Abū Hurayrah رضي الله عنه said: “(From the signs of the Hour is that) a woman will (one day) be taken and have her stomach cut open,
عن أبي هريرة رضي الله عنه: أنه قال: «لتؤخذن المرأة، فليبقرن بطنها،

Then what is inside her womb will be taken and discarded,
ثم ليؤخذن ما في الرحم، فلينبذن؛

Out of fear of having children.”
مخافة الولد».

Reported by Ibn Abī Shaybah.
رواه ابن أبي شيبة.

The ruling on this narration is that it is marfūʿ (ie: raised to the Prophet ﷺ).
وهذا الأثر له حكم المرفوع؛

That is because it is informing about a matter of the ġayb (i.e. Unseen),
لأن فيه إخبارًا عن أمر غيبي،

Such that it cannot be from his ( i.e. Abū Hurayrah's) opinion,
ومثله لا يقال من قبل الرأي،

Rather it is tawqīfī (ie: pertaining to religious text).
وإنما يقال من توقيف.

Ḥammūd bin ʿAbd Allah al-Tuwayjirī, Itḥāf al-Jamāʿah bimā Jāʾā fī ʾl-Fitan wa ʾl-Malāḥim wa Ashrāṭ al-Sāʿah 2/143
حمود بن عبد الله التويجري، إتحاف الجماعة بما جاء في الفتن والملاحم وأشراط الساعة ٢/١٤٣

Madārij as-Salikīn (Rank of the Divine Seekers) Vol 1 — ibn Qayyim al-Jawziyya رحمه الله

Translated, Annotated and Introduced by Ovamir Anjum

Madārij as-Salikīn (Rank of the Divine Seekers) Vol 2 — ibn Qayyim al-Jawziyya رحمه الله

Translated, Annotated and Introduced by Ovamir Anjum

إِنَّمَا يجد الْمَشَقَّة فِي ترك المألوفات والعوائد من تَركهَا لغير الله فَأَما من تَركهَا صَادِقا مخلصا من قلبه لله فانه لَا يجد فِي تَركهَا مشقة إِلَّا فِي أول وهلة ليمتحن أصادق هُوَ فِي تَركهَا أم كَاذِب فان صَبر على تِلْكَ الْمَشَقَّة قَلِيلا استحالت لَذَّة

"Indeed, one will find difficulty in leaving bad habits (if they) leave it for other than the sake of Allāh.

But as for the one who leaves it sincerely and truthfully for Allāh, then they will not find difficulty in leaving it, except at the beginning, to be tested as to whether they were truthful about stopping (the bad habit) or if they were (simply just) a kaḏhāb (a liar).

For indeed being patient upon that little difficulty (at the beginning) brings about pleasure (in the long run)."

[Al-Fawāʾid — Ibn al-Qayyim رحمه الله
,1/107]

Shaykh ‘Abdul Karīm al-Khuḍayr حفظه الله said:

علماء المغرب عام ٧٠٠ للهجرة عندما ذكروا مسألة حكم تارك الصلاة، قالوا: 'هذه مسألة افتراضية لاوجود لها' فلم يتصوروا مسلمًا لايصلي

"The scholars of al-Maghrib (i.e. Morocco, Mauritania, and the surrounding regions) in the year 700AH, when they would mention the issue of the ruling regarding the one who abandons the prayer, they would say that this issue is just hypothetical, (and that) it does not (actually) exist.

They could not picture a Muslim who does not pray."

[‌‌العراقي في طرح التثريب نقلا عن بعض المغاربة • ١٠/٢]

Salat al haajah

Salaat al-Haajah is mentioned in four hadeeths, two of which are fabricated. In one hadeeth Salaat al-Haajah has twelve rak’ahs and in the other it has two. The third hadeeth is da’eef jiddan (very weak) and the fourth hadeeth is da’eef (weak). In the last two hadeeths, the prayer has two rak’ahs.

The so-called Salaat al-Hajah was narrated in da’if (weak) or munkar (denounced) ahadith – as far as we know – which cannot be used as proof and which are not fit to base acts of worship on.

(Fatawa al-Lajnah al-Daimah, 8/162)

First hadeeth: Narrated by Ibn al-Jawzi in al-Mawdoo’aat (2/63) via ‘Aamir ibn Khadaash from ‘Amr ibn Haroon al-Balkhi.

Ibn al-Jawzi narrated from Ibn Ma’een that ‘Amr al-Balkhi was a liar, and he said: It is narrated in saheeh reports that it is forbidden to recite Qur’aan when prostrating.

See: al-Mawdoo’aat (2/63) and Tadreeb al-Mawdoo’aat by al-Dhahabi (p. 167).

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:

This is a hadeeth which is somewhat strange, as the questioner noted, because it enjoins reciting al-Faatihah in a position other than standing, namely when bowing and prostrating, and doing that repeatedly, as well as saying“I ask You by the glory of Your Throne” etc. All of these are strange things. So the questioner should not act upon this hadeeth. There are sufficient saheeh ahaadeeth which are proven to be from the Prophet (peace and blessings of Allaah be upon him) and concerning which there is no confusion; these point to naafil acts of worship and prayers which are good and which are sufficient in sha Allaah.
End quote.

Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan (1/46).

Second hadeeth: Narrated by al-Asbahaani, as stated in al-Targheeb wa’l-Tarheeb (1/275). Shaykh al-Albaani (may Allaah have mercy on him) said in Da’eef al-Targheeb (419) and al-Silsilah al-Da’eefah (5298) that it is mawdoo’ (fabricated).

Third hadeeth: Narrated by al-Tirmidhi (479) and Ibn Maajah (1384).

Al-Tirmdihi said: “This is a ghareeb [strange] hadeeth, and concerning its isnad it was said: Faid ibn ‘Abd al-Rahman is weak in hadith.

Al-Albani said: rather it is da’if jiddan (very weak). Al-Hakim said: mawdu’ (fabricated) ahadith were narrated from Abu Awfa. (Mishkat al-Masabih, vol. 1, p. 417)

The author of al-Sunan wa’l-Mubtada’at said, after mentioning what al-Tirmidhi said concerning Faid ibn ‘Abd al-Rahman: Ahmad said he is matruk (left, i.e., his hadith is not to be accepted), and Ibn al-‘Arabi described him as da’if (weak).

And he said: “You know what is said concerning this hadith. It is better and more perfect and safer for you to make du'a’ to Allah in the depths of the night and between the adhan and iqamah and at the end of every prayer before the taslim; and on Fridays, for then there are times when dua’ is answered; and when breaking one’s fast. For your Lord says (interpretation of the meanings):

‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)’ [Fussilat 40:60]

‘And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)’ [al-Baqarah 2:186]

‘And (all) the Most Beautiful Names belong to Allah, so call on Him by them’ [al-A'raf 7:180].”

(Al-Sunan wa’l-Mubtada’at by al-Shuqayri, p. 124)

Fourth hadeeth: Narrated by al-Asbahaani, as stated in al-Targheeb wa’l-Tarheeb (1/275). It was classed as da’eef by al-Albaani (may Allaah have mercy on him) in Da’eef al-Targheeb (417). He said: Its isnaad is weak and contains narrators who are not known. See also al-Silsilah al-Da’eefah (5287).

Those who claim that their dua got answered on praying Salat al haajah


Al-Shawkaani (may Allaah have mercy on him) said:

The Sunnah cannot be proven merely from experience, and the acceptance of du’aa’ does not necessarily mean that this was narrated in a sound from the Messenger of Allaah (peace and blessings of Allaah be upon him). Allaah may answer a du’aa’ even when one does not seek to draw close to Him by means of the Sunnah, for He is the Most Merciful of those who show mercy, or the answer may be a kind of test that may lead a person further away from Allaah. End quote.

Tuhfat al-Dhaakireen (p. 140).

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:

As for what is said about So and so having tried it and found it to be true, all of that does not indicate that the hadeeth is saheeh. The fact that a person tried something and got what he wanted does not prove that which is said about it or narrated concerning it is correct, because it may be decreed that he gets this thing, or it may be a test and trial for the one who does that. Achieving one’s aim does not mean that what is narrated concerning it is correct. End quote.

Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan (1/46)

Salat al-Awwabeen (aka Salat ad-Duha)

Salat al-Awwabeen is otherwise known as Salaat al-Duha, and may consist of 2, 4, 6 or 8 rakahs, prayed after the sun has risen and before the time for Zuhr approaches. It is better to delay it until the day is hotter.

From Zayd ibn Arqam who said: The Messenger of Allaah (ﷺ ) went out to the people of Qubaa and found them praying. He said: Salaat al-Awwaabeen is when the young camels lift up their feet (because of the heat of the sand). (Reported by Muslim, 1238).

According to a report narrated by Imaam Ahmad from Zayd ibn Arqam, the Prophet (ﷺ ) came to or entered the mosque at Qubaa after the sun had risen, and found the people there praying. He said: Salaat al-Duhaa should be prayed when the young camels lift up their feet (because of the heat of the sand).

According to a report narrated by Muslim from al-Qaasim al-Shaybaani, Zayd ibn Arqam saw some people praying Duhaa and said: Do they not know that praying at some other time than this is better? The Messenger of Allaah (ﷺ) said: Salaat al-Awwaabeen is when the young camels lift up their feet (because of the heat of the sand). (Saheeh Muslim, 1237).

An-Nawawi رحمه الله said: The phrase Salaat al-Awwaabeen is when the young camels lift up their feet (because of the heat of the sand) refers to when the sand becomes unbearably hot from the suns heat, and burns the soles of the young camels feet, so they alternately raise and lower their feet in response to the heat of the sand. Al-Awwaab means one who is obedient, or one who turns to obedience. The hadeeth also refers to the best time to offer this prayer, although it is permissible to pray it any time after the sun has risen and before it reaches its zenith.

(Sharh Muslim lil-Nawawi)

The Four Hadeeths regarding Salat al-Haajah mentioned above:

First hadeeth:
It is narrated from Ibn Mas’ood ( رضي الله عنه) that the Prophet (ﷺ) said: “Twelve rak’ahs that you pray by night or day and recite the tashahhud between each two rak’ahs. When you recite tashahhud at the end of the prayer, then praise Allaah and send blessings and peace upon the Prophet, and recite the Opening of the Book seven times whilst you are prostrating, and say: Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd was huwa ‘ala kulli shay’in qadeer, ten times. Then say: “O Allaah, I ask You by the glory of Your Throne and the Mercy of Your Book and Your greatest name and Your highest majesty and Your perfect words,” Then ask for what you need, then raise your head and say salaam right and left. Do not teach it to the foolish for they will pray and will be answered.”

Narrated by Ibn al-Jawzi in al-Mawdoo’aat (2/63) via ‘Aamir ibn Khadaash from ‘Amr ibn Haroon al-Balkhi.

Second hadeeth:

It was narrated that Ibn ‘Abbaas ( رضي الله عنه) said: The Messenger of Allaah (ﷺ) said: “Jibreel (peace be upon him) came to me with some du’aa’s and said: When some worldly matter befalls you, say these words first, then ask for what you need: O Creator of the heavens and the earth, O possessor of majesty and honour, O helper of those who cry for help, O helper of those who seek help, O reliever of calamity, O most merciful of those who show mercy, O answerer of the call of the one who is in distress, O God of the universe, so You I tell my need, You know best about it so fulfil it.”

Narrated by al-Asbahaani, as stated in al-Targheeb wa’l-Tarheeb (1/275). Shaykh al-Albaani ( رحمه الله) said in Da’eef al-Targheeb (419) and al-Silsilah al-Da’eefah (5298) that it is mawdoo’ (fabricated).

The third hadeeth is as follows:

It was narrated that ‘Abd-Allaah ibn Abi Awfa said: The Messenger of Allaah (ﷺ) said: Whoever has a need from Allaah or from one of the sons of Adam, let him do wudoo’ and do it well, then let him pray two rak’ahs, then let him praise Allaah and send blessings and peace upon the Prophet (ﷺ). Then let him say: There is no god but Allaah, the Forbearing, the Most Generous. Glory be to Allaah the Lord of the Mighty Throne. Praise be to Allaah, the Lord of the Worlds. O Allaah, I ask You for the means of Your Mercy and forgiveness, the benefit of every good deed and safety from all sins. I ask You not to leave any sin of mine but You forgive it, or any distress but You relieve it, or any need that is pleasing to You but you meet it, O most Merciful of those who show mercy.”

Narrated by al-Tirmidhi (479) and Ibn Maajah (1384).

Fourth hadeeth:

It was narrated from Anas ( رضي الله عنه) that the Prophet (ﷺ) said: “O ‘Ali, shall I not teach you a du’aa’ which, if some worry or distress befalls you, you may call upon your Lord with it and you will be answered by Allaah’s leave and you will be granted relief? Do wudoo’ and pray two rak’ahs, and praise and glorify Allaah, and send blessings upon your Prophet, and ask for forgiveness for yourself and the believing men and women, then say: O Allaah, You judge between Your slaves concerning that in which they differ, there is no god but Allaah, the Most High, the Almighty, there is no god but Allaah, the Forbearing the Most Generous. Glory be to Allaah, the Lord of the seven heavens and the Lord of the Mighty Throne. Praise be to Allaah the Lord of the Worlds. O Allaah, reliever of distress and worry, answerer of the call of the one who is in distress when he calls upon You, Most Compassionate and Most Merciful in this world and in the Hereafter, have mercy on me in my need and meet it, mercy that will leave me with no need of the mercy of anyone other than You.”

Narrated by al-Asbahaani, as stated in al-Targheeb wa’l-Tarheeb (1/275). It was classed as da’eef by al-Albaani ( رحمه الله) in Da’eef al-Targheeb (417). He said: Its isnaad is weak and contains narrators who are not known. See also al-Silsilah al-Da’eefah (5287).

A Major Mistake Many Fall Into That Invalidates The Prayer - Shaykh 'Abdus-Salām Ash-Shuway'ir حفظه الله

The danger of gloating at people and shaming them for their sins — Shaykh Aziz bin Farhan al-Anizi حفظه الله

The Messenger of Allah ﷺ said:

"No believer turns his face to Allāh and ask him for something except that He gives it to him, either by giving it to him sooner in this world or storing it up for him in the Next World."

‎(آل الأدب المفرد ٧١١)

Ask Allāh With Certainty

قال رسول الله صلى الله عليه وسلم : فَإِذَا سَأَلْتُمُ اللَّهَ عَزَّ وَجَلَّ أَيُّهَا النَّاسُ فَاسْأَلُوهُ وَأَنْتُمْ مُوقِنُونَ بِالإِجَابَةِ..

The Messenger of Allāh ﷺ said: “.. So when you ask Allāh عزوجل, O people, then ask Him while you are certain of the answer..”

[مسند أحمد ١٤\٣٤٤]