Month: January 2013

He recited a Juz in the morning prayer until nearly sunrise and I fell down

Imaam Dhahabi (rahimahullaah) mentioned in the biography of Abbaadata that he was one who (liked) to joke and jest.  It was related that Abbaadata entered upon Al-Mutawakkil and he promised to beat him.  He (Mutawaakil) said (to Abbaadata): ”Did you slap the Imaam of the masjid?”  He (Abbaadata) said: O leader of the believers! I entered into the Masjid whilst I was in a hurry, so he led us for the Morning Prayer and prolonged it.  He recited a Juz until the sun was about to rise and I fell down.  Then after the Tasleem he said: ”Repeat your prayer because I was not in a state of ablution”, so I slapped him once.  Mutawakkil laughed.

[Taareekhul Islaam: 18/305]

”you made a mistake on one occasion and were incorrect on another occasion…..!

Imaam Dhahabee said:  Sulaymaan Bin Ma’bad said that Al-Asma’ee narrated to them, saying: Umar Bin Qais Sandalah said to (Imaam) Maalik: ”O father of Abdullaah! You made a mistake on one occasion and on another occasion you were incorrect.” He said: ”This is how people are;” then he realised (what the man stated) and said: ”Who is this?” It was said: ”It is the brother of Humaid Bin Qais.”  So he said: ”Had I known that Humaid has a brother like this, I would not have narrated from Humaid”

[Taareekul Islaam: 11/331]


Are the 2 units before Maghrib from the Sunnah? Shaykh Al-Uthaymeen

بسم الله الرحمن الرحيم

Is it from the sunnah to pray two units of prayer between the Adhaan and Iqaamah of Maghrib?

Yes, it is from the sunnah to pray two units before Maghrib; ie between the adhaan and between the iqaamah, for indeed the Messenger -صلى الله عليه و سلم- ordered with it 3 times in an authentic hadith:

“Pray before maghrib, pray before maghrib, pray before maghrib for whoever wills”(1)

His statement “for whoever wills” indicates his -صلى الله عليه و سلم- disliking that the people take it as a Sunnah; ie as a regularly established Sunnah, so praying two units before Maghrib; ie between the adhaan and iqaamah is a sunnah, however it is not a regularly established sunnah.

So it is not befitting to be performed all the time; in contrast to the regular sunnah prayers such as those before Fajr, Dhuhr and Isha, which are prayed consistently except when one is travelling, when it is from the sunnah to not pray any of the regularly performed sunnah prayers of Dhuhr, Maghrib or Isha.

To conclude:

The Messenger of Allah -صلى الله عليه و سلم- said

“Between every two adhaans is a prayer” (2)

Ie between the adhaan and iqaamah is a superogatory prayer, however for Fajr and Dhuhr it is regularly performed and for Asr, Maghrib and Isha it is not regularly performed.

Paraphrased from
Shaykh Muhammad Al-Uthaymeen’s
Majmoo’ rasaail wa fataawa

(1) Bukhaari and Muslim
(2) Bukhaari and Muslim

LIVE LINK: Diseases of the Heart & Their Cures – Shaykh Rabee’ with Abdulilah Lahmami Sunday @ 6pm

Good new alhamdulilah.

We will be having a link up Sunday 27th January with Ustaadh Abdulilah Lahmami (Madinah), at 6pm… in which he will go through Diseases of the Heart & Their Cures – Shaykh Rabee’

Masjid open to men & women.

Paltalk Room: The Salafi Centre of Manchester

Also live on

Explanation of Surah Yunus [10:58]

بسم الله الرحمن الرحيم

Allah سبحانه و تعالى  stated in Surat Yunus, ayat number 58, the meaning of which is, “Say: “In the Bounty of Allah, and in His Mercy (i.e. Islam and the Quran); -therein let them rejoice.” That is better than what (the wealth) they amass.”

Before mentioning the explanation of this ayat, we should mention that Allah سبحانه و تعالى has mentioned in the previous ayat that indeed an admonishen and good advice has come to the people from Allah, warning the people from the actions that cause the displeasure of Allah and bring about the punishment, then similarly it was mentioned that the Qur’an is a healer for that which is found in the breasts of mankind; be it from desires of various sorts, or doubts from the whisperings of the Shaytaan cast upon them, causing what was once certainty in their belief to become uncertain. Then it was mentioned that it is a guidance and mercy for the believers in directing them to the pleasure of Allah and the righteous actions.

Then Allah stated that they should rejoice in the Bounty and Mercy of Allah; many of the scholars state that the Bounty of Allah is the Qur’an itself, such as Shaikh ‘AbdurRahman as-Sa’di, and that the Qur’an is the greatest blessing bestowed upon the creation, a virtue from Allah upon us. Since the Quran no doubt guides and removes the people from darkness into light, from ignorance into knowledge, from shirk into tawhid.

As for the Mercy, then it is stated that it is the religion of Islam, and eemaan in the hearts of the believers, and the love the servant of Allah finds in his heart for his Creator and the knowledge of who the Creator is.

These are the two affairs Allah states the believers should rejoice upon, for indeed they are connected to the happiness of this World and the Hereafter, and there is no comparison between those two affairs and anything else in the World a person may have, since everything a person may achieve and rejoice with from the worldly affairs will all come to an end and perish at some point, whereas guidance and worship will save him after death in the Herafter. So Allah ordered that we are pleased with those affairs of the Qur’an and the guidance to the religon and eemaan, since that will cause peace and serenity within our hearts to further our worship of Allah. Similarly, upon recognising the greatness of those affairs causes a person to wish to thank his Lord, and so he increases in his worship.

Therefore this type of rejoicing is praiseworthy, rejoicing over the greatest blessings Allah has bestowed upon us in guiding us and revealing the Qur’an and Sunnah and therefore acting and implementing them, rejoicing does not mean innovating new celebrations or gatherings as some of the sufi sects may do, and consequently always asking Allah to keep us firm upon the correct path and increase us in knowledge.

[Based on Shaikh ‘AbdurRahman as-Sa’di’s explanation of the ayat]