Whoever prays forty prayers in the
Prophets Mosque, will it be recorded that he is free of hypocrisy ?
hadeeth was narrated by Ahmad (12173)
from Anas ibn Maalik from the Prophet (pbuh), who is reported to have said, “Whoever prays forty
in my Mosque, missing no prayer, it will be recorded that he is safe
from the Fire, is saved from punishment and is free of hypocrisy.” This
daeef (weak) hadeeth.
was mentioned by Shaykh al-Albaani in
al-Silsilah al-Daeefah (364), who said: It is daeef. He also
mentioned it in Daeef al-Targheeb (755) and said, it is munkar (a kind
of weak hadeeth).
said in his book Hujjat al-Nabi (p. 185) that it is an
innovation (bidah) to visit Madeenah and tell the visitors to
Madeenah to stay there for a week so that they will be able to offer
forty prayers in the Prophets Mosque so that they will be free from
hypocrisy and saved from the Fire.”
of this hadeeth we should look at the
hasan hadeeth narrated by al-Tirmidhi (241) concerning the virtue of
always being present for the opening takbeer of prayer in congregation.
was narrated that Anas ibn Maalik said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said, “Whoever prays for
days with the congregation, always being present for the first
takbeer, it will be written that he will be safe from two things: he
will be safe
from the Fire and safe from hypocrisy.”
Classed as hasan by
al-Albaani in Saheeh al-Tirmidhi, 200.
virtue mentioned in this hadeeth is
general and applies to any mosque where prayers are offered in
congregation, in any land; it does not apply only to al-Masjid al-Haraam
Makkah] or al-Masjid al-Nabawi [in Madeenah].
on this, whoever consistently prays
forty Days in congregation in which he is present for the first
takbeer, it will be recorded that he will be safe from two things: safe
the Fire and safe from hypocrisy, whether the mosque is in Madeenah,
Makkah or anywhere else.
Will the prayers
of one who drinks alcohol not be accepted for forty days ?
there are many saheeh ahaadeeth
concerning the punishment for one who drinks alcohol, which say that
his prayers will not be accepted for forty days.
One of these haadeeth was
narrated by Ibn Maajah (3377) from Abd-Allaah ibn Amr who said:
The Messenger of Allaah (peace and blessings of Allaah be upon him)
said: “Whoever drinks alcohol and gets drunk, his prayer will not be
accepted for forty days and if he dies he will go to Hell. But if he
repents, Allaah will accept his repentance. If he again drinks alcohol
gets drunk, his prayer will not be accepted for forty days and if he
dies he will go to Hell. But if he repents, Allaah will accept his
repentance. If he again drinks alcohol and gets drunk, his prayer
will not be accepted for forty days and if he dies he will go to Hell.
But if he
repents, Allaah will accept his repentance. If he commits (this sin)
again, then Allaah pledges to make him drink the mud of khabaal on the
They asked, “O Messenger of Allaah, what is the mud
He said, “The juices of the people of Hell.”
Classed as saheeh by al-Albaani in Saheeh
fact that his prayers are not accepted
does not mean that they are not valid, or that he should give up
praying, rather it means that he will not be rewarded for them.
So the benefit of praying will be that he
will have discharged his duty and will not be punished for not doing it.
Abu Abd-Allaah ibn Mandah said: The words
“his prayer will not be accepted” mean that he will not be rewarded
for his prayer for forty days, as a punishment for his drinking alcohol,
as they say that the one who speaks on Friday when the imam is
delivering the khutbah should pray Jumuah but there is no Jumuah for
that he will not be given the reward for Jumuah as a punishment for
Tazeem Qadr al- Salaah,
regard to his prayer not being accepted,
what this means is that he will not be rewarded for it, even though
it is valid in the sense that he has discharged his duty and does not
doubt the person who drinks alcohol still
has to perform the prayers on time. If he were to delay any of his
prayers, he would be committing a grave major sin, which is worse than
of drinking alcohol.
punishment for drinking alcohol applies
to the one who does not repent. But if he repents to Allaah and
turns to Him, He will accept his repentance and accept his good deeds,
as it says
in the hadeeth quoted above: “… but if he repents, Allaah will
accept his repentance.” And the Prophet (peace and blessings of Allaah
him) said: “The one who repents from sin is like one who did not
commit sin.” Narrated by Ibn Maajah, 4250; classed as hasan by
Saheeh Ibn Maajah.
How sound is the hadeeth “Whoever persists in saying the first takbeer at the beginning of Fajr prayer for forty days…”?
where it says: “Whoever prays to Allaah for forty days in congregation,
catching up with the first takbeer, he will be recorded as being free from
two things: free from the Fire and free from hypocrisy.” (al-Tirmidhi no.
241; classed as daeef by al-Tirmidhi but as hasan by al-Albaani).
This hadeeth was also classed as daeef by a number of
earlier scholars, who stated that it is mursal, but it was classed as hasan
by some of the later scholars. See Talkhees al-Habeer, 2/27.
The hadeeth is not
limited to Fajr prayer only, rather the reward mentioned in the hadeeth is
connected to being present for the opening takbeer of all the five daily
Undoubtedly being keen to catch up with the opening takbeer
for this period of time is an indication of the strength of a person’s
So long as the hadeeth can be interpreted in a sound manner,
there is the hope that the one who is keen to do what is mentioned therein
will attain this great virtue. The least that he will attain by means of
this keenness is training himself to regularly observe this important ritual
If a person starts
to pray regularly after the age of forty, what should he do about the prayers he has
The person who is in this situation is a kaafir guilty of kufr akbar
(i.e., he is beyond the pale of Islam), according to the more correct of the two scholarly
opinions, so long as he does not deny that the prayer is obligatory. If he does deny this,
then he is a kaafir according to the consensus of all scholars. If he repents and starts
to pray the obligatory prayers and to fast in Ramadaan, and he continues to do so, then he
is considered to be a Muslim, and the prayers and fasts that he deliberately failed to do
in the past do not have to be made up, because the Prophet
(peace and blessings of Allaah
be upon him) said: “Islam wipes out what came before and repentance wipes out what
came before”, and because the Sahaabah (may Allaah be pleased with them), when they
fought the apostates at the time of [Abu Bakr] al-Siddeeq (may Allaah be pleased with
him), they did not tell those who came back to Islam to make up the fasts or prayers, and
they [the Sahaabah] are the most knowledgeable of the shareeah of Allaah after the
Messengers, peace and blessings of Allaah be upon them.
The forty-day anniversary is a Pharaonic custom
the origin of this is a Pharaonic custom which was practised by the
Pharaohs before Islam, then it spread from them to other nations. It
is a reprehensible innovation (bidah) which has no basis in Islam,
and it is be rejected as the Prophet
(peace and blessings of Allaah be upon him) said: “Whoever innovates
anything in this matter of ours (Islam) which is not a part of it, will
have it rejected.” (Saheeh – agreed upon).
commemorating and eulogizing the dead in the manner that is
when people gather for that purpose and exaggerate in praising
is not permitted.
It was narrated by Ahmad and Ibn Maajah, and
as saheeh by al-Haakim, that Abd-Allaah ibn Abi Awfaa said:
of Allaah (pbuh) forbade eulogizing.” * Praise highly in speech or writing.
(And it is not
because mentioning the attributes of the deceased usually
and provokes sorrow and grief. But simply speaking well of him
he is mentioned or when his funeral passes by, or mentioning
deeds and so on, in a manner similar to the way in which the
eulogized those who were killed at Uhud and others, is
Ruling on distributing food when an infant
reaches the age of forty
What is prescribed when a child is born is for the family to
slaughter the aqeeqah on his behalf, on the seventh day. Two sheep should
be slaughtered for a boy and one for a girl. The family can distribute the
meat or part of it, or they can cook it or some of it and distribute it to
family, relatives and neighbors.
If the family is unable to slaughter the aqeeqah on the
seventh day, then they may do so on the fourteenth, if they cannot do that
then on the twenty-first, and if they cannot do that then on whatever day
they can after that.
It is permissible to
distribute the meat of the aqeeqah raw or cooked.
The fortieth day after birth or death is of no significance;
this is a Pharaonic custom and it is not permissible for the Muslim to seek
out this day for anything that has to do with worship. http://www.islam-qa.com/en/ref/32554/forty
Maximum period for nifaas is 40 days
There is a difference of opinion among
the scholars concerning that.
1 – Most of the scholars said that the
longest that nifaas can last is 40 days; if the bleeding lasts longer
than that then it is istihaadah (irregular vaginal bleeding) unless
it coincides with her regular period.
2 – Maalik, al-Shaafai and Ahmad, according
to one report, said that the longest it may last is 60 days.
3 – al-Hasan al-Basri said that it may
last between forty to fifty days; if it lasts longer than that then
it is istihaadah.
4 – There are other opinions but these
are cases of ijtihaad for which there is no saheeh evidence apart from
the first view. It was proven that Ibn Abbaas (may Allaah be pleased
with them both) said: “The woman in nifaas should wait for approximately
forty days.” (Narrated by Ibn al-Jaarood in al-Muntaqa).
Ahmad, Abu Dawood, al-Tirmidhi and Ibn
Maajah narrated via Massah al-Azdiyyah that Umm Salamah said: “At the
time of the Messenger of Allaah
(peace and blessings of Allaah be upon him), the woman in nifaas would
wait for forty days…”
There is some dispute concerning this
isnaad. Ibn Qattaan classed it as daeef (weak) in Bayaan al-Wahm
wa’l-Ayhaam, as did Ibn Hazm. Al-Haakim classed it as saheeh and
al-Nawawi and others classed it as hasan.
Ibn Abd al-Barr (may Allaah have mercy on him) said
in al-Istidhkaar, with regard to the maximum period of nifaas
there is no opinion to be followed except the opinion of those
who say that it is forty days. This is the view the companions of the
Messenger of Allaah
(peace and blessings of Allaah be upon him), and there was no dispute
among them concerning this matter. All other opinions are those of people
other than the Sahaabah, and in our view no other opinion can be counted
because the consensus of the Sahaabah is evidence for those who came
after them. Usually everyone feels comfortable with their opinion; how
could anyone hold a different view with no evidence from the Sunnah?
This view is the correct one, and that is for a number of reasons:
It is the view of the Sahaabah
and no one has the right to go against them.
It is essential in this
case to define a number of days during which a woman may remain in nifaas;
it is not permissible to ignore the view of the Sahaabah and accept
someone else’s view.
This is the view of doctors
who are specialized in knowledge of this bleeding. Their view coincides
with that of Ibn Abbaas and of most of the scholars.
With regard to the minimum length
of nifaas, most of the scholars have not set any limit for that. If
the woman sees that she is pure (taahir) – which is when the bleeding
stops – then she should do ghusl and start praying. http://www.islam-qa.com/en/ref/10488/forty
gathering after fourty days to pray for the deceased
What happens in some Muslim countries – where the
friends and relatives of the deceased gather after 40 days to read Quraan, make
duaa for him and remember him – is undoubtedly bidah
innovation) for which no authority has been revealed by Allaah.
It is not permissible to
take part in or attend such gatherings. We have to speak out against such practices. The
Muslim should pray for his brother at all times, not only for three days after his death,
or forty days or one year later, etc. It should be known that this is a custom of the
Kuffaar and it is not permissible for us to imitate them.
Watch : Post-Funeral Gatherings/Possessions in Islam