prayer
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Taraweeh of the Prophet (sallallaahu `alayhi wasallam) (Ahadtih 1723 - 1725)

Bismillah.
Volume 3, Book 32, Number 228:
Narrated 'Aisha (radiallaahu `anhaa):
Allah's Apostle (sallallaahu `alayhi wasallam) used to pray (at night) in Ramadan.
Volume 3, Book 32, Number 229:
Narrated 'Urwa:
That he was informed by 'Aisha (radiallaahu `anhaa), "Allah's Apostle (sallallaahu `alayhi wasallam) went out in the middle of the night and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). In the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah's Apostle came out and the people prayed behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet (sallallaahu `alayhi wasallam) came out (only) for the morning prayer. When the morning prayer was finished he recited Tashah-hud and (addressing the people) said, "Amma ba'du, your presence was not hidden from me but I was afraid lest the night prayer (Qiyam) should be enjoined on you and you might not be able to carry it on." So, Allah's Apostle (sallallaahu `alayhi wasallam) died and the situation remained like that (i.e. people prayed individually). "
This indicates that praying Taraweeh in congregation is prescribed according to the Sunnah of the Prophet (peace and blessings of Allaah be upon him), but he refrained from doing it because he feared that it would be made obligatory for the ummah. When the Prophet (peace and blessings of Allaah be upon him) died, this reservation was no longer required, because the sharee’ah was established. 
Volume 3, Book 32, Number 230:
Narrated Abu Salama bin 'Abdur Rahman:
that he asked 'Aisha (radiallaahu `anhaa) "How was the prayer of Allah's Apostle (sallallaahu `alayhi wasallam) in Ramadan?" She replied, "He did not pray more than eleven Rakat in Ramadan or in any other month. He used to pray four Rakat ---- let alone their beauty and length----and then he would pray four ----let alone their beauty and length ----and then he would pray three Rakat (Witr)." She added, "I asked, 'O Allah's Apostle (sallallaahu `alayhi wasallam)! Do you sleep before praying the Witr?' He replied, 'O 'Aisha! My eyes sleep but my heart does not sleep."
It is proven in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs at night in Ramadaan and at other times, but he would make the recitation and other essential parts of the prayer so long that on one occasion he recited more than five juz’ (sipara) in a single rak’ah, reciting slowly and carefully. 
And it is proven that he would get up halfway through the night, or shortly before or after that, and he would carry on praying until it was close to dawn, so he would pray thirteen rak’ahs in approximately five hours. This requires making the recitation and other essential parts of the prayer lengthy.
Note: the main focus of our night prayer (inside or outside Ramadan) should be to attain tranquility and to develop a special connection with Allah. There's no point in fighting about the number of rak`ahs of the Taraweeh prayer and there's no point in discussing what Umar (radiallaahu `anhu) did in his time and why he did it, if our night prayer does not bring us any closer towards Allah. Yes, we want to follow the Sunnah when it comes to the number of rak`ahs, but are we going to sideline the Sunnah of making the night prayer lengthy and slow? The latter is definitely more important, won't you agree?

Taraweeh: Individual or Congregational? (Hadith No. 1722)

Bismillah.
Volume 3, Book 32, Number 227:
Narrated Abu Huraira (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." Ibn Shihab (a sub-narrator) said, "Allah's Apostle (sallallaahu `alayhi wasallam) died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr (radiallaahu `anhu) and in the early days of 'Umar (radiallaahu `anhu)'s Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab (radiallaahu `anhu) one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar (radiallaahu `anhu) said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b (radiallaahu `anhu). Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar (radiallaahu `anhu) remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night."
al-Bukhaari (2010) narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: I went out with ‘Umar ibn al-Khattaab (may Allaah be pleased with him) to the mosque one night in Ramadaan, and the people were scattered, each man praying by himself. Some men would pray and have groups of people behind them following them. ‘Umar said: “I think that if I unite all these people with one reader, it will be better. Then he resolved to gather them behind Ubayy ibn Ka’b. 
al-Haafiz said: 
Ibn al-Teen and others said that ‘Umar based this decision on the Prophet’s approval of those who prayed with him on those nights. Although he disliked that for them, that was based on the fear that it might be made obligatory for them. When the Prophet (peace and blessings of Allaah be upon him) died, there was no longer any fear of that happening, and ‘Umar thought, because of the potential division that might arise from people praying separately, and because uniting them behind one reader is more motivating for many people. The majority agreed with ‘Umar’s decision. End quote from Fath al-Baari. 
Al-Nawawi said in al-Majmoo’, 3/526: 
Praying Taraweeh is Sunnah according to scholarly consensus… It is permissible to offer this prayer alone or in congregation, but which is better? There are two well-known opinions on this matter. The correct view according to the consensus of our companions is that praying it in congregation is better. The second view is that it is better to pray it individually.
Our companions said: The difference of opinion has to do with one who has memorized the Qur’aan; there is no fear that he may become lazy and neglect it if he prays on his own, and the congregation in the mosque is not going to be affected if he stays away.  But if one of these factors is absent, then praying in congregation is better, and there is no difference of scholarly opinion on this point. 
The author of al-Shaamil said:
Abu’l-‘Abbaas and Abu Ishaaq said that praying Taraweeh in congregation is better than praying it individually, because of the consensus of the Sahaabah and the consensus of the scholars of the regions on this point. End quote. 
Ibn al-Mubaarak, Ahmad and Ishaaq favoured praying with the imam during the month of Ramadaan. 
It says in Tuhfat al-Ahwadhi: 
In the book on night prayer (qiyaam): it was said to Ahmad ibn Hanbal: Do you prefer a man to pray with the people in Ramadaan or on his own? He said: He should pray with the people. He said: And I prefer that he should pray with the imam and pray Witr with him. The Prophet (peace and blessings of Allaah be upon him) said: “If a man prays qiyaam with the imam until he finishes, it will be recorded as if he spent the rest of the night (in prayer).” Ahmad (may Allaah have mercy on him) said: “He should pray with the people until he prays Witr with them, and he should not leave until the imam leaves. Abu Dawood said: I saw him (Imam Ahmad) – in the month of Ramadaan, praying Witr with his imam, except on one night when I did not attend. Ishaaq (may Allaah have mercy on him) said: I said to Ahmad: Is praying qiyaam in Ramadaan in congregation dearer to you or praying on one’s own? He said: I prefer that this prayer should be offered in congregation, so as to revive the Sunnah. And Ishaaq said the same. End quote. 
See al-Mughni, 1/457. 
Shaykh Ibn ‘Uthaymeen said in Majaalis Shahr Ramadaan, p. 22: 
At first the Prophet (peace and blessings of Allaah be upon him) used to pray Taraweeh in congregation in the mosque, then he stopped because he feared that it might be made obligatory upon his ummah…  
Then he quoted the two ahaadeeth quoted above. Then he said: 
No man should keep away from Taraweeh prayer lest he misses out on the reward for it. And he should not leave until the imam finishes Taraweeh and Witr, so that he may attain the reward of spending the whole night in prayer. End quote. 
Al-Albaani said in Qiyaam Ramadaan:
Rather it (praying Taraweeh in congregation) is better than praying it alone, because the Prophet (peace and blessings of Allaah be upon him) did it himself and explained its virtue.
Rather he did not lead them in praying it in congregation for the rest of the month because he feared that praying at night during Ramadaan might be made obligatory for them, and they would be unable to do that, as it says in the hadeeth of ‘Aa’ishah which is narrated in al-Saheehayn and elsewhere. This concern no longer applied after the Prophet (peace and blessings of Allaah be upon him) died and Allaah had completed Islam. Hence the reason for not praying in congregation when offering night prayers in Ramadaan was no longer present, and the previous ruling remained in effect, which is that it is prescribed to offer this prayer in congregation. Hence ‘Umar (may Allaah be pleased with him) revived it, as it says inSaheeh al-Bukhaari and elsewhere. End quote. 
It says in al-Mawsoo’ah al-Fiqhiyyah (27/138): 
From the time of ‘Umar (may Allaah be pleased with him), the Rightly-Guided Caliphs and the Muslims regularly offered Taraweeh prayer in congregation. ‘Umar (may Allaah be pleased with him) is the one who united the people in offering the prayer behind a single imam.
Asad ibn ‘Amr ibn Abi Yoosuf said: I asked Abu Haneefah about Taraweeh and what ‘Umar did. He said: Taraweeh is a confirmed Sunnah, and ‘Umar did not base his decision on speculation and he was not introducing bid’ah (an innovation). He did not enjoin it except because of what he knew from the Messenger of Allaah (peace and blessings of Allaah be upon him). ‘Umar introduced this and gathered the people behind Ubayy ibn Ka’b and he offered this prayer in congregation, at the time when the Sahaabah – the Muhaajireen and Ansaar – were still alive, and no one among them objected to that, rather they helped him and agreed with him, and also enjoined it. End quote. 

Taken from:  http://ilookilisten.wordpress.com/2013/09/11/taraweeh-individual-or-congregational-hadith-no-1722/

Taraweeh Prayer (Hadith No. 1721)

Bismillah.
Volume 3, Book 32, Number 226:
Narrated Abu Huraira (radiallaahu `anhu):
I heard Allah's Apostle (sallallaahu `alayhi wasallam) saying regarding Ramadan, "Whoever prayed at night in it (the month of Ramadan) out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven."
Let's all hope we came out clean of this Ramadan. ^_^
And may Allah give us the tawfeeq to do so each year.

Continuity and Balance (Ahadith 1685 - 1689)

Bismillah.
Volume 3, Book 31, Number 190:
Narrated 'Aisha (radiallaahu `anhaa):
Allah's Apostle (sallallaahu `alayhi wasallam) used to fast till one would say that he would never stop fasting, and he would abandon fasting till one would say that he would never fast. I never saw Allah's Apostle (sallallaahu `alayhi wasallam) fasting for a whole month except the month of Ramadan, and did not see him fasting in any month more than in the month of Sha'ban.
Volume 3, Book 31, Number 191:
Narrated 'Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) never fasted in any month more than in the month of Sha'ban. He used to say, "Do those deeds which you can do easily, as Allah will not get tired (of giving rewards) till you get bored and tired (of performing religious deeds)." The most beloved prayer to the Prophet was the one that was done regularly (throughout the life) even if it were little. And whenever the Prophet (sallallaahu `alayhi wasallam) offered a prayer he used to offer it regularly .
Volume 3, Book 31, Number 192:
Narrated Ibn 'Abbas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) never fasted a full month except the month of Ramadan, and he used to fast till one could say, "By Allah, he will never stop fasting," and he would abandon fasting till one would say, "By Allah, he will never fast."
Volume 3, Book 31, Number 193:
Narrated Anas (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) used to leave fasting in a certain month till we thought that he would not fast in that month, and he used to fast in another month till we thought he would not stop fasting at all in that month. And if one wanted to see him praying at night, one could see him (in that condition), and if one wanted to see him sleeping at night, one could see him (in that condition) too.
Volume 3, Book 31, Number 194:
Narrated Humaid:
I asked Anas (radiallaahu `anhu) about the fasting of the Prophet (sallallaahu `alayhi wasallam). He said "Whenever I liked to see the Prophet (sallallaahu `alayhi wasallam) fasting in any month, I could see that, and whenever I liked to see him not fasting, I could see that too, and if I liked to see him praying in any night, I could see that, and if I liked to see him sleeping, I could see that, too." Anas (radiallaahu `anhu) further said, "I never touched silk or velvet softer than the hand of Allah's Apostle (sallallaahu `alayhi wasallam) and never smelled musk or perfumed smoke more pleasant than the smell of Allah's Apostle (sallallaahu `alayhi wasallam)."
After reading all these narrations, the one who wants to overdo fasting and praying at night (or any other form of worship), and give up all the good of this world (zuhd) needs to answer one question: Is he more righteous than the Prophet (sallallaahu `alayhi wasallam)?
Continuity and balance. These two things will take you a long way inshaAllah. Whatever little/more you do of worship, continue it. And don't overdo anything - not even worship. :)
As for the fiqh of fasting in Sha`baan, a summary has been posted here.

Ramadan: Sin-Eraser (Hadith No. 1620)

Bismillah.
Volume 3, Book 31, Number 125:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "Whoever established prayers on the night of Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven; and whoever fasts in the month of Ramadan out of sincere faith, and hoping for a reward from Allah, then all his previous sins will be forgiven."
We say sinning is easy, but atoning for our sins to have them forgiven isn't. While this statement can be debated upon, here's a simple method to erase all your sins: fast in Ramadan, and seek Laylat-ul-Qadr by establishing salah in the last few odd nights of Ramadan. If you do these two things with sincerity and expect reward ONLY from Allah, you have a promise from Allah that you'll be forgiven inshaAllah.
May Allah erase all our past sins this Ramadan.

Ar-Rayyan (Ahadith 1615 - 1616)

Bismillah.
Volume 3, Book 31, Number 120:
Narrated Sahl (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "There is a gate in Paradise called Ar-Raiyan, and those who observe fasts will enter through it on the Day of Resurrection and none except them will enter through it. It will be said, 'Where are those who used to observe fasts?' They will get up, and none except them will enter through it. After their entry the gate will be closed and nobody will enter through it."
Imagine being there. Imagine the angels at Ar-Rayyan (gate of Paradise) calling out YOUR name. Imagine feeling so special. <3
Volume 3, Book 31, Number 121:
Narrated Abu Huraira (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) said, "Whoever gives two kinds (of things or property) in charity for Allah's Cause, will be called from the gates of Paradise and will be addressed, 'O slaves of Allah! Here is prosperity.' So, whoever was amongst the people who used to offer their prayers, will be called from the gate of the prayer; and whoever was amongst the people who used to participate in Jihad, will be called from the gate of Jihad; and whoever was amongst those who used to observe fasts, will be called from the gate of Ar-Raiyan; whoever was amongst those who used to give in charity, will be called from the gate of charity." Abu Bakr (radiallaahu `anhu) said, "Let my parents be sacrificed for you, O Allah's Apostle (sallallaahu `alayhi wasallam)! No distress or need will befall him who will be called from those gates. Will there be any one who will be called from all these gates?" The Prophet (sallallaahu `alayhi wasallam) replied, "Yes, and I hope you will be one of them."
A person can get his name in three lists easily, I suppose. If he prays, fasts and gives charity regularly, he'll be called out from three gates. Isn't that awesome? Imagine being there. Imagine thinking which gate to enter from.. <3
And who can compete with Abu Bakr (radiallaahu `anhu) in good deeds? May Allah make us more like him.

Fasting is an Expiation (Hadith No. 1614)

Bismillah.
Volume 3, Book 31, Number 119:
Narrated Abu Wail from Hudhaifa (radiallaahu `anhu):
Umar (radiallaahu `anhu) asked the people, "Who remembers the narration of the Prophet (sallallaahu `alayhi wasallam) about the affliction?" Hudhaifa (radiallaahu `anhu) said, "I heard the Prophet (sallallaahu `alayhi wasallam) saying, 'The affliction of a person in his property, family and neighbors is expiated by his prayers, fasting, and giving in charity." 'Umar (radiallaahu `anhu) said, "I do not ask about that, but I ask about those afflictions which will spread like the waves of the sea." Hudhaifa (radiallaahu `anhu) replied, "There is a closed gate in front of those afflictions." 'Umar (radiallaahu `anhu) asked, "Will that gate be opened or broken?" He replied, "It will be broken." 'Umar (radiallaahu `anhu) said, "Then the gate will not be closed again till the Day of Resurrection." We said to Masruq, "Would you ask Hudhaifa (radiallaahu `anhu) whether 'Umar (radiallaahu `anhu) knew what that gate symbolized?" He asked him and he replied "He ('Umar (radiallaahu `anhu)) knew it as one knows that there will be night before tomorrow morning.
Talking about the first part of the Hadith, we know that one's wealth and family is a trial as Allah says:
إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ
"Your wealth and your children are only a trial.." [At-Taghabun: 15]
We're tested by our wealth in the ways we earn it and spend it, and family tests us for the amount of time we spend with them and the way we spend it. Also, we're tested in our priorities - whether we put Allah before our loved ones or not..
Being human, we always falter. There are shortcomings no matter how hard we try. To make up for those, we can pray extra nawafil (voluntary prayers), keep nafil fasts and give more in charity as suggested by the Hadith above. In doing so, we'll be offering expiation for our sins and faults committed when it came to wealth and family. InshaAllah.

Combining Prayers in Haste (Hadith No. 1555)


Bismillah.
Volume 3, Book 27, Number 32:
Narrated Zaid bin Aslam from his father:
I was with Ibn 'Umar (radiallaahu `anhu) on the way to Mecca, and he got the news that Safiya bint Abu Ubaid was seriously ill. So, he hastened his pace, and when the twilight disappeared, he dismounted and offered the Maghrib and 'Isha' prayers together. Then he said, "I saw that whenever the Prophet (sallallaahu `alayhi wasallam) had to hasten when traveling, he would delay the Maghrib prayer and join them together (i.e. offer the Maghrib and the Isha prayers together)."
We know that prayers are shortened during travel only. But what about combining prayers? Does a person have to be travelling in order to combine two prayers, or is it allowed otherwise as well? Here's a general answer from IslamQA:
It is not permissible for a Muslim man or woman to delay an obligatory prayer beyond the proper time, rather every accountable Muslim man and woman is obliged to perform the prayers on time as much as they can.
Work is not an excuse for delaying prayer, neither is impurity on clothes or clothes being dirty. None of these are acceptable excuses.
 People should be excused from work at prayer times; at the time of prayer a worker has to wash the impurity from his clothes, or change into clean clothes. As for regular dirt (as opposed to impurities), this does not prevent one from praying in those clothes, so long as that dirt is not impure and does not have an offensive smell that would bother other worshippers. But if the dirt or its smell will bother others, then he has to wash it before praying, or change into clean clothes so that he can pray in congregation.
 It is permissible for those who have legitimate shar’i excuses, such as those who are sick or are travelling, to combine Zuhr and ‘Asr at the time of either of them, and to combine Maghrib and ‘Isha’ at the time of either of them.
 This was narrated in the saheeh Sunnah of the Prophet (peace and blessings of Allaah be upon him). It is also permissible to join prayers when there is heavy rain or mud, which cause difficulty for people.
P.S. given below is a 'general knowledge' question for you.. Test yourself.
[polldaddy poll=3810049]

Prayers in Muzdalifah (Ahadith 1442 - 1444)


Bismillah.
Volume 2, Book 26, Number 742:
Narrated Abdullah (radiallaahu `anhu):
I never saw the Prophet (sallallaahu `alayhi wasallam) offering any prayer not at its stated time except two; he prayed the Maghrib and the 'Isha' together and he offered the morning prayer before its usual time.
Volume 2, Book 26, Number 743:
Narrated 'Abdur-Rahman bin Yazid
I went out with 'Abdullah (radiallaahu `anhu), to Mecca and when we proceeded to am' he offered the two prayers (the Maghrib and the 'Isha') together, making the Adhan and Iqama separately for each prayer. He took his supper in between the two prayers. He offered the Fajr prayer as soon as the day dawned. Some people said, "The day had dawned (at the time of the prayer)," and others said, "The day had not dawned." 'Abdullah (radiallaahu `anhu) then said, "Allah's Apostle (sallallaahu `alayhi wasallam) said, 'These two prayers have been shifted from their stated times at this place only (at Al-Muzdalifa); first: The Maghrib and the 'Isha'. So the people should not arrive at Al-Muzdalifa till the time of the 'Isha' prayer has become due. The second prayer is the morning prayer which is offered at this hour.' " Then 'Abdullah (radiallaahu `anhu) stayed there till it became a bit brighter. He then said, "If the chief of the believers hastened onwards to Mina just now, then he had indeed followed the Sunna." I do not know which proceeded the other, his ('Abdullah (radiallaahu `anhu)'s) statement or the departure of 'Uthman (radiallaahu `anhu). Abdullah (radiallaahu `anhu) was reciting Talbiya till he threw pebbles at the Jamrat-al-'Aqaba on the Day of Nahr (slaughtering) (that is the 10th of Dhul-Hijja).
Volume 2, Book 26, Number 744:
Narrated 'Amr bin Maimun:
I saw 'Umar (radiallaahu `anhu), offering the Fajr (morning) prayer at Jam'; then he got up and said, "The pagans did not use to depart (from Jam') till the sun had risen, and they used to say, 'Let the sun shine on Thabir (a mountain).' But the Prophet (sallallaahu `alayhi wasallam) contradicted them and departed from Jam' before sunrise."
  1. Combine Maghrib and `Ishaa' with one adhaan and two iqaamahs.
  2. Pray Fajr early.
Some pilgrims pray Fajr before its time, praying and leaving. This is a serious mistake, because prayer offered before its time is not accepted, rather it is haraam because it is overstepping the limits set by Allaah. Prayers are to offered at set times, the beginning and end of which are defined in sharee’ah, so it is not permissible for anyone to offer a prayer before its time begins. 
The pilgrim has to pay attention to this matter, and not pray Fajr until after he is certain or thinks it most likely that the time for Fajr has begun. It is true that he should hasten to pray Fajr in Muzdalifah, because the Messenger (peace and blessings of Allaah be upon him) did that, but that does not mean that he should pray it before its time begins. The pilgrim should beware of doing that.
Other mistakes made by pilgrims on the way to and in Muzdalifah here.

Taken from: http://ilookilisten.wordpress.com/2013/03/23/prayers-in-muzdalifah-ahadith-1442-1444/

Makruh Times for Salah (Ahadth 1394 - 1396)


Bismillah.
Volume 2, Book 26, Number 694:
Narrated Urwa from Aisha (radiallaahu `anhaa):
Some people performed Tawaf (of the Kaba) after the morning prayer and then sat to listen to a preacher till sunrise, and then they stood up for the prayer. Then Aisha (radiallaahu `anhaa) commented, "Those people kept on sitting till it was the time in which the prayer is disliked and after that they stood up for the prayer."
Volume 2, Book 26, Number 695:
Narrated Abdullah (radiallaahu `anhu):
heard the Prophet (sallallaahu `alayhi wasallam) forbidding the offering of prayers at the time of sunrise and sunset.
Volume 2, Book 26, Number 696:
Narrated Abida bin Humaid:
Abdul, Aziz bin Rufai Said, "I saw Abdullah bin Az-Zubair (radiallaahu `anhu) performing Tawaf of the Kaba after the morning prayer then offering the two Rakat prayer." Abdul Aziz added, "I saw Abdullah bin Az-Zubair (radiallaahu `anhu) offering a two Rakat prayer after the Asr prayer." He informed me that Aisha (radiallaahu `anhaa) told him that the Prophet (sallallaahu `alayhi wasallam) used to offer those two Rakat whenever he entered her house."
Taken from: http://ilookilisten.wordpress.com/2013/03/08/makruh-times-for-salah-ahadth-1394-1396/

Hajj - Station of Ibraheem (`alayhissalaam) (Hadith No. 1393)


Bismillah.
Volume 2, Book 26, Number 693:
Narrated Ibn Umar (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) reached Mecca, circumambulated the Kaba seven times and then offered a two Rakat prayer behind Maqam ibrahim (`alayhissalaam). Then he went towards the Safa. Allah has said, "Verily, in Allah's Apostle (sallallaahu `alayhi wasallam) you have a good example."
Maqaam Ibraaheem (the Station of Ibraaheem) is the stone on which he stood when the building became higher than he could reach. So his son put this famous stone there for him so that he could stand on it when the building grew tall… The footprints of al-Khaleel (Ibraaheem, peace be upon him) remained on the rock until the beginning of Islam. 
From al-Bidaayah wa’l-Nihaayah, 1/163 
Ibn Hajr said:
What is meant by Maqaam Ibraaheem is the stone on which are the marks of his feet. 
Ibn Katheer said: 
The marks of his feet were clear on it and were well known; the Arabs were familiar with that during their jaahiliyyah and the Muslims also knew of that, as Anas ibn Maalik said: I saw the Maqaam on which were the marks of his toes and heels.
But they disappeared because of people touching them with their hands. 
Ibn Jareer narrated that Qataadah said:
“ ‘And take you (people) the Maqaam (place) of Ibraaheem (Abraham) [or the stone on which Ibraaheem (Abraham) stood while he was building the Ka‘bah] as a place of prayer (for some of your prayers, e.g. two Rak‘at after the Tawaaf of the Ka‘bah at Makkah)’ [al-Baqarah 2:125 – interpretation of the meaning]. This means that they were commanded to pray at that place; they were not commanded to touch it. This ummah went beyond what was prescribed for it, to an extent that no previous nation did. We have heard from those who saw the marks of his heels and toes on it, but this ummah kept touching them until they disappeared.”
From Tafseer Ibn Katheer, 1/117 
Shaykh Ibn ‘Uthaymeen said: 
Undoubtedly Maqaam Ibraaheem is proven and that on which the glass enclosure is built is indeed Maqaam Ibraaheem. But the engraved marks that appear on it do not seem to be footprints, because what is well known from an historical point of view is that those footprints disappeared a long time ago. But these engraved marks were meant as a marker only, and we cannot be certain that these are the footprints of Ibraaheem (peace be upon him).
Eeee. Do you see it? :D [From 'Umrah 2011]
Eeee. Do you see it? :D [From 'Umrah 2011]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
 Some pilgrims performing Hajj and ‘Umrah stand at Maqaam Ibraaheem and recite a du’aa’ that was not narrated from the Prophet (peace and blessings of Allaah be upon him). Some of them recite the du’aa’ in a loud voice, and disturb those who are praying the two rak’ahs after tawaaf behind the Maqaam. There is no specific du’aa’ to be recited at the Maqaam, rather the Sunnah is to pray two brief rak’ahs behind it, then to get up immediately after saying the tasleem so as to leave room for those who have more right to it, those who want to pray the two rak’ahs following tawaaf. 
Is it obligatory to pray nawafil at this station? Answer here.

Taken from: http://ilookilisten.wordpress.com/2013/03/07/hajj-station-of-ibraheem-alayhissalaam-hadith-no-1393/

Inside the Ka`bah [contd.] (Ahadith 1369 - 1371)


Bismillah.
Hadith no. 1368 (below) is a repeat. Read it here.
Volume 2, Book 26, Number 668:
Narrated Salim that his father said,
"Allah's Apostle (sallallaahu `alayhi wasallam), Usama bin Zaid (radiallaahu `anhu), Bilal (radiallaahu `anhu), and 'Uthman bin abu Talha (radiallaahu `anhu) entered the Ka'ba and then closed its door. When they opened the door I was the first person to enter (the Ka'ba). I met Bilal (radiallaahu `anhu) and asked him, "Did Allah's Apostle (sallallaahu `alayhi wasallam) offer a prayer inside (the Ka'ba)?" Bilal (radiallaahu `anhu) replied in the affirmative and said, "(The Prophet (sallallaahu `alayhi wasallam) offered the prayer) in between the two right pillars."

Today's Ahadith:

Volume 2, Book 26, Number 669:
Narrated Nafi':
Whenever Ibn 'Umar (radiallaahu `anhu) entered the Ka'ba he used to walk straight keeping the door at his back on entering, and used to proceed on till about three cubits from the wall in front of him, and then he would offer the prayer there aiming at the place where Allah's Apostle (sallallaahu `alayhi wasallam) prayed, as Bilal (radiallaahu `anhu) had told him. There is no harm for any person to offer the prayer at any place inside the Ka'ba.
Volume 2, Book 26, Number 670:
Narrated Isma'li bin Abu Khalid:
'Abdullah bin Abu Aufa (radiallaahu `anhu) said, "Allah's Apostle (sallallaahu `alayhi wasallam) performed the 'Umra. He performed Tawaf of the Ka'ba and offered two Rakat behind the Maqam (Abraham (`alayhissalaam)'s place) and was accompanied by those who were screening him from the people." Somebody asked 'Abdullah, "Did Allah's Apostle (sallallaahu `alayhi wasallam) enter the Ka'ba?" 'Abdullah replied in the negative.
Volume 2, Book 26, Number 671:
Narrated Ibn Abbas (radiallaahu `anhu):
When Allah's Apostle (sallallaahu `alayhi wasallam) came to Mecca, he refused to enter the Ka'ba with idols in it. He ordered (idols to be taken out). So they were taken out. The people took out the pictures of Abraham (`alayhissalaam) and Ishmael (`alayhissalaam) holding Azlams in their hands. Allah's Apostle (sallallaahu `alayhi wasallam) said, "May Allah curse these people. By Allah, both Abraham (`alayhissalaam) and Ishmael (`alayhissalaam) never did the game of chance with Azlams." Then he entered the Ka'ba and said Takbir at its corners but did not offer the prayer in it.
  1. Prophet (sallallaahu `alayhi wasallam) did pray inside the Ka`bah. Scholars of Hadith have preferred Bilal (radiallaahu `anhu)'s report over Ibn Abbas (radiallaahu `anhu)'s report because what a person saw is a stronger proof than of what a person did not see. I suggest you read that again..
  2. Considering that the Prophet (sallallaahu `alayhi wasallam) did not enter the Ka`bah when `Abdullah ibn `Abbas (radiallaahu `anhu)' was watching him, it gives proof that entering Ka`bah during Tawaf/`Umrah is not necessary. If one gets to get in (Hateem, for example), well and good. If not, no issues.
  3. Once you're inside the Ka`bah, you can pray facing any direction. How cool is that?
    I don't know if the Hateem is to be included in this or not, though..

Taken from: http://ilookilisten.wordpress.com/2013/02/20/inside-the-kabah-contd-ahadith-1369-1371/
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