Start with what you need now

عن عبد الله بن عمر رضي الله عنهما قال: «دخل رسول الله صلى الله عليه وسلم البيت، وأسامة بن زيد وبلال وعثمان بن طلحة، فأغلقوا عليهم الباب فلما فتحوا كنت أولَ من وَلَجَ. فلقيتُ بلالًا، فسألته: هل صلى فيه رسول الله صلى الله عليه وسلم ؟ قال: نعم ، بين العَمُودَيْنِ اليَمَانِيَيْنِ».

When Allah, Blessed and Exalted, enabled His Prophet to conquer Makkah and purify His Sacred House from idols, statues, and images, the Prophet (may Allah's peace and blessings be upon him) entered the Honorable Ka‘bah, with two of his servants, Bilāl and Usāma, and the Ka‘bah’s caretaker ‘Uthmān ibn Talha (may Allah be pleased with all of them) and closed the door of the Ka‘bah upon themselves, so that the people would not gather in large numbers when the Prophet went in it, in order to see how he worships Allah, thus they would distract him from the very purpose for which he came to this place; that is to communicate privately with his Lord and thank Him for His favors. When they stayed for long, they opened the door. ‘Abdullāh ibn ‘Umar was keen to follow the footsteps of the Prophet and adhere to his Sunnah. Therefore, he was the first to enter when the door was opened, and he asked Bilāl if the Prophet (may Allah's peace and blessings be upon him) had prayed inside the Ka‘bah and the latter replied in the affirmative, adding that the Prophet (may Allah's peace and blessings be upon him) offered prayer between the two Yemeni Pillars. The honorable Ka‘bah had six pillars at the time. The Prophet (may Allah's peace and blessings be upon him) stood with three of the pillars behind him, two of them on his right side, and one on his left. The wall was three cubits away from him. He offered two Rak‘ahs and made supplication in all four corners of the Ka‘bah.

تيسير العلام شرح عمدة الأحكام للبسام، حققه وعلق عليه وخرج أحاديثه وصنع فهارسه: محمد صبحي بن حسن حلاق، ط10، مكتبة الصحابة، الإمارات - مكتبة التابعين، القاهرة، 1426 هـ تنبيه الأفهام شرح عمدة لأحكام لابن عثيمين، ط1، مكتبة الصحابة، الإمارات، 1426هـ عمدة الأحكام من كلام خير الأنام صلى الله عليه وسلم لعبد الغني المقدسي، دراسة وتحقيق: محمود الأرناؤوط، مراجعة وتقديم: عبد القادر الأرناؤوط، ط2، دار الثقافة العربية، دمشق ، بيروت، مؤسسة قرطبة، 1408 هـ صحيح البخاري، تحقيق: محمد زهير بن ناصر الناصر، ط1، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، 1422هـ. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، 1423 هـ.

عَنْ أَنَسٍ رضي الله عنه قَألَ: كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ الخَلاَءَ قَالَ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الخُبُثِ وَالخَبَائِثِ».

Whenever the Prophet (may Allah's peace and blessings be upon him) wanted to enter the place where he would relieve himself, either urinating or defecating, he would seek refuge with Allah and resort to Him to protect him from the evil of the male and female devils. The "Khubuth" and "Khabā’ith" were also said to mean evil and impurities.

• It is recommended to say this supplication upon entering the bathroom.
• All creatures need their Lord in all of their affairs to ward off whatever could hurt or harm them.

صحيح البخاري (1/ 40) (142). صحيح مسلم (1/ 283) (375). الإلمام بشرح عمدة الأحكام، لإسماعيل الأنصاري (1/ 23). تيسير العلام شرح عمدة الأحكام، للبسام (ص36).

عن أبي هريرة رضي الله عنه «أن نبي الله صلى الله عليه وسلم رأى رجلا يَسُوقُ بَدَنَةً، فقال: اركبها، قال: إنها بَدَنَةٌ، قال اركبها، فرأيته رَاكِبَهَا، يُسَايِرُ النبي صلى الله عليه وسلم ». وفي لفظ: قال في الثانية، أو الثالثة: «اركبها وَيْلَكَ أو وَيْحَكَ».

When the Prophet (may Allah's peace and blessings be upon him) saw a man carrying his sacrificial camel, which he needed to ride, he asked him to ride it. Since sacrificial animals were revered and not bothered in any way, the Companion inquired about its status as a sacrificial animal offered at the Sacred House. The Prophet (may Allah's peace and blessings be upon him) asked him to ride it even if it was offered as a sacrifice at the Sacred House. He asked him three times and the third time he ordered him in a stern manner to clarify that it is permissible to ride it even if it was a sacrificial animal, then the man rode it.

تيسير العلام شرح عمدة الأحكام للبسام، حققه وعلق عليه وخرج أحاديثه وصنع فهارسه: محمد صبحي بن حسن حلاق، ط10، مكتبة الصحابة، الأمارات - مكتبة التابعين، القاهرة، 1426هـ. تنبيه الأفهام شرح عمدة الأحكام، لابن عثيمين، ط1، مكتبة الصحابة، الإمارات، 1426ه. عمدة الأحكام من كلام خير الأنام صلى الله عليه وسلم، لعبد الغني المقدسي، دراسة وتحقيق: محمود الأرناؤوط، مراجعة وتقديم: عبد القادر الأرناؤوط، ط2، دار الثقافة العربية، دمشق، بيروت، مؤسسة قرطبة، 1408هـ. صحيح البخاري، تحقيق: محمد زهير بن ناصر الناصر، ط1، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، 1422ه. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، 1423هـ.

عَن سَهْلِ بْنِ حُنَيْفٍ رضي الله عنه أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ سَأَلَ اللهَ الشَّهَادَةَ بِصِدْقٍ بَلَّغَهُ اللهُ مَنَازِلَ الشُّهَدَاءِ، وَإِنْ مَاتَ عَلَى فِرَاشِهِ».

The Prophet (may Allah's peace and blessings be upon him) informs that whoever seeks martyrdom and death in the cause of Allah and is sincere and faithful in his intention to Allah Almighty, Allah will give him the ranks of martyrs by his sincere intention, even if he dies in bed, not in Jihad.

• The sincerity of intention and doing what is possible is a reason for achieving the intended reward and recompense, even if the required action is not carried out.
• The Hadīth encourages Jihad and the pursuit of martyrdom in the cause of Allah Almighty.
• Allah Almighty has honored this Ummah, as He rewards their little deeds with the highest degrees in Paradise.

صحيح مسلم (3/ 1517) (1909). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 123). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 87).

عَنْ أَنَسِ بْنِ مَالِكٍ رَضيَ اللهُ عنهُ: أَنَّ رَجُلًا دَخَلَ المَسْجِدَ يَوْمَ جُمُعَةٍ مِنْ بَابٍ كَانَ نَحْوَ دَارِ القَضَاءِ، وَرَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَائِمٌ يَخْطُبُ، فَاسْتَقْبَلَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَائِمًا، ثُمَّ قَالَ: يَا رَسُولَ اللَّهِ، هَلَكَتِ الأَمْوَالُ وَانْقَطَعْتِ السُّبُلُ، فَادْعُ اللَّهَ يُغِيثُنَا، فَرَفَعَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدَيْهِ، ثُمَّ قَالَ: «اللَّهُمَّ أَغِثْنَا، اللَّهُمَّ أَغِثْنَا، اللَّهُمَّ أَغِثْنَا» قَالَ أَنَسٌ: وَلا وَاللَّهِ، مَا نَرَى فِي السَّمَاءِ مِنْ سَحَابٍ وَلَا قَزَعَةً، وَمَا بَيْنَنَا وَبَيْنَ سَلْعٍ مِنْ بَيْتٍ وَلَا دَارٍ، قَالَ: فَطَلَعَتْ مِنْ وَرَائِهِ سَحَابَةٌ مِثْلُ التُّرْسِ، فَلَمَّا تَوَسَّطَتِ السَّمَاءَ انْتَشَرَتْ، ثُمَّ أَمْطَرَتْ، فَلَا وَاللَّهِ، مَا رَأَيْنَا الشَّمْسَ سِتًّا، ثُمَّ دَخَلَ رَجُلٌ مِنْ ذَلِكَ البَابِ فِي الجُمُعَةِ، وَرَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَائِمٌ يَخْطُبُ، فَاسْتَقْبَلَهُ قَائِمًا، فَقَالَ: يَا رَسُولَ اللَّهِ، هَلَكَتِ الأَمْوَالُ، وَانْقَطَعَتِ السُّبُلُ، فَادْعُ اللَّهَ يُمْسِكْهَا عَنَّا، قَالَ: فَرَفَعَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدَيْهِ، ثُمَّ قَالَ: «اللَّهُمَّ حَوَالَيْنَا وَلَا عَلَيْنَا، اللَّهُمَّ عَلَى الآكَامِ وَالظِّرَابِ، وَبُطُونِ الأَوْدِيَةِ، وَمَنَابِتِ الشَّجَرِ» قَالَ: فَأَقْلَعَتْ، وَخَرَجْنَا نَمْشِي فِي الشَّمْسِ، قَالَ شَرِيكٌ: سَأَلْتُ أَنَسَ بْنَ مَالِكٍ: أَهُوَ الرَّجُلُ الأَوَّلُ؟ فَقَالَ: «مَا أَدْرِي».

A Bedouin entered the Prophet's Mosque on a Friday through a gate on the west side of the mosque, facing the house of ‘Umar ibn al-Khattāb (may Allah be pleased with him), while the Prophet (ﷺ) was standing and delivering the sermon. The man faced the Prophet (ﷺ) and said: O Messenger of Allah, the livestock have perished, and the roads have been cut off because the animals that carry people have died or grown too weak from hunger. So pray to Allah to send us rain. So, he (ﷺ) raised his hands and said: O Allah, send us rain. O Allah, send us rain. O Allah, send us rain. Anas ibn Mālik (may Allah be pleased with him) said: By Allah, we could not see even a small patch of cloud in the sky, and between us in the mosque and Mount Sal‘—to the west of the mosque, from where clouds usually come—no house or building was obstructing our view. Anas (may Allah be pleased with him) said: Then a cloud rose from behind it, round like a shield—a small disc—and when it reached the middle of the sky over Madīnah, it spread out and then began to rain. By Allah, we did not see the sun because of the rain until the following Friday, when that man entered through the same gate while the Prophet (ﷺ) was standing and delivering the sermon. The man faced him and said: O Messenger of Allah, the properties have perished, and the routes have been cut off, so pray to Allah to withhold the rain from us. He said: So the Prophet (ﷺ) raised his hands and said: O Allah, let the rain fall around us and not upon us. O Allah, on the highlands, the small mountains, the valleys, and the places where trees grow. Anas said: The rain cloud dispersed, and we went out walking in the sunlight.

• Taking the means to seek provision—such as supplication and traveling through the land—does not contradict reliance on Allah Almighty.
• It is recommended to say this Prophetic supplication when seeking rain.
• It is permissible to pray for clear weather—asking for the rain to stop—when the rain causes harm. The Prophet (ﷺ) specified that the rain remain on the hills, small mountains, and valleys because these areas are more suitable for farming and grazing.
• It is permissible to ask for supplication from those who are thought to be righteous and pious among the living who are present—this is a permissible form of Tawassul (seeking means to Allah). However, Tawassul through the status or rank of any created being, whether living or dead, is not permissible, as it is one of the means leading to Shirk.
• The legitimacy of showing persistence in supplication and repeating it.
• It is permissible to speak to the preacher on Friday during the sermon when needed.
• The magnificent power of Allah is manifested in His sending down and withholding of rain.
• The wisdom of the Prophet (ﷺ) is shown in his supplication for the rain to be withheld only from where it caused harm, and not from where it was beneficial.
• The legitimacy of performing Istisqā’ (supplication for rain) during the sermon.
• Raising the hands during supplication—because it expresses humility and need, and symbolizes the expectation of receiving; and the scholars have unanimously agreed on raising them in this situation.
• A sign from among the signs of the Prophet (ﷺ) proving his prophethood, as his supplication was answered immediately—both in bringing the rain and in causing it to cease.

صحيح البخاري (2/ 28) (1014). صحيح مسلم (2/ 612) (897). تيسير العلام، للبسام (ص268). تنبيه الأفهام، لابن عثيمين (2/ 339). الإلمام بشرح عمدة الأحكام، لإسماعيل الأنصاري (1/ 215).

عن الْبَرَاءِ بْنِ عَازِبٍ رضي الله عنهما قال: «رَمَقْتُ الصلاة مع محمد صلى الله عليه وسلم فوجدت قيامه، فَرَكْعَتَهُ، فاعتداله بعد ركوعه، فسجدته، فَجِلْسَتَهُ بين السجدتين، فسجدته، فَجِلْسَتَهُ ما بين التسليم والانصراف: قريبا من السَّوَاء». وفي رواية: «ما خلا القيام والقعود، قريبا من السَّوَاءِ».

Al-Barā ibn ‘Āzib (may Allah be pleased with him) describes the Prophet's prayer as he watched him closely to learn how he prayed and follow his example. He mentioned that all the Prophet's postures were in proportion. So, his standing for recitation and sitting for the Tashahhud were proportional to bowing, standing up after bowing, and prostration. He would not prolong his standing and shorten his bowing, nor would he prolong his prostration and shorten his standing. Rather, he would keep each posture commensurate with others. This does not mean that his standing and sitting for Tashahhud were exactly equal in length to his bowing and prostration. It means that he would not shorten one and prolong the other.

تيسير العلام، للبسام، الناشر: مكتبة الصحابة، الإمارات، مكتبة التابعين، القاهرة، الطبعة العاشرة، 1426هـ - 2006 م. تنبيه الأفهام، للعثيمين، طبعة مكتبة الصحابة الإمارات، مكتبة التابعين، القاهرة، الطبعة الأولى، 1426. تهذيب اللغة, المؤلف: محمد بن أحمد بن الأزهري الهروي، المحقق: محمد عوض مرعب, الناشر: دار إحياء التراث العربي – بيروت, الطبعة: الأولى، 2001م. - تأسيس الأحكام، لأحمد بن يحيى النجمي, طبعة دار المنهاج. صحيح البخاري، لأبي عبد الله محمد بن إسماعيل البخاري، تحقيق محمد زهير بن ناصر الناصر، الناشر: دار طوق النجاة، الطبعة: الأولى 1422هـ. صحيح مسلم، المحقق: محمد فؤاد عبد الباقي - الناشر: دار إحياء التراث العربي – بيروت.

عن عبد الله بن عباس رضي الله عنهما قال: «بينما رجل واقف بِعَرَفَةَ، إذ وقع عن راحلته، فَوَقَصَتْهُ -أو قال: فَأوْقَصَتْهُ- فقال رسول الله صلى الله عليه وسلم : اغْسِلُوهُ بماء وسدر، وكَفِّنُوهُ في ثوبيه، ولا تُحَنِّطُوهُ، ولا تُخَمِّرُوا رأسه؛ فإنه يُبْعَثُ يوم القيامة مُلبِّياً».

While one of the Companions was riding his mount at ‘Arafāt in the Farewell Pilgrimage, he fell from it, broke his neck and died. The Prophet (may Allah's peace and blessings be upon him) ordered them to wash him with water and Sidr, as the dead are normally washed, and to shroud him in his upper and lower garments which he had worn for Hajj. Since the man was in the state of Ihrām and the traces of worship were still visible on him, the Prophet (may Allah's peace and blessings be upon him) forbade them from perfuming him or covering his head. He justified that saying that he would be resurrected in the same state he died upon, which was the state of reciting Talbiyah, the slogan of Hajj.

تيسير العلام شرح عمدة الأحكام، عبد الله بن عبد الرحمن البسام، تحقيق: محمد صبحي حلاق، مكتبة الصحابة، الإمارات، مكتبة التابعين، القاهرة، الطبعة: العاشرة 1426هـ، 2006م. تنبيه الأفهام شرح عمدة الأحكام، محمد بن صالح العثيمين، مكتبة الصحابة، الإمارات، الطبعة: الأولى 1426هـ، 2005م. الإفهام في شرح عمدة الأحكام لابن باز، تحقيق: سعيد القحطاني، مؤسسة عبد العزيز بن باز الخيرية، الرياض، الطبعة: الأولى 1435هـ. خلاصة الكلام شرح عمدة الأحكام، فيصل بن عبد العزيز المبارك، الطبعة: الثانية 1412هـ، 1992م. صحيح البخاري، محمد بن إسماعيل البخاري الجعفي، تحقيق: محمد زهير الناصر، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، الطبعة: الأولى 1422هـ. صحيح مسلم، مسلم بن الحجاج القشيري النيسابوري، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، الطبعة: 1423هـ. تاج العروس من جواهر القاموس، محمّد أبو الفيض الملقّب بمرتضى الزَّبيدي، نشر: دار الهداية.

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ المَسْجِدَ فَدَخَلَ رَجُلٌ، فَصَلَّى، فَسَلَّمَ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَرَدَّ وَقَالَ: «ارْجِعْ فَصَلِّ، فَإِنَّكَ لَمْ تُصَلِّ»، فَرَجَعَ يُصَلِّي كَمَا صَلَّى، ثُمَّ جَاءَ، فَسَلَّمَ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: «ارْجِعْ فَصَلِّ، فَإِنَّكَ لَمْ تُصَلِّ» ثَلاَثًا، فَقَالَ: وَالَّذِي بَعَثَكَ بِالحَقِّ مَا أُحْسِنُ غَيْرَهُ، فَعَلِّمْنِي، فَقَالَ: «إِذَا قُمْتَ إِلَى الصَّلاَةِ فَكَبِّرْ، ثُمَّ اقْرَأْ مَا تَيَسَّرَ مَعَكَ مِنَ القُرْآنِ، ثُمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا، ثُمَّ ارْفَعْ حَتَّى تَعْدِلَ قَائِمًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا، وَافْعَلْ ذَلِكَ فِي صَلاَتِكَ كُلِّهَا».

The Prophet (may Allah's peace and blessings be upon him) entered the mosque, and a man entered after him and prayed two quick Rak‘ahs (units of prayer) without being calm in his standing, bowing, and prostration. The Prophet (may Allah's peace and blessings be upon him) was observing him as he prayed. The man then went over to the Prophet (may Allah's peace and blessings be upon him) who was sitting in a corner of the mosque, and greeted him. The Prophet (may Allah's peace and blessings be upon him) returned his greeting and said to him: Go back and repeat your prayer for you have not prayed. He went back and prayed quickly as he did before, then he came and greeted the Prophet (may Allah's peace and blessings be upon him), who said to him: Go back and pray for you have not prayed. He did this three times. The man then said: By the One Who sent you with the truth, I cannot do better than that. So teach me. He (may Allah's peace and blessings be upon him) said to him: When you stand for prayer, say the opening Takbīr, then recite the Opening of the Qur’an (Surat al-Fātihah) and whatever else Allah wills for you to recite. Then bow down until you are at ease in your bowing, placing your palms on your knees and straightening your back, allowing your body to settle into the bowing position. After that, rise up and stand upright until your bones return to their joints and you stand straight. Then prostrate until you are at ease in your prostration, by ensuring that your forehead, nose, palms, knees, and the tips of your toes are on the ground. After that, raise yourself until you are at ease sitting between the two prostrations. Do this in every Rak‘ah of your prayer.

• These pillars of prayer cannot be waived, whether out of forgetfulness or ignorance, as evidenced by the command for the praying person to repeat his prayer. The Prophet (may Allah's peace and blessings be upon him) did not suffice only to teach him.
• Maintaining composure is one of the pillars of prayer.
• An-Nawawi said: It indicates that whoever fails to perform any of the obligatory acts of prayer, his prayer is invalid.
• An-Nawawi said: It also indicates being gentle with the learner and the ignorant, treating them kindly, clarifying the issue for them, summarizing the main objectives, and focusing on what is essential for them rather than the supplementary aspects that they may not be able to memorize or implement.
• An-Nawawi said: This indicates that if a Mufti is asked about something and there is another matter that the questioner needs but did not inquire about, it is recommended for the Mufti to mention it. This should be considered as advising rather than speaking about irrelevant matters.
• The merit of admitting negligence is clear in his statement: "I cannot do better than that. So teach me."
• Ibn Hajar said: It indicates enjoining what is good and forbidding what is evil, as well as the learner's requesting knowledge from the scholar and asking him to teach him.
• It is recommended to greet with peace upon meeting someone, and it is obligatory to respond to the greeting. It is also recommended to repeat the greeting if the meeting occurs again, even if it is shortly after the previous one, and a response is required each time.

صحيح البخاري (1/ 152) (757). صحيح مسلم (1/ 298) (397). تيسير العلام، للبسام (ص167). تنبيه الأفهام، للعثيمين (2/ 213). الإفهام في شرح عمدة الأحكام، عبد العزيز بن باز (ص203). الإلمام بشرح عمدة الأحكام، لإسماعيل الأنصاري (1/ 138).