Abu Sa'id Al-Khudri told my father, "I see you liking sheep and the wilderness. So whenever you are with your sheep or in the wilderness and you want to pronounce Adhan for the prayer raise your voice in doing so, for whoever hears the Adhan, whether a human being, a jinn or any other creature, will be a witness for you on the Day of Resurrection." Abu Said added, "I heard it (this narration) from Allah's Apostle."
I went to 'Aisha and said, "I was the slave of Utba bin Abu Lahab. Utba died and his sons became my masters who sold me to Ibn Abu Amr who manumitted me. The sons of 'Utba stipulated that my Wala' should be for them." 'Aisha said, "Buraira came to me and she was given the writing of emancipation by her masters and she asked me to buy and manumit her. I agreed to it, but Buraira told me that her masters would not sell her unless her Wala' was for them." 'Aisha said, "I am not in need of that." When the Prophet heard that, or he was told about it, he asked 'Aisha about it. 'Aisha mentioned what Buraira had told her. The Prophet said, "Buy and manumit her and let them stipulate whatever they like." So, 'Aisha bought and manumitted her and her masters stipulated that her Wala' should be for them." The Prophet said, "The Wala' will be for the liberator even if they stipulated a hundred conditions."
One may stop anywhere in Muzdalifah, except the valley called Muhassir (between Muzdalifah and Mina). Jubair bin Mot'im reported that the Prophet (peace be upon him) said: "The entire area of Muzdalifah is a place to stay, but avoid the valley called Muhassir." This is reported by Ahmad with a sound chain of authorities. Spending the time at Muzdalifah at a place called Quzah, (The Quraish used to stop there in the pre-Islamic period instead of staying at Arafah) is, however, better.
In a hadith reported by Ali we read that when the Prophet (peace be upon him) arrived at Joma (a place in Muzdalifah), he stood there and said, "This is Quzah, the place to stop; and the entire Joma is a stopping place." This is reported by Abu Daw'ud and Tirmidhi, who considers it a sound hadith.
The rites of the 10th of Dhul-Hijjah are performed in the following order:
These rites begin with throwing the pebbles, followed by offering the sacrifice, shaving one's head, pertorming a tawaf around Ka'bah. Observance of these rites in this sequence is sunnah. If one of these is performed before or after another there is no harm, according to most scholars.
This is the standpoint of Ash-Shafi'i based on a hadith reported by Abdullah bin 'Amr who said: "The Prophet (peace be upon him) stood in Mina during the Farewell Hajj, while the people asked him questions and he answered them. A man asked, 'O Prophet of Allah! I was not alert and I shaved my head before slaughtering my animal?' The Prophet (peace be upon him) said, 'There is no harm, go and slaughter your animal.' Another man asked, 'I slaughtered the animal before I threw the pebbles?' The Prophet (peace be upon him) told him, 'There is no harm. Go and throw the pebbles.'" The narrator said: "Whoever asked the Prophet (peace be upon him) about anything done before or after the other he told him 'No harm done. Go and do (whatever you missed)."'
Abu Hanifah is of the opinion that if someone failed to observe the proper sequence in performing these rites, and he did delay or precede a rite, he must olfer a sacrifice, interpreting the words "no harm done" of the Prophet (peace be upon him) to mean that such a person is not guilty of any sin, but nonetheless such a person has to slaughter an additional animal in atonement.
The same as Hadith 5.100 but instead the Prophet said, "O Allah, teach him (Ibn Abbas) the Book (i.e. the understanding of the knowledge of Qur'an)."
I offered the Friday prayer along with Anas ibn Malik. We were pushed to the pillars (due to the crowd of people). We, therefore, stopped forward and backward. Anas then said: We used to avoid it (setting a row between the pillars) during the time of the Apostle of Allah (peace be upon him).
'Aishah reported that the Messenger of Allah would run his fingers through his beard. (Related by Ibn Majah and at-Tirmidhi, who classified it as sahih . )
Anas said that when the Messenger of Allah performed ablution, he would take a handful of water and put it under his jaws and pass it through his beard. He said, "This is what my Lord, Allah, ordered me to do." (Related by Abu Dawud, al-Baihaqi and al-Hakim.)
Ibn 'Abbas said that when the Messenger of Allah performed ablution, he would run his fingers through his fingers and toes. (Related by "the five," except Ahmad.) It is also related that it is preferable to remove jewelry, for example, rings, bracelets, and so on, while performing ablution. Even though these reports are not accepted as fully authentic, one must follow them, for they fall under the general category of completing and perfecting the ablution.
This is a sunnah that the Prophet, upon whom be peace, almost always followed. If he acted otherwise, it was just to show that the other acts are permissible. 'Amr ibn Shu'aib related on the authority of his father from his grandfather who said: "A bedouin came to the Messenger of Allah, upon whom be peace, and asked him about the ablution. He showed him how to wash each part three times and said, 'This is the ablution. Whoever does more than that has done wrong, transgressed and committed evil." (Related by Ahmad, an-Nasa'i and Ibn Majah.) 'Uthman also reported that the Messenger of Allah would repeat each washing three times. (Related by Ahmad, Muslim and at-Tirmidhi.) It is also proven that he performed each washing only once or twice. According to most of the reports, he wiped his head only once.
Said 'Aishah, "The Messenger of Allah loved to begin with his right side while putting on his shoes, straightening his hair and cleaning (or purifying) himself." (Related by al-Bukhari and Musilm.) Abu Hurairah reported that the Prophet said, "When you clothe or wash yourself, begin with your right side." (Related by Ahmad, Abu Dawud, at-Tirmidhi, and an-Nasa'i.)
Yahya related to me from Malik from Abd ar-Rahman ibn al-Mujabbar that he used to see Salim ibn Abdullah pull the cloth away fiercely from the mouth of any man he saw covering his mouth while praying.
When the following Verse was revealed: "It is those who believe and confuse not their belief with wrong (worshipping others besides Allah.)" (6.83), the companions of Allah's Apostle asked, "Who is amongst us who had not done injustice (wrong)?" Allah revealed: "No doubt, joining others in worship with Allah is a great injustice (wrong) indeed." (31.13)
Islamic law prescribes that the top of the sock is to be wiped.
Said al-Mughirah, "I saw the Messenger of Allah, upon whom be peace, wipe over the top of his socks." (Related by Ahmad, Abu Dawud and at-Tirmidhi, who called it hassan.) 'Ali observed, "If the religion was based on opinion, the bottom of the sock would take preference in being wiped to the top of the sock." (Related by Abu Dawud and ad-Daraqutni with a hassan or sahih chain.) What is obligatory in the wiping is what is meant by the lexicographical meaning of the word "wipe." There are no specifications authentically mentioned with respect to the wiping.
For the resident, this period is one day and night. For the traveller, it is three days and nights. Said Safwan ibn 'Assal, "We were ordered (by the Prophet) to wipe over the socks if we were in a state of purity when we put them on, for three days if we were travellers, and for one day and night if we were residents. We did not remove them unless we were in post-sex impurity." (Related by ash-Shaf~i, Ahmad, Ibn Khuzaimah, at-Tirmidhi, and an-Nasa'i, who graded it sahih.)
Shuraih ibn Hani said, "I asked 'Aishah about wiping over socks and she answered, 'For the traveller, three days and three nights; for the resident, one day and night." This hadith is related by Ahmad, Muslim, at-Tirmidhi, an-Nasa'i and Ibn Majah. Of its authenticity, al-Baihaqi says, "This is the most authentic report on this topic." Some say that the duration begins with the time of the wiping, while others say it begins from the time of nullifying the ablution after wearing the socks.
After the person completes his ablution and puts on his socks or slippers, it is proper for him to wipe over them later on when he wants to perform ablution. He is permitted to do that for one day and night if he is resident, and for three days and nights if he is a traveller. But if he is in post-sex impurity, he must remove his socks, in accordance with the preceding hadith of Safwan.
The Prophet said, "Abusing a Muslim is Fusuq (an evil doing) and killing him is Kufr (disbelief)." Narrated 'Ubada bin As-Samit: "Allah's Apostle went out to inform the people about the (date of the) night of decree (Al-Qadr) but there happened a quarrel between two Muslim men. The Prophet said, "I came out to inform you about (the date of) the night of Al-Qadr, but as so and so and so and so quarreled, its knowledge was taken away (I forgot it) and maybe it was better for you. Now look for it in the 7th, the 9th and the 5th (of the last 10 nights of the month of Ramadan)."
While I was going with the Prophet through the ruins of Medina and he was reclining on a date-palm leaf stalk, some Jews passed by. Some of them said to the others: Ask him (the Prophet) about the spirit. Some of them said that they should not ask him that question as he might give a reply which would displease them. But some of them insisted on asking, and so one of them stood up and asked, "O Abul-Qasim! What is the spirit?" The Prophet remained quiet. I thought he was being inspired Divinely. So I stayed till that state of the Prophet (while being inspired) was over. The Prophet then said, "And they ask you (O Muhammad) concerning the spirit --Say: The spirit -- its knowledge is with my Lord. And of knowledge you (mankind) have been given only a little)." (17.85)
When Abu Humaid described the prayer of the Prophet, upon whom be peace, he said, "When he sat after two rak'ah, he would sit upon his left leg and keep his right foot upright. When he sat for the last rak'ah, he would pull over his left foot and put his right foot upright (over the left foot) and sit upon his entire posterior." (Related by al-Bukhari.)
Most scholars say that the first tashahud is sunnah
This is based on the hadith of 'Abdullah ibn Buhainah who reported that once the Prophet stood during the noon prayer when he should have sat ( for the first tashahud). When he finished the prayer, he made two prostrations. He made a takbir for each prostration (and it was) while he was sitting before he made the tasleem. He made those two prostrations because he had forgotten to sit (for the first tashahud). (Related by "the group.")
In Subul as-Salaam, it is stated that this hadith proves that one who forgets the first tashah ud must make the prostrations of forgetfulness. The Prophet is, however, reported to have said, "Pray as you have seen me pray." This would point to the first tashahud being obligatory, and one would have to do some act to make up for it. But, this also proves that it is not obligatory, for if one misses an act that is obligatory, the two prostrations of foregetfulness are not sufficient to make up for it. That is what Ibn Hajr says in Fath al-Bari.
Says Ibn Batal, "The proof is that the two prostrations due to forgetfulness cannot replace something that is obligatory. If one forgets the opening takbir, they will not replace it. In the case of the tashahud, it is a remembrance that is not said aloud and it is not obligatory." Some say otherwise, because the Prophet used to perform it and, as such, he let others follow him in performing it after he found out that they were leaving it intentionally. But there is some doubt about this argument. Those who say that it is obligatory include al-Laith Ibn Sa'd, Ishaq, ash-Shaf'i and the Hanafiyyah. At-Tabari argues that it is obligatory because originally only two rak'ah and the tashahud were obligatory. When they were made longer, the original obligations were not done away with. Therefore, it is still obligatory.
It is preferred to make the first tashahud quickly
Reported Ibn Mas'ud, "When the Prophet sat after the first two rak'ah, it seemed as if he was (sitting) on hot stones." This is related by Ahmad, Abu Dawud, an-Nasa'i, at-Tirmidhi and Ibn Majah. At-Tirmidhi grades it as hassan and says, 'Ubaidah (ibn 'Abdullah ibn Mas'ud) did not hear (hadith) from his father. He also says, "The scholars act according to this hadith. They prefer that one should not sit too long after the first two rak'ah, and that he should not add anything to the tashahud."
Says Ibn al-Qayyim, "It is not reported from the Prophet that he would say prayers upon himself or his family during the first tashahud. Nor would he seek refuge from the torment of the grave or the Hell-fire, or from the test of life, death and of the false Messiah. Those who say such supplications are deducing their arguments from the general application (of the supplications and the word tashahud), but the correct position is that their proper place is in the last tashahud.
The Prophet went out to answer the call of nature and asked me to bring three stones. I found two stones and searched for the third but could not find it. So took a dried piece of dung and brought it to him. He took the two stones and threw away the dung and said, "This is a filthy thing."
While Allah's Apostle was prostrating (as stated below).
'Umar asked the Prophet "Can anyone of us sleep while he is Junub?" He replied, "Yes, if he performs ablution."
The Prophet prayed (and the sub-narrator Ibrahim said, "I do not know whether he prayed more or less than usual"), and when he had finished the prayers he was asked, "O Allah's Apostle! Has there been any change in the prayers?" He said, "What is it?' The people said, "You have prayed so much and so much." So the Prophet bent his legs, faced the Qibla and performed two prostration's (of Sahu) and finished his prayers with Taslim (by turning his face to right and left saying: "As-Salamu'Alaikum-Warahmat-ullah"). When he turned his face to us he said, "If there had been anything changed in the prayer, surely I would have informed you but I am a human being like you and liable to forget like you. So if I forget remind me and if anyone of you is doubtful about his prayer, he should follow what he thinks to be correct and complete his prayer accordingly and finish it and do two prostrations (of Sahu)."
"Once the Prophet offered five Rakat in Zuhr prayer. He was asked, "Is there an increase in the prayer?" The Prophet said, "And what is it?" They said, "You have prayed five Rakat.' So he bent his legs and performed two prostrations (of Sahu).
The Prophet used to get a Harba planted in front of him (as a Sutra) and pray behind it.
I asked the Prophet "Which deed is the dearest to Allah?" He replied, "To offer the prayers at their early stated fixed times." I asked, "What is the next (in goodness)?" He replied, "To be good and dutiful to your parents." I again asked, "What is the next (in goodness)?" He replied, "To participate in Jihad (religious fighting) in Allah's cause." 'Abdullah added, "I asked only that much and if I had asked more, the Prophet would have told me more."
"One night Allah's Apostle led us in the 'Isha' prayer and that is the one called Al-'Atma by the people. After the completion of the prayer, he faced us and said, 'Do you know the importance of this night? Nobody present on the surface of the earth tonight will be living after one hundred years from this night.' " (See Hadith No. 575).
When we prayed with the Prophet we used to say, "Peace be on Allah from His slaves and peace be on so and so." The Prophet said, "Don't say As-Salam be on Allah, for He Himself is As-Salam, but say, 'At-tahiyatu lil-lahi was-salawatu wat-taiyibatu. As-salamu 'Alaika aiyuhan-Nabiyu warahmatu-l-lahi wa barakatuhu. As-salamu 'alaina wa 'ala ibadillahis-salihin.' (If you say this then it will be for all the slaves in heaven or between heaven and earth). 'Ashhadu an la-ilaha illallahu wa ashhadu anna Muhammadan 'Abduhu wa Rasuluhu.' Then select the invocation you like best and recite it." (See Hadith No. 794, 795 &
You should not give away a part of your prayer to Satan by thinking that it is necessary to depart (after finishing the prayer) from one's right side only; I have seen the Prophet often leave from the left side.
A person was mentioned before the Prophet (p.b.u.h) and he was told that he had kept on sleeping till morning and had not got up for the prayer. The Prophet said, "Satan urinated in his ears."
We used to greet the Prophet while he was praying and he used to answer our greetings. When we returned from An-Najashi (the ruler of Ethiopia), we greeted him, but he did not answer us (during the prayer) and (after finishing the prayer) he said, "In the prayer one is occupied (with a more serious matter)."
The same as No. 290 from the Prophet.
I used to greet the Prophet while he was in prayer and he would return my greeting, but when we returned (from Ethiopia) I greeted the Prophet (while he was praying) but he did not return the greeting, and (after finishing the prayer) he said, "In the prayer one is occupied (with a more serious matter)."
Once Allah's Apostle offered five Rakat in the Zuhr prayer, and somebody asked him whether there was some increase in the prayer. Allah's Apostle said, "What is that?" He said, "You have offered five Rakat." So Allah's Apostle performed two prostrations of Sahu after Taslim.
Allah's Apostle said, "Anyone who dies worshipping others along with Allah will definitely enter the Fire." I said, "Anyone who dies worshipping none along with Allah will definitely enter Paradise."
the Prophet said, "He who slaps his cheeks, tears his clothes and follows the ways and traditions of the Days of Ignorance is not one of us."
The Prophet said, "He who slaps the cheeks, tears the clothes and follows the tradition of the Days of Ignorance is not from us."
The Prophet said, "He who slaps the cheeks, tears the clothes and follows the traditions of the Days of Ignorance is not from us."