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TIRMIDHI-2
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2- BOOK ON SALAH (212 topics)
TOPIC 1-Concerning times of Salah
(149)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said, “Jibril led me in Salah twice near Bayt-Allah (the house of Allah; the Holy KAABAH). The first time, we offered the Salah of ZUHR when the shadow was like the thong of a shoe. Then, we offered ASR when the shadow of everything was equal to it, and MAGHRIB after sunset when the fasting man takes IFTAR (breaks his fast), and ISHA when the twilight disappeared, and FAJR when one who fasts is forbidden food and drink. The second time, we offered ZUHR when the shadow of everything was like it in length as at the time of ASR on the previous day. Then we offered the ASR when the shadow of everything was twice as long. We prayed MAGHRIB at the same time as the previous day; we prayed ISHA when one-third of the night was over and FAJR when the earth was well-lit. Then Jibril turned to me and said; “O Muhammad! This was the time observed by Prophet (PBUH) before you, and the time (of five Salah) is between these two times.” [Ahmed 3081, Abu Dawud 393]
(150)-Sayyidina Jabir ibn Abdullah (RA) reported from Allah's Messenger (PBUH) said, “Jibril led me in Salah.” And he mentioned a Hadith of the same purport as Sayyidina Abbas (RA; Hadith #149), saying (about ZUHR) “at the time of ASR yesterday.” [Ahmed 14545, Nasai 522]
(151)-Sayyidina Abu Hurayrah (RA) reported that Allah's Messenger (PBUH) said, “There is for every Salah, its initial and final time. The initial time for ZUHR is when the sun declines and its final time is when ASR commences. The initial time of ASR is when it sets in till when the sun turns yellow. The initial time of MAGHRIB is with sunset and its last is when redness on the horizons disappears. The initial time of ISHA is from then and its final time is at midnight. The initial time of FAJR is from true dawn till sunrise.”
(152)-Sayyidina Sulayman ibn Buraidah (RA) reported from his father Buraidah (RA). He said someone came to the Prophet (PBUH) and asked him about the times of Salah. He said, “Stay with us, Insha Allah.” Then he commanded Sayyidina Bilal (RA) and he called the IQAMAH at the time of rise of dawn. Then he commanded Sayyidina Bilal (RA) and he gave the IQAMAH at the declination of the sun and (they) offered the ZUHR Salah. Then he commanded him (Bilal) and he called the IQAMAH and (they) offered the ASR while the sun was high and bright. Then when the sun set, he gave the command for MAGHRIB. Then he gave the command for ISHA and he called the IQAMAH when the twilight had disappeared. Then, the next day, he gave the command and the FAJR was offered in a good light. Then he commanded for the ZUHR and they offered it when the extreme heat had cooled down. Then he gave the command for the ASR and he gave the IQAMAH when the sun's time was more delayed than the previous day. Then he gave the command for MAGHRIB and (they) offered it a little before twilight disappeared. Then he gave the command for ISHA and he called its IQAMAH when a third of the night had passed. Then the Prophet (PBUH) asked, “Where is he who had asked about the times of Salah?” He said, “Here am I!” So he said, “The times of Salah are between these two times.” [Ahmed 23016, Nasai 515, Ibn e Majah 667, M 613]
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From here, the booklet of SALAH commences that obviously follows the Booklet of Purification. It is said in the Holy Book Quran in Surah NISA, “Verily, the SALAH is enjoined on the believers at fixed hours” (4:103). SALAH means DUA (prayer to Allah) yet the term has been related to remember Allah by specific rituals five times daily; ZUHR (SALAH of afternoon and its first time is when the shadow comes in view a little bit after disappearing and its last time is when shadow becomes equal to the source); ASR (SALAH before the sunset and its first time is when ZUHR ends and its last time is just before the time when the sun begins to set); MAGHRIB (SALAH just after the sunset and its first time is when the sun has set and its last time is when the twilight i.e. redness at sky disappears); ISHA (SALAH of night, its first time is just when the time for MAGHRIB ends and its better time is before midnight though if read after that before FAJR, even then it would be said as read on time); FAJR (SALAH before dawn and its first time is FAJR-SADIQ i.e. when the light spreads at the eastern horizon and its last time is before the commencement of sunrise). Note that for the brief times when Sun rises, when it comes at the middle of sky just before ZAWAAL and when it sets, all the time is good for SALAH as even in the morning those who will, read MUSTAHAB Salah that are named as ISHRAQ (15 to 20 minutes after Sunrise upto an hour or so ahead) and CHAASHT (after ISHRAQ upto some time before the Sun comes overhead; it is also called SALAH of DHUHAA); MUSTAHAB is not to be read after FAJR and after ASR till the Sun rises or sets respectively. The timing of SALAH is provided by the first Hadith (H-149) at the topic here and it is taken as the basic Hadith for timing. This teaching from the angel JIBRAEL the timing of SALAH was at MAKKAH and most probably couple of years before the HIJRAH (migration to Madinah); at that time, five times SALAH was not obligatory. This tells that when someone provides some person the teaching of something, it is not necessary for him to practice it promptly yet when the time for its practice does come, that teaching must apply to it well.
TOPIC 2-Offering FAJR in good Darkness
(153)-Sayyidah Aishah (RA) narrated that when Allah's Messenger (PBUH) would finish the FAJR Salah, the women would return. Ansari, the sub-narrator in the chain, added, “And they would pass wrapped in cloaks unrecognized because of the darkness.” [Ah 24151, M 465, AD 423, N 452, Ibn e Majah 669, Bukhari 578]
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TOPIC 3-Offering FAJR in good light
(154)-Sayyidina Rafi ibn Khadij said that he heard Allah's Messenger (PBUH) say, “Offer the FAJR Salah in good light. There is more reward in that.” [Ahmed 17280, Abu Dawud 424, Nasai 547]
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Respectable TIRMIDHI has brought two topics for each FARDH Salah to mark the initial and the final time for it; presenting the preference for both sides of reading the SALAH except for MAGHRIB the best time for which is taken to be just after sunset by all ULAMA of repute (IMAMS included). Note that ABU-HANIFA takes reading of all SALAH at or near the final time as the best except for MAGHRIB while the other three IMAMS take the reading of them at the initial time best except for ISHA that even they prefer to read late somewhat near midnight and as a result, there is no difference in the better time for MAGHRIB and ISHA among the IMAMS. Even in FAJR, due to Ahadith, the HANAFI-FIQH does not mind taking the initial time to be the better when it causes ease to people in general and that is why in RAMADHAN when people usually wake-up early for SEHR (taking of foods for the fast ahead), it asks for SALAH of FAJR at initial time taking it to be the better then. This seems to ask the people to set trend that the people must wake-up early (and human beings have great adaptability) and set their routine to say the FAJR early as that certainly is better. The notable thing here is that all of the four IMAMS have said at some time in some way in their lives clearly that if some acceptable Hadith is found against their respective stance in some matter, Muslims must follow the Hadith in practice and leave their stance; this tells that with all caution, they understood that they might remain unaware of some Hadith and might err in their judgment unintentionally so actual obedience is to the Prophet (PBUH) totally that leads to the true worship of Allah; this is accepted by all Muslims whether SUNNI, AHLE-HADITH or SHIA. The difference remains in ZUHR and ASR and I, MSD, would ask to read them late (ZUHR little bit ony at the time that is taken as the Lunch-Time as we usually do in Pakistan and ASR just before forty-five minutes or so, of the sunset); it insha-Allah would result in bringing of many of those Muslims to SALAH who do slack much in this matter. These might not be the best timing for these (except for the view of ABU-HANIFA) yet these times certainly are included in their accepted timings respectively. As for the topics here, note that the Hadith at the topic-3 asks to read FAJR in some light so that there remains no doubt if its time has yet come or not so it does not fall contrary to the Hadith at topic-2 that asks to read it early and certainly is good for practice; this is how respectable TIRMIDHI has interpreted it.
TOPIC 4-Observing ZUHR early
(155)-Sayyidah Aishah (RA) said, “I did not see anyone offering the Salah of ZUHR earlier than Allah's Messenger (PBUH) did, and not even (earlier) than Abu Bakr (RA) and Umar (RA).” [Ahmed 25092]
(156)-Hasan ibn Ali Halwani reported to us, Abdur Razzaq reported to him and Mu'mar to him and Zuhri to him. Sayyidina Anas ibn Malik told me that Allah's Messenger offered the Salah of ZUHR when it was time of ZAWAAL (declination of the sun).
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TOPIC 5-Observe the ZUHR at a late hour in severe heat
(157)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger said, “When the heat is severe postpone the Salah till it is cooler because the severity of heat is the effect of the violence of Hell.” [Ahmed 7834, Bukhari 536, Muslim 615, Abu Dawud 401, Nasai 496, Ibn e Majah 678]
(158)-Sayyidina Abu Dharr (RA) said that Allah's Messenger (PBUH) was on a journey and Sayyidina Bilal (RA) was with him too. He intended to call the IQAMAH for the Salah of ZUHR, but the Prophet (PBUH) said, “Let it cool down!” Then he again intended to call. Allah's Messenger (PBUH) said, “Let it be cooler for the ZUHR”, till they saw the shadows of hillocks and called the IQAMAH and offered the Salah of ZUHR. Then Allah's Messenger (PBUH) said, “The extreme heat is the severity of Hell. So, observe the Salah of ZUHR when it is cooler.” [Ah 21434, Bukhari 539, M 616, AD 407, Ibn e Majah 683]
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Seeing Ahadith at both the topics with observation, it seems that usually it is better to say ZUHR early yet when the weather is much too hot, it is better to say it at its final time. Today, when people are much involved in business or service to fulfill their physical obligations, it seems much feasible that ZUHR is said at such time that falls near to the last part of the lunch-time as observed today; insha-Allah, it would not affect the SALAH adversely. Note that FAJR is better to say early yet at ZUHR, care to ease comes by putting it at the very last of lunch-time as that is the rush period for all people at work. Note that respectable TIRMIDHI preferred ZUHR at its final time even then at his era and also note that Ahadith at topic-4 do not challenge this stance of reading it late as the narration by Bibi Ayesha is comparative in nature so he might have read it late too at occasions; the other Hadith here narrated by ANAS ibn MALIK only tells the time for ZUHR that is at ZAWAAL so that stays till ASR.
TOPIC 6-On hastening the ASR
(159)-Sayyidah Aishah (RA) said that Allah's Messenger (PBUH) prayed the Salah while the sun was still in her room and the shadow had not gone up in her room. [Ahmed 24150, 546, Muslim 611, Abu Dawud 407]
(160)-Sayyidina Ala ibn Abdur Rahman (RA) visited Sayyidina Anas (RA) at his home after offering the Salah of ZUHR. His home was next to the mosque. Sayyidina Anas (RA) said, “Let us stand up and offer the ASR Salah.” They stood up and offered Salah of ASR. When they had finished, Sayyidina Anas (RA) said, “I had heard Allah's Messenger (PBUH) say that it is a hypocrite's Salah that he sits by watching the sun till it is between the two horns of the devil, he rises and pecks four times, remembering Allah but little.” [Ahmed 12511, Muslim 622, Abu Dawud 413, Nasai 507]
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TOPIC 7-About postponing the Salah of ASR
(161)-Sayyidina Umm Salamah (RA) said, “Allah's Messenger (PBUH) used to hasten the ZUHR more than you do but you observe the ASR earlier than he did.” [Ahmed 26540]
(162)-And I found in my book, Ali ibn Hujr narrated to me (like the previous one) from Isma'il ibn Ibrahim from Jurayj.
(163)-Bishr ibn Mu'adh narrated that lbn Jurayj narrated the like of it (the previous one).
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Hadith by Bibi AYESHA at topic-7 does not clarify whether SALAH of ASR is better early or not while the narration from ANAS informs that high delay in ASR is not commendable. Both do not fall against reading ASR with some delay though there are narrations that tell in general terms that to read any Salah at its intial time is the best of deeds (see Ahadith-170, 171, 172 but interestingly all three are weakly narrated according to respectable TIRMIDHI). The narration by UMM-SALAMAH is in comparative terms and here also the best timing for ASR is difficult to deduct except for an idea that it is better to read it somewhat late in its time. It is better that JAMA’AH for ASR is held late (some 45 minutes or so before MAGHRIB) and then MUSALLI (persons who read SALAH) wait for MAGHRIB (reading the Holy Book Quran with translation or studying AHADITH then; in fact, it would be better if some person from ULAMA give them a speech on some topic by the Islamic Viewpoint) and then read MAGHRIB just after sunset. JAMA’AH for ISHA could be held late and this routine would do good insha Allah for the quality of the SALAH of MUSALLI and insha Allah it would also do good for the quantity of MUSALLI that would attend the mosques in much high number certainly.
TOPIC 8-Concerning time of MAGHRIB
(164)-Sayyidina Salamah ibn al-Akwa (RA) said that Allah's Messenger (PBUH) offer the Salah of MAGHRIB when the sun had set and hid itself behind the screen. [Ah 16532, Bukhari 561, M 636, AD 417, Ibn e Majah 688]
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TOPIC 9-About the time of ISHA
(165)-Sayyidina Nu'man ibn Bashir (RA) said, “I know more then all people the hour of this Salah. Allah's Messenger (PBUH) used to observe it at the time of the setting of the moon on its third night.” [Ahmed 18405, Abu Dawud 419, Nasai 527]
(166)-Abu Bakr ibn Muhammad ibn Aban narrated from Abdur Rahman ibn Mahdi from Awanah a hadith like it (#165).
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TOPIC 10-Concerning Delay in Salah of ISHA
(167)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Were it not that my Ummah would be distressed by it, I would have them to postpone the Salah of ISHA to a third or half of the night. [Ahmed 7416, Ibn e Majah 691]
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Although, it seems that respectable Tirmidhi has brought Ahadith for both sides; the initial time and the final time to be better; as he has done for FAJR, ZUHR and ASR yet this is not the case here as the heads of topics here show clearly. As the better time for ISHA is unanimously taken as somewhat later than its initial time, Ahadith here point that out too. Note that the narration by NU’MAN ibn BASHIR also tells that some delay for it is better as the Moon on its third night takes some time to set then; that denotes the delay.
TOPIC 11-About sleeping before ISHA & talking thereafter
(168)-Sayyidina Abu Barzah (RA) narrated that the Prophet (PBUH) disliked sleeping before ISHA and talking after it. [Ahmed 19788, Muslim 647, Bukhari 540, Abu Dawud 398, Nasai 521, Ibn e Majah 674]
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TOPIC 12-About permission to talk after ISHA
(169)-Sayyidina Umar ibn al-Khattab (RA) said that Allah's Messenger (PBUH) used to talk with Sayyidina Abu Bakr (RA) concerning affairs of the Muslims and he too used to attend that. [Ahmed 178]
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When the time of ISHA arrives, it disallows sleeping then as that might lead to the missing of SALAH of ISHA. Sleeping before the time of ISHA at MAGHRIB when a person has asked someone to wake him up or has set some fine alarm by the clock for ISHA, then ULAMA of repute do not take his sleep included here. As for talking after ISHA, the term used here is SAMAR; that means the entertaining talk people used to make for enjoyment at nights, especially at those nights that had good moonlight in those times. This was disallowed yet to talk about sober matters especially about the affairs of Muslims, after ISHA and to take the advice of understanding Muslims in this respect is not only allowed but also highly appreciable.
TOPIC 13-Excellence of the initial hour
(170)-Qasim ibn Ghannam reported from his paternal aunt Sayyidah Umm Farwah (RA) who had sworn allegiance to the Prophet (PBUH) that the Prophet (PBUH) was asked what act was the most excellent. He said, “To observe Salah at the earliest time for it.” [Abu Dawud 426]
(171)-Sayyidina Ali ibn Abu Talib (RA) reported that the Prophet (PBUH) said to him, “O Ali! Do not postpone three things, prayer when it is time for it, funeral when it is ready and the marriage of an unmarried woman when a suitable match is found.” [Ahmed 828, Ibn e Majah 1486]
(172)-Sayyidina ibn Umar (RA) said that Allah's Messenger (PBUH) said, “There lies in earliest time of Salah pleasure of Allah while the concluding time is His grant.”
(173)-Abu Amr Shaybani reported, that a man asked Sayyidina Ibn Mas'ud (RA), “Which deed was the best”? He said, “I had put the same question to Allah's Messenger (PBUH) and he said, “To offer Salah during the time for it.” Then I asked him, what was besides that and he said that it was to serve parents. When I asked him about anything besides, he said it was to wage JIHAD in Allah's path.” [Ahmed 4223, Bukhari 527, M 85]
(174)-Sayyidah Aishah (RA) said that apart from two times, Allah's Messenger (PBUH) never offered Salah at its last hour, till he died.
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It is interesting to note that except for H-173, all other narrations of this topic have been designated by respectable TIRMIDHI as weak. This H-173, that is well narrated, is the only one in this topic that tells that the best deed is to offer SALAH during its time without indicating the superiority of its first or last time while other Ahadith here point out that the best time generally for SALAH is its first time. It is highly appreciable if Muslims fulfill their obligation towards SALAH saying them on their respective times even if not on their best times as the well-narrated Hadith points out clearly. I, MSD, pray that may Allah give TAUFIQ (blessing to do something good with total ease due to good deeds already done) to all of us to read all our SALAH on time with caliber; Al-Hamdu Lillah.
TOPIC 14-Concerning the forgetting of the Salah of ASR
(175)-Sayyidina Ibn Umar (RA) narrated that the Prophet (PBUH) said, “If anyone loses the Salah of ASR, it is as though he has lost his family and property.” [Ahmed 4545, M626, Abu Dawud 414, Nasai 504, B552, Ibn e Majah 685]
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The loss of SALAH of ASR means that someone ignores to read it intentionally till the end of its time when there is no valid reason as the trouble from the enemy or from some affliction that might restrict that person to say it on time. To lose ASR is like the destruction of calm family life so its omission seems to make some adverse change in the family life. Although respectable TIRMIDHI has put the heading of forgetting ASR yet forgetting too is actually not included here as that is not by intention so he certainly has shown some undue strictness here.
TOPIC 15-If the ruler delays the Salah
(176)-Sayyidina Abu Dharr (RA) reported that the Prophet (PBUH) said, “O Abu Dharr! There will be rulers after me who will make Salah a dead thing (that is, neglect it). You should observe Salah at its proper time. If you have offered it at its time then (your) Salah (with the ruler) will be supererogatory, otherwise you have (at least) preserved your Salah. [Ahmed 23913; Muslim 648, Abu Dawud 431, Nasai 774, Bukhari 176, Ibn e Majah 1256]
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Hadith here clearly tells that there would be rulers who would make SALAH to become dead thing by reading it extremely late or by discarding it totally. The Hadith asks ordinary Muslims at such times to read SALAH on time; then if that SALAH is also read with the IMAM or the ruler, it would become more in virtue or would become beyond the required (both meanings have been taken for NAFILAH that means supererogatory).
TOPIC 16-About Missing a Salah because of sleep
(177)-Sayyidina Abu Qatadah (RA) said that the Sahabah (companions of the Prophet PBUH) asked the Prophet (PBUH) about being asleep at the time of prayer. He said, “Indeed there is no squandering in sleep. Only when one is awake is there negligence (if one does not offer Salah). So, if anyone forgets a Salah or oversleeps then he must observe it when he remembers it.” [Ahmed 22609, Muslim 681, Abu Dawud 437, Ibn e Majah 698]
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TOPIC 17-About one who forgets a Salah
(178)-Sayyidina Anas (RA) reported that Allah's Messenger (PBUH) said, “If anyone forgets to offer Salah then he must offer it when he remembers it.” [Ahmed 13550, 8597, Muslim 684, Abu Dawud 442, Nasai 612, Ibn e Majah 695]
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Both H-177 and H-178 tell us that the objection to omission of SALAH is when someone omits it intentionally and if someone does not read his SALAH due to sleeping or forgetting it, he is not blameworthy. These Ahadith also clarify that the person who had left ASR by sleep or by forgetfulness does not deserve the consequence mentioned in H-175 that we have just studied. The phrase “when he remembers it” excludes three times that are when the Sun is rising, when it is overhead and when it is setting as at these times, reading of SALAH is not appropriate; he would read the SALAH that he left unintentionally at other times than these.
TOPIC 18-About him who has missed many Salah
(179)-Sayyidina Abdullah ibn Mas'ud (RA) said that on the day of the Battle of Trench the idolaters prevented Allah's Messenger (PBUH) from offering four SALAH till as much of the night had passed away as Allah willed. He then commanded Sayyidina Bilal to call Adhan and the IQAMAH. He offered ZUHR, the IQAMAH was called and he offered ASR, the IQAMAH was called out and he offered MAGHRIB and then after the IQAMAH, the ISHA was offered. [Ahmed 4013, Nasai 618]
(180)-Sayyidina Jabir ibn Abdullah reported than on the day of the Trenches, Umar ibn al-Khattab (RA) reviled the disbelieving Quraysh and said, “O Messenger of Allah I could not offer the Salah of ASR till the sun was about to set.” He said, “By Allah! I too have not offered it.” The narrator said that they then stopped at Bathan where the Prophet (PBUH) made ablution and all made ablution and he offered the ASR and then he offered the MAGHRIB. [Muslim 631, Bukhari 596]
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When due to some reason, one has missed some SALAH (but not more than five) one would say them in sequence one by one. This sequence for such a person is taken as WAJIB (necessary) by three IMAMS except SHAFA’I who considers it MUSTAHAB (praiseworthy) only. The Battle of Trench (KHANDAQ) lasted for about twenty days and the possibility is that there had been missing of couple of SALAH at more than one occasion yet reading of four SALAH together is an isolated incident; it happened that all these four were read very late in the night then (so ISHA was on time; in fact its better time) but as all these four were read together very late at night so the narrator included ISHA too in the SALAH that Muslims were unable to read at usual timing.
TOPIC 19-Concerning the Salah of ASR being Wusta
(181)-Sayyidina Abdullah ibn Mas'ud (RA) narrated that Allah's Messenger (PBUH) said, “Salat ul-Wusta (the Middle SALAH) is the Salah of ASR.” [Ahmed 3716, Muslim 628, Ibn e Majah 686]
(182)-Sayyidina Samurah ibn Jandab (RA) reported that the Prophet (PBUH) said about the Salat ul Wusta that it is Salah of ASR. [Ahmed 20103]
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It is commanded in the Holy Book Quran in Surah BAQARAH, “Guard strictly (five obligatory) SALAH (the prayers) especially the middle SALAH. And stand before Allah with obedience” (2:238). In spite of this Hadith, there has been some difference of view in this matter and in fact each of SALAH has been taken as the SALAT ul-WUSTA by some of SAHABA (companions of the Prophet PBUH). This difference of view does prove one thing that the Prophet (PBUH) told this in personal capacity as there is little chance if any that this Hadith did not reach any single one of those SAHABA that are on record to have given a different view on this issue so there certainly remains a margin to take some different view on this issue, with utmost respect to the Prophet (PBUH). Most ULAMA do take ASR that is offered before sunset as SALAT ul-WUSTA (the middle SALAH) yet there are some that take it as FAJR i.e. the SALAH before sunrise (included among them is IBNE-ABBAS RA) as FAJR is between day and night in time; between the middle of all five SALAH in placement as Muslims take the start of twenty four hours period from the sunset and not midnight; at the time when there is change of angels that had been at service in the world for the previous twenty-four hours with the coming batch of angels (by the command of Allah) and it is said in the Holy Book Quran in Surah Bani-Israel, “And recite the Quran in FAJR; verily (the recitation of) the Quran in FAJR is witnessed (by the ascending and the descending angels)” (17:78); Al-Hamdu Lillah.
TOPIC 20-It is MAKRUH to offer Salah after ASR and FAJR
(183)-Sayyidina Ibn Abbas (RA) said, “I heard from many Sahabah (RA), among them is Umar ibn al-Khattab, who is the dearest to me that Allah’s Messenger (PBUH) disallowed us to offer Salah after FAJR till the sun had risen and after ASR till the sun had set. [Bukhari 581, M 826, AD 1276, N 558, Ibn e Majah 1250]
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There are three plus two timing in the twenty four hours when to read SALAH is disallowed; the three are when the Sun is rising, when it is overhead and when it is setting; the two are when a person has read his FAJR-SALAH then uptil the Sun rises fully he must not read any SALAH and when he has read his ASR-SALAH then uptil the Sun sets fully he must not read any SALAH. However, ULAMA of repute have allowed reading SALAH of funeral even at the two occasions mentioned as they do not consider that SALAH included here in Hadith. Excluding the Funeral-SALAH, the words of the Hadith here imply clearly that the one must not read any SALAH after FAJR till the Sunrise and after ASR till the Susnet. If someone awakes from sleep at the three timings when reading SALAH is disallowed or remembers his SALAH of FAJR at these times; or ASR as the case might be; he must wait to read his SALAH till the Sun rises fully or sets fully in the respective cases (please see Ahadith-177 & 178 and also H-186 just coming ahead).
TOPIC 22-About offering Salah after ASR
(184)-Sayyidina Ibn Abbas (RA) said that the Prophet offered after ASR the two rakah Salah he used to say after ZUHR as he had received some goods that took his time. He never did that afterwards.
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This is an isolated incident that does not affect the actual command of not reading any SALAH after FAJR and ASR. There is a narration from Bibi Ayesha that the Prophet (PBUH) used to say MUSTAHAB-SALAH after ASR yet ULAMA of repute have indicated some confusion in that narration. Note that IBNE-ABBAS mentions here as an addition that the Prophet (PBUH) did it once only as he had missed his Two-RAKAH SALAH after ZUHR that was in his routine to say due to being engaged in distribution of some goods that he had received from somewhere. We get two points here from this Hadith besides the information that this was an isolated incident; one is that there is SALAH of two RAKAH after FARDH-SALAH at ZUHR for those who will to say more SALAH at ZUHR; second is that the Prophet (PBUH) read QADHA of even this additional SALAH that was not FARDH (obligatory) though QADHA is only for FARDH generally so this denotes too that this event relates specifically to the Prophet (PBUH).
TOPIC 22-About offering Salah before MAGHRIB
(185)-Sayyidina Abdullah ibn Mughaffal (RA) reported that the Prophet (PBUH) said, “There is a Salah between two Adhan so whoever wishes may offer it.” [Ahmed 16790, Bukhari 627, Muslim 838, Abu Dawud 1283, Nasai 677, Ibn e Majah 1162]
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It is allowed to offer additional SALAH before MAGHRIB and the exclusive mention of MAGHRIB is due to the fact that it is known about all other four SALAH generally that additional SALAH is allowed before them yet generally no additional SALAH is read before MAGHRIB traditionally; even at that time it was not much known that it is allowed to read additional SALAH before it and the situation stays as such, even in these current times. Note that if someone does read some additional SALAH before MAGHRIB, he is not blameworthy; in-fact, such SALAH certainly is MUSTAHAB.
TOPIC 23-If able to offer one raka'ah of ASR before sunset
(186)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “If anyone is able to offer one raka'ah of FAJR before sunrise then he has offered the FAJR Salah. And, if anyone has offered one raka'ah of ASR before sunset then he has offered the ASR Salah.” [Ahmed 9961, Bukhari 579, Nasai 513, Ibn e Majah 699, Muslim 608]
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We have just read in H-183 that at the sunrise and at the sunset, offering SALAH is not allowed. Now, this Hadith gives a concession on that rather clarifies it by the information that one who has not read FAJR (or ASR) and he starts it on time yet in between SALAH, the Sun begins to rise (or starts to set), his SALAH is good if he has at least ended one RAKA’AH. Note that SALAH comprises of standing, bending, prostrating and then standing again praising Allah by different words in every position and from one standing to the other is one RAKA’AH and also note that FAJR has two obligatory RAKA’AH while ASR has four. Due to the prohibition for offering SALAH at rising and setting of the Sun, there has been some difference of view for the best thing to do in such situation. In the current era when the time seems short for any of these SALAH, he must wait till the Sun rises fully (or sets fully) then say the obligatory SALAH as the Hadith at this topic tells the concession not the preference. The noteworthy point as presented by ULAMA of repute is that when some Hadith prohibits something and the other Hadith allows it to some extent (providing concession) then the preference is for the prohibition. There were SAHABA who preferred waiting in such situation rather than read it with sunrise or sunset coming near (as ABU-BAKRAH RA did not offer his missed obligatory SALAH of ASR when sunset was near), so it is better to wait than to hurry in this matter unreasonably.
TOPIC 24-About offering two Salah at one time
(187)-Sayyidina Ibn Abbas, (RA) reported that Allah's Messenger (PBUH) offered together the ZUHR and ASR, and the MAGHRIB and ISHA in Madinah although there was no fear or rainfall. Sayyidina Ibn Abbas, (RA) was asked what his intention in that was and he said, “His intention was that his Ummah should not be put to difficulty. [Ahmed 2557, Abu Dawud 1210, Nasai 597]
(188)-Sayyidina Ibn Abbas (RA) narrated that the Prophet (PBUH) said, “If anyone combines two prayers at a time without a valid reason then he has entered door of the doors of the Kaba'ir (grave sins).”
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Respectable TIRMIDHI has taken H-187 in the couple of Ahadith that are not taken into practice; the other one is narrated by MU’AVIAH that tells about the person who is given to drinking wines to give him the capital punishment if he is caught for the fourth time on this charge of drinking (H-1449). The Prophet (PBUH) made this combination of SALAH to make some ease for Muslims in reading five prayers that are distributed according to timing all over the 24 hours. Many ULAMA have taken this Hadith to reason that on valid grounds (that might be high rainfall, some trying travel or afflicted state) a person might combine two SALAH together. Even today at HAJJ at ARAFAH, two of SALAH that are ZUHR & ASR are combined while just after that at MUZDALIFAH, two of SALAH that are MAGHRIB & ISHA are combined but this is an exceptional matter happening once a year at specific time & place. Mostly ULAMA have taken this to mean that if someone reads ZUHR at its last time and ASR at its first time waiting just for some time between them, it would seem as if they are combined; similarly, if he reads MAGHRIB at its last time and ISHA at its first, it would seem as the combination of both and the Hadith here indicates that. The second Hadith at this topic is weakly narrated that Respectacble TIRMIDHI has brought here to show that the Muslim person must read every SALAH at its time and that certainly is fair to practice.
TOPIC 25-How the Adhan began
(189)-Muhammad ibn Abdullah ibn Zayd reported his father as saying that when it was morning they went to Allah’s Messenger (PBUH) and told him about the dream. He said, “This is a true dream. Stand up with Bilal. He has a louder voice than you. Teach him that which you were told and he will call that out. “When Umar ibn al-Khattab (RA) heard Bilal’s call to prayer, he came to Allah’s Messenger (PBUH) dragging his garment along and he said, “O Messenger of Allah! By Him who sent you with Truth, I have seen the like of what he says. “So, Allah’s Messenger (PBUH) said, “All praise belongs to Allah, and that is confirmed” [Ahmed 16478, Ibn e Majah 1706, Abu Dawud 499]
(190)-Ibn Umar (RA) reported that when Muslims came to Madinah they used to gather and estimate the times of Salah and no one used to call for Salah so they talked about it one day. Some said to make bell like the bell of Christians and some said to make QARN like the QARN of Jews. So Umar (RA) said why not you send some person who calls for SALAH so the Prophet (PBUH) said, “O Bilal! Stand up and call for SALAH.”
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It is an interesting point to note that ADHAN (the call for SALAH) came into practice by dream that ABDULLAH ibn ZAYD-RA saw vividly, remembered it and told it to the Prophet (PBUH). Note that there were a number of other SAHABA too (UMAR included) who saw ADHAN in their dreams but could not gather the words to communicate them clearly. ADHAN is one of the SHA’AER (specific markings) of Islam and that is why the basic message of Islam is presented in the ADHAN. It is based on seven phrases in Arabic the translation of which is (1) Allah is the greatest; (2) I testify that there is no god but ALLAH; (3) I testify that MUHAMMAD (PBUH; the last Messenger) is the Prophet of Allah; (4) Come towards SALAH; (5) Come towards Success; (6) Allah is the greatest; (7) There is no god but Allah. According to AHMED and ABU-HANIFA, the first phrase would be said four times and then all others twice except for the last one that would be said once so the total comes to fifteen. SHAFA’I makes some detail about saying the second one and the third one that first they both would be said in high tones then in low tones yet briefly he asks to say the first three four times, the second three twice and the last one once making the total nineteen. MALIK asks to say the first phrase twice then the second and the third four times each then fourth, fifth and sixth twice and the last one once only, making the total seventeen. Note that the phrases would remain same and with same sequence yet difference is for the number of times each would be said. In FAJR, it is necessary to make TATHWEEB too that means to say “SALAH is better than sleep” and it is said twice at the sixth place shifting the remaining phrases ahead. The second Hadith here narrated by IBN UMAR tells about the same incident yet very briefly with gaps. Muslims were looking for some way to gather for SALAH and at that time, ABDULLAH ibn ZAYD saw the dream and the Prophet (PBUH) took this advice for ADHAN.
TOPIC 26-About TARJI in Adhan
(191)-Sayyidina Abu Mahdhurah (RA) narrated that Allah's Messenger (PBUH) made him sit down and taught him the Adhan, word by word. Ibrahim said, Bishr says “like our Adhan” and I said to him to repeat and he repeated it with TARJI.” [Ahmed 15380, Muslim 379, Abu Dawud 503, Nasai 631, Ibn e Majah 708]
(192)-Sayyidina Abu Mahdhurah (RA) said that the Prophet (PBUH) taught him nineteen phrases of the Adhan and seventeen of the IQAMAH. [Ahmed 15377, Muslim 379, Nasai 631, Ibn e Majah 708, Abu Dawud 502]
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TARJI means to say ADHAN repeating the second and third phrases in both high and low tones (as SHAFA’I has taken and MALIK too). The other two do not ask for TARJI (as BILAL who used to say ADHAN at MADINAH did not make TARJI; note that ABU-MAHDHURAH used to say ADHAN at MAKKAH) and that is why they say the seven phrases of ADHAN in total fifteen times while SHAFA’I asks their recitation nineteen times in total that is according to the H-192. In IQAMAH (the standing for SALAH), the recitation of these seven phrases are faster than in ADHAN and with addition of “SALAH has stood” twice at the sixth place; by the Ahadith that respectable TIRMIDHI has recorded, it seems that the Prophet (PBUH) appreciated variety of ways of saying these seven phrases in ADHAN and IQAMAH (just as he tolerated minor differences in reading of SALAH) and taking any of these ways would do when there is no addition or subtraction in the wording of the phrases mentioned; Al-Hamdu Lillah.
TOPIC 27-About singularity of the IQAMAH
(193)-Sayyidina Anas ibn Malik (RA) reported that Sayyidina Bilal (RA) was commanded to repeat (wordings of) the Adhan twice but to say the (words of) IQAMAH once. [Bukhari 603, Muslim 378, Abu Dawud 508, Nasai 627, Ibn e Majah 729]
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TOPIC 28-Repeating IQAMAH twice
(194)-Sayyidina Ahdullah ibn Zayd narrated that the Prophet’s Adhan was repeated twice; both the ADHAN and the IQAMAH.
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TOPIC 29-Pronouncing the Adhan with pauses
(195)-Sayyidina Jabir (RA) narrated that Allah’s Messenger (PBUH) said to Sayyidina Bilal, “O Bilal (RA)! When you call the Adhan, observe pauses and when you call the Iqamah, speak quickly. And, let there be so much time between your Adhan and your Iqamah that one who eats may finish his food and one who drinks may finish his drink, and one who has to, may relieve himself. And do not get up till you have seen me.”
(196)-Abdu ibn Humayd reported from Yunus ibn Muhammad who from Abdul Mun’im the like of it.
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The recitation of ADHAN would be in high voice taking time in recitation of each phrase making it long while the recitation of IQAMAH would remain as we converse with each other. Some period would be given after ADHAN for the SALAH (and here it seems that mainly the guidance is related to FAJR) so that a person at some necessity could end it up with ease and come for SALAH. It is better to give a gap of half an hour at FAJR; of ten minutes at both ZUHR and ASR; of five minutes at both MAGHRIB and ISHA waiting just a little after ADHAN; that would be fine insha Allah for the presence at the mosque with people getting enough time to end their engagements for SALAH.
TOPIC 30-Place finger in ear while calling Adhan
(197)-Sayyidina Awn ibn Abu Juhayfah reported from his father that he saw Sayyidina Bilal (RA) give the Adhan. He turned his face sideways and his both fingers were in his two ears, and Allah’s Messenger (PBUH) was in a red tent. The narrator thought that it was made of leather. Bilal (RA) advanced with the spear and planted it in the ground at Batha (the site they were at during HAJJ).Then Allah’s Messenger (PBUH) offered Salah facing it; dogs and donkeys moved about in front of the stick. The Prophet was wearing Red HULLAH, “as though I see the glitter of his shin.” Sufyan said that he thought that it was a Yemeni cloak. [Ahmed 18771, Nasai 5388, Bukhari 634, Muslim 503, AD 5201]
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It is MUSTAHAB for the MUAZZIN (the caller of ADHAN) to put his fingers in the ears as that makes the raising of voice easy and Bilal was walking at the height to call ADHAN at all sides. In the current era when we have loud-speakers, ULAMA ask to call for ADHAN standing at one place though face is turned sideways yet shoulders must remain towards the KAA’BAH as much as possible. Another thing that this narration tells us is that any suitable thing like spear in front of the IMAM (leader at SALAH) is enough for the people to pass in front of him though normally it is not allowed to pass from the front of one that is at SALAH. Yet another thing that we get from this narration is that wearing of red dress when it has some other color too that also manifests well with the red one, is quite fine as the red Yemeni cloaks of that time used to have stripes of different colors on them; note that Islam does not mind some colorful dress even for men when they do not challenge the sobriety of those men. But please note also, that Islamic values do not appreciate wearing of such dress that is completely red for men (or completely yellow) as that is MAKRUH-TANZIHI; it would become MAKRUH-TAHRIMI for him who wears such dresses often.
TOPIC 31-About tathwib in the FAJR Adhan
(198)-Sayyidina Abdullah ibn Abu Layla narrated on the authority of Sayyidina Bilal that the Prophet (PBUH) said, “Do not make tathwib in any Salah apart from the FAJR.” [Ah 23969, Ibn e Majah 715]
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TOPIC 32-One who calls the Adhan also calls the IQAMAH
(199)-Sayyidina Ziyad ibn Harith Suda’I (RA) said that Allah’s Messenger (PBUH) commanded him to call the Adhan for FAJR. So he called the Adhan. Then Sayyidina Bilal intended to call the IQAMAH, but Allah’s Messenger (PBUH) said, “Indeed, Brother Suda’i had called the Adhan and who calls the Adhan, calls the IQAMAH.” [Ahmed 17546, Abu Dawud 514, Ibn e Majah 717]
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Tathweeb (to say “SALAH is better than sleep”) and other such terms are disallowed in ADHAN except for FAJR (and even then not after the ADHAN of FAJR). Islam does not pressurize for SALAH but asks people to come to SALAH by their own good inclination; if there is negligent attitude to SALAH on the collective basis then it is necessary for persons at authority among Muslims to care for the remedy of such attitude but still with soft measures. As for the IQAMAH, the person who calls the ADHAN would say it yet if some other person says it against etiquette, there is no repetition.
TOPIC 33-Makruh to call the Adhan without ablution
(200)-Sayyidina Abu Hurayrah reported that the Prophet (PBUH) said, “Let no one call the Adhan while he is not in a state of ablution.”
(201)-Yahya ibn Musa reported from Abdullah ibn Wahb from Yunus from Ibn Shihab that Sayyidina Abu Hurayrah said, “If anyone is not in a state of ablution then he must not call the Adhan.”
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TOPIC 34-The imam has a right to IQAMAH
(202)-Sayyidina Jabir ibn Samurah narrated that the Muadhdhin of Allah’s Messenger (PBUH) postponed the IQAMAH till he did not see him coming out. He would call the IQAMAH on seeing him. [Ahmed 20896, Muslim 606]
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TOPIC 35-Calling Adhan at night
(203)-Sayyidina Saalim reported from his father that the Prophet (PBUH) said, “Surely, Bilal calls the Adhan in the night. So, you carry on eating and drinking till you hear the Adhan of Ibn Umm Maktum.” [Ahmed 4551, Bukhari 620, 1092, Nasai 634]
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WUDHU is necessary for ADHAN; the other Hadith about calling out IQAMAH on seeing IMAM is clear; MUSALLI must not stand for SALAH before seeing the IMAM and the MUADHDHIN (the person who had called the ADHAN) would say the IQAMAH when the IMAM comes ahead for leading the SALAH. The three IMAMS except ABU-HANIFA allow calling ADHAN before the time of SALAH of FAJR at the night yet they ask to call the ADHAN on time too in such case. ABU-HANIFA does not take the first ADHAN as the call for FAJR; he points out that ADHAN for some SALAH is only called out when the time for that particular SALAH has come. As all IMAMS ask for ADHAN for FAJR at its time, there is no practical difference while MUADHDHIN (the caller for ADHAN) has been given the right to judge about ADHAN. He would see for himself when to say it but for IQAMAH, he must care for the presence of IMAM of SALAH; the IMAM might ask for its repetition if he thinks that the repetition is appropriate.
TOPIC 36-Going out of mosque after the Adhan is MAKRUH
(204)-Sayyidina Abu ash-Shasha said someone went out of the mosque after the Adhan for ASR. Sayyidina Abu Hurayrah (RA) said, “Surely, he has disobeyed Abul-Qasim (meaning the Prophet PBUH).” [Ahmed 9326, Muslim 655, Abu Dawud 536, Nasai 680, Ibn e Majah 733]
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TOPIC 37-Adhan during journey
(205)-Sayyidina Malik ibn Huwayrith (RA) narrated that he visited Allah’s Messenger (PBUH) with his cousin. He said to them, ‘When you two travel, call the Adhan and the IQAMAH and the elder should lead the Salah.” [Ahmed 15601, Bukhari 628, Nasai 631, Ibn e Majah 979, Abu Dawud 589]
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When someone is at the mosque where the MUADHDHIN has given the ADHAN, it is not right for him that he leaves it before reading the SALAH with JAMA’AH; note that if he leaves for some utmost necessity like making of WUDHU or attending the wash-room with the intention to return back that is not disallowed. As for H-205 at the topic-37, note that both ADHAN and IQAMAH are called for SALAH during the journey and if some man of high knowledge is not available then, the most senior in age would become the IMAM; another version of this same Hadith tells us that MALIK ibn HUWAYRITH (RA) had added that they were equal in knowledge so the Prophet (PBUH) asked for the elder in age to become IMAM.
TOPIC 38-Virtues of Adhan
(206)-Sayyidina Ibn Abbas (RA) narrated that Allah’s Messenger (PBUH) said, “If anyone calls the Adhan for seven years with the intention of reward (at AKHIRAT) then freedom from Hell is recorded for him.’ [Ibn e Majah 727]
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TOPIC 39-The Imam is responsible; the Muaddhin is trusted
(207)-Sayyidina Abu Hurairah (RA) reported that Allah’s Messenger (PBUH) said, “The Imam is responsible and the Muaddhin is trusted. O Allah, guide the Imams and forgive the Muaddhins.”
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Hadith at the topic-38 tells that the MUADDHIN who calls for ADHAN for seven years continuously is granted freedom from hell. Note that this is for the man who does not ask any worldly benefit for this service and Hadith at topic-41 also conforms that. There are times when the person would decide either to take the worldly benefits or either to take the benefits at AKHIRAT; both do not combine. The next Hadith here tells that the IMAM is at a very responsible position as if he errs, the SALAH of persons behind, would be null & void. There were some ULAMA of high status in the old times that used to refrain from taking the position of IMAM or MUFTI (those who assumed the position of the judge due to their deep Islamic study for providing the guidance to Islamic matters) or QADHI (those who were appointed as the judge by the Government) due to the fear that they might misguide the people by mistake; they truly cared for the pleasure of Allah. However, note that there were good substitutes for them at that beautiful era where the Islamic knowledge flourished and it is not feasible today at these current trying times that ULAMA capable to guide the people well, refrain from coming forward to guide Muslims on issues by Islam. The Prophet (PBUH) did make DUA for the IMAM to remain at righteousness and with that he also prayed for the MUADHDHIN (Caller of ADHAN) to get mercy from Allah.
TOPIC 40-For one who hears the Adhan
(208)-Sayyidina Abu Saeed (RA) reported that Allah’s Messenger (PBUH) said, “When you hear the Adhan, say just as the Muaddhin says.” [Ahmed 11860, Bukhari 611, Muslim 383, Nasai 673, Ibn e Majah 720, AD 522]
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TOPIC 41-Seeking remuneration against Adhan is MAKRUH
(209)-Sayyidina Uthman ibn Abul Aas (RA) narrated that the last instruction of Allah’s Messenger (PBUH) to him was that he should select a Muadhdhin who would not seek wages against the Adhan he called. [Ahmed 17926, Abu Dawud 531, Nasai 671]
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It is MUSTAHAB to answer ADHAN by saying the same phrases the MUADHIN is saying as he says it. There are such narrations too that tell us to praise Allah at the 5th and 6th phrase of ADHAN yet that is optional here and answer by same words is also easy to practice. ULAMA have said that the Muslim person would answer the ADHAN practically too by going to SALAH and the Hadith here includes this meaning too in the guidance it gives. H-209 disallows wages on ADHAN though SHAFA’I and MALIK have allowed this due to necessity specifying the Hadith to that ancient era yet this judgment does need revision while AHMED and ABU-HANIFA have disallowed this according to the Hadith here; at present times, the ruling at HANAFI-FIQH is much relaxed in this matter as wages are provided for ADHAN and even for IMAMAT in the name of necessity. ULAMA have also allowed that if someone reads verses of the Holy Book Quran to cure someone and accepts some reward on this service that is not wrong as there is a well-known Hadith on this matter. Note that even with the ruling for the validity of the remuneration as of now due to necessity, the better thing certainly is to avoid taking any material benefit for the service for ADHAN & IMAMAT and also for providing the lessons for the recitation of the Quran as that is much better by the Islamic Viewpoint.
TOPIC 42-The supplication of one who hears the Adhan
(210)-Sayyidina Sa’d ibn Waqqas (RA) narrated that Allah’s Messenger (PBUH) said, “If anyone who hears the Muadhdhin call the Adhan he must say –‘And I bear witness that there is no god but Allah, the One. He has no partner. And that Muhammad is His slave and His Messenger. I am pleased with Allah as the (true) Lord and with Islam as the religion and with Muhammad as the (last) Messenger’- then Allah will forgive his sins. [Ahmed 1565, Muslim 386, Muslim 525, Nasai 679, Ibn e Majah 721]
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TOPIC 43-More about it
(211)-Sayyidina Jabir ibn Abdullah (RA) narrated that Allah’s Messenger (PBUH) said, “If anyone says after hearing the Adhan, (Translation: O Allah, Lord of this perfect call and of the Salah that is being established, grant Muhammad the nearness and honour, and raise him to a praiseworthy station which you have promised him) then on the day of Resurrection my intercession will be lawful for him.” [Ahmed 14823, Abu Dawud 529, Nasai 679, Bukhari 614]
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It is MUSTAHAB to make any of these both supplications (Ahadith-210 & 211) narrated here though ULAMA take-up the last one mostly reciting it in Arabic with the addition in the last “O Allah, You do not do against Your Word given” as recorded in another version of this Hadith. About intercession, see the note at H-2442.
TOPIC 44-Supplication b/w Adhan & IQAMAH is not rejected
(212)-Sayyidina Anas ibn Malik narrated that Allah’s Messenger (PBUH) said, ‘Supplication that is made between Adhan and IQAMAH is never rejected (this is the time when a person is waiting for SALAH).” [Ahmed 1220, Abu Dawud 521]
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TOPIC 45-Prayers that Allah has made obligatory on his slave
(213)-Sayyidina Anas ibn Malik (RA) narrated that fifty prayers, were made obligatory on the Prophet on the night of Mi’raj. Then they were reduced till five remained. Then a voice called, “O Muhammad, Our word is never changed. For you, indeed, these five would be as fifty.” [Ahmed 17850, Muslim 162, Nasai 454, Bukhari 3207]
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MIRAJ was the night when the Prophet (PBUH) witnessed BAIT-UL-MAQDAS, going there from MAKKAH. Some take it to be the twenty-seventh night of the seventh Hijri month i.e. RAJAB but that is just guess-work. SALAH became obligatory on that night and at first they were fifty times daily yet as the Prophet (PBUH) asked Allah for concession repeatedly on the advice of MOSES (AS) then (as another hadith point out), they were reduced to five daily. However, Allah gives return of every virtue at least 10 times more so these five SALAH are equivalent to minimum fifty in return; here the quality of the virtue values. But any of the wrong committed asks for its punishment according to its quantity and no more, as told explicitly by the Islamic Teachings; Al-Hamdu Lillah.
TOPIC 46-About excellence of the five prayers
(214)-Sayyidina Abu Hurairah (RA) narrated that Allah’s Messenger (PBUH) said, “The five prayers and a Friday (Salah) are expiation for that which is between them (of minor sins) provided major sins are not committed.” [Ahmed 9367, Muslim 233]
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Good deeds eliminate the wrong ones and so WUDHU and SALAH (especially the Firday-SALAH that is read in the place of ZUHR at Friday) eliminate all SAGHAER (petty sins) that Muslims commit unintentionally (and even intentionally) by the pressure of living normal. Note that KABAER (the big sins) are not washed away by WUDHU and SALAH as for them, asking forgiveness from Allah with remorse and becoming virtuous afterwards is necessary. That is why the practicing Muslim person should be well-aware of all KABAAER to keep away from them without fail. The petty sins keep on getting washed away by the good deeds like WUDHU and SALAH and they work together on them, the latter erasing fully any of its effects left by the former (see also the note at H-2).
TOPIC 47-Virtues of congregational prayer
(215)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “Salah offered with the congregation is twenty-seven ranks more excellent than that offered individually.” [Ah 5683, M 650, Ibn e Majah 789, Bukhari 645]
(216)-Sayyidina Abu Hurairah (RA) reported that Allah’s Messenger (PBUH) said, “The Salah of one praying with the congregation is more excellent by twenty-five degrees than his praying alone.” [Ah 5332, M 649, N 833, Bukhari 645]
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Ahadith here are explicit that SALAH in gathering (JAMA’AH) is higher in virtue yet the point to note is that these Ahadith do not indicate that SALAH read individually at mosque when the JAMA’AH has ended or SALAH read at home is void; JAMA’AH has been taken FARDH, WAJIB, SUNNAH and even SHART (necessary condition) for SALAH by different ULAMA of repute. The excellence of reading SALAH with JAMA’AH is twenty-five times more than reading it individually (and it might become twenty seven times more for someone who attends JAMA’AH coming from far).
TOPIC 48-One who hears Adhan & does not reach for Salah
(217)-Sayyidina Abu Hurairah (RA) narrated that the Prophet (PBUH) said, “Indeed, I had resolved to order my young men to gather a stack of wood and I should command for the Salah to begin and the IQAMAH would be called. Then I would burn down the (homes of) people not presenting themselves for Salah.”
(218)-Mujahid reported that Sayyidina Ibn Abbas (RA) was asked about a man who kept fast during day time and offered Salah all night but did not attend JUMU’AH (Friday) or any congregation. He said, “He will go to Hell.” Hannad reported it. He heard it from Maharabi who heard it from Layth who heard it from Mujahid. The Hadith points that man out who does not attend Friday and other congregational Salah intentionally because of arrogance or because of taking Friday-SALAH lowly in status.
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There are two ways to see this H-217; it might mean that those who did not attend JAMA’AH (and read their SALAH at home), the Prophet (PBUH) felt such anger for them that he considered punishing them severely; the other meaning is that the Prophet (PBUH) felt such anger for those who did not read their SALAH as in those times all persons used to say the SALAH at the mosque; I, MSD, gather that this second meaning is the case here; and Allah know better. Ahadith at the previous topic that we have studied tell us that the SALAH read alone is lesser in degree than the SALAH read at the gathering in the mosque yet they did not designate the individual SALAH as void. The second Hadith shows the merit of Friday SALAH and if someone leaves it by intention, considering it lesser in status than other SALAH, then such person is paving way towards the fire of hell.
TOPIC 49-One who fnds the congregation after his Salah
(219)-Jabir ibn Yazid al-Aswad reported his father as saying, “I was with Allah’s Messenger (PBUH) during the Hajj. I offered the Salah of FAJR with him in the Masjid Khayf. After the Salah, he turned to us and observed that two men had not prayed with the congregation. He said that they should be brought to him, so, they were taken to him and their veins trembled from fear. He asked them what had prevented them from offering Salah with them. They said that they had offered Salah already at their stations. He said, “Do not do that. If you have already prayed at your bases and come to the mosque of congregational prayer then join them in prayer that would be a supererogatory (Salah) for you.” [Ahmed 17481, Abu Dawud 575, Nasai 857]
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This event relates to MINA, the place near MAKKAH that is important in the rituals of HAJJ. The Prophet (PBUH) was leading the SALAH at MASJID KHAYF at MINA when he observed that two men had not read SALAH with them so he called them and they were highly fearful (even the veins at their shoulders seem to tremble) that they might be punished severely at this absence. The Prophet (PBUH) inquired about their absence from JAMA’AH and they told him that they had already read the SALAH. This was taken as valid reason as they did not have the guidance that they might read SALAH over SALAH so without any blame to them, the Prophet guided them to the better ruling. Note that H-183 that asks not to read SALAH after FAJR (or ASR) becomes limitation to this Hadith and these two are not to be repeated with JAMA’AH if they are already read. So this understandably applies to ZUHR and ISHA though the occasion is narrated as FAJR here; many ULAMA have taken it as not specifically related to FAJR but have taken it in general terms and limited it then by H-183 mentioned.
TOPIC 50-Second congregation after first in the same mosque
(220)-Sayyidina Abu Sa’eed (RA) narrated that after Allah’s Messenger (PBUH) had finished prayer a man came. So he said, “Who will join this man in trading?” A man got up and offered Salah with him. (Thus, both earned reward of congregational prayer). [Ahmed 11019, Abu Dawud 224]
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TOPIC 51-Excellence of congregation of ISHA and FAJR
(221)-Sayyidina Uthman ibn Affan (RA) narrated that Allah’s Messenger (PBUH) said, “As for him who offers the Salah of ISHA with the congregation he earns reward for worship as if he stood for half of the night. And he who offers both the ISHA and FAJR with the congregation is as though he was awake (remembering Allah) all through the night.” [Ah 409, M 656, AD 555]
(222)-Sayyidina Jundub ibn Sufyan (RA) narrated that the Prophet (PBUH) said, “He who offers FAJR, is in Allah’s protection. Hence, do not miss Allah’s protection.” [Ahmed 18836, Muslim 657]
(223)-Sayyidina Buraidah al-Aslami (RA) reported the Prophet (PBUH) as saying, “Give glad tidings to those, who walk towards mosques in the dark, of perfect light on the day of Resurrection.” [Abu Dawud 561]
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H-220 tells the merit of JAMA’AH as the Prophet (PBUH) asked someone to join the man in SALAH that had just come (and some respectable commentators on Ahadith have taken him to be ABU-BAKR) so that he gets JAMA’AH. Note that when the IMAM and the MUQTADI have read SALAH in JAMA’AH at the mosque, the second JAMA’AH for it is not allowed there according to three IMAMS with the exception of AHMED; there are exceptions that if some travelers from some other place had come there after JAMA’AH and intend to read SALAH by their own JAMA’AH without calling others or if IMAM had read SALAH mistakenly as an isolated incident with some of MUQTADI before the specific time for that SALAH then the second JAMA’AH is valid. In practice when someone misses JAMA’AH and the time for SALAH is available, he must read SALAH alone at the mosque then and there; the event recorded here is an isolated incident as there are other narrations that denote that SAHABA used to say their SALAH alone if they missed JAMA’AH. This Hadith shows that there is some margin for the second JAMA’AH at the mosque but as an isolated incident and not as routine. The Arabic word used is derived from “AJR” (good returns by trading) that denotes the good transaction that affects the document of deeds positively. Ahadith at topic-51 tell the merit of FAJR and ISHA; especially H-222 is explicit for the high merit of FAJR so if someone troubles the good person who takes care about his FAJR well, Allah certainly would put that wrongful person into trouble. There is Hadith to the effect that if some person is unable to do the good deed due to some affliction that he does regularly, the good return for that is written for him in the affliction too (as that omission then is not his fault). So when the person says both SALAH of ISHA and FAJR well, his sleep at the night becomes virtue too that brings him the worthy good returns; Al-Hamdu Lillah.
TOPIC 52-Excellence of the fist row
(224)-Sayyidina Abu Hurairah (RA) reported that Allah’s Messenger (PBUH) said, “The best of the rows of men is the first and the worst is the last. And, the best of the rows of women is the last and the worst of them is the first.” [Ahmed 7366, Muslim 440, Abu Dawud 678, Nasai 816]
(225)-The Prophet (PUH) also said, “If people learn of the reward on calling the Adhan and praying in the first row, and they cannot get that without drawing lots, they would draw lots surely.”
(226)-The like of it (previous hadith, # 225) is reported in chain by Qutaybah from Malik from Sumayya from Abu-Salih from Abu-Hurayrah who reported it from the Prophet (PBUH).
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The attendance of JAMA’AH is not better for women and SAHABA had forbidden their attendance there just after the passing away of the Prophet (PBUH) due to the FITNAH (trial & trouble) created by their presence at the mosque (even Bibi Ayesha-RA did not appreciate their presence at mosques after the passing away of the Prophet PBUH as has been recorded in narrations). Reading of SALAH at home for them is more in accordance with the Islamic teaching of HEJAB. The reward for the first row is very high as clarified here and the notable point is that Islam highly appreciates trying to go at front in matters of AKHIRAT (true life after this life) but it asks to live simple in the world living on necessities and remaining always charitable; this is how the Prophet (PBUH) lived his life by choice. The Holy Book Quran asks explicitly to give away in charity all that is more than the necessities (see the verse-219 of Surah BAQARAH) while for AKHIRAT it says, “And vie one with another for forgiveness from your Lord, and for a paradise as wide as are the heavens and the earth, prepared for those who ward off (evil)” (AALE-IMRAN - 133).
TOPIC 53-About straightening rows
(227)-Sayyidina Nu’man ibn Bashir (RA) narrated that Allah’s Messenger (PBUH) used to straighten their rows. One day, as he came out, he saw a man’s chest bulging out of the row. He said, “Straighten your rows otherwise Allah will put your faces in different directions.” [Ahmed 18404, Bukhari 717, Muslim 436, Abu Dawud 663, Ibn e Majah 994]
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It is one of the SUNNAH of SALAH to straighten the rows and this particularly is the responsibility of IMAM though in general, all persons who attend the SALAH would observe this. Note that ZAAHIR (matters that are physical in nature) affect BAATIN (matters inside) so the Hadith at this topic tells us that the negligence of straightening of rows at SALAH is likely to put such difference in views that would lead to avoid each other.
TOPIC 54-Let those with insight and the prudent be near me
(228)-Sayyidna Abdullah (RA) reported the Prophet (PBUH) as saying, “Let the prudent and sedate among you be near me. Then those who are closer to them followed by those closer to them. And do not dispute with each other lest your hearts become hateful. And keep away from the chaos of the market.” [Ahmed 4373, Muslim 432, Abu Dawud 675]
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TOPIC 55-Makruh to form rows between pillars
(229)-Abdul Hamid ibn Mahmud narrated that they prayed behind an Amir of the several Amirs. The people compiled them to stand between two pillars. When they finished, Sayyidina Anas ibn Malik (RA) said, “We used to avoid that in the times of Allah’s Messenger (PBUH).” [Abu Dawud 673, Nasai 820]
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When Abdullah is mentioned singularly in narrations, it means Abdullah ibn Mas’ud (RA) and his worthy guidance forms most of the FIQH of ABU-HANIFA. Avoidance of the market has the meaning that at the time of SALAH, it is necessary for the Muslim person to leave business transactions and attend the SALAH. Another meaning here is that the mosques should not become as they are markets (of that time) where the people usually raise voices. As for the prohibition of forming rows between pillars, many ULAMA have clarified that some JINN had turned Muslims and they used to say SALAH with JAMA’AH between the pillars at the mosque of the Prophet (PBUH). That is why SAHABA were asked to leave forming rows there but with the passage of time there remained no such ban upon it and it is permitted as of now.
TOPIC 56-Standing alone behind a row
(230)-Hilal ibn Yasaf said that at ar-Riqqah, Ziyad ibn Abul-Ja’ad held him by the hand and took him to a Shaykh who was called Wabisah ibn Ma’bad; he belonged to Banu Asad. Ziyad said that the Shaykh had narrated to him that a man prayed behind (the last) row alone so the Prophet (PBUH) commanded him to repeat his prayer. And all the time the mentioned Shaykh (Wabisah ibn Ma’bad) was listening.
(231)-And, Muhammad ibn Bashhar reported from Muhammad ibn Ja’far from Shu’bah from Amr ibn Murrah from Hilal ibn Yasaf from Amr ibn Raashid from Wabisah ibn Ma’bad that, “A man prayed alone behind a row and the Prophet (PBUH) asked him to repeat the Salah.”
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When a person sees that the rows ahead are full and he would have to read the SALAH alone at the back, he should wait till someone comes to accompany him before the IMAM ends his recitation at the RAKA’AH. However if he feels that the recitation would end before someone comes to accompany him, it is allowed for him to start his SALAH with the hope that someone would arrive soon to stand by him; if then nobody does join him till the end, his SALAH would be fine.
TOPIC 57-About a man who has only one man to pray with him
(232)-Sayyidina Ibn Abbas (RA) reported that he joined the Prophet (PBUH) in prayer one night. He stood to the Prophet’s (PBUH) left but he held his head from behind and brought him to his right side. [Ahmed 3437, Nasai 439, Ibn e Majah 423, Muslim 763, Bukhari 138]
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TOPIC 58-A man who has two men to pray with him
(233)-Sayyidina Samurah ibn Jundub (RA) narrated that Allah’s Messenger (PBUH) commanded them that when they are three men, one of them must lead the others, stepping ahead.
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TOPIC 59-About one who leads men and women in Salah
(234)-Sayyidina Anas ibn Malik (RA) reported that his grand mother, Mulaykah, invited Allah’s Messenger (PBUH) to a meal prepared by her. He ate therefrom and then said, ‘Stand up, that we may pray with you.” Anas said that he stood up and picked up his old mat which had turned black due to age. He sprinkled water on it (to make it presentable) and Allah’s Messenger (PBUH) stood on it and Anas and Yatim formed a row behind him. The old woman (Mulaykah) stood behind them. So, the Prophet prayed two rakaat with them, and then departed. [Ahmed 12342, Bukhari 380, Muslim 658, 612]
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These three topics that come in sequence denote three ways of JAMA’AH; one is when there is only one MUQTADI (follower) behind the IMAM; second is when there are two MUQTADI; third is when there are many MUQTADI (as usually is the case) at JAMA’AH of SALAH. In the first case, the MUQTADI must stand at the right besides the IMAM but a litlle back that his front of feet are in line with the heels of the IMAM according to most ULAMA; here we also get the understanding that a little action in SALAH is possible (with one hand only) yet that must not give the impression that the man is not at SALAH. In the second case, IMAM stands ahead at the middle and the MUQTADI stand behind as in the third case but note here that some ULAMA allow standing at the middle a bit ahead here as in the first case if the place is narrow. In the third case, IMAM stands ahead and the adult men (as MUQTADI) stand behind then children and then women. MULAYKAH was the mother of UMM-SULAYM (who was the mother of ANAS ibn MALIK and the wife of ABU-TALHA). The boy YATIM was the younger brother of ANAS and that perhaps his nick-name as YATIM means orphan (note that ABU-TALHA was the step-father of ANAS and this boy YATIM; he was very lenient to them respected by both). This SALAH was not FARDH but the Prophet read it to ask Allah for blessing at the place so it was NAFL, the JAMA’AH for which is not usual yet it is allowed sometimes with few MUQTADI present without any regularity and without any call as happened here.
TOPIC 60-Who is most deserving of office of IMAM
(235)-Sayyidina Aws ibn Dam’aj (RA) reported from Sayyidina Abu Mas’ud Ansari (RA) that Allah’s Messenger (PBUH) said, “He should act as Imam of people who is most read in the Quran. If they are at par with each other in its recital then the most learned about the SUNNAH. If they are equal regarding the SUNNAH then he who preceded others in HIJRAH (migration to Madinah) and if they emigrated together then the oldest of them (should be the Imam). And no one should become Imam at another Imam’s place where he is authoritative and no one should sit on the place of honour of the owner in his house without his permission.” [Ahmed 7062, Abu Dawud 582, Nasai 776, Ibn e Majah 980]
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This is the sequence for preference of IMAMAT (becoming IMAM of SALAH) but note here that this sequence would apply on those Muslims that are male, adult, sane, free from physical afflictions (as they must not be disabled or most ugly in looks), caring about cleanliness; he must not try to become IMAM at a place where usually some other person leads the MUQTADI (and that person is present there even if he is lesser in status seeing by the standard of knowledge) except by his permission. Keeping this in mind, the priority goes to the person who is better in the knowledge plus recitation of the Holy Book Quran; if many are competent in this then the priority goes to the knowledgeable in SUNNAH; then comes seniority in HIJRAH (migration from Makkah to Madinah; but that is not in consideration as of now); if many persons are fit in both i.e. knowledge of the Holy Book Quran and of the SUNNAH then the placement here is for the oldest among them. Note that this sequence applies to the state leadership of Mulims too strictly by the Islamic Teachings. The AMIR (ruler) of Muslims must have some necessary knowledge of Islam by the KITAB (the Holy Book Quran) and by the SUNNAH (the statements, deeds and silence over something of the Holy Prophet PBUH) and it would be better if he is one of the senior citizens though he certainly must be active. Women are not allowed IMAMAT at mosques and as such, they are not allowed to lead Muslims politically too except when they are in some junior status where their official statements actually are advices and not commands. This tells that they might become members of parliament or members of other official deparments not being at the highest of commanding positions; it is better to remember this as there are people who call for leadership of women in the name of emancipation of women; Islam considers it total degradation of the woman to bring her to the commanding position. Please note as one of the principles in this respect that Islam gives rights to women as women while these persons who make lots of noise in the name of emancipation of women, they want to give them rights as men that Islam does not appreciate in any manner; for the sake of emphasis, I repeat that Islam certainly considers it an insult to the womenfolk.
TOPIC 61-Imam’s recital should be brief
(236)-Sayyidina Abu Hurairah (RA) narrated that the Prophet (PBUH) said, “When one of you is imam of the people, he must be brief (in recital), for his followers include the young, the old, the weak, the sick-everyone. And when he prays alone then he may pray as he likes.” [Ahmed 7479, Muslim 467, Abu Dawud 794, Nasai 822, Bukhari 703]
(237)-Sayyidina Anas (RA) said that Allah’s Messenger (PBUH) led more briefly and more perfectly than everyone else when he was leading (congregational) Salah. [Ahmed 12734, Muslim 469, Nasai 820]
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TOPIC 62-What are disallows and allows in Salah
(238)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger (PBUH) said, “The key of Salah is purification. Its binding is the TAKBIR and its freedom is the TASLIM If anyone does not recite Surah al-Fatihah and another Surah in Salah, FARDH or otherwise, then his Salah is void.” [Ibn e Majah 276]
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The guidance at the topic-61 is most clear that the IMAM would care about the MUQTADI especially those that are the weak persons among them; it is well-known that the Prophet PBUH cared to shorten the SALAH reading it somewhat fast yet perfect when he heard some infant cry at the women’s section. H-238 tells us that SALAH starts with TAKBIR (that means saying ALLAHU-AKBAR; Allah is the Greatest in the beginning of SALAH) and this declaration is named as TAHRIM that means to make the normal rightful things (like speaking, eating, drinking, walking or any other normal action that shows the man is not bound to SALAH) unlawful for the time when the man is at SALAH. With TASLIM (that means saying AS-SALAM ALAI’KUM WA RAHMAT-ALLAH at the end of SALAH), the normal rightful things come to normal for the man again and so TASLIM is TAHLIL that means to make the normal rightful things lawful again. In this message, this Hadith is similar to H-3 that has come at the booklet of Purification yet there is an additional message that it is necessary to recite Surah FATIHA (the first Surah consisting of seven verses) in SALAH. There is consensus that this is necessary for the person reading his SALAH individually yet there is difference of view if the person reading SALAH behind IMAM would recite it or not; our study would take up this matter ahead very soon insha Allah.
TOPIC 63-Keep fingers apart during TAKBIR
(239)-Sayyidina Abu Hurairah (RA) narrated that Allah’s Messenger (PBUH) kept his fingers straight (means kept palm open) when he called the TAKBIR (Allah Akbar).
(240)-Sayyidina Sa’eed ibn Sam’an (RA) reported for Sayyidina Abu Hurairah (RA) that when Allah’s Messenger (PBUH) stood up for Salah, he kept the fingers straight and raised both hands high. [Ahmed 8884]
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TOPIC 64-Excellence of TAKBIR OOLA
(241)-Anas ibn Malik (RA) reported Allah’s Messenger (PBUH) as saying, “As for him who prayed for forty days purely for Allah’s sake beginning with TAKBIR OOLA (the very first TAKBIR), he will get deliverance from two things, deliverance from the fire and deliverance from hypocrisy.” [Ahmed 12584]
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At the beginning of SALAH when TAKBIR is called (that is TAKBIR OOLA; the very first of TAKBIR), it is necessary to raise both hands with open palm facing the front and fingers normally straight; this raising of hands is called RAFE’-YADAIN where the respective thumbs touch the respective ears. Next Hadith at the topic here tells the merit of TAKBIR OOLA that whoever reads SALAH with this very first TAKBIR, he would get the return in AKHIRAT (deliverance from the fire) and also in this world (deliverance from hypocrisy). Forty-Days have some special impression as Moses remained at the Mount of TOOR (SINAI) for forty days where he then received the ten commandments (see Surah BAQARAH, the second Surah, verses 50 to 54 and also Surah BANI-ISRAEL, the seventeenth Surah, verses 23 to 40 where the ten commandments are given as these are for Muslims too but please note that Muslims are bound to them as they are stated in the Holy Book Quran and in no other way). Forty days is the time when the Zygote take shape as the human child; forty days is the time a woman is able to bring her back to normalcy from the burden of child-birth; forty days is the time ULAMA ask to make TABLIGH (means the spread of Islamic Teachings) for high influence and forty days is the time according to this Hadith that when given to regular SALAH with caliber, they liberate the person from fire and from hypocrisy; note that the person must continue the SALAH for life whereas the Hadith tells the merit of TAKBIR OOLA. I, MSD, heard an interesting incident from one of my friends regarding this matter that someone he trusted had told him about a man who intended for TAKBIR OOLA for 40 days. Nearing the final time, it happened that he could not reach the mosque in time for one of the SALAH and missed TAKBIR OOLA. Much hurt, he joined the JAMA’AH but did not need to complete his SALAH as just after JAMA’AH the IMAM announced that he had committed some mistake in the SALAH and he would lead the JAMA’AH again. This happens once in a blue moon but it did happen then and the man was able to say his SALAH by TAKBIR-OOLA; Al-Hamdu Lillah.
TOPIC 65-What to say on beginning of the Salah
(242)-Sayyidina Abu Sa’eed Khudri (RA) reported that when Allah’s Messenger (PBUH) stood up for Salah in the night he would call out TAKBIR (Allahu Akbar). Then, he would say, “O Allah! You are without blemish and (I call you) with Your praise; Your name is Blessed and Your Glory is exalted. And there is no god besides You.” Then, he would say, “Allah is the Greatest, the Greatest, indeed.” Then he would say, “I seek refuge in Allah, the All-Hearing, the All-Knowing from the rejected devil from his goading, blowing his breath and his spittle (to cause evil).” [Ahmed 11657, Abu Dawud 775, Nasai 895, Ibn e Majah 804]
(243)-Sayyidah Aisha (RA) narrated that when the Prophet began the Salah, he said, “O Allah! You are without blemish, and with your praise. Your name is Blessed and your Glory is exalted. And there is no god besides you.” [Ibn e Majah 806]
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Among the IMAMS, AHMED and ABU-HANIFA ask to recite this DUA that is narrated here upto “And there is no god besides you” in Arabic at the beginning of SALAH, just after TAKBIR-OOLA. According to MALIKI-FIQH that takes the Hadith as denoting the MUSTAHAB, there is no need to read anything before Surah FATIHA while according to SHAFA’I, there are number of DUA that could be recited at the beginning.
TOPIC 66-Concerning inaudible recital of Bismillah
(244)-The son of Sayyidina Abdullah ibn Mughaffal (RA) said that when his father heard him recite the Bismillah audibly in Salah, he said, ‘O my son, this is bid’ah (something new). Keep away from innovation.’ Ibn Abdullah said, “I did not find any of the SAHABA more against innovation in Islam than my father.” He (Abdullah) said, “I offered Salah with the Prophet (PBUH) and with Abu Bakr (RA), Umar (RA) and Uthman (RA). None of them said the Bismillah in a loud voice. So, when you offer Salah, do not recite it loudly, and begin the recital with al-Fatihah.” [Ahmed 16787, Nasai 907, Ibn e Majah 815]
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TOPIC 67-Reciting BISM-ALLAH loudly
(245)-Sayyidina ibn Abbas (RA) reported that Allah’s Messenger (PBUH) commenced his Salah with ‘Bismillah-Rahman-Rahim’ (In the name of Allah, the Compassionate-the Merciful).
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TOPIC 68-Begin recital with al-Fatihah
(246)-Sayyidina Anas narrated that Allah’s Messenger (PBUH) and Abu Bakr, Umar and Uthman (RA) commenced their recital with ALHAMDU-LILLAH-RABB-AL-ALAMIN (the first verse of al-FATIHA). [Ibn e Majah 813, Nasai 901]
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These three topics in a row tell us about the start of SALAH and keeing the minor differences aside, the better thing is to say DUA and BISM-ALLAH inaudibly and start SALAH with FATIHA audibly in FAJR, MAGHRIB and ISHA with some recitation from the KITAB that also would be audible; their recitation at ZUHR and ASR would remain inaudible. Note also that BISM-ALLAH is permanent complete verse of the KITAB (the Holy Book Quran) and it is also the part of the verse-30 in Surah NAML that is 27th Surah.
TOPIC 69-There is no Salah without al-Fatihah
(247)-Sayyidina Ubadah ibn Samit narrated that the Prophet (PBUH) said, “He who does not recite FATIHATUL-KITAB (Surah Fatiha) has not observed Salah.” [Bukhari 756, Muslim 394, Abu Dawud 822, Nasai 909, Ibn e Majah 837]
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IMAMS of FIQH have some minor differences concerning the recitation of Surah FATIHA at the SALAH behind the IMAM of SALAH; these minor differences also include saying AAMEEN loudly (this matter is just coming after this topic), RAFE’ YADAIN (raising hands more than once in SALAH) and pointing of finger at the sitting. However, these differences are about preferences only and nothing among them is any difference in principles and SALAH of all Muslims with whatever differences they take are quite fine; if a person observes number of Muslims reading SALAH at JAMA’AH, he would not be able to detect any difference until he observes most closely as the posture and rituals are totally the same. At the time of HAJJ, this sight is totally obvious and its beauty strikes more at MADINAH than at MAKKAH. I, MSD, know well that there are quite a few among ULAMA of repute who have repented the waste of time that they had given to prove ABU-HANIFA or some other IMAM of FIQH at the better grounds in some matter among these minor differences. All the four IMAMS were well-aware of Islamic Principles and were at the high status in the knowledge of how to apply them. Generally the SUNNI Muslims take-up the following of one IMAM in all kinds of matters of religious nature as mostly the ULAMA among them take such following necessary. At the current era, many new things have loomed up in the modern world that need attention by the Islamic Principles so we must not waste time at petty differences that are already being practiced with tolerance but clarify the rulings for the new things that have entered in our living-style without check and some of them have become quite troublesome as of now. Attitudes matter and ULAMA must guide to set the right attitudes to take according to Islam in these new things as this would at least make them free of their liability yet it needs high co-operation among their-selves that certainly they do understand well. Our study would present the note for the topic-69 ahead very soon insha Allah.
TOPIC 70-Concerning Aameen
(248)-Sayyidina Wail ibn Hujr narrated having heard the Prophet (PBUH) recite (last verse of al-Fatihah; in the SALAH) and say “Aameen” prolonging his voice.
(249)-Abu Bakr Muhammad ibn Aban reported to us from Abdullah ibn Numayr from Ala ibn Salih Asadi from Muslim ibn Kuhayl from Hujr ibn Anbas from Wail ibn Hujr from Allah’s Messenger (PBUH) Hadith like Sufyan’s which he reported from Salamah ibn Kuhayl. [Ah 18864, Ibn e Majah 855, AD 932]
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There are authentic Ahadith that prove saying AAMEEN when the IMAM ends the recitation of Surah FATIHA and that is why all four IMAMS of FIQH agree that the MUQTADI must say AAMEEN at this time. There is difference about saying it loudly or silently as SHAFA’I and AHMED ask to say it loudly in accordance with this Hadith at the topic here narrated by WAIL ibn HUJR while ABU-HANIFA asks to say it silently (MALIK does not mind either way). As there are Ahadith of high quality and in high quantity that do prove saying AMEEN loudly, HANAFI-FIQH does not mind (especially in this current era) if anyone does say it loudly as it is not an issue of much concern.
TOPIC 71-Excellences of Aameen
(250)-Sayyidina Abu Hurayrah reported that the Prophet (PBUH) said, “When (after reciting Surah al-Fatihah) the imam says Aameen, you too say Aameen (because the angels also say it). So, if anyone’s Aameen coincides with the angel’s then all his past sins are forgiven.” [Ahmed 7247, Bukhari 870, Abu Dawud 936, Nasai 924, Ibn e Majah 8521
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TOPIC 72-About two silent periods (in Salah)
(251)-Saeed reported from Qatadah who from Hasan that Sayyidina Samurah (RA) narrated having remembered two silent periods in Salah. Sayyidina Imran ibn Husayn denied that saying, “We remember only one period of silence.” So, they wrote to Sayyidina Ubayy ibn Ka’b at Madinah and he wrote back that Samurah remembered correctly. (For clarification) Sa’eed said that they asked Qatadah, the narrator, what those periods of silence were. He said, “(They were) when one begins the Salah (after the first TAKBIR) and when one finishes the recital at WALAD-DAALLEEN (the last words of Surah FATIHA)”. The narrator also said that he liked very much the silence on finishing the total recital till he had regained his breath. [Abu Dawud 780, Ibn e Majah 844]
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When IMAM starts SALAH, he must pause for some time so that MUQTADI might say DUA at the beginning as declared by Ahadith. He must also make a second pause at the end of the recitation of Surah FATIHA before recitation ahead so MUQTADI might say AAMEEN with total ease (it is necessary to recite Surah FATIHA in SALAH and then any three verses of the Holy Book Quran at least from anywhere and then bend saying ALLAHU-AKBAR putting hands to knees that is called RUKU). So these are the two pauses mentioned here according to narrator QATADAH yet there is a third pause too that is after the total recitation before the bending to RUKU that the narrator QATADAH added for clarity. So there are three pauses that occur from the beginning of SALAH to the bending in RUKU.
TOPIC 73-The right hand is placed over the left
(252)-Qabisah ibn Hulb reported from his father that Allah’s Messenger (PBUH) led them in SALAH and held his left hand with his right. [Ahmed 22034, Ibn e Majah 809]
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TOPIC 74-Call TAKBIR when going into RUKU and SAJDAH
(253)-Sayyidina Abdullah ibn Mas’ud (RA) reported that Allah’s Messenger (PBUH) used to call the TAKBIR at every bowing, rising, standing and sitting. And Abu Bakr and Umar (also did that). [Ahmed 3660, Muslim 224]
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TOPIC 75-About the same
(254)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) called the TAKBIR while bowing down.
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In SALAH, the Hadith here asks to fold hands at QIYAAM (standing when the Holy Quran is recited) and with exception of MALIK who asks leaving hands loose and stand normally, all three IMAMS ask on the basis of this Hadith to fold hands below navel (ABU-HANIFA) or at the chest (SHAFA’I); AHMED does not mind any of both. The other topics here tell us that changing from one posture to another in SALAH, it is necessary to say TAKBIR (i.e. ALLAHU-AKBAR) and that is in practice since the times of the Prophet (PBUH); Al-Hamdu Lillah. Note that while standing again from RUKU that is for a little while, before going to SAJDAH, the call instead of TAKBIR is the statement that means “Allah heard him who praised Him”.
TOPIC 76-Raising both hands while going into RUKU
(255)-Saalim reported from his father Sayyidina Ibn Umar (RA) that when Allah’s Messenger began prayer, he raised his hands opposite his shoulders. Then when he bowed into RUKU and when he raised his head after bowing. In his own narration, Sayyidina Ibn Umar (RA) added, “But, he did not raise them between two prostrates.” [Ahmed 4540]
(256)-Imam Tirmidhi said that Fadl ibn Sabah Baghdadi reported a similar Hadith from Sufyan ibn Uyaynah, from Zuhri, from the same Sanad from Sayyidina Ibn Umar (RA).
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TOPIC 76A-The Prophet did not raise hands except first time
(257)-Alqamah reported the saying of Sayyidina Abdullah ibn Masud (RA) that he asked, “Shall I not pray for you the Salah of Allah’s Messenger?” So he prayed the Salah and did not raise his hands except for the first time.
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First thing to note here is that the practicing Muslim must try to read his SALAH in the manner that is accepted at his residential area as SALAH is all right by the guidance of any of IMAMS without taking-up rigidity. There are minor differences that need microscope to detect and it is better not to given them any undue importance. Having said this, note that there are Ahadith that vouch for both sides; making RAFE’ YADAIN (raising hands) at the first TAKBIR, at RUKU, straightening from it and when standing from the sitting in SALAH of four RAKA’AH (three IMAMS take this except ABU-HANIFA who asks not to make RAFE’ YADAIN anywhere except at the first TAKBIR); respectable TIRMIDHI has beautifully presented both sides of the matter. He has mentioned in JAME’ that even this latter stance had quite a few followers among SAHABA and the good persons coming after them so one thing is settled that SALAH is certainly acceptable by both ways (as the narration by ABDULLAH tells that the Prophet PBUH did read SALAH without RAFE’ YADAIN at least sometimes) and the difference then remains only on preference. It is much better for us that we read all our FARDH-SALAH in the present situation as that certainly is most commendable according to SUNNAH rather than to debate these preferences in these very crucial times.
TOPIC 77-Placing hands on knees while bowing (in RUKU)
(258)-Sayyidina Abu Abdur Rahman Sulami reported that Sayyidina Umar ibn Khattab said that to hold the knees is a SUNNAH for you so then hold your knees (in RUKU).
(259)-Sayyidina Saa’d ibn Abu Waqqas (RA) said, “We used to practice TATBIQ but then we were forbidden to do it. We were commanded to place our arms on the knees.”
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TATBIQ was the term used for letting the hands loose in RUKU or even to put them between the knees. Then with time the Prophet (PBUH) checked this attitude as it was trying position and he commanded to put hands on knees; that is the practice from then to this day in SALAH; Al-Hamdu Lillah.
TOPIC 78-Keep hands away from ribs while bowing
(260)-Sayyidina Abbas Ibn Sahl (RA) reported that Sayyidina Abu Humayd, Abu Usayd, Sahl ibn Sa’d and Muhammad ibn Muslamah sat together and discussed the Prophet’s (PBUH) prayer. Abu Humayd (RA) said, “I know about his prayer more than any of you. Surely, Allah’s Messenger (PBUH) placed his hands on his knees while bowing (at RUKU) as though he was clutching them, bending his arms like the bow and keeping them away from his ribs.” [Ahmed 23660, Abu Dawud 730]
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TOPIC 79-The TASBIH of RUKU and SAJDAH
(261)-Sayydina Ibn Masud (RA) reported that the Prophet (PBUH) said, “When one of you goes into RUKU, he must recite three times, “Glory be to my Lord, the Mighty”. His bowing is complete (on that), and this is the least (that he may recite). And when he goes into prostration, he must recite three times, “Glory be to my Lord, the Most High”. His prostration is complete (on that), and this is the least (that he may recite).” [Ibn e Majah 890, Abu Dawud 886]
(262)-Sayyidina Hudhayfah reported that he prayed with the Prophet (PBUH). In his RUKU he recited “Glory be to my Lord, the Mighty” and in his SAJDAH “Glory be to my Lord, the Most High”, and when he came to a verse (in recitation of the Holy Quran at QIYAM i.e. standing position) of mercy he sought (mercy) from Allah and when he came to a verse of punishment he paused and sought refuge from that punishment. [Ah 23300, AD 871, N 1004, Ibn e Majah 888, M 772]
(263)-A Hadith like it was narrated by Muhammad ibn Bashhar from Abdur Rahman ibn Mahdi from Shu’bah.
TOPIC 80-Prohibition of reciting Quran at RUKU & SAJDAH
(264)-Sayyidina Ali ibn Abu-Talib reported that the Prophet (PBUH) forbade wearing silky clothes, clothes colored with Kasm, wearing gold ring and reciting the Holy Quran at Ruku. (The first three are forbidden for men and the last one for both men and women).
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RUKU and SAJDAH (prostration) is FARDH in SALAH and the recitation at RUKU is “Glory be to my Lord, the Mighty” but the Holy Book Quran is not to be recited at such posture. At SAJDAH, the recitation must be “Glory be to my Lord, the Most High” and even in that, SAHABA-RA refrained from reciting the Holy Book Quran. The MUQTADI would make these recitations at their respective positions for three times or five times or seven times.
TOPIC 81-Who does not straighten back in RUKU & SAJDAH
(265)-Sayyidina Abu Masud Ansari (RA) reported Allah’s Messenger (PBUH) as saying, “Prayer is of no merit to one who does not keep his back straight in RUKU and SAJDAH.”
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TOPIC 82-On getting up from RUKU
(266)-Sayyidina Ali ibn Abu Talib (RA) reported that Allah’s Messenger said on rising from RUKU, “Allah has heard him who praises Him. You are our Lord and all praise belongs to You as much as would fill the heavens and the earth, and as will fill that which is between them and will fill, after that, whatever You will.”
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TOPIC 83-More on it
(267)-Sayyidna Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “When the Imam says ‘Allah has heard him who praises Him’ you also say ‘Allah; You are our Lord and all praise belongs to You’. So if anyone’s saying synchronizes with the saying of the angels then all his previous sins are forgiven.” [Ahmed 9930, Abu Dawud 848, Bukhari 796, Muslim 409]
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It is necessary to keep the posture at RUKU and SAJDAH correct keeping the back straight at RUKU and taking care not to loosen it in SAJDAH. When MUQTADI says ‘Allah; You are our Lord and all praise belongs to You’ as he stands with IMAM rising from RUKU and his statement synchronizes with angels, then like saying AMEEN harmoniously with angels, his petty sins would be washed away.
TOPIC 84-At prostration, knees to be lowered before hands
(268)-Sayyidina Wail ibn Hujr (RA) said that he observed Allah’s Messenger (PBUH). While going into SAJDAH, he placed his knees (on the ground) before his hands and while rising, he brought his hands up before his knees.
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TOPIC 85-More on it
(269)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “Does one of you intend to kneel down in his Salah the kneeling of a camel?” [Ahmed 8964, AD 840, Nasai 1089]
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The manner to go in SAJDAH (prostration) is knees first then hands and then face according to the first Hadith. H-269 is a question that would be answered in negative as the camel sits with fore-legs first yet if not translated as a question (and there is possibility by bringing ‘does’ inside the sentence before ‘intend’) then some of ULAMA have made this interesting remark that camels (and cattle) have their knees at the fore-legs so this Hadith complements the previous one and it does not challenge it.
TOPIC 86-Prostration is made on forehead and nose
(270)-Sayyidina Abu Humayd Sa’idi narrated that when the Prophet went into prostration, he placed his nose and forehead on the ground, keeping his arms away from his sides and palms of his hands in line with his shoulders. [Ahmed 23660, Ibn e Majah 863]
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TOPIC 87-Where to place face while prostrating
(271)-Abu Ishaq said that he asked Bara ibn Aazib , “Where did the Prophet (PBUH) place his face while prostrating?” He said, “Between his two palms.”
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TOPIC 88-Concerning SAJDAH on seven limbs
(272)-Sayyidina Abbas ibn Abdul Muttalib heard Allah’s Messenger (PBUH),” Say, “When a worshipper prostates, seven organs prostrate with him, his face, his palms, his knees and his feet.” [Ahmed 1764, Ibn e Majah 885, Muslim 491, Nasai 1090]
(273)-Sayyidina Ibn Abbas reported that the Prophet was commanded to prostrate on seven limbs, and he was forbidden to hold his hair and his garments. [Ahmed 2778, Ibn e Majah 883, Nasai 1092, Ahmed 889, Bukhari 809, Muslim 490]
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There are two ways for placing hands at SAJDAH; one is placing them in line with shoulders (taken by SHAFA’I) and other placing them in line with the face (taken by ABU-HANIFA); keeping them apart giving both the same space approximately from the face in SAJDAH; in fact, moderation in SAJDAH that the viewer to it finds balance in posture, is necessary as topic-89 and 89-A that come just after this topic, clarify. Note that in SAJDAH, seven parts must touch the ground and those are the face, both the palms, both the knees and both the feet. If both the feet remain in air for whole of SAJDAH without touching the ground, SAJDAH becomes void and as such SALAH becomes void. It is not allowed to adjust clothes in SALAH except for necessity with minimum of activity that does not give the impression that the man is not at SALAH. Also grooming of hair at SALAH is disallowed and if they are loose, they would be left to touch the ground at SAJDAH.
TOPIC 89-Spacing the limbs in SAJDAH
(274)-Ubaydulah ibn Abdullah ibn Aqram Khuza’i reported from his father that he said, “I was with my father at a plain at Nimrah when some riders passed by. The Prophet stood offering Salah. When he went into SAJDAH, I could see the whites of his armpits.” [Ibn e Majah 881, Nasai 1107]
TOPIC 89-(A)-About moderation in SAJDAH
(275)-Sayyidina Jabir reported the Prophet (PBUH) as saying, “When one of you prostrates, let him not stretch out his forearms like a dog.” [Ahmed 14391, Ibn e Majah 891]
(276)-Qatadah said that he heard Sayyidina Anas RA say that Allah’s Messenger said, “Observe moderation in prostration. None of you must stretch his forearms like a dog.” [Ahmed 12066, Bukhari 822, Abu Dawud 897, Muslim 493, Nasai 1024, Ibn e Majah 892]
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TOPIC 90-Placing hands on ground and keeping feet erect
(277)-Aamir ibn Sa’d (RA) reported from his father that the Prophet (PBUH) commanded that palms should rest (on the ground) and feet should be erect.
(278)-Abdullah said that Mu’alla reported from Hammad ibn Ma’dah who reported from Muhammad ibn Ajlan who reported from Muhammad ibn Ibrahim who reported from Aamir ibn Sa’d, Hadith like this that Allah’s Messenger (PBUH) commanded them to place both palms on the ground. In this Hadith he did not mention the father of Aamir ibn Sa’d.
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Though it is not necessary to keep fingers of the feet bent at SAJDAH to face QIBLAH (KA’BAH at Makkah) yet it is the better situation. For those who are capable to manage this with total ease at SALAH, this is the recommended position.
TOPIC 91-Keep back straight on arising from RUKU & SAJDAH
(279)-Sayyidina Bara ibn Aazib (RA) reported that when Allah’s Messenger (PBUH) bowed down in RUKU or raised his head there-from, and when he went down in SAJDAH or raised his head from it; these postures were nearly equal. [Ahmed 18621, Nasai 1061, Abu Dawud 862, Muslim 461, Bukhari 792]
(280)-Muhmmad ibn Bashhar from Muhammad ibn Ja’far and he from Shu’bah reported a hadith like it.
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There must be harmony in the time taken by postures at SALAH as RUKU, standing after RUKU and SAJDAH must be in balance while the pauses at changing to these different postures must also be in balance. This gives beauty to the SALAH that the viewer finds in it but mainly the MUSALLI (who is reading the SALAH) does realize its beauty for himself inside. It is interesting to note that respectable TIRMIDHI chose keeping the back straight as the head to this topic; it seems that he takes the Hadith (by mentioning harmony in postures) to guide towards not keeping the back loose at SALAH at any of its ARKAAN (postures).
TOPIC 92-It is Makruh to overtake Imam in RUKU & SAJDAH
(281)-Abdullah ibn Yazid (RA) reported that Sayyidina Bara (RA) narrated to them, and he was not a liar, that when they prayed behind Allah’s Messenger (PBUH) and he had raised his head from RUKU, none of them would bend his back till Allah’s Messenger had prostrated. Then only they would prostrate. [Ahmed 8735, Bukhari 690, Muslim 474, Abu Dawud 620, Nasai 825]
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TOPIC 93-IQA between prostrations is Makruh
(282)-Sayyidina Ali (RA) narrated that Allah’s Messenger said to him, “Ali I like for you what I like for myself and I dislike for you what I dislike for myself. Do not observe Iqa between two prostrations.”
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TOPIC 94-Concerning permission to observe IQA
(283)-Ibn Jurayj reported from Abu Zubayr who from Tawus that he asked Sayyidina Ibn Abbas (RA) about Iqa on both feet. He said, “It is SUNNAH.” They complained, “We consider it harshness on man (or on feet as the Arabic word might be read both ways).” Ibn Abbas (RA) said. “Rather this is the SUNNAH of your Prophet (PBUH)”. [Ahmed 2855, Muslim 536, AD 845]
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Note that all SAHABA are truthful in the narrations of Ahadith and ABDULLAH ibn YAZID was just giving the statement of the known fact that BARA was also one of the truthful ones. MUQTADI have to follow IMAM in activities and they must take care not to take up any posture before IMAM at SALAH. As for IQA, there are two types of sitting at SALAH that are called as IQA; one is to sit with hands at the floor ahead (this is generally taken as MAKRUH-TAHRIMI except when MUSALLI is unable to sit without it mostly due to pain at knees) and the other is to sit on both toes (that is MAKRUH TANZIHI as taken by ABU-HANIFA but the same is SUNNAH according to SHAFA’I during the sitting between the two SAJDAH but not at the long sitting after two or four RAKA’AH). Seemingly, the mention is for this second type of IQA that is to sit on both toes at the narration by IBNE-ABBAS (that is SUNNAH) while ALI (RA) has narrated dislike of the Prophet (PBUH) for the IQA that relates to the first posture.
TOPIC 95-What is recited between prostrations
(284)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) made this supplication between two prostrations, “O Allah, forgive me, have mercy on me, compensate me, guide me and provide for me.” [Ahmed 2897, Abu Dawud 850, Ibn e Majah 898]
(285)-The like of this hadith is reported by Hasan ibn All Khilal from Yazid lbn Harun from Zayd ibn Habbab from Kamil Abul Ala.
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TOPIC 96-Supporting oneself during prostration
(286)-Sayyidina Abu Hurayrah (RA) narrated that the Sahaba (RA) complained of inconvenience because of keeping limbs apart. He said, “Support yourself on your knees.”
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Any DUA (supplication) between the two SAJDAH is not necessary yet some ULAMA have pointed out that it is better to say this DUA that comes at H-284 once in many of SALAH that the person reads. The other Hadith tells that if he feels weakness in getting the head up from SAJDAH so then he is allowed to bring his knees close to get some help from it in getting the head up. This tells that the MUSALLI might ask for ease at SALAH where most necessary with utmost care that he does not give any such impression that he is not at SALAH presently.
TOPIC 97-Standing up from SAJDAH
(287)-Sayyidina Malik ibn Huwayrith Laythi (RA) narrated that he saw the Prophet (PBUH) praying. During the odd raka’ah, he would not stand up until he had sat down well. [Ahmed 1151, Bukhari 823, Abu Dawud 844]
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TOPIC 98-More about it
(288)-Sayyidina Abu Hurayrah (RA) said that the Prophet stood up in Salah putting weight on the toes.
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It is allowed to sit for just a while before standing after ending the first and getting up for the second RAKA’AH. Note that the long sitting is actually made at the second and the fourth RAKA’AH yet in odd RAKA’AH when the person would stand up without sitting, it is allowed for him to sit-on just for a while; it is not necessary yet allowed and needs no blame either way.
TOPIC 99-About TASHAHUD
(289)-Sayyidina Abdullah ibn Mas’ud narrated that Allah’s Messenger (PBUH) taught them to recite when they sat down in the second raka’ah. All prayers and worship and nice things are for Allah; peace be upon you O Prophet, and the mercy of Allah and his blessings. Peace be on us and on the righteous slaves of Allah. I bear witness that there is no one worthy of worship except Allah, and I bear witness that Muhammad is His slave and His Messenger. [Ahmed 3575, Bukhari 831, Muslim 402, Abu Dawud 868, Nasai 1165, Ibn e Majah 899]
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TOPIC 100-More on it
(290)-Sayyidina Ibn Abbas narrated that Allah’s Messenger (PBUH) taught them the TASHAHUD as he taught them the Qur’an. He would say, “All worship, blessed prayers that is pure is for Allah; peace be upon you O Prophet, and the mercy of Allah and his blessings. Peace be on us and on the righteous slaves of Allah. I bear witness that there is no one worthy of worship except Allah, and I bear witness that Muhammad is His slave and His Messenger.
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TOPIC 101-Concerning inaudible recital of TASHAHUD
(291)-Sayyidina Ibn Mas’ud (RA) reported that it is SUNNAH to recite TASHAHUD softly (in inaudible voice). [Abu Dawud 986]
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The Hadith reports the statement at TASHAHUD here that is the recitation while sitting at the end of second or fourth RAKA’AH. There is some difference in Arabic words at the beginning of this statement as recorded in the narrations presented by ABDULLAH ibn MASUD and IBNE-ABBAS though in the meaning they are near to each other. These statements are taken in practice by HANAFI-FIQH and by SHAFA’I-FIQH respectively while the third that also is complementary to these both is taken by MALIK (as narrated by UMAR not reported here) while AHMED like the HANAFI-FIQH, prefers the former statement for TASHAHUD narrated by ABDULLAH ibn MASUD; it is recited silently at the sitting.
TOPIC 102-Method of sitting for TASHAHUD
(292)-Sayyidina Wail ibn Hujr (RA) said, “When I came to Madinah, I said to myself that I would certainly observe the Salah of Allah’s Messenger (PBUH). When he sat down for TASHAHUD, he laid down his left foot and put his left hand on his left thigh and kept his right leg erect (on its toes).” [Ahmed 18892, Abu Dawud 726, Nasai 1264, Ibn e Majah 967]
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TOPIC 103-About it
(293)-Sayyidina Abbas ibn Sahl Sa’idi said that Abu Humayd, Abu Usayd, Sahl bin Sa'd and Muhammad ibn Maslamah (RA) assembled somewhere and discussed the prayer of Allah’s Messenger (PBUH). Abu Humayd said that he knew of it more than anyone of them. When the Prophet (PBUH) sat down for TASHAHUD, he stretched his left foot and turned the toes of the right foot to the kiblah. Then he put his right hand over his right knee and left over the left knee, and indicated with his index finger.
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IFTIRASH is the position which is to place the left foot on its side and sitting on it; and keeping the right foot straight while it rests on the bottom of the toes turning them towards the qibla (this is the position narrated by WAIL ibn HUJR). Now, TAWARRUK is the position when a person sits inclining to the left on the ground; his right foot placed vertically with toes pointing towards the Qibla; and the left foot emerging from under the front of the right foot (this is the position narrated by ABBAS ibn SAHL by ABU-HUMAYD who mentioned it as the way of sitting of the Prophet PBUH). MALIK takes TAWARRUK while ABU-HANIFA takes IFTIRASH considering their respective Ahadith better for practice. SHAFA’I take TAWAARUK at the last sitting but IFTIRASH in sitting in between while AHMED asks for IFTIRASH at FAJR and JUMA’H (FRIDAY-SALAH) and TAWARRUK at others. Both of these methods of sitting at SALAH are fine as the reported Ahadith mention both of these so there remains much ease for all Muslims here.
TOPIC 104-Concerning indication in TASHAHUD
(294)-Sayyidina ibn Umar reported that when the Prophet sat down in prayer, he placed his right hand over his knee and raised the finger next to his thumb and made supplication. His left hand was also over his knee and its fingers were apart. (Ahmed 6356, Muslim 580, Nasai 1260, Ibn e Majah 913]
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Three of IMAMS except ABU-HANIFA ask to raise the finger at the recitation of TASHAHUD while ABU-HANIFA allows it but does not ask for it. However, practically those who follow the school of ABU-HANIFA also practice it in SALAH except for some places and so practically there is not much difference in this matter.
TOPIC 105-The Salutation
(295)-Sayyidina Abdullah (RA) reported that the Prophet (PBUH) turned (his face) to the right and left in salutation saying (each time), “AS-SALAM ALAIKUM WA RAHMAT-ALLAH (Peace be on you and the mercy of Allah).” [Ahmed 4280, Abu Dawud 996, Nasai 1322, Ibn e Majah 914]
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TOPIC 106-More on that
(296)-Sayyidah Aishah (RA) said, “Allah’s Messenger (PBUH) would offer one salutation in prayer straight in front of his face, then incline a little to the right.”
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At the end of SALAH, TASLIM is said that is “peace on you and the mercy of Allah” turning the face first towards the right then towards the left; three of IMAMS ask for this except MALIK who asks IMAM of SALAH to turn face at the right only due to Hadith narrated by Bibi AYESHA while MUQTADI would say TASLIM three times; right, left and in front to the IMAM.
TOPIC 107-It is SUNNAH to shorten salutation
(297)-Sayyidina Abu Hurayrah (RA) said, “It is SUNNAH to shorten the salutation.” Ali ibn Hijr said that Ibn Mubarak would say to clarify, “Do not prolong it.”
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TOPIC 108-What to say after salutation
(298)-Sayyidah Aishah (RA) narrated that after salutation (in Salah), Allah’s Messenger sat only so much time as took to supplicate, “ALLAHUMMA, ANTAS-SALAM WA MINKAS-SALAM, TABARUKTA ZAL JALALE-WAL-IKRAAM (O Allah! You are Peace and from You comes peace. You are blessed Owner of Glory and Honour).” [Ah 24392, M 592, N 1338, Ibn e Majah 924]
(299)-A similar version from the same sanad is reported by sanad from Marwan ibn Mu’awiyah who reported from Abu Mu’awiyah who reported from Aasim Ahwal. And it has been narrated from the Prophet (PBUH) that he said, “There is no god but Allah Alone. He has no partner. To Him belongs the Kingdom and for Him is all praise. He gives life and causes death. And, He is over all things; Capable. O Allah, no one can deny what you grant and no one can grant what you deny. And the effort of one who makes effort cannot help him against You.” He would also recite from the Holy Quran---Glorified be your Lord of Majesty, above of what they describe! And peace be upon the Messenger. And all praise belongs to Allah, the Lord of the worlds (37, 180-182).
(300)-Sayyidina Thawban (RA) the freed man of Allah’s Messenger (PBUH) said that when Allah’s Messenger (PBUH) finished prayer, he would make Istighfar three times and say, “O Allah! You are Peace and from You emanates peace. You are blessed; Owner of Glory and Honour. [Ahmed 22428, Muslim 591, Abu Dawud 1513, Ibn e Majah 928, Nasai 1334]
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TASLIM is better to say without stretching the words therein keeping it plain. After the SALAH, the Prophet (PBUH) mostly made DUA that is reported in H-298. MUSALLI might make any DUA for matters that are MUBAH in Arabic before TASLIM inside SALAH after TASHAHUD (and after DUA for the Prophet PBUH) while after the SALAH too, he might make any DUA for matters that are MUBAH (allowed; acceptable) and that might be in any language yet it is much better to make DUA from the Holy Book Quran as they are MAQBUL (accepted by Allah).
TOPIC 109-Imam may turn to right or left after prayer
(301)-Qabisah ibn Hulb reported from his father that he said, “The Messenger of Allah would lead us in Salah. Then turn to both sides, to his right and to his left.” [Ah 22026, AD 1041, Ibn e Majah 929]
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It is allowed for IMAM to face MUQTADI after SALAH or sit facing any side. This Hadith clears the confusion that turning towards the right side only is necessary for IMAM after SALAH as the Prophet (PBUH) used to turn sometimes towards the left too to convey the permission. This again shows care of the Prophet (PBUH) to go for ease in matters and there is Hadith to the effect that the Prophet PBUH appreciated such MUSTAHAB-SALAH which the person might perform for long with ease and persistence.
TOPIC 110-Description of the whole Salah
(302)-Sayyidina Rifa’ah ibn Rafi narrated that once the Prophet (PBUH) was seated in the mosque and we were with him. A villager came and offered a brief Salah and on finishing it he offered salaam to the Prophet (PBUH). He said, “Go and offer Salah. You have not offered it.” He went back and repeated it and came back and greeted the Prophet (PBUH) but he said, “Go and offer Salah for you have not observed it.” This happened twice or thrice. Each time, he came and offered salaam and the Prophet (PBUH) told him to go and offer Salah for he had not done it. The people were worried because of that imagining that whoever offered a brief prayer had not actually prayed. So, this man said finally, “Teach me, for I am a human who may be right as well as mistaken.” The Prophet (PBUH) said, “Okay! When you come for prayer, make ablution as Allah has commanded. Then call the Adhan and the IQAMAH. Then if you remember something from the Qur’an, recite it otherwise praise Allah and extol him and recite ‘There is no god but Allah’ then go into RUKU and bow down in a composed manner. Then stand up straight. Then go into SAJDAH in a careful way and then sit peacefully. Then stand up. If you do that then your Salah is perfect but if there is a lapse then there will be a lapse in your Salah.”
(303)-Sayyidina Abu Hurayrah (RA) reported that when Allah’s Messenger (PBUH) entered the mosque, another person also entered it and he offered Salah. Then, he came and greeted the Prophet (PBUH). He responded to his salaam and said, ‘Go back and repeat your prayer, for you have not offered it.’ He went back and repeated the Salah in the same way as he had offered before. He then came to the Prophet (PBUH) and greeted him with salaam. He gave the response again and said to him, “Go, Offer the Salah. You have not offered it.” This happened three times. This man submitted, “By Him Who has sent you with the true religion, I cannot offer prayer better than this. Do teach me!” So, the Prophet (PBUH) said, ‘When you stand for Salah, call the TAKBIR (which is TAKBIR Tahrimah). Then recite from the Qur’an whatever you remember. Then make the RUKU peacefully. Get up and stand straight. Then make the SAJDAH in a peaceful manner. Get up and sit composedly. Do this throughout in your Salah.’ [Ahmed 9641, Bukhari 757, Muslim 397, Nasai 884, Abu Dawud 856, Ibn e Majah 1060]
(304)-Muhammad ibn Amr ibn Atta reported having heard Sayyidina Abu Humayd Sa’idi (RA) say when he was among ten SAHABA; and Sayyidina Abu Qatadah was one of them; that he knew about the Salah of Allah’s Messenger more than anyone of them. They said “Neither had you had the Prophet’s (PBUH) company earlier than us nor had you more of it or frequently.” He said, “That is correct.” They said, “Go on, narrate us (what you know).” Abu Humayd (RA) said, “When Allah’s Messenger (PBUH) stood up for Salah, he stood straight and raised both hands to his shoulders. When he was going into the bowing posture, he would raise both hands to his shoulders and went into RUKU saying Allah Akbar. He observed RUKU with moderation, neither lowering his hand nor raising it high. He placed both hands on his knees. He would then say, ‘Allah listens to one who praises Him’ and raise his hands and he stood up moderately till every bone was in its place. Then he would bow down towards the ground for SAJDAH, saying Allah Akbar, keeping arms apart from arm-pits. He would turn his toes gently towards the Kiblah. Then he turned the left foot and sat on it with moderation till every bone found its place. Then he lowered his head for SAJDAH, saying Allah Akbar. Then he would stand up. He did this in every Raka’ah. When he got up from both prostrations, he called the TAKBIR and raised both hands up to his shoulders as he had done in the beginning of Salah. He would do that till it was the last raka’ah of his Salah. He would stretch the left leg and sit down on his hips in Tuwarruk form. Then he turned in TASLIM i.e. salutation.” [Ah 23660, Ibn e Majah 1061, Bukhari 828, Nasai 1038, AD 730]
(305)-Muhammad ibn Bashhar, Hasan ibn Halwani and many people report from Abu Aasim from Abdul Hamid ibn Ja’far from Muhammad ibn Amr ibn Atta that he heard Sayyidina Abu Humayd say in the presence of ten Companions (RA), including Sayyidina Abu Qatadah ... (this Hadith). Then he recalled the Hadith like that of Yahya ibn Sa’eed. But, in this version of this Hadith, Aasim reported from Abdul Hamid this much more that the Sahabah (RA) then confirmed, “You spoke the truth. Allah’s Messenger did offer Salah in this manner.”
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Having taken the ARKAAN (postures) of SALAH one by one from the beginning to the last, respectable TIRMIDHI now brings narrations that tell about the whole of SALAH. Ahadith narrated by RIFA’AH ibn RAFI and ABU-HURAYRAH at this topic is about the man who had read SALAH and the Prophet (PBUH) told him to repeat that. ULAMA have explained that he read SALAH all three times hastily not keeping balance in ARKAAN (postures) and so the Prophet (PBUH) asked him to repeat his SALAH. The good thing about this man is that he had brains to accept that he is but a human being who could err. The Prophet (PBUH) clarified that the haste in SALAH makes it void and he must read that in most harmonious manner giving necessary time to postures (this also meant that he should observe and learn more about SALAH). The Hadith narrated by ABU-HUMAYD here at the topic presents the whole of SALAH well to practice it well. Note that there are conditions to read SALAH; they are prescribed time, cleanliness of body, clothes, place, covering of SATAR (parts that must remain hidden), facing QIBLAH and intention for SALAH. When the MUSALLI reads SALAH individually, he starts it by TAKBIR by raising hands to touch ears (or by raising them to shoulders; this first RAFE’-YADAIN is necessary) and folds hands below the navel or at the chest, then recites DUA (see topic-65); then he recites Surah FATIHA and says AAMEEN. Then he makes some more recitation from the Holy Book Quran and then bends and keeps his hands on knees i.e. makes RUKU; he recites some specific words here (as narrated in H-261) and then stands again but this time not with folded hands but lets them loose at sides. Those who make RAFE’-YADAIN do this on going to and standing from RUKU then he makes SAJDAH (prostration); then he raises his head with TAKBIR sitting for a while at the ground then makes another SAJDAH saying TAKBIR (as TAKBIR is said at all change of phases except for the standing up again from RUKU; see H-267); he recites some specific words as reported in H-261 and after making the second SAJDAH, the first RAKA’AH ends; coming to the standing posture again, he reads the second RAKA’AH the same way but here after the second SAJDAH now, he assumes the sitting posture and reads TASHAHUD (see Ahadith-289 and 290). If SALAH comprises of two RAKA’AH (as FAJR or any of NAFL-SALAH) then after TASHAHUD and DUA for the Prophet PBUH and for his own-self, he says TASLIM turning the face at both sides, left and right, and this ends SALAH. If SALAH is for three RAKA’AH (as in MAGHRIB and WITR that we all would study soon insha Allah) or if it is for four RAKA’AH (as in ZUHR, ASR and ISHA) then he stands again from the sitting posture and reads the remaining RAKA’AH the same way; now, after the presentation of SALAH in total, the coming topics ahead relate to the recitation inside.
TOPIC 111-Recital in FAJR
(306)-Ziyad ibn Ilaqah reported from his uncle Qutbah ibn Malik that he said, “I heard Allah’s Messenger recite in the first raka’ah of FAJR verse-10 of Surah 50 (i.e. Surah QAAF). [Muslim 457, Abu Dawud 816, Nasai 946]
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At the FARDH-SALAH of FAJR, the IMAM makes the recitation audible at both of its RAKA’AH; it is lengthier than the recitation at other of FARDH-SALAH; he makes this recitation mostly from any SURAH of TIWAAL-MUFASSAL (that is the part from the 50th Surah to the 85th Surah) as the reading from that part is most commendable here at this SALAH of FAJR.
TOPIC 112-Recital in ZUHR and ASR
(307)-Sayyidina Jabir ibn Samurah (RA) narrated that Allah’s Messenger (PBUH) recited in the Salah of ZUHR and ASR Surah al-Buruj (85), at-Tariq (86) and the like of these. [Ahmed 21074, Nasai 978, Abu Dawud 805]
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TOPIC 113-About recital in MAGHRIB
(308)-Sayyidina Ibn Abbas (RA) reported from his mother, Sayyidah Umm Fadl (RA) She said, “During his illness, Allah’s Messenger came to us. He had a bandage round his head. In the Salah of MAGHRIB, he recited Surah al-Mursalat. Then till his death, he did not recite this Surah (in MAGHRIB).” [Ahmed 26945, Bukhari 773, Muslim 462, Abu Dawud 810, Nasai 982, Ibn e Majah 831]
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TOPIC 114-Recital in ISHA
(309)-Sayyidina Abdullah ibn Buraidah (RA) reported from his father that Allah’s Messenger (PBUH) recited Surah ash-Shams (91) and the like of it, in the Salah of ISHA.” [Ahmed 18529, Nasai 995]
(310)-Sayyidina Bara ibn Aazib (RA) said that the Prophet (PBUH) recited the Surah at-Tin (95) in the Salah of ISHA. [Ahmed 18710, Bukhari 767, Abu Dawud 1221, Nasai 996, Muslim 464, Ibn e Majah 834]
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There are five SALAH in 24 hours; they are MAGHRIB (3 RAKA’AH; just after sunset), ISHA (4 RAKA’AH; late in night), FAJR (2 RAKA’AH; before sunrise), ZUHR (4 RAKA’AH; after ZAWAAL) and ASR (4 RAKA’AH; at late afternoon before sunset). In ZUHR and ASR (the SALAH that are at the day; the other three are at the night), the IMAM does not recite the Holy Book Quran loudly while at other three he recites loudly. The commendable recitation for the IMAM at MAGHRIB is Surah from QISAAR-MUFASSAL (that is the part from the 99th Surah to the last Surah i.e. 114th in the Holy Book Quran) then at ISHA, it is a Surah from AUSAT-MUFASSAL (that is the part from the 86th Surah to the 98th Surah) then at FAJR, it is a Surah from TIWAAL-MUFASSAL (that is the part from the 50th Surah to the 85th Surah; note that some include here the 49th Surah too though the last MANZIL of the Holy Book Quran commences from the 50th Surah). In ZUHR and ASR, it is better for the IMAM to recite Surah from AUSAAT-MUFASSAL though in these two he would make the recitation silently. Note that SALAH is fine by any of Surah he reads after Surah FATIHA yet this manner of recitation represents the most commendable thing for the recitation from the Holy Book Quran.
TOPIC 115-Reciting the Quran behind the Imam
(311)-Sayyidina Ubadah ibn Samit (RA) reported that once while Allah’s Messenger (PBUH) led the FAJR Salah, the recitation of the Qur’an became difficult for him. When he finished, he said, “Perhaps you recite behind your Imam.” They replied, “By Allah, yes, O Messenger of Allah!” He said, “Do not do it. Recite only the Umm ul-Qur’an (i.e Surah al-Fa’tihah), for one who does not recite it, has not offered Salah.”
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TOPIC 116-If Imam recites loudly then followers must not recite
(312)-Sayyidina Abu Hurayrah (RA) reported that when once Allah’s Messenger (PBUH) finished an audible Salah, he asked, “Did anyone of you recite with me? A man said that he did. He said, “I was wondering why there was difficulty in reciting the Qur’an.” The narrator added that the Sahaba thenceforth refrained from reciting the Qur’an with Allah’s Messenger when he made the audible recital. [Ahmed 7274, Abu Dawud 827, Nasai 918, Ibn e Majah 848]
(313)-Ishaq ibn Musa Ansari reported from Maa’n who from Abu Nu’aym Wahb ibn Kaysan and he from Sayyidina Jabir ibn Abdullah that he said, “If anyone missed Surah al-Fatihah even in only one Raka’ah then it is as though he has not prayed the Salah, but one who prays behind an Imam is excused from that.”
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Three Schools (except SHAFA’I) agree that there is no recitation behind the IMAM in SALAH where recitation is loud (FAJR, MAGHRIB and ISHA) whilst the SHAFA’I School is the only one that rules it WAJIB (necessary). In the SALAH or the RAKA’AH where the recitation is quiet (ZUHR; ASR; and other RAK’AH of MAGHRIB and ISHA than the first two), MALIK and AHMED take it as MUSTAHAB (praiseworthy) to recite al-FATIHA behind the IMAM whilst HANAFI-FIQH asks here too to remain silent (though at this current era, many of followers of the HANAFI-FIQH also go with MALIK at this issue); SHAFA’I takes the recitation of al-FATIHA here too at audible RAKA’AH as WAJIB so the striking difference here between SHAFA’I and ABU-HANIFA where the MUSALLI is reading SALAH behind the IMAM, is that the former asks recitation of al-FATIHA necessarily at all RAKA’AH while the latter asks to keep silent at all RAKA’AH (though that is not with much fervor as of now where the RAKA’AH is inaudible). The better stance seems to remain silent at all the audible RAKA’AH behind IMAM and recite al-FATIHA at all inaudible RAKA’AH behind IMAM according to the inclination of MALIK. However, the reading of SALAH behind IMAM with any of these views, would insha Allah not affect it adversely in any way. Note that when the MUSALLI reads SALAH individually, there is consensus that he would recite al-FATIHA necessarily at all RAKA’AH of that SALAH.
TOPIC 117-Supplication on entering the mosque
(314)-Abdullah ibn Hasan reported from his mother Fatimah bint Husayn who reported on the authority of her grandmother Sayyidah Fatimah Kubra that when Allah’s Messenger entered a mosque, he invoked blessings on himself and made this supplication, (O my Lord! Forgive for me my sins, and open for me the doors to Your mercy). And, when he came out of the mosque, he again invoked blessings on himself and made this prayer, (O my Lord! Forgive for me my sins, and open for me the doors to Your abundance).
(315)-Ali ibn Hujr said that Isma’il ibn Ibrahim told him that he then met Abdullah ibn Hasan at Makkah and asked him about this Hadith. He said that when the Prophet entered the mosque, he would say, (O my Lord! Open for me the doors to Your mercy). And when he came out, he would say (O Lord! Open for me the doors to Your abundance). [Ahmed 26478, Ibn e Majah 771]
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TOPIC 118-Reading of two Raka’ah at advent to mosque
(316)-Abu-Qatadah reported that the Prophet (PBUH) said, “When someone of you comes to the mosque, he must say two Raka’ah before sitting.”
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H-314 at the topic-117 here tells us that when a person enters the mosque he ought to say DURUD on the Prophet PBUH and ask for mercy and blessing for his own-self and on the exit from the mosque he would say likewise. Words that are near to the same meaning as the H-315 reports, are written on many mosques in Arabic nowadays at the entrance side and the exit side respectively so that the attending persons there might recite them by view easily. Hadith narrated by ABU-QATADAH (RA) tells about the SALAH that is called TAHIYATUL-MASJID that is the SALAH read on entering the mosque before sitting (and even after sitting for a while) and it is MUSTAHAB once daily in any SALAH but not in the prohibited timing for SALAH (see H-183). However, if JAMA’AH for the FARDH-SALAH is near or in progress that would itself become this SALAH for him then.
TOPIC 119-All earth except graves and baths is a mosque
(317)-Sayyidina Abu Saeed Khudri (RA) narrated that Allah’s Messenger (PBUH) said, “Except for graves and baths all earth is a mosque.” [Ahmed 1788, Abu Dawud 492, Ibn e Majah 745]
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It is against the sanctity of SALAH that it is read at places where some filth is present or where the bath is taken (see also the note at H-346). Also, SALAH is not allowed at graveyards or where some grave is in front of the MUSALLI without any solid obstruction as it would cause resemblance to those who worship dead and this resemblance is HARAAM (extremely prohibited). That is why it is not appreciable to make mosques near graveyards but with some strong obstruction ahead and at sides that undoubtedly separates the mosque from it then reading of SALAH there is no problem; SALAH certainly is for the worship of Allah only; Al-Hamdu Lillah.
TOPIC 120-Virtues of building a Mosque
(318)-Sayyidina Uthman ibn Affan (RA) narrated that he heard Allah’s Messenger (PBUH) say, “If anyone builds a mosque for Allah then Allah will build for him the like of it in Paradise.” [Ahmed 434, Bukhari 450, Muslim 533, Ibn e Majah 736]
(319)-It is also reported that he said, “If anyone builds for Allah a mosque, small or large, then Allah makes a house for him in Paradise.” This Hadith is reported from Qutaybah ibn Sa’eed who reported from Nuh ibn Qays who reported from Abdur-Rahman (the freed-man of Qays) who reported from Ziyad Numayri and he reported from Sayyidina Anas.
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UTHMAN (RA), the third Caliph, intended to make the mosque of the Prophet (PBUH) strong by modern bricks of those times and wanted some adornment at the mosque. SAHABA did not appreciate this thing as it changed the looks of the mosque that they were used to seeing since the times of the Prophet (PBUH) and so UTHMAN narrated them this Hadith and it is narrated by others too. The point to note here is that mosques must be built for the convenience of Muslims and useless adornment there is not praiseworthy. However, where there are many practicing Muslims in some area and there someone makes a spacious mosque with his own personal resources with some adornment at it too then that certainly is most praiseworthy. Note that UTHMAN spent his own personal amounts on making the mosque of the Prophet strong and beautiful and it was not by the amounts of the state; however, being the caliph he commanded the change of structure and the beautification according to his intention.
TOPIC 121-Dislike for making Mosque near graves
(320)-Sayyidina Ibn Abbas reported that Allah’s Messenger cursed women who visited graves, people who build mosques on graves and lit lamps there. [Ah 2030, AD 3236, Nasai 2042, Ibn e Majah 1575]
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Islam prohibits making the mosque on graves as this construction of the mosque would have caused resemblance to such sinful persons who highly revered their ancestors and made their graves the places of worship. So to stop the means of wrongs (that is named as SADDE-ZARAE’ in Islam), it was disallowed. However, if mosques are made in such way that the graves do not become manifest at the front towards the QIBLAH (Makkah) and there are strong high walls at sides too separating graves from it, then there is no problem. Another thing to note in this Hadith is that women are prohibited to visit graves; also prohibited is to put anything there that has fire (note that lamps at those days were lanterns with paraffin soaked in oil inside that burnt with fire as its light).
TOPIC 122-About sleeping in MASJID (Mosque)
(321)-Sayyidina Ibn Umar (RA) narrated that in the times of Allah’s Messenger they used to sleep in the mosque while they were young men. [Ibn e Majah 751]
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TOPIC 123-It is Makruh to buy and sell in Mosques
(322)-Amr ibn Shu’ayb reported from his father (Shu’ayb ibn Muhammad) and he reported from his (own) grandfather (Abdullah ibn Amr) that Allah’s Messenger disallowed recital of poetry in mosque, buying and selling therein, and people sitting in circles there before Friday prayers. [Ahmed 6688, Abu Dawud 1079, Nasai 713, Ibn e Majah 749]
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It is allowed for traveler having no place to stay or even for the student of Islamic Teachings to sleep in the mosque; for others it is not allowed. IBNE-UMAR had no house of his own at those times while ASHAAB-SUFFAH who used to live in the mosque studied Ahadith living there (ABU-HURAYRAH is most famous among them). The other Hadith is from ABDULLAH ibn AMR (one of the well-known SAHABA) who used to write Ahadith and when his writing came into the custody of his grand-grandson AMR ibn SHU’AYB ibn MUHAMMAD ibn ABDULLAH ibn AMR, he narrated from it by mentioning the chain of narration that he took this from his father who took this from his own grandfather i.e. ABDULLAH ibn AMR. Some compilers of Ahadith have disliked this way of narration yet many have accepted it and note that respectable TIRMIDHI has designated this Hadith as HASAN (well-narrated). Note also that the recital of poetry (except for the clarification of some Islamic matter during the sermon), any kind of business transaction and sitting in circles before Friday-SALAH (or any SALAH) is not allowed as that would cause trouble in making rows.
TOPIC 124-The Mosque built on taqwa
(323)-Sayyidina Abu Sa’eed Khudri reported that two men of Banu Khudrah and Banu Amr ibn Awf had an altercation on which mosque was built on taqwa. The man from Bana Khudrah said that the Prophet’s mosque was built on taqwa, but the other said that it was the mosque at Quba. Both brought their altercation to Allah’s Messenger (PBUH). He said, “It is this!” meaning, his own mosque, “and there is much good in it.” [Ah 11046, M 1398, N 693]
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MUFASSIREEN (the commentators on the Holy Book Quran) have explained that the Mosque built on TAQWA (belief and good deeds taken together) mentioned in Surah TAUBAH (9:108) is QUBA. As for the Hadith here that tells it to be the mosque of the Prophet (PBUH), it actually includes QUBA too plus all other mosques generally as all mosques are based on TAQWA so the Hadith here took the matter in general to resolve the issue between those two at quarrel while the verse at Surah TAUBAH indicates the Mosque at QUBA specifically.
TOPIC 125-Salah in Masjid Quba
(324)-Sayyidina Abu Abrad the freed-man of Banu Khatmah reported having heard from Sayyidina Usayd ibn Zuhair Ansari (RA) who was a Sahabi, that the Prophet (PBUH) said, “A Salah in the Mosque-Quba is like an Umrah.” [Ibn e Majah 1411]
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TOPIC 126-Which mosque is more excellent
(325)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “A Salah in this, my mosque is better than a thousand in any other except the Masjid Haram (at Makkah).” [Ahmed 7257, Bukhari 11901, Muslim 1394, Nasai 2899, Ibn e Majah 1464]
(326)-Sayyidina Abu Sa’eed Khudri (RA) narrated that Allah’s Messenger (PBUH) said, “Journeys may not be made (for visit) to any mosque but three, Masjid Haram (Bayt Allah, Makkah), my mosque (Masjid Nabawi, Madinah) and Masjid Aqsa (at Jerusalem). [Ahmed 11483, Bukhari 1197, Muslim 827, Ibn e Majah 1410]
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MASJID-QUBA is near to Madinah (in fact now in Madinah) where saying two RAKA’AH-NAFL has high returns; even as performing UMRAH that is also called lesser HAJJ. It is small yet beautiful mosque at the place named QUBA and Muslims attend it from far and wide due to this Hadith mentioned here at the topic-125 especially after HAJJ when they visit Madinah. Note that one SALAH at MASJID NABWI (the mosque of the Prophet PBUH) is 1000 times more in good returns if accepted at the court of Allah except for Bayt-Allah (the house of Allah at Makkah i.e. MASJID-HARAAM). As for journey towards three Mosques; note that if someone travels to any mosque other than these three by intention, that is disallowed; however, going somewhere by some good intention and then visiting mosques there casually is not the topic here as that is no problem. So, journey by intention for any mosque is not allowed except for these three mentioned here as the good return for SALAH is very high in each of these three mosques.
TOPIC 127-About walk to the Mosque
(327)-Sayyidina Abu Hurayrah (RA) reported Allah’s Messenger (PBUH) as saying, “When a prayer has begun (in the mosque), do not come running to it. But, come peacefully. Pray what you get (with the congregation) and what you have missed, complete it.” [Ah 7234, Bukhari 908, M 602, AD 572, N 857, Ibn e Majah 725]
(328)-Hadith of same meaning is reported by Hasan ibn Ali Khilal from Abdur Razzaq from Mu’mar from Zuhri from Sa’eed ibn Musayyab from Sayyidina Abu Hurayrah (RA) who reported from the Prophet (PBUH). That is the Hadith of Abu Salamah.
(329)-Ibn Abu Umar also reported from Sufyan from Zuhri from Sa’eed ibn Musayyab from Abu Hurayrah (RA) who reported from the Prophet (PBUH) a similar Hadith.
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TOPIC 128-Merit of waiting at Mosque for Salah to commence
(330)-Sayyidina Abu Hurayrah (RA) reported Allah’s Messenger (PBUH) as saying, “None of you ceases to be in prayer as long he waits for it. And the angels cease not to pray for him as long as he is in the mosque (O Allah, forgive him, O Allah, have mercy on him), and this goes on till he has hadath and breaks his ablution.” Then a man of Hadramawt asked, “O Abu Hurayrah, what is hadath?” He said, “It is to break wind whether there is an accompanying sound or not.” [Ah 8084, Ibn e Majah 799, M 649]
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When someone performs a very noble act, he must act like a nobleman. Going for the SALAH asks for dignified manner not only in walking towards the mosque but also in all other gestures. If JAMA’AH has stood for SALAH and IMAM has begun it (his recitation being heard) there is no need to rush but the need is to remain calm and go on walking with patience. Whatever SALAH he loses, he would complete it afterwards without any problem as when IMAM completes SALAH saying TASLIM, such MUQTADI who has missed his RAKA’AH stands and completes them so the last of his SALAH in practice would be the first of his SALAH that he had missed reading with IMAM. The waiting for SALAH is like the reading of SALAH and so in such waiting especially at the Mosque, the person gets all the good return of the reading of SALAH there.
TOPIC 129-Salah on Khumrah (mat of date peels)
(331)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger used to offer Salah on a mat.
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TOPIC 130-Salah on Hasir
(332)-Sayyidina Abu Sa’eed (RA) narrated that the Prophet (PBUH) prayed on a Hasir (a big mat). [Ahmed 11701, Muslim 661, Ibn e Majah 1029]
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TOPIC 131-Salah on Busut
(333)-Sayyidina Anas ibn Malik narrated that Allah’s Messenger (PBUH) used to appease them in so far as he used to tease his younger brother (Umayr), “O Abu Umayr, what did Nughayr do?” He said further, “Our bedding was washed and he prayed thereon.” [Ah 12200, Bukhari 6129, M 2150, Ibn e Majah 3720]
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’Khumrah’ is small mat, ‘Hasir’ is bigger and ‘Busut’ is any mat that is spread at the floor. The Prophet (PBUH) prayed upon all types of mats and that has provided ease for Muslims to take anything clean to spread and say their SALAH upon it. Version of this H-333 is also at H-1996 and NUGHAIR was the pet-bird that the younger brother of ANAS has kept and used to play with it. The Prophet (PBUH) jested with the boy light-heartedly about his pet and the text he spoke makes a rhyme in Arabic giving charm to the speech.
TOPIC 132-Prayer in gardens
(334)-Sayyidina Mu’adh ibn Jabal (RA) said that the Prophet (PBUH) liked to observe Salah in gardens. Abu Dawood said that “hitan” means ‘gardens’ (that is the word in the Arabic text in this narration).
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TOPIC 133-The SUTRAH
(335)-Musa ibn Talhah reported from his father that Allah’s Messenger (PBUH) said, “When one of you places in front of him something like the back of a saddle he may offer Salah and may not care who passes behind it.”
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It is allowed to say SALAH at gardens too at some clean place and we have studied in H-317 that at all places except where bath is taken (or filth is nearby) or graves are present, reading of SALAH is fine. The term HITAN in Arabic needed explanation so ABU-DAWUD gave that explanation that this term means gardens. It is narrated from the Prophet (PBUH) that all the earth has been made MASJID (mosque) and TAHUR (purified) for me (except the places mentioned above). As for SUTRAH, note that the passing from the front of persons reading their SALAH is a matter to blame and SUTRAH is anything kept in front of IMAM of SALAH that works as an obstruction; even if the people pass from ahead of him, neither his SALAH nor SALAH of MUQTADI is affected adversely though without it, the passing of the people at front affects all negatively. The better SUTRAH is that cane that is pierced in front of IMAM but on a bit left and it must be thin. Nowadays there are some mosques that have wooden thin slabs that are in front of rows perpetually joined with each other that work as SUTRAH and people pass in front of them without any problem.
TOPIC 134-It is Makruh to walk in front of one who prays
(336)-Busr ibn Sa’eed said that Zayd ibn Khalid Juhanni sent someone to Abu Juhaym to learn of the rules applying to one who walks ahead of those who are engaged in Salah. Abu Juhaym said that Allah’s Messenger (PBUH) said, “If one who passes in front of another who is at Salah knew the punishment against what he does then he would prefer to stand still for forty days, months, years rather than pass in front of him.” Abu an-Nadr, a narrator said, “I do not know if he said forty days or months or years.’ [Ah 17548, 13510, M 507, AD 701, Ibn e Majah 945]
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TOPIC 135-Prayer is not broken if anything passes at front
(337)-Sayyidina Ibn Abbas (RA) narrated that he was riding a she-ass and Fadl (RA; his brother) was his co-rider. When they were at Mina (at HAJJ), the Prophet (PBUH) was offering Salah with his Sahabah. They alighted (from the ass) and joined the congregation. The she-ass moved in front of them (the worshippers) but their Salah was not invalidated. [Ah 1891, Bukhari 413, M 504, AD 715, N 489, Ibn e Majah 947]
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TOPIC 136-Prayer is not broken if anything passes at front
(338)-Abdullah ibn Samit (RA) reported having heard from Sayyidina Abu Dharr (RA) that Allah’s Messenger (PBUH) said, “If anyone prays and there is nothing in front of him like the hack, or like the middle of a saddle, then his Salah is cut off by the passing ahead of a black dog, a donkey or a woman.” Abdullah asked Abu Dharr. “What is the difference between black, white or red?” He said, “Brother, you put the same question to me as I had put to Allah’s Messenger. He had said that the black dog is a devil.” [Ah 21381, M 510, AD 702, Ibn e Majah 952, N 749]
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Respectable TIRMIDHI has brought three topics in a row here that tell about passing in front of the person reading his SALAH. The third narration is notable to take first that tells if a black dog or a donkey or a woman passes from the front of the MUSALLI (the man who is reading SALAH), his SALAH is cut-off (or void). Actually the Prophet (PBUH) did not put these three at an equal plane (and note that Bibi AYESHA-RA was offended when she heard it not knowing that this was Hadith thinking that people are degrading women by such statement); he said it because these three distract the attention of the MUSALLI from SALAH; dogs and donkeys due to the view they present and the sound they make and as for women, the notable thing is that the man has specific sentiments towards the woman that might disturb some of the MUSALLI even at the SALAH if a beautiful woman passes by; there is a narration to the effect that a beautiful woman used to attend the SALAH congregation and there were few (even among SAHABA) who preferred to read SALAH behind near the row of women just because of her beauty (see H-3133). Moreover, there is a narration that is related to HAJJ and even related to MINA that FADL, the brother of ABDULLAH ibn ABBAS who is mentioned here at H-337, was looking at the young girl that came to ask some matter from the Prophet PBUH while he was with the Prophet PBUH; he then turned FADL’s face away (see H-886). As for SUTRAH, it provides for ease at SALAH as it does not let the attention go astray in it. As for the couple of Ahadith before this last one, the first one tells people in general to take care not to pass in front of the MUSALLI while the second one tells that there was a donkey loose in front of the Prophet (PBUH) while he was leading SALAH (but SUTRAH was present there) and there arose no problem. Note that dogs that are totally black are taken as satanic having more power to distract the MUSALLI and perhaps JINN have better power to present their selves in such disguise as black cats or black dogs. There is a narration by Bibi Ayesha (RA) that the Prophet (PBUH) used to read SALAH at night while she was lying in front of him; he just pressed her legs lightly so that she moves them when he made the SAJDAH. So even women in front do not make SALAH void; ULAMA have taken H-338 accordingly to mean that SALAH does not become void but it might become lesser in the degree of excellence.
TOPIC 137-Prayer in a single garment
(339)-Sayyidna Umar ibn Abu Salamah said that he observed Allah’s Messenger (PBUH) pray at Sayyidah Umm Salamah’s (RA) home in a single garment. [Ahmed 16329, Bukhari 354, Muslim 517, Nasai 760, Ibn e Majah 1049]
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TOPIC 138-The kiblah, beginning of change
(340)-Sayyidna Bara ibn Aazib (RA) said that when the Prophet (PBUH) came to Madinah, he continued to face the direction of Bayt al Maqdis in prayer for sixteen or seventeen months. He longed to turn to the ka’bah. So, Allah, the Exalted, revealed (the verse 2:144). So he turned his face towards the Ka’bah, and he loved that. A man prayed with him the ASR prayer and then passed by a section of the Ansar people while they were in RUKU of the Salah of ASR facing Bayt al-Maqdis. So, he said, “He bears testimony that he prayed with Allah’s Messenger (PBUH) and indeed he had faced the Kabah,” The narrator said, “They turned their direction while still in RUKU.
(341)-Hamad reported from Waki, from Sufyan, from Abdullah ibn Dinar that Sayyidina Ibn Umar (RA) said, ‘They were in RUKU of the Salah of FAJR.’ [Ahmed 5941, Bukhari 4488, Muslim 5256, Nasai 741,489]
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TOPIC 139-Qiblah is between east and west
(342)-Sayyidna Abu Hurayrah reported that Allah’s Messenger (PBUH) said, ‘The entire area between the east and the west is Kiblah (place where one has to face at SALAH).” [Ibn e Majah 1011, Nasai 2239]
(343)-Yahya ibn Musa reported the like of it from Muhammad ibn Abu Ma’shar. Imam Tirmidhi said that the Hadith of Abu Hurayrah (RA) is transmitted from him through many lines of narrators. Some scholars question the memory of Abu Ma’shar. His name was Najih, freed-man of Banu Hashim. Imam Bukhari does not report from him though some do. According to Bukhari, the Hadith of Abdullah ibn Ja’far Makhrami reported from Uthman ibn Muhammad Akhnasi is (more) pious and sahih than that of Abu Ma’shar. Uthman reported from Sa’eed Maqburi who from Abu Hurayrah.
(344)-Hasan ibn Bakr Marwazi reported from Mu’la ibn Mansur from Abdullah ibn Jafar Makhrami who from Uthman ibn Muhammad Akhnasi who from Sa’eed Maqburi who from Abu Hurayrah (RA) that the Prophet said, “The Kiblah is between the east and the west.”
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It is fine for the man to read SALAH with one clean garment on, that hides SATAR (part from belly to knees) according to H-339. After coming to Madinah, the Prophet (PBUH) read SALAH facing BAYT-ul-MAQDAS for some 16 and half months. He had come at Madinah at the beginning of RABI-ul-AWWAL, the third Hijri Month, and the command to change QIBLAH came between the seventh month of the next year i.e. RAJAB of 2nd Hijri. At Madinah, the Holy KA’BAH is towards the South and that of course is between the East and the West but note that this Hadith informs about the KIBLAH (direction to face when at SALAH) in respect to Madinah; from Karachi, it is towards the MAGHRIB (the West). Note that the direction to it is said to be excellent if a straight line is drawn from the front of the volume of the MUSALLI towards the Holy KA’BAH and that touches any part of it. However the deviation of some degrees any side has been accepted when the MUSALLI tries his best to face the Holy KA’BAH and Allah knows better.
TOPIC 140-To pray without turning to kiblah due to darkness
(345)-Sayyidna Abdullah ibn Aamir ibn Rabi’ah reported from his father that he said, “We were travelling with the Prophet on a dark night and did not know the direction of the Kiblah. So everyone prayed in the direction opposite him. In the morning, we mentioned that to the Prophet (PBUH) and the verse was revealed---So wherever you turn, there is Allah’s countenance (2:115). [Ibn e Majah 1020]
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TOPIC 141-About where and what is disliked to face in prayer
(346)-Sayyidna lbn Umar narrated that the Prophet disallowed offering Salah at seven places, the laterine, slaughter house, grave, thoroughfare, bath, shed of camels, and the roof of Bayt Allah. [Ibn e Majah 746]
(347)-A hadith like this is reported by Ali ibn Hujr from Sawayd ibn Abdul Aziz, from Zayd ibn Jabirah, from Dawud ibn Husayn from Nafi who narrates from Ibn Umar (RA).
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When a person tries his best to read the SALAH in direction of the Holy KA’BAH his unintentional error in direction is not accountable as Islam asks for ease and not complications. There are seven places where SALAH is disallowed and we have read about a couple of them (at baths and at graveyards) in H-317 plus the additional point at the note that wherever there is filth, the SALAH is void there; this includes latrine and the slaughter-house and even the shed of camels (note that the camel blows air rapidly after drinking water and it sometimes gets furious for no apparent reason); SALAH at thoroughfare too would disturb the people in general highly. As for the SALAH at the roof of BAYT-ALLAH (the Holy KA’BAH), it is against AADAAB (good manners that Muslims must care about).
TOPIC 142-Praying in the sheds of sheep and camels
(348)-Sayyidina Abu Hurayrah narrated that Allah’s Messenger said (permitted) to read SALAH in the pens of sheep but not in the sheds of camels. [Ahmed 10369, Ibn e Majah 768]
(349)-A similar Hadith is reported by Abu Kurayb from Yahya ibn Adam, from Abu Bakr ibn Ayyash, from Abu Husayn, from Abu Salih, from Abu Hurayrah (RA) and he reported from the Prophet.
(350)-Muhammad ibn Bashhar reported from Yahya ibn Sa’eed, from Shu’bah, from Abu Tayyab Dab’i, from Anas (RA) that Allah’s Messenger (PBUH) prayed in the enclosures of sheep.
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TOPIC 143-Prayer on Conveyance (even if not facing Kiblah)
(351)-Sayyidina Jabir (RA) narrated that the Prophet (PBUH) sent me on a mission. When I returned to him, he was praying on his riding beast facing the east. He bowed down lower in (prostration) than in RUKU (bowing). [Ah 14594, Bukhari 1217, M 540, AD 926, N 1185, Ibn e Majah 1018]
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The SALAH mentioned here is MUSTAHAB (NAFL; not necessary) and that is allowed on such conveyance on which the person is at travel whatever the direction. FARDH is only allowed on conveyance if the traveler is fearful of some FITNAH (trouble) and even then it must be said in the direction of KIBLAH; in the normal situation, it would not be said on the conveyance. On trains and buses it is allowed to read FARDH-SALAH if they are stationary as their matter is like the land but not on the run (many ULAMA allow it if the direction could be maintained) but there is difference in ruling among ULAMA about air-planes when they are flying. The better situation is not to say FARDH-SALAH at the air-plane and that was how the ULAMA used to say initially when the public service began by air-planes; now most of them do allow it though some do still maintain the old ruling that certainly is preferable by all means.
TOPIC 144-Salah facing a riding-beast
(352)-Sayyidna Ibn Umar (RA) said that the Propet offered Salah facing his camel or his riding beast. He also prayed on the back of his riding-beast whichever side it faced. [Ah 4793, Bukhari 430, Muslim 502, Abu Dawud 692]
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TOPIC 145-If the food is brought and congregation is ready
(353)-Sayyidna Anas (RA) narrated that he was aware of the Hadith in which the Prophet said, “When the food is brought and the Salah is established, begin with the meal.” [Ahmed 11971, Bukhari 672, Muslim 557, Nasai 849, Ibn e Majah 933]
(354)-Sayyidina Ibn Umar (RA) said that Allah’s Messenger said, “If food is laid down and the congregation stands up, first consume the meal.”
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It is MUSTAHAB to eat something that could hold the man well if he is hungry and the food has been provided (especially at MAGHRIB or ISHA). It is better to think of SALAH eating less food with some haste rather than reading SALAH thinking about the food all the time. Islamic teachings that do care about ease ask to get relief from human necessities that might disturb the person at SALAH and we have studied before that the person must relieve himself from the necessity of going to the wash-room before SALAH (see Ahadith-142, 195 and 357 that is just ahead).
TOPIC 146-Dozing off in Salah
(355)-Sayyidah Aishah (RA) narrated that Allah’s Messenger (PBUH) said, “If one of you feels sleepy while he is in prayer then let him go and sleep till sleep has departed from him, for, if one of you prays and he is drowsy then he might mean to make istighfar but may revile himself instead.” [Ah 24341, Bukhari 212, M 786, AD 1310, Ibn e Majah 1370]
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TOPIC 147-One who visits people should not lead them in prayer
(356)-Budayl ibn Maysarah Uqayli reported Abu Atiyah as saying that Malik ibn Huwayrith used to visit them at their place of Salah and narrate Ahadith to them. One day, it was time for Salah and they requested him to lead them (in prayers). He said, “Let one of you lead that I might disclose why I do not lead you in Salah. I had heard Allah’s Messinger say that one who visits people should not become their imam, but one of their own must lead them (in Salah).” [Ahmed 15602, Nasai 786, Abu Dawud 596]
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When a person feels sleepy at the MUSTAHAB-SALAH of night i.e. TAHAJJUD he must sleep then as he must ask something adverse for himself in such sleepy state. In other SALAH too (except for FAJR where a person feels sleepy due to the slackness in getting up), he must sleep to relax first then read SALAH and so this Hadith is complementary to Ahadith that ask to relieve the human necessities first then come to SALAH so that he might be attentive to SALAH. As for the other Hadith, it gives us the message that we have read before too that a visitor must not lead SALAH there except by the permission of the host/s. Although they had requested MALIK ibn HUWAYRITH to lead them in SALAH yet he told them the Hadith narrated here and avoided doing so (see also the note at H-235).
TOPIC 148-Makruh for Imam to pray for himself specifically
(357)-Sayyidina Thawban (RA) reported that the Prophet (PBUH) said, “It is not lawful for a man to look into another’s house till he is given permission. If he looks in then (it is as though) he has entered the house. And the Imam of a people must not make supplication exculsively for himself. If he does that then he has been treacherous with them. And one must not suppress urge to relieve oneself in order to stand in prayer. [Ahmed 22478, Abu Dawud 90, Ibn e Majah 923]
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TOPIC 149-About one who acts as Imam when people dislike him
(358)-Sayyidina Hasan said that he heard Sayyidina Anas ibn Malik (RA) say that Allah’s Messenger (PBUH) cursed three people, a man who acts as their Imam though they dislike him, a woman who sleeps through the night while her husband is angry at her, and a man who hears “come to success” (words of Adhaan) yet does not join the congregation of Salah.
(359)-Hannad reported from Jarir from Mansur from Hilal ibn Yasaf from Ziyad ibn abu Ja'd who from Amr ibn Harith ibn Mustaliq that it was said, “The greatest torment is for two people, a woman who disobeys her husband, and an imam who carries on in his office in spite of the displeasure of those who are his Muqtadis (followers in prayer).” Jarir said that they asked Mansur about the Imam and he said, “This means a wrong-doing Imam. If he adheres to SUNNAH then the Muqtadis will be sinners (that is, those who are fed up with him).”
(360)-Abu Ghalib said that he heard form Sayyidina Abu Umamah (RA) that Allah’s Messenger (PBUH) said, ‘There are three people whose Salah does not go beyond their ears, the fleeing slave till he returns, the woman who sleeps in the night but her husband is displeased with her, and the Imam of a people who dislike him.”
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Here the narration tells about three people that are cursed; first is the IMAM who is detested due to his own wrongful character (this includes the unjust ruler plus the IMAM at mosque specially who makes DUA for his own self but does not care to make DUA for the MUQTADI and has an insulting attitude towards them); second is the woman who does not care about the valid necessity of her husband and third is the one who hears ADHAAN yet does not bother to answer it; that means does not read his SALAH. The second Hadith informs about the two of these three while the third Hadith again informs about all these three cursed persons. Note that the fleeing slave means the one who hears the call to come towards Allah (i.e. ADHAAN) and then flees away from coming to mosque to praise Allah there. However, if the IMAM is doing right fulfilling his responsibility according to SUNNAH and MUQTADI feel some trouble at this attitude and insult their IMAM then MUQTADI are sinners to detest him and he is not liable to the curse mentioned here.
TOPIC 150-If Imam prays sitting down, you too pray sitting
(361)-Sayyidina Anas ibn Malik (RA) said that Allah’s Messenger (PBUH) fell down from a horse once. He was hurt so he led them in prayer while he was seated. They prayed behind him sitting. (When it was over) he turned to them and said “The Imam is made so that he is followed. When he calls TAKBIR, you do that. When he bows down, you should bow down. When he raises (his head), you too rise up. When he calls out, “Allah hears he who praises Him” say, “O our Lord; for You is all praise.” And when he goes into prostration, you too go into prostration. And if he prays sitting down, you too pray sitting down.” [Ah 12075, Bukhari 805, M 411, AD 601, N 828, Ibn e Majah 1238]
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TOPIC 151-More about it
(362)-Sayyidah Aishah said that in his illness before death, Allah’s Messenger (PBUH) prayed sitting down by the side of Sayyidina Abu Bakr. [Ahmed 25312]
(363)-Abdullah ibn Abu Ziyad narrated this hadith to us having heard it from Shababah ibn Sawwar who from Muhammad ibn Tahah who from Humayd who from Thabit and he from Sayyidina Anas (RA) that during his illness that led to his death, the Prophet (PBUH) offered Salah by the side of Sayyidina Abu Bakr (RA) sitting down wrapped in a garment.
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According to three IMAMS except AHMED, it is not allowed to read SALAH for MUQTADI in the sitting position in the following of the IMAM of SALAH if they are able to stand. So AHMED has taken H-361 in practice while others have taken Ahadith at topic-151 in practice with the consideration that the Hadith narrated by ANAS is abrogated. The last practice of the Prophet (PBUH) was that he read SALAH rather led SALAH sitting as after that he passed away soon; the SAHABA behind him at that time, had followed him standing; peace be upon him.
TOPIC 152-Imam who forgets and stands up after two Raka’at
(364)-Sha’bi narrated that Sayyidina Mughriah ibn Shu’bah once led them in prayer. After two Raka’at, he stood up. So, people glorified Allah before him (saying Subhan Allah) and he also said the same before them. When the Salah was over, he made the SAJDAH SAHW (prostration of forgetfulness) while he was sitting down. He then said that Allah’s Messenger (PBUH) had also done with them the same thing as he did. [Ahmed 18197]
(365)-Abdullah ibn Abdur Rahman reported from Yazid ibn Harun who from Mas’udi who from Ziyad ibn Ilaqah that Mughirah ibn Shu’bah led them in Salah. After saying two Raka’at, instead of sitting down, he got up. So the Muqtadi called out subhan Allah, and he indicated to them that they too shoud stand up. When the prayer was over, he made the salutaion and made two prostrations of SAJDAH SAHW and made salutation again. He said, “Allah’s Messenger (PBUH) had also done it.”
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If any WAJIB of the prayer is delayed or missed, or there is delay in any FARDH, or wrong priority was given to any FARDH or some FARDH was repeated (like doing RUKU twice), or there is some change in the manner of any WAJIB, then SAJDAH SAHW becomes necessary. For instance, if Surah FATIHA is left out in the first or second RAKA’AH (or if recited twice) or if no recitation from the Holy Book Quran is made after it in these two or that recitation is made before Surah FATIHA then SAJDAH SAHW becomes necessary; SALAH would be fine then though without it, it would become void; there are other examples too. SAJDAH SAHW actually are two SAJDAH that are made at the end of SALAH after TASLIM at the right side (or after TASLIM at both sides) while sitting at the same posture. Speaking in SALAH is disallowed and all IMAMS take this as such factor that makes SALAH void; as for indication with hands in SALAH, it is MAKRUH (not appreciable) according to ABU-HANIFA while according to others there is no problem in it (see also H-368 just ahead).
TOPIC 153-The length of the first Qa’dah
(366)-Sayyidina Abdullah ibn Mas’ud (RA) reported that when Allah’s Messenger sat down at the end of the first two Raka’at, it was as though he was on hot stones (meaning hurried through). Shu’bah said, “Sa’d then moved his lips in murmur. So I added (inquiring), ‘till he stood up’. Sa’d confirmed; ‘till he had stood’.”
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TOPIC 154-Gestures in Salah
(367)-Sayyidina Suhayb (RA) reported that Allah’s Messenger was offering Salah when he passed by. So, he greeted him with Salaam. The Prophet gestured his response. The narrator said, “I do not know whether he said that he gestured with his fingers.”
(368)-Sayyidina Ibn Umar asked Sayyidina Bilal, “How did the Prophet (PBUH) respond to them when they greeted him while he was engaged in Salah.” He said, “He gestured with his hand.” [Abu Dawud 297]
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In the SALAH comprising of four RAKA’AH, there is sitting at the end of the second RAKA’AH that must be short as only TASHAHUD is recited in that and not DURUD (DUA for the Prophet PBUH) or DUA for own-self. The other Ahadith here tell that the slight gesture made at SALAH with one hand only is no problem at all.
TOPIC 155-TASBIH for men and TASFIQ for woman
(369)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “The TASBIH is for men and the TASFIQ is for women (if the Imam forgets in prayer and they have to call his attention to it).” [Ah 10853, Bukhari 1203, M 422, AD 938, N 1206, Ibn e Majah 1034]
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TOPIC 156-It is disliked to yawn in Salah
(370)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “Yawning in prayer is from the devil. If one gets the urge to yawn, he must suppress it by shutting his mouth as far as possible (trying to prevent it).” [Ahmed 9173, Abu Dawud 5028, Bukhari 6226, Muslim 2996]
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If the IMAM makes some mistake in the SALAH to which he has no attention, it is allowed for men to praise Allah by saying SUBHAN-ALLAH (Glory is for ALLAH) and for women to beat the back of right hand onto the palm of the left hand if they do find that necessary as they must not call out even the praise of Allah at this particular time and place (note that women must not even converse with men without necessity outside homes; Islam is strict in this matter). The Arabic word AURAT that is used in URDU for the woman means “that which must remain hidden” and even the word MASTURAAT is used that means “ladies that are hidden”. Note that Allah has hidden all beauty around us in a wonderful manner; diamonds are in mines deep inside, pearls are at the depth of the sea, the beautiful evening star Venus is seen only at early mornings or at early evenings as it remains close to the Sun by 48 degrees maximum as seen from the Earth, Moon when it is full at light always rises just after the Sun has set as people have retired from activity and so women, the symbol of charm and beauty, are commanded to take care about HEJAB (see Surah NOOR, the 24th Surah, verse-31, and see Surah AHZAAB, the 33rd Surah, verse-59). As for yawning at SALAH, the command is to try that it does not manifest at the moment yet when it does seem coming up then a hand must be kept over the mouth not letting out any voice; note that it is due to the Islamic way of taking the matter and though the modern etiquette asks for such action too yet that is not the concern of our study of Ahadith here.
TOPIC 157-Salah in sitting posture fetches half of reward
(371)-Sayyidina Imran ibn Husayn (RA) said that he asked Allah’s Messenger (PBUH) about the prayer of a man while he is sitting down. He said, “He who prays while standing is more excellent. And he who prays while sitting down, for him is reward half of one who is standing. One who prays lying down, for that one is reward half of one who is sitting.” [Ah 2003, Bukhari 1115, AD 951, N 1659, Ibn e Majah 1231]
(372)-It is also reported from Ibrahim ibn Tahman from the same Isnad (chain of narration), but his words are that Imran ibn Husayn (RA) said that he asked Allah’s Messenger (PBUH) about the Salah of a sick person and he said, “He should offer it standing up; if he cannot, then sitting down; but if he cannot offer it even siting down, then lying down.”
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TOPIC 158-Offering optional Salah sitting down
(373)-Sayyidah Hafsah (RA) the Prophet’s wife, said, “I had never seen Allah’s Messenger (PBUH) offer the optional Salah sitting down till one year before his death he began to offer it sitting down and whichever Surah he recited in it, he recited with pauses till it became lengthier than it was.” [Ahmed 26505, Muslim 733, Nasai 1654]
(374)-Sayyidah Aishah (RA) said that the Prophet (PBUH) used to offer Salah sitting down. He recited the Qur’an while he was seated and when there remained in his recital the equal of thirty or forty verses, he stood up and recited. Then he went into RUKU and SAJDAH. Then he observed the same in the second raka’ah.
(375)-Abdullah ibn Shaqiq narrated that he asked Sayyidah Aishah (RA) about the Salah of Allah’s Messenger, the supererogatory thereof. She said that he used to pray long into the night, standing up. And (he used to pray) long into the night, sitting down. If he recited while he was standing then he went into RUKU and SAJDAH from there. And if he recited while he was seated then he went into RUKU and SAJDAH from there. [Ahmed 24074, Muslim 730, Abu Dawud 1228]
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It is allowed for that person who is afflicted with some physical problem, to offer his SALAH (even if it is FARDH) sitting down and even lying down; it would be like the normal person’s SALAH (H-372). If SALAH is NAFL (optional) then it is allowed even for those who are able to read it standing to read it sitting but that would fetch half of its good returns if it is accepted at the court of Allah (H-371). NAFL-SALAH is not read lying so in such condition where the afflicted person is unable to read SALAH even in sitting posture, he would read only the FARDH-SALAH.
TOPIC 159-Hearing a child crying, the Prophet shortened Salah
(376)-Sayyidina Anas ibn Mallik reported that Allah’s Messenger said, “Hardly do I hear a child cry that I shorten my Salah so that its mother may not worry.” [Ahmed 12876, Bukhari 709, Muslim 470, Ibn e Majah 989]
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TOPIC 160-Salah of young girl without cloth-sheet disapproved
(377)-Sayyidah Aishah reported that the Prophet (PBUH) said, “The Salah of a young girl without a sheet is not approved.” [Ahmed 25222, Abu Dawud 641, Ibn e Majah 655]
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These two Ahadith point out some responsibility of ladies; one is that if they do attend congregation of Salah they must care that their children do not worry the persons at SALAH and second is that they must take sheet of cloth with the dress so that except face and hands all parts remain covered (and feet have also been exempted in this respect). Note that Islam asks Muslim women to take HEJAB and this term has three aspects to it; the first aspect is that a Muslim woman must not leave her home except for some necessity (the decision about necessity would be hers, when she does care in practice about the basic teachings of Islam); the second aspect is that when she goes out of her home at some necessity and the environment is such that men care not to trouble her in any way then she might go out with face, hands upto wrist and feet upto ankles uncovered though even then she would cover the whole body plus hair necessarily and if the environment is otherwise, then she would take care to cover her face too except for eyes; the third aspect is connected to the first that as soon as the necessity ends, she would return to the home without any waste of time as the basic place for her activity is her home for sure. Note that H-376 points out that the Prophet (PBUH) shortened the SALAH when he heard a child crying and due to this, some ULAMA have commented that the IMAM would shorten his SALAH caring about any trouble that his MUQTADI faces in sudden manner; note that the IMAM would only consider the shortening of SALAH where he finds its validity; the lengthening of SALAH is not appreciable.
TOPIC 161-Sadl in Salah is Makruh
(378)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) disallowed Sadl in Salah. [Ahmed 7939, Abu Dawud 643]
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TOPIC 162-It is Makruh to remove pebbles while praying
(379)-Sayyidina Abu Dharr reported that the Prophet (PBUH) said, “When one of you stands up for prayer, he must not brush aside the pebbles for indeed, the mercy is in front of him.” [Ahmed 21390, Abu Dawud 965, Nasai 1190, Ibn e Majah 1027]
(380)-Sayyidina Mu’ayqib said that he asked Allah’s Messenger (PBUH) about brushing aside pebbles while in Salah. He said, “If you must do it, then (do) just once.” [Ahmed 15590]
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TOPIC 163-It is Makruh to blow while praying
(381)-Sayyidina Umm Salamah (RA) said that Allah’s Messenger (PBUH) saw a boy whom we called AFLAH, blow (on the ground) when he prostrated. So, he said to him, “O AFLAH, let your face get the dust.”
(382)-Ahmad ibn Abduh ad-Da’bi reported a similar account from Hammad ibn Zayd who from Maymun Abu Hamzah through the same Isnad and said, “The boy was our slave called RABAH.”
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“SADL” means to put some sheet on the head or on the shoulders with both sides of the sheet hanging. MUSALLI must avoid SADL and he must even wear the shirt properly because when the hands are not put in their respective sleeves (and even if one of them is not put inside its sleeve) then that also is form of SADL that is disallowed. However, his SALAH with SADL would not become void though it certainly would become MAKRUH (with some touch of dislike in it). It is MAKRUH for the MUSALLI to remove pebbles from the front at SALAH or to blow at the place where he would make the SAJDAH; however, due to these even, his SALAH would not be liable to revision; he must keep such activity in limit so that any viewer might not get the impression that he is not at SALAH; any high activity not relating to SALAH (even if it is valid outside SALAH) is disallowed inside it; it would make it null and void and thereby liable to revision.
TOPIC 164-It is Makruh to place hands on the abdomen
(383)-Sayyidina Abu Hurayrah (RA) said that the Prophet (PBUH) disallowed that a man should pray with his hands placed on his ribs. [Ahmed 7902, Muslim 545, Abu Dawud 947, Nasai 8861
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TOPIC 165-It is Makruh to pray with hair knotted
(384)-Sa’eed ibn Sa’eed Maqburi reported from his father who came across Sayyidina Hasan ibn Ali (RA) who was praying. He had tied his hair in a knot on his nape. Abu Rafi unknotted it. Sayyidina Hasan (RA) looked at him in anger, but he said, “Continue your Salah and do not show anger. I have heard Allah’s Messenger say that this is the devil’s rump.” [Ahmed 27254, Abu Dawud 646, Ibn e Majah 1042]
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Respectable TIRMIDI has brought Ahadith here that indicate those activities or ways that affect SALAH adversely. EKHTISAAR, the word used for placing hands at hips or at ribs, is MAKRUH in SALAH and ULAMA have mentioned it as the standing way of Satan. Sometimes sportsmen stand this way and the Muslim sports-persons must take care not to assume such posture. Also, it is MAKRUH for a man to tie his hair and then read SALAH. Note that HASAN (RA) was the grandson of the Prophet (PBUH) and with HUSSAIN (RA; his younger brother) was very close to the Prophet (PBUH) who loved both of them highly; both were sons of ALI (RA) and FATIMAH (RA) who was the daughter of the Prophet (PBUH).
TOPIC 166-Humility in Salah
(385)-Sayyidina Fadl ibn Abbas (RA) said that Allah’s Messenger said, “Salah is in twos, the tashahhud after every two rakaat. It is to be humble and pleading, fearful and beseeching and to raise both hands.” The narrator explained that the insides of the hands should be towards the face (in DUA after the completion of SALAH) and raised and one should plead, “O my Lord, O my Lord!”; and one who does not do that, is like this and like that.
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TOPIC 167-It is Makruh to interlock fingers
(386)-Sayyidina Ka’b ibn Ujrah reported that Allah’s Messenger (PBUH) said, ‘When one of you makes ablution, and makes it well, then resolves to go to the mosque, let him not lock the fingers of one hand into those of the other because he is in prayer.” [Ahmed 18726, Abu Dawud 561]
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This is MAKRUH in SALAH that the person at SALAH or intending to read it interlocks fingers with each other. Note about DUA that it is to ask mercy and blessing from Allah; if someone does not ask anything from Allah at the end of SALAH, before TASLIM or after it, he certainly is most blameworthy; however, please note here that DUA in collective is not necessary for MUSALLI after SALAH.
TOPIC 168-Lengthening the Qiyam (standing) in Salah
(387)-Sayyidina Jabir (RA) reported that the Prophet was asked, “Which Salah is excellent?” He said, (The one with a) lengthy Qiyam (standing).” [Ahmed 14237, Muslim 756, Ibn e Majah 1421]
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TOPIC 169-Making many RUKU and SAJDAH
(388)-Awza’i (RA) said that Walid ibn Hisham al-Mu’ayti reported to him that Ma’dan ibn Talhah al-Ya’muri narrated to him that he met Sayyidina Thawban (RA), the freed-man of Allah’s Messenger (PBUH). He asked him, “Guide me to a deed that should benefit me in the sight of Allah and he may admit me to Paradise.” He thought over a moment, then turning to him said. “You should make (plenty of) prostrations for I have heard Allah’s Messenger (PBUH) say, “No slave of Allah prostrates before Allah but he raises him a degree and erases from him a sin.”
(389)-Ma’dan said that he then met Abu Darda (RA) and put the same question to him as he had put to Thawban. He said that you have to take upon you to make prostrations for I have heard Allah’s Messenger say, “Hardly does a slave of Allah prostrate to Allah that he raises him in a rank and erases from him a sin.”
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Ahadith here point out that SALAH is better in quality when QIYAAM (standing) is lengthy. Here the mention is about individual NAFL-SALAH and it is better to lengthen the standing by reciting the Holy Book Quran much. The next Hadith tells about the prostrations in high quantity that would benefit the person highly when he keeps AKHIRAT in view; so when the person reads many of NAFL-SALAH with lengthy QIYAAM in each of its RAKA’AH especially at nights, he does achieve the status of one of the most virtuous persons who remains in the protection of Allah.
TOPIC 170-Killing snakes and scorpions during prayer
(390)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger (PBUH) commanded that the two black things the snake and the scorpion may be killed during Salah.
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It is not only allowed to kill anything dangerous in SALAH but at necessity, it even is allowed to stop SALAH and kill the dangerous thing like the scorpion or the snake (of any sort as at that time it is not necessary to make sure whether it is poisonous or not though at other times, the person must assure its status as not to trouble the non-poisonous snake). Most of ULAMA ask to revise the SALAH from the beginning after such break and as this ruling is valid for both FARDH and NAFL, this provides the rule that if someone begins the MUSTAHAB (appreciable thing) he is disallowed to leave it unattended as it becomes WAJIB to him (in his individual capacity); he would take it to its completion. Also this rule is well-endorsed by many ULAMA that when MUSTAHAB (and even MUBAH) is raised from its status giving some un-necessary high attention to it for its collective practice, it becomes BID’AH (practice against the SUNNAH); both of these rules are important and it does need HIKMAT (wisdom) to keep them to their respective places; Al-Hamdu Lillah.
TOPIC 171-Making SAJDAH SAHW before salutation
(391)-Sayyidina Abdullah ibn Buhaynah (RA) al-Asadi, an ally of Banu Abdul Muttalib, reported that the Prophet (PBUH) stood up in a Salah of ZUHR while he ought to have observed julus (the first sitting). When he completed the Salah, he made two prostrations (this is named as SAJDAH SAHW), raising the TAKBIR in each while he was yet sitting down and had not yet made the salutation. The people prostrated with him. This was in compensation of julus (sitting) that he had forgotten. [Ahmed 22981, Bukhari 829, Muslim 570, Abu Dawud 1034, Nasai 1178, Ibn e Majah 1206]
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TOPIC 172-SAJDAH SAHW after greeting others
(392)-Sayyidina Abdullah ibn Mas’ud reported that the Prophet (PBUH) once prayed five Raka’ah at ZUHR. So, he was asked, ‘Has the Salah been increased in Raka’at or have you forgotten?” So, he prostrated two prostrations after salutation. [Ah 4431, Bukhari 404, M 572, AD 1019, Nasai 1250]
(393)-Sayyidina Abdullah (RA) said that the Prophet made two prostrations of (SAJDAH) SAHW after having some conversation. [Ahmed 3570]
(394)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) made the two prostrations after salutation.
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According to ABU-HANIFA, if some mistake occurs during SALAH then the MUSALLI would make SAJDAH SAHW after one SALAM at the right and accoring to SHAFA’I, it is better to make it before SALAM. The stance MALIK takes here is that he asks to make it before SALAAM if there is something left in SALAH and if something is added, then after that. AHMED’s stance here is interesting as he says that if MUSALLI makes the mistake that is narrated at Ahadith from the Prophet (PBUH), omission or addition, then he would take the practice as reported in the SUNNAH; he would make SAJDAH SAHW according to that; what is not proven by Ahadith then he would take SHAFA’I’s stance. This is an example of co-operation between these four IMAMS and there is the concept in FIQH that is named TALFIQ; it means taking rulings for issues from any of the ancient schools of FIQH for practice when & where needed with care to fulfill the asking of the SUNNAH totally well without any inclination towards TAQLID-SHAKSHI.
TOPIC 173-To recite the Tashahhud after SAJDAH SAHW
(395)-Sayyidina Imran ibn Husayn (RA) reported that the Prophet (PBUH) led them in prayer and forgot (something therein). So, he made two prostrations. Then recited the tashahhud then made the salutation. [Ah 19919, Bukhari 344, AD 443, M 682]
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TOPIC 174-About one who is doubtful about omission or addition
(396)-Yahya ibn Abu Kathir reported from lyad ibn Hilal that he said to Sayyidina Abu Sa’eed (RA), “One of us prays, but does not recollect how he has prayed.” So he narrated that Allah’s Messenger said, “When one of you has offered Salah but does not recollect how he had observed it, let him prostrate two prostrations while he is seated.” [Ah 11082, AD 1029, Ibn e Majah 1204]
(397)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger (PBUH) said, “Surely, the devil comes to one of you in his prayer and makes things obscure for him till he does not remember how much he has prayed. So, if one of you experiences that then let him prostrate two prostrations while he is sitting.”
(398)-Sayyidina Abdur Rahman ibn Awf (RA) narrated that he heard the Prophet (PBUH) say, “When one of you forgets in his Salah and does not recall whether he has prayed one or two then let him settle for one, but if he does not recall whether he has prayed two or three then let him settle for two, but if he does not know whether he has prayed three or four then let him settle for three. And he should prostrate two prostrations before he makes the salutation.” [Ahmed 1656, Ibn e Majah 1209]
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TOPIC 175-If salutation is made after two in ZUHR or ASR
(399)-Sayyidina Abu Hurayrah (RA) reported that the Prophet turned in salutation after offering of two Raka’ah. So, DhuI Yadayn (RA) submitted to him, “Has the prayer been curtailed or have you forgotten, Messenger of Allah?” The Prophet (PBUH) asked, “Is Dhul Yadayn correct?” The people said, “Yes!” So, he stood up and offered remaining two Raka’at. Then, he ended with the salutation. Then he called TAKBIR and went into prostration as he used to make prostrations, or longer than that. Then he called TAKBIR and got up and then made the second prostration like he was used to do, or lengthier than that. [Ah 7205, Bukhari 714, M 573, AD 1008, N 1221, Ibn e Majah 1214]
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The last Hadith (that is named as Hadith Dhul-Yadain) tells us that the Prophet (PBUH) made SAJDAH SAHW even after conversation. Note that it is mentioned in the Holy Book Quran to stand with total attention towards Allah in SALAH (see 2:238), so this Hadith is taken as an exception (see also H-405). As for SAJDAH SAHW, SHAFA’I does not take it necessary to read TASHAHUD or even perform TASLIM after SAJDAH SAHW (and AHMED also goes with SHAFA’I) while ABU-HANIFA takes both of these necessary. Here, H-398 favors the reasoning of SHAFA’I though ABU-HANIFA also has H-395 in his favor and it is difficult to judge which Hadith cancels the other so both have some strength to their stance. Mostly, all the four ask the MUSALLI (the man reading SALAH) to revise it if he forgets about the RAKA’AH he had read though ABU-HANIFA adds that if he is some forgetful person by nature then he would take up SAJDAH SAHW to compensate for his absent-mindedness about RAKA’AH that he has read.
TOPIC 176-Prayer with sandals on
(400)-Sa’eed ibn Yazid Abu Salamah asked Sayyyidina Anas ibn Malik (RA), “Did Allah’s Messenger read SALAH with his sandals on.” He said “Yes!” [Ah 11976, Bukhari 386, M 555, Nasai 771]
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TOPIC 177-Supplication Qunut in the Salah of FAJR
(401)-Sayyidina Bara ibn Aazib reported that the Prophet (PBUH) used to recite the Qunut in the Salah of FAJR and MAGHRIB. [Ah 18497, Bukhari 305, Muslim 678, AD 1441, Nasai 1072]
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TOPIC 178-Giving up the Qunut
(402)-Ahmad ibn Muni reported from Yazid ibn Harun who reported from Abu Malik Ashja’i who said that he asked his father, “O my father! you have indeed prayed behind Allah’s Messenger (PBUH) and behind Abu Bakr, Umar, Uthman and Ali ibn Abu Talib (RA) here in Kufah (with last-named) about five years. Did they recite the Qunut?” He said, “O son! This is an innovation (BID’AH).” [Ahmed 15879, Ibn e Majah 1241, Nasai 1070]
(403)-Salih ibn Abdullah reported from Abu Awanah who reported from Abu Malik Ashja’i, Hadith of the same purport, from the same line of transmission.
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It is allowed for the person to read SALAH in the sandals if those are clean though he would care for the the impression that the people get about it; if it generally is taken as against the respect of the Mosque (or SALAH) then it is better to refrain from it. As for QUNUT, there are two types; one is recited at WITR and that is the usual QUNUT but that is not the topic here. The other is QUNUT-NAZILAH and it actually means to make DUA against someone and the IMAM reads it at FAJR when some great trouble arises for Muslims to face; this is the topic here. The Prophet (PBUH) used to make DUA in QUNUT and he cursed some Arab tribes who had betrayed his companions and had killed them; he prayed for the weak and oppressed believers in Makkah that Allah saves them. The summary for reading QUNUT according to Ahadith is that the IMAM reads QUNUT NAZILAH at FAJR (and he may read it at MAGHRIB too) at the high troublesome situation for Muslims as DUA against their ill-wishers in the FARDH, the second RAKA’AH after RUKU, with or without raising hands (and silently or aloud) but its reading is not an extreme necessity (though the Hadith has given the words for DUA yet they are not compulsory); the last verse of Surah BAQARAH, the second Surah, is also most wonderful to read here in QUNUT-NAZILAH.
TOPIC 179-Sneezing in Salah
(404)-Sayyidina Rifa’ah ibn Rafi (RA) narrated that while he was praying behind Allah’s Messenger (PBUH) one day, he (Rifa’ah) sneezed so he (Rifa’ah) said, “All praise belongs to Allah, plenty of praise, pure, with blessing in it and over it, as our Lord loves it and it pleases Him”. After Salah, the Prophet (PBUH) asked who was talking in Salah but there was no response. Again he asked and there was no response. When he asked for the third time, he (Rifa’ah) said that he was the one who spoke. The Prophet (PBUH) said, “By Allah, Who has my life in His grasp, more than thirty angels hastened contesting to take these words upwards.”
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TOPIC 180-Speech during Salah disallowed
(405)-Sayyidina Zayd ibn Arqam narrated that they used to converse during Salah behind Allah’s Messenger (PBUH). One of them would speak to his neighbour till the verse was revealed ---and Stand before Allah devoutly (2:238). So they were commanded to observe silence and were forbidden to converse. [Bukhari 799, Abu Dawud 773, Nasai 930]
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It is not allowed to speak in SALAH yet due to Hadith narrated by RIFA’AH, some ULAMA have accepted such speech therein that is not addressed to anyone but it is praise to Allah or it is DUA for himself. Note that when the Prophet (PBUH) asked about the speaker of the words at SALAH, nobody answered most probably due to the fear that some adverse message might have descended on this; when RIFA’AH did tell that he had said that, the Prophet (PBUH) mentioned the virtue of this action by telling how angels were contesting to take this honorable matter to his document of deeds. Generally, the person must refrain from speech in SALAH as the topic-180 clarifies; if he does want to say something in praise of Allah or as DUA for his own-self then he must say it inaudibly.
TOPIC 181-Salah of repentance
(406)-Asma ibn Hakam Fazari reported that he heard Sayyidina Ali (RA) say, “When I heard something from Allah’s Messenger (PBUH) Allah gave me benefit from it as much as He willed. And when one of Sahabah narrated something to me, I made him say that on oath. So, when he took the oath for me, I would confirm him. And, indeed, Abu Bakr (RA) narrated to me, and he spoke the truth, that he heard Allah’s Messenger say, ‘There is not a man who sins then stands up, purifies himself and offers Salah, and then seeks Allah’s forgiveness but Allah forgives him’. Then he recited the verse ---And those who when they commit an indecency (FAHISHA) or do injustice (ZULM) to their souls remember Allah and ask forgiveness for their faults--- and who forgives the faults but Allah---(to the end of it)---(3:135).”
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Verse-135 of Surah AAL-e-IMRAN, the third Surah, is like blessed rain from Allah that He has given to men from heavens and this Hadith guides the attention towards it. Note that in actual there are two categories of sins; injustice (ZULM) and indecency (FAHISHA); and the three biggest sins are included in these two categories; SHERK (to take someone equal in power to Allah considering him capable to fulfill human necessities with Allah or without Him; that is the biggest sin), to kill some innocent person (great ZULM) and to commit adultery (great FAHISHA), all are included in the mention with other big sins here. Whoever repents truly asking forgiveness from Allah reading NAFL-SALAH for this purpose doing good to those to whom he had done wrong and refrains strictly from committing any big sin of these two categories (that means all big sins) ahead, Allah would forgive him and give him TAUFIQ (good time and space due to his repentance on wrongs) to make things better for himself; Al-Hamdu Lillah.
TOPIC 182-When a child should be commanded to pray
(407)-Sabrah Juhanni narrated that Allah’s Messenger (PBUH) said, “Teach the child Salah (prayer) when he is seven years old and beat him for it when he is ten years old.” [Abu Dawud 407]
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When the child grows old, he or she is to be guided to read SALAH and if he gets to 10 years of age and does not read SALAH, ULAMA ask even to beat the male child for it yet please note that they allow beating only with hands and ordinary three hits that are not harsh and leave no marks. Note that one of Ahadith tells us that the manifest difference between the Muslim and the non-Muslim is reading of SALAH. However, it is better in the current environment that even the male child is not given this ordinary three-hits beating but asked for it with respect with all patience till he does comply with it. Note that any harsh beating (for any reason whatsoever) to children is not appreciable in Islam; this attitude of harsh beating is a psychological problem that needs good treatment to it at the earliest; it certainly must not be present at the Islamic Environment; Al-Hamdu Lillah.
TOPIC 183-Passing wind after reciting Tashahhud
(408)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “If a man breaks wind when he is sitting towards the conclusion of his Salah, before he has made salutation, then his Salah is (validly) completed.”
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This Hadith at this topic is weakly narrated and as such, most probably it is not the guidance of the Prophet (PBUH); at least not by these words. Passing of wind anytime at SALAH intentionally or unintentionally whether TASHAHUD has been recited or not; in every situation, SALAH would become null and void liable to revision. TASLIM ends SALAH and not TASHAHUD as well-narrated Ahadith have told us (see H-3 narrated by ALI-RA); this good stance is taken by SHAFA’I and AHMED. Though HANAFI-School has taken this weak narration in practice yet it is the ruling of the two brilliant students of ABU-HANIFA as he himself has not shown any appreciation to it.
TOPIC 184-When it is raining, pray at home
(409)-Sayyidina Jabir narrated that they were on a journey with Allah’s Messenger (PBUH) when it began to rain. He said, “If anyone wishes to observe Salah at his lodgings then he may do so.” [Ahmed 14353, Muslim 698, Abu Dawud 1065]
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TOPIC 185-TASBIH after Salah
(410)-Sayyidina Ibn Abbas (RA) reported that some poor people came to Allah’s Messenger (PBUH) and said, “O Messenger (PBUH) of Allah! The rich pray as we do. They fast as we fast. And they have wealth with which they set slaves free and give charity.” He said, “When you have prayed, say Subhan-Allah thirty three times and Al-Hamdu-Lillah thirty three times, and Allah-Akbar thirty-four times, and La-ilaha-illa Allah ten times. You will attain the ranks of those who have overtaken you and no one will overtake you after that.”
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TOPIC 186-Prayer on conveyance when it is rainy and muddy
(411)-Amr ibn Uthman ibn Ya’la ibn Murrah reported from his father who from his grandfather that they were with the Prophet in a journey. They came to a very narrow pass when it was time for Salah. The heaven poured down rain from above and there was damp mud below them. So Allah’s Messenger called the ADHAN while he was on his riding beast and then called the IQAMAH. Then he pulled his riding beast ahead. Then he led them in prayer, in gestures. He bowed down more in SAJDAH than in RUKU. [Ahmed 17584]
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It is allowed to read SALAH at home when rain is pouring fast and might put the person going to mosque in some high trouble. However, if someone is able to reach SALAH with ease at rain then he must do so as that is better. A person might say the FARDH-SALAH individually riding some animal in travel (at extreme necessity) yet it is not feasible to make JAMA’AH in such situation; ULAMA have taken this H-411 to mean that though every person was reading his own SALAH yet trying to remain in action with the Prophet (PBUH). To read TASBIH as told in H-410 after SALAH (saying SUBHAN-ALLAH 33 times, AL-HAMDU LILLAH 33 times and ALLAHU-AKBAR 34 times; especially after FAJR and ASR) is as good as giving high amounts in charity when the person is unable to do so; the recitation of KALIMA too is better with TASBIH. This is called TASBIH-FATIMAH as the Prophet (PBUH) had told his daughter FATIMAH to read this when she asked him to provide her some maid as helper in her house-works; he had told her that this is better than taking some helper.
TOPIC 187-Perseverance in Salah
(412)-Sayyidina Mughira ibn Shu’bah narrated that Allah’s Messenger (PBUH) stood in prayer one day till his feet swelled. So, he was told, ‘You take pains like this while forgiven to you are your sins, past and future.” He said, “Shall I not be a grateful slave?” [Ahmed 18271, Bukhari 1130, M 2819, N 1643, Ibn e Majah 1419]
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TOPIC 188-First thing a slave will be called to account for
(413)-Sayyidina Hurayth ibn Qabisah narrated that when I came to Madinah, I prayed, “O Allah! Let me have a righteous companion.” So, I sat down with Abu Hurayrah (RA) and said to him “I requested Allah to let me have a righteous companion. So, narrate to me a Hadith that you may have heard from Allah’s Messenger that Allah may benefit me with it.” So, he said that he has heard Allah’s Messenger (PBUH) say, “The first thing a slave will be called to account from his deeds on the Day of Resurrection will be his Salah. So, if it is correct then he will succeed and earn deliverance, but if it is corrupted then he will fail and lose. If there is some shortcoming in his FARDH, the Lord Blessed and Elevated, will say, ‘Examine and see! Has My slave any optional deeds that shortcomings in the FARDH might be offset’. Then all his deeds will be (recompensed) in that way.”
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SALAH is one of the most important features in the Islamic activities and it would be the first thing that would be seen in the accounts at AKHIRAT (the day of Resurrection). If there is some deficit in quality of FARDH-SALAH then the high quantity of NAFL-SALAH would compensate for that. Although the case of SALAH would be seen first in accounts yet among the decision for matters, the first thing decided in all matters (omission of SALAH included) would be the punishment for killing of innocent people. This is how another Hadith for this topic at other compilations (notably BUKHARI and MUSLIM) have mentioned so in comparison, avoidance of all evils is much more necessary than performing of virtues yet they both are highly important in their own context.
TOPIC 189-Praying of twelve Raka’at during day and night
(414)-Sayyidah Aishah (RA) narrated that Allah’s Messenger (PBUH) said, “He who is regular at offering twelve raka’at of the SUNNAH, Allah will build for him a house in Paradise, four raka’at before ZUHR, two after ZUHR, two raka’at after MAGHRIB, two raka’at after ISHA and two raka’at before FAJR.” [Nasai 1794, Ibn e Majah 1140]
(415)-Sayyidah Umm Habibah (RA) reported that Allah’s Messenger (PBUH) said, “He who prays in a day and night twelve Raka’at, a house is built for him in paradise, four Raka’at before ZUHR, two Raka’at after it, two Raka’at after MAGHRIB, two Raka’at after ISHA and two Raka’at before FAJR on the morrow.” [Ah 26836]
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TOPIC 190-Excellence of SUNNAH of FAJR
(416)-Sayyidah Aishah reported that Allah’s Messenger said, “The two SUNNAH-RAKA’AT of FAJR are better than the world and whatever it contains.” [Ah 26346, M 725, Nasai 1755]
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There are twelve RAKA’AH besides FARDH-SALAH that become the source for building a beautiful house at JANNAH (Paradise) for the person who cares to read them daily; these are as reported in Ahadith-414 and 415 and in these, the most important ones are two RAKA’AH before FAJR and two RAKA’AH after ISHA (as those are needed to say WITR that is WAJIB-SALAH afterwards at ISHA). Note that these 12 RAKA’AH are termed as SUNAH-MUAKKADAH that means they must be performed necessarily yet many ULAMA of current era do not take them now as strictly as ULAMA of the past used to do; they still do call them by the same designation. The Prophet (PBUH) never commanded SAHABA to read these SALAH necessarily (and even Ahadith present here prove this); he did not like to put anything on the Muslim UMMAH that might seem burden to them even in respect to SALAH though he used to read the two before FAJR with extreme concern (and showed his high appreciation for it for others too as narrated here at H-416); he cared much for the four RAKA’AH before ZUHR too. If someone manages to read these 12 with ease too with FARDH that is certainly appreciable though even if he reads only two before FAJR and two after ISHA before the three of WITR, that even is appreciable too; this would make SALAH at FAJR as four RAKA’AH and SALAH at ISHA as Nine RAKA’AH. The others would remain FARDH singularly that are four at ZUHR, four at ASR and three at MAGHRIB making the total of SALAH in 24 hours come to 24 RAKA’AH; note that NAFL-SALAH might also be read at mornings and nights in twos and it is pleasant that here in Pakistan, the MUSALLI read these 12-RAKA’AH with fervor daily as mentioned in the Hadith without showing any burden; Al-Hamdu Lillah. There is a statement which sums up the viewpoint of ULAMA on this issue that (Quote) - if one misses a voluntary Sunnah prayer, regardless of whether it is ‘Muakkadah’ or ‘Ghayr-Muakkadah’, it would be preferred that one strive to offer it after the obligatory prayer but as these Sunnah prayers are not obligatory so if for any reason whatsoever one does not offer them there is no sin - (Quote); this tells that though he has lost a good opportunity to earn rewards from Allah yet leaving these Sunnah prayers do not amount to sins and Allah knows better.
TOPIC 191-Brevity in two Raka’at of FAJR and recital therein
(417)-Sayyidina Ibn Umar (RA) reported that he observed the Prophet (PBUH) for a month. He recited in the two Raka’at before (FARDH in) FAJR; Surah al-Kafirun and al-Ikhlas. [Ahmed 4763, Ibn e Majah 1149, Nasai 991]
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TOPIC 192-Conversing after SUNNAH of FAJR
(418)-Sayyidah Aishah (RA) said that after the Prophet (PBUH) prayed the two Raka’at of FAJR, he talked to her if she had some work otherwise he went away for the Salah.
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TOPIC 193-No Salah after rise of dawn except two Raka’at
(419)-Sayyidina Ibn Umar (RA) narrated that Allah’s Messenger (PBUH) said, “There is no Salah after dawn except the two prostrations (two SUNNAH).”
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From here respectable TIRMIDHI has taken Ahadith for 12 SUNNAH-SALAH one by one in continuous topics and one of these Ahadith is about the SUNNAH of FAJR (two RAKA’AH) that we have read at the previous note too. It is better to recite brief Surah from the Holy Book Quran at SUNNAH of FAJR and both of Surah reported here at H-417 are brief in recitation. Talking about necessary issues is fine between SUNNAH and FARDH at FAJR and this also is noteworthy that other than two of SUNNAH there is no SALAH before FARDH at FAJR (and after it, no SALAH is read until the Sun rises as we have studied at H-183).
TOPIC 194-Lying down after two SUNNAH of FAJR
(420)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “When one of you has offered the two Raka’at of FAJR, let him lie down on his right side.” [AD 1261]
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As conversation is allowed on necessity after SUNNAH before FARDH so lying down for a while is also allowed but note that this is permission and not some command as the words might be taken as such erroneously; as a general comment, I, MSD, would state that the reading of Ahadith not only needs the good understanding of the Islamic principles but it also needs the interpretation of the words therein, keeping them well into their true context so as to understand the true nature of the ruling that the Hadith at study has provided.
TOPIC 195-As congregation begins then no Salah but FARDH
(421)-Sayyidina Abu Hurayrah reported Allah’s Messenger (PBUH) as saying, “When the Salah (in congregation) stands up, there is no Salah except the FARDH.” [Ahmed 8387, Muslim 710, Abu Dawud 1266, Nasai 861, lbn e Majah 1151]
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TOPIC 196-Offering SUNNAH of FAJR after it if missed
(422)-Muhammad ibn Ibrahim reported from his grandfather, Sayyidina Qays, that as Allah’s Messenger (PBUH) came out, the IQAMAH of the (FAJR) Salah was called. So, he offered the prayer with him. Then, the Prophet (PBUH) turned back and saw him offer Salah. He said, O Qays! Wait! Will you pray two Salah together? He said, “O Messenger of Allah! I had not offered the two Rakaat (SUNNAH) of FAJR.” The Prophet (PBUH) said, “Then there is nothing.” [Ahmed 23821]
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TOPIC 197-About redeeming them after sunrise
(423)-Sayyidina Abu Hurayrah (RA) reproted that Allah’s Messenger (PBUH) said, “He who has not offered the two raka’at of FAJR, may offer them after sunrise.”
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When the JAMA’AH for SALAH has stood up, then it is not feasible to say any other SALAH (even not SUNNAH of FAJR as H-421 is very clear) and the MUSALLI must join in. He would read the missed SUNNAH in such situation after the sunrise if he intends and H-422 either denotes an exceptional situation or either the guidance ‘then there is nothing’ does not mean permission but tells not to do so as there is no SALAH after FAJR till the Sun rises; many of ULAMA have opted for this second interpretation; the other Hadith (that is at 423) clarifies this point well.
TOPIC 198-Four Raka’ah before ZUHR
(424)-Sayyidina Ali (RA) reported that the Prophet (PBUH) prayed before ZUHR four raka’at and after it two raka’at.
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TOPIC 199-About two Raka’at after ZUHR
(425)-Sayyiidina Ibn Umar (RA) said, “I prayed with the Prophet (PBUH) two Raka’at before and two after the ZUHR.”
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TOPIC 200-More about it
(426)-Sayyidah Aishah (RA) reported that if Allah’s Messenger (PBUH) did not offer four Raka’at before ZUHR, he offered them after it.
(427)-Sayyidina Umm Habibah (RA) reported that Allah’s Messenger (PBUH) said, “As for him who prays four (Raka’at) before ZUHR and four after it, Allah forbids fire to touch him.” [Ahmed 26833, Abu Dawud 1269, Ibn e Majah 1160, Nasai 1816]
(428)-Sayyidina Anbasah ibn Abu Sufyan reported having heard from his sister Sayyidah Umm Habibah, the wife of the Prophet (PBUH) that she heard Allah’s Messenger (PBUH) say, “He who is regular at four Raka’at before ZUHR and four after it, Allah forbids the Fire to touch him.”
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It is narrated from the Prophet (PBUH) in both ways that he read two RAKA’AH before the FARDH of ZUHR and two after that (H-425); also that he asked to read four RAKA’AH before FARDH of ZUHR and four after that (Ahadith-427 and 428); these both are authentic. However, the narration that is practiced is H-424 narrated by ALI (RA) by those MUSALLI who are much particular about their SALAH because the four RAKA’AH before ZUHR and the two RAKA’AH after it is included in the 12 SALAH (taken as SUNNAH) that we have just studied at the topic-189.
TOPIC 201-Four Raka’at before ASR
(429)-Sayyidina Ali reported that the Prophet (PBUH) used to pray four Raka’at before ASR, separating them with greetings to the angels who are near to Allah and to those who followed them of the Muslims and the believers (that is he prayed in twos). [Ahmed 85, Ibn e Majah 1161]
(430)-Sayyidina Ibn Umar (RA) narrated that Allah’s Messenger (PBUH) said, “May Allah show mercy to him who prays four Raka’at before ASR.”
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Although not much emphasized yet it is praiseworthy to read four RAKA’AH before the FARDH of ASR. It is not included in the 12 mentioned SUNNAH and only those who are highly particular about SALAH say it with regularity. These might be read in two plus two or singularly as four RAKA’AH before ASR.
TOPIC 202-About two SUNNAH after MAGHRIB
(431)-Sayyidina Abdullah ibn Mas’ud (RA) said, “I am unable to count how many times I have heard Allah’s Messenger (PBUH) recite in two Raka’at after MAGHRIB and the two before the Salah of FAJR Surah al-Kafirun and Surah al-lkhlas.”
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TOPIC 203- Observing two SUNNAH of MAGHRIB at home
(432)-Sayyidina Ibn Umar (RA) said “I offered the two Raka’ah after MAGHRIB at home with the Prophet (PBUH).”
(433)-Sayyidina Ibn Umar (RA) said, “I have learnt ten Raka’at from Allah’s Messenger (PBUH) that he prayed during the night and the day; two Raka’at before ZUHR and two after; two Rakaat after MAGHRIB; two Raka’at after ISHA, the last ones. And Hafsah (RA; sister of Ibn-e-Umar; respectful wife of the Prophet PBUH) told me that he offered two Raka’at before FAJR.” [Bukhari 1180]
(434)-Hadith like it is narrated by Hasan ibn Ali from Abdur Razzaq from Mumar from Zuhri from Saalim from Ibn Umar (RA) who reported from the Prophet (PBUH).
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TOPIC 204-Six Raka’at after MAGHRIB
(435)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “If anyone prays six Raka’at after MAGHRIB, not speaking an evil word in-between, there is reward for him there against of worship of twelve years.” [Ibn e Majah 1374]
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The Prophet (PBUH) used to recite these couple of Surah (reported in H-431) much in SUNNAH-SALAH as these also are narrated by IBN-e-UMAR (RA); see H-417. Here at H-433 it is narrated by IBN-e-UMAR that SUNNAH-SALAH were 10 as before ZUHR there were two of SUNNAH-SALAH and not four. ULAMA have explained that the Prophet (PBUH) used to say these four at home so IBN-e-UMAR might have learnt about them imperfectly; it is interesting to note that one of narrations from Bibi AYESHA (RA) also vouches for this two RAKA’AH before ZUHR (see the Hadith ahead). The last Hadith here at the topic-204 is about six RAKA’AH after MAGHRIB; these are other than the 12 SUNNAH and are named as AWWABIN; they also are among the NAFL-SALAH.
TOPIC 205-Two Raka’at after ISHA
(436)-Abdullah ibn Shaqiq said that he asked Sayyidah Aishah (RA) about the Prophet’s Salah. She said that he used to pray before ZUHR two Raka’at and after ZUHR two Raka’t, after MAGHRIB two Raka’at, after ISHA two Raka’at and before FAJR two. [AD 1251]
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This Hadith clarifies that the Prophet (PBUH) sometimes did read only two RAKA’AH before FARDH of ZUHR though the established practice as of now is that those who are particular about SUNNAH too, they read four RAKA’AH before ZUHR counting it in the twelve mentioned SUNNAH according to H-414. Note here that respectable TIRMIDHI has not brought any narration that denote any SUNNAH before ISHA as some people do read four RAKA’AH before ISHA taking it as fine like the four before ASR; it is well to state that there are total nine RAKA’AH to be read at ISHA including the WITR as we have studied before; however, NAFL-SALAH might remain in twos as many as the MUSALLI intends before the WITR.
TOPIC 206-Salah in the night is in two’s
(437)-Sayyidina Ibn Umar (RA) narrated that the Prophet (PBUH) said, “The Salah in the night is in two’s. When you apprehend approach of dawn then pray an odd Raka’at and make the last of your Salah the Witr.” [Ahmed 6015, Bukhari 990, Muslim 749, Abu Dawud 1326, Nasai 1690, Ibn e Majah 1319]
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TOPIC 207-Excellence of Salah in the night
(438)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “The most excellent fast after the month of Ramadan is (the fast) in the month of Allah, Muhurram (meaning the 10th of it). And the most excellent prayer after the obligatory prayers is the Salah in the night.” [Ahmed 8542, Muslim 1163, Abu Dawud 2429]
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The night SALAH is termed as TAHAJJUD and it was FARDH for the Prophet (PBUH) but for others it is NAFL. It is read in twos but it might even be read in fours (see the coming Hadith). TAHAJJUD is the best of NAFL-SALAH as MUSALLI would read his SALAH with total peace of mind then and Allah hears the plea of MUSALLI at that time (see also H-446 coming ahead). It is recommended to delay WITR until the end of the night if the person is sure of waking up in order to make it the last of his SALAH at night (H-437); he would read it after TAHAJJUD. If one is not sure of waking up at night, one should perform WITR before sleeping because of Hadith narrated by Jabir-RA (that is reported in MUSLIM) that the Prophet (PBUH) said, “Whoever fears not waking up at the end of the night should read WITR before sleeping. And whoever is confident about waking up at the end of the night should read WITR then.” SAUM (Fast) other than RAMADHAN is better at ASHURA that is the 10th of MUHARRUM but whoever keeps the fast then, must have kept fasts in RAMADHAN as that are FARDH and this one is NAFL. Also one who keeps fast at ASHURA must also fast either the day before or either the day after making it couple of fasts as the fast only of ASHURA is not appreciable in Islam.
TOPIC 208-Description of the Prophet’s Salah in the night
(439)-Abu Salamah asked Sayyidah Aishah about the Salah of Allah’s Messenger (PBUH) (in the night) in Ramadan. She said, “Allah’s Messenger (PBUH) did not exceed eleven Raka’at in Ramadan or otherwise. He prayed four, but do not ask about their beauty and length. Then he prayed four, and do not ask about their beauty and length. Then he prayed three, and I said, “O Messenger of Allah! Do you sleep before offering the witr?” He said, “My eyes sleep but the heart keeps awake.” [Ahmed 24500, Bukhari 1147, Muslim 738, Abu Dawud 1341, Nasai 1693]
(440)-Sayyidah Aishah reported that Allah’s Messenger (PBUH) used to pray eleven Raka’at in the night, making it odd with one. When he had finished, he would lie down on his right side.
(441)-Qutaybah from Malik from Ibn Shihab narrated similarly.
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TOPIC 209-More About it
(442)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) used to pray in the night thirteen Raka’at.
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Topics here tell about SALAH at night of the Prophet (PBUH) and it has been narrated as nine RAKA’AH minimum and eleven RAKA’AH maximum; three RAKA’AH of WITR included here. H-439 narrated by BIBI AYESHA (RA) and H-442 narrated by IBN-ABBAS (RA) convey the same number of RAKA’AH as the two more that IBN-ABBAS has reported seems to be the two SUNNAH of FAJR that most probably the Prophet (PBUH) read just when the time of FAJR started. So these were eleven; eight being TAHAJJUD and three being WITR. In the nine RAKA’AH that he read at night sometimes, six were TAHAJJUD in twos and other three were WITR. If someone wants to read TAHAJJUD then the better way is that he must have some sleep and then get up at the last part of the night and read it in twos as many as he intends, saving WITR till the last that he would read by three RAKA’AH.
TOPIC 210-More About it
(443)-Sayyidina Aisha (RA) said that Allah’s Messenger (PBUH) offered nine Raka’at at night. [Muslim 730]
(444)-Muhammad ibn Gilan reported from Yahya ibn Aadam from Sufyan from A’mash like it.
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TOPIC 210A-More About it
(445)-Sayyidina Aisha (RA) narrated that if the Prophet (PBUH) did not pray at night being prevented from that by sleep or drowsiness of the eyes then he prayed twelve Raka’at during the day. [Muslim 749, Nasai 1785]
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Sometimes, the Prophet PBUH did read nine RAKA’AH at the night and among them, six used to be TAHAJJUD while the other three were the WITR that he read after TAHAJJUD; then he waited for the time of FAJR to come and as it arrived, he read the two RAKA’AH at home that are counted among the 12 RAKA’AH of SUNNAH and then came out for the FARDH of FAJR at the MASJID where he led the JAMA’AH.
TOPIC 211-Allah, the Blessed & Exalted, descends to near heaven
(446)-Sayyidina Abu Hurayrah reported that Allah’s Messenger said, “Allah, the Blessed and Exalted, comes down every night to the heaven of the earth when the first third of the night has passed away. He says that I am the King. Who is it that who would pray to Me that I may answer him? Who is it that will seek from Me that I may grant him? Who is it that will ask for My forgiveness that I may forgive him? This ceases not till the brightness of dawn.” [Ahmed 7595, Bukhari 1145, Muslim 758, Abu Dawud 1314, Ibn e Majah 1366]
TOPIC 212-Recital in the night
(447)-Sayyidina Abu Qatadah (RA) reported that the Prophet (PBUH) said to Sayyidina Abu Bakr, “I passed by you and you were reciting (the Qur’an) and you had lowered your voice.” He said, “I let Him hear Whom I supplicated.” But, he said, “Raise (your voice) a little.” And, he said to Sayyidina Umar, “I passed by you while you were reciting (the Qur’an), and you had raised your voice.” He said, “I was awakening the sleeping ones and chasing away the devil.” But he said, “Lower (your voice) a little.”
(448)-Sayyidah Aishah reported that the Prophet stood one whole night reciting a (single) verse of the Quran.
(449)-Abdullah ibn Abu Qays reported having asked Sayyidah Aishah (RA) “Describe the Prophet’s (PBUH) recital at night.” She said, “It was varied. Sometimes he made a soft recital in low tones and sometimes he let his voice be audible.” He (Abdullah) said, “All praise belongs to Allah who let there be an ease in affairs.” [Ahmed 1437, Nasai 222]
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H-446 tells that at nights, Allah grants His mercy and His blessing to the person asking for it. Due to our limitation, we are not allowed to try to understand anything said in such way about Allah as descending or ascending for He is not bound to time and space. The Holy Book Quran uses terms like the hand of Allah and His face (see 3:26 and 2:115) and the better thing is to take the meaning that such verses convey leaving the terms unexplained saying that “Allah knows better”. Here the meaning of Hadith is that Allah’s mercy and blessing is easy to get by asking Him that at nights and the person must avail this opportunity. Other Ahadith convey the permission for recitation in high or low voice but preferring some balance in the matter and as for the one verse that the Prophet (PBUH) recited for the whole night, that was the verse of Surah MAE’DAH; it denotes the speech of Jesus Christ (SALAM on him) at the day of Resurrection about his people (and it made Prophet PBUH reflect on his own UMMAH), “O Allah! If You punish them, they are Your slaves, and if You forgive them, verily You, only You, are the AllMighty, the AllWise” (5:118).
TOPIC 212-A-The merit of reading NAFL at home
(450)-Sayyidina Zaid ibn Thabit (RA) reported that the Prophet (PBUH) said, “The better Salah for you is that which you read at home except for the FARDH.”
(451)-Sayyidina Abdullah ibn Umar (RA) reported that the Prophet (PBUH) said, “Pray (NAFL) at your homes and do not make them (like) graves.”
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Both these Ahadith that are the finishing touch for the very important topic of SALAH deserve this place as they convey different aspects of importance. First is that besides the 24 RAKA’AH, the MUSALLI ought to read other SALAH (that are SUNNAH or NAFL) at home; those who read TAHAJJUD, they must read WITR even at home as the Prophet (PBUH) used to do making it the last SALAH before sleep. Second is that the recitation of the Holy Book Quran must remain in practice at home too as that also is necessary to put righteous impression at home. Third is that it is not allowed to read SALAH at graveyards and wash-rooms as we have studied before too at H-317. I, MSD, pray that may Allah guide all Muslims towards reading of SALAH properly and towards practicing Islam in all issues as that only would give us the true security in this world and the true safety in the coming one; Al-Hamdu Lillah.
(CONTINUED at TIRMIDHI-3)
Presentation by MUHAMMAD SALEEM DADA
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2- BOOK ON SALAH (212 topics)
TOPIC 1-Concerning times of Salah
(149)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said, “Jibril led me in Salah twice near Bayt-Allah (the house of Allah; the Holy KAABAH). The first time, we offered the Salah of ZUHR when the shadow was like the thong of a shoe. Then, we offered ASR when the shadow of everything was equal to it, and MAGHRIB after sunset when the fasting man takes IFTAR (breaks his fast), and ISHA when the twilight disappeared, and FAJR when one who fasts is forbidden food and drink. The second time, we offered ZUHR when the shadow of everything was like it in length as at the time of ASR on the previous day. Then we offered the ASR when the shadow of everything was twice as long. We prayed MAGHRIB at the same time as the previous day; we prayed ISHA when one-third of the night was over and FAJR when the earth was well-lit. Then Jibril turned to me and said; “O Muhammad! This was the time observed by Prophet (PBUH) before you, and the time (of five Salah) is between these two times.” [Ahmed 3081, Abu Dawud 393]
(150)-Sayyidina Jabir ibn Abdullah (RA) reported from Allah's Messenger (PBUH) said, “Jibril led me in Salah.” And he mentioned a Hadith of the same purport as Sayyidina Abbas (RA; Hadith #149), saying (about ZUHR) “at the time of ASR yesterday.” [Ahmed 14545, Nasai 522]
(151)-Sayyidina Abu Hurayrah (RA) reported that Allah's Messenger (PBUH) said, “There is for every Salah, its initial and final time. The initial time for ZUHR is when the sun declines and its final time is when ASR commences. The initial time of ASR is when it sets in till when the sun turns yellow. The initial time of MAGHRIB is with sunset and its last is when redness on the horizons disappears. The initial time of ISHA is from then and its final time is at midnight. The initial time of FAJR is from true dawn till sunrise.”
(152)-Sayyidina Sulayman ibn Buraidah (RA) reported from his father Buraidah (RA). He said someone came to the Prophet (PBUH) and asked him about the times of Salah. He said, “Stay with us, Insha Allah.” Then he commanded Sayyidina Bilal (RA) and he called the IQAMAH at the time of rise of dawn. Then he commanded Sayyidina Bilal (RA) and he gave the IQAMAH at the declination of the sun and (they) offered the ZUHR Salah. Then he commanded him (Bilal) and he called the IQAMAH and (they) offered the ASR while the sun was high and bright. Then when the sun set, he gave the command for MAGHRIB. Then he gave the command for ISHA and he called the IQAMAH when the twilight had disappeared. Then, the next day, he gave the command and the FAJR was offered in a good light. Then he commanded for the ZUHR and they offered it when the extreme heat had cooled down. Then he gave the command for the ASR and he gave the IQAMAH when the sun's time was more delayed than the previous day. Then he gave the command for MAGHRIB and (they) offered it a little before twilight disappeared. Then he gave the command for ISHA and he called its IQAMAH when a third of the night had passed. Then the Prophet (PBUH) asked, “Where is he who had asked about the times of Salah?” He said, “Here am I!” So he said, “The times of Salah are between these two times.” [Ahmed 23016, Nasai 515, Ibn e Majah 667, M 613]
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From here, the booklet of SALAH commences that obviously follows the Booklet of Purification. It is said in the Holy Book Quran in Surah NISA, “Verily, the SALAH is enjoined on the believers at fixed hours” (4:103). SALAH means DUA (prayer to Allah) yet the term has been related to remember Allah by specific rituals five times daily; ZUHR (SALAH of afternoon and its first time is when the shadow comes in view a little bit after disappearing and its last time is when shadow becomes equal to the source); ASR (SALAH before the sunset and its first time is when ZUHR ends and its last time is just before the time when the sun begins to set); MAGHRIB (SALAH just after the sunset and its first time is when the sun has set and its last time is when the twilight i.e. redness at sky disappears); ISHA (SALAH of night, its first time is just when the time for MAGHRIB ends and its better time is before midnight though if read after that before FAJR, even then it would be said as read on time); FAJR (SALAH before dawn and its first time is FAJR-SADIQ i.e. when the light spreads at the eastern horizon and its last time is before the commencement of sunrise). Note that for the brief times when Sun rises, when it comes at the middle of sky just before ZAWAAL and when it sets, all the time is good for SALAH as even in the morning those who will, read MUSTAHAB Salah that are named as ISHRAQ (15 to 20 minutes after Sunrise upto an hour or so ahead) and CHAASHT (after ISHRAQ upto some time before the Sun comes overhead; it is also called SALAH of DHUHAA); MUSTAHAB is not to be read after FAJR and after ASR till the Sun rises or sets respectively. The timing of SALAH is provided by the first Hadith (H-149) at the topic here and it is taken as the basic Hadith for timing. This teaching from the angel JIBRAEL the timing of SALAH was at MAKKAH and most probably couple of years before the HIJRAH (migration to Madinah); at that time, five times SALAH was not obligatory. This tells that when someone provides some person the teaching of something, it is not necessary for him to practice it promptly yet when the time for its practice does come, that teaching must apply to it well.
TOPIC 2-Offering FAJR in good Darkness
(153)-Sayyidah Aishah (RA) narrated that when Allah's Messenger (PBUH) would finish the FAJR Salah, the women would return. Ansari, the sub-narrator in the chain, added, “And they would pass wrapped in cloaks unrecognized because of the darkness.” [Ah 24151, M 465, AD 423, N 452, Ibn e Majah 669, Bukhari 578]
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TOPIC 3-Offering FAJR in good light
(154)-Sayyidina Rafi ibn Khadij said that he heard Allah's Messenger (PBUH) say, “Offer the FAJR Salah in good light. There is more reward in that.” [Ahmed 17280, Abu Dawud 424, Nasai 547]
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Respectable TIRMIDHI has brought two topics for each FARDH Salah to mark the initial and the final time for it; presenting the preference for both sides of reading the SALAH except for MAGHRIB the best time for which is taken to be just after sunset by all ULAMA of repute (IMAMS included). Note that ABU-HANIFA takes reading of all SALAH at or near the final time as the best except for MAGHRIB while the other three IMAMS take the reading of them at the initial time best except for ISHA that even they prefer to read late somewhat near midnight and as a result, there is no difference in the better time for MAGHRIB and ISHA among the IMAMS. Even in FAJR, due to Ahadith, the HANAFI-FIQH does not mind taking the initial time to be the better when it causes ease to people in general and that is why in RAMADHAN when people usually wake-up early for SEHR (taking of foods for the fast ahead), it asks for SALAH of FAJR at initial time taking it to be the better then. This seems to ask the people to set trend that the people must wake-up early (and human beings have great adaptability) and set their routine to say the FAJR early as that certainly is better. The notable thing here is that all of the four IMAMS have said at some time in some way in their lives clearly that if some acceptable Hadith is found against their respective stance in some matter, Muslims must follow the Hadith in practice and leave their stance; this tells that with all caution, they understood that they might remain unaware of some Hadith and might err in their judgment unintentionally so actual obedience is to the Prophet (PBUH) totally that leads to the true worship of Allah; this is accepted by all Muslims whether SUNNI, AHLE-HADITH or SHIA. The difference remains in ZUHR and ASR and I, MSD, would ask to read them late (ZUHR little bit ony at the time that is taken as the Lunch-Time as we usually do in Pakistan and ASR just before forty-five minutes or so, of the sunset); it insha-Allah would result in bringing of many of those Muslims to SALAH who do slack much in this matter. These might not be the best timing for these (except for the view of ABU-HANIFA) yet these times certainly are included in their accepted timings respectively. As for the topics here, note that the Hadith at the topic-3 asks to read FAJR in some light so that there remains no doubt if its time has yet come or not so it does not fall contrary to the Hadith at topic-2 that asks to read it early and certainly is good for practice; this is how respectable TIRMIDHI has interpreted it.
TOPIC 4-Observing ZUHR early
(155)-Sayyidah Aishah (RA) said, “I did not see anyone offering the Salah of ZUHR earlier than Allah's Messenger (PBUH) did, and not even (earlier) than Abu Bakr (RA) and Umar (RA).” [Ahmed 25092]
(156)-Hasan ibn Ali Halwani reported to us, Abdur Razzaq reported to him and Mu'mar to him and Zuhri to him. Sayyidina Anas ibn Malik told me that Allah's Messenger offered the Salah of ZUHR when it was time of ZAWAAL (declination of the sun).
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TOPIC 5-Observe the ZUHR at a late hour in severe heat
(157)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger said, “When the heat is severe postpone the Salah till it is cooler because the severity of heat is the effect of the violence of Hell.” [Ahmed 7834, Bukhari 536, Muslim 615, Abu Dawud 401, Nasai 496, Ibn e Majah 678]
(158)-Sayyidina Abu Dharr (RA) said that Allah's Messenger (PBUH) was on a journey and Sayyidina Bilal (RA) was with him too. He intended to call the IQAMAH for the Salah of ZUHR, but the Prophet (PBUH) said, “Let it cool down!” Then he again intended to call. Allah's Messenger (PBUH) said, “Let it be cooler for the ZUHR”, till they saw the shadows of hillocks and called the IQAMAH and offered the Salah of ZUHR. Then Allah's Messenger (PBUH) said, “The extreme heat is the severity of Hell. So, observe the Salah of ZUHR when it is cooler.” [Ah 21434, Bukhari 539, M 616, AD 407, Ibn e Majah 683]
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Seeing Ahadith at both the topics with observation, it seems that usually it is better to say ZUHR early yet when the weather is much too hot, it is better to say it at its final time. Today, when people are much involved in business or service to fulfill their physical obligations, it seems much feasible that ZUHR is said at such time that falls near to the last part of the lunch-time as observed today; insha-Allah, it would not affect the SALAH adversely. Note that FAJR is better to say early yet at ZUHR, care to ease comes by putting it at the very last of lunch-time as that is the rush period for all people at work. Note that respectable TIRMIDHI preferred ZUHR at its final time even then at his era and also note that Ahadith at topic-4 do not challenge this stance of reading it late as the narration by Bibi Ayesha is comparative in nature so he might have read it late too at occasions; the other Hadith here narrated by ANAS ibn MALIK only tells the time for ZUHR that is at ZAWAAL so that stays till ASR.
TOPIC 6-On hastening the ASR
(159)-Sayyidah Aishah (RA) said that Allah's Messenger (PBUH) prayed the Salah while the sun was still in her room and the shadow had not gone up in her room. [Ahmed 24150, 546, Muslim 611, Abu Dawud 407]
(160)-Sayyidina Ala ibn Abdur Rahman (RA) visited Sayyidina Anas (RA) at his home after offering the Salah of ZUHR. His home was next to the mosque. Sayyidina Anas (RA) said, “Let us stand up and offer the ASR Salah.” They stood up and offered Salah of ASR. When they had finished, Sayyidina Anas (RA) said, “I had heard Allah's Messenger (PBUH) say that it is a hypocrite's Salah that he sits by watching the sun till it is between the two horns of the devil, he rises and pecks four times, remembering Allah but little.” [Ahmed 12511, Muslim 622, Abu Dawud 413, Nasai 507]
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TOPIC 7-About postponing the Salah of ASR
(161)-Sayyidina Umm Salamah (RA) said, “Allah's Messenger (PBUH) used to hasten the ZUHR more than you do but you observe the ASR earlier than he did.” [Ahmed 26540]
(162)-And I found in my book, Ali ibn Hujr narrated to me (like the previous one) from Isma'il ibn Ibrahim from Jurayj.
(163)-Bishr ibn Mu'adh narrated that lbn Jurayj narrated the like of it (the previous one).
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Hadith by Bibi AYESHA at topic-7 does not clarify whether SALAH of ASR is better early or not while the narration from ANAS informs that high delay in ASR is not commendable. Both do not fall against reading ASR with some delay though there are narrations that tell in general terms that to read any Salah at its intial time is the best of deeds (see Ahadith-170, 171, 172 but interestingly all three are weakly narrated according to respectable TIRMIDHI). The narration by UMM-SALAMAH is in comparative terms and here also the best timing for ASR is difficult to deduct except for an idea that it is better to read it somewhat late in its time. It is better that JAMA’AH for ASR is held late (some 45 minutes or so before MAGHRIB) and then MUSALLI (persons who read SALAH) wait for MAGHRIB (reading the Holy Book Quran with translation or studying AHADITH then; in fact, it would be better if some person from ULAMA give them a speech on some topic by the Islamic Viewpoint) and then read MAGHRIB just after sunset. JAMA’AH for ISHA could be held late and this routine would do good insha Allah for the quality of the SALAH of MUSALLI and insha Allah it would also do good for the quantity of MUSALLI that would attend the mosques in much high number certainly.
TOPIC 8-Concerning time of MAGHRIB
(164)-Sayyidina Salamah ibn al-Akwa (RA) said that Allah's Messenger (PBUH) offer the Salah of MAGHRIB when the sun had set and hid itself behind the screen. [Ah 16532, Bukhari 561, M 636, AD 417, Ibn e Majah 688]
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TOPIC 9-About the time of ISHA
(165)-Sayyidina Nu'man ibn Bashir (RA) said, “I know more then all people the hour of this Salah. Allah's Messenger (PBUH) used to observe it at the time of the setting of the moon on its third night.” [Ahmed 18405, Abu Dawud 419, Nasai 527]
(166)-Abu Bakr ibn Muhammad ibn Aban narrated from Abdur Rahman ibn Mahdi from Awanah a hadith like it (#165).
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TOPIC 10-Concerning Delay in Salah of ISHA
(167)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Were it not that my Ummah would be distressed by it, I would have them to postpone the Salah of ISHA to a third or half of the night. [Ahmed 7416, Ibn e Majah 691]
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Although, it seems that respectable Tirmidhi has brought Ahadith for both sides; the initial time and the final time to be better; as he has done for FAJR, ZUHR and ASR yet this is not the case here as the heads of topics here show clearly. As the better time for ISHA is unanimously taken as somewhat later than its initial time, Ahadith here point that out too. Note that the narration by NU’MAN ibn BASHIR also tells that some delay for it is better as the Moon on its third night takes some time to set then; that denotes the delay.
TOPIC 11-About sleeping before ISHA & talking thereafter
(168)-Sayyidina Abu Barzah (RA) narrated that the Prophet (PBUH) disliked sleeping before ISHA and talking after it. [Ahmed 19788, Muslim 647, Bukhari 540, Abu Dawud 398, Nasai 521, Ibn e Majah 674]
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TOPIC 12-About permission to talk after ISHA
(169)-Sayyidina Umar ibn al-Khattab (RA) said that Allah's Messenger (PBUH) used to talk with Sayyidina Abu Bakr (RA) concerning affairs of the Muslims and he too used to attend that. [Ahmed 178]
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When the time of ISHA arrives, it disallows sleeping then as that might lead to the missing of SALAH of ISHA. Sleeping before the time of ISHA at MAGHRIB when a person has asked someone to wake him up or has set some fine alarm by the clock for ISHA, then ULAMA of repute do not take his sleep included here. As for talking after ISHA, the term used here is SAMAR; that means the entertaining talk people used to make for enjoyment at nights, especially at those nights that had good moonlight in those times. This was disallowed yet to talk about sober matters especially about the affairs of Muslims, after ISHA and to take the advice of understanding Muslims in this respect is not only allowed but also highly appreciable.
TOPIC 13-Excellence of the initial hour
(170)-Qasim ibn Ghannam reported from his paternal aunt Sayyidah Umm Farwah (RA) who had sworn allegiance to the Prophet (PBUH) that the Prophet (PBUH) was asked what act was the most excellent. He said, “To observe Salah at the earliest time for it.” [Abu Dawud 426]
(171)-Sayyidina Ali ibn Abu Talib (RA) reported that the Prophet (PBUH) said to him, “O Ali! Do not postpone three things, prayer when it is time for it, funeral when it is ready and the marriage of an unmarried woman when a suitable match is found.” [Ahmed 828, Ibn e Majah 1486]
(172)-Sayyidina ibn Umar (RA) said that Allah's Messenger (PBUH) said, “There lies in earliest time of Salah pleasure of Allah while the concluding time is His grant.”
(173)-Abu Amr Shaybani reported, that a man asked Sayyidina Ibn Mas'ud (RA), “Which deed was the best”? He said, “I had put the same question to Allah's Messenger (PBUH) and he said, “To offer Salah during the time for it.” Then I asked him, what was besides that and he said that it was to serve parents. When I asked him about anything besides, he said it was to wage JIHAD in Allah's path.” [Ahmed 4223, Bukhari 527, M 85]
(174)-Sayyidah Aishah (RA) said that apart from two times, Allah's Messenger (PBUH) never offered Salah at its last hour, till he died.
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It is interesting to note that except for H-173, all other narrations of this topic have been designated by respectable TIRMIDHI as weak. This H-173, that is well narrated, is the only one in this topic that tells that the best deed is to offer SALAH during its time without indicating the superiority of its first or last time while other Ahadith here point out that the best time generally for SALAH is its first time. It is highly appreciable if Muslims fulfill their obligation towards SALAH saying them on their respective times even if not on their best times as the well-narrated Hadith points out clearly. I, MSD, pray that may Allah give TAUFIQ (blessing to do something good with total ease due to good deeds already done) to all of us to read all our SALAH on time with caliber; Al-Hamdu Lillah.
TOPIC 14-Concerning the forgetting of the Salah of ASR
(175)-Sayyidina Ibn Umar (RA) narrated that the Prophet (PBUH) said, “If anyone loses the Salah of ASR, it is as though he has lost his family and property.” [Ahmed 4545, M626, Abu Dawud 414, Nasai 504, B552, Ibn e Majah 685]
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The loss of SALAH of ASR means that someone ignores to read it intentionally till the end of its time when there is no valid reason as the trouble from the enemy or from some affliction that might restrict that person to say it on time. To lose ASR is like the destruction of calm family life so its omission seems to make some adverse change in the family life. Although respectable TIRMIDHI has put the heading of forgetting ASR yet forgetting too is actually not included here as that is not by intention so he certainly has shown some undue strictness here.
TOPIC 15-If the ruler delays the Salah
(176)-Sayyidina Abu Dharr (RA) reported that the Prophet (PBUH) said, “O Abu Dharr! There will be rulers after me who will make Salah a dead thing (that is, neglect it). You should observe Salah at its proper time. If you have offered it at its time then (your) Salah (with the ruler) will be supererogatory, otherwise you have (at least) preserved your Salah. [Ahmed 23913; Muslim 648, Abu Dawud 431, Nasai 774, Bukhari 176, Ibn e Majah 1256]
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Hadith here clearly tells that there would be rulers who would make SALAH to become dead thing by reading it extremely late or by discarding it totally. The Hadith asks ordinary Muslims at such times to read SALAH on time; then if that SALAH is also read with the IMAM or the ruler, it would become more in virtue or would become beyond the required (both meanings have been taken for NAFILAH that means supererogatory).
TOPIC 16-About Missing a Salah because of sleep
(177)-Sayyidina Abu Qatadah (RA) said that the Sahabah (companions of the Prophet PBUH) asked the Prophet (PBUH) about being asleep at the time of prayer. He said, “Indeed there is no squandering in sleep. Only when one is awake is there negligence (if one does not offer Salah). So, if anyone forgets a Salah or oversleeps then he must observe it when he remembers it.” [Ahmed 22609, Muslim 681, Abu Dawud 437, Ibn e Majah 698]
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TOPIC 17-About one who forgets a Salah
(178)-Sayyidina Anas (RA) reported that Allah's Messenger (PBUH) said, “If anyone forgets to offer Salah then he must offer it when he remembers it.” [Ahmed 13550, 8597, Muslim 684, Abu Dawud 442, Nasai 612, Ibn e Majah 695]
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Both H-177 and H-178 tell us that the objection to omission of SALAH is when someone omits it intentionally and if someone does not read his SALAH due to sleeping or forgetting it, he is not blameworthy. These Ahadith also clarify that the person who had left ASR by sleep or by forgetfulness does not deserve the consequence mentioned in H-175 that we have just studied. The phrase “when he remembers it” excludes three times that are when the Sun is rising, when it is overhead and when it is setting as at these times, reading of SALAH is not appropriate; he would read the SALAH that he left unintentionally at other times than these.
TOPIC 18-About him who has missed many Salah
(179)-Sayyidina Abdullah ibn Mas'ud (RA) said that on the day of the Battle of Trench the idolaters prevented Allah's Messenger (PBUH) from offering four SALAH till as much of the night had passed away as Allah willed. He then commanded Sayyidina Bilal to call Adhan and the IQAMAH. He offered ZUHR, the IQAMAH was called and he offered ASR, the IQAMAH was called out and he offered MAGHRIB and then after the IQAMAH, the ISHA was offered. [Ahmed 4013, Nasai 618]
(180)-Sayyidina Jabir ibn Abdullah reported than on the day of the Trenches, Umar ibn al-Khattab (RA) reviled the disbelieving Quraysh and said, “O Messenger of Allah I could not offer the Salah of ASR till the sun was about to set.” He said, “By Allah! I too have not offered it.” The narrator said that they then stopped at Bathan where the Prophet (PBUH) made ablution and all made ablution and he offered the ASR and then he offered the MAGHRIB. [Muslim 631, Bukhari 596]
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When due to some reason, one has missed some SALAH (but not more than five) one would say them in sequence one by one. This sequence for such a person is taken as WAJIB (necessary) by three IMAMS except SHAFA’I who considers it MUSTAHAB (praiseworthy) only. The Battle of Trench (KHANDAQ) lasted for about twenty days and the possibility is that there had been missing of couple of SALAH at more than one occasion yet reading of four SALAH together is an isolated incident; it happened that all these four were read very late in the night then (so ISHA was on time; in fact its better time) but as all these four were read together very late at night so the narrator included ISHA too in the SALAH that Muslims were unable to read at usual timing.
TOPIC 19-Concerning the Salah of ASR being Wusta
(181)-Sayyidina Abdullah ibn Mas'ud (RA) narrated that Allah's Messenger (PBUH) said, “Salat ul-Wusta (the Middle SALAH) is the Salah of ASR.” [Ahmed 3716, Muslim 628, Ibn e Majah 686]
(182)-Sayyidina Samurah ibn Jandab (RA) reported that the Prophet (PBUH) said about the Salat ul Wusta that it is Salah of ASR. [Ahmed 20103]
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It is commanded in the Holy Book Quran in Surah BAQARAH, “Guard strictly (five obligatory) SALAH (the prayers) especially the middle SALAH. And stand before Allah with obedience” (2:238). In spite of this Hadith, there has been some difference of view in this matter and in fact each of SALAH has been taken as the SALAT ul-WUSTA by some of SAHABA (companions of the Prophet PBUH). This difference of view does prove one thing that the Prophet (PBUH) told this in personal capacity as there is little chance if any that this Hadith did not reach any single one of those SAHABA that are on record to have given a different view on this issue so there certainly remains a margin to take some different view on this issue, with utmost respect to the Prophet (PBUH). Most ULAMA do take ASR that is offered before sunset as SALAT ul-WUSTA (the middle SALAH) yet there are some that take it as FAJR i.e. the SALAH before sunrise (included among them is IBNE-ABBAS RA) as FAJR is between day and night in time; between the middle of all five SALAH in placement as Muslims take the start of twenty four hours period from the sunset and not midnight; at the time when there is change of angels that had been at service in the world for the previous twenty-four hours with the coming batch of angels (by the command of Allah) and it is said in the Holy Book Quran in Surah Bani-Israel, “And recite the Quran in FAJR; verily (the recitation of) the Quran in FAJR is witnessed (by the ascending and the descending angels)” (17:78); Al-Hamdu Lillah.
TOPIC 20-It is MAKRUH to offer Salah after ASR and FAJR
(183)-Sayyidina Ibn Abbas (RA) said, “I heard from many Sahabah (RA), among them is Umar ibn al-Khattab, who is the dearest to me that Allah’s Messenger (PBUH) disallowed us to offer Salah after FAJR till the sun had risen and after ASR till the sun had set. [Bukhari 581, M 826, AD 1276, N 558, Ibn e Majah 1250]
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There are three plus two timing in the twenty four hours when to read SALAH is disallowed; the three are when the Sun is rising, when it is overhead and when it is setting; the two are when a person has read his FAJR-SALAH then uptil the Sun rises fully he must not read any SALAH and when he has read his ASR-SALAH then uptil the Sun sets fully he must not read any SALAH. However, ULAMA of repute have allowed reading SALAH of funeral even at the two occasions mentioned as they do not consider that SALAH included here in Hadith. Excluding the Funeral-SALAH, the words of the Hadith here imply clearly that the one must not read any SALAH after FAJR till the Sunrise and after ASR till the Susnet. If someone awakes from sleep at the three timings when reading SALAH is disallowed or remembers his SALAH of FAJR at these times; or ASR as the case might be; he must wait to read his SALAH till the Sun rises fully or sets fully in the respective cases (please see Ahadith-177 & 178 and also H-186 just coming ahead).
TOPIC 22-About offering Salah after ASR
(184)-Sayyidina Ibn Abbas (RA) said that the Prophet offered after ASR the two rakah Salah he used to say after ZUHR as he had received some goods that took his time. He never did that afterwards.
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This is an isolated incident that does not affect the actual command of not reading any SALAH after FAJR and ASR. There is a narration from Bibi Ayesha that the Prophet (PBUH) used to say MUSTAHAB-SALAH after ASR yet ULAMA of repute have indicated some confusion in that narration. Note that IBNE-ABBAS mentions here as an addition that the Prophet (PBUH) did it once only as he had missed his Two-RAKAH SALAH after ZUHR that was in his routine to say due to being engaged in distribution of some goods that he had received from somewhere. We get two points here from this Hadith besides the information that this was an isolated incident; one is that there is SALAH of two RAKAH after FARDH-SALAH at ZUHR for those who will to say more SALAH at ZUHR; second is that the Prophet (PBUH) read QADHA of even this additional SALAH that was not FARDH (obligatory) though QADHA is only for FARDH generally so this denotes too that this event relates specifically to the Prophet (PBUH).
TOPIC 22-About offering Salah before MAGHRIB
(185)-Sayyidina Abdullah ibn Mughaffal (RA) reported that the Prophet (PBUH) said, “There is a Salah between two Adhan so whoever wishes may offer it.” [Ahmed 16790, Bukhari 627, Muslim 838, Abu Dawud 1283, Nasai 677, Ibn e Majah 1162]
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It is allowed to offer additional SALAH before MAGHRIB and the exclusive mention of MAGHRIB is due to the fact that it is known about all other four SALAH generally that additional SALAH is allowed before them yet generally no additional SALAH is read before MAGHRIB traditionally; even at that time it was not much known that it is allowed to read additional SALAH before it and the situation stays as such, even in these current times. Note that if someone does read some additional SALAH before MAGHRIB, he is not blameworthy; in-fact, such SALAH certainly is MUSTAHAB.
TOPIC 23-If able to offer one raka'ah of ASR before sunset
(186)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “If anyone is able to offer one raka'ah of FAJR before sunrise then he has offered the FAJR Salah. And, if anyone has offered one raka'ah of ASR before sunset then he has offered the ASR Salah.” [Ahmed 9961, Bukhari 579, Nasai 513, Ibn e Majah 699, Muslim 608]
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We have just read in H-183 that at the sunrise and at the sunset, offering SALAH is not allowed. Now, this Hadith gives a concession on that rather clarifies it by the information that one who has not read FAJR (or ASR) and he starts it on time yet in between SALAH, the Sun begins to rise (or starts to set), his SALAH is good if he has at least ended one RAKA’AH. Note that SALAH comprises of standing, bending, prostrating and then standing again praising Allah by different words in every position and from one standing to the other is one RAKA’AH and also note that FAJR has two obligatory RAKA’AH while ASR has four. Due to the prohibition for offering SALAH at rising and setting of the Sun, there has been some difference of view for the best thing to do in such situation. In the current era when the time seems short for any of these SALAH, he must wait till the Sun rises fully (or sets fully) then say the obligatory SALAH as the Hadith at this topic tells the concession not the preference. The noteworthy point as presented by ULAMA of repute is that when some Hadith prohibits something and the other Hadith allows it to some extent (providing concession) then the preference is for the prohibition. There were SAHABA who preferred waiting in such situation rather than read it with sunrise or sunset coming near (as ABU-BAKRAH RA did not offer his missed obligatory SALAH of ASR when sunset was near), so it is better to wait than to hurry in this matter unreasonably.
TOPIC 24-About offering two Salah at one time
(187)-Sayyidina Ibn Abbas, (RA) reported that Allah's Messenger (PBUH) offered together the ZUHR and ASR, and the MAGHRIB and ISHA in Madinah although there was no fear or rainfall. Sayyidina Ibn Abbas, (RA) was asked what his intention in that was and he said, “His intention was that his Ummah should not be put to difficulty. [Ahmed 2557, Abu Dawud 1210, Nasai 597]
(188)-Sayyidina Ibn Abbas (RA) narrated that the Prophet (PBUH) said, “If anyone combines two prayers at a time without a valid reason then he has entered door of the doors of the Kaba'ir (grave sins).”
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Respectable TIRMIDHI has taken H-187 in the couple of Ahadith that are not taken into practice; the other one is narrated by MU’AVIAH that tells about the person who is given to drinking wines to give him the capital punishment if he is caught for the fourth time on this charge of drinking (H-1449). The Prophet (PBUH) made this combination of SALAH to make some ease for Muslims in reading five prayers that are distributed according to timing all over the 24 hours. Many ULAMA have taken this Hadith to reason that on valid grounds (that might be high rainfall, some trying travel or afflicted state) a person might combine two SALAH together. Even today at HAJJ at ARAFAH, two of SALAH that are ZUHR & ASR are combined while just after that at MUZDALIFAH, two of SALAH that are MAGHRIB & ISHA are combined but this is an exceptional matter happening once a year at specific time & place. Mostly ULAMA have taken this to mean that if someone reads ZUHR at its last time and ASR at its first time waiting just for some time between them, it would seem as if they are combined; similarly, if he reads MAGHRIB at its last time and ISHA at its first, it would seem as the combination of both and the Hadith here indicates that. The second Hadith at this topic is weakly narrated that Respectacble TIRMIDHI has brought here to show that the Muslim person must read every SALAH at its time and that certainly is fair to practice.
TOPIC 25-How the Adhan began
(189)-Muhammad ibn Abdullah ibn Zayd reported his father as saying that when it was morning they went to Allah’s Messenger (PBUH) and told him about the dream. He said, “This is a true dream. Stand up with Bilal. He has a louder voice than you. Teach him that which you were told and he will call that out. “When Umar ibn al-Khattab (RA) heard Bilal’s call to prayer, he came to Allah’s Messenger (PBUH) dragging his garment along and he said, “O Messenger of Allah! By Him who sent you with Truth, I have seen the like of what he says. “So, Allah’s Messenger (PBUH) said, “All praise belongs to Allah, and that is confirmed” [Ahmed 16478, Ibn e Majah 1706, Abu Dawud 499]
(190)-Ibn Umar (RA) reported that when Muslims came to Madinah they used to gather and estimate the times of Salah and no one used to call for Salah so they talked about it one day. Some said to make bell like the bell of Christians and some said to make QARN like the QARN of Jews. So Umar (RA) said why not you send some person who calls for SALAH so the Prophet (PBUH) said, “O Bilal! Stand up and call for SALAH.”
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It is an interesting point to note that ADHAN (the call for SALAH) came into practice by dream that ABDULLAH ibn ZAYD-RA saw vividly, remembered it and told it to the Prophet (PBUH). Note that there were a number of other SAHABA too (UMAR included) who saw ADHAN in their dreams but could not gather the words to communicate them clearly. ADHAN is one of the SHA’AER (specific markings) of Islam and that is why the basic message of Islam is presented in the ADHAN. It is based on seven phrases in Arabic the translation of which is (1) Allah is the greatest; (2) I testify that there is no god but ALLAH; (3) I testify that MUHAMMAD (PBUH; the last Messenger) is the Prophet of Allah; (4) Come towards SALAH; (5) Come towards Success; (6) Allah is the greatest; (7) There is no god but Allah. According to AHMED and ABU-HANIFA, the first phrase would be said four times and then all others twice except for the last one that would be said once so the total comes to fifteen. SHAFA’I makes some detail about saying the second one and the third one that first they both would be said in high tones then in low tones yet briefly he asks to say the first three four times, the second three twice and the last one once making the total nineteen. MALIK asks to say the first phrase twice then the second and the third four times each then fourth, fifth and sixth twice and the last one once only, making the total seventeen. Note that the phrases would remain same and with same sequence yet difference is for the number of times each would be said. In FAJR, it is necessary to make TATHWEEB too that means to say “SALAH is better than sleep” and it is said twice at the sixth place shifting the remaining phrases ahead. The second Hadith here narrated by IBN UMAR tells about the same incident yet very briefly with gaps. Muslims were looking for some way to gather for SALAH and at that time, ABDULLAH ibn ZAYD saw the dream and the Prophet (PBUH) took this advice for ADHAN.
TOPIC 26-About TARJI in Adhan
(191)-Sayyidina Abu Mahdhurah (RA) narrated that Allah's Messenger (PBUH) made him sit down and taught him the Adhan, word by word. Ibrahim said, Bishr says “like our Adhan” and I said to him to repeat and he repeated it with TARJI.” [Ahmed 15380, Muslim 379, Abu Dawud 503, Nasai 631, Ibn e Majah 708]
(192)-Sayyidina Abu Mahdhurah (RA) said that the Prophet (PBUH) taught him nineteen phrases of the Adhan and seventeen of the IQAMAH. [Ahmed 15377, Muslim 379, Nasai 631, Ibn e Majah 708, Abu Dawud 502]
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TARJI means to say ADHAN repeating the second and third phrases in both high and low tones (as SHAFA’I has taken and MALIK too). The other two do not ask for TARJI (as BILAL who used to say ADHAN at MADINAH did not make TARJI; note that ABU-MAHDHURAH used to say ADHAN at MAKKAH) and that is why they say the seven phrases of ADHAN in total fifteen times while SHAFA’I asks their recitation nineteen times in total that is according to the H-192. In IQAMAH (the standing for SALAH), the recitation of these seven phrases are faster than in ADHAN and with addition of “SALAH has stood” twice at the sixth place; by the Ahadith that respectable TIRMIDHI has recorded, it seems that the Prophet (PBUH) appreciated variety of ways of saying these seven phrases in ADHAN and IQAMAH (just as he tolerated minor differences in reading of SALAH) and taking any of these ways would do when there is no addition or subtraction in the wording of the phrases mentioned; Al-Hamdu Lillah.
TOPIC 27-About singularity of the IQAMAH
(193)-Sayyidina Anas ibn Malik (RA) reported that Sayyidina Bilal (RA) was commanded to repeat (wordings of) the Adhan twice but to say the (words of) IQAMAH once. [Bukhari 603, Muslim 378, Abu Dawud 508, Nasai 627, Ibn e Majah 729]
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TOPIC 28-Repeating IQAMAH twice
(194)-Sayyidina Ahdullah ibn Zayd narrated that the Prophet’s Adhan was repeated twice; both the ADHAN and the IQAMAH.
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TOPIC 29-Pronouncing the Adhan with pauses
(195)-Sayyidina Jabir (RA) narrated that Allah’s Messenger (PBUH) said to Sayyidina Bilal, “O Bilal (RA)! When you call the Adhan, observe pauses and when you call the Iqamah, speak quickly. And, let there be so much time between your Adhan and your Iqamah that one who eats may finish his food and one who drinks may finish his drink, and one who has to, may relieve himself. And do not get up till you have seen me.”
(196)-Abdu ibn Humayd reported from Yunus ibn Muhammad who from Abdul Mun’im the like of it.
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The recitation of ADHAN would be in high voice taking time in recitation of each phrase making it long while the recitation of IQAMAH would remain as we converse with each other. Some period would be given after ADHAN for the SALAH (and here it seems that mainly the guidance is related to FAJR) so that a person at some necessity could end it up with ease and come for SALAH. It is better to give a gap of half an hour at FAJR; of ten minutes at both ZUHR and ASR; of five minutes at both MAGHRIB and ISHA waiting just a little after ADHAN; that would be fine insha Allah for the presence at the mosque with people getting enough time to end their engagements for SALAH.
TOPIC 30-Place finger in ear while calling Adhan
(197)-Sayyidina Awn ibn Abu Juhayfah reported from his father that he saw Sayyidina Bilal (RA) give the Adhan. He turned his face sideways and his both fingers were in his two ears, and Allah’s Messenger (PBUH) was in a red tent. The narrator thought that it was made of leather. Bilal (RA) advanced with the spear and planted it in the ground at Batha (the site they were at during HAJJ).Then Allah’s Messenger (PBUH) offered Salah facing it; dogs and donkeys moved about in front of the stick. The Prophet was wearing Red HULLAH, “as though I see the glitter of his shin.” Sufyan said that he thought that it was a Yemeni cloak. [Ahmed 18771, Nasai 5388, Bukhari 634, Muslim 503, AD 5201]
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It is MUSTAHAB for the MUAZZIN (the caller of ADHAN) to put his fingers in the ears as that makes the raising of voice easy and Bilal was walking at the height to call ADHAN at all sides. In the current era when we have loud-speakers, ULAMA ask to call for ADHAN standing at one place though face is turned sideways yet shoulders must remain towards the KAA’BAH as much as possible. Another thing that this narration tells us is that any suitable thing like spear in front of the IMAM (leader at SALAH) is enough for the people to pass in front of him though normally it is not allowed to pass from the front of one that is at SALAH. Yet another thing that we get from this narration is that wearing of red dress when it has some other color too that also manifests well with the red one, is quite fine as the red Yemeni cloaks of that time used to have stripes of different colors on them; note that Islam does not mind some colorful dress even for men when they do not challenge the sobriety of those men. But please note also, that Islamic values do not appreciate wearing of such dress that is completely red for men (or completely yellow) as that is MAKRUH-TANZIHI; it would become MAKRUH-TAHRIMI for him who wears such dresses often.
TOPIC 31-About tathwib in the FAJR Adhan
(198)-Sayyidina Abdullah ibn Abu Layla narrated on the authority of Sayyidina Bilal that the Prophet (PBUH) said, “Do not make tathwib in any Salah apart from the FAJR.” [Ah 23969, Ibn e Majah 715]
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TOPIC 32-One who calls the Adhan also calls the IQAMAH
(199)-Sayyidina Ziyad ibn Harith Suda’I (RA) said that Allah’s Messenger (PBUH) commanded him to call the Adhan for FAJR. So he called the Adhan. Then Sayyidina Bilal intended to call the IQAMAH, but Allah’s Messenger (PBUH) said, “Indeed, Brother Suda’i had called the Adhan and who calls the Adhan, calls the IQAMAH.” [Ahmed 17546, Abu Dawud 514, Ibn e Majah 717]
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Tathweeb (to say “SALAH is better than sleep”) and other such terms are disallowed in ADHAN except for FAJR (and even then not after the ADHAN of FAJR). Islam does not pressurize for SALAH but asks people to come to SALAH by their own good inclination; if there is negligent attitude to SALAH on the collective basis then it is necessary for persons at authority among Muslims to care for the remedy of such attitude but still with soft measures. As for the IQAMAH, the person who calls the ADHAN would say it yet if some other person says it against etiquette, there is no repetition.
TOPIC 33-Makruh to call the Adhan without ablution
(200)-Sayyidina Abu Hurayrah reported that the Prophet (PBUH) said, “Let no one call the Adhan while he is not in a state of ablution.”
(201)-Yahya ibn Musa reported from Abdullah ibn Wahb from Yunus from Ibn Shihab that Sayyidina Abu Hurayrah said, “If anyone is not in a state of ablution then he must not call the Adhan.”
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TOPIC 34-The imam has a right to IQAMAH
(202)-Sayyidina Jabir ibn Samurah narrated that the Muadhdhin of Allah’s Messenger (PBUH) postponed the IQAMAH till he did not see him coming out. He would call the IQAMAH on seeing him. [Ahmed 20896, Muslim 606]
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TOPIC 35-Calling Adhan at night
(203)-Sayyidina Saalim reported from his father that the Prophet (PBUH) said, “Surely, Bilal calls the Adhan in the night. So, you carry on eating and drinking till you hear the Adhan of Ibn Umm Maktum.” [Ahmed 4551, Bukhari 620, 1092, Nasai 634]
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WUDHU is necessary for ADHAN; the other Hadith about calling out IQAMAH on seeing IMAM is clear; MUSALLI must not stand for SALAH before seeing the IMAM and the MUADHDHIN (the person who had called the ADHAN) would say the IQAMAH when the IMAM comes ahead for leading the SALAH. The three IMAMS except ABU-HANIFA allow calling ADHAN before the time of SALAH of FAJR at the night yet they ask to call the ADHAN on time too in such case. ABU-HANIFA does not take the first ADHAN as the call for FAJR; he points out that ADHAN for some SALAH is only called out when the time for that particular SALAH has come. As all IMAMS ask for ADHAN for FAJR at its time, there is no practical difference while MUADHDHIN (the caller for ADHAN) has been given the right to judge about ADHAN. He would see for himself when to say it but for IQAMAH, he must care for the presence of IMAM of SALAH; the IMAM might ask for its repetition if he thinks that the repetition is appropriate.
TOPIC 36-Going out of mosque after the Adhan is MAKRUH
(204)-Sayyidina Abu ash-Shasha said someone went out of the mosque after the Adhan for ASR. Sayyidina Abu Hurayrah (RA) said, “Surely, he has disobeyed Abul-Qasim (meaning the Prophet PBUH).” [Ahmed 9326, Muslim 655, Abu Dawud 536, Nasai 680, Ibn e Majah 733]
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TOPIC 37-Adhan during journey
(205)-Sayyidina Malik ibn Huwayrith (RA) narrated that he visited Allah’s Messenger (PBUH) with his cousin. He said to them, ‘When you two travel, call the Adhan and the IQAMAH and the elder should lead the Salah.” [Ahmed 15601, Bukhari 628, Nasai 631, Ibn e Majah 979, Abu Dawud 589]
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When someone is at the mosque where the MUADHDHIN has given the ADHAN, it is not right for him that he leaves it before reading the SALAH with JAMA’AH; note that if he leaves for some utmost necessity like making of WUDHU or attending the wash-room with the intention to return back that is not disallowed. As for H-205 at the topic-37, note that both ADHAN and IQAMAH are called for SALAH during the journey and if some man of high knowledge is not available then, the most senior in age would become the IMAM; another version of this same Hadith tells us that MALIK ibn HUWAYRITH (RA) had added that they were equal in knowledge so the Prophet (PBUH) asked for the elder in age to become IMAM.
TOPIC 38-Virtues of Adhan
(206)-Sayyidina Ibn Abbas (RA) narrated that Allah’s Messenger (PBUH) said, “If anyone calls the Adhan for seven years with the intention of reward (at AKHIRAT) then freedom from Hell is recorded for him.’ [Ibn e Majah 727]
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TOPIC 39-The Imam is responsible; the Muaddhin is trusted
(207)-Sayyidina Abu Hurairah (RA) reported that Allah’s Messenger (PBUH) said, “The Imam is responsible and the Muaddhin is trusted. O Allah, guide the Imams and forgive the Muaddhins.”
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Hadith at the topic-38 tells that the MUADDHIN who calls for ADHAN for seven years continuously is granted freedom from hell. Note that this is for the man who does not ask any worldly benefit for this service and Hadith at topic-41 also conforms that. There are times when the person would decide either to take the worldly benefits or either to take the benefits at AKHIRAT; both do not combine. The next Hadith here tells that the IMAM is at a very responsible position as if he errs, the SALAH of persons behind, would be null & void. There were some ULAMA of high status in the old times that used to refrain from taking the position of IMAM or MUFTI (those who assumed the position of the judge due to their deep Islamic study for providing the guidance to Islamic matters) or QADHI (those who were appointed as the judge by the Government) due to the fear that they might misguide the people by mistake; they truly cared for the pleasure of Allah. However, note that there were good substitutes for them at that beautiful era where the Islamic knowledge flourished and it is not feasible today at these current trying times that ULAMA capable to guide the people well, refrain from coming forward to guide Muslims on issues by Islam. The Prophet (PBUH) did make DUA for the IMAM to remain at righteousness and with that he also prayed for the MUADHDHIN (Caller of ADHAN) to get mercy from Allah.
TOPIC 40-For one who hears the Adhan
(208)-Sayyidina Abu Saeed (RA) reported that Allah’s Messenger (PBUH) said, “When you hear the Adhan, say just as the Muaddhin says.” [Ahmed 11860, Bukhari 611, Muslim 383, Nasai 673, Ibn e Majah 720, AD 522]
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TOPIC 41-Seeking remuneration against Adhan is MAKRUH
(209)-Sayyidina Uthman ibn Abul Aas (RA) narrated that the last instruction of Allah’s Messenger (PBUH) to him was that he should select a Muadhdhin who would not seek wages against the Adhan he called. [Ahmed 17926, Abu Dawud 531, Nasai 671]
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It is MUSTAHAB to answer ADHAN by saying the same phrases the MUADHIN is saying as he says it. There are such narrations too that tell us to praise Allah at the 5th and 6th phrase of ADHAN yet that is optional here and answer by same words is also easy to practice. ULAMA have said that the Muslim person would answer the ADHAN practically too by going to SALAH and the Hadith here includes this meaning too in the guidance it gives. H-209 disallows wages on ADHAN though SHAFA’I and MALIK have allowed this due to necessity specifying the Hadith to that ancient era yet this judgment does need revision while AHMED and ABU-HANIFA have disallowed this according to the Hadith here; at present times, the ruling at HANAFI-FIQH is much relaxed in this matter as wages are provided for ADHAN and even for IMAMAT in the name of necessity. ULAMA have also allowed that if someone reads verses of the Holy Book Quran to cure someone and accepts some reward on this service that is not wrong as there is a well-known Hadith on this matter. Note that even with the ruling for the validity of the remuneration as of now due to necessity, the better thing certainly is to avoid taking any material benefit for the service for ADHAN & IMAMAT and also for providing the lessons for the recitation of the Quran as that is much better by the Islamic Viewpoint.
TOPIC 42-The supplication of one who hears the Adhan
(210)-Sayyidina Sa’d ibn Waqqas (RA) narrated that Allah’s Messenger (PBUH) said, “If anyone who hears the Muadhdhin call the Adhan he must say –‘And I bear witness that there is no god but Allah, the One. He has no partner. And that Muhammad is His slave and His Messenger. I am pleased with Allah as the (true) Lord and with Islam as the religion and with Muhammad as the (last) Messenger’- then Allah will forgive his sins. [Ahmed 1565, Muslim 386, Muslim 525, Nasai 679, Ibn e Majah 721]
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TOPIC 43-More about it
(211)-Sayyidina Jabir ibn Abdullah (RA) narrated that Allah’s Messenger (PBUH) said, “If anyone says after hearing the Adhan, (Translation: O Allah, Lord of this perfect call and of the Salah that is being established, grant Muhammad the nearness and honour, and raise him to a praiseworthy station which you have promised him) then on the day of Resurrection my intercession will be lawful for him.” [Ahmed 14823, Abu Dawud 529, Nasai 679, Bukhari 614]
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It is MUSTAHAB to make any of these both supplications (Ahadith-210 & 211) narrated here though ULAMA take-up the last one mostly reciting it in Arabic with the addition in the last “O Allah, You do not do against Your Word given” as recorded in another version of this Hadith. About intercession, see the note at H-2442.
TOPIC 44-Supplication b/w Adhan & IQAMAH is not rejected
(212)-Sayyidina Anas ibn Malik narrated that Allah’s Messenger (PBUH) said, ‘Supplication that is made between Adhan and IQAMAH is never rejected (this is the time when a person is waiting for SALAH).” [Ahmed 1220, Abu Dawud 521]
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TOPIC 45-Prayers that Allah has made obligatory on his slave
(213)-Sayyidina Anas ibn Malik (RA) narrated that fifty prayers, were made obligatory on the Prophet on the night of Mi’raj. Then they were reduced till five remained. Then a voice called, “O Muhammad, Our word is never changed. For you, indeed, these five would be as fifty.” [Ahmed 17850, Muslim 162, Nasai 454, Bukhari 3207]
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MIRAJ was the night when the Prophet (PBUH) witnessed BAIT-UL-MAQDAS, going there from MAKKAH. Some take it to be the twenty-seventh night of the seventh Hijri month i.e. RAJAB but that is just guess-work. SALAH became obligatory on that night and at first they were fifty times daily yet as the Prophet (PBUH) asked Allah for concession repeatedly on the advice of MOSES (AS) then (as another hadith point out), they were reduced to five daily. However, Allah gives return of every virtue at least 10 times more so these five SALAH are equivalent to minimum fifty in return; here the quality of the virtue values. But any of the wrong committed asks for its punishment according to its quantity and no more, as told explicitly by the Islamic Teachings; Al-Hamdu Lillah.
TOPIC 46-About excellence of the five prayers
(214)-Sayyidina Abu Hurairah (RA) narrated that Allah’s Messenger (PBUH) said, “The five prayers and a Friday (Salah) are expiation for that which is between them (of minor sins) provided major sins are not committed.” [Ahmed 9367, Muslim 233]
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Good deeds eliminate the wrong ones and so WUDHU and SALAH (especially the Firday-SALAH that is read in the place of ZUHR at Friday) eliminate all SAGHAER (petty sins) that Muslims commit unintentionally (and even intentionally) by the pressure of living normal. Note that KABAER (the big sins) are not washed away by WUDHU and SALAH as for them, asking forgiveness from Allah with remorse and becoming virtuous afterwards is necessary. That is why the practicing Muslim person should be well-aware of all KABAAER to keep away from them without fail. The petty sins keep on getting washed away by the good deeds like WUDHU and SALAH and they work together on them, the latter erasing fully any of its effects left by the former (see also the note at H-2).
TOPIC 47-Virtues of congregational prayer
(215)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “Salah offered with the congregation is twenty-seven ranks more excellent than that offered individually.” [Ah 5683, M 650, Ibn e Majah 789, Bukhari 645]
(216)-Sayyidina Abu Hurairah (RA) reported that Allah’s Messenger (PBUH) said, “The Salah of one praying with the congregation is more excellent by twenty-five degrees than his praying alone.” [Ah 5332, M 649, N 833, Bukhari 645]
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Ahadith here are explicit that SALAH in gathering (JAMA’AH) is higher in virtue yet the point to note is that these Ahadith do not indicate that SALAH read individually at mosque when the JAMA’AH has ended or SALAH read at home is void; JAMA’AH has been taken FARDH, WAJIB, SUNNAH and even SHART (necessary condition) for SALAH by different ULAMA of repute. The excellence of reading SALAH with JAMA’AH is twenty-five times more than reading it individually (and it might become twenty seven times more for someone who attends JAMA’AH coming from far).
TOPIC 48-One who hears Adhan & does not reach for Salah
(217)-Sayyidina Abu Hurairah (RA) narrated that the Prophet (PBUH) said, “Indeed, I had resolved to order my young men to gather a stack of wood and I should command for the Salah to begin and the IQAMAH would be called. Then I would burn down the (homes of) people not presenting themselves for Salah.”
(218)-Mujahid reported that Sayyidina Ibn Abbas (RA) was asked about a man who kept fast during day time and offered Salah all night but did not attend JUMU’AH (Friday) or any congregation. He said, “He will go to Hell.” Hannad reported it. He heard it from Maharabi who heard it from Layth who heard it from Mujahid. The Hadith points that man out who does not attend Friday and other congregational Salah intentionally because of arrogance or because of taking Friday-SALAH lowly in status.
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There are two ways to see this H-217; it might mean that those who did not attend JAMA’AH (and read their SALAH at home), the Prophet (PBUH) felt such anger for them that he considered punishing them severely; the other meaning is that the Prophet (PBUH) felt such anger for those who did not read their SALAH as in those times all persons used to say the SALAH at the mosque; I, MSD, gather that this second meaning is the case here; and Allah know better. Ahadith at the previous topic that we have studied tell us that the SALAH read alone is lesser in degree than the SALAH read at the gathering in the mosque yet they did not designate the individual SALAH as void. The second Hadith shows the merit of Friday SALAH and if someone leaves it by intention, considering it lesser in status than other SALAH, then such person is paving way towards the fire of hell.
TOPIC 49-One who fnds the congregation after his Salah
(219)-Jabir ibn Yazid al-Aswad reported his father as saying, “I was with Allah’s Messenger (PBUH) during the Hajj. I offered the Salah of FAJR with him in the Masjid Khayf. After the Salah, he turned to us and observed that two men had not prayed with the congregation. He said that they should be brought to him, so, they were taken to him and their veins trembled from fear. He asked them what had prevented them from offering Salah with them. They said that they had offered Salah already at their stations. He said, “Do not do that. If you have already prayed at your bases and come to the mosque of congregational prayer then join them in prayer that would be a supererogatory (Salah) for you.” [Ahmed 17481, Abu Dawud 575, Nasai 857]
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This event relates to MINA, the place near MAKKAH that is important in the rituals of HAJJ. The Prophet (PBUH) was leading the SALAH at MASJID KHAYF at MINA when he observed that two men had not read SALAH with them so he called them and they were highly fearful (even the veins at their shoulders seem to tremble) that they might be punished severely at this absence. The Prophet (PBUH) inquired about their absence from JAMA’AH and they told him that they had already read the SALAH. This was taken as valid reason as they did not have the guidance that they might read SALAH over SALAH so without any blame to them, the Prophet guided them to the better ruling. Note that H-183 that asks not to read SALAH after FAJR (or ASR) becomes limitation to this Hadith and these two are not to be repeated with JAMA’AH if they are already read. So this understandably applies to ZUHR and ISHA though the occasion is narrated as FAJR here; many ULAMA have taken it as not specifically related to FAJR but have taken it in general terms and limited it then by H-183 mentioned.
TOPIC 50-Second congregation after first in the same mosque
(220)-Sayyidina Abu Sa’eed (RA) narrated that after Allah’s Messenger (PBUH) had finished prayer a man came. So he said, “Who will join this man in trading?” A man got up and offered Salah with him. (Thus, both earned reward of congregational prayer). [Ahmed 11019, Abu Dawud 224]
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TOPIC 51-Excellence of congregation of ISHA and FAJR
(221)-Sayyidina Uthman ibn Affan (RA) narrated that Allah’s Messenger (PBUH) said, “As for him who offers the Salah of ISHA with the congregation he earns reward for worship as if he stood for half of the night. And he who offers both the ISHA and FAJR with the congregation is as though he was awake (remembering Allah) all through the night.” [Ah 409, M 656, AD 555]
(222)-Sayyidina Jundub ibn Sufyan (RA) narrated that the Prophet (PBUH) said, “He who offers FAJR, is in Allah’s protection. Hence, do not miss Allah’s protection.” [Ahmed 18836, Muslim 657]
(223)-Sayyidina Buraidah al-Aslami (RA) reported the Prophet (PBUH) as saying, “Give glad tidings to those, who walk towards mosques in the dark, of perfect light on the day of Resurrection.” [Abu Dawud 561]
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H-220 tells the merit of JAMA’AH as the Prophet (PBUH) asked someone to join the man in SALAH that had just come (and some respectable commentators on Ahadith have taken him to be ABU-BAKR) so that he gets JAMA’AH. Note that when the IMAM and the MUQTADI have read SALAH in JAMA’AH at the mosque, the second JAMA’AH for it is not allowed there according to three IMAMS with the exception of AHMED; there are exceptions that if some travelers from some other place had come there after JAMA’AH and intend to read SALAH by their own JAMA’AH without calling others or if IMAM had read SALAH mistakenly as an isolated incident with some of MUQTADI before the specific time for that SALAH then the second JAMA’AH is valid. In practice when someone misses JAMA’AH and the time for SALAH is available, he must read SALAH alone at the mosque then and there; the event recorded here is an isolated incident as there are other narrations that denote that SAHABA used to say their SALAH alone if they missed JAMA’AH. This Hadith shows that there is some margin for the second JAMA’AH at the mosque but as an isolated incident and not as routine. The Arabic word used is derived from “AJR” (good returns by trading) that denotes the good transaction that affects the document of deeds positively. Ahadith at topic-51 tell the merit of FAJR and ISHA; especially H-222 is explicit for the high merit of FAJR so if someone troubles the good person who takes care about his FAJR well, Allah certainly would put that wrongful person into trouble. There is Hadith to the effect that if some person is unable to do the good deed due to some affliction that he does regularly, the good return for that is written for him in the affliction too (as that omission then is not his fault). So when the person says both SALAH of ISHA and FAJR well, his sleep at the night becomes virtue too that brings him the worthy good returns; Al-Hamdu Lillah.
TOPIC 52-Excellence of the fist row
(224)-Sayyidina Abu Hurairah (RA) reported that Allah’s Messenger (PBUH) said, “The best of the rows of men is the first and the worst is the last. And, the best of the rows of women is the last and the worst of them is the first.” [Ahmed 7366, Muslim 440, Abu Dawud 678, Nasai 816]
(225)-The Prophet (PUH) also said, “If people learn of the reward on calling the Adhan and praying in the first row, and they cannot get that without drawing lots, they would draw lots surely.”
(226)-The like of it (previous hadith, # 225) is reported in chain by Qutaybah from Malik from Sumayya from Abu-Salih from Abu-Hurayrah who reported it from the Prophet (PBUH).
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The attendance of JAMA’AH is not better for women and SAHABA had forbidden their attendance there just after the passing away of the Prophet (PBUH) due to the FITNAH (trial & trouble) created by their presence at the mosque (even Bibi Ayesha-RA did not appreciate their presence at mosques after the passing away of the Prophet PBUH as has been recorded in narrations). Reading of SALAH at home for them is more in accordance with the Islamic teaching of HEJAB. The reward for the first row is very high as clarified here and the notable point is that Islam highly appreciates trying to go at front in matters of AKHIRAT (true life after this life) but it asks to live simple in the world living on necessities and remaining always charitable; this is how the Prophet (PBUH) lived his life by choice. The Holy Book Quran asks explicitly to give away in charity all that is more than the necessities (see the verse-219 of Surah BAQARAH) while for AKHIRAT it says, “And vie one with another for forgiveness from your Lord, and for a paradise as wide as are the heavens and the earth, prepared for those who ward off (evil)” (AALE-IMRAN - 133).
TOPIC 53-About straightening rows
(227)-Sayyidina Nu’man ibn Bashir (RA) narrated that Allah’s Messenger (PBUH) used to straighten their rows. One day, as he came out, he saw a man’s chest bulging out of the row. He said, “Straighten your rows otherwise Allah will put your faces in different directions.” [Ahmed 18404, Bukhari 717, Muslim 436, Abu Dawud 663, Ibn e Majah 994]
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It is one of the SUNNAH of SALAH to straighten the rows and this particularly is the responsibility of IMAM though in general, all persons who attend the SALAH would observe this. Note that ZAAHIR (matters that are physical in nature) affect BAATIN (matters inside) so the Hadith at this topic tells us that the negligence of straightening of rows at SALAH is likely to put such difference in views that would lead to avoid each other.
TOPIC 54-Let those with insight and the prudent be near me
(228)-Sayyidna Abdullah (RA) reported the Prophet (PBUH) as saying, “Let the prudent and sedate among you be near me. Then those who are closer to them followed by those closer to them. And do not dispute with each other lest your hearts become hateful. And keep away from the chaos of the market.” [Ahmed 4373, Muslim 432, Abu Dawud 675]
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TOPIC 55-Makruh to form rows between pillars
(229)-Abdul Hamid ibn Mahmud narrated that they prayed behind an Amir of the several Amirs. The people compiled them to stand between two pillars. When they finished, Sayyidina Anas ibn Malik (RA) said, “We used to avoid that in the times of Allah’s Messenger (PBUH).” [Abu Dawud 673, Nasai 820]
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When Abdullah is mentioned singularly in narrations, it means Abdullah ibn Mas’ud (RA) and his worthy guidance forms most of the FIQH of ABU-HANIFA. Avoidance of the market has the meaning that at the time of SALAH, it is necessary for the Muslim person to leave business transactions and attend the SALAH. Another meaning here is that the mosques should not become as they are markets (of that time) where the people usually raise voices. As for the prohibition of forming rows between pillars, many ULAMA have clarified that some JINN had turned Muslims and they used to say SALAH with JAMA’AH between the pillars at the mosque of the Prophet (PBUH). That is why SAHABA were asked to leave forming rows there but with the passage of time there remained no such ban upon it and it is permitted as of now.
TOPIC 56-Standing alone behind a row
(230)-Hilal ibn Yasaf said that at ar-Riqqah, Ziyad ibn Abul-Ja’ad held him by the hand and took him to a Shaykh who was called Wabisah ibn Ma’bad; he belonged to Banu Asad. Ziyad said that the Shaykh had narrated to him that a man prayed behind (the last) row alone so the Prophet (PBUH) commanded him to repeat his prayer. And all the time the mentioned Shaykh (Wabisah ibn Ma’bad) was listening.
(231)-And, Muhammad ibn Bashhar reported from Muhammad ibn Ja’far from Shu’bah from Amr ibn Murrah from Hilal ibn Yasaf from Amr ibn Raashid from Wabisah ibn Ma’bad that, “A man prayed alone behind a row and the Prophet (PBUH) asked him to repeat the Salah.”
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When a person sees that the rows ahead are full and he would have to read the SALAH alone at the back, he should wait till someone comes to accompany him before the IMAM ends his recitation at the RAKA’AH. However if he feels that the recitation would end before someone comes to accompany him, it is allowed for him to start his SALAH with the hope that someone would arrive soon to stand by him; if then nobody does join him till the end, his SALAH would be fine.
TOPIC 57-About a man who has only one man to pray with him
(232)-Sayyidina Ibn Abbas (RA) reported that he joined the Prophet (PBUH) in prayer one night. He stood to the Prophet’s (PBUH) left but he held his head from behind and brought him to his right side. [Ahmed 3437, Nasai 439, Ibn e Majah 423, Muslim 763, Bukhari 138]
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TOPIC 58-A man who has two men to pray with him
(233)-Sayyidina Samurah ibn Jundub (RA) narrated that Allah’s Messenger (PBUH) commanded them that when they are three men, one of them must lead the others, stepping ahead.
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TOPIC 59-About one who leads men and women in Salah
(234)-Sayyidina Anas ibn Malik (RA) reported that his grand mother, Mulaykah, invited Allah’s Messenger (PBUH) to a meal prepared by her. He ate therefrom and then said, ‘Stand up, that we may pray with you.” Anas said that he stood up and picked up his old mat which had turned black due to age. He sprinkled water on it (to make it presentable) and Allah’s Messenger (PBUH) stood on it and Anas and Yatim formed a row behind him. The old woman (Mulaykah) stood behind them. So, the Prophet prayed two rakaat with them, and then departed. [Ahmed 12342, Bukhari 380, Muslim 658, 612]
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These three topics that come in sequence denote three ways of JAMA’AH; one is when there is only one MUQTADI (follower) behind the IMAM; second is when there are two MUQTADI; third is when there are many MUQTADI (as usually is the case) at JAMA’AH of SALAH. In the first case, the MUQTADI must stand at the right besides the IMAM but a litlle back that his front of feet are in line with the heels of the IMAM according to most ULAMA; here we also get the understanding that a little action in SALAH is possible (with one hand only) yet that must not give the impression that the man is not at SALAH. In the second case, IMAM stands ahead at the middle and the MUQTADI stand behind as in the third case but note here that some ULAMA allow standing at the middle a bit ahead here as in the first case if the place is narrow. In the third case, IMAM stands ahead and the adult men (as MUQTADI) stand behind then children and then women. MULAYKAH was the mother of UMM-SULAYM (who was the mother of ANAS ibn MALIK and the wife of ABU-TALHA). The boy YATIM was the younger brother of ANAS and that perhaps his nick-name as YATIM means orphan (note that ABU-TALHA was the step-father of ANAS and this boy YATIM; he was very lenient to them respected by both). This SALAH was not FARDH but the Prophet read it to ask Allah for blessing at the place so it was NAFL, the JAMA’AH for which is not usual yet it is allowed sometimes with few MUQTADI present without any regularity and without any call as happened here.
TOPIC 60-Who is most deserving of office of IMAM
(235)-Sayyidina Aws ibn Dam’aj (RA) reported from Sayyidina Abu Mas’ud Ansari (RA) that Allah’s Messenger (PBUH) said, “He should act as Imam of people who is most read in the Quran. If they are at par with each other in its recital then the most learned about the SUNNAH. If they are equal regarding the SUNNAH then he who preceded others in HIJRAH (migration to Madinah) and if they emigrated together then the oldest of them (should be the Imam). And no one should become Imam at another Imam’s place where he is authoritative and no one should sit on the place of honour of the owner in his house without his permission.” [Ahmed 7062, Abu Dawud 582, Nasai 776, Ibn e Majah 980]
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This is the sequence for preference of IMAMAT (becoming IMAM of SALAH) but note here that this sequence would apply on those Muslims that are male, adult, sane, free from physical afflictions (as they must not be disabled or most ugly in looks), caring about cleanliness; he must not try to become IMAM at a place where usually some other person leads the MUQTADI (and that person is present there even if he is lesser in status seeing by the standard of knowledge) except by his permission. Keeping this in mind, the priority goes to the person who is better in the knowledge plus recitation of the Holy Book Quran; if many are competent in this then the priority goes to the knowledgeable in SUNNAH; then comes seniority in HIJRAH (migration from Makkah to Madinah; but that is not in consideration as of now); if many persons are fit in both i.e. knowledge of the Holy Book Quran and of the SUNNAH then the placement here is for the oldest among them. Note that this sequence applies to the state leadership of Mulims too strictly by the Islamic Teachings. The AMIR (ruler) of Muslims must have some necessary knowledge of Islam by the KITAB (the Holy Book Quran) and by the SUNNAH (the statements, deeds and silence over something of the Holy Prophet PBUH) and it would be better if he is one of the senior citizens though he certainly must be active. Women are not allowed IMAMAT at mosques and as such, they are not allowed to lead Muslims politically too except when they are in some junior status where their official statements actually are advices and not commands. This tells that they might become members of parliament or members of other official deparments not being at the highest of commanding positions; it is better to remember this as there are people who call for leadership of women in the name of emancipation of women; Islam considers it total degradation of the woman to bring her to the commanding position. Please note as one of the principles in this respect that Islam gives rights to women as women while these persons who make lots of noise in the name of emancipation of women, they want to give them rights as men that Islam does not appreciate in any manner; for the sake of emphasis, I repeat that Islam certainly considers it an insult to the womenfolk.
TOPIC 61-Imam’s recital should be brief
(236)-Sayyidina Abu Hurairah (RA) narrated that the Prophet (PBUH) said, “When one of you is imam of the people, he must be brief (in recital), for his followers include the young, the old, the weak, the sick-everyone. And when he prays alone then he may pray as he likes.” [Ahmed 7479, Muslim 467, Abu Dawud 794, Nasai 822, Bukhari 703]
(237)-Sayyidina Anas (RA) said that Allah’s Messenger (PBUH) led more briefly and more perfectly than everyone else when he was leading (congregational) Salah. [Ahmed 12734, Muslim 469, Nasai 820]
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TOPIC 62-What are disallows and allows in Salah
(238)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger (PBUH) said, “The key of Salah is purification. Its binding is the TAKBIR and its freedom is the TASLIM If anyone does not recite Surah al-Fatihah and another Surah in Salah, FARDH or otherwise, then his Salah is void.” [Ibn e Majah 276]
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The guidance at the topic-61 is most clear that the IMAM would care about the MUQTADI especially those that are the weak persons among them; it is well-known that the Prophet PBUH cared to shorten the SALAH reading it somewhat fast yet perfect when he heard some infant cry at the women’s section. H-238 tells us that SALAH starts with TAKBIR (that means saying ALLAHU-AKBAR; Allah is the Greatest in the beginning of SALAH) and this declaration is named as TAHRIM that means to make the normal rightful things (like speaking, eating, drinking, walking or any other normal action that shows the man is not bound to SALAH) unlawful for the time when the man is at SALAH. With TASLIM (that means saying AS-SALAM ALAI’KUM WA RAHMAT-ALLAH at the end of SALAH), the normal rightful things come to normal for the man again and so TASLIM is TAHLIL that means to make the normal rightful things lawful again. In this message, this Hadith is similar to H-3 that has come at the booklet of Purification yet there is an additional message that it is necessary to recite Surah FATIHA (the first Surah consisting of seven verses) in SALAH. There is consensus that this is necessary for the person reading his SALAH individually yet there is difference of view if the person reading SALAH behind IMAM would recite it or not; our study would take up this matter ahead very soon insha Allah.
TOPIC 63-Keep fingers apart during TAKBIR
(239)-Sayyidina Abu Hurairah (RA) narrated that Allah’s Messenger (PBUH) kept his fingers straight (means kept palm open) when he called the TAKBIR (Allah Akbar).
(240)-Sayyidina Sa’eed ibn Sam’an (RA) reported for Sayyidina Abu Hurairah (RA) that when Allah’s Messenger (PBUH) stood up for Salah, he kept the fingers straight and raised both hands high. [Ahmed 8884]
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TOPIC 64-Excellence of TAKBIR OOLA
(241)-Anas ibn Malik (RA) reported Allah’s Messenger (PBUH) as saying, “As for him who prayed for forty days purely for Allah’s sake beginning with TAKBIR OOLA (the very first TAKBIR), he will get deliverance from two things, deliverance from the fire and deliverance from hypocrisy.” [Ahmed 12584]
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At the beginning of SALAH when TAKBIR is called (that is TAKBIR OOLA; the very first of TAKBIR), it is necessary to raise both hands with open palm facing the front and fingers normally straight; this raising of hands is called RAFE’-YADAIN where the respective thumbs touch the respective ears. Next Hadith at the topic here tells the merit of TAKBIR OOLA that whoever reads SALAH with this very first TAKBIR, he would get the return in AKHIRAT (deliverance from the fire) and also in this world (deliverance from hypocrisy). Forty-Days have some special impression as Moses remained at the Mount of TOOR (SINAI) for forty days where he then received the ten commandments (see Surah BAQARAH, the second Surah, verses 50 to 54 and also Surah BANI-ISRAEL, the seventeenth Surah, verses 23 to 40 where the ten commandments are given as these are for Muslims too but please note that Muslims are bound to them as they are stated in the Holy Book Quran and in no other way). Forty days is the time when the Zygote take shape as the human child; forty days is the time a woman is able to bring her back to normalcy from the burden of child-birth; forty days is the time ULAMA ask to make TABLIGH (means the spread of Islamic Teachings) for high influence and forty days is the time according to this Hadith that when given to regular SALAH with caliber, they liberate the person from fire and from hypocrisy; note that the person must continue the SALAH for life whereas the Hadith tells the merit of TAKBIR OOLA. I, MSD, heard an interesting incident from one of my friends regarding this matter that someone he trusted had told him about a man who intended for TAKBIR OOLA for 40 days. Nearing the final time, it happened that he could not reach the mosque in time for one of the SALAH and missed TAKBIR OOLA. Much hurt, he joined the JAMA’AH but did not need to complete his SALAH as just after JAMA’AH the IMAM announced that he had committed some mistake in the SALAH and he would lead the JAMA’AH again. This happens once in a blue moon but it did happen then and the man was able to say his SALAH by TAKBIR-OOLA; Al-Hamdu Lillah.
TOPIC 65-What to say on beginning of the Salah
(242)-Sayyidina Abu Sa’eed Khudri (RA) reported that when Allah’s Messenger (PBUH) stood up for Salah in the night he would call out TAKBIR (Allahu Akbar). Then, he would say, “O Allah! You are without blemish and (I call you) with Your praise; Your name is Blessed and Your Glory is exalted. And there is no god besides You.” Then, he would say, “Allah is the Greatest, the Greatest, indeed.” Then he would say, “I seek refuge in Allah, the All-Hearing, the All-Knowing from the rejected devil from his goading, blowing his breath and his spittle (to cause evil).” [Ahmed 11657, Abu Dawud 775, Nasai 895, Ibn e Majah 804]
(243)-Sayyidah Aisha (RA) narrated that when the Prophet began the Salah, he said, “O Allah! You are without blemish, and with your praise. Your name is Blessed and your Glory is exalted. And there is no god besides you.” [Ibn e Majah 806]
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Among the IMAMS, AHMED and ABU-HANIFA ask to recite this DUA that is narrated here upto “And there is no god besides you” in Arabic at the beginning of SALAH, just after TAKBIR-OOLA. According to MALIKI-FIQH that takes the Hadith as denoting the MUSTAHAB, there is no need to read anything before Surah FATIHA while according to SHAFA’I, there are number of DUA that could be recited at the beginning.
TOPIC 66-Concerning inaudible recital of Bismillah
(244)-The son of Sayyidina Abdullah ibn Mughaffal (RA) said that when his father heard him recite the Bismillah audibly in Salah, he said, ‘O my son, this is bid’ah (something new). Keep away from innovation.’ Ibn Abdullah said, “I did not find any of the SAHABA more against innovation in Islam than my father.” He (Abdullah) said, “I offered Salah with the Prophet (PBUH) and with Abu Bakr (RA), Umar (RA) and Uthman (RA). None of them said the Bismillah in a loud voice. So, when you offer Salah, do not recite it loudly, and begin the recital with al-Fatihah.” [Ahmed 16787, Nasai 907, Ibn e Majah 815]
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TOPIC 67-Reciting BISM-ALLAH loudly
(245)-Sayyidina ibn Abbas (RA) reported that Allah’s Messenger (PBUH) commenced his Salah with ‘Bismillah-Rahman-Rahim’ (In the name of Allah, the Compassionate-the Merciful).
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TOPIC 68-Begin recital with al-Fatihah
(246)-Sayyidina Anas narrated that Allah’s Messenger (PBUH) and Abu Bakr, Umar and Uthman (RA) commenced their recital with ALHAMDU-LILLAH-RABB-AL-ALAMIN (the first verse of al-FATIHA). [Ibn e Majah 813, Nasai 901]
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These three topics in a row tell us about the start of SALAH and keeing the minor differences aside, the better thing is to say DUA and BISM-ALLAH inaudibly and start SALAH with FATIHA audibly in FAJR, MAGHRIB and ISHA with some recitation from the KITAB that also would be audible; their recitation at ZUHR and ASR would remain inaudible. Note also that BISM-ALLAH is permanent complete verse of the KITAB (the Holy Book Quran) and it is also the part of the verse-30 in Surah NAML that is 27th Surah.
TOPIC 69-There is no Salah without al-Fatihah
(247)-Sayyidina Ubadah ibn Samit narrated that the Prophet (PBUH) said, “He who does not recite FATIHATUL-KITAB (Surah Fatiha) has not observed Salah.” [Bukhari 756, Muslim 394, Abu Dawud 822, Nasai 909, Ibn e Majah 837]
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IMAMS of FIQH have some minor differences concerning the recitation of Surah FATIHA at the SALAH behind the IMAM of SALAH; these minor differences also include saying AAMEEN loudly (this matter is just coming after this topic), RAFE’ YADAIN (raising hands more than once in SALAH) and pointing of finger at the sitting. However, these differences are about preferences only and nothing among them is any difference in principles and SALAH of all Muslims with whatever differences they take are quite fine; if a person observes number of Muslims reading SALAH at JAMA’AH, he would not be able to detect any difference until he observes most closely as the posture and rituals are totally the same. At the time of HAJJ, this sight is totally obvious and its beauty strikes more at MADINAH than at MAKKAH. I, MSD, know well that there are quite a few among ULAMA of repute who have repented the waste of time that they had given to prove ABU-HANIFA or some other IMAM of FIQH at the better grounds in some matter among these minor differences. All the four IMAMS were well-aware of Islamic Principles and were at the high status in the knowledge of how to apply them. Generally the SUNNI Muslims take-up the following of one IMAM in all kinds of matters of religious nature as mostly the ULAMA among them take such following necessary. At the current era, many new things have loomed up in the modern world that need attention by the Islamic Principles so we must not waste time at petty differences that are already being practiced with tolerance but clarify the rulings for the new things that have entered in our living-style without check and some of them have become quite troublesome as of now. Attitudes matter and ULAMA must guide to set the right attitudes to take according to Islam in these new things as this would at least make them free of their liability yet it needs high co-operation among their-selves that certainly they do understand well. Our study would present the note for the topic-69 ahead very soon insha Allah.
TOPIC 70-Concerning Aameen
(248)-Sayyidina Wail ibn Hujr narrated having heard the Prophet (PBUH) recite (last verse of al-Fatihah; in the SALAH) and say “Aameen” prolonging his voice.
(249)-Abu Bakr Muhammad ibn Aban reported to us from Abdullah ibn Numayr from Ala ibn Salih Asadi from Muslim ibn Kuhayl from Hujr ibn Anbas from Wail ibn Hujr from Allah’s Messenger (PBUH) Hadith like Sufyan’s which he reported from Salamah ibn Kuhayl. [Ah 18864, Ibn e Majah 855, AD 932]
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There are authentic Ahadith that prove saying AAMEEN when the IMAM ends the recitation of Surah FATIHA and that is why all four IMAMS of FIQH agree that the MUQTADI must say AAMEEN at this time. There is difference about saying it loudly or silently as SHAFA’I and AHMED ask to say it loudly in accordance with this Hadith at the topic here narrated by WAIL ibn HUJR while ABU-HANIFA asks to say it silently (MALIK does not mind either way). As there are Ahadith of high quality and in high quantity that do prove saying AMEEN loudly, HANAFI-FIQH does not mind (especially in this current era) if anyone does say it loudly as it is not an issue of much concern.
TOPIC 71-Excellences of Aameen
(250)-Sayyidina Abu Hurayrah reported that the Prophet (PBUH) said, “When (after reciting Surah al-Fatihah) the imam says Aameen, you too say Aameen (because the angels also say it). So, if anyone’s Aameen coincides with the angel’s then all his past sins are forgiven.” [Ahmed 7247, Bukhari 870, Abu Dawud 936, Nasai 924, Ibn e Majah 8521
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TOPIC 72-About two silent periods (in Salah)
(251)-Saeed reported from Qatadah who from Hasan that Sayyidina Samurah (RA) narrated having remembered two silent periods in Salah. Sayyidina Imran ibn Husayn denied that saying, “We remember only one period of silence.” So, they wrote to Sayyidina Ubayy ibn Ka’b at Madinah and he wrote back that Samurah remembered correctly. (For clarification) Sa’eed said that they asked Qatadah, the narrator, what those periods of silence were. He said, “(They were) when one begins the Salah (after the first TAKBIR) and when one finishes the recital at WALAD-DAALLEEN (the last words of Surah FATIHA)”. The narrator also said that he liked very much the silence on finishing the total recital till he had regained his breath. [Abu Dawud 780, Ibn e Majah 844]
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When IMAM starts SALAH, he must pause for some time so that MUQTADI might say DUA at the beginning as declared by Ahadith. He must also make a second pause at the end of the recitation of Surah FATIHA before recitation ahead so MUQTADI might say AAMEEN with total ease (it is necessary to recite Surah FATIHA in SALAH and then any three verses of the Holy Book Quran at least from anywhere and then bend saying ALLAHU-AKBAR putting hands to knees that is called RUKU). So these are the two pauses mentioned here according to narrator QATADAH yet there is a third pause too that is after the total recitation before the bending to RUKU that the narrator QATADAH added for clarity. So there are three pauses that occur from the beginning of SALAH to the bending in RUKU.
TOPIC 73-The right hand is placed over the left
(252)-Qabisah ibn Hulb reported from his father that Allah’s Messenger (PBUH) led them in SALAH and held his left hand with his right. [Ahmed 22034, Ibn e Majah 809]
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TOPIC 74-Call TAKBIR when going into RUKU and SAJDAH
(253)-Sayyidina Abdullah ibn Mas’ud (RA) reported that Allah’s Messenger (PBUH) used to call the TAKBIR at every bowing, rising, standing and sitting. And Abu Bakr and Umar (also did that). [Ahmed 3660, Muslim 224]
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TOPIC 75-About the same
(254)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) called the TAKBIR while bowing down.
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In SALAH, the Hadith here asks to fold hands at QIYAAM (standing when the Holy Quran is recited) and with exception of MALIK who asks leaving hands loose and stand normally, all three IMAMS ask on the basis of this Hadith to fold hands below navel (ABU-HANIFA) or at the chest (SHAFA’I); AHMED does not mind any of both. The other topics here tell us that changing from one posture to another in SALAH, it is necessary to say TAKBIR (i.e. ALLAHU-AKBAR) and that is in practice since the times of the Prophet (PBUH); Al-Hamdu Lillah. Note that while standing again from RUKU that is for a little while, before going to SAJDAH, the call instead of TAKBIR is the statement that means “Allah heard him who praised Him”.
TOPIC 76-Raising both hands while going into RUKU
(255)-Saalim reported from his father Sayyidina Ibn Umar (RA) that when Allah’s Messenger began prayer, he raised his hands opposite his shoulders. Then when he bowed into RUKU and when he raised his head after bowing. In his own narration, Sayyidina Ibn Umar (RA) added, “But, he did not raise them between two prostrates.” [Ahmed 4540]
(256)-Imam Tirmidhi said that Fadl ibn Sabah Baghdadi reported a similar Hadith from Sufyan ibn Uyaynah, from Zuhri, from the same Sanad from Sayyidina Ibn Umar (RA).
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TOPIC 76A-The Prophet did not raise hands except first time
(257)-Alqamah reported the saying of Sayyidina Abdullah ibn Masud (RA) that he asked, “Shall I not pray for you the Salah of Allah’s Messenger?” So he prayed the Salah and did not raise his hands except for the first time.
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First thing to note here is that the practicing Muslim must try to read his SALAH in the manner that is accepted at his residential area as SALAH is all right by the guidance of any of IMAMS without taking-up rigidity. There are minor differences that need microscope to detect and it is better not to given them any undue importance. Having said this, note that there are Ahadith that vouch for both sides; making RAFE’ YADAIN (raising hands) at the first TAKBIR, at RUKU, straightening from it and when standing from the sitting in SALAH of four RAKA’AH (three IMAMS take this except ABU-HANIFA who asks not to make RAFE’ YADAIN anywhere except at the first TAKBIR); respectable TIRMIDHI has beautifully presented both sides of the matter. He has mentioned in JAME’ that even this latter stance had quite a few followers among SAHABA and the good persons coming after them so one thing is settled that SALAH is certainly acceptable by both ways (as the narration by ABDULLAH tells that the Prophet PBUH did read SALAH without RAFE’ YADAIN at least sometimes) and the difference then remains only on preference. It is much better for us that we read all our FARDH-SALAH in the present situation as that certainly is most commendable according to SUNNAH rather than to debate these preferences in these very crucial times.
TOPIC 77-Placing hands on knees while bowing (in RUKU)
(258)-Sayyidina Abu Abdur Rahman Sulami reported that Sayyidina Umar ibn Khattab said that to hold the knees is a SUNNAH for you so then hold your knees (in RUKU).
(259)-Sayyidina Saa’d ibn Abu Waqqas (RA) said, “We used to practice TATBIQ but then we were forbidden to do it. We were commanded to place our arms on the knees.”
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TATBIQ was the term used for letting the hands loose in RUKU or even to put them between the knees. Then with time the Prophet (PBUH) checked this attitude as it was trying position and he commanded to put hands on knees; that is the practice from then to this day in SALAH; Al-Hamdu Lillah.
TOPIC 78-Keep hands away from ribs while bowing
(260)-Sayyidina Abbas Ibn Sahl (RA) reported that Sayyidina Abu Humayd, Abu Usayd, Sahl ibn Sa’d and Muhammad ibn Muslamah sat together and discussed the Prophet’s (PBUH) prayer. Abu Humayd (RA) said, “I know about his prayer more than any of you. Surely, Allah’s Messenger (PBUH) placed his hands on his knees while bowing (at RUKU) as though he was clutching them, bending his arms like the bow and keeping them away from his ribs.” [Ahmed 23660, Abu Dawud 730]
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TOPIC 79-The TASBIH of RUKU and SAJDAH
(261)-Sayydina Ibn Masud (RA) reported that the Prophet (PBUH) said, “When one of you goes into RUKU, he must recite three times, “Glory be to my Lord, the Mighty”. His bowing is complete (on that), and this is the least (that he may recite). And when he goes into prostration, he must recite three times, “Glory be to my Lord, the Most High”. His prostration is complete (on that), and this is the least (that he may recite).” [Ibn e Majah 890, Abu Dawud 886]
(262)-Sayyidina Hudhayfah reported that he prayed with the Prophet (PBUH). In his RUKU he recited “Glory be to my Lord, the Mighty” and in his SAJDAH “Glory be to my Lord, the Most High”, and when he came to a verse (in recitation of the Holy Quran at QIYAM i.e. standing position) of mercy he sought (mercy) from Allah and when he came to a verse of punishment he paused and sought refuge from that punishment. [Ah 23300, AD 871, N 1004, Ibn e Majah 888, M 772]
(263)-A Hadith like it was narrated by Muhammad ibn Bashhar from Abdur Rahman ibn Mahdi from Shu’bah.
TOPIC 80-Prohibition of reciting Quran at RUKU & SAJDAH
(264)-Sayyidina Ali ibn Abu-Talib reported that the Prophet (PBUH) forbade wearing silky clothes, clothes colored with Kasm, wearing gold ring and reciting the Holy Quran at Ruku. (The first three are forbidden for men and the last one for both men and women).
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RUKU and SAJDAH (prostration) is FARDH in SALAH and the recitation at RUKU is “Glory be to my Lord, the Mighty” but the Holy Book Quran is not to be recited at such posture. At SAJDAH, the recitation must be “Glory be to my Lord, the Most High” and even in that, SAHABA-RA refrained from reciting the Holy Book Quran. The MUQTADI would make these recitations at their respective positions for three times or five times or seven times.
TOPIC 81-Who does not straighten back in RUKU & SAJDAH
(265)-Sayyidina Abu Masud Ansari (RA) reported Allah’s Messenger (PBUH) as saying, “Prayer is of no merit to one who does not keep his back straight in RUKU and SAJDAH.”
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TOPIC 82-On getting up from RUKU
(266)-Sayyidina Ali ibn Abu Talib (RA) reported that Allah’s Messenger said on rising from RUKU, “Allah has heard him who praises Him. You are our Lord and all praise belongs to You as much as would fill the heavens and the earth, and as will fill that which is between them and will fill, after that, whatever You will.”
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TOPIC 83-More on it
(267)-Sayyidna Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “When the Imam says ‘Allah has heard him who praises Him’ you also say ‘Allah; You are our Lord and all praise belongs to You’. So if anyone’s saying synchronizes with the saying of the angels then all his previous sins are forgiven.” [Ahmed 9930, Abu Dawud 848, Bukhari 796, Muslim 409]
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It is necessary to keep the posture at RUKU and SAJDAH correct keeping the back straight at RUKU and taking care not to loosen it in SAJDAH. When MUQTADI says ‘Allah; You are our Lord and all praise belongs to You’ as he stands with IMAM rising from RUKU and his statement synchronizes with angels, then like saying AMEEN harmoniously with angels, his petty sins would be washed away.
TOPIC 84-At prostration, knees to be lowered before hands
(268)-Sayyidina Wail ibn Hujr (RA) said that he observed Allah’s Messenger (PBUH). While going into SAJDAH, he placed his knees (on the ground) before his hands and while rising, he brought his hands up before his knees.
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TOPIC 85-More on it
(269)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “Does one of you intend to kneel down in his Salah the kneeling of a camel?” [Ahmed 8964, AD 840, Nasai 1089]
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The manner to go in SAJDAH (prostration) is knees first then hands and then face according to the first Hadith. H-269 is a question that would be answered in negative as the camel sits with fore-legs first yet if not translated as a question (and there is possibility by bringing ‘does’ inside the sentence before ‘intend’) then some of ULAMA have made this interesting remark that camels (and cattle) have their knees at the fore-legs so this Hadith complements the previous one and it does not challenge it.
TOPIC 86-Prostration is made on forehead and nose
(270)-Sayyidina Abu Humayd Sa’idi narrated that when the Prophet went into prostration, he placed his nose and forehead on the ground, keeping his arms away from his sides and palms of his hands in line with his shoulders. [Ahmed 23660, Ibn e Majah 863]
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TOPIC 87-Where to place face while prostrating
(271)-Abu Ishaq said that he asked Bara ibn Aazib , “Where did the Prophet (PBUH) place his face while prostrating?” He said, “Between his two palms.”
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TOPIC 88-Concerning SAJDAH on seven limbs
(272)-Sayyidina Abbas ibn Abdul Muttalib heard Allah’s Messenger (PBUH),” Say, “When a worshipper prostates, seven organs prostrate with him, his face, his palms, his knees and his feet.” [Ahmed 1764, Ibn e Majah 885, Muslim 491, Nasai 1090]
(273)-Sayyidina Ibn Abbas reported that the Prophet was commanded to prostrate on seven limbs, and he was forbidden to hold his hair and his garments. [Ahmed 2778, Ibn e Majah 883, Nasai 1092, Ahmed 889, Bukhari 809, Muslim 490]
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There are two ways for placing hands at SAJDAH; one is placing them in line with shoulders (taken by SHAFA’I) and other placing them in line with the face (taken by ABU-HANIFA); keeping them apart giving both the same space approximately from the face in SAJDAH; in fact, moderation in SAJDAH that the viewer to it finds balance in posture, is necessary as topic-89 and 89-A that come just after this topic, clarify. Note that in SAJDAH, seven parts must touch the ground and those are the face, both the palms, both the knees and both the feet. If both the feet remain in air for whole of SAJDAH without touching the ground, SAJDAH becomes void and as such SALAH becomes void. It is not allowed to adjust clothes in SALAH except for necessity with minimum of activity that does not give the impression that the man is not at SALAH. Also grooming of hair at SALAH is disallowed and if they are loose, they would be left to touch the ground at SAJDAH.
TOPIC 89-Spacing the limbs in SAJDAH
(274)-Ubaydulah ibn Abdullah ibn Aqram Khuza’i reported from his father that he said, “I was with my father at a plain at Nimrah when some riders passed by. The Prophet stood offering Salah. When he went into SAJDAH, I could see the whites of his armpits.” [Ibn e Majah 881, Nasai 1107]
TOPIC 89-(A)-About moderation in SAJDAH
(275)-Sayyidina Jabir reported the Prophet (PBUH) as saying, “When one of you prostrates, let him not stretch out his forearms like a dog.” [Ahmed 14391, Ibn e Majah 891]
(276)-Qatadah said that he heard Sayyidina Anas RA say that Allah’s Messenger said, “Observe moderation in prostration. None of you must stretch his forearms like a dog.” [Ahmed 12066, Bukhari 822, Abu Dawud 897, Muslim 493, Nasai 1024, Ibn e Majah 892]
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TOPIC 90-Placing hands on ground and keeping feet erect
(277)-Aamir ibn Sa’d (RA) reported from his father that the Prophet (PBUH) commanded that palms should rest (on the ground) and feet should be erect.
(278)-Abdullah said that Mu’alla reported from Hammad ibn Ma’dah who reported from Muhammad ibn Ajlan who reported from Muhammad ibn Ibrahim who reported from Aamir ibn Sa’d, Hadith like this that Allah’s Messenger (PBUH) commanded them to place both palms on the ground. In this Hadith he did not mention the father of Aamir ibn Sa’d.
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Though it is not necessary to keep fingers of the feet bent at SAJDAH to face QIBLAH (KA’BAH at Makkah) yet it is the better situation. For those who are capable to manage this with total ease at SALAH, this is the recommended position.
TOPIC 91-Keep back straight on arising from RUKU & SAJDAH
(279)-Sayyidina Bara ibn Aazib (RA) reported that when Allah’s Messenger (PBUH) bowed down in RUKU or raised his head there-from, and when he went down in SAJDAH or raised his head from it; these postures were nearly equal. [Ahmed 18621, Nasai 1061, Abu Dawud 862, Muslim 461, Bukhari 792]
(280)-Muhmmad ibn Bashhar from Muhammad ibn Ja’far and he from Shu’bah reported a hadith like it.
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There must be harmony in the time taken by postures at SALAH as RUKU, standing after RUKU and SAJDAH must be in balance while the pauses at changing to these different postures must also be in balance. This gives beauty to the SALAH that the viewer finds in it but mainly the MUSALLI (who is reading the SALAH) does realize its beauty for himself inside. It is interesting to note that respectable TIRMIDHI chose keeping the back straight as the head to this topic; it seems that he takes the Hadith (by mentioning harmony in postures) to guide towards not keeping the back loose at SALAH at any of its ARKAAN (postures).
TOPIC 92-It is Makruh to overtake Imam in RUKU & SAJDAH
(281)-Abdullah ibn Yazid (RA) reported that Sayyidina Bara (RA) narrated to them, and he was not a liar, that when they prayed behind Allah’s Messenger (PBUH) and he had raised his head from RUKU, none of them would bend his back till Allah’s Messenger had prostrated. Then only they would prostrate. [Ahmed 8735, Bukhari 690, Muslim 474, Abu Dawud 620, Nasai 825]
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TOPIC 93-IQA between prostrations is Makruh
(282)-Sayyidina Ali (RA) narrated that Allah’s Messenger said to him, “Ali I like for you what I like for myself and I dislike for you what I dislike for myself. Do not observe Iqa between two prostrations.”
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TOPIC 94-Concerning permission to observe IQA
(283)-Ibn Jurayj reported from Abu Zubayr who from Tawus that he asked Sayyidina Ibn Abbas (RA) about Iqa on both feet. He said, “It is SUNNAH.” They complained, “We consider it harshness on man (or on feet as the Arabic word might be read both ways).” Ibn Abbas (RA) said. “Rather this is the SUNNAH of your Prophet (PBUH)”. [Ahmed 2855, Muslim 536, AD 845]
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Note that all SAHABA are truthful in the narrations of Ahadith and ABDULLAH ibn YAZID was just giving the statement of the known fact that BARA was also one of the truthful ones. MUQTADI have to follow IMAM in activities and they must take care not to take up any posture before IMAM at SALAH. As for IQA, there are two types of sitting at SALAH that are called as IQA; one is to sit with hands at the floor ahead (this is generally taken as MAKRUH-TAHRIMI except when MUSALLI is unable to sit without it mostly due to pain at knees) and the other is to sit on both toes (that is MAKRUH TANZIHI as taken by ABU-HANIFA but the same is SUNNAH according to SHAFA’I during the sitting between the two SAJDAH but not at the long sitting after two or four RAKA’AH). Seemingly, the mention is for this second type of IQA that is to sit on both toes at the narration by IBNE-ABBAS (that is SUNNAH) while ALI (RA) has narrated dislike of the Prophet (PBUH) for the IQA that relates to the first posture.
TOPIC 95-What is recited between prostrations
(284)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) made this supplication between two prostrations, “O Allah, forgive me, have mercy on me, compensate me, guide me and provide for me.” [Ahmed 2897, Abu Dawud 850, Ibn e Majah 898]
(285)-The like of this hadith is reported by Hasan ibn All Khilal from Yazid lbn Harun from Zayd ibn Habbab from Kamil Abul Ala.
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TOPIC 96-Supporting oneself during prostration
(286)-Sayyidina Abu Hurayrah (RA) narrated that the Sahaba (RA) complained of inconvenience because of keeping limbs apart. He said, “Support yourself on your knees.”
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Any DUA (supplication) between the two SAJDAH is not necessary yet some ULAMA have pointed out that it is better to say this DUA that comes at H-284 once in many of SALAH that the person reads. The other Hadith tells that if he feels weakness in getting the head up from SAJDAH so then he is allowed to bring his knees close to get some help from it in getting the head up. This tells that the MUSALLI might ask for ease at SALAH where most necessary with utmost care that he does not give any such impression that he is not at SALAH presently.
TOPIC 97-Standing up from SAJDAH
(287)-Sayyidina Malik ibn Huwayrith Laythi (RA) narrated that he saw the Prophet (PBUH) praying. During the odd raka’ah, he would not stand up until he had sat down well. [Ahmed 1151, Bukhari 823, Abu Dawud 844]
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TOPIC 98-More about it
(288)-Sayyidina Abu Hurayrah (RA) said that the Prophet stood up in Salah putting weight on the toes.
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It is allowed to sit for just a while before standing after ending the first and getting up for the second RAKA’AH. Note that the long sitting is actually made at the second and the fourth RAKA’AH yet in odd RAKA’AH when the person would stand up without sitting, it is allowed for him to sit-on just for a while; it is not necessary yet allowed and needs no blame either way.
TOPIC 99-About TASHAHUD
(289)-Sayyidina Abdullah ibn Mas’ud narrated that Allah’s Messenger (PBUH) taught them to recite when they sat down in the second raka’ah. All prayers and worship and nice things are for Allah; peace be upon you O Prophet, and the mercy of Allah and his blessings. Peace be on us and on the righteous slaves of Allah. I bear witness that there is no one worthy of worship except Allah, and I bear witness that Muhammad is His slave and His Messenger. [Ahmed 3575, Bukhari 831, Muslim 402, Abu Dawud 868, Nasai 1165, Ibn e Majah 899]
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TOPIC 100-More on it
(290)-Sayyidina Ibn Abbas narrated that Allah’s Messenger (PBUH) taught them the TASHAHUD as he taught them the Qur’an. He would say, “All worship, blessed prayers that is pure is for Allah; peace be upon you O Prophet, and the mercy of Allah and his blessings. Peace be on us and on the righteous slaves of Allah. I bear witness that there is no one worthy of worship except Allah, and I bear witness that Muhammad is His slave and His Messenger.
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TOPIC 101-Concerning inaudible recital of TASHAHUD
(291)-Sayyidina Ibn Mas’ud (RA) reported that it is SUNNAH to recite TASHAHUD softly (in inaudible voice). [Abu Dawud 986]
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The Hadith reports the statement at TASHAHUD here that is the recitation while sitting at the end of second or fourth RAKA’AH. There is some difference in Arabic words at the beginning of this statement as recorded in the narrations presented by ABDULLAH ibn MASUD and IBNE-ABBAS though in the meaning they are near to each other. These statements are taken in practice by HANAFI-FIQH and by SHAFA’I-FIQH respectively while the third that also is complementary to these both is taken by MALIK (as narrated by UMAR not reported here) while AHMED like the HANAFI-FIQH, prefers the former statement for TASHAHUD narrated by ABDULLAH ibn MASUD; it is recited silently at the sitting.
TOPIC 102-Method of sitting for TASHAHUD
(292)-Sayyidina Wail ibn Hujr (RA) said, “When I came to Madinah, I said to myself that I would certainly observe the Salah of Allah’s Messenger (PBUH). When he sat down for TASHAHUD, he laid down his left foot and put his left hand on his left thigh and kept his right leg erect (on its toes).” [Ahmed 18892, Abu Dawud 726, Nasai 1264, Ibn e Majah 967]
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TOPIC 103-About it
(293)-Sayyidina Abbas ibn Sahl Sa’idi said that Abu Humayd, Abu Usayd, Sahl bin Sa'd and Muhammad ibn Maslamah (RA) assembled somewhere and discussed the prayer of Allah’s Messenger (PBUH). Abu Humayd said that he knew of it more than anyone of them. When the Prophet (PBUH) sat down for TASHAHUD, he stretched his left foot and turned the toes of the right foot to the kiblah. Then he put his right hand over his right knee and left over the left knee, and indicated with his index finger.
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IFTIRASH is the position which is to place the left foot on its side and sitting on it; and keeping the right foot straight while it rests on the bottom of the toes turning them towards the qibla (this is the position narrated by WAIL ibn HUJR). Now, TAWARRUK is the position when a person sits inclining to the left on the ground; his right foot placed vertically with toes pointing towards the Qibla; and the left foot emerging from under the front of the right foot (this is the position narrated by ABBAS ibn SAHL by ABU-HUMAYD who mentioned it as the way of sitting of the Prophet PBUH). MALIK takes TAWARRUK while ABU-HANIFA takes IFTIRASH considering their respective Ahadith better for practice. SHAFA’I take TAWAARUK at the last sitting but IFTIRASH in sitting in between while AHMED asks for IFTIRASH at FAJR and JUMA’H (FRIDAY-SALAH) and TAWARRUK at others. Both of these methods of sitting at SALAH are fine as the reported Ahadith mention both of these so there remains much ease for all Muslims here.
TOPIC 104-Concerning indication in TASHAHUD
(294)-Sayyidina ibn Umar reported that when the Prophet sat down in prayer, he placed his right hand over his knee and raised the finger next to his thumb and made supplication. His left hand was also over his knee and its fingers were apart. (Ahmed 6356, Muslim 580, Nasai 1260, Ibn e Majah 913]
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Three of IMAMS except ABU-HANIFA ask to raise the finger at the recitation of TASHAHUD while ABU-HANIFA allows it but does not ask for it. However, practically those who follow the school of ABU-HANIFA also practice it in SALAH except for some places and so practically there is not much difference in this matter.
TOPIC 105-The Salutation
(295)-Sayyidina Abdullah (RA) reported that the Prophet (PBUH) turned (his face) to the right and left in salutation saying (each time), “AS-SALAM ALAIKUM WA RAHMAT-ALLAH (Peace be on you and the mercy of Allah).” [Ahmed 4280, Abu Dawud 996, Nasai 1322, Ibn e Majah 914]
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TOPIC 106-More on that
(296)-Sayyidah Aishah (RA) said, “Allah’s Messenger (PBUH) would offer one salutation in prayer straight in front of his face, then incline a little to the right.”
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At the end of SALAH, TASLIM is said that is “peace on you and the mercy of Allah” turning the face first towards the right then towards the left; three of IMAMS ask for this except MALIK who asks IMAM of SALAH to turn face at the right only due to Hadith narrated by Bibi AYESHA while MUQTADI would say TASLIM three times; right, left and in front to the IMAM.
TOPIC 107-It is SUNNAH to shorten salutation
(297)-Sayyidina Abu Hurayrah (RA) said, “It is SUNNAH to shorten the salutation.” Ali ibn Hijr said that Ibn Mubarak would say to clarify, “Do not prolong it.”
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TOPIC 108-What to say after salutation
(298)-Sayyidah Aishah (RA) narrated that after salutation (in Salah), Allah’s Messenger sat only so much time as took to supplicate, “ALLAHUMMA, ANTAS-SALAM WA MINKAS-SALAM, TABARUKTA ZAL JALALE-WAL-IKRAAM (O Allah! You are Peace and from You comes peace. You are blessed Owner of Glory and Honour).” [Ah 24392, M 592, N 1338, Ibn e Majah 924]
(299)-A similar version from the same sanad is reported by sanad from Marwan ibn Mu’awiyah who reported from Abu Mu’awiyah who reported from Aasim Ahwal. And it has been narrated from the Prophet (PBUH) that he said, “There is no god but Allah Alone. He has no partner. To Him belongs the Kingdom and for Him is all praise. He gives life and causes death. And, He is over all things; Capable. O Allah, no one can deny what you grant and no one can grant what you deny. And the effort of one who makes effort cannot help him against You.” He would also recite from the Holy Quran---Glorified be your Lord of Majesty, above of what they describe! And peace be upon the Messenger. And all praise belongs to Allah, the Lord of the worlds (37, 180-182).
(300)-Sayyidina Thawban (RA) the freed man of Allah’s Messenger (PBUH) said that when Allah’s Messenger (PBUH) finished prayer, he would make Istighfar three times and say, “O Allah! You are Peace and from You emanates peace. You are blessed; Owner of Glory and Honour. [Ahmed 22428, Muslim 591, Abu Dawud 1513, Ibn e Majah 928, Nasai 1334]
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TASLIM is better to say without stretching the words therein keeping it plain. After the SALAH, the Prophet (PBUH) mostly made DUA that is reported in H-298. MUSALLI might make any DUA for matters that are MUBAH in Arabic before TASLIM inside SALAH after TASHAHUD (and after DUA for the Prophet PBUH) while after the SALAH too, he might make any DUA for matters that are MUBAH (allowed; acceptable) and that might be in any language yet it is much better to make DUA from the Holy Book Quran as they are MAQBUL (accepted by Allah).
TOPIC 109-Imam may turn to right or left after prayer
(301)-Qabisah ibn Hulb reported from his father that he said, “The Messenger of Allah would lead us in Salah. Then turn to both sides, to his right and to his left.” [Ah 22026, AD 1041, Ibn e Majah 929]
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It is allowed for IMAM to face MUQTADI after SALAH or sit facing any side. This Hadith clears the confusion that turning towards the right side only is necessary for IMAM after SALAH as the Prophet (PBUH) used to turn sometimes towards the left too to convey the permission. This again shows care of the Prophet (PBUH) to go for ease in matters and there is Hadith to the effect that the Prophet PBUH appreciated such MUSTAHAB-SALAH which the person might perform for long with ease and persistence.
TOPIC 110-Description of the whole Salah
(302)-Sayyidina Rifa’ah ibn Rafi narrated that once the Prophet (PBUH) was seated in the mosque and we were with him. A villager came and offered a brief Salah and on finishing it he offered salaam to the Prophet (PBUH). He said, “Go and offer Salah. You have not offered it.” He went back and repeated it and came back and greeted the Prophet (PBUH) but he said, “Go and offer Salah for you have not observed it.” This happened twice or thrice. Each time, he came and offered salaam and the Prophet (PBUH) told him to go and offer Salah for he had not done it. The people were worried because of that imagining that whoever offered a brief prayer had not actually prayed. So, this man said finally, “Teach me, for I am a human who may be right as well as mistaken.” The Prophet (PBUH) said, “Okay! When you come for prayer, make ablution as Allah has commanded. Then call the Adhan and the IQAMAH. Then if you remember something from the Qur’an, recite it otherwise praise Allah and extol him and recite ‘There is no god but Allah’ then go into RUKU and bow down in a composed manner. Then stand up straight. Then go into SAJDAH in a careful way and then sit peacefully. Then stand up. If you do that then your Salah is perfect but if there is a lapse then there will be a lapse in your Salah.”
(303)-Sayyidina Abu Hurayrah (RA) reported that when Allah’s Messenger (PBUH) entered the mosque, another person also entered it and he offered Salah. Then, he came and greeted the Prophet (PBUH). He responded to his salaam and said, ‘Go back and repeat your prayer, for you have not offered it.’ He went back and repeated the Salah in the same way as he had offered before. He then came to the Prophet (PBUH) and greeted him with salaam. He gave the response again and said to him, “Go, Offer the Salah. You have not offered it.” This happened three times. This man submitted, “By Him Who has sent you with the true religion, I cannot offer prayer better than this. Do teach me!” So, the Prophet (PBUH) said, ‘When you stand for Salah, call the TAKBIR (which is TAKBIR Tahrimah). Then recite from the Qur’an whatever you remember. Then make the RUKU peacefully. Get up and stand straight. Then make the SAJDAH in a peaceful manner. Get up and sit composedly. Do this throughout in your Salah.’ [Ahmed 9641, Bukhari 757, Muslim 397, Nasai 884, Abu Dawud 856, Ibn e Majah 1060]
(304)-Muhammad ibn Amr ibn Atta reported having heard Sayyidina Abu Humayd Sa’idi (RA) say when he was among ten SAHABA; and Sayyidina Abu Qatadah was one of them; that he knew about the Salah of Allah’s Messenger more than anyone of them. They said “Neither had you had the Prophet’s (PBUH) company earlier than us nor had you more of it or frequently.” He said, “That is correct.” They said, “Go on, narrate us (what you know).” Abu Humayd (RA) said, “When Allah’s Messenger (PBUH) stood up for Salah, he stood straight and raised both hands to his shoulders. When he was going into the bowing posture, he would raise both hands to his shoulders and went into RUKU saying Allah Akbar. He observed RUKU with moderation, neither lowering his hand nor raising it high. He placed both hands on his knees. He would then say, ‘Allah listens to one who praises Him’ and raise his hands and he stood up moderately till every bone was in its place. Then he would bow down towards the ground for SAJDAH, saying Allah Akbar, keeping arms apart from arm-pits. He would turn his toes gently towards the Kiblah. Then he turned the left foot and sat on it with moderation till every bone found its place. Then he lowered his head for SAJDAH, saying Allah Akbar. Then he would stand up. He did this in every Raka’ah. When he got up from both prostrations, he called the TAKBIR and raised both hands up to his shoulders as he had done in the beginning of Salah. He would do that till it was the last raka’ah of his Salah. He would stretch the left leg and sit down on his hips in Tuwarruk form. Then he turned in TASLIM i.e. salutation.” [Ah 23660, Ibn e Majah 1061, Bukhari 828, Nasai 1038, AD 730]
(305)-Muhammad ibn Bashhar, Hasan ibn Halwani and many people report from Abu Aasim from Abdul Hamid ibn Ja’far from Muhammad ibn Amr ibn Atta that he heard Sayyidina Abu Humayd say in the presence of ten Companions (RA), including Sayyidina Abu Qatadah ... (this Hadith). Then he recalled the Hadith like that of Yahya ibn Sa’eed. But, in this version of this Hadith, Aasim reported from Abdul Hamid this much more that the Sahabah (RA) then confirmed, “You spoke the truth. Allah’s Messenger did offer Salah in this manner.”
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Having taken the ARKAAN (postures) of SALAH one by one from the beginning to the last, respectable TIRMIDHI now brings narrations that tell about the whole of SALAH. Ahadith narrated by RIFA’AH ibn RAFI and ABU-HURAYRAH at this topic is about the man who had read SALAH and the Prophet (PBUH) told him to repeat that. ULAMA have explained that he read SALAH all three times hastily not keeping balance in ARKAAN (postures) and so the Prophet (PBUH) asked him to repeat his SALAH. The good thing about this man is that he had brains to accept that he is but a human being who could err. The Prophet (PBUH) clarified that the haste in SALAH makes it void and he must read that in most harmonious manner giving necessary time to postures (this also meant that he should observe and learn more about SALAH). The Hadith narrated by ABU-HUMAYD here at the topic presents the whole of SALAH well to practice it well. Note that there are conditions to read SALAH; they are prescribed time, cleanliness of body, clothes, place, covering of SATAR (parts that must remain hidden), facing QIBLAH and intention for SALAH. When the MUSALLI reads SALAH individually, he starts it by TAKBIR by raising hands to touch ears (or by raising them to shoulders; this first RAFE’-YADAIN is necessary) and folds hands below the navel or at the chest, then recites DUA (see topic-65); then he recites Surah FATIHA and says AAMEEN. Then he makes some more recitation from the Holy Book Quran and then bends and keeps his hands on knees i.e. makes RUKU; he recites some specific words here (as narrated in H-261) and then stands again but this time not with folded hands but lets them loose at sides. Those who make RAFE’-YADAIN do this on going to and standing from RUKU then he makes SAJDAH (prostration); then he raises his head with TAKBIR sitting for a while at the ground then makes another SAJDAH saying TAKBIR (as TAKBIR is said at all change of phases except for the standing up again from RUKU; see H-267); he recites some specific words as reported in H-261 and after making the second SAJDAH, the first RAKA’AH ends; coming to the standing posture again, he reads the second RAKA’AH the same way but here after the second SAJDAH now, he assumes the sitting posture and reads TASHAHUD (see Ahadith-289 and 290). If SALAH comprises of two RAKA’AH (as FAJR or any of NAFL-SALAH) then after TASHAHUD and DUA for the Prophet PBUH and for his own-self, he says TASLIM turning the face at both sides, left and right, and this ends SALAH. If SALAH is for three RAKA’AH (as in MAGHRIB and WITR that we all would study soon insha Allah) or if it is for four RAKA’AH (as in ZUHR, ASR and ISHA) then he stands again from the sitting posture and reads the remaining RAKA’AH the same way; now, after the presentation of SALAH in total, the coming topics ahead relate to the recitation inside.
TOPIC 111-Recital in FAJR
(306)-Ziyad ibn Ilaqah reported from his uncle Qutbah ibn Malik that he said, “I heard Allah’s Messenger recite in the first raka’ah of FAJR verse-10 of Surah 50 (i.e. Surah QAAF). [Muslim 457, Abu Dawud 816, Nasai 946]
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At the FARDH-SALAH of FAJR, the IMAM makes the recitation audible at both of its RAKA’AH; it is lengthier than the recitation at other of FARDH-SALAH; he makes this recitation mostly from any SURAH of TIWAAL-MUFASSAL (that is the part from the 50th Surah to the 85th Surah) as the reading from that part is most commendable here at this SALAH of FAJR.
TOPIC 112-Recital in ZUHR and ASR
(307)-Sayyidina Jabir ibn Samurah (RA) narrated that Allah’s Messenger (PBUH) recited in the Salah of ZUHR and ASR Surah al-Buruj (85), at-Tariq (86) and the like of these. [Ahmed 21074, Nasai 978, Abu Dawud 805]
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TOPIC 113-About recital in MAGHRIB
(308)-Sayyidina Ibn Abbas (RA) reported from his mother, Sayyidah Umm Fadl (RA) She said, “During his illness, Allah’s Messenger came to us. He had a bandage round his head. In the Salah of MAGHRIB, he recited Surah al-Mursalat. Then till his death, he did not recite this Surah (in MAGHRIB).” [Ahmed 26945, Bukhari 773, Muslim 462, Abu Dawud 810, Nasai 982, Ibn e Majah 831]
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TOPIC 114-Recital in ISHA
(309)-Sayyidina Abdullah ibn Buraidah (RA) reported from his father that Allah’s Messenger (PBUH) recited Surah ash-Shams (91) and the like of it, in the Salah of ISHA.” [Ahmed 18529, Nasai 995]
(310)-Sayyidina Bara ibn Aazib (RA) said that the Prophet (PBUH) recited the Surah at-Tin (95) in the Salah of ISHA. [Ahmed 18710, Bukhari 767, Abu Dawud 1221, Nasai 996, Muslim 464, Ibn e Majah 834]
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There are five SALAH in 24 hours; they are MAGHRIB (3 RAKA’AH; just after sunset), ISHA (4 RAKA’AH; late in night), FAJR (2 RAKA’AH; before sunrise), ZUHR (4 RAKA’AH; after ZAWAAL) and ASR (4 RAKA’AH; at late afternoon before sunset). In ZUHR and ASR (the SALAH that are at the day; the other three are at the night), the IMAM does not recite the Holy Book Quran loudly while at other three he recites loudly. The commendable recitation for the IMAM at MAGHRIB is Surah from QISAAR-MUFASSAL (that is the part from the 99th Surah to the last Surah i.e. 114th in the Holy Book Quran) then at ISHA, it is a Surah from AUSAT-MUFASSAL (that is the part from the 86th Surah to the 98th Surah) then at FAJR, it is a Surah from TIWAAL-MUFASSAL (that is the part from the 50th Surah to the 85th Surah; note that some include here the 49th Surah too though the last MANZIL of the Holy Book Quran commences from the 50th Surah). In ZUHR and ASR, it is better for the IMAM to recite Surah from AUSAAT-MUFASSAL though in these two he would make the recitation silently. Note that SALAH is fine by any of Surah he reads after Surah FATIHA yet this manner of recitation represents the most commendable thing for the recitation from the Holy Book Quran.
TOPIC 115-Reciting the Quran behind the Imam
(311)-Sayyidina Ubadah ibn Samit (RA) reported that once while Allah’s Messenger (PBUH) led the FAJR Salah, the recitation of the Qur’an became difficult for him. When he finished, he said, “Perhaps you recite behind your Imam.” They replied, “By Allah, yes, O Messenger of Allah!” He said, “Do not do it. Recite only the Umm ul-Qur’an (i.e Surah al-Fa’tihah), for one who does not recite it, has not offered Salah.”
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TOPIC 116-If Imam recites loudly then followers must not recite
(312)-Sayyidina Abu Hurayrah (RA) reported that when once Allah’s Messenger (PBUH) finished an audible Salah, he asked, “Did anyone of you recite with me? A man said that he did. He said, “I was wondering why there was difficulty in reciting the Qur’an.” The narrator added that the Sahaba thenceforth refrained from reciting the Qur’an with Allah’s Messenger when he made the audible recital. [Ahmed 7274, Abu Dawud 827, Nasai 918, Ibn e Majah 848]
(313)-Ishaq ibn Musa Ansari reported from Maa’n who from Abu Nu’aym Wahb ibn Kaysan and he from Sayyidina Jabir ibn Abdullah that he said, “If anyone missed Surah al-Fatihah even in only one Raka’ah then it is as though he has not prayed the Salah, but one who prays behind an Imam is excused from that.”
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Three Schools (except SHAFA’I) agree that there is no recitation behind the IMAM in SALAH where recitation is loud (FAJR, MAGHRIB and ISHA) whilst the SHAFA’I School is the only one that rules it WAJIB (necessary). In the SALAH or the RAKA’AH where the recitation is quiet (ZUHR; ASR; and other RAK’AH of MAGHRIB and ISHA than the first two), MALIK and AHMED take it as MUSTAHAB (praiseworthy) to recite al-FATIHA behind the IMAM whilst HANAFI-FIQH asks here too to remain silent (though at this current era, many of followers of the HANAFI-FIQH also go with MALIK at this issue); SHAFA’I takes the recitation of al-FATIHA here too at audible RAKA’AH as WAJIB so the striking difference here between SHAFA’I and ABU-HANIFA where the MUSALLI is reading SALAH behind the IMAM, is that the former asks recitation of al-FATIHA necessarily at all RAKA’AH while the latter asks to keep silent at all RAKA’AH (though that is not with much fervor as of now where the RAKA’AH is inaudible). The better stance seems to remain silent at all the audible RAKA’AH behind IMAM and recite al-FATIHA at all inaudible RAKA’AH behind IMAM according to the inclination of MALIK. However, the reading of SALAH behind IMAM with any of these views, would insha Allah not affect it adversely in any way. Note that when the MUSALLI reads SALAH individually, there is consensus that he would recite al-FATIHA necessarily at all RAKA’AH of that SALAH.
TOPIC 117-Supplication on entering the mosque
(314)-Abdullah ibn Hasan reported from his mother Fatimah bint Husayn who reported on the authority of her grandmother Sayyidah Fatimah Kubra that when Allah’s Messenger entered a mosque, he invoked blessings on himself and made this supplication, (O my Lord! Forgive for me my sins, and open for me the doors to Your mercy). And, when he came out of the mosque, he again invoked blessings on himself and made this prayer, (O my Lord! Forgive for me my sins, and open for me the doors to Your abundance).
(315)-Ali ibn Hujr said that Isma’il ibn Ibrahim told him that he then met Abdullah ibn Hasan at Makkah and asked him about this Hadith. He said that when the Prophet entered the mosque, he would say, (O my Lord! Open for me the doors to Your mercy). And when he came out, he would say (O Lord! Open for me the doors to Your abundance). [Ahmed 26478, Ibn e Majah 771]
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TOPIC 118-Reading of two Raka’ah at advent to mosque
(316)-Abu-Qatadah reported that the Prophet (PBUH) said, “When someone of you comes to the mosque, he must say two Raka’ah before sitting.”
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H-314 at the topic-117 here tells us that when a person enters the mosque he ought to say DURUD on the Prophet PBUH and ask for mercy and blessing for his own-self and on the exit from the mosque he would say likewise. Words that are near to the same meaning as the H-315 reports, are written on many mosques in Arabic nowadays at the entrance side and the exit side respectively so that the attending persons there might recite them by view easily. Hadith narrated by ABU-QATADAH (RA) tells about the SALAH that is called TAHIYATUL-MASJID that is the SALAH read on entering the mosque before sitting (and even after sitting for a while) and it is MUSTAHAB once daily in any SALAH but not in the prohibited timing for SALAH (see H-183). However, if JAMA’AH for the FARDH-SALAH is near or in progress that would itself become this SALAH for him then.
TOPIC 119-All earth except graves and baths is a mosque
(317)-Sayyidina Abu Saeed Khudri (RA) narrated that Allah’s Messenger (PBUH) said, “Except for graves and baths all earth is a mosque.” [Ahmed 1788, Abu Dawud 492, Ibn e Majah 745]
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It is against the sanctity of SALAH that it is read at places where some filth is present or where the bath is taken (see also the note at H-346). Also, SALAH is not allowed at graveyards or where some grave is in front of the MUSALLI without any solid obstruction as it would cause resemblance to those who worship dead and this resemblance is HARAAM (extremely prohibited). That is why it is not appreciable to make mosques near graveyards but with some strong obstruction ahead and at sides that undoubtedly separates the mosque from it then reading of SALAH there is no problem; SALAH certainly is for the worship of Allah only; Al-Hamdu Lillah.
TOPIC 120-Virtues of building a Mosque
(318)-Sayyidina Uthman ibn Affan (RA) narrated that he heard Allah’s Messenger (PBUH) say, “If anyone builds a mosque for Allah then Allah will build for him the like of it in Paradise.” [Ahmed 434, Bukhari 450, Muslim 533, Ibn e Majah 736]
(319)-It is also reported that he said, “If anyone builds for Allah a mosque, small or large, then Allah makes a house for him in Paradise.” This Hadith is reported from Qutaybah ibn Sa’eed who reported from Nuh ibn Qays who reported from Abdur-Rahman (the freed-man of Qays) who reported from Ziyad Numayri and he reported from Sayyidina Anas.
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UTHMAN (RA), the third Caliph, intended to make the mosque of the Prophet (PBUH) strong by modern bricks of those times and wanted some adornment at the mosque. SAHABA did not appreciate this thing as it changed the looks of the mosque that they were used to seeing since the times of the Prophet (PBUH) and so UTHMAN narrated them this Hadith and it is narrated by others too. The point to note here is that mosques must be built for the convenience of Muslims and useless adornment there is not praiseworthy. However, where there are many practicing Muslims in some area and there someone makes a spacious mosque with his own personal resources with some adornment at it too then that certainly is most praiseworthy. Note that UTHMAN spent his own personal amounts on making the mosque of the Prophet strong and beautiful and it was not by the amounts of the state; however, being the caliph he commanded the change of structure and the beautification according to his intention.
TOPIC 121-Dislike for making Mosque near graves
(320)-Sayyidina Ibn Abbas reported that Allah’s Messenger cursed women who visited graves, people who build mosques on graves and lit lamps there. [Ah 2030, AD 3236, Nasai 2042, Ibn e Majah 1575]
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Islam prohibits making the mosque on graves as this construction of the mosque would have caused resemblance to such sinful persons who highly revered their ancestors and made their graves the places of worship. So to stop the means of wrongs (that is named as SADDE-ZARAE’ in Islam), it was disallowed. However, if mosques are made in such way that the graves do not become manifest at the front towards the QIBLAH (Makkah) and there are strong high walls at sides too separating graves from it, then there is no problem. Another thing to note in this Hadith is that women are prohibited to visit graves; also prohibited is to put anything there that has fire (note that lamps at those days were lanterns with paraffin soaked in oil inside that burnt with fire as its light).
TOPIC 122-About sleeping in MASJID (Mosque)
(321)-Sayyidina Ibn Umar (RA) narrated that in the times of Allah’s Messenger they used to sleep in the mosque while they were young men. [Ibn e Majah 751]
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TOPIC 123-It is Makruh to buy and sell in Mosques
(322)-Amr ibn Shu’ayb reported from his father (Shu’ayb ibn Muhammad) and he reported from his (own) grandfather (Abdullah ibn Amr) that Allah’s Messenger disallowed recital of poetry in mosque, buying and selling therein, and people sitting in circles there before Friday prayers. [Ahmed 6688, Abu Dawud 1079, Nasai 713, Ibn e Majah 749]
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It is allowed for traveler having no place to stay or even for the student of Islamic Teachings to sleep in the mosque; for others it is not allowed. IBNE-UMAR had no house of his own at those times while ASHAAB-SUFFAH who used to live in the mosque studied Ahadith living there (ABU-HURAYRAH is most famous among them). The other Hadith is from ABDULLAH ibn AMR (one of the well-known SAHABA) who used to write Ahadith and when his writing came into the custody of his grand-grandson AMR ibn SHU’AYB ibn MUHAMMAD ibn ABDULLAH ibn AMR, he narrated from it by mentioning the chain of narration that he took this from his father who took this from his own grandfather i.e. ABDULLAH ibn AMR. Some compilers of Ahadith have disliked this way of narration yet many have accepted it and note that respectable TIRMIDHI has designated this Hadith as HASAN (well-narrated). Note also that the recital of poetry (except for the clarification of some Islamic matter during the sermon), any kind of business transaction and sitting in circles before Friday-SALAH (or any SALAH) is not allowed as that would cause trouble in making rows.
TOPIC 124-The Mosque built on taqwa
(323)-Sayyidina Abu Sa’eed Khudri reported that two men of Banu Khudrah and Banu Amr ibn Awf had an altercation on which mosque was built on taqwa. The man from Bana Khudrah said that the Prophet’s mosque was built on taqwa, but the other said that it was the mosque at Quba. Both brought their altercation to Allah’s Messenger (PBUH). He said, “It is this!” meaning, his own mosque, “and there is much good in it.” [Ah 11046, M 1398, N 693]
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MUFASSIREEN (the commentators on the Holy Book Quran) have explained that the Mosque built on TAQWA (belief and good deeds taken together) mentioned in Surah TAUBAH (9:108) is QUBA. As for the Hadith here that tells it to be the mosque of the Prophet (PBUH), it actually includes QUBA too plus all other mosques generally as all mosques are based on TAQWA so the Hadith here took the matter in general to resolve the issue between those two at quarrel while the verse at Surah TAUBAH indicates the Mosque at QUBA specifically.
TOPIC 125-Salah in Masjid Quba
(324)-Sayyidina Abu Abrad the freed-man of Banu Khatmah reported having heard from Sayyidina Usayd ibn Zuhair Ansari (RA) who was a Sahabi, that the Prophet (PBUH) said, “A Salah in the Mosque-Quba is like an Umrah.” [Ibn e Majah 1411]
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TOPIC 126-Which mosque is more excellent
(325)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “A Salah in this, my mosque is better than a thousand in any other except the Masjid Haram (at Makkah).” [Ahmed 7257, Bukhari 11901, Muslim 1394, Nasai 2899, Ibn e Majah 1464]
(326)-Sayyidina Abu Sa’eed Khudri (RA) narrated that Allah’s Messenger (PBUH) said, “Journeys may not be made (for visit) to any mosque but three, Masjid Haram (Bayt Allah, Makkah), my mosque (Masjid Nabawi, Madinah) and Masjid Aqsa (at Jerusalem). [Ahmed 11483, Bukhari 1197, Muslim 827, Ibn e Majah 1410]
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MASJID-QUBA is near to Madinah (in fact now in Madinah) where saying two RAKA’AH-NAFL has high returns; even as performing UMRAH that is also called lesser HAJJ. It is small yet beautiful mosque at the place named QUBA and Muslims attend it from far and wide due to this Hadith mentioned here at the topic-125 especially after HAJJ when they visit Madinah. Note that one SALAH at MASJID NABWI (the mosque of the Prophet PBUH) is 1000 times more in good returns if accepted at the court of Allah except for Bayt-Allah (the house of Allah at Makkah i.e. MASJID-HARAAM). As for journey towards three Mosques; note that if someone travels to any mosque other than these three by intention, that is disallowed; however, going somewhere by some good intention and then visiting mosques there casually is not the topic here as that is no problem. So, journey by intention for any mosque is not allowed except for these three mentioned here as the good return for SALAH is very high in each of these three mosques.
TOPIC 127-About walk to the Mosque
(327)-Sayyidina Abu Hurayrah (RA) reported Allah’s Messenger (PBUH) as saying, “When a prayer has begun (in the mosque), do not come running to it. But, come peacefully. Pray what you get (with the congregation) and what you have missed, complete it.” [Ah 7234, Bukhari 908, M 602, AD 572, N 857, Ibn e Majah 725]
(328)-Hadith of same meaning is reported by Hasan ibn Ali Khilal from Abdur Razzaq from Mu’mar from Zuhri from Sa’eed ibn Musayyab from Sayyidina Abu Hurayrah (RA) who reported from the Prophet (PBUH). That is the Hadith of Abu Salamah.
(329)-Ibn Abu Umar also reported from Sufyan from Zuhri from Sa’eed ibn Musayyab from Abu Hurayrah (RA) who reported from the Prophet (PBUH) a similar Hadith.
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TOPIC 128-Merit of waiting at Mosque for Salah to commence
(330)-Sayyidina Abu Hurayrah (RA) reported Allah’s Messenger (PBUH) as saying, “None of you ceases to be in prayer as long he waits for it. And the angels cease not to pray for him as long as he is in the mosque (O Allah, forgive him, O Allah, have mercy on him), and this goes on till he has hadath and breaks his ablution.” Then a man of Hadramawt asked, “O Abu Hurayrah, what is hadath?” He said, “It is to break wind whether there is an accompanying sound or not.” [Ah 8084, Ibn e Majah 799, M 649]
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When someone performs a very noble act, he must act like a nobleman. Going for the SALAH asks for dignified manner not only in walking towards the mosque but also in all other gestures. If JAMA’AH has stood for SALAH and IMAM has begun it (his recitation being heard) there is no need to rush but the need is to remain calm and go on walking with patience. Whatever SALAH he loses, he would complete it afterwards without any problem as when IMAM completes SALAH saying TASLIM, such MUQTADI who has missed his RAKA’AH stands and completes them so the last of his SALAH in practice would be the first of his SALAH that he had missed reading with IMAM. The waiting for SALAH is like the reading of SALAH and so in such waiting especially at the Mosque, the person gets all the good return of the reading of SALAH there.
TOPIC 129-Salah on Khumrah (mat of date peels)
(331)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger used to offer Salah on a mat.
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TOPIC 130-Salah on Hasir
(332)-Sayyidina Abu Sa’eed (RA) narrated that the Prophet (PBUH) prayed on a Hasir (a big mat). [Ahmed 11701, Muslim 661, Ibn e Majah 1029]
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TOPIC 131-Salah on Busut
(333)-Sayyidina Anas ibn Malik narrated that Allah’s Messenger (PBUH) used to appease them in so far as he used to tease his younger brother (Umayr), “O Abu Umayr, what did Nughayr do?” He said further, “Our bedding was washed and he prayed thereon.” [Ah 12200, Bukhari 6129, M 2150, Ibn e Majah 3720]
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’Khumrah’ is small mat, ‘Hasir’ is bigger and ‘Busut’ is any mat that is spread at the floor. The Prophet (PBUH) prayed upon all types of mats and that has provided ease for Muslims to take anything clean to spread and say their SALAH upon it. Version of this H-333 is also at H-1996 and NUGHAIR was the pet-bird that the younger brother of ANAS has kept and used to play with it. The Prophet (PBUH) jested with the boy light-heartedly about his pet and the text he spoke makes a rhyme in Arabic giving charm to the speech.
TOPIC 132-Prayer in gardens
(334)-Sayyidina Mu’adh ibn Jabal (RA) said that the Prophet (PBUH) liked to observe Salah in gardens. Abu Dawood said that “hitan” means ‘gardens’ (that is the word in the Arabic text in this narration).
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TOPIC 133-The SUTRAH
(335)-Musa ibn Talhah reported from his father that Allah’s Messenger (PBUH) said, “When one of you places in front of him something like the back of a saddle he may offer Salah and may not care who passes behind it.”
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It is allowed to say SALAH at gardens too at some clean place and we have studied in H-317 that at all places except where bath is taken (or filth is nearby) or graves are present, reading of SALAH is fine. The term HITAN in Arabic needed explanation so ABU-DAWUD gave that explanation that this term means gardens. It is narrated from the Prophet (PBUH) that all the earth has been made MASJID (mosque) and TAHUR (purified) for me (except the places mentioned above). As for SUTRAH, note that the passing from the front of persons reading their SALAH is a matter to blame and SUTRAH is anything kept in front of IMAM of SALAH that works as an obstruction; even if the people pass from ahead of him, neither his SALAH nor SALAH of MUQTADI is affected adversely though without it, the passing of the people at front affects all negatively. The better SUTRAH is that cane that is pierced in front of IMAM but on a bit left and it must be thin. Nowadays there are some mosques that have wooden thin slabs that are in front of rows perpetually joined with each other that work as SUTRAH and people pass in front of them without any problem.
TOPIC 134-It is Makruh to walk in front of one who prays
(336)-Busr ibn Sa’eed said that Zayd ibn Khalid Juhanni sent someone to Abu Juhaym to learn of the rules applying to one who walks ahead of those who are engaged in Salah. Abu Juhaym said that Allah’s Messenger (PBUH) said, “If one who passes in front of another who is at Salah knew the punishment against what he does then he would prefer to stand still for forty days, months, years rather than pass in front of him.” Abu an-Nadr, a narrator said, “I do not know if he said forty days or months or years.’ [Ah 17548, 13510, M 507, AD 701, Ibn e Majah 945]
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TOPIC 135-Prayer is not broken if anything passes at front
(337)-Sayyidina Ibn Abbas (RA) narrated that he was riding a she-ass and Fadl (RA; his brother) was his co-rider. When they were at Mina (at HAJJ), the Prophet (PBUH) was offering Salah with his Sahabah. They alighted (from the ass) and joined the congregation. The she-ass moved in front of them (the worshippers) but their Salah was not invalidated. [Ah 1891, Bukhari 413, M 504, AD 715, N 489, Ibn e Majah 947]
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TOPIC 136-Prayer is not broken if anything passes at front
(338)-Abdullah ibn Samit (RA) reported having heard from Sayyidina Abu Dharr (RA) that Allah’s Messenger (PBUH) said, “If anyone prays and there is nothing in front of him like the hack, or like the middle of a saddle, then his Salah is cut off by the passing ahead of a black dog, a donkey or a woman.” Abdullah asked Abu Dharr. “What is the difference between black, white or red?” He said, “Brother, you put the same question to me as I had put to Allah’s Messenger. He had said that the black dog is a devil.” [Ah 21381, M 510, AD 702, Ibn e Majah 952, N 749]
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Respectable TIRMIDHI has brought three topics in a row here that tell about passing in front of the person reading his SALAH. The third narration is notable to take first that tells if a black dog or a donkey or a woman passes from the front of the MUSALLI (the man who is reading SALAH), his SALAH is cut-off (or void). Actually the Prophet (PBUH) did not put these three at an equal plane (and note that Bibi AYESHA-RA was offended when she heard it not knowing that this was Hadith thinking that people are degrading women by such statement); he said it because these three distract the attention of the MUSALLI from SALAH; dogs and donkeys due to the view they present and the sound they make and as for women, the notable thing is that the man has specific sentiments towards the woman that might disturb some of the MUSALLI even at the SALAH if a beautiful woman passes by; there is a narration to the effect that a beautiful woman used to attend the SALAH congregation and there were few (even among SAHABA) who preferred to read SALAH behind near the row of women just because of her beauty (see H-3133). Moreover, there is a narration that is related to HAJJ and even related to MINA that FADL, the brother of ABDULLAH ibn ABBAS who is mentioned here at H-337, was looking at the young girl that came to ask some matter from the Prophet PBUH while he was with the Prophet PBUH; he then turned FADL’s face away (see H-886). As for SUTRAH, it provides for ease at SALAH as it does not let the attention go astray in it. As for the couple of Ahadith before this last one, the first one tells people in general to take care not to pass in front of the MUSALLI while the second one tells that there was a donkey loose in front of the Prophet (PBUH) while he was leading SALAH (but SUTRAH was present there) and there arose no problem. Note that dogs that are totally black are taken as satanic having more power to distract the MUSALLI and perhaps JINN have better power to present their selves in such disguise as black cats or black dogs. There is a narration by Bibi Ayesha (RA) that the Prophet (PBUH) used to read SALAH at night while she was lying in front of him; he just pressed her legs lightly so that she moves them when he made the SAJDAH. So even women in front do not make SALAH void; ULAMA have taken H-338 accordingly to mean that SALAH does not become void but it might become lesser in the degree of excellence.
TOPIC 137-Prayer in a single garment
(339)-Sayyidna Umar ibn Abu Salamah said that he observed Allah’s Messenger (PBUH) pray at Sayyidah Umm Salamah’s (RA) home in a single garment. [Ahmed 16329, Bukhari 354, Muslim 517, Nasai 760, Ibn e Majah 1049]
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TOPIC 138-The kiblah, beginning of change
(340)-Sayyidna Bara ibn Aazib (RA) said that when the Prophet (PBUH) came to Madinah, he continued to face the direction of Bayt al Maqdis in prayer for sixteen or seventeen months. He longed to turn to the ka’bah. So, Allah, the Exalted, revealed (the verse 2:144). So he turned his face towards the Ka’bah, and he loved that. A man prayed with him the ASR prayer and then passed by a section of the Ansar people while they were in RUKU of the Salah of ASR facing Bayt al-Maqdis. So, he said, “He bears testimony that he prayed with Allah’s Messenger (PBUH) and indeed he had faced the Kabah,” The narrator said, “They turned their direction while still in RUKU.
(341)-Hamad reported from Waki, from Sufyan, from Abdullah ibn Dinar that Sayyidina Ibn Umar (RA) said, ‘They were in RUKU of the Salah of FAJR.’ [Ahmed 5941, Bukhari 4488, Muslim 5256, Nasai 741,489]
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TOPIC 139-Qiblah is between east and west
(342)-Sayyidna Abu Hurayrah reported that Allah’s Messenger (PBUH) said, ‘The entire area between the east and the west is Kiblah (place where one has to face at SALAH).” [Ibn e Majah 1011, Nasai 2239]
(343)-Yahya ibn Musa reported the like of it from Muhammad ibn Abu Ma’shar. Imam Tirmidhi said that the Hadith of Abu Hurayrah (RA) is transmitted from him through many lines of narrators. Some scholars question the memory of Abu Ma’shar. His name was Najih, freed-man of Banu Hashim. Imam Bukhari does not report from him though some do. According to Bukhari, the Hadith of Abdullah ibn Ja’far Makhrami reported from Uthman ibn Muhammad Akhnasi is (more) pious and sahih than that of Abu Ma’shar. Uthman reported from Sa’eed Maqburi who from Abu Hurayrah.
(344)-Hasan ibn Bakr Marwazi reported from Mu’la ibn Mansur from Abdullah ibn Jafar Makhrami who from Uthman ibn Muhammad Akhnasi who from Sa’eed Maqburi who from Abu Hurayrah (RA) that the Prophet said, “The Kiblah is between the east and the west.”
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It is fine for the man to read SALAH with one clean garment on, that hides SATAR (part from belly to knees) according to H-339. After coming to Madinah, the Prophet (PBUH) read SALAH facing BAYT-ul-MAQDAS for some 16 and half months. He had come at Madinah at the beginning of RABI-ul-AWWAL, the third Hijri Month, and the command to change QIBLAH came between the seventh month of the next year i.e. RAJAB of 2nd Hijri. At Madinah, the Holy KA’BAH is towards the South and that of course is between the East and the West but note that this Hadith informs about the KIBLAH (direction to face when at SALAH) in respect to Madinah; from Karachi, it is towards the MAGHRIB (the West). Note that the direction to it is said to be excellent if a straight line is drawn from the front of the volume of the MUSALLI towards the Holy KA’BAH and that touches any part of it. However the deviation of some degrees any side has been accepted when the MUSALLI tries his best to face the Holy KA’BAH and Allah knows better.
TOPIC 140-To pray without turning to kiblah due to darkness
(345)-Sayyidna Abdullah ibn Aamir ibn Rabi’ah reported from his father that he said, “We were travelling with the Prophet on a dark night and did not know the direction of the Kiblah. So everyone prayed in the direction opposite him. In the morning, we mentioned that to the Prophet (PBUH) and the verse was revealed---So wherever you turn, there is Allah’s countenance (2:115). [Ibn e Majah 1020]
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TOPIC 141-About where and what is disliked to face in prayer
(346)-Sayyidna lbn Umar narrated that the Prophet disallowed offering Salah at seven places, the laterine, slaughter house, grave, thoroughfare, bath, shed of camels, and the roof of Bayt Allah. [Ibn e Majah 746]
(347)-A hadith like this is reported by Ali ibn Hujr from Sawayd ibn Abdul Aziz, from Zayd ibn Jabirah, from Dawud ibn Husayn from Nafi who narrates from Ibn Umar (RA).
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When a person tries his best to read the SALAH in direction of the Holy KA’BAH his unintentional error in direction is not accountable as Islam asks for ease and not complications. There are seven places where SALAH is disallowed and we have read about a couple of them (at baths and at graveyards) in H-317 plus the additional point at the note that wherever there is filth, the SALAH is void there; this includes latrine and the slaughter-house and even the shed of camels (note that the camel blows air rapidly after drinking water and it sometimes gets furious for no apparent reason); SALAH at thoroughfare too would disturb the people in general highly. As for the SALAH at the roof of BAYT-ALLAH (the Holy KA’BAH), it is against AADAAB (good manners that Muslims must care about).
TOPIC 142-Praying in the sheds of sheep and camels
(348)-Sayyidina Abu Hurayrah narrated that Allah’s Messenger said (permitted) to read SALAH in the pens of sheep but not in the sheds of camels. [Ahmed 10369, Ibn e Majah 768]
(349)-A similar Hadith is reported by Abu Kurayb from Yahya ibn Adam, from Abu Bakr ibn Ayyash, from Abu Husayn, from Abu Salih, from Abu Hurayrah (RA) and he reported from the Prophet.
(350)-Muhammad ibn Bashhar reported from Yahya ibn Sa’eed, from Shu’bah, from Abu Tayyab Dab’i, from Anas (RA) that Allah’s Messenger (PBUH) prayed in the enclosures of sheep.
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TOPIC 143-Prayer on Conveyance (even if not facing Kiblah)
(351)-Sayyidina Jabir (RA) narrated that the Prophet (PBUH) sent me on a mission. When I returned to him, he was praying on his riding beast facing the east. He bowed down lower in (prostration) than in RUKU (bowing). [Ah 14594, Bukhari 1217, M 540, AD 926, N 1185, Ibn e Majah 1018]
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The SALAH mentioned here is MUSTAHAB (NAFL; not necessary) and that is allowed on such conveyance on which the person is at travel whatever the direction. FARDH is only allowed on conveyance if the traveler is fearful of some FITNAH (trouble) and even then it must be said in the direction of KIBLAH; in the normal situation, it would not be said on the conveyance. On trains and buses it is allowed to read FARDH-SALAH if they are stationary as their matter is like the land but not on the run (many ULAMA allow it if the direction could be maintained) but there is difference in ruling among ULAMA about air-planes when they are flying. The better situation is not to say FARDH-SALAH at the air-plane and that was how the ULAMA used to say initially when the public service began by air-planes; now most of them do allow it though some do still maintain the old ruling that certainly is preferable by all means.
TOPIC 144-Salah facing a riding-beast
(352)-Sayyidna Ibn Umar (RA) said that the Propet offered Salah facing his camel or his riding beast. He also prayed on the back of his riding-beast whichever side it faced. [Ah 4793, Bukhari 430, Muslim 502, Abu Dawud 692]
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TOPIC 145-If the food is brought and congregation is ready
(353)-Sayyidna Anas (RA) narrated that he was aware of the Hadith in which the Prophet said, “When the food is brought and the Salah is established, begin with the meal.” [Ahmed 11971, Bukhari 672, Muslim 557, Nasai 849, Ibn e Majah 933]
(354)-Sayyidina Ibn Umar (RA) said that Allah’s Messenger said, “If food is laid down and the congregation stands up, first consume the meal.”
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It is MUSTAHAB to eat something that could hold the man well if he is hungry and the food has been provided (especially at MAGHRIB or ISHA). It is better to think of SALAH eating less food with some haste rather than reading SALAH thinking about the food all the time. Islamic teachings that do care about ease ask to get relief from human necessities that might disturb the person at SALAH and we have studied before that the person must relieve himself from the necessity of going to the wash-room before SALAH (see Ahadith-142, 195 and 357 that is just ahead).
TOPIC 146-Dozing off in Salah
(355)-Sayyidah Aishah (RA) narrated that Allah’s Messenger (PBUH) said, “If one of you feels sleepy while he is in prayer then let him go and sleep till sleep has departed from him, for, if one of you prays and he is drowsy then he might mean to make istighfar but may revile himself instead.” [Ah 24341, Bukhari 212, M 786, AD 1310, Ibn e Majah 1370]
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TOPIC 147-One who visits people should not lead them in prayer
(356)-Budayl ibn Maysarah Uqayli reported Abu Atiyah as saying that Malik ibn Huwayrith used to visit them at their place of Salah and narrate Ahadith to them. One day, it was time for Salah and they requested him to lead them (in prayers). He said, “Let one of you lead that I might disclose why I do not lead you in Salah. I had heard Allah’s Messinger say that one who visits people should not become their imam, but one of their own must lead them (in Salah).” [Ahmed 15602, Nasai 786, Abu Dawud 596]
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When a person feels sleepy at the MUSTAHAB-SALAH of night i.e. TAHAJJUD he must sleep then as he must ask something adverse for himself in such sleepy state. In other SALAH too (except for FAJR where a person feels sleepy due to the slackness in getting up), he must sleep to relax first then read SALAH and so this Hadith is complementary to Ahadith that ask to relieve the human necessities first then come to SALAH so that he might be attentive to SALAH. As for the other Hadith, it gives us the message that we have read before too that a visitor must not lead SALAH there except by the permission of the host/s. Although they had requested MALIK ibn HUWAYRITH to lead them in SALAH yet he told them the Hadith narrated here and avoided doing so (see also the note at H-235).
TOPIC 148-Makruh for Imam to pray for himself specifically
(357)-Sayyidina Thawban (RA) reported that the Prophet (PBUH) said, “It is not lawful for a man to look into another’s house till he is given permission. If he looks in then (it is as though) he has entered the house. And the Imam of a people must not make supplication exculsively for himself. If he does that then he has been treacherous with them. And one must not suppress urge to relieve oneself in order to stand in prayer. [Ahmed 22478, Abu Dawud 90, Ibn e Majah 923]
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TOPIC 149-About one who acts as Imam when people dislike him
(358)-Sayyidina Hasan said that he heard Sayyidina Anas ibn Malik (RA) say that Allah’s Messenger (PBUH) cursed three people, a man who acts as their Imam though they dislike him, a woman who sleeps through the night while her husband is angry at her, and a man who hears “come to success” (words of Adhaan) yet does not join the congregation of Salah.
(359)-Hannad reported from Jarir from Mansur from Hilal ibn Yasaf from Ziyad ibn abu Ja'd who from Amr ibn Harith ibn Mustaliq that it was said, “The greatest torment is for two people, a woman who disobeys her husband, and an imam who carries on in his office in spite of the displeasure of those who are his Muqtadis (followers in prayer).” Jarir said that they asked Mansur about the Imam and he said, “This means a wrong-doing Imam. If he adheres to SUNNAH then the Muqtadis will be sinners (that is, those who are fed up with him).”
(360)-Abu Ghalib said that he heard form Sayyidina Abu Umamah (RA) that Allah’s Messenger (PBUH) said, ‘There are three people whose Salah does not go beyond their ears, the fleeing slave till he returns, the woman who sleeps in the night but her husband is displeased with her, and the Imam of a people who dislike him.”
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Here the narration tells about three people that are cursed; first is the IMAM who is detested due to his own wrongful character (this includes the unjust ruler plus the IMAM at mosque specially who makes DUA for his own self but does not care to make DUA for the MUQTADI and has an insulting attitude towards them); second is the woman who does not care about the valid necessity of her husband and third is the one who hears ADHAAN yet does not bother to answer it; that means does not read his SALAH. The second Hadith informs about the two of these three while the third Hadith again informs about all these three cursed persons. Note that the fleeing slave means the one who hears the call to come towards Allah (i.e. ADHAAN) and then flees away from coming to mosque to praise Allah there. However, if the IMAM is doing right fulfilling his responsibility according to SUNNAH and MUQTADI feel some trouble at this attitude and insult their IMAM then MUQTADI are sinners to detest him and he is not liable to the curse mentioned here.
TOPIC 150-If Imam prays sitting down, you too pray sitting
(361)-Sayyidina Anas ibn Malik (RA) said that Allah’s Messenger (PBUH) fell down from a horse once. He was hurt so he led them in prayer while he was seated. They prayed behind him sitting. (When it was over) he turned to them and said “The Imam is made so that he is followed. When he calls TAKBIR, you do that. When he bows down, you should bow down. When he raises (his head), you too rise up. When he calls out, “Allah hears he who praises Him” say, “O our Lord; for You is all praise.” And when he goes into prostration, you too go into prostration. And if he prays sitting down, you too pray sitting down.” [Ah 12075, Bukhari 805, M 411, AD 601, N 828, Ibn e Majah 1238]
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TOPIC 151-More about it
(362)-Sayyidah Aishah said that in his illness before death, Allah’s Messenger (PBUH) prayed sitting down by the side of Sayyidina Abu Bakr. [Ahmed 25312]
(363)-Abdullah ibn Abu Ziyad narrated this hadith to us having heard it from Shababah ibn Sawwar who from Muhammad ibn Tahah who from Humayd who from Thabit and he from Sayyidina Anas (RA) that during his illness that led to his death, the Prophet (PBUH) offered Salah by the side of Sayyidina Abu Bakr (RA) sitting down wrapped in a garment.
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According to three IMAMS except AHMED, it is not allowed to read SALAH for MUQTADI in the sitting position in the following of the IMAM of SALAH if they are able to stand. So AHMED has taken H-361 in practice while others have taken Ahadith at topic-151 in practice with the consideration that the Hadith narrated by ANAS is abrogated. The last practice of the Prophet (PBUH) was that he read SALAH rather led SALAH sitting as after that he passed away soon; the SAHABA behind him at that time, had followed him standing; peace be upon him.
TOPIC 152-Imam who forgets and stands up after two Raka’at
(364)-Sha’bi narrated that Sayyidina Mughriah ibn Shu’bah once led them in prayer. After two Raka’at, he stood up. So, people glorified Allah before him (saying Subhan Allah) and he also said the same before them. When the Salah was over, he made the SAJDAH SAHW (prostration of forgetfulness) while he was sitting down. He then said that Allah’s Messenger (PBUH) had also done with them the same thing as he did. [Ahmed 18197]
(365)-Abdullah ibn Abdur Rahman reported from Yazid ibn Harun who from Mas’udi who from Ziyad ibn Ilaqah that Mughirah ibn Shu’bah led them in Salah. After saying two Raka’at, instead of sitting down, he got up. So the Muqtadi called out subhan Allah, and he indicated to them that they too shoud stand up. When the prayer was over, he made the salutaion and made two prostrations of SAJDAH SAHW and made salutation again. He said, “Allah’s Messenger (PBUH) had also done it.”
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If any WAJIB of the prayer is delayed or missed, or there is delay in any FARDH, or wrong priority was given to any FARDH or some FARDH was repeated (like doing RUKU twice), or there is some change in the manner of any WAJIB, then SAJDAH SAHW becomes necessary. For instance, if Surah FATIHA is left out in the first or second RAKA’AH (or if recited twice) or if no recitation from the Holy Book Quran is made after it in these two or that recitation is made before Surah FATIHA then SAJDAH SAHW becomes necessary; SALAH would be fine then though without it, it would become void; there are other examples too. SAJDAH SAHW actually are two SAJDAH that are made at the end of SALAH after TASLIM at the right side (or after TASLIM at both sides) while sitting at the same posture. Speaking in SALAH is disallowed and all IMAMS take this as such factor that makes SALAH void; as for indication with hands in SALAH, it is MAKRUH (not appreciable) according to ABU-HANIFA while according to others there is no problem in it (see also H-368 just ahead).
TOPIC 153-The length of the first Qa’dah
(366)-Sayyidina Abdullah ibn Mas’ud (RA) reported that when Allah’s Messenger sat down at the end of the first two Raka’at, it was as though he was on hot stones (meaning hurried through). Shu’bah said, “Sa’d then moved his lips in murmur. So I added (inquiring), ‘till he stood up’. Sa’d confirmed; ‘till he had stood’.”
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TOPIC 154-Gestures in Salah
(367)-Sayyidina Suhayb (RA) reported that Allah’s Messenger was offering Salah when he passed by. So, he greeted him with Salaam. The Prophet gestured his response. The narrator said, “I do not know whether he said that he gestured with his fingers.”
(368)-Sayyidina Ibn Umar asked Sayyidina Bilal, “How did the Prophet (PBUH) respond to them when they greeted him while he was engaged in Salah.” He said, “He gestured with his hand.” [Abu Dawud 297]
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In the SALAH comprising of four RAKA’AH, there is sitting at the end of the second RAKA’AH that must be short as only TASHAHUD is recited in that and not DURUD (DUA for the Prophet PBUH) or DUA for own-self. The other Ahadith here tell that the slight gesture made at SALAH with one hand only is no problem at all.
TOPIC 155-TASBIH for men and TASFIQ for woman
(369)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “The TASBIH is for men and the TASFIQ is for women (if the Imam forgets in prayer and they have to call his attention to it).” [Ah 10853, Bukhari 1203, M 422, AD 938, N 1206, Ibn e Majah 1034]
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TOPIC 156-It is disliked to yawn in Salah
(370)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “Yawning in prayer is from the devil. If one gets the urge to yawn, he must suppress it by shutting his mouth as far as possible (trying to prevent it).” [Ahmed 9173, Abu Dawud 5028, Bukhari 6226, Muslim 2996]
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If the IMAM makes some mistake in the SALAH to which he has no attention, it is allowed for men to praise Allah by saying SUBHAN-ALLAH (Glory is for ALLAH) and for women to beat the back of right hand onto the palm of the left hand if they do find that necessary as they must not call out even the praise of Allah at this particular time and place (note that women must not even converse with men without necessity outside homes; Islam is strict in this matter). The Arabic word AURAT that is used in URDU for the woman means “that which must remain hidden” and even the word MASTURAAT is used that means “ladies that are hidden”. Note that Allah has hidden all beauty around us in a wonderful manner; diamonds are in mines deep inside, pearls are at the depth of the sea, the beautiful evening star Venus is seen only at early mornings or at early evenings as it remains close to the Sun by 48 degrees maximum as seen from the Earth, Moon when it is full at light always rises just after the Sun has set as people have retired from activity and so women, the symbol of charm and beauty, are commanded to take care about HEJAB (see Surah NOOR, the 24th Surah, verse-31, and see Surah AHZAAB, the 33rd Surah, verse-59). As for yawning at SALAH, the command is to try that it does not manifest at the moment yet when it does seem coming up then a hand must be kept over the mouth not letting out any voice; note that it is due to the Islamic way of taking the matter and though the modern etiquette asks for such action too yet that is not the concern of our study of Ahadith here.
TOPIC 157-Salah in sitting posture fetches half of reward
(371)-Sayyidina Imran ibn Husayn (RA) said that he asked Allah’s Messenger (PBUH) about the prayer of a man while he is sitting down. He said, “He who prays while standing is more excellent. And he who prays while sitting down, for him is reward half of one who is standing. One who prays lying down, for that one is reward half of one who is sitting.” [Ah 2003, Bukhari 1115, AD 951, N 1659, Ibn e Majah 1231]
(372)-It is also reported from Ibrahim ibn Tahman from the same Isnad (chain of narration), but his words are that Imran ibn Husayn (RA) said that he asked Allah’s Messenger (PBUH) about the Salah of a sick person and he said, “He should offer it standing up; if he cannot, then sitting down; but if he cannot offer it even siting down, then lying down.”
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TOPIC 158-Offering optional Salah sitting down
(373)-Sayyidah Hafsah (RA) the Prophet’s wife, said, “I had never seen Allah’s Messenger (PBUH) offer the optional Salah sitting down till one year before his death he began to offer it sitting down and whichever Surah he recited in it, he recited with pauses till it became lengthier than it was.” [Ahmed 26505, Muslim 733, Nasai 1654]
(374)-Sayyidah Aishah (RA) said that the Prophet (PBUH) used to offer Salah sitting down. He recited the Qur’an while he was seated and when there remained in his recital the equal of thirty or forty verses, he stood up and recited. Then he went into RUKU and SAJDAH. Then he observed the same in the second raka’ah.
(375)-Abdullah ibn Shaqiq narrated that he asked Sayyidah Aishah (RA) about the Salah of Allah’s Messenger, the supererogatory thereof. She said that he used to pray long into the night, standing up. And (he used to pray) long into the night, sitting down. If he recited while he was standing then he went into RUKU and SAJDAH from there. And if he recited while he was seated then he went into RUKU and SAJDAH from there. [Ahmed 24074, Muslim 730, Abu Dawud 1228]
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It is allowed for that person who is afflicted with some physical problem, to offer his SALAH (even if it is FARDH) sitting down and even lying down; it would be like the normal person’s SALAH (H-372). If SALAH is NAFL (optional) then it is allowed even for those who are able to read it standing to read it sitting but that would fetch half of its good returns if it is accepted at the court of Allah (H-371). NAFL-SALAH is not read lying so in such condition where the afflicted person is unable to read SALAH even in sitting posture, he would read only the FARDH-SALAH.
TOPIC 159-Hearing a child crying, the Prophet shortened Salah
(376)-Sayyidina Anas ibn Mallik reported that Allah’s Messenger said, “Hardly do I hear a child cry that I shorten my Salah so that its mother may not worry.” [Ahmed 12876, Bukhari 709, Muslim 470, Ibn e Majah 989]
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TOPIC 160-Salah of young girl without cloth-sheet disapproved
(377)-Sayyidah Aishah reported that the Prophet (PBUH) said, “The Salah of a young girl without a sheet is not approved.” [Ahmed 25222, Abu Dawud 641, Ibn e Majah 655]
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These two Ahadith point out some responsibility of ladies; one is that if they do attend congregation of Salah they must care that their children do not worry the persons at SALAH and second is that they must take sheet of cloth with the dress so that except face and hands all parts remain covered (and feet have also been exempted in this respect). Note that Islam asks Muslim women to take HEJAB and this term has three aspects to it; the first aspect is that a Muslim woman must not leave her home except for some necessity (the decision about necessity would be hers, when she does care in practice about the basic teachings of Islam); the second aspect is that when she goes out of her home at some necessity and the environment is such that men care not to trouble her in any way then she might go out with face, hands upto wrist and feet upto ankles uncovered though even then she would cover the whole body plus hair necessarily and if the environment is otherwise, then she would take care to cover her face too except for eyes; the third aspect is connected to the first that as soon as the necessity ends, she would return to the home without any waste of time as the basic place for her activity is her home for sure. Note that H-376 points out that the Prophet (PBUH) shortened the SALAH when he heard a child crying and due to this, some ULAMA have commented that the IMAM would shorten his SALAH caring about any trouble that his MUQTADI faces in sudden manner; note that the IMAM would only consider the shortening of SALAH where he finds its validity; the lengthening of SALAH is not appreciable.
TOPIC 161-Sadl in Salah is Makruh
(378)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) disallowed Sadl in Salah. [Ahmed 7939, Abu Dawud 643]
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TOPIC 162-It is Makruh to remove pebbles while praying
(379)-Sayyidina Abu Dharr reported that the Prophet (PBUH) said, “When one of you stands up for prayer, he must not brush aside the pebbles for indeed, the mercy is in front of him.” [Ahmed 21390, Abu Dawud 965, Nasai 1190, Ibn e Majah 1027]
(380)-Sayyidina Mu’ayqib said that he asked Allah’s Messenger (PBUH) about brushing aside pebbles while in Salah. He said, “If you must do it, then (do) just once.” [Ahmed 15590]
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TOPIC 163-It is Makruh to blow while praying
(381)-Sayyidina Umm Salamah (RA) said that Allah’s Messenger (PBUH) saw a boy whom we called AFLAH, blow (on the ground) when he prostrated. So, he said to him, “O AFLAH, let your face get the dust.”
(382)-Ahmad ibn Abduh ad-Da’bi reported a similar account from Hammad ibn Zayd who from Maymun Abu Hamzah through the same Isnad and said, “The boy was our slave called RABAH.”
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“SADL” means to put some sheet on the head or on the shoulders with both sides of the sheet hanging. MUSALLI must avoid SADL and he must even wear the shirt properly because when the hands are not put in their respective sleeves (and even if one of them is not put inside its sleeve) then that also is form of SADL that is disallowed. However, his SALAH with SADL would not become void though it certainly would become MAKRUH (with some touch of dislike in it). It is MAKRUH for the MUSALLI to remove pebbles from the front at SALAH or to blow at the place where he would make the SAJDAH; however, due to these even, his SALAH would not be liable to revision; he must keep such activity in limit so that any viewer might not get the impression that he is not at SALAH; any high activity not relating to SALAH (even if it is valid outside SALAH) is disallowed inside it; it would make it null and void and thereby liable to revision.
TOPIC 164-It is Makruh to place hands on the abdomen
(383)-Sayyidina Abu Hurayrah (RA) said that the Prophet (PBUH) disallowed that a man should pray with his hands placed on his ribs. [Ahmed 7902, Muslim 545, Abu Dawud 947, Nasai 8861
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TOPIC 165-It is Makruh to pray with hair knotted
(384)-Sa’eed ibn Sa’eed Maqburi reported from his father who came across Sayyidina Hasan ibn Ali (RA) who was praying. He had tied his hair in a knot on his nape. Abu Rafi unknotted it. Sayyidina Hasan (RA) looked at him in anger, but he said, “Continue your Salah and do not show anger. I have heard Allah’s Messenger say that this is the devil’s rump.” [Ahmed 27254, Abu Dawud 646, Ibn e Majah 1042]
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Respectable TIRMIDI has brought Ahadith here that indicate those activities or ways that affect SALAH adversely. EKHTISAAR, the word used for placing hands at hips or at ribs, is MAKRUH in SALAH and ULAMA have mentioned it as the standing way of Satan. Sometimes sportsmen stand this way and the Muslim sports-persons must take care not to assume such posture. Also, it is MAKRUH for a man to tie his hair and then read SALAH. Note that HASAN (RA) was the grandson of the Prophet (PBUH) and with HUSSAIN (RA; his younger brother) was very close to the Prophet (PBUH) who loved both of them highly; both were sons of ALI (RA) and FATIMAH (RA) who was the daughter of the Prophet (PBUH).
TOPIC 166-Humility in Salah
(385)-Sayyidina Fadl ibn Abbas (RA) said that Allah’s Messenger said, “Salah is in twos, the tashahhud after every two rakaat. It is to be humble and pleading, fearful and beseeching and to raise both hands.” The narrator explained that the insides of the hands should be towards the face (in DUA after the completion of SALAH) and raised and one should plead, “O my Lord, O my Lord!”; and one who does not do that, is like this and like that.
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TOPIC 167-It is Makruh to interlock fingers
(386)-Sayyidina Ka’b ibn Ujrah reported that Allah’s Messenger (PBUH) said, ‘When one of you makes ablution, and makes it well, then resolves to go to the mosque, let him not lock the fingers of one hand into those of the other because he is in prayer.” [Ahmed 18726, Abu Dawud 561]
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This is MAKRUH in SALAH that the person at SALAH or intending to read it interlocks fingers with each other. Note about DUA that it is to ask mercy and blessing from Allah; if someone does not ask anything from Allah at the end of SALAH, before TASLIM or after it, he certainly is most blameworthy; however, please note here that DUA in collective is not necessary for MUSALLI after SALAH.
TOPIC 168-Lengthening the Qiyam (standing) in Salah
(387)-Sayyidina Jabir (RA) reported that the Prophet was asked, “Which Salah is excellent?” He said, (The one with a) lengthy Qiyam (standing).” [Ahmed 14237, Muslim 756, Ibn e Majah 1421]
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TOPIC 169-Making many RUKU and SAJDAH
(388)-Awza’i (RA) said that Walid ibn Hisham al-Mu’ayti reported to him that Ma’dan ibn Talhah al-Ya’muri narrated to him that he met Sayyidina Thawban (RA), the freed-man of Allah’s Messenger (PBUH). He asked him, “Guide me to a deed that should benefit me in the sight of Allah and he may admit me to Paradise.” He thought over a moment, then turning to him said. “You should make (plenty of) prostrations for I have heard Allah’s Messenger (PBUH) say, “No slave of Allah prostrates before Allah but he raises him a degree and erases from him a sin.”
(389)-Ma’dan said that he then met Abu Darda (RA) and put the same question to him as he had put to Thawban. He said that you have to take upon you to make prostrations for I have heard Allah’s Messenger say, “Hardly does a slave of Allah prostrate to Allah that he raises him in a rank and erases from him a sin.”
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Ahadith here point out that SALAH is better in quality when QIYAAM (standing) is lengthy. Here the mention is about individual NAFL-SALAH and it is better to lengthen the standing by reciting the Holy Book Quran much. The next Hadith tells about the prostrations in high quantity that would benefit the person highly when he keeps AKHIRAT in view; so when the person reads many of NAFL-SALAH with lengthy QIYAAM in each of its RAKA’AH especially at nights, he does achieve the status of one of the most virtuous persons who remains in the protection of Allah.
TOPIC 170-Killing snakes and scorpions during prayer
(390)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger (PBUH) commanded that the two black things the snake and the scorpion may be killed during Salah.
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It is not only allowed to kill anything dangerous in SALAH but at necessity, it even is allowed to stop SALAH and kill the dangerous thing like the scorpion or the snake (of any sort as at that time it is not necessary to make sure whether it is poisonous or not though at other times, the person must assure its status as not to trouble the non-poisonous snake). Most of ULAMA ask to revise the SALAH from the beginning after such break and as this ruling is valid for both FARDH and NAFL, this provides the rule that if someone begins the MUSTAHAB (appreciable thing) he is disallowed to leave it unattended as it becomes WAJIB to him (in his individual capacity); he would take it to its completion. Also this rule is well-endorsed by many ULAMA that when MUSTAHAB (and even MUBAH) is raised from its status giving some un-necessary high attention to it for its collective practice, it becomes BID’AH (practice against the SUNNAH); both of these rules are important and it does need HIKMAT (wisdom) to keep them to their respective places; Al-Hamdu Lillah.
TOPIC 171-Making SAJDAH SAHW before salutation
(391)-Sayyidina Abdullah ibn Buhaynah (RA) al-Asadi, an ally of Banu Abdul Muttalib, reported that the Prophet (PBUH) stood up in a Salah of ZUHR while he ought to have observed julus (the first sitting). When he completed the Salah, he made two prostrations (this is named as SAJDAH SAHW), raising the TAKBIR in each while he was yet sitting down and had not yet made the salutation. The people prostrated with him. This was in compensation of julus (sitting) that he had forgotten. [Ahmed 22981, Bukhari 829, Muslim 570, Abu Dawud 1034, Nasai 1178, Ibn e Majah 1206]
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TOPIC 172-SAJDAH SAHW after greeting others
(392)-Sayyidina Abdullah ibn Mas’ud reported that the Prophet (PBUH) once prayed five Raka’ah at ZUHR. So, he was asked, ‘Has the Salah been increased in Raka’at or have you forgotten?” So, he prostrated two prostrations after salutation. [Ah 4431, Bukhari 404, M 572, AD 1019, Nasai 1250]
(393)-Sayyidina Abdullah (RA) said that the Prophet made two prostrations of (SAJDAH) SAHW after having some conversation. [Ahmed 3570]
(394)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) made the two prostrations after salutation.
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According to ABU-HANIFA, if some mistake occurs during SALAH then the MUSALLI would make SAJDAH SAHW after one SALAM at the right and accoring to SHAFA’I, it is better to make it before SALAM. The stance MALIK takes here is that he asks to make it before SALAAM if there is something left in SALAH and if something is added, then after that. AHMED’s stance here is interesting as he says that if MUSALLI makes the mistake that is narrated at Ahadith from the Prophet (PBUH), omission or addition, then he would take the practice as reported in the SUNNAH; he would make SAJDAH SAHW according to that; what is not proven by Ahadith then he would take SHAFA’I’s stance. This is an example of co-operation between these four IMAMS and there is the concept in FIQH that is named TALFIQ; it means taking rulings for issues from any of the ancient schools of FIQH for practice when & where needed with care to fulfill the asking of the SUNNAH totally well without any inclination towards TAQLID-SHAKSHI.
TOPIC 173-To recite the Tashahhud after SAJDAH SAHW
(395)-Sayyidina Imran ibn Husayn (RA) reported that the Prophet (PBUH) led them in prayer and forgot (something therein). So, he made two prostrations. Then recited the tashahhud then made the salutation. [Ah 19919, Bukhari 344, AD 443, M 682]
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TOPIC 174-About one who is doubtful about omission or addition
(396)-Yahya ibn Abu Kathir reported from lyad ibn Hilal that he said to Sayyidina Abu Sa’eed (RA), “One of us prays, but does not recollect how he has prayed.” So he narrated that Allah’s Messenger said, “When one of you has offered Salah but does not recollect how he had observed it, let him prostrate two prostrations while he is seated.” [Ah 11082, AD 1029, Ibn e Majah 1204]
(397)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger (PBUH) said, “Surely, the devil comes to one of you in his prayer and makes things obscure for him till he does not remember how much he has prayed. So, if one of you experiences that then let him prostrate two prostrations while he is sitting.”
(398)-Sayyidina Abdur Rahman ibn Awf (RA) narrated that he heard the Prophet (PBUH) say, “When one of you forgets in his Salah and does not recall whether he has prayed one or two then let him settle for one, but if he does not recall whether he has prayed two or three then let him settle for two, but if he does not know whether he has prayed three or four then let him settle for three. And he should prostrate two prostrations before he makes the salutation.” [Ahmed 1656, Ibn e Majah 1209]
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TOPIC 175-If salutation is made after two in ZUHR or ASR
(399)-Sayyidina Abu Hurayrah (RA) reported that the Prophet turned in salutation after offering of two Raka’ah. So, DhuI Yadayn (RA) submitted to him, “Has the prayer been curtailed or have you forgotten, Messenger of Allah?” The Prophet (PBUH) asked, “Is Dhul Yadayn correct?” The people said, “Yes!” So, he stood up and offered remaining two Raka’at. Then, he ended with the salutation. Then he called TAKBIR and went into prostration as he used to make prostrations, or longer than that. Then he called TAKBIR and got up and then made the second prostration like he was used to do, or lengthier than that. [Ah 7205, Bukhari 714, M 573, AD 1008, N 1221, Ibn e Majah 1214]
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The last Hadith (that is named as Hadith Dhul-Yadain) tells us that the Prophet (PBUH) made SAJDAH SAHW even after conversation. Note that it is mentioned in the Holy Book Quran to stand with total attention towards Allah in SALAH (see 2:238), so this Hadith is taken as an exception (see also H-405). As for SAJDAH SAHW, SHAFA’I does not take it necessary to read TASHAHUD or even perform TASLIM after SAJDAH SAHW (and AHMED also goes with SHAFA’I) while ABU-HANIFA takes both of these necessary. Here, H-398 favors the reasoning of SHAFA’I though ABU-HANIFA also has H-395 in his favor and it is difficult to judge which Hadith cancels the other so both have some strength to their stance. Mostly, all the four ask the MUSALLI (the man reading SALAH) to revise it if he forgets about the RAKA’AH he had read though ABU-HANIFA adds that if he is some forgetful person by nature then he would take up SAJDAH SAHW to compensate for his absent-mindedness about RAKA’AH that he has read.
TOPIC 176-Prayer with sandals on
(400)-Sa’eed ibn Yazid Abu Salamah asked Sayyyidina Anas ibn Malik (RA), “Did Allah’s Messenger read SALAH with his sandals on.” He said “Yes!” [Ah 11976, Bukhari 386, M 555, Nasai 771]
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TOPIC 177-Supplication Qunut in the Salah of FAJR
(401)-Sayyidina Bara ibn Aazib reported that the Prophet (PBUH) used to recite the Qunut in the Salah of FAJR and MAGHRIB. [Ah 18497, Bukhari 305, Muslim 678, AD 1441, Nasai 1072]
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TOPIC 178-Giving up the Qunut
(402)-Ahmad ibn Muni reported from Yazid ibn Harun who reported from Abu Malik Ashja’i who said that he asked his father, “O my father! you have indeed prayed behind Allah’s Messenger (PBUH) and behind Abu Bakr, Umar, Uthman and Ali ibn Abu Talib (RA) here in Kufah (with last-named) about five years. Did they recite the Qunut?” He said, “O son! This is an innovation (BID’AH).” [Ahmed 15879, Ibn e Majah 1241, Nasai 1070]
(403)-Salih ibn Abdullah reported from Abu Awanah who reported from Abu Malik Ashja’i, Hadith of the same purport, from the same line of transmission.
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It is allowed for the person to read SALAH in the sandals if those are clean though he would care for the the impression that the people get about it; if it generally is taken as against the respect of the Mosque (or SALAH) then it is better to refrain from it. As for QUNUT, there are two types; one is recited at WITR and that is the usual QUNUT but that is not the topic here. The other is QUNUT-NAZILAH and it actually means to make DUA against someone and the IMAM reads it at FAJR when some great trouble arises for Muslims to face; this is the topic here. The Prophet (PBUH) used to make DUA in QUNUT and he cursed some Arab tribes who had betrayed his companions and had killed them; he prayed for the weak and oppressed believers in Makkah that Allah saves them. The summary for reading QUNUT according to Ahadith is that the IMAM reads QUNUT NAZILAH at FAJR (and he may read it at MAGHRIB too) at the high troublesome situation for Muslims as DUA against their ill-wishers in the FARDH, the second RAKA’AH after RUKU, with or without raising hands (and silently or aloud) but its reading is not an extreme necessity (though the Hadith has given the words for DUA yet they are not compulsory); the last verse of Surah BAQARAH, the second Surah, is also most wonderful to read here in QUNUT-NAZILAH.
TOPIC 179-Sneezing in Salah
(404)-Sayyidina Rifa’ah ibn Rafi (RA) narrated that while he was praying behind Allah’s Messenger (PBUH) one day, he (Rifa’ah) sneezed so he (Rifa’ah) said, “All praise belongs to Allah, plenty of praise, pure, with blessing in it and over it, as our Lord loves it and it pleases Him”. After Salah, the Prophet (PBUH) asked who was talking in Salah but there was no response. Again he asked and there was no response. When he asked for the third time, he (Rifa’ah) said that he was the one who spoke. The Prophet (PBUH) said, “By Allah, Who has my life in His grasp, more than thirty angels hastened contesting to take these words upwards.”
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TOPIC 180-Speech during Salah disallowed
(405)-Sayyidina Zayd ibn Arqam narrated that they used to converse during Salah behind Allah’s Messenger (PBUH). One of them would speak to his neighbour till the verse was revealed ---and Stand before Allah devoutly (2:238). So they were commanded to observe silence and were forbidden to converse. [Bukhari 799, Abu Dawud 773, Nasai 930]
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It is not allowed to speak in SALAH yet due to Hadith narrated by RIFA’AH, some ULAMA have accepted such speech therein that is not addressed to anyone but it is praise to Allah or it is DUA for himself. Note that when the Prophet (PBUH) asked about the speaker of the words at SALAH, nobody answered most probably due to the fear that some adverse message might have descended on this; when RIFA’AH did tell that he had said that, the Prophet (PBUH) mentioned the virtue of this action by telling how angels were contesting to take this honorable matter to his document of deeds. Generally, the person must refrain from speech in SALAH as the topic-180 clarifies; if he does want to say something in praise of Allah or as DUA for his own-self then he must say it inaudibly.
TOPIC 181-Salah of repentance
(406)-Asma ibn Hakam Fazari reported that he heard Sayyidina Ali (RA) say, “When I heard something from Allah’s Messenger (PBUH) Allah gave me benefit from it as much as He willed. And when one of Sahabah narrated something to me, I made him say that on oath. So, when he took the oath for me, I would confirm him. And, indeed, Abu Bakr (RA) narrated to me, and he spoke the truth, that he heard Allah’s Messenger say, ‘There is not a man who sins then stands up, purifies himself and offers Salah, and then seeks Allah’s forgiveness but Allah forgives him’. Then he recited the verse ---And those who when they commit an indecency (FAHISHA) or do injustice (ZULM) to their souls remember Allah and ask forgiveness for their faults--- and who forgives the faults but Allah---(to the end of it)---(3:135).”
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Verse-135 of Surah AAL-e-IMRAN, the third Surah, is like blessed rain from Allah that He has given to men from heavens and this Hadith guides the attention towards it. Note that in actual there are two categories of sins; injustice (ZULM) and indecency (FAHISHA); and the three biggest sins are included in these two categories; SHERK (to take someone equal in power to Allah considering him capable to fulfill human necessities with Allah or without Him; that is the biggest sin), to kill some innocent person (great ZULM) and to commit adultery (great FAHISHA), all are included in the mention with other big sins here. Whoever repents truly asking forgiveness from Allah reading NAFL-SALAH for this purpose doing good to those to whom he had done wrong and refrains strictly from committing any big sin of these two categories (that means all big sins) ahead, Allah would forgive him and give him TAUFIQ (good time and space due to his repentance on wrongs) to make things better for himself; Al-Hamdu Lillah.
TOPIC 182-When a child should be commanded to pray
(407)-Sabrah Juhanni narrated that Allah’s Messenger (PBUH) said, “Teach the child Salah (prayer) when he is seven years old and beat him for it when he is ten years old.” [Abu Dawud 407]
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When the child grows old, he or she is to be guided to read SALAH and if he gets to 10 years of age and does not read SALAH, ULAMA ask even to beat the male child for it yet please note that they allow beating only with hands and ordinary three hits that are not harsh and leave no marks. Note that one of Ahadith tells us that the manifest difference between the Muslim and the non-Muslim is reading of SALAH. However, it is better in the current environment that even the male child is not given this ordinary three-hits beating but asked for it with respect with all patience till he does comply with it. Note that any harsh beating (for any reason whatsoever) to children is not appreciable in Islam; this attitude of harsh beating is a psychological problem that needs good treatment to it at the earliest; it certainly must not be present at the Islamic Environment; Al-Hamdu Lillah.
TOPIC 183-Passing wind after reciting Tashahhud
(408)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “If a man breaks wind when he is sitting towards the conclusion of his Salah, before he has made salutation, then his Salah is (validly) completed.”
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This Hadith at this topic is weakly narrated and as such, most probably it is not the guidance of the Prophet (PBUH); at least not by these words. Passing of wind anytime at SALAH intentionally or unintentionally whether TASHAHUD has been recited or not; in every situation, SALAH would become null and void liable to revision. TASLIM ends SALAH and not TASHAHUD as well-narrated Ahadith have told us (see H-3 narrated by ALI-RA); this good stance is taken by SHAFA’I and AHMED. Though HANAFI-School has taken this weak narration in practice yet it is the ruling of the two brilliant students of ABU-HANIFA as he himself has not shown any appreciation to it.
TOPIC 184-When it is raining, pray at home
(409)-Sayyidina Jabir narrated that they were on a journey with Allah’s Messenger (PBUH) when it began to rain. He said, “If anyone wishes to observe Salah at his lodgings then he may do so.” [Ahmed 14353, Muslim 698, Abu Dawud 1065]
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TOPIC 185-TASBIH after Salah
(410)-Sayyidina Ibn Abbas (RA) reported that some poor people came to Allah’s Messenger (PBUH) and said, “O Messenger (PBUH) of Allah! The rich pray as we do. They fast as we fast. And they have wealth with which they set slaves free and give charity.” He said, “When you have prayed, say Subhan-Allah thirty three times and Al-Hamdu-Lillah thirty three times, and Allah-Akbar thirty-four times, and La-ilaha-illa Allah ten times. You will attain the ranks of those who have overtaken you and no one will overtake you after that.”
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TOPIC 186-Prayer on conveyance when it is rainy and muddy
(411)-Amr ibn Uthman ibn Ya’la ibn Murrah reported from his father who from his grandfather that they were with the Prophet in a journey. They came to a very narrow pass when it was time for Salah. The heaven poured down rain from above and there was damp mud below them. So Allah’s Messenger called the ADHAN while he was on his riding beast and then called the IQAMAH. Then he pulled his riding beast ahead. Then he led them in prayer, in gestures. He bowed down more in SAJDAH than in RUKU. [Ahmed 17584]
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It is allowed to read SALAH at home when rain is pouring fast and might put the person going to mosque in some high trouble. However, if someone is able to reach SALAH with ease at rain then he must do so as that is better. A person might say the FARDH-SALAH individually riding some animal in travel (at extreme necessity) yet it is not feasible to make JAMA’AH in such situation; ULAMA have taken this H-411 to mean that though every person was reading his own SALAH yet trying to remain in action with the Prophet (PBUH). To read TASBIH as told in H-410 after SALAH (saying SUBHAN-ALLAH 33 times, AL-HAMDU LILLAH 33 times and ALLAHU-AKBAR 34 times; especially after FAJR and ASR) is as good as giving high amounts in charity when the person is unable to do so; the recitation of KALIMA too is better with TASBIH. This is called TASBIH-FATIMAH as the Prophet (PBUH) had told his daughter FATIMAH to read this when she asked him to provide her some maid as helper in her house-works; he had told her that this is better than taking some helper.
TOPIC 187-Perseverance in Salah
(412)-Sayyidina Mughira ibn Shu’bah narrated that Allah’s Messenger (PBUH) stood in prayer one day till his feet swelled. So, he was told, ‘You take pains like this while forgiven to you are your sins, past and future.” He said, “Shall I not be a grateful slave?” [Ahmed 18271, Bukhari 1130, M 2819, N 1643, Ibn e Majah 1419]
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TOPIC 188-First thing a slave will be called to account for
(413)-Sayyidina Hurayth ibn Qabisah narrated that when I came to Madinah, I prayed, “O Allah! Let me have a righteous companion.” So, I sat down with Abu Hurayrah (RA) and said to him “I requested Allah to let me have a righteous companion. So, narrate to me a Hadith that you may have heard from Allah’s Messenger that Allah may benefit me with it.” So, he said that he has heard Allah’s Messenger (PBUH) say, “The first thing a slave will be called to account from his deeds on the Day of Resurrection will be his Salah. So, if it is correct then he will succeed and earn deliverance, but if it is corrupted then he will fail and lose. If there is some shortcoming in his FARDH, the Lord Blessed and Elevated, will say, ‘Examine and see! Has My slave any optional deeds that shortcomings in the FARDH might be offset’. Then all his deeds will be (recompensed) in that way.”
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SALAH is one of the most important features in the Islamic activities and it would be the first thing that would be seen in the accounts at AKHIRAT (the day of Resurrection). If there is some deficit in quality of FARDH-SALAH then the high quantity of NAFL-SALAH would compensate for that. Although the case of SALAH would be seen first in accounts yet among the decision for matters, the first thing decided in all matters (omission of SALAH included) would be the punishment for killing of innocent people. This is how another Hadith for this topic at other compilations (notably BUKHARI and MUSLIM) have mentioned so in comparison, avoidance of all evils is much more necessary than performing of virtues yet they both are highly important in their own context.
TOPIC 189-Praying of twelve Raka’at during day and night
(414)-Sayyidah Aishah (RA) narrated that Allah’s Messenger (PBUH) said, “He who is regular at offering twelve raka’at of the SUNNAH, Allah will build for him a house in Paradise, four raka’at before ZUHR, two after ZUHR, two raka’at after MAGHRIB, two raka’at after ISHA and two raka’at before FAJR.” [Nasai 1794, Ibn e Majah 1140]
(415)-Sayyidah Umm Habibah (RA) reported that Allah’s Messenger (PBUH) said, “He who prays in a day and night twelve Raka’at, a house is built for him in paradise, four Raka’at before ZUHR, two Raka’at after it, two Raka’at after MAGHRIB, two Raka’at after ISHA and two Raka’at before FAJR on the morrow.” [Ah 26836]
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TOPIC 190-Excellence of SUNNAH of FAJR
(416)-Sayyidah Aishah reported that Allah’s Messenger said, “The two SUNNAH-RAKA’AT of FAJR are better than the world and whatever it contains.” [Ah 26346, M 725, Nasai 1755]
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There are twelve RAKA’AH besides FARDH-SALAH that become the source for building a beautiful house at JANNAH (Paradise) for the person who cares to read them daily; these are as reported in Ahadith-414 and 415 and in these, the most important ones are two RAKA’AH before FAJR and two RAKA’AH after ISHA (as those are needed to say WITR that is WAJIB-SALAH afterwards at ISHA). Note that these 12 RAKA’AH are termed as SUNAH-MUAKKADAH that means they must be performed necessarily yet many ULAMA of current era do not take them now as strictly as ULAMA of the past used to do; they still do call them by the same designation. The Prophet (PBUH) never commanded SAHABA to read these SALAH necessarily (and even Ahadith present here prove this); he did not like to put anything on the Muslim UMMAH that might seem burden to them even in respect to SALAH though he used to read the two before FAJR with extreme concern (and showed his high appreciation for it for others too as narrated here at H-416); he cared much for the four RAKA’AH before ZUHR too. If someone manages to read these 12 with ease too with FARDH that is certainly appreciable though even if he reads only two before FAJR and two after ISHA before the three of WITR, that even is appreciable too; this would make SALAH at FAJR as four RAKA’AH and SALAH at ISHA as Nine RAKA’AH. The others would remain FARDH singularly that are four at ZUHR, four at ASR and three at MAGHRIB making the total of SALAH in 24 hours come to 24 RAKA’AH; note that NAFL-SALAH might also be read at mornings and nights in twos and it is pleasant that here in Pakistan, the MUSALLI read these 12-RAKA’AH with fervor daily as mentioned in the Hadith without showing any burden; Al-Hamdu Lillah. There is a statement which sums up the viewpoint of ULAMA on this issue that (Quote) - if one misses a voluntary Sunnah prayer, regardless of whether it is ‘Muakkadah’ or ‘Ghayr-Muakkadah’, it would be preferred that one strive to offer it after the obligatory prayer but as these Sunnah prayers are not obligatory so if for any reason whatsoever one does not offer them there is no sin - (Quote); this tells that though he has lost a good opportunity to earn rewards from Allah yet leaving these Sunnah prayers do not amount to sins and Allah knows better.
TOPIC 191-Brevity in two Raka’at of FAJR and recital therein
(417)-Sayyidina Ibn Umar (RA) reported that he observed the Prophet (PBUH) for a month. He recited in the two Raka’at before (FARDH in) FAJR; Surah al-Kafirun and al-Ikhlas. [Ahmed 4763, Ibn e Majah 1149, Nasai 991]
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TOPIC 192-Conversing after SUNNAH of FAJR
(418)-Sayyidah Aishah (RA) said that after the Prophet (PBUH) prayed the two Raka’at of FAJR, he talked to her if she had some work otherwise he went away for the Salah.
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TOPIC 193-No Salah after rise of dawn except two Raka’at
(419)-Sayyidina Ibn Umar (RA) narrated that Allah’s Messenger (PBUH) said, “There is no Salah after dawn except the two prostrations (two SUNNAH).”
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From here respectable TIRMIDHI has taken Ahadith for 12 SUNNAH-SALAH one by one in continuous topics and one of these Ahadith is about the SUNNAH of FAJR (two RAKA’AH) that we have read at the previous note too. It is better to recite brief Surah from the Holy Book Quran at SUNNAH of FAJR and both of Surah reported here at H-417 are brief in recitation. Talking about necessary issues is fine between SUNNAH and FARDH at FAJR and this also is noteworthy that other than two of SUNNAH there is no SALAH before FARDH at FAJR (and after it, no SALAH is read until the Sun rises as we have studied at H-183).
TOPIC 194-Lying down after two SUNNAH of FAJR
(420)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “When one of you has offered the two Raka’at of FAJR, let him lie down on his right side.” [AD 1261]
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As conversation is allowed on necessity after SUNNAH before FARDH so lying down for a while is also allowed but note that this is permission and not some command as the words might be taken as such erroneously; as a general comment, I, MSD, would state that the reading of Ahadith not only needs the good understanding of the Islamic principles but it also needs the interpretation of the words therein, keeping them well into their true context so as to understand the true nature of the ruling that the Hadith at study has provided.
TOPIC 195-As congregation begins then no Salah but FARDH
(421)-Sayyidina Abu Hurayrah reported Allah’s Messenger (PBUH) as saying, “When the Salah (in congregation) stands up, there is no Salah except the FARDH.” [Ahmed 8387, Muslim 710, Abu Dawud 1266, Nasai 861, lbn e Majah 1151]
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TOPIC 196-Offering SUNNAH of FAJR after it if missed
(422)-Muhammad ibn Ibrahim reported from his grandfather, Sayyidina Qays, that as Allah’s Messenger (PBUH) came out, the IQAMAH of the (FAJR) Salah was called. So, he offered the prayer with him. Then, the Prophet (PBUH) turned back and saw him offer Salah. He said, O Qays! Wait! Will you pray two Salah together? He said, “O Messenger of Allah! I had not offered the two Rakaat (SUNNAH) of FAJR.” The Prophet (PBUH) said, “Then there is nothing.” [Ahmed 23821]
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TOPIC 197-About redeeming them after sunrise
(423)-Sayyidina Abu Hurayrah (RA) reproted that Allah’s Messenger (PBUH) said, “He who has not offered the two raka’at of FAJR, may offer them after sunrise.”
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When the JAMA’AH for SALAH has stood up, then it is not feasible to say any other SALAH (even not SUNNAH of FAJR as H-421 is very clear) and the MUSALLI must join in. He would read the missed SUNNAH in such situation after the sunrise if he intends and H-422 either denotes an exceptional situation or either the guidance ‘then there is nothing’ does not mean permission but tells not to do so as there is no SALAH after FAJR till the Sun rises; many of ULAMA have opted for this second interpretation; the other Hadith (that is at 423) clarifies this point well.
TOPIC 198-Four Raka’ah before ZUHR
(424)-Sayyidina Ali (RA) reported that the Prophet (PBUH) prayed before ZUHR four raka’at and after it two raka’at.
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TOPIC 199-About two Raka’at after ZUHR
(425)-Sayyiidina Ibn Umar (RA) said, “I prayed with the Prophet (PBUH) two Raka’at before and two after the ZUHR.”
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TOPIC 200-More about it
(426)-Sayyidah Aishah (RA) reported that if Allah’s Messenger (PBUH) did not offer four Raka’at before ZUHR, he offered them after it.
(427)-Sayyidina Umm Habibah (RA) reported that Allah’s Messenger (PBUH) said, “As for him who prays four (Raka’at) before ZUHR and four after it, Allah forbids fire to touch him.” [Ahmed 26833, Abu Dawud 1269, Ibn e Majah 1160, Nasai 1816]
(428)-Sayyidina Anbasah ibn Abu Sufyan reported having heard from his sister Sayyidah Umm Habibah, the wife of the Prophet (PBUH) that she heard Allah’s Messenger (PBUH) say, “He who is regular at four Raka’at before ZUHR and four after it, Allah forbids the Fire to touch him.”
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It is narrated from the Prophet (PBUH) in both ways that he read two RAKA’AH before the FARDH of ZUHR and two after that (H-425); also that he asked to read four RAKA’AH before FARDH of ZUHR and four after that (Ahadith-427 and 428); these both are authentic. However, the narration that is practiced is H-424 narrated by ALI (RA) by those MUSALLI who are much particular about their SALAH because the four RAKA’AH before ZUHR and the two RAKA’AH after it is included in the 12 SALAH (taken as SUNNAH) that we have just studied at the topic-189.
TOPIC 201-Four Raka’at before ASR
(429)-Sayyidina Ali reported that the Prophet (PBUH) used to pray four Raka’at before ASR, separating them with greetings to the angels who are near to Allah and to those who followed them of the Muslims and the believers (that is he prayed in twos). [Ahmed 85, Ibn e Majah 1161]
(430)-Sayyidina Ibn Umar (RA) narrated that Allah’s Messenger (PBUH) said, “May Allah show mercy to him who prays four Raka’at before ASR.”
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Although not much emphasized yet it is praiseworthy to read four RAKA’AH before the FARDH of ASR. It is not included in the 12 mentioned SUNNAH and only those who are highly particular about SALAH say it with regularity. These might be read in two plus two or singularly as four RAKA’AH before ASR.
TOPIC 202-About two SUNNAH after MAGHRIB
(431)-Sayyidina Abdullah ibn Mas’ud (RA) said, “I am unable to count how many times I have heard Allah’s Messenger (PBUH) recite in two Raka’at after MAGHRIB and the two before the Salah of FAJR Surah al-Kafirun and Surah al-lkhlas.”
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TOPIC 203- Observing two SUNNAH of MAGHRIB at home
(432)-Sayyidina Ibn Umar (RA) said “I offered the two Raka’ah after MAGHRIB at home with the Prophet (PBUH).”
(433)-Sayyidina Ibn Umar (RA) said, “I have learnt ten Raka’at from Allah’s Messenger (PBUH) that he prayed during the night and the day; two Raka’at before ZUHR and two after; two Rakaat after MAGHRIB; two Raka’at after ISHA, the last ones. And Hafsah (RA; sister of Ibn-e-Umar; respectful wife of the Prophet PBUH) told me that he offered two Raka’at before FAJR.” [Bukhari 1180]
(434)-Hadith like it is narrated by Hasan ibn Ali from Abdur Razzaq from Mumar from Zuhri from Saalim from Ibn Umar (RA) who reported from the Prophet (PBUH).
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TOPIC 204-Six Raka’at after MAGHRIB
(435)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “If anyone prays six Raka’at after MAGHRIB, not speaking an evil word in-between, there is reward for him there against of worship of twelve years.” [Ibn e Majah 1374]
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The Prophet (PBUH) used to recite these couple of Surah (reported in H-431) much in SUNNAH-SALAH as these also are narrated by IBN-e-UMAR (RA); see H-417. Here at H-433 it is narrated by IBN-e-UMAR that SUNNAH-SALAH were 10 as before ZUHR there were two of SUNNAH-SALAH and not four. ULAMA have explained that the Prophet (PBUH) used to say these four at home so IBN-e-UMAR might have learnt about them imperfectly; it is interesting to note that one of narrations from Bibi AYESHA (RA) also vouches for this two RAKA’AH before ZUHR (see the Hadith ahead). The last Hadith here at the topic-204 is about six RAKA’AH after MAGHRIB; these are other than the 12 SUNNAH and are named as AWWABIN; they also are among the NAFL-SALAH.
TOPIC 205-Two Raka’at after ISHA
(436)-Abdullah ibn Shaqiq said that he asked Sayyidah Aishah (RA) about the Prophet’s Salah. She said that he used to pray before ZUHR two Raka’at and after ZUHR two Raka’t, after MAGHRIB two Raka’at, after ISHA two Raka’at and before FAJR two. [AD 1251]
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This Hadith clarifies that the Prophet (PBUH) sometimes did read only two RAKA’AH before FARDH of ZUHR though the established practice as of now is that those who are particular about SUNNAH too, they read four RAKA’AH before ZUHR counting it in the twelve mentioned SUNNAH according to H-414. Note here that respectable TIRMIDHI has not brought any narration that denote any SUNNAH before ISHA as some people do read four RAKA’AH before ISHA taking it as fine like the four before ASR; it is well to state that there are total nine RAKA’AH to be read at ISHA including the WITR as we have studied before; however, NAFL-SALAH might remain in twos as many as the MUSALLI intends before the WITR.
TOPIC 206-Salah in the night is in two’s
(437)-Sayyidina Ibn Umar (RA) narrated that the Prophet (PBUH) said, “The Salah in the night is in two’s. When you apprehend approach of dawn then pray an odd Raka’at and make the last of your Salah the Witr.” [Ahmed 6015, Bukhari 990, Muslim 749, Abu Dawud 1326, Nasai 1690, Ibn e Majah 1319]
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TOPIC 207-Excellence of Salah in the night
(438)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “The most excellent fast after the month of Ramadan is (the fast) in the month of Allah, Muhurram (meaning the 10th of it). And the most excellent prayer after the obligatory prayers is the Salah in the night.” [Ahmed 8542, Muslim 1163, Abu Dawud 2429]
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The night SALAH is termed as TAHAJJUD and it was FARDH for the Prophet (PBUH) but for others it is NAFL. It is read in twos but it might even be read in fours (see the coming Hadith). TAHAJJUD is the best of NAFL-SALAH as MUSALLI would read his SALAH with total peace of mind then and Allah hears the plea of MUSALLI at that time (see also H-446 coming ahead). It is recommended to delay WITR until the end of the night if the person is sure of waking up in order to make it the last of his SALAH at night (H-437); he would read it after TAHAJJUD. If one is not sure of waking up at night, one should perform WITR before sleeping because of Hadith narrated by Jabir-RA (that is reported in MUSLIM) that the Prophet (PBUH) said, “Whoever fears not waking up at the end of the night should read WITR before sleeping. And whoever is confident about waking up at the end of the night should read WITR then.” SAUM (Fast) other than RAMADHAN is better at ASHURA that is the 10th of MUHARRUM but whoever keeps the fast then, must have kept fasts in RAMADHAN as that are FARDH and this one is NAFL. Also one who keeps fast at ASHURA must also fast either the day before or either the day after making it couple of fasts as the fast only of ASHURA is not appreciable in Islam.
TOPIC 208-Description of the Prophet’s Salah in the night
(439)-Abu Salamah asked Sayyidah Aishah about the Salah of Allah’s Messenger (PBUH) (in the night) in Ramadan. She said, “Allah’s Messenger (PBUH) did not exceed eleven Raka’at in Ramadan or otherwise. He prayed four, but do not ask about their beauty and length. Then he prayed four, and do not ask about their beauty and length. Then he prayed three, and I said, “O Messenger of Allah! Do you sleep before offering the witr?” He said, “My eyes sleep but the heart keeps awake.” [Ahmed 24500, Bukhari 1147, Muslim 738, Abu Dawud 1341, Nasai 1693]
(440)-Sayyidah Aishah reported that Allah’s Messenger (PBUH) used to pray eleven Raka’at in the night, making it odd with one. When he had finished, he would lie down on his right side.
(441)-Qutaybah from Malik from Ibn Shihab narrated similarly.
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TOPIC 209-More About it
(442)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) used to pray in the night thirteen Raka’at.
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Topics here tell about SALAH at night of the Prophet (PBUH) and it has been narrated as nine RAKA’AH minimum and eleven RAKA’AH maximum; three RAKA’AH of WITR included here. H-439 narrated by BIBI AYESHA (RA) and H-442 narrated by IBN-ABBAS (RA) convey the same number of RAKA’AH as the two more that IBN-ABBAS has reported seems to be the two SUNNAH of FAJR that most probably the Prophet (PBUH) read just when the time of FAJR started. So these were eleven; eight being TAHAJJUD and three being WITR. In the nine RAKA’AH that he read at night sometimes, six were TAHAJJUD in twos and other three were WITR. If someone wants to read TAHAJJUD then the better way is that he must have some sleep and then get up at the last part of the night and read it in twos as many as he intends, saving WITR till the last that he would read by three RAKA’AH.
TOPIC 210-More About it
(443)-Sayyidina Aisha (RA) said that Allah’s Messenger (PBUH) offered nine Raka’at at night. [Muslim 730]
(444)-Muhammad ibn Gilan reported from Yahya ibn Aadam from Sufyan from A’mash like it.
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TOPIC 210A-More About it
(445)-Sayyidina Aisha (RA) narrated that if the Prophet (PBUH) did not pray at night being prevented from that by sleep or drowsiness of the eyes then he prayed twelve Raka’at during the day. [Muslim 749, Nasai 1785]
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Sometimes, the Prophet PBUH did read nine RAKA’AH at the night and among them, six used to be TAHAJJUD while the other three were the WITR that he read after TAHAJJUD; then he waited for the time of FAJR to come and as it arrived, he read the two RAKA’AH at home that are counted among the 12 RAKA’AH of SUNNAH and then came out for the FARDH of FAJR at the MASJID where he led the JAMA’AH.
TOPIC 211-Allah, the Blessed & Exalted, descends to near heaven
(446)-Sayyidina Abu Hurayrah reported that Allah’s Messenger said, “Allah, the Blessed and Exalted, comes down every night to the heaven of the earth when the first third of the night has passed away. He says that I am the King. Who is it that who would pray to Me that I may answer him? Who is it that will seek from Me that I may grant him? Who is it that will ask for My forgiveness that I may forgive him? This ceases not till the brightness of dawn.” [Ahmed 7595, Bukhari 1145, Muslim 758, Abu Dawud 1314, Ibn e Majah 1366]
TOPIC 212-Recital in the night
(447)-Sayyidina Abu Qatadah (RA) reported that the Prophet (PBUH) said to Sayyidina Abu Bakr, “I passed by you and you were reciting (the Qur’an) and you had lowered your voice.” He said, “I let Him hear Whom I supplicated.” But, he said, “Raise (your voice) a little.” And, he said to Sayyidina Umar, “I passed by you while you were reciting (the Qur’an), and you had raised your voice.” He said, “I was awakening the sleeping ones and chasing away the devil.” But he said, “Lower (your voice) a little.”
(448)-Sayyidah Aishah reported that the Prophet stood one whole night reciting a (single) verse of the Quran.
(449)-Abdullah ibn Abu Qays reported having asked Sayyidah Aishah (RA) “Describe the Prophet’s (PBUH) recital at night.” She said, “It was varied. Sometimes he made a soft recital in low tones and sometimes he let his voice be audible.” He (Abdullah) said, “All praise belongs to Allah who let there be an ease in affairs.” [Ahmed 1437, Nasai 222]
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H-446 tells that at nights, Allah grants His mercy and His blessing to the person asking for it. Due to our limitation, we are not allowed to try to understand anything said in such way about Allah as descending or ascending for He is not bound to time and space. The Holy Book Quran uses terms like the hand of Allah and His face (see 3:26 and 2:115) and the better thing is to take the meaning that such verses convey leaving the terms unexplained saying that “Allah knows better”. Here the meaning of Hadith is that Allah’s mercy and blessing is easy to get by asking Him that at nights and the person must avail this opportunity. Other Ahadith convey the permission for recitation in high or low voice but preferring some balance in the matter and as for the one verse that the Prophet (PBUH) recited for the whole night, that was the verse of Surah MAE’DAH; it denotes the speech of Jesus Christ (SALAM on him) at the day of Resurrection about his people (and it made Prophet PBUH reflect on his own UMMAH), “O Allah! If You punish them, they are Your slaves, and if You forgive them, verily You, only You, are the AllMighty, the AllWise” (5:118).
TOPIC 212-A-The merit of reading NAFL at home
(450)-Sayyidina Zaid ibn Thabit (RA) reported that the Prophet (PBUH) said, “The better Salah for you is that which you read at home except for the FARDH.”
(451)-Sayyidina Abdullah ibn Umar (RA) reported that the Prophet (PBUH) said, “Pray (NAFL) at your homes and do not make them (like) graves.”
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Both these Ahadith that are the finishing touch for the very important topic of SALAH deserve this place as they convey different aspects of importance. First is that besides the 24 RAKA’AH, the MUSALLI ought to read other SALAH (that are SUNNAH or NAFL) at home; those who read TAHAJJUD, they must read WITR even at home as the Prophet (PBUH) used to do making it the last SALAH before sleep. Second is that the recitation of the Holy Book Quran must remain in practice at home too as that also is necessary to put righteous impression at home. Third is that it is not allowed to read SALAH at graveyards and wash-rooms as we have studied before too at H-317. I, MSD, pray that may Allah guide all Muslims towards reading of SALAH properly and towards practicing Islam in all issues as that only would give us the true security in this world and the true safety in the coming one; Al-Hamdu Lillah.
(CONTINUED at TIRMIDHI-3)
Presentation by MUHAMMAD SALEEM DADA
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Al-Hamdu Lillah