سُبْحَانَ ٱللَّٰهِ
Holy Qur'an
Al-Qur'an
Kids Qur'an
Says Allah in the Qur'an, "O Children of Adam, take your adornment (by wearing proper clothing) for every mosque" ( al-A'raf 31). The meaning of "adornment" here is the covering of the 'aurah. The meaning of "mosque" is "prayer." Therefore, it means "Cover your 'aurah for every prayer." Salamah ibn al-Aku' said to the Prophet, "O Messenger of Allah, may I pray in a long shirt?" He said, "Yes, but button it, even with just a thorn." (Related by al-Bukhari in his Tareekh.)
There is disagreement about the navel, thighs and knees. The reports seem to contradict each other. The following hadith are used to prove that such parts are not part of the man's 'aurah:
Says Allah in the Qur'an, "O Children of Adam, take your adornment (by wearing proper clothing) for every mosque" ( al-A'raf 31). The meaning of "adornment" here is the covering of the 'aurah. The meaning of "mosque" is "prayer." Therefore, it means "Cover your 'aurah for every prayer." Salamah ibn al-Aku' said to the Prophet, "O Messenger of Allah, may I pray in a long shirt?" He said, "Yes, but button it, even with just a thorn." (Related by al-Bukhari in his Tareekh.)
There is disagreement about the navel, thighs and knees. The reports seem to contradict each other. The following hadith are used to prove that such parts are not part of the man's 'aurah:
Says Allah in the Qur'an, "O Children of Adam, take your adornment (by wearing proper clothing) for every mosque" ( al-A'raf 31). The meaning of "adornment" here is the covering of the 'aurah. The meaning of "mosque" is "prayer." Therefore, it means "Cover your 'aurah for every prayer." Salamah ibn al-Aku' said to the Prophet, "O Messenger of Allah, may I pray in a long shirt?" He said, "Yes, but button it, even with just a thorn." (Related by al-Bukhari in his Tareekh.)
There is disagreement about the navel, thighs and knees. The reports seem to contradict each other. The following hadith are used to prove that such parts are not part of the man's 'aurah:
Ibn 'Asakir related that the Prophet would sometimes remove his cap and place it in front of him as a sutrah. According to the Hanifiyyah, one can pray with his head uncovered. In fact, they prefer this if it is done out of a sense of humility and awe.'ø There is no evidence whatsoever that it is preferred to cover one's head while praying.
All scholars agree that one must face the Masjid al-Haram (in Makkah) during every prayer. Says Allah in the Qur'an, "Direct your face to the Masjid al-Haram. Wherever you may be, turn your faces to it" ( al-Baqarah 144).
Reported al-Barra', "We prayed with the Messenger of Allah, upon whom be peace, for about sixteen or seventeen months towards Jerusalem, after which time he turned towards the Ka 'bah." (Related by Muslim.)
If he can not see it, he must turn in its direction, as this is all that he is able to do. Abu Hurairah reported that the Prophet said, "The qiblah is between the East and the West." This is related by Ibn Majah and at-Tirmidhi. The latter considers it hassan sahih. This hadith refers to the people of Madinah and whoever has a position similar to them (i.e., the people of Syria, the Arabian Peninsula and Iraq. For the people of Egypt, the qiblah is between the East and the South.)
He should ask one who knows. If he finds no one to ask, he should try his best to determine it. In such a case, his prayer will be valid, and he need not repeat it even though he discovers later on that he had faced in the wrong direction. If it is made clear to him while he is praying that he is facing the wrong direction, he need only turn in the proper direction without stopping his prayer. This is based on the following incident: Ibn 'Umar reported that the people were praying the morning prayer in the Quba' mosque when a person came to them and said, "Allah has revealed some of the Qur'an to the Prophet in which we have been ordered to face the Ka'bah, so face it." They immedately turned their faces from Syria to the Ka'bah." (Related by al-Bukhari and Muslim.)
If one prays according to what he determined and then wants to make another prayer, he should again try to determine the qiblah's direction. If it turns out to be different from what he had determined earlier, he should pray in the new direction without repeating his earlier prayer.
The first one is performing voluntary prayers while riding (an animal, car and so on). The rider may bend his head slightly for the bowings and prostrations of the prayer, but he should bend a little bit lower for the prostrations. He may face in whatever direction his ride is going.
Reported 'Amr ibn Rabi'ah, "I saw the Messenger of Allah, upon whom be peace, pray while riding, and he faced the direction in which he was going." This hadith is related by Muslim, at-Tirmidhi and al-Bukhari. The latter added that "he bent his head slighty."
He did not, however, do this for the obligatory prayers. Ahmad, Muslim and at-Tirmidhi recorded that he would pray on his mount while travelling from Makkah to Madinah, facing away from Makkah. Upon this, Allah revealed, "Wherever you turn, you will find Allah's face." Says Ibrahim an-Nakha'i, "They would pray on their mounts and animals in the direction in which they were facing." Ibn Hazm comments, "This has been related from the companions and those of the following generation, during travel and residence. "
The second case is praying while having to deal with forced conditions, illness and fear. Under such circumstances, it is allowed to pray without facing the qiblah. The Prophet, upon whom be peace, said, "If I order you to do something, do what you are capable of doing." Says Allah, "If you go in fear, then (pray) standing or on your mounts..." (al-Baqarah 239). Ibn 'Umar added, "Facing the qiblah or not facing it." (Related by al-Bukhari.)
Ibn 'Asakir related that the Prophet would sometimes remove his cap and place it in front of him as a sutrah. According to the Hanifiyyah, one can pray with his head uncovered. In fact, they prefer this if it is done out of a sense of humility and awe.'ø There is no evidence whatsoever that it is preferred to cover one's head while praying.
All scholars agree that one must face the Masjid al-Haram (in Makkah) during every prayer. Says Allah in the Qur'an, "Direct your face to the Masjid al-Haram. Wherever you may be, turn your faces to it" ( al-Baqarah 144).
Reported al-Barra', "We prayed with the Messenger of Allah, upon whom be peace, for about sixteen or seventeen months towards Jerusalem, after which time he turned towards the Ka 'bah." (Related by Muslim.)
If he can not see it, he must turn in its direction, as this is all that he is able to do. Abu Hurairah reported that the Prophet said, "The qiblah is between the East and the West." This is related by Ibn Majah and at-Tirmidhi. The latter considers it hassan sahih. This hadith refers to the people of Madinah and whoever has a position similar to them (i.e., the people of Syria, the Arabian Peninsula and Iraq. For the people of Egypt, the qiblah is between the East and the South.)
If one is certain or fairly certain that the time has begun, he may pray. How he reached his decision is not important.
Says Allah in the Qur'an, "O you who believe, when you rise for the prayer, wash your faces, your hands up to the elbows, and lightly rub your hands and (wash) your feet up to the ankles. If you are unclean, purify yourselves." Ibn 'Umar reported that the Prophet said, "Allah does not accept any prayer that was not performed while in a state of purity, nor does he accept charity from what has been stolen from booty." (Related by "the group.")
Such objects should be clean of physical impurities as much as possible. If one can not remove them, he may pray with the impurities present and does not have to repeat the prayer later. Concerning bodily purity, Anas related that the Prophet upon whom be peace, said, "Stay clean of urine, as the majority of punishment in the grave is due to it." This is related by ad-Daraqutni, who said it is hassan.
Reported 'Ali, I used to have a great deal of prostatic fluid flowing, so I asked a man to ask the Prophet about it (as I was shy to ask him, due to my relationship with him through his daughter). He asked him and the Prophet, upon whom be peace, said, "Make ablution and wash your penis." (Related by al-Bukhari and others.)
'Aishah also related that the Messenger of Allah said to women with a prolonged flow of blood, "Wash the blood from yourself and pray . "
Concerning purity of clothing, we have the following: Says Allah, "And purify your raiment" (al-Muddathir 4). Jabir ibn Sumrah reported that he heard a man ask the Prophet, "May I pray in the same clothes that I had on during intercourse with my wife?" He said, "Yes, but if you see some stains on it, you must wash it." This hadith is related by Ahmad and Ibn Majah. Its narrators are trustworthy. Reported Mu'awiyyah, "I asked Umm Habibah, 'Did the Prophet pray in the same clothes that he wore when he had intercourse?' She said, 'Yes, if there were no stains on it."'(Related by Ahmad, Abu Dawud, an-Nasa'i and Ibn Majah.) Abu Sa'eed reported that the Prophet removed his shoes and the people behind him did likewise. When he finished the prayer, he asked, "Why did you remove your shoes?" They said, "We saw you remove yours." He said, "Gabriel came to me and informed me that there was some filth on them. Therefore, when one of you comes to the mosque, he should turn his shoes over and examine them. If one finds any dirt on them, he should rub them against the ground and pray with them on." The hadith is related by Ahmad, Abu Dawud, al-Hakim, Ibn Hibban and Ibn Khuzaimah. The latter grades it as sahih.
This hadith shows that if one enters the mosque (with his shoes on) and is unaware of some impurity or has forgotten it, and he suddenly remembers it during the prayer, he must try to remove it and proceed with the prayer. He does not have to repeat it later on.
Concerning the purity of the place where one is praying, Abu Hurairah said, "A bedouin stood and urinated in the mosque. The people got up to grab him. The Prophet said, 'Leave him and pour a container full of water over his urine. You have been raised to be easy on the people, not to be hard on them." (Related by "the group," except for Muslim.)
Commenting on this subject, ash-Shaukani says, "If what has been produced of proof is firmly established, then one would know that it is obligatory to have one's clothes free of impurities. Whoever prays and has impurities on his clothing has left one of the obligations of the prayer. But his prayer would not be voided." In ar-Raudhat an-Nabiyyah it states, "The majority of scholars are of the opinion that it is obligatory to purify three things: the body, the clothes, and the place of prayer. Some are of the opinion that this is a condition for the soundness of the prayer, and others say that it is just a sunnah. The truth of the matter is that it is obligatory. Whoever intentionally prays with impurities on his clothing has left one of the obligations (of the prayer), but the prayer is still valid."
There is no such dispute over what constitutes a woman's 'aurah. It is stated that her entire body is 'aurah and must be covered, except her hands and face. Says Allah in the Qur'an, "And to display of their adornment only that which is apparent (do not expose any adornment or beauty save the hands and face)." It has been authentically related from Ibn 'Abbas, Ibn 'Umar and 'Aishah that the Prophet said, "Allah does not accept the prayer of an adult woman unless she is wearing a headcovering (khimar, hijab)." This is related by "the five," except for an-Nasa'i, and by Ibn Khuzaimah and al-Hakim. At-Tirmidhi grades it as hassan.
It is related from Umm Salamah that she asked the Prophet, "Can a woman pray in a long shirt (like a night shirt) and headcovering without a loincloth?" He said, "If the shirt is long and flowing and covers the top of her feet." This is related by Abu Dawud. The scholars say it is sahih in mauqoof form (as a statement of Umm Salamah and not that of the Prophet.)
It is also related that 'Aishah was asked, "In how many garments is a woman to pray?" She answered, "Ask 'Ali ibn Abu Talib and then return to me and tell me what he said." 'Ali's answer was, "In a headcover and a long flowing shirt." This was told to 'Aishah and she said, "He has told the truth."
The clothes worn must cover the 'aurah, even if they are tight enough to highlight those features. If the clothes are so thin that one's skin color can be seen, they are not suitable for prayer.
It is preferred for a person to wear at leat two garments, but he can wear just one if that is all he has. Ibn 'Umar reported that the Prophet, upon whom be peace, said, "If one of you is going to pray, he should wear two garments, for Allah has the most right that you should look good for Him. If one does not have two garments, he shoud cover himself with a cloak when he prays, but not like the Jews do." (Related by at-Tabarani and al-Baihaqi.)
'Abdurazaq related that Ubayy ibn Ka'b and 'Abdullah ibn Mas'ud had an argument. Ubayy thought it was permissible to pray in one garment, while Ibn Mas'ud said that that was allowed only if one had no other clothes. 'Umar mounted the pulpit and said, "The correct position is: If Allah gives you more provisions, you should wear more clothes. A man can gather his clothes about him, or pray in a waist cloth and a cloak, or in a waist cloth and a shirt, or in a waist cloth and a caftan, or in trousers and a cloak, or in trousers and a shirt, or in trousers and a caftan, or in leather trousers and a caftan, or in leather trousers and a shirt.' And I (a narrator) think he said, 'Leather trousers and a cloak."
Buraida reported that the Prophet forbade one to pray using an improperly-affixed sheet to cover his 'aurah, and to pray in trousers while not wearing a cloak. (Related by Abu Dawud and al-Baihaqi.) It is related that when al-Hassan ibn 'Ali prayed, he would wear his best clothes. He was asked about that and he said, "Verily, Allah is beautiful and He loves beauty, so I beautify myself for my Lord." Such a view is in accord with Allah's words, "And wear your adornment for every prayer."
If one is certain or fairly certain that the time has begun, he may pray. How he reached his decision is not important.
Says Allah in the Qur'an, "O you who believe, when you rise for the prayer, wash your faces, your hands up to the elbows, and lightly rub your hands and (wash) your feet up to the ankles. If you are unclean, purify yourselves." Ibn 'Umar reported that the Prophet said, "Allah does not accept any prayer that was not performed while in a state of purity, nor does he accept charity from what has been stolen from booty." (Related by "the group.")
Such objects should be clean of physical impurities as much as possible. If one can not remove them, he may pray with the impurities present and does not have to repeat the prayer later. Concerning bodily purity, Anas related that the Prophet upon whom be peace, said, "Stay clean of urine, as the majority of punishment in the grave is due to it." This is related by ad-Daraqutni, who said it is hassan.
Reported 'Ali, I used to have a great deal of prostatic fluid flowing, so I asked a man to ask the Prophet about it (as I was shy to ask him, due to my relationship with him through his daughter). He asked him and the Prophet, upon whom be peace, said, "Make ablution and wash your penis." (Related by al-Bukhari and others.)
'Aishah also related that the Messenger of Allah said to women with a prolonged flow of blood, "Wash the blood from yourself and pray . "
Concerning purity of clothing, we have the following: Says Allah, "And purify your raiment" (al-Muddathir 4). Jabir ibn Sumrah reported that he heard a man ask the Prophet, "May I pray in the same clothes that I had on during intercourse with my wife?" He said, "Yes, but if you see some stains on it, you must wash it." This hadith is related by Ahmad and Ibn Majah. Its narrators are trustworthy. Reported Mu'awiyyah, "I asked Umm Habibah, 'Did the Prophet pray in the same clothes that he wore when he had intercourse?' She said, 'Yes, if there were no stains on it."'(Related by Ahmad, Abu Dawud, an-Nasa'i and Ibn Majah.) Abu Sa'eed reported that the Prophet removed his shoes and the people behind him did likewise. When he finished the prayer, he asked, "Why did you remove your shoes?" They said, "We saw you remove yours." He said, "Gabriel came to me and informed me that there was some filth on them. Therefore, when one of you comes to the mosque, he should turn his shoes over and examine them. If one finds any dirt on them, he should rub them against the ground and pray with them on." The hadith is related by Ahmad, Abu Dawud, al-Hakim, Ibn Hibban and Ibn Khuzaimah. The latter grades it as sahih.
This hadith shows that if one enters the mosque (with his shoes on) and is unaware of some impurity or has forgotten it, and he suddenly remembers it during the prayer, he must try to remove it and proceed with the prayer. He does not have to repeat it later on.
Concerning the purity of the place where one is praying, Abu Hurairah said, "A bedouin stood and urinated in the mosque. The people got up to grab him. The Prophet said, 'Leave him and pour a container full of water over his urine. You have been raised to be easy on the people, not to be hard on them." (Related by "the group," except for Muslim.)
Commenting on this subject, ash-Shaukani says, "If what has been produced of proof is firmly established, then one would know that it is obligatory to have one's clothes free of impurities. Whoever prays and has impurities on his clothing has left one of the obligations of the prayer. But his prayer would not be voided." In ar-Raudhat an-Nabiyyah it states, "The majority of scholars are of the opinion that it is obligatory to purify three things: the body, the clothes, and the place of prayer. Some are of the opinion that this is a condition for the soundness of the prayer, and others say that it is just a sunnah. The truth of the matter is that it is obligatory. Whoever intentionally prays with impurities on his clothing has left one of the obligations (of the prayer), but the prayer is still valid."
If one is certain or fairly certain that the time has begun, he may pray. How he reached his decision is not important.
Says Allah in the Qur'an, "O you who believe, when you rise for the prayer, wash your faces, your hands up to the elbows, and lightly rub your hands and (wash) your feet up to the ankles. If you are unclean, purify yourselves." Ibn 'Umar reported that the Prophet said, "Allah does not accept any prayer that was not performed while in a state of purity, nor does he accept charity from what has been stolen from booty." (Related by "the group.")
Such objects should be clean of physical impurities as much as possible. If one can not remove them, he may pray with the impurities present and does not have to repeat the prayer later. Concerning bodily purity, Anas related that the Prophet upon whom be peace, said, "Stay clean of urine, as the majority of punishment in the grave is due to it." This is related by ad-Daraqutni, who said it is hassan.
Reported 'Ali, I used to have a great deal of prostatic fluid flowing, so I asked a man to ask the Prophet about it (as I was shy to ask him, due to my relationship with him through his daughter). He asked him and the Prophet, upon whom be peace, said, "Make ablution and wash your penis." (Related by al-Bukhari and others.)
'Aishah also related that the Messenger of Allah said to women with a prolonged flow of blood, "Wash the blood from yourself and pray . "
Concerning purity of clothing, we have the following: Says Allah, "And purify your raiment" (al-Muddathir 4). Jabir ibn Sumrah reported that he heard a man ask the Prophet, "May I pray in the same clothes that I had on during intercourse with my wife?" He said, "Yes, but if you see some stains on it, you must wash it." This hadith is related by Ahmad and Ibn Majah. Its narrators are trustworthy. Reported Mu'awiyyah, "I asked Umm Habibah, 'Did the Prophet pray in the same clothes that he wore when he had intercourse?' She said, 'Yes, if there were no stains on it."'(Related by Ahmad, Abu Dawud, an-Nasa'i and Ibn Majah.) Abu Sa'eed reported that the Prophet removed his shoes and the people behind him did likewise. When he finished the prayer, he asked, "Why did you remove your shoes?" They said, "We saw you remove yours." He said, "Gabriel came to me and informed me that there was some filth on them. Therefore, when one of you comes to the mosque, he should turn his shoes over and examine them. If one finds any dirt on them, he should rub them against the ground and pray with them on." The hadith is related by Ahmad, Abu Dawud, al-Hakim, Ibn Hibban and Ibn Khuzaimah. The latter grades it as sahih.
This hadith shows that if one enters the mosque (with his shoes on) and is unaware of some impurity or has forgotten it, and he suddenly remembers it during the prayer, he must try to remove it and proceed with the prayer. He does not have to repeat it later on.
Concerning the purity of the place where one is praying, Abu Hurairah said, "A bedouin stood and urinated in the mosque. The people got up to grab him. The Prophet said, 'Leave him and pour a container full of water over his urine. You have been raised to be easy on the people, not to be hard on them." (Related by "the group," except for Muslim.)
Commenting on this subject, ash-Shaukani says, "If what has been produced of proof is firmly established, then one would know that it is obligatory to have one's clothes free of impurities. Whoever prays and has impurities on his clothing has left one of the obligations of the prayer. But his prayer would not be voided." In ar-Raudhat an-Nabiyyah it states, "The majority of scholars are of the opinion that it is obligatory to purify three things: the body, the clothes, and the place of prayer. Some are of the opinion that this is a condition for the soundness of the prayer, and others say that it is just a sunnah. The truth of the matter is that it is obligatory. Whoever intentionally prays with impurities on his clothing has left one of the obligations (of the prayer), but the prayer is still valid."
There are many prophetic hadith on this topic. Here, we will mention just two of them, one describing his actions and other quoting his statements.
'Abdullah ibn Ghanam related that Abu Musa al-Ash'ari gathered together his people saying, " O Tribe of Ash'ari, gather together, and gather your women and children to teach them how the Messenger of Allah, upon whom be peace, prayed with us in Madinah." They all gathered to watch him perform ablution. After it, he waited until the sun had just passed the meridian and there was some shade, and then he made the adhan. He put the men in the row closest to him, the children in a row behind the men, and the women in a row behind the children. After the iqamah, he raised his hands and made the takbir, silently recited Surah al-Fatihah and another surah, repeated the takbir and bowed while saying, "Glory be to Allah and Praise be to Him" three times, after which he said, "Allah hears him who praises Him" and stood straight. He then made the takbir and prostrated, made another takbir, raised his head (and sat), repeated the takbir and prostrated again, after which he said the final takbir and stood up. In the first rak'ah he made six takbir, and he made another one when he stood for the second rak'ah. When he finished the prayer, he turned to his people and said, "Guard the number of my takbir and learn my bowings and prostrations, for this is how the Prophet prayed with us during this part of the day." (Then he said) when the Prophet, upon whom be peace, finished the prayer, he turned toward the people and said, "O people, listen and understand. Allah has slaves who are neither prophets nor martyrs, but both the prophets and martyrs envy them for their closeness to Allah." A bedouin stepped forward, pointed to the Messenger of Allah and said, "O Messenger of Allah, tell us about these people." The Prophet was pleased with the bedouin's request and said, "They are from various peoples and tribes who have no ties of relationship between them. They love each other purely for the sake of Allah. On the Day of Resurrection, Allah will present them pulpits of light for them to sit on. Their faces will be light and their clothes will be light. The people will be scared on the Day of Resurrection, but they will not be scared. They are the friends of Allah who will not have any fear upon them nor will they grieve.
As to the authenticity of this report, it is related by Ahmad and Abu Ya'la with a hassan chain. Al-Hakim says its chain is sahih.
Reported Abu Hurairah, "A man entered the mosque and, after praying, went to the Prophet, upon whom be peace. The Prophet, upon whom be peace, responded to his salutations and said, 'Return and pray, for you have not prayed.' This happened three times, and the man finally said, 'By the One who sent you with the Truth, I do not know any better than that, so teach me.' He said, 'When you stand for the prayer, make the takbir and then recite what you can from the Qur'an. Then bow until you attain calmness and then come up again until you are standing straight. Then prostrate until you attain calmness in your sitting, and prostate until you attain calmness in your prostration. Do that during all of your prayer." (Related by Ahmad, Muslim and al-Bukhari.)
These are general hadith that describe how the Prophet, upon whom be peace, prayed or what he said about its performance. Now we shall discuss those acts of the prayer which are obligatory and those which are sunnah.
He should ask one who knows. If he finds no one to ask, he should try his best to determine it. In such a case, his prayer will be valid, and he need not repeat it even though he discovers later on that he had faced in the wrong direction. If it is made clear to him while he is praying that he is facing the wrong direction, he need only turn in the proper direction without stopping his prayer. This is based on the following incident: Ibn 'Umar reported that the people were praying the morning prayer in the Quba' mosque when a person came to them and said, "Allah has revealed some of the Qur'an to the Prophet in which we have been ordered to face the Ka'bah, so face it." They immedately turned their faces from Syria to the Ka'bah." (Related by al-Bukhari and Muslim.)
If one prays according to what he determined and then wants to make another prayer, he should again try to determine the qiblah's direction. If it turns out to be different from what he had determined earlier, he should pray in the new direction without repeating his earlier prayer.
The first one is performing voluntary prayers while riding (an animal, car and so on). The rider may bend his head slightly for the bowings and prostrations of the prayer, but he should bend a little bit lower for the prostrations. He may face in whatever direction his ride is going.
Reported 'Amr ibn Rabi'ah, "I saw the Messenger of Allah, upon whom be peace, pray while riding, and he faced the direction in which he was going." This hadith is related by Muslim, at-Tirmidhi and al-Bukhari. The latter added that "he bent his head slighty."
He did not, however, do this for the obligatory prayers. Ahmad, Muslim and at-Tirmidhi recorded that he would pray on his mount while travelling from Makkah to Madinah, facing away from Makkah. Upon this, Allah revealed, "Wherever you turn, you will find Allah's face." Says Ibrahim an-Nakha'i, "They would pray on their mounts and animals in the direction in which they were facing." Ibn Hazm comments, "This has been related from the companions and those of the following generation, during travel and residence. "
The second case is praying while having to deal with forced conditions, illness and fear. Under such circumstances, it is allowed to pray without facing the qiblah. The Prophet, upon whom be peace, said, "If I order you to do something, do what you are capable of doing." Says Allah, "If you go in fear, then (pray) standing or on your mounts..." (al-Baqarah 239). Ibn 'Umar added, "Facing the qiblah or not facing it." (Related by al-Bukhari.)
Ibn 'Asakir related that the Prophet would sometimes remove his cap and place it in front of him as a sutrah. According to the Hanifiyyah, one can pray with his head uncovered. In fact, they prefer this if it is done out of a sense of humility and awe.'ø There is no evidence whatsoever that it is preferred to cover one's head while praying.
All scholars agree that one must face the Masjid al-Haram (in Makkah) during every prayer. Says Allah in the Qur'an, "Direct your face to the Masjid al-Haram. Wherever you may be, turn your faces to it" ( al-Baqarah 144).
Reported al-Barra', "We prayed with the Messenger of Allah, upon whom be peace, for about sixteen or seventeen months towards Jerusalem, after which time he turned towards the Ka 'bah." (Related by Muslim.)
If he can not see it, he must turn in its direction, as this is all that he is able to do. Abu Hurairah reported that the Prophet said, "The qiblah is between the East and the West." This is related by Ibn Majah and at-Tirmidhi. The latter considers it hassan sahih. This hadith refers to the people of Madinah and whoever has a position similar to them (i.e., the people of Syria, the Arabian Peninsula and Iraq. For the people of Egypt, the qiblah is between the East and the South.)
There is no such dispute over what constitutes a woman's 'aurah. It is stated that her entire body is 'aurah and must be covered, except her hands and face. Says Allah in the Qur'an, "And to display of their adornment only that which is apparent (do not expose any adornment or beauty save the hands and face)." It has been authentically related from Ibn 'Abbas, Ibn 'Umar and 'Aishah that the Prophet said, "Allah does not accept the prayer of an adult woman unless she is wearing a headcovering (khimar, hijab)." This is related by "the five," except for an-Nasa'i, and by Ibn Khuzaimah and al-Hakim. At-Tirmidhi grades it as hassan.
It is related from Umm Salamah that she asked the Prophet, "Can a woman pray in a long shirt (like a night shirt) and headcovering without a loincloth?" He said, "If the shirt is long and flowing and covers the top of her feet." This is related by Abu Dawud. The scholars say it is sahih in mauqoof form (as a statement of Umm Salamah and not that of the Prophet.)
It is also related that 'Aishah was asked, "In how many garments is a woman to pray?" She answered, "Ask 'Ali ibn Abu Talib and then return to me and tell me what he said." 'Ali's answer was, "In a headcover and a long flowing shirt." This was told to 'Aishah and she said, "He has told the truth."
The clothes worn must cover the 'aurah, even if they are tight enough to highlight those features. If the clothes are so thin that one's skin color can be seen, they are not suitable for prayer.
It is preferred for a person to wear at leat two garments, but he can wear just one if that is all he has. Ibn 'Umar reported that the Prophet, upon whom be peace, said, "If one of you is going to pray, he should wear two garments, for Allah has the most right that you should look good for Him. If one does not have two garments, he shoud cover himself with a cloak when he prays, but not like the Jews do." (Related by at-Tabarani and al-Baihaqi.)
'Abdurazaq related that Ubayy ibn Ka'b and 'Abdullah ibn Mas'ud had an argument. Ubayy thought it was permissible to pray in one garment, while Ibn Mas'ud said that that was allowed only if one had no other clothes. 'Umar mounted the pulpit and said, "The correct position is: If Allah gives you more provisions, you should wear more clothes. A man can gather his clothes about him, or pray in a waist cloth and a cloak, or in a waist cloth and a shirt, or in a waist cloth and a caftan, or in trousers and a cloak, or in trousers and a shirt, or in trousers and a caftan, or in leather trousers and a caftan, or in leather trousers and a shirt.' And I (a narrator) think he said, 'Leather trousers and a cloak."
Buraida reported that the Prophet forbade one to pray using an improperly-affixed sheet to cover his 'aurah, and to pray in trousers while not wearing a cloak. (Related by Abu Dawud and al-Baihaqi.) It is related that when al-Hassan ibn 'Ali prayed, he would wear his best clothes. He was asked about that and he said, "Verily, Allah is beautiful and He loves beauty, so I beautify myself for my Lord." Such a view is in accord with Allah's words, "And wear your adornment for every prayer."
Yahya related to me from Malik from Yahya ibn Said from Amr ibn Shuayb that the Messenger of Allah, may Allah bless him and grant him peace, said, when he asked for rain, "O Allah, give water to Your slaves and Your animals, and spread Your mercy, and give life to Your dead land."
Yahya related to me from Malik from Sharik ibn Abdullah ibn Abi Namir that Anas ibn Malik said, "A man came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah, our animals are dying and our camels are too weak to travel, so make dua to Allah.' The Messenger of Allah, may Allah bless him and grant him peace, made dua, and it rained on us from one jumua to the next."
Anas continued, "Then a man came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah, our houses have fallen down, the paths are blocked, and our flocks are dying.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'O Allah, (only) the mountain and hill-tops, the valley bottoms, and the places where trees grow.' "
Anas added, "It cleared away from Madina like a garment being removed."
Malik said, about a man who missed the prayer of asking for rain but caught the khutba, and wished to pray in the mosque, or in his house when he returned, "He is free to do so, or not, as he wishes."
Yahya related to me from Malik from Salih ibn Kaysan from Ubaydullah ibn Abdullah ibn Utba ibn Masud that Zayd ibn Khalid al-Juhani said, "The Messenger of Allah, may Allah bless him and grant him peace, took the subh prayer with us at Hudaybiyya after it had rained in the night. When he had finished he went up to the people and said, 'Do you know what your Lord has said?' They said, 'Allah and His Messenger know best.' He said, 'Some of my slaves have begun the morning believing in Me, and others have begun it rejecting Me. As for those who say, 'We were rained on by the overflowing favour of Allah and His mercy,' they believe in Me and reject the stars. But as for those who say, 'We were rained on by such and such a star, they reject Me and believe in the stars.' "
Yahya related to me from Malik that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, used to say, "When a cloud appears from the direction of the sea and then goes towards ash-Sham, it will be an abundant source of rain."
Yahya related to me from Malik that he had heard that Abu Hurayra used to say, when morning came after it had rained on the people, "We have been rained upon by the rain of Allah's opening," and would then recite the ayat, "Whatever Allah opens to man of His mercy no-one can withhold, and whatever He withholds no-one can send forward after Him. " (Sura 35 ayat 2).
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Amr ibn Hazm that he had heard Abbad ibn Tamim say that he had heard Abdullah ibn Zayd al-Mazini say, "The Messenger of Allah, may Allah bless him and grant him peace, came out to the place of prayer and asked for rain, and when he faced the qibla he turned his cloak inside out."
Malik was asked how many rakas there were in the prayer of asking for rain and he said, "Two rakas, and the imam does the prayer before he gives the khutba. He prays two rakas, and then he gives a khutba and makes dua, facing the qibla and turning his cloak inside out. He recites out loud in both rakas, and when he turns his cloak inside out he puts what is on his right on his left, and what is on his left on his right, and all the people turn their cloaks inside out when the imam does so, and face the qibla, sitting."
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr from A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, prayed in the mosque one night and people prayed behind him. Then he prayed the next night and there were more people. Then they gathered on the third or fourth night and the Messenger of Allah, may Allah bless him and grant him peace, did not come out to them. In the morning, he said, "I saw what you were doing and the only thing that prevented me from coming out to you was that I feared that it would become obligatory (fard) for you." This happened in Ramadan.
Yahya related to me from Malik from Ibn Shihab from Abu Salama ibn Abd ar-Rahman ibn Awf from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, used to exhort people to watch the night in prayer in Ramadan but never ordered it definitely. He used to say, "Whoever watches the night in prayer in Ramadan with trust and expectancy, will be forgiven all his previous wrong actions."
Ibn Shihab said, "The Messenger of Allah, may Allah bless him and grant him peace, died while that wasstill the custom, and it continued to be the custom in the khalifate of Abu Bakr and at the beginning of the khalifate of Umar ibn al-Khattab."
Malik related to me from Ibn Shihab from Urwa ibn az-Zubayr that Abd ar-Rahman ibn Abd al-Qari said, "I went out with Umar ibn alKhattab in Ramadan to the mosque and the people there were spread out in groups. Some men were praying by themselves, whilst others were praying in small groups. Umar said, 'By Allah! It would be better in my opinion if these people gathered behind one reciter.' So he gathered them behind Ubayy ibn Kab. Then I went out with him another night and the people were praying behind their Qur'an reciter. Umar said, 'How excellent this new way is, but what you miss while you are asleep is better than what you watch in prayer.' He meant the end of the night, and people used to watch the beginning of the night in prayer."
Yahya related to me from Malik from Muhammad ibn Yusuf that as-Sa'ib ibn Yazid said, "Umar ibn al-Khattab ordered Ubayy ibn Kab and Tamim ad-Dari to watch the night in prayer with the people for eleven rakas.The reciterof the Qur'an would recite the Mi'in (a group of medium-sized suras) until we would be leaning on our staffs from having stood so long in prayer. And we would not leave until the approach of dawn."
Yahya related to me from Malik that Yazid ibn Ruman said, "The people used to watch the night in prayer during Ramadan for twenty-three rakas in the time of Umar ibn al-Khattab."
Yahya related to me from Malik from Da'ud ibn al-Husayn that he heard al-Araj say, "I never saw the people in Ramadan, but that they were cursing the disbelievers." He added, "The reciter of Qur'an used to recite surat al-Baqara in eight rakas and if he did it in twelve rakas the people would think that he had made it easy."
Yahya related to me from Malik that Abdullah ibn Abi Bakr said, "I heard my father say, 'We finished praying in Ramadan and the servants hurried with the food, fearing the approach of dawn.' "
Yahya related to me from Malik from Hisham ibn Urwa from his father that Dhakwan Abu Amr (a slave belonging to A'isha, the wife of the Prophet, may Allah bless him and grant him peace, who was freed by her after her death) used tostand in prayer and recite for her in Ramadan.
It is a sunnah that, if one must choose between permissible alternatives, one may pray two non-obligatory rak'at, even if they are of the regular sunnah prayers or a prayer for entering the mosque, and so on, during any time of the day or night, and to recite therein whatever one wishes of the Qur'an after reciting al-Fatihah. Then one praises Allah and sends salutations to the Prophet sallallahu alehi wasallam and recites the following supplication which has been recorded by al-Bukhari in Jabir's narration: "The Prophet sallallahu alehi wasallam would teach us al-istikhara for all of our affairs as he would teach us a surah from the Qur'an. He said: 'If one of you is deliberating over an act, he should pray two non-obligatory rak'at and say:
"O Allah, I consult You as You are All-Knowing and I appeal to You to give me power as You are Omnipotent, I ask You for Your great favor, for You have power and I do not, and You know all of the hidden matters . O Allah ! If you know that this matter (then he should mention it) is good for me in my religion, my livelihood, and for my life in the Hereafter, (or he said: 'for my present and future life,') then make it (easy) for me. And if you know that this matter is not good for me in my religion, my livelihood and my life in the Hereafter, (or he said: 'for my present and future life,') then keep it away from me and take me away from it and choose what is good for me wherever it is and please me with it."
There is nothing authentic concerning something specific that is to be recited in the prayer nor is there any authentic report concerning how many times one should repeat it.
An-Nawawi holds that "after performing the istikharah, a person must do what he is wholeheartedly inclined to do and feels good about doing and should not insist on doing what he had desired to do before making the istikharah. And if his feelings change, he should leave what he had intended to do, otherwise he is not completely leaving the choice to Allah, and would not be honest in seeking aid from Allah's power and knowledge. Sincerity in seeking Allah's choice, means that one should completely leave what he himself had desired or determined."
'Ikrimah reports from Ibn 'Abbas that the Messenger of Allah said to 'Abbas ibn 'Abdal-Mutalib: "O 'Abbas, O Uncle, shall I not give you, shall I not present to you, shall I not donate to you, shall I not tell you ten things which, if you do, Allah will forgive your first and last sins, past and present sins, intentional and unintentional sins, private and public sins? The ten actions are: pray four rak'at, reciting in every rak'ah al-Fatihah and a surah. And when you finish the Qur'anic recitation of the first rak'ah, say, while standing, 'Subhanallah, al-hamdulillah, wa la ilaha illallah, wa Allahu Akbar' ['Glory be to Allah. All praise is due to Allah. There is no God except Allah. Allah is the greatest.'] fifteen times. Then make ruku', and while you are in ruku', say the same ten times; then stand, and say the same ten times. Then go down and make sajdah, and while you're in sajdah, say the same ten times. Then sit after the sajdah, and say the same ten times. Then make sajdah, and say the same ten times. Then sit after the second sajdah, and say the same another ten times. That is seventy-five [repetitions of the phrases] in each rak'ah. Do that in each of the four rak'at. If you can pray it once a day, do so. If you cannot, then once every Friday. If you cannot do that, then once a year. And if you cannot do that then once in your life." This is related by Abu Dawud, Ibn Majah, Ibn Khuzaimah in his sahih, and at-Tabarani. About this hadith al-Mundhiri says: "This hadith has been related through many chains and from a number of companions. The best of them is this one from 'Ikrimah. A group of scholars have graded it to be sahih, including al-Hafez Abu Bakr al-'Ajari, (al-Mundhiri's teachers), Abu Muhammad 'Abdurrahim al-Misri, and Abu al-Hassan al-Maqdisi." Ibn alMubarak says: "The tasbih prayer is a greatly desired act and it is desirable that one should punctually observe it and never neglect it.
Ahmad has on sound authority reported from Abu Darda that the Prophet Sallallahu Alehi wasallam said: "He who makes wudu, and does it properly, then prays two rak'at, Allah will grant him whatever he may pray for, sooner or later."
Yahya related to me from Malik from Nafi that Abdullah ibn Umar did not say qunut in any of the prayers.
Yahya related to me from Malik that Abu Jafar al-Qari said, "I saw Abdullah ibn Umar quickly brush away the small stones from the place where he was going to put his forehead as he was going down into sajda."
Yahya related to me from Malik from Yahya ibn Said that he had heard that Abu Dharr used to say, "Brush away the small stones with one sweep, but if you leave them it is better than a red camel."
Yahya related to me from Malik from Nafi that Abdullah ibn Umar, shortened the prayer when he left for hajj or umra at Dhu'l Hulayfa.
Yahya related to me from Malik from Ibn Shihab from Salim ibn Abdullah that his father rode to Rim and shortened the prayer on the journey.
Malik said, "That was about four mail-stages." (approximately forty-eight miles).
Yahya related to me from Malik from Nafi from Salim ibn Abdullah that Abdullah ibn Umar rode to Dhat an-Nusub and shortened the prayer on the journey.
Malik said, "There are four mail-stages between Dhat an-Nusub and Madina."
Yahya related to me from Malik from Nafi from Ibn Umar that he used to travel to Khaybar and he would shorten the prayer.
Yahya related to me from Malik from Ibn Shihab from Salim ibn Abdullah that Abdullah ibn Umar used to shorten the prayer when he travelled for a whole day.
Yahya related to me from Malik from Nafi that he used to travel one mail-stage with Ibn Umar, and he would not shorten the prayer.
Yahya related to me from Malik that he had heard that Abdullah ibn Abbas used to shorten the prayer when he travelled a distance equivalent to that between Makka and Ta'if, and that between Makka and Usfan and that between Makka and Jedda.
Malik said, "That is four mail-stages, and to me that is the most preferable distance for shortening the prayer."
Malik said, "Someone who intends to travel does not shorten the prayer until he has left the houses of the village. And he does not do it in full until he comes to the first houses of the village, or is nearby."
Yahya related to me from Malik from Ata al-Khurasani that he heard Said ibn al Musayyab say, "A traveller who has decided to remain somewhere for four nights does the prayer in full."
Malik said, "That is what I prefer most out of what I have heard."
Malik when asked about the prayer of a prisoner, said, "It is the same as the prayer of a person who remains in one place, except if he is travelling."
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha from Anas ibn Malik that his grandmother, Mulayka, invited the Messenger of Allah, may Allah bless him and grant him peace, for food and he ate some of it. Then the Messenger of Allah, may Allah bless him and grant him peace, said, "Get up and I will lead you in prayer."
Anas said, "I stood up and took a woven mat belonging to us that had become black through long use and sprinkled it with water, and the Messengerof Allah, may Allah bless him and grant him peace, stood on it. The orphan and I formed a row behind him, and the old woman stood behind us. He prayed two rakas with us and then left."
Yahya related to me from Malik from Ibn Shihab that Ubaydullah ibn Abdullah ibn Utba said, "I visited Umar ibn al-Khattab just before noon and found him praying a voluntary prayer. So I stood behind him, but he pulled me nearer and put me next to him, on his right hand side, and then Yarfa came and I moved back and we formed a row behind him."
Yahya related to me from Malik from Nafi from Ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, used to pray two rakas before dhuhr and two rakas after it, two rakas after maghrib, in his house, and two rakas after isha. He did not pray after jumua until he had left, and then he prayed two rakas.
Yahya related to me from Malik from Abu'z Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do you see the direction I am facing here? By Allah, neither your concentration nor your ruku is hidden from me. I can see you behind my back."
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that when the Messenger of Allah, may Allah bless him and grant him peace, used to go to Quba (to pray), he would walk as well as ride.
Yahya related to me from Malik from Yahya ibn Said from an-Numan ibn Murra that the Messenger of Allah, may Allah bless him and grant him peace, said,"What about drunkenness, stealing and adultery? "That was before anything had been revealed about them. They said, "Allah and His Messenger know best." He said, "They are excesses and in them is a punishment. And the worst of thieves is the one who steals his prayer." They said, "How does he steal his prayer, Messenger of Allah?" He replied, "He does not do ruku or sajda properly."
Yahya related to me from Malik from Hisham ibn Urwa from his father that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do some of the prayers in your houses."
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say, "When a sick man is unable to prostrate he should motion with his head, and not raise anything to his forehead."
Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman that if Abdullah ibn Umar arrived at the mosque and the people had already prayed, he would begin with the obligatory prayer and not pray anything before it.
Yahya related to me from Malik from Nafi that Abdullah ibn Umar passed by a man who was praying and said, "Peace be upon you," and the man replied to him. Abdullah ibn Umar returned to him and said, "When someone says, 'Peace be upon you' to you while you are praying do not reply, but give a signal with your hand."
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say, "Someone who only remembers that he has forgotten a prayer when he is praying the next prayer behind an imam, should pray the prayer he has forgotten after the imam has said the taslim, and then pray the other one again."
Yahya related to me from Malik from Yahya ibn Said from Muhammad ibn Yahya ibn Habban that his paternal uncle Wasi ibn Habban said, "I was praying, and Abdullah ibn Umar was resting his back on the wall of the qibla. When I had finished the prayer I turned towards him on my left hand side. Abdullah ibn Umar said, 'What stopped you from turning away to your right?' I replied, 'I saw you and turned towards you.' Abdullah said, 'You have spoken correctly. People say that you should turn away to your right, but when you pray, you can turn whichever way you wish. If you like, to your right, and if you like, to your left.' "
Yahya related to me from Malik from Hisham ibn Urwa from his father that one of the muhajirun in whom he saw no harm asked Abdullah ibn Amr ibn al-As, "Can I pray in a place where camels are watered?" Abdullah replied, "No, but you can pray in a sheep-pen."
Yahya related to me from Malik from Ibn Shihab that Said ibn al-Musayyab said, "Which prayer is it when you remain in the sitting position in every raka?'' Said said, "It is maghrib when you miss one raka, and that is the sunna in all the prayers."
Yahya related to me from Malik from Da'ud ibn al-Husayn from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, joined dhuhr and asr on his journey to Tabuk.
Yahya related to me from Malik from Abu'z-Zubayr al-Makki from Abu't-Tufayl Amir ibn Wathila that Muadh ibn Jabal told him that they went out with the Messenger of Allah, may Allah bless him and grant him peace, in the year of Tabuk, and the Messenger of Allah, may Allah bless him and grant him peace, joined dhuhr with asr and maghrib with isha. Muadh said, "One day he delayed the prayer, and then came out and prayed dhuhr and asr together. Then he said, 'Tomorrow you will come, insha' llah, to the spring of Tabuk. But you will not get there until well into the morning. No one who arrives should touch any of its water until I come.' We came to it and two men had got to it before us and the spring was dripping with a little water. The Messenger of Allah, may Allah bless him and grant him peace, asked them, 'Have you touched any of its water?' They said, 'Yes.' The Messenger of Allah, may Allah bless him and grant him peace, reviled them and said what Allah wished him to say. Then they took water with their hands from the spring little by little until it had been collected in something. Then the Messenger of Allah, may Allah bless him and grant him peace, washed his face and hands in it. Then he put it back into the spring and the spring flowed with an abundance of water and the people drew water from it. The Messenger of Allah, may Allah bless him and grant him peace, said, 'If you live long enough, Muadh, you will soon see this place filled with gardens.' "
3 Yahya related to me from Malik from Nafi that Abdullah ibn Umar said, "The Messenger of Allah, may Allah bless him and grant him peace, used to join maghrib and isha together when it was urgent to travel."
Yahya related to me from Malik from Abu'z Zubayr al-Makki from Said ibn Jubayr that Abdullah ibn Abbas said, "The Messenger of Allah, may Allah bless him and grant him peace, prayed dhuhr and asr together and maghrib and isha together, and not out of fear nor because of travelling." Malik said, "I believe that was during rain."
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to join the prayer along with the amirs if they joined maghrib and isha in the rain.
Yahya related to me from Malik from Ibn Shihab that he had asked Salim ibn Abdullah, "Can you join dhuhr and asr when travelling?" He said, "Yes, there is no harm in that. Haven't you seen the people pray on Arafa?"
Yahya related to me from Malik that he had heard that AIi ibn Husain used to say, "The Messenger of Allah, may Allah bless him and grant him peace, would join dhuhr and asr if he wished to travel the same day, and he would join maghrib and isha if he wished to travel the same night."
Yahya related to me from Malik from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud that Abdullah ibn Abbas said, "I approached, riding on a donkey, while the Messenger of Allah, may Allah bless him and grant him peace, was leading the people in prayer at Mina, and I was, at that time, nearing puberty. I passed in front of part of the row, dismounted, sent the donkey off to graze, and then joined the row, and no one rebuked me for doing so."
Yahya related to me from Malik that he had heard that Said ibn Abi Waqqas used to pass in front of some of the rows while the prayer was in progress.
Malik said, "I consider that it is permissible to do that if the iqama for the prayer has been said and the imam has said the initial takbir and a man cannot find any way into the mosque except by going between the rows."
Yahya related to me from Malik that he had heard that Ali ibn Abi Talib said, "Things that pass in front of a man praying do not break his prayer."
Yahya related to me from Malik from Ibn Shihab from Salim ibn Abdullah that Abdullah ibn Umar used to say, "Things that pass in front of a man praying do not break his prayer."
Yahya related to me from Malik that Abd al-Karim ibn Abi'l-Mukhariq al-Basri said, "Among things the Prophet, may Allah bless him and grant him peace, said and did are: 'As long as you do not feel ashamed, do whatever you wish', the placing of one hand on the other in prayer (one places the right hand on the left), being quick to break the fast, and delaying the meal before dawn."
Yahya related to me from Malik from Abu Hazim ibn Dinar that Sahl ibn Sad said, "People used to be ordered to place their right hands on their left forearms in the prayer."
Abu Hazim added, "I know for sure that Sahl traces that back to the Prophet, may Allah bless him and grant him peace."
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to place his palms flat on the surface where he put his forehead. Nafi said, "I have seen him take his hands out from under his burnus on a very cold day and place them on the ground."
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say, "When one of you puts his forehead on the ground he should put his palms on the place where he puts his forehead. Then, when he rises, he should raise them, for the hands prostrate just as the face prostrates."
Yahya related to me from Malik from Amir ibn Abdullah ibn az-Zubayr from Amr ibn Sulaym az-Zuraqi from Abu Qutada al-Ansari that the Messenger of Allah, may Allah bless him and grant him peace, used to pray carrying Umama, who was the daughter of his daughter Zaynab by Abu'l As ibn Rabia ibn Abd Shams. When he prostrated, he put her down, and when he got up he carried her.
Yahya related to me from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "A group of angels in the night and a group of angels in the day alternate with each other among you, and gather together at the time of the asr and fajr prayers. Then those that have spent the night among you ascend, and He asks them, and He knows best, 'How did you leave my slaves?' and they say, 'When we left them they were praying, and when we came to them they were praying.' "
Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, said, "Tell Abu Bakr to lead the people in prayer." A'isha said, "Messenger of Allah, when Abu Bakr stands in your place his voice does not reach the ears of the people because of his weeping, so tell Umar to lead the people in prayer." He said, "Tell Abu Bakr to lead the people in prayer." A'isha continued, "I told Hafsa to tell him that when Abu Bakr stood in his place his voice did not reach the ears of the people because of his weeping, and that he should tell Umar to lead the people in prayer. Hafsa did so, and the Messenger of Allah, may Allah bless him and grant him peace, said, 'You are the companions of Yusuf! (referring to the women who cut their hands when they saw the beauty of Yusuf). Tell Abu Bakr to lead the people in prayer!' "
A'isha added that Hafsa said to her, "I have never had anything good from you!"
Yahya related to me from Malik from Ibn Shihab from Ata ibn Yazid al-Laythi that Ubaydullah ibn Adi ibnal-Khiyar said, "Once when the Messenger of Allah, may Allah bless him and grant him peace, was sitting with some people, a man came to him and spoke secretly to him. Nobody knew what he had said until the Messenger of Allah, may Allah bless him and grant him peace, disclosed that he had asked for permission to kill one of the hypocrites. When he disclosed this, the Messenger of Allah, may Allah bless him and grant him peace, said, 'Doesn't he testify that there is no god but Allah and that Muhammad is the Messenger of Allah?' The man replied, 'Of course, but he hasn't really done so.' He said, 'Doesn't he do the prayer?' and the man replied, 'Of course, but he doesn't really do the prayer.' He said, may Allah bless him and grant him peace, 'Those are the ones whom Allah has forbidden me (to kill).' "
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, said, "O Allah! Do not make my grave an idol that is worshipped. The anger on those who took the graves of their Prophets as places of prostration was terrible."
Yahya related to me from Malik from Ibn Shihab from Mahmud ibn Rabi al-Ansari that Utban ibn Malik, who was a blind man, used to lead his people in prayer, and he said to the Messenger of Allah, may Allah bless him and grant him peace, "Sometimes it is dark and rainy and there is a lot of water around outside, and I am a man who has lost his sight. Messenger of Allah, pray in a certain place in my house so that I can take it as a place to pray." The Messenger of Allah, may Allah bless him and grant him peace, came to him and said, "Where would you like me to pray?" He indicated a place to him and the Messengerof Allah, may Allah bless him and grant him peace, prayed there.
Yahya related to me from Malik from Ibn Shihab from Abbad ibn Tamim from his paternal uncle that he saw the Messenger of Allah, may Allah bless him and grant him peace, lying down in the mosque with one foot on top of the other.
Yahya related to me from Malik from Ibn Shihab from Said ihn al-Musayyab that Umar ibn al Khattab and Uthman ibn Affan, may Allah be pleased with them, used to do the same.
Yahya related to me from Malik from Yahya ibn Said that Abdullah ibn Masud said to a certain man, "You are in a time when men of understanding (fuqaha) are many and Qur'an reciters are few, when the limits of behaviour defined in the Qur'an are guarded and its letters are lost, when few people ask and many give, when they make the prayer long and the khutba short, and put their actions before their desires. A time will come upon men when their fuqaha are few but their Qur'an reciters are many, when the letters of the Qur'an are guarded carefully but its limits are lost, when many ask but few give, when they make the khutba long but the prayer short, and put their desires before their actions."
Yahya related to me from Malik that he had heard from Amir ibn Sad ibn Abi Waqqas that his father said, "There were two brothers, one of whom died forty nights before the other. The merit of the first was being mentioned in the presence of the Messenger of Allah, may Allah bless him and grant him peace, and he said, 'Wasn't the other one a muslim?' They said, 'Of course, Messenger of Allah, and there was no harm in him.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'What will make you realise what his prayer has brought him. The prayer is like a deep river of sweet water running by your door into which you plunge five times a day. How much of your dirtiness do you think that will leave? You do not realise what his prayer has brought him.' "
Yahya related to me from Malik that he had heard that if some one passed by Ata ibn Yasar in the mosque with something to trade, he would call him and ask, "What is the matter with you? What do you want?" If the man said that he wished to trade with him, he would say, "You need the market of this world. This is the market of the next world."
Yahya related to me from Malik that he had heard that Umar ibn al-Khattab set aside an area near the mosque called al-Butayha and said, "Whoever wishes to talk nonsense or recite poetry or raise his voice should go to that area."
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazim from his father that Amr ibn Sulaym az-Zuraqi said, "Abu Humayd as-Saidi told me that they asked the Messenger of Allah, may Allah bless him and grant him peace, how they were to ask for blessings upon him and he replied that they should say, 'O Allah, bless Muhammad and his wives and his descendants asYou blessed the family of Ibrahim, and give baraka to Muhammad and his wives and his descendants as You gave baraka to the family of Ibrahim. You are worthy of Praise and Glorious.'"
Allahumma salli ala Muhammad wa azwajihi wa alihi kama sallaita ala ali Ibrahim, wa barakaala Muhammad wa azwajihi wa alihi kama baraktaalaali Ibrahim, innaka Hamidu'm - Majid.
Yahya related to me from Malik from Nuaym ibn Abdullah al-Mujmirthat Muhammad ibn Abdullah ibn Zayd told him that Abu Masud al Ansari said, "The Messenger of Allah, may Allah bless him and grant him peace, came to us at the gathering of Sad ibn Ubada. Bashir ibn Sad said to him, 'Allah has ordered us to ask for blessings on you, Messenger of Allah. How should we do it?' The Messenger of Allah, may Allah bless him and grant him peace, remained silent until we wished we had not asked him. Then he told us to say, 'O Allah, bless Muhammad and the family of Muhammad as You blessed Ibrahim, and give baraka to Muhammad and the family of Muhammad as You gave baraka to the family of Ibrahim. In all the worlds You are worthy of Praise and Glorious,' and then give the taslim as you have learnt."
Allahumma salli ala Muhammad wa ali Muhammad kama sallaita Ibrahim, wa baraka ala Muhammad wa ali Muhammad kama baraktaala ali Ibrahim. Fi'l alamin, innaka Hamidu'm - Majid.
Yahya related to me from Malik that Abdullah ibn Dinar said, "I saw Abdullah ibn Umar stop by the grave of the Prophet, may Allah bless him and grant him peace, and ask for blessings on the Prophet, may Allah bless him and grant him peace, and on Abu Bakr and Umar."
Yahya related to me from Malik from Hisham ibn Urwa from his father that Abdullah ibn al-Arqam used to lead his companions in prayer. The time for prayer came one day and he went to relieve himself. When he returned, he said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'If you wish to defecate, you should do so before the prayer.' "
Yahya related to me from Malik from Zayd ibn Aslam that Umar ibn al-Khattab said, "You should not pray while you are holding your bowels."
Yahya related to me from Malik from Ibn Shihab from a man of the family of Khalid ibn Asid that he said to Abdullah ibn Umar, "Abu Abd ar-Rahman, we find the fear prayer and the prayer when settled mentioned in the Qur'an, but we do not find any mention of the travelling prayer in it." Ibn Umar said, "Son of my brother! Allah the Mighty and Majestic sent us Muhammad, may Allah bless him and grant him peace, and we know nothing. We only do as we saw him doing."
Yahya related to me from Malik from Salih ibn Kaysan from Urwa ibn az-Zubayr that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "The prayer was prescribed as two rakas, both when settled and when travelling. Then the travelling prayer was kept as it was, and an increase was made in the prayer when settled. "
Yahya related to me from Malik from Yahya ibn Said that he said to Salim ibn Abdullah, "What is the latest you have seen your father delay maghrib while on a journey?" and Salim replied, "One time the sun set when we were at Dhat al-Jaysh and he prayed maghrib at al-Aqiq."
Yahya related to me from Malik from his paternal uncle Abu Suhayl ibn Malik that his father heard Talha ibn Ubaydullah say, "Once one of the people of Najd came to the Messenger of Allah, may Allah bless him and grant him peace. He had dishevelled hair and although his voice could be heard we could not make out what he was saying until he drew nearer and then we found he was asking about Islam. The Messenger of Allah, may Allah bless him and grant him peace, said to him, 'There are five prayers during the day and the night.' He said, 'Do I have to do anything else besides that?' The Messenger of Allah, may Allah bless him and grant him peace, added, 'And fasting the month of Ramadan.' He said, 'Is there anything else I have to do?' He said, 'No, except what you do of your own accord.' The Messenger of Allah, may Allah bless him and grant him peace, mentioned zakat. The man said, 'Is there anything else that I have to do?' He said, 'No, except what you do of your own accord.'
He continued, "The man went away saying, 'By Allah, I won't do any more than this, nor will I do any less.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'That man will be successful, if he is telling the truth.'
Yahya related to me from Malik from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Shaytan ties three knots at the back of your head when you sleep, and he seals the place of each knot with 'You have a long night ahead, so sleep.' If you wake up and remember Allah, a knot is untied. If you do wudu, a knot is untied. If you pray, a knot is untied, and morning finds you lively and in good spirits, and if not, morning finds you in bad spirits and lazy."
Yahya related to me from Malik from Nafi that Umar ibn al-Khattab used to order the rows to be straightened, and when they had come to him and told him that the rows were straight he would say the takbir.
Yahya related to me from Malik from his paternal uncle, Abu Suhayl ibn Malik, that his father said, "I was with Uthman ibn Affan when the iqama was said for the prayer and I was talking to him about being assigned a definite allowance by him. I continued talking to him while he was levelling some small stones with his sandals, and then some men that he had entrusted to straighten the rows came and told him that the rows were straight. He said to me, 'Line up in the row,' and then he said the takbir."
Yahya related to me from Malik from Ibn Shihab from Salim ibn Abdullah from his father that Umar ibn al-Khattab, when he went to Makka, used to lead them in prayer and do two rakas and then say, "People of Makka,complete the prayer, we are a group travelling."
Yahya related the same as that to me from Malik from Zayd ibn Aslam from his father from Umar ibn al-Khattab.
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to pray four rakas behind the imam at Mina, and when he prayed by himself he would pray two rakas.
Yahya related to me from Malik from Ibn Shihab that Safwan said, "Abdullah ibn Umar used to come and visit Abdullah ibn Safwan and he would pray two rakas with us, and when he went away we would stand and complete the prayer."
Yahya related to me from Malik from Ibn Shihab from Salim ibn Abdullah that Abdullah ibn Umar used to say, "I pray the prayerof a traveller as long as I am undecided whether to remain somewhere or not, even if I am detained for twelve nights."
Yahya related to me from Malik from Nafi that Ibn Umar stayed in Makka for ten nights, shortening the prayer, except when he prayed it behind an imam, in which case he followed the imam's prayer.
9.5 Doing the Full Prayer when One Decides to Remain in a Place
Yahya related to me from Malik from Musa ibn Maysara from Abu Murra, the mawla of Aqil ibn Abi Talib, that Umm Hani bint Abi Talib told him that in the year of the conquest the Messenger of Allah, may Allah bless him and grant him peace, prayed eight rakas, covering himself with one garment.
Yahya related to me from Malik from Abu'n Nadr, the mawla of Umar ibn Ubaydullah, that Abu Murra, the mawla of Aqil ibn Abi Talib, told him that he had heard Umm Hani bint Abi Talib say, "I went to the Messenger of Allah, may Allah bless him and grant him peace, in the year of the conquest and found him doing ghusl while his daughter Fatima, was screening him with a garment. I said to him, 'Peace be upon you' and he said, 'Who is that?' I replied, 'Umm Hani bint Abi Talib,' and he said, 'Welcome, Umm Hani!' When he had finished his ghusl, he stood and prayed eight rakas, covering himself with one garment, and then came away. I said, 'Messenger of Allah, the son of my mother, AIi, says that he is determined to kill so-and-so, son of Hubayra, a man I have placed under my protection.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'We give protection to whoever you have given protection to, Umm Hani.' "
Umm Hani related that this incident happened in the morning.
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "I never once saw the Messenger of Allah, may Allah bless him and grant him peace, doing the voluntary prayer of duha, but I myself do it. Sometimes the Messenger of Allah, may Allah bless him and grant him peace, would refrain from a practice that he loved to do, fearing that people would do the same and it would become fard for them ."
Yahya related to me from Malik from Zayd ibn Aslam from A'isha that she used to pray duha with eight rakas, and she would say, "I would never stop doing them even if my parents were to be brought back to life."
Yahya related to me from Malik that he had heard that Abdullah ibn Umar would use the animal he was riding as a sutra when he prayed.
Yahya related to me from Malik from Hisham ibn Urwa that his father used to pray in the desert without a sutra.
Yahya related to me from Malik from Abu Hazim Salama ibn Dinar from Sahl ibn Said as-Saidi that the Messenger of Allah, may Allah bless him and grant him peace, went to the tribe of Bani Amr ibn Awf to settle their disputes .The time for the prayer came and the muadhdhin came to Abu Bakr as-Siddiq and said, "Could you lead the people in prayer and I will say the iqama?" He said, "Yes," and Abu Bakr prayed. The Messenger of Allah, may Allah bless him and grant him peace, came back while the people were praying, and approached and joined the row. People clapped, but Abu Bakr did not turn round. The people increased their clapping, and Abu Bakr turned round and saw the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah, may Allah bless him and grant him peace, indicated to him to stay in his place. Abu Bakr raised his hands and praised Allah that the Messenger of Allah, may Allah bless him and grant him peace, had told him to do that. Then he drew back until he was in the row, and the Messenger of Allah, may Allah bless him and grant him peace, stepped forward and led the prayer. When he had finished he said, "Abu Bakr, what stopped you from staying put like I told you?" Abu Bakr said, "It is not for Ibn Abi Quhafa to pray in front of the Messenger of Allah, may Allah bless him and grant him peace."
The Messenger of Allah, may Allah bless him and grant him peace, said, "Why did I see you all clapping so much? If something happens to you in the prayer you should say 'Subhana-llah' (Glory be to Allah), and when you say 'Subhana-llah' you will be heard. Clapping is only for women."
Yahya related to me from Malik from Nafi that Ibn Umar would never turn around when praying.
Yahya related to me from Malik that Abu Jafar al-Qari said, "I was praying, and Abdullah ibn Umar was behind me and I was not aware of it. Then I turned round and he prodded me (in disapproval)."
Yahya related to me from Malik from Nafi that Abdullah ibn Umar never used to pray anything with the fard prayer, either before it or after it, while travelling, except in the depths of the night. He would pray on the ground or on his mount, whichever way it was facing.
Yahya related to me from Malik that he had heard that al-Qasim ibn Muhammad and Urwa ibn az-Zubayr and Abu Bakr ibn Abd ar Rahman used to pray nawafil when travelling.
Yahya said that Malik was asked about voluntary prayers when travelling and he said, "There is no harm in them, either at night or during the day. I have heard that some of the people of knowledge used to do that."
Yahya related to me that Malik said, "I have heard from Nafi that Abdullah ibn Umar used to see his son, Ubaydullah ibn Abdullah, doing voluntary prayers on a journey,and he would not disapprove of it."
Yahya related to me from Malik from Amr ibn Yahya al-Mazini from Abu'l-Hubab Said ibn Yasar that Abdullah ibn Umar said, "I saw the Messenger of Allah, may Allah bless him and grant him peace, praying on a donkey while heading towards Khaybar."
Yahya related to me from Malik from Abdullah ibn Dinar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, used to pray on his mount while travelling, whichever way it was facing. Abdullah ibn Dinar said, "Abdullah ibn Umar would also do that."
Yahya related to me from Malik that Yahya ibn Said said, "I saw Anas ibn Malik on a journey praying on a donkey facing away from the qibla. He did the raka and the sajda by motioning with his head, without putting his face on anything."
Yahya related to me from Malik from Abu'z Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "The angels ask for blessings on each one of you as long as he is in the place where he has prayed and has not discharged anything. They say, 'Allah, forgive him. Allah have mercy on him.' "
Malik said, "I do not consider that his words, 'has not discharged anything' refer to anything other than the discharges that break wudu."
Yahya related to me from Malik from Abu'z Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "You are in prayer as long as the prayer detains you and there is nothing that prevents you from returning to your family except the prayer."
Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr, that Abu Bakr ibn Abd ar-Rahman used to say, "Someone who goes to the mosque in the morning or the afternoon with no intention of going anywhere else, either to learn good or teach it, is like someone who does jihad in the way of Allah and returns with booty."
Yahya related to me from Malik from Nuaym ibn Abdullah al-Mujmir that he heard Abu Hurayra say, "If any one of you prays and then sits down in the spot where he has prayed, the angels ask blessings on him saying, 'Allah, forgive him. Allah, have mercy on him.' And if he moves from the spot where he has prayed and sits elsewhere in the mosque waiting for the prayer, he remains in prayer until he prays."
Yahya related to me from Malik from al Ala ibn Abd ar-Rahman ibn Yaqub from his father from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Shall I tell you the things by which Allah erases wrong actions and by which he raises ranks: the complete and correct performance of wudu in adverse conditions, a great number of steps towards the mosque,and waiting after one prayer for the next prayer. That is the firm hold, that is the firm hold, that is the firm hold."
Yahya related to me from Malik that he had heard that Said ibn al-Musayyab said, "It is said that no-one except a hypocrite leaves the mosque after the call to prayer, except for someone who intends to return."
Yahya related to me from Malik from Amir ibn Abdullah ibn az-Zubayr from Amr ibn Sulaymaz-Zuraqi from Abu Qatadaal-Ansari that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you enter the mosque, you should pray two rakas before you sit down."
Yahya related to me from Malik from Abu'nNadr, the mawla of Umar ibn Ubaydullah, that Abu Salama ibn Abd ar-Rahman asked him, "Didn't I see your master sit down before praying after he had entered the mosque?"
Abu'n-Nadr said, "By that he meant Umar ibn Ubaydullah, and he was finding fault with him for sitting down before praying after he had come into the mosque."
Yahya said that Malik said, "It is good to do that but not obligatory."
Yahya related to me from Malik from Zayd ibn Aslam from Abd ar-Rahman ibn Abi Said al-Khudri from his father that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not let anyone pass in front of you when you are praying. Repel him as much as you can, and, if he refuses, fight him, for he is only a shaytan."
Yahya related to me from Malik from Abu'n Nadr, the mawla of Umar ibn Ubaydullah from Busr ibn Said that Zayd ibn Khalid al-Juhani sent him to Abu Juhaym to ask him what he had heard from the Messenger of Allah, may Allah bless him and grant him peace, about passing in front of someone praying. Abu Juhaym said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'If the one who passes in front of a man praying knew what he was bringing upon himself it would be better for him to stop for forty than to pass in front of him.' "
Abu'n-Nadr said, "I do not know whether he said forty days or months or years."
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that Kab al-Ahbar said, "If the person who passed in front of a man praying knew what he was bringing on himself, it would be better for him to sink into the ground than to pass in front of him."
Yahya related to me from Malik that he had heard that Abdullah ibn Umar used to disapprove of passing in front of women while they were praying.
Yahya related to me from Malik from Nafi that Abdullah ibn Umar would neither pass in front of anyone, nor let anyone pass in front of him.
Yahya related to me from Malik from Ibn Shihab that Abu Umama ibn Sahl ibn Hunayf said, "Zayd ibn Thabit entered the mosque and found the people in ruku, so he went into ruku and then moved slowly forward until he reached the row."
Yahya related to me from Malik that he had heard that Abdullah ibn Masud used to move forward while in ruku.
He would draw out his voice over the long vowels, pause at the end of every verse, and elongate his voice with the recital. This ends the section that has been taken from the writings of Ibn al-Qayyim.
It is sunnah to make one's voice beautiful and nice while reciting the Qur'an. The Prophet, upon whom be peace, said, "Beautify your voices with the Qur'an." He also said, "He is not one of us who does not chant the Qur'an," "The one with the best voice with the Qur'an is the one that when you hear him, you feel that he fears Allah," and "Allah never listened to anything like he listened to his Prophet chanting the Qur'an with a beautiful voice."
Says an-Nawawi, "It is sunnah for anyone who is reciting the Qur'an, whether he is praying or not, to ask Allah for His blessings when he comes to a verse of mercy. When he comes to a verse (describing) punishment, he should seek refuge in Allah from Hellfire, punishment, evil, from what is hated, or he may say, "Allah, I ask You for well-being, etc." When he comes to a verse that glorifies or exalts Allah, he should say, "Glory be to Allah," or "Blessed be Allah, the Lord of the Worlds," and so on. Hudhaifah ibn al-Yaman is reported to have said, "I prayed with the Prophet, upon whom be peace, one night, and he started reading al-Baqarah. I said to myself, 'He will bow after one hundred verses,' but he continued. Then I said, 'He will complete it and bow,' but he moved to recite very slowly al 'Imran and then an-Nisa'. When he came to a verse glorifying Allah, he would glorify Him. If he came to a verse that mentioned a request, he would request it. If he came to something that (one should) seek refuge from, he would seek refuge." This was related by Muslim. Among the Shafiyyah, the glorifying, requesting and seeking refuge should be done during the prayer and at other times. The imam, followers and one praying by himself should all do so, for they are supplications that one should say, like 'ameen. It is preferred that when reading, "Is not Allah the most conclusive of all judges?" / at-Tin:8 / one should say, "Certainly, and I am one of the witnesses to that. When one reads, "Is not He (who does so) able to bring the dead to life? / al-Qiyamah:40 /, he should say, "Certainly, and I bear witness (to it)." When one reads, "Glorify the name of your Lord, the Most High," ( al-A'la: 1 ), he should say, "Glory to my Lord, the Most High." That should be said during prayer and otherwise.
This may be done in any of the following manners: Said Al-Hussain, "In the fighting at Khorasan we had three hundred companions with us, and one of them would lead the prayer, recite some verses from the Qur'an and then bow." It is related that Ibn 'Abbas would recite al-Fatihah and some verses from al-Baqarah in every rak'ah. (Related by ad-Daraqutni with a strong chain.) Al-Baihaqi narrates from 'Abdullah ibn as-Sa'ib that the Prophet, upon whom be peace, recited al-Mu'minun in the morning prayer, and when he came to the part which refers to Moses, Aaron or Jesus, he would cough and bow." 'Umar read in the first rak'ah 120 verses from the seven long surahs (Mathnawi). Al-Ahnaf read al-Kahfin the first rak'ah and Yunus or Yusufin the second, and said that he prayed the morning prayer with 'Umar (and he recited them). Ibn Mas'ud read forty verses from al-Anfal in the first rak'ah and a surah from the ten short surahs (Mufassil) in the second. Qatadah reported about a person who read one surah in two rak'ah or repeated the same surah twice, and then commented: 'It is all the Book of Allah." 'Ubaidullah ibn Thabit related that Anas said, "One of the helpers (Ansar) led the people in prayer at (the mosque) of Quba'. Before he began his recitation he would always recite, 'Say: He is Allah, the One,' until he finished that surah, and then he would recite another surah. He did that in every rak'ah. They said to him, 'You begin with that surah, but we don't find it sufficient until you add another surah to it?' He said, 'I will not stop doing so. I like to lead you in the prayer with that. If you don't like it, I will leave (leading you in the prayers).' They thought that he was the best among them, so they didn't want someone else to lead them. They referred the matter to the Prophet, upon whom be peace, and he said, 'O so and so, what has kept you from doing what your companions have asked you? Why do you keep reciting that surah in every rak'ah?' He said, 'I love that surah.' The Prophet, upon whom be peace, said, 'Your love for that surah will cause you to enter Paradise." A man from the tribe of Juhinah reported that he heard the Prophet, upon whom be peace, recite, "When the earth quakes," in the morning prayer in both rak'ah. And the man said, "I do not know if he forgot that he had recited it or if he did it on purpose." This hadith is related by Abu Dawud. The chain has nothing in it that can be criticized.
Most scholars prefer that one place his knees on the floor before his hands. Ibn al-Mundhir related this from 'Umar an-Nakha'i, Muslim ibn Yasar, Sufyan al-Thauri, Ahmad, Ishaq and other jurists including Ibn al-Mundhir himself. Abu at-Tayyeb said that most jurists agree with this. Ibn al-Qayyim said, "When the Prophet, upon whom be peace, prayed, he would place his knees (on the floor) before his hands, then his hands, his forehead and nose. This is what is authentic and has been related by Shuraik from 'Asim ibn Kaleeb on the authority of his father from Wa'il ibn Hajr who said, 'I saw the Messenger of Allah, upon whom be peace, while prostrating, placing his knees (on the floor) before his hands. Upon getting up, he would raise his hands before his knees. I never saw him do otherwise." Malik, al-Auza'i, Ibn Hazm and Ahmad maintain that it is preferred to place the hands down first and then the knees. Says al-Auza'i, "I saw the people placing their hands on the floor before their knees." Ibn Abu Dawud comments, "That is the statement of the people of hadith." There is also a difference of opinion concerning how one should stand up from the prostration after the first (or third) rak'ah. Some say one should raise the hands from the floor first while others say that one should raise the knees first.
It is preferred for the one who is prostrating to follow the following points:
One should place one's nose, forehead and hands upon the floor
They should be separated from the sides of the body. Wa'il ibn Hajr reported that when the Messenger of Allah prostrated, he would place his forehead between his palms and separate his arms from the sides of his body. (Related by Abu Dawud.) Abu Humaid reported that when the Prophet, upon whom be peace, prostrated, he would place his nose and forehead upon the floor, keep his arms away from his sides, and place his hands parallel to his shoulders. This is related by Ibn Khuzaimah and at-Tirmidhi, who called it hassan sahih.
One should place one's hands parallel to one's ears or shoulders
As both of these acts have been related. Some scholars combine these two acts by placing the ends of the thumbs parallel to the ears and the palms parallel to the shoulders.
One should have one's fingers together and stretched out
AlHakim and Ibn Hibban record that when the Prophet, upon whom be peace, bowed he would have his fingers separated and when he prostrated he would keep his fingers together.
One should have one's fingers facing the qiblah
Al-Bukhari recorded from Abu Humaid that when the Prophet, upon whom be peace, prostrated, his fingers would be neither spread out nor clasped together, and his toes would be directed toward the qiblah.
The prayer also has certain acts which are sunnah. It is preferred that the person performs them to get their reward.
This must be done at the beginning of each prayer's takbir. Says Ibn al-Mundhir, "All scholars agree that the Prophet raised his hands at the beginning of his prayer."
Commenting upon this report, Ibn Hajr says, "The Prophet's raising his hands at the beginning of his prayer has been narrated by fifty companions, inluding the ten who were given the tidings of Paradise. " Al-Baihaqi related that al-Hakim said, "I do not know of any sunnah other than this one which is accepted by the four rightly-guided khalifahs, the ten companions who were given the tidings of Paradise, and other companions scattered across many lands." Summing up his evaluation of the report, al-Baihaqi says, "And it is as our teacher Abu 'Abdullah has said."
Many narrations have been recorded concerning this subject. Many scholars have chosen the following forms: the hands are raised to the shoulders with the fingertips parallel to the button of the ears. Says an-Nawawi, "This is how ash-Shaifi combined the hadith (on this question), and the people found it to be good." It is preferred that one extends the fingers while raising the hands. Abu Hurairah said, "When the Prophet, upon whom be peace, stood for prayer, he would raise his hands (with them being) open." (Related by "the five," except for Ibn Majah.)
It is sunnah to recite aloud in the two rak'ah of the morning and the Friday congregational prayer, in the first two rak'ah of the evening and the night prayer, in the two 'id prayers, the prayer for eclipses, and the prayer of asking for rain. The recital should be subdued during all of the noon and the afternoon prayer, during the last rak'ah of the evening prayer, and during the last two rak'ah of the night prayer. Concerning voluntary prayers, those made during the days should be subdued, while those made during the night can be either loud or subdued.
One night, the Prophet, upon whom be peace, passed by Abu Bakr when he was praying in a very low voice, and he passed by 'Umar who was praying with his voice raised. (Later), when they were together with him, he said, "O Abu Bakr, I passed by you and you were praying in a very low voice." He said, "O Messenger of Allah, the one who I was praying to could hear me." And he said to 'Umar, "O 'Umar, I passed by you and you were praying with a raised voice." He said, "O Messenger of Allah, this was to stop the drowsiness and to drive away Satan." The Prophet, upon whom be peace, said, "O Abu Bakr, raise your voice somewhat. And 'Umar, lower your voice somewhat." (Related by Abu Dawud and Ahmad.) If one forgets and recites aloud when he should be silent or vice-versa, there is no blame upon him. If one recalls the correction while he is doing the mistaken act, he may change to the correct way.
The Prophet, upon whom be peace, would make the first rak'ah of the morning prayer longer than the second. At times, he would continue to prolong his recitation until he heard no more footsteps (of the people coming to catch the prayer). He made the morning prayer the longest of his (obligatory) prayers. This is because its recitation is witnessed by Allah and the angels. It is also stated that it is witnessed by both the angels who record the daytime deeds and those who record the nighttime deeds. Whether it is Allah and His angels or His angels alone who witness that time, or does it continue until the morning prayer is over or until the sun rises cannot be said with certainty, though both of the statements are correct.
Furthermore, since the morning prayer has the least number of rak'ah, the recitation is prolonged to compensate for it. It is prayed right after sleep. As such, people are well rested. Also, it occurs before they have engaged themselves in their livelihood and other worldly affairs. The spirit as well as the body is responsive to the words of Allah. This makes the recital easier to ponder over and comprehend. Also, prayer is the basis and the first of all works. Therefore, it is preferred to prolong the recital of the morning prayer. This would be recognized by one who is familiar with Islamic law and its aim, purpose and wisdom.
It is sunnah to make the takbir upon every rising, lowering, standing or sitting, except when one comes up from bowing, in which case one should say, "Allah hears him who praises Him." Reported Ibn Mas'ud, "I saw the Messenger of Allah make the takbir upon every lowering, rising, standing and sitting." This is related by Ahmad, an-Nasa'i and at-Tirmidhi, who called it shaih.
Says at-Tirmidhi, "The companions of the Prophet, upon whom be peace, including Abu Bakr, 'Umar, 'Uthman, 'Ali and others, acted according to this hadith, as did their followers and the majority of the jurists and scholars." Abu Bakr ibn 'Abdurahman ibn al-Harith reported that he heard Abu Hurairah say, "When the Prophet, upon whom be peace, stood for prayer, he would make the takbir while standing. Then he made the takbir while bowing. When coming up from the bowing, he would say, "Sami'Allahu liman hamidah (Allah hears him who praises Him). While standing, he would say, "Rabbana lakal-hamd (Our Lord, to You is the praise)." Then he would say, "Allahu akbar" when he would go down for the prostration, when he raised his head, and when he stood from his sitting after the two prostrations. He did that in every rak'ah until he finished the prayer. He prayed in that manner until he left this world." (Related by Ahmad, al-Bukhari, Muslim and Abu Dawud.)
'Ikrimah said to Ibn 'Abbas, "I prayed the noon prayer in al-Butha behind a foolish old man. He would make twelve takbirs by saying it when he prostrated and when he raised his head." Ibn 'Abbas said, "That is the prayer of Abu al-Qasim (the Prophet)." (Related by Ahmad and al-Bukhari.) It is preferrable to start the takbir when one begins one's changing of position.
When one bows, one's hands must reach one's knees. It is sunnah to make the height of the head equal to that of the hips. The hands should be supported by the knees and should be apart from one's sides. The hands should be open upon one's knees and thighs, and the palms should be flat. It is reported that 'Uqbah ibn 'Amr would bow with his arms separated, his hands on his knees, and his fingers opened beyond his knees. He said, "This is how I saw the Messenger of Allah pray." (Related by Ahmad, Abu Dawud and an-Nasa'i.)
Abu Humaid reported that when the Prophet, upon whom be peace, bowed, he would be straight, his head neither up nor down (with respect to his hips), and he would place his hands on his knees as if he was holding them." (Related by an-Nasa'i.)
Muslim records 'Aishah reporting that when the Prophet bowed, his head would be neither risen nor lowered, but rather between those two positions. Said 'Ali, "If you put a cup of water on the back of the Prophet, upon whom be peace, while he was bowing, its contents would not spill." This is related by Ahmad. Abu Dawud recorded it in his Kitab al-Muraseel.
Said Mus'ab ibn Sa'd, "I prayed next to my father. I joined both of my hands and put them between my thighs (while bowing). He stopped me and said, 'We used to do that, but were later ordered (by the Prophet) to put our hands on our knees."' (Related by "the group.")
It is sunnah to make the takbir upon every rising, lowering, standing or sitting, except when one comes up from bowing, in which case one should say, "Allah hears him who praises Him." Reported Ibn Mas'ud, "I saw the Messenger of Allah make the takbir upon every lowering, rising, standing and sitting." This is related by Ahmad, an-Nasa'i and at-Tirmidhi, who called it shaih.
Says at-Tirmidhi, "The companions of the Prophet, upon whom be peace, including Abu Bakr, 'Umar, 'Uthman, 'Ali and others, acted according to this hadith, as did their followers and the majority of the jurists and scholars." Abu Bakr ibn 'Abdurahman ibn al-Harith reported that he heard Abu Hurairah say, "When the Prophet, upon whom be peace, stood for prayer, he would make the takbir while standing. Then he made the takbir while bowing. When coming up from the bowing, he would say, "Sami'Allahu liman hamidah (Allah hears him who praises Him). While standing, he would say, "Rabbana lakal-hamd (Our Lord, to You is the praise)." Then he would say, "Allahu akbar" when he would go down for the prostration, when he raised his head, and when he stood from his sitting after the two prostrations. He did that in every rak'ah until he finished the prayer. He prayed in that manner until he left this world." (Related by Ahmad, al-Bukhari, Muslim and Abu Dawud.)
'Ikrimah said to Ibn 'Abbas, "I prayed the noon prayer in al-Butha behind a foolish old man. He would make twelve takbirs by saying it when he prostrated and when he raised his head." Ibn 'Abbas said, "That is the prayer of Abu al-Qasim (the Prophet)." (Related by Ahmad and al-Bukhari.) It is preferrable to start the takbir when one begins one's changing of position.
When one bows, one's hands must reach one's knees. It is sunnah to make the height of the head equal to that of the hips. The hands should be supported by the knees and should be apart from one's sides. The hands should be open upon one's knees and thighs, and the palms should be flat. It is reported that 'Uqbah ibn 'Amr would bow with his arms separated, his hands on his knees, and his fingers opened beyond his knees. He said, "This is how I saw the Messenger of Allah pray." (Related by Ahmad, Abu Dawud and an-Nasa'i.)
Abu Humaid reported that when the Prophet, upon whom be peace, bowed, he would be straight, his head neither up nor down (with respect to his hips), and he would place his hands on his knees as if he was holding them." (Related by an-Nasa'i.)
Muslim records 'Aishah reporting that when the Prophet bowed, his head would be neither risen nor lowered, but rather between those two positions. Said 'Ali, "If you put a cup of water on the back of the Prophet, upon whom be peace, while he was bowing, its contents would not spill." This is related by Ahmad. Abu Dawud recorded it in his Kitab al-Muraseel.
Said Mus'ab ibn Sa'd, "I prayed next to my father. I joined both of my hands and put them between my thighs (while bowing). He stopped me and said, 'We used to do that, but were later ordered (by the Prophet) to put our hands on our knees."' (Related by "the group.")
This is a preferred act of the prayer. There are twenty hadith from eighteen companions and their followers on this point. Said Sahl ibn Sa'd, "The people were ordered to place their right hand on their left forearm during prayers." Commenting on this, Abu Hazm says, "I do not know if he ascribed this to the Prophet." This hadith is related by al-Bukhari, Ahmad and Malik in his al-Muwatta. Al-Hafez maintains, "Its ruling is considered to be from the Prophet, upon whom be peace, as it is implied that the one who ordered them to do so was the Prophet." He also related that the Prophet said, "All prophets have been ordered to hasten the breaking of the fast and to delay the (pre-fast dawn) meal, and to place our right hands on our left during prayer."
There is also a hadith from Jabir which says, "The Prophet, upon whom be peace, passed by a man praying with his left hand over his right, and (the Prophet) pulled them away and put his right over his left." This is related by Ahmad and others. Evaluating its chain, an-Nawawi says, "Its chain is sahih. Ibn 'Abdul-Barr holds, "Nothing has reached me different from that. It is the opinion of most companions and their followers." Malik mentioned it in his al-Muwatta and states, "Malik never stopped doing it until he met Allah."
In the last tashahud, it is preferred for the person to say prayers upon the Prophet in one of the following manners:
The salutations upon the Prophet, upon whom be peace, is a preferred act and is not obligatory. This contention is based on a hadith recorded by at-Tirmidhi (who said it is sahih), Ahmad and Abu Dawud from Fidhalah ibn 'Ubaid who said, "The Messenger of Allah heard a man supplicating in his prayer and he did not make the prayers on the Prophet. The Prophet said, 'He has hastened.'
Then he called him and said, 'When one of you prays, begin with the praise and lauding of Allah. Then make prayers upon the Prophet, and supplicate whatever you wish of Allah." The author of al-Muntaqi says, "This is a proof for those who say that the prayers upon the Prophet are not obligatory, because he did not order the one who did not do it to repeat his prayer. This is supported by his statement to Ibn Mas'ud, after mentioning (only) the tashahud, 'Then choose whatever you wish to ask (of Allah)." In his comments on this hadith, ash-Shaukani observes, "In my opinion, there is no confirmed proof that it is obligatory."
It is sunnah for the person to recite a section of the Qur'an after al-Fatihah during the two rak'ah of the morning prayer and the Friday prayer, and the first two rak'ah of the noon, afternoon, sunset and night prayers, and in all of the rak'ah of the superogatory prayers. Abu Qatadah reported that the Prophet, upon whom be peace, would recite al-Fatihah and some surah in the first two rak'ah of the noon prayer, and only al-Fatihah in the last two rak'ah. Sometimes he would recite some verses. The first rak'ah's recital would be longer than the second. That was how it was done in the afternoon and morning prayers. This is related by al-Bukhari, Muslim and by Abu Dawud, who adds, "We think he did that in order to allow people to catch the first rak'ah."
Jabir ibn Sumrah reported that the people of Kufah complained about Sa'd to 'Umar, causing 'Umar to dismiss him and replace him with 'Ammar. They had many complaints about Sa'd, even claiming that he did not pray properly. 'Umar sent for him and said, "O Abu Ishaq (Sa'd), these people claim that you do not pray properly." Sa'd replied, "By Allah, I prayed with them in the same manner that the Messenger of Allah, upon whom be peace, prayed with us, and I never shortened it in any way. I would lengthen the first two rak'ah of the night prayer and shorten the last two." Said 'Umar, "This is what I expected of you." He sent him back to Kufah with one or two people to ask the people of Kufah about him. All of the people praised him until they went to the mosque of the tribe of 'Abs. A man named Usamah ibn Qatadah, also known as Abu Sa'da, stood and said, "Since I am under oath I must inform you that Sa'd never accompanied the army, did not distribute the booty justly, and was not just in his legal verdicts. Sa'd then said, "I pray to Allah for three things: O Allah, if this slave of Yours is lying and stood only for show, then give him a long life, increase his poverty and put him to trials." Years later, when Usamah was asked how he was doing, he would answer that he was an old man in trial due to Sa'd's supplication. 'Abdul-Malik (one of the narrators) said that he had seen the man afterwards with his eyebrows overhanging his eyes due to old age, and he would tease and assault the young girls along the paths. (Related by al-Bukhari.)
Said Abu Hurairah, "A recitation should be done in every prayer. What we heard from the Prophet, upon whom be peace, we let you hear. What he was silent about, we are silent about with you. If one does not add anything to al-Fatihah, it is sufficient. If one does add something, it is good." (Related by al-Bukhari.)
The prayer also has certain acts which are sunnah. It is preferred that the person performs them to get their reward.
This must be done at the beginning of each prayer's takbir. Says Ibn al-Mundhir, "All scholars agree that the Prophet raised his hands at the beginning of his prayer."
Commenting upon this report, Ibn Hajr says, "The Prophet's raising his hands at the beginning of his prayer has been narrated by fifty companions, inluding the ten who were given the tidings of Paradise. " Al-Baihaqi related that al-Hakim said, "I do not know of any sunnah other than this one which is accepted by the four rightly-guided khalifahs, the ten companions who were given the tidings of Paradise, and other companions scattered across many lands." Summing up his evaluation of the report, al-Baihaqi says, "And it is as our teacher Abu 'Abdullah has said."
Many narrations have been recorded concerning this subject. Many scholars have chosen the following forms: the hands are raised to the shoulders with the fingertips parallel to the button of the ears. Says an-Nawawi, "This is how ash-Shaifi combined the hadith (on this question), and the people found it to be good." It is preferred that one extends the fingers while raising the hands. Abu Hurairah said, "When the Prophet, upon whom be peace, stood for prayer, he would raise his hands (with them being) open." (Related by "the five," except for Ibn Majah.)
The Prophet, upon whom be peace, did not confine his recitation of the Qur'an in prayers to some specific surahs, (except for the Friday and 'Id prayers). Concerning the other prayers, Abu Dawud has recorded a hadith from 'Amr ibn Shu'aib from his father on the authority of his grandfather who said, "There is no separate surah, large or small, except the ones I heard the Prophet recite while leading the people in one of the obligatory prayers. He used to recite the entire surah in two rak'ahs, or just the initial part of the surah. It has not been recorded from him that he would recite from the middle or the end of the surah, nor that he would recite two surahs in one rak'ah during the obligatory prayers. He would, however, do so during voluntary prayers. Said Ibn Mas'ud, "I know the surahs the Prophet used to recite together in one rak'ah: ar-Rahman and an-Najm, al-Qamar and al-Haqqah, at-Tur and adh-Dhariyat, al-Waqi'ah and Noon, and so on." But this hadith does not tell us if this was during obligatory or voluntary prayers. The latter is more probable. He rarely recited one surah in two (both) rak'ahs. Abu Dawud records that a man from the tribe of Juhainah heard the Prophet, upon whom be peace, recite the complete surah az-Zil~al twice in both rak'ahs of the morning prayer. The man commented, "I do not know if he did this out of forgetfulness or if he recited it twice intentionally."
Here we shall mention what Ibn al-Qayyim learned about the Prophet's recitation following al-Fatihah in different prayers. He commented, "When the Prophet finished al-Fatihah, he would sometimes make a lengthy recitation, and sometimes a short one if he was travelling or similarly engaged. But most of the time, he made a recitation of intermediate length.
He would read from sixty to one hundred verses during the morning prayer. Sometimes he would read surah Qal; ar-Rum, at-'Takwir, or az-Zilzal in the last two rak'ah. While travelling, he would sometimes read the last two surahs of the Qur'an. Sometimes he would read the first portion of al-Mu'minun until he would reach the story of Moses and Aaron in the first rak'ah, and then he would cough and bow. On Fridays he would read Alif; Lam, Mim, Tanzil as-Sajdah, or ad-Dahr in their complete forms. He did not do what many people do today, which is reciting part of this surah and part of another. Many ignorant people think that it is best to recite something with a prostration on Friday morning. But this is just plain ignorance. Some scholars dislike that one should read a surah with a prostration due to this ignorant thought. The Prophet, upon whom be peace, used to recite these two surahs because they contained reminders of man's creation, the return unto Allah, the creation of Adam, the entry into Paradise and Hell-fire, and other matters that did or will specifically occur on a Friday. Therefore, he would recite them on Friday to remind his companions of the events of that day. He would recite Qaf, al-Qamr, al-A'la and al-Ghashiyyah on days of great importance like Friday, the 'Id days, and so on.
One's prayer is not accepted unless al-Fatihah is recited in every rak'ah. But, one who is praying behind an imam is to keep quiet while the imam is reciting aloud, as Allah says in the Qur'an, "When the Qur'an is recited, listen and remain silent that you may attain mercy." The Prophet, upon whom be peace, also said, "When the imam makes the takbir, (you too) make the takbir. When he recites, be silent." (Related by Muslim.) One hadith states, "Whoever is praying behind an imam, the imam's recital is his recital. If the imam reads quietly, then all of the followers must also make their own recital. If one cannot hear the imam's recital, he must make his own recital.
Commenting on this subject, Abu Bakr al-'Arabi says, "What we see as the strongest opinion is that one must recite during the prayers in which the imam's recital is subdued. But, during the prayers where the imam recites aloud, one may not recite. This is based on the following three proofs:
It is sunnah for everyone to say 'ameen after reciting al-Fatihah. The word ameen is not part of al-Fatihah, but rather a supplication meaning, "O Allah, respond (to or answer what we have said). It should be said aloud in the prayers where the recital is aloud, and quietly in the prayers where the recital is silent. Said Na'eem al-Mujamir, "I prayed behind Abu Hurairah and he said, 'In the name of Allah, the Compassionate, the Merciful,' then recited al-Fatihah, and closed it with 'ameen. The people also said 'ameen. After the prayer, Abu Hurairah said, 'By the One in whose Hand is my soul, I have followed the prayer of the Prophet."
Al-Bukhari mentioned this hadith in mu'allaq from while others, such as an-Nasa'i, Ibn Khuzaimah, Ibn Hibban and Ibn as-Siraj related it. Al-Bukhari records that Ibn Shihab (az-Zuhri) said, "The Messenger of Allah, upon whom be peace, would say, 'ameen."
Says 'Ata, "'Ameen is a supplication." Ibn az-Zubair and those behind him would say 'ameen and the mosque would ring with their voices.
Reported Nafa', "Ibn 'Umar did not encourage the people to say it aloud, nor did he discourage them. I have heard him report that." Reporting on this same subject, Abu Hurairah said, "When the Messenger of Allah, upon whom be peace, would recite, '...Not with those with whom You are displeased and not of those who have gone astray,' he would say, 'ameen such that those close to him could hear him." (Related by Abu Dawud.) Ibn Majah's version is, "Until the people in the first row would hear him, and the mosque would ring with the sound." Al-Hakim also relates this hadith, and says that it is sahih according to the criterion of al-Bukhari and Muslim. Al-Baihaqi calls it hassan sahih. Ad-Daraqutni considers it as hassan.
A similar report from Wa'il ibn Jubair says, "I heard the Messenger of Allah, upon whom be peace, recite, '...and not of those who have gone astray,' and then say 'ameen, and make it long with his voice." This was related by Ahmad. Abu Dawud has it with the wording, "And he would raise his voice with it." At-Tirmidhi classifies it as hassan and states, "More than one knowledgeable companion and those who followed them have said that a person should raise his voice while saying 'ameen and not make it silent." Ibn Hajr holds that the chain of this hadith is sahih. Reported 'Ata, "I have found two hundred companions of the Prophet, upon whom be peace, in this mosque and when the imam recited,'...and not of those who have gone astray,' I heard them say 'ameen."'Aishah reported that the Prophet, upon whom be peace, said, 'The Jews do not envy you for anything more than they envy you for the salutations and the saying of 'ameen behind the imam." (Related by Ahmad and Ibn Majah)
It is preferred to say 'ameen along with the imam, and not before or after him
Abu Hurairah reported that the Prophet, upon whom be peace, said, When the imam recites, '... not of those with whom You are angered nor of those who have gone astray,' you should say 'ameen. If this corresponds to when the angels say it, he will have all of his previous sins forgiven." (Related by al-Bukhari.) He also reported that the Prophet said, "When the imam recites, '...not of those with whom you are angered nor of those who have gone astray,' then say 'ameen (along with the imam), for the angels say 'ameen and the imam says 'ameen. If his 'ameen corresponds to the 'ameen of the angels, he will have his previous sins forgiven." (Related by Ahmad, Abu Dawud and an-Nasa'i.)
It is sunnah to sit "spread out" between the two prostrations (to put the left foot down and to sit upon it and to keep the right foot upright with the toes pointing toward the qiblah). 'Aishah reported that the Prophet would lay out his left foot and keep his right foot upright. (Related by al-Bukhari and Muslim.) Ibn 'Umar reported that it is from the sunnah to keep the right foot upright, with its toes pointing toward the qiblah, and to sit upon the left foot. (Related by an-Nasa'i.) Reported Nafa', "When Ibn 'Umar prayed, he would face the qiblah, even his shoes." (Reported by al-Athram.) In the hadith of Abu Humaid, in which he described the prayer of the Prophet, he stated, "Then he would lay down his left foot and sit upon it until all of his bones were in place, and then he would go to make the prostration (again)." (Related by Ahmad, Abu Dawud, and at-Tirmidhi who classified it as sahih.)
It has also been related that ifa'a (laying out both feet and sitting upon one's heels) is a preferred act. Comments Abu 'Ubaidah, "This is the statement of the people of hadith." Abu az-Zubair related that he heard Tawus say, "We asked Ibn 'Abbas about ifa'a, and he said, 'It is sunnah to do so.' We said, 'We think it to be too harsh for the man.' He said, 'It is a sunnah of your Prophet, upon whom be peace." (Related by Muslim.)
Ibn 'Umar reported that when the Prophet rose from the first prostration, he would sit upon his toes. He used to say, "That is from the sunnah." Reported Tawus, "I saw the 'Abdullahs ('Abdullah ibn 'Abbas, 'Abdullah ibn 'Umar and 'Abdullah ibn az-Zubair) sitting with their feet laid flat." The last two reports were related by al-Baihaqi. Talking of its authenticity, Ibn Hajr says, "Its chain is sound."
Concerning iqa'a--sitting with the buttocks on the ground and with the thighs straight on the ground--it is disliked by all scholars. Said Abu Hurairah, "The Prophet prohibited us from three things: pecking like a rooster (making the prostration very quickly), sitting like a dog (iqa 'a), and not turning one's whole head like a fox." This is related by Ahmad, al-Baihaqi, at-Tabarani and Abu Tala with a hassan chain. It is preferred for the one who is sitting between the two prostrations to put his right hand on his right thigh and his left hand on his left thigh with the fingers stretched out and directed toward the qiblah. The fingers should be slightly separated and should not go beyond the knees.
One should sit for the tashahud and place his hands in the following manner:
The preceding three hadith are all authentic, and one may act by any of them.
One should point with one's right index finger, bending it a little, until one says the salaams at the end of the prayer. Reported Numair al-Khaza'i, "I saw the Messenger of Allah sitting in the prayer with his forearm along his right thigh. His index finger was raised, curved (or bent) a little, and he was supplicating." This is related by Ahmad, Abu Dawud, an-Nasa'i, Ibn Majah and Ibn Khuzaimah with a good chain.
Said Anas ibn Malik, "The Messenger of Allah, upon whom be peace, passed by Sa'd while he was making supplications (and using) two fingers. The Prophet said to him, 'Just one, Sa'd"' This is related by Ahmed, Abu Dawud, an-Nasa'i and al-Hakim.
Ibn 'Abbas was asked about a man who pointed with his finger while supplicating, and he said, "This is sincere devotion." Says Anas ibn Malik, "That is imploring." Mujahid maintains "Doing this hinders Satan." According to the Shai'iyyah, one points with the finger only once, when saying "except Allah" in the statement bearing witness. The Hanifiyyah raise the finger in the denial part of the statement (there is no god) and put it back down during the confirmation part (except Allah). The Malikiyyah move the finger to the left and right until they finish the prayer. The Hanbaliyyah point with the finger every time they mention Allah, as a reflection of the oneness of Allah, and they do not move it.
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.
It is preferred for the person to supplicate after the final tashahud and before making the final salutations (that end the prayer). The person may ask for whatever he wishes of the good of this life and the hereafter. Ibn Mas'ud reported that the Prophet, upon whom be peace, taught him the tashahud and then said, "Then choose whatever you wish to ask (of Allah)." (Related by Muslim.)
Supplications are preferred acts in general, regardless of whether they are reported from the Prophet or not, although supplications authenticated by the sunnah are better. Some of these are:
It is preferred to make one of the following supplications between the two prostrations. One may repeat them more than once if one wishes to do so. An-Nasa'i and Ibn Majah recorded that Hudhaifah reported that between the two prostrations, the Prophet would say, "O Lord, forgive me." Abu Dawud recorded from Ibn 'Abbas that while prostrating, the Prophet, upon whom be peace, would say, "O Allah, forgive me, have mercy on me, grant me well-being, guide me and provide for me."
This refers to a quick sitting that one makes after the second prostration of the first and third rak'ah. The scholars differ over this regulation due to the differing hadith. Says Ibn al-Qayyim, "The jurists differ over this act. Is it a sunnah of the prayer that one should perform, or is it only done due to some necessity? There are two statements on this question and two narrations from Ahmad. Said al-Khallal, 'Ahmad referred to the hadith of Malik ibn al-Huwairith regarding the intermediate position of rest (between the two prostrations). He said, 'Yusuf ibn Musa informed me that Abu Umamah was asked about standing up (in the prayer) and he said, 'It should be done on the tops of the feet according to the hadith of Rafa'.' In the hadith of Ibn 'Ajlan there is no proof that he would stand on the tips of his feet. Many of the companions and others who described the prayers of the Prophet did not mention this sitting, except in what is related by Abu Humaid and Malik ibn al-Huwairith. If it was part of his guidance, he would always do it, and those who described his prayers would have mentioned it.
The fact that he may have done so does not necessarily make it one of the sunnahs of the prayer, unless he did it as a regular practice for the people to follow. Otherwise, he may have done it out of some need to do so, and this would not prove that it is a sunnah of the prayer.~ø"
It is preferred for the one who is prostrating to say Subhana Rabiyy al-A'la (Glory to my Lord, the Most High). 'Uqbah ibn 'Aamr related that when, "Glorify the name of your Lord, the Most High" was revealed, the Prophet, upon whom be peace, said, "Do so in your prostrations." This is related by Ahmad, Abu Dawud, Ibn Majah and al-Hakim. Its chain is good.
Hudhaifah reported that when the Prophet, upon whom be peace, prostrated, he would say "Subhana Rabiyy al-A'la. " This is related by Ahmad, Muslim, Abu Dawud, an-Nasa'i, Ibn Majah and at-Tirmidhi, who called it hassan sahih. It is a must that one not repeat these sayings less than three times during the bowings and prostrations. Says at-Tirmidhi, "The scholars prefer the one bowing or prostrating to make the glorifications at least three times." According to the majority, the minimum that is sufficient for the prostrations or bowings is one glorification. We have already mentioned that "calmness" is obligatory, and this requires a time of at least one glorification.
According to some scholars, the complete glorification is ten. This is based on the following hadith: Sa'eed ibn Jubair related that Anas said, "I have not seen anyone being more similar to the Prophet's prayer than this boy ('Umar ibn 'Abdul-'Aziz). We estimated the number of the glorifications that he made during his bowing to be ten and in his prostrations also to be ten." This is related by Ahmad, Abu Dawud and an-Nasa'i with a good chain.
Commenting on the subject, ash-Shaukani says, "Some hold that this proves that the complete (number of) glorifications is ten. The more sound opinion is that an individual who is praying may offer as many glorifications as he wishes. There are authentic hadith that state that the Prophet, upon whom be peace, elongated his glorifications during prostrations. The imam may also do so if he knows the followers will not get tired by making it longer."
Says Ibn 'Abdul-Barr, "It is a must that every imam should be easy (by not making the prayers too long) as has been ordered by the Prophet, even if he knows that those behind him are strong, because he does not know what may have happened to them and what needs they may have to tend to."
Ibn al-Mubarak maintains, "It is preferred for the imam to make five glorifications. Therefore, all the people behind him would be able to make (at least) three. It is preferred that one not limit his remembrance during the prostrations to just the glorifications, but he should add some supplications to it. In an authentic hadith, it is recorded that the Prophet said, 'The closest one of you comes to his Lord is while he is prostrating, (therefore) make many supplications therein.' And he also said, 'I have prohibited you from reciting while bowing or prostrating. During the bowing, glorify the Lord. During the prostrations, strive your hardest in making supplications. Most likely, you will be listened to." This was related by Ahmad and Muslim.
Many hadith are related on this topic, including:
Talking of light, an-Nawawi observes, "The scholars say that asking for light for all organs and sides means (asking) to have the truth and guidance made clear for one's self. He asked for this so that there would be no deviation or misguidance left in him."
Al-Kamal ibn al-Hamam is of the opinion, "There is no authentic hadith stating that one must place the hands under the chest or below the navel. According to the Hanifiyyah, the hands are to be placed below the navel, and the Shafiyyah say below the chest. Ahmad has two narrations corresponding to these two opinions. The correct position is somewhere in the middle - to be equal." Observes at-Tirmidhi, "Knowledgeable companions, their followers and those that came after them believed that one should put his right hand over the left during prayer, while some say above the navel and others say below the navel..." Nevertheless, there do exist hadith that the Propet, upon whom be peace, placed his hands on his chest. Reported Hulb at-Ta'i, "I saw the Prophet, upon whom be peace, praying with his right hand over his left upon his chest above the elbow." This is related by Ahmad and at-Tirmidhi, who grades it as hassan.
Reported Wa'il ibn Hajr, "Once when I prayed with the Prophet, upon whom be peace, he placed his right hand over his left upon his chest." The report is recorded by Ibn Khuzaimah, who considers it as sahih, and by Abu Dawud and an-Nasa'i with the wording, "Then he put his right hand over the back of his left wrist and forearm."
It is preferred for the person to begin his prayer with one of the supplications that the Prophet, upon whom be peace, used to begin his prayers. This occurs after the opening takbir and before the recitation of al-Fatihah. Some of the supplications that have been related are:
Commenting on it, Ibn al-Qayyim says, "It has been authenticated that 'Umar began with that in the place (of the preceding prayer) of the Prophet, upon whom be peace. He would recite it aloud and teach it to the people. And owing to that fact, it is considered to have its source with the Prophet, upon whom be peace. For that reason, Imam Ahmad says, "I act by what has been related from 'Umar. If a person begins with something that has been related, it is good."
Speaking of it, Ibn al-Qayyim says, "The jurists differ over whether or not that is a time to say, 'I seek refuge...' But they agree that it is not a place to make the opening supplication. On the former point, there are two opinions, both of them related from Ahmad. Some of his companions concluded that either the prayer is only one recitation, so it is sufficient just to seek refuge once, or that each recital is a recital by itself that requires the seeking of refuge. They do not dispute the fact that the opening supplication is for the whole prayer. It is sufficient to seek refuge only once, as it is apparent from the authentic hadith." Then he mentions the preceding hadith of Abu Hurairah, and says, "It is sufficient just to make one opening supplication, since there is no real break between the recital of the prayer. The only thing that is between them is the remembrance of Allah, and so on. Therefore, it will be considered as one recital. Ash Shaukani has the final word, and says, 'It is best just to do what has been related from the sunnah, and that is to seek refuge in the first rak'ah only."
Al-Kamal ibn al-Hamam is of the opinion, "There is no authentic hadith stating that one must place the hands under the chest or below the navel. According to the Hanifiyyah, the hands are to be placed below the navel, and the Shafiyyah say below the chest. Ahmad has two narrations corresponding to these two opinions. The correct position is somewhere in the middle - to be equal." Observes at-Tirmidhi, "Knowledgeable companions, their followers and those that came after them believed that one should put his right hand over the left during prayer, while some say above the navel and others say below the navel..." Nevertheless, there do exist hadith that the Propet, upon whom be peace, placed his hands on his chest. Reported Hulb at-Ta'i, "I saw the Prophet, upon whom be peace, praying with his right hand over his left upon his chest above the elbow." This is related by Ahmad and at-Tirmidhi, who grades it as hassan.
Reported Wa'il ibn Hajr, "Once when I prayed with the Prophet, upon whom be peace, he placed his right hand over his left upon his chest." The report is recorded by Ibn Khuzaimah, who considers it as sahih, and by Abu Dawud and an-Nasa'i with the wording, "Then he put his right hand over the back of his left wrist and forearm."
It is preferred for the person to begin his prayer with one of the supplications that the Prophet, upon whom be peace, used to begin his prayers. This occurs after the opening takbir and before the recitation of al-Fatihah. Some of the supplications that have been related are:
Commenting on it, Ibn al-Qayyim says, "It has been authenticated that 'Umar began with that in the place (of the preceding prayer) of the Prophet, upon whom be peace. He would recite it aloud and teach it to the people. And owing to that fact, it is considered to have its source with the Prophet, upon whom be peace. For that reason, Imam Ahmad says, "I act by what has been related from 'Umar. If a person begins with something that has been related, it is good."
Speaking of it, Ibn al-Qayyim says, "The jurists differ over whether or not that is a time to say, 'I seek refuge...' But they agree that it is not a place to make the opening supplication. On the former point, there are two opinions, both of them related from Ahmad. Some of his companions concluded that either the prayer is only one recitation, so it is sufficient just to seek refuge once, or that each recital is a recital by itself that requires the seeking of refuge. They do not dispute the fact that the opening supplication is for the whole prayer. It is sufficient to seek refuge only once, as it is apparent from the authentic hadith." Then he mentions the preceding hadith of Abu Hurairah, and says, "It is sufficient just to make one opening supplication, since there is no real break between the recital of the prayer. The only thing that is between them is the remembrance of Allah, and so on. Therefore, it will be considered as one recital. Ash Shaukani has the final word, and says, 'It is best just to do what has been related from the sunnah, and that is to seek refuge in the first rak'ah only."
He would sometimes make this recitation lengthy. Abu Sa'eed even once said, "While he was standing in the noon prayer, one could go to al-Baqi'e and take care of some matter, return to his family, make ablution, return, and still find the Prophet, upon whom be peace, in the first rak'ah due to the length of his recital." (Related by Muslim.) He would sometimes recite all of Alif, Lam, Mim, Tanzil, or al-A'la, or al-Lail, or sometimes al-Buruj or at-Tariq.
This would be half the length of the noon prayer recitation if that recitation was long or the same length if it was short.
The Prophet would recite different surahs in the sunset prayer on different days. Sometimes he would recite al-A'raf in the two rak'ahs and sometimes at-Tur or al-Mursilat. Says Abu 'Umar ibn 'Abdul-Barr, "It is related that the Prophet, upon whom be peace, recited al-A'raf or as-Saffat or Ha-Mim Dukhan or al-A'la or at-Tin or the last two surahs of al-Mufassil. All of that is related through authentic chains. " Marwan ibn al-Hakim used to do this, and when Zaid ibn Thabit objected to it he said, "What is wrong with you that you always recite one of the short surahs from al-Mufassil during the sunset prayer? I have seen the Prophet, upon whom be peace, reciting a long chapter therein." Marwan asked, "And what is a long chapter?" He answered, "Al-A'raf." This hadith is sahih. Abu Dawud, an-Nasa'i, Ibn Majah and at-Tirmidhi related it. An-Nasa'i records that 'Aishah said, "The Prophet, upon whom be peace, read al-A'raf during the sunset prayer and he divided it between the two rak'ahs." To always recite a short surah from al-Mufassil is an act that differs from the sunnah, and this is what Marwan ibn al-Hakim did.
He would recite alJumu'ah, al-Munafiqun or al-Ghashiyyah, in their complete forms, or al-A'la and al-Ghashiyyah. He never recited just the ending of some surahs which began with "O you who believe..." surah alJumu'ah). Those who insist on doing so every Friday are not following the sunnah.
He would recite Qafor al-Qamar completely, and sometimes al-A'la and al-Ghashiyyah. The rightly guided caliphs did the same. Once Abu Bakr read al-Baqarah in the morning prayer until the sun was about to rise. They said, "O successor of the Messenger of Allah, the sun is about to rise." He said, "Had it risen, you would not have found us negligent." 'Umar would recite Yusuf, an-Nahl, Hud, al-Isra' and similar surahs. If reciting long surahs was abrogated, it would have been known to the khalifahs or to those who may have criticized them. Muslim records from Jabir ibn Sumrah that the Messenger of Allah, upon whom be peace, recited Qaf in the morning prayer, and that his subsequent prayers during that day would be shorter. Umm al-Fadhl heard Ibn 'Abbas recite al-Mursilat and she told him, "O my son, that recital reminded me of that surah. It was the last one that I heard the Prophet, upon whom be peace, recite, and he read it in the sunset prayer." That is one of the latest actions that we have from him.
Given the above, we may now interpret the Prophet's hadith, "O you who lead the people in prayer, be easy on them," and Anas' statement, "The Prophet, upon whom be peace, conducted the prayer very lightly, though it was complete." 'Easiness' or 'lightness' is a relative term. We must return to how the Prophet behaved to understand and follow his example correctly. It is not to be determined by the whims and desires of those who are present for prayer. The Prophet, upon whom be peace, did not order the people to differ from his practice, even though he knew that behind him were the aged, weak and people with needs to tend to. He performed his prayer in the same manner that he asked others to pray--'light' or 'easy'. If his prayers were somewhat long, they were still easy compared to how long he could have made them. The guidance that he came with and practiced is the one that decides our affairs and disputes for us. This is supported by the hadith recorded by an-Nasa'i and others in which Ibn 'Umar reported that the Prophet, upon whom be peace, ordered those who lead prayers to be 'easy' by reciting as-Saffat. Therefore, a surah the length of as-Saffat2 is part of what the Prophet, upon whom be peace, meant when he said that the imams should be easy on the people.
Here we shall mention what Ibn al-Qayyim learned about the Prophet's recitation following al-Fatihah in different prayers. He commented, "When the Prophet finished al-Fatihah, he would sometimes make a lengthy recitation, and sometimes a short one if he was travelling or similarly engaged. But most of the time, he made a recitation of intermediate length.
He would read from sixty to one hundred verses during the morning prayer. Sometimes he would read surah Qal; ar-Rum, at-'Takwir, or az-Zilzal in the last two rak'ah. While travelling, he would sometimes read the last two surahs of the Qur'an. Sometimes he would read the first portion of al-Mu'minun until he would reach the story of Moses and Aaron in the first rak'ah, and then he would cough and bow. On Fridays he would read Alif; Lam, Mim, Tanzil as-Sajdah, or ad-Dahr in their complete forms. He did not do what many people do today, which is reciting part of this surah and part of another. Many ignorant people think that it is best to recite something with a prostration on Friday morning. But this is just plain ignorance. Some scholars dislike that one should read a surah with a prostration due to this ignorant thought. The Prophet, upon whom be peace, used to recite these two surahs because they contained reminders of man's creation, the return unto Allah, the creation of Adam, the entry into Paradise and Hell-fire, and other matters that did or will specifically occur on a Friday. Therefore, he would recite them on Friday to remind his companions of the events of that day. He would recite Qaf, al-Qamr, al-A'la and al-Ghashiyyah on days of great importance like Friday, the 'Id days, and so on.
He would recite alJumu'ah, al-Munafiqun or al-Ghashiyyah, in their complete forms, or al-A'la and al-Ghashiyyah. He never recited just the ending of some surahs which began with "O you who believe..." surah alJumu'ah). Those who insist on doing so every Friday are not following the sunnah.
He would recite Qafor al-Qamar completely, and sometimes al-A'la and al-Ghashiyyah. The rightly guided caliphs did the same. Once Abu Bakr read al-Baqarah in the morning prayer until the sun was about to rise. They said, "O successor of the Messenger of Allah, the sun is about to rise." He said, "Had it risen, you would not have found us negligent." 'Umar would recite Yusuf, an-Nahl, Hud, al-Isra' and similar surahs. If reciting long surahs was abrogated, it would have been known to the khalifahs or to those who may have criticized them. Muslim records from Jabir ibn Sumrah that the Messenger of Allah, upon whom be peace, recited Qaf in the morning prayer, and that his subsequent prayers during that day would be shorter. Umm al-Fadhl heard Ibn 'Abbas recite al-Mursilat and she told him, "O my son, that recital reminded me of that surah. It was the last one that I heard the Prophet, upon whom be peace, recite, and he read it in the sunset prayer." That is one of the latest actions that we have from him.
Given the above, we may now interpret the Prophet's hadith, "O you who lead the people in prayer, be easy on them," and Anas' statement, "The Prophet, upon whom be peace, conducted the prayer very lightly, though it was complete." 'Easiness' or 'lightness' is a relative term. We must return to how the Prophet behaved to understand and follow his example correctly. It is not to be determined by the whims and desires of those who are present for prayer. The Prophet, upon whom be peace, did not order the people to differ from his practice, even though he knew that behind him were the aged, weak and people with needs to tend to. He performed his prayer in the same manner that he asked others to pray--'light' or 'easy'. If his prayers were somewhat long, they were still easy compared to how long he could have made them. The guidance that he came with and practiced is the one that decides our affairs and disputes for us. This is supported by the hadith recorded by an-Nasa'i and others in which Ibn 'Umar reported that the Prophet, upon whom be peace, ordered those who lead prayers to be 'easy' by reciting as-Saffat. Therefore, a surah the length of as-Saffat2 is part of what the Prophet, upon whom be peace, meant when he said that the imams should be easy on the people.
He would sometimes make this recitation lengthy. Abu Sa'eed even once said, "While he was standing in the noon prayer, one could go to al-Baqi'e and take care of some matter, return to his family, make ablution, return, and still find the Prophet, upon whom be peace, in the first rak'ah due to the length of his recital." (Related by Muslim.) He would sometimes recite all of Alif, Lam, Mim, Tanzil, or al-A'la, or al-Lail, or sometimes al-Buruj or at-Tariq.
This would be half the length of the noon prayer recitation if that recitation was long or the same length if it was short.
The Prophet would recite different surahs in the sunset prayer on different days. Sometimes he would recite al-A'raf in the two rak'ahs and sometimes at-Tur or al-Mursilat. Says Abu 'Umar ibn 'Abdul-Barr, "It is related that the Prophet, upon whom be peace, recited al-A'raf or as-Saffat or Ha-Mim Dukhan or al-A'la or at-Tin or the last two surahs of al-Mufassil. All of that is related through authentic chains. " Marwan ibn al-Hakim used to do this, and when Zaid ibn Thabit objected to it he said, "What is wrong with you that you always recite one of the short surahs from al-Mufassil during the sunset prayer? I have seen the Prophet, upon whom be peace, reciting a long chapter therein." Marwan asked, "And what is a long chapter?" He answered, "Al-A'raf." This hadith is sahih. Abu Dawud, an-Nasa'i, Ibn Majah and at-Tirmidhi related it. An-Nasa'i records that 'Aishah said, "The Prophet, upon whom be peace, read al-A'raf during the sunset prayer and he divided it between the two rak'ahs." To always recite a short surah from al-Mufassil is an act that differs from the sunnah, and this is what Marwan ibn al-Hakim did.
He would sometimes make this recitation lengthy. Abu Sa'eed even once said, "While he was standing in the noon prayer, one could go to al-Baqi'e and take care of some matter, return to his family, make ablution, return, and still find the Prophet, upon whom be peace, in the first rak'ah due to the length of his recital." (Related by Muslim.) He would sometimes recite all of Alif, Lam, Mim, Tanzil, or al-A'la, or al-Lail, or sometimes al-Buruj or at-Tariq.
This would be half the length of the noon prayer recitation if that recitation was long or the same length if it was short.
The Prophet would recite different surahs in the sunset prayer on different days. Sometimes he would recite al-A'raf in the two rak'ahs and sometimes at-Tur or al-Mursilat. Says Abu 'Umar ibn 'Abdul-Barr, "It is related that the Prophet, upon whom be peace, recited al-A'raf or as-Saffat or Ha-Mim Dukhan or al-A'la or at-Tin or the last two surahs of al-Mufassil. All of that is related through authentic chains. " Marwan ibn al-Hakim used to do this, and when Zaid ibn Thabit objected to it he said, "What is wrong with you that you always recite one of the short surahs from al-Mufassil during the sunset prayer? I have seen the Prophet, upon whom be peace, reciting a long chapter therein." Marwan asked, "And what is a long chapter?" He answered, "Al-A'raf." This hadith is sahih. Abu Dawud, an-Nasa'i, Ibn Majah and at-Tirmidhi related it. An-Nasa'i records that 'Aishah said, "The Prophet, upon whom be peace, read al-A'raf during the sunset prayer and he divided it between the two rak'ahs." To always recite a short surah from al-Mufassil is an act that differs from the sunnah, and this is what Marwan ibn al-Hakim did.
He would recite alJumu'ah, al-Munafiqun or al-Ghashiyyah, in their complete forms, or al-A'la and al-Ghashiyyah. He never recited just the ending of some surahs which began with "O you who believe..." surah alJumu'ah). Those who insist on doing so every Friday are not following the sunnah.
He would recite Qafor al-Qamar completely, and sometimes al-A'la and al-Ghashiyyah. The rightly guided caliphs did the same. Once Abu Bakr read al-Baqarah in the morning prayer until the sun was about to rise. They said, "O successor of the Messenger of Allah, the sun is about to rise." He said, "Had it risen, you would not have found us negligent." 'Umar would recite Yusuf, an-Nahl, Hud, al-Isra' and similar surahs. If reciting long surahs was abrogated, it would have been known to the khalifahs or to those who may have criticized them. Muslim records from Jabir ibn Sumrah that the Messenger of Allah, upon whom be peace, recited Qaf in the morning prayer, and that his subsequent prayers during that day would be shorter. Umm al-Fadhl heard Ibn 'Abbas recite al-Mursilat and she told him, "O my son, that recital reminded me of that surah. It was the last one that I heard the Prophet, upon whom be peace, recite, and he read it in the sunset prayer." That is one of the latest actions that we have from him.
Given the above, we may now interpret the Prophet's hadith, "O you who lead the people in prayer, be easy on them," and Anas' statement, "The Prophet, upon whom be peace, conducted the prayer very lightly, though it was complete." 'Easiness' or 'lightness' is a relative term. We must return to how the Prophet behaved to understand and follow his example correctly. It is not to be determined by the whims and desires of those who are present for prayer. The Prophet, upon whom be peace, did not order the people to differ from his practice, even though he knew that behind him were the aged, weak and people with needs to tend to. He performed his prayer in the same manner that he asked others to pray--'light' or 'easy'. If his prayers were somewhat long, they were still easy compared to how long he could have made them. The guidance that he came with and practiced is the one that decides our affairs and disputes for us. This is supported by the hadith recorded by an-Nasa'i and others in which Ibn 'Umar reported that the Prophet, upon whom be peace, ordered those who lead prayers to be 'easy' by reciting as-Saffat. Therefore, a surah the length of as-Saffat2 is part of what the Prophet, upon whom be peace, meant when he said that the imams should be easy on the people.
It is preferred to remember Allah with the following words, "Subhana Rabiyy al-'Adheem (Glory to my Lord, the Great.)" Reported 'Uqbah ibn 'Amr, "When 'Glorify the name of your Lord, the Great,' was revealed, the Prophet told us, 'Do so in your bowings." This is related by Ahmad, Abu Dawud and others with a good chain.
Reported Hudhaifah, "I prayed with the Messenger of Allah, upon whom be peace, and while bowing he would say, 'Subhana Rabiyy al-'Adheem." (Related by Muslim, Abu Dawud, an-Nasa'i, at-Tirmidhi and Ibn Majah.)
The phrase Subhana Rabiyy al-'Adheem wa bihamdihi has been related through a number of chains, but all of them are weak. Ash-Shaukani maintains, "The different chains support each other. It is perfectly acceptable for one who is praying to limit himself to Subhana Rabiyy al-'Adheem or to add one of the following:
It is preferred to make one of the following supplications between the two prostrations. One may repeat them more than once if one wishes to do so. An-Nasa'i and Ibn Majah recorded that Hudhaifah reported that between the two prostrations, the Prophet would say, "O Lord, forgive me." Abu Dawud recorded from Ibn 'Abbas that while prostrating, the Prophet, upon whom be peace, would say, "O Allah, forgive me, have mercy on me, grant me well-being, guide me and provide for me."
This refers to a quick sitting that one makes after the second prostration of the first and third rak'ah. The scholars differ over this regulation due to the differing hadith. Says Ibn al-Qayyim, "The jurists differ over this act. Is it a sunnah of the prayer that one should perform, or is it only done due to some necessity? There are two statements on this question and two narrations from Ahmad. Said al-Khallal, 'Ahmad referred to the hadith of Malik ibn al-Huwairith regarding the intermediate position of rest (between the two prostrations). He said, 'Yusuf ibn Musa informed me that Abu Umamah was asked about standing up (in the prayer) and he said, 'It should be done on the tops of the feet according to the hadith of Rafa'.' In the hadith of Ibn 'Ajlan there is no proof that he would stand on the tips of his feet. Many of the companions and others who described the prayers of the Prophet did not mention this sitting, except in what is related by Abu Humaid and Malik ibn al-Huwairith. If it was part of his guidance, he would always do it, and those who described his prayers would have mentioned it.
The fact that he may have done so does not necessarily make it one of the sunnahs of the prayer, unless he did it as a regular practice for the people to follow. Otherwise, he may have done it out of some need to do so, and this would not prove that it is a sunnah of the prayer.~ø"
The prayer also has certain acts which are sunnah. It is preferred that the person performs them to get their reward.
This must be done at the beginning of each prayer's takbir. Says Ibn al-Mundhir, "All scholars agree that the Prophet raised his hands at the beginning of his prayer."
Commenting upon this report, Ibn Hajr says, "The Prophet's raising his hands at the beginning of his prayer has been narrated by fifty companions, inluding the ten who were given the tidings of Paradise. " Al-Baihaqi related that al-Hakim said, "I do not know of any sunnah other than this one which is accepted by the four rightly-guided khalifahs, the ten companions who were given the tidings of Paradise, and other companions scattered across many lands." Summing up his evaluation of the report, al-Baihaqi says, "And it is as our teacher Abu 'Abdullah has said."
Many narrations have been recorded concerning this subject. Many scholars have chosen the following forms: the hands are raised to the shoulders with the fingertips parallel to the button of the ears. Says an-Nawawi, "This is how ash-Shaifi combined the hadith (on this question), and the people found it to be good." It is preferred that one extends the fingers while raising the hands. Abu Hurairah said, "When the Prophet, upon whom be peace, stood for prayer, he would raise his hands (with them being) open." (Related by "the five," except for Ibn Majah.)
He would draw out his voice over the long vowels, pause at the end of every verse, and elongate his voice with the recital. This ends the section that has been taken from the writings of Ibn al-Qayyim.
It is sunnah to make one's voice beautiful and nice while reciting the Qur'an. The Prophet, upon whom be peace, said, "Beautify your voices with the Qur'an." He also said, "He is not one of us who does not chant the Qur'an," "The one with the best voice with the Qur'an is the one that when you hear him, you feel that he fears Allah," and "Allah never listened to anything like he listened to his Prophet chanting the Qur'an with a beautiful voice."
Says an-Nawawi, "It is sunnah for anyone who is reciting the Qur'an, whether he is praying or not, to ask Allah for His blessings when he comes to a verse of mercy. When he comes to a verse (describing) punishment, he should seek refuge in Allah from Hellfire, punishment, evil, from what is hated, or he may say, "Allah, I ask You for well-being, etc." When he comes to a verse that glorifies or exalts Allah, he should say, "Glory be to Allah," or "Blessed be Allah, the Lord of the Worlds," and so on. Hudhaifah ibn al-Yaman is reported to have said, "I prayed with the Prophet, upon whom be peace, one night, and he started reading al-Baqarah. I said to myself, 'He will bow after one hundred verses,' but he continued. Then I said, 'He will complete it and bow,' but he moved to recite very slowly al 'Imran and then an-Nisa'. When he came to a verse glorifying Allah, he would glorify Him. If he came to a verse that mentioned a request, he would request it. If he came to something that (one should) seek refuge from, he would seek refuge." This was related by Muslim. Among the Shafiyyah, the glorifying, requesting and seeking refuge should be done during the prayer and at other times. The imam, followers and one praying by himself should all do so, for they are supplications that one should say, like 'ameen. It is preferred that when reading, "Is not Allah the most conclusive of all judges?" / at-Tin:8 / one should say, "Certainly, and I am one of the witnesses to that. When one reads, "Is not He (who does so) able to bring the dead to life? / al-Qiyamah:40 /, he should say, "Certainly, and I bear witness (to it)." When one reads, "Glorify the name of your Lord, the Most High," ( al-A'la: 1 ), he should say, "Glory to my Lord, the Most High." That should be said during prayer and otherwise.
It is preferred for the one who is praying, whether he be the imam, follower or praying by himself, to say, "Allah hears him who praises Him," upon coming up from the bowing. When he is standing straight, he should say, "Our Lord, and to You is the praise," or "O Allah, Our Lord, and to You is the praise." Abu Hurairah reported that when the Prophet, upon whom be peace, rose from bowing he would say, "Allah hears him who praises Him," and while standing (straight) he would say, "Our Lord, and to You is the praise." (Related by Ahmad, al-Bukhari and Muslim.)
Al-Bukhari records in the hadith from Anas, "When he says, 'Allah hears him who praises Him,' you say, 'O Allah, our Lord, and to You is the praise." Ahmad and others record a hadith from Abu Hurairah in which the Prophet, upon whom be peace, is quoted as saying, "When the imam says, 'Allah hears him who praises Him,' you say, 'O Allah, our Lord, and to You is the praise.' If one's statement corresponds to that of the angels, all of his previous sins will be forgiven." The Prophet said, "Pray as you have seen me pray." This applies to all of his glorifying and praise statements, even if the person is following the imam. The answer to those who say, 'One should not combine both of these sayings' ('Allah hears him...' and 'O Allah, our Lord...') but only say the one of praise, has been given by an-Nawawi who said, "Our companions say that the mentioning of the command, 'And you should say, O Allah, our Lord...' is in conjunction with 'Allah hears him who praises him.' But the Prophet, upon whom be peace, only mentioned the statement, 'O Allah, Our Lord, to you is the praise,' because they had already heard the statement, 'Allah hears him who praises Him' aloud from him. It was his sunnah to say that phrase aloud, but they did not hear him say, 'Our Lord, to You is the praise' because he said it in a subdued voice. They knew the Prophet's words, 'Pray as you have seen me pray,' and knew that it was to be taken in the general sense without any restrictions. They used to say, 'Allah hears him who praises Him,' and therefore there was no need for the Prophet, upon whom be peace, to order them to say it again. But they did not know, 'Our Lord, to You is the praise,' and therefore he ordered them to say it."
The two phrases are the least that one should say while standing. But one may add any of the supplicatory words mentioned in the following hadith:
It is sunnah to recite aloud in the two rak'ah of the morning and the Friday congregational prayer, in the first two rak'ah of the evening and the night prayer, in the two 'id prayers, the prayer for eclipses, and the prayer of asking for rain. The recital should be subdued during all of the noon and the afternoon prayer, during the last rak'ah of the evening prayer, and during the last two rak'ah of the night prayer. Concerning voluntary prayers, those made during the days should be subdued, while those made during the night can be either loud or subdued.
One night, the Prophet, upon whom be peace, passed by Abu Bakr when he was praying in a very low voice, and he passed by 'Umar who was praying with his voice raised. (Later), when they were together with him, he said, "O Abu Bakr, I passed by you and you were praying in a very low voice." He said, "O Messenger of Allah, the one who I was praying to could hear me." And he said to 'Umar, "O 'Umar, I passed by you and you were praying with a raised voice." He said, "O Messenger of Allah, this was to stop the drowsiness and to drive away Satan." The Prophet, upon whom be peace, said, "O Abu Bakr, raise your voice somewhat. And 'Umar, lower your voice somewhat." (Related by Abu Dawud and Ahmad.) If one forgets and recites aloud when he should be silent or vice-versa, there is no blame upon him. If one recalls the correction while he is doing the mistaken act, he may change to the correct way.
One must raise the hands at about the same time he makes the takbir. Nafa' related that when Ibn 'Umar would begin his prayer he would say the takbir and raise his hands. The Prophet also did this. (Related by al-Bukhari, an-Nasa'i and Abu Dawud.) He also reported that the Prophet, upon whom be peace, would raise his hands upon making the takbir until they were parallel to his shoulders or close to that. (Related by Ahmad and others.)
As for raising the hands just before the takbir, Ibn 'Umar reported, "When the Prophet, upon whom be peace, stood for prayer, he would raise his hands until they were parallel to his shoulders and would make the takbir. (Related by al-Bukhari and Muslim.) A hadith from Malik ibn al-Huwairith has the wording, "Make the takbir and then raise your hands." (Related by Muslim.) This implies that the takbir comes before the raising of the hands, but Ibn Hajr says, "I have not met anyone who holds that the takbir comes before the raising of the hands."
It is preferred to raise one's hands while going to bow and upon coming up from the bow
Twenty-two companions narrated that the Prophet, upon whom be peace, did so. Reported Ibn 'Umar, "When the Prophet, upon whom be peace, stood to pray, he would raise his hands until they were the same height as his shoulders and then he would make the takbir. When he wanted to bow, he would again raise his hands in a similar fashion. When he raised his head from the bowing, he did the same and said, 'Allah hears him who praises Him.' (Related by al-Bukhari, Muslim and al-Baihaqi.) Says al-Bukhari, "He would not do that when he was going to prostrate nor when he came up from his prostration." Al-Bukhari also says, "He would not raise his hands between the two prostrations." Al-Baihaqi has the addition, "He did not stop doing that until he met Allah." Ibn al-Madini said, "In my opinion, that hadith is a proof for the whole creation. Whoever hears it must act by it. There is nothing wrong with its chain." Al-Bukhari wrote a pamphlet on this topic, and related from al-Hassan and Humaid ibn Hilal that the companions used to (perform their prayers) in this manner.
On the contrary, the Hanafiyyah say that one should only raise his hands at the beginning. This is based on the hadith of Ibn Mas'ud, who reported, "I prayed with the Prophet, upon whom be peace, and he raised his hands only once." This is a weak opinion, and many hadith scholars have criticized this report. Ibn Hibban, though, said that this is the best report.
The people of Kufah narrated that the Prophet, upon whom be peace, did not raise his hands upon bowing or rising. But, in fact, this is a very weak statement, for it contains many defects and is therefore invalid. Even if we accept it, as at-Tirmidhi did, it does not invalidate the authentic and well-known hadith mentioned earlier. The author of at-Tanqih says that perhaps Ibn Mas'ud forgot that the Prophet, upon whom be peace, raised his hands. Az-Zaila'i writes in Nasb ar-Rayah, quoting the author of at-Tanqih, "It is not strange that Ibn Mas'ud may have forgotten that. Ibn Mas'ud forgot some things from the Qur'an that the Muslims after him never differed about, and those are the last two surahs of the Qur'an. He forgot how two people are to stand behind the imam, that the Prophet prayed the morning prayer on the Day of Sacrifice (during the hajj) at its proper time, how the Prophet, upon whom be peace, combined his prayers at 'Arafah, the position of the forearms and elbows during the prostration, and how the Prophet, upon whom be peace, recited, 'And Him who created the male and the female.' If it is possible that Ibn Mas'ud forgot all of these things concerning the prayer, is it not possible that he also forgot about raising the hands?"
Nafa' related that when Ibn 'Umar stood for the third rak'ah, he would raise his hands, an action which he ascribed to the Prophet. (Related by al-Bukhari, Abu Dawud and an-Nasa'i.) While describing the Prophet's prayer, 'Ali said that when he stood from the two prostrations, he would raise his hands until they reached his shoulders and make the takbir.
Women have to do this the same way. Says Ash-Shaukani, "Know that this sunnah is to be done by men and women. There is no proof to show that there is any difference between them on this point. There is also no proof to show that they are to raise their hands to different levels."
It is sunnah for the person to use a number of words of remembrance and supplications which have been related from the Prophet. The many reports include the following:
There is no might or power save with Allah. We do not worship any but Him. To Him belongs the fortune, the grace and the best praise. There is no god except Allah, and religion is sincerely for Him even if the disbelievers abhor it." (Related by Ahmad, al-Bukhari and Muslim. )
'Ali reported that the Prophet, upon whom be peace, said, "Whoever recites the verse of the throne at the end (after) of every obligatory prayer will be in Allah's protection until the next prayer." This is related by at-Tabarani with a hassan chain.
We have already mentioned the hadith which record that the Prophet sallallahu alehi wasallam prayed two rak'at after 'isha.
We have been discussing the sunnah prayers which were stressed by the Prophet and which he was careful not to miss. There are some other sunnah prayers (al-sunan ar-ratibah) which are commendable, but are not "stressed."
Many ahadith have been related about this sunnah prayer and they all support each other.
Such hadith include the following:
Ibn 'Umar reports that the Prophet said: "May Allah have mercy on a person who prays four rak'at before 'asr prayer." This was related by Ahmad, Abu Dawud, at-Tirmidhi (who calls it hasan), Ibn Hibban, and Ibn Khuzaimah. The latter two hold it as sahih. 'Ali reports that the Prophet sallallahu alehi wasallam prayed four rak'at before 'asr while separating every two sets of rak'at with salutations to the angels close to Allah, to the prophets, and to those who followed them - the believers and Muslims. This is related by Ahmad, an-Nasa'i, Ibn Majah, and atTirmidhi who grades it hasan.
As for praying only two rak'af at this time, this would fall under the generality of the Prophet's statement: "Between every adhan and iqamah there is a prayer."
Al-Bukhari records, from 'Abdullah ibn Mughaffal, that the Prophet said: "Pray before maghrib, pray before maghrib," and after saying it a third time, he said: "For whoever wishes to do so," not wanting the people to take it as a sunnah. Ibn Hibban records that the Prophet prayed two rak'at before maghrib prayer.
Muslim records that Ibn 'Abbas said: "We would pray two rak'at before maghrib, and the Prophet would see us but he would not order us to do so, nor would he prohibit us."
Ibn Hajar says in Fath al-Bari: "All of the evidence points to the fact that it is preferred to say these two rak'at quickly like the two rak'at before the salatul fajr."
'Aishah reports that if the Prophet missed the four rak'at before zuhr, he would pray them afterward. This is related by at-Tirmidhi who calls it hasan ghareeb. Ibn Majah records that she said: "If the Prophet missed the four rak'at before zuhr, he would pray them following the two rak'at after zuhr."
The preceding is concerned with making up the sunnah prayers that one is to pray before zuhr. Concerning making up the two rak'at after zuhr, we have the following reports as recorded by Ahmad.
Umm Salamah says: "The Prophet prayed zuhr and then he received some wealth and he sat to distribute it [and continued to do so] until the mu'adhdhin made the adhan for 'asr. He prayed 'asr and came to me, as it was my day, and he prayed two quick rak'at. I said: 'What are those two rak'at, O Messenger of Allah? Have you been ordered to perform them?' He said: 'No, they are the two rak'at that I perform after zuhr but I was busy distributing this wealth until the adhan was made for 'asr and I hated to miss them.'" This is related by al-Bukhari, Muslim, and by Abu Dawud in somewhat different wording.
It is sunnah to pray two rak'at after maghrib. Earlier we mentioned that Ibn 'Umar narrated that the Prophet would not miss them. As to their content, it is preferred to recite, after al-Fatihah: "Say: O Disbelievers," and "Say: He is Allah, the One," in the sunnah prayer after salatul maghrib.
Ibn Mas'ud says: "I cannot count how many times I heard the Messenger of Allah recite, in the two rak'at after maghrib and in the two rak'at before fajr 'Say: O disbelievers,' and 'Say: He is Allah, the One.'" This is related by Ibn Majah and at-Tirmidhi. The later grades it hasan.
It is preferred to pray this sunnah prayer in one's house. Mahmud ibn Labid reports that the Prophet sallallahu alehi wasallam prayed maghrib with the tribe of 'Abd al-Ashhal. After he made the taslim, he told them: "Perform these two rak'at in your houses." This is related by Ahmad, Abu Dawud, at-Tirmidhi, and an-Nasa'i. We have already mentioned that the Prophet prayed them in his house.
'Aishah reports that if the Prophet missed the four rak'at before zuhr, he would pray them afterward. This is related by at-Tirmidhi who calls it hasan ghareeb. Ibn Majah records that she said: "If the Prophet missed the four rak'at before zuhr, he would pray them following the two rak'at after zuhr."
The preceding is concerned with making up the sunnah prayers that one is to pray before zuhr. Concerning making up the two rak'at after zuhr, we have the following reports as recorded by Ahmad.
Umm Salamah says: "The Prophet prayed zuhr and then he received some wealth and he sat to distribute it [and continued to do so] until the mu'adhdhin made the adhan for 'asr. He prayed 'asr and came to me, as it was my day, and he prayed two quick rak'at. I said: 'What are those two rak'at, O Messenger of Allah? Have you been ordered to perform them?' He said: 'No, they are the two rak'at that I perform after zuhr but I was busy distributing this wealth until the adhan was made for 'asr and I hated to miss them.'" This is related by al-Bukhari, Muslim, and by Abu Dawud in somewhat different wording.
It is sunnah to pray two rak'at after maghrib. Earlier we mentioned that Ibn 'Umar narrated that the Prophet would not miss them. As to their content, it is preferred to recite, after al-Fatihah: "Say: O Disbelievers," and "Say: He is Allah, the One," in the sunnah prayer after salatul maghrib.
Ibn Mas'ud says: "I cannot count how many times I heard the Messenger of Allah recite, in the two rak'at after maghrib and in the two rak'at before fajr 'Say: O disbelievers,' and 'Say: He is Allah, the One.'" This is related by Ibn Majah and at-Tirmidhi. The later grades it hasan.
It is preferred to pray this sunnah prayer in one's house. Mahmud ibn Labid reports that the Prophet sallallahu alehi wasallam prayed maghrib with the tribe of 'Abd al-Ashhal. After he made the taslim, he told them: "Perform these two rak'at in your houses." This is related by Ahmad, Abu Dawud, at-Tirmidhi, and an-Nasa'i. We have already mentioned that the Prophet prayed them in his house.
'Abdullah ibn Shaqiq said: "I asked 'Aishah about the prayer of the Prophet and she said: 'He would pray four rak'at before zuhr and two after it."' This is related by Ahmad, Muslim, and others.
Umm Habibah bint Abu Sufyan reports that the Messenger of Allah said: "Whoever prays twelve rak'at during the day and night will have a house built for him in paradise: four rak'at before zuhr and two after it, two rak'at after maghrib, two rak'at after 'isha, and two rak'at before fajr." This is related by at-Tirmidhi who called it hasan sahih. Muslim reports it briefly.
Umm Habibah reports that the Prophet said: "Whoever prays four rak'at before zuhr and four after it, Allah will forbid that his flesh be in the fire." This is related by Ahmad, Abu Dawud, an-Nasa'i, Ibn Majah, and at-Tirmidhi who calls it sahih.
It is related that Abu Ayyub al-Ansari would pray four rak'at before zuhr. The people said to him: "You made that prayer continue too long!" He said: "I saw the Messenger of Allah doing so. I asked him about it and he said: 'It is a time in which the doors of the heavens are opened and I wish that my good deeds be raised (to heaven) during it.'" This is related by Ahmad with a good chain.
'Aishah said: "The Prophet never left praying four rak'at before zuhr and two rak'at before fajr under any circumstances." This is related by Ahmad and al-Bukhari. It is also related from her that during those four rak'at, he would prolong the qiyam [the portion in which one recites the Qur'an] and perfect the ruku' and sujud therein.
There is no contradiction between the hadith of Ibn 'Umar, which states that the Prophet prayed two rak'at before zuhr, and other hadith which state that the Prophet prayed four rak'at before zuhr. Ibn Hajar writes in Fath al-Bari: "It is better to take them as describing different circumstances, sometimes he prayed two rak'at and sometimes he prayed four rak'at. Some say that it may be construed that if he prayed them in the mos que , he prayed only two rak'at, and when he prayed in his house, he prayed four rak'at. On the other hand, it could imply that he prayed two rak'at in his house and then went to the mosque and prayed two rak'at there also. Ibn 'Umar only saw what he prayed in the mosque and not what he prayed in his house, while 'Aishah was aware of both of them. The first interpretation is strengthened by what Ahmad and Abu Dawud recorded from 'Aishah, namely, that the Prophet prayed four rak'at in his house before zuhr and then he went to the mosque."
Abu Ja'far at-Tabari says: "Most of the time he prayed four rak'at and occasionally he prayed two rak'at."
If one prays four rak'at before or after the noon prayers, it is preferred to pray them in two sets consisting of two rak'at each, although it is permissible to make them together with only one taslim at the end of the four rak'at, as the Prophet sallallahu alehi wasallam said: "The prayers of the night and day are (sets of) two [rak'at]." This was related by Abu Dawud with a sahih chain.
Abu Hurairah reports that the Prophet said: "Whoever fails to pray the two [sunnah] rak'at of the fajr until the sun rises, [he should then] pray them." This is related by al-Baihaqi. About its chain an-Nawawi says it is good.
Qais ibn 'Umar relates that he went to the dawn prayer and found the Prophet praying fajr. Although Qais had not prayed the sunnah prayer, he joined the Prophet sallallahu alehi wasallam and prayed with him. When he had finished salatul fajr, he prayed the two rak'at (sunnah) prayer. The Messenger of Allah passed by him and inquired: "What is this prayer?" Qais then informed him of all that had happened. The Prophet kept silent and did not say anything. This is related by Ahmad, Ibn Khuzaimah, Ibn Hibban, at-Tirmidhi, Abu Dawud, and Ibn Majah. Al-'Iraqi says its chain is hasan.
Ahmad, al-Bukhari, and Muslim relate from 'Imran ibn Hussain that, during a journey, the Prophet slept past the time of salatul fajr and when he woke he waited for the sun to rise a little and then he ordered the mu'dhdhin to make the adhan. Then, the Prophet prayed the fajr sunnah, after which he ordered the iqamah to be made and prayed salatul fajr. It is apparent from this hadith that one is to make up the sunnah prayer before or after the sun rises, regardless of whether only sunnah prayer is missed or both sunnah and fard are missed, and whether there is a valid excuse or not. It may be made up by itself or with the obligatory dawn prayer.
It has been related that the sunnah rak'at at zuhr are four, six, or eight.
Ibn 'Umar said: "We observed and preserved from the Prophet ten rak'at [of sunnah prayers]: two before zuhr and two after it, two after maghrib in his house, two after 'isha in his house and two rak'at before the fajr." This is related by al-Bukhari.
Al-Mughirah ibn Sulaiman reports that he heard Ibn 'Umar say: "The Prophet never left the two rak'at before zuhr and two rak'at after it, two rak'at after maghrib, two rak'a~ after 'isha and two rak'at before fajr." This is related by Ahmad with a good chain.
'Abdullah ibn Shaqiq said: "I asked 'Aishah about the prayer of the Prophet and she said: 'He would pray four rak'at before zuhr and two after it."' This is related by Ahmad, Muslim, and others.
Umm Habibah bint Abu Sufyan reports that the Messenger of Allah said: "Whoever prays twelve rak'at during the day and night will have a house built for him in paradise: four rak'at before zuhr and two after it, two rak'at after maghrib, two rak'at after 'isha, and two rak'at before fajr." This is related by at-Tirmidhi who called it hasan sahih. Muslim reports it briefly.
Umm Habibah reports that the Prophet said: "Whoever prays four rak'at before zuhr and four after it, Allah will forbid that his flesh be in the fire." This is related by Ahmad, Abu Dawud, an-Nasa'i, Ibn Majah, and at-Tirmidhi who calls it sahih.
It is related that Abu Ayyub al-Ansari would pray four rak'at before zuhr. The people said to him: "You made that prayer continue too long!" He said: "I saw the Messenger of Allah doing so. I asked him about it and he said: 'It is a time in which the doors of the heavens are opened and I wish that my good deeds be raised (to heaven) during it.'" This is related by Ahmad with a good chain.
'Aishah said: "The Prophet never left praying four rak'at before zuhr and two rak'at before fajr under any circumstances." This is related by Ahmad and al-Bukhari. It is also related from her that during those four rak'at, he would prolong the qiyam [the portion in which one recites the Qur'an] and perfect the ruku' and sujud therein.
There is no contradiction between the hadith of Ibn 'Umar, which states that the Prophet prayed two rak'at before zuhr, and other hadith which state that the Prophet prayed four rak'at before zuhr. Ibn Hajar writes in Fath al-Bari: "It is better to take them as describing different circumstances, sometimes he prayed two rak'at and sometimes he prayed four rak'at. Some say that it may be construed that if he prayed them in the mos que , he prayed only two rak'at, and when he prayed in his house, he prayed four rak'at. On the other hand, it could imply that he prayed two rak'at in his house and then went to the mosque and prayed two rak'at there also. Ibn 'Umar only saw what he prayed in the mosque and not what he prayed in his house, while 'Aishah was aware of both of them. The first interpretation is strengthened by what Ahmad and Abu Dawud recorded from 'Aishah, namely, that the Prophet prayed four rak'at in his house before zuhr and then he went to the mosque."
Abu Ja'far at-Tabari says: "Most of the time he prayed four rak'at and occasionally he prayed two rak'at."
If one prays four rak'at before or after the noon prayers, it is preferred to pray them in two sets consisting of two rak'at each, although it is permissible to make them together with only one taslim at the end of the four rak'at, as the Prophet sallallahu alehi wasallam said: "The prayers of the night and day are (sets of) two [rak'at]." This was related by Abu Dawud with a sahih chain.
'Abdullah ibn Shaqiq said: "I asked 'Aishah about the prayer of the Prophet and she said: 'He would pray four rak'at before zuhr and two after it."' This is related by Ahmad, Muslim, and others.
Umm Habibah bint Abu Sufyan reports that the Messenger of Allah said: "Whoever prays twelve rak'at during the day and night will have a house built for him in paradise: four rak'at before zuhr and two after it, two rak'at after maghrib, two rak'at after 'isha, and two rak'at before fajr." This is related by at-Tirmidhi who called it hasan sahih. Muslim reports it briefly.
Umm Habibah reports that the Prophet said: "Whoever prays four rak'at before zuhr and four after it, Allah will forbid that his flesh be in the fire." This is related by Ahmad, Abu Dawud, an-Nasa'i, Ibn Majah, and at-Tirmidhi who calls it sahih.
It is related that Abu Ayyub al-Ansari would pray four rak'at before zuhr. The people said to him: "You made that prayer continue too long!" He said: "I saw the Messenger of Allah doing so. I asked him about it and he said: 'It is a time in which the doors of the heavens are opened and I wish that my good deeds be raised (to heaven) during it.'" This is related by Ahmad with a good chain.
'Aishah said: "The Prophet never left praying four rak'at before zuhr and two rak'at before fajr under any circumstances." This is related by Ahmad and al-Bukhari. It is also related from her that during those four rak'at, he would prolong the qiyam [the portion in which one recites the Qur'an] and perfect the ruku' and sujud therein.
There is no contradiction between the hadith of Ibn 'Umar, which states that the Prophet prayed two rak'at before zuhr, and other hadith which state that the Prophet prayed four rak'at before zuhr. Ibn Hajar writes in Fath al-Bari: "It is better to take them as describing different circumstances, sometimes he prayed two rak'at and sometimes he prayed four rak'at. Some say that it may be construed that if he prayed them in the mos que , he prayed only two rak'at, and when he prayed in his house, he prayed four rak'at. On the other hand, it could imply that he prayed two rak'at in his house and then went to the mosque and prayed two rak'at there also. Ibn 'Umar only saw what he prayed in the mosque and not what he prayed in his house, while 'Aishah was aware of both of them. The first interpretation is strengthened by what Ahmad and Abu Dawud recorded from 'Aishah, namely, that the Prophet prayed four rak'at in his house before zuhr and then he went to the mosque."
Abu Ja'far at-Tabari says: "Most of the time he prayed four rak'at and occasionally he prayed two rak'at."
If one prays four rak'at before or after the noon prayers, it is preferred to pray them in two sets consisting of two rak'at each, although it is permissible to make them together with only one taslim at the end of the four rak'at, as the Prophet sallallahu alehi wasallam said: "The prayers of the night and day are (sets of) two [rak'at]." This was related by Abu Dawud with a sahih chain.
Abu Hurairah reports that the Prophet said: "Whoever fails to pray the two [sunnah] rak'at of the fajr until the sun rises, [he should then] pray them." This is related by al-Baihaqi. About its chain an-Nawawi says it is good.
Qais ibn 'Umar relates that he went to the dawn prayer and found the Prophet praying fajr. Although Qais had not prayed the sunnah prayer, he joined the Prophet sallallahu alehi wasallam and prayed with him. When he had finished salatul fajr, he prayed the two rak'at (sunnah) prayer. The Messenger of Allah passed by him and inquired: "What is this prayer?" Qais then informed him of all that had happened. The Prophet kept silent and did not say anything. This is related by Ahmad, Ibn Khuzaimah, Ibn Hibban, at-Tirmidhi, Abu Dawud, and Ibn Majah. Al-'Iraqi says its chain is hasan.
Ahmad, al-Bukhari, and Muslim relate from 'Imran ibn Hussain that, during a journey, the Prophet slept past the time of salatul fajr and when he woke he waited for the sun to rise a little and then he ordered the mu'dhdhin to make the adhan. Then, the Prophet prayed the fajr sunnah, after which he ordered the iqamah to be made and prayed salatul fajr. It is apparent from this hadith that one is to make up the sunnah prayer before or after the sun rises, regardless of whether only sunnah prayer is missed or both sunnah and fard are missed, and whether there is a valid excuse or not. It may be made up by itself or with the obligatory dawn prayer.
It has been related that the sunnah rak'at at zuhr are four, six, or eight.
Ibn 'Umar said: "We observed and preserved from the Prophet ten rak'at [of sunnah prayers]: two before zuhr and two after it, two after maghrib in his house, two after 'isha in his house and two rak'at before the fajr." This is related by al-Bukhari.
Al-Mughirah ibn Sulaiman reports that he heard Ibn 'Umar say: "The Prophet never left the two rak'at before zuhr and two rak'at after it, two rak'at after maghrib, two rak'a~ after 'isha and two rak'at before fajr." This is related by Ahmad with a good chain.
It is acceptable for one to make nawafil while sitting even though he has the ability to stand. It is also acceptable for one to make part of such prayers sitting and part of them standing even if all of that is in one rak'ah, (i.e., one sits for part of the first rak'ah and then stands for the rest of it, or vice versa). All of that is acceptable without any dislike for it. One may sit in any manner one likes although it is preferable to sit cross-legged. Muslim records that 'Alqamah asked 'Aishah: "How did the Prophet perform two rak'at while sitting?" She replied: "He would recite while sitting and then when he wished to make ruku', he would stand and bow." Ahmad, Abu Dawud, at-Tirmidhi, an-Nasa'i, and Ibn Majah record that she said: "I never saw the Messenger of Allah ever sitting while reciting during the night prayer until he became old, then he would sit until when about thirty or forty verses were left of his recital then he would stand, finish the recital and make ruku'..."
Nawafil may be divided into two types: general and specific prayers. The nawafil are said to be those prayers which are in addition to the fard salah, as prayed by the Prophet sallallahu alehi wasallam.
An-Nawawi says: "If one decides to make nawafil prayers and he does not make any intention concerning the number [of rak'at] he shall make, then he may end the prayer after one rak'ah or make it two rak'at or increase it to three or one hundred or one thousand, and so forth. If he prays a number of [rak'at], without knowing how many, and then ends the prayer his salah will still be valid." There is no difference of opinion on this. The Shaf'iyyah are in agreement with it and there is a text attributed to ash-Shaf'i on this point.
Al-Baihaqi records with a chain of narrators, that Abu Dharr prayed many rak'at and then concluded his salah. Al-Ahnaf ibn Qais asked him: "Do you know if you finished on an odd or an even number?" He replied: "Even if I do not know, Allah knows. I heard my friend Abu al-Qasim say: 'No slave makes a sajdah to Allah without Allah raising him a degree and wiping out one of his sins due to it."' This is related by ad-Darimi in his Musnad with a sahih chain, but it should be noted that there is a difference of opinion over the integrity of one of its narrators.
The specific nawafil prayers are referred to as al-sunan ar-ratibah, or the sunnah prayers that have a specific order, number, and so on. These include the sunnah prayers of fajr, zuhr, 'asr, maghrib, and 'isha.
Ahmad and Muslim relate from Jabir that the Messenger of Allah said: "If one of you offers his prayers in the Mosque then he should make a portion of his prayers in his house, as Allah has made his prayers in his house a means of betterment (for him)."
Ahmad records from 'Umar that the Messenger of Allah said: "The nawafil salah of a man in his house are a light; whoever wishes should lighten up his house."
'Abdullah ibn 'Umar reports that the Prophet sallallahu alehi wasallam said: "Make some of your prayers in your houses and do not turn your houses into graves." This statement is related by Ahmad and Abu Dawud. Abu Dawud records from Zaid ibn Thabit on sound authority that the Messenger of Allah said: "A person's salah in his house is better than his salah in my mosque, except for the fard salah."
These hadith prove that it is preferred to say one's nawafil prayers in one' s house since prayers in one ' s house are better than those that he performs in the mosque. An-Nawawi says: "The Prophet sallallahu alehi wasallam encouraged one to offer nawafl in one's house because then the prayers are more private and will have less of a chance of being done for show and will be free from defects that vitiate good deeds. Furthermore, this will be a blessing for the house as mercy and angels will descend on it while Satan flees from it."
It is preferred to prolong the reciting by making many rak'at. The group, except for Abu Dawud, reports that al-Mughirah ibn Shu'bah said: "The Prophet sallallahu alehi wasallam would stand and pray until his feet or shanks swelled. When he was asked about it, he said: 'Should I not be a thankful slave?"' Abu Dawud records from 'Abdullah ibn Hubshi al-Khath'ami that the Prophet sallallahu alehi wasallam was asked: "What is the best deed?" He said: "Prolonging the qiyam; (standing) [in the prayer]." Then it was asked: "What is the best charity?" He replied: "The sacrifice made by one who has little to give." Then it was asked: "What is the best migration?" He responded: "The migration from what Allah has forbidden." Then it was asked: "What is the best jihad?" He replied: "Whoever strives against the polytheists with his wealth and soul." They asked: "What is the most honorable death?" He answered: "He whose blood is spilled and whose horse is wounded."
Ahmad and Muslim relate from Jabir that the Messenger of Allah said: "If one of you offers his prayers in the Mosque then he should make a portion of his prayers in his house, as Allah has made his prayers in his house a means of betterment (for him)."
Ahmad records from 'Umar that the Messenger of Allah said: "The nawafil salah of a man in his house are a light; whoever wishes should lighten up his house."
'Abdullah ibn 'Umar reports that the Prophet sallallahu alehi wasallam said: "Make some of your prayers in your houses and do not turn your houses into graves." This statement is related by Ahmad and Abu Dawud. Abu Dawud records from Zaid ibn Thabit on sound authority that the Messenger of Allah said: "A person's salah in his house is better than his salah in my mosque, except for the fard salah."
These hadith prove that it is preferred to say one's nawafil prayers in one' s house since prayers in one ' s house are better than those that he performs in the mosque. An-Nawawi says: "The Prophet sallallahu alehi wasallam encouraged one to offer nawafl in one's house because then the prayers are more private and will have less of a chance of being done for show and will be free from defects that vitiate good deeds. Furthermore, this will be a blessing for the house as mercy and angels will descend on it while Satan flees from it."
It is preferred to prolong the reciting by making many rak'at. The group, except for Abu Dawud, reports that al-Mughirah ibn Shu'bah said: "The Prophet sallallahu alehi wasallam would stand and pray until his feet or shanks swelled. When he was asked about it, he said: 'Should I not be a thankful slave?"' Abu Dawud records from 'Abdullah ibn Hubshi al-Khath'ami that the Prophet sallallahu alehi wasallam was asked: "What is the best deed?" He said: "Prolonging the qiyam; (standing) [in the prayer]." Then it was asked: "What is the best charity?" He replied: "The sacrifice made by one who has little to give." Then it was asked: "What is the best migration?" He responded: "The migration from what Allah has forbidden." Then it was asked: "What is the best jihad?" He replied: "Whoever strives against the polytheists with his wealth and soul." They asked: "What is the most honorable death?" He answered: "He whose blood is spilled and whose horse is wounded."
At-tatawwu', or nawafil or supererogatory prayers, have been legislated to make up for any deficiencies left in the performance of fard salah (obligatory prayers). In salah, there are virtues that are not found in any other form of worship. Abu Hurairah reports that the Prophet sallallahu alehi wasallam said: "The first thing that the people will be called to account for on the Day of Resurrection will be the prayers. Our Lord will say to the angels although He knows better: 'Look into the salah of my servant to see if he observed it perfectly or been negligent in it. So if he observed it perfectly it will be recorded to his credit, but if he had been negligent in it in any way, Allah would say: See if My servant has any supererogatory prayers. Then if he has any supererogatory prayers, Allah would say: Make up the deficiency in My servant's obligatory prayer with his supererogatory prayers.' Thereafter all his actions will be examined in like manner" (Abu Dawud).
Abu Umamah narrates that the Prophet sallallahu alehi wasallam said: "Allah does not listen to anything from His slave as He does to the two rak'at (of prayer) that he offers. Mercy descends over the servant's head as long as he remains in prayer" (Ahmad and at-Tirmidhi). As-Sayuti grades it sahih. In al-Muwatta', Malik says: "It has reached me that the Prophet said: '(Try to) keep to the straight path although you won't be able to do so completely; and know that the best of your deeds is the salah, and only a (true) believer preserves his wudu.'" Muslim records from Rabi'ah ibn Malik al-Aslami that the Prophet sallallahu alehi wasallam said: "Ask (anything)." Rabi'ah said: "I ask of you to be your companion in paradise." The Prophet said: "Or anything else?" Rabi'ah said: "That is it." The Prophet sallallahu alehi wasallam said to him: "Then help me by making many prostrations (i.e., supererogatory prayers)."
Yahya related to me from Malik from Zayd ibn Aslam from his father that Umar ibn al-Khattab gave a mawla of his called Hunayy charge over the hima. He said, "Hunayy! Do not harm the people. Fear the supplication of the wronged, for the supplication of the wronged is answered. Let the one with a small herd of camels and the one with a small herd of sheep enter, but be wary of the livestock of Ibn Awf and the livestock of Ibn Affan. If their livestock are destroyed, they will return to palm-trees and agriculture. If the livestock of the one with a small herd of camels and the one with a small herd of sheep are destroyed, he will bring his children to me crying, 'Amir al-muminin! Amir al-Muminin!' Shall I neglect them? Water and pasturage are of less value to me than gold and silver. By Allah, they think that I have wronged them. This is their land and their water. They fought for it in the jahiliyya and became muslims on it in Islam. By He in whose hand my self is! Were it not for the mounts which I give to be ridden in the way of Allah, I would not have turned a span of their land into hima."
Yahya related to me from Malik from Muhammad ibn al-Munkadir from Said ibn al-Jubayr that a man who has approval (as a relater of hadith), told him that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "If a man prays in the night and sleep overcomes him during it, Allah writes for him the reward of his prayer, and his sleep is sadaqa for him."
Yahya related to me from Malik from Abu'nNadr, the mawla of Umar ibn 'Ubaydullah, from Abu Salama ibn Abd ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "I was sleeping in front of the Messenger of Allah, may Allah bless him and grant him peace, and my feet were in his qibla. When he prostrated, he nudged me and I pulled up my feet,and when he stood up I spread them out." She added, "There were no lamps in the house at that time."
Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, said, "If you are drowsy in prayer, sleep until sleep leaves you, because if you pray while you are drowsy, you do not know whether you may intend to ask for forgiveness but (in fact) ask for harm."
Yahya related to me from Malik that he had heard that Said ibn al-Musayyab used to say, "Sleep is disapproved of before isha and conversation after it."
Yahya related to me from Malik that he had heard that Abdullah ibn Umar used to say, "(Voluntary) prayer in both the day and night is two at a time with a taslim after every raka.''
Malik said, "That is the custom among us. "
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr from A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, used to pray eleven rakas in the night, making them odd by a single one, and when he had finished he lay down on his right side.
Yahya related to me from Malik from Said ibn Abi Said al-Maqburi from Abu Salama ibn Abd ar-Rahman ibn Awf that he asked A'isha, the wife of the Prophet, may Allah bless him and grant him peace, what the prayer of the Messenger of Allah, may Allah bless him and grant him peace, was like during Ramadan. She said, "The Messenger of Allah, may Allah bless him and grant him peace, did not go above eleven rakas in Ramadan or at any other time. He prayed four - do not ask me about their beauty or length. Then he prayed another four - do not ask me about their beauty and length. Then he prayed three."
A'isha continued, "I said, 'Messenger of Allah, are you sleeping before you do the witr?' He said, A'isha, my eyes sleep but my heart does not sleep.' "
Yahya related to me from Malik from Hisham ibn Urwa from his father that A'isha, umm al-muminin said, "The Messenger of Allah, may Allah bless him and grant him peace, used to pray thirteen rakas in the night and then would pray two rakas when he heard the adhan for the subh prayer."
Yahya related to me from Malik from Makhrama ibn Sulayman from Kurayb, the mawla of Ibn Abbas, that Abdullah ibn Abbas told him that he had spent a night at the house of Maimuna, the wife of the Prophet, may Allah bless him and grant him peace, who was also Ibn Abbas' mother's sister. Ibn Abbas said, "I lay down with my head on the breadth of the cushion, and the Messenger of Allah, may Allah bless him and grant him peace, and his wife lay down with their heads on its length. The Messenger of Allah, may Allah bless him and grant him peace, slept, until, halfway through the night or a little before or after it, he awoke and sat up and wiped the sleep away from his face with his hand. Then he recited the last ten ayats of sura Ali Imran (Sura3). Then he got up and went over to a water-skin which was hanging up and did wudu from it, doing his wudu thoroughly, and then he stood in prayer."
Ibn Abbas continued, "I stood up and did the same and then went and stood by his side. The Messenger of Allah, may Allah bless him and grant him peace, put his right hand on my head and took my right ear and tweaked it. He prayed two rakas, then two rakas, then two rakas, then two rakas, then two rakas, then two rakas, and then prayed an odd raka. Then he lay down until the muadhdhin came to him, and then prayed two quick rakas, and went out and prayed subh ."
Yahya related to me from Malik from Abdullah ibn Abi Bakr from his father that Abdullah ibn Qays ibn Makhrama told him that Zayd ibn Khalid al-Juhani said one night that he was going to observe the prayer of the Messenger of Allah, may Allah bless him and grant him peace. He said, "I rested my head on his threshold. The Messenger of Allah, may Allah bless him and grant him peace, got up and prayed two long, long, long rakas. Then he prayed two rakas which were slightly less long than the two before them. Then he prayed two rakas which were slightly less long than the two before them. Then he prayed two rakas which were slightly less long than the two before them. Then he prayed two rakas which were slightly less long than the two before them. Then he prayed two rakas which were slightly less long than the two before them. Then he prayed an odd raka, making thirteen rakas in all."
Yahya related to me from Malik from Abd al Karim ibn Abi'l-Mukhariq al-Basri from Said ibn Jubayr that Abdullah ibn Abbas slept, and when he woke up, he said to his servant, "Go and see what the people have done," (by that time his sight had gone.) The servant went out and returned saying, "The people have left from subh," so Abdullah ibn Abbas got up and prayed witr and then prayed subh.
Yahya related to me from Malik that he had heard that Abdullah ibn Abbas and Ubada ibn as-Samit and al-Qasim ibn Muhammad and Abdullah ibn Amir ibn Rabia had all prayed witr after the break of dawn.
Yahya related to me from Malik from Hisham ibn Urwa from his father that Abdullah ibn Masud said, "I do not mind if the iqama for the subh prayer is called while I am still praying witr."
Yahya related to me from Malik that Yahya ibn Said said, ''Ubada ibn as-Samit used to lead the people in prayer. One day he came out for subh and the muadhdhin began to give the iqama for the subh prayer Ubada silenced him, prayed witr and then led them in subh."
Yahya related to me from Malik that Abd ar-Rahman ibn al-Qasim said, "I heard Abdullah ibn Amir ibn Rabia say, 'I sometimes pray witr while hearing the iqama, or after the break of dawn.' " Abd ar-Rahman was not certain which he said.
Malik related to me that Abd ar-Rahman ibn al-Qasim heard his father al-Qasim ibn Muhammad say, "I have prayed witr after dawn."
Malik said, "Only a person who oversleeps so that he does not do the witr prays it after dawn. No one should intentionally make his witr after dawn."
Yahya related to me from Malik from Nafi and Abdullah ibn Umar that a man asked the Messenger of Allah, may Allah bless him and grant him peace, about night prayers. The Messenger of Allah, may Allah bless him and grant him peace, said, "Night prayers are two by two, and when you are afraid that dawn is approaching, pray one raka to make what you have prayed odd."
Yahya related to me from Malik from Yahya ibn Said from Muhammad ibn Yahya ibn Habban from Ibn Muhayriz that a man from the Kinana tribe called al-Mukhdaji heard a man in Syria known as Abu Muhammad saying, "The witr is obligatory (fard)." Al-Mukhdaji said, "I went to Ubada ibn as-Samit and presented myself to him as he was going to the mosque, and told him what Abu Muhammad had said. Ubada said that Abu Muhammad had lied and that he had heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Allah the Majestic and Mighty has written five prayers for mankind, and whoever does them and does not waste anything of them by making light of what is due to them, there is a pact for him with Allah that He will admit him into the Garden.Whoever does not do them, there is no pact for him with Allah. If He wishes, He punishes him, and if He wishes, He admits him into the Garden.' "
Yahya related to me from Malik from Abu Bakr ibn Umar that Said ibn Yasar said, ''I was travelling with Abdullah ibn Umar on the road to Makka, and fearing that it was nearly dawn. I dismounted and prayed witr. Abdullah said, 'Is there not a model for you in the Messenger of Allah, may Allah bless him and grant him peace?' I said, 'Of course, by Allah!' He said, 'The Messenger of Allah, may Allah bless him and grant him peace, used to pray witr on his camel.' "
Yahya related to me from Malik from Yahya ibn Said that Said ibn al-Musayyab said, "Abu Bakr as-Siddiq used to pray witr when he wished to go to bed, and Umar ibn al-Khattab used to pray witr at the end of the night. As for me, I pray witr when I go to bed."
Yahya related to me from Malik that he had heard that a man asked Abdullah ibn Umar whether the witr was obligatory and Abdullah ibn Umar said, "The Messenger of Allah, may Allah bless him and grant him peace, prayed witr, and the muslims prayed witr." The man began repeating his question, and Abdullah ibn Umar kept saying, "The Messenger of Allah, may Allah bless him and grant him peace, prayed witr, and the muslims prayed witr."
Yahya related to me from Malik that he had heard that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, used to say, "If someone fears that he will sleep through till the morning, let him pray the witr before he sleeps, and if some one hopes to wake for the last part of the night, let him delay his witr."
Yahya related to me from Malik that Nafi said, "I was with Abdullah ibn Umar in Makka. The sky was clouded over and Abdullah feared that dawn was approaching so he prayed one raka for witr. Then the clouds cleared and he saw that it was still night, so he made his prayers even with one raka. Then he continued to pray two rakas at a time, until when he feared the approach of dawn, he prayed one raka for witr."
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say the taslim between the two rakas and the one raka of witr so that he could order something he needed.
Yahya related to me from Malik from Ibn Shihab that Sad ibn Abi Waqqas used to pray witr after isha with one raka.
Malik said, "This is not the situation with us. Rather three is the minimum for witr."
Yahya related to me from Malik from Abdullah ibn Dinar that Abdullah ibn Umar used to say, "The maghrib prayer is the witr of the daytime prayers."
Malik said, "If someone prays witr at the beginning of the night, and goes to sleep, and then wakes up and it seems good to him to pray, let him pray, two rakas at a time. That is what I like most of what I have heard."
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that Hafsa, the wife of the Prophet, may Allah bless him and grant him peace, told him that the Messenger of Allah, may Allah bless him and grant him peace, used to pray two quick rakas when the muadhdhin had finished the adhan for the subh prayer, before the iqama was said for the prayer.
Malik related to me from Yahya ibn Said that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "The Messenger of Allah, may Allah bless him and grant him peace, used to pray the two rakas of the dawn (fajr) so quickly that I would say to myself 'Has he recited the umm al-Qur'an or not?' "
Yahya related to me from Malik from Sharik ibn Abdullah ibn Abi Namir that Abu Salama ibn Abd ar-Rahman said, "Some people heard the iqama and started to pray. The Messenger of Allah, may Allah bless him and grant him peace, came out and said, 'Are you doing two prayers at the same time? Are you doing two prayers at the same time?' That was about the subh prayer and the two rakas before subh."
Yahya related to me from Malik that he had heard that Abdullah ibn Umar missed the two rakas of dawn, and then did them after the sun rose.
Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim that al-Qasim ibn Muhammad had done the same as Ibn Umar.
It is allowed to pray tarawih of the month of Ramadan in a congregation just as it is allowed to pray them on an individual basis. The majority of the scholars, however, prefer to pray them in congregation. The Prophet sallallahu alehi wasallam, as stated earlier, prayed tarawih in congregation with the Muslims but he discontinued since he feared that it would be made obligatory.
'Umar was the one who convoked the Muslims to pray tarawih behind one imam. Abdurahman ibn Abdulqari reports: "One night during Ramadan, I went with 'Umar to the mosque and the people were praying in different groups. Some were praying by themselves and others were praying in small groups. 'Umar said: 'I think it would be better if I gathered them under one imam .' Then he did so and appointed Ubayy ibn Ka'b as the leader of the prayer. Then I went out with him on another night and all the people were praying behind one imam and 'Umar said: 'What a good innovation (bid'ah) this is,' but, it is better to sleep and delay it until the latter portion of the night." The people (however) prayed it at the beginning of the night. This is related by al-Bukhari, Ibn Khuzaimah, alBaihaqi, and others.
The specific prayers during the month of Ramadan, which are known as tarawih, are sunnah for both men and women, and they are to be performed after the obligatory 'isha and before the performance of the witr. They should be prayed in sets of two rak'at each. It is allowed to pray them after witr; though, this is not the best thing to do. They may be performed until the end of the night.
Abu Hurairah reports that the Prophet sallallahu alehi wasallam would encourage people to perform the special prayers during Ramadan without commanding them as obligatory and he said: "Whoever prays during the nights of Ramadan [tarawih] with a firm belief and hoping for reward, all of his previous sins would be forgiven." This is related by the group.
'Aishah says: "The Prophet offered salah in the mosque and many people prayed with him. The next day he did the same and more people prayed with him. Then the people gathered on the third night but, the Prophet did not come out to them. In the morning, he said to them: 'Surely I saw what you did, and nothing prevented me from coming out to you, save that I feared that [that prayer] would be made obligatory upon you.' And that was during Ramadan." This is related by the group except for at-Tirmidhi .
'Aishah reported that the Prophet sallallahu alehi wasallam would not pray more than eleven rak'at during Ramadan or otherwise. This is related by the group.
Ibn Khuzaimah and Ibn Hibban have recorded in their sahihs on the authority of Jabir that the Prophet prayed eight rak'at and the witr prayer with the companions. Then, the next day, the people waited for him but he did not come out to them.
Abu Ya'la and at-Tabarani record, with a hasan chain, from Jabir that Ubayy ibn Ka'b came to the Prophet sallallahu alehi wasallam and said: "O Messenger of Allah, I have done something last night," (i.e., during Ramadan). The Prophet said: 'And what was that, O Ubayy?' He said: The women in my house said, 'We don't recite Qur'an [well or much] so can we pray behind you?' I prayed eight rak'at and the witr prayer with them.
The Messenger of Allah sallallahu alehi wasallam was pleased with that and did not say anything."
This is the sunnah that has been related from the Messenger of Allah and nothing besides that is authentic. It is also true that during the time of 'Umar, 'Uthman, and 'Ali the people prayed twenty rak'at, and this is the opinion of the majority of the jurists of the Hanafi and Hanbali schools as well as that of Dawud.
At-Tirmidhi says: "Most of the people of knowledge follow what has been related from 'Umar and 'Ali and other companions of the Prophet, [i.e., that they prayed] twenty rak'at. And this is the opinion of al-Thauri, Ibn al-Mubarak, and ash-Shaf'i. And so I found the people of Makkah praying twenty rak'at."
Some of the scholars are of the opinion that the sunnah is eleven rak'at, including witr, and it is also preferred to pray the remainder [of the twenty rak'at] .
Al-Kamal ibn al-Hamam says: "The evidence indicates that the sunnah of the twenty rak'at is what the Prophet sallallahu alehi wasallam himself did and then he stopped out of fear that it would become something obligatory (for his followers), therefore, the rest of the rak'at are only preferred. It is however, confirmed that he only prayed eleven rak'at, including the witr, as is stated in the two sahihs. According to the scholars, the sunnah is eight rak'at while it is preferred to pray twelve rak'at."
The specific prayers during the month of Ramadan, which are known as tarawih, are sunnah for both men and women, and they are to be performed after the obligatory 'isha and before the performance of the witr. They should be prayed in sets of two rak'at each. It is allowed to pray them after witr; though, this is not the best thing to do. They may be performed until the end of the night.
Abu Hurairah reports that the Prophet sallallahu alehi wasallam would encourage people to perform the special prayers during Ramadan without commanding them as obligatory and he said: "Whoever prays during the nights of Ramadan [tarawih] with a firm belief and hoping for reward, all of his previous sins would be forgiven." This is related by the group.
'Aishah says: "The Prophet offered salah in the mosque and many people prayed with him. The next day he did the same and more people prayed with him. Then the people gathered on the third night but, the Prophet did not come out to them. In the morning, he said to them: 'Surely I saw what you did, and nothing prevented me from coming out to you, save that I feared that [that prayer] would be made obligatory upon you.' And that was during Ramadan." This is related by the group except for at-Tirmidhi .
'Aishah reported that the Prophet sallallahu alehi wasallam would not pray more than eleven rak'at during Ramadan or otherwise. This is related by the group.
Ibn Khuzaimah and Ibn Hibban have recorded in their sahihs on the authority of Jabir that the Prophet prayed eight rak'at and the witr prayer with the companions. Then, the next day, the people waited for him but he did not come out to them.
Abu Ya'la and at-Tabarani record, with a hasan chain, from Jabir that Ubayy ibn Ka'b came to the Prophet sallallahu alehi wasallam and said: "O Messenger of Allah, I have done something last night," (i.e., during Ramadan). The Prophet said: 'And what was that, O Ubayy?' He said: The women in my house said, 'We don't recite Qur'an [well or much] so can we pray behind you?' I prayed eight rak'at and the witr prayer with them.
The Messenger of Allah sallallahu alehi wasallam was pleased with that and did not say anything."
This is the sunnah that has been related from the Messenger of Allah and nothing besides that is authentic. It is also true that during the time of 'Umar, 'Uthman, and 'Ali the people prayed twenty rak'at, and this is the opinion of the majority of the jurists of the Hanafi and Hanbali schools as well as that of Dawud.
At-Tirmidhi says: "Most of the people of knowledge follow what has been related from 'Umar and 'Ali and other companions of the Prophet, [i.e., that they prayed] twenty rak'at. And this is the opinion of al-Thauri, Ibn al-Mubarak, and ash-Shaf'i. And so I found the people of Makkah praying twenty rak'at."
Some of the scholars are of the opinion that the sunnah is eleven rak'at, including witr, and it is also preferred to pray the remainder [of the twenty rak'at] .
Al-Kamal ibn al-Hamam says: "The evidence indicates that the sunnah of the twenty rak'at is what the Prophet sallallahu alehi wasallam himself did and then he stopped out of fear that it would become something obligatory (for his followers), therefore, the rest of the rak'at are only preferred. It is however, confirmed that he only prayed eleven rak'at, including the witr, as is stated in the two sahihs. According to the scholars, the sunnah is eight rak'at while it is preferred to pray twelve rak'at."
There is no particular sunnah regarding the recitation during salat at-tarawih. It is related that some people of the early generations would pray with two hundred 'ayyahs or so and the people would be leaning on staffs due to the protracted standing during the salah. They would not leave their prayers until shortly before dawn and some of them would rush their servants to prepare food for them fearing that dawn may break soon. They would recite al-Baqarah in eight rak'at and if they would complete it in twelve rak'at, they would consider their prayers to have been very short.
Ibn Qudamah says: "Ahmad said: 'Recite of the Qur'an what is easy for the people and do not be hard upon them, especially during the short nights [i.e., during the summer].'"
[On the same subject], Al-Qadi says: 'It is not preferred to recite less than the entire Qur'an during the month: in this way, the people will be able to hear the whole Qur'an. Do not recite more than one reading of the Qur'an as this may be hard upon the people. [While reciting], consideration should be given to the condition of the people. If the people concur that they would prefer a long recital, that would be best.'
Likewise, Abu Dharr said: 'We prayed with the Prophet sallallahu alehi wasallam until we feared that we would miss the pre-dawn meal. And the imam would recite two hundred 'ayyahs.'"
Many hadith describe the excellence of the duha prayer.
Abu Dharr reports that the Prophet sallallahu aleihi wasallam said: "Charity is required from every part of your body daily. Every saying of 'Glory be to Allah' is charity. Every saying of 'Praise be to Allah' is charity. Every saying of 'There is no God but Allah' is charity. Every saying of 'Allah is the Greatest' is charity. Ordering the good is charity. Eradicating the evil is charity. And what suffices for that (as a charity) are the two rak'at of duha." This is related by Ahmad, Muslim, and Abu Dawud.
Ahmad and Abu Dawud record from Buraidah that the Prophet sallallahu alehi wasallam said: "In a human (body) there are 360 joints and man must make a charity for each one." The people said: "Who can do that, O Messenger of Allah?" He responded: "One may cover the mucus that one finds in the mosque or remove something harmful from the road. If one could not do that, he could pray two rak'at of duha and that will be sufficient for him."
Talking of the legal import of these hadith, ash-Shaukani says: "These two hadith point to the greatness, excellence, and importance of the duha prayer, stressing its legality as its two rak'at suffice for 360 charities. Something like this should be performed regularly and persistently. The hadith also establish the importance of saying 'Glory be to Allah', 'Praise be to Allah', and 'There is no God but Allah.' And [the importance of] ordering the good, eradicating the evil, removing the spittle, removing what is harmful from the path, and such other acts that will fulfill what is required of a person of daily charities."
An-Nawas ibn Sam'an relates that the Prophet sallallahu alehi wasallam said: "Allah said: 'Son of Adam, do not fail in performing four rak'at in the early day as it will be sufficient for the latter part of the day."' This is related by al-Hakim and at-Tabarani and its narrators are trustworthy. Ahmad, at-Tirmidhi, Abu Dawud, and an-Nasa'i relate it on the authority of Na'im al-Ghatfani with a good chain. At-Tirmidhi's wording is: "Son of Adam, pray four rak'at for Me in the early day and it will be sufficient for you for the latter part of the day."
'Abdullah ibn 'Amr says: "The Messenger of Allah sent an expedition and they obtained lots of booty and returned quickly. The people talked about their quick victory, abundant booty, and quick return. At this the Messenger of Allah said: 'Shall I not guide you to a closer battle, a greater booty and a quicker return? Whoever makes wudu' and then goes to the mosque to pray duha, that is the closer battle, better booty, and quicker return."' This is related by Ahmad and at-Tabarani. Abu Ya'la has something similar to it.
Abu Hurairah says: "My friend [the Messenger of Allah] advised me to do three things: fasting three days of every month, praying the duha prayer, and praying the witr prayer before I sleep." This is related by alBukhari and Muslim.
Anas says: "During a journey, I saw the Messenger of Allah pray eight rak'at in the early day. When he finished, he said: 'I prayed my prayer wishing and fearing. I asked my Lord for three things and He gave me two and withheld one. I asked Him not to put my ummah to trial by famine and He granted that request. And I asked that they would not be overtaken by their enemies and He granted that request. And I asked that they not be split into groups and parties and He refused that request."' This is related by Ahmad, an-Nasa'i, al-Hakim, and ibn Khuzaimah who classifies it as sahih.
In the first rak'ah, after al-Fatiha, he would recite the verse: "Say: We believe in Allah, and the revealation given to us and what was revealed to Abraham, Ismail, Isaac, Jacob and the tribes, and [in what] was given to Moses and Jesus, and what was given to the Prophets, from their Lord and we do not differentiate between any of them. And we are Muslims."
In the second rak'ah he would recite: "Say: O People of the Book, come to a statement that is common between us and you; that we shall not worship any save Allah and we shall not associate any partners with Him and we shall not take others as Lords besides Allah. And if they turn away then say: Bear witness that we are they who have surrendered unto Him."
He also reports, in a version recorded by Abu Dawud, that in the first rak'ah the Prophet sallallahu alehi wasallam would recite: "Say: We believe in Allah..."
In the second rak'ah he would recite: "But when Jesus became conscious of their disbelief, he cried: 'Who will be my helpers in the cause of Allah?' The disciples said: 'We will be Allah's helpers. . . ' "
From the report of 'Aishah, mentioned earlier, it is concluded that it is permissible just to recite al-Fatihah in each rak'ah.
An-Nawawi says in al-Adhkar. "It is related in the book of Ibn as-Sanni from Abu al-Malih (whose name was 'Aamr ibn Usamah) on the authority of his father that his father had prayed the two rak'at of the dawn [before salatul fajr] and the Prophet sallallahu alehi wasallam was praying the two rak'at close to him, and he heard the Prophet say, while sitting:
'O Allah, Lord of Jibrail, Israfeel, Mikail, and Muhammad, the Prophet, I seek refuge in Thee from the Fire,'"...three times.
He also records from Anas that the Prophet said: "Whoever says, on Friday morning before the salatul fajr,
'I seek the forgiveness of Allah, there is no other god except Him, the Living, the Sustaining, and I repent unto him,' three times, Allah will forgive his sins even if they were as abundant as the foam on the sea."
'Aishah says: "After the Prophet had prayed the two [sunnah] rak'at of the fajr, he would lie down on his right side." This is related by the group. They also record that she reported: "After the Messenger of Allah had prayed the two [sunnah] rak'at of the fajr, he would lie down if I was asleep or would talk to me if I was awake."
There is quite a difference of opinion over this point. Apparently, it is preferred for one to do so if one prays these sunnah rak'at in one's house and not in the mosque. Ibn Hajar says in Fath al-Bari: "Some of the early scholars were of the opinion that it is preferred to do so if one prays in one's house rather than in the mosque." This has been recorded from Ibn 'Umar. Some of our scholars reinforce this argument by stating that there is no evidence that the Prophet ever did so in the mosque. It has also been authentically recorded from Ibn 'Umar that "he would throw pebbles at anyone who did so in the mosque," and this was related by Ibn Abi Shaibah. Imam Ahmad was asked about it and he said: "I do not do it but if a person does it, it is good."
In the first rak'ah, after al-Fatiha, he would recite the verse: "Say: We believe in Allah, and the revealation given to us and what was revealed to Abraham, Ismail, Isaac, Jacob and the tribes, and [in what] was given to Moses and Jesus, and what was given to the Prophets, from their Lord and we do not differentiate between any of them. And we are Muslims."
In the second rak'ah he would recite: "Say: O People of the Book, come to a statement that is common between us and you; that we shall not worship any save Allah and we shall not associate any partners with Him and we shall not take others as Lords besides Allah. And if they turn away then say: Bear witness that we are they who have surrendered unto Him."
He also reports, in a version recorded by Abu Dawud, that in the first rak'ah the Prophet sallallahu alehi wasallam would recite: "Say: We believe in Allah..."
In the second rak'ah he would recite: "But when Jesus became conscious of their disbelief, he cried: 'Who will be my helpers in the cause of Allah?' The disciples said: 'We will be Allah's helpers. . . ' "
From the report of 'Aishah, mentioned earlier, it is concluded that it is permissible just to recite al-Fatihah in each rak'ah.
An-Nawawi says in al-Adhkar. "It is related in the book of Ibn as-Sanni from Abu al-Malih (whose name was 'Aamr ibn Usamah) on the authority of his father that his father had prayed the two rak'at of the dawn [before salatul fajr] and the Prophet sallallahu alehi wasallam was praying the two rak'at close to him, and he heard the Prophet say, while sitting:
'O Allah, Lord of Jibrail, Israfeel, Mikail, and Muhammad, the Prophet, I seek refuge in Thee from the Fire,'"...three times.
He also records from Anas that the Prophet said: "Whoever says, on Friday morning before the salatul fajr,
'I seek the forgiveness of Allah, there is no other god except Him, the Living, the Sustaining, and I repent unto him,' three times, Allah will forgive his sins even if they were as abundant as the foam on the sea."
'Aishah says: "After the Prophet had prayed the two [sunnah] rak'at of the fajr, he would lie down on his right side." This is related by the group. They also record that she reported: "After the Messenger of Allah had prayed the two [sunnah] rak'at of the fajr, he would lie down if I was asleep or would talk to me if I was awake."
There is quite a difference of opinion over this point. Apparently, it is preferred for one to do so if one prays these sunnah rak'at in one's house and not in the mosque. Ibn Hajar says in Fath al-Bari: "Some of the early scholars were of the opinion that it is preferred to do so if one prays in one's house rather than in the mosque." This has been recorded from Ibn 'Umar. Some of our scholars reinforce this argument by stating that there is no evidence that the Prophet ever did so in the mosque. It has also been authentically recorded from Ibn 'Umar that "he would throw pebbles at anyone who did so in the mosque," and this was related by Ibn Abi Shaibah. Imam Ahmad was asked about it and he said: "I do not do it but if a person does it, it is good."
There are a number of hadith that state the virtues of observing the sunnah prayer at dawn time. For example: 'Aishah relates that the Prophet sallallahu alehi wasallam said about the two rak'at before the fajr "They are dearer to me than the whole world." This is related by Ahmad, Muslim, and at-Tirmidhi. Abu Hurairah reports that the Prophet said: "Do not leave the two rak'at of the fajr, even if you are being attacked by a cavalry." This is confirmed by Ahmad, Abu Dawud, al-Baihaqi, and at-Tahawi. The message of the hadith is that one should not leave the two rak'at of the fajr no matter what the excuse, even while under enemy attack or under most trying conditions. 'Aishah says: "The Messenger of Allah was not so particular about observing any supererogatory prayer as he was in observing the two rak'at before salatul fajr." This is related by al-Bukhari, Muslim, Ahmad, and Abu Dawud. She also reports that the Prophet said: "The two rak'at of the fajr are better than this world and all it contains." This is reported by Ahmad, Muslim, at-Tirmidhi, and an-Nasa'i. Ahmad and Muslim also record that she said: "I have never seen him [the Prophet] more in haste to do a good deed than he was to perform the two rak'at before the morning [prayer]."
It is well-known that the Prophet would make a very short recital in the two rak'at before the dawn. Hafsah reports: "The Prophet would pray the two rak'at of fajr before the dawn in my house and he would make it very quick." Naf'i states: "Abdullah [Ibn 'Umar] would also make it very quickly." This is related by Ahmad, al-Bukhari, and Muslim. 'Aishah narrates: "The Prophet would pray the two rak'at before the dawn prayer in my house so quickly that I wondered if he had recited the Fatihah in them or not." This is related by Ahmad and others. She also said: "When the Prophet prayed the two rak'at before the dawn prayer I estimated the time that he took in recital was like what it takes to recite al-Fatihah. This is related by Ahmad, an-Nasa'i, al-Baihaqi, Malik, and at-Tahawi. It is preferred to recite what has been related from the Prophet sallallahu alehi wasallam: 'Aishah reports that the Prophet would silently recite the following in the two rak'at before salatul fajr
"Say: O disbelievers," and "Say: He is Allah, the One."
This is related by Ahmad and at-Tahawi. He would recite them after al-Fatihah as there is no prayer without the recital of al-Fatihah, as we have already discussed. She also reports that the Prophet said: "These are the two most blessed surahs," and he would recite them in the two rak'at before salatul fajr. This is related by Ahmad and Ibn Majah. Jabir relates that a man stood to pray the two rak'at before the dawn prayer and recited "Say: O disbelievers!" in the first rak'ah until he finished the surah. The Prophet said: "That slave knows his Lord." In the second rak'ah he recited: "Say: He is Allah, the One"...to the end of the surah. The Prophet said: "That slave (of Allah) believes in his Lord." Talhah said: "I love to recite these two surahs in these two rak'at." This is related by Ibn Hayyan and at-Tabarani. Ibn 'Abbas reports that the Prophet sallallahu alehi wasallam would recite the following in the two rak'at before the dawn prayer: "Say: We believe in Allah and what has been revealed to us,"' and from surah al-Imran, 'Come to common terms as between us and you.' This is related by Muslim.
Abu Hurairah reports that the Prophet said: "Whoever fails to pray the two [sunnah] rak'at of the fajr until the sun rises, [he should then] pray them." This is related by al-Baihaqi. About its chain an-Nawawi says it is good.
Qais ibn 'Umar relates that he went to the dawn prayer and found the Prophet praying fajr. Although Qais had not prayed the sunnah prayer, he joined the Prophet sallallahu alehi wasallam and prayed with him. When he had finished salatul fajr, he prayed the two rak'at (sunnah) prayer. The Messenger of Allah passed by him and inquired: "What is this prayer?" Qais then informed him of all that had happened. The Prophet kept silent and did not say anything. This is related by Ahmad, Ibn Khuzaimah, Ibn Hibban, at-Tirmidhi, Abu Dawud, and Ibn Majah. Al-'Iraqi says its chain is hasan.
Ahmad, al-Bukhari, and Muslim relate from 'Imran ibn Hussain that, during a journey, the Prophet slept past the time of salatul fajr and when he woke he waited for the sun to rise a little and then he ordered the mu'dhdhin to make the adhan. Then, the Prophet prayed the fajr sunnah, after which he ordered the iqamah to be made and prayed salatul fajr. It is apparent from this hadith that one is to make up the sunnah prayer before or after the sun rises, regardless of whether only sunnah prayer is missed or both sunnah and fard are missed, and whether there is a valid excuse or not. It may be made up by itself or with the obligatory dawn prayer.
It has been related that the sunnah rak'at at zuhr are four, six, or eight.
Ibn 'Umar said: "We observed and preserved from the Prophet ten rak'at [of sunnah prayers]: two before zuhr and two after it, two after maghrib in his house, two after 'isha in his house and two rak'at before the fajr." This is related by al-Bukhari.
Al-Mughirah ibn Sulaiman reports that he heard Ibn 'Umar say: "The Prophet never left the two rak'at before zuhr and two rak'at after it, two rak'at after maghrib, two rak'a~ after 'isha and two rak'at before fajr." This is related by Ahmad with a good chain.
There are a number of hadith that state the virtues of observing the sunnah prayer at dawn time. For example: 'Aishah relates that the Prophet sallallahu alehi wasallam said about the two rak'at before the fajr "They are dearer to me than the whole world." This is related by Ahmad, Muslim, and at-Tirmidhi. Abu Hurairah reports that the Prophet said: "Do not leave the two rak'at of the fajr, even if you are being attacked by a cavalry." This is confirmed by Ahmad, Abu Dawud, al-Baihaqi, and at-Tahawi. The message of the hadith is that one should not leave the two rak'at of the fajr no matter what the excuse, even while under enemy attack or under most trying conditions. 'Aishah says: "The Messenger of Allah was not so particular about observing any supererogatory prayer as he was in observing the two rak'at before salatul fajr." This is related by al-Bukhari, Muslim, Ahmad, and Abu Dawud. She also reports that the Prophet said: "The two rak'at of the fajr are better than this world and all it contains." This is reported by Ahmad, Muslim, at-Tirmidhi, and an-Nasa'i. Ahmad and Muslim also record that she said: "I have never seen him [the Prophet] more in haste to do a good deed than he was to perform the two rak'at before the morning [prayer]."
It is well-known that the Prophet would make a very short recital in the two rak'at before the dawn. Hafsah reports: "The Prophet would pray the two rak'at of fajr before the dawn in my house and he would make it very quick." Naf'i states: "Abdullah [Ibn 'Umar] would also make it very quickly." This is related by Ahmad, al-Bukhari, and Muslim. 'Aishah narrates: "The Prophet would pray the two rak'at before the dawn prayer in my house so quickly that I wondered if he had recited the Fatihah in them or not." This is related by Ahmad and others. She also said: "When the Prophet prayed the two rak'at before the dawn prayer I estimated the time that he took in recital was like what it takes to recite al-Fatihah. This is related by Ahmad, an-Nasa'i, al-Baihaqi, Malik, and at-Tahawi. It is preferred to recite what has been related from the Prophet sallallahu alehi wasallam: 'Aishah reports that the Prophet would silently recite the following in the two rak'at before salatul fajr
"Say: O disbelievers," and "Say: He is Allah, the One."
This is related by Ahmad and at-Tahawi. He would recite them after al-Fatihah as there is no prayer without the recital of al-Fatihah, as we have already discussed. She also reports that the Prophet said: "These are the two most blessed surahs," and he would recite them in the two rak'at before salatul fajr. This is related by Ahmad and Ibn Majah. Jabir relates that a man stood to pray the two rak'at before the dawn prayer and recited "Say: O disbelievers!" in the first rak'ah until he finished the surah. The Prophet said: "That slave knows his Lord." In the second rak'ah he recited: "Say: He is Allah, the One"...to the end of the surah. The Prophet said: "That slave (of Allah) believes in his Lord." Talhah said: "I love to recite these two surahs in these two rak'at." This is related by Ibn Hayyan and at-Tabarani. Ibn 'Abbas reports that the Prophet sallallahu alehi wasallam would recite the following in the two rak'at before the dawn prayer: "Say: We believe in Allah and what has been revealed to us,"' and from surah al-Imran, 'Come to common terms as between us and you.' This is related by Muslim.
Abu Qatadah reports that the Prophet sallallahu alehi wasallam was offering salah and Umamah bint Zainab was on his neck [shoulder]. When he performed ruku', he put her down, and when he got up from his sajdah, he would place her back on his neck. 'Amr inquired during which salah this happened. Ibn Juraij said that it is related from Zaid ibn Abu 'Atab from 'Amr ibn Salim that this happened in the morning prayer. This is related by Ahmad, anNasa'i, and others. Al-Fakihani comments: "The purpose behind the action of the Prophet of carrying Umamah in the salah was to set an example before the Arabs who considered having daughters and carrying them around as something bad or shameful. The Prophet sallallahu alehi wasallam acted differently from them, and carried a girl on his neck in the prayer, and making something clear by example is much more effective than a mere precept."
'Abdullah ibn Shidad relates that his father said: "The Messenger of Allah came to us either during the noon or afternoon prayers and he was carrying Hassan or Hussain. The Prophet proceeded to the front and put him down and made the takbir for the salah. During the salah, he made a long sajdah. I raised my head and saw the child on the back of the Messenger of Allah while he was in sajdah. I returned to my sajdah. When the Messenger of Allah finished the salah, the people said to him: 'O Messenger of Allah, you prostrated during your salah so long that we suspected you were thinking about some matter or you were receiving some revelation.' He said: 'None of that happened but my son was resting and I hated to rush him until he had finished what he desired."' This is related by Ahmad, an-Nasa'i, and al-Hakim.
An-Nawawi observes that this, according to the opinion of ash-Shaf'i and those who agree with him, points to the permissibility of carrying or holding a young child, male or female, or any pure animal during an obligatory prayer, and that it is permissible for both the imam and the followers. The companions of Malik say that the permissibility is only for voluntary prayers and not for obligatory prayers. This interpretation is incorrect as it is clear that the Prophet was leading one of the obligatory prayers, and as stated earlier it was the fajr prayer. Some followers of Malik claim that its permissibility has been abograted, while others say it was only permissible for the Prophet, and yet others hold that it was due to some necessity. All of this is wrong and to be rejected as there is no proof for any of it or any necessity. The authentic hadith clearly states that it is permissible and there is nothing in that ruling which contradicts any basic principle of the shari'ah as a human being is pure and what is in his/her abdomen is not relevant in this regard, as it remains within the stomach, its natural receptacle. Also, the clothing of a child is considered pure and the shari'ah is quite explicit on this point. Actions during the salah do not invalidate it if they are minor or few or dispersed. The fact that the Prophet sallallahu alehi wasallam did this is an exposition of its permissibility, and this argument is built upon the principle which we have mentioned before. This refutes what Abu Sulaiman al-Khattabi says, namely, that the Prophet did not carry the child intentionally but the child was holding onto the Prophet, and when he stood the child remained with him. He said: "Do not think that he held him again intentionally as that would be too much action and would distract the heart. If a curtain distracted him, how could [the child] not distract him?" This statement by al-Khattabi, may Allah have mercy on him, is incorrect and to be rejected. Among the things that refute it are the statements in Sahih Muslim, "when he stood, he carried him." And, "when he got up from his sajdah, he would return [the child to his place]." Further refutations are derived from a version other than Sahih Muslim, "He came to us while carrying Umamah and prayed..." Concerning the ruling about the curtain, it distracts the heart without there being any benefit to it. Concerning carrying Umamah, we are not convinced that it distracts the heart, and even if it does, it is allowed due to its benefit and the principles that we have mentioned. The source of that preoccupation is that benefit, which differs from the incident concerning the curtain. Thus, the correct position is that the hadith is a clear exposition that it is permissible to carry a child in salah and this will continue to be part of the Islamic law until the Day of Judgment. And Allah knows best.
It is allowed for men to say subhanallah and for women to clap if there is some need to do so (such as alerting the imam to a mistake or informing someone that he or she may enter the room or to warn a blind person, and so on). Sahl ibn Sa'd asSa'di relates that the Prophet said: "If someone is faced with something during the salah, he should say 'subhanallah.' Clapping is for the women and saying subhanallah is for the men." This is related by Ahmad, Abu Dawud, and an-Nasa'i.
If the imam forgets a verse, it is permissible for a follower to remind him of it, regardless of whether the recitation is a part of the obligatory recitation or not. Ibn 'Umar reports that the Messenger of Allah prayed and had some confusion in his recitation. When he finished, he said to 'Umar: "Were you present with us [during the prayer]?" He replied: "Yes." So, the Prophet sallallahu alehi wasallam asked him: "What prevented you from correcting me?" This is related by Abu Dawud and others and its narrators are trustworthy.
Rifa'ah ibn Rafi' relates: "I prayed behind the Messenger of Allah, and I sneezed and said, 'Praise be to Allah, a great deal of praise, beautiful and blessed, as our Lord loves and is pleased with.' [Afterward,] the Messenger of Allah asked: 'Who spoke during the salah?' No one said anything. He asked again, and no one said anything. He asked again, and I said: 'It was I, O Messenger of Allah!' He then said: 'By the One in whose hand is Muhammad's soul, thirty some odd angels raced to get that phrase to raise it [to the Lord].'" This is related by an-Nasa'i and at-Tirmidhi, and by al-Bukhari with a different wording.
Ibn 'Abbas reports that the Messenger of Allah prayed in one garment and covered his face with a portion of it to avoid the heat or coldness of the ground. This is related by Ahmad with a sahih isnad (chain). It is disliked if it is done without any genuine reason.
If killing these would only require a small action on the part of the person in salah, then there is no harm in doing it. Abu Hurairah reported that the Prophet sallallahu alehi wasallam said: "Kill the snake and the scorpion during the salah." This is related by Ahmad, at-Tirmidhi, Abu Dawud, an-Nasa'i, and Ibn Majah. The hadith is hasan sahih.
'Aishah said: "The Messenger of Allah was offering salah in the house and the door was locked. I came and knocked on the door and he walked over to open it for me and then he returned to his place of prayer. The door was in the direction of the qiblah." This is related by Ahmad, Abu Dawud, an-Nasa'i, and atTirmidhi. The latter calls it hasan. It may be observed that in this hadith, he did not turn away from the qiblah either in opening the door, or in returning to his place. This is supported by what has been related that the Prophet would pray and if anyone knocked on the door, he would open the door provided the door was in the direction of the qiblah or on his right or on his left, but he would not turn his back to the qiblah. This is related by ad-Daraqutni.
Al-Azraq ibn Qais relates: "Abu Barzah Al-Aslami was at al-Ahwas, at the bank of a river, and he prayed while holding the reins of his horse. The horse started going back, and he (i.e.Abu Barzah) followed the horse. A man from the Khawarij said: 'O Allah, be rough on this man, see how he is doing his prayer.' When Abu Barzah finished his prayer, he said: 'I heard your statement. Certainly, I participated in six or seven or eight battles with the Prophet, and I am certainly aware of his leniency. Certainly, I would rather restrain my animal than let him run off loose as that would have caused me a great deal of trouble.' It was 'Asr prayer that Abu Barzah offered, and he prayed two rak'at." This is related by Ahmad, al-Bukhari, and al-Baihaqi.
Concerning taking a lot of steps, Ibn Hajr says in Fath al-Bari: "The jurists are agreed that taking many steps invalidates an obligatory prayer. They interpret the hadith of Abu Barzah as referring to taking just a few steps."
Abu Hurairah repons that the Prophet sallallahu alehi wasallam said: "When the call to prayer is made, the Satan takes to his heels... and when it is finished, he returns. He flees again when the iqamah is made and when it is finished, he returns until he comes between the man and his thoughts, saying: 'Remember this and remember that,' which he had not recalled, until the person does not know how much he has prayed, [i.e.,] three or four rak'at. Then, he makes two prostrations while sitting." This is reported by al-Bukhari and Muslim.
Al-Bukhari also records that 'Umar said: "I arrange the troops [in my mind] during the salah." Although it is true that such a salah is valid and sufficient, it is a must for the person in prayer to keep his mind and heart attuned to the salah and his Lord and to keep his thoughts on the meaning of the Qur'anic verses and the significance of the different acts of the salah since a person has for him only that portion of the salah which he is fully aware of [while performing it].
Au Dawud, an-Nasa'i, and Ibn Hibban record from 'Ammar ibn Yasir that he heard the Messenger of Allah say: "A man may complete the salah and only have recorded for himself one-tenth or one-ninth or one-eighth or one-seventh or one-fifth or one-fourth or one third or one-half."
Al-Bazzar records from Ibn 'Abbas that the Messenger of Allah said: "Allah, the Glorious, said: 'I accept the salah of one who humbles himself during it to My Greatness; and who does not perform the salah just for show; and who does not spend the night in disobedience to Me; and who spends the day remembering Me; and who is merciful to the poor, the wayfarer and the widows; and who is merciful to one who is suffering from an infliction. He has a light like the light of the sun. I protect him by My Glory and the angels guard over him. I give him light in darkness and sobriety in the presence of ignorance. And his similitude in My creation is like al-Firdaus in Paradise."'
Abu Dawud records from Zaid ibn Khalid that the Messenger of Allah said: "Whoever makes ablution and perfects it and then prays two rak'at, without being unheedful during them, forgiven for him will be his previous sins." Muslim records that 'Uthman ibn Abi al-'Aas said: "O Messenger of Allah, the Satan comes between me and my prayers and my recitation, confusing me therein!" The Prophet said: "That Satan is called Khanzab. If he affects you seek refuge in Allah from him and 'spit out' on your left side three times."
Muslim records from Abu Hurairah that the Messenger of Allah said: "Allah, the Glorious, said: 'I have divided the salah [i.e., al-Fatihah] into two halves, between Me and My slave, and my slave shall receive what he asks for.' When the slave says 'All praise is due to Allah, the Lord of the Worlds,' Allah, the Exalted, says 'My slave has praised Me.' When he says 'The Compassionate, the Merciful,' Allah, the Exalted, says 'My slave has lauded Me.' When he says 'Master of the Day of Judgment.' Allah, the Exalted says 'My servant has glorified Me and entrusted his affairs to Me.' And when he says 'It is Thee we worship and from Thee that we seek aid,' Allah, the Exalted, says 'This is between Me and My slave. And for My slave is what he asks.' And when he says 'Guide us to the straight path, the path of those whom you have blessed and not of those with whom you are angry nor of those who have gone astray.' Allah says 'That is for My slave and My slave shall get what he asks for.'"
It is disliked for anyone to leave any of the sunnah acts described earlier
Crying, moaning, or groaning, regardless of whether it is due to a fear of Allah or to any other reason (e.g., a moan due to some pain or injury that one cannot contain), is permissible. This is based on the Qur'anic verse: "When the revelations of the Merciful were recited unto them, they fell prostrating and adoring." This verse is general and includes one who is praying.
'Abdullah ibn ash-Schikhir relates: "I saw the Messenger of Allah praying and his chest was 'buzzing', like the buzzing of a cooking pot, due to crying." This is related by Ahmad, Abu Dawud, an-Nasa'i, and at-Tirmidhi. The latter classifies it as sahih.
'Ali reports: "There was no horseman among us at the battle of Badr save al-Miqdad ibn al-Aswad. I saw that not one of us was standing save the Messenger of Allah who was praying under a tree and crying until the dawn." This is related by Ibn Hibban.
'Aishah relates the incident that occurred during the fatal illness of the Prophet sallallahu alehi wasallam. The Messenger of Allah said: "Order Abu Bakr to lead the people in prayer." 'Aishah responded: "O Messenger of Allah, Abu Bakr is a very soft-hearted man and he cannot control his tears, and if he recites the Qur'an, he cries." 'Aishah later admitted: "I said that only because I hated that the people should blame Abu Bakr for being the first to take the place of the Messenger of Allah." The Messenger of Allah said: "Order Abu Bakr to lead the people in salah. You women are like the companions of Yusuf." This is related by Ahmad, Abu Dawud, Ibn Hibban, and at-Tirmidhi who calls it sahih. The fact that the Prophet insisted that Abu Bakr lead the salah after he was inforrned that he would be overcome by weeping proves that it is permissible to cry while praying.
'Umar prayed fajr and recited Surah Yusuf, and when he reached the verse "I expose my distress and anguish only unto Allah," he raised his voice in crying. This is related by al-Bukhari, Sa'id ibn Mansur, and ibn al-Mundhir. In 'Umar's raising his voice in crying is a refutation of those who say that crying invalidates the salah if it causes a sound from the mouth, regardless of whether it is due to the fear of Allah or not. They argue that sound from the mouth due to crying is like speaking, but this is not acceptable as crying and speaking are two different things.
It is allowed for men to say subhanallah and for women to clap if there is some need to do so (such as alerting the imam to a mistake or informing someone that he or she may enter the room or to warn a blind person, and so on). Sahl ibn Sa'd asSa'di relates that the Prophet said: "If someone is faced with something during the salah, he should say 'subhanallah.' Clapping is for the women and saying subhanallah is for the men." This is related by Ahmad, Abu Dawud, and an-Nasa'i.
If the imam forgets a verse, it is permissible for a follower to remind him of it, regardless of whether the recitation is a part of the obligatory recitation or not. Ibn 'Umar reports that the Messenger of Allah prayed and had some confusion in his recitation. When he finished, he said to 'Umar: "Were you present with us [during the prayer]?" He replied: "Yes." So, the Prophet sallallahu alehi wasallam asked him: "What prevented you from correcting me?" This is related by Abu Dawud and others and its narrators are trustworthy.
Rifa'ah ibn Rafi' relates: "I prayed behind the Messenger of Allah, and I sneezed and said, 'Praise be to Allah, a great deal of praise, beautiful and blessed, as our Lord loves and is pleased with.' [Afterward,] the Messenger of Allah asked: 'Who spoke during the salah?' No one said anything. He asked again, and no one said anything. He asked again, and I said: 'It was I, O Messenger of Allah!' He then said: 'By the One in whose hand is Muhammad's soul, thirty some odd angels raced to get that phrase to raise it [to the Lord].'" This is related by an-Nasa'i and at-Tirmidhi, and by al-Bukhari with a different wording.
Ibn 'Abbas reports that the Messenger of Allah prayed in one garment and covered his face with a portion of it to avoid the heat or coldness of the ground. This is related by Ahmad with a sahih isnad (chain). It is disliked if it is done without any genuine reason.
It is allowed for men to say subhanallah and for women to clap if there is some need to do so (such as alerting the imam to a mistake or informing someone that he or she may enter the room or to warn a blind person, and so on). Sahl ibn Sa'd asSa'di relates that the Prophet said: "If someone is faced with something during the salah, he should say 'subhanallah.' Clapping is for the women and saying subhanallah is for the men." This is related by Ahmad, Abu Dawud, and an-Nasa'i.
If the imam forgets a verse, it is permissible for a follower to remind him of it, regardless of whether the recitation is a part of the obligatory recitation or not. Ibn 'Umar reports that the Messenger of Allah prayed and had some confusion in his recitation. When he finished, he said to 'Umar: "Were you present with us [during the prayer]?" He replied: "Yes." So, the Prophet sallallahu alehi wasallam asked him: "What prevented you from correcting me?" This is related by Abu Dawud and others and its narrators are trustworthy.
Rifa'ah ibn Rafi' relates: "I prayed behind the Messenger of Allah, and I sneezed and said, 'Praise be to Allah, a great deal of praise, beautiful and blessed, as our Lord loves and is pleased with.' [Afterward,] the Messenger of Allah asked: 'Who spoke during the salah?' No one said anything. He asked again, and no one said anything. He asked again, and I said: 'It was I, O Messenger of Allah!' He then said: 'By the One in whose hand is Muhammad's soul, thirty some odd angels raced to get that phrase to raise it [to the Lord].'" This is related by an-Nasa'i and at-Tirmidhi, and by al-Bukhari with a different wording.
Ibn 'Abbas reports that the Messenger of Allah prayed in one garment and covered his face with a portion of it to avoid the heat or coldness of the ground. This is related by Ahmad with a sahih isnad (chain). It is disliked if it is done without any genuine reason.
Dhakwan, the protege of 'Aishah, would lead her in prayer during Ramadan while reciting from a copy of the Qur'an. This is related by Malik. Ash-Shaf'i's opinion is that it is allowable. An-Nawawi holds: "If one sometimes turns pages during a salah, it does not invalidate it. If he looks at something that is written which is not the Qur'an and he reads it to himself, it does not invalidate the salah, even if it is done for a long period of time, nevertheless, it is a hated act." Ash-Shaf'i has made a statement about it in al-Imla'.
The one in salah who is greeted or spoken to may reply to the one who greets or speaks to him by making some motion.
Jabir said: "The Messenger of Allah sent me somewhere while he was going to the tribe of Mustaliq. I came to him and he was praying while on the back of his camel. [When] I spoke to him, he and Zubair motioned with their hands. I heard him reciting and saw him gesturing with his head. When he finished, he said: 'What have you done about the thing I sent you for? Nothing kept me from talking to you save that I was in salah.'" This is related by Ahmad and Muslim.
'Abdullah ibn 'Umar narrates that Suhaib said: "I passed by the Messenger of Allah while he was offering salah. I greeted him and he responded to me by only signaling." 'Abdullah said: "The only thing that I know is that he said he signaled to him with his finger." This is related by Ahmad and by at-Tirmidhi. The latter calls it sahih.
'Abdullah ibn 'Umar says: "I asked Suhaib: 'How did the Messenger of Allah respond to the people when they greeted him while he was praying?' He said: 'He would signal to them with his hand.'" This is related by Ahmad, at-Tirmidhi, Abu Dawud, an-Nasa'i, and Ibn Majah.
Anas says that the Prophet would signal while offering salah. This is related by Ahmad, Abu Dawud, and Ibn Khuzaimah and its isnad is sahih.
The same applies to signaling with one's finger or hand or by nodding the head. All of these actions have been related from the Prophet sallallahu alehi wasallam.
It is allowed for men to say subhanallah and for women to clap if there is some need to do so (such as alerting the imam to a mistake or informing someone that he or she may enter the room or to warn a blind person, and so on). Sahl ibn Sa'd asSa'di relates that the Prophet said: "If someone is faced with something during the salah, he should say 'subhanallah.' Clapping is for the women and saying subhanallah is for the men." This is related by Ahmad, Abu Dawud, and an-Nasa'i.
If the imam forgets a verse, it is permissible for a follower to remind him of it, regardless of whether the recitation is a part of the obligatory recitation or not. Ibn 'Umar reports that the Messenger of Allah prayed and had some confusion in his recitation. When he finished, he said to 'Umar: "Were you present with us [during the prayer]?" He replied: "Yes." So, the Prophet sallallahu alehi wasallam asked him: "What prevented you from correcting me?" This is related by Abu Dawud and others and its narrators are trustworthy.
Rifa'ah ibn Rafi' relates: "I prayed behind the Messenger of Allah, and I sneezed and said, 'Praise be to Allah, a great deal of praise, beautiful and blessed, as our Lord loves and is pleased with.' [Afterward,] the Messenger of Allah asked: 'Who spoke during the salah?' No one said anything. He asked again, and no one said anything. He asked again, and I said: 'It was I, O Messenger of Allah!' He then said: 'By the One in whose hand is Muhammad's soul, thirty some odd angels raced to get that phrase to raise it [to the Lord].'" This is related by an-Nasa'i and at-Tirmidhi, and by al-Bukhari with a different wording.
Ibn 'Abbas reports that the Messenger of Allah prayed in one garment and covered his face with a portion of it to avoid the heat or coldness of the ground. This is related by Ahmad with a sahih isnad (chain). It is disliked if it is done without any genuine reason.
Ibn al-Qayyim has summarized some of the acts which are permissible during the salah and which the Prophet sallallahu alehi wasallam used to perform at times. He writes:
The Prophet would pray and 'Aishah would be lying between him and the qiblah. When he performed sajdah, he would signal to her with his hand and she would pull back her leg and when he would stand she would stretch out her leg again. The Prophet was praying and the Satan came to him to disturb his salah and the Prophet choked until his saliva came upon his hand. And the Prophet would pray upon the pulpit, making ruku' there, but when the time came to perform sajdah, he would descend, moving backward, and prostrate upon the ground, and then return to the pulpit. He once prayed toward a wall and an animal tried to pass between him and the wall. The Prophet prevented the animal from passing to the extent that its stomach was against the wall. Once while he was praying, two girls from the tribe of 'Abd al-Muttalib were fighting behind him and he separated them with his arms while he was praying. Ahmad's version says that they grabbed unto his knees and he separated them without leaving the salah. On another occasion, when he was praying, a boy came to him and he motioned to him to move back, and he moved back. Then a girl tried to pass in front of him, he beckoned her to move back, but the girl passed, and when he finished, he said: "They are more determined." Ahmad recorded it and it is also in the Sunan. He would also puff out air while praying. The hadith which states: " Puffing out is speech" cannot be traced to the Messenger of Allah, but Sa'id related it in his Sunan from Ibn 'Abbas as one of Ibn 'Abbas' statements - if it is authentic. The Prophet would cry during his salah and would also clear his throat while praying. 'Ali ibn Abi Talib said: "I had a certain time at which I would visit the Messenger of Allah. When I came to him, he would permit me to enter. If I found him praying, he would clear his throat and I would enter. If he was free, he would give me permission to enter." This is recorded by an-Nasa'i and Ahmad. Ahmad's version says: "I could enter upon the Prophet during the day or night. If I came to him while he was praying, he would clear his throat [as a sign that I may enter]. This was related by Ahmad who used to act by it and he was not of the opinion that clearing one's throat invalidated the salah. Sometimes the Prophet would pray barefoot and sometimes while wearing shoes. This is what 'Abdullah ibn 'Umar said and he ordered people to pray with shoes on in order to differ from the Jews. Sometimes he would pray in one garment and sometimes in two garments and [this latter] was the majority of the cases.
If killing these would only require a small action on the part of the person in salah, then there is no harm in doing it. Abu Hurairah reported that the Prophet sallallahu alehi wasallam said: "Kill the snake and the scorpion during the salah." This is related by Ahmad, at-Tirmidhi, Abu Dawud, an-Nasa'i, and Ibn Majah. The hadith is hasan sahih.
'Aishah said: "The Messenger of Allah was offering salah in the house and the door was locked. I came and knocked on the door and he walked over to open it for me and then he returned to his place of prayer. The door was in the direction of the qiblah." This is related by Ahmad, Abu Dawud, an-Nasa'i, and atTirmidhi. The latter calls it hasan. It may be observed that in this hadith, he did not turn away from the qiblah either in opening the door, or in returning to his place. This is supported by what has been related that the Prophet would pray and if anyone knocked on the door, he would open the door provided the door was in the direction of the qiblah or on his right or on his left, but he would not turn his back to the qiblah. This is related by ad-Daraqutni.
Al-Azraq ibn Qais relates: "Abu Barzah Al-Aslami was at al-Ahwas, at the bank of a river, and he prayed while holding the reins of his horse. The horse started going back, and he (i.e.Abu Barzah) followed the horse. A man from the Khawarij said: 'O Allah, be rough on this man, see how he is doing his prayer.' When Abu Barzah finished his prayer, he said: 'I heard your statement. Certainly, I participated in six or seven or eight battles with the Prophet, and I am certainly aware of his leniency. Certainly, I would rather restrain my animal than let him run off loose as that would have caused me a great deal of trouble.' It was 'Asr prayer that Abu Barzah offered, and he prayed two rak'at." This is related by Ahmad, al-Bukhari, and al-Baihaqi.
Concerning taking a lot of steps, Ibn Hajr says in Fath al-Bari: "The jurists are agreed that taking many steps invalidates an obligatory prayer. They interpret the hadith of Abu Barzah as referring to taking just a few steps."
Ibn Abbas relates: "The Messenger of Allah would turn to his right and left he would not turn his head to see behind him." This is related by Ahmad.
Abu Dawud records that when the Prophet sallallahu alehi wasallam prayed, "he looked toward a valley because he had sent some horsemen to guard the valley."
Anas ibn Sireen says: "I saw Anas ibn Malik lift his eyes to something while he was praying." This is related by Ahmad.
Turning to look at something without any genuine need is disliked, for it is against the etiqettes of humility while facing Allah in Prayer.
'Aishah says: "I asked the Messenger of Allah about turning in salah and he said: 'It is the portion that the Satan steals from the slave's prayer.'" This is related by Ahmad, al-Bukhari, an-Nasa'i, and Abu Dawud.
Abu ad-Darda' narrates from the Prophet: "O people, be careful about turning for there is no salah for the one who turns. If you must do it, do it in the voluntary prayers and not in the obligatory prayers." This is related by Ahmad.
Anas relates that the Messenger of Allah said to him: "Be careful about turning during the salah as turning in the salah is disastrous. If you must do it, then do it in the voluntary prayers but not in the obligatory prayers." This is related by at-Tirmidhi who calls it sahih.
In the hadith of al-Harith al-Ash'ari, the Prophet sallallahu alehi wasallam said: "Allah gave Yahya, son of Zakariyah, five commands that he was to abide by and was to order the tribe of Isra'el to abide by..." One of them was, "Verily, Allah orders you to pray, and when you pray, do not tum for Allah looks to the face of His slave in salah as long as he does not turn." This is related by Ahmad and an-Nasa'i.
Abu Dharr reported that the Prophet said: "Allah faces the slave while he is in the salah and keeps facing him as long as he does not turn. If [the slave] turns, [Allah] turns away from him." This is related by Ahmad and by Abu Dawud who said its chain of narrators (isnad) is sahih. The preceding hadith is concerned with turning the face during the salah. If one turns the whole (upper) body away from the qiblah, then the salah is invalidated, for not fulfilling the requirment of facing the qiblah. On this point, there is no difference of opinion.
Ibn Abbas relates: "The Messenger of Allah would turn to his right and left he would not turn his head to see behind him." This is related by Ahmad.
Abu Dawud records that when the Prophet sallallahu alehi wasallam prayed, "he looked toward a valley because he had sent some horsemen to guard the valley."
Anas ibn Sireen says: "I saw Anas ibn Malik lift his eyes to something while he was praying." This is related by Ahmad.
Turning to look at something without any genuine need is disliked, for it is against the etiqettes of humility while facing Allah in Prayer.
'Aishah says: "I asked the Messenger of Allah about turning in salah and he said: 'It is the portion that the Satan steals from the slave's prayer.'" This is related by Ahmad, al-Bukhari, an-Nasa'i, and Abu Dawud.
Abu ad-Darda' narrates from the Prophet: "O people, be careful about turning for there is no salah for the one who turns. If you must do it, do it in the voluntary prayers and not in the obligatory prayers." This is related by Ahmad.
Anas relates that the Messenger of Allah said to him: "Be careful about turning during the salah as turning in the salah is disastrous. If you must do it, then do it in the voluntary prayers but not in the obligatory prayers." This is related by at-Tirmidhi who calls it sahih.
In the hadith of al-Harith al-Ash'ari, the Prophet sallallahu alehi wasallam said: "Allah gave Yahya, son of Zakariyah, five commands that he was to abide by and was to order the tribe of Isra'el to abide by..." One of them was, "Verily, Allah orders you to pray, and when you pray, do not tum for Allah looks to the face of His slave in salah as long as he does not turn." This is related by Ahmad and an-Nasa'i.
Abu Dharr reported that the Prophet said: "Allah faces the slave while he is in the salah and keeps facing him as long as he does not turn. If [the slave] turns, [Allah] turns away from him." This is related by Ahmad and by Abu Dawud who said its chain of narrators (isnad) is sahih. The preceding hadith is concerned with turning the face during the salah. If one turns the whole (upper) body away from the qiblah, then the salah is invalidated, for not fulfilling the requirment of facing the qiblah. On this point, there is no difference of opinion.
It is permissible to recite after al-Fatihah any surah which one wishes to recite. 'Ali says: "There is not a part of the Qur'an that is obsolete, so make the witr prayer of whatever you wish from it." However, it is preferred to recite, in the first of the three rak'at of witr, al-A'la after reciting al-Fatihah. In the second rak'ah, it is preferred to recite al-Kafirun. In the third rak'ah, it is proper to recite the last three surahs of the Qur'an. This is narrated by Ahmad, Abu Dawud and Tirmidhi, who relate from 'Aishah, on sound authority saying: The Prophet sallallahu alehi wasallam would recite Ala'la in the first rak'ah, Al-Kafirun in the second and the last three surahs in the third rak'ah.
It is part of sunnah to supplicate with qunut in the witr prayer during the entire year. Ahmad, at-Tirmidhi, an-Nasa'i, Abu Dawud, Ibn Majah, and others record that al-Hassan ibn 'Ali said: "The Messenger of Allah taught me the [following] words to say in the witr prayer: 'O Allah, guide me among those whom You have guided. Grant me safety among those whom You have granted safety. Take me into Your charge among those whom You have taken into Your charge. Bless me in what You have given me. Protect me from the evil that You have decreed, for You decree and nothing is decreed for You. And there is no humiliation for whom You take as a ward. Blessed and Exalted are You, our Lord. ' "
At-Tirmidhi grades this hadith as hasan, and says: "... nothing is known from the Prophet concerning qunut more authentic than that." Commenting on its status, an-Nawawi says that its chain is sahih. Ibn Hazm has some reservations about its soundness, but says: "This hadith, although it is not one that can be used as a proof, is all that we have from the Prophet, and a weak hadith is dearer to me than mere opinion." Ahmad says this is also the view of Abu Musa, Ibn Mas'ud, Ibn 'Abbas, al-Bara', Anas, al-Hassan al-Basri, 'Umar ibn 'Abdul'aziz, al-Thauri, Ibn al-Mubarak, and the Hanafi school. This, an-Nawawi says, gives credibility to the report.
Ash-Shaf'i and others are of the opinion that the qunut in the witr prayer should be made during the latter half of the month of Ramadan. This is based on what Abu Dawud records that, 'Umar ibn al-Khattab convoked the people in prayer, under the leadership of Ubayy ibn Ka'b, and they prayed together for twenty nights, and he did not make the qunut except for during the latter half of the month of Ramadan. It is moreover related that Muhammad ibn Nasr asked Sa'id ibn Jubair about the qunut in the witr prayer. Sa'id answered: " 'Umar sent an army that suffered serious setback, which caused 'Umar to be alarmed, so, when it was the latter half of Ramadan, he made the qunut to supplicate for them."
It is permissible to make the qunut before going into ruku' (bowing), or lt may be recited when one stands up straight after the ruku'. Humaid says: "I asked Anas: 'Is the qunut before or after the ruku'?' He said: 'We would do it before or after.'" This was related by Ibn Majah and Muhammad ibn Nasr. In Fath al-Bari, Ibn Hajar comments that its chain is faultless.
If one makes the qunut before the ruku', one should make the takbir and raise one's hands after the recital, and similarly make another takbir after the qunut, and then bow. This has been related from some companions. Some scholars hold that it is preferable to raise one's hands in supplication during the qunut, while others disagree.
As to wiping face with hands after the qunut, al-Baihaqi writes: "It is preferred not to do so and to confine one's self to what the early generations did. They raised their hands but did not wipe their faces during the prayer."
All the scholars agree that the time for the witr prayer does not begin until after salatul 'isha and it continues until the time of salatul fajr.
Abu Tamim al-Jishani relates that 'Amr ibn al-'Aas was addressing the people during a Friday Khutbah and he said: "Abu Basra related to me that the Prophet said: 'Verily, Allah has added a prayer for you, and it is the witr prayer. Pray it between salatul 'isha and salatul fajr.'" Abu Tamim said: "Abu Dharr took me by my hand and we went in the mosque to Abu Basra and [Abu Dharr] said: 'Did you hear what 'Amr just said from the Messenger of Allah?' He answered: 'I heard it from the Messenger of Allah!"' This is related by Ahmad with a sahih chain.
Abu Mas'ud al-Ansari relates: "The Prophet sallellahu alehi wasallam would make the witr prayer in the first part of the night or the middle of it or the latter part of it." Ahmad has reported it with a sound chain.
'Abdullah ibn Abi Qais relates that he asked 'Aishah about the witr prayer of the Prophet sallallahu alehi wasallam and she said: "Sometimes he would make the witr prayer in the first part of the night and sometimes he would make the witr prayer in the latter portion of the night." Then 'Abdullah asked: "How was his recitation, audible or inaudible?" She replied: "He did both. Sometimes he would be inaudible and sometimes audible. Sometimes he would make ghusl and sleep and sometimes he would make ablution and sleep [i.e., when he was sexually defiled]." This is related by Abu Dawud, Ahmad, Muslim, and at-Tirmidhi. It is preferred to pray it early if one suspects that one will not wake during the latter portion of the night. It is, on the other hand, advisable to delay it if one believes that one will be able to wake up during the latter portion of the night.
If one suspects that one will not be able to perform the prayer in the latter portion of the night, it should be prayed during the early portion of the night (before sleeping).
Jabir reports that the Messenger of Allah said: "Whoever of you fears that he will not be able to wake during the latter portion [of the night], he should make the witr prayer during the early part [of the night]. And whoever of you believes that he will be able to wake during the latter portion of the night, he should make the witr prayer during that latter portion as it is the blessed time [the angels are attentive to the prayers in the last portion of the night]." This is related by Ahmad, Muslim, atTirmidhi, and Ibn Majah.
Jabir also narrates that the Messenger of Allah inquired of Abu Bakr: "When do you perform the witr prayer?" Abu Bakr replied: "In the early portion of the night after the night prayer" Then the Prophet said: "And you, O 'Umar?" He answered: "During the latter portion of the night." The Prophet said: "As for you, O Abu Bakr, you have taken the careful way. As for you, 'Umar, you have taken the way of hardship and firm will." This is related by Ahmad, Abu Dawud and al-Hakim who says it is sahih according to Muslim's criterion. However, the Prophet sallallahu alehi wasallam would pray the witr prayer near dawn time for it is the most blessed time, as mentioned previously.
'Aisha reports: "Out of the entire night, the Messenger of Allah would sometimes perform the witr prayer during the early portion; sometimes he would perform it during the middle portion; and sometimes in the latter portion of the night, just before dawn." This is related by the group.
Nevertheless, considering the possibility of losing witr, the Prophet advised some of his companions not to sleep until they had performed the witr prayer in order to be on the safe side.
Sa'd ibn Abi Waqqas would pray salatul 'isha in the Prophet's mosque and then would pray one rak'ah of witr without making any addition to it. The people said to him: "Abu Ishaq, do you make the witr with just one rak'ah without adding any (other rak'ah) to it?" He said: "Yes, for I heard the Messenger of Allah say: 'The one who does not sleep until he makes the witr prayer is prudent.'" This was related by Ahmad and its narrators are trustworthy.
According to al-Baihaqi and al-Hakim, the majority of the scholars maintain that it is correct to make qada' for a missed witr prayer. Al-Hakim grades the following report by Abu Hurairah as sahih according to the criterion of al-Bukhari and Muslim.
Abu Hurairah reports that the Prophet said: "If the morning approaches, and you have yet to pray witr, you should pray the witr prayer." Abu Dawud records from Abu Sa'id al-Khudri that the Prophet said: "If one of you sleeps [past the time of] the witr prayer or he forgets it, he should pray it when he remembers it." Al-'Iraqi says that the chain of this hadith is sahih.
Ahmad and at-Tabarani record with a hasan chain that the Prophet sallallahu alehi wasallam would perform the witr prayer in the morning [if, for some reason, he had missed it during the night].
Generally speaking, there is a difference of opinion over what time it may be made up. The Hanafi school holds it should be performed during those times in which it is not forbidden to observe prayers. The followers of Shaf'i say that it may be made up during any time of the night or day, while according to Malik and Ahmad a missed witr prayer is to be made up for after the dawn.
It is legitimate to recite the qunut aloud in any of the five daily prayers at those times when Muslims are faced with calamities. Ibn 'Abbas relates that the Messenger of Allah sallallahu alehi wasallam made qunut consecutively for one month in the zuhr, 'asr, maghrib, 'isha, and fajr prayers. At the end of every prayer, after saying: "Allah hears him who praises Him" in the last rak'ah, he would supplicate against Re'l, Dhakwan, and 'Usiyyah'ø of Banu Sulaim, and the people behind him would say 'Ameen'. This is related by Ahmad and by Abu Dawud adding that these three had killed the emissaries that the Prophet sallallahu alehi wasallam had sent to them. 'Ikrimah says: "That was the begining of the qunut."
Abu Hurairah reports that whenever the Prophet sallallahu alehi wasallam wanted to supplicate against or for someone, he would make qunut after going into ruku'. Sometimes, he would say: "Allah hears him who praises Him. Our Lord, to you is the praise. O Allah! Save al-Walid ibn al-Walid and Salamah ibn Hisham and 'Iyash ibn Abi Rabi'ah and the oppressed [and weak] believers. O Allah, put hardship and pressure on the tribe of Mudhar and give them years of famine like those during the time of Yusuf." He would say this aloud in some of the prayers. Also in the dawn prayer, he would say: "Oh Allah, curse so and so," cursing two tribes of Arabs until Allah revealed: "It is no concern at all of thee [Muhammad] whether He relent toward them or punish them, for they are evildoers ." This is related by Ahmad and al-Bukhari .
It is permissible to perform the witr by praying two rak'at [and concluding them] and then praying one rak'ah with a tashahud and taslim. Likewise, it is allowed to pray all the rak'at with two tashahuds and one taslim. One may pray a number of rak'at, one after another, without making any tashahud, save in the one before the last rak'ah in which case one makes the tashahud and then stands to perform the last rak'ah wherein one will make another tashahud and end the prayer with the taslim. One may also make only one tashahud and the taslim, in the last rak'ah of witr. All of that is permissible and can be traced to the Prophet.
Talking about the thirteen rak'at in witr, at-Tirmidhi says: "It has been related from the Prophet that he would perform the witr prayer with thirteen, nine, seven, five, three rak'at or one rak'ah."
On the other hand, Ishaq ibn Ibrahim holds: "The meaning of the statement that the Prophet prayed thirteen rak'at of witr is that during the night he would pray thirteen rak'at including the witr prayer, and so all of the night prayer came to be known as witr."
Ibn al-Qayyim's view is that "the clear, authentic sunnah is to pray the witr with five or seven connected rak'at as reported by Umm Salamah in her hadith. [She says] that the Prophet would perform the witr with five or seven rak'at without breaking them apart with taslim or any speech." This is related by Ahmad, an-Nasa'i, and Ibn Majah with a good chain.
As previously mentioned, al-Bukhari and Muslim quote 'Aishah saying that the Prophet would perform thirteen rak'at during the night and would make the witr prayer with five of them, and he would not 'sit' [during those five] except in the last rak'ah of them. In another hadith, 'Aishah reports that the Prophet sallallahu alehi wasallam would perform nine rak'at during the night and that he would not sit during them until the eighth rak'ah in which he would make remembrance of Allah, praising Him, and would make supplication. Then, he would stand without making the taslim and pray the ninth rak'ah, after which he would sit, make the tashahud and make the taslim in such a manner that we could hear him. Then, he would pray two rak'at after the taslim while sitting, and that would make eleven rak'at. When he became older and heavier, he would make the witr with seven rak'at, performing the (last) two rak'at like the first one. In another version from her, it is stated: "When he became older and bulkier, he would make the witr with seven rak'at, and he would not sit during them, save in the sixth and seventh rak'ah and he would not make the taslim, save in the seventh rak'ah." In yet another version, it is stated: "He would pray seven rak'at and would not sit, save in the last of them." This is related by the group.
All of the preceding ahadith are authentic and clear and there is no contradiction in them. As to the Prophet's statement: "The night prayer is in sets of two [rak'at]," it is not relevant here. This is an authentic hadith, and the statement that he observed witr with seven or five rak'at is equally true. Both statements confirm each other. The seven, five, nine, and one rak'ah constitute the witr prayer, for witr is the name given to the one rak'ah offered in conclusion of whatever is offered prior to it. And the witr of the five, seven and nine rak'at are all connected like the maghrib which is described as three connected rak'at. If one breaks apart the five or seven rak'at with two taslim, like in the eleven rak'at, it will all be called witr due to the last odd rak'ah. This is supported by the Prophet's statement: 'The night prayer is sets of two rak'at. If one fears the coming of the dawn, he should perform one rak'ah, thereby making all of them odd [witr].' Therefore, the Prophet's actions and statements are in agreement, each part confirming the other." The fact is that the Prophet was responding to a question about the night prayer when he said: "it is in pairs of two." He was not speaking about witr, for the man had asked him about night prayer, and not about the witr.
It is preferred for a person to say after the taslim: "Glory be to the Master, the Holy," three times aloud, saying the third time: "Lord of the angels and the souls." Abu Dawud and anNasa'i record that Ubayy ibn Ka'b said: "The Prophet sallallahu alehi wasallam would recite al-A'la and al-Kafirun in the witr prayer. When he made the taslim, he would say: 'Glory be to the Master, the Holy ,' three times, prolonging the third repetition and saying it aloud." This is the wording in which an-Nasa'i recorded it. Ad-Daraqutni has the addition: "And he would say, 'Lord of the angels and the spirits. "' He would then make supplications and, according to what Ahmad, anNasa'i, Abu Dawud, Ibn Majah, and at-Tirmidhi record from 'Ali, he would say at the end of his witr: "O Allah, I seek refuge in Your pleasure from your anger. And I seek refuge in Your granting well being from Your punishment. And I seek refuge in You from You. I cannot reckon Your praise: You are as You have praised Yourself."
Whoever has performed the witr prayer and then wishes to do some more, he may do so but he is not to repeat the witr.
Abu Dawud, an-Nasa'i, and at-Tirmidhi have recorded from 'Ali that he heard the Messenger of Allah say: "There are no two witr prayers in one night." At-Tirmidhi grades it hasan.
'Aishah relates that the Prophet would make the taslim in such a manner that we could hear him and then, he would pray two rak'at while sitting. This is related by Muslim.
Umm Salamah also narrates that he prayed two rak'at while sitting, after the witr prayer. This was related by Ahmad, Abu Dawud, at-Tirmidhi, and others.
It is preferred for a person to say after the taslim: "Glory be to the Master, the Holy," three times aloud, saying the third time: "Lord of the angels and the souls." Abu Dawud and anNasa'i record that Ubayy ibn Ka'b said: "The Prophet sallallahu alehi wasallam would recite al-A'la and al-Kafirun in the witr prayer. When he made the taslim, he would say: 'Glory be to the Master, the Holy ,' three times, prolonging the third repetition and saying it aloud." This is the wording in which an-Nasa'i recorded it. Ad-Daraqutni has the addition: "And he would say, 'Lord of the angels and the spirits. "' He would then make supplications and, according to what Ahmad, anNasa'i, Abu Dawud, Ibn Majah, and at-Tirmidhi record from 'Ali, he would say at the end of his witr: "O Allah, I seek refuge in Your pleasure from your anger. And I seek refuge in Your granting well being from Your punishment. And I seek refuge in You from You. I cannot reckon Your praise: You are as You have praised Yourself."
Whoever has performed the witr prayer and then wishes to do some more, he may do so but he is not to repeat the witr.
Abu Dawud, an-Nasa'i, and at-Tirmidhi have recorded from 'Ali that he heard the Messenger of Allah say: "There are no two witr prayers in one night." At-Tirmidhi grades it hasan.
'Aishah relates that the Prophet would make the taslim in such a manner that we could hear him and then, he would pray two rak'at while sitting. This is related by Muslim.
Umm Salamah also narrates that he prayed two rak'at while sitting, after the witr prayer. This was related by Ahmad, Abu Dawud, at-Tirmidhi, and others.
It is permissible to recite after al-Fatihah any surah which one wishes to recite. 'Ali says: "There is not a part of the Qur'an that is obsolete, so make the witr prayer of whatever you wish from it." However, it is preferred to recite, in the first of the three rak'at of witr, al-A'la after reciting al-Fatihah. In the second rak'ah, it is preferred to recite al-Kafirun. In the third rak'ah, it is proper to recite the last three surahs of the Qur'an. This is narrated by Ahmad, Abu Dawud and Tirmidhi, who relate from 'Aishah, on sound authority saying: The Prophet sallallahu alehi wasallam would recite Ala'la in the first rak'ah, Al-Kafirun in the second and the last three surahs in the third rak'ah.
It is part of sunnah to supplicate with qunut in the witr prayer during the entire year. Ahmad, at-Tirmidhi, an-Nasa'i, Abu Dawud, Ibn Majah, and others record that al-Hassan ibn 'Ali said: "The Messenger of Allah taught me the [following] words to say in the witr prayer: 'O Allah, guide me among those whom You have guided. Grant me safety among those whom You have granted safety. Take me into Your charge among those whom You have taken into Your charge. Bless me in what You have given me. Protect me from the evil that You have decreed, for You decree and nothing is decreed for You. And there is no humiliation for whom You take as a ward. Blessed and Exalted are You, our Lord. ' "
At-Tirmidhi grades this hadith as hasan, and says: "... nothing is known from the Prophet concerning qunut more authentic than that." Commenting on its status, an-Nawawi says that its chain is sahih. Ibn Hazm has some reservations about its soundness, but says: "This hadith, although it is not one that can be used as a proof, is all that we have from the Prophet, and a weak hadith is dearer to me than mere opinion." Ahmad says this is also the view of Abu Musa, Ibn Mas'ud, Ibn 'Abbas, al-Bara', Anas, al-Hassan al-Basri, 'Umar ibn 'Abdul'aziz, al-Thauri, Ibn al-Mubarak, and the Hanafi school. This, an-Nawawi says, gives credibility to the report.
Ash-Shaf'i and others are of the opinion that the qunut in the witr prayer should be made during the latter half of the month of Ramadan. This is based on what Abu Dawud records that, 'Umar ibn al-Khattab convoked the people in prayer, under the leadership of Ubayy ibn Ka'b, and they prayed together for twenty nights, and he did not make the qunut except for during the latter half of the month of Ramadan. It is moreover related that Muhammad ibn Nasr asked Sa'id ibn Jubair about the qunut in the witr prayer. Sa'id answered: " 'Umar sent an army that suffered serious setback, which caused 'Umar to be alarmed, so, when it was the latter half of Ramadan, he made the qunut to supplicate for them."
'Abdullah Ibn Mughaffal reports that the Prophet said: "Between every adhan and iqamah there is a prayer. Between every adhan and iqamah there is a prayer." And, after saying it a third time, he said: "For whoever wishes [to pray it]." This is related by the group. Ibn Hibban records from Ibn az-Zubair that the Prophet said: "There exists no obligatory prayer without there being, immediately preceding it, two rak'at."
It is preferred to make a separation between the fard and nawafil prayers after one finishes the fard prayer.
One of the companions of the Prophet sallallahu alehi wasallam reports that the Prophet prayed the afternoon prayer and right afterward a man stood up to pray. 'Umar saw him and told him: "Sit, the People of the Book were destroyed because they did not differentiate between their prayers." The Prophet said: "Well said, Ibn al-Khattab [i.e., 'Umar]." This is related by Ahmad with a sahih chain.
Its excellence and justification: The witr prayer is one that the Prophet sallallahu alehi wasallam practiced and which he encouraged others to practice. As such, praying witr comes under as-sunnah al-mu'akkadah.
'Ali says: "The witr prayer is not required like your obligatory prayers, but the Prophet would perform the witr prayer and say: 'O you people [followers] of the Qur'an, perform the witr prayer, for Allah is one and He loves the witr.'" This is related by Ahmad, an-Nasa'i, Abu Dawud, Ibn Majah, at-Tirmidhi who calls it hasan, and al-Hakim who grades it sahih.
The opinion of Abu Hanifah that the witr prayer is obligatory is a weak opinion. Ibn al-Mundhir says: "I don't know anyone who agrees with Abu Hanifah on this point."
Ahmad, Abu Dawud, An-Nasa'i, and Ibn Majah record that Al-Mukhdaji [a person of the Kinana tribe] heard from one of the Ansar, nicknamed Abu Muhammad, that the witr prayer is obligatory. He went to 'Ibadah ibn as-Samit and mentioned to him what Abu Muhammad had said. 'Ibadah observed: "Abu Muhammad is mistaken for I heard the Messenger of Allah say: 'Five prayers are ordained by Allah for his slaves. Whoever fulfills them properly without any shortcoming, he will have a pact with Allah that He will admit him into paradise. Whoever does not do them, he will have no pact with Allah, and if He wills He may punish him and if He wills He may forgive him.'"
Also al-Bukhari and Muslim record from Talhah ibn 'Ubaidullah that the Prophet said: "Five prayers during the day and night have been prescribed by Allah." Hearing this a bedouin asked the Prophet: "Is there anything else upon me [in the way of prayer]?" The Prophet said: "No, unless you want to do more voluntarily."
The news about the differences amongst the people of Bani 'Amr bin 'Auf reached Allah's Apostle and so he went to them along with some of his companions to affect a reconciliation between them. Allah's Apostle was delayed there, and the time of the prayer was due. Bilal went to Abu Bakr and said to him, "Allah's Apostle has been delayed (there) and the time of prayer is due. So will you lead the people in prayer?" Abu Bakr said, "Yes, if you wish." Bilal pronounced the Iqama and Abu Bakr, went forward and said Takbir for the people. In the meantime Allah's Apostle came crossing the rows (of the praying people) and stood in the (first) row and the people started clapping. Abu Bakr, would never glance sideways in his prayer but when the people clapped much he looked back and (saw) Allah's Apostle. Allah's Apostle beckoned him to carry on the prayer. Abu Bakr raised his hands and thanked Allah, and retreated till he reached the (first) row. Allah's Apostle went forward and led the people in the prayer. When he completed the prayer he faced the people and said, "O people! Why did you start clapping when something unusual happened to you in the prayer? Clapping is only for women. So whoever amongst you comes across something in the prayer should say, 'Subhan-Allah' for there is none who will not turn round on hearing him saying Subhan-Allah. O Abu Bakr! What prevented you from leading the people in the prayer when I beckoned you to do so?" Abu Bakr replied, "How dare the son of Abu Quhafa lead the prayer in the presence of Allah's Apostle?"
I went to 'Aisha and she was standing praying and the people, too, were standing (praying). So I said, "What is the matter with the people?" She beckoned with her head towards the sky.
I said, "(Is there) a sign?" She nodded intending to say, "Yes."
Allah's Apostle during his illness prayed in his house sitting, whereas some people followed him standing, but the Prophet beckoned them to sit down. On completion of the prayer he said, "The Imam is to be followed. So, bow when he bows, and raise your head when he raises his head." (See Hadith No. 657 Vol 1 for taking the verdict).
The Prophet saw some sputum on the wall facing the Qibla of the mosque and became furious with the people of the mosque and said, "During the prayer, Allah is in front of everyone of you and so he should not spit (or said, 'He should not expectorate')." Then he got down and scratched the sputum with his hand. Ibn 'Umar said (after narrating), "If anyone of you has to spit during the prayer, he should spit to his left."
The Prophet said, "Whenever anyone of you is in prayer, he is speaking in private to his Lord and so he should neither spit in front of him nor on his right side but to his left side under his left foot."
The Prophet said, "The saying 'Sub Han Allah' is for men and clapping is for women." (If something happens in the prayer, the men can invite the attention of the Imam by saying "Sub Han Allah". And women, by clapping their hands).
The Prophet said, "The saying 'Sub Han Allah' is for men and clapping is for women.
While Abu Bakr was leading the people in the morning prayer on a Monday, the Prophet came towards them suddenly having lifted the curtain of 'Aisha's house, and looked at them as they were standing in rows and smiled. Abu Bakr tried to come back thinking that Allah's Apostle wanted to come out for the prayer. The attention of the Muslims was diverted from the prayer because they were delighted to see the Prophet. The Prophet waved his hand to them to complete their prayer, then he went back into the room and let down the curtain. The Prophet expired on that very day.
Allah's Apostle said, "A woman called her son while he was in his hermitage and said, 'O Juraij!' He said, 'O Allah, my mother (is calling me) and (I am offering) my prayer (what shall I do)?' She again said, 'O Juraij!' He said again, 'O Allah ! My mother (is calling me) and (I am offering) my prayer (what shall I do)?' She again said, 'O Juraij.!' He again said, 'O Allah! My mother (is calling me) and (I am offering) my prayer. (What shall I do?)' She said, 'O Allah! Do not let Juraij die till he sees the faces of prostitutes.' A shepherdess used to come by his hermitage for grazing her sheep and she gave birth to a child. She was asked whose child that was, and she replied that it was from Juraij and that he had come out from his hermitage. Juraij said, 'Where is that woman who claims that her child is from me?' (When she was brought to him along with the child), Juraij asked the child, 'O Babus, who is your father?' The child replied, 'The shepherd.' " (See Hadith No 662. Vol 3).
We used to say the greeting, name and greet each other in the prayer. Allah's Apostle heard it and said: "Say, 'At-tahiyyatu lil-lahi was-salawatu wat-taiyibatu . Assalamu 'Alaika aiyuha-n-Nabiyu wa-rahmatu-l-lahi wa-barakatuhu. _ Assalamu alaina wa-'ala 'ibadi-l-lahi as-salihin. Ashhadu an la ilaha illa-l-lah wa ashhadu anna Muhammadan 'abdu hu wa Rasuluh.' (All the compliments are for Allah and all the prayers and all the good things (are for Allah). Peace be on you, O Prophet, and Allah's mercy and blessings (are on you). And peace be on us and on the good (pious) worshipers of Allah. I testify that none has the right to be worshipped but Allah and that Muhammad is His slave and Apostle.) So, when you have said this, then you have surely sent the greetings to every good (pious) worshipper of Allah, whether he be in the Heaven or on the Earth."
I was sent to 'Aisha by Ibn Abbas, Al-Miswar bin Makhrama and 'Abdur-Rahman bin Azhar. They told me to greet her on their behalf and to ask her about the offering of the two Rakat after the 'Asr prayer and to say to her, "We were informed that you offer those two Rakat and we were told that the Prophet had forbidden offering them." Ibn Abbas said, "I along with 'Umar bin Al-Khattab used to beat the people whenever they offered them." I went to 'Aisha and told her that message. 'Aisha said, "Go and ask Um Salama about them." So I returned and informed them about her statement. They then told me to go to Um Salama with the same question with which they sent me to 'Aisha. Um Salama replied, "I heard the Prophet forbidding them. Later I saw him offering them immediately after he prayed the 'Asr prayer. He then entered my house at a time when some of the Ansari women from the tribe of Bani Haram were sitting with me, so I sent my slave girl to him having said to her, 'Stand beside him and tell him that Um Salama says to you, "O Allah's Apostle! I have heard you forbidding the offering of these (two Rakat after the 'Asr prayer) but I have seen you offering them." If he waves his hand then wait for him.' The slave girl did that. The Prophet beckoned her with his hand and she waited for him. When he had finished the prayer he said, "O daughter of Bani Umaiya! You have asked me about the two Rakat after the 'Asr prayer. The people of the tribe of 'Abdul-Qais came to me and made me busy and I could not offer the two Rakat after the Zuhr prayer. These (two Rakat that I have just prayed) are for those (missed) ones. " ' "
It was forbidden to keep the hands on the hips during the prayer. (This is narrated by Abu Huraira from the Prophet.)
It was forbidden to pray with the hands over one's hips.
We were at Al-Ahwaz fighting the Al-Haruriya (tribe). While I was at the bank of a river a man was praying and the reins of his animal were in his hands and the animal was struggling and he was following the animal. (Shu'ba, a sub-narrator, said that man was Abu Barza Al-Aslami). A man from the Khawarij said, "O Allah! Be harsh to this sheik." And when the sheik (Abu Barza) finished his prayer, he said, "I heard your remark. No doubt, I participated with Allah's Apostle in six or seven or eight holy battles and saw his leniency, and no doubt, I would rather retain my animal than let it return to its stable, as it would cause me much trouble."
Once the sun eclipsed and Allah's Apostle stood up for the prayer and recited a very long Sura and when bowed for a long while and then raised his head and started reciting another Sura. Then he bowed, and after finishing, he prostrated and did the same in the second Raka and then said, "These (lunar and solar eclipses) are two of the signs of Allah and if you see them, pray till the eclipse is over. No doubt, while standing at this place I saw everything promised to me by Allah and I saw (Paradise) and I wanted to pluck a bunch (of grapes) therefrom, at the time when you saw me stepping forward. No doubt, I saw Hell with its different parts destroying each other when you saw me retreating and in it I saw 'Amr bin Luhai who started the tradition of freeing animals (set them free) in the name of idols."
The Prophet talked about a man leveling the earth on prostrating, and said, "If you have to do so, then do it once."
While Abu Bakr was leading the people in the morning prayer on a Monday, the Prophet came towards them suddenly having lifted the curtain of 'Aisha's house, and looked at them as they were standing in rows and smiled. Abu Bakr tried to come back thinking that Allah's Apostle wanted to come out for the prayer. The attention of the Muslims was diverted from the prayer because they were delighted to see the Prophet. The Prophet waved his hand to them to complete their prayer, then he went back into the room and let down the curtain. The Prophet expired on that very day.
Allah's Apostle said, "A woman called her son while he was in his hermitage and said, 'O Juraij!' He said, 'O Allah, my mother (is calling me) and (I am offering) my prayer (what shall I do)?' She again said, 'O Juraij!' He said again, 'O Allah ! My mother (is calling me) and (I am offering) my prayer (what shall I do)?' She again said, 'O Juraij.!' He again said, 'O Allah! My mother (is calling me) and (I am offering) my prayer. (What shall I do?)' She said, 'O Allah! Do not let Juraij die till he sees the faces of prostitutes.' A shepherdess used to come by his hermitage for grazing her sheep and she gave birth to a child. She was asked whose child that was, and she replied that it was from Juraij and that he had come out from his hermitage. Juraij said, 'Where is that woman who claims that her child is from me?' (When she was brought to him along with the child), Juraij asked the child, 'O Babus, who is your father?' The child replied, 'The shepherd.' " (See Hadith No 662. Vol 3).
Once Allah's Apostle offered two Rakat and finished his prayer. So Dhul-Yadain asked him, "Has the prayer been reduced or have you forgotten?" Allah's Apostle said, "Has Dhul-Yadain spoken the truth?" The people replied in the affirmative. Then Allah's Apostle stood up and offered the remaining two Rakat and performed Taslim, and then said Takbir and performed two prostrations like his usual prostrations, or a bit longer, and then got up.
I asked Muhammad (bin Sirin) whether Tashah-hud should be recited after the two prostrations of Sahu. He replied, "It is not (mentioned) in Abu Huraira's narration."
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.
I used to stretch my legs towards the Qibla of the Prophet while he was praying; whenever he prostrated he touched me, and I would withdraw my legs, and whenever he stood up, I would restretch my legs.
The Prophet once offered the prayer and said, "Satan came in front of me and tried to interrupt my prayer, but Allah gave me an upper hand on him and I choked him. No doubt, I thought of tying him to one of the pillars of the mosque till you get up in the morning and see him. Then I remembered the statement of Prophet Solomon, 'My Lord ! Bestow on me a kingdom such as shall not belong to any other after me.' Then Allah made him (Satan) return with his head down (humiliated)."
The people used to offer the prayer with the Prophet with their waist-sheets tied round their necks because of the shortness of the sheets and the women were ordered not to lift their heads till the men had sat straight.
The Prophet led us in the 'Asr or the Zuhr prayer and finished it with Taslim. Dhul-Yadain said to him, "O Allah's Apostle! Has the prayer been reduced?" The Prophet asked his companions in the affirmative. So Allah's Apostle offered two more Rakat and then performed two prostrations (of Sahu). Sad said, "I saw that 'Ursa bin Az-Zubair had offered two Rakat in the Maghrib prayer and finished it with Taslim. He then talked (and when he was informed about it) he completed the rest of his prayer and performed two prostrations, and said, 'The Prophet prayed like this.' "
Allah's Apostle said, "When the call for prayer is made, Satan takes to his heels passing wind so that he may not hear the Adhan and when the call is finished he comes back, and when the Iqama is pronounced, Satan again takes to his heels, and when the Iqama is finished he comes back again and tries to interfere with the person and his thoughts and say, "Remember this and that (which he has not thought of before the prayer)," till the praying person forgets how much he has prayed. If anyone of you does not remember whether he has offered three or four Rakat then he should perform two prostrations of Sahu while sitting.
The news about the differences amongst the people of Bani 'Amr bin 'Auf at Quba reached Allah's Apostle and so he went to them along with some of his companions to affect a reconciliation. Allah's Apostle was delayed there and the time for the prayer became due. Bilal came to Abu Bakr! and said, "O Abu Bakr! Allah's Apostle is detained (there) and the time for the prayer is due. Will you lead the people in prayer?" Abu Bakr replied, "Yes, if you wish." So Bilal pronounced the Iqama and Abu Bakr went forward and the people said Takbir. In the meantime, Allah's Apostle came piercing through the rows till he stood in the (first) row and the people started clapping. Abu Bakr would never look hither and thither during the prayer but when the people clapped much he looked back and saw Allah's Apostle. The Prophet beckoned him to carry on. Abu Bakr raised both his hands, praised Allah and retreated till he stood in the row and Allah's Apostle went forward and led the people in the prayer. When he had finished the prayer, he addressed the people and said, "O people! Why did you start clapping when something happened to you in the prayer? Clapping is for women. Whenever one is confronted with something unusual in the prayer one should say, 'Sub Han Allah'." Then the Prophet looked towards Abu Bakr and asked, "What prevented you from leading the prayer when I beckoned you to carry on?" Abu Bakr replied, "It does not befit the son of Al Quhafa to lead the prayer in the presence of Allah's Apostle."
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)."
Allah's Apostle sent me for some job and when I had finished it I returned and came to the Prophet and greeted him but he did not return my greeting. So I felt so sorry that only Allah knows it and I said to myself, 'Perhaps Allah's Apostle is angry because I did not come quickly, then again I greeted him but he did not reply. I felt even more sorry than I did the first time. Again I greeted him and he returned the greeting and said, "The thing which prevented me from returning the greeting was that I was praying." And at that time he was on his Rahila and his face was not towards the Qibla.
Allah's Apostle said, "When anyone of you stands for the prayers, Satan comes and puts him in doubts till he forgets how many Rakat he has prayed. So if this happens to anyone of you, he should perform two prostrations of Sahu while sitting."
The Prophet went out to affect a reconciliation between the tribes of Bani 'Amr bin 'Auf and the time of the prayer became due; Bilal went to Abu Bakr and said, "The Prophet is detained. Will you lead the people in the prayer?" Abu Bakr replied, "Yes, if you wish." So Bilal pronounced the Iqama and Abu Bakr led the prayer. In the meantime the Prophet came crossing the rows (of the praying people) till he stood in the first row and the people started clapping. Abu Bakr never looked hither and thither during the prayer but when the people clapped too much, he looked back and saw the Prophet in the (first) row. The Prophet waved him to remain at his place, but Abu Bakr raised both his hands and sent praises to Allah and then retreated and the Prophet went forward and led the prayer. (See Hadith No. 295 &
We used to pray with the Prophet in scorching heat, and if someone of us could not put his face on the earth (because of the heat) then he would spread his clothes and prostrate over them.
The Prophet offered one of the evening prayers (the sub-narrator Muhammad said, "I think that it was most probably the 'Asr prayer") and he finished it after offering two Rakat only. He then stood near a piece of wood in front of the Mosque and put his hand over it. Abu Bakr and 'Umar were amongst those who were present, but they dared not talk to him about that (because of excessive respect for him), and those who were in a hurry went out. They said, "Has the prayer been reduced?" A man who was called Dhul-Yadain by the Prophet said (to the Prophet), "Has the prayer been reduced or have you forgotten?" He said, "Neither have I forgotten, nor has the prayer been reduced." He said, "Certainly you have forgotten." So the Prophet offered two more Rakat and performed Taslim and then said Takbir and performed a prostration of Sahu like his ordinary prostration or a bit longer and then raised his head and said Takbir and then put his head down and performed a prostration like his ordinary prostration or a bit longer, and then raised his head and said Takbir.
(the ally of Bani 'Abdul Muttalib) Allah's Apostle stood up for the Zuhr prayer and he should have sat (after the second Raka but he stood up for the third Raka without sitting for Tashah-hud) and when he finished the prayer he performed two prostrations and said Takbir on each prostration while sitting, before ending (the prayer) with Taslim; and the people too performed the two prostrations with him instead of the sitting he forgot.
'Abdullah bin Abbas said that he had passed a night in the house of Maimuna the mother of the faithful believers, who was his aunt. He said, "I slept across the bed, and Allah's Apostle along with his wife slept lengthwise. Allah's Apostle slept till midnight or slightly before or after it. Then Allah's Apostle woke up, sat, and removed the traces of sleep by rubbing his hands over his face. Then he recited the last ten verses of Surat-Al Imran (2). Then he went towards a hanging leather water-container and performed a perfect ablution and then stood up for prayer." 'Abdullah bin Abbas added, "I got up and did the same as Allah's Apostle had done and then went and stood by his side. Allah's Apostle then put his right hand over my head and caught my right ear and twisted it. He offered two Rakat, then two Rakat, then two Rakat, then two Rakat, then two Rakat, then two Rakat and then offered one Raka Witr. Then he lay down till the Mu'adhdhin came and then he prayed two light Rakat and went out and offered the early morning (Fajr) prayer."
Allah's Apostle once led us in a prayer and offered two Rakat and got up (for the third Raka) without sitting (after the second Raka). The people also got up with him, and when he was about to finish his prayer, we waited for him to finish the prayer with Taslim but he said Takbir before Taslim and performed two prostrations while sitting and then finished the prayer with Taslim.
Allah's Apostle got up after the second Raka of the Zuhr prayer without sitting in between (the second and the third Rakat). When he finished the prayer he performed two prostrations (of Sahu) and then finished the prayer with Taslim.
I offered the 'Asr prayer with the Prophet and after finishing the prayer with Taslim he got up quickly and went to some of his wives and then came out. He noticed the signs of astonishment on the faces of the people caused by his speed. He then said, "I remembered while I was in my prayer that a piece of gold was lying in my house and I disliked that it should remain with us throughout the night, and so I have ordered it to be distributed."
Allah's Apostle said, "When the Adhan for the prayer is pronounced, then Satan takes to his heels passing wind so that he may not hear the Adhan and when the Mu'adhdhin finishes, he comes back; and when the Iqama is pronounced he again takes to his heels and when it is finished, he again comes back and continues reminding the praying person of things that he used not to remember when not in prayer till he forgets how much he has prayed." Abu Salama bin 'Abdur-Rahman said, "If anyone of you has such a thing (forgetting the number of Rakat he has prayed) he should perform two prostrations of Sahu (i.e. forgetfulness) while sitting." Abu Salama narrates this from Abu Huraira.
People say that I narrate too many narrations of the Prophet; once I met a man (during the lifetime of the Prophet) and asked him, "Which Sura did Allah's Apostle recite yesterday in the 'Isha' prayer?" He said, "I do not know." I said, "Did you not attend the prayer?" He said, "Yes, (I did)." I said, "I know. He recited such and such Sura."
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.
In the lifetime of the Prophet we used to speak while praying, and one of us would tell his needs to his companions, till the verse, 'Guard strictly your prayers '(2.238) was revealed. After that we were ordered to remain silent while praying.
Salim told me, "'Abdullah bin 'Umar said, 'I saw Allah's Apostle delaying the Maghrib prayer till he offered it along with the Isha prayer whenever he was in a hurry during the journey.' " Salim said, "Abdullah bin Umar used to do the same whenever he was in a hurry during the journey. After making the call for Iqama, for the Maghrib prayer he used to offer three Rakat and then perform Taslim. After waiting for a short while, he would pronounce the Iqama for the 'Isha' prayer and offer two Rakat and perform Taslim. He never prayed any Nawafil in between the two prayers or after the 'Isha' prayers till he got up in the middle of the night (for Tahajjud prayer)."
Allah's Apostle used to offer these two prayers together on journeys, i.e. the Maghrib and the 'Isha'.
Whenever the Prophet started a journey before noon, he used to delay the Zuhr prayer till the time of 'Asr and then offer them together; and if the sun declined (at noon) he used to offer the Zuhr prayer and then ride (for the journey).
The Prophet once stayed for nineteen days and prayed shortened prayers. So when we traveled (and stayed) for nineteen days, we used to shorten the prayer but if we traveled (and stayed) for a longer period we used to offer the full prayer.
I heard Anas saying, "We traveled with the Prophet from Medina to Mecca and offered two Rakat (for every prayer) till we returned to Medina." I said, "Did you stay for a while in Mecca?" He replied, "We stayed in Mecca for ten days."
I saw the Prophet on his Mount praying Nawafil by nodding his head, whatever direction he faced, but Allah's Apostle never did the same in offering the compulsory prayers. Narrated Salim: At night 'Abdullah bin 'Umar used to offer the prayer on the back of his animal during the journey and never cared about the direction he faced. Ibn 'Umar said, "Allah's Apostle used to offer the optional prayer on the back of his mount facing any direction and also used to pray the Witr on it but never offered the compulsory prayer on it."
The Prophet used to pray (the Nawafil) on his mount facing east and whenever he wanted to offer the compulsory prayer, he used to dismount and face the Qibla.
The Prophet and his companions reached Mecca in the morning of the 4th Dhul-Hijja reciting Talbiya (O Allah! We are obedient to your orders, we respond to your call) . . . intending to perform Hajj. The Prophet ordered his companions to assume the Ihram for Umra instead of Hajj, excepting those who had Hadi (sacrifice) with them.
Ibn 'Umar went on a journey and said, "I accompanied the Prophet and he did not offer optional prayers during the journey, and Allah says: 'Verily! In Allah's Apostle you have a good example to follow.' " (33.21)
I accompanied Allah's Apostle and he never offered more than two Rakat during the journey. Abu Bakr, 'Umar and 'Uthman used to do the same.
The Prophet used to offer the Maghrib and Isha' prayers together whenever he was in a hurry on a journey.
Narrated Ibn Abbas: Allah's Apostle used to offer the Zuhr and 'Asr prayers together on journeys, and also used to offer the Maghrib and 'Isha' prayers together.
Narrated Anas bin Malik: The Prophet used to offer the Maghrib and the 'Isha' prayers together on journeys.
Only Um Hani told us that she had seen the Prophet (p.b.u.h) offering the Duha (forenoon prayer). She said, "On the day of the conquest of Mecca, the Prophet took a bath in my house and offered eight Rakat. I never saw him praying such a light prayer but he performed perfect prostration and bowing." Narrated 'Abdullah bin Amir that his father had told him that he had seen the Prophet (p.b.u.h) praying Nawafil at night on the back of his mount on a journey, facing whatever direction it took.
Ibn 'Umar said, "Allah's Apostle used to pray the Nawafil on the back of his mount (carriage) by signs facing any direction." Ibn 'Umar used to do the same.
On traveling, 'Abdullah bin 'Umar used to offer the prayer on his mount by signs whatever direction it took. 'Abdullah said that the Prophet used to do so.
"I saw Allah's Apostle delaying the Maghrib prayer till he offered it along with the 'Isha' prayer whenever he was in a hurry during the journey." Salim narrated, "Ibn 'Umar used to do the same whenever he was in a hurry during the journey." And Salim added, "Ibn 'Umar used to pray the Maghrib and 'Isha' prayers together in Al-Muzdalifa." Salim said, "Ibn 'Umar delayed the Maghrib prayer because at that time he heard the news of the death of his wife Safiya bint Abi 'Ubaid. I said to him, 'The prayer (is due).' He said, 'Go on.' Again I said, 'The prayer (is due).' He said, 'Go on,' till we covered two or three miles. Then he got down, prayed and said, 'I saw the Prophet praying in this way, whenever he was in a hurry during the journey.' 'Abdullah (bin 'Umar) added, "Whenever the Prophet was in a hurry, he used to delay the Maghrib prayer and then offer three Rakat (of the Maghrib) and perform Taslim, and after waiting for a short while, Iqama used to be pronounced for the 'Isha' prayer when he would offer two Rakat and perform Taslim. He would never offer any optional prayer till the middle of the night (when he used to pray the Tahajjud)."
Whenever the Prophet started the journey before noon, he used to delay the Zuhr prayer till the time for the 'Asr prayer and then he would dismount and pray them together; and whenever the sun declined before he started the journey he used to offer the Zuhr prayer and then ride (for the journey).
'Imran bin Husain had piles. Once Abu Ma'mar narrated from 'Imran bin Husain had said, "I asked the Prophet (p.b.u.h) about the prayer of a person while sitting. He said, 'It is better for one to pray standing; and whoever prays sitting gets half the reward of that who prays while standing; and whoever prays while lying gets half the reward of that who prays while sitting.' "
I saw the Prophet (p.b.u.h) offering the prayer on his mount (Rahila) whatever direction it took.
The Prophet used to offer the Nawafil, while riding, facing a direction other than that of the Qibla.
Ibn 'Umar (while on a journey) used to offer the prayer and the Witr on his mount (Rahila). He said that the Prophet used to do so.
We went to receive Anas bin Malik when he returned from Sham and met him at a place called 'Ain-at-Tamr. I saw him praying riding the donkey, with his face to this direction, i.e. to the left of the Qibla. I said to him, "I have seen you offering the prayer in a direction other than that of the Qibla." He replied, "If I had not seen Allah's Apostle doing it, I would not have done it."
had piles, so I asked the Prophet about the prayer. He said, "Pray while standing and if you can't, pray while sitting and if you cannot do even that, then pray lying on your side."
Allah's Apostle prayed in his house while sitting during his illness and the people prayed behind him standing and he pointed to them to sit down. When he had finished the prayer, he said, "The Imam is to be followed and so when he bows you should bow; and when he lifts his head you should also do the same."
Allah's Apostle (p.b.u.h) fell down from a horse and his right side was either injured or scratched, so we went to inquire about his health. The time for the prayer became due and he offered the prayer while sitting and we prayed while standing. He said, "The Imam is to be followed; so if he says Takbir, you should also say Takbir, and if he bows you should also bow; and when he lifts his head you should also do the same and if he says: Sami'a-l-lahu Liman Hamidah (Allah hears whoever sends his praises to Him) you should say: Rabbana walakal-Hamd (O our Lord! All the praises are for You)." (See Hadith No. 656 Vol. 1).
(who had piles) I asked Allah's Apostle about the praying of a man while sitting. He said, "If he prays while standing it is better and he who prays while sitting gets half the reward of that who prays standing; and whoever prays while lying gets half the reward of that who prays while sitting."
(the mother of the faithful believers) I never saw Allah's Apostle offering the night prayer while sitting except in his old age and then he used to recite while sitting and whenever he wanted to bow he would get up and recite thirty or forty verses (while standing) and then bow.
(the mother of the faithful believers) Allah's Apostle (in his last days) used to pray sitting. He would recite while sitting, and when thirty or forty verses remained from the recitation he would get up and recite them while standing and then he would bow and prostrate. He used to do the same in the second Raka. After finishing the prayer he used to look at me and if I was awake he would talk to me and if I was asleep, he would lie down.
I offered the prayer with the Prophet, Abu Bakr and 'Umar at Mina and it was of two Rakat. 'Uthman in the early days of his caliphate did the same, but later on he started praying the full prayer.
The Prophet led us in the prayer at Mina during the peace period by offering two Rakat.
We offered a four Rakat prayer at Mina behind Ibn 'Affan. 'Abdullah bin Mas'ud was informed about it. He said sadly, "Truly to Allah we belong and truly to Him we shall return." And added, "I prayed two Rakat with Allah's Apostle at Mina and similarly with Abu Bakr and with 'Umar (during their caliphates)." He further said, "May I be lucky enough to have two of the four Rakat accepted (by Allah)."
The Prophet said, "A woman should not travel for more than three days except with a Dhi-Mahram (i.e. a male with whom she cannot marry at all, e.g. her brother, father, grandfather, etc.) or her own husband.)"
The Prophet said, "A woman should not travel for more than three days except with a Dhi-Mahram."
The Prophet (p.b.u.h) said, "It is not permissible for a woman who believes in Allah and the Last Day to travel for one day and night except with a Mahram."
offered four Rakat of Zuhr prayer with the Prophet (p.b.u.h) at Medina and two Rakat at Dhul-Hulaifa. (i.e. shortened the 'Asr prayer).
"When the prayers were first enjoined they were of two Rakat each. Later the prayer in a journey was kept as it was but the prayers for non-travelers were completed." Az-Zuhri said, "I asked 'Urwa what made Aisha pray the full prayers (in journey)." He replied, "She did the same as 'Uthman did."
The Prophet said, "If somebody claims to be the son of any other than his real father knowingly, he but disbelieves in Allah, and if somebody claims to belong to some folk to whom he does not belong, let such a person take his place in the (Hell) Fire."
Allah's Apostle said, "Verily, one of the worst lies is to claim falsely to be the son of someone other than one's real father, or to claim to have had a dream one has not had, or to attribute to me what I have not said."
The delegates of 'Abd-ul-Qais came to Allah's Apostle and said, "O Allah's Apostle! We are from the tribe of Rabi'a and the infidels of Mudar tribe stand between us and you, so that we cannot come to you except in the Sacred Months. Therefore we would like you to give us some instructions which we may follow and convey to our people staying behind us." The Prophet said, "I order you to observe four things and forbid you (to do) four things: (I order you) to believe in Allah testifying that none has the right to be worshipped except Allah; to offer the prayer perfectly; to pay the Zakat; and to give one-fifth of the war booty to Allah. And I forbid you to use Ad-Dubba, Al-Hantam, An-Naqir and Al-Muzaffat." (These are names of utensils in which alcoholic drinks were served.)
I heard Allah's Apostle on the pulpit saying, "Verily, afflictions (will start) from here," pointing towards the east, "whence the side of the head of Satan comes out."
That he asked 'Aisha "How was the prayer of Allah's Apostle in the month of Ramadan?" She replied, "He used not to pray more than eleven Rakat whether in Ramadan or in any other month. He used to offer four Rakat, let alone their beauty and length, and then four Rakat, let alone their beauty and length. Afterwards he would offer three Rakat. I said, 'O Allah's Apostle! Do you go to bed before offering the Witr prayer?' He said, 'My eyes sleep, but my heart does not sleep.' "
I heard Anas bin Malik telling us about the night when the Prophet was made to travel from the Ka'ba mosque. Three persons (i.e. angels) came to the Prophet before he was divinely inspired was an Aspostle), while he was sleeping in Al Masjid-ul-Haram. The first (of the three angels) said, "Which of them is he?" The second said, "He is the best of them." That was all that happened then, and he did not see them till they came at another night and he perceived their presence with his heart, for the eyes of the Prophet were closed when he was asleep, but his heart was not asleep (not unconscious). This is characteristic of all the prophets: Their eyes sleep but their hearts do not sleep. Then Gabriel took charge of the Prophet and ascended along with him to the Heaven.
Regarding the Verse: "And (We) made you into Shu'ub and Qabail..." (49.13) that Shu'uib means the big Qabail (i.e. nations) while the Qabail (i.e. tribes) means the branch tribes.
Once Allah's Apostle was asked, "Who is the most honorable amongst the people?" He said, "The most righteous (i.e. Allah-fearing) amongst you." They said, "We do not ask you about this." He said, "Then Joseph, the prophet of Allah."
I asked Zainab bint Abi Salama (i.e. daughter of the wife of the Prophet, "Tell me about the Prophet . Did he belong to the tribe of Mudar?" She replied, "Yes, he belonged to the tribe of Mudar and was from the offspring of An-Nadr bin Kinana."
I was told by the Rabiba (i.e. daughter of the wife of the Prophet) who, I think, was Zainab, that the Prophet (forbade the utensils (of wine called) Ad-Dubba, Al-Hantam, Al-Muqaiyar and Al-Muzaffat. I said to her, "Tell me as to which tribe the Prophet belonged; was he from the tribe of Mudar?" She replied, "He belonged to the tribe of Mudar and was from the offspring of An-Nadr bin Kinana."
Allah's Apostle said, "You see that the people are of different natures. Those who were the best in the pre-Islamic period, are also the best in Islam if they comprehend religious knowledge. You see that the best amongst the people in this respect (i.e. ambition of ruling) are those who hate it most. And you see that the worst among people is the double faced (person) who appears to these with one face and to the others with another face (i.e a hypocrite)."
The Prophet said, "The tribe of Quraish has precedence over the people in this connection (i.e the right of ruling). The Muslims follow the Muslims amongst them, and the infidels follow the infidels amongst them. People are of different natures: The best amongst them in the pre-Islamic period are the best in Islam provided they comprehend the religious knowledge. You will find that the best amongst the people in this respect (i.e. of ruling) is he who hates it (i.e. the idea of ruling) most, till he is given the pledge of allegiance."
Ibn 'Abbas recited the Quranic Verse: "+96
Except to be kind to me for my kin-ship to you..." (42.23) Said bin Jubair said, "(The verse implies) the kinship of Muhammad." Ibn 'Abbas said, "There was not a single house (i.e. sub-tribe) of Quraish but had a kinship to the Prophet and so the above verse was revealed in this connection, and its interpretation is: 'O Quraish! You should keep good relation between me (i.e. Muhammad) and you.' "
The Prophet said, "From this side from the east, afflictions will appear. Rudeness and lack of mercy are characteristics of the rural bedouins who are busy with their camels and cows (and pay no attention to religion). Such are the tribes of Rabi'a and Mudar."
I heard Allah's Apostle saying, "Pride and arrogance are characteristics of the rural bedouins while calmness is found among the owners of sheep. Belief is Yemenite, and wisdom is also Yemenite (i.e. the Yemenites are well-known for their true belief and wisdom)." Abu 'Abdullah (Al-Bukhari) said, "Yemen was called so because it is situated to the right of the Ka'ba, and Sham was called so because it is situated to the left of the Ka'ba."
The Jews came to Allah's Apostle and told him that a man and a woman from amongst them had committed illegal sexual intercourse. Allah's Apostle said to them, "What do you find in the Torah (old Testament) about the legal punishment of Ar-Rajm (stoning)?" They replied, (But) we announce their crime and lash them." Abdullah bin Salam said, "You are telling a lie; Torah contains the order of Rajm." They brought and opened the Torah and one of them solaced his hand on the Verse of Rajm and read the verses preceding and following it. Abdullah bin Salam said to him, "Lift your hand." When he lifted his hand, the Verse of Rajm was written there. They said, "Muhammad has told the truth; the Torah has the Verse of Rajm. The Prophet then gave the order that both of them should be stoned to death. ('Abdullah bin 'Umar said, "I saw the man leaning over the woman to shelter her from the stones."
When the news of the advent of the Prophet reached Abu Dhar, he said to his brother, "Ride to this valley and bring me the news of this man (i.e. the Prophet ) who claims to be a Prophet receiving information from the Heaven. Listen to him and then come to me." His brother set out till he met the Prophet and listened to his speech and returned to Abu Dhar and said to him, "I have seen him exhorting people to virtues and his speech was not like poetry." Abu Dhar said, "You have not satisfied me as to what I wanted." So, he took his journey-food and a water-skin full of water and set out till he reached Mecca, where he went to the Mosque looking for the Prophet , whom he did not know, and he would not like to ask someone about him. So, a portion of the night had passed when 'Ali saw him and realized that he was a stranger. Abu Dhar followed him (to his house), but neither of them asked the other about anything till it was morning, when he carried his water-skin and food and went to the Mosque. He spent that day without being observed by the Prophet till it was night, when he returned to his sleeping place. 'Ali again passed by him and said, "Hasn't the man (i.e. Abu Dhar) recognized his dwelling place yet?" So, 'Ali let him get up and took him (to his house), but neither of them asked the other about anything, till it was the third day when 'Ali had the same experience with him and Abu Dhar again stayed with him. 'Ali then asked, "Won't you tell me what has brought you here?" He replied, "If you give me a promise and a convention that you will guide me, then I will tell you." When 'Ali did, Abu Dhar informed him (of his purpose). 'Ali said, "It is the Truth, and he (i.e. Muhammad) is the Apostle of Allah. So when the morning comes, follow me, and if I should perceive any danger threatening you, I will give you a hint by pretending to go to the watercloset. But if I carried on walking, follow me till you enter the place that I will enter." Abu Dhur agreed and followed 'Ali till he entered the place of the Prophet and Abu Dhur entered with him. He then listened to the speech of the Prophet and embraced Islam on that very spot. The Prophet said to him, "Go back to your people and inform them (of this religion) till you receive my (further) orders." Abu Dhur said, "By Him in Whose Hands my life is! I will proclaim my conversion to Islam publicly amongst them (i.e. infidels)." He went out till he reached the mosque and announced as loudly as possible, "I testify that none has the right to be worshipped but Allah and that Muhammad is the Apostle of Allah." The people then got up and beat him till they knocked him down. Al-Abbas came and threw himself over him (to protect him) saying, "Woe to you! Don't you know that he is from Ghifar and there is the route (road) to your merchants towards Sham (i.e. through the place where this tribe dwells)?" Thus he saved him from them. Abu Dhar did the same on the next day and the people beat him again and Al-'Abbas drew himself over him (to save him as before).
Ibn 'Abbas said to us, "Shall I tell you the story of Abu Dhar's conversion to Islam?" We said, "Yes." He said, Abu Dhar said: "I was a man from the tribe of Ghifar. We heard that a man had appeared in Mecca, claiming to be a Prophet. I said to my brother, 'Go to that man and talk to him and bring me his news.' He set out, met him and returned. I asked him, 'What is the news with you?' He said, 'By Allah, I saw a man enjoining what is good and forbidding what is evil.' I said to him, 'You have not satisfied me with this little information.' So, I took a waterskin and a stick and proceeded towards Mecca. Neither did I know him (i.e. the Prophet ), nor did I like to ask anyone about him. I kept on drinking Zam-zam water and staying in the mosque. Then 'Ali passed by me and said, 'It seems you are a stranger?' I said, 'Yes.' He proceeded to his house and I accompanied him. Neither did he ask me anything, nor did I tell him anything. Next morning I went to the mosque to ask about the Prophet but no one told me anything about him. 'Ali passed by me again and asked, 'Hasn't the man recognized his dwelling place yet?' I said, 'No.' He said, 'Come along with me.' He asked me, 'What is your business? What has brought you to this town?' I said to him, 'If you keep my secret, I will tell you.' He said, 'I will do,' I said to him, 'We have heard that a person has appeared here, claiming to be a Prophet. I sent my brother to speak to him and when he returned, he did not bring a satisfactory report; so I thought of meeting him personally.' 'Ali said (to Abu Dhar), 'You have reached your goal; I am going to him just now, so follow me, and wherever I enter, enter after me. If I should see someone who may cause you trouble, I will stand near a wall pretending to mend my shoes (as a warning), and you should go away then.' 'Ali proceeded and I accompanied him till he entered a place, and I entered with him to the Prophet to whom I said, 'Present (the principles of) Islam to me.' When he did, I embraced Islam 'immediately. He said to me, 'O Abu Dhar! Keep your conversion as a secret and return to your town; and when you hear of our victory, return to us. ' I said, 'By Him Who has sent you with the Truth, I will announce my conversion to Islam publicly amongst them (i.e. the infidels),' Abu Dhar went to the mosque, where some people from Quraish were present, and said, 'O folk of Quraish! I testify that none has the right to be worshipped except Allah, and I (also) testify that Muhammad is Allah's Slave and His Apostle.' (Hearing that) the Quraishi men said, 'Get at this Sabi (i.e. Muslim)!' They got up and beat me nearly to death. Al 'Abbas saw me and threw himself over me to protect me. He then faced them and said, 'Woe to you! You want to kill a man from the tribe of Ghifar, although your trade and your communications are through the territory of Ghifar?' They therefore left me. The next morning I returned (to the Mosque) and said the same as I have said on the previous day. They again said, 'Get at this Sabi!' I was treated in the same way as on the previous day, and again Al-Abbas found me and threw himself over me to protect me and told them the same as he had said the day before.' So, that was the conversion of Abu Dhar (may Allah be Merciful to him) to Islam."
During the lifetime of the Prophet the moon was split into two parts and on that the Prophet said, "Bear witness (to thus)."
That the Meccan people requested Allah's Apostle to show them a miracle, and so he showed them the splitting of the moon.
The moon was split into two parts during the lifetime of the Prophet.
Once Hassan bin Thabit asked the permission of the Prophet to lampoon (i.e. compose satirical poetry defaming) the infidels. The Prophet said, "What about the fact that I have common descent with them?" Hassan replied, "I shall take you out of them as a hair is taken out of dough."
Narrated 'Urwa: I started abusing Hassan in front of 'Aisha, whereupon she said, "Don't abuse him, for he used to defend the Prophet (with his poetry)."
We were in the company of the Prophet in a ghazwa. A large number of emigrants joined him and among the emigrants there was a person who used to play jokes (or play with spears); so he (jokingly) stroked an Ansari man on the hip. The Ansari got so angry that both of them called their people. The Ansari said, "Help, O Ansar!" And the emigrant said "Help, O emigrants!" The Prophet came out and said, "What is wrong with the people (as they are calling) this call of the period of ignorance? Then he said, "What is the matter with them?" So he was told about the stroke of the emigrant to the Ansari. The Prophet said, "Stop this (i.e. appeal for help) for it is an evil call." Abdullah bin Ubai bin Salul (a hypocrite) said, "The emigrants have called and (gathered against us); so when we return to Medina, surely, the more honorable people will expel therefrom the meaner," Upon that 'Umar said, "O Allah's Prophet! Shall we not kill this evil person (i.e. Abdullah bin Ubai bin Salul)?" The Prophet said, "(No), lest the people should say that Muhammad used to kill his companions."
The Prophet said, "Whoever slaps his face or tears the bosom of his dress, or calls the calls of the period of ignorance, is not from us."
I saw As-Sa'ib bin Yazid when he was ninety-four years old, quite strong and of straight figure. He said, "I know that I enjoyed my hearing and seeing powers only because of the invocation of Allah's Apostle . My aunt took me to him and said, 'O Allah's Apostle! My nephew is sick; will you invoke Allah for him?' So he invoked (Allah) for me."
Uthman called Zaid bin Thabit, Abdullah bin Az-Zubair, Said bin Al-'As and 'AbdurRahman bin Al-Harith bin Hisham, and then they wrote the manuscripts of the Holy Qur'an in the form of book in several copies. 'Uthman said to the three Quraishi persons: " If you differ with Zaid bin Thabit on any point of the Qur'an, then write it in the language of Quraish, as the Qur'an was revealed in their language." So they acted accordingly. (Said bin Thabit was an Ansari and not from Quraish ).
When the verse: "And warn your tribe of near kindred," (26.214) was revealed, the Prophet started calling (the 'Arab tribes), "O Bani Fihr, O Bani 'Adi" mentioning first the various branch tribes of Quraish.
Narrated Ibn 'Abbas: When the verse: "And warn your tribe of near kindred," (26.214). was revealed, the Prophet started calling every tribe by its name.
The Prophet said, "O Bani 'Abd Munaf! Buy yourselves from Allah; O Bani 'Abdul-Muttalib! Buy yourselves from Allah; O mother of Az-Zubair bin Al-Awwam, the aunt of Allah's Apostle, and O Fatima bint Muhammad! Buy yourselves from Allah, for I cannot defend you before Allah. You (both) can ask me from my property as much as you like."
The Prophet sent for the Ansar (and when they came), he asked, "Is there any stranger amongst you?" They said, "No except the son of our sister." Allah's Apostle said, "The son of the sister of some people belongs to them."
The Prophet died when he was sixty three years old.
Allah's Apostle passed by some people from the tribe of Aslam practicing archery. He said, "O children of Ishmael! Throw (arrows), for your father was an archer. I am on the side of Bani so-and-so," meaning one of the two teams. The other team stopped throwing, whereupon the Prophet said, "What has happened to them?" They replied, "How shall we throw while you are with Bani so-and-so?" He said, "Throw for I am with all of you."
(Once) Abu Bakr offered the 'Asr prayer and then went out walking and saw Al-Hasan playing with the boys. He lifted him on to his shoulders and said, " Let my parents be sacrificed for your sake! (You) resemble the Prophet and not 'Ali," while 'Ali was smiling.
I saw the Prophet, and Al-Hasan resembled him.
I heard Abii Juhaifa saying, "I saw the Prophet, and Al-Hasan bin 'Ali resembled him." I said to Abu- Juhaifa, "Describe him for me." He said, "He was white and his beard was black with some white hair. He promised to give us 13 young she-camels, but he expired before we could get them."
I saw the Prophet and saw some white hair below his lower lip above the chin.
That he asked 'Abdullah bin Busr (i.e. the companion of the Prophet), "Did you see the Prophet when he was old?" He said, "He had a few white hairs between the lower lip and the chin."
I heard Anas bin Malik describing the Prophet saying, "He was of medium height amongst the people, neither tall nor short; he had a rosy color, neither absolutely white nor deep brown; his hair was neither completely curly nor quite lank. Divine Inspiration was revealed to him when he was forty years old. He stayed ten years in Mecca receiving the Divine Inspiration, and stayed in Medina for ten more years. When he expired, he had scarcely twenty white hairs in his head and beard." Rabi'a said, "I saw some of his hairs and it was red. When I asked about that, I was told that it turned red because of scent."
Allah's Apostle was neither very tall nor short, neither absolutely white nor deep brown. His hair was neither curly nor lank. Allah sent him (as an Apostle) when he was forty years old. Afterwards he resided in Mecca for ten years and in Medina for ten more years. When Allah took him unto Him, there was scarcely twenty white hairs in his head and beard.
Allah's Apostle was the handsomest of all the people, and had the best appearance. He was neither very tall nor short.
I asked Anas, "Did the Prophet use to dye (his) hair?" He said, "No, for there were only a few white hairs on his temples."
The Prophet was of moderate height having broad shoulders (long) hair reaching his ear-lobes. Once I saw him in a red cloak and I had never seen a more handsome man than him."
Al-Bara' was asked, "Was the face of the Prophet (as bright) as a sword?" He said, "No, but (as bright) as a moon."
Once Allah's Apostle went to Al-Batha' at noon, performed the ablution and offered' a two Rakat Zuhr prayer and a two-Rak'at 'Asr prayer while a spearheaded stick was planted before him and the passersby were passing in front of it. (After the prayer), the people got up and held the hands of the Prophet and passed them on their faces. I also took his hand and kept it on my face and noticed that it was colder than ice, and its smell was nicer than musk.
The Prophet was the most generous of all the people, and he used to become more generous in Ramadan when Gabriel met him. Gabriel used to meet him every night during Ramadan to revise the Qur'an with him. Allah's Apostle then used to be more generous than the fast wind.
That Allah's Apostle came to her in a happy mood with his features glittering with joy, and said, "Have you not heard what the Qaif has said about Zaid and Us-ama? He saw their feet and remarked. These belong to each other." (i.e. They are father and son.)
I heard Ka'b bin Malik talking after his failure to join (the Ghazwa of) Tabuk. He said, "When I greeted Allah's Apostle whose face was glittering with happiness, for whenever Allah's Apostle was happy, his face used to glitter, as if it was a piece of the moon, and we used to recognize it (i.e. his happiness) from his face."
Allah's Apostle said, "I have been sent (as an Apostle) in the best of all the generations of Adam's offspring since their Creation."
Allah's Apostle used to let his hair hang down while the infidels used to part their hair. The people of the Scriptures were used to letting their hair hang down and Allah's Apostle liked to follow the people of the Scriptures in the matters about which he was not instructed otherwise. Then Allah's Apostle parted his hair.
The Prophet never used bad language neither a Fahish nor a Mutafahish. He used to say "The best amongst you are those who have the best manners and character." (See Hadith No. 56 (B) Vol. 8)
Whenever Allah's Apostle was given the choice of one of two matters, he would choose the easier of the two, as long as it was not sinful to do so, but if it was sinful to do so, he would not approach it. Allah's Apostle never took revenge (over anybody) for his own sake but (he did) only when Allah's legal bindings were outraged in which case he would take revenge for Allah's sake.
I have never touched silk or Dibaj (i.e. thick silk) softer than the palm of the Prophet nor have I smelt a perfume nicer than the sweat of the Prophet.
The Prophet was shier than a veined virgin girl.
A similar Hadith (i e. No. 762) with this addition: And if he (i.e. the Prophet) disliked something, the sign of aversion would appear on his face.
The Prophet never criticized any food (presented him), but he would eat it if he liked it; otherwise, he would leave it (without expressing his dislike).
When the Prophet prostrated, he used to keep his arms so widely apart that we used to see his armpits. (The sub-narrator, Ibn Bukair said, "The whiteness of his armpits.")
Allah's Apostle did not use to raise his hands in his invocations except in the Istisqa (i.e. invoking Allah for the rain) in which he used to raise his hands so high that one could see the whiteness of his armpits. (Note: It may be that Anas did not see the prophet (as) raising his hands but it has been narrated that the Prophet (as) used to raise his hands for invocations other than Istisqa. See Hadith No. 612 Vol. 5 and Hadith No. 807 &
By chance I went to the Prophet at noon while he was at Al-Abtah (resting) in a tent. Bilal came out (of the tent) and pronounced the Adhan for the prayer, and entering again, he brought out the water which was left after Allah's Apostle had performed the ablution. The people rushed to take some of the water. Bilal again went in and brought out a spear-headed stick, and then Allah's Apostle came out. As if I were now looking at the whiteness of his leg. Bilal fixed the stick and the Prophet offered a two-Rakat Zuhr prayer and a two-Rak'at 'Asr prayer, while women and donkeys were passing in front of the Prophet (beyond the stick) .
The Prophet used to talk so clearly that if somebody wanted to count the number of his words, he could do so. Narrated Urwa bin Az-Zubair: 'Aisha said (to me), "Don't you wonder at Abu so-and-so who came and sat by my dwelling and started relating the traditions of Allah's Apostle intending to let me hear that, while I was performing an optional prayer. He left before I finished my optional prayer. Had I found him still there. I would have said to him, 'Allah's Apostle never talked so quickly and vaguely as you do.' "
That during the Mina days, Abu Bakr came to her, while there where two girls with her, beating drums, and the Prophet was (lying) covering himself with his garment. Abu Bakr rebuked the two girls, but the Prophet uncovered his face and said, "O Abu Bakr! Leave them, for these are the days of Id (festival)." Those days were the days of Mina. 'Aisha added, "I was being screened by the Prophet while I was watching the Ethiopians playing in the mosque. 'Umar rebuked them, but the Prophet said, "Leave them, O Bani Arfida! Play. (for) you are safe."
While the Prophet was in the market, a man called (somebody), "O Abu-l-Qasim!' The Prophet turned to him and said "Name yourselves after me but do not call yourselves by my Kuniya."
The Prophet said, "Name yourselves after me, but do not call yourselves by my Kuniya."
Abu-l-Qasim said, "Name yourselves after me, but do not call yourselves by my Kuniya."
Once two men from the companions of Allah's Apostle went out of the house of the Prophet on a very dark night. They were accompanied by two things that resembled two lamps lighting the way in front of them, and when they parted, each of them was accompanied by one of those two things (lamps) till they reached their homes.
The Prophet said, "Some of my followers will remain victorious (and on the right path) till the Last Day comes, and they will still be victorious."
I heard the Prophet saying, "A group of people amongst my followers will remain obedient to Allah's orders and they will not be harmed by anyone who will not help them or who will oppose them, till Allah's Order (the Last Day) comes upon them while they are still on the right path."
That the Prophet gave him one Dinar so as to buy a sheep for him. 'Urwa bought two sheep for him with the money. Then he sold one of the sheep for one Dinar, and brought one Dinar and a sheep to the Prophet. On that, the Prophet invoked Allah to bless him in his deals. So 'Urwa used to gain (from any deal) even if he bought dust. (In another narration) 'Urwa said, "I heard Allah's Apostle saying, "There is always goodness in horses till the Day of Resurrection." (The subnarrator added, "I saw 70 horses in 'Urwa's house.") (Sufyan said, "The Prophet asked 'Urwa to buy a sheep for him as a sacrifice.")
Allah's Apostle said, "There is always goodness in horses till the Day of Resurrection. "
The Prophet said, "There is always goodness in horses."
The Prophet said, "A horse may be kept for one of three purposes: for a man it may be a source of reward; for another it may be a means of living; and for a third it may be a burden (a source of committing sins). As for the one for whom it is a source of reward, he is the one who keeps his horse for the sake of Jihad in Allah's cause; he ties it with a long rope on a pasture or in a garden. So whatever its rope allows it to eat, will be regarded as good rewardable deeds (for its owner). And if it breaks off its rope and jumps over one or two hillocks, even its dung will be considered amongst his good deeds. And if it passes by a river and drinks water from it, that will be considered as good deeds for his benefit) even if he has had no intention of watering it. A horse is a shelter for the one who keeps it so that he may earn his living honestly and takes it as a refuge to keep him from following illegal ways (of gaining money), and does not forget the rights of Allah (i.e. paying the Zakat and allowing others to use it for Allah's sake). But a horse is a burden (and a source of committing sins for him who keeps it out of pride and pretense and with the intention of harming the Muslims."
The Prophet was asked about donkeys. He replied, "Nothing has been revealed to be concerning them except this comprehensive verse (which covers everything): 'Then whosoever has done good equal to the weight of an atom (or a small ant), Shall see it (its reward) And whosoever has done evil equal to the weight of an atom (or a small ) ant), Shall see it (its punishment)." (99.7-8)
Allah's Apostle reached Khaibar in the early morning and the people of Khaibar came out with their spades, and when they saw the Prophet they said, "Muhammad and his army!" and returned hurriedly to take refuge in the fort. The Prophet raised his hands and said, "Allah is Greater! Khaibar is ruined! If we approach a nation, then miserable is the morning of those who are warned."
I said, "O Allah's Apostle! I hear many narrations from you but I forget them." He said, "Spread your covering sheet." I spread my sheet and he moved both his hands as if scooping something and emptied them in the sheet and said, "Wrap it." I wrapped it round my body, and since then I have never forgotten a single Hadith.
The Prophet said, "My similitude in comparison with the other prophets is that of a man who has built a house completely and excellently except for a place of one brick. When the people enter the house, they admire its beauty and say: 'But for the place of this brick (how splendid the house will be)!' "
Allah's Apostle said, "My similitude in comparison with the other prophets before me, is that of a man who has built a house nicely and beautifully, except for a place of one brick in a corner. The people go about it and wonder at its beauty, but say: 'Would that this brick be put in its place!' So I am that brick, and I am the last of the Prophets."
Allah's Apostle said, "I have five names: I am Muhammad and Ahmad; I am Al-Mahi through whom Allah will eliminate infidelity; I am Al-Hashir who will be the first to be resurrected, the people being resurrected there after; and I am also Al-'Aqib (i.e. There will be no prophet after me)."
Allah's Apostle said, "Doesn't it astonish you how Allah protects me from the Quraish's abusing and cursing? They abuse Mudhammam and curse Mudhammam while I am Muhammad (and not Mudhammam)."
My aunt took me to Allah's Apostle and said, "O Allah's Apostle! My nephew is sick"' The Prophet passed his hands over my head and blessed me. Then he performed ablution and I drank the remaining water, and standing behind him. A saw the seal in between his shoulders."
That they were with the Prophet on a journey. They travelled the whole night, and when dawn approached, they took a rest and sleep overwhelmed them till the sun rose high in the sky. The first to get up was Abu Bakr. Allah's Apostles used not to be awakened from his sleep, but he would wake up by himself. 'Umar woke up and then Abu Bakr sat by the side of the Prophet's head and started saying: Allahu-Akbar raising his voice till the Prophet woke up, (and after traveling for a while) he dismounted and led us in the morning prayer. A man amongst the people failed to join us in the prayer. When the Prophet had finished the prayer, he asked (the man), "O so-and-so! What prevented you from offering the prayer with us?" He replied, "I am Junub," Alllah's Apostle ordered him to perform Tayammam with clean earth. The man then offered the prayer. Allah's Apostle ordered me and a few others to go ahead of him. We had become very thirsty. While we were on our way (looking for water), we came across a lady (riding an animal), hanging her legs between two water-skins. We asked her, "Where can we get water?" She replied, "Oh ! There is no water." We asked, "how far is your house from the water?" She replied, "A distance of a day and a night travel." We said, "Come on to Allah's Apostle, "She asked, "What is Allah's Apostle ?" So we brought her to Allah's Apostle against her will, and she told him what she had told us before and added that she was the mother of orphans. So the Prophet ordered that her two water-skins be brought and he rubbed the mouths of the water-skins. As we were thirsty, we drank till we quenched our thirst and we were forty men. We also filled all our waterskins and other utensils with water, but we did not water the camels. The waterskin was so full that it was almost about to burst. The Prophet then said, "Bring what (foodstuff) you have." So some dates and pieces of bread were collected for the lady, and when she went to her people, she said, "I have met either the greatest magician or a prophet as the people claim." So Allah guided the people of that village through that lady. She embraced Islam and they all embraced Islam.
A bowl of water was brought to the Prophet while he was at Az-Zawra. He placed his hand in it and the water started flowing among his fingers. All the people performed ablution (with that water). Qatada asked Anas, "How many people were you?" Anas replied, "Three hundred or nearly three-hundred."
I saw Allah's Apostle at the time when the Asr prayer was due. Then the people were searching for water for ablution but they could not find any. Then some water was brought to Allah's Apostle and he placed his hand in the pot and ordered the people to perform the ablution with the water. I saw water flowing from underneath his fingers and the people started performing the ablution till all of them did it.
The Prophet went out on one of his journeys with some of his companions. They went on walking till the time of the prayer became due. They could not find water to perform the ablution. One of them went away and brought a little amount of water in a pot. The Prophet took it and performed the ablution, and then stretched his four fingers on to the pot and said (to the people), "Get up to perform the ablution." They started performing the ablution till all of them did it, and they were seventy or so persons.
Anas bin Malik said, "Once the time of the prayer became due and the people whose houses were close to the mosque went to their houses to perform ablution, while the others remained (sitting there). A stone pot containing water was brought to the Prophet, who wanted to put his hand in it, but it was too small for him to spread his hand in it, and so he had to bring his fingers together before putting his hand in the pot. Then all the people performed the ablution (with that water)." I asked Anas, "How many persons were they." He replied, "There were eighty men."
Jabir bin 'Abdullah said, "The people became very thirsty on the day of Al-Hudaibiya (Treaty). A small pot containing some water was in front of the Prophet and when he had finished the ablution, the people rushed towards him. He asked, 'What is wrong with you?' They replied, 'We have no water either for performing ablution or for drinking except what is present in front of you.' So he placed his hand in that pot and the water started flowing among his fingers like springs. We all drank and performed ablution (from it). I asked Jabir, "How many were you?" he replied, "Even if we had been one-hundred-thousand, it would have been sufficient for us, but we were fifteen-hundred."
We were one-thousand-and-four-hundred persons on the day of Al-Hudaibiya (Treaty), and (at) Al-Hudaibiya (there) was a well. We drew out its water not leaving even a single drop. The Prophet sat at the edge of the well and asked for some water with which he rinsed his mouth and then he threw it out into the well. We stayed for a short while and then drew water from the well and quenched our thirst, and even our riding animals drank water to their satisfaction.
Abu Talha said to Um Sulaim, "I have noticed feebleness in the voice of Allah's Apostle which I think, is caused by hunger. Have you got any food?" She said, "Yes." She brought out some loaves of barley and took out a veil belonging to her, and wrapped the bread in part of it and put it under my arm and wrapped part of the veil round me and sent me to Allah's Apostle. I went carrying it and found Allah's Apostle in the Mosque sitting with some people. When I stood there, Allah's Apostle asked, "Has Abu Talha sent you?" I said, "Yes." He asked, "With some food? I said, "Yes." Allah's Apostle then said to the men around him, "Get up!" He set out (accompanied by them) and I went ahead of them till I reached Abu Talha and told him (of the Prophet's visit). Abu Talha said, "O Um Sulaim! Allah's Apostle is coming with the people and we have no food to feed them." She said, "Allah and His Apostle know better." So Abu Talha went out to receive Allah's Apostle. Allah's Apostle came along with Abu Talha. Allah's Apostle said, "O Um Sulaim! Bring whatever you have." She brought the bread which Allah's Apostle ordered to be broken into pieces. Um Sulaim poured on them some butter from an oilskin. Then Allah's Apostle recited what Allah wished him to recite, and then said, "Let ten persons come (to share the meal)." Ten persons were admitted, ate their fill and went out. Then he again said, "Let another ten do the same." They were admitted, ate their fill and went out. Then he again said, '"'Let another ten persons (do the same.)" They were admitted, ate their fill and went out. Then he said, "Let another ten persons come." In short, all of them ate their fill, and they were seventy or eighty men.
We used to consider miracles as Allah's Blessings, but you people consider them to be a warning. Once we were with Allah's Apostle on a journey, and we ran short of water. He said, "Bring the water remaining with you." The people brought a utensil containing a little water. He placed his hand in it and said, "Come to the blessed water, and the Blessing is from Allah." I saw the water flowing from among the fingers of Allah's Apostle , and no doubt, we heard the meal glorifying Allah, when it was being eaten (by him).
My father had died in debt. So I came to the Prophet and said, "My father (died) leaving unpaid debts, and I have nothing except the yield of his date palms; and their yield for many years will not cover his debts. So please come with me, so that the creditors may not misbehave with me." The Prophet went round one of the heaps of dates and invoked (Allah), and then did the same with another heap and sat on it and said, "Measure (for them)." He paid them their rights and what remained was as much as had been paid to them.
The companions of Suffa were poor people. The Prophet once said, "Whoever has food enough for two persons, should take a third one (from among them), and whoever has food enough for four persons, should take a fifth or a sixth (or said something similar)." Abu Bakr brought three persons while the Prophet took ten. And Abu Bakr with his three family members (who were I, my father and my mother) (the sub-narrator is in doubt whether 'Abdur-Rahman said, "My wife and my servant who was common for both my house and Abu Bakr's house"). Abu Bakr took his supper with the Prophet and stayed there till he offered the 'Isha' prayers. He returned and stayed till Allah's Apostle took his supper. After a part of the night had passed, he returned to his house. His wife said to him, "What has detained you from your guests?" He said, "Have you served supper to them?" She said, "They refused to take supper) until you come. They (i.e. some members of the household) presented the meal to them but they refused (to eat)." I went to hide myself and he said, "O Ghunthar!" He invoked Allah to cause my ears to be cut and he rebuked me. He then said (to them): Please eat!" and added, I will never eat the meal." By Allah, whenever we took a handful of the meal, the meal grew from underneath more than that handful till everybody ate to his satisfaction; yet the remaining food was more than the original meal. Abu Bakr saw that the food was as much or more than the original amount. He called his wife, "O sister of Bani Firas!" She said, "O pleasure of my eyes. The food has been tripled in quantity." Abu Bakr then started eating thereof and said, "It (i.e. my oath not to eat) was because of Satan." He took a handful from it, and carried the rest to the Prophet. So that food was with the Prophet . There was a treaty between us and some people, and when the period of that treaty had elapsed, he divided us into twelve groups, each being headed by a man. Allah knows how many men were under the command of each leader. Anyhow, the Prophet surely sent a leader with each group. Then all of them ate of that meal.
Once during the lifetime of Allah's Apostle, the people of Medina suffered from drought. So while the Prophet was delivering a sermon on a Friday a man got up saying, "O Allah's Apostle! The horses and sheep have perished. Will you invoke Allah to bless us with rain?" The Prophet lifted both his hands and invoked. The sky at that time was as clear as glass. Suddenly a wind blew, raising clouds that gathered together, and it started raining heavily. We came out (of the mosque) wading through the flowing water till we reached our homes. It went on raining till the next Friday, when the same man or some other man stood up and said, "O Allah's Apostle! The houses have collapsed; please invoke Allah to withhold the rain." On that the Prophet smiled and said, "O Allah, (let it rain) around us and not on us." I then looked at the clouds to see them separating forming a sort of a crown round Medina.
The Prophet used to deliver his sermons while standing beside a trunk of a datepalm. When he had the pulpit made, he used it instead. The trunk started crying and the Prophet went to it, rubbing his hand over it (to stop its crying).
The Prophet used to stand by a tree or a date-palm on Friday. Then an Ansari woman or man said. "O Allah's Apostle! Shall we make a pulpit for you?" He replied, "If you wish." So they made a pulpit for him and when it was Friday, he proceeded towards the pulpit (for delivering the sermon). The date-palm cried like a child! The Prophet descended (the pulpit) and embraced it while it continued moaning like a child being quietened. The Prophet said, "It was crying for (missing) what it used to hear of religious knowledge given near to it."
That he heard Jabir bin 'Abdullah saying, "The roof of the Mosque was built over trunks of date-palms working as pillars. When the Prophet delivered a sermon, he used to stand by one of those trunks till the pulpit was made for him, and he used it instead. Then we heard the trunk sending a sound like of a pregnant she-camel till the Prophet came to it, and put his hand over it, then it became quiet."
Once 'Umar bin Al-Khattab said, said, "Who amongst you remembers the statement of Allah's Apostle regarding the afflictions?" Hudhaifa replied, "I remember what he said exactly." 'Umar said. "Tell (us), you are really a daring man!'' Hudhaifa said, "Allah's Apostle said, 'A man's afflictions (i.e. wrong deeds) concerning his relation to his family, his property and his neighbors are expiated by his prayers, giving in charity and enjoining what is good and forbidding what is evil.' " 'Umar said, "I don't mean these afflictions but the afflictions that will be heaving up and down like waves of the sea." Hudhaifa replied, "O chief of the believers! You need not fear those (afflictions) as there is a closed door between you and them." 'Umar asked, "Will that door be opened or broken?" Hudhaifa replied, "No, it will be broken." 'Umar said, "Then it is very likely that the door will not be closed again." Later on the people asked Hudhaifa, "Did 'Umar know what that door meant?" He said. "Yes, 'Umar knew it as everyone knows that there will be night before the tomorrow morning. I narrated to 'Umar an authentic narration, not lies." We dared not ask Hudhaifa; therefore we requested Masruq who asked him, "What does the door stand for?" He said, "Umar."
The Prophet said, "The Hour will not be established till you fight a nation wearing hairy shoes, and till you fight the Turks, who will have small eyes, red faces and flat noses; and their faces will be like flat shields. And you will find that the best people are those who hate responsibility of ruling most of all till they are chosen to be the rulers. And the people are of different natures: The best in the pre-Islamic period are the best in Islam. A time will come when any of you will love to see me rather than to have his family and property doubled."
I enjoyed the company of Allah's Apostle for three years, and during the other years of my life, never was I so anxious to understand the (Prophet's) traditions as I was during those three years. I heard him saying, beckoning with his hand in this way, "Before the Hour you will fight with people who will have hairy shoes and live in Al-Bariz." (Sufyan, the sub-narrator once said, "And they are the people of Al-Bazir.")
I heard Allah's Apostle saying, "Near the Hour you will fight with people who will wear hairy shoes; and you will also fight people with flat faces like shields."
I heard Allah's Apostle saying, "The Jews will fight with you, and you will be given victory over them so that a stone will say, 'O Muslim! There is a Jew behind me; kill him!' "
The Prophet said, "A time will come when the people will wage holy war, and it will be asked, 'Is there any amongst you who has enjoyed the company of Allah's Apostle?' They will say: 'Yes.' And then victory will be bestowed upon them. They will wage holy war again, and it will be asked: 'Is there any among you who has enjoyed the company of the companions of Allah's Apostle?' They will say: 'Yes.' And then victory will be bestowed on them.' "
While I was in the city of the Prophet, a man came and complained to him (the Prophet, ) of destitution and poverty. Then another man came and complained of robbery (by highwaymen). The Prophet said, "Adi! Have you been to Al-Hira?" I said, "I haven't been to it, but I was informed about it." He said, "If you should live for a long time, you will certainly see that a lady in a Howdah traveling from Al-Hira will (safely reach Mecca and) perform the Tawaf of the Ka'ba, fearing none but Allah." I said to myself, "What will happen to the robbers of the tribe of Tai who have spread evil through out the country?" The Prophet further said. "If you should live long, the treasures of Khosrau will be opened (and taken as spoils)." I asked, "You mean Khosrau, son of Hurmuz?" He said, "Khosrau, son of Hurmuz; and if you should live long, you will see that one will carry a handful of gold or silver and go out looking for a person to accept it from him, but will find none to accept it from him. And any of you, when meeting Allah, will meet Him without needing an interpreter between him and Allah to interpret for him, and Allah will say to him: 'Didn't I send a messenger to teach you?' He will say: 'Yes.' Allah will say: 'Didn't I give you wealth and do you favors?' He will say: 'Yes.' Then he will look to his right and see nothing but Hell, and look to his left and see nothing but Hell."
'Adi further said: I heard the Prophet saying, "Save yourself from the (Hell) Fire even with half a date (to be given in charity) and if you do not find a half date, then with a good pleasant word." 'Adi added: (later on) I saw a lady in a Howdah traveling from Al-Hira till she performed the Tawaf of the Ka'ba, fearing none but Allah. And I was one of those who opened (conquered) the treasures of Khosrau, son of Hurmuz. If you should live long, you will see what the Prophet Abu-l-Qasim had said: "A person will come out with a handful of gold...etc."
as above (i.e. Hadith No. 793).
The Prophet once came out and offered the funeral prayer for the martyrs of Uhud, and proceeded to the pulpit and said, "I shall be your predecessor and a witness on you, and I am really looking at my sacred Fount now, and no doubt, I have been given the keys of the treasures of the world. By Allah, I am not afraid that you will worship others along with Allah, but I am afraid that you will envy and fight one another for worldly fortunes."
Once the Prophet stood on one of the high buildings (of Medina) and said, "Do you see what I see? I see affliction pouring among your hours like raindrops."
That the Prophet came to her in a state of fear saying, "None has the right to be worshiped but Allah! Woe to the Arabs because of evil that has come near. Today a hole has been made in the wall of Gog and Magog as large as this," pointing with two of his fingers making a circle. Zainab said, "I said, 'O Allah's Apostle! Shall we be destroyed though amongst us there are pious people? ' He said, 'Yes, if evil increases."
Narrated Um Salama: The Prophet woke up and said, "Glorified be Allah: What great (how many) treasures have been sent down, and what great (how many ) afflictions have been sent down!"
Abu Said Al-Khudr said to me, "I notice that you like sheep and you keep them; so take care of them and their food, for I have heard Allah's Apostle saying, 'A time will come upon the people when the best of a Muslim's property will be sheep, which he will take to the tops of mountains and to the places of rain-falls to run away with his religion in order to save it from afflictions.' "
Allah's Apostle said, "There will be afflictions (and at the time) the sitting person will be better than the standing one, and the standing one will be better than the walking, and the walking will be better than the running. And whoever will look towards those afflictions, they will overtake him, and whoever will find a refuge or a shelter, should take refuge in it." The same narration is reported by Abu Bakr, with the addition, "(The Prophet said), 'Among the prayers there is a prayer the missing of which will be to one like losing one's family and property."
The Prophet said, "Soon others will be preferred to you, and there will be things which you will not like." The companions of the Prophet asked, "O Allah's Apostle! What do you order us to do (in this case)?" He said, "(I order you) to give the rights that are on you and to ask your rights from Allah."
Allah's Apostle said, "This branch from Quraish will ruin the people." The companions of the Prophet asked, "What do you order us to do (then)?" He said, "I would suggest that the people keep away from them."
I was with Marwan and Abu Huraira and heard Abu Huraira saying, "I heard the trustworthy, truly inspired one (i.e. the Prophet ) saying, 'The destruction of my followers will be brought about by the hands of some youngsters from Quraish.' " Marwan asked, "Youngsters?" Abu Huraira said, "If you wish, I would name them: They are the children of so-and-so and the children of so-and-so."
The people used to ask Allah's Apostle about good, but I used to ask him about evil for fear that it might overtake me. Once I said, "O Allah's Apostle! We were in ignorance and in evil and Allah has bestowed upon us the present good; will there be any evil after this good?" He said, "Yes." I asked, "Will there be good after that evil?" He said, "Yes, but it would be tainted with Dakhan (i.e. Little evil)." I asked, "What will its Dakhan be?" He said, "There will be some people who will lead (people) according to principles other than my tradition. You will see their actions and disapprove of them." I said, "Will there be any evil after that good?" He said, "Yes, there will be some people who will invite others to the doors of Hell, and whoever accepts their invitation to it will be thrown in it (by them)." I said, "O Allah's Apostle! Describe those people to us." He said, "They will belong to us and speak our language." I asked, "What do you order me to do if such a thing should take place in my life?" He said, "Adhere to the group of Muslims and their Chief." I asked, "If there is neither a group (of Muslims) nor a chief (what shall I do)?" He said, "Keep away from all those different sects, even if you had to bite (i.e. eat) the root of a tree, till you meet Allah while you are still in that state."
My companions learned (something about) good (through asking the Prophet while I learned (something about) evil.
Allah's Apostle said, "The Day of (Judgment) will not be established till there is a war between two groups whose claims (or religion) will be the same."
The Prophet said, "The Hour will not be established till there is a war between two groups among whom there will be a great number of casualties, though the claims (or religion) of both of them will be one and the same. And the Hour will not be established till there appear about thirty liars, all of whom will be claiming to be the messengers of Allah. "
While we were with Allah's Apostle who was distributing (i.e. some property), there came Dhu-l-Khuwaisira, a man from the tribe of Bani Tamim and said, "O Allah's Apostle! Do Justice." The Prophet said, "Woe to you! Who could do justice if I did not? I would be a desperate loser if I did not do justice." 'Umar said, "O Allah's Apostle! Allow me to chop his head off." The Prophet said, "Leave him, for he has companions who pray and fast in such a way that you will consider your fasting negligible in comparison to theirs. They recite Qur'an but it does not go beyond their throats (i.e. they do not act on it) and they will desert Islam as an arrow goes through a victim's body, so that the hunter, on looking at the arrow's blade, would see nothing on it; he would look at its Risaf and see nothing, he would look at its Nadi and see nothing, and he would look at its Qudhadh (1) and see nothing (neither meat nor blood), for the arrow has been too fast even for the blood and excretions to smear. The sign by which they will be recognized is that among them there will be a black man, one of whose arms will resemble a woman's breast or a lump of meat moving loosely. Those people will appear when there will be differences amongst the people." I testify that I heard this narration from Allah's Apostle and I testify that 'Ali bin Abi Talib fought with such people, and I was in his company. He ordered that the man (described by the Prophet ) should be looked for. The man was brought and I looked at him and noticed that he looked exactly as the Prophet had described him.
I relate the traditions of Allah's Apostle to you for I would rather fall from the sky than attribute something to him falsely. But when I tell you a thing which is between you and me, then no doubt, war is guile. I heard Allah's Apostle saying, "In the last days of this world there will appear some young foolish people who will use (in their claim) the best speech of all people (i.e. the Qur'an) and they will abandon Islam as an arrow going through the game. Their belief will not go beyond their throats (i.e. they will have practically no belief), so wherever you meet them, kill them, for he who kills them shall get a reward on the Day of Resurrection."
We complained to Allah's Apostle (of the persecution inflicted on us by the infidels) while he was sitting in the shade of the Ka'ba, leaning over his Burd (i.e. covering sheet). We said to him, "Would you seek help for us? Would you pray to Allah for us?" He said, "Among the nations before you a (believing) man would be put in a ditch that was dug for him, and a saw would be put over his head and he would be cut into two pieces; yet that (torture) would not make him give up his religion. His body would be combed with iron combs that would remove his flesh from the bones and nerves, yet that would not make him abandon his religion. By Allah, this religion (i.e. Islam) will prevail till a traveler from Sana (in Yemen) to Hadrarmaut will fear none but Allah, or a wolf as regards his sheep, but you (people) are hasty.
The Prophet noticed the absence of Thabit bin Qais. A man said, "O Allah's Apostle! I shall bring you his news." So he went to him and saw him sitting in his house drooping his head (sadly). He asked Thabit, "What's the matter?" Thabit replied, "An evil situation: A man used to raise his voice over the voice of the Prophet and so all his good deeds have been annulled and he is from the people of Hell." The man went back and told the Prophet that Thabit had said so-and-so. (The sub-narrator, Musa bin Anas said, "The man went to Thabit again with glad tidings)." The Prophet said to him, "Go and say to Thabit: 'You are not from the people of Fire, but from the people of Paradise."
A man recited Surat-al-Kahf (in his prayer) and in the house there was a (riding) animal which got frightened and started jumping. The man finished his prayer with Taslim, but behold! A mist or a cloud hovered over him. He informed the Prophet of that and the Prophet said, "O so-and-so! Recite, for this (mist or cloud) was a sign of peace descending for the recitation of Qur'an."
Abu Bakr came to my father who was at home and purchased a saddle from him. He said to 'Azib. "Tell your son to carry it with me." So I carried it with him and my father followed us so as to take the price (of the saddle). My father said, "O Abu Bakr! Tell me what happened to you on your night journey with Allah's Apostle (during Migration)." He said, "Yes, we travelled the whole night and also the next day till midday, when nobody could be seen on the way ( because of the severe heat) . Then there appeared a long rock having shade beneath it, and the sunshine had not come to it yet. So we dismounted there and I levelled a place and covered it with an animal hide or dry grass for the Prophet to sleep on (for a while). I then said, 'Sleep, O Allah's Apostle, and I will guard you.' So he slept and I went out to guard him. Suddenly I saw a shepherd coming with his sheep to that rock with the same intention we had when we came to it. I asked (him). 'To whom do you belong, O boy?' He replied, 'I belong to a man from Medina or Mecca.' I said, 'Do your sheep have milk?' He said, 'Yes.' I said, 'Will you milk for us?' He said, 'Yes.' He caught hold of a sheep and I asked him to clean its teat from dust, hairs and dirt. (The sub-narrator said that he saw Al-Bara' striking one of his hands with the other, demonstrating how the shepherd removed the dust.) The shepherd milked a little milk in a wooden container and I had a leather container which I carried for the Prophet to drink and perform the ablution from. I went to the Prophet, hating to wake him up, but when I reached there, the Prophet had already awakened; so I poured water over the middle part of the milk container, till the milk was cold. Then I said, 'Drink, O Allah's Apostle!' He drank till I was pleased. Then he asked, 'Has the time for our departure come?' I said, 'Yes.' So we departed after midday. Suraqa bin Malik followed us and I said, 'We have been discovered, O Allah's Apostle!' He said, Don't grieve for Allah is with us.' The Prophet invoked evil on him (i.e. Suraqa) and so the legs of his horse sank into the earth up to its belly. (The subnarrator, Zuhair is not sure whether Abu Bakr said, "(It sank) into solid earth.") Suraqa said, 'I see that you have invoked evil on me. Please invoke good on me, and by Allah, I will cause those who are seeking after you to return.' The Prophet invoked good on him and he was saved. Then, whenever he met somebody on the way, he would say, 'I have looked for him here in vain.' So he caused whomever he met to return. Thus Suraqa fulfilled his promise."
The Prophet paid a visit to a sick bedouin. The Prophet when visiting a patient used to say, "No harm will befall you! May Allah cure you! May Allah cure you!" So the Prophet said to the bedouin. "No harm will befall you. May Allah cure you!" The bedouin said, "You say, may Allah cure me? No, for it is a fever which boils in (the body of) an old man, and will lead him to the grave." The Prophet said, "Yes, then may it be as you say."
There was a Christian who embraced Islam and read Surat-al-Baqara and Al-Imran, and he used to write (the revelations) for the Prophet. Later on he returned to Christianity again and he used to say: "Muhammad knows nothing but what I have written for him." Then Allah caused him to die, and the people buried him, but in the morning they saw that the earth had thrown his body out. They said, "This is the act of Muhammad and his companions. They dug the grave of our companion and took his body out of it because he had run away from them." They again dug the grave deeply for him, but in the morning they again saw that the earth had thrown his body out. They said, "This is an act of Muhammad and his companions. They dug the grave of our companion and threw his body outside it, for he had run away from them." They dug the grave for him as deep as they could, but in the morning they again saw that the earth had thrown his body out. So they believed that what had befallen him was not done by human beings and had to leave him thrown (on the ground).
Allah's Apostle said, "When Khosrau perishes, there will be no (more) Khosrau after him, and when Caesar perishes, there will be no more Caesar after him. By Him in Whose Hands Muhammad's life is, you will spend the treasures of both of them in Allah's cause."
The Prophet said, "When Khosrau perishes, there will be no more Khosrau after him, and when Caesar perishes, there will be no more Caesar after him," The Prophet also said, "You will spend the treasures of both of them in Allah's cause."
Musailama-al-Kadhdhab (i.e. the liar) came in the life-time of Allah's Apostle with many of his people (to Medina) and said, "If Muhammad makes me his successor, I will follow him." Allah's Apostle went up to him with Thabit bin Qais bin Shams; and Allah's Apostle was carrying a piece of a date-palm leaf in his hand. He stood before Musailama (and his companions) and said, "If you asked me even this piece (of a leaf), I would not give it to you. You cannot avoid the fate you are destined to, by Allah. If you reject Islam, Allah will destroy you. I think that you are most probably the same person whom I have seen in the dream." Abu Huraira told me that Allah's Apostle said, "While I was sleeping, I saw (in a dream) two gold bracelets round my arm, and that worried me too much. Then I was instructed divinely in my dream, to blow them off and so I blew them off, and they flew away. I interpreted the two bracelets as symbols of two liars who would appear after me. And so one of them was Al-Ansi and the other was Musailama Al-Kadhdhab from Al-Yamama."
The Prophet said, "In a dream I saw myself migrating from Mecca to a place having plenty of date trees. I thought that it was Al-Yamama or Hajar, but it came to be Medina, i.e. Yathrib. In the same dream I saw myself moving a sword and its blade got broken. It came to symbolize the defeat which the Muslims suffered from, on the Day of Uhud. I moved the sword again, and it became normal as before, and that was the symbol of the victory Allah bestowed upon Muslims and their gathering together. I saw cows in my dream, and by Allah, that was a blessing, and they symbolized the believers on the Day of Uhud. And the blessing was the good Allah bestowed upon us and the reward of true belief which Allah gave us after the day of Badr."
Once Fatima came walking and her gait resembled the gait of the Prophet. The Prophet said, "Welcome, O my daughter!" Then he made her sit on his right or on his left side, and then he told her a secret and she started weeping. I asked her, "Why are you weeping?" He again told her a secret and she started laughing. I said, "I never saw happiness so near to sadness as I saw today." I asked her what the Prophet had told her. She said, "I would never disclose the secret of Allah's Apostle." When the Prophet died, I asked her about it. She replied: "The Prophet said, 'Every year Gabriel used to revise the Qur'an with me once only, but this year he has done so twice. I think this portends my death, and you will be the first of my family to follow me.' So I started weeping. Then he said. 'Don't you like to be the mistress of all the ladies of Paradise or the mistress of all the lady believers? So I laughed for that.' "
The Prophet in his fatal illness, called his daughter Fatima and told her a secret because of which she started weeping. Then he called her and told her another secret, and she started laughing. When I asked her about that, she replied, "The Prophet told me that he would die in his fatal illness, and so I wept, but then he secretly told me that from amongst his family, I would be the first to join him, and so I laughed."
About Ibn 'Abbas: 'Umar bin Al-Khattab used to treat Ibn 'Abbas very favorably 'Abdur Rahman bin 'Auf said to him. "We also have sons that are equal to him (but you are partial to him.)" Umar said, "It is because of his knowledge." Then 'Umar asked Ibn 'Abbas about the interpretation of the verse: "When come the Help of Allah and the conquest (of Mecca)." (110.1) Ibn 'Abbas said. "It portended the death of Allah's Apostle, which Allah had informed him of." 'Umar said, "I do not know from this verse but what you know."
Allah's Apostle in his fatal illness came out, wrapped with a sheet, and his head was wrapped with an oiled bandage. He sat on the pulpit, and praising and glorifying Allah, he said, "Now then, people will increase but the Ansar will decrease in number, so much so that they, compared with the people, will be just like the salt in the meals. So, if any of you should take over the authority by which he can either benefit some people or harm some others, he should accept the goodness of their good people (i.e. Ansar) and excuse the faults of their wrong-doers." That was the last gathering which the Prophet attended.
Once the Prophet brought out Al-Hasan and took him up the pulpit along with him and said, "This son of mine is a Saiyid (i.e. chief) and I hope that Allah will help him bring about reconciliation between two Muslim groups."
The Prophet had informed us of the death of Ja'far and Zaid before the news of their death reached us, and his eyes were shedding tears.
(Once) the Prophet said, "Have you got carpets?" I replied, "Whence can we get carpets?" He said, "But you shall soon have carpets." I used to say to my wife, "Remove your carpets from my sight," but she would say, "Didn't the Prophet tell you that you would soon have carpets?" So I would give up my request.
Sad bin Mu'adh came to Mecca with the intention of performing 'Umra, and stayed at the house of Umaiya bin Khalaf Abi Safwan, for Umaiya himself used to stay at Sad's house when he passed by Medina on his way to Sham. Umaiya said to Sad, "Will you wait till midday when the people are (at their homes), then you may go and perform the Tawaf round the Ka'ba?" So, while Sad was going around the Ka'ba, Abu Jahl came and asked, "Who is that who is performing Tawaf?" Sad replied, "I am Sad." Abu Jahl said, "Are you circumambulating the Ka'ba safely although you have given refuge to Muhammad and his companions?" Sad said, "Yes," and they started quarreling. Umaiya said to Sad, "Don't shout at Abi-l-Hakam (i.e. Abu Jahl), for he is chief of the valley (of Mecca)." Sad then said (to Abu Jahl), "By Allah, if you prevent me from performing the Tawaf of the Ka'ba, I will spoil your trade with Sham." Umaiya kept on saying to Sad, "Don't raise your voice," and kept on taking hold of him. Sad became furious and said, (to Umaiya), "Be away from me, for I have heard Muhammad saying that he will kill you." Umaiiya said, "Will he kill me?" Sad said, "Yes,." Umaiya said, "By Allah! When Muhammad says a thing, he never tells a lie." Umaiya went to his wife and said to her, "Do you know what my brother from Yathrib (i.e. Medina) has said to me?" She said, "What has he said?" He said, "He claims that he has heard Muhammad claiming that he will kill me."
She said, "By Allah! Muhammad never tells a lie." So when the infidels started to proceed for Badr (Battle) and declared war (against the Muslims), his wife said to him, "Don't you remember what your brother from Yathrib told you?" Umaiya decided not to go but Abu Jahl said to him, "You are from the nobles of the valley of Mecca), so you should accompany us for a day or two." He went with them and thus Allah got him killed.
I got the news that Gabriel came to the Prophet while Um Salama was present. Gabriel started talking (to the Prophet and then left. The Prophet said to Um Salama, "(Do you know) who it was?" (or a similar question). She said, "It was Dihya (a handsome person amongst the companions of the Prophet )." Later on Um Salama said, "By Allah! I thought he was none but Dihya, till I heard the Prophet talking about Gabriel in his sermon." (The Sub-narrator asked Abu 'Uthman, "From where have you heard this narration?" He replied, "From Usama bin Zaid.")
Allah's Apostle said, "I saw (in a dream) the people assembled in a gathering, and then Abu Bakr got up and drew one or two buckets of water (from a well) but there was weakness in his drawing. May Allah forgive him. Then 'Umar took the bucket and in his hands it turned into a very large bucket. I had never seen anyone amongst the people who could draw the water as strongly as 'Umar till all the people drank their fill and watered their camels that knelt down there."
Allah's Apostle said, "'Amr bin Luhai bin Qam'a bin Khindif was the father of Khuza'a.'
Al-Bahira was an animal whose milk was spared for the idols and other dieties, and so nobody was allowed to milk it. As-Saiba was an animal which they (i.e infidels) used to set free in the names of their gods so that it would not be used for carrying anything. Abu Huraira said, "The Prophet said, 'I saw Amr bin 'Amir bin Luhai Al-Khuzai dragging his intestines in the (Hell) Fire, for he was the first man who started the custom of releasing animals (for the sake of false gods).' "
If you wish to know about the ignorance of the Arabs, refer to Surat-al-Anam after Verse No. 130: "Indeed lost are those who have killed their children From folly without knowledge and have forbidden that which Allah has provided for them, inventing a lie against Allah. They have indeed gone astray and were not guided." (6.14)
The Prophet said, "The tribes of Quraish, Al-Ansar, Juhaina, Muzaina, Aslam, Ghifar and Ashja' are my helpers, and they have no protector (i.e. Master) except Allah and His Apostle."
While Allah's Apostle was on the pulpit, he said, "May Allah give the tribe of Ghifar! And may Allah save the tribe of Aslam! The tribe of 'Usaiya have disobeyed Allah and His Apostle."
The Prophet said, "May Allah save the tribe of Aslam, and may Allah forgive the tribe of Ghifar!"
The Prophet said, "Do you think that the tribes of Juhaina, Muzaina, Aslam and Ghifar are better than the tribes of Bani Tamim, Bani Asad, Bam 'Abdullah bin Ghatafan and Bani Amir bin Sasaa?" A man said, "They were unsuccessful and losers." The Prophet added," (Yes), they are better than the tribes of Bani Tamim, Bani Asad, Bani Abdullah bin Ghatafan and Bani Amir bin Sasaa."
Al-Aqra' bin Habis said to the Prophet "Nobody gave you the pledge of allegiance but the robbers of the pilgrims (i.e. those who used to rob the pilgrims) from the tribes of Aslam, Ghifar, Muzaina." (Ibn Abi Ya'qub is in doubt whether Al-Aqra' added. "and Juhaina.") The Prophet said, "Don't you think that the tribes of Aslam, Ghifar, Muzaina (and also perhaps) Juhaina are better than the tribes of Bani Tamim, Bani Amir, Asad, and Ghatafan?" Somebody said, "They were unsuccessful and losers!" The Prophet said, "Yes, by Him in Whose Hands my life is, they (i.e. the former) are better than they (i.e. the latter)."
Abu Huraira said, "(The Prophet said), '(The people of) Bani Aslam, Ghifar and some people of Muzaina (or some people of Juhaina or Muzaina) are better in Allah's Sight (or on the Day of Resurrection) than the tribes of Asad, Tamim, Hawazin and Ghatafan.' "
That while he was with a delegation from Quraish to Muawiya, the latter heard the news that 'Abdullah bin 'Amr bin Al-'As said that there would be a king from the tribe of Qahtan. On that Muawiya became angry, got up and then praised Allah as He deserved, and said, "Now then, I have heard that some men amongst you narrate things which are neither in the Holy Book, nor have been told by Allah's Apostle. Those men are the ignorant amongst you. Beware of such hopes as make the people go astray, for I heard Allah's Apostle saying, 'Authority of ruling will remain with Quraish, and whoever bears hostility to them, Allah will destroy him as long as they abide by the laws of the religion.' "
The Prophet said, "Authority of ruling will remain with Quraish, even if only two of them remained."
'Uthman bin Affan went (to the Prophet) and said, "O Allah's Apostle! You gave property to Bani Al-Muttalib and did not give us, although we and they are of the same degree of relationship to you." The Prophet said, "Only Bani Hashim and Bani Al Muttalib are one thing (as regards family status)."
Narrated Urwa bin Az-Zubair: 'Abdullah bin Az-Zubair went with some women of the tribe of Bani Zuhra to 'Aisha who used to treat them nicely because of their relation to Allah's Apostle.
Allah's Apostle said, "The tribe of Quraish, the Ansar, the (people of the tribe of) Julhaina, Muzaina, Aslam, Ashja', and Ghifar are my disciples and have no protectors except Allah and His Apostle."
'Abdullah bin Az-Zubair was the most beloved person to 'Aisha excluding the Prophet and Abu Bakr, and he in his turn, was the most devoted to her. 'Aisha used not to withhold the money given to her by Allah, but she used to spend it in charity. ('Abdullah) bin Az-Zubair said, " 'Aisha should be stopped from doing so." (When 'Aisha heard this), she said protestingly, "Shall I be stopped from doing so? I vow that I will never talk to 'Abdullah bin Az-Zubair." On that, Ibn Az-Zubair asked some people from Quraish and particularly the two uncles of Allah's Apostle to intercede with her, but she refused (to talk to him). Az-Zuhriyun, the uncles of the Prophet, including 'Abdur-Rahman bin Al-Aswad bin 'Abd Yaghuth and Al-Miswar bin Makhrama said to him, "When we ask for the permission to visit her, enter her house along with us (without taking her leave)." He did accordingly (and she accepted their intercession). He sent her ten slaves whom she manumitted as an expiation for (not keeping) her vow. 'Aisha manumitted more slaves for the same purpose till she manumitted forty slaves. She said, "I wish I had specified what I would have done in case of not fulfilling my vow when I made the vow, so that I might have done it easily."