14
i.e..,the `Asr prayer according to the
correct saying of the majority of scholars,
among them Abu Haneefah and his two students.
There are ahaadeeth about this which
Ibn Katheer has given in his Tafseer
of the Qur'aan.
15
Tirmidhi, who declared it saheeh, and
Ahmad.
16
Muslim and Bukhaari, and it is given
in my book Irwaa' al-Ghaleel under
Hadeeth 394.
17
Bukhaari, Abu Daawood and Ahmad.
18
ibid. Khattaabi said, "The meaning of
`Imran's hadeeth is intended for a sick
person who is able to undergo hardship
and stand with difficulty. Hence the
reward of praying sitting has been made
half of the reward of praying standing:
encouraging him to pray standing while
allowing him to sit." Ibn Hajr said in
Fath al-Baari (2/468): "This
deduction is valid".
19
Ahmad & Ibn Maajah with a saheeh
sanad.
20
Tabaraani, Bazzaar, Ibn as-Samaak in
his hadeeth book (67/2) & Baihaqi
. It has a saheeh isnaad as I have explained
in Silsilah al-Ahaadeeth as-Saheehah
(323).
21
Bazzaar (68), Daaraqutni, `Abdul Ghani
al-Maqdisi in his Sunan (82/2) and Haakim
declared it saheeh and Dhahabi agreed.
22
Abu Daawood and Haakim, who declared
it saheeh, as did Dhahabi. I have given
it in as-Saheehah (319) and
Irwaa' (383)
23
Muslim and Abu Daawood.
24
Bukhaari and Muslim.
25i.e.
voluntary prayer (night or forenoon),
named so due to its content of tasbeeh
(glorification).
26
Muslim and Ahmad.
27
Nasaa'i, Ibn Khuzaimah in his Saheeh
(1/107/2), `Abdul Ghani al-Maqdisi in
his Sunan (80/1) & Haakim, who declared
it saheeh and Dhahabi agreed.
28
Abu Daawood & Ibn Maajah. It is a
mutawatir hadeeth as Tahaawi has mentioned.
29
Abu Daawood & Bazzaar (53, az-Zawa'id);
Haakim declared it saheeh and Dhahabi
agreed.
30
ibid.
31
Abu Daawood, Ibn Khuzaimah & Haakim,
who declared it saheeh and Dhahabi and
Nawawi agreed. The first one is given
in Irwaa' (284)
32
ibid.
33
Abu Daawood, Nasaa'i & Ibn Khuzaimah
(1/110/2) with a saheeh isnaad.
34
This is the sunnah about the pulpit:
that it should have three steps, not
more, To have more is an innovation,
from the period of Bani Umayyah, which
often causes an interruption in the row,
and to get out of that by having it in
the western corner of the mosque or in
the mihrab is another innovation, as
is the raising of it in the wall like
a balcony to which one ascends by means
of steps in the wall! Whereas the best
guidance is the guidance of Muhammad
(sallallaahu `alaihi wa sallam). See
Fath al-Baari (2/331).
35
Bukhaari , Muslim (who collected the
other narration) & Ibn Sa`d (1/253).
It is given in Irwaa' (545)
36lit.,
"screen, cover"; in the context of prayer,
it refers to an object just beyond the
place of prostration, within which nothing
should pass, as is detailed in this section.
37
Bukhaari & Ahmad.
38
Bukhaari & Muslim.
39
Ibn Khuzaimah in his Saheeh (1/93/1)
with a sound isnaad.
40
Abu Daawood, Bazzaar (p. 54 - Zawaaid)
& Haakim, who declared it saheeh
and Dhahabi and Nawawi agreed.
41
Bukhaari. The sutrah is a must for the
Imaam or a person praying alone, even
in a large mosque. Ibn Haani said in
his Masaa'il from Imaam Ahmad
(1/66): "Abu `Abdullaah (i.e. Imaam Ahmad
ibn Hanbal) saw me one day when I was
praying without a sutrah in front of
me, and I was in a (large) congregational
mosque, so he said to me: `Take something
as a sutrah', so I took a man as a sutrah."
This contains an indication that Imaam
Ahmad did not differentiate between big
or small mosques in taking a sutrah -
and that is surely correct, but this
is something neglected by most people,
including imaams of mosques, in every
land that I have visited, including Arabia
which I was able to tour in Rajab of
this year (1410), so the `ulamaa should
tell the people and advise them of this,
explaining its ruling and that it is
also required in the Two Sacred Mosques.
42
Bukhaari, Muslim & Ibn Maajah
43
Bukhaari & Ahmad.
44
i.e., their kneeling place.
45
Bukhaari & Ahmad.
46
Muslim, Ibn Khuzaimah (92/2) & Ahmad.
47
Muslim & Abu Daawood.
48
Nasaa'i & Ahmad with a saheeh isnaad.
49
Bukhaari , Muslim & Abu Ya`laa (3/1107).
50
Ibn Khuzaimah in his Saheeh (1/95/1),
Tabaraani (3/140/3) & Haakim who
declared it saheeh and Dhahabi agreed.
51Referring
to the following prayer of the Prophet
Sulaimaan (`alaihis salaam) which was
answered by Allaah, as described in the
Qur'aan: "My Lord! Forgive me, and
grant me sovereignty not allowed
to anyone after me, for You are
indeed the Granter of Bounties. So we
subjected to his power: the Wind, gently
flowing to his order, wherever he wished;
and the devils, every kind of
builder and diver, and also others bound
together in fetters." (Saad
38: 35-38)
52
Ahmad, Daaraqutni & Tabari with a
saheeh isnaad, and similar in meaning
to this hadeeth is found in Bukhaari
and Muslim and others on the authority
of several Companions. It is one of the
many ahaadeeth which the Qadiani group
disbelieve, for they do not believe in
the world of the jinn which is mentioned
in the Qur'aan and the Sunnah. Their
method of discarding the texts is well-known:
if it is from the Qur'aan, they change
its meaning e.g. the saying of the Exalted
"Say, it has been revealed to me that
a group of jinns listened" (72:1);
they say "i.e. a group of humans"! making
the word "jinn" synonymous with "human"!
Hence they play with the language and
the religion; if it is from the Sunnah,
then if it is possible for them to change
it with a false interpretation they do
so, otherwise they find it easy to declare
it to be false, even if all the Imaams
of Hadeeth and the whole ummah behind
them are agreed on its authenticity,
nay its being mutawaatir. May Allaah
guide them.
53
Bukhaari & Muslim, and the additional
narration is from Ibn Khuzaimah (1/94/1).
54
ibid.
55
i.e. mature, and what is meant by `cut
off' is `rendered futile'. As regards
the hadeeth: "Nothing cuts off the prayer",
then it is a weak hadeeth as I have shown
in Tamaam al-Minnah (p. 306).
56
Muslim, Abu Daawood and Ibn Khuzaimah
(1/95/2).
57
ibid.