Shaykh mentioned how he has grown up in the UK, and Alhamdulillah understands the language and culture as well as the subtle nuances of the language (Alhamdulillah). Furthermore, when it comes to watching Bollywood movies and listening to Bollywood songs everyone understands! Where’s the lack of Urdu when it comes to Bollywood? Shaykh said that when he speaks in Urdu he gets labelled a ‘backward mullah’. However, when he speaks in English the elders complain (although they are happy to listen to cricket commentary in English!).
- Shaykh said “If there is a will, there is a way!”

The lesson to be drawn is that if you cannot understand the Arabic khutbah then come early for Jumu’ah salah but do not tamper with the original khutbah.

A question which is often asked is whether we should remain silent or reply when the Adhaan is given on Friday.
According to Imam Abu Hanifah (رحمة الله عليه) when the Imam enters the Masjid (even before sitting on the minbar) all irreligious talk is impermissible.
According to Imam Abu Yusuf (رحمة الله عليه) and other Hanafi scholars it is permissible to speak until the Imam begins speaking.
In this hadeeth we learn that Muawiyah (رضى الله عنه) emulated the Prophet (صلى الله عليه وسلم) by replying to the muadhin when he was the Imam. All ulema agree that it is permissible for the Imam to reply to the Adhaan (hence Imam Bukhari’s precise wordings).
According to Imam Shafi (رحمة الله عليه), Imam Malik (رحمة الله عليه) and other ulema it is impermissible to speak when the Imam begins speaking about anything related to the dunya. However, the Adhaan is firstly given before the Imam has begun speaking and secondly it is not related to the dunya.
Although there is a difference of opinion in the Hanafi school of thought with regard to when the prohibition of irreligious talk begins, it is permissible to reply to Adhaan.

In summary, the ulema say it is permissible for the Imam and congregation to reply to the Adhaan. However, Imam Bukhari (رحمة الله عليه) only deduces that which is directly deducible from the hadeeth hence the precise chapter heading.

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Please pray that Allah forgives my mistakes. Jazakumullahu khairan. Wasalaam.