Bakr al-Muzani (rahimahullah) said:
If you want your prayer to benefit you, then say (to yourself): “Perhaps this is my last prayer!”
[Qasr al-Amal (The Shorcomings in deeds), 104]
If you want your prayer to benefit you, then say (to yourself): “Perhaps this is my last prayer!”
[Qasr al-Amal (The Shorcomings in deeds), 104]
Pray your prayers as if they were your last, for if you do not see Him, He surely sees you. Give up trying to acquire what people have and you will be wealthy. Beware of doing anything for which you must apologize.
[al-Muj’am al-Awsat, 4427]
3776 المحدث الألباني خلاصة حكم المحدث صحيح في صحيح الجامع
[al-Muj’am al-Awsat, 4427]
3776 المحدث الألباني خلاصة حكم المحدث صحيح في صحيح الجامع
Rasulullah (sallAllahu ‘alayhi wa sallam) said:
“Remember death when you offer Salah, for if a man remembers death when in Salah, he will strive to perform his Salah in an excellent manner.”
Az Zuhdul Kabir of Imam Bayhaqi, Hadith: 535)
Hafiz Ibn Hajar Al ‘Asqalani (rahimahullah) has declared the Hadith sound (hasan). Therefore, it may be quoted.
(Refer: Al Maqasidul Hasanah, Hadith: 275)
-
On the authority of Sayyiduna Abu Ayyub Al Ansari (radiyallahu ‘anhu)
“A man came to Nabi (sallallahu ‘alayhi wa sallam) and said, ‘O Rasulullah, teach me and be concise.’ Nabi (sallallahu ‘alayhi wa sallam) said, ‘When you stand to offer Salah then perform Salah as it is a farewell Salah, do not utter such words for which you will have to apologize and have no hope in the [possessions] of people”
(Sunan Ibn Majah, Hadith: 4171)
(At Taysir, vol. 1 pg. 122 and As Sirajul Munir, vol. 1 pg. 168/169. Also see: Mustadrak Hakim, vol. 4 pg. 326/327 and Al Mu’jamul Kabir, Hadith: 5459)
“Remember death when you offer Salah, for if a man remembers death when in Salah, he will strive to perform his Salah in an excellent manner.”
Az Zuhdul Kabir of Imam Bayhaqi, Hadith: 535)
Hafiz Ibn Hajar Al ‘Asqalani (rahimahullah) has declared the Hadith sound (hasan). Therefore, it may be quoted.
(Refer: Al Maqasidul Hasanah, Hadith: 275)
-
On the authority of Sayyiduna Abu Ayyub Al Ansari (radiyallahu ‘anhu)
“A man came to Nabi (sallallahu ‘alayhi wa sallam) and said, ‘O Rasulullah, teach me and be concise.’ Nabi (sallallahu ‘alayhi wa sallam) said, ‘When you stand to offer Salah then perform Salah as it is a farewell Salah, do not utter such words for which you will have to apologize and have no hope in the [possessions] of people”
(Sunan Ibn Majah, Hadith: 4171)
(At Taysir, vol. 1 pg. 122 and As Sirajul Munir, vol. 1 pg. 168/169. Also see: Mustadrak Hakim, vol. 4 pg. 326/327 and Al Mu’jamul Kabir, Hadith: 5459)
In one of his classes, Sheikh Muhammad ibn Salih al-'Uthaymeen said:
[تأخير الصلاة عن أول وقتها لا بد أن يكون له سبب وإلا فالأصل أن الأول أفضل لما فيه من السبق إلى الخيرات وإبراء الذمة.]
Performing the prayer outside of its earliest time ought to only be done for a reason. Otherwise, the base rule is that earlier is better, for that involves hastening towards good and freeing yourself from any blame.
[Sharh Buloogh al-Maram 4/266]
[تأخير الصلاة عن أول وقتها لا بد أن يكون له سبب وإلا فالأصل أن الأول أفضل لما فيه من السبق إلى الخيرات وإبراء الذمة.]
Performing the prayer outside of its earliest time ought to only be done for a reason. Otherwise, the base rule is that earlier is better, for that involves hastening towards good and freeing yourself from any blame.
[Sharh Buloogh al-Maram 4/266]
The Prophet (blessings and peace of Allah be upon him) mentioned these two categories in a hadith which was narrated by al-Bukhari in his Sahih from Abu Hurayrah (may Allah be pleased with him),
from the Prophet (blessings and peace of Allah be upon him), who said:
“Allah says:
‘Whosoever shows enmity to an ally of Mine has declared war on Me.
My slave draws not close to Me with anything more loved by Me than the obligatory religious duties I have enjoined upon him,
and My slave continues to draw close to Me with supererogatory deeds so that I will love him.
So when I love him,
I will be his hearing with which he hears,
his vision with which he sees,
his hand with which he strikes,
and his foot with which he walks.
So by My help and guidance he will hear,
by My help and guidance he will see,
by My help and guidance he will strike,
and by My help and guidance he will walk.
Were he to ask [something] of Me, I would surely give it to him,
and were he to seek refuge in Me, I would surely grant him it.
I do not hesitate to do anything as I hesitate to take the soul of My believing slave, for he hates death and I hate to hurt him, but there is no escaping it.’”
As for the believer who wrongs himself, he attains wilayah commensurate with the level of his faith and piety, just as he has the opposite of that commensurate with the level of his bad deeds,
because an individual may do both good deeds that earn reward and bad deeds that incur punishment,
so it is possible that he may be both rewarded and punished.
This is the view of all the Companions of the Messenger of Allah (blessings and peace of Allah be upon him),
the leading scholars of Islam, and Ahl as-Sunnah wa’l-Jama‘ah, who say that no one who has an atom’s weight of faith in his heart will abide forever in the Fire. End quote.
Shaykh Ibn ‘Uthaymin said in Fatawa Muhimmah (p. 83):
Whoever is a (strong) believer (mu’min) and (truly) fears Allah is a (close) wali (ally) of Allah, and whoever is not like that is not a wali of Allah.
If he has (only) a little faith and fear of Allah, then he has some (only a little) measure of wilayah. End quote.
[Fataawa al-Islaam al-So’aalu al-Jawaab, no. 107283, dated. 28.01.2023]
from the Prophet (blessings and peace of Allah be upon him), who said:
“Allah says:
‘Whosoever shows enmity to an ally of Mine has declared war on Me.
My slave draws not close to Me with anything more loved by Me than the obligatory religious duties I have enjoined upon him,
and My slave continues to draw close to Me with supererogatory deeds so that I will love him.
So when I love him,
I will be his hearing with which he hears,
his vision with which he sees,
his hand with which he strikes,
and his foot with which he walks.
So by My help and guidance he will hear,
by My help and guidance he will see,
by My help and guidance he will strike,
and by My help and guidance he will walk.
Were he to ask [something] of Me, I would surely give it to him,
and were he to seek refuge in Me, I would surely grant him it.
I do not hesitate to do anything as I hesitate to take the soul of My believing slave, for he hates death and I hate to hurt him, but there is no escaping it.’”
As for the believer who wrongs himself, he attains wilayah commensurate with the level of his faith and piety, just as he has the opposite of that commensurate with the level of his bad deeds,
because an individual may do both good deeds that earn reward and bad deeds that incur punishment,
so it is possible that he may be both rewarded and punished.
This is the view of all the Companions of the Messenger of Allah (blessings and peace of Allah be upon him),
the leading scholars of Islam, and Ahl as-Sunnah wa’l-Jama‘ah, who say that no one who has an atom’s weight of faith in his heart will abide forever in the Fire. End quote.
Shaykh Ibn ‘Uthaymin said in Fatawa Muhimmah (p. 83):
Whoever is a (strong) believer (mu’min) and (truly) fears Allah is a (close) wali (ally) of Allah, and whoever is not like that is not a wali of Allah.
If he has (only) a little faith and fear of Allah, then he has some (only a little) measure of wilayah. End quote.
[Fataawa al-Islaam al-So’aalu al-Jawaab, no. 107283, dated. 28.01.2023]
If you truly contemplated on the meaning of Allahu Akbar (in Salah)
the world would vanish from your thoughts.
This is because Allah is greater than everything,
and you
are standing
before
the One
Greater
than everything.
[Ibn ‘Uthaymeen (rahimahullah), Sharh al-Mumti’, 2/28]
the world would vanish from your thoughts.
This is because Allah is greater than everything,
and you
are standing
before
the One
Greater
than everything.
[Ibn ‘Uthaymeen (rahimahullah), Sharh al-Mumti’, 2/28]
Prophet (peace and blessings of Allaah be upon him) said:
❝Whoever forgets a prayer or sleeps and misses it, let him offer it as soon as he remembers (it), for there is no expiation apart from that.❞
[Narrated by al-Bukhaari, 597, Muslim, 684.]
❝Whoever forgets a prayer or sleeps and misses it, let him offer it as soon as he remembers (it), for there is no expiation apart from that.❞
[Narrated by al-Bukhaari, 597, Muslim, 684.]
Not Lifting Gaze to the Sky When in Salah
Concerning the prohibition on the worshipper lifting his gaze to heaven, there is the report that was narrated by al-Bukhari (750) from Anas ibn Maalik (radiyAllahu ‘anhu), who said:
The Prophet (sallAllahu ‘alayhi wa sallam) said:
“What is the matter with people who lift their gaze to heaven whilst praying?”
And he spoke sternly concerning that, until he said:
“They should stop that, or else their eyesight will be snatched away”
The reason for that is that lifting the gaze whilst praying is contrary to proper focus (khushoo‘), and it exposes the worshipper to the risk of being distracted by what he sees.
Shaykh al-Islam Ibn Taymiyah (rahimahullah) said: “Because lifting the gaze to heaven is contrary to proper focus (khushoo‘), the Prophet (blessings and peace of Allah be upon him) stated that it is haraam and warned against it.”
[End quote from al-Qawaa’id an-Nooraaniyyah, pg. 46]
Shaykh Ibn ‘Uthaymeen (rahimahullah) said:
The words “and lifting his gaze to heaven” mean it is makrooh (disliked) to lift one’s gaze to heaven whilst praying, whether that is when one is reciting, or when one is bowing, or when one is rising from bowing, or at any stage in the prayer, based on both evidence and reasoning.
With regard to the evidence, that is because the Prophet (sallAllahu ‘alayhi wa sallam) (spoke sternly when) said:
“People should stop lifting their gaze to heaven whilst praying, or else their eyesight will be snatched away.”
In other words, either they should stop or this punishment will be inflicted on them, which is that their eyesight will be snatched away, and will not be given back to them.
(Again), the Prophet (sallAllahu ‘alayhi wa sallam) spoke sternly concerning this matter…
With regard to reasoning: that is because this reflects bad etiquette towards Allah, may He be exalted, because the worshipper is standing before Allah, so he should observe proper etiquette before Him, and not lift his head; rather he should be humble.
It is demonstrated in the humbleness and awe of ‘Amr ibn al-‘Aas (radiyAllahu ‘anhu) who said that before he became Muslim, he hated the Prophet (sallAllahu ‘alayhi wa sallam) so much that he wished that he could be able to kill him. But when he became Muslim, he said: I could not look directly at him (I could barely look at his face) out of awe and deep respect for him, and (so much so) if you asked me to describe him I would not be able to. (And this was his awe for the Messenger of Allah - sallAllahu ‘alayhi wa sallam).
Hence the most correct (scholarly) view concerning lifting the gaze to heaven whilst praying is that it is haraam, and not merely makrooh. End quote.
[ash-Sharh al-Mumti‘, 3/226, Shaykh Ibn ‘Uthaymeen (rahimahullah)]
With regard to lifting the gaze to heaven outside of prayer, there is nothing wrong with it, because there is no evidence to suggest otherwise or to say that it is not allowed; rather some of the fuqaha’ were of the view that lifting the gaze is preferable (in du’a or outside prayer).
It says in al-Mawsoo‘ah al-Fiqhiyyah:
The Shaafa‘is stated that when offering du`a (supplication) outside of prayer, it is preferable to lift the gaze to heaven.
[See: al-Mawsoo‘ah al-Fiqhiyyah, 8/99]
Concerning the prohibition on the worshipper lifting his gaze to heaven, there is the report that was narrated by al-Bukhari (750) from Anas ibn Maalik (radiyAllahu ‘anhu), who said:
The Prophet (sallAllahu ‘alayhi wa sallam) said:
“What is the matter with people who lift their gaze to heaven whilst praying?”
And he spoke sternly concerning that, until he said:
“They should stop that, or else their eyesight will be snatched away”
The reason for that is that lifting the gaze whilst praying is contrary to proper focus (khushoo‘), and it exposes the worshipper to the risk of being distracted by what he sees.
Shaykh al-Islam Ibn Taymiyah (rahimahullah) said: “Because lifting the gaze to heaven is contrary to proper focus (khushoo‘), the Prophet (blessings and peace of Allah be upon him) stated that it is haraam and warned against it.”
[End quote from al-Qawaa’id an-Nooraaniyyah, pg. 46]
Shaykh Ibn ‘Uthaymeen (rahimahullah) said:
The words “and lifting his gaze to heaven” mean it is makrooh (disliked) to lift one’s gaze to heaven whilst praying, whether that is when one is reciting, or when one is bowing, or when one is rising from bowing, or at any stage in the prayer, based on both evidence and reasoning.
With regard to the evidence, that is because the Prophet (sallAllahu ‘alayhi wa sallam) (spoke sternly when) said:
“People should stop lifting their gaze to heaven whilst praying, or else their eyesight will be snatched away.”
In other words, either they should stop or this punishment will be inflicted on them, which is that their eyesight will be snatched away, and will not be given back to them.
(Again), the Prophet (sallAllahu ‘alayhi wa sallam) spoke sternly concerning this matter…
With regard to reasoning: that is because this reflects bad etiquette towards Allah, may He be exalted, because the worshipper is standing before Allah, so he should observe proper etiquette before Him, and not lift his head; rather he should be humble.
It is demonstrated in the humbleness and awe of ‘Amr ibn al-‘Aas (radiyAllahu ‘anhu) who said that before he became Muslim, he hated the Prophet (sallAllahu ‘alayhi wa sallam) so much that he wished that he could be able to kill him. But when he became Muslim, he said: I could not look directly at him (I could barely look at his face) out of awe and deep respect for him, and (so much so) if you asked me to describe him I would not be able to. (And this was his awe for the Messenger of Allah - sallAllahu ‘alayhi wa sallam).
Hence the most correct (scholarly) view concerning lifting the gaze to heaven whilst praying is that it is haraam, and not merely makrooh. End quote.
[ash-Sharh al-Mumti‘, 3/226, Shaykh Ibn ‘Uthaymeen (rahimahullah)]
With regard to lifting the gaze to heaven outside of prayer, there is nothing wrong with it, because there is no evidence to suggest otherwise or to say that it is not allowed; rather some of the fuqaha’ were of the view that lifting the gaze is preferable (in du’a or outside prayer).
It says in al-Mawsoo‘ah al-Fiqhiyyah:
The Shaafa‘is stated that when offering du`a (supplication) outside of prayer, it is preferable to lift the gaze to heaven.
[See: al-Mawsoo‘ah al-Fiqhiyyah, 8/99]
The Prophet Muhammad (salAllahu ‘alayhi wa aalihi wa sallam) said:
(In a dream, I saw someone) whose head was being crushed with a stone
(and he) was the one who learnt the Qur'an but never acted on it,
and slept ignoring the compulsory prayers.
[Sahih Bukhari, 1143]
(In a dream, I saw someone) whose head was being crushed with a stone
(and he) was the one who learnt the Qur'an but never acted on it,
and slept ignoring the compulsory prayers.
[Sahih Bukhari, 1143]
Narrated `Aisha: I asked Allah's Messenger (ﷺ) about turning around (looking here and there) in prayer. He replied,
"هُوَ اخْتِلاَسٌ يَخْتَلِسُهُ الشَّيْطَانُ مِنْ صَلاَةِ الْعَبْدِ".
"It is a way of stealing by which satan takes away (a portion) from the prayer of a person."
Sahib al-Bukhari 751
"هُوَ اخْتِلاَسٌ يَخْتَلِسُهُ الشَّيْطَانُ مِنْ صَلاَةِ الْعَبْدِ".
"It is a way of stealing by which satan takes away (a portion) from the prayer of a person."
Sahib al-Bukhari 751
In his book of narration-based tafsir, al-Suyooti (rahimahullah) reported:
[ وأخرج عبد بن حميد ، وابن المنذر ، وابن أبي حاتم ، وأبو الشيخ ، والطبراني ، عن ابن مسعود أنه قيل له : إن الله يكثر ذكر الصلاة في القرآن : الذين هم على صلاتهم دائمون [ المعارج : 23 ] : ( والذين هم على صلاتهم يحافظون ) قال : ذاك على مواقيتها ، قالوا : ما كنا نرى ذلك إلا على تركها ، قال : تركها الكفر . ]
It was reported by 'Abd ibn Humayd, ibn al-Mundhir, ibn Abi Hatim, Abu al-Sheikh, & al-Tabarani (rahimahumullah) that:
Someone said to ibn Mas'ood (radiyAllahu ‘anhu) that Allah mentions the prayer frequently throughout the Qur'an.
[الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ]
"Those who are constant in their prayer" [al-Ma'arij ayah 23]
[وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ]
"Those who are consistent with their prayer" [al-Ma'arij ayah 34]
to which ibn Mas'ood said: That is talking about praying them in their proper times.
The people said: We thought this was only talking about not abandoning the prayer.
Ibn Mas'ood responded: Abandoning the prayer is kufr.
[al-Durr al-Manthoor, 10/569]
[ وأخرج عبد بن حميد ، وابن المنذر ، وابن أبي حاتم ، وأبو الشيخ ، والطبراني ، عن ابن مسعود أنه قيل له : إن الله يكثر ذكر الصلاة في القرآن : الذين هم على صلاتهم دائمون [ المعارج : 23 ] : ( والذين هم على صلاتهم يحافظون ) قال : ذاك على مواقيتها ، قالوا : ما كنا نرى ذلك إلا على تركها ، قال : تركها الكفر . ]
It was reported by 'Abd ibn Humayd, ibn al-Mundhir, ibn Abi Hatim, Abu al-Sheikh, & al-Tabarani (rahimahumullah) that:
Someone said to ibn Mas'ood (radiyAllahu ‘anhu) that Allah mentions the prayer frequently throughout the Qur'an.
[الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ]
"Those who are constant in their prayer" [al-Ma'arij ayah 23]
[وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ]
"Those who are consistent with their prayer" [al-Ma'arij ayah 34]
to which ibn Mas'ood said: That is talking about praying them in their proper times.
The people said: We thought this was only talking about not abandoning the prayer.
Ibn Mas'ood responded: Abandoning the prayer is kufr.
[al-Durr al-Manthoor, 10/569]
On Witr
Ibn ʿAmr (may Allah be pleased with him) reported that the
Messenger (sall Allahu ʿalayhi wa-’alihi wa-sallam) said:
Indeed, Allah has given you an extra salah, so preserve it; the Witr.
[Shaykh Muhammad Nasir ʾl-Din al-Albani (rahimahullah), Sahih al-Jami’ as-Sagir, 1/364, 1772]
Ibn ʿAmr (may Allah be pleased with him) reported that the
Messenger (sall Allahu ʿalayhi wa-’alihi wa-sallam) said:
Indeed, Allah has given you an extra salah, so preserve it; the Witr.
[Shaykh Muhammad Nasir ʾl-Din al-Albani (rahimahullah), Sahih al-Jami’ as-Sagir, 1/364, 1772]
We hope for Allah’s grace
Our sins are many and great
But Allah’s grace is greater than (upon us), and His mercy is greater
And the five daily prayers expiate what is between them (of sins)
if major sins are not committed,
and this is a great grace!
[Shaykh Ibn ‘Uthaymin (rahimahullah), Sharh Riyadh as-Salihin, 1/189]
Our sins are many and great
But Allah’s grace is greater than (upon us), and His mercy is greater
And the five daily prayers expiate what is between them (of sins)
if major sins are not committed,
and this is a great grace!
[Shaykh Ibn ‘Uthaymin (rahimahullah), Sharh Riyadh as-Salihin, 1/189]
Allah says in surah al-Nisa':
[إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا]
Prayers have been decreed for the believers at specific times. [103]
al-Tabari (rahimahullah) mentioned the following comment on this ayah:
Ibn Mas'ood (radiyAllahu ‘anhu) said about this ayah: The prayers have their specific times just like Hajj has its specific time.
[Tafsir al-Tabari (rahimahullah), 9/170]
[إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا]
Prayers have been decreed for the believers at specific times. [103]
al-Tabari (rahimahullah) mentioned the following comment on this ayah:
Ibn Mas'ood (radiyAllahu ‘anhu) said about this ayah: The prayers have their specific times just like Hajj has its specific time.
[Tafsir al-Tabari (rahimahullah), 9/170]
Imam Ibn al-Qayyim رحمه الله said:
“Salah (prayer) is the greatest aid in achieving the benefits of this Dunya and the hereafter and repelling the evils of this world and the hereafter.”
[Zad al-Ma’ad (209/4)]
“Salah (prayer) is the greatest aid in achieving the benefits of this Dunya and the hereafter and repelling the evils of this world and the hereafter.”
[Zad al-Ma’ad (209/4)]
Guard strictly as-Salawat (the five obligatory)
especially the middle Salat (i.e., the best prayer time - ‘Asr).
And stand before Allah with obedience [do not speak, look around and fiddle during the Salat (prayers)]
And
(even) if you fear (an enemy),
- perform prayer (the salah) -
- (even if) on foot or riding -
And when you are in safety,
offer the Salat (prayer) in the (normal) manner He has taught you (among the many other things) which you knew not (before it was taught to you through His messenger - sallAllahu ‘alayhi wa sallam)
[Al-Baqarah, 2:239]
especially the middle Salat (i.e., the best prayer time - ‘Asr).
And stand before Allah with obedience [do not speak, look around and fiddle during the Salat (prayers)]
And
(even) if you fear (an enemy),
- perform prayer (the salah) -
- (even if) on foot or riding -
And when you are in safety,
offer the Salat (prayer) in the (normal) manner He has taught you (among the many other things) which you knew not (before it was taught to you through His messenger - sallAllahu ‘alayhi wa sallam)
[Al-Baqarah, 2:239]
Not Looking Around in Salah
Once Talhah came to ‘Abdul-Jabbaar Ibn Wa’el (rahimahullah) while he was sitting with some people, so he whispered something to him and then he left.
He (Talhah) asked them, “Do you know what he just said to me?”
“He said (to me), Yesterday I saw that you had looked around while you were performing the prayer.”
[Rawdatul ‘Uqaalaa, pg. 197]
Once Talhah came to ‘Abdul-Jabbaar Ibn Wa’el (rahimahullah) while he was sitting with some people, so he whispered something to him and then he left.
He (Talhah) asked them, “Do you know what he just said to me?”
“He said (to me), Yesterday I saw that you had looked around while you were performing the prayer.”
[Rawdatul ‘Uqaalaa, pg. 197]
‘Alee Ibn Abee Taalib (RaḍiyAllāhu ʿan-hu)
On Humility:
• Humility is in the heart, and
• being gentle when dealing with a Muslim, and
• not looking around when praying.
[az-Zuhd of Ibn al-Mubaarak (Rahimahullah), 1148]
On Humility:
• Humility is in the heart, and
• being gentle when dealing with a Muslim, and
• not looking around when praying.
[az-Zuhd of Ibn al-Mubaarak (Rahimahullah), 1148]
Patience in maintaining the prayers, performing them on time, and upholding dutifulness to parents is a constant, repeated, and continuous obligation; none remain patient in observing Allah’s command in their regard except the most truthful and devout.
[Ibn Hajr (rahimahullah), Fath al-Bari, 2/11]
[Ibn Hajr (rahimahullah), Fath al-Bari, 2/11]
Abdullah bin Masud (radiyAllahu ‘anhu) said:
Whoever would like to meet Allah, may He be exalted, tomorrow (i.e. on the Day of Judgment) as a Muslim, let him preserve these (five daily) prayers where the call is made for them. For indeed Allah has prescribed the Sunnah (way) of guidance to your Prophet (sallAllahu ‘alayhi wa sallam) and they (the prayers) are among the Sunnah of guidance.
If you pray in your houses like this one who stays away from the Masjid, prays in his house, you will have forsaken the Sunnah of your Prophet (sallAllahu ‘alayhi wa sallam), and if you forsake the Sunnah of your Prophet you will go astray.
There is no man who purifies himself and purifies himself well, then he goes to one of these Masajid, but Allah will record one good deed for him for every step he takes, and will raise him in status one degree thereby, and will erase one bad deed thereby.
I remember when no one would stay away (from the prayer) but a hypocrite whose hypocrisy was known, and (i have seen) a man would come staggering between two others in order to stand in the row."
[Sahih Muslim 654 (1488), Sunan Ibn Majah 777, Graded: Hasan]
Whoever would like to meet Allah, may He be exalted, tomorrow (i.e. on the Day of Judgment) as a Muslim, let him preserve these (five daily) prayers where the call is made for them. For indeed Allah has prescribed the Sunnah (way) of guidance to your Prophet (sallAllahu ‘alayhi wa sallam) and they (the prayers) are among the Sunnah of guidance.
If you pray in your houses like this one who stays away from the Masjid, prays in his house, you will have forsaken the Sunnah of your Prophet (sallAllahu ‘alayhi wa sallam), and if you forsake the Sunnah of your Prophet you will go astray.
There is no man who purifies himself and purifies himself well, then he goes to one of these Masajid, but Allah will record one good deed for him for every step he takes, and will raise him in status one degree thereby, and will erase one bad deed thereby.
I remember when no one would stay away (from the prayer) but a hypocrite whose hypocrisy was known, and (i have seen) a man would come staggering between two others in order to stand in the row."
[Sahih Muslim 654 (1488), Sunan Ibn Majah 777, Graded: Hasan]