Qur'an, Chapter 75: Surah Al-Qiyaamah (The Resurrection)

Listen to the Recitation (with Translations) of Surah "Al-Qiyaamah (The Resurrection)" by Shaykh Yassir ad-Dosari:

Recitation of Surah "Al-Qiyaamah (The Resurrection)" by Shaykh Yassir ad-Dosari

Below is the English Translation of Surah Al-Qiyaamah (Ch. 75) by Sahih International:

Surah 75. Surah Al-Qiyaamah (The Resurrection)

{1} I swear by the Day of Resurrection

{2} And I swear by the reproaching soul [to the certainty of resurrection].

{3} Does man think that We will not assemble his bones?

{4} Yes. [We are] Able [even] to proportion his fingertips.

{5} But man desires to continue in sin.

{6} He asks, "When is the Day of Resurrection?"

{7} So when vision is dazzled

{8} And the moon darkens

{9} And the sun and the moon are joined,

{10} Man will say on that Day, "Where is the [place of] escape?"

{11} No! There is no refuge.

{12} To your Lord, that Day, is the [place of] permanence.

{13} Man will be informed that Day of what he sent ahead and kept back.

{14} Rather, man, against himself, will be a witness,

{15} Even if he presents his excuses.

{16} Move not your tongue with it, [O Muúammad], to hasten with recitation of the Qur'an.

{17} Indeed, upon Us is its collection [in your heart] and [to make possible] its recitation.

{18} So when We have recited it [through Gabriel], then follow its recitation.

{19} Then upon Us is its clarification [to you].

{20} No! But you love the immediate

{21} And leave the Hereafter.

{22} [Some] faces, that Day, will be radiant,

{23} Looking at their Lord.

{24} And [some] faces, that Day, will be contorted,

{25} Expecting that there will be done to them [something] backbreaking.

{26} No! When the soul has reached the collar bones

{27} And it is said, "Who will cure [him]?"

{28} And the dying one is certain that it is the [time of] separation

{29} And the leg is wound about the leg,

{30} To your Lord, that Day, will be the procession.

{31} And the disbeliever had not believed, nor had he prayed.

{32} But [instead], he denied and turned away.

{33} And then he went to his people, swaggering [in pride].

{34} Woe to you, and woe!

{35} Then woe to you, and woe!

{36} Does man think that he will be left neglected?

{37} Had he not been a sperm from semen emitted?

{38} Then he was a clinging clot, and [ Allah ] created [his form] and proportioned [him]

{39} And made of him two mates, the male and the female.

{40} Is not that [Creator] Able to give life to the dead?

If fasting does not take us to Taqwa, it will mean nothing more than hunger and thirst.

If fasting does not take us to Taqwa, it will mean nothing more than hunger and thirst.

Fast of a Muslim should be fundamentally for the sake of Allaah, as in a Hadith narrated by Aboo Hurayrah, Prophet Muhammad said that Allaah states:

“Fasting is for Me and I will personally give reward for it. [The fasting person] put aside his sexual desire, his food and drink for My sake.” ¹

So, if we have any other reason behind our fasts, then surely we will not attain that level of Taqwa (God Consciousness) required to be rewarded, as found in the following narration:

“Every deed of Adam’s descendents is for themselves, except fasting; it is for Me and I will reward it.” ²

If the intention behind one’s fast is to lose weight, or to resolve indigestion, or fulfilling custom or rituals, etc., then this will not be of any benefit for one’s Taqwa. By this, he gains nothing of the spiritual, emotional and psychological benefit, as his prayers and fasts are not accepted by Allaah. Aboo Hurayrah quoted the Messenger of Allaah as saying:

“Perhaps a fasting person will gain nothing from his fast but hunger and perhaps the one who stands up at night for prayer will gain nothing but tiredness.” ³

The intention behind one’s fast is the first step towards increasing the level of one’s Taqwa, with the right intention at the prescribed time; i.e. the intention being for the sake of Allaah and that which is intended before Dawn; the narration for the same can be cited as follows:

Hafsah related from the Prophet that he said:

“Whoever does not resolve to fast before the dawn will not have a fast.” ⁴

Also, fasting is not limited to fasting of the stomach, but it must include the other organs as well, most importantly the Tongue must fast from Lying. Aboo Hurayrah quoted the Messenger ofAllaah as saying:

“Allaah has no need for one to leave his food and drink if he does not abandon lies and acting on them.” ⁵

Lastly, if one fast out of sincerity and fulfils the 2 conditions; one being for the sake of Allaah and other that it is done as per the methodology (Sunnah) of the Prophet; only then can the fast and the good deeds of the person be in a state to be acceptable by Allaah. Aboo Hurayrah related that the Prophet said:

“Whoever fasts the month of Ramadaan out of sincere faith and seeking his reward from God will have his previous sins forgiven.” ⁶

In another narration, Aboo Hurayrah related that the Prophet said:

“Whoever stands up [in prayer] on the Night of Power out of sincere faith and seeking his reward from God will have his previous sins forgiven.” ⁷

Thus, fasting the month of Ramadaan and praying during the Night of Power (Qadr), both erase previous sins if they are done out of true faith.

¹ Sahih Al Bukhari, vol. 3, p. 71, no. 128.

² Sahih Muslim, vol. 4, p. 285, no. 161, Kitaab: Siyaam Baab: Fadl Siyaam

³ Saheeh Sunan Ibn Maajah, vol. 1, p. 282, no. 1371.

⁴ Sunan Abu Dawud, vol. 2, p. 675, no. 2448. Authenticated in Saheeh Sunan Abee Daawood, vol.2, p. 465, no. 2143.

⁵ Sahih Al Bukhari, vol. 3, pp. 70-1, no. 127.

⁶ Sahih Al Bukhari, vol. 3, pp. 69-70, no. 125 and Sahih Muslim, vol. 3 , p. 295 , no. 173 , Kitaab: Salaatul musaafireen; Baab: targheeb fee qiyaam ramadaan

⁷ Sahih Al Bukhari, vol. 3, pp. 69-70, no. 125.

A Brief Overview: The madhhab of Imam Abu Haneefah

Brief overview of the madhhab of Imam Abu Haneefah

Q] We hope that you could give us a brief overview of Imam Abu Haneefah and his madhhab, because I hear some people criticizing this madhhab because he relies too much on qiyaas (analogy) and ra’y (opinion).

A] Praise be to Allaah.

Imam Abu Haneefah is the great faqeeh and scholar of Iraq, Abu Haneefah al-Nu’maan ibn Thaabit al-Taymi al-Kufi. He was born in the year 80 AH, during the lifetime of some of the younger Sahaabah and saw Anas ibn Maalik when he came to them in Kufa. He narrated from ‘Ata’ ibn Abi Rabaah, who was his greatest Shaykh, and from al-Shu’bi and many others.

He was concerned with seeking reports and he traveled for that purpose. With regard to fiqh and examining and analyzing reports, he was the ultimate and people depended on him in that, as Imam al-Dhahabi said: “It would take two volumes to tell the story of his life, may Allaah be pleased with him and have mercy on him.”

He was an imam who was eloquent and well spoken. His student Abu Yoosuf described him as follows: “He was the most well-spoken of the people and the most clear in expressing himself. He was pious and very protective with regard to transgression of the sacred limits of Allaah. He was offered worldly gains and a great deal of wealth, but he turned his back on it. He was whipped to force him to accept the position of judge or controller of the bayt al-maal (treasury of the Islamic state) but he refused.

Many people narrated reports from him, and he died as a martyr of dropsy in 150 AH at the age of seventy. (Siyar A’laam al-Nubala’, 6/390-403; Usool al-Deen ‘inda al-Imam Abu Haneefah, p. 63)

The Hanafi madhhab is one of the four well-known madhhabs, and it was the first of the fiqhi madhhabs. It was said that “The people are dependent on Abu Haneefah with regard to fiqh.” The origin of the Hanafi madhhab and all the other madhhabs is that these four imams – I mean Abu Haneefah, Maalik, al-Shaafa’i and Ahmad – made the effort to understand the evidence of the Qur’aan and Sunnah, and they issued fatwas to people based on the evidence that had reached them. Then the followers of these imams took their fatwas and conveyed them and issued other fatwas based on them, and derived principles from them, and they set out guidelines for understanding the texts and reaching conclusions. Thus the fiqhi madhhab was formed, and the Hanafi, Shaafa’i, Maaliki and Hanbali madhhabs, and other madhhabs such as those of al-Awzaa’i and Sufyaan, but these latter madhhabs were not destined to continue.

As you can see, what these schools of fiqh are based on is following the Qur’aan and Sunnah.

With regard to the ra’y and qiyaas adopted by Imam Abu Haneefah, what this means is not opinion based on whims and desires, rather it is an opinion based on the evidence, or analogies, or following the general principles of sharee’ah. The salaf used to describe ijtihaad in difficult issues as ra’y (lit. opinion). Many of them used to say when commenting on a verse of the Book of Allaah, “This is my opinion (my ijtihaad) concerning it,” but that does not refer to opinion based on whims and desires, as stated above.

Imam Abu Haneefah followed ra’y and qiyaas a great deal in matters other than hudood punishments, expiations and other shar’i issues, and the reason for that is that he had fewer ahaadeeth at his disposal than other imams, because he came before the other imams and was very strict about accepting ahaadeeth, as false reports were so widespread in Iraq at that time and there was a great deal of tribulation.

It should be noted that not all the opinions and views of the Hanafi madhhab that is named after Imam Abu Haneefah are the words of Abu Haneefah himself, or can be correctly attributed to him. Many of those views go against what Imam Abu Haneefah himself said, but they were regarded as part of his madhhab because they were worked out according to the guidelines of the madhhab which is derived from the other texts of the imam. Similarly the Hanafi madhhab may adopt the view of a student of the imam such as Abu Yoosuf and Muhammad, and it also includes the ijtihaad of students of the imam, which subsequently became part of the madhhab. This does not apply only to the madhhab of Abu Haneefah, rather the same may be said of all the well-known madhhabs.

If it is said: If the four madhhabs are based on the Qur’aan and Sunnah, why do we find differences of opinion between them on matters of fiqh?

The answer is: Each imam issued fatwas on the basis of the evidence that reached him. A hadeeth may have reached Imam Maalik on the basis of which he issued fatwas, that did not reach Abu Haneefah, so he issued fatwas stating something different, and vice versa. Similarly a hadeeth may have reached Abu Haneefah with a saheeh isnaad so he issued fatwas on that basis, and the same hadeeth may have reached Imam al-Shaafa’i with a different isnaad that was da’eef (weak), so he did not issue fatwas based on it, or he may have issued a fatwa saying something that went against the hadeeth based on the conclusion he reached. This is why differences arose among the scholars, but ultimately the point of reference is the Qur’aan and Sunnah.

In fact, Imam Abu Haneefah and other imams followed the texts of the Qur’aan and Sunnah, even if some of their fatwas were not based on that, the reason being that all four imams stated that if a hadeeth was saheeh, then that was their madhhab, that is what they followed, on what they based their fatwas and from what they derived their evidence.

Imam Abu Haneefah said: “If the hadeeth is saheeh then that is my madhhab.” And he said: “It is not permissible for anyone to follow what we say if they do not know where we got it from.” According to another report he said: “It is haraam for the one who does not know my evidence to issue a fatwa based on my words.” And according to another report he added: “We are human, we may say something today and retract it tomorrow.” And he said: “If I say something that goes against the Book of Allaah or the report of the Messenger (peace and blessings of Allaah be upon him), then ignore what I say.”

Imam Maalik (may Allaah have mercy on him) said: “I am only human, sometimes I make mistakes and sometimes I get things right. Look at my opinion and whatever is in accordance with the Qur’aan and Sunnah, take it, and whatever is not in accordance with the Qur’aan and Sunnah, ignore it.” And he said: “There is no one after the Prophet (peace and blessings of Allaah be upon him) whose words cannot be taken or left, apart from the Prophet (peace and blessings of Allaah be upon him).”

Imam al-Shaafa’i (may Allaah have mercy on him) said: “There is no one who will not be unaware of some of the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). Whatever I say or whatever guidelines I establish, if there is a report from the Messenger of Allaah (peace and blessings of Allaah be upon him) which is different to what I said, then what matters is what the Messenger of Allaah (peace and blessings of Allaah be upon him) said, and that is my opinion.”

Imam Ahmad said: “Do not follow me blindly and do not follow Maalik or al-Shaafa’i or al-Awzaa’i or al-Thawri blindly. Learn from where they learned.” And he said: “The opinion of al-Awzaa’i and the opinion of Maalik and the opinion of Abu Haneefah are all mere conjecture and it is all the same to me. Rather evidence is to be found in the reports – i.e., in the shar’i evidence.”

This is a brief look at Imam Abu Haneefah (may Allaah have mercy on him) and his madhhab. In conclusion, the Muslim cannot but acknowledge the status and position of these imams, but that should not lead us to give precedence to their views over the Book of Allaah and the saheeh reports from the Messenger of Allaah (peace and blessings of Allaah be upon him), because in principle we should follow the Qur’aan and Sunnah and not the opinions of men; any man’s opinion may be taken or left, except the Messenger of Allaah (peace and blessings of Allaah be upon him), as Imam Maalik (may Allaah have mercy on him) said.

For more information please see questions no. 5523, 13189, 23280, 21420.

See also al-Madkhal ila Diraasat al-madaaris wa’l-Madhaahib al-Fiqhiyyah by ‘Umar al-Ashqar.

Islam Q&A
Ref: http://islamqa.com/en/ref/46992

Qur'an, Chapter 78: Surah An-Naba' (The Great News)

Listen to the Recitation (with Translations) of Surah "An-Naba' (The Great News)" by Shaykh Mishary bin Rashed al-Afasy:

Recitation of the Surah "An-Naba' (The Great News)" by Shaykh Mishary bin Rashed al-Afasy

Below is the English Translation of Surah An-Naba' (Ch. 78) by Sahih International:

Surah 78. Surah An-Naba' (The Great News)

1} About what are they asking one another?
2} About the great news -
3} That over which they are in disagreement.
4} No! They are going to know.
5} Then, no! They are going to know.
6} Have We not made the earth a resting place?
7} And the mountains as stakes?
8} And We created you in pairs
9} And made your sleep [a means for] rest
10} And made the night as clothing
11} And made the day for livelihood
12} And constructed above you seven strong [heavens]
13} And made [therein] a burning lamp
14} And sent down, from the rain clouds, pouring water
15} That We may bring forth thereby grain and vegetation
16} And gardens of entwined growth.
17} Indeed, the Day of Judgement is an appointed time -
18} The Day the Horn is blown and you will come forth in multitudes
19} And the heaven is opened and will become gateways
20} And the mountains are removed and will be [but] a mirage.
21} Indeed, Hell has been lying in wait
22} For the transgressors, a place of return,
23} In which they will remain for ages [unending].
24} They will not taste therein [any] coolness or drink
25} Except scalding water and [foul] purulence -
26} An appropriate recompense.
27} Indeed, they were not expecting an account
28} And denied Our verses with [emphatic] denial.
29} But all things We have enumerated in writing.
30} "So taste [the penalty], and never will We increase you except in torment."
31} Indeed, for the righteous is attainment -
32} Gardens and grapevines
33} And full-breasted [companions] of equal age
34} And a full cup.
35} No ill speech will they hear therein or any falsehood -
36} [As] reward from your Lord, [a generous] gift [made due by] account,
37} [From] the Lord of the heavens and the earth and whatever is between them, the Most Merciful. They possess not from Him [authority for] speech.
38} The Day that the Spirit and the angels will stand in rows, they will not speak except for one whom the Most Merciful permits, and he will say what is correct.
39} That is the True Day; so he who wills may take to his Lord a [way of] return.
40} Indeed, We have warned you of a near punishment on the Day when a man will observe what his hands have put forth and the disbeliever will say, "Oh, I wish that I were dust!"

More the explanation (Tafseer) on the Surah an-Naba', download the book "The Day of Resurrection (Tafseer Soorah an-Nabaa)" at QSEP Website

Imam al-Bukhaari

A Brief Outlook about Imam al-Bukhaari

His full name was Abu ‘Abd-Allaah Muhammad ibn Ismaa’eel ibn Ibraaheem ibn al-Mugheerah ibn Bardizbah al-Ja’fi al-Bukhaari. His grandfather al-Mugheerah was a freed slave of al-Yamaan al-Ja’fi, the governor of Bukhaarah, so he took his name after he became Muslim.
Imam al-Bukhaari was born in Bukhaara in 194 AH. He grew up an orphan and started to memorize ahaadeeth before he was ten years old. When he was a young man he set out to travel to Makkah and perform the obligation of Hajj. He stayed in Makkah for a while, studying under the imams of fiqh, usool and hadeeth. Then he began to travel around, going from one Islamic region to another, for sixteen years in all. He visited many centers of knowledge where he collected ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) until he had compiled more than 600,000 ahaadeeth. He referred to one thousand scholars of hadeeth and discussed these reports with them. These scholars were people who were known for their sincerity, piety and sound belief. From this huge number of ahaadeeth he compiled his book al-Saheeh, following the most precise scientific guidelines in his research as to their authenticity and in distinguishing the saheeh (sound) from the weak, and in finding out about the narrators, until he recorded in his book the most sound of the sound, although it does not contain all the saheeh ahaadeeth. The book’s full title is al-Jaami’ al-Saheeh al-Musnad min Hadeeth Rasool-Allaah (peace and blessings of Allaah be upon him) wa Sunanihi wa Ayaamihi.

The governor of Bukhaara wanted al-Bukhaari to come to his house to teach his children and read ahaadeeth to them. But al-Bukhaari refused and wrote to him: “Knowledge is to be sought in its own house,” meaning that knowledge is to be sought not summoned. Whoever wanted to learn from the scholars should go to them in the mosque or in their houses. So the governor bore a grudge against him and ordered that he be expelled from Bukhaara. So he went to the village of Khartank which is near Samarqand, where he had relatives, and he settled there until he died in 256 AH at the age of 62. May Allaah have mercy upon him.

Al-Bukhaari was a Shaykh of Islam, and the leading scholar of hadeeth, Abu ‘Abd-Allaah Muhammad ibn Ismaa’eel ibn Ibraaheem, the author of al-Saheeh and other books. He was born in Shawwaal 194 AH, and he first started to study hadeeth in 205. He memorized the works of Ibn al-Mubaarak when he was a child, and he grew up an orphan.

He compiled books and narrated hadeeth when there was still no hair on his face. He was very intelligent, knowledgeable, pious and devoted to worship.

He was slim, neither tall nor short, somewhat dark skinned.

He used to say: When I reached the age of eighteen, I started to compile cases judged by the Sahaabah and Taabi’een, and their views during the days of ‘Ubayd-Allaah ibn Moosa, and at that time I compiled al-Tareekh by the grave of the Prophet (peace and blessings of Allaah be upon him) on moonlit nights.

And he used to say: I memorized one hundred thousand saheeh ahaadeeth, and I memorized two hundred non-saheeh ahaadeeth.

Ibn Khuzaymah said: There is no one beneath the canopy of heaven who is more knowledgeable of hadeeth than al-Bukhaari.

He died on the night of Eid al-Fitr 256 AH. End quote.

Summarized from Tadhkirat al-Huffaaz by al-Dhahabi (2/555).

Ref:

1. http://islamqa.com/en/ref/21523
2. http://islamqa.com/en/ref/89915

Tayammum: 5 things given to Allah's Apostle alone

Volume 001 :: Book 007 (Tayammum) :: Hadith 331

Narrated By Jabir bin 'Abdullah :

The Prophet said, "I have been given five things which were not given to any one else before me.

1. Allah made me victorious by awe, (by His frightening my enemies) for a distance of one month's journey.
2. The earth has been made for me (and for my followers) a place for praying and a thing to perform Tayammum, therefore anyone of my followers can pray wherever the time of a prayer is due.
3. The booty has been made Halal (lawful) for me yet it was not lawful for anyone else before me.
4. I have been given the right of intercession (on the Day of Resurrection).
5. Every Prophet used to be sent to his nation only but I have been sent to all mankind.

Tayammum: Miracle of Allah's Apostle

Volume 001 :: Book 007 (Tayammum) :: Hadith 340

Narrated By 'Imran :

Once we were traveling with the Prophet and we carried on traveling till the last part of the night and then we (halted at a place) and slept (deeply). There is nothing sweeter than sleep for a traveler in the last part of the night. So it was only the heat of the sun that made us to wake up and the first to wake up was so and so, then so and so and then so and so (the narrator 'Auf said that Abu Raja' had told him their names but he had forgotten them) and the fourth person to wake up was 'Umar bin Al-Khattab. And whenever the Prophet used to sleep, nobody would wake up him till he himself used to get up as we did not know what was happening (being revealed) to him in his sleep. So, 'Umar got up and saw the condition of the people, and he was a strict man, so he said, "Allahu Akbar" and raised his voice with Takbir, and kept on saying loudly till the Prophet got up because of it. When he got up, the people informed him about what had happened to them. He said, "There is no harm (or it will not be harmful). Depart!" So they departed from that place, and after covering some distance the Prophet stopped and asked for some water to perform the ablution. So he performed the ablution and the call for the prayer was pronounced and he led the people in prayer. After he finished from the prayer, he saw a man sitting aloof who had not prayed with the people. He asked, "O so and so! What has prevented you from praying with us?" He replied, "I am Junub and there is no water. " The Prophet said, "Perform Tayammum with (clean) earth and that is sufficient for you."

Then the Prophet proceeded on and the people complained to him of thirst. Thereupon he got down and called a person (the narrator 'Auf added that Abu Raja' had named him but he had forgotten) and 'Ali, and ordered them to go and bring water. So they went in search of water and met a woman who was sitting on her camel between two bags of water. They asked, "Where can we find water?" She replied, "I was there (at the place of water) this hour yesterday and my people are behind me." They requested her to accompany them. She asked, "Where?" They said, "To Allah's Apostle." She said, "Do you mean the man who is called the Sabi, (with a new religion)?" They replied, "Yes, the same person. So come along." They brought her to the Prophet and narrated the whole story. He said, "Help her to dismount." The Prophet asked for a pot, then he opened the mouths of the bags and poured some water into the pot. Then he closed the big openings of the bags and opened the small ones and the people were called upon to drink and water their animals. So they all watered their animals and they (too) all quenched their thirst and also gave water to others and last of all the Prophet gave a pot full of water to the person who was Junub and told him to pour it over his body. The woman was standing and watching all that which they were doing with her water. By Allah, when her water bags were returned the looked like as if they were more full (of water) than they had been before (Miracle of Allah's Apostle) Then the Prophet ordered us to collect something for her; so dates, flour and Sawiq were collected which amounted to a good meal that was put in a piece of cloth. She was helped to ride on her camel and that cloth full of food-stuff was also placed in front of her and then the Prophet said to her, "We have not taken your water but Allah has given water to us." She returned home late. Her relatives asked her: "O so and so what has delayed you?" She said, "A strange thing! Two men met me and took me to the man who is called the Sabi' and he did such and such a thing. By Allah, he is either the greatest magician between this and this (gesturing with her index and middle fingers raising them towards the sky indicating the heaven and the earth) or he is Allah's true Apostle."

Afterwards the Muslims used to attack the pagans around her abode but never touched her village. One day she said to her people, "I think that these people leave you purposely. Have you got any inclination to Islam?" They obeyed her and all of them embraced Islam.

Abu 'Abdultah said: The word Saba'a means "The one who has deserted his old religion and embraced a new religion." Abul 'Ailya said, "The Sabis are a sect of people of the Scripture who recite the Book of Psalms."

Tayammum: Rulings on performaing Tayammum

Volume 001 :: Book 007 (Tayammum) :: Hadith 333

Narrated By Abu Juhaim Al-Ansari :

The Prophet came from the direction of Bir Jamal. A man met him and greeted him. But he did not return back the greeting till he went to a (mud) wall and smeared his hands and his face with its dust (performed Tayammum) and then returned back the greeting.


Volume 001 :: Book 007 (Tayammum) :: Hadith 334

Narrated By 'Abdur Rahman bin Abza :

A man came to 'Umar bin Al-Khattab and said, "I became Junub but no water was available." 'Ammar bin Yasir said to 'Umar, "Do you remember that you and I (became Junub while both of us) were together on a journey and you didn't pray but I rolled myself on the ground and prayed? I informed the Prophet about it and he said, 'It would have been sufficient for you to do like this.' The Prophet then stroked lightly the earth with his hands and then blew off the dust and passed his hands over his face and hands."


Volume 001 :: Book 007 (Tayammum) :: Hadith 335

Narrated By Said bin 'Abdur Rahman bin Abza : (On the authority of his father who said)

'Ammar said so (the above Statement). And Shu'ba stroked lightly the earth with his hands and brought them close to his mouth (blew off the dust) and passed them over his face and then the backs of his hands. 'Ammar said, "Ablution (meaning Tayammum here) is sufficient for a Muslim if water is not available."


Volume 001 :: Book 007 (Tayammum) :: Hadith 336

Narrated By 'Abdur Rahman bin Abza :

That while he was in the company of 'Umar, 'Ammar said to 'Umar, "We were in a detachment and became Junub and I blew the dust off my hands (performed the rolling over the earth and prayed.)"


Volume 001 :: Book 007 (Tayammum) :: Hadith 337

Narrated By 'Abdur Rahman bin Abza :

'Ammar said to 'Umar "I rolled myself in the dust and came to the Prophet who said, 'Passing dusted hands over the face and the backs of the hands is sufficient for you.'"


Volume 001 :: Book 007 (Tayammum) :: Hadith 339

Narrated By 'Ammar :

The Prophet stroked the earth with his hands and then passed them over his face and the backs of his hands (while demonstrating Tayammum).


Volume 001 :: Book 007 (Tayammum) :: Hadith 341

Narrated By Abu Wail :

Abu Muisa said to'Abdullah bin Mas'ud, "If one does not find water (for ablution) can he give up the prayer?" Abdullah replied, "If you give the permission to perform Tayammum they will perform Tayammum even if water was available if one of them found it cold." Abu Musa said, "What about the statement of 'Ammar to 'Umar?" 'Abdullah replied, "Umar was not satisfied by his statement."


Volume 001 :: Book 007 (Tayammum) :: Hadith 342

Narrated By Shaqiq bin Salama :

I was with 'Abdullah and Abu Musa; the latter asked the former, "O Abu AbdurRahman! What is your opinion if somebody becomes Junub and no water is available?" 'Abdullah replied, "Do not pray till water is found." Abu Musa said, "What do you say about the statement of 'Ammar (who was ordered by the Prophet to perform Tayammum). The Prophet said to him: "Perform Tayammum and that would be sufficient." 'Abdullah replied, "Don't you see that 'Umar was not satisfied by 'Ammar's statement?" Abu- Musa said, "All right, leave 'Ammalr's statement, but what will you say about this verse (of Tayammum)?" 'Abqiullah kept quiet and then said, "If we allowed it, then they would probably perform Tayammum even if water was available, if one of them found it (water) cold." The narrator added, "I said to Shaqrq, "Then did 'Abdullah dislike to perform Tayammum because of this?" He replied, "Yes."


Volume 001 :: Book 007 (Tayammum) :: Hadith 343

Narrated By Al-A'mash :

Shaqiq said, "While I was sitting with 'Abdullah and Abu Musa Al-Ash-'ari, the latter asked the former, 'If a person becomes Junub and does not find water for one month, can he perform Tayammum and offer his prayer?' (He applied in the negative). Abu Musa said, 'What do you say about this verse from Surat "Al-Ma'ida": When you do not find water then perform Tayammum with clean earth? 'Abdullah replied, 'If we allowed it then they would probably perform Tayammum with clean earth even if water were available but cold.' I said to Shaqiq, 'You then disliked to perform Tayammum because of this?' Shaqiq said,'Yes.' (Shaqiq added), "Abu Musa said, 'Haven't you heard the statement of 'Ammar to 'Umar? He said: I was sent out by Allah's Apostle for some job and I became Junub and could not find water so I rolled myself over the dust (clean earth) like an animal does, and when I told the Prophet of that he said, 'Like this would have been sufficient.' The Prophet (saying so) lightly stroked the earth with his hand once and blew it off, then passed his (left) hand over the back of his right hand or his (right) hand over the back of his left hand and then passed them over his face.' So 'Abdullah said to Abu- Musa, 'Don't you know that 'Umar was not satisfied with 'Ammar's statement?'"

Narrated Shaqiq: While I was with 'Abdullah and Abu Musa, the latter said to the former, "Haven't you heard the statement of 'Ammar to 'Umar? He said, "Allah's Apostle sent you and me out and I became Junub and rolled myself in the dust (clean earth) (for Tayammum). When we came to Allah's Apostle I told him about it and he said, 'This would have been sufficient,' passing his hands over his face and the backs of his hands once only.'"


Volume 001 :: Book 007 (Tayammum) :: Hadith 344

Narrated By 'Imran bin Husain Al-Khuza'i :

Allah's Apostle saw a person sitting aloof and not praying with the people. He asked him, "O so and so! What prevented you from offering the prayer with the people?" He replied, "O Allah's Apostle! I am Junub and there is no water." The Prophet said, "Perform Tayammum with clean earth and that will be sufficient for you."

Tayammum: Revelation of the Verses for Tayammum

Volume 001 :: Book 007 (Tayammum) :: Hadith 330

Narrated By 'Aisha : (The wife of the Prophet)

We set out with Allah's Apostle on one of his journeys till we reached Al-Baida' or Dhatul-Jaish, a necklace of mine was broken (and lost). Allah's Apostle stayed there to search for it, and so did the people along with him. There was no water at that place, so the people went to Abu- Bakr As-Siddiq and said, "Don't you see what 'Aisha has done? She has made Allah's Apostle and the people stay where there is no water and they have no water with them." Abu Bakr came while Allah's Apostle was sleeping with his head on my thigh, He said, to me: "You have detained Allah's Apostle and the people where there is no water and they have no water with them.

So he admonished me and said what Allah wished him to say and hit me on my flank with his hand. Nothing prevented me from moving (because of pain) but the position of Allah's Apostle on my thigh. Allah's Apostle got up when dawn broke and there was no water. So Allah revealed the Divine Verses of Tayammum. So they all performed Tayammum. Usaid bin Hudair said, "O the family of Abu Bakr! This is not the first blessing of yours." Then the camel on which I was riding was caused to move from its place and the necklace was found beneath it.


Volume 001 :: Book 007 (Tayammum) :: Hadith 332

Narrated By 'Urwa's father :

'Aisha said, "I borrowed a necklace from Asma' and it was lost. So Allah's Apostle sent a man to search for it and he found it. Then the time of the prayer became due and there was no water. They prayed (without ablution) and informed Allah's Apostle about it, so the verse of Tayammum was revealed." Usaid bin Hudair said to 'Aisha, "May Allah reward you. By Allah, whenever anything happened which you did not like, Allah brought good for you and for the Muslims in that."

Al-Jurf and the time for the 'Asr prayer became due while he was at Marbad-AnNa'am (sheep-fold), so he (performed Tayammum) and prayed there and then entered Medina when the sun was still high but he did not repeat that prayer.

Menstrual Periods: Qadr (Pre-Destination)

Volume 001 :: Book 006 (Menstrual Periods) :: Hadith 315

Narrated By Anas bin Malik :

The Prophet said, "At every womb Allah appoints an angel who says, 'O Lord! A drop of semen, O Lord! A clot. O Lord! A little lump of flesh." Then if Allah wishes (to complete) its creation, the angel asks, (O Lord!) Will it be a male or female, a wretched or a blessed, and how much will his provision be? And what will his age be?' So all that is written while the child is still in the mother's womb."