Blog Archives
Hajj – Shaving or Cutting Hair (Ahadith 1484 – 1488)
Bismillah.
Volume 2, Book 26, Number 784:
Narrated Ibn ‘Umar (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) (got) his head shaved after performing his Hajj.
Volume 2, Book 26, Number 785:
Narrated Abdullah bin Umar (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “O Allah! Be merciful to those who have their head shaved.” The people said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! And (invoke Allah for) those who get their hair cut short.” The Prophet (sallallaahu `alayhi wasallam) said, “O Allah! Be merciful to those who have their head shaved.” The people said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! And those who get their hair cut short.” The Prophet (sallallaahu `alayhi wasallam) said (the third time), “And to those who get their hair cut short.” Nafi’ said that the Prophet (sallallaahu `alayhi wasallam) had said once or twice, “O Allah! Be merciful to those who get their head shaved,” and on the fourth time he added, “And to those who have their hair cut short.”
Volume 2, Book 26, Number 786:
Narrated Abu Huraira (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “O Allah! Forgive those who get their heads shaved.” The people asked. “Also those who get their hair cut short?” The Prophet (sallallaahu `alayhi wasallam) said, “O Allah! Forgive those who have their heads shaved.” The people said, “Also those who get their hair cut short?” The Prophet (sallallaahu `alayhi wasallam) (invoke Allah for those who have their heads shaved and) at the third time said, “also (forgive) those who get their hair cut short.”
Volume 2, Book 26, Number 787:
Narrated ‘Abdullah (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) and some of his companions got their heads shaved and some others got their hair cut short. Narrated Muawiya (radiallaahu `anhu): I cut short the hair of Allah’s Apostle (sallallaahu `alayhi wasallam) with a long blade.
Volume 2, Book 26, Number 788:
Narrated Ibn Abbas (radiallaahu `anhu):
When the Prophet (sallallaahu `alayhi wasallam) came to Mecca, he ordered his Companions to perform Tawaf round the Ka’ba and between Safa and Marwa, to finish their Ihram and get their hair shaved off or cut short.
When the pilgrim who is doing Tamattu’ has completed seven circuits of saa’i, he should shave his head if he is a man, or cut his hair. If he shaves his head he must shave his entire head, and if he cuts his hair he must cut from all over his head. Shaving is better than cutting because the Prophet (peace and blessings of Allaah be upon him) made du’aa’ three times for those who shaved their heads and once for those who cut their hair. Narrated by Muslim, 1303.
But if the time of Hajj is so close that there will be no time for the hair to grow back, then it is better to cut one’s hair at this point, so that there will be some hair left to shave during Hajj. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) commanded his companions, during the Farewell Pilgrimage, to cut their hair during ‘Umrah, because they arrived on the morning of the 4th of Dhu’l-Hijjah.
Women should cut the length of a fingertip from their hair.
Hajj – Travel (Ahadith 1318 – 1325)
Bismillah.
Volume 2, Book 26, Number 618:
Narrated Anas bin Malik (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) offered four Rakat in Medina and then two Rakat at Dhul Hulaifa and then passed the night at Dhul-Hulaifa till it was morning and when he mounted his Mount and it stood up, he started to recite Talbiya.
Volume 2, Book 26, Number 619:
Narrated Abu Qilaba:
Anas bin Malik (radiallaahu `anhu) said, “The Prophet (sallallaahu `alayhi wasallam) offered four Rakat of the Zuhr prayer in Medina and two Rakat of ‘Asr prayer at Dhul-Hulaifa.” I think that the Prophet (sallallaahu `alayhi wasallam) passed the night there till morning.
Volume 2, Book 26, Number 620:
Narrated Anas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) offered four Rakat of the Zuhr prayer in Medina and two Rakat of the ‘Asr prayer in Dhul-Hulaifa and I heard them (the companions of the Prophet) reciting Talbiya together loudly to the extent of shouting.
Volume 2, Book 26, Number 621:
Narrated ‘Abdullah bin ‘Umar (radiallaahu `anhu):
The Talbiya of Allah’s Apostle (sallallaahu `alayhi wasallam) was : ‘Labbaika Allahumma labbaik, Labbaika la sharika Laka labbaik, Inna-l-hamda wan-ni’mata Laka walmu Lk, La sharika Laka‘ (I respond to Your call O Allah, I respond to Your call, and I am obedient to Your orders, You have no partner, I respond to Your call All the praises and blessings are for You, All the sovereignty is for You, And You have no partners with you.
Volume 2, Book 26, Number 622:
Narrated ‘Aisha (radiallaahu `anhaa):
I know how the Prophet (sallallaahu `alayhi wasallam) used to say (Talbiya) and it was: ‘Labbaika Allahumma Labbaik, Labbaika la sharika Laka labbaik, Inna-l-hamda wan-ni’mata Laka walmu Lk, La sharika Laka‘.
Volume 2, Book 26, Number 623:
Narrated Anas bin Malik (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) offered four Rakat of Zuhr prayer at Medina and we were in his company, and two Rakat of the Asr prayer at Dhul-Hulaifa and then passed the night there till it was dawn; then he rode, and when he reached Al-Baida’, he praised and glorified Allah and said Takbir (i.e. Alhamdu-lillah and Subhanallah and Allahu-Akbar). Then he and the people along with him recited Talbiya with the intention of performing Hajj and Umra. When we reached (Mecca) he ordered us to finish the lhram (after performing the Umra) (only those who had no Hadi (animal for sacrifice) with them were asked to do so) till the day of Tarwiya that is 8th Dhul-Hijja when they assumed Ihram for Hajj. The Prophet (sallallaahu `alayhi wasallam) sacrificed many camels (slaughtering them) with his own hands while standing. While Allah’s Apostle (sallallaahu `alayhi wasallam) was in Medina he sacrificed two horned rams black and white in color in the Name of Allah.”
Volume 2, Book 26, Number 624:
Narrated Ibn Umar (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) recited Talbiya when he had mounted his Mount and was ready to set out.
Volume 2, Book 26, Number 625:
Narrated Nafi’:
Whenever Ibn ‘Umar (radiallaahu `anhu) intended to go to Mecca he used to oil himself with a sort of oil that had no pleasant smell, then he would go to the Mosque of Al-Hulaifa and offer the prayer, and then ride. When he mounted well on his Mount and the Mount stood up straight, he would proclaim the intention of assuming Ihram, and he used to say that he had seen the Prophet (sallallaahu `alayhi wasallam) doing the same.
- Prophet (sallallaahu `alayhi wasallam) did shorten his prayers during his journey from Makkah to Madinah. Keep in mind that the journey was not made via airplane or car.
- Talbiyah to be recited as soon as Ihraam is assumed at the meeqaat.
Can One Pray Sitting? (Ahadith 913 – 919)
Assalamu`alaykum,
Bismillah.
This is the last post from Kitaab Taqseer-us-Salah [Book of Shortening the Prayers]. Kitaab-ut-Tahajjud [Book of the Night Prayer] starts tomorrow inshaAllah.
Volume 2, Book 20, Number 214:
Narrated ‘Aisha:
Allah’s Apostle prayed in his house while sitting during his illness and the people prayed behind him standing and he pointed to them to sit down. When he had finished the prayer, he said, “The Imam is to be followed and so when he bows you should bow; and when he lifts his head you should also do the same.”
Volume 2, Book 20, Number 215:
Narrated Anas bin Malik:
Allah’s Apostle (p.b.u.h) fell down from a horse and his right side was either injured or scratched, so we went to inquire about his health. The time for the prayer became due and he offered the prayer while sitting and we prayed while standing. He said, “The Imam is to be followed; so if he says Takbir, you should also say Takbir, and if he bows you should also bow; and when he lifts his head you should also do the same and if he says: Sami’a-l-lahu Liman Hamidah (Allah hears whoever sends his praises to Him) you should say: Rabbana walakal-Hamd (O our Lord! All the praises are for You.”) (See Hadith No. 656 Vol. 1).
Volume 2, Book 20, Number 216:
Narrated ‘Imran bin Husain (who had piles):
I asked Allah’s Apostle about the praying of a man while sitting. He said, “If he prays while standing it is better and he who prays while sitting gets half the reward of that who prays standing; and whoever prays while lying gets half the reward of that who prays while sitting.”
Volume 2, Book 20, Number 217:
Narrated’Abdullah bin Buraida:
‘Imran bin Husain had piles. Once Abu Ma mar narrated from ‘Imran bin Husain had said, “I asked the Prophet (p.b.u.h) about the prayer of a person while sitting. He said, ‘It is better for one to pray standing; and whoever prays sitting gets half the reward of that who prays while standing; and whoever prays while lying gets half the reward of that who prays while sitting.’ “
Volume 2, Book 20, Number 218:
Narrated ‘Imran bin Husain:
had piles, so I asked the Prophet about the prayer. He said, “Pray while standing and if you can’t, pray while sitting and if you cannot do even that, then pray lying on your side.”
Volume 2, Book 20, Number 219:
Narrated Aisha:
(the mother of the faithful believers) I never saw Allah’s Apostle offering the night prayer while sitting except in his old age and then he used to recite while sitting and whenever he wanted to bow he would get up and recite thirty or forty verses (while standing) and then bow.
Volume 2, Book 20, Number 220:
Narrated ‘Aisha:
(the mother of the faithful believers) Allah’s Apostle (in his last days) used to pray sitting. He would recite while sitting, and when thirty or forty verses remained from the recitation he would get up and recite them while standing and then he would bow and prostrate. He used to do the same in the second Raka. After finishing the Prayer he used to look at me and if I was awake he would talk to me and if I was asleep, he would lie down.
Standing during prayer is an obligatory pillar which cannot be omitted. It is not permissible for anyone to pray sitting unless he is unable to stand, or standing is very difficult for him, or he is sick and there is the fear that his sickness may become worse if he prays standing up.
That also includes a paralyzed person who is unable to stand at all, and an elderly person for whom it is difficult to stand, and a sick person who will be harmed by standing because it will either make his sickness worse or delay his recovery.
Read more on the ruling on praying while sitting here. It’s different for fardh (obligatory) prayer and nafal (voluntary) prayer, so do read!
Rulings on prayer in pregnancy here.
Rulings and issues about praying on a chair here.
Wassalam.
More on Combining Prayers (Ahadith 908 – 912)
Assalamu`alaykum,
Bismillah.
Hadith no. 907 is a repeat. Read it here.
Volume 2, Book 20, Number 209:
Narrated Salim’s father:
The Prophet used to offer the Maghrib and Isha’ prayers together whenever he was in a hurry on a journey.
Narrated Ibn Abbas: Allah’s Apostle used to offer the Zuhr and ‘Asr prayers together on journeys, and also used to offer the Maghrib and ‘Isha’ prayers together.
Narrated Anas bin Malik: The Prophet used to offer the Maghrib and the ‘Isha’ prayers together on journeys.
Volume 2, Book 20, Number 210:
Narrated Az-Zuhri:
Salim told me, “‘Abdullah bin ‘Umar said, ‘I saw Allah’s Apostle delaying the Maghrib prayer till he offered it along with the Isha prayer whenever he was in a hurry during the journey.’ ” Salim said, “Abdullah bin Umar used to do the same whenever he was in a hurry during the journey. After making the call for Iqama, for the Maghrib prayer he used to offer three Rakat and then perform Tasllm. After waiting for a short while, he would pronounce the Iqama for the ‘Isha’ prayer and offer two Rakat and perform Taslim. He never prayed any Nawafil in between the two prayers or after the ‘Isha’ prayers till he got up in the middle of the night (for Tahajjud prayer).”
Volume 2, Book 20, Number 211:
Narrated Anas:
Allah’s Apostle used to offer these two prayers together on journeys i.e. the Maghrib and the ‘Isha’.
Volume 2, Book 20, Number 212:
Narrated Anas bin Malik:
Whenever the Prophet started a journey before noon, he used to delay the Zuhr prayer till the time of ‘Asr and then offer them together; and if the sun declined (at noon) he used to offer the Zuhr prayer and then ride (for the journey).
Volume 2, Book 20, Number 213:
Narrated Anas bin Malik:
Whenever the Prophet started the journey before noon, he used to delay the Zuhr prayer till the time for the ‘Asr prayer and then he would dismount and pray them together; and whenever the sun declined before he started the journey he used to offer the Zuhr prayer and then ride (for the journey).
Related post here.
Points to be noted:
- Combine Dhuhr with Asr and Maghrib with `Ishaa’.
- Condition for shortening prayers is traveling only. Conditions for combining prayer may vary. Traveling is one of them.
- Prophet (SAW) preferred to delay Dhuhr (while combining it with Asr), and pray it with Asr, instead of praying Asr early at Dhuhr time. (Just an observation. Not an official statement.)
Wassalam.
Duha/Ishraq/Chasht Prayer (Hadith No. 906)
Assalamu`alaykum,
Bismillah.
Volume 2, Book 20, Number 207:
Narrated Ibn Abu Laila:
Only Um Hani told us that she had seen the Prophet (p.b.u.h) offering the Duha (forenoon prayer). She said, “On the day of the conquest of Mecca, the Prophet took a bath in my house and offered eight Rakat. I never saw him praying such a light prayer but he performed perfect prostration and bowing. Narrated ‘Abdullah bin amir that his father had told him that he had seen the Prophet (p.b.u.h) praying Nawafil at night on the back of his Mount on a journey, facing whatever direction it took.
Ishraaq (“ishrak”) prayer is Duha (“chast”) prayer offered at the beginning of its time. These are not two different prayers. It is called Ishraaq because it is done immediately after sunrise (shurooq) when the sun has risen to a certain height.
Shaykh Ibn Baaz said:
Ishraaq prayer is Duha prayer done at the beginning of its time.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/401
The time of Duha prayer is from the time when the sun has risen to a certain height, until just before the time for Zuhr prayer.
Shaykh Ibn ‘Uthaymeen defined it as being from a quarter of an hour after the sun has risen until ten minutes before Zuhr prayer.
Al-Sharh al-Mumti’, 4/122
So all of this period is the time for Duha prayer.
It is better to pray it after the sun’s heat has become intense, because the Prophet (peace and blessings of Allaah be upon him) said: “It is preferable to offer Duha prayer when the sun’s heat has become so intense that even the young of the camels feel it.”
Narrated by Muslim, 748
Ibn Baaz: Majmoo’ Fataawa, 11/395
The scholars defined this as being when one quarter of the day has passed, i.e., halfway between sunrise and Zuhr prayer.
See al-Majmoo’ by al-Nawawi, 4/36; al-Mawsoo’ah al-Fiqhiyyah, 27/224.
Wassalam.
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