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 The Virtue of Engaging in Allah's Remembrance from Fajr to Sunrise

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PostSubject: The Virtue of Engaging in Allah's Remembrance from Fajr to Sunrise   The Virtue of Engaging in Allah's Remembrance from Fajr to Sunrise Icon_minitimeSat Aug 20, 2011 10:39 am

The Virtue of Engaging in Allah's Remembrance from Fajr to Sunrise PrayerataHall

The Virtue of Engaging in Allah's Remembrance from Fajr to Sunrise WomenmakingTsbeeh


Question:

Is it recommended to remain in the mosque from the time of the Fajr prayer until after sunrise? If it is, what are the virtues of doing so?

Answer:

It is indeed a virtuous act to remain in the mosque after performing the Fajr prayer – engaging in the remembrance of Allah or in reading the Qur’ân – until the time of sunrise. The following has been narrated to that effect:

Jâbir b. Samurah relates that after Allah’s Messenger (peace be upon him) offered the Fajr prayer, he used to remain seated in his place mosque a cross-legged position until the Sun had fully risen. [Sahîh Muslim]

The Prophet (peace be upon him) said: “Whoever offers the Morning prayer in congregation and remains seated, engaging in the remembrance of Allah until the Sun has risen, and then offers two units of prayer – he will have a reward equal to that of performing Hajj and `Umrah.” [Sunan al-Tirmidhî. Al-Albânî declares it to be an authentic hadîth in Sahîh al-Jâmi` (6346)]

Anas b. Mâlik relates that the Prophet (peace be upon him) said: “That I sit with people remembering Allah from the time of the Morning prayer up until sunrise is dearer to me than emancipating four of Ishmael’s progeny.” [Sunan Abî Dâwûd. Al-Albânî declares it to be a good (hasan) hadîth]

Mu`âdh relates that Allah’s Messenger (peace be upon him) said: “Whoever remains in his place after offering the Morning prayer until offering in the late morning two units of the Duhâ prayer, and does so without saying aught but a good word, his sins will be forgiven even if they are more plentiful than the foam of the sea.” [Musnad Ahmad. Ibn Hajar al-`Asqalânî regarded it as a good (hasan) hadîth




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