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قُلْ إِن كُنتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللّهُ غَفُورٌ رَّحِيمٌ
Say (O Muhammad SAW to mankind): "If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful."

Aal-e-Imran سورة آل عمران 3:31

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

And your Lord said: "Invoke Me, (i.e. believe in My Oneness (Islamic Monotheism)) (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship (i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)) they will surely enter Hell in humiliation!"

Ghafir سسورة غافر 40:1

يَا أَيُّهَا النَّاسُ قَدْ جَاءتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاء لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

O mankind! There has come to you a good advice from your Lord (i.e. the Quran, ordering all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc.) in your breasts, - a guidance and a mercy (explaining lawful and unlawful things, etc.) for the believers.

Narrated Al-Mughira:
I heard the Prophet saying, "Ascribing false things to me is not like ascribing false things to anyone else. Whosoever tells a lie against me intentionally then surely let him occupy his seat in Hell-Fire." I heard the Prophet saying, "The deceased who is wailed over is tortured for that wailing."
Bukhari BOOK 23: Funerals (Al-Janaa'iz)

True love for the Prophet صلى الله عليه و سلم

Shaykh Abu Yusuf Riyadh ul Haq: 25th February 2006

Although it’s very easy to say that we love Allah سبحانه و تعالى and his Rasool صلى الله عليه و سلم, to prove that love and to love Him as we should is not as easy. True love of Allah and his Rasool صلى الله عليه و سلم was seen in the life of the companions (رضى الله عنهم) in men women and children, who loved Allah as a Muslim should...and such love is unbelievable. The Quraysh, the pagan Arabs of Mecca, in their attempt to appease and oppose Him صلى الله عليه و سلم. They sent one of them to spy on Him in order to find out more, when he returned, he reported, they should leave Him alone, as he had never seen any companions, love, cherish and revere their leader such as they did to the Prophet صلى الله عليه وسلم. He reported;
When He صلى الله عليه و سلم speaks they (رضى الله عنهم) all strain to hear, when He whispers a command they outdo each other in fulfilling it, when He صلى الله عليه و سلم spits, His companions stretch to catch his saliva and anoint their bodies with His saliva.
The example of the companions of the Prophet صلى الله عليه و سلم, is such that we can not imagine. Such stories in this day and age, are dismissed as the account of mad men. We are taking about the most enlightened people, after the Prophet of Allah صلى الله عليه و سلم. Even his wives; the marriages of the Prophet صلى الله عليه و سلم are a miracle within them. Even for a man to put on a show outside the house.
We often hear of people speaking of their family lives. But every person think of him or herself. It’s easy for us to go into a gathering and put on a certain persona in the Masjid, or talk/dars. People come to the masjid, pray and go. Everyone can put on a façade. People who pray unduly, in front of people. When a person travels with a person and observes a person during the vulnerabilities of daily life, seeing him all his colours and faces. At home is the family that really know a person e.g. wives. No matter how saintly a person is, a wife won’t see him as a saint. That’s the relationship between husband and wife.
The husband and wife have a special relationship which precludes seeing the person as a different individual. The wives of the Prophet صلى الله عليه و سلم despite knowing all the ins and outs, and seeing Him day and night, all his wives had only the best o say of Him. They viewed Him not only as a husband but a messenger of Allah صلى الله عليه و سلم. When we study the Hadith, even the wives, the mother of the believers, would address Him not as Muhammad صلى الله عليه و سلم but as Messenger of Allah.
There is a Bukhari Hadith where the Prophet said to Aisha رضى الله عنها that “I know when you are displeased with me, and when you are pleased with me”. When you are pleased with me you say “Wa rabi Muhammad” when displeased you say “Wa rabbi Ibrahim”. She swore by the lord of Ibrahim in anger and the Lord of Muhammad صلى الله عليه و سلم in good.
“May my father and mother be sacrificed for you o Messenger of Allah صلى الله عليه و سلم.” Was said by the wives before each and every address of the Prophet صلى الله عليه و سلم. The wives of the Prophet صلى الله عليه و سلم would collect the saliva and sweat of the Prophet صلى الله عليه و سلم, and use it as perfume/anointment. The wives collected his sweat to use as an Itr. Today if a wife did this, the husband would think “what did I marry!” That was the love of the companions, the men, women and children.
In the battle of Uhd, many men were slain. A certain Sahabiya (رضى الله عنها), came out of her home and went out to meet the Sahaba returning from the battle of Uhd. There was only one question on her lips, she asked “how is Rasool Allah صلى الله عليه و سلم”. She was informed her father was killed/martyred, and replied inna lillah hai wa inna lillah hai wa ina illahi rajeeon. Then she asked of Rasool Allah. She was then told of her husband, brother, and son and replied the same. Then asked of Rasool Allah صلى الله عليه و سلم again. And they said By Allah he is okay. She did not believe this till she had seen Him, so she went to see Him. And only then was she contented.
Abu Bakr (رضى الله عنه) a wise poetic individual and leader. In the early days of Islam he was beaten by the Quraysh, so severe he was unconscious. Only in the evening when he opened his eyes and saw his whole family, who thought he would die. The first words he uttered were “how is Rasool Allah صلى الله عليه و سلم.” Many of his family were shocked at this, that he had suffered so much, and were shocked that he was asking of Rasool Allah صلى الله عليه و سلم even at a time like this. Only when he saw the Prophet صلى الله عليه و سلم did he eat, rest, or be contented. Only they truly loved Allah’s Messenger صلى الله عليه وسلم as a true believer should; as Allah describes in Surah Al Ahzab: “The Prophet is closer to the believers than their own souls, and his wives are their (believers') mothers”
We should love Him صلى الله عليه و سلم and revere him, more than we love our own mothers and fathers, more than we love ourselves. Others may not understand this concept in this modern world. Where Gods existence is denied, where nothing is remaining sacred. Where many believe we descend from Apes or are advanced apes. We live in a cut throat world, where only the fittest the strongest survive. In order to secure your happiness in this society, we either believe it in principle or practice “a dog eat dog life” where ultimately a brother will do away with his own blood brother if need be. With this kind of mentality, we will never understand the concept of loving Allah and his Rasool صلى الله عليه و سلم more than we love ourselves. That’s what Islam requires, though, by the explicit words of the Quran. It’s easy to say, but not easy to practice. This kind of hypocrisy does not work.
Once Umar Ibn Al-Khattab (رضى الله عنه) spoke to the Prophet (صلى الله عليه و سلم), and said to him ‘O Messenger of Allah, I have searched my soul and I have come to the conclusion that after my own soul, you are the dearest to me in the whole creation of Allah. So Prophet (صلى الله عليه و سلم) said ‘O Umar, you can not become a true believer, until I am dearer to you than your own soul’. Umar (رضى الله عنه) said, ‘Ya Rasool Allah, I accept and I declare that you are more beloved to me than myself’. The Prophet (صلى الله عليه و سلم) said ‘Now O Umar, only now can you be a true believer’.
True love of Rasool Allah صلى الله عليه و سلم was demonstrated by the Sahaba (رضى الله عنهم). Read the stories of the companions and their sacrifices, of being tortured, before being executed during which he was said by Pagan Arabs, wouldn’t you wish Muhammad to be in your place, and you were free. Even though this companion wasn’t close and never spent much time with the Prophet صلى الله عليه وسلم, he said, By Allah! Forget seeking his replacement here, I would not even be able to tolerate a thorn pricking the foot of Rasool Allah صلى الله عليه و سلم. He was continuously tortured then executed.
How could people in such circumstances? because Allah سبحانه و تعالى removed the veil from their eyes and overwhelmed them. With only a portion of this love can we become true believers. When you love someone, and are consumed by love, it all depends on who and what you love, some love life, money, falsehood, frivolity, themselves; but for those chosen servants of Allah, it’s about loving Allah and his Rasool صلى الله عليه و سلم.
When man loves money, man will kill his or her spouse, or family for sake of money in today’s world, for proceeds, wealth and insurance of life. A story in North America; elderly couple, disabled wheelchair bound; one day the police discovered them had both been brutally murdered with hammers. After much investigation the children were found responsible. The sons and daughters had conspired to collect their life insurance. They were all Muslim. This is the most devastating thing of all.
When a Man and Woman love each other, they are willing to give up everything. The monarch of this country early last century, renounced his right to being King, for his wife, renouncing the throne and worldly love to live in exile for her.
When the Sahaba loved the Prophet صلى الله عليه و سلم as he should be loved, only then were they truly contented in every way. That love that makes a person love the Prophet صلى الله عليه و سلم more dearly than him own self. That is not easy to accomplish, but we are expected to work towards that and make the sacrifices on the way.
Imam Bukhari and Imam Muslim relate a Hadith in situ with the Surah from Al Ahzab:
Anas Ibn Malik: Rasool Allah صلى الله عليه و سلم said; “ One of you can not become a true believer, till I am more beloved to him than his parents, his children, him own self and all mankind”
“Prophet صلى الله عليه و سلم said there are three things found in a person through which he will taste sweetness of imaan;
1) He loves Allah and His Messenger more than his own life
2) For the sake of Allah.
3) He dislikes returning to disbelief.
How does that love translate into ones life?
Non Muslims do not currently understand this. With the current controversy, some non-Muslims, especially amongst public. Most knew what this would provoke. As Salman Rushdie example was clear example in history.
World over, the debates and anger, the death in protest was seen then. So everyone knew what would happen. Maybe some don’t understand why? But it’s because we have this special relationship between us and Prophet Muhammad صلى الله عليه و سلم.
He صلى الله عليه و سلم was not just some historical figure, but He صلى الله عليه و سلم is a part of our every day life. His name is on our lips, his thought in our minds, and memory in our hearts. We try to walk as he walked, talk as He صلى الله عليه و سلم talked, worship as He صلى الله عليه و سلم worshiped, sleep as He صلى الله عليه و سلم slept. Even in inclinations of likes and dislikes. Which other human being is there that we can compare this too?
He commanded over the hearts of the believers. The very mention of his name brings tears to peoples eyes. Whether we understand or like it or not. In the Fajr athan, even before that, in tahajut salaah. Where we follow the example of the Sunnah of the Prophet صلى الله عليه و سلم. Even when we make wudu.
Even the private conversations of His home were recorded/referred to in Quran and Sunnah. The issues of His private affairs were disclosed in order to teach the believers.
At home, the wives of the Prophet صلى الله عليه و سلم, observed Him. We learn most about nafl salaah from the wives of the Prophet صلى الله عليه و سلم. Even then His wife said to the Quraysh, you don’t know who you are messing with. Looking at Abu Sufyaan (Mecca uncrowned king) and another sworn enemy Uyay bin Akhtar of Rasool Allah. They persisted in arousing and inciting them before the battles. He married their daughters Umm-Habibah, sent from Abyssinia to medina. She lived there with Him. Abu Sufyaan in 7 year of hijra came to medina to walk the streets and go to Prophet صلى الله عليه و سلم . He passed some Sahaba. They saw him, they didn’t greet him. They said, “it seems as though the swords of Allah have not yet found their place.”
He went to see his daughter for the first time after 13-14 years. Walks into the house. He was a man of nobility. When he heard the Prophet صلى الله عليه و سلم had married his daughter, his own enemy. Even then he said “She has the most worthy suitor”. He enters her house and goes to sit down. The bedding is beneath. Umm Habibah رضى الله عنها pulls it from beneath him. He said, am I to good for the bedding or is the bedding to good for me. She said to him. O my father, this bedding of the Prophet صلى الله عليه و سلم and you are an impure mushrik, never will I allow you to sit upon it.
She did not have conflict of interest between her dad or husband.
After battle of Khyber, Safiya reverted to Islam. He صلى الله عليه و سلم proposed to her, and se declared that she wanted it in jahilliya, and why wouldn’t she want it now. She saw a dream in her time of jahilliya, in which the moon fell into her lap. Her husband slapped her. Bruising her. Her kaafir husband said “ you dream of marrying the king of medina”, her husband was killed in the battle.
So the daughter of the Messenger صلى الله عليه و سلم was brought into his house as his wife. Throughout our daily life, we remember Rasool Allah صلى الله عليه و سلم.
Abdullahi Ibn Abbas, and his cousin brother, asked to spend the night in the house of Prophet صلى الله عليه و سلم. They were Maymoona رضى الله عنها nephews. He slept near the Prophet صلى الله عليه و سلم. Abdullahi, followed Him, in dua’a, wudu and tahajut. So he could relate this to the Ummah and so we could learn of the Sunnah. Even in that serene time of Fajr Athan we hear the words mentioning Rasool Allah صلى الله عليه و سلم, in athan, salaah, tilawat, and dhikr. Throughout the day, all these activities including the names of Rasool Allah صلى الله عليه و سلم.
We are reminded constantly, Allah says in Surah Ash-Sharh, addressing the Prophet (صلى الله عليه و سلم):
“Have We not expanded your bosom for you? And have we not removed your burden from you, that which bore down heavily on your back, and have we not elevated the mention of your name”
Jibreel (عليه السلام) came to the Prophet صلى الله عليه و سلم and He said, “Do you know what Allah means when He says have we not elevated the mention of your name?” The Prophet صلى الله عليه و سلم replied “No”. Jibreel (عليه السلام) said, “Allah has taken it upon himself, that never will Allah’s name be mentioned, except that in conjunction with Allah’s name you shall be remembered”.
Even in our athan, prayers and thoughts, our bodies adopt his habits. This is not any abstract figure of history, but part of our spirit and our every day lives. An attack on Him صلى الله عليه و سلم, is an attack on our every day lives, on every man woman and child.
An article, in which some people were saying /attacking the Muslims. Asking Why so much over a dead man?
He صلى الله عليه و سلم may have passed on from this world, but He صلى الله عليه و سلم is part of our lives, and lives in us, in a spiritual and thriving way, we is not some figure who has passed in history.
Allah refers to His unique status in the Quran so much.
Who believes the freedom of expression? This is an attack on Islam, not a debate on freedom of expression. There are not multiple standards, subhanAllaah. This may tread on turbulent dangerous grounds. Ken Livingstone has been suspended for 1 month. He has been suspended, despite the need. All for what? Because he made one comment. He makes one comment to a journalist. What has that journalist's religion got to do with that comment? He’s suspended as Mayor of London, where’s the freedom of expression. A man, who made a comment 17 years ago about Jews, gets jailed for 3 years, where is freedom of expression.
You make one comment about hews its anti-Semitism. Against women, its sexist. Against homosexuals, it’s homophobic, liable to be investigated by the police. Against a community, you’re racist or xenophobic, you’re liable to be prosecuted for that as well. Say something about Islam, jumping over a billion Muslims, targeting the top figure of the Faith Muhammad صلى الله عليه و سلم, and it is “FREEDOM OF EXPRESSION????”
Freedom of Expression has a purpose! There has always been an academic debate on this issue. Sometimes still abusive, and blasphemous. This is meant to provoke, hurt us, and offend us. No one is laughing now. People are dying all over the world. The prejudice against Islam is such. In Nigeria where Muslims are minority, up to 150 have died, Masjid have been burnt. Muslims are not angels and even in war, the Prophet صلى الله عليه و سلم says don’t affect people of worship or places of worship. Though it was Christians killing Muslims, burning them and destroying the places of worship. The headline read “Christians fighting back!”. So here it’s considered defensive? This is the prejudice against Islam and the Muslims.
Everything about Islam, the global Ummah is affected, because it’s about freedom of expression. People are tried here, and through sheer hypocrisy people are let off, but if a Muslim is tried, they through the book at him!
This isn’t about healthy debate or cartoons. The same game is being repeated. Salman Rushdie book came out. (Shaykh got it from the library. The book is unreadable and pure rubbish. From a literary point of view, it is unreadable, and non consistent.) Because it was blasphemous, written by a person born Muslim, he won prize after prize.
The Denmark paper that published cartoon won an award. 3 years ago the same newspaper that published these cartoons, rejected cartoons about Jesus Christ. A cartoonist actually made such cartoons and showed them to some Christian friends of his, they found they were funny, but none of them found them offensive. When he presented them to the newspaper for publication, the editor rejected them with the argument “they would be offensive to some of our readers”. Yet the same paper printed the cartoons in the manner that they have of the Prophet صلى الله عليه و سلم. These cartoons are deeply offensive, and it’s implausible for us to believe that these people did not know what they were doing. The editor has been removed from his post, for suggesting they might publish holocaust cartoons. It’s not about culture, values, or civilisation, but pure prejudice. The debate of the moderates vs. fanatics divide is prevailing due to the cartoons.
Birmingham play (temple scene), the Sikh community stopped the show taking place. In India, Hindu groups have issued a reward, for execution of the person cartooning their Gods. Nobody talks about that. You want to say anything in this country, if the other person is rich enough he’ll take you to court for liable and bleed you dry.
Allah سبحانه و تعالى does not tolerate insult of Prophet صلى الله عليه و سلم. If Muslims think this is okay, they should reflect on some of the Ayahs of the Quran.
In the campaign of Taghout, the hypocrites, said amongst themselves. Fighting the Romans is not like fighting the Arabs. Does He think He is going to penetrate the fortresses. Allah informed the Prophet صلى الله عليه و سلم so he summoned them. He asked, is this what you said. They said we were joking, being sarcastic. Allah revealed the Ayah:
“They will say we were only joking and playing, say to them or Prophet of Allah. With Allah and his Messengers, and verses. You were joking. After your Iman you have become disbelievers. If we forgive one group amongst you, we will punish another”.
In Surah Taubah;
“…it has been revealed in the book from before if you hear the verses of Allah being blasphemed, do not sit with these people. If you continue to sit with them, you will surely be disbelieving, just like them, they will be amassed in the fire of Jahanum”.
In another verse;
“There are those amongst you, who say he is soft of ear. Say to them, I am only soft of ear only in seeking good for you.”
When people used to joke and disbelieve. They jested He صلى الله عليه و سلم would be soft of ear and would believe anything. The believer is innocent and noble. So he trusts people. The honest people think all are honest just like him, and evil think that all are evil as he is. If one morning a man is returning from masjid, the other from haraam place. They think the other is just as himself.
Imam Hathim (رحمة الله عليه) relates, He صلى الله عليه و سلم was seated in shade in home of one of his wives. Allah said A certain person will come to you and look at you with the eyes of Shaytaan. The Prophet صلى الله عليه و سلم said, why do you vilify me? If they denied it, he would ignore them and leave their affairs to Allah”
Surah Mujahida:
‘On the day that Allah shall resurrect them, they shall swear to Allah just as they did to you. They will actually think they can deceive Allah just as the people on the dunya. Shaytaan will overcome them. These people are the part of Shaytaan. Those who challenge Allah and his Messenger are the lowly ones. Allah is all mighty and all powerful. You will not find believers, befriending the hypocrites, because Allah has engraved imaan in their hearts, and Allah is pleased with them and they are pleased with Allah.’
Allah would not tolerate disrespect from His own wives or people.
In two verses of Surah Al Ahzab Allah سبحانه و تعالى says; “Verily Allah and his angels, they shower their salutations, their peace, their prayers and their blessings upon the Prophet صلى الله عليه و سلم. Oh Believers you also shower your salutations, your greetings upon the Prophet صلى الله عليه و سلم”.
Allah also says; “Verily those, who hurt, who abuse Allah and his Messenger صلى الله عليه و سلم. Allah has cursed them in the world and in the hereafter, and prepared for them a most humiliating punishment”. This puts it in perspective, Allah’s vilification of those who blaspheme.
History has shown that those who spoke ill of Him met a very doomful end. Allah will not tolerate them. Because he loves His Messenger. Even from His wife or noble companions
Surah Hujurat:
‘Oh believers don’t try to out do as you see, and fear Allah, don’t raise your voices over and above the Prophet صلى الله عليه و سلم lest your deeds will perish.’
Umar (رضى الله عنه) and Abu Bakr (رضى الله عنه) raised their voices in debate over naming suitable people to the Prophet صلى الله عليه وسلم. He (صلى الله عليه و سلم ) remained silent. Then Allah said “Don’t speak loudly lest your deeds perish and you don’t even realise”.
We should not call Him Muhammad (صلى الله عليه و سلم ) but the Messenger of Allah! As we are told; don’t make the call of the Prophet صلى الله عليه و سلم, as you call between yourselves.
Eg: “May my father and mother be sacrificed for your sake o messenger of Allah” as the Sahaba used.
‘O believers, don’t enter the house of the Prophet until you are invited. And when you have eaten, disperse, don’t remain lingering in conversation…’
Anas took food gift from his mother, when he married Zainab رضى الله عنها. It was a small gift, and took it Prophet صلى الله عليه وسلم. The Prophet صلى الله عليه وسلم asked him to call some people. He called 300 people, and after they had eaten, he could not tell if there was more there after or before. After they’d eaten, people would still be talking. He was too shy to tell them to go. Hence this verse was revealed.
He صلى الله عليه وسلم was commanded to give his wives an ultimatum, if they complained: (Surah Al Ahzab)
‘O Prophet صلى الله عليه وسلم saw. If you seek the worldly life….then I shall give it to you and release you….if you wish to remain and seek Allah and reward, then these are the rules, and you may have to face hardship….’
They had a choice of rules and regulation.
Maria (رضى الله عنها) was made haraam upon Himself. Hafsa (رضى الله عنها) sought permission to go to her parents. She returned and saw Him and Maria in her own house. And she said ‘how dare you’, He promised and said I will never go near her again, I make her haraam on me, but do not tell anyone.
Surah Tehrim was then revealed:
‘Why do you make that haraam on yourself that Allah has made halal upon you…’
Aisha رضى الله عنها and Hafsa رضى الله عنها were good friends…they were told in this Surah:
‘Allah says if the two (Aisha and Hafsa) of you repent to Allah then you should do so in waywardness. If you come against Rasool Allah صلى الله عليه و سلم, then know that Allah is with Him, after that Jibreel and all the pious believers and after that all the angels stand behind’
Allah would never tolerate any disrespect, whether it was His wives or the hypocrites.
Surah Munafiqun:
“They say that when we shall return to medina, and expel Him. To Allah and his prophets and believers belongs Honour”.
The people/creation of the heavens are showering Him with blessings as mentioned in Surah Al Ahzab.
Imam Ahmed Ibn Hanbal رحمة الله عليه relates: Abdur Rahman رضى الله عنه: The Prophet صلى الله عليه و سلم went into sajdah, and he was there for so long, I thought he had passed, he went by him and waited, till her raised his noble head. When he raised his head, the Prophet صلى الله عليه وسلم asked what he wanted, when he voiced his worry, the Prophet صلى الله عليه وسلم said when he was in sujood; Jibreel AS declared no believing servant will send salaam upon Allah except that he will send salaam on you…except that Allah will send salaam on Him. Hence in gratitude the Prophet صلى الله عليه وسلم stayed in Sujood so long. Other narrations say 1 salaat and salaam of the believer is rewarded with 70 from Allah سبحانه و تعالى. Others say 10. Denying sending salaam is kufr, ridiculing the Quran’s words.
‘We are sufficient for you O prophet of Allah, against those who ridicule you’
The Prophet صلى الله عليه وسلم said “The one who shall be closest to me on the day of reckoning is the one who sent the most salaat and salaam upon me”.
Eg: Imam Tirmidhi relates a Hadith in which Saydena Ubay Ibn Ka’b said to the Prophet (صلى الله عليه و سلم), ‘Ya Rasool Allah, I frequently and excessively pray salaat and salaam upon you, so what portion of my prayer and of my remembrance should I make salaat and salaam upon you, whenever I engage in the remembrance of Allah, and whenever I pray; what portion of that should I devote exclusively to saying salaat and salaam upon you?’ So the Prophet (صلى الله عليه و سلم), said, ‘As much as you can’. Ubay Ibn Ka’b said ‘Ya Rasool Allah, what if I devote a quarter of my prayer just to, sending salaat and salaam upon you’. The Prophet (صلى الله عليه و سلم) said ‘That’s good but if you can increase it, it will be better’. So he said ‘Ya Rasool Allah, what if I devote half of my prayer to sending salaat and salaam upon you?’ The Prophet (صلى الله عليه و سلم) replied again ‘That’s good but if you can increase it, it will be better’. So he said ‘Ya Rasool Allah, what if I devote two-thirds of my prayer too sending salaat and salaam upon you?’ The Prophet (صلى الله عليه و سلم) replied again ‘That’s good but if you can increase it, it will be better’. So Ubay Ibn Ka’b رضى الله عنه said ‘Ya Rasool Allah, what if I make my entire prayer devoted exclusively to sending salaat and salaam upon you? The Prophet (صلى الله عليه و سلم) replied ‘In that case all of your needs will be taken care of and catered for by Allah and your sins shall be forgiven’.
Without durood, salaah is invalid and nulled. (general consensus). We are not worshipping him by reciting durood, we are merely following the Quran’s commands.
From Saydena Ali (رحمة الله عليه), that the Prophet (صلى الله عليه و سلم) said; “The miserly one is he, the stingy, tight fisted miserly one is he, in whose presence my name is mentioned, yet he does not say salaat and salaam upon me”.
Why has the Prophet (صلى الله عليه و سلم) termed such a person as being miserly? One of the reasons is that the Prophet (صلى الله عليه و سلم) did so much for his Ummah, He has a great right over us. We have a great obligation and duty towards Him. As Allah mentions in the holy Quran, in Surah Al Ahzab: Verse 6:
“The Prophet is closer to the believers than their own souls, and his wives are their (believers') mothers”
So we have a great duty and obligation towards Him, and he has a great right over us. There is no need for us to pray for the dignity and honour of Allah سبحانه وتعالى and his Rasool صلى الله عليه وسلم, because dignity and honour is theirs alone.
May Allah سبحانه وتعالى make us participant of the honour, wealth, dignity; and protect us against the plots and attacks of the enemies. May Allah سبحانه وتعالى protect this Ummah (Ameen)

Mistaken Identity

When you pass me on the street, what do you see?
When you stare long and hard, do you really see me?
Do you really see beyond this misconception of oppression,
Or is it just a poor excuse that has formed this wrong impression.

Am I just a figure, for you to focus on,
Because you think I can’t speak back, or tell you that you’re wrong.
I’m just following my faith not looking for a fight.
But all the time you think, your abuse escapes my sight.

Is it just the fact my beliefs and faith are standing strong?
Or is it just the way I dress, that you see as wrong?
All I do is cover and protect myself from sin,
So people see the real me, what is deep within.

Just how long, will this torture of society persist?
Or is this a war on human rights, forever to exist?
Will the world ever understand, or even tolerate,
Or will time simply pass us by, till He shows us our fate.

I ask you people of the world to learn and recognize
The truth that’s there for all to see, don’t focus on those lies.
Don’t judge a person by their race, don’t have religious hate,
For you may turn in regret, when it is far too late.

Written by Soul Scripture; 2006

Beauty

The Prophet's صلى الله عليه و سلم relationship with the believers

Shaykh Abu Yusuf Riyadh ul Haq: 9th February 2006


إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّواعَلَيْهِ وَسَلِّمُوا تَسْلِيمًا

“Verily Allah سبحانه و تعالى and his angels, shower their salutations, their peace, blessings and prayers upon the Messenger (صلى الله عليه و سلم), O Believers, you also send your peace, salutations and prayers to the Messenger (صلى الله عليه و سلم)”

Surah Al Ahzab: Verse 56

As believers we have clearly been instructed and commanded by Allah to greet the Prophet (صلى الله عليه و سلم) in the most honourable manner. In the interpretation and the practical application of this verse, the Prophet (صلى الله عليه و سلم) actually taught us what to say, what to read, how often to read. We, as believers, should also fulfil this command, by the clear text of the Quran and the clear instructions in the A’hadith, we have been commanded that whenever we hear the name of the Prophet (صلى الله عليه و سلم), we should actually say “صلى الله عليه و سلم”.

Some people do believe and may object, saying this is glorifying Him (صلى الله عليه و سلم), honouring beyond due, or elevating Him (صلى الله عليه و سلم) beyond the rank which was bestowed upon Him (صلى الله عليه و سلم). But, Allah سبحانه و تعالى is the one who has commanded us to do so in the clear text of the Quran and there are many A’hadith in which the Prophet (صلى الله عليه و سلم) has told us to do so.

The Exhaulted status of the Prophet صلى الله عليه و سلم

All the Ulema of Islam agree that it is an obligation upon every Muslim at least once in his or her lifetime to say salaat and salaam upon the Prophet (صلى الله عليه و سلم). The Ulema also agree that in a gathering, the first time His name is mentioned then it becomes an obligation on each and every believing listener, to say salaat and salaam upon the Prophet (صلى الله عليه و سلم). If someone fails to do so, that person is sinful. Many Ulema actually agree from all the schools of Fiqh that it is not just a question of once in a lifetime, or the first time in any gathering, but whenever, no matter how frequently someone hears the name of the Prophet Muhammad (صلى الله عليه و سلم) it becomes incumbent upon him or her to say “صلى الله عليه و سلم”, to fail to do so is a sin. This is mentioned because; here we are talking about the honour of the Prophet (صلى الله عليه و سلم) and the respect that should be shown to him according to the respect that Allah سبحانه و تعالى has conferred upon him. But we as Muslims, we should be the first to uphold that respect; we should be the first to honour Him as Allah سبحانه و تعالى has commanded us; and it is an act of extreme laziness and indolence or possible insolence that a person hears the name of the Prophet (صلى الله عليه و سلم) and he does not respond by saying “صلى الله عليه و سلم”.

Some A’Hadith in this regard:
Imam Tirmidhi relates a hadith in his Sunan and Imam Ahmed ibn Hanbal relates the same hadith in his Muslim.
From Saydena Ali (رحمة الله عليه), that the Prophet (صلى الله عليه و سلم) said; “The miserly one is he, the stingy, tight fisted miserly one is he, in whose presence my name is mentioned, yet he does not say salaat and salaam upon me”.
Why has the Prophet (صلى الله عليه و سلم) termed such a person as being miserly? One of the reasons is that the Prophet (صلى الله عليه و سلم) did so much for his Ummah, He has a great right over us. We have a great obligation and duty towards Him. As Allah mentions in the holy Quran, in Surah Al Ahzab: Verse 6:
“The Prophet is closer to the believers than their own souls, and his wives are their (believers') mothers”

So we have a great duty and obligation towards Him, and he has a great right over us. Considering all the sacrifices He underwent, all the hardships He suffered, all the dangers and threats He braved throughout His lifetime for the sake of this Ummah. Considering His great right over us, it is an act of great laziness, indolence, insolence, miserliness, tight-fistedness, stinginess and a total lack of consideration on our part not to be able to even motivate ourselves to move our lips and say “صلى الله عليه و سلم” when his name is mentioned.

Imam Hakim (رحمة الله عليه) relates an authentic hadith, in which the companions relate, that the Prophet (صلى الله عليه و سلم) once ascended the pulpit, and on the first step He said “Ameen”, when he placed His foot on the second step He said “Ameen”, when He placed His foot on the third step he said “Ameen”.

So when He descended after the sermon had ended, the companions asked him, “O Prophet of Allah! Today we have seen you do and say something that we haven’t observed before. You ascended the pulpit and upon each step you said “Ameen”. Why?” The Prophet (صلى الله عليه و سلم) said “When I began climbing the stairs of the minbar, Jibreel (عليه السلام) came to me and He made dua’a, He prayed, upon the first step, I said “Ameen”, upon the second step He made another dua’a and I said “Ameen”, upon the third step he made a third dua’a and I said “Ameen”. And the first dua’a was ‘O Prophet of Allah, may that person be removed and distanced from Allah’s mercy, who finds the month of Ramadan and then the month of Ramadan passes and yet he is still unable to earn forgiveness for his sins’. The Prophet (صلى الله عليه و سلم) said “Ameen”, then He placed His foot on the second step and Jibreel (عليه السلام) made a dua’a that ‘O Prophet of Allah, may that person be removed from Allah’s mercy, in whose presence your noble name is mentioned and yet he does not pray salaat and salaam upon you’. The Prophet (صلى الله عليه و سلم) said “Ameen”, then when He placed His foot on the third step Jibreel (عليه السلام) made a dua’a that ‘O Prophet of Allah, may that person be removed from Allah’s mercy who finds one or both of his parents during his lifetime and then both of them die, or one of them dies and that person has still not yet earned Allah’s forgiveness and entry into paradise through his service to them’. The Prophet (صلى الله عليه و سلم) said “Ameen”.

Salaat and Salaam

So in any case, what needs to be taken from these A’Hadith is that someone who fails to say salaat and salaam upon the Prophet (صلى الله عليه و سلم) when His name is mentioned, in the words of the Prophet of Allah, he is a miserly, tight fisted, stingy individual and according to the prayer of the leader of all the angels and the Ameen to that prayer of the leader of all the Prophets, he’s been cursed. It has been prayed to Allah, that may he be removed from Allah’s mercy and distanced from it. And in Arabic ‘Lah’na’ ultimately means a curse, to be distanced and removed from Allah’s mercy. These are just two narrations from the A’Hadith, which exhort us to saying salaat and salaam on the Prophet (صلى الله عليه و سلم), whenever his name is mentioned. So let us not be miserly and let us fulfil the command of and his Prophet (صلى الله عليه و سلم). In fact Imam Muslim relates a hadith in his Sahih, from Saydena Abu Huraira (رضى الله عنه); that the Prophet (صلى الله عليه و سلم) said “Whoever sends one salutation upon me Allah will shower 10 of his blessings upon that individual”.

Imam Tirmidhi relates a hadith in which Saydena Ubay ibn Kab said to the Prophet (صلى الله عليه و سلم), ‘Ya Rasool Allah, I frequently and excessively pray salaat and salaam upon you, so what portion of my prayer and of my remembrance should I make salaat and salaam upon you, whenever I engage in the remembrance of Allah, and whenever I pray; what portion of that should I devote exclusively to saying salaat and salaam upon you?’ So the Prophet (صلى الله عليه و سلم), said, ‘As much as you can’. Ubay ibn Kab said ‘Ya Rasool Allah, what if I devote a quarter of my prayer just to, sending salaat and salaam upon you’. The Prophet (صلى الله عليه و سلم) said ‘That’s good but if you can increase it, it will be better’. So he said ‘Ya Rasool Allah, what if I devote half of my prayer to sending salaat and salaam upon you?’ The Prophet (صلى الله عليه و سلم) replied again ‘That’s good but if you can increase it, it will be better’. So he said ‘Ya Rasool Allah, what if I devote two-thirds of my prayer too sending salaat and salaam upon you?’ The Prophet (صلى الله عليه و سلم) replied again ‘That’s good but if you can increase it, it will be better’. So Ubay ibn Kab said ‘Ya Rasool Allah, what if I make my entire prayer devoted exclusively to sending salaat and salaam upon you? The Prophet (صلى الله عليه و سلم) replied ‘In that case all of your needs will be taken care of and catered for by Allah and your sins shall be forgiven’.

These are all authentic narrations and there are many, many more. All of them tell us, that we are to as frequently as possible, recite salaat and salaam upon the Prophet (صلى الله عليه و سلم) and that’s why I mention this in the hope that we as Muslims and others may also understand that the relationship between the believers and the Prophet (صلى الله عليه و سلم), is very different to that of any two people, very, very different.
Blasphemy against the Prophet (صلى الله عليه و سلم) and blasphemy against any other individual is very different, because blasphemy against the Prophet (صلى الله عليه و سلم), is an attack on the core and the very personality and very being of every Muslim.
Allah says in Surah Al Ahzab “The Prophet (صلى الله عليه و سلم) is closer to the believers than their own souls”. So by the clear command and instruction of Allah, we are to love and hold dear the Prophet (صلى الله عليه و سلم) even more than our own souls. Imam Bukhari and Imam Muslim and all the others relate hadith in which the Prophet (صلى الله عليه و سلم) says, ‘One of you can not become a true believer, until I am more beloved to him than his parents, his children, the whole of mankind and even himself’.

Once Umar ibn Al-Khattab (رضى الله عنه) spoke to the Prophet (صلى الله عليه و سلم), and said to him ‘O Messenger of Allah, I have searched my soul and I have come to the conclusion that after my own soul, you are the dearest to me in the whole creation of Allah. So Prophet (صلى الله عليه و سلم) said ‘O Umar, you can not become a true believer, until I am dearer to you than your own soul’. Umar (رضى الله عنه) said, ‘Ya Rasool Allah, I accept and I declare that you are more beloved to me than myself’. The Prophet (صلى الله عليه و سلم) said ‘Now O Umar, only now can you be a true believer’.

So the relationship between a Muslim and the Prophet (صلى الله عليه و سلم) is very different than that between Muslims, or between any human being and anybody else. We are to love the Prophet (صلى الله عليه و سلم) more than our own souls, more than our families, more than our children or our parents. We also have a very vibrant and thriving personal relationship, a spiritual relationship with the Prophet (صلى الله عليه و سلم), practically in our every day lives. We are reminded constantly, Allah says in Surah Ash-Sharh, addressing the Prophet (صلى الله عليه و سلم):“Have We not expanded your bosom for you? And have we not removed your burden from you, that which bore down heavily on your back, and have we not elevated the mention of your name”

Jibreel (عليه السلام) came to the Prophet صلى الله عليه و سلم and He said, “Do you know what Allah means when He says have we not elevated the mention of your name?” The Prophet صلى الله عليه و سلم replied “No”. Jibreel (عليه السلام) said, “Allah has taken it upon himself, that never will Allah’s name be mentioned, except that in conjunction with Allah’s name you shall be remembered”.
That is why throughout the day when the call is made for the prayer, five times a day throughout the world; in every village and every town and in every city of the Muslim world and non Muslim parts of the world. Whenever a call is made to the prayer, a short while before the prayer, in the Athan, “I bear testimony that Muhammad is Allah’s Messenger”, part of the Athan is actually referring to the Prophet صلى الله عليه و سلم. Just prior to the salaah, in the Athan, and in the 2nd Iqama again, the Prophet صلى الله عليه و سلم is mentioned. Even in the Salaah (after the tashshahud) in the manner that we all do. According to Imam Shafa’i (رحمة الله عليه) if a Muslim fails to send salaat and salaam on the Prophet صلى الله عليه و سلم during the salaat, then his entire prayer is null and void. This shows that our relationship with the Prophet صلى الله عليه و سلم, is live, vibrant, spiritual and on a personal level on a daily basis; not once a week or once a year.

As Muslims we have been commanded and instructed by Allah سبحانه و تعالى to observe the sunnah of the Prophet صلى الله عليه و سلم in everything. So as Muslims, we dress a certain way (those of us that do); in the hope that we may resemble the clothing and the Sunnah of the Prophet صلى الله عليه و سلم. We eat in the manner prescribed by the Prophet of Allah (صلى الله عليه و سلم); even in our habits, our personal lives; not just in the laws of permissibility and prohibition. In taste, in inclinations, in likes, in dislikes, we strive to follow the Sunnah and the example of the Prophet صلى الله عليه و سلم. Our clothes, beginning with the right, we slip our foot into the right shoe first before we do the left; even though this may seem trivial and insignificant. In essence we do so, not because it’s an obligation but because it’s the Sunnah of the Prophet صلى الله عليه و سلم and we feel that we will be resembling his character and personality, his habits, we will be emulating him and in doing so we will be rewarded by Allah. This is the relationship between a believer and the Prophet صلى الله عليه و سلم.

Some of these things may not actually be understood by non Muslims, because there is no other being on earth who has such undisputed sway of minds and lives of over a billion human beings. There is no other being, neither now, nor has there ever been in history, who can claim such command and control over the hearts and minds of so many people. His very name brings tears to peoples eyes. That relationship, some will never understand. As Muslims we also have a duty to honour and respect the Prophet صلى الله عليه و سلم. Part of that honour and respect to the Prophet صلى الله عليه و سلم is that when we hear his name being mentioned, we should say صلى الله عليه و سلم. We should not be lazy or laid back in doing so.

Changing times or continual vilification?

With regards to the current situation, many of us can see through it all. Muslims do not really believe that this is a debate on choice and freedom of expression. Muslims do not believe, that this is the freedom to publish, the freedom of choice and the freedom of expression. Rather, we should see this as part of a wider campaign as an attack on Islam, the Muslims, the Symbols and personalities of Islam. A wider campaign of vilification and so much more. Recent articles have suggested that the whole cartoon controversy is a conspiracy by the Muslims, to precipitate a clash, a war, to bring about further terrorisation, as an attack on western values. SubhanAllaah the victims have become the perpetrators, being termed as the tyrants. In a Hadith the Prophet صلى الله عليه و سلم actually said that “…one of the signs of the day of reckoning and closer to the day of judgement, the truthful will be regarded as liars and the lies will be regarded as the truth. The honest and trustworthy shall be dismissed. The traitors will be regarded as being the trustworthy”.

So the general gist of this Hadith is there will be a total flip and conversion of ideals, values and of the truth. We are witnessing all this today. The victims are being portrayed as the tyrants and suffering injustice, all over the world.
As Muslims we stand up for truth and justice, even if part of that justice means accepting our own mistakes. In a Hadith the Prophet صلى الله عليه و سلم said “Be just even if it is against yourself”.

Even stronger than this, in the Quran Allah سبحانه و تعالى says “Oh believers, be establishers of justice, witnesses for the sake of Allah; even though this testimony may be against yourselves, against your parents, or your relatives”. In another verse in Surah al Ma’ida, Allah سبحانه و تعالى says; “And do not let your enmity or your hatred of the people, incite you in to committing injustice. Be just, this is closer to taqwa and Allah is well aware of what you are doing”.
So as Muslims we are being commanded to be just, stand up for justice, even if we have to accept we are wrong in some aspects. This doesn’t only refer to the victim mentality of a Muslim, but others too. We are clearly witnessing this reversal today in the victim being portrayed as the tyrant etc.

The current controversy has been referred to in several articles to be an orchestrated, planned campaign by the Muslims, subhanAllaah. Although this is saddening and hurtful, as Muslims we must remind ourselves that this has always been the case and this will remain the case. The Prophet صلى الله عليه و سلم was vilified during his lifetime, both in Mecca as well as in Medina; this isn’t the first case. In Mecca the Pagan Arabs, constantly would attack the Prophet صلى الله عليه و سلم, Allah سبحانه و تعالى and the Muslim religion, because they were dominant, they were in power, in force. When the Prophet صلى الله عليه و سلم arrived in Medina, although things were more under control there, still there were those who continued to lampoon the Prophet صلى الله عليه و سلم. Through poetry (considered the highest art form of those days, the height of literary achievement and most refined art form), poets would routinely satirise the Prophet صلى الله عليه و سلم and the Muslims and lampoon the Prophet صلى الله عليه و سلم, sometimes without even any poetry. They would spread rumours about Him, slander Him with the most despicable, bestial and lowly of things. So this was common practice and it continued. During His lifetime, not only was he lampooned and satirised on a personal level, but there were claims even on his Prophethood. During his lifetime, a number of individuals rose and claimed to be rival Prophets, declaring him to be an impostor. There was even a lady Prophet.

During His lifetime and after, this was the case. This isn’t something new. As Muslims we should expect this. Many years ago (1998 or 1999), the Salman Rushdie Episode was just one leaf in a book, one link in a chain of these blasphemous attacks. There many before him and many will undoubtedly follow. Those masquerading as authors, as artists, as literary critics, as journalists, objective impartial researchers. There will be many who will satirise, lampoon, obscenely criticise and attack and vilify and revile non other than the Prophet صلى الله عليه و سلم. This has always been the case and this will continue. It is a continuous chain of vilification and it will continue to Yawm ul Kiyamah.

Throughout the medieval ages, the Prophet صلى الله عليه و سلم, was commonly portrayed in paintings, in literature, in supposed critical works of history as a subhuman (Astag’firullah). Much of this material still exists. As Muslims we can take solace and comfort in the words of Allah and his beloved Prophet صلى الله عليه و سلم.

Hassan bin Thab'it رضى الله عنه : The Poet

Imam Bukhari (رحمة الله عليه) relates a Hadith in his Sahih. When the Prophet صلى الله عليه و سلم actually placed a Minbar in his Masjid; the poet Hassan bin Thabit رضى الله عنه was commanded by the Prophet صلى الله عليه و سلم to praise him and eulogise him in poetry. The Pagans, the hypocrites or the other enemies of the Prophet of Allah صلى الله عليه و سلم, would satirise and attack the Prophet صلى الله عليه و سلم. When a poet would recite poetry, those couplets would be memorised and conveyed by the listeners. This was a form of journalism, more than through any other means, securing a message throughout Arabia. They would choose to lampoon, satirise and revile the Prophet صلى الله عليه و سلم through poetry, spreading it like wildfire. When the Muslims or the Prophet صلى الله عليه و سلم would learn of it, the Prophet صلى الله عليه و سلم would command Hassan bin Thabit to ascend the Minbar in his masjid and answer the disbelievers and those attacking him with poetry. In this reply, the true position of the Prophet of Allah was mentioned, and the believers were reminded, consoled and comforted by the true manner and honour of the Prophet صلى الله عليه و سلم. Similarly we should retain comfort in this.

The Freedom of Expression debate

The Prophet صلى الله عليه و سلم is referred to throughout Surah Al-Ahzab and Allah سبحانه و تعالى has spoken of the honour and the titles that he has conferred upon the Prophet صلى الله عليه و سلم; how nothing can harm the Prophet صلى الله عليه و سلم. First of all he reminds us that the Prophet صلى الله عليه و سلم is closer to the believers than their own soul. That is an obligation upon us, to love him, to honour him, even more than we love ourselves, our parents, our children. Furthermore, in this verse alone Allah says, “Verily Allah and his angels, they shower their salutations, their peace, their prayers and their blessings upon the Prophet صلى الله عليه و سلم”. That means for every moment of time, since the beginning Allah himself, repeatedly, frequently and continuously, shower His salutations, peace, tranquillity and his prayers upon the Prophet صلى الله عليه و سلم and Allah has said to the believers tat you do so also. At all times, there is always someone remembering the Prophet صلى الله عليه و سلم, and reciting salaat and salaam from the 1 billion plus Muslims across the globe and that of the angels and Allah سبحانه و تعالى rains down upon the Prophet صلى الله عليه و سلم. What peace, tranquillity, what blessings, what mercy! How can any of these attacks, revulsions, and collective widespread blasphemies take place upon that? For us we take solace and comfort from that. We expect that happened in the past, it happens now, and we expect to be mentally and emotionally prepared for it to continue in the future.
Allah سبحانه و تعالى says in the holy Quran none other: “And you will most assuredly hear from those that were given the book before you and from the idolaters much abuse. And if you are patient and you fear Allah, this can not harm you in the least. Verily Allah witness all that they do”.
There is always this question over the faith of the Muslim being robust and resilient enough to withstand criticism ridicule, lampooning. “Alhamdulillah!” our faith, our love of Allah, our love of the Prophet صلى الله عليه و سلم, insha’Allaah our dedication to Allah and our devotion are all robust and resilient enough to withstand this ridicule and much more. That’s the stance we should adopt now and in the future because we should expect this to continue. This isn’t “Freedom of Expression”, or an objective study or analysis of Islam; this isn’t a historical review of the Prophet صلى الله عليه و سلم. Freedom of Expression has a purpose. These cartoons were nothing to laugh about. They caused deaths, disruption, misery, crisis after crisis, tension all over the world; playing into the hands of all of those people from any side to ferment trouble. It is far from being satirical; they are no joke, no laughing matter. No one is laughing, not even the cartoonist themselves, nor the readers, nor anyone in any part of the world. There is nothing funny about these cartoons. Islam has withstood any criticism, vilification or attack for the past 14 centuries. If someone wishes to assess the honourable character of the Prophet صلى الله عليه و سلم in a just manner, then they are welcome to do so.

Some are intelligent enough to recourse to the book of history after reading all the negativity in the media, they actually read the biography of the Prophet صلى الله عليه و سلم and learn about him. Those who are honest and integral enough, their hearts and their minds are guided to the beauty of the character of the Prophet صلى الله عليه و سلم, bringing them towards him. Though Freedom of Expression has a purpose, this has no purpose. It’s not even a joke.

3 years ago the same newspaper that published these cartoons, rejected cartoons about Jesus Christ. A cartoonist actually made such cartoons and showed them to some Christian friends of his, they found they were funny, but non of them found them offensive. When he presented them to the newspaper for publication, the editor rejected them with the argument “they would be offensive to some of our readers”. Yet the same paper printed the cartoons in the manner that they have of the Prophet صلى الله عليه و سلم. These cartoons are deeply offensive, and it’s implausible for us to believe that these people did not know what they were doing. They didn’t know the reaction. 15-16 years ago the world saw what happened with the “satanic verses” and Salman Rushdie’s novel, there were riots, and people died even in protests then all over the world. There was this huge debate about freedom of expression event then. This is just a repeat, deliberate provocation of the sensitivities of Muslims.

Blasphemy, Abuse and Hatred

We should know and expect this hatred and vilification to continue, and seek solace and comfort in the words of Allah سبحانه و تعالى and the words of his Prophet صلى الله عليه و سلم, read the Quran and see how Allah has honoured his Messenger صلى الله عليه و سلم.

In two verses of Surah Al Ahzab Allah سبحانه و تعالى says; “Verily Allah and his angels, they shower their salutations, their peace, their prayers and their blessings upon the Prophet صلى الله عليه و سلم. Oh Believers you also shower your salutations, your greetings upon the Prophet صلى الله عليه و سلم”. Allah also says; “Verily those, who hurt, who abuse Allah and his Messenger صلى الله عليه و سلم. Allah has cursed them in the world and in the hereafter, and prepared for them a most humiliating punishment”. This puts it in perspective, Allah’s vilification of those who blaspheme.

Imam Bukhari رحمة الله عليه relates a Hadith in his Sahih, in which the Prophet (صلى الله عليه و سلم) quotes Allah سبحانه و تعالى “Son of Adam rejected me and it is not for him to do so.
1. Son of Adam has abused me and it is not for him to do so. And the rejection of Son of Adam is that he refuses to believe in Allah as a Creator.
2. Son of Adam has abused me and it is not for him to do so. By ascribing a son unto me when I am the only one who has not begotten himself, nor is he begotten.

People abuse and vilify Allah, Allah is blasphemed, and again that is something we almost become accustomed to. The Prophet صلى الله عليه و سلم is only secondary to Allah سبحانه و تعالى so we take comfort in Allah’s words: “Verily those, who hurt, who abuse Allah and his Messenger صلى الله عليه و سلم. Allah has cursed them in the world and in the hereafter, and prepared for them a most humiliating punishment”.
Without belittling the extent or gravity of what has happened, we need to consider how we could and should respond. If someone was to attack and vilify our own mothers and fathers, the pain that is felt over the abuse of the Prophet صلى الله عليه و سلم cannot be reached by even multiplying far beyond that pain.

How do we respond?

Surah Al An’am: “Do not abuse those Gods and idols that they take besides Allah, lest they abuse Allah in their ignorance and in their transgression. In this way we have made beautiful for each nation its deeds. To Allah is their return and then Allah shall make them aware inform them and apprise them of what they were doing”.

This verse was revealed in Mecca, when some of the Muslims, in their passion were abusing some of the idols, so they in return were abusing Allah سبحانه و تعالى. Then this verse was revealed and the Prophet صلى الله عليه و سلم was told to instruct the believers against being the cause of them abusing Allah. The law of this verse remains intact till this day. So we should not abuse another’s religion if we believe that will in return lead to them vilifying Allah and the religion of Islam.

Similarly in Surah Al Ma’ida “And do not let your enmity or your hatred of the people, incite you in to committing injustice. Be just, this is closer to taqwa and Allah is well aware of what you are doing”.

In another verse of the Quran; “Do not your dislike of a group of people (because they have prevented you from entering the holy mosque of Mecca), incite you into committing injustice. Do no commit injustice and assist each other in righteousness and in taqwa and in piety, and do not assist each other in sin and in transgression”. The backdrop to this verse, to put it simply; the Prophet صلى الله عليه و سلم and his companions were prevented from entering Mecca in the 6th year of Hijra when he went to perform Umrah. The companions were outraged. The Pagans were preventing the Prophet of Allah from entering the house of Allah. There were enraged. At the same time there were some Pagan Arabs from other tribes, making there way from different parts of Arabia towards Mecca. The Companions were suggesting attack on the caravans of the Pagans travelling to Mecca, as they had been prevented/denied entry by their Pagan Arab brothers. So Allah سبحانه و تعالى said; “Although your anger is justified, that they have prevented you and the Prophet of Allah from entering Mecca; Be just, do not let your anger and hatred directed at those people in Mecca lead you and incite you into committing injustice and transgressing against these people. Who may be their brethren in religion, and may be their fellow Pagans. They had no part in preventing you entry into the city of Mecca”.

We should protest and let our indignation be known, our frustration be known. This is not just about the cartoons; the truth is this is just one link in a chain. We should be rising up as Muslims collectively to establish justice, truth and witnesses for the sake of Allah in everything. Even for our fellow Muslims who are suffering in all parts of the world (e.g. Afghanistan, Iraq, and Palestine, Chechnya). We should defend the truth, in honour of justice, and wherever it may be. We should remain in our limits, be wise, just, and integral, and realise that we should not say or do anything that gives anybody the excuse to vilify us or attack us further, or Allah سبحانه و تعالى and his Prophet صلى الله عليه و سلم further, and we should reflect on the verses of the Quran in order to learn lessons and progress.

We should do everything we can that is in our means, not doing anything immoral and remaining within limits. Not giving anyone the extra opportunity to attack and vilify Islam and Allah and the Messenger صلى الله عليه و سلم. If we do it responsibly and continuously it will be more meaningful. It would be hypocritical to stop at the cartoons. We should place all issues in perspective.

May Allah سبحانه و تعالى give us the tawfiq to act and understand and do what is right. (Ameen)

If you would like to download this talk for your own personal use please visit: http://www.alkawtharacademy.org/library/library.php

Free Mixing

Allah says: “Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them.” and says: “And say to the believing women that they should lower their gaze and guard their modesty.” [Sûrah al-Nûr: 30-31]

Please maintain the correct adhab when posting messages, or comments on this website. JazakhuAllaah Khairun.

Misconceptions

Dear You,

Why is it they stare at me, while I walk down the street?
Why is this world always set out, to create some big defeat?
Is it the colour of my skin, my scarf or my long gown?
Or is it what I hold inside, my heart that puts them down?

How can my faith, of peace and truth, be misconstrued to be,
Something other than what’s in The Book, for all the world to see?
No bombs, no knives, no guns, no hate, no obscurity,
Just my own guide, to live my life, prepare for all eternity.

I don’t hate the passers by, for what they are to me,
For most of them are strangers, being who they want to be.
What gives any human, the right to display cruelty?
No matter what that persons, race or religion be.

Let them not inside my heart, cause hate or anxiety,
Let them not hinder my place in this society.
Melt their stone cold hearts, so that some day they may unearth,
That compassion deep inside their souls, show them their true worth.

I can tolerate the consequence, of the minority that hate
I can take it all, for only You decide my fate.
May it only make me stronger; I know it’s for the best,
All I ask of You though, is to protect the rest.

Yours truly, Me

Written by Soul Scripture; 2006

"Be in this world as though you were a stranger or a traveler/wayfarer." {Sahih al Bukhari}

Al Tajrid Al Sarih: Kitab ul Jumu'ah

Al Tajrid al Sarih

This is the Abridged Saheeh al-Bukhari. This abridgement of Saheeh al-Bukhari was conducted by Imam Zain-ud-Din Ahmad bin Abdul Lateef az-Zubaidi who was a scholar of the 15th century (CE) from Yemen. He was born in 812 Hijri and died in 893 Hijri. The original Saheeh al-Bukhari contains over 7000 hadeeth, many of which are repeated so in his compendium az-Zubaidi removed the chains of narration sufficing with only the name of the companion, and he also removed all the repeated ahadeeth leaving only the longest version of each hadeeth. Thus, he has reduced approximately 7400 hadeeth to around 2230. It is this abridgement of Saheeh al-Bukhari which is known as al Tajrid al Sarih, that Shaykh Abu Yusuf Riyadh ul Haq teaches each Friday in English.

If you would like to purchase a copy of Al Tajrid al Sarih in order to follow the weekly sessions on Paltalk, live from Leicester, UK (Fridays at 8:15pm) please visit:

http://www.alkawtharacademy.org/store/view_product.php?product=EXEB09-001

Kitab ul Jumu'ah

Chapter 14:
Adhan on Friday for the Jumu’ah prayer
The chapter headings and titles of Imam Bukhari (رحمة الله عليه) are one of the most important aspects of his work. The ulema say that the fiqh of Imam Bukhari (رحمة الله عليه) can be gleaned from his chapter headings. Every word has been selected for a reason.
Shaykh mentioned that al Tajrid al Sarih is a complex book and translations are commonly available and people already read these translations and only Allah knows best what they understand. People try and arrive at deductions and conclusions based on these translations from their limited understanding and knowledge. Hence, it is better to learn from the scholars in a traditional manner with a thorough explanation - hence, this is another reason for teaching this book.

With regard to the chapter headings, sometimes they have an obvious connection with the hadeeth and other times it can be ambiguous. With regard to this Chapter heading, "Chapter of Adhaan on Friday", Imam Bukhari (رحمة الله عليه) is explaining the method of Adhaan on Friday as well as the history of how this method came about.

509. Narrated by As-Saib bin Yazid (رضى الله عنه): In the life-time of the Prophet, Abu Bakr رضى الله عنه and Umar رضى الله عنه, the Adhan for the Jumu’ah prayer used to be pronounced when the Imam sat on the pulpit. But during the Caliphate of 'Uthman when the Muslims increased in number, a third Adhan at Az-Zaura' was added. Abu 'Abdullah said, "Az-Zaura' is a place in the market of Medina."

Adhaan simply means a 'call to prayer'.
During the time of the Prophet (صلى الله عليه وسلم), Abu Bakr (رضى الله عنه) and Umar (رضى الله عنه), the first Adhaan would be when the Imam would arrive and sit on the minbar. Uthman (رضى الله عنه) added a third Adhaan at Az-Zaura, which was a marketplace in Madinah.
This practice of the third Adhaan remains until today.

The Adhaans for Jumu'ah are as follows:

First Adhaan – when the time for Jumu’ah begins

Second Adhaan – when the imam sits on the minbar

Narrated by As-Sa'ib bin Yazid I : 'Uthman bin 'Affan introduced the second Adhan on Fridays when the number of the people in the mosque increased. Previously the Adhan on Fridays used to be pronounced only after the Imam had taken his seat (on the pulpit).

Third Adhaan – when the imam descends and the Mu’adhdhin gives the Iqama prior to salaah

The Iqama is also referred to as an Adhan in the Hadith. For example, there is a Hadith narrated in Bukhari and Muslim that ‘between every two Adhan is a salaah for whoever wishes to pray salaah” – when the second Adhan means Iqama. The reason why the Iqama is also called ‘Adhan’ is because it serves the same purpose and the words are practically the same.
During the time of the Prophet (صلى الله عليه وسلم), Abu Bakr (رضى الله عنه) and Umar (رضى الله عنه) there were only two Adhan. The first Adhan on Friday would be when the Imam would be on the minbar and the second when the Imam would descend.

During the time of Uthman (رضى الله عنه), the population of Medina increased and people began to live further away, and there was some slackness in coming to Jumu’ah. This was over 12 years after the Prophet (صلى الله عليه وسلم) as Abu Bakr (رضى الله عنه) was the Khalifah for 2 years and Umar (رضى الله عنه) for 10 years. Uthman (رضى الله عنه) instructed an Adhan to be given at Az-Zaura which was an elevated marketplace (some say it was a building). This Adhan was 3rd in the chronology of Islam after the two that were already in practice but it was given first. There is another narration of Bukhari that this became the established practice after that time.
The important lesson to be derived from this Hadith is that we have to be very careful about what we call a Bid’ah by using simplistic arguments that a practice was not in place at the time of the Prophet (صلى الله عليه وسلم).

There is a Hadith that Abdullah Ibn Umar (رضى الله عنه) called the 3rd Adhan a Bid’ah. Also Hasan al-Basri (رحمة الله عليه) said that the 1st Adhan is when the Imam sits on the minbar and any Adhan before this is muhdaf i.e. added on later (an innovation). However, they do not mean a reprehensible Bid’ah but an unprecedented practice but favourable and genuine, and acceptable in religion. It is not easy to call something a Bid’ah as many laws regulate what is to be called a reprehensible Bid’ah. It is narrated that Ibn Taimiyah said that for someone to classify something as Bid’ah, he has to be an expert in 27 sciences of Islam!
There is a Hadith that Umar (رضى الله عنه) announced that people have increased in number so I have instructed someone to stand and call people to prayer. I have innovated this because of the excessive number of Muslims.

This was not an Adhan but a call or reminder to people to come for salaah. Uthman (رضى الله عنه) changed this call to an actual Adhan, in front of all the companions who were alive – not a single companion objected. However, once when Uthman (رضى الله عنه) as the Khalifah went for Hajj he performed 4 rakahs as a musafir instead of 2. Many Sahaba objected and remonstrated with him. However, no one objected when he added the 3rd Adhan. From that moment till today, throughout history from Muslim Spain to India to China, this remained and remains the practice. This was done with the ijtihad of Uthman (رضى الله عنه) – it was his analogical reasoning and deduction and the other Sahaba accepted.
Though many people argue it, the third Athan is not an invention, it is not Bid’ah. It is clearly related to the salaah, to call the believers to prayer. It is not a new practice but resembles this Hadith.
Though many people argue it, the third Athan is not an invention, it is not Bid’ah. It is clearly related to the salaah, to call the believers to prayer. It is not a new practice but resembles this Hadith.

Chapter 15:
One Mu’adhdhin on Friday

510. Narrated by As-Said bin Yazid (رضى الله عنه) in another quotation: In the lifetime of the Prophet صلى الله عليه و سلم there was only one Mu’adhdhin and the Athan used to be pronounced only after the Imam had taken his seat (i.e. on the pulpit). [2.36-O.B]

Here Imam Bukhari (رحمة الله عليه) explains the rulings of the number of muadhins on Friday. We learn from a narration of ibn Habeeb (رحمة الله عليه) that there were 3 muadhins who would give Adhaan simultaneously on Friday. One of the Ummayid princes (Hishaam) adopted this practice i.e. 3 simultaneous Adhaans in the same Masjid. Imam Malik mentions in some narrations of his muwatta that during the time of Umar (رضى الله عنه) there were 3 muadhins on Friday.

None of these narrations are of that authenticity or stringent acceptable nature [of Imam Bukhari (رحمة الله عليه)]
With the exception of a few, the practice of the ulema throughout the world has been that only one muadhin gives the Adhaan on Friday. However, it is permissible for one person to give the Adhaan and another to give the iqaamah. This chapter heading is in reference to 2 or more people giving the same Adhaan.

This hadeeth is another narration of Hadeeth 508 with some additional wordings.
The hadeeth does not mean there was only one muadhin at the time of the Prophet (صلى الله عليه وسلم) or at the Masjid of the Prophet (صلى الله عليه وسلم) i.e. it does not mean that the only muadhin was Bilal (رضى الله عنه). There were many other muadhdhins other than Bilal (رضى الله عنه) at the time of the Prophet (صلى الله عليه وسلم). For example, Abdullah ibn Um Maqtoum (رضى الله عنه) who was the blind and very pious sahabi mentioned in Surah Abasa [Tafseer of this Surah by Shaykh Riyadh ul Haq is available -http://www.alkawtharacademy.org/store/view_product.php?product=AKATQ-0041] used to give Adhaan at the time of sahoor (not Jumuah). He would be appointed by the Prophet (صلى الله عليه وسلم) as the governor of Madinah in his absence and would lead the salah. Other sahabi including S’ad (رضى الله عنه) and Harith (رضى الله عنه) would also give the Adhaan in their masajid. However, the honour for performing the Jumu’ah Adhaan and iqaamah invariably went to Bilal (رضى الله عنه).

There should only be one Mu’adhdhin on Jumu’ah, there can be different ones but not all at the same time. It is not the Sunnah or accepted practice to have 3 at the same time.

Chapter 16:
The Imam, while sitting on the pulpit, repeats the statements of the Adhan on Friday
511. Narrated by Abu Umama bin Sahl bin Hanif: “While Mu’awiya bin Abu Sufyan (رضى الله عنه) was sitting on the pulpit the Mu’adhdhin pronounced the Adhan saying, “Allahu-Akbar, Allahu-Akbar” Mu’awiya said “Allahu-Akbar, Allahu-Akbar”. And when the Mu’adhdhin said, “Ash-hadu an la ilaha ill-Allah” (I testify that Muhammad (صلى الله عليه و سلم) is the Messenger of Allah), Mu’awiya said, “and so do I”. When the Athan was finished, Mu’awiya said, “O people, when the Mu’adhdhin pronounced that Athan I heard Allah’s Messenger (صلى الله عليه و سلم) on this very pulpit saying what you have just heard me saying.

This hadeeth is related to a famous issue about whether it is permissible to speak when the khutbah begins.Shaykh begin commentary of this hadeeth by explaining the importance of the khutbah on Friday. Imam Ahmad ibn Hanbal (رحمة الله عليه) and other ulema declare that the two sermons before salah on Friday are representative of the first two rakaats of Dhuhr salah. Therefore, the khutbah is an integral part of Jumu’ah salah. Without the khutbah there is no salah. Hence, it cannot be delivered in any language other than Arabic. Shaykh explained how the khutbah is not a sermon. Allah says in Surah Jumu’ah:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِي لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

Oh Believers! When the call to prayer is given on Friday then hasten towards the dhikr of Allah [62:9]

There is a consensus of the ulema that dhikr in this verse refers to the khutbah. Hence, the Friday khutbah is hamd, dhikr and du’a. It should be in Arabic, both the first and the second khutbah.Shaykh advised young brothers who perform jumu’ah at universities, schools etc to ensure that the khutbah is in Arabic. Shaykh said that if the argument is that you do not understand - well you don’t understand the salah either so why not have that in English too!

Others argue that people need to be educated – Shaykh said then rather than rushing to get to the Masjid last minute, one should sacrifice and arrive 15 minutes early when the non-Arabic speech takes place.Shaykh then went on to say that after misfortunate events in the UK, commentators on TV, radio etc have been saying that ‘backward mullahs’ have come to the country who don’t know the language or understand the culture and are illiterate village mullahs. Shaykh said “I don’t buy that argument. I am not an import!” Shaykh mentioned how he has grown up in the UK, and Alhamdulillah understands the language and culture as well as the subtle nuances of the language (Alhamdulillah). Furthermore, when it comes to watching Bollywood movies and listening to Bollywood songs everyone understands! Where’s the lack of Urdu when it comes to Bollywood? Shaykh said that when he speaks in Urdu he gets labelled a ‘backward mullah’. However, when he speaks in English the elders complain (although they are happy to listen to cricket commentary in English!).- Shaykh said “If there is a will, there is a way!”The lesson to be drawn is that if you cannot understand the Arabic khutbah then come early for Jumu’ah salah but do not tamper with the original khutbah.A question which is often asked is whether we should remain silent or reply when the Adhaan is given on Friday.

According to Imam Abu Hanifah (رحمة الله عليه) when the Imam enters the Masjid (even before sitting on the minbar) all irreligious talk is impermissible.According to Imam Abu Yusuf (رحمة الله عليه) and other Hanafi scholars it is permissible to speak until the Imam begins speaking.In this hadeeth we learn that Muawiyah (رضى الله عنه) emulated the Prophet (صلى الله عليه وسلم) by replying to the muadhin when he was the Imam. All ulema agree that it is permissible for the Imam to reply to the Adhaan (hence Imam Bukhari’s precise wordings).According to Imam Shafi (رحمة الله عليه), Imam Malik (رحمة الله عليه) and other ulema it is impermissible to speak when the Imam begins speaking about anything related to the dunya.

However, the Adhaan is firstly given before the Imam has begun speaking and secondly it is not related to the dunya.Although there is a difference of opinion in the Hanafi school of thought with regard to when the prohibition of irreligious talk begins, it is permissible to reply to Adhaan.In summary, the ulema say it is permissible for the Imam and congregation to reply to the Adhaan. However, Imam Bukhari (رحمة الله عليه) only deduces that which is directly deducible from the hadeeth hence the precise chapter heading.

When the Imam enters the Masjid, one can not speak relating to the dunya (Hanafi), even before the Athan or khutbah (Hanafi). When Imam speaks you should remain silent. The Imam can reply to the Mu’adhdhin whilst on the minbar. It is permissible in all madhabs to reply to the Athan as it is not related to the dunya (world).

Chapter 17:
(To deliver) the Khutbah on the pulpit
512. The Hadith of Sahl bin Sa’d regarding the pulpit (Hadith No.249) Sahl mentioned that the Prophet صلى الله عليه و سلم offered Salaat (prayer) on it, and then stepped back and added in this quotation “After finishing the Salaat he صلى الله عليه و سلم faced the people and said, I have done this so that you may follow me and learn the way I offer Salaat.”

So when the Prophet صلى الله عليه و سلم completed His prayer on the Minbar, He stepped back from it and said, I have don’t this so you may learn my prayer, and adopt my example of salaah and khutbah

513. Narrated by Jabir bin ‘Abdullah (رضى الله عنهما): The Prophet صلى الله عليه و سلم used to stand by a stem of date palm tree (while delivering the Khutba) when the pulpit was placed for him we heard that stem crying like a pregnant she camel till the Prophet صلى الله عليه و سلم got down from the pulpit and placed his hand over it [2.41-O.B]

The Masjid of Rasool Allah (صلى الله عليه و سلم) had pillars made of trees (date palm) only the front part was roofed with branches and twigs and leaves, the rest was open. The roof rested on the tree trunks. Prophet صلى الله عليه و سلم used to rest against a tree trunk during khutbah delivery. When he began to get tired, he told the Sahaba, that he could no longer stand during khutbah, so Maymoon (the carpenter) built the minbar with 3 steps. When the Prophet صلى الله عليه و سلم sat on the minbar, the pillar began to shake and let out a sad scream whimpering like a she camel. Whimpered like a child being put to sleep. In places it began to crack. The Prophet صلى الله عليه و سلم hugged and stroked the tree, comforting it. Then he said: Wallahi, if I have had not hugged/comforted the tree, it would have cried/wept all the way to the day of judgement. Many of the companions wept with the tree trunk. This beam of wood desired Rasool Allah صلى الله عليه و سلم so much it thought it was the minbar. The people should desire that He said. He said He had two choices, to let it return to its original state, or plant it in Janaah. The Prophet supplicated, made dua’a for the tree to be cut and buried, so that it could be replanted in Janaah and the people of Janaah could eat from its fruits.

Chapter 18:
To deliver the Khutbah while standing.
514. Narrated by Ibn ‘Umar (رضى الله عنهما): The Prophet صلى الله عليه و سلم used to deliver the Khutbah whiles standing and then he would sit, then stand again as you do nowadays. [2:43-O.B]

Referring to the Khutbah when food and provisions (trade) arrived, they rush to it and they leave you standing (Muhammad صلى الله عليه و سلم).
Sitting down during the Khutbah is not proven in the Sunnah. People today sit on the minbar for no apparent reason. Imam Bukhari (رحمة الله عليه) states the khutbah should be given standing; any other talk can be given seated or standing.
The Hanafi opinion on this is that sitting contravene the Sunnah but it is not necessary. It is preferable to stand but does not make it invalid if you sit. The Maliki opinion states that it is wajib but still valid, and standing is not a condition of validity. The Hanbali and Shafa’i opinion state that standing is a condition of validity if you are not sitting out of necessity.
The narration later narration (Hadith 522) by Jabir رضى الله عنه referred to prayer but not salaah, where the Prophet صلى الله عليه و سلم was delivering a khutbah. Where Allah سبحانه وتعالى narrated and they leave you “standing” meaning standing on the khutbah. This hence proves a person should stand on the minbar in the khutbah. This is because the khutbah of Jumu’ah is part of the salaah, they are substitute for the dhuhr salaah on Friday. In general the Ulema are unanimous in their understanding of this.

Chapter 19:
Saying Amma ba’du in the Khutba (religious talk) after glorifying Allah سبحانه وتعالى.
515. Narrated by ‘Amr bin Taghlib (رضى الله عنه) Some properties or something was bought to Allah’s Messenger صلى الله عليه و سلم and he distributed it. He gave to some men and ignored others. Later he got the news of his being admonished by those whom he had ignored. So he glorified and praised Allah and said; “ ‘Amma ba’du. By Allah, I may give to a man and ignore another, although the one whom I ignore is more dearer to me than the one who I give. But I give to some people as I feel that they have no contentment (impatience and anxiety) in their hearts and leave those who are patient and self-contented with the goodness and richness which Allah has put into their hearts and ‘Amr bin Taghlib is one of them.” (‘Amr added), ‘By Allah! Those words of Allah’s Messenger صلى الله عليه و سلم were more dearer to me than the best red camels.” [2:45-O.B]

The Prophet صلى الله عليه و سلم would recite the initial Khutbah and say ‘Amma ba’du. The Sahaba رضى الله عنهم used to do this also. When the Prophet صلى الله عليه و سلم used to say this it meant in context that “after saying this, what follows is this.” Hence there is an origin and basis of Amma Ba’du. Although the Prophet صلى الله عليه و سلم gave to some and not to some. Those who were left out were displeased. So the Prophet صلى الله عليه و سلم gave to certain people because of ‘Jaza’ (non contentment, anger, irrational people) because he saw the ‘Hala’ (anxiety, mental and emotional distress) in their hearts. The Prophet صلى الله عليه و سلم gave to them in order to put their hearts to rest or they risked swerving from the path of Allah by being suspicious and condemning. The Prophet صلى الله عليه و سلم believed they would remain steadfast if given material provisions. So in turn he could see those with ‘As-Sabr’ and chose not to give to them due to what he saw in their hearts.

516. Narrated Abu Hamaid As-Sa’idi (رضى الله عنه): One night Allah’s Messenger stood up after As-Salaat (the prayer) glorified and praised Allah then he said, “Amma ba’du” [2:47-O.B]

So again he says after glorifying Allah, after saying that, what follows is this.

517. Narrated by Ibn Abbas (رضى الله عنهما): Once the Prophet صلى الله عليه و سلم ascended the pulpit and it was the last gathering in which we took part. He was covering his shoulder with a big cloak and binding his head with an oily bandage. He glorified and praised Allah and said; “O people! Come to me.” So the people came and gathered around him and he then said, “ Amma ba’du. From now onwards, this community of the Ansar will decrease and other people will increase. So anybody who becomes a ruler of the followers of Muhammad and has the power to harm or benefit people then he should accept the good from the benevolent amongst them (Ansar) and overlook the faults of their wrongdoers.” [2:49-O.B]

Here the Prophet states that the proportion of the Ansar amongst the people would decrease. In the battles that took place in the 8 AH, against the contingent army in Mecca; much wealth was gathered. The Prophet صلى الله عليه و سلم was outside Mecca with His companions. However the wealth was distributed to the new Muslims the Quraysh, although the Sahaba said they were the ones that made the sacrifice. In this Hadith the Prophet صلى الله عليه و سلم commands us to forgive properly and not to swear by Allah that we will not forgive our family and friends; when Allah is most forgiving.

Chapter 20:
When an Imam sees a person entering a Masjid during the Khutbah (religious talk) he should order him to pray two raka’ah before sitting.
518. Narrated by Jabir bin Abdullah (رضى الله عنهما): A person entered the mosque whilst the Prophet صلى الله عليه و سلم was delivering the khutbah on a Friday. The Prophet صلى الله عليه و سلم said to him, “Have you offered the Salaat (prayer)?” The man replied in the negative, The Prophet صلى الله عليه و سلم said, “ Get up and pray two Raka’ah. [2:52-O.B]

Only Sulaiq (رضى الله عنه) was told to rise and pray and the Prophet صلى الله عليه و سلم did not start the Khutbah till he had finished. This Hadith refers to Sunnah, not Tahiyyat ul masjid as that is not possible outside the masjid. Hence this Hadith supports that before the khutbah has started it is permissible to pray and collect charity (sadaqah). But the Prophet صلى الله عليه و سلم further went on to say that you should only give sadaqah so you are not needy of sadaqah as well. The intensity of this incidence is such that although Hanafi and Malikis believe this is an isolated occurrence, there should be no prayer, khutbah or speech during the actual Jumu’ah khutbah.
The general consensus amongst the four madhabs is such that, Hanafi and Malikis suggest that you shouldn’t pray salaah if the khutbah has started, whereas Hanbali’s and Shafa’i opinion is that you should pray before you sit. If you sit down it is not allowed to get up again and then pray; you should walk in and pray or you have lost the opportunity. There is no Tahajut ul Masjid outside the masjid. Many rules were relaxed as Islam was evolving and came into play afterwards. For example Fasting (2AH), alcohol prohibition (3AH).

Chapter 21:
Istisqa (Invoking Allah for rain) in the Khutbah on Friday.
519. Narrated by Anas bin Malik (رضى الله عنه): Once in the lifetime of the Prophet صلى الله عليه و سلم the people were afflicted with drought. While the Prophet صلى الله عليه و سلم was delivering the Khutbah on a Friday, a Bedouin stood up and said “O Allah’s Messenger! Our possessions are being destroyed and the children are hungry; please invoke Allah (for rain)”. So the Prophet صلى الله عليه و سلم raised His hands (invoked Allah for rain). At that time there was not a trace of cloud in the sky. By Him, in Whose hands my soul is, as soon as he lowered his hands, clouds gathered like mountains, and before he got down from the pulpit, I saw the rain falling on the beard of the Prophet صلى الله عليه و سلم. It rained that day, the next day, the third day and the fourth day till the next Friday. The same Bedouin or another man stood up and said “O Allah’s Messenger! The houses have collapsed our possessions and livestock have been drowned; please invoke Allah for us (stop the rain)”. So the Prophet صلى الله عليه و سلم raised both his hands and said “O Allah! Round about us and not on us (Allahumma hawaa alayna wa alayna)”. So, in what ever direction he pointed his hands, the clouds dispersed and cleared away, and Al Medina’s (sky) became clear as a hole in between the clouds. The valley of Qanat remained flooded for one month, non came from outside but talking about the abundant rain. [2.55-O.B]

Although in this example the Prophet صلى الله عليه و سلم raised his hands in invocation to Allah for rain, raising hands during the khutbah is not permissible and we should not do so as to do so is an innovation (Imam Zuhri).

Chapter 22:
One should keep quiet and listen when the Imam is delivering the Khutbah on Friday.
520. Narrated by Abu Huraira (رضى الله عنه): Allah’s Messenger صلى الله عليه و سلم said, “When the imam is delivering the khutbah, and you ask your companion to keep quiet and listen, then no doubt you have done a Laghw (an evil act) [2.56-O.B]

Whoever speaks during the khutbah is like a donkey laden with tablets (Hadith from Muslim) This refers to a donkey with books etc on its back, what use is it to a donkey? Furthermore, whoever says so much as “Sa” when this is not even a word, it is as if he have spoken and there is no Jumu’ah for him (Muslim). So in essence to tell someone to be quiet is to forfeit both of your rewards. All the virtues and the barakah are lost for attending Jumu’ah. You are not sinful for missing Jumu’ah but you forfeit greatly.
Anyone who gathers charity during the khutbah is laden like a donkey. It is haraam to even speak when Quran is being recited as we should remain in hope of Allah’s mercy. The Hanafi and Maliki opinion relating to this suggests it is not permissible at all to speak when the imam enters the Masjid, can’t speak, except for salaah before he sits on the minbar. If you can’t hear the Imam you should engage in dhikr, for example if you are at a distance from the Imam. But if you can’t hear, you can only say صلى الله عليه و سلم or Ameen in the heart and not aloud. The Shafa’i opinion is the most relaxed and say there is no restriction when sending salaam on the Prophet صلى الله عليه و سلم or saying Ameen. All the madhabs unanimously agree that if someone enters and gives salaam, you should not reply or speak.

Chapter 23:
An hour (opportune lucky time) on Friday
521. Narrated by Abu Huraira (رضى الله عنه): Allah’s Messenger صلى الله عليه و سلم talked about Friday and said,” There is an hour (opportune time or moment – lucky time) on Friday and if a Muslim gets it while offering Salaah (prayer) [whilst he is steadfast] and asks something from Allah ta’ala, then Allah ill definitely meet his demand”. And he (the Prophet صلى الله عليه و سلم) pointed out the shortness of that time with his hands [2.57-O.B.]

This Hadith is mentioned frequently and does not mean an hour as we know it today; but in Arabic it means a portion of time that may only be brief. This time may be from the end of Friday to the start of Saturday according to some. Whoever makes dua’a it will be accepted in ‘that moment’. Verily Allah’s Messenger mentioned that on Friday there is a moment, and whoever finds this moment whilst he is steadfast praying, asking Allah سبحانه وتعالى for something, it will be granted. The Prophet صلى الله عليه و سلم said the final hour is also a ‘moment’. There are up to 50 mentions of this in Hadith. The most authentic however are found in Muslim and Abu Dawood.
Abu Dawood: Book 002, Hadith Number 1041:
Narrated By Abu Huraira رضى الله عنه : The Apostle of Allah (صلى الله عليه و سلم) said: The best day on which the sun has risen is Friday; on it Adam was created, on it he was expelled (from Paradise), on it his contrition was accepted, on it he died, and on it the Last Hour will take place. On Friday every beast is on the lookout from dawn to sunrise in fear of the Last Hour, but not jinn and men, and it contains a time at which no Muslim prays and asks anything from Allah سبحانه و تعالىbut He will give it to him. Ka'b said: That is one day every year. So I said: It is on every Friday. Ka'b read the Torah and said: The Apostle of Allah (صلى الله عليه و سلم) has spoken the truth. Abu Huraira said: I met Abdullah Ibn Salam and told him of my meeting with Ka'b. Abdullah Ibn Salam said: I know what time it is. Abu Huraira said: I asked him to tell me about it. Abdullah Ibn Salam said: It is at the very end of Friday. I asked: How can it be when the Apostle of Allah (صلى الله عليه و سلم) has said: "No Muslim finds it while he is praying...." and this is the moment when no prayer is offered. Abdullah Ibn Salam said: Has the Apostle of Allah (صلى الله عليه و سلم) not said: "If anyone is seated waiting for the prayer, he is engaged in the prayer until he observes it." I said: Yes, it is so.
Sahih Muslim: Book 004, Hadith Number 1857:
Abu Huraira رضى الله عنه reported the Apostle of Allah (صلى الله عليه و سلم) as saying: The best day on which the sun has risen is Friday; on it Adam was created on it he was made to enter Paradise, on it he was expelled from it. And the last hour will take place on no day other than Friday.
Sahih Muslim: Book 004, Hadith Number 1855.
Abu Burda b. Abu Musa al-Ash'ari reported: 'Abdullah b. Umar رضى الله عنه said to me: Did you hear anything from your father narrating something from the messenger of Allah (صلى الله عليه و سلم) about the time on Friday? I said: Yes, I heard him say from the Messenger of Allah (صلى الله عليه و سلم) (these words): "It is between the time when the Imam sits down and the end of the prayer."

Jinn and men are heedless, every other species fears the ‘final hour’. We must of course fulfil the requirements of the dua’a in every way from appearance to the state of our hearts; not asking for anything Haraam. If a man is on a long journey in a dishevelled state and his food, drink, clothes are haraam how will his dua’a be accepted when he stretches his hands up to Allah when none of the basic conditions for the acceptance of that dua’a have been fulfilled. Just as the time of Jumu’ah is very blessed, the time after Asr until sunset is also very important.

Chapter 24:
If some people leave the Imam during the Jumu’ah prayer.
522: Narrated by Jabir bin Abdullah (رضى الله عنهما): While we were praying [Jumu’ah khutbah and prayer] with the Prophet صلى الله عليه و سلم, some camels loaded with food, arrived (from Sham). The people diverted their attention towards the camels (and left the mosque), and only twelve persons remained with the Prophet صلى الله عليه و سلم. So this verse was revealed: “And when they see some merchandise or some amusement [beating of tambour (drums) etc.] they disperse headlong and leave you Muhammad صلى الله عليه و سلم standing Say: That which Allah hath is better than the pastime and than merchandise and Allah is the best of providers”. (V62:11) [2.58-O.B.]

This Hadith has been narrated by Hussein with the same chain of transmitters but with the alteration that he did not mention the standing position of the Prophet صلى الله عليه و سلم. Once when the Prophet صلى الله عليه و سلم was delivering the sermon, there was a famine and people were in great need of food, crops and grain. A caravan arrived during the sermon which had been sent by Abdul Rauf) who had sent the caravan for trade in the area. The companions rushed towards them till only twelve persons were left with him including Abu Bakr (رضى الله عنه) and Umar (رضى الله عنه).
Amongst the 12 people were all 4 Caliphs. In the khutbah he was speaking of the deen and became angry at the people that turned their attention and left. The Prophet صلى الله عليه و سلم was angered (Allahu Akbar), in one narration, he broke off the sermon and said, count how many of you are there? They said 12.
The Prophet صلى الله عليه و سلم said “By Allah, if all of you had left, the punishment of Allah (the fire) would have consumed this whole family, the stones would have rained down upon you from the heavens.”
Once a man came to Prophet صلى الله عليه و سلم, and complained of his own blood brother. Rather than summoning this brother, He reputed him and “what do you know that Allah may be sustaining your wealth and maintaining his rizq through him”.
In a story of the Quran, of a town by the seashore:
Ask them Oh Prophet of Allah of that town which was upon on the seashore, whose inhabitants would leave on Sabbath, when their fish would come to them. Allah سبحانه وتعالى prevented the fish from coming close to their net, except on Sabbath. Then the fish appeared luring them. The people of Moses, laid a trap of net before sunrise and after sunset they went to check the nets. So they would retrieve the fish after the Sabbath.
There were 3 groups in that city:
1) Sin and transgression against law of Allah and this attempt to circumvent his law and play with it.
2) A minority that reminded “Fear Allah”, asking why you do this.
3) They wouldn’t go to any length of enjoining the good and forbidding the evil. They were not concerned about (1). They said to (2) why do you continue to advise those who Allah will punish when they don’t listen to you anyway. They said “As an excuse and plea before Allah when we are asked what we did to enjoin the good and forbid the evil. This proved a deterrent from the punishment of Allah.
So even 12 men saved the people in the jama’ah for example. Many of the laws of Jumu’ah of not speaking, remaining silent during both sermons (due to it being part of salaah), you can’t engage in any other prayer during khutbah, the khutbah can not be in any language but Arabic (Sahih Muslim); “Oh believers when the call is given on Friday to the dhikr of Allah (sermon) it can only be given in Arabic.”
The Prophet صلى الله عليه و سلم’s companions were seated listening to the Prophet صلى الله عليه و سلم delivering the khutbah. Many contradictory events took place in the early days, but laws set in later on and these things became impermissible. When this verse refers to the companions hastening towards trade, jest and play, Allah سبحانه وتعالى reminds us, whatever people enjoy in this worldly life, that which is with Allah سبحانه وتعالى is far better than any jest and play.
Allah سبحانه وتعالى is reminding us to strike a balance between deen and dunya. There is a sincere need for this now and how it should be done. Islam does tell us to earn, but with restriction, qualification and goal and purpose. This balance can be seen in Jumu’ah.
The Sabbath for the Jews was such that they could not trade, buy, hunt, etc…Many things they restricted for themselves. Again in Christians, people prevent and restrict themselves to certain extents. For example trading on a Sunday. Stemming from the belief of Saturday being day of rest for Jews and Sunday for Christians, because Allah created the heavens and earth in 6 days and he did not suffer any fatigue in this creation. Allah سبحانه وتعالى says in

“Oh believers, when the call is heard for the Friday prayer, hasten towards the remembrance of Allah and abandon, trading, buying and selling. This is far better for you if only you know. And when the prayer has ended, then disperse in the world of Allah and go back to your trade and through the barakah, seek the bounty and grace of Allah, and remember Allah much, that you may be successful.”
Jumu’ah Surah (62:9)

So Allah سبحانه وتعالى tells us that we can do all this up until athan. Even on Friday you can trade except from Jumu’ah athan to end of Jumu’ah. But then you must abandon. There is no reprehension or prohibition. This doesn’t mean we trade, trade, trade making the dunya a paradise for ourselves. Instead we must seek the grace of Allah and remember Allah often. We must remember the Sunnah of the Prophet صلى الله عليه و سلم and the 4 Surah’s that he read on Jumu’ah. This Hadith reminds us to keep our gaze/focus on the hereafter and earn and work for these few days we are in the dunya. It is okay to out and earn, but remember Allah سبحانه وتعالى. Final 2-3 verses of Surah munafiqun.
Imam Bukhari رحمة الله عليه says in this chapter; of when the people disperse and leave the imam, that the prayer of the imam and those who remain behind is valid.
He is answering 2 questions:
1) How many people must there be for the validity of Jumu’ah salaah.
2) If those leave and only some remain behind, in comparison to what the congregation started with.
Jumu’ah salaah is very unique. It has prerequisites, and conditions. All Ulema agree, except Ibn Hatham (violate the consensus: he’s not good): that one of the conditions is a minimum number of people:
a) Hanbal/Shafi: 40 men, all who are under obligation to perform Jumu’ah (not including travellers, sick); and they say they should be present ALL the way through. If during that period one leaves, no ones Jumu’ah is valid. Today everywhere there is lots of jamia masjid.
Today, wherever people are in a place, 5-10 people, college, universities, etc, people get together. People do this today, don’t take notice of this.
b) Malik: 12 other than imam: from beginning of khutbah till end of salaah. 1 person missing or leaves, have to pray 4 rakah.
c) Imam Hanifa/Abu Yusuf: 4 people including Imam, don’t have to be present except in the salaah. Doesn’t mater about 2 khutbah. Even if it’s not obligatory for them
Imam Bukhari says the salaah of the remainder is still valid even if some leave. Women can attend Jumu’ah, but their numbers has no effect on validity of salaah. Forget the Imam being a woman, a woman can not fulfil any of the numbers of Jumu’ah jama’ah.
In another talk on envy it was mentioned that: “Allah says; Do not aspire to that with which Allah has aspired some you and not others”. For example the difference between women and men or your rival or neighbour’s possessions. Realise that Allah blessed him/them, turn to Allah and ask of His bounty.
Some women went to the Prophet صلى الله عليه و سلم; questioning difference between men and women: He said: “don’t aspire to what Allah has attributed to men and women; and don’t aspire to what they have, and ask Allah of his bounty. Allah knows what and how to distribute in His creation.” … “What do they distribute the mercy of your lord?”

Chapter 25
To offer As Salaat (the prayer) before and after the Jumu’ah prayer.
523. Narrated by Ibn Umar (رضى الله عنهما): Allah’s Messenger صلى الله عليه و سلم used to say two raka’ah before the Dhuhr prayer and two rakah after it. He also used to pray two rakah after the Maghrib prayer in his house, and two rakah after the Isha prayer, e would not pray after Jumu’ah till he departed (from the masjid) and then he would pray two rakah at home. [2.59-O.B.]

Apart from the two far’dh rakah of Jumu’ah and apart from the normal 2, 4, 4, 3, and 4 rakah of the 5 daily prayers respectively, are there any other prayers that are prescribed in Islam, that we should be encourage to perform and the Prophet صلى الله عليه و سلم performed in his prayers? Yes there are.
The obligatory prayers are known as the far’dh, apart from the farayat, there are very important prayers such as the witr salaah and also the ‘Id salaah (in further books of Hadith to follow). Apart from them, related to these five daily prayers as well as the Jumu’ah prayer, there are other rakah and salewat that are to be performed. The obligatory prayers (far’dh) and the prayers performed before and after (rawa’ti); the prescribed regular prayers that are connected to the daily obligatory prayers.
There is a common belief amongst some people that you only perform far’dh salaah nothing else; and that there are no other prayers. All of the schools of Fiqh have prescribed prayers before and after the daily obligatory ones, as we learn from this Hadith. Here, the prayers mentioned in the Hadith are the only ones that are rawatid. So according to this Hadith, the routinely performed rakah’s by the Prophet صلى الله عليه و سلم before and after the obligatory prayers were only 8. 2 before dhuhr, 2 after dhuhr, 2 after Maghrib, 2 after Isha. But that is only according to this Hadith. In another narration 2 more are mentioned (before Fajr) making a total of 10 rakah in total (Bukhari). Further Hadith talk about the preservation of 10 rakah from the Prophet صلى الله عليه و سلم, that is to say that he would always perform them and in emulating him this should be passed forwards.
This Hadith does omit the 2 rakah before Fajr, but based upon this Imam Hanbal and Shafa’i say that the Muslim should perform 10 rakah rawatid (Sunnah) alongside the obligatory prayers on a daily basis. They say that these 10 rakah are Sunan-e-Mu’akhida, which means emphasised Sunnah of the Prophet صلى الله عليه و سلم, because he would always perform them and never miss them. If the Prophet صلى الله عليه و سلم ever missed or delayed any of the Sunnah prayers he would actually perform Qadhah. Another Hadith talks about the wife of the Prophet صلى الله عليه و سلم narrating a further 2 rakah after Asr.
According to the Hanafi Fiqh there are 12 Rakah based on another narration: 2 before Fajr, 4 before Dhuhr 2 after Dhuhr, 2 after Maghrib, 2 after Isha. These interpretations are based on the narrations from Umm Habibah رضى الله عنها and Umm Mu’mineen Aisha رضى الله عنها. Muslim, Tirmidhi, Ibn Majah and others narrate that Umm Habibah رضى الله عنها said: “The Prophet صلى الله عليه و سلم said there is no Muslim servant who prays 12 rakah every day alongside obligatory prayers, except that Allah سبحانه وتعالى will build a house for him in Janaah”. In this Hadith there are only 12 described, but not of when. In another narration she is describing this as Hanafi Fiqh follow.
So it is simple to say that Shafa’i and Hanbali Fiqh rely on 10 rakah as from the narration above, but Hanafi Fiqh base it upon the narration of the Prophet صلى الله عليه و سلم’s wives Umm Habibah رضى الله عنها and Aisha رضى الله عنها saying 12 rakah. So they are identical except the 2 and 4 difference before Dhuhr. These are emphasised Sunnah in that the Prophet صلى الله عليه و سلم would never miss them (Sunan-e-Mu’akhida). Once the Prophet صلى الله عليه و سلم was seen to perform 2 after Asr, as Qadhah for Dhuhr.
Hanbali/Shafa’i Fiqh say that if someone misses a single prayer, he should perform Qadhah of them afterwards. Any emphasised prayer this applies to. Hanafi Fiqh says you can’t compensate for any Sunan-e-Mu’akhida except Fajr salaah (both Sunnah and Far’dh), which you can before midday you can perform the Qadhah of that before midday, not jus the Sunnah. Apart from the emphasised Sunnah’s there are others to be performed on a daily basis. According to the Hanafi Fiqh, apart from the 12, there are also 20 other non emphasised raka’ah that are prescribed. Hanbali Fiqh says there are 22 apart from the 10, and Shafa’i Fiqh says that there are 12 apart from the 10.
Ghair-Muakhida Sunnah, you choose to perform these, but may miss them sometimes as it is not emphasised.

Whoever punctually performs 4 rakah before dhuhr and 4 rakah after dhuhr then Allah سبحانه وتعالى will make the fire of hell haraam upon him (Abu Dawood, Tirmidhi, and Ibn Majah). May Allah have mercy on the man who performs 4 rakah before Asr Salaah (Tirmidhi). 6 rakah after Maghrib and not speaking any ill in between will be made equivalent to the worship of 12 whole years (most have declared this to be weak). Many Hadith have been narrated as weak but the practice of the Sahaba and the following has been strong, so we have accepted them. Clear majority of the Ulema accept weak Hadith in this. All the Ulema of most of the Fiqh schools see this Hadith as common practice. Other narrations for Isha salaah say that the Prophet صلى الله عليه و سلم used to pray 4 or 6 rakah salaah after Isha.

Hanafi Fiqh:
2 before Fajr Emphasised Sunnah; 2 FARDH
4 before Dhuhr Emphasised Sunnah; 4 FARDH; 2 after Dhuhr Emphasised Sunnah; 2 after Dhuhr Non Emphasised Sunnah
4 before Asr Non Emphasised Sunnah; 4 FARDH
3 FARDH; 2 after Maghrib Emphasised Sunnah; 6 after Maghrib Non Emphasised Sunnah
4 before Isha Non Emphasised Sunnah; 4 FARDH; 2 after Isha Emphasised Sunnah; 4 after Isha Non Emphasised Sunnah
Imam Malik however says there are no Sunan-e-Mu’akhida. 700 Hadith in Bukhari are related from Imam Malik رحمة الله عليه’s Muattah. Imam Malik sees any prayers beyond the Far’dh as Nafl. As many rakah as you want there is no prescribed number according to Imam Malik. It is better to do it, but it is not as a Sunnah, according to Imam Malik it is “encouraged” – Ragheeba to pray 2 before Fajr. **
According to this Hadith, the Prophet SAW also performed 2 rakah after Maghrib at his house, and no salaah after Jumu’ah until he returned home and prayed 2 rakah there. Now what is the ruling of performing nafl prayer in the house or at the masjid? Well Imam Bukhari RA and others all relate a Hadith in which the Prophet SAW says “A mans best prayer is at home except the Far’dh salaah”. So based on this and other Hadith, the clear majority of all of the scholars of Islam, is that apart from the Far’dh prayer, all the other prayers should be performed at home. In other words it is not an obligation but it is better to do so. So the Sunnah you should perform at home. Because of these clear words of the Prophet SAW. Although the Ulema agree it is better, it is not an obligation and it is still permissible to perform any salaah other than the obligatory prayer in the masjid. But the most encouraged and desirable opinion is that of the Sunnah mentioned in this Hadith.
This main Hadith has been related by the sister Umm Mu’mineen Hafsa RA. Looking at the Hadith 8 rakah mentioned in this Hadith, in another narration 10 are mentioned (including 2 before Fajr). No one would visit the Prophet SAW in the hour before Fajr hence it was narrated in this Hadith but others by the wives of the Prophet SAW. Other Hadith are related by members of the household, cousin brothers, etc as the Prophet SAW used to perform nafl and Sunnah at home. He also encouraged his Ummah to do so.
In a further Hadith where the Prophet SAW says “Do not make your homes graveyards”. The meaning of this Hadith is that in the graveyard there is no tilawat of the Quran and there is no salaah as people are dead. This means hence that we should not make our homes dire and void of prayers, but we should enlighten our homes through salaah.
Apart from the daily prayers, this Hadith is mentioned for the purpose of describing the salaat before and after the Jumu’ah prayer. We have mentioned after Jumu’ah clearly, but the Sunan-e-Mu’akhida after Jumu’ah has been mentioned as: (4) Imam Abu Hanifa RA; (6) Imam Yusuf RA of the Hanafi Fiqh; (2) Shafa’i; (2, 4 or 6) Imam Hanbal RA; Imam Malik says as many as you want, as it is nafl. After Jumu’ah the Hanafi Fiqh says one should pray (4) Imam Abu Hanifa RA (6 which is 4 +2) Imam Abu Yusuf RA. So both are acceptable and you can pray 4 or 6. Some describe salaah before Jumu’ah as Bid’ah or innovation. Abu Dawood and others describe that this opinion is incorrect, and the Sunnah is salaah before and after Jumu’ah. All the schools of Fiqh say a person should perform salaah before Jumu’ah.A final point on Sunan-e-Mu’akhida in missing it, is according to the Hanafi school of Fiqh in summary: Someone who deliberately abandons a Sunnah because he holds it in content or tribulises it, this amounts to kufr. Someone who abandons a Sunnah without holding it in content, simply out of laziness, this amounts to a sin and should result in condemnation of that individual. It is not Wajib or Far’dh but it is prescribed and one should perform them.

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