Narrated by Abū Hurayrah (رضي الله عنه) who said: The Messenger of Allāh (صلى الله عليه وسلم) said: Ādam (عليه السلام) and Mūsá (عليه السلام) argued with one another. Mūsá said: “O Ādam! You are our father, yet you have failed us and extricated us from Paradise.” So Ādam replied: “You are Mūsá. Allāh has chosen you with His words and written the Tawrāh for you with His hand. Do you blame me in relation to a matter which Allāh had decreed for me forty years before He had created me?” The Prophet (صلى الله عليه وسلم) said thrice: “So Ādam bested Mūsá in their arguement”.1
Imām Ibn al-Qayyim (d…
The adhān (call to prayer) comprises fifteen sentences that are recited from a high place. That is:
the takbīr—اللهُ أَكْبَر—in the beginning is repeated four times,
the two shaḥadahs—أَشْهَدُ أَن لَّا إِلهَ إِلَّا الله, أَشْهَدُ أَنَّ مُحَمَّدَا رَّسُولُ الله—four times [two each],
the hayʿalatān [saying حَيَّ عَلَى الصَّلاة ,حَيَّ عَلَى الفلاح] four times [two each],
the takbīr at the ending is twice,
then the tawḥīd [that is, لا إله إلا الله] is once.
Altogether, this is fifteen sentences. This is the first prerequisite of calling the adhān: It should not be less than fifteen s…
The true believer must allow fear and hope to consistently accompany him in all his affairs. This is because he possesses two outlooks. When he looks inwardly, he sees his own deficiency in the fulfilment of Allāh’s rights. This instils fear. Then, his second outlook is towards the blessings of Allāh upon him, and the goodness He has shown. This instils hope within him.
Also, he must look towards His attributes of greatness, majesty, wisdom, and justice. This will also instil a sense of fear from the effects exerted by these attributes. Then, he looks towards His attributes of openhandedness…
The traveller is allowed to combine between two prayers only when there is a valid excuse to do so, which would occlude his ability to perform each ṣalāh at its appropriate time. For example, because he is continuously travelling and is not able to stop or if there is difficulty in pausing. If, however, he stays in one place during his travel for two or three days, or even a day, then there is no valid reason to combine the performance of two prayers together. As, in this circumstance, he is fully able to perform each individual ṣalāh at its appropriate time without difficulty. Combining pray…
It is impermissible for one to delay the performance of a ṣalāh later than its appointed time period. By ‘time period’ we are referring to both the time that ṣalāh is performed in extenuating circumstances [waqt al-ḍarūrah] and the time wherein it is permissible for that ṣalāh to be performed [waqt al-jawāz]. For example, Ṣalāh al-ʿAṣr has two time periods: a time wherein it is only performed in extenuating circumstances, and another time period wherein its performance is permissible. The extenuating time period is from the yellowing of the sun until sunset. Its permissible time is from the b…
Whoever is combining two prayers or praying a missed ṣalāh, should call the adhān at the start, then call the iqāmah only for each individual farḍh (prayer). Here, there are two issues:
Combining Prayers: This may occur between Ẓuhr andʿAṣr, or Maghrib and ʿIshāʾ whenever there is difficulty in performing each ṣalāh at its appropriate time regardless of whether this person is travelling or resident. When combining, the adhān should be called for the first ṣalāh only, and then the iqāmah should be called for each farḍh ṣalāh prayed. This should be the course of action if one is not in a tow…
It is considered sunnah for one to sit a short time after the adhān of maghrib. There are two matters here: ‘sitting’ and ‘’a short time’, and thus two sunnah acts:
To sit, separating the adhān from the iqāmah.
To make this sitting short. This is explicitly stated because there are some scholars who adopt the opinion that the sunnah for the adhān of Maghrib is that it should immediately be followed by the iqāmah. This is meant to clarify that it is better to sit a short time between the two calls.
The evidence for this is that the Messenger (صلى الله عليه وسلم) said: “Pray before Maghri…
al-ʿAllāmah ʿAbd al-Raḥmān ibn Yaḥyá al-Muʿalimí (d. 1386AH) mentions in his book, “al-Tankīl” which he authored in criticism of Muḥammad Zāhid al-Kawtharī, specifically, regarding the narrator of ḥadīth: al-Mughīrah ibn Siglāb al-Jazarī (d. 202 AH):
al-Mughīrah (ibn Siglāb al-Jazarī), was declared weak by Ibn ʿAdī (d. 365 AH). Ibn Abī Ḥātim recalls from his father that he mentioned about him, “He was upright”, and that Abū Zurʿah (al-Rāzī) says about him, “A Jazarī1 who was fine”.
I say: the praise of foreigners [i.e. those unaware of his condition] does not increase a narrator who has bee…
