Are Taha and Yaseen names of the Prophet (blessings and peace of Allah be upon him)?

I would like to know whether Taha and Yaseen are names of the Messenger (blessings and peace of Allah be upon him)?.

Praise be to Allaah.

Taha and Yaseen are not names of the Prophet (blessings and peace of Allah be upon him); rather they are among the separate letters that appear at the beginning of some soorahs of the Holy Qur’aan, which point to the miraculous nature of the Qur’aan and the fact that these letters are part of the language of the Arabs, yet despite that they were unable to produce anything like it, which indicates that it was revealed from Allah, may He be exalted.

Muhammad al-Ameen ash-Shanqeeti (may Allah have mercy on him) said in Adwa’ al-Bayaan (4/3), commenting on Soorah Ta-Ha:

The most correct opinion concerning it in my view is that these are the separate letters that appear at the beginning of some soorahs. What may prove that is the fact that the ta’ and ha’ that appear at the beginning of this soorah also appear in other places in which there is no dispute that they are among these separate letters. The letter ta’ appears at the beginning of ash-Shu‘ara’ (Soorah 26), “Ta Seen Meem”; and at the beginning of an-Naml (Soorah 27), Ta’ Seen, and at the beginning of as-Qasas (soorah 28). As for the letter ha’, it appears at the beginning of Soorat Maryam where Allah, may He be exalted, says “Kaaf Ha’ Yaa ‘Ayn Saad.” End quote.  Continue reading

How many times did the Messenger (peace and blessings of Allaah be upon him) perform ‘Umrah?

How many times did the Messenger (peace and blessings of Allaah be upon him) perform ‘Umrah?

Praise be to Allaah.

It was narrated from Qutaadah that Anas (may Allaah be pleased with him) told him that the Messenger of Allaah (peace and blessings of Allaah be upon him) performed ‘Umrah four times, all of them in Dhu’l-Qi’dah apart from the ‘Umrah which he performed with his Hajj: (he did) ‘Umrah from al-Hudaybiyah or at the time of al-Hudaybiyah in Dhu’l-Qi’dah; (he did) ‘Umrah the following year in Dhu’l-Qi’dah; and (he did) ‘Umrah from Ja’raanah when he shared out the booty of Hunayn in Dhu’l-Qi’dah.

Narrated by al-Bukhaari, al-Hajj, 1654; Muslim, al-Hajj, 1253  Continue reading

They are camping in al-Sharaa’i’ to keep the peace; from where should they enter ihram?

We are members of the Armed Forces and we participate in the Hajj Mission every year; we stay in al-Sharaa’i’ for approximately one month. During our tour of duty, we travelin the form of a convoy and the convoy is not allowed to stop at the miqaat. We go past the miqaat to the al-Sharaa’i’ area outside Makkah. Should we go out to al-Ji’raanah in order to enter ihram from there, or should we go back to al-Sayl al-Kabeer in order to enter ihram, because we will have passed it during our journey, or should we enter ihram from our camp which is al-Sharaa’i outside Makkah, near al-Amyaal?.

Praise be to Allaah.

So long as you have come to work and you have passed the miqaat, if one of you wants to enter ihram, he should do so from where he is inside the boundary of the miqaat, because he entered with the intention of working and the Prophet (blessings and peace of Allah be upon him) said, when mentioning the miqaats: “and whoever is living within these boundaries can enter ihraam from the place he sets out, and the people of Makkah can start from Makkah.” But if any of you had already decided to do Hajj or ‘umrah when he passed the Miqaat, then he has to go back to the miqaat and enter ihram from there, because the Prophet (blessings and peace of Allah be upon him) said, when he defined the miqaats: “And these meeqaats are for the people at those very places, and besides them for those who come through those places with the intention of performing Hajj and ‘Umrah.”

And Allah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.  Continue reading

Wording of the tashahhud and sending blessings on the Prophet (peace and blessings of Allaah be upon him)

I want to know the wording of the tashahhud in prayer, and how to send blessings on the Prophet (peace and blessings of Allaah be upon him).

Praise be to Allaah.

The Messenger (peace and blessings of Allaah be upon him) encouraged us to learn the rulings on prayer and how he (peace and blessings of Allaah be upon him) prayed, so that we would follow his example in that. He said: “Pray as you have seen me praying.” Narrated by al-Bukhaari (631).

Based on this, we must pay attention to learning this.

The wordings for the tashahhud and the blessings on the Prophet (peace and blessings of Allaah be upon him) that have been narrated in reports are many and various. It is best for the Muslim to recite all of them, saying it in one form on one occasion and in another form on another occasion, and so on, so that he will have done all the sunnahs. He should not limit himself only to some of them. But if that is too hard for him, then he should stick to what he is able to do, and there is no sin on him in sha Allaah.

There follow some of the versions of the tashahhud and blessings on the Prophet (peace and blessings of Allaah be upon him) that have been narrated in proven reports from the Prophet (peace and blessings of Allaah be upon him) in the prayer.

Ibn Mas’ood (may Allaah be pleased with him) recited the tashahhud as follows:  At-tahiyyaatu Lillaahi wa’s-salawaatu wa’t-tayyibaat, as-salaamu ‘alayka ayyuha’n-Nabiyyu wa rahmat-Allaahi wa barakaatuhu. As-salaamu ‘alayna wa ‘alaa ‘ibaad-Illaah is-saaliheen. Ash-hadu an laa ilaaha ill-Allaah wa ash-hadu anna Muhammadan ‘abduhu wa rasooluhu (All compliments, prayers and pure words are due to Allaah. Peace be upon you, O Prophet, and the mercy of Allaah and His blessings. Peace be upon us, and on the righteous slaves of Allaah. I bear witness that none has the right to be worshipped except Allaah, and I bear witness that Muhammad is His slave and Messenger).

Narrated by al-Bukhaari (6265) and Muslim (402).

Ibn ‘Umar (may Allaah be pleased with him) recited the tashahhud as follows: At-tahiyyaatu Lillaahi wa’s-salawaatu wa’t-tayyibaat, as-salaamu ‘alayka ayyuha’n-Nabiyyu wa rahmat-Allaahi wa barakaatuhu. As-salaamu ‘alayna wa ‘alaa ‘ibaad-Illaah is-saaliheen. Ash-hadu an laa ilaaha ill-Allaah wahdahu laa shareeka lah wa ash-hadu anna Muhammadan ‘abduhu wa rasooluhu (All compliments, prayers and pure words are due to Allaah. Peace be upon you, O Prophet, and the mercy of Allaah and His blessings. Peace be upon us, and on the righteous slaves of Allaah. I bear witness that none has the right to be worshipped except Allaah alone with no partner or associate, and I bear witness that Muhammad is His slave and Messenger).

Narrated by Abu Dawood (971) and classed as saheeh by al-Albaani.  Continue reading

Guidance of the Prophet (peace and blessings of Allaah be upon him) regarding Eid prayers

I would like to know the guidance of the Prophet (peace and blessings of Allaah be upon him) regarding Eid prayers.

Praise be to Allaah.

The Prophet (peace and blessings of Allaah be upon him) used to offer the Eid prayers in the prayer-place (musalla). There is no report of his offering the Eid prayer in his mosque.

Al-Shaafa’i said in al-Umm: It was narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to go out on the two Eids to the prayer-place in Madeenah, as did those (caliphs) who came after him, unless there was an excuse such as rain etc. The people of other lands did likewise, apart from the people of Makkah.

He used to wear his most beautiful garments to go out to pray. He had a suit (hullah) which he would wear for Eid and Jumu’ah (Friday prayer). A hullah is a two-piece suit of the same kind of fabric.

He used to eat dates before going out on Eid al-Fitr, and he would eat an odd number of them.

Al-Bukhaari (953) narrated that Anas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) did not go out on the morning of Eid al-Fitr until he had eaten some dates, and he would eat an odd number.

Ibn Qudaamah said: We do not know of any differing opinion concerning the fact that it is mustahabb to eat early on the day of Eid al-Fitr.

The reason for eating before the prayer is so that no one will think that it is essential to fast until the prayer has been offered.

And it was said that this was in order to hasten to obey the command of Allaah Who enjoined breaking the fast after He enjoined fasting.

If no dates are available, he should have something else for breakfast, even if it is only water, so that he can fulfil the Sunnah in principle, which is to have something for breakfast before praying on Eid al-Fitr.

With regard to Eid al-Adha, the Prophet (peace and blessings of Allaah be upon him) used not to eat anything until he came back from the prayer-place, then he would eat some of the meat of his sacrifice.  Continue reading

Reciting another soorah before al-Faatihah goes against the teaching of the Prophet (peace and blessings of Allaah be upon him)

Can a person recite another surah or ayah from the quran before the fatiha in salah?

Praise be to Allaah.

It is not permissible to recite another soorah before al-Faatahih in the prayer. What is to be recited before al-Faatihah is the opening du’aa’, then one should say A’oodhu Billaahi min al-Shaytaan ir-Rajeem, then Bismillaahi ir-Rahmaan ir-Raheem. Whoever recites a soorah before al-Faatihah has gone against the teachings of the Prophet (peace and blessings of Allaah be upon him) who said, “Pray as you have seen me praying.” The Prophet (peace and blessings of Allaah be upon him) never recited any soorah of the Qur’aan before al-Faatihah, rather he would recite an opening du’aa’, such as:

“Wajjahtu wajhiya lilladhi fatara al-samawaati wa’l-ard haneefan musliman wa maa ana min al-mushrikeen. Inna salaati wa nusuki wa mahyaaya wa mamaati Lillaahi Rabb il-‘Aalameen, laa shareeka lahu wa bidhaalika umirtu wa ana awwal ul-muslimeen, Allaahumma anta al-malik… (I have set my face towards the Originator of the heavens and the earth sincerely [in Islam], and I am not among the Mushrikeen. Indeed, my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the Worlds, no partner has He. With this I have been commanded and I am the first of the Muslims (those who submit to Him). O Allaah, you are the King…).” (Sifat Salaat al-Nabi by al-Albaani, 92).

After that, he would seek refuge with Allaah and say Bismillaahi ir-Rahmaan ir-Raheem, then he would recite al-Faatihah, reciting it aloud or silently according to the requirements of the prayer being offered. Continue reading

Did it ever happen that the Prophet (peace and blessings of Allaah be upon him) started to pray when he was junub by mistake?

We seek a detailed answer about this Hadeeth:
Narrated by Abu Hurairah, may Allah be pleased with him, that the prophet (PBUH) went out to pray, and when he said Allahu Akbar, he left and referred to them to stay as they are. Then he left, had ghusl and came back with his hair dripping of water, and led the prayer. After he fished the prayer he said: “I was junub and forgot to make ghusl” narrated by Ahmed.

Praise be to Allaah.Firstly: 

This incident was narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him) in the books of Sunnah. To sum up, the people had formed their rows to pray behind the Prophet (peace and blessings of Allaah be upon him), and he stood before them as if he was going to lead them in prayer, then he remembered that he was junub, so he gestured to them to stay where they were, and he went and did ghusl, then he came back to them with his head dripping with water.

But there are some differences in the reports:

Did the Prophet (peace and blessings of Allaah be upon him) say takbeer and then remember that he was junub? Or did he remember before the opening takbeer?

The reports may be summed up as follows:

1 – A version which clearly states that he remembered that he was junub before he started to pray:

This version was narrated by ‘Abd-Allaah ibn Wahb from Yoonus from al-Zuhri from Abu Salamah ibn ‘Abd al-Rahmaan ibn ‘Awf from Abu Hurayrah (may Allaah be pleased with him), as was narrated in Saheeh Muslim (605), where it says: The iqaamah for prayer was given, and we stood up and made the rows straight before the Messenger of Allaah (peace and blessings of Allaah be upon him) came out to us. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) came and stood in his prayer place before saying the takbeer, then he went away and said to us: “Stay where you are.” We remained standing, waiting for him, until he came out to us. He had done ghusl, and his head was dripping water. Then he said takbeer and led us in prayer.

Saalih ibn Kaysaan narrated from al-Zuhri – as was recorded by al-Bukhaari (639) as follows:

… until, when he was standing in his prayer place and we were waiting for him to say takbeer, he turned and said, ‘Stay where you are.’ We stayed where we were until he came out to us with his head dripping with water, as he had done ghusl. Continue reading

The first mosque built by the Prophet (peace and blessings of Allaah be upon him)

What is the area of the first mosque that was built by the Prophet (peace and blessings of Allaah be upon him)? Was there a mihraab in it? Please quote evidence.

Praise be to Allaah.

Firstly:

The first mosque that was built by the Prophet (peace and blessings of Allaah be upon him) was the mosque of Quba’ in Madeenah al-Munawwarah.

Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma’aad (3/58), when describing the arrival of the Messenger (peace and blessings of Allaah be upon him) in Madeenah:

The Muslims said takbeer, rejoicing at his arrival, and they went out to meet him… He continued until he stopped in Quba’, among Banu ‘Amr ibn ‘Awf, and he stayed among them for fourteen days, and founded the mosque of Quba’, which is the first mosque to be established after the beginning of his Prophethood. End quote.

The great scholar Muhammad al-Ameen al-Shanqeeti (may Allaah have mercy on him) said:

With regard to the order of building, al-Masjid al-Haraam was the first mosque to be built for mankind. The mosque of Quba’ was the first mosque built by the Muslims. Al-Masjid al-Haraam was built by Ibraaheem and the mosque of Quba’ was built by the Seal of the Messengers. The site of al-Masjid al-Haraam was chosen by Allaah and something similar may be said about the site of the mosque of Quba’. End quote.

Adwa’ al-Bayaan (8/326).

We do not know anything about its area when it was built. It is located south of Madeenah, but its structure is recent and there is no trace of the first structure.

The Muslims paid attention to the mosque of Quba’ throughout the ages. It was renovated by ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with him), then by ‘Umar ibn ‘Abd al-‘Azeez. Other caliphs also expanded and renovated it, until the final expansion in 1406 AH.

The size of the prayer hall alone is now 5035 square meters, and the area occupied by the mosque with all its facilities is 13,500 square meters. Continue reading

What is the reason why the grave of the Prophet (peace and blessings of Allaah be upon him) was incorporated into the mosque?

It is well known that it is not permissible to bury the dead in the mosque, and it is not permissible to pray in any mosque in which there is a grave. So why were the graves of the Messenger (peace and blessings of Allaah be upon him) and some of his companions incorporated into the Prophet’s Mosque?

Praise be to Allaah.

It was narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “May Allaah curse the Jews and the Christians, for they have taken the graves of their Prophets as places of worship.” (Saheeh, agreed upon. Al-Bukhaari, al-Janaa’iz, 1330; Muslim, al-Masaajid, 529). It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that Umm Salamah or Umm Habeebah told the Messenger of Allaah (peace and blessings of Allaah be upon him) about a church that they had seen in Abyssinia (Ethiopia) and the images that were inside it. He (peace and blessings of Allaah be upon him) said: “Those are people who, when a righteous slave or a righteous man among them died, they would build a place of worship over his grave and put those images in it. They are the most evil of creation before Allaah.” (Agreed upon; al-Bukhaari, al-Salaah, 434; Muslim, al-Masaajid, 528). Muslim narrated in his Saheeh that Jundub ibn ‘Abd-Allaah al-Bajali said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Allaah has taken me as a close friend (khaleel) as He took Ibraaheem as a close friend. If I were to take anyone among my ummah as a close friend, I would have taken Abu Bakr as a close friend. Those who came before you took the graves of their Prophets and righteous people as places of worship. Do not take graves as places of worship, for I forbid you to do that.” (Muslim, al-Janaa’iz, 970).

Muslim also narrated that Jaabir (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade plastering over graves, sitting on them, and building over them.” (Muslim, al-Janaa’iz, 970). These saheeh ahaadeeth and others all indicate that it is haraam to build mosques over graves, and that those who do that are cursed. They also indicate that it is haraam to build over graves, to erect domes over them or to plaster over them, because these actions lead to shirk involving the graves and worshipping their occupants instead of Allaah, as happened in ancient times and is still happening today. So the Muslims, no matter where they are, must beware of doing that which the Messenger of Allaah (peace and blessings of Allaah be upon him) has forbidden, and not be deceived by what many people do. For the believer must follow the truth and truth may be known through evidence from the Qur’aan and Sunnah, not by people’s opinions or what they do. The Messenger Muhammad (peace and blessings of Allaah be upon him) and his two companions [Abu Bakr and ‘Umar] (may Allaah be pleased with them) were not buried in the mosque, rather they were buried in the house of ‘Aa’ishah, but when the mosque was expanded during the time of al-Waleed ibn ‘Abd al-Malik, the room was incorporated into the mosque, at the end of the first century AH. His action does not come under the ruling of burial in the mosque, because the Messenger (peace and blessings of Allaah be upon him) and his two companions were not moved to the land of the mosque, rather the room in which they are buried was incorporated into the mosque because of the expansion. No one can use this as evidence that it is permissible to build structures over graves or to take graves as places of worship, or to bury people inside mosques, because of the saheeh ahaadeeth quoted above which forbid that. What al-Waleed did is not evidence for going against the proven Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). And Allaah is the Source of strength. Continue reading

Sending blessings upon the Prophet (peace and blessings of Allaah be upon him) after the iqaamah

Is it permissible to read ‘as-salaah al-ibraheemiyyah’ and send blessings on the prophet, peace be upon him, after iqamah is called? Is this an occasion of sending blessings on the prophet, peace be upon him? Did Ibn Al-Qayyim mention this time when he mentioned the timings of sending blessings on our beloved prophet, peace be upon him?.

Praise be to Allaah.

The majority of scholars are of the view that it is mustahabb to send blessings upon the Prophet (peace and blessings of Allaah be upon him) after the iqaamah, as after the adhaan, and that it is mustahabb to repeat after the one who saying the iqaamah, then to say the du’aa’: Allahumma Rabba hadhihi’l-da’wah… (O Allaah, Lord of this call …)

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

Ibn al-Qayyim (may Allaah have mercy on him) mentioned this (i.e., after the iqaamah) as being one of the situations in which blessings should be sent upon the Prophet (peace and blessings of Allaah be upon him), in his book Jala’ al-Afhaam fi Fadl al-Salaati wa’l-Salaami ‘ala Khayr al-Anaam (p. 441-445).

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

This has been discussed in the answer to question no. 111791. This is one of the matters that are subject to ijtihaad. We favour the view that repeating after the muezzin, then sending blessings upon the Prophet (peace and blessings of Allaah be upon him) then saying the du’aa “Allaahumma Rabba hadhihi’l-da’wat il-taammah…” applies only to the adhaan.

And Allaah knows best. Continue reading