1. The importance of reviving the sunnah and seeking knowledge to do so
2. A point to remember before proceeding
3. Some of the forgotten sunnan !
Forgotten Sunnah (or reward) # 2 : Entering the market whilst saying .....
Forgotten Sunnah # 3 : Fasting for three days every month
Forgotten Sunnah # 5 :Having a part of rainfall fall on you
Forgotten Sunnah # 6 :Washing the nose thrice after waking up from Sleep
Forgotten Sunnah # 7: Reciting the Adhkaar (praises and supplications) after the Fardh salah
Forgotten Sunnah # 8: Reading or preaching from Surah Qaaf (Surah no. 50) during the Jumu'ah Khutbah (friday sermon)
Forgotten Sunnah # 9: Reciting Surah Ghaashiya (88), al-'Ala (87), Al-Jumu'ah(62) and Munafiqoon (63) in the Jumu'ah (friday) prayer
Forgotten Sunnah # 10: The Prayer of Istikhaara for any and every matter
Forgotten Sunnah # 11: Dua'as to protect oneself and one's children from Evil eye, Black Magic/Jinn and Harm
Forgotten Sunnah # 12: Walking Barefoot sometimes
Forgotten Sunnah # 13: Wiping over Khuffs (socks) during wudu' (ablution)
Forgotten Sunnah # 14: Reciting some verses in the third and fourth rak'ah of Zuhur prayer
Forgotten Sunnah # 15: Returning greeting (Walaikum Assalaam) in prayer by making a gesture with one's hands
Forgotten Sunnah # 16: Spitting dryly to one's left side, three times and seeking refuge with Allaah from the devil during prayer when distracted by the devil
Forgotten Sunnah # 17: offering two Rak'ahs whenever one returns from a journey
Forgotten Sunnah # 18: The Imam verifying that the rows are straight and gaps filled
Forgotten Sunnah # 19: The Evergreen medicine therapy : Hijaama (cupping)
Forgotten Sunnah # 21: Praying Nawafil and Sunnah prayers at home
Forgotten Sunnah # 24: Jalse e Istarahaat (the pause/sitting after every Odd rak'ah)
Forgotten Sunnah # 25: Reciting a surah after al Faatiha in the prayer of Janaazah (funeral)
Forgotten Sunnah # 26: Making Dua'a after the fourth takbeer in salatul Janaazah (funeral prayer)
Forgotten Sunnah # 27: Adding more than 4 takbeerat to the funeral prayer
Forgotten Sunnah # 28: Sunnah of asking for good and seeking refuge in Allah during rain or wind storm
Forgotten Sunnah # 29: Praying 2 rak'ah after the 'Asr prayer
Forgotten Sunnah # 30: Visiting the sick and reciting the virtuous dua'a while doing so.
Forgotten Sunnah # 31: Keeping a sutrah (barrier) before ourselves during prayer
Forgotten Sunnah # 20: Using Siwak (Miswak) before every prayer, when entering the house and when getting up for tahajjud
Forgotten Sunnah # 21: Praying Nawafil and Sunnah prayers at home
Forgotten Sunnah # 22: Supplicating with whatever you want after the Final Tashahud in salah
Forgotten Sunnah # 23: Pausing for a while after rising/getting up from Rukoo' and First Sujood
Forgotten Sunnah # 25: Reciting a surah after al Faatiha in the prayer of Janaazah (funeral)
Forgotten Sunnah # 26: Making Dua'a after the fourth takbeer in salatul Janaazah (funeral prayer)
Forgotten Sunnah # 27: Adding more than 4 takbeerat to the funeral prayer
Forgotten Sunnah # 28: Sunnah of asking for good and seeking refuge in Allah during rain or wind storm
Forgotten Sunnah # 29: Praying 2 rak'ah after the 'Asr prayer
Forgotten Sunnah # 30: Visiting the sick and reciting the virtuous dua'a while doing so.
Forgotten Sunnah # 31: Keeping a sutrah (barrier) before ourselves during prayer
Forgotten Sunnah # 32: To suppress arrogance and say I do not know
Forgotten Sunnah # 33: The Sunnah of not cheating or lying during trade/business dealings or falsely taking an oath for the same.
Forgotten Sunnah # 34: Not to Argue , especially during Ramadan
Forgotten Sunnah # 35: To enter a house/shop by saying Assalamu 'Alaykum or its Likes.
Forgotten Sunnah # 36: To spread the Islamic greeting to both known and Unknown Muslims
Forgotten Sunnah # 37: Praying two rak'ah before leaving the house and after returning to the house to safeguard or protect oneself from the harms
Forgotten Sunnah # 38: Wiping the face after getting up from sleep
Forgotten Sunnah # 39 : Reciting a portion or part of Qur'an before going to sleep or in a Day
Forgotten Sunnah # 40: Invoking and Supplicating to Allah during the recitation of the Qur'an in the prayer (salah) itself and at times of Sujood and Tashahud
Forgotten Sunnah # 41 : To Pass the drink to the person sitting on the right first.
Forgotten Sunnah # 42: To say Bismillah before removing the clothes to protect the awrah being exposed to the Jinns.
Forgotten Sunnah # 43 : To say Bismillah when we trip /fall
Forgotten Sunnah # 44: To pay the wage/salary of the worker on time.
Forgotten Sunnah # 45 : In a funeral , To sit down only after the coffin has been placed down
Forgotten Sunnah # 46: Praying, praising Allah and giving charity during eclipse
Forgotten Sunnah # 47: Saying Assalamu `alaykum to children whenever we pass by them
Forgotten Sunnah # 48: Some of the Sunan of the Salah and Salat Al-Duha
Forgotten Sunnah # 33: The Sunnah of not cheating or lying during trade/business dealings or falsely taking an oath for the same.
Forgotten Sunnah # 34: Not to Argue , especially during Ramadan
Forgotten Sunnah # 35: To enter a house/shop by saying Assalamu 'Alaykum or its Likes.
Forgotten Sunnah # 36: To spread the Islamic greeting to both known and Unknown Muslims
Forgotten Sunnah # 37: Praying two rak'ah before leaving the house and after returning to the house to safeguard or protect oneself from the harms
Forgotten Sunnah # 38: Wiping the face after getting up from sleep
Forgotten Sunnah # 39 : Reciting a portion or part of Qur'an before going to sleep or in a Day
Forgotten Sunnah # 40: Invoking and Supplicating to Allah during the recitation of the Qur'an in the prayer (salah) itself and at times of Sujood and Tashahud
Forgotten Sunnah # 41 : To Pass the drink to the person sitting on the right first.
Forgotten Sunnah # 42: To say Bismillah before removing the clothes to protect the awrah being exposed to the Jinns.
Forgotten Sunnah # 43 : To say Bismillah when we trip /fall
Forgotten Sunnah # 44: To pay the wage/salary of the worker on time.
Forgotten Sunnah # 45 : In a funeral , To sit down only after the coffin has been placed down
Forgotten Sunnah # 46: Praying, praising Allah and giving charity during eclipse
Forgotten Sunnah # 47: Saying Assalamu `alaykum to children whenever we pass by them
Forgotten Sunnah # 48: Some of the Sunan of the Salah and Salat Al-Duha
Forgotten Sunnah # 49: From the Sunan of Wudu': Rubbing between your toes with your pinky/last finger
Forgotten Sunnah # 50 : Returning the salaam only when you have purified/washed your hands after relieving yourself.
Forgotten Sunnah # 51: Praising your creditor (one who gave you a loan) while returning his loan back
Forgotten Sunnah # 52: A partner should not eat two dates at a time (while having a meal with him without his/host's permission)
Forgotten Sunnah # 53: Reciting this du`a after reciting Qur`an or after getting up from any gathering (meeting) and after every prayer
Forgotten Sunnah # 54 : 2 rak`at Optional Prayer After Eid Prayer
Forgotten Sunnah # 55 : Making du`a using these words to hasten it's response
Forgotten Sunnah # 56 : The du`a every revert was made to recite upon accepting Islam
Forgotten Sunnah # 51: Praising your creditor (one who gave you a loan) while returning his loan back
Forgotten Sunnah # 52: A partner should not eat two dates at a time (while having a meal with him without his/host's permission)
Forgotten Sunnah # 53: Reciting this du`a after reciting Qur`an or after getting up from any gathering (meeting) and after every prayer
Forgotten Sunnah # 54 : 2 rak`at Optional Prayer After Eid Prayer
Forgotten Sunnah # 55 : Making du`a using these words to hasten it's response
Forgotten Sunnah # 56 : The du`a every revert was made to recite upon accepting Islam
Note: there are probably hundreds of sunnahs which aren't practiced today and maybe according to some scholars even those that can be found in parts of the world, may be extinguished in others parts. Like for e.g, the saying of "Aameen" loudly in audible salaah is hardly to be seen in India/Pak/Bangladesh ! So i have only enlisted a few Sunnah which come under the category of being neglected or forgotten in today's time in the Ummah in a major way. Secondly, I have tried to enlist those sunnahs which can easily be followed , so atleast we start our way by doing these first and then we could further learn more and more and in sha allah follow more and more [smile]
THE IMPORTANCE OF REVIVING THE SUNNAH AND SEEKING KNOWLEDGE TO DO SO
He (sallallahu 'alaihi wa sallam) is reported to have said: "That indeed whoever revives a Sunnah from my Sunnah which has died after me, then for him is a reward similar to whoever acts upon it without diminishing anything from their rewards. And whoever introduces an erroneous innovation which Allah is not pleased with, nor His Messenger, then he shall receive sins similar to whoever acts upon it, without that diminishing anything from the sins of the people. [Jami` at-Tirmidhi 2677, Da’eef; Sunan Ibn Maajah, Vol. 1, Book 1, Hadith 209, Saheeh fil Matan]
He (s.a.w) also is reported to have said " Whoever revives my Sunnah then he has loved me. And whoever loved me, he shall be with me in Paradise.' [Jami` at-Tirmidhi 2678. Saheeh fil Matan]
The Prophet (peace be upon him) stated: "May allah brighten (the face of) a person who hears a hadith from us (me) and memorizes it to convey it to others; for perhaps a receptor of knowledge is more knowledgeable than a transmitter, and perhaps a transmitter (of knowledge), is not versed in knowledge.” [Al-Tirmidhy, Sunan, Book on knowledge, no. 2656; Abu Dawud, Sunan, Book on knowledge, no. 3660; Ibn Majah, Sunan, Book on asceticism, no. 4105; Ahmad ibn Hanbal, Musnad, vol. 5, p. 183; and Al-Darimy, Sunan, Introduction, no. 229.]
Shaikh al-Islaam, Ibn Taymiyyah رحمه الله reported that Mu`aadh bin Jabal رضي الله عنه said:
“Upon you is to seek knowledge; for seeking it for the sake of Allaah is worship; and understanding it (increases) the Fear (of Allaah); searching for it is (a type of) Jihaad; teaching it to those who do not know it is a charity; revising it is (like doing) Tasbeeh (Glorification of Allaah);
Through knowledge, Allaah is known and worshiped; and through it He is Glorified and singled out (in worship). Through knowledge Allaah raises the status of the people and makes them leaders and scholars through whom others are guided and are aligned to their opinions.” [Majmoo` al-Fataawa (10/39)]
Ibn al-Mubarak (r.h), the scholar of the east and the scholar of the west said : "Nothing is better than seeking knowledge for Allah’s sake. And Allah hates nothing such as seeking knowledge for someone else's sake." (Adab Shar’iyyah 2/127)
THE OBLIGATION AND AWESOME REWARD FOR REVIVNG A SUNNAH : http://the-finalrevelation.blogspot.com/2013/07/the-obligation-and-awesome-reward-for.html
A POINT TO REMEMBER BEFORE PROCEEDING :
Shaykh Al-Islam Ibn Taymiyah, may Allaah have mercy upon him, said: "In order to follow the Sunnah completely we should do it one way one time and the other way another time, this way in one place and the other way in another place, because forsaking what was narrated in the Sunnah and adhering to something else may lead to regarding what is Sunnah as Bid’ah (i.e. innovation) and regarding something that is Mustahabb (i.e. recommended) as obligatory, and that would lead to division and disputes." [Al-Majmoo‘ 22/67 and quoted in the Friday sermon of Shakh 'Abdul 'Azeez Muhammad as-Saadhan]
However this doesn't apply to some sunnahs that are to be followed always at the same time in the same way for e.g the dua'as after completing the final tashahud, and so on.
SOME OF THE FORGOTTEN SUNAN !
Here is an article that enlists some beautiful 100 Sunnah's of the prophet of Allah (s.a.w) . I'm sure we'd all be shocked to see the easy-to-do sunnah's we leave out every day !
Link : http://the-finalrevelation.blogspot.com/2012/08/100-beautiful-sunnah-of-rasool-saw.html
Download the free Android app as well : https://play.google.com/store/apps/details?id=com.admads.sunnah
Forgotten Sunnah # 1 :The Sunnah at the times of calamity, difficulty and trials
Ma’qil ibn Yasir reported: The Messenger of Allah, peace be upon him, said, “Worship (prayer and supplication) during a time of widespread killing is like making an emigration to me.”
[Sahih Muslim, Book 41, Number 7042]
Shaikh ‘Abdul Aziz Muhammad As-Sadhaan says :
The reward of the worshiper became like that of the migrant because the time of turmoil and fear may make one forget worship, even forget what Allaah The Almighty have obligated him to do and do much of the things other than that. This, and Allaah Knows best, is a clear proof that the servant is attached to his Lord in the most difficult condition and because of this, his reward is increased and multiplied.
Narrated that Umm Salamah (may Allaah be pleased with her) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say:
“There is no Muslim who is stricken with a calamity and says what Allaah has enjoined –
إنا لله وإنا إليه راجعون: اللهم آجرني في مصيبتي، واخلف لي خيرا منها
‘Verily to Allaah we belong and unto Him is our return. O Allaah, reward me for my affliction and compensate me with something better’ ('Inna lillahi wa inna ilaihi raji'un. Allahumma ujurni fi musibati, wakhluf li khairan minha )– but Allaah will compensate him with something better.” Umm Salamah (May Allah be pleased with her) said: When Abu Salamah (May Allah be pleased with him) died, I repeated the same supplication as the Messenger of Allah (sallallahu 'alaihi wa sallam) had commanded me (to do). So Allah bestowed upon me a better substitute than him (i.e I was married to Muhammad, the Messenger of Allah (sallallahu 'alaihi wa sallam)).
[Sahih Muslim 918, Riyaad as-Saaliheen, Book 7, Hadith 921]
Another version has :
Narrated Umm Salamah: The Messenger of Allah (sallallahu 'alaihi wa sallam) as saying: When one of you is afflicted with a calamity, he should say:
{ إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ } اللَّهُمَّ عِنْدَكَ أَحْتَسِبُ مُصِيبَتِي فَآجِرْنِي فِيهَا وَأَبْدِلْ لِي خَيْرًا مِنْهَا
"We belong to Allah, and to Him we do return." O Allah, I expect reward from Thee from this affliction, so give me reward for it, and give me a better compensation.
[Sunan Abi Dawud , Kitaab al Janaa'iz, Hadeeth 3119]
Imaam Abu Dawood narrated in his Kitaab al-Maraseel from Imraan al-Qaseer who said: "The lamp of the Prophet (peace be upon him) died out, so he (immediately) lit it back, upon which Aa'ishah (radiallah anha) said: "Verily it is only a Misbaah (Lamp)", so he (peace be upon him) said: "Whatever causes difficulty to a Mu'min is a Calamity""
[Al-Maraseel: 1/297 H # 412]
Indeed trials and tribulations are a blessing in disguise and this has been discussed with relevant evidences here: http://the-finalrevelation.blogspot.com/2013/01/trials-hardship-and-calamity-are.html
Ibn Katheer recorded in his Book Al Bidaaya wan Nihaaya 8/222, a narration on the authority of The best that can be said when remembering these and similar calamities is that which ‘Ali ibn al-Husayn [Imam Zayn Al ‘Aabidin – son of Al Hussain] narrated from his grandfather (Ali r.a) that the Messenger of Allaah (peace and blessings of Allaah be upon him), who said:
“There is no Muslim who is afflicted by a calamity and when he remembers it, even if it was in the dim and distant past, he says Inna Lillaahi wa inna ilayhi raaji’oon (verily to Allaah we belong and unto Him is our return), but Allaah will give him a reward like that of the day when it befell him.”
[Narrated by Imam Ahmad and Ibn Majaah, end quote from al-Bidaayah wa’l-Nihaayah (8/221-222)]
Ibn Taymiyah (r.h) reported in a long summary in Fataawa al Kubra part 5, about a hadeeth In al-Musnad, wherein it is reported from Faatimah bint al-Husayn, from her father al-Husayn, that the Prophet (peace and blessings of Allaah be upon him) said:
“There is no man who suffers a calamity, and when he remembers it, even if it is old, he says ‘Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allaah we belong and truly, to Him we shall return),’ but Allaah will give a reward equal to the reward He gave him on the day he suffered the calamity.
Forgotten Sunnah (or reward) # 2 : Entering the market whilst saying .....
The Messenger of Allaah – sallallaahu alyhi wasallam – said; “Whoever enters a market place and says
مَنْ قَالَ حِينَ يَدْخُلُ السُّوقَ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ حَىٌّ لاَ يَمُوتُ بِيَدِهِ الْخَيْرُ كُلُّهُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ - كَتَبَ اللَّهُ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ وَمَحَا عَنْهُ أَلْفَ أَلْفِ سَيِّئَةٍ وَبَنَى لَهُ بَيْتًا فِي الْجَنَّةِ
‘Laa ilaaha illallaahu wahdahu laa shareeka lah, lahul mulku wa lahul hamdu yuhyee wa yumeetu wahuwa hayyun laa yamootu, biyadihi alkhayru wahuwa ala kulli shayyin qadeer’(There is none worthy of worship in truth except Allah alone, He has no partners, He has the dominion and for him is all the praise, He gives life and he takes life and he is the ever living and does not die, in his hand is goodness and he is capable of all things)
Allaah will write for him thousand thousand reward and erase from him thousand thousand sin and raise him thousand thousand and build for him a house in Jannah!”
[ Recorded in Sunan al-Nasa'ee (Eng ref: Vol. 3, Book 12, Hadith 2235) and Jami` at-Tirmidhi (3428); al-Jaami' as-Sagheer (v. 1 p. 1118) Shaikh al-Albaanee said the hadeeth is Hasan , Also classified as Hassan in Takhreej Mishkat al Masaabeh (2366) , Saheeh al Jaami' (6231) and Also recorded in Ibn Taymiyyah's book called " Gaining rewards" pg. 20. This is graded as Da`eef by Shaykh Zubayr `Ali Zaee rahimahullah however Shaykh Albaanee brings saheeh mawqoof narrations on this which is raised to marfoo`.]
Forgotten Sunnah # 3 : Fasting for three days every month
Forgotten Sunnah # 4 :Rinsing the mouth after drinking Milk or anything that has a fatty residue
[Collected by Bukhari 211 and Muslim 358]
Imam An-Nawwawee said," This hadeeth confirms it's recommended to rinse the mouth after drinking milk."[ Sharh Saheeh Muslim ]
Abu Dawud mentioned this hadeeth in his Sunnan. He wrote the chapter- Wudu from Milk. However he didn't intend the technical meaning for wudu, but rather he meant the linguistic meaning for wudu. [ Bathul Majhud fee halee Sunnan Abee Dawud ]
Shaykh Al-Uthaymee said, "The reason why the Prophet (peace and blessings be upon him) rinsed his mouth was because of the fat. It can be understood from this action that it's legislated to rinse the mouth from all foods which contain fat, regardless whether drank or chewed. Its good manners to rinse the mouth afterwards to remove the fat. If the substance is heavy in fat, then it's better to use siwak. For this reason the scholars say: it's sunnah to use siwak to remove any fat after eating if the smell of the mouth changed. [ Sharh Saheeh Al-Bukahri ]
Forgotten Sunnah # 5 :Having a part of rainfall fall on you
[Ref: Saheeh Muslim, Book 4, Hadith 1960; Sunan Abi Dawud 5100; Al-Adab Al-Mufrad 571; and others ]
And Haakim in his book Al-Mustadrak narrates this hadith with the following words: “When the rain came down from the heavens He (The Prophet May peace be upon him) used to remove his garment from his back until the rain fell on it (his back).”
The scholars have taken proof from this hadith that it is Sunnah (recommended) to expose your body and clothing to the falling rain. Out of happiness that Allah is sending down his blessing and moreover rejoicing that its falling down on us.
And the meaning of the phrase: “Because it (the rainfall) has just come from the Exalted Lord.” is mentioned in the explanation of Sahih Muslim of Imaam Nawawi by saying: That the rainfall is a mercy which Allah has just created, therefore use it as a blessing.
Imaam As-Shaafi’ee mentions in his book Al-Umm: It is narrated by Ibn Abbaas (RA): That the rain fell from the heavens so he told his servant to bring out his mattress and saddle so that the rain may fall on it. Abu Jawzaa’ then asked Ibn Abbas: Why are you doing that, may Allah have mercy on you? He (Ibn Abbas) then said: Do you not read the book of Allah: “And we have sent down from the heavens water that is blessed” [Surah 50, Verse 9], Therefore I would like the blessing to fall (incur) on it.
Amongst the Sunan that are rarely performed when it rains uncovering head when it rains so that rain may touch the head. It was narrated that Abu Hurairah, may Allaah be pleased with him, said: “The Messenger of Allaah, peace and blessing be upon him, and his companions, may Allaah be pleased with them, used to uncover their heads with the first drop comes from the sky during that year.”
Scholars of jurisprudence (Fiqh) have mention the following regarding standing in the rain: (As stated by Sh. Khalid Abdurroaf and edited by the author)
1. The Sunnah of exposing oneself to the rain can be obtained by unveiling any portion of one’s body no matter how small the portion may be like one’s head or arms.
2. One should not expose one’s Awrah.
3. It is recommended by some scholars to take Wudu (ablution) and Ghusl (wash) from the rainfall. And they based their deduction on the following Hadith: It is narrated from the Prophet (may peace be upon him) that when stream used to flow he (Prophet) would say: “Leave with us to that which Allah has made pure so that we may purify ourselves from it and praise Allah most exalted.”
However, Imaam Al-bayhaqee states that this is a narration from Umar (may Allah honour him) and not from the Prophet (may peace be upon him).
Imaam Nawawi also mentions in Al-Majmoo’ that: “Its recommended that when the gorge flows (with rain water) to perform wudu (ablution) and ghusl (washing) from it. And if he or she is not able to do both then at least to perform wudu (ablution) from it.
4. A person should refrain from this if sick or if the water or temperature can get him sick.
I'd like to quote what Ustadh Abdus shakoor brooks mentions as additional points below :
Imam Abu Abbas Al-Qurtubi said, “The Messenger of Allah ﷺ did this (wetting himself in rain water) for /tabarruk /(seeking blessings) and /istishfā /(purification) because Allah (exalted is He) has referred to water as [a means of] mercy, blessings and purification. (Al-Mufhim /2546)
Imam Nawawi said, ” Verily rain is a means of mercy and it is something that is freshly brought into existence through the creation of Allah thus, it is a something used for/tabarruk.”/ (Sharh Al-Nawawi)
Also, some classical scholars were of the view that getting wet by rain was for any rainfall, while others were of the view that it was specific to the first rainfall of the year.
For example, Ibn Hibbān mentioned this Hadith in his /Sahih/, /Al-Taqāsīm Wa Al-Anwā’, /under the chapter heading /What Is Mentioned About The Virtue of Getting Wet by The First Rainfall of The/Year. (Sahih Ibn Hibban 6528)/ /
Imam Nawawi mentioned in his /Al-Minhāj, /“It is Sunnah to expose oneself, for the first rainfall of the year. He should expose only those parts [of the body] that are not /awrah /in order to get wet.” (Minhāj Al-Tālibīn p.146)
Imam Bukhari mentioned this Hadith in his /Adab Al-Mufrad/ under the chapter heading/ The Chapter Concerning A Person Seeking to Get Wet At The Beginning of A Rainfall. /(Adab Al-Mufrad 571)
Forgotten Sunnah # 6 :Washing the nose thrice after waking up from Sleep
“When one of you wakes up from his sleep, he must blow of his nose three times, for the Satan spends the night inside one’s nostrils
[Bulugh al Maraam, Book 1, Hadith 42; Saheeh al Bukhaari 3295; Saheeh Muslim, Book 2, Hadith 462]
It was narrated from Abu Hurairah that the Messenger of Allah (s.a.w) said:
"When any one of you wakes from sleep to perform Wudu', then let him sniff water in his nose and blow it out three times, for the Shaitan spends the night on his nose."
[Sunan al-Nasa'ee, Vol. 1, Book 1, Hadith 90]
Forgotten Sunnah # 7: Reciting the Adhkaar (praises and supplications) after the Fardh salah
Another part of this sunnah is to somewhat recite this dhikr in a comparatively audible tone :
حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، قَالَ حَدَّثَنَا عَبْدُ الرَّزَّاقِ، قَالَ أَخْبَرَنَا ابْنُ جُرَيْجٍ، قَالَ أَخْبَرَنِي عَمْرٌو، أَنَّ أَبَا مَعْبَدٍ، مَوْلَى ابْنِ عَبَّاسٍ أَخْبَرَهُ أَنَّ ابْنَ عَبَّاسٍ ـ رضى الله عنهما ـ أَخْبَرَهُ أَنَّ رَفْعَ الصَّوْتِ بِالذِّكْرِ حِينَ يَنْصَرِفُ النَّاسُ مِنَ الْمَكْتُوبَةِ كَانَ عَلَى عَهْدِ النَّبِيِّ صلى الله عليه وسلم. وَقَالَ ابْنُ عَبَّاسٍ كُنْتُ أَعْلَمُ إِذَا انْصَرَفُوا بِذَلِكَ إِذَا سَمِعْتُهُ.
Narrated Abu Ma`bad: (the freed slave of Ibn `Abbas) Ibn `Abbas told me, “In the lifetime of the Prophet it was the custom to celebrate Allah’s praises aloud after the compulsory congregational prayers.” Ibn `Abbas further said, “When I heard the Dhikr, I would learn that the compulsory congregational prayer had ended.” (Sahih Bukhari)
Forgotten Sunnah # 8: Reading or preaching from Surah Qaaf (Surah no. 50) during the Jumu'ah Khutbah (friday sermon)
I memorised (surah) "Qaf, by the glorious Qur'an" from the mouth of the Messenger of Allah (may peace be upon him) on Friday for he recited it on the pulpit on every Friday
[Saheeh Muslim, Book 4, Hadith 1892]
Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah speaks on this issue saying :
To make Soorah Qaaf the focus and subject of one's khutbah is a Sunnah that has been abandoned. It is not abrogated, rather it is from those Sunnahs that have been abandoned by most of the khateebs these days, laa hawla wa laa quwwata illaah billaah.
So it is upon the people to bring this practice, reciting Soorah Qaaf, back into their khutbahs. What I understand is that the Messenger (sallallaahu 'alayhe wa sallam) used to give the khutbah as Soorah Qaaf, not reciting it with the tilaawah that the Qur'aan is normally recited with, rather he used to give a khutbah with it, and it is understood that he used to refer to specific sections of the soorah and explain their meanings. With this, the admonition aspect of the khutbah is achieved.
In conclusion, the recitation of Soorah Qaaf in the Jumu'ah khutbah is to be done as a stern admonishment, as the Messenger used to give his khutbah as if he was warning of an approaching army. [See Saheeh Muslim #2002 (3/392 of Sharh An-Nawawee)]
In this way, the meaning of the khutbah, that it is an admonishment, is fulfilled. It should be something to warn the people and strike fear into the hearts, and this is something that is not accomplished by reading the soorah with tilaawah (a beautiful recitation).
Rather he used to read it as a khutbah, mentioning selections from the soorah, and then most probably explaining their meanings in a way that would accomplish the goal of an admonition and a khutbah, in a way that the people would understand it to be an explanation to a selection of verses from the soorah.
As for someone standing up and saying, "I will give the khutbah as Soorah Qaaf," and then he gets up and recites Soorah Qaaf, beautifying his voice (with tilaawah), and then he claims to have given a khutbah, in actuality there has been no khutbah, rather he has only recited from Soorah Qaaf. That is because the intent of the khutbah is an admonition and a fierce warning, and it has a specific style. It has been narrated that the Messenger (sallallaahu 'alayhe wa sallam) used to give the khutbah as if he was warning his Companions from an approaching army, saying, "They are coming upon you in the morning or in the night!" [See Saheeh Muslim #2002 (3/392 of Sharh An-Nawawee)]
So therefore it is not appropriate to recite with tilaawah, the intent of the khutbah must be reached when one reads Soorah Qaaf, I mean it must be an admonition. He reads some of its verses normally, not with tilaawah, warning and scaring the people with them, and then he explains some of the meanings, and then he proceeds like this throughout the rest of the khutbah.
And there is nothing wrong with repeating the khutbah in this manner more than once, and Allaah knows best. [End of his tape]
Forgotten Sunnah # 9: Reciting Surah Ghaashiya (88), al-'Ala (87), Al-Jumu'ah(62) and Munafiqoon (63) in the Jumu'ah (friday) prayer
The Prophet صلى الله عليه وسلم always did three things in his recitation in Jumu’ah prayer: he recited al-Jumu’ah (62) and al-Munaafiqoon (63), or al-Jumu’ah and al-Ghaashiyah (88), or al-A’la (87) and al-Ghaashiyah. [See Muslim & Abu Daawood. It is given in Irwaa' (345) and Ibid]
Nowadays it has become common for some of them to ignore that which is prescribed and recite whatever verses the imam sees fit, or soorahs of the Qur’aan that are appropriate to the subject of the khutbah.
This striving to recite something that was appropriate to the topic of the khutbah was not narrated from the Prophet صلى الله عليه وسلم and was not known among the early generations of this ummah, so adhering to that is an innovation. Similarly, deliberately ignoring what is prescribed and doing something else implies that one believes that there is something missing in what is prescribed and it should be made up, and that may cause confusion to ordinary Muslims. And Allaah knows best.
[Tasheeh al-Du’aa’ (p. 319).]
To know the Surah's prophet (s.a.w) used to recite in different prayers visit : http://the-finalrevelation.blogspot.com/2012/08/recitation-of-the-prophet-in-prayers.html
Forgotten Sunnah # 10: The Prayer of Istikhaara for any and every matter
The Prophet (p.b.u.h) used to teach us the way of doing Istikhara (Istikhara means to ask Allah to guide one to the right sort of action concerning any job or a deed), in all matters as he taught us the Suras of the Quran.
"Jabir bin Abdullah (RA) said: The Prophet (s.a.w) used to teach us to seek Allah's Counsel in all matters, as he used to teach us a Surah from the Qur'an. He would say: When anyone of you has an important matter to decide, let him pray two Rak'ahs other than the obligatory prayer, and then say:
Istikhara in simple term means to seek the help of Allah in ANY matter. Whenever one wants to undertake a decision or a matter or anything regarding his life whether it be an important matter or a casual matter, he can (should) pray two raka'ats nawafil prayer and supplicate the below mentioned dua of istikhara after it to seek the help of Allah in his matter/decision. Istikhara cannot be done for haraam or disliked matters in Islam (working in a bank operating on interest, going to a club, having illegal sexual intercourse and etc). Istikhara is only and only allowed for matters which are mubah (allowed) or mustahab (recommended) in Islam concerning either an individual's personal life (property etc) or religious life (marriage, help in Islamic issues).
"Jabir bin Abdullah (RA) said: The Prophet (s.a.w) used to teach us to seek Allah's Counsel in all matters, as he used to teach us a Surah from the Qur'an. He would say: When anyone of you has an important matter to decide, let him pray two Rak'ahs other than the obligatory prayer, and then say:
"اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمَكَ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ، وَتَعْلَمُ، وَلَا أَعْلَمُ، وَأَنْتَ عَلَّامُ الْغُيُوبِ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْر(*)خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي(*) فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ، وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي (*) فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي بِهِ".
(*) = This is where we should mention the task for which istikhara is being done. If in case you are not able to speak or find the right words then your intention in the heart will in sha allah be counted . This will be understood better by reading the translation below
To know how it is done, what are its signs and etc. visit : http://the-finalrevelation.blogspot.com/2012/06/how-to-pray-salatul-istikhara-seeking.html
Forgotten Sunnah # 11: Dua'as to protect oneself and one's children from Evil eye, Black Magic/Jinn and Harm
Ibn Abbas reported: The Prophet, peace and blessings be upon him, would seek refuge for Hasan and Hussein, saying, “Verily, your forefather would seek refuge for Ishmael and Isaac. I seek refuge in the perfect words of Allah from every devil and scourge and every harmful eye.”
[Source: Sahih Bukhari 3191]
For `arabic along with translation see below :
The Sunnah is to safeguard ourselves using the weapons (dua'as) prophet (s.a.w) taught us and they can be found here: http://the-finalrevelation.blogspot.com/2012/07/duas-to-protect-from-evil-eye-buri.html
On the contrary Taweedh are either a form of Shirq or Haraam and this subject is discussed here with relevant evidences : http://the-finalrevelation.blogspot.com/2012/07/taweez-shirq.html
Forgotten Sunnah # 12: Walking Barefoot sometimes
[Ref: Abu Daawud (3629) and Sheikh Al-Albaani has authenticated it in As-Silsilah As-Saheehah (502).]
Fawaid: Sheikh Al-Albaani -may Allah have mercy upon him- says in As-Silsilah As-Saheehah: ….This (hadeeth) is a reminder about an unknown sunnah in the minds of many of the people and it is the sunnah of Walking without shoes -sometimes-. It is a sunnah that many people are ignorant of save a few. And if some would try and implement this the people would see this as a strange affair. Perhaps they would even criticize them for this act of theirs. [Until he said]… So imitate your loved one and your Prophet -sallahu ‘alayhi wasallam- and walk barefooted sometimes and shoed at others….. As this has been authenticated on the Prophet -sallahu ‘alayhi wasallam- that He walked barefooted occasionally! Except that majority of the time He -sallahu ‘alayhi wasallam- was shoed.
For details see : http://www.aloloom.net/vb/showthread.php?t=900%5D
Note: This does not mean one is to walk on coals and glasses bare feet like shia'as do. Rather this sunnah is to be followed without hurting ourselves as Islam does not advocate nearness to god by harming one self. Rather it advocates the opposite of harm.
Forgotten Sunnah # 13: Wiping over Khuffs (socks) during wudu' (ablution)
كُنْتُ مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فی سفر ثم أَهْوَيْتُ لِأَنْزِعَ خُفَّيْهِ ، فَقَالَ : دَعْهُمَا ، فَإِنِّي أَدْخَلْتُهُمَا طَاهِرَتَيْنِ ، وَمَسَحَ عَلَيْهِمَا "
I was with the Messenger of Allah [peace be upon him] in one journey. During the time of wudoo', I thought of taking his [pbuh] socks off. He [peace be upon him] said: "Leave them for I wore them in the state of purification", then he wiped over them."
[Saheeh Muslim: Kitaab at-Taharaah: 83/284]
Azraq bin Qays said:
"I saw Anas bin Malik [radiallah anhu], that he wiped over his Cotton Socks while doing wudoo'. I said to him: Do you even wipe over these?, so Anas [radiallah anhu] said: These are also Khuffaaf (Socks), but are made of Cotton.
[Al-Kuni wal Asmaa by Dawlaabi: 1/18, and Al-Sunan Al-Kubra: 1/285]
And It is narrated from Thawbaan [radiallah anhu] that:
"أمرهم أن يمسحوا علي العصائب والتساخين"
The Messenger of Allah [peace be upon him] ordered the companions to wipe over the Turbans and Socks, while doing Wudoo'.
[Sunan Abi Dawood: Kitaab at-Taharah: 146, Authenticated by Shaikh Albaani]
CONDITIONS FOR WIPING OVER THE SOCKS
Four conditions apply to wiping over the socks.
The first condition:
That they should have been put on when one was in a state of tahaarah (purity, i.e., when one has wudoo’). The evidence for that is what the Prophet (peace and blessings of Allaah be upon him) said to al-Mugheerah ibn Shu’bah: “Don’t worry, because I put them one when I was clean.”
The second condition:
That the khufoof (leather slippers which cover the ankle) or socks should be taahir (pure). If they are naajis (impure) then it is not permissible to wipe over them. The daleel for that is that the Messenger of Allaah (peace and blessings of Allaah be upon him) led his companions in prayer one day wearing shoes, which he took off whilst he was praying. He said that Jibreel had told him that there was something dirty on them. This was narrated by Ahmad from the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him) in his Musnad. This indicates that it is not permissible to pray wearing anything that is naajis, because if the naajis thing is wiped over, the person will be contaminated by that najaasah (impurity), so he cannot be considered to be taahir (pure).
The third condition:
They may be wiped over when one is purifying oneself from minor impurity (i.e., doing wudoo’ after passing wind, urine or stools), not when one is in a state of janaabah (major impurity following sexual activity) or when ghusl is required. The evidence for that is the hadeeth of Safwaan ibn ‘Assaal (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us, when we were travelling, not to remove our khufoof for three days and three nights, except in the case of janaabah. But we could keep them on and wipe over them in the case of stools, urine and sleeping.” This was narrated by Ahmad from the hadeeth of Safwaan ibn ‘Assaal (may Allaah be pleased with him) in his Musnad. So the condition is that wiping the socks may be done when purifying oneself (doing wudoo’) from minor impurity, and it is not permissible in the case of major impurity, because of the hadeeth which we have mentioned here.
The fourth condition:
That the wiping may be done within the time specified by sharee’ah, which is one day and one night in the case of one who is not travelling, and three days and three nights in the case of one who is travelling. This is because of the hadeeth of ‘Ali ibn Abi Taalib (may Allaah be pleased with him) who said: “The Prophet (peace and blessings of Allaah be upon him) stated one day and one night for the one who is not travelling, and three days and three nights for the one who is travelling, i.e., for wiping over the khufoof.” This was narrated by Muslim. This period starts from the first time one wipes over the socks when doing wudoo’ after some minor impurity, and it ends twenty-four later for the one who is not travelling, and seventy-two hours later for the one who is travelling. So if we assume that a person purifies himself for Fajr prayer on Tuesday and remains taahir (pure, i.e., keeps his wudoo’) until ‘Isha prayer on Tuesday evening, then he sleeps and wakes up to pray Fajr on Wednesday, and he wipes his socks at five o’clock zawaali time , then the period begins from 5 a.m. on Wednesday and lasts until 5 a.m. on Thursday. If we assume that he wiped his socks before 5 a.m then he can pray Fajr on Thursday with this wiping and pray as much as he wants as long as he remains taahir, because according to the most correct scholarly opinion, wudoo’ is not broken when the time period for wiping over the socks expires. That is because the Messenger of Allaah (peace and blessings of Allaah be upon him) did not set a time limit for tahaarah, rather he set a time limit for wiping over the socks. Once that time limit expires, one cannot wipe over the socks again, but if a person remains in a state of tahaarah then his tahaarah is still valid, because this is what is implied by the shar’i evidence, and whatever is proven by shar’i evidence cannot be invalidated unless there is further shar’i evidence to that effect. There is no evidence to suggest that wudoo’ is broken when the time limit for wiping over the socks expires, because what the basic principle is that he remains as he is (i.e., taahir) until it becomes apparent that this is no longer the case.
These are the conditions which apply to wiping over the khufoof. There are other conditions which were mentioned by some of the scholars, but some of these are subject to further debate.
[Ref: I’laam al-Musaafireen bi Ba’d Aadaab wa Ahkaam al-Safar by Shaykh ibn al-‘Uthaymeen p.14]
Forgotten Sunnah # 14: Reciting some verses in the third and fourth rak'ah of Zuhur prayer
Thus, the scholars mention that it is sunnah to sometimes recite a soorah (after faatihah) in the last two raka`ah and sometimes not to recite a soorah (after faatihah) in the last two raka`ah. And this is how some of the scholars re-concile between the above hadeeth and this hadeeth: Abu Qataadah said that the Prophet used to recite the Opening of the Book and a soorah in the first two rak’ahs of Zuhr and ‘Asr, and he would let us hear a verse sometimes, and in the last two rak’ahs he would recite al-Faatihah. [Muslim, 451]
Ref: Ahmad & Muslim. The former hadeeth contains evidence that reciting more than al-Faatihah in the last two rak`ahs is also a sunnah, and many Companions did so, among them Abu Bakr Siddeeq (may Allaah be pleased with him) and Ibn Umar . It is also the view of Imaam Shaafi`I according to his new opinion, whether in Zuhr or others as mentioned elsewhere and in Sharh Muslim, 4/105, 106 and of our later scholars, Abul Hasanaat al-Lucknowi took it in Notes on Muhammad's al-Muwatta' (p. 102) and said:
"Some of our companions take hold a very strange view in obligating a sajdah sahw (prostration for forgetfulness) for the recitation of a soorah in the last two rak`ahs, but the commentators on al-Maniyyah, Ibraaheem al-Halabi, Ibn Ameer Haajj and others, have refuted this view extremely well. There is no doubt that those who said this were unaware of the hadeeth, and had it reached them they would not have said so."
Apart from this, there is a hadeeth of Abu huraira (r.a) wherein he said "The Qur'an is recited in every prayer and in those prayers in which Allah's Messenger (saws) recited aloud for us, we recite aloud in the same prayers for you; and the prayers in which the Prophet (saws) recited quietly, we recite quietly. If you recite "Surah Al-Fatiha" only it is sufficient, but if you recite something else in addition (i.e a surah), it is better"
[Ref: Sahih Bukhari 1.739]
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to recite in all four rakas as when he prayed alone - in every raka the umm al-Qur'an and another sura from the Qur'an. Sometimes he would recite two or three suras in one raka in the obligatory prayer. Similarly, he recited the umm al-Qur'an and two suras in the first two rakas of maghrib
[Muwatta Maalik, Book of Salah, Book 3, Hadith 27]
For more details and to learn the step by step method of praying salah along with postures visit : http://the-finalrevelation.blogspot.com/2012/11/pray-salah-step-by-step-with-posture.html
Forgotten Sunnah # 15: Returning greeting (Walaikum Assalaam) in prayer by making a gesture with one's hands
Ibn ‘Umar, may Allaah be pleased with them, adhered firmly to that Sunnah through learning, performing and teaching it to others. It was narrated that Naafi‘, may Allaah be pleased with him, said: "‘Abdullaah ibn ‘Umar passed by a man who was praying and said, "Peace be upon you," and the man replied to him (verbally with the usual words). ‘Abdullah ibn ‘Umar returned to him and said, "When someone says, 'Peace be upon you' to you while you are praying do not reply, but give a signal with your hand." [Reported by Imam Maalik in Al-Muwatta' 1/168 (76)]
My Fellow Muslims, as for how one should return greeting by making gesture, it was narrated that Ibn ‘Umar asked Bilaal, may Allaah be pleased with him: "How did you find the Messenger of Allaah, peace and blessing be upon him, responding to them when they gave him a salutation while he was engaged in prayer. He replied: In this way, and Ja‘far ibn ‘Awn (one of the men of transmission) demonstrated by spreading his palm, and keeping its inner side below and its back side above." [Reported by Abu Daawood 1/243 (927) ; Sunan Tirmidhi 2/204 (368), Musnad Ahmed 4568 & 23886].
Forgotten Sunnah # 16: Spitting dryly to one's left side, three times and seeking refuge with Allaah from the devil during prayer when distracted by the devil
Amongst the Sunan that many people do not know is spitting dryly to one's left three times and seeking refuge with Allaah from the devil when the devil throw his whispers for the one who is praying.
It was narrated that ‘Uthmaan ibn Abi’l-‘Aas, may Allaah be pleased with him, came to the Prophet, peace and blessing be upon him, and said: "O Messenger of Allaah, the shaytaan (i.e. devil) interferes between me and my prayer and my recitation, and he makes me confused. The Messenger of Allaah, peace and blessing be upon him, said: “That is a devil called Khinzab. If you feel that, then seek refuge with Allaah from him (e.g 'Audhu Billahi min-ashaytaanir rajeem) and spit dryly to your left three times.” He said: I did that and Allaah took him away from me." [Reported by Muslim]
Imam An-Nawawi, may Allaah have mercy upon him, said in his Sharh: "This Hadeeth indicates that seeking refuge with Allaah The Almighty from the whispers of the devil and spiting dryly to one's left three times is something recommended."
To know the different types of Jinns and their powers visit : http://the-finalrevelation.blogspot.com/2012/11/jin-and-their-types-interesting.html
Forgotten Sunnah # 17: offering two Rak‘ahs whenever one returns from a journey
Narrated Ka`b: Whenever the Prophet (s.a.w) returned from a journey in the forenoon, he would enter the Mosque and offer two rak`at before sitting. [Saheeh al Bukhaari, Vol. 4, Book 52, Hadith 321]
Narrated Jabir: Once I returned from a journey and the Prophet (s.a.w) said (to me) "Offer two rak`at." [Saheeh al Bukhaari, Vol. 4, Book 52, Hadith 323]
Forgotten Sunnah # 18: The Imam verifying that the rows are straight and gaps filled
My Fellow Muslims, amongst the Sunan that are related to those who lead people in prayers in mosques and many of them neglected is being keen on straightening row or rows. Some of those who lead people in prayer make the first Takberr immediately after reciting Iqaamah (i.e. immediate call of prayer). Some others used to say: Straighten your rows while looking in front of them and then say the first Takbeer directly, without affirming the command of straightening rows or being keen on that by words and action. Anyway, the one who leads people in prayer should pay much attention to instructing his followers to straighten their rows, looking at the rows and being keen on making the rows straight verbally and practically, adhering to the acts that the Prophet, peace and blessing be upon him, have recommended in such cases such as his saying:
“Straighten your rows, for straightening the rows is part of perfecting prayer.” [Reported by Al-Bukhaari and Muslim]
He, peace and blessing be upon him, also said: "Make your rows straight." [Reported by Al-Bukhaari]
He, peace and blessing be upon him, also said: "Make the shoulders parallel." [Reported by Imam Ahmad and An-Nasaa'i], and the like of what was proved authentic in that regard
Forgotten Sunnah # 19: The Evergreen medicine therapy : Hijaama (cupping)
Anas ibn Maalik, may Allaah be pleased with him, the Prophet (peace and blessings of Allaah be upon him) said: “I did not pass by any group on the night when I was taken on the Night Journey (Isra’ i.e the night of Meraj), but they said to me, ‘O Muhammad, tell your ummah to do cupping (Hijama).
[Sunan Ibn majah hadith 3478]
It is narrated on the authority of Humaid that Anas b. Malik was asked about the earnings of the cupper. He said:Allah’s Messenger (may peace be upon him) got himself cupped. His cupper was Abu Taiba and he (the Holy Prophet) commanded to give him two sa’s of corn. He (the Holy Prophet) talked with the members of his family and they lightened the burden of Kharaj (tax) from him (i. e. they made remission in the charges of their own accord). He (Allah’s Apostle) said: The best (treatment) which you take is cupping, or it is the best of your treatments.
[Sahih muslim ,book 10, hadith 3830]
There are certain times and rules to engage in cupping.
عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " الشِّفَاءُ فِي ثَلاثَةٍ : فِي شَرْطَةِ مِحْجَمٍ ، أَوْ شَرْبَةِ عَسَلٍ ، أَوْ كَيَّةٍ بِنَارٍ ، وَأَنَا أَنْهَى أُمَّتِي عَنِ الْكِيِّ " ، رَوَاهُ الْبُخَارِيُّ فِي الصَّحِيحِ ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحِيمِ
Narrated Abu Hurayrah:The Prophet (p.b.u.h) said: If anyone has himself cupped on the (Islamic date of) 17th, 19th and 21st it will be a remedy for every disease.
[Abu dawood (book 28, hadith 3852); sunan kubra baihaqi (hadith 17984)]
However, apart from these Islamic dates , it is also permissible to carry out hijamah on sunnah days such as Yaum al Beed or on Monday's and Thursdays. But in cases of emergency one can do it any day and there is no Problem In sha allah
BENEFITS OF CUPPING. :-
Cupping has real benefits in treating many diseases, past and present. The diseases which have been treated by cupping and for which it has been of benefit by Allaah’s Leave include the following:
1) Circulatory diseases.
2) Treating blood pressure and infection of the heart muscle.
3) Diseases of the chest and trachea.
4) Headache and pains in the eyes.
5) Pain in the neck and stomach, and rheumatic pain in the muscles.
6) Some diseases of the heart and chest, and pain in the joints.
In addition, cupping may offer a unique treatment which may reduce pain, and it does not have any side-effects.
If you want to read about this subject in detail you may download this document which enlists both scientific and islamic explanations , rulings and studies : http://www.mediafire.com/?8q9f7a8dubdkvg8
Pay Attention please!
Cupping is not only a chinese ancient cure or therapy, rather this is also one of the Sunnah of our beloved (s.a.w). Indeed Allah and his prophet (s.a.w) don't lie and when they say there is a benefit in something then be assured that THERE IS ! . To Add to this, I'd like to mention that my own mother suffering from nervous and spinal problems since years now, tried every pair of medicines from U.k, Kuwait, Qatar, India and etc, yet to her surprise nothing relieved her more instantly and miraculously than Hijaamah. However this is my personal experience from my own family members and friends.
But ofcourse, one cannot expect that he keeps sinning like say for e.g goes and gets a Hijamaa done and then drinks alcohol, or blocks someone's property, does not pay the salary of his employees or any other sin , then one of the side effects of sins are that our dua'as are not accepted quickly, and along with that Hijaama may also be affected. This however is an advice and not an ABSOLUTE authority/case that it will happen as such.
A very Important point to be noted is that Hijaama should not be done by our own , or by someone who hasn't achieved expertise in this field and along with this expertise he/she should also know the different sciences, points and outcome of this therapy. He/she shoul know what to do when and at which point. In other words this is similar to a field of medicine or doctorate and thus one should be very careful whose hands he is entrusting himself to .
Forgotten Sunnah # 20: Using Siwak (Miswak) before every prayer, when entering the house and when getting up for tahajjud
Abdur-Rahman bin Abu ‘Atiq said:
“My father told me: ‘I heard ‘Aishah say, (narrating) from the Prophet (s.a.w): “Siwak is a means of purification for the mouth and is pleasing to the Lord.”
[Sunan Nasa'ee (vol. 1, book 1, hadith 5)]
Narrated Abu Huraira:
Allah’s Apostle said, “If I had not found it hard for my followers or the people, I would have ordered them to clean their teeth with Siwak for every prayer.”
[Sahih bukhari (vol. 2, book 13, hadith 12); Sahih muslim (book 2, hadith 487)]
Narrated Hudhaifa:
Whenever the Prophet got up for Tahajjud prayer he used to clean his mouth (and teeth) with Siwak.
[Sahih bukhari (vol. 2, book 21, hadith 237); Sahih muslim (book 2, hadith 491)]
It was narrated that Hudhaifah said:
“We were commanded to use the siwak when we got up to pray at night.”
[Sunan Nasa'ee (vol. 2, book 10, hadith 1624)]
It was narrated from Al-Miqdam – Abu Shuraih – that his father said:
“I said to ‘Aishah: ‘What did the Prophet (s.a.w) start with when he entered his house?’ She said: ‘The Siwak.’”
[Sunan naseei (vol. 1, book 1, hadith 8); Sahih muslim (book 2, hadith 488)]
A’isha reported:Whenever Allah’s Messenger (may peace be upon him) entered his house, he used tooth-stick (siwaak) first of all.
[Saheeh Muslim (Book 2, Hadith 489)]
Hygienic usage of the Siwak
Aishah narrated: "The Prophet of Allah (s.a.w) would clean his teeth with the Siwak, then he would give me the Siwak in order to wash it (first and then use it). So (after washing) I would first use it myself, then wash it (again) and return it (to the prophet).
[Sunan Abi Dawud 52]
Forgotten Sunnah # 21: Praying Nawafil and Sunnah prayers at home
Amongst the Sunan that become rarely offered is performing An-Nawaafil (i.e. supererogatory acts of worship) at home. There are many texts that encourage doing that.
the Prophet, peace and blessing be upon himsaid : "Man’s voluntary prayer, where people do not see him, is twenty five times as equal as that which he performs publicly." [Reported in Musnad Aboo Ya’ala, Hadeeth 3821, Authenticated by Shaykh al-Albaanee in al-Jaami’ as-Sagheer, #3821]
The prophet (s.a.w) said " The superiority of the prayer of a man in his house over his prayer (in a public) place where people can see him is like the superiority of the obligatory prayer over voluntary prayer" [Saheeh At-Targeeb Wa At-Tarheeb, The Book Of Desiring to Pray The Voluntary Prayers in the House, Hadeeth 438. Shaykh Al-Albanee graded this narration as Hasan]
It was narrated on the authority of Zayd ibn Thaabit, may Allaah be pleased with him, that the Messenger of Allaah, peace and blessing be upon him, said: "O people, pray in your houses, for the best of prayer is a man’s prayer in his house, apart from the prescribed prayers.” [Reported by Al-Bukhaari and Muslim]
Furthermore, it was narrated on the authority of Jaabir, may Allaah be pleased with him, that the Messenger of Allaah, peace and blessing be upon him, said: “When any one of you finishes his prayer in his mosque, let him give his house a share of his prayer, for Allaah will create something good (i.e bless him) in his house from his prayer.” [Reported by Muslim]
The prophet (s.a.w) also said : ‘Perform some of your prayer in your homes, and do not take them as graves.’
Shaykh Saalih al-Fawzaan, may Allah protect him, mentioned (and imam nawawi mentioned something similar in his sharh of Muslim):
…Voluntary prayers in the house are more virtuous than in the Masjid because of the following positive outcomes that arise:
1. Praying voluntary prayers in the house is staying away from showing-off and causing people to be impressed. It is also a way to conceal actions from the people;
2. Praying voluntary prayers in the house is a cause for complete serenity and sincerity;
3. Praying voluntary prayers in the house establishes the remembrance of Allah and prayer therein; this causes the descent of mercy upon the residents of the house, and this causes Shaytaan to distance himself;
[Saalih al-Fawzaan, A Concise Summary of Fiqh, 1/173]
Also , This implies many educational interests for children. That is because when children see their father offers prayer in his house, they will imitate him in all of his actions.
Forgotten Sunnah # 22: Supplicating with whatever you want after the Final Tashahud in salah
My fellow Muslims, amongst the Sunan that many people do not know is reciting whatever Du‘aa' (i.e. supplication of Allaah The Almighty) one likes after finishing the first Tashahhud (i.e. particular recitation while in sitting posture in Prayer). While offering prayer, some remain silent when they finish reciting Tashahhud while the Imam (i.e. one who leads them in prayer) still in the sitting posture; rather, they feel shy to say something more than the words of Tashahhud. In this regard, it is recommended to recite the supplications that one likes for it was narrated on the authority of ‘Abdullaah ibn Mas‘ood, may Allaah be pleased with him, that the Prophet, peace and blessing be upon him, said:
"When you sit after every two Rak‘ahs, then say: At-tahiyyaat al-tayyibaat As-salawaatu Lillaahi (All compliments, blessed words, prayers, pure words are due to Allaah ..." Until he, peace and blessing be upon him, said: "And that Muhammad is His Slave and Messenger and then each of you should select the supplication he likes best and supplicate Allaah."
[Reported by Ahmad and An-Nasaa'i]
Meaning, that when one finishes his Attahiyaat, then Ash-hadu Allaah ilaaha .... and the Durood e Ibraahim, then he may supplicate to his lord with any dua'a he knows or wants to make (but in 'Arabic only). He may use supplications he knows from the Qur'an (such as rabbana aatinah fid-dunya hasanah wa fil....) or he may supplicate with any dua'a from the sunnah (such as Allahumma Inni zalamtu nafsi... or Allahumma inni 'audhubika min adhaabil qabr ....). and then hey may say the tasleem (salaam on both sides to conclude the prayer)
You may find the dua's which the prophet (s.a.w) used to recite after completing his tashahud here : http://the-finalrevelation.blogspot.in/2012/11/pray-salah-step-by-step-with-posture.html
When the page opens, then press Ctrl F and (type/paste) search for : SUPPLICATION / DUA'AS THE PROPHET (S.A.W) USED TO SUPPLICATE WITH IN THE FINAL TASHAHUD
Forgotten Sunnah # 23: Pausing for a while after rising/getting up from Rukoo' and First Sujood
My fellow Muslims, amongst the Sunan that many Muslims neglected is prolonging time after raising head from bowing and prostration. Many people offer the second prostration quickly after raising head from the first one. This act is actually included in the dispraised hastiness, and one should do the opposite of it because it is one of the forsaken recommended acts in prayer.
It was narrated that Anas, may Allaah be pleased with him, said: "While leading you in prayer I do not shorten anything in the prayer. I pray as I saw the Messenger of Allaah, peace and blessing be upon him, leading us. He (Thaabit), may Allaah be pleased with him, said: "Anas used to do something which I do not see you doing; when he lifted his head from bowing (rukoo') he stood up (so long) that one would say: He has forgotten (to bow down in prostration/sujood). And when he lifted his head from prostration (sujood), he stayed in that position, till someone would say: He has forgotten (to bow down in prostration for the second Sajda)." [Reported by Al-Bukhaari and Muslim]
Imam Ibn Al-Qayyim, may Allaah have mercy upon him, said: This Sunnah was forsaken by many people after the time of the companions, may Allaah be pleased with them, came to a close. The one who adheres firmly to the Sunnah and does not care about those who goes against it should not pay much heed to what goes against such guidance." End quote
He (peace be upon him) used to read the following du’aa in his stay between the two prostrations :
(i) Dua in Arabic : http://www.qss.org/images/salah/621.gif
Transliteration : Allahummagh Firli war hamni waj burni war fa'ani wahh dini wa 'aafini war zuqni
Translation: O Allaah! (in one version: O my Lord!) Forgive me; have mercy on me; [strengthen me;] [raise my rank;] guide me; [pardon me;] sustain me
Or He (s.a.w) used to read : Rabbigh firli Rabbigh Firli (Oh Lord fogive me Oh lord forgive me)
Narrated by Malik bin Huwairith Al-Laithi
”I saw the Prophet praying and in the odd Rakat, he used to sit for a moment before getting up”
[Ref: Saheeh Bukhaari, Volume 1 Book #12, Hadith #786; and Volume 1 Book #11, Hadith #645]
The Odd rak'ats are the first rak'ah , the third and so on. So after we complete our prostrations of the first rak'ah, before we get up for the second rak'ah, lets pause for a few seconds or so and then get up.
Forgotten Sunnah # 25: Reciting a surah after al Faatiha in the prayer of Janaazah (funeral)
My fellow Muslims, amongst the Sunan that many people do not know regarding the Janaazah (i.e. Funeral prayer) is reciting a Soorah after Al-Faatihah.
It was narrated that Talhah ibn ‘Abdullaah ibn ‘Awf, may Allaah be pleased with him, said: "I prayed behind Ibn ‘Abbaas, may Allaah be pleased with them, in a funeral prayer and he recited Soorat Al-Faatihah and another Soorah aloud and after completing the prayer, I caught his hand and asked him (about that). He replied: "I have recited them loudly to know that this act is Sunnah and truth." [Reported by An-Nasaa'i, Ibn Al-Jaarood, and Al-Haakim with similar wordings].
To learn the description of the funeral prayer visit: http://islamqa.info/en/ref/12363
Also see : HOW TO BENEFIT THE DEAD & REFUTE TO THE NARRATIONS SUPPORTING QURAN KHAANI : http://the-finalrevelation.blogspot.com/2012/07/how-to-benefit-the-dead.html
Forgotten Sunnah # 26: Making Dua'a after the fourth takbeer in salatul Janaazah (funeral prayer)
My fellow Muslims, amongst the other Sunan that are related to Janaazah (i.e. Funeral prayer) and many people do not know is reciting Du‘aa' after the fourth Takbeer. When imam makes the fourth Takbeer, some people remain silent until the imam recites Tasleem. The correct thing is that one should make Du‘aa' after it.
This is based on a narration on the authority of ‘Abdullaah ibn Abi Awfa, may Allaah be pleased with him, who made four Takbeers. After the fourth Takbeer, he stood supplicating for as much as he did in between the other Takbeers. Then he said: "The Prophet, peace and blessing be upon him, used to do the same in a funeral prayer. [Reported by Al-Bayhaqi and others]
Forgotten Sunnah # 27: Adding more than 4 takbeerat to the funeral prayer
My fellow Muslims, amongst yet another Sunnah that is related to Funeral prayer is to recite more than four Takbeers. It was narrated that Zayd ibn Arqam made five Takbeers in a Funeral prayer and said the Messenger of Allaah, peace and blessing be upon him, did the same. [Reported by Muslim]
حدثني زيد بن علي عن أبيه عن جده عن علي عليهم السلام انه كان إذا صلى على جنازة رجل قام عند سرته وإن كانت امرأة قام حيال ثديها.
In Musnad Zayd ibn `Ali, from his fathers, that `Ali (ra) when he would pray the Janazah on a man he would stand near the belly and in the case of a woman he would be facing her chest.
And `Ali (ra) would pray the Salat of al-Janazah with four Takbeerat, but he would honor the companions of the Prophet (SAWS) by adding more Takbeerat.
أن إبراهيم بن محمد الصيرفي حدثنا قال ثنا عبد الله بن رجاء قال ثنا زائدة قال ثنا يزيد بن أبى زياد عن عبد الله بن معقل قال : صليت مع علي على جنازة فكبر عليها خمسا ثم التفت فقال إنه من أهل بدر ثم صليت مع علي على جنائز كل ذلك كان يكبر عليها أربعا
It is stated in Sharh Ma`ani al-Athar and Musannaf ibn abi Shaybah that `Abdullah ibn Mu`qal said: “I prayed with `Ali (ra) on a Janazah and he did five Takbeerat on it, then he turned and said: “He is from the people of Badr.” then I prayed with him on other Jana’iz and he would make four Takbeerat.”
عن عبد الله بن معقل : أن علي بن أبي طالب – رضي الله عنه – صلى على سهل بن حنيف فكبر عليه ستا ، ثم التفت إلينا فقال : إنه بدري
It is stated in Musannaf `Abdul-Razzaq and Sharh Ma`ani al-Athar and al-Muhalla and al-Mughni and al-I`tibar and Sunan al-Bayhaqi and Musnnaf ibn abi Shaybah that `Abdullah ibn Mu`qal said: `Ali ibn abi Talib (ra) prayed on Sahl bin Hunayf so he made six Takbeerat, then he turned towards us and said: “He is from the people of Badr.”
ثبت عند الطحاوي بإسناد صحيح أن عليا :صلى على أبي قتادة فكبر سبعا وكان بدريا
It is stated in Musannaf ibn abi Shaybah and Sharh Ma`ani al-Athaar and al-Mughni and Sunan al-Bayhaqi from the narration of Musa bin `Abdullah bin Yazid that `Ali (ra) prayed on abu Qatadah (ra) and made seven Takbeerat and he was from the people of Badr.
حدثنا فهد قال ثنا محمد بن سعيد قال أنا حفص بن غياث عن عبد الملك بن سلع الهمداني عن عبد خير قال : كان علي رضي الله عنه يكبر على أهل بدر ستا وعلى أصحاب النبي صلى الله عليه و سلم خمسا وعلى سائر الناس أربعا
It is stated in Sharh al-Ma`ani and al-Mughni and Musnad Zayd bi-Sharh al-Rawd al-Nadeer and Sunan al-Bayhaqi and al-Awsat by ibn al-Munthir, from the narration of `Abd Khayr: “`Ali (ra) used to make six Takbeerat on the people of Badr, and the companions of the Prophet (SAWS) five, and on the rest of the people four.”
Imam Ibn Al-Qayyim, may Allaah have mercy upon him, said: "All these are authentic narrations, and therefore, reciting more than four Takbeers should not be rejected. The Prophet, peace and blessing be upon him, did not forbid reciting more than four Takbeers. To the contrary, he peace and blessing be upon him, and his companions, may Allaah be pleased with them, after him, practiced this.
See Funeral rites it's Do's and Don'ts in English : http://www.islamhouse.com/250756/en/en/books/Funeral_Rites_In_Islam
In Urdu : http://www.islamhouse.com/47248/en/ur/books/Summary_of_Funeral_Book
Forgotten Sunnah # 28: Sunnah of asking for good and seeking refuge in Allah during rain or wind storm
Amongst the forsaken Sunan that are related to wind storm and rain is reciting invocations when wind storm blows. It was narrated on the authority of Abu Hurairah, may Allaah be pleased with him, that the Messenger of Allaah, peace and blessing be upon him, said: "It is Allaah's mercy; it (sometimes) brings blessing and (sometimes) brings punishment. So when you see it, do not revile it, but ask Allaah for its goodness and take refuge with Allaah from its evil." [Reported by Imam Ahmad and Abu Daawood]
It was also narrated that ‘Aa’ishah, may Allaah be pleased with her, said: "When the wind blew strongly, the Prophet, peace and blessing be upon him, used to say, “O Allaah, I ask You for its good and the good of what is in it and the good of what it is sent with, and I seek refuge in You from its evil and the evil of what is in it and the evil of what it is sent with.” [Reported by Muslim]
Forgotten Sunnah # 29: Praying 2 rak'ah after the 'Asr prayer
Many people as well as some scholars are unaware of the fact that praying after 'Asr is not forbidden, rather the times when prayer or prostration is haraam are :
1) When the sun is in the process of RISING (i.e during dawn)
2) When the sun is directly overhead at noon until it has passed its zenith
3) When the sun is just about to set or in the process of SETTING . [This is a very imp subject - see the below link for an important analysis and research paper]
Link : http://the-finalrevelation.blogspot.com/2012/06/time-when-prayer-is-haraam-and-when-its.html
Aisha (may Allah be pleased with her) said: “There are two prayers that the messenger of Allah (peace and blessings be upon him) never neglected to pray in my house secretly or publicly: Two Rak’ah before Fajr and two Rak’ah after Asr.”
And,
Âisha (may Allah be pleased with her) said: Anytime Allah’s messenger (peace and blessings be upon him) came to my house after Asr he prayed two Rak’ah
[Ref: Sahih Bukhari 592, 593 or Book 10, Hadith 565, 566,567]
And,
Narrated `Aisha: By Allah, Who took away the Prophet. The Prophet never missed them (two rak`at) after the `Asr prayer till he met Allah and he did not meet Allah till it became heavy for him to pray while standing so he used to offer most of the prayers while sitting. (She meant the two rak`at after `Asr) He used to pray them in the house and never prayed them in the mosque lest it might be hard for his followers (when they see him and thus try to copy him) and he loved what was easy for them
And,
Narrated `Aisha: By Allah, Who took away the Prophet. The Prophet never missed them (two rak`at) after the `Asr prayer till he met Allah and he did not meet Allah till it became heavy for him to pray while standing so he used to offer most of the prayers while sitting. (She meant the two rak`at after `Asr) He used to pray them in the house and never prayed them in the mosque lest it might be hard for his followers (when they see him and thus try to copy him) and he loved what was easy for them
[Ref: Sahih Bukhari, Vol.1, Book 10, Hadith 564]
Don't panic and see the link given above for the relevant proofs on this subject.
Forgotten Sunnah # 30: Visiting the sick and reciting the virtuous dua'a while doing so.
Narrated that ‘Ali (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no Muslim who visits a (sick) Muslim early in the morning but seventy thousand angels send blessings upon him until evening comes, and if he visits him in the evening, seventy thousand angels send blessings upon him until morning comes, and he will have a garden in Paradise.” [Al-Tirmidhi (969), Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi]
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever visits a sick person who is not yet dying, and says seven times in his presence: ‘As’alu Allaaha rabb al-‘arsh il-‘azeem an yashfiyaka (I ask Allaah, Lord of the mighty Throne, to heal you), Allaah will heal him of that sickness.” [Narrated by Ahmad and Abu Dawood (3106), Classed as saheeh by al-Albaani in Saheeh Abi Dawood. ]
There are many more benefits, rulings and etiquette while visiting the sick. We have recorded it here : http://the-finalrevelation.blogspot.com/2012/08/ruling-virtues-and-manners-of-visiting.html
Forgotten Sunnah # 31: Keeping a sutrah (barrier) before ourselves during prayer
He (peace be upon him) used to say: "Do not pray except towards a sutrah, and do not let anyone pass in front of you, but if someone continues (to try to pass) then fight him, for he has a companion (i.e. a shaytaan) with him."
(Ibn Khuzaimah in his Saheeh (1/93/1) with a sound isnaad. Sh.Albaani)
• Prophet (peace be upon him) would also say: "When one of you prays towards a sutrah, he should get close to it so that Shaytaan cannot break his prayer."
(Abu Daawood, Bazzaar (p. 54 - Zawaaid) & Haakim, who declared it saheeh and Dhahabi and Nawawi agreed. Sh. Albaani)
• Sometimes "Prophet (peace be upon him) would seek to pray at the pillar which was in his mosque."
(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. Sh. Albaani)
• "When Prophet (peace be upon him) prayed [in an open space where there was nothing to use as sutrah] he (peace be upon him) would plant a spear in the ground in front of him and pray towards it with the people behind him"(Bukhaari, Muslim & Ibn Maajah);
Importance of the Sutrah from the Salaaf :
Ibn Abee Shaybah reports in his Musannaf (1/279): Wakee’ related to us: from Hishaaam ibn Abee al-Ghaaz: from Naafi’ who said, "If Ibn ’Umar could not get to one of the pillars of the mosque he would say to me, ‘Turn your back to me.’ Its chain of narration is Saheeh.
Ibn Abee Shaybah reports (1/279): ’Abdul-Wahhaab ath-Thaqafee narrated to us: from ’Ubaydullaah from Naafi’, "That ibn ’Umar used to make a man sit in front of him, and he would pray behind him, and the people would pass in front of that man." Its chain of narration is Saheeh.
’Abdur-Razzaaq reports in his Musannaf (2/26/no. 2346): From Ma’mar: from Aboo Ishaaq (i.e., as-Sabee’ee, a Taabi’ee, died 129H) who said, "Five things are from vulgar behaviour: That a man prays in the mosque with the people walking in front of him; and that he urinates standing; and that the Prayer is established and he is next to the mosque and does not respond; and that he wipes dust from his face whilst he is praying, before the salutation; and that he eats along with other than people of the Religion." Its chain of narration is Saheeh.
Ibn Abee Shaybah reports in his Musannaf (1/277), ’Eesaa ibn Yoonus narrated to us; from al-Awzaa’ee: from Yahyaa ibn Abee Katheer who said, "I saw Anas ibn Maalik in al-Masjidul-Haraam and he had erected a rod, and was praying towards it." Ibn Sa’d (7/18) reports its like and its narrators are reliable.
’Abdur-Razzaaq reports in his Musannaf (2/15/no.2304): From Hishaam ibn Hassaan: from Ayyoob: from Muhammad ibn Seereen who said, "’Umar ibn al-Khattaan saw a man praying without a sutrah, so he sat down in front of him and said, ‘Don’t be hasty in your prayer.’ So when he finished, ’Umar said to him, ‘When one of you prays, then let him pray towards a Sutrah, and Satan will not be able to come between him and his prayer.’" Its chain of narration is Saheeh except that Ibn Seereen didn’t reach ’Umar, but Ibn ’Abdul-Barr states in At-Tamheed (1/30), "Everyone about whom it is known that he did not take except from reliable narrators then his tadlees and irsaal are accepted," and he mentioned Muhammad ibn Seereen amongst them.
Forgotten Sunnah # 32: To suppress arrogance and say I do not know
It was narrated from Jubayr ibn Mut’im that a man came to the Prophet (peace and blessings of Allaah be upon him) and said: O Messenger of Allaah, which part of the land is worst? He said: I do not know.” When Jibreel (peace be upon him) came to him he said: “O Jibreel, which part of the land is worst?” He said: “I do not know, until I ask my Lord, may He be glorified and exalted.” Jibreel (peace be upon him) went away, and stayed away for as long as Allaah willed that he should stay away. Then he came and said: “O Muhammad, you asked me which part of the land is worst and I saidI did not know. I asked my Lord, may He be glorified and exalted, and He said: Its markets.”
[Narrated by Ahmad (16302); classed as saheeh by al-Albaani in Saheeh al-Targheeb (325)]
The best of creations Muhammad (s.a.w) and Jibrael (a.s) both said " I do not know" when confronted with something they had no knowledge of. ! But today, unfortunately, students, laymen, scholars, etc end up issuing a fatwa or commenting something because they are too embarrassed to say "We don't know"
We also have the example of Musa (a.s) when he was asked who is the most knowledgable of people on earth and then he (a.s) errd by saying " I am". So Allah rebuked him (a.s) for that and asked him to meet Khidr (a.s).
This also serves as a proof against those who say the prophet (s.a.w) had ilm e gaeb (knowledge of the unseen) in an absolute manner i.e the same as Allah knows Na'udhubillah. Here is an article refuting this deviant idealogy in an absolute way
: http://the-finalrevelation.blogspot.com/2012/07/did-prophet-saw-have-complete-knowledge.html
Saying of Ibn Mas’ud – radiyallaahu ‘anhu -
يا أيها الناس من علم شيئا فليقل به ومن لم يعلم فليقل الله أعلم فإن من العلم أن يقول لما لا يعلم الله أعلم
“O People! Whoever knows something then let him say it (speak of it), and whoever doesn’t know then let him say ‘Allahu ‘A’lam’ (Allaah knows best), for it is a sign of having knowledge to say about that which one doesn’t know ‘Allahu ‘A’lam’”
[Saheeh al-Bukhari #4435. English Translation Online #4481 in Book of Exegesis of the Qur’an. Also found in Sahih Muslim #5007; English Translation Online Book 39, Ch. 8, #6720 – Sh. Ibn Uthaymin’s site provides more references.]
Abdullah ibn ‘Umar (rd) says: “Knowledge is of three types, the Book that is forever speaking (Quran), an established Sunnah, and ‘I do not know’.”
(Ad-Daraqutni: Ghara’ib Mälik. Al-Khatib al-Baghdadi: Asmä’ man rawa Abu Dawud. Kitab al-Fara’id, vol. 3, p. 164. Ibn Majah: in the lntroduction to his Sunan, chapter eight.)
قَالَ عَمْرٌو: عَنِ ابْنِ عَبَّاسٍ: لاَ يَقُولَنَّ أَحَدُكُمْ لِشَيْءٍ لاَ يَعْلَمُهُ: اللَّهُ يَعْلَمُهُ ؛ وَاللَّهُ يَعْلَمُ غَيْرَ ذَلِكَ، فَيُعَلِّمَ اللَّهَ مَا لاَ يَعْلَمُ، فَذَاكَ عِنْدَ اللهِ عَظِيمٌ.
Ibn 'Abbas said, "None of you should say about a thing which he does not know, 'Allah knows it' when Allah may know that it is other than what he said and thus he (tries to) teach Allah what he does not know. That is something terrible in Allah's sight."
[Al-Adab Al-Mufrad 764, Saheeh ]
Imam Malik رحمه الله said, : “The shield of the scholar is, ‘I don’t know’, so If he leaves it down, his attacker will strike him”
[Yusuf Ibn Abd al-Barr رحمه الله in his al-Intiqa’ fi Fada’il at-Thalatha al-Fuqaha]
Forgotten Sunnah # 33: The Sunnah of not cheating or lying during trade/business dealings or falsely taking an oath for the same.
Muslim (102) also narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever cheats (or deceives) does not belong to me.”
And "There are three to whom Allah will not speak on the Day of Resurrection, or will He look at them, or sanctify them, and theirs will be a painful torment: Abu Dharr said:" May they be lost and doomed: He said: "The one who drags his Izar (below the ankles) the one who sells his product by means of false oaths, and the one who reminds others (Al-Mannan) of what he has given to them" (i.e recounts his favors )
[Sunan an-Nasa'i 4458]
Forgotten Sunnah # 34: Not to Argue , especially during Ramadan
The Messenger of Allaah – sallallaahu alyhi wasallam – said;
“I guarantee a house in lowest parts of Jannah for the one who leaves off argument even when he is right, and a house in the middle part of Jannah for the one who leaves off lying even if hes just joking, and a house in the highest part of Jannah for the one with good manners”
[Sunan Abi Dawud 4800 and Silsilah as-Saheeha v. 1 p. 491]
The prophet (s.a.w) said : "Fasting is a shield. If one of you is fasting, he should avoid intimate relations with his wife and arguments. If somebody should fight or argue with him, he should say: I am fasting. By Him in whose hand is my soul, the unpleasant smell coming from the mouth of a fasting person is better in the sight of Allah than the smell of musk. There are two pleasures for the fasting person, one at the time of breaking his fast and the other when he meets his Lord; then he will be pleased because of his fasting.
[Sahih Bukhari 1805,]
Forgotten Sunnah # 35: To enter a house/shop by saying Assalamu 'Alaykum or its Likes.
«ثَلَاثَةٌ كُلُّهُمْ ضَامِنٌ عَلَى اللَّهِ، إِنْ عَاشَ رُزِقَ وَكُفِيَ، وَإِنْ مَاتَ أَدْخَلَهُ اللَّهُ الْجَنَّةَ: مَنْ دَخَلَ بَيْتَهُ فَسَلَّمَ، فَهُوَ ضَامِنٌ عَلَى اللَّهِ، وَمَنْ خَرَجَ إِلَى الْمَسْجِدِ، فَهُوَ ضَامِنٌ عَلَى اللَّهِ، وَمَنْ خَرَجَ فِي سَبِيلِ اللَّهِ فَهُوَ ضَامِنٌ عَلَى اللَّهِ»
Abu Umama reported that the Prophet, may Allah bless him and grant him peace, said, Allah is responsible for three:
if they live, they will have enough, and if they die, they will enter the Garden. Allah Almighty is responsible for whoever enters his house , saying 'Peace'(salaam). Allah is responsible for whoever goes out to the mosque. Allah is responsible for whoever goes out in the Way of Allah."
[Ref: Adab al Mufrad saheeh; Also see Sunan Abi Dawud, Hadith: 2494 and Mustadrak Hakim, vol. 2 pg. 74)]
Allah says " When you enter the houses, greet one another with a greeting from Allâh (i.e. say: As-Salaamu 'Alaikum - peace be on you) blessed and good.(al-Noor 24:61)
'Abdullah ibn 'Umar said, "When someone enters a house which is not lived in, he should say, 'Peace be upon the righteous slaves of Allah. (Assalamu 'Alyna wa 'Ala 'Ibaadillahis Saaliheen)
[ Al-Adab Al-Mufrad 1055 , Hassan]
Jabir b. 'Abdullah reported Allah's Messenger (may peace be upon him) as saying:
When a person enters his house and mentions the name of Allah (such as Bismillah or Assalamu 'Alykum, or its likes ) at the time of entering it and while eating the food, Satan says (addressing himself: You have no place to spend the night and no evening meal; but when he enters without mentioning the name of Allah, the Satan says: You have found a place to spend the night, and when he does not mention the name of Allah while eating food, he (the Satan) says: You have found a place to spend the night and evening meal. This hadith has been narrated on the authority of Jabir b. Abdullah through the same chain of transmitters but with a slight variation of wording.
[Saheeh Muslim, Book 23, Hadith 5006 ]
Forgotten Sunnah # 36: To spread the Islamic greeting to both known and Unknown Muslims
The Prophet (peace and blessings of Allaah be upon him) made spreading salaam a part of faith. Al-Bukhaari (12, 28 and 6236), Muslim (39), Ahmad (2/169), Abu Dawood (5494), al-Nisaa’i, (8/107) and Ibn Hibbaan (505) narrated from ‘Abd-Allaah ibn ‘Umar that a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him): “What is the best thing in Islam?” He said, “Feeding others and giving the greeting of salaam to those whom you know and those whom you do not know.”
The Arabs used to greet one another with the words “An’im sabaahan” or “An’imu sabaahan” [equivalent to “Good morning” – Translator], using words derived from “al-ni’mah”, which means good living after the morning. The idea was that because the morning is the first part of the day, if a person encounters something good in the morning, the rest of the day will be good too.
When Islam came, Allaah prescribed that the manner of greeting among Muslims should be “Al-salaamu alaykum,” and that this greeting should only be used among Muslims and not for other nations. The meaning of salaam (literally, peace) is harmlessness, safety and protection from evil and from faults. The name al-Salaam is a Name of Allaah, may He be exalted, so the meaning of the greeting of salaam which is required among Muslims is, “May the blessing of His Name descend upon you.” The usage of the preposition ‘ala in ‘alaykum (upon you) indicates that the greeting is inclusive.
Ibn al-Qayyim said in Badaa’i' al-Fawaa’id (144):
“Allaah, the Sovereign, the Most Holy, the Peace, prescribed that the greeting among the people of Islam should be ‘al-salaamu ‘alaykum’, which is better than all the greetings of other nations which include impossible ideas or lies, such as saying, ‘May you live for a thousand years,’ or things that are not accurate, such as ‘An’im sabaahan (Good morning),’ or actions that are not right, such as prostrating in greeting. Thus the greeting of salaam is better than all of these, because it has the meaning of safety which is life, without which nothing else can be achieved. So this takes precedence over all other aims or objectives. A person has two main aims in life: to keep himself safe from evil, and to get something good. Keeping safe from evil takes precedence over getting something good…”
Forgotten Sunnah # 37: Praying two rak'ah before leaving the house and after returning to the house to safeguard or protect oneself from the harms
Abu Hurayrah (May Allaah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said: "Whenever you intend to leave your house you should pray two rak’ah right before you leave. These rak’ah will protect you from harm while outside. And when you come back home you should pray another two rak’ah. They will safeguard you from harm in your house.”
[Ref: Al-Albani (may Allah have mercy on him) said in his Silsilah Saheehah 3/315: The isnad of this hadeeth is acceptable and the narrators are trustworthy men used by Bukhari. This hadeeth is mentioned in Al- Muntaqah (12/69/1), Al-Bazaar in his Musnad(81), Ad-Daylamee in his Musnad (1/1/108), and Abdul-Ghani in Akbar-As-Salaah(1/67 and 2/68) ]
Al-Allamah Muhammad Abdur-Rau’f Al-Manaawee (rahimahullah) said in Faydul Qadeer:
If a person intends leave his home it is recommended that he prays two rak’ah which are considered sunnah. These rak’ah should be short (i.e recite a small Surah after Fatihah...) These can also be attained by offering obligatory or nafil prayers. The prophet sallalahu `alayhi wa sallam justified this ruling by mentioning the wisdom behind that by saying they protect you from whatever evil exists outside the house. Similary when you enter the house offer two rak`ah prayers. This should be done as soon as one intends to leave the house or as soon as he enters the house as indicated by the latter “Faa” in the word “Fa salli”
Note: this prayer could also be of great help for people suffering from claustrophobia or the phobia of getting scared when going outside
Forgotten Sunnah # 38: Wiping the face after getting up from sleep
Ibn Abbass (may Allah be pleased with them) narrated that he spent the night at his aunt’s [Maymounah] house (may Allah be pleased with her). He said, “I lied across the pillow while my aunt and Allah’s messenger both lied on the pillow. The Prophet (peace and blessings be upon him) slept until a little before or after the middle of the night. He (peace and blessings be upon him) woke up and began to wipe the sleep from his face with both his hands…”
Collected by Bukhari (183) and Muslim (763)
Shaykh Muhammad ibn Salih Al-Uthaymeen (may Allah have mercy upon him) commented on this hadeeth saying,
• This hadeeth shows it’s permissible to spend the night in a house with a man and his wife under two conditions:
1. Permission is granted from both spouses.
2. No hardship results from this action.
• The Prophet (peace and blessings be upon him) used to wake up early at night, before the middle part. He would stay awake until about a sixth of its part remained, then go back to sleep until the call for Fajr. This is what he did most of the time, and sometimes he remained awake from the middle of the night until Fajr.
• It is a legislated (recommend) act to wipe the sleep from the face when waking up. By doing so you’ll find energy. “
[Sharh Saheeh Bukhari By Shaykh Al-Uthaymeen Hadeeth # 183]
Note: we have ahadeeth wherein the companions like 'Umar, 'Ali , Ibn Umar, Ibn Mas'ood (r.a) and others used to copy even the timing and way the prophet (s.a.w) smiled ONCE. These sahaabas used to smile everytime even if the prophet (s.a.w) may have smiled once. Similarly the Sahaabas used to copy every action, small or big, of the prophet (s.a.w).
Forgotten Sunnah # 39 : Reciting a portion or part of Qur'an before going to sleep or in a Day
Umar ibn Al-Khattab reported: The Messenger of Allah, peace and blessings be upon him, said, “Whoever falls asleep and forgets to recite his portion of the Quran or a part of it, then if he recites it between the dawn and noon prayers it will be recorded as if he recited it during the night.”
[Sahih Muslim 747 or Book 4, Hadith 1629, Sunan al Nasa'ee - Book of Qiyaam al Layl; Sunan Ibn Maajah - The chapters of establishing the prayer and the sunnah regarding them; Jami' al-Tirmidhi - The Book on Traveling ; Abu Dawood - Kitaab al-Salaat ]
Forgotten Sunnah # 40: Invoking and Supplicating to Allah during the recitation of the Qur'an in the prayer (salah) itself and at times of Sujood and Tashahud
Hudhaifah (May Allah be pleased with him) reported: I performed Salat with the Prophet (PBUH) one night, and he started reciting Surat Al-Baqarah. I thought that he would go in Ruku` (bowing posture in Salat) at the end of one hundred Ayat, but he continued (reciting); and I thought that he would perhaps recite (this Surah) in the whole Rak`ah (prayer), but he continued the recitation; I thought he would perhaps bow on completing (this Surah). He (PBUH) then started reciting Surat An-Nisa' which he followed with Surat Al-Imran. He recited leisurely. When he recited an Ayah which mentioned the tasbeeh, he would say Subhan Allah and when he recited the Ayah which tells how the Rubb is to be asked, the Messenger of Allah (PBUH) would then ask from Him; and when he (PBUH) recited an Ayah asking one to seek Protection Allah, he would seek Protection of Allah. Then he bowed and said, "Subhana Rabbiyal-Azim (My Rubb the Great is free from imperfection)''; his bowing lasted about the same length of time as his standing, (and then on returning to the standing posture after Ruku`) he would say, "Sami' Allahu liman hamidah, Rabbana lakal-hamd (Allah listens to him who praises Him. Praise be to You, Our Rubb!),'' and he would then stand about the same length of time as he had spent in bowing. He would then prostrate himself and say, "Subhana Rabbiyal-A`la (My Rubb the Supreme is free from imperfection),'' and his prostration lasted nearly the same length of time as his standing (Qiyam). [Muslim].
وقال أبو موسى الأشعري: من يتبع القرآن يهبط به على رياض الجنة. وعن عمر بن الخطاب رضي الله عنه: هم الذين إذا مروا بآية رحمة سألوها من الله، وإذا مروا بآية عذاب استعاذوا منها. وقد روي هذا المعنى عن النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: كان إذا مر بآية رحمة سأل، وإذا مر بآية عذاب تعوذ.
And Abu Moosa al-’Ashari said, “Whoever follows the Qur’an, then he descends with it on the gardens of Paradise.” And ‘Umar ibn al-Khattaab (May Allah be pleased with him) said, “They are those who, when they come across an ayah speaking of Rahmah (mercy), they ask Allah for that, and when the come across an ayah of punishment, they seek refuge from that. And this meaning has been narrated about the Prophet (ﷺ) that “when he came across an ayah of Rahmah, he asked, and when he came across an ayah of punishment, he sought refuge.” [al-Nasa'ee #1009, Saheeh]
There are many other ahadeeth and athaars from our aslaaf who used to invoke Allah alot during their prayers for prayer means to converse with your Lord.
Similarly invoking Allah during sujood is also highly recommended :
The Prophet (saws) said, 'The closest one of you comes to his Lord is while he is prostrating (Sujood); (therefore) make many supplications therein.' And he (saws) also said, '..... During the bowing, Glorify the Lord. During the prostrations, strive your hardest in making supplications (Dua). Most likely, you will be listened to."
[Narrated in the hadith books compiled by Imam Ahmad and Imam Muslim. and others ]
The same is for Tashahud; see : Forgotten Sunnah # 22: Supplicating with whatever you want after the Final Tashahud in salah
Among the texts (of ahadeeth) which show that du’aa’ in general is permissible is the words of the Prophet (peace and blessings of Allaah be upon him): “Then let him choose whatever supplications he wishes.” According to another report: “Then let him choose whatever du’aa’ he likes and say it.”
[Narrated by al-Bukhaari (835) and Muslim (402). This was narrated concerning du’aa’ before the salaam at the end of the prayer]
NOTE : THE DUA'AS AT ANY INSTANCE DURING SALAH IS TO BE MADE IN ARABIC ONLY. THIS IS A MATTER OF WORSHIP AND NO ONE HAS THE AUTHORITY TO CHANGE THE LANGUAGE OF PRAYER WHICH THE PROPHET (s.a.w) TAUGHT UNLESS HE IS AN ILLITERATE , HAS NO I.Q OF LEARNING SIMPLE DUA'AS AND LIVES IN A JUNGLE WHO HAS NO SOURCE OR FFACILITY TO LEARN ISLAMIC TEACHINGS OR DUA'AS IN ARABIC.
Forgotten Sunnah # 41: To Pass the drink to the person sitting on the right first.
It was narrated from Anas bin Malik that the Messenger of Allah (s.a.w) was brought some milk mixed with water. On his right there was a Bedouin and on his left was Abu Bakr. He drank some, then he gave it to the Bedouin and said: “Pass it around to the right."
[Sunan Ibn Maajah, Vol. 1, Book 30, Hadith 3425, Saheeh]
Note: This is in regards to drinks only. Not gifts or otherwise.
Forgotten Sunnah # 42: To say Bismillah before removing the clothes to protect the awrah being exposed to the Jinns
Saying Bismillaah (in the Name of Allaah) before entering one’s home, before eating or drinking, and before having intercourse will also keep the Shaytaan from entering the house or partaking with a person in his food, drink and sexual activity. Similarly, mentioning the name of Allaah before entering the toilet or taking off one’s clothes will prevent the jinn from seeing a person’s ‘awrah or harming him, as the Prophet (peace and blessings of Allaah be upon him) said,
سَتْرُ مَا بَيْنَ أَعْيُنِ الْجِنِّ وَعَوْرَاتِ بَنِي آدَمَ إِذَا دَخَلَ أَحَدُهُمْ الْخَلاءَ أَنْ يَقُولَ بِسْمِ اللَّهِ
“To put a barrier that will prevent the jinn from seeing the ‘awrah of the sons of Aadam, let any one of you say ‘Bismillaah’ when entering the toilet.”
[Reported by al-Tirmidhi, 551; Saheeh al-Jaami’, 3611]
Shaykh Albaanee said in his tahkeeq of fiqh as-sunnah
This wording including ‘In the name of Allaah’ is not reported by any of ‘the group’, but rather by Sa’eed ibn Mansoor in his Sunan and by Ibn Abee Shaibah in his Musannaf (1/1) and Ibn Abee Haatim in al-’Ilal (1/64) and its isnaad contains (Aboo Mi’shar Najeeh) who is weak.
There are other narrations ordering this, from Anas – but these are Shaadhdh. The practice of saying ‘Bismillaah’ when entering the toilet may, however be supported by the hadeeth of ’Alee, radiyallaahu ’anhu, from the Prophet, sallallaahu ’alaihi wa sallaam, who said, "The screen that is between the eyes of the Jinn and the private parts of the sons of Aadam, when one of them enters the toilet, is that he says ‘Bismillaah’." Reported by at-Tirmidhee and Ibn Maajah, and declared weak by at-Tirmidhee, but it has two supporting isnaads from Anas, reported by at-Tabraanee, so the hadeeth is at the very least hasan. And see Irwaa‘ul-Ghaleel, no. 50
Note: The du`a to enter the Bathroom
It was narrated from Zayd ibn Arqam (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “These toilets are haunted (inhabited by devils), so when anyone of you goes to the toilet let him say, ‘A’oodhu Billaahi min al-khubthi wa’l-khabaa’ith (I seek refuge Allaah from the male and female devils).”
[Narrated by Abu Dawood, 6; classed as saheeh by al-Albaani in Saheeh Abi Dawood.]
Forgotten Sunnah # 43: To say Bismillah when we trip
عَنْ أَبِى الْمَلِيحِ عَنْ رَجُلٍ قَالَ كُنْتُ رَدِيفَ النَّبِىِّ -صلى الله عليه وسلم- فَعَثَرَتْ دَابَّتُهُ فَقُلْتُ تَعِسَ الشَّيْطَانُ . فَقَالَ « لاَ تَقُلْ تَعِسَ الشَّيْطَانُ فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ تَعَاظَمَ حَتَّى يَكُونَ مِثْلَ الْبَيْتِ وَيَقُولَ بِقُوَّتِى وَلَكِنْ قُلْ بِسْمِ اللَّهِ فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ تَصَاغَرَ حَتَّى يَكُونَ مِثْلَ الذُّبَابِ ».
Abu Al-Malih narrated that a man said: “I was riding behind the Prophet (sallahu alayhi wa salim) and his mount stumbled. I said: “May the Shaytan perish! The Prophet (sallahu alayhi wa salim) said: “ Do not say” May the Shaytan perish,” because when you say that he swells up so much that he becomes like a house and says,” By my power.” Rather say say: Bismillah (In the name of Allah), “for if you say that the Shaytan shrinks until he becomes like a fly.”
[Ref: Collected by Abu Dawud (4982 ) and Ahmed (5/59) graded Sahih by Shaykh Abdul Muhsin Al-Abbadd (may Allah preserve him )]
Forgotten Sunnah # 44: To Pay the wage/salary of the worker on time.
Abdullah ibn Umar reported: The Messenger of Allah, peace and blessings be upon him, said, “Pay the worker his wages before his sweat has dried.”
[Ref: Sunan Ibn Majah 2436; Hasan (fair) according to Ibn Hajar]
Forgotten Sunnah # 45: In a funeral , To sit down only after the coffin has been placed down
Ameerul Momineen fil Hadeeth, Imaam Abu `Abdullah al-Bukhaari (r.h) brings a chapter in his Saheeh :
Chapter : when should one sit after standing for the funeral procession?
and
Chapter : Whoever accompanies a funeral procession should not sit till the coffin is put down
The Prophet (s.a.w) said, "When you see a funeral procession, you should stand up, and whoever accompanies it should not sit till the coffin is put down."
[Ref: Saheeh Bukhaaree, Vol. 2, Book 23, Hadith 397]
Narrated Sa`id Al-Maqburi:
That his father said, "While we were accompanying a funeral procession, Abu Huraira got hold of the hand of Marwan and they sat down before the coffin was put down. Then Abu Sa`id came and took hold of Marwan's hand and said, "Get up. By Allah, no doubt this (i.e. Abu Huraira) knows that the Prophet forbade us to do that." Abu Huraira said, "He (Abu Sa`id) has spoken the truth
[Ref: Saheeh Bukhaari, Vol. 2, Book 23, Hadith 396]
Forgotten Sunnah # 46: Praying, praising Allah and giving charity during eclipse
It was narrated from Hisham bin 'Urwah, from his father, that 'Aishah said:
'The sun was eclipsed during the time of the Messenger of Allah (ﷺ) and the Messenger of Allah (ﷺ) led the people in prayer. He stood for a long time, then he bowed for a long time, then he stood for a long time, but it was shorter than the first standing, then he bowed for a long time but it was shorter than the first bowing. Then he stood up, then he prostrated, then he did the same in the second rak'ah, and when he finished the eclipse had ended. Then he addressed the people; he praised and glorified Allah (SWT), then he said: The sun and the moon are two of the signs of Allah (SWT). They do not become eclipsed for the death or birth of anyone. If you see that then call upon Allah (SWT), the Mighty and Sublime, and magnify Him, and give charity. Then he said: 'O Ummah of Muhammad! There is no one more jealous than Allah (SWT), the Mighty and Sublime, when his male or female slave commits zina. O Ummah of Muhammad! By Allah, if you knew what I know, you would laugh little and weep much.'
[Sunan an-Nasa'ee 1474]
Forgotten Sunnah # 47: Saying Assalamu `alaykum to children whenever we pass by them
Anas (May Allah be pleased with him) passed by some children and greeted them (by saying As-salamu 'alaikum to them). Then he said: The Prophet (ﷺ) used to do the same.
[Al-Bukhari and Muslim].
Forgotten Sunnah # 48: Some of the Sunan of the Salah and Salat Al-Duha
(1) From a man of the Ansar, radhiallahu Ta'aalaa 'anhum, who said: I heard the Messenger of Allah sallallahu 'alaihi wa sallam say after the Salah:
(Allahummagh-firlee wa tub 'alai, Innaka Antat-Tawwaabul-Ghafoor)
One hundred times.
Its Isnad is Sahih. Authenticated by the Imam Al-Albani rahimahullahu Ta'aalaa in: Al-Silsilah Al-Ahadith Al-Sahihah, 2603
(2) From 'A'ishah radhiallahu Ta'aalaa 'anhaa, who said: The Messenger of Allah sallallahu 'alaihi wa sallam prayed the Duhaa prayer, and then said:
(Allahummagh-firlee wa tub 'alai, Innaka Antat-Tawwaabur-Raheem)
until he said it one hundred times.
Its Isnad is Sahih. Authenticated by the Imam Al-Albani rahimahullahu Ta'aalaa in: Sahih Al-Adab Al-Mufrad, 619
Forgotten Sunnah # 49: From the Sunan of Wudu': Rubbing between your toes with your pinky finger
Mustawrad Ibn Shidad Al-Fahry radhiallahu Ta'aalaa 'anhu said:
If [the Prophet sallallahu 'alaihi wa sallam] would peform Wudu', he would rub [between] his toes with his pinky finger.
Sahih. Authenticated by the Imam Al-Albani rahimahullahu Ta'aalaa in: Sahih Al-Jami', 4700.
- Benefits of points 48 and 49 taken from brother Badr ibn Muhammad al-Lebanaani
Forgotten Sunnah # 50 : Returning the salaam only when you have purified/washed your hands after relieving yourself.
It was reported from Abdur-Rahmaan bin Hurmuz, from Umair, the freed slave of Ibn Abbaas that he heard him saying, “I went with Abdullaah bin Yasaar, the freed-slave of Maimunah, the wife of the Prophet, to Abul-Juhaim bin Al-Haarith bin As-Simmah Al-Ansaari. Abul-Juhaim said, ‘The Messenger of Allaah came [to us once] from the direction of the well of Jamal. A man met him and gave him salaam, but the Messenger of Allaah did not return the salaam until he came to a wall and wiped his face and hands [i.e., performed tayammum]. Then he returned the salaam.’”
[Ref: Saheeh Sunan Abi Dawud, no. 329]
In al-Muhalla, Ibn Hazm said, “And this, i.e., to perform dry-ablution [tayammum] to return salaam while one is resident, is a recommended [mustahab] action, and a group of the Salaf stated that.”
[Ref: Al-Muhalla, 2/156.]
And Ibn Khuzaimah gave a chapter the title, ‘Chapter: The Recommendation to Perform Dry-Ablution [Tayammum] While Resident to Return the Greeting of Salaam Even if Water is Present.’
[Ref: Saheeh Ibn Khuzaimah, 1/139.]
Another hadeeth states that when the prophet (s.a.w) was greeted while he was relieving himself, the prophet (s.a.w) did not reply and later the prophet (s.a.w) said he wanted to take the name of allah (by replying to the greeting) only when he was in a purified state.
Forgotten Sunnah # 51: Praising your creditor (one who gave you a loan) while returning his loan back
it was narrated from Isla'il bin Ibrahim bin 'Abdullah bin Abi Rabi'ah, from his father, that his grandfather said:
"The Prophet borrowed forty thousand from me, then some wealth came to him, and he paid me back and said: 'May Allah bless your family and your wealth for you: the reward for lending is praise and repayment."
[Ref: Sunan an-Nasa`ee (4683); Saheeh by Hafidh Zubayr `Ali Zae]
Forgotten Sunnah # 52: A partner should not eat two dates at a time (while having a meal with him without his/host's permission)
Narrated Jabala:
"While at Medina we were struck with famine. Ibn Az-Zubair used to provide us with dates as our food. Ibn `Umar used to pass by us and say, "Don't eat two dates together at a time as the Prophet (ﷺ) has forbidden eating two dates together at a time (in a gathering) unless one takes the permission of one's companion brother."
[Ref: Sahih al-Bukhari 2490; Imaam bukhaari labelled this hadeeth under the chapter : A partner should not eat two dates at a time” thereby indicating that such a behaviour is to adopted as good manners even in situations when there is no famine]
Forgotten Sunnah # 53: Reciting this du`a after reciting Qur`an or after getting up from any gathering (meeting) and after every prayer
Imaam Nasa`ee in his Sunan al-Kubra, he brings a chapter titled : مَا تَخْتِمُ بِهِ تِلَاوَةَ الْقُرْآنِ - what is the recitation of qur`an ended with
and under this chapter he brings this similar hadeeth (as shown above)
10067 - أَخْبَرَنَا مُحَمَّدُ بْنُ سَهْلِ بْنِ عَسْكَرٍ قَالَ حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ قَالَ: أخْبَرَنَا خَلَّادُ بْنُ سُلَيْمَانَ أَبُو سُلَيْمَانَ قَالَ: حَدَّثَنِي خَالِدُ بْنُ أَبِي عِمْرَانَ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ قَالَتْ: مَا جَلَسَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَجْلِسًا قَطُّ، وَلَا تَلَا قُرْآنًا، وَلَا صَلَّى صَلَاةً إِلَّا خَتَمَ ذَلِكَ بِكَلِمَاتٍ قَالَتْ: فَقُلْتُ: يَا رَسُولَ اللهِ، أَرَاكَ مَا تَجْلِسُ مَجْلِسًا، وَلَا تَتْلُو قُرْآنًا، وَلَا تُصَلِّي صَلَاةً إِلَّا خَتَمْتَ بِهَؤُلَاءِ الْكَلِمَاتِ؟ قَالَ: " نَعَمْ، مَنْ قَالَ خَيْرًا خُتِمَ لَهُ طَابَعٌ عَلَى ذَلِكَ الْخَيْرِ، وَمَنْ قَالَ شَرًّا كُنَّ لَهُ كَفَّارَةً: سُبْحَانَكَ وَبِحَمْدِكَ، لَا إِلَهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ " .
Āʾishah [may Allāh be pleased with her] said:
“The Messenger of Allāh would not sit in a sitting, nor recite Qurʾān nor pray a prayer except that he would end it with certain words.” She said: “So I said: O Messenger of Allāh, I see that you do not sit in a sitting nor recite Qurʾān nor pray a prayer except that you end it with these words?”
He [praise and security of Allāh be upon him] said:
“Yes, whoever said anything good, a seal is placed upon that good for him and whoever said any evil it is expiation for him:
سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ، لا إِلٰهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ
{O Allāh, far removed are You from any imperfection and praise to You, there is none worthy of worship except You, I seek Your forgiveness and repent to You}.”
Tahkeeq :
إسناده صحيح: أخرجه النسائي في "السنن الكبرى" (9/123/10067)، والطبراني في "الدعاء" (رقم1912)، والسمعاني في "أدب الإملاء والاستملاء" (ص75)، وابن ناصر الدين في "خاتمة توضيح المشتبه" (9/282).
وقال الحافظ ابن حجر في "النكت" (2/733): [إسناده صحيح]، وقال الشيخ الألباني في "الصحيحة" (7/495): [هذا إسنادٌ صحيحٌ أيضاً على شرط مسلم]، وقال الشيخ مُقْبِل الوادعي في "الجامع الصحيح مما ليس في الصحيحين" (2/128): [هذا حديثٌ صحيحٌ].
وقال الحافظ ابن حجر في "النكت" (2/733): [إسناده صحيح]، وقال الشيخ الألباني في "الصحيحة" (7/495): [هذا إسنادٌ صحيحٌ أيضاً على شرط مسلم]، وقال الشيخ مُقْبِل الوادعي في "الجامع الصحيح مما ليس في الصحيحين" (2/128): [هذا حديثٌ صحيحٌ].
It's chain of narration is saheeh. Reported by An-Nasa`ee in sunan al-Kubra, and tabraani in his book ad-du`a (1912) and Sam`ani in 'Adab al-Imaam..(page 75), Ibn Naasir ad-deen in خاتمة توضيح المشتبه ;
Ibn Hajar sahid in Nukbat (2/733) that its sanad is saheeh. Shaykh Albaanee in Saheeha (7/495) said its chain is on the conditions of Muslims and Shaykh Mubqil bin Haade said in his Jaami` as-saheeha (2/128) that is hadeeth is saheeh.
Also these words " سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ " is something which the prophet (s.a.w) started reciting almost every time throughought the day during his last years. The different ahadeeth that come under the asbaab an-Nuzool of surah "
{إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ (1) وَرَأَيْتَ ٱلنَّاسَ يَدْخُلُونَ فِى دِينِ ٱللَّهِ أَفْوَاجًا (2) فَسَبِّحْ بِحَمْدِ رَبِّكَ وَٱسْتَغْفِرْهُۚ إِنَّهُۥ كَانَ تَوَّابَۢا(3)} .
show that the prophet (s.a.w) supplicated these words of du`a more often than we can count. Be if after any prayer, or recitation of Qur`an or getting up from a gathering or in rukoo` and sujood , the prophet (s.a.w) recited this du`a
show that the prophet (s.a.w) supplicated these words of du`a more often than we can count. Be if after any prayer, or recitation of Qur`an or getting up from a gathering or in rukoo` and sujood , the prophet (s.a.w) recited this du`a
سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ، لا إِلٰهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ
The ahadeeth report that the prophet (s.a.w) recieved an indication from Allah that he will soon see a sign and the prophet (s.a.w) thus said that the above surah was a sign in itself plus he was shown other signs, so everytime he saw a sign in his Ummah which was promised by Allah he used to exert himself with this du`a.
The different ahadeeth on this topic can be read from here under the post of Ustadh Abu Muslim: http://www.ahlalhdeeth.com/vb/showthread.php?t=311622
An abriged English version of some of the ahadeeth in the above arabic thread can be read from here : http://sunnah.com/riyadussaliheen/1/114
To know the du`as to be recited after every fardh salah see : http://the-finalrevelation.blogspot.com/2012/09/duas-to-be-recited-after-every-fardh.html
Forgotten Sunnah # 54 : 2 rak`at Optional Prayer After Eid Prayer
Source : http://abuhayyaan.wordpress.com/2011/04/14/optional-prayer-after-eid-prayer/?blogsub=confirmed#subscribe-blog
Abū Sa῾īd al-Khudrī (may Allāḥ be pleased with him)[1] stated:
“The Messenger of Allāh (ṢallAllāhu ῾alayhi wa sallam) did not used to pray anything before the ῾Īd, when he would return to his home he would pray two units”.
Narrated by Ibn Mājah (no. 1293); Hasan
Grading of the Ḥadīth
The ḥadīth according to a number of leading muḥaddithūn is considered to be ḥasan (fair). Al-Ḥāfidh b. Ḥajar for instance, explicitly stated in Bulūgh al-Marām that the isnād (chain) is ḥasan[2]. Al-Ḥākim went one step further and graded the isnād of the ḥadīth as ṣaḥīḥ[3] (sound), something to which al-Dhahabī agreed[4]. However, al-Albānī responds that it is only ḥasan because a narrator by the name of Ibn ῾Aqīl has been spoken about due to his memorisation[5]. This is why, al-Ḥāfidh, as mentioned above, and al-Būṣayrī in al-Zawā’id (mss 2/80) both stated that the isnād is ḥasan[6].
Fiqh of the Ḥadīth
The ḥadīth indicates that there is no established prayer before the ῾Id prayer, although upon returning home one can pray two units of prayer[7] if one wishes to do so as the Prophet did so. After narrating his version of the ḥādīth al-Ḥākim states that ‘this is a rare Sunnah…’[8] accordingly it would be in our best interest to revive it as a service to the Sunnah.
Al-῾Allāmah Muḥammad b. Ṣāliḥ al-῾Uthaymīn states in his lecture series in explanation of the above mentioned ḥadīth that if the ḥadīth is authentic, what is apparent from it is that the two units of prayer the Prophet prayed are either connected to the ῾Īd prayer or it was for al-Ḍuḥā.[9] It appears to me that the two units of prayer were not for Ṣalāt al-Ḍuḥā because the least number of units that the Prophet is reported to have prayed himself is four units whilst the most he prayed was twelve units although he allowed two units to be performed. Evidence that he recommended others to perform at least two units of the prayer includes for instance what Abū Hurayrah reported:
“My intimate friend advised me with three: …two units of al-Ḍuḥā”[10]
Evidence that appears to show the least he prayed was four is found in the report of Umm al-Mu’minīn, ῾Ā’ishah who stated:
“The Messenger of Allāh used to pray four units of al-Ḍuḥā and increase whatever Allāh willed”[11]
On the day of the Conquest of Makkah he entered the home of Umm Hānī’ and prayed eight units of al-Ḍuḥā[12], considering the enormity of the day and the fact that he still prayed eight units it seems highly unlikely the Prophet would have prayed as little as two units of Ṣalāt al-Ḍuḥā on the day of ῾Īd. This is further substantiated by the fact that the Prophet would always exert himself in acts of worship and perform more than the lowest degree of a righteous act.
Based on the above it appears the two units of prayer are not connected to al-Ḍuḥā but have a connection with the ῾Īd.
Reconciliation of Conflicting Reports
One may raise the doubt: does this ḥadīth not contradict the ḥadīth of Ibn ῾Abbās reported in al-Bukhārī and others[13] in which he stated that the Prophet did not pray anything before the ῾Īd ṣalāh nor after it?
Imām al-Albānī states that the reconciliation between this particular ḥadīth and the ḥadīth mentioned by Ibn ῾Abbās which negates praying anything after the ῾Īd lies in the fact that the intent of the negation is in regards to prayer in the muṣallā (field of prayer) as indicated by al-Ḥāfidh in al-Talkhīṣ (p. 144)[14]. This particular form of reconciliation has also been mentioned by al-Ṣan῾ānī in Subul al-Salām[15], and al-Albānī’s student, Samīr b. Amīr al-Zuhayrī in his editing of Bulūgh al-Marām[16]. Al-Zuhayrī states:
“One should not think that there is a contradiction between this ḥadīth and the previous ḥadīth of Ibn ῾Abbās (no. 489) since the ḥadīth of Ibn ῾Abbās is specific to praying at the muṣallā and others have also stated this as reconciliation”
This is also what is apparent from al-Bassām who states in his explanation of Bulūgh al-Marām that there is no harm in praying in one’s house upon returning to it from the muṣallā[17].
Conclusion
In conclusion the ḥadīth mentioned in Ibn Mājah is authentic and has been graded at the level of ḥasan by the likes of al-Ḥāfidh. Al-Būṣayrī and more recently; al-Albānī among others. Al-Ḥākim’s claim that it reaches the level of ṣaḥīḥ to which al-Dhahabī agreed is untenable due to the question mark over the memorisation of Ibn ῾Aqīl. Since the ḥadīth is authentic and carries probative force the fiqh deduced from it indicates to us there is no established prayer before the ῾Id prayer. However, upon returning home one may pray two units as the Prophet did. There is some ambiguity over the precise nature of the prayer raised by ibn al-῾Uthaymīn – whether it is connected to the ῾Īd prayer or al-Ḍuḥā. I have argued that it appears unlikely that the two units were for al-Ḍuḥā due to the existence of reports which appear to indicate that although he advised his Companions and the Ummah to pray at least two units of al-Ḍuḥā; he himself is not reported to have prayed less than four as per ῾Ā’ishah’s report in Muslim.
Whatever the case may be it is necessary to implement this Sunnah at least once in our lifetime and spread the knowledge of it, especially if we consider ourselves Ahl al-Ḥadīth wa al-Āthār. For indeed, al-Ḥākim was correct when he stated at the end of the ḥadīth; ‘…it is a rare Sunnah’.
I ask Allāh to make this article an attempt to spread this particular Sunnah.
Whatever mistakes are found within this brief piece of research is from my imperfect self and the accursed shayṭān and whatever is correct is from Allāh the Most Mighty and Exalted.
Written by the slave of Allāh: Abū Ḥayyān Ṣalāl Aḥmed Ḥaque al-Salafī
On the Day of ῾Arafah, 1431 corresponding to Monday, 15th November 2010.
[1] The standard supplications for the eminent names mentioned within this article should be automatically assumed even though I may not have included them within the text.
[2] Al-῾Asqalānī, Aḥmad b. Ḥajar (1424/2003) Bulūgh al-Marām min Adillat al-Aḥkām, ed. Samīr b. Amīn al-Zuhayri, 7th edition. Al-Riyāḍ: Dār al-Falaq, p. 142, ḥadīth no. 491
[3] Al-Naysābūrī, Abū ῾Abd Allāh al-Ḥākim (1997) Al-Mustadrak ῾alā al-Ṣaḥīḥayn, ed. Muqbil b. Hādī. Cairo: Dār al-Ḥaramayn, vol. 1, p. 328, no. 1103
[4] Al-Albānī, Muḥammad Nāṣir al-Dīn (1405/1985) Irwā’ al-Ghalīl fī Takhrīj Aḥādīth Manār al-Sabīl, 2nd edition. Beirut/Damascus: al-Maktab al-Islāmī, vol. 3, p. 100
[5] Ibid
[6] Ibid
[7] Al-Ṣan῾ānī, Muḥammad b. Ismā῾īl al-Amīr (1425) Subul al-Salām al-Muṣilah Ilā Bulūgh al-Marām, ed. Muḥammad Ṣubḥī Ḥasan Ḥallāq, 5th edition. Al-Dammām: Dār Ibn al-Jawzī, vol. 2, part. 3, p. 187
[8] Supra, no. 2
[9] Ibn al-῾Uthaymīn, Muḥammad b. Ṣāliḥ, Sharḥ Bulūgh al-Marām, Kitāb al-Ṣalāh, Lecture 25a, 00:24:00. Available at: http://www.ibnothaimeen.com/publish/cat_index_126.shtml Last accessed: 15.11.10 NOTE: It appears the discussion has been truncated; this might explain why the Shaykh only spends less than a minute explaining the ḥadīth.
[10] Al-Bukhārī no. 1981 and Muslim no. 721
[11] Muslim no. 719
[12] Al-Bukhārī no. 1176 and Muslim no. 336
[13] Al-Bukhārī no. 964, Muslim no. 884, Abū Dāwud no. 1159, al-Nasā’ī no. 1587, al-Tirmidhī no. 537, Ibn Mājah no. 1291 and Aḥmad no. 3153
[14] Supra, no. 3
[15] Supra, no. 6
[16] Supra, no. 1
[17] Al- Bassām, ῾Abd Allāh b. ῾Abd al-Raḥmān (1423/2003) Tawḍīḥ al-Aḥkām min Bulūgh al-Marām, 5th edition. Makkah: Maktabah al-Asadī, vol. 3, p. 40
Forgotten Sunnah # 55 : Making du`a using these words to hasten it's response
Shaykh Fawāz al-Madkhalī, may Allāh protect him, said:
A Point of Benefit : A Prophetic [Practice] That Has Been Abandoned, [One] for Supplications to Be Answered
From Anas ibn Mālik, may Allāh be pleased with him, [who] said:
Um Sulaym came to the Prophet ﷺ and said, "O Messenger of Allāh, teach me some words
I can ask [Allāh] with."
He said:
Proclaim Allāh's great distance, Mighty is He and Majestic, from any kind of imperfection [by saying "subhānallāh"] ten times; glorify Him with praise [by saying "al-hamdulillāh"] ten times; and extol His greatness above all things [by saying "Allāhu akbar"] ten times.
Then after that, ask for what you need, for He [will] certainly then say: "Indeed, I have done it; indeed, I have done it."
[Ref: Ahmad, Al-Tirmidhī, and Al-Nasā'ī reported it with their chains of narration, and Al-Albānī graded it hasan [a good, acceptable narration].; Translated by Mikail ibn Mahboob Ariff; via abdurrahman.org]
Forgotten Sunnah # 56 : The du`a every revert was made to recite upon accepting Islam
Abu Malik Ashaja'i reported on the authority of his father that whenever a person embraced Islam, Allah's Messenger (ﷺ) instructed him to recite
اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي وَاهْدِنِي وَارْزُقْنِي
" O Allah, grant me pardon, have mercy upon me, direct me to the path of righteousness and provide me sustenance."
[Ref: Saheeh Muslim , 2697a]
The callers to Islam should revive this sunnah and ensure that the revert recites this atleast in english
Assalaam `alaikum.
ReplyDeleteThere is a small typo in the first point, kindly amend:
إن لله وإنا إليه راجعون
it should be إنا لله, there is an alif missing.
Baarak Allaahu feek
walaykum `assalaam. shukran, wa feek barakallah
DeleteThank you! Very helpful!!!!!
ReplyDelete