Ruling on repeating the iqaamah behind the one who recites it

Question:
Is it preferable to repeat the call for iqamah after the mu’azzin, then send blessings on the prophet peace and blessing be upon him, then read the du’aa of after adhaan, i.e. Allahumma rabba hadhihi-da’wati-taamah…. etc?.

Answer:
Praise be to Allaah.

The majority of scholars are of the view that the iqaamah comes under the same rulings as the adhaan, and it is mustahabb to repeat it behind the one who recites it, and then send blessings on the Prophet (peace and blessings of Allaah be upon him), and then recite the du’aa’: Allaahumma Rabba hadhihi’l-da’wah al-taammah…

This is the opinion of the Shaafa’is and Hanbalis, and of the majority of Hanafis. Among contemporary scholars it was the view of the scholars of the Standing Committee for Issuing Fatwas, and Shaykh ‘Abd al-‘Azeez ibn Baaz, and Shaykh al-Albaani (may Allaah have mercy on them all).

It says in al-Mawsoo’ah al-Fiqhiyyah (18/250):

The same applies with regard to the one who recites the iqaamah. The Hanafis, Shaafa’is and Hanbalis clearly stated that it is mustahabb to say in the iqaamah what one says in the adhaan. End quote.

It says in al-Durr al-Mukhtaar (1/431) (Hanafi):

Repeating the iqaamah is recommended according to scholarly consensus, like the adhaan. So when he says Qaad qaamat il-saalah (prayer is about to begin), one should say Aqaamaha Allaah wa adaamaha (may Allaah make it continually established). It as also said that one should not repeat it. This was the view of al-Shumunni. End quote.

Al-Shiraazi al-Shaafa’i (may Allaah have mercy on him) said:

It is mustahabb for the one who hears the iqamaah to repeat what he says. End quote.

Al-Nawawi (may Allaah have mercy on him) commented on that by saying:

Our companions are unanimously agreed that it is mustahabb to repeat the iqaamah as al-Musannaf said, except the odd view that we mentioned above.

Al-Majmoo’ (3/122, 123)

Ibn Qudaamah (may Allaah have mercy on him) said (Hanbali):

It is mustahabb to say in the iqaamah what he (the one who is reciting it) says. End quote.

Al-Mughni (1/474).

The scholars of the Standing Committee for Issuing Fatwas said:

The Sunnah is for the one who is listening to the iqaamah to say what the muezzin says, because it is a second adhaan. So you should respond as one responds to the adhaan. When the muezzin says Hayya ‘ala al-salaah, hayya ‘ala al-falaah (come to prayer, come to prosperity), the listener should say La hawla wa quwwata ila Billaah (there is no power and no strength except with Allaah), and when he says Qad qaamat il-salaah (Prayer is about to begin), he should say the same, and he should not say Aqaamaha Allaahu wa adaamaha (May Allaah make is continually established), because the hadeeth concerning that is da’eef, and it is narrated in a saheeh hadeeth that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you hear the muezzin, say what he says.” This includes both the adhaan and the iqaamah, because both of them may be called adhaan. Then he should send blessings upon the Prophet (peace and blessings of Allaah be upon him) after the muezzin says Laa ilaaha ill-Allaah, and he should say: “Allaahumma Rabba haadhihi’l-da’wat il-taammah wa’l-salaat il-qaa’imah, aati Muhammadan il waseelata wa’l-fadeelah, wab’athhu maqaaman mahmoodan illadhi wa’adtah (O Allaah, Lord of this perfect call and the prayer to be offered, grant Muhammad the privilege (of intercession) and also the eminence, and resurrect him to the praised position that You have promised),” as he says after the adhaan. We do not know of any saheeh evidence to suggest that it is mustahabb to say any other du’aa’ between the end of the iqaamah and the opening takbeer of the prayer, apart from what has been mentioned. End quote.

Shaykh ‘Abd al-‘Azeez Ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Qa’ood.

Fataawa al-Lajnah al-Daa’imah (6/89, 90)

Some Hanafis are the view that repeating after the muezzin then sending blessings on the Prophet (peace and blessings of Allaah be upon him) and reciting du’aa’ are only to be done in the case of the adhaan, and it is not mustahabb to do that in the case of the iqaamah. Among contemporary scholars, this view was favoured by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him).

The majority of scholars quoted as evidence for repeating the words of the one who recites the iqaamah the words of the Prophet (peace and blessings of Allaah be upon him): “Between each two adhaans there is a prayer.” Agreed upon. What is meant by that is the adhaan and iqaamah. They said: If the iqaamah is called an adhaan, then it is included in the words of the Prophet (peace and blessings of Allaah be upon him): “When you hear the muezzin, then say what he says.” So it is included in whatever includes the adhaan, such as repeating it after him, and sending blessings on the Prophet (peace and blessings of Allaah be upon him), and reciting the du’aa’ after it.

But it may be said that the iqaamah was called an adhaan in an Arabic stylistic device in which one word is used to refer to two things, just as the phrase al-aswadaan (the two black ones) refers to dates and water, and al-qamaraan (the two moons) refers to the sun and moon and al-‘Umaraan (the two ‘Umars) refers to Abu Bakr and ‘Umar (may Allaah be pleased with them both). This is when two things or two persons are referred to by one word. When the sun and moon are put together in one word, we say al-qamaraan (the two moons), but if we say al-qamar, that cannot be applied to the sun. Similarly, al-adhaanaan (two adhaans) applies to the adhaan and iqaamah, but the word adhaan on its own cannot be applied to the iqaamah.

They also quoted as evidence the hadeeth narrated by Abu Dawood (528) which says that the Prophet (peace and blessings of Allaah be upon him) said what Bilaal said in the iqaamah, except when he said Qaad qaamat il-salaaah (prayer is about to begin), he said: Aqaamaha Allaah wa adaamaha (may Allaah make it continually established).

But this is a weak (da’eef) hadeeth, which was classed as such by al-Nawawi, al-Haafiz Ibn Hajar, al-Albaani and others. This has been discussed in the answer to question no. 111820.

There are many differences between the adhaan and iqaamah which mean that we cannot compare the iqaamah to the adhaan and apply all the rulings of the adhaan to it.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about repeating the words of the iqaamah and he said:

With regard to repeating the words of the iqaamah, there is a hadeeth about that which was narrated by Abu Dawood, but it is da’eef and cannot be used as evidence. The correct view is that the words should not be repeated. End quote.

Majmoo’ Fataawa al-Shaykh al-‘Uthaymeen (12/question no. 129).

He was also asked: Is it narrated that there is any dhikr to be recited after the iqaamah for prayer, such as “Allaahumma Rabba hadhihi’l-da’wat il-taammah…” or “Aqaamaha Allaah wa adaamaha (may Allaah make it continually established)”, or is it better to remain silent?

He replied:

The answer to this question is based on the soundness of the hadeeth that was narrated concerning that. Those who regarded the hadeeth as saheeh said that one should repeat after the one who recites the iqaamah as one repeats after the muezzin, and say the du’aa’, and say during the iqaamah, Aqaamaha Allaah wa adaamaha (may Allaah make it continually established), and say the same du’aa’ after the iqaamah ends as one says after the adhaan ends. But the hadeeth is weak and the more correct view is that one should not say anything, and not repeat after the one who recites the iqaamah, and not recite the du’aa’ that is said following the adhaan. End quote.

Liqaa’aat al-Baab il-Maftooh (219/question no. 1).

Whatever the case, this is an issue that is subject to ijtihaad, and the evidence concerning it may be interpreted both ways, so each person should act in accordance with his knowledge, although we favour the view that repeating after the muezzin applies to the adhaan only.

And Allaah knows best.

Islam Q&A

http://www.islam-qa.com/index.php?ref=111791&ln=eng

If the iqaamah is given when he is praying naafil

Question: Suppose i am praying sunah and the iqamah is being announced. should i perform the salutation and join salatul farz or should i continue ?. Answer: Praise be to Allaah. Muslim (710) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “When the iqaamah for prayer is given, there is no prayer except the prescribed prayer.” This hadeeth indicates that once the iqaamah has been given for prayer, then no one should start to offer a naafil prayer. Ibn Qudaamah (may Allaah have mercy on him) said: “When the iqaamah for prayer is given, do not be distracted from it by naafil prayer, whether one fears missing the first rak’ah or not. This is the view of Abu Hurayrah, Ibn ‘Umar, ‘Urwah, Ibn Sireen, Sa’eed ibn Jubayr, al-Shaafa’i, Ishaaq and Abu Thawr.” Al-Mughni, 1/272 Some of the scholars also quoted this hadeeth as evidence that the person who is offering a naafil prayer when the iqaamah is given should cut short that prayer. Al-Haafiz al-‘Iraaqi said: “His words ‘there is no prayer’ may be interpreted as meaning that he should not start a naafil prayer in that case; or it may be interpreted as meaning that he should not be distracted by a naafil prayer, and if he had started it before the iqaamah then he should cut it short so that he can catch up with the opening takbeer [with the imam], or that it is invalid in and of itself even if the worshipper does not cut it short. It may be understood as meaning both of these.” It was narrated from Shaykh Abu Haamid, one of the Shaafa’is, that it is better to stop the naafil prayer if completing means that he is going to miss the opening takbeer with the imam. (The words of al-‘Iraaqi were quoted by al-Shawkaani in Nayl al-Awtaar, 3/91). This was also stated in a fatwa issued by the Standing Committee, when they were asked: Is it permissible to cut short a naafil prayer and join the opening takbeer with the imam, or should one complete the naafil prayer? They replied: Yes, if the iqaamah for an obligatory prayer is given, then you should cut short your naafil prayer so that you can join the opening takbeer with the imam, because it was proven that the Prophet (peace and blessings of Allaah be upon him) said: “If the iqaamah for prayer is given, then there is no prayer but the prescribed prayer.” Fataawa al-Lajnah al-Daa’imah, 7/312 Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said that the correct view [?] is that if the iqaamah for prayer is given whilst the person is still in the first rak’ah of a naafil prayer, then he should cut it short; if that happens when he is in the second rak’ah then he should complete it quickly and not cut it short. He said (may Allaah have mercy on him): What we think concerning this matter is that if you are in the second rak’ah, then you should complete it quickly, but if you are in the first rak’ah, then you should cut it short. Our evidence for that is the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever catches up with one rak’ah of the prayer has caught up with the prayer” (narrated by al-Bukhaari, 580; Muslim, 607). So the person who has prayed a rak’ah before the iqaamah for prayer is given has caught up with a rak’ah that is free of any impediments, which here means the iqaamah for prayer, so he has caught up with the prayer by doing a rak’ah before the prayer becomes disallowed, so he should complete it quickly… Then he said: This is the view that reconciles all the evidence. Al-Sharh al-Mumti’, 4/238 If he cuts short the naafil prayer he should do so without saying the tasleem. The Standing Committee was asked (7/312): If the iqaamah for prayer is given and there is a person who is doing two rak’ahs of Sunnah prayer or “Greeting the Mosque”, should he cut short his prayer so that he can offer the obligatory prayer with the congregation? If the answer is yes, then should he say the tasleem when cutting short his prayer, or should he cut it short without the tasleem? They replied: The more correct of the two scholarly views is that he should cut short that prayer, and there is no need to say the tasleem when doing so. Then he should join the imam. And Allaah knows best. Islam Q&A http://www.islam-qa.com/special/index.php?ref=33582&subsite=14&ln=eng

Goodbye Mainland Singapore... Hello Tekong! [17 Days to go...]

Some of you might be surprised by this entry.. Farhan rarely blogs about personal stuff.. However, this one is different.. it's personal but contains beneficial points, insha-Allah.

Well.. as the title says, yup.. i'm enlisted in the Army for my National Service (NS) on 14 March..

Some might complain... "why must we serve NS?"

Some see it as a waste of time.. but i beg to differ.. now you're complaining.. 2 years later, we shall see what you have to say..

All the physical training, discipline, etc.. at the end of the day, it's for our own good..

We've had 18 to 20 years of good life in Singapore, since we were born.. and will continue to have a good life here for many, many years to come..

So is it too much for the government to ask for 2 years of our lives?

As for me, I'll go thru it with open arms.. i know it'll be for my own good..

I only ask Allah to save my beard, and save my Deen.. let me be a good practising Muslim.. For a good Muslim is a good citizen..

And ya.. that will also mean i'll be MIA in multiply for quite some time..

A Lesson for the Archbishop of Canterbury in the Story of Heraclius of Rome?

Heraclius, The Roman - Head of the Christians of Sham

Recently the Archbishop of Canterbury, the head of the Anglican Church, Dr Rowen Williams suggested that parts of Islamic Shar’iah law be recognised and incorporated into British law. Politicians and media alike immediately turned against him and launched a relentless attack upon him calling for his retraction, and even his resignation. It seems that Dr. Williams is not free to think, and not free to say what he feels in this land of free-speech and democracy. If a person like the Archbishop expresses something that goes against the perceived norms, he is harrassed, bullied, humiliated and forced out of office - he is made an example of, and a deterrent to others who maybe thinking of rocking the boat and challenge established doctrines. This is a good time for Chritians who are just-minded to ponder over Islam and its message that calls to the worship of the one and sole creator of the heavens and earth, Almighty God.

One of the disciples of the Prophet Muhammad, Abdullah bin Abbaas said:

Abu Sufyan bin Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon and Jordan), at the time when Allah’s Apostle had truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (Jerusalem). Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius’s question said to them, “Who amongst you is closely related to that man who claims to be a Prophet?” Abu Sufyan replied, “I am the nearest relative to him (amongst the group).”

Heraclius said, “Bring him (Abu Sufyan) close to me and make his companions stand behind him.” Abu Sufyan added, Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (The Prophet) and that if I told a lie they (my companions) should contradict me.” Abu Sufyan added, “By Allah! Had I not been afraid of my companions labeling me a liar, I would not have spoken the truth about the Prophet. The first question he asked me about him was:

‘What is his family status amongst you?’

I replied, ‘He belongs to a good (noble) family amongst us.’

Heraclius further asked, ‘Has anybody amongst you ever claimed the same (i.e. to be a Prophet) before him?’

I replied, ‘No.’

He said, ‘Was anybody amongst his ancestors a king?’

I replied, ‘No.’

Heraclius asked, ‘Do the nobles or the poor follow him?’

I replied, ‘It is the poor who follow him.’

He said, ‘Are his followers increasing decreasing (day by day)?’

I replied, ‘They are increasing.’

He then asked, ‘Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?’

I replied, ‘No.’

Heraclius said, ‘Have you ever accused him of telling lies before his claim (to be a Prophet)?’

I replied, ‘No. ‘

Heraclius said, ‘Does he break his promises?’

I replied, ‘No. We are at truce with him but we do not know what he will do in it.’ I could not find opportunity to say anything against him except that.

Heraclius asked, ‘Have you ever had a war with him?’

I replied, ‘Yes.’

Then he said, ‘What was the outcome of the battles?’

I replied, ‘Sometimes he was victorious and sometimes we.’

Heraclius said, ‘What does he order you to do?’

I said, ‘He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep good relations with our Kith and kin.’

Heraclius asked the translator to convey to me the following, I asked you about his family and your reply was that he belonged to a very noble family. In fact all the Apostles come from noble families amongst their respective peoples. I questioned you whether anybody else amongst you claimed such a thing, your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man’s statement. Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom.

I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact all the Apostle have been followed by this very class of people. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked you whether there was anybody, who, after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely. I asked you whether he had ever betrayed. You replied in the negative and likewise the Apostles never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship any thing along with Him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste. If what you have said is true, he will very soon occupy this place underneath my feet and I knew it (from the scriptures) that he was going to appear but I did not know that he would be from you, and if I could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet.’ Heraclius then asked for the letter addressed by Allah’s Apostle which was delivered by Dihya to the Governor of Busra, who forwarded it to Heraclius to read. The contents of the letter were as follows: “In the name of Allah the Beneficent, the Merciful (This letter is) from Muhammad the slave of Allah and His Apostle to Heraclius the ruler of Byzantine. Peace be upon him, who follows the right path. Furthermore I invite you to Islam, and if you become a Muslim you will be safe, and Allah will double your reward, and if you reject this invitation of Islam you will be committing a sin by misguiding your Arisiyin (peasants). (And I recite to you Allah’s Statement:)

‘O people of the scripture! Come to a word common to you and us that we worship none but Allah and that we associate nothing in worship with Him, and that none of us shall take others as Lords beside Allah. Then, if they turn away, say: Bear witness that we are Muslims (those who have surrendered to Allah).’ (3:64).

Abu Sufyan then added, “When Heraclius had finished his speech and had read the letter, there was a great hue and cry in the Royal Court. So we were turned out of the court. I told my companions that the question of Ibn-Abi-Kabsha (refering to the Prophet Muhammad) has become so prominent that even the King of Bani Al-Asfar (Byzantine) is afraid of him. Then I started to become sure that he (the Prophet) would be the conqueror in the near future till I embraced Islam (i.e. Allah guided me to it).”

The sub narrator adds, “Ibn An-Natur was the Governor of llya’ (Jerusalem) and Heraclius was the head of the Christians of Sham. Ibn An-Natur narrates that once while Heraclius was visiting ilya’ (Jerusalem), he got up in the morning with a sad mood. Some of his priests asked him why he was in that mood? Heraclius was a foreteller and an astrologer. He replied, ‘At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror). Who are they who practice circumcision?’ The people replied, ‘Except the Jews nobody practices circumcision, so you should not be afraid of them (Jews).

‘Just Issue orders to kill every Jew present in the country.’

While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allah’s Apostle to Heraclius was brought in. Having heard the news, he (Heraclius) ordered the people to go and see whether the messenger of Ghassan was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, ‘Arabs also practice circumcision.’

(After hearing that) Heraclius remarked that sovereignty of the ‘Arabs had appeared. Heraclius then wrote a letter to his friend in rome who was as good as Heraclius in knowledge. Heraclius then left for Homs. (a town in Syrian and stayed there till he received the reply of his letter from his friend who agreed with him in his opinion about the emergence of the Prophet and the fact that he was a Prophet. On that Heraclius invited all the heads of the Byzantines to assemble in his palace at Homs. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, ‘O Byzantines! If success is your desire and if you seek right guidance and want your empire to remain then give a pledge of allegiance to this Prophet (i.e. embrace Islam).’

(On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, he ordered that they should be brought back in audience.

(When they returned) he said, ‘What already said was just to test the strength of your conviction and I have seen it.’ The people prostrated before him and became pleased with him, and this was the end of Heraclius’s story (in connection with his faith).

Reported by Al-Bukhaaree, Chapter of Revelation.

(Taken from: A Lesson for the Archbishop...)

Congregational Du'aa after Obligatory Prayers

Allamah Abdul-Jaleel Samrodi

Reference: ‘The Islamic ruling on the practice of congregational du`aa after the five obligatory prayers in the light of the Shariah`. The treatise is in Urdu and is authored by Sheikh Abdul-Huq Salafee, student of Allamah Abdul-Jaleel Samrodi. This extract can be found on page 22.

Category: Prayer

What is the Islamic ruling on the congregational du`aa [supplication] after obligatory prayers, as is practised in the Masaajid by the Imams and the common Muslims today?

I, the insignificant and poor slave of Allah, Abu Abdul-Kabeer Muhammad Abdul-Jaleel Samrodi state:

You should know that the congregational du`aa that is practiced after obligatory prayers, audibly [or silently], by the Imams of the Masaajid along with the worshippers repeatedly responding with “Ameen! Ameen!” aloud has not been [Islamically] legislated in the Qur`an or Sunnah.

Unfortunately, if an Imam of a Masjid does not offer congregational du`aa in the described manner, then the common people become distrustful of him. Hence, this practice has become so common that it is now mistakenly believed to be a part of the obligatory prayer!

After the obligatory prayers, the common people wait to raise their hands and supplicate in congregation. It can be commonly observed that until the Imam raises his hands, not a single person from the congregation is able to raise his hands and supplicate to Allah; this is exactly what is defined in Islam as an innovation, or a Bidah.

With this, the intent is not that if an individual wishes to raise his hands [occasionally] and supplicate to Allah after the congregational prayer, [after reciting the prescribed supplications and remembrances narrated in the Sunnah]. Subsequently, this action of his would also be considered an innovation in Islam. Rather, I say definitely not! To raise one`s hands after the obligatory prayer individually and to supplicate to Allah has been narrated in the books of Sunnah. Refer to Amalul-Yawm wal-Lailah of Imam Abu Bakr As-Sunni and others.

Also at the end of volume two of Meezaanul-Itidaal of Imam Adh-Dhahabee you will find an answer [that is relevant] to a question that was addressed to Imam Sayid Nadir Husain Ad-Dehlawi , who gave a fatwa on the permissibility of raising your hands after the obligatory Salaah [individually, and occasionally] The intent of this fatwa was not to permit the masses to make congregational du`aa and raise their hands together all at once.

Another point to bear in mind in relation to the congregational du`aa is that those Imams who practice congregational du`aa mimic many supplications without knowing or contemplating their meanings, and just constantly repeat them! It has become a custom which is contrary to the Sunnah.

It is the right of every single Muslim that after the congregational prayer, if he wishes to raise his hands and supplicate to Allah, then he is permitted to do so. No one prevents him from doing that. At the same time, it has not been narrated from the early scholars of Hadeeth that the raising of the hands is an obligation and a necessity when he supplicates to Allah individually after the obligatory prayers.

And Allah knows best.

3rd of Rajab 1386 AH

---

Footnotes:

[1] Translator`s note: He was the Imam of Ahlus-Sunnah wal Jama`aah of Gujrat, (India), of his time, Abdul-Jaleel bin Allamah Abee Saa`daat Ali Ahmed Samrodi. He was born in the year 1308 A.H/1887 CE at the village of Samrod, eighteen kilometres from the main city known as Surat, in the state of Gujrat, India. In 1322 A.H. at the age of twelve, Allamah Abdul-Jaleel Samrodi left his village in search of knowledge and arrived in Delhi. He enrolled in the institute of Imam Sayid Nadhir Husain Dehlawi (d.1320 A.H/1902 CE) and after a short period of time Allamah Abdul-Jaleel continued his studies with Allamah Abu Muhammad Abdul-Wahaab Sadree, who was the sheikh`s main teacher, and from whom Sheikh Abdul-Jaleel learned many different sciences of Islam and got Ijaazah in Hadeeth and Aqeedah. Sheikh Abdul-Jaleel authored more than fifty books in Arabic and seventy-five in Urdu and Gujarati. His famous book, ‘Itiqadul-Akaabir fee Ijraa-As-Sifaat alaa Dhawaahir` in Arabic, is on the creed of the pious predecessors. He had many students from all over the world, the most famous and senior student being ‘Allamah Ahmed Dehlawi (d.1375 AH), the rector of Darul-Hadeeth in Al-Madeenah, (Saudi Arabia), who studied under the Imam the books of Sunnah and in particular the books of the Salaf in Aqeedah like Kitabut-Tawheed of Imam Ibn Khuzaimah for over a decade at his village in Samrod before migrating to Madeenah. In the year 1393 A.H., corresponding to Saturday 16th of September 1972 at the age of eighty-five Sheikh Abdul-Jaleel died at his village, Samrod. Refer to the introduction of the Imam`s most famous book ‘Blossoming translucent flower of the Gardens of the Pious Believers` in Arabic, a refutation of the Deobandî and Barailwee sects based upon the Hanafî Fiqh, pages 11-13.

[2] Translator`s note: A book of supplications which contains remembrances and supplications from the Qur`an and the Sunnah compiled by Imam Abu Bakr As-Sunni (d.364 AH) refer to footnote three for his brief biography.

[3] Translator`s note: He is the Imam Al-Haafidh Ath-Thiqqah Abu Bakr Ahmed bin Muhammad bin Ishaaq bin Ibrahim bin Asbaat Al-Hashimee Al-Jafiree Ad-Dainoree, famously known as Ibnus-Sunni. He was born around 280 AH. He travelled to various lands to seek knowledge. From amongst his sheikhs were: 1.Abu Khalifah Al-Jamhee, who is considered to be from amongst his major teachers and sheikhs. 2. Abu Abdur-Rahmãn An-Nisa`ee, 3.Abul-Qasim Al-Baghawee, and many others. Ibnus-Sunni wrote many books including: Amalul-Yawm wal-Lailah which is a book of remembrances and supplications from the Qur`an and the Sunnah, Kitaabu-Fadaail-A`maal, As-Siratul-Al-Mustaqeem. The grandson of Imam Abu Bakr As-Sunni narrates on the authority of his uncle Ali bin Ahmed bin Muhammad bin Ishaaq that: “My grandfather was writing Ahadeeth, he then put his ink pen inside the pipe of the inkwell, raised his hands and supplicated to Allah and then passed away.” He died at the end of the year 364 AH. Refer to Siyar Aalaamun-An-Nubalaa (16/255) and also Tadhkiratul-Huffaadh (3/939), both by Imam Adh-Dhahabee.

[4] Translator`s note: The narration which Allamah Abdul-Jaleel Samrodi was referring to is as follows: Reported on the authority of Anas bin Malik, may Allah be pleased with him, that the Messenger of Allah  said: There isn`t a single slave except that he spreads his two palms out of submission after the completion of every Salaah and then says:

O Allah! You are my God and the God of Ibrahim, Ishaaq, Yaaqub, and the God of Jibra`eel, Meekaa`il, Israafeel, may the peace of Allah be with them all, I ask You and seek from You acceptance of my supplication for indeed I am distressed, and safeguard me in my religion for indeed I am afflicted, and bestow upon me Your Mercy for indeed I have sinned, and to remove from me poverty for indeed in reality I am poor,` except for it to be a right of Allah [out of His beneficence and grace] the Most Glorified and Mighty that he [the slave] does not return with his two hands with disappointment i.e. his supplication unanswered.`

Refer to Ibnus-Sunni`s Amalul-Yawm wal-Lailah, Chapter 30: Regarding what to say after the completion of the Morning Prayer, narration number: 139, page 193, edited and checked by Sheikh Saleem Al-Hilaalee, known as: Ujaalautur-Ar-Raagib-Al-Mutamanee fee Takhreeji Kitaabi Amalul-Yawm wal-Lailah lee-Ibnnis-Sunni, Printed by Darul-Ibn Hazm, Beirut, Lebanon, First edition 1422 AH/2001. Sheikh Saleem Al-Hilaalee said the following: ‘The chain of this narration is extremely weak because of the following defects:

(i) The narrator Khaseef Al-Jazaree, he is Daeef (weak), and did not narrate from Anas bin Malik.
(ii) The narrator Abdul-Aziz bin Abdur-Rahman Al-Qurshi, is Matrook (abandoned), as Imam Ahmed bin Hanbal accused him of lying when narrating.
(iii) The narrator Ishaaq Al-Baalasee is Munkirul-Hadith (narrator of an Unfamiliar Hadith), as mentioned by Ibn Adee.

Definition of a al-Hadithul-al-Munkar (Unfamiliar Hadeeth): Imam Ibn al-Salah al-Shahrazuri (d.643 AH) states in ‘An Introduction to the Science of the Hadith` page 59, Category 14, Unfamiliar Hadith, on the authority of Abu Bakr Ahmad b. Harun al-Bardiji (d.301 AH): that an Unfamiliar Hadith: is one which a single man is alone in transmitting while its text is not known from any transmission but his, not from the line of transmission he gave nor from any other. Translated in to English by Dr Eerik Dickinson, Reviewed by Professor Muneer Fareed, Garnet Publishing, 2006, The Center for Muslim Contribution to Civilization. In conclusion this narration is weak and cannot be used as specific evidence for raising the hands after the congregational prayer.

[5] Translator`s note: A book of biographies [asma` ul-rijal] of narrators of Hadeeth that deals with the branches of the science of Hadeeth known as [al-jarh wa al-ta`dil], expunction of probity and affirmation of probity.

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Additional beneficial notes with regards to raising the hands after the congregational Salaah compiled by the Translator:

Last summer, I visited Samrod, the village of Allamah Abdul-Jaleel Samrodi, rahimahullah, and met with Sheikh Kaka, hafidhahullâh, aged 97, who as a teenager when accompanied Allamah Abdul-Jaleel Samrodi, rahimahullah, in many of his debates with the people of Bidah and his journeys to call to the Sunnah.

I asked him about the issue of raising the hands after the obligatory prayers and how Allamah Abdul-Jaleel Samrodi, rahimahullah, reacted if he saw somebody raising his hands instead of uttering the prescribed supplications and remembrances narrated in the Sunnah? He answered that the sheikh would get angry and would advise the person that it be postponed till after the prescribed supplications and remembrances. Sheikh Kaka said that Allamah Abdul-Jaleel, rahimahullah, corrected him once when he raised his hands and explained to him that it is from the Sunnah to recite the prescribed supplications and remembrances and then raise his hands and supplicate if he wishes to do so occasionally.

Alhamdulillah, this makes it clear that Allamah Abdul-Jaleel`s, rahimahullah, position was to give preference to the established Sunnah, and he put great emphasis on that, as it is known from his books. [Refer to Allamah Abdul-Jaleel`s Prophet`s Prayer Described, page 49-51. Printed by Madrasah Muhammadiyah, 49-A, First Floor, Memon Waarah Road, Bombay, India, First edition, December, 1990.]

The people of knowledge have said the following with regards to raising the hands individually after the obligatory prayers:

(i) One must not supplicate immediately after finishing the obligatory prayer; rather one must recite the prescribed supplications and remembrances narrated in the Sunnah, and then raise one`s hands and supplicate to Allah, the Most High if one wishes to do so.

(ii) One must not do it on a regular basis, evidence for this can be found in a narration reported by Abdullah bin Abbas, may Allah pleased with him, in the narration of Saheeh Bukharee, Book of Adhaan, Chapter: 155, Hadeeth No: 842, in which he said: I would recognize the completion of the prayer of the Prophet by hearing the Takbir, and Muslim No: 120 as explained by Allamah Nawab Siddiq Hasan Khan, rahimahullah, (1248 AH-1307 AH) in his Fatãwaa known as Daleelut-At-Taalib Alaa Arjaah Al-Mataalib, page 525.

(iii) The prescribed manner with regards to supplicating is to raise one`s hands, unless there is some text that can be found in the Sunnah that indicates that in such a case the messenger of Allah, may the praise of Allah and peace descend upon him, did not do so. For example: The raising of the hands is not established in the Sunnah when one supplicates to Allah before entering and exiting the toilet. Also, the supplications and remembrances that are uttered after the obligatory prayers are to be done without raising one`s hands, as this is the manner which has been narrated in the Sunnah. [TN]

The aforementioned points of benefits were dictated to me by my Sheikh Yusuf Al-Muhammadee, teacher of Principals of Islamic Jurisprudence at the institute of secondary Islamic Studies, Islamic University of Madeenah.1428 AH.

I conclude with the great and excellent principle which Allamah Nawab Siddiq Hasan Khan, rahimahullah mentioned with regards to raising the hands when supplicating to Allah, the Most High:

و قال علامة نواب صدّيق حسن خان:
رفع اليدين في الدعاء ثابت بكل من قول النبي صلى الله عليه وسلّم و فعله مطلقا، لا مقيدا بالفريضة لا نفيا ولا إ ثباتا، فعموم الأدلة ومطلقاتها تشمل الفريضة حتى يقوم دليل على تخصيصها.
(دليل الطالب على أرجح المطالب، ص: 521)

Allamah Nawaab Siddiq Hasan Khan, rahimahullah, (1248 AH-1307 AH) states:
‘Regarding raising the hands, it is established unquestionably by both the statement and action of the Messenger of Allah, may the praise and peace of Allah descend upon him. It has not been limited to the obligatory prayers by negation or affirmation. Thus, the generality of proofs includes the obligatory prayers, unless there is firm and sound evidence which endorses specifying this generality.

Refer to: Daleelut-At-Taalib Alaa Arjaah Al-Mataalib, page 521, Fatãwaa of Allamah Nawab Siddiq Hasan Khan, Printed by Markaz Al-Allamah Abdul-Aziz bin Baaz, for Islamic Studies, India, First edition 1422 AH.

Translator: Zulfiker Ibrahim al-Memoni al-Athari

Date Published: Sunday, 06 January 2008

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When is the time for reciting Soorat al-Kahf on Friday?

Question:
According to the Sunna, when is the correct time to recite surat Al Kahf on Friday? Should be recited after Fajr and before Jumaa Prayer or anytime on Friday? Also, is it from the Sunna to recite Surat Al-Imran on Friday? And if so, when is the correct time to do so?

Answer:

Praise be to Allaah.

There are saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) concerning the virtues of reciting Soorat al-Kahf during the day or night of Jumu’ah (Friday). These include:

(a) From Abu Sa’eed al-Khudri, who said: “Whoever reads Soorat al-Kahf on the night of Jumu’ah, will have a light that will stretch between him and the Ancient House (the Ka’bah).”

(Narrated by al-Daarimi, 3407. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami, 6471)

(b) “Whoever reads Soorat al-Kahf on the day of Jumu’ah, will have a light that will shine from him from one Friday to the next.”

(Narrated by al-Haakim, 2/399; al-Bayhaqi, 3/249. Ibn Hajar said in Takhreej al-Adhkaar that this is a hasan hadeeth, and he said, this is the strongest report that has been narrated concerning reading Soorat al-Kahf. See: Fayd al-Qadeer, 6/198. It was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6470)

(c) It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever reads Soorat al-Kahf on the day of Jumu’ah, a light will shine for him from beneath his feet to the clouds of the sky, which will shine for him on the Day of Resurrection, and he will be forgiven (his sins) between the two Fridays.’”

Al-Mundhiri said, this was narrated by Abu Bakr ibn Mardawayh in his Tafseer, with an isnaad with which there was nothing wrong.

(al-Targheeb wa’l-Tarheeb, 1/298)

The soorah may be read during the night or the day of Jumu’ah. The night of Jumu’ah starts from sunset on Thursday, and the day of Jumu’ah ends at sunset. Therefore the time for reading this soorah extends from sunset on Thursday to sunset on Friday.

Al-Mannaawi said:

Al-Haafiz ibn Hajar said in his Amaali: “In some reports it says ‘the day of Jumu’ah’ and in some reports it says ‘the night of Jumu’ah’. They may be reconciled by saying that what is meant is the day which includes the night and vice versa.” (Fayd al-Qadeer, 6/199)

Al-Mannaawi also said:

“It is recommended to read it during the day or night of Jumu’ah, as al-Shaafa'i (may Allaah have mercy on him) stated.” (Fayd al-Qadeer, 6/198)

There are no saheeh ahaadeeth concerning reading Soorat Aal ‘Imraan on Friday. All the reports that have been narrated concerning that are either da’eef jiddan (very weak) or mawdoo’ (fabricated).

It was narrated that Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever recites the soorah in which the family of ‘Imraan (Aal ‘Imraan) are mentioned on Fridays, Allaah and His angels will send blessings upon him until the sun sets.’”

(Narrated by al-Tabaraani in al-Mu’jam al-Awsat, 6/191; and al-Kabeer, 11/48. This hadeeth is da’eef jiddan (very weak) or mawdoo’ (fabricated)).

Al-Haythami said, “This was narrated by al-Tabaraani in al-Awsat or al-Kabeer, and it [its isnaad] includes Talhah ibn Zayd al-Riqqi, who is da’eef (jiddan) ((very) weak).” (Majma’ al-Zawaa’id, 2/168).

Ibn Hajar said: Talhah is very weak, and Ahmad and Abu Dawood accused him of fabricating reports. (See Fayd al-Qadeer, 6/199)

Shaykh al-Albaani said: (it is) mawdoo’ (fabricated). See hadeeth no. 5759 in Da’eef al-Jaami’.

And al-Taymi narrated in al-Targheeb that “Whoever recites Soorat al-Baqarah and Soorat Aal ‘Imraan on the night of Jumu’ah will have reward like that which is between the seventh earth and the seventh heaven.”

Al-Mannaawi said, it is ghareeb da’eef jiddan (strange and very weak).(Fayd al-Qadeer, 6/199)

And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

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