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TIRMIDHI-3
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3- BOOK ON WITR (21 topics)
TOPIC 1-Merits of Witr
(452)-Sayyidina Kharijah ibn Huzafah reported that Allah’s Messenger (PBUH) came their way. He said, ‘Surely, Allah has helped you with a Salah that is better for you than red camels, the Witr! Allah has assigned it for you between the Salah of ISHA and the rise of dawn.” [Abu Dawud 1418, Ibne Majah 1168]
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TOPIC 2-Witr is not FARDH
(453)-Sayyidina Ali (RA) said, “The Witr is not FARDH like your prescribed prayers. But, it is the SUNNAH of Allah’s Messenger (PBUH) who said that surely Allah is Witr (one). He loves Witr, so offer the Witr, O people of the Quran!” [Ahmed 652, Abu Dawud 1416, Muslim 1674, Ibne Majah 1169]
(454)-Sufyan Thawri and others report from Abu Ishaq from Aasim ibn Damrah and he reported from Sayyidina Ali (RA) that Witr is not like the FARDH Salah, but is SUNNAH. The Prophet (PBUH) made it a SUNNAH.
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WITR is the 3-Raka’ah SALAH that is read mostly after ISHA at night though the whole night after ISHA is its time until the time of FAJR, taken as WAJIB by ABU-HANIFA while the other three IMAMS take it as SUNNAH (Muakkadah). It is a separate SALAH that is not included in that night-SALAH that is named as TAHAJJUD (which is NAFL); WITR might be read with it but mostly it is read as of now at ISHA by three RAKA’AH; so in practice, it has become the part of ISHA. The notable point is that the MUSALLI would read TAHAJJUD after some sleep and not just after the completion of ISHA; the three-RAKA’AH WITR is better to read after TAHAJJUD making it a part of that rather than ISHA as that is preferable. WITR means an odd number so this SALAH is read as three RAKA’AH while SHAFA’I prefers five RAKA’AH (not sitting in between but only at the last RAKA’AH before TASLIM); he even takes reading it by one RAKA’AH as fine and even does not mind reading it by three RAKA’AH. Note that in the HANAFI school there is difference between FARDH and WAJIB and the best example for this statement is that the one who rejects FARDH not believing it to be FARDH is taken to be a disbeliever while the one who rejects WAJIB is not taken as a disbeliever though even that one certainly is higly blameworthy due to the attitude towards it; Muslims would take both FARDH and WAJIB in their practice. Note about WITR that it is highly appreciated by Allah (that is why it is said to be better than red camels that were most valuable property at those times in Arabia); it is said at specific time and it needs QADHA (that means to fulfill some command after its time has elapsed) if omitted; thus it is necessary in practice due to the emphasis put on it by Ahadith. The words “O people of the Quran” addresses those who have memorized the Holy Book Quran to recite it in TAHAJJUD when they also would say the WITR.
TOPIC 3-Makruh to sleep before Witr
455-Sayyidina Abu Huraira said that Allah’s Messenger (PBUH) commanded him to offer the Witr before going to sleep. [Muslim 6085]
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TOPIC 4-Offering Witr in the beginning or end of the night
(456)-Masruq asked Sayyidah Aishah (RA) about the Prophet’s (PBUH) Witr. She said, “He offered the Witr in the night, the first of it, the middle of it and the last of it. So, he ended his Witr about the time of his death towards the last of the night (at the time of SAHR, before dawn before his death).” [Ah 24745, Bukhari 996, M 745, AD 1435, M 1677, Ibne Majah 1186]
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If a person feels that he would wake up at the night then he would omit WITR at ISHA saying it with TAHAJJUD as the Prophet (PBUH) used to do. But if he is not sure about waking up at the night then he must offer WITR before going to sleep and in such doubt, this is the better situation. Note the difference between WITR and TAHAJJUD that WITR is fine before or after sleep (before FAJR) while TAHAJJUD needs to be said after taking some sleep and waking up at night (before FAJR); WITR would remain the last of SALAH at night before FAJR so when the person feels that he certainly would wake-up at the night, he would read WITR after TAHAJJUD at night as that is more commendable.
TOPIC 5-Witr comprises seven Raka’at
(457)-Sayyidah Umm Salamah said that the Prophet used to offer thirteen RAKA’AT of Witr (including Tahajjud in total). When he grew old and weak, he offered seven. [Ahmed 26800, Nasai 1704]
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TOPIC 6-Five Raka’at of Witr
(458)-Sayyidah Aishah said, “The Prophet’s (PBUH) Salah of the night comprised of thirteen Raka’at of which five were Witr during which he did not sit down a while, except at the end. Then when the Mu’adhdhin (the recitor of Adhan i.e. caller for SALAH) called the Fajr-Adhan, he stood up and prayed two light Raka’ah.” [Ahmed 24294, Muslim 737, Abu Dawud 1360, Ibne Majah 1359]
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TOPIC 7-Three Raka’at make up the Witr
(459)-Sayyidina Ali reported that Allah’s Messenger (PBUH) used to offer three RAKA’AT Witr. He recited therein nine Surah from the mufassal, reciting in each raka’ah three Surah, the last being al-lkhlas. [Ahmed 678]
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In H-457, the mention of 3-Raka’ah WITR includes in it the SALAH of TAHAJJUD that is 10-Raka’ah in twos as MUSTAHAB-SALAH is read in twos. When the Prophet (PBUH) grew weak, he read Seven Raka’ah; four for TAHAJJUD and three for WITR. The other Hadith tells about WITR of the Prophet (PBUH) being five Raka’ah at night with TAHAJJUD (that was Eight Raka’ah in total) so even Five Raka’ah for WITR is okay with one sitting in the last. He used to say two Raka’ah SUNNAH of FAJR when the time of FAJR came and not before that. H-459 tells that generally WITR of the Prophet (PBUH) used to be three Raka’ah. MUFASSAL include all Surah from Al-HUJURAAT to the last of the Holy Book Quran. As ISHA is fine with the minimum of nine RAKA’AH as of now (four of FARDH, two of SUNNAH, three of WITR), the MUSALLI might say the SUNNAH and WITR at late night before FAJR after some sleep; the two of SUNNAH would become TAHAJJUD too for him at that time and the three of WITR would complete his ISHA fine; Al-Hamdu Lillah.
TOPIC 8-One Raka’at of Witr
(460)-Anas ibn Sirin reported that he asked Sayyidina Ibn Umar (RA) if he may lengthen the two RAKA’AT of FAJR. He said, “The Prophet prayed in the night in two’s and (finally) one Raka’ah of Witr. And he offered the two Raka’at (of FAJR) with the Adhan in his ears.” [Bukhari 995, Muslim 749, Ibne Majah 1174]
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TOPIC 9-What one may recite in Witr
(461)-Sayyidina lbn Abbas reported that Allah’s Messenger used to recite in Witr the Surah al-Aala, al-Kafirun and al-Ikhlas, Raka’ah by Raka’ah. [Ahmed 2720, Nasai 1698, Ibne Majah 1172]
(462)-Abdul Aziz ibn Jurayj reported having asked Sayyidah Aishah, “What did Allah’s Messenger recite in Witr?” She said, “He would recite in the first, al-A’la, in the second al-Kafirun and in the third al-Ikhlas and the Mu’awwizatan.” [Abu Dawud 1424, Ibne Majah 1173]
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Here we find that the Prophet (PBUH) had said WITR one Raka’ah even at times and that is why SHAFA’I takes it as valid. The words ‘with ADHAN in his ears’ mean that he was hearing the ADHAN of FAJR and some commentators on Hadith have taken it to mean that IQAMAT (call at the start of SALAH in congregation) was being called when the Prophet (PBUH) read the two Raaka’ah SUNNAH; this does not seem correct as to let the MUQTADI (followers of IMAM in SALAH) wait in this manner was not the likely attitude by the Prophet (PBUH). Note that the Prophet used to recite Surah small in recitation in WITR-SALAH as mentioned in the narration.
TOPIC 10-The Qunut in Witr
(463)-Abu Hawra reported that Sayyidina Hasan ibn Ali said, “Allah’s Messenger taught me some expressions that I might recite them in Witr? ‘O Allah! Guide me among those whom You have guided, and preserve me among those whom You have preserved. And take me as a friend among those whom You have befriended, and bless me in that which You have bestowed upon me. And protect me against the evil that You have ordained, for, indeed, You are the One who ordains and none can ordain against You. And, indeed, never is he disgraced whom You take for a friend. Blessed are You, O our Lord! And exalted are You’.” [Ahmed 1718, Abu Dawud 1425, Nasai 1744, Ibne Majah 1178]
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TOPIC 11-If anyone sleeps without Witr or forgets it
(464)-Sayyidina Abu Sa’eed Khudri narrated that Allah’s Messenger (PBUH) said, “If anyone goes to sleep without offering the Witr, or forgets it, then he must offer it on awakening or on remembering.”
(465)-Zayd ibn Aslam reported from his father that the Prophet (PBUH) said, “He who sleeps without offering Witr, may pray it when it is morning.”
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Ahadith at topic-11 put a high emphasis on WITR as they ask the person who forgets it (or sleeps without waking at the night) to read it afterwards. QUNUT is the special recitation that is made at WITR and according to MALIK it is recited at WITR only in the holy month of RAMADHAN before RUKU; SHAFA’I says to recite it only at the last half of RAMADHAN and he asks to read it after RUKU (like AHMED ibn HANBAL). However, ABU-HANIFA asks to read it in WITR all over the year and before RUKU. Note that here Qunut of WITR is addressed and the QUNUT-NAZILAH that we have studied at H-401, 402, 403 is not the topic here. The difference relates to putting emphasis on different Ahadith that have come on this topic and the practice at Pakistan is according to the HANAFI School; it is an issue of preference so any of schools of FIQH is fine to take in this matter.
TOPIC 12-Witr before dawn
(466)-Sayyidina lbn Umar (RA) narrated that the Prophet said, “Offer the Witr before it is dawn” [Ahmed 4952, Muslim 750, Abu Dawud 1436]
(467)-Sayyidina Abu Sa’eed Khudri (RA) reported that the Prophet (PBUH) said, “Offer the Witr before dawn rises.” [Ahmed 11324, Muslim 754, Nasai 1683, Ibne Majah 1189]
(468)-Sayyidina lbn Umar reported that Allah’s Messenger said, “When dawn rises, (the times for) all the prayers of the nights and the Witr are over. So, offer the Witr before rise of dawn.”
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TOPIC 13-Not two Witr in a night
(469)-Qays ibn Talq ibn Ali reported on the authority of his father that he heard Allah’s Messenger say, “There are not two Witr in a night.” [Ahmed 1626, Nasai 1675, Abu Dawud 1439]
(470)-Sayyidah Umm Salamah (RA) said that the Prophet prayed two RAKA’AH after the Witr. [Ahmed 26615, Ibn e Majah 1195]
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Note that if a person has read WITR at ISHA thinking that he would not be able to wake up at night for TAHAJJUD then he does wake up so then he would read TAHAJJUD only; he would not read WITR that he has already read at ISHA. Although WITR must be the last of SALAH before sleep, he has done it as he slept after reading the WITR-SALAH as the last of SALAH before sleep; now his waking-up would account for TAHAJJUD. The narration at 470 tells that the Prophet (PBUH) has said MUSTAHAB-SALAH even after WITR but this only is to denote the permission for it because in general, WITR would remain the last of SALAH at night as other Ahadith have pointed out clearly.
TOPIC 14-About Witr on a conveyance
(471)-Sa’eed ibn Yasar said that he was with Sayyidina lbn Umar (RA) in a journey. He lagged behind him, so Ibn Umar (RA) asked, “Where were you?” He said, “I was offering the Witr.” So, he (Ibn Umar) said, “Is not there for you in Allah’s Messenger an excellent example? I had observed Allah’s Messenger pray the Witr on his riding beast.” [Ahmed 5608, Bukhari 999, Muslim 700, Nasai 1684, Ibne Majah 1289]
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TOPIC 15-About the Salah of DHUHA (Chaast)
(472)-Sayyidina Anas ibn Malik (RA) reported that Allah’s Messenger (PBUH) said, “If anyone prays twelve Raka’at of the (Salah of) DHUHA then Allah builds for him a castle of gold in Paradise.” (The timing for it is from the advent of the day till the decline of the sun). [Ibn e Majah 1380]
(473)-Abdur Rahman ibn Abu Layla narrated that no one informed him having seen Allah’s Messenger pray the Dhuha-Salah except Sayyidah Umm Hani. She narrated that Allah’s Messenger enterred her house on the day of liberation of Makkah, had a bath and prayed eight Raka’at. “I had not seen him before offering briefer Salah than this though he carefully completed the RUKU and SAJDAH.’ [Ahmed 26966, Bukhari 1103, Muslim 719, Abu Dawud 1291]
(474)-Sayyidina Abu Zarr (RA) reported from Allah’s Messenger (PBUH) that Allah, the Blessed, the Exalted said, ‘O son of Adam! Bow down for Me four Raka’at in the beginning of the day, I will suffice you to the end of the day.”
(475)-Nahhas ibn Qahm reported from Shaddad ibn Abu Ammar who reported from Sayyidina Abu Huraira (RA) that Allah’s Messenger (PBUH) said, “He who is regular at the two Raka’at of DHUHA, his sins are forgiven for him though they may be as much as the foams of the ocean.” [Ahmed 9722, Ibne Majah 1382]
(476)-Sayyidina Abu Sa’eed Khudri (RA) said that Allah’s Messenger (PBUH) used to pray the DHUHA till the SAHABA said that he would never give it up. Then he would give it up till they said that he would never pray it. [Ahmed 11155]
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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 DHUHA) so except for three positions of the Sun, every time is for SALAH (even the morning for those who will, though MUSTAHAB is not read after FAJR and after ASR till the Sun rises or sets respectively). The high virtue of DHUHA-SALAH is clear by Ahadith here especially by Hadith at 475 but please note that petty sins only are addressed here as Allah forgives the big sins by the repentance of the sinner only if He wills; the sinner must keep to the righteousness afterwards and Allah knows better. As for the reading of WITR while riding something at move, most of ULAMA have agreed on the point that it was specific to the Prophet (PBUH) and without any utmost necessity, it is not feasible to read WITR-SALAH at conveyance of any sort; it is WAJIB-SALAH and not MUSTAHAB (see also the H-351).
TOPIC 16-Salah at time of ZAWAL
(477)-Sayyidina Abdullah ibn Sa’ib (RA) narrated that Allah’s Messenger (PBUH) used to pray four Raka’at after ZAWAL, before ZUHR. He would say, “This is an hour when the gates of heaven are opened and I love that my righteous deeds ascend for me at this hour.”
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TOPIC 17-The Salah of HAJAH (need)
(478)-Sayyidina Abdullah ibn Abu Awfa reported that Allah’s Messenger said, “If anyone has a need from Allah, or from one of the children of Adam, let him perform ablution and make it a good ablution. Then, let him pray Allah two Raka’at, then glorify Allah and invoke blessing on the Prophet and then say, ‘There is no god but Allah, the Clement, the Bountiful. Glory is to Allah, Lord of the magnificent throne. Praise belongs to Allah, Lord of the worlds. I ask You, O Lord, for that which entitles to Your mercy, and makes certain Your forgiveness, and (I ask for) a share of every piety and safety from every sin. Leave no sin of mine without being forgiven, no anxiety without being removed, and no need of mine with which You are pleased without being fulfilled, O the Most Merciful of those who show mercy’.” [Ibne Majah 1384]
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The four Raka’ah mentioned at narration-477 are the four Raka’ah Salah that is read before ZUHR and these are included in the 12 of the appreciable Raka’ah in 24 hours (these all are designated as SUNNAH-MUAKKADAH; see H-414). Although weak, the narration-478 that is about SALAH of HAJAH (need) has been practically taken-up by ULAMA. Certainly we all need to ask everything of our needs from Allah and we need to keep in in mind about favors we ask from each other that everybody actually is just a temporary source (by the permission of Allah) to provide for the need; the actual power of providing for it is of Allah only; that is why if someone does not provide for the need, then the Muslim person must always ask His assistance and He would certainly make such sources for that person that he would have no trouble in getting his physical and spiritual needs totally; Al-Hamdu Lillah. It is said in Surah TALAQ, “And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah then He will suffice him. Verily, Allah will accomplish His purpose. Indeed Allah has set a measure for all things” (65:2 & 3); Al-Hamdu Lillah.
TOPIC 18-Salah of ISTIKHARAH
(479)-Sayyidina Jabir ibn Abdullah (RA) said that Allah’s Messenger (PBUH) taught them ISTIKHARAH for every affair just as he taught them the topics of the Quran. He said that when one of you is faced with a significant affair, he must pray two Raka’at, apart from the FARDH (prescribed). Then let him say, ‘O Allah, I seek Your guidance through Your knowledge, and I seek strength through Your power, and I beg You for Your magnificent grace, for, You have power and I do not have it, and You have knowledge, and I do not have it, and surely You are the Best Knower of things which belong to the unseen. O Allah! If in Your knowledge this thing is better for me in terms of my faith and my wordly life and the outcome of my pursuit then make it come easy on me and thereafter make it blessed for me. And if in Your knowledge this thing is bad for me in terms of my faith and my worldly life and the outcome of my pursuit then make it stay away from me and make me stay away from it. And, ordain the better (alternative) for me in whatever way it may be, and then also make me be pleased with it’. And then he should name his need. [Ah 14713, Bukhari 1162, AD 1538, N 3253, Ibne Majah 1383]
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ISTIKHARAH means to ask blessing from Allah in whatever task the Muslim person intends to undertake. It is to ask for guidance that Allah gives one the ease to take up the task if it is better and if it is not reasonable for one to take it up then Allah stops one. At those times the disbelievers used to write different statements on arrows and then they used to take answers by those arrows to questions they had in mind by flipping them and reading the statements for their answers by patterns made by the arrows. The Prophet (PBUH) countered this practice by the teaching of ISTIKHARAH and though the actual asking for the blessing of Allah is in Arabic yet if the Muslim person just turns towards Allah asking in any language for guidance in some matter, he would certainly get some indication on the matter asked. Note that SALAH would remain in Arabic but DUA to Allah that is not inside any SALAH is fine in any language. Also note that such matter on which ISTIKHARAH is sought, that must only be SUNNAH (ghair-Muakkadah) or MUSTAHAB or MUBAH as these denote that the Muslim person has an option to take them or leave them (see glossary at the beginning of this presentation of JAME’ TIRMIDHI for understanding of these terms). If he asks this guidance he would insha Allah get some dream on the matter and he could ask any good interpreter of dreams (and there are many such persons in Muslims who serve without any charge especially those who are highly inclined towards piety) who would insh-Allah clarify the matter totally; Al-Hamdu Lillah. There is another thing that is called ISTISHARAH that means to ask advice from persons who care to follow the path of Islam, in some important matter that is open to debate; insha Allah their advice would also serve to decide the matter in better way. With ISTIKHARAH and ISTISHARAH both in view, Muslims would decide appropriately in all matters of life; it is high time that the current rulers of Muslims realize this manner of dealing with issues; most of these rulers disregard totally that the only aim of life is to worship Allah only; may Allah better the situation for all Muslims; Al-Hamdu Lillah.
TOPIC 19-What is said about Salat ut TASBIH
(480)-Sayyidina Anas ibn Malik (RA) reported that Sayyidah Umm Sulaym (RA) came one morning to the Prophet (PBUH). She requested (him), “Teach me expressions that I may recite in my Salah.” So, he said, “Extol Allah ten times, glorify Him ten times and praise Him ten times (that is, say ALLAHU-AKBAR ten times and SUBHAN-ALLAH ten times and AL-HAMDU-LILLAH ten times). Then ask Him for whatever you want as to this Allah says, ‘Yes’, ‘Yes’.” [Nasai 1295]
(481)-Abu Wahb asked Abdullah ibn Mubarak about Salat at-TASBIH. He said, “Say AIlahu Akbar and recite the THANA then fifteen times. Say Subhan-Allah, Wal-hamdu-Lillah, Wa-la-ilaha-illa-Allah, Wa-Allahu-Akbar; say the Ta’awwuz and the Tasmiyah and Surah al-Fatihah and any other Surah. Then recite ten times and then go into RUKU and recite ten times. Then get up from RUKU and recite ten times, then ten times in SAJDAH, then ten times on getting up from SAJDAH and then ten times in the second SAJDAH. Offer the four Raka’at in this way, 75 times in each Raka’ah. Then start every Raka’ah with fifteen recitations of TASBIH and then make the recital and again ten (repetitions of) TASBIH. If one is offering the Salah of the night then I think that it is better to make salutation after (every) two Raka’at, but if one offers it during the day then he might if he wishes, make salutation after two or directly at the conclusion (of four Raka’at)”.
(482)-Sayyidina Abu Rafi (RA) narrated that Allah’s Messenger said to Sayyidina Abbas (RA), “O Uncle! Shall I not join ties with you? Shall I not give you? Shall I not benefit you?” He said, “Of course, O Messenger of Allah!” So, he said, “O Uncle! Pray four Raka’at. Recite in each Raka’ah the Fatihat ul-Kitab and a Surah and when you have finished the recital, say Allahu Akbar walhamdu-LILLAH wa-Subhan-ALLAH fifteen times before making the RUKU. Then go into the RUKU and repeat them ten times. Then raise your head and say the words ten times. Then go into prostration and repeat them ten times, and raise your head and say the words ten times. Then prostrate and say the words ten times and (again) raise you head and repeat them ten times before you stand up. So, this is (in all) seventy five in each Raka’ah and it is three hundred in all four Raka’at. Even if your sins are like the sand particles of Aalij (the desert), Allah will forgive them for you.” He (Sayyidina Abbas) said, “O Messenger of Allah! Who can stand up for it every day?” He said, “If you cannot establish it every day, then observe it on Friday. And if you cannot do that every Friday observe it every month.” And he did not cease to say that until he said, “Offer it once in a year.”
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Although Ahadith at this topic of SALAT-ut-TASBIH have been taken generally as weakly narrated (and even respectable TIRMIDHI has made a general remark without specification that there is much weakness in many of narrations that have come on this topic) yet as many narrations are present on this topic, so ULAMA in general value it much. TASBIH means to praise Allah and mostly three recitations are taken up at SALAT-TASBIH and those are Al-HAMDU-LILLAH (Total Praise is for Allah), SUBHAN-ALLAH (Glory be to Allah), ALLAHU-AKBAR (Allah is the Greatest). These are recited while standing in RAKA’AH after the recitation of Surah FATIHA and the recitation of any Surah; these 3 TASBIH would be recited 15 times; then these are to be said ten times at each action upto the next RAKA’AH and that would come to 15 plus 60 times of these TASBIH in each RAKA’AH. Being four RAKA’AH (reading them in twos), it would come to 300 (75*4) in all and it is better to read this SALAH at least once a year. This SALAH is wonderful for the person to get nearness to Allah and to ask for forgiveness of all his sins; even the major sins, if any; with the solid intention that he would never commit them again; may Allah save all Muslims from all major sins; Al-Hamdu Lillah.
TOPIC 20-To deliver blessing on the Prophet (PBUH)
(483)-Sayyidina Ka’b ibn Ujrah (RA) reported having submitted to the Prophet, “O Messenger of Allah! This Salaam (greeting) to you, we know it; but how do we deliver blessing on you?” He said, “Say, O Allah! Bless Muhammad and the family of Muhammad, as You did bless Ibrahim. Indeed You are Praiseworthy, Glorious. And show favour to Muhammad and the family of Muhammad as You did show favour to Ibrahim. Indeed, You are Praiseworthy, Glorious.” Abu Usamah said “We added the words ‘and on us with him’.” [Ahmed 18127, Bukhari 3370, Muslim 406, Abu Dawud 976, Ibne Majah 904]
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TOPIC 21-Excellence of delivering blessing
(484)-Sayyidina Abdullah ibn Mas’ud (RA) narrated that Allah’s Messenger said, “Of the people, nearest to me on the Day of Resurrection will be he who delivered most blessings on me.”
(485)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “He who delivers on me blessing once, Allah will bless him ten times.” [Ah 8813, M 408, AD 1530, N 12951]
(486)-Sayyidina Umar ibn al-Khattab narrated that supplication is suspended between the heaven and earth and nothing of it ascends till you deliver blessing on your Prophet (PBUH).
(487)-Sayyidina Umar ibn al-Khattab (RA) said, “Let no one buy or sell in our market unless he has gained knowledge of religion.”
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The narrations here denote the high merits of saying DURUD on the Prophet (PBUH) that means asking Allah to bless the Prophet (PBUH). The point to note here is that when a person loves someone, he cares for that person’s comfort as much as possible even if it asks for surrender of some of his own pleasure. The Prophet (PBUH) is not in any need for our DUA to Allah for his betterment for him yet that is ordered to satisfy our own inner self when we really love the great man Muhammad (PBUH), the last Messenger of Allah. Note that every SALAH includes DURUD for the Prophet (PBUH) at the last of it before TASLIM where the MUSALLI makes DUA for his own self too (after DURUD). DURUD became customary after Sixth HIJRI when the AAYAH (Verse) of Surah AHZAAB descended, “Allah and His angels send blessings on the Prophet: O ye that believe! Send blessings (asking Allah for it) on him, and salute him with all respect” (33:56). Note that the last narration that is mentioned here is not related to the topic yet the reason to bring it here by respectable TIRMIDHI is that there is a narrator ALA ibn ABDUR-RAHMAN ibn YAQUB in the chain of H-485 and he wanted to prove that YAQUB, the grandfather of ALA, has heard Ahadith from UMAR (RA) too besides ABU-HURAIRA so he brought this narration (487) here out of context so as to prove his point; this narration (that is MAUQUF by designation) provides a worthy message to all persons that are related to the market; this last of narrations here is narrated by YAQUB from UMAR (RA).
4- BOOK CONCERNING FRIDAY (29 topics)
TOPIC 1-Excellence of Friday
(488)-Sayyidina Abu Huraira (RA) narrated that the Prophet (PBUH) said, “The best day on which the Sun rises is Friday. On this day, Adam was created; and on this day, he was admitted to Paradise, and on this day, he was expelled from it. And the Hour will not come but on Friday. [Ahmed 9218, Muslim 854, Nasai 1369]
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Friday is called JUMU’AH from the root-word that means “gathering” and this name was given to it at the advent of Islam in Arabia at the times of the last Prophet Muhammad (PBUH), instead of ARUBA that it was called before it. The narration here tells us that it is the best of days and this means that it is the best in days of the week as in all days of the year, YAUM-ul-ARAFAH (the 9th day of the twelfth lunar month ZIL-HAJJAH that is the most important day in HAJJ) is the best one; the best of nights in all nights certainly is LAILATUL-QADR that comes in RAMADHAN. Note that JUMU’AH is equal in merits to EID, Muslims festivals that come at the end of RAMADHAN and at the 10th of ZIL-HAJJAH; they celebrate EID to deliver thanks to Allah that He gave them the opportunity to practice SAUM (fasts) and HAJJ (pilgrimage to Makkah and nearby places) respectively. If any of these fall at JUMU’AH, its merit increases highly and if YAUM-ul-ARAFAH falls at Friday just a day before EID, that increases its merit much more. At this day, SALAH of JUMU’AH is read instead of ZUHR at the same timing (though AHMED does not mind reading it even before ZAWAL i.e. before the time of ZUHR). Note that even the expel of ADAM (AS) from JANNAH and the occurrence of the Hour (QAYAMAT that is the last day of the world) is also included in its merits as the arrival of Adam (AS) to the world caused the life of the man to continue here and the occurrence of QAYAMAT would lead after HASHR to the never-ending pleasant life for those who understood the true aim of life and worked devotedly for that at their worldly lives; Al-Hamdu Lillah.
TOPIC 2-The hour on Friday when supplication is granted
(489)-Sayyidina Anas ibn Malik (RA) reported that the Prophet said, “Look out for the hour on Friday from after ASR till the setting of the sun in which hope is placed.”
(490)-Ziyad ibn Ayyub al-Baghdadi reported from Abu Aamir aI-Aqdi from Kathir ibn Abdullah ibn Amr ibn Awf al-Muzani who reported from his father who reported from his grandfather from the Prophet (PBUH) that he said, “There is, indeed, an hour on Friday when no slave asks Allah for something but He gives it to him definitely.” They asked, “O Messenger of Allah! Which is that hour?” He said, “(It is) from IQAMAH of the Salah till one gets over with it.” [Ibne Majah 1138]
(491)-Sayyidina Abu Huraira reported that Allah’s Messenger (PBUH) said, “The best of days on which the Sun has risen is Friday. On it, Adam was created and on it, he was admitted to Paradise and on it, he was sent down from it. And, there is an hour in it which if a Muslim slave gets, prays and asks Allah in it for something, He will give it to him.” Sayyidina Abu Huraira (RA) said, “I met Abdullah ibn Salaam and mentioned to him the Hadith. He said, ‘I know that hour’. So, I said, ‘Inform me of it and do not be miserly with me about it’. He said, ‘It is from after ASR till sunset’. I said, ‘How can it be after ASR while Allah’s Messenger (PBUH) said that no Muslim slave who gets it will pray but this hour is one when one does not pray?’ So Abdullah ibn Salaam said, ‘Is it not that Allah’s Messenger (PBUH) said that one who sits in a gathering waiting for prayer is as though he is engaged in prayer?’ I said, ‘Yes!’ He said, ‘It is that’. And the account is lengthy in the hadith. [Ahmed 10307, Bukhari 935, Muslim 852, Nasai 1369]
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There is some little time between ASR and MAGHRIB on Friday in which Allah accepts all rightful DUA. However, due to the narration at 490, SHAFA’I has taken somewhat different view from others for this time taking it to commence from the time when the IMAM sits for KHUTBAH till the end of JUMU’AH-SALAH. Some ULAMA have said about the narration-490 that it is weakly narrated due to KATHIR Ibn ABDULLAH ibn AMR in the chain of this narration (whom they take as weak) yet respectable TIRMIDHI has remarked in favor of this narration; it is better to accept his judgment in this respect as he is one of the masters here. Note that in the chain for narration-1357 too that has come at the Book of Judgment, there is KATHIR ibn ABDULLAH ibn AMR and he is present in the chain of narration-536 too; respectable TIRMIDHI has counted both of these Ahadith too in sound Ahadith; this shows his reliance on KATHIR. It is notable that the Prophet (PBUH) has informed that whoever waits for SALAH at the mosque is just like the one in merits who reads SALAH in the mosque.
TOPIC 3-Having a bath on Friday
(492)-Saalim reported his father as saying that he heard the Prophet say, “He who comes to the Friday (Salah) must have a bath.”
(493)-Zuhri has also reported this Hadith. He reported from Abdullah ibn Abdullah ibn Umar (RA) who reported from his father who reported from the Prophet (PBUH).
(494)-Some friends of Zuhri reported from him that he said, “One of the children of Abdullah ibn Umar (RA) told me on the authority of Ibn Umar that once Umar ibn Khattab (RA) was delivering the Friday sermon when a companion of the Prophet (PBUH) came in. He (Umar) asked, ‘Is this the time (to come)?’ He said, ‘I heard the Adhan and only performed ablution. I did not take much time’. Sayyidina Umar said, ‘More of that! Instead of bath, you performed ablution (coupled with being late). And you know that Allah’s Messenger has commanded us to have a bath’.”
(495)-Abdullah ibn Abdur Rahman also reported from Abdullah ibn Salih who reported from Layth who reported from Yunus who reported from Zuhri this Hadith. And Malik reported from Zuhri who reported from Saalim that Umar (RA) was delivering the sermon of Friday and then mentioned the Hadith.
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TOPIC 4-Virtues of having a bath on Friday
(496)-Sayyidina Aws ibn Aws (RA) reported that Allah’s Messenger (PBUH) said to him, “If anyone has a bath on Friday, and gives a bath, and goes early to the mosque, hears the Imam’s sermon from the beginning, being near the Imam and keeping quiet through out then, for him a reward is credited against ever step for a year’s (NAFL) fasting and standing in (NAFL) prayer.” Mahmud said that Waki said that he had a bath and helped his wife have a bath (on Friday). And it is reported from lbn Mubarak that he washed his head and had a bath. [Ah 1616, AD 346, Ibne Majah 1078]
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On Friday, bathing is most praiseworthy though not obligatory. The companion that came when UMAR (RA) was in the process of giving KHUTBAH is mentioned as UTHMAN (RA) who later became the third Caliph after UMAR (RA). UMAR questioned him on his delay at arrival because he was one of the most prominent Muslims and his advice was sought eagerly. In the last narration WAKI, one of the narrators for it, clarified that the statement at the Hadith of giving a bath means helping the wife in having a bath on Friday.
TOPIC 5-Ablution on Friday
(497)-Sayyidina Samurah ibn Jundub (RA) reported that Allah’s Messenger (PBUH) said, ‘He who makes ablution on Friday does well and he who has a bath, (then) the bath is better.”
(498)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “If a person makes ablution and makes it a good ablution then he comes for Friday and sits near the Imam and hears the sermon attentively observing silence then (his sins) are forgiven to him whatever he committed between that and (next) Friday plus three more days. And he who touches pebbles has indeed committed excess (and is deprived of this reward).”
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TOPIC 6-Going early for Friday
(499)-Sayyidina Abu Huraira narrated that Allah’s Messenger (PBUH) said, “If anyone had a bath on Friday, very well and goes to the mosque at the first time then it is as though he sacrificed a camel. Then, as for one who goes at the second time, he is as though he sacrificed a cow. As for one who goes at the third time, he is as though he sacrificed a horned ram. As for him who goes at the fourth time, he is as though he sacrificed a hen in Allah’s way. As for him who went at the fifth time, he is as though he gave an egg for Allah’s sake. And when the Imam comes to deliver the sermon the angels are occupied in listening to it.” [Ahmed 9933, Bukhari 881, Muslim 850, Abu Dawud 351, Nasai 1384]
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H-499 tells about the merits of those who come early at the Friday-Salah and it is according to the rule ‘the earlier the better’. The good return in comparison to their coming to mosque is like the animals given in sacrifice in the way of Allah that are named in sequence from the bigger to the smaller and those who come last just before the KHUTBAH their good return is like a hen or an egg given in the way of Allah in comparison by the ratio to others that have come earlier; note that these two are not sacrificed at the EID of SACRIFICE (at ZIL-HAJJAH) like the other three and so they could only bring some meager good return according to the narration. However those who come even later they would not get anything from this special merits of coming for the Friday-SALAH as the angels close the writing about good returns for coming to it; however, they would fulfill their obligation as they read the Friday-SALAH at the mosque in the following of the IMAM.
TOPIC 7-Neglecting Friday without reason
(500)-Ubaydah ibn Sufyan reported on the authority of Sayyidina Abu Ja’d who, according to Muhammad ibn Umar, was a Sahabi that Allah’s Messenger (PBUH) said, “If anyone neglects Friday (Salah) three times out of laziness then Allah puts a seal on his heart.” [Ahmed 15498, Abu Dawud 1052, Nasai 1368, Ibne Majah 1125]
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TOPIC 8-From how far is coming for Friday
(501)-Thuwayr reported from a man of Quba who from his father who was one of the Prophet’s companions that the Prophet commanded them to present themselves from Quba for (the) Friday (Salah).
(502)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “Friday (Salah) is Wajib on one who can return to his family by night.”
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TOPIC 9-Time for Friday Salah
(503)-Sayyidina Anas ibn Malik narrated that the Prophet (PBUH) prayed Friday when the Sun declined from the meridian. [Ahmed 12301, Bukhari 904]
(504)-Yahya ibn Musa reported from Abu Dawud Tiyalsi who from Fulayh ibn Sulayman who from Uthman ibn Abdur Rahman Taymi who from Sayyidina Anas a similar Hadith.
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The narration at 500 tells that the Muslim person must not omit the Friday-SALAH continuously for 3 weeks as it puts the Muslim person into negligence even of other such obligations that he should see to, according to the Islamic Teachings. The words “seal on the heart” means he has difficulty to understand the Truth as the Truth is and he inclines towards hypocrisy. The other two topics deal with places to come from and the time to observe for the Friday-SALAH. Today it is easy to go even far for the Friday-SALAH yet in those times it took quite a time to reach distances even in a day that are accessible now within one hour. Note that there is a condition for Friday-SALAH that it would only be observed at such place where the Muslim persons are present in high number; one or two markets must also be present there while there also are such places available where people might gather in huge number so it must be some vast village because the Friday-SALAH is not obligatory at small gatherings; note here that the people used to come from places far away to the city of Madinah for the Friday-SALAH. The other conditions for Friday-SALAH include reading it at the time of ZUHR (though AHMED has taken reading it even before the time of ZUHR to be fine ending it before ZAWAL); the IMAM delivers the KHUTBAH before the Friday-SALAH after the ADHAN at the mosque. SHAFA’I takes the KHUTBAH valid only when there is praise of Allah in it, DURUD upon the Prophet (PBUH), recitation of some of the verses of the Holy Book Quran and the sermon to teach people about Islam. The other three IMAMS also ask to mention the praise of Allah at the KHUTBAH and inform about His Commands (i.e. Islam) to the people so practically that leads to the same effect as the guidance from SHAFA’I. QUBA was the place near Madinah (and now it is inside Madinah) where the famous mosque of QUBA is present.
TOPIC 10-Delivering the sermon from the pulpit
(505)-Sayyidina lbn Umar (RA) narrated that the Prophet (PBUH) used to deliver the sermon standing by a trunk. When he took the pulpit (to deliver it), the trunk cried till he went to it and embraced it then it quietened down. [Bukhari 3583]
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There are some amazing things in the world that we observe yet our minds do not perceive them well. It is due to the limitation of whatever human sources of understanding we have and this could be better grasped if we ponder on human ears and eyes. We hear well yet we would not hear persons at some distance due to the limitation in hearing of our ears even if we guess that they are having a conversation by their gestures. Similarly if we see an air-plane flying we would see it to some distance then after some moments it vanishes from eyes even though we know that it is there at the sky yet we do not see it due to the limitation in seeing of our eyes. The same is correct for the human mind and that is why Allah, the One with powers that we are unable to understand, provided the men with Messengers to tell them that they must believe in Allah Who has created them and to Whom they have to return. The trunk cried when the Prophet (PBUH) took the pulpit to deliver the sermon yet it did understand the love of the Prophet for it when he embraced it and so becoming happy with it, it quietened down. Sometimes impression of hope & fear affect even rocks and wood too and it is said in the Holy Book Quran narrating some incidents about the children of Israel, “Then your hearts hardened after that, so that they were like rocks, rather worse in hardness; and surely there are some rocks from which streams burst forth, and surely there are some of them which split asunder so water issues out of them, and surely there are some of them which fall down for fear of Allah, and Allah is not at all heedless of what you do” (2:74).
TOPIC 11-Sitting down between two sermons
(506)-Sayyidina Ibn Umar (RA) narrated that the Prophet (PBUH) used to deliver a sermon on Friday then sit down and then get up and give (i.e. continue) the sermon. One of the narrators said, “Like they do today.” [Ahmed 5730, Nasai 861]
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TOPIC 12-Sermon must be moderate
(507)-Sayyidina Jabir ibn Samurah said, “I prayed with the Prophet and indeed his Salah was moderate and his sermon was moderate.” (That is, they were neither lengthy nor brief). [Ahmed 2089, Muslim 866, Abu Dawud 1101, Nasai 1578, Ibne Majah 1106]
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In the KHUTBAH that the IMAM delivers at Friday while standing, he would sit in between for a while (that would be a minute or so) to fulfill the SUNNAH as narrated in 506. This sitting is practiced even now at KHUTBAH consistently and by the words of one of the narrators, we understand that the IMAM did sit between the KHUTBAH at those times too when this narration was recorded at the JAME’. The narration at the topic-12 denotes that instead of taking quantity of time for SALAH; the need asks for quality in it. Keeping both (KHUTBAH & SALAH) moderate is SUNNAH and the IMAM must observe this moderation even in the additional sermon that he delivers in the native language. It is feasible that all the KHUTBAH and the JAMA’AH for the Friday-SALAH ends within an hour from the time the IMAM sits for KHUTBAH; Al-Hamdu Lillah.
TOPIC 13-Reciting the Quran on the pulpit
(508)-Safwan ibn Yala ibn Umayyah reported from his father that he heard the Prophet (PBUH) reciting on the minbar (pulpit), the verse---And they shall call out---(Surah 43, 77).
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TOPIC 14-Look at the Imam when he delivers the sermon
(509)-Sayyidina Abdullah ibn Mas’ud narrated that when Allah's Messenger (PBUH) sat down on the pulpit, they turned their faces towards him.
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When the IMAM delivers KHUTBAH, people have to listen to it with attention and for that they must face him yet if facing the IMAM causes the person to turn much from the direction of the QIBLAH then it is not necessary to face him yet he must give attention anyways. Also note that it is most appreciable to read the verses of the Holy Book Quran at the Friday-KHUTBAH and deliver its explanation for all to understand well. The verse that the Prophet (PBUH) read from the Holy Book Quran is from Surah ZUKHRUF that reads in total, “And they shall call out: ‘O Malik (Keeper of Hell)! Let your Lord make an end of us’. He will say: ‘Verily you shall abide forever’.” (43:77)
TOPIC 15-Who arrives at the sermon, might offer two of Raka’at
(510)-Sayyidina Jabir ibn Abdullah (RA) narrated that while the Prophet (PBUH) was delivering the sermon, a man came. So, he asked him, “Have you offered Salah?” He said, “No!” The Prophet (PBUH) said, ‘Get up and pray.” [Ahmed 14313, Bukhari 930, Muslim 875, Nasai 1405]
(511)-Iyadh ibn Abdullah ibn Abu Sarh narrated that on a Friday that Sayyidina Abu Sa’eed Khudri (RA) enterred (the mosque) while Marwan was delivering a sermon. He stood up in prayer and the guards came to make him sit down but he did not cease till he had finished. When the prayer (of Friday) was over, the men met him and said “May Allah be Merciful to you. These people had pressed you to sit down.” He said, “I would never have given them up (the two Raka’at), having seen Allah’s Messenger.” He then mentioned that a man in dirty clothing came one Friday. The Prophet (PBUH) commanded him to offer the two Raka’at while he (the Prophet PBUH) was delivering the sermon. [Nasai 1404, Ibne Majah 1113]
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It is allowed to read TAHIYATUL-MASJID (SALAH that might be read at the entrance of Mosque when someone has come from far or if someone does intend to read it) even if the IMAM is giving KHUTBAH as is clear by the narrations here; SHAFA’I and AHMED take this Hadith for the guidance to this SALAH. However, due to the Hadith coming ahead that tells to keep quiet being attentive at KHUTBAH, the other two IMAMS of FIQH that are MALIK and ABU-HANIFA, do not allow saying this SALAH at the time when KHUTBAH is in progress; they consider the narration here as the specific command for the man that came in then.
TOPIC 16-Conversation during sermon disliked
(512)-Sayyidina Abu Huraira narrated that Allah’s Messenger said, “If anyone says on Friday while the Imam delivers the sermon ‘Be quiet!’ he indulges in vain talk.” [Ahmed 7690, Bukhari 394, Muslim 851, Abu Dawud 1112, Nasai 1397]
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TOPIC 17-Dislike for stepping over people on Friday
(513)-Sahl ibn Muadh ibn Anas Juhanni reported from his father that Allah’s Messenger (PBUH) said, “One who steps over men’s necks on Friday will be adopted as a bridge to hell.” [Ahmed 15609, Ibne Majah 1116]
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It is not appreciable even to tell a person to keep quiet while the IMAM is delivering KHUTBAH; such is the firmness of the command that asks to remain silent then. The Muslim person attending the Friday-Salah might make the most necessary communication by minimum of gestures and even that must wait if it causes no trouble. The warning given at the narration-513 to such persons, who make it a habit to step over people attending the Friday-SALAH to go ahead among them, is very severe as it causes to develop the habit to disregard people even in the ordinary business of life. Note that though it is highly reprehensible to step over people to go ahead as an habit yet the punishment mentioned might not have been correctly narrated (due to being out of proportion) because this narration-513 is among those that are weakly-narrated.
TOPIC 18-EHTIBA is Makruh during sermon
(514)-Sahl ibn Muadh reported on the authority of his father that the Prophet disallowed (the posture) Habwah during the Imam’s sermon.
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TOPIC 19-Makruh to raise hands in prayer on the pulpit
(515)-Ahmad ibn Mani reported from Hushaym who from Husayn that he heard Umarah ibn Ruwaybah say when Bishr ibn Marwan raised his hands in supplication while delivering the sermon, “May Allah spoil these two small hands! Indeed, I did not see Allah’s Messenger (PBUH) gesture more than this.” And, Hushaym indicated with his fore-finger.
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The two narrations here point out two things that are disliked at the Friday-SALAH; one is EHTIBA (or HABWA) and the other is raising hands of IMAM during KHUTBAH for supplication to Allah. Note that when a person sits on hips and binds his knees with his hands nearing the knees to the chest, this posture is named as HABWA; another manner for HABWA is to bind the knees with some cloth from the back nearing them to the chest; it is MAKRUH TANZIHI if the person remains able to change the posture fast if needed and as such, it is not prohibited strictly. The second Hadith here tells about the detestation that SAHABA felt for those who had come to authority without the rightful claim to it; these people at authority had little awareness of Ahadith. BISHR ibn MARWAN was not big enough for Friday-KHUTBAH yet being the son of MARWAN, the ruler of Muslims then, he got the opportunity to say KHUTBAH. He raised his hands during that which was not the practice of the Prophet (PBUH) and UMARAH could not resist criticizing BISHR. Those who do not fulfill their obligations rightly towards the people, not only they are referred to as wrongful but their near ones are also blamed just because they are related to such persons. However, such people having authority care but little for how general public feels about them or even their near ones as they are given to worldly pleasures; they are unable to leave it for anything except when they are countered by some powerful challenger by force or if their death takes them away.
TOPIC 20-The Adhan on Friday
(516)-Sa’ib ibn Yazid narrated, “In the times of the Prophet (PBUH), Abu Bakr (RA) and Umar (RA), the Adhan (for Friday Salah) was called when the Imam came out. Then the IQAMAH was called. Then when Uthman (RA) came, he added a third call from the top of Zawra (a high wall in the market of Madinah from which the Mu’adhdhin called).” [Ahmed 15228, Bukhari 912, Abu Dawud 1088, Nasai 1391, Ibne Majah 1135]
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The point to note in this narration is that the third call that was the addition of UTHMAN (RA), the third Caliph, was actually the first ADHAN that was called at ZAWRA, a high wall at Madinah’s market then that was near to the Mosque and this addition was accepted by SAHABA unanimously. Note that there used to be only one ADHAN at the times of the Prophet (PBUH) and after him too, that was called outside the Mosque when the IMAM sat on the pulpit and from there commenced the gathering for Friday-SALAH. The sequence was in three steps i.e. ADHAN then KHUTBAH and then IQAMAH and Friday-SALAH but UTHMAN added the first ADHAN at ZAWRA and from there commenced the gathering, the second ADHAN at Mosque taking place after his arrival at the pulpit after some time of this first ADHAN at ZAWRA. It was said the third call because IQAMAH (the call when the JAMA’AH stands for SALAH) just before the SALAH, was also counted; in actual it was the first call. Nowadays in the following of SUNNAH, the steps in sequence for Friday-SALAH in Pakistan generally are this first ADHAN (added by UTHMAN-RA and accepted by SAHABA) then KHUTBAH in Urdu then the brief gap of time for four-RAKA’AH SALAH (that HANAFI-FIQH takes as SUNNAH); then the MUADH’IN says the second ADHAN in front of the IMAM inside the mosque and then the IMAM reads the Arabic KHUTBAH; after it, the MUADH’IN reads the IQAMAH rapidly and the IMAM leads the SALAH right after the KHUTBAH.
TOPIC 21-Conversation after the Imam alights from the pulpit
(517)-Sayyidina Anas ibn Malik (RA) reported that when the Prophet (PBUH) got down from the pulpit, he did speak (to others) if there was need for it. [Ahmed 12286, Abu Dawud 1120, Nasai 1418, Ibne Majah 1117]
(518)-Sayyidina Anas (RA) narrated, “I saw Allah’s Messenger (PBUH) after the IQAMAH was called for Salah. A man talked to him standing between him and the Qiblah. And, he did not cease to speak to him and I indeed saw some of the men doze from the long standing of the Prophet.” [Ahmed 12642, Bukhari 642, Muslim 3276, Abu Dawud 201]
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TOPIC 22-Recital in Friday Salah
(519)-Sayyidina Ubaydulah ibn Abu Rafi (RA) freed-man of Allah’s Messenger (PBUH) narrated that Marwan appointed Sayyidina Abu Huraira, as his deputy in Madinah and himself went away to Makkah. “So, Abu Huraira led us in the Friday prayer, reciting Surah al-Jumu’ah in the first Raka’ah and al-Munafiqun in the second.” He said that he then met Abu Huraira (RA) and said to him, “You have recited those two Surahs that Ali (RA) recites in Kufah.” He said, “I have heard Allah’s Messenger recite them.” [Ahmed 9554, Muslim 877, Abu Dawud 1121, Ibne Majah 1118]
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TOPIC 23-Recital in FAJR on Friday
(520)-Sayyidiha Ibn-Abbas (RA) reported that on Friday, Allah’s Messenger (PBUH) used to recite in the Salah of FAJR Surah as-SAJDAH and Surah ad-DAHR. [Ahmed 3160; Muslim 879, Abu Dawud 1074, Nasai 952, Ibne Majah 829]
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The second narration explains the first at the topic-21 here that at one occasion, the Prophet (PBUH) talked with a man who wanted to ask something and it took quite a time; this incident took place at ISHA once though H-517 does not clarify this; note that the narration at 518 is explicit for this that it was an isolated incident. However, it does prove that the IMAM might converse to someone if he feels necessary before, during or after KHUTBAH though others must remain silent and attentive to the IMAM as we have studied. For topic-22, note that it is a very sad aspect of the history of Muslims that Muslims were divided politically at the time that is narrated here; ALI (RA), the fourth Caliph, had lost hold of the areas under MU’AVIAH’s Command then and MARWAN was loyal to MU’AVIAH. As the narrator (who also was among SAHABA) told ABU-HURAIRA (RA) about the recitation of ALI when ABU-HURAIRA was the deputy to MARWAN at Madinah, he told him that actually this was the recitation that the Prophet (PBUH) used to make at Friday-SALAH; keeping the political difference aside, this was the approval to ALI’s practice.
TOPIC 24-Salah before and after Friday
(521)-Saalim reported from his father (Ibn Umar) from the Prophet (PBUH) that he offered two Raka’at after Friday Salah. [Ahmed 591, Muslim 882, Ibne Majah 1131]
(522)-Nafi reported from Sayyldina lbn Umar (RA) that after he had offered the Friday Salah, he offered, at home two Raka’at. And he said afterwards that the Prophet (PBUH) used to do it.” [Ahmed 6063, Muslim 822, Ibne Majah 1130]
(523)-Sayyidina Abu Huraira (RA) narrated that Allah’s Messenger (PBUH) said, “If anyone of you will pray after the Friday prayer then let him pray four Raka’at.” [Ahmed 7404, Muslim 881, Nasai 713, Ibne Majah 1133]
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Ahadith at this topic narrate the SUNNAH-SALAH after the Friday-SALAH. According to Ahadith, there are either two RAKA’AH or either four RAKA’AH as SUNNAH-SALAH after the Friday’s obligatory SALAH. Note here that these both Ahadith are acceptable according to ULAMA as they hold the opinion that if these are read at the mosque then these should be read as four Raka`ah (better to read these in twos though reading even four together is fine); whereas the person reading these at home might read them as two RAKA’AH of SUNNAH-SALAH and that would suffice. In Pakistan, both these i.e four RAKA’AH and two RAKA’AH of SUNNAH are read after the Friday-SALAH mostly at the mosque combining the effect of both Ahadith; there are other of four-RAKA’AH too that are mentioned as SUNNAH that are read before Friday-SALAH. The four that are before Friday-SALAH are not explicitly mentioned in Ahadith yet it is mentioned that ALI, IBN MASUD, IBN ABBAS, IBN UMAR and ABU-HURAIRAH (may Allah be pleased with all of them) used to read them before the Friday-SALAH. Due to the practice of many of SAHABA, it is praiseworthy to read them though obligation in practice in not claimable even for these four and even for the four and the two that are after the Friday-SALAH.
TOPIC 25-He who gets one Raka’ah of the Friday Salah
(524)-Sayyidina Abu Huraira (RA) narrated that the Prophet (PBUH) said, “If anyone gets one Raka’ah of Salah (with congregation) then he got the Salah.” [Ahmed 2669, Bukhari 580, Muslim 607, Abu Dawud 1121, Nasai 49, Ibne Majah 1122]
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TOPIC 26-Short nap on Friday
(525)-Sayyidina Sahl ibn Sa’d (RA) narrated ‘We did not eat (our meal) nor had a short nap in the times of Allah’s Messenger (PBUH) but after Friday Salah.’ [Ahmed 22910, Bukhari 939, 859, Bukhari 1086, Ibne Majah 1099]
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TOPIC 27-One who dozes on Friday
(526)-Sayyidina lbn Umar narrated that the Prophet (PBUH) said,”If anyone dozes off on Friday then he must get up from his place and sit elsewhere.” [Ahmed 4841, Abu Dawud 1119]
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The narration at 524 informs that even if someone reads the second RAKA’AH of Friday-SALAH with the IMAM, he did get the SALAH; he would get the safety from the sin of leaving Friday-SALAH but he would not get the high rewards that are received by coming early. Note that the Friday-SALAH comprises of two RAKA’AH in total and so the second is the last RAKA’AH. Due to this Hadith, the three IMAMS except ABU-HANIFA have gathered that the one who does not participate even in the last RAKA’AH of Friday-SALAH with the IMAM and joins only at the very last does not get it; he would read ZUHR instead. The two prominent students of ABU-HANIFA are with these three IMAMS of FIQH in ruling here; much of the HANAFI school is based on the guidance of these two; sometimes their viewpoint is even preferred over the viewpoint of ABU-HANIFA for practice in the HANAFI school. The narration-525 tells about the preference for taking the lunch that it is better after the Friday-SALAH (and even after some sleep if needed). The last narration here is a psychological attempt to keep-off drowsiness as the change of place might make the man more attentive to the KHUTBAH that is in progress then.
TOPIC 28-Travelling on Friday
(527)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) sent Abdullah ibn Rawahah (RA) on an expedition (with an army) and that happened to be a Friday. While his companions departed in the morning, he said, “I will stay behind, pray (the Friday) with Allah’s Messenger then join them.” When he prayed with the Prophet he saw him and asked, “What prevented you from going with your companions,” He said, “I intended to pray with you and then join them.” He (the Prophet) said,” If you were to spend all that is on earth (in charity), you would not attain the excellence of their morning departure.” [Ahmed 2317]
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If someone travels on Friday for the war in the way of Allah or to spread the message of Islam (i.e. TABLIGH), then he must leave before the Friday-SALAH at such time that is not exactly the time for SALAH. For other reasons, it is most feasible to stay and read the SALAH before leaving for the intended destination. The Hadith narrated here is clear about JIHAD but it also goes well for TABLIGH due to its affinity to it; both are FARDH-KIFAYHA and both ask to call the disbelievers to Islam; respectively, one does it by arousing fear in wrong ones among them that they would be punished for disbelief even in the world while the other does it by arousing hope in the tolerant persons among them that they would certainly live with peace in this life and also in the coming true life if they accept Islam truly by heart.
TOPIC 29-Using Siwak and applying perfume on Friday
(528)-Sayyidina Bara ibn Aazib (RA) reported that Allah’s Messenger (PBUH) said, “It is the duty of every Muslim that he should have a bath on Friday and apply from the perfume of his house. But if he cannot get it then water is perfume for him.”
(529)-Ahmad ibn Mani’ reported from Hushaym and he reported from Yazid ibn Abu Ziyad a Hadith like it. [Ahmed 18514]
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This narration tells to manage some care for Friday especially grooming the self as much as possible so that the physical beauty is also manifested with the spiritual beauty that the Muslim person gets on Friday by the special SALAH offered then. However, caring about the lack of resources, the Prophet (PBUH) clarified that it is not compulsory to apply scent (or even to take a bath); just the good washing of the physique making WUDHU for the SALAH would do well if the person is not in need of the necessary bath; the words “then water is perfume for him” are very beautiful as they denote that his good returns would not be lessened by the lack of the scent or the SIWAK (the wooden piece having ability to clean the teeth and gums; it is not mentioned here but included in the grooming to take-up at Friday if available with ease); their usage depends upon availability and it certainly is not the condition for the Friday-SALAH; Al-Hamdu Lillah.
5- BOOK ON TWO EIDS (30 to 38)
TOPIC 30-Walking on foot on days of Eid
(530)-Sayyidina Ali narrated that it is the SUNNAH (the Prophet’s practice) to walk up to the place of Eid prayer and to eat somethhlg before going out (of the home).
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From here we have nine topics from topic-30 to topic-38 for EIDAIN (SALAH at the two EIDS that come each year) and each topic has some importance to note. Note that the term EID is based on that pure word of Arabic which means “something that recurs” and EIDAIN means “two EIDS” as one comes at the end of RAMADHAN (EIDUL-FITR) and the other some two and a half months after it that comes just after the most important day in rituals of HAJJ (YAUMUL-ARAFAH i.e. the day of stay at the ground ARAFAH); this is called EIDUL-ADHA that is held at 10th of ZIL-HAJJAH. Incidentally RAMADHAN is the only month mentioned by name in the Holy Book Quran while it gives an indication towards ZIL-HAJJAH too. This first Hadith here tells that it is better to walk to the place of EID-SALAH and in EIDUL-FITR (but not in EIDUL-ADHA) it is better to eat something (sweet) before leaving for EID-SALAH. The most important point to note here is that the days of festivals that Islam recommends are those days on which Muslims thank Allah for providing opportunity of good deeds of high caliber; the former is the day to rejoice due to fasts kept at RAMADHAN and the latter due to HAJJ that is the compensation of all sins for those who perform it and for all those too who ask Allah for His Mercy and Blessing wherever they are at that time. This tells all those who ask for some other day too to consider as some festival by Islamic viewpoint how mistaken their stance is. Please note well that Islam does not take the birth-day of the Prophet (PBUH) as some festival (and note that Islam means surrender to Allah; it is not named as Muhammadism) because Islamic festivals do not occur by focus on any person’s birth. That is why Muslims never gave any importance to the Prophet’s birth-date even at his worldly life and the Prophet (PBUH) never did ask for it. It is very interesting to note that the Prophet’s date of passing away from the world is 12th RABIUL-AWWAL (which some of Muslims ask to make into some festival due to the claim that it is the birth-date of the Prophet-PBUH) while there is some difference among Muslims about his exact birth-date that falls at some day between 9th of RABIUL-AWWAL to 19th of it; Islam does not care to make festivals of birth-dates of any person (even if that person is the most virtuous of persons Muhammad PBUH, the last of all Prophets); note that anything that challenges the accepted SUNNAH of the Prophet (PBUH) is called BID’AH and BID’AH is highly blameworthy in Islam; certainly, adding festivals to the Islamic life-style challenges the accepted SUNNAH. Although some lighting in limits (not collectively) that denotes some pleasure and hearing sermons about the life of the Prophet (PBUH) is good even at RABIUL-AWWAL yet those who make the 12th day of RABIUL-AWWAL as festival, some of their adverse words said in utter ignorance fall against all SAHABA (and the companions of SAHABA) who never cared to make this occasion as some festival; this makes them so highly sinful that any needed compensation does become utmost difficult for them. I, MSD, would insha Allah provide a couple of incidents at topic-35 just ahead to show that even those deeds that are MUBAH (and even worthy of praise i.e. MUSTAHAB) at their appropriate timing, do become BID’AH when practiced out of their context.
TOPIC 31-Prayer on Eids before the sermon
(531)-Sayyidina Ibn Umar (RA) narrated that Allah’s Messenger (PBUH), Abu Bakr (RA), and Umar (RA) prayed the Salah of the two Eid days before sermon. Then they delivered the sermon. [Ahmed 4602, Bukhari 83, Muslim 888, Ibne Majah 1276]
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KHUTBAH for EID is given after the EID-SALAH and not before it. Note that the Prophet (PBUH) used to deliver even the KHUTBAH at Friday too after the SALAH yet after the incident that many of SAHABA departed (after the Firday-SALAH) hearing of the advent of the trade goods that had been brought to Madinah, he placed the KHUTBAH at Friday before SALAH. However, the KHUTBAH at EID-SALAH was given after SALAH and that practice stayed until MU’AVIAH or one of his men, put the KHUTBAH before SALAH at EID. This was due to the fact that they used abusive language for ALI (RA) at KHUTBAH and people used to disperse having read the SALAH so as not to hear this filth. It certainly is blessing from Allah that this practice of KHUTBAH before EID-SALAH went away with these people and the IMAM deliver it after SALAH as of now just like the practice that used to be at the times of the Prophet (PBUH).
TOPIC 32-Adhan and IQAMAH are not called for Eid Salah
(532)-Sayyidina Jabir ibn Samurah (RA) narrated that he prayed the Eid prayer with the Prophet more than once or twice without Adhan or IQAMAH. [Ahmed 20891, M 887, Abu Dawud 1148]
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As narrated here, there is no ADHAN or call for IQAMAT at EID-SALAH as all the schools of FIQH agree due to this Hadith. However, all schools do have margin to accept calling in minimum statements without being particular about it like IMAM telling the time remaining for the commencement of EID-SALAH at the speaker for the benefit of MUQTADI (those who read SALAH in the following of the IMAM of SALAH). Note that the reading of EID-SALAH is taken as necessary by all the four schools; SHAFA’I and MALIK taking it as SUNNAH (Muakkadah), ABU-HANIFA taking it as WAJIB and AHMED as FARDH-KIFAYAH.
TOPIC 33-Recital in two Eid Salah
(533)-Sayyidina Numan him Bashir (RA) narrated that the Prophet recited in (the Salah of) Eid and Friday the Surah al-AAla and al-Ghashiyah; if Eid fell on Friday then he recited both Surah (in both prayers). [Muslim 62]
(534)-Ubaydullah ibn Abdullah ibn Utbah reported that Sayyidina Umar ibn al-Khattab (RA) asked Abu Waqid Laythi (whose actual name was Harith Ibn Auf) about what Allah’s Messenger (PBUH) recited in the Salah of Eid-al-Fitr and Eid-al-Adha. He answered that he recited al-Qaaf and al-Qamar. [Ahmed 21970, Muslim 891, Abu Dawud 1154, Nasai 1563, Ibne Majah 1282]
(535)-Hannad reported like it from Ibn Uyaynah and he reported it from Damrah ibn Sa’eed who reported from Ubaydullah this same Hadith mentioned at 534.
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The Prophet (PBUH) used to recite mostly Surah AALA & GHASHIAH at Friday and even at EID yet sometimes he did take up some lengthy Surah like QAAF and QAMAR at the EID-SALAH. The overall guidance here is that it is better to take Surah that are not much lengthy at EID though if IMAM and MUQTADI both do not have any problem of scarcity of time then the IMAM might opt for Surah that are somewhat lengthy. Note that at such an occasion when the day of Eid had come at Friday in the times of the Prophet (PBUH), he allowed the people coming from far-away after the EID-SALAH to leave or to stay for the Friday-SALAH as they will; note also that the Friday-SALAH is read even if EID falls on it as they are not mutually-exclusive.
TOPIC 34-TAKBIR in Eid Salah
(536)-Kathir ibn Abdullah reported from his father who reported from his grandfather that the Prophet (PBUH) called in the Salah of the Eids seven Takbirs before recital in the first Raka’ah and five in the second before recital. [Ibne Majah 1277]
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On the basis of this Hadith and a few other, the three IMAMS except ABU-HANIFA has taken to say Seven TAKBIRS more at the first RAKA’AH and Five TAKBIRS more at the second; all before recital. Note that AHMED & MALIK count TAKBIR-OOLA (that is the part of SALAH normally) in Seven TAKBIRS at first RAKA’AH while SHAFA’I considers TAKBIR-OOLA as separate from these so there is a bit difference among these three too; AHMED and MALIK take 6 TAKBIR more at first RAKA’AH. ABU-HANIFA takes it with 6 additional TAKBIRS; three more at each RAKA’AH saying the three of the first RAKA’AH before the recitation and the three of the second RAKA’AH after the recitation and his stance is based on the trend set for EID-SALAH by ABDULLAH ibn MASUD (RA), ABU-MUSA (RA) and HUDHAIFAH (RA). Note that except MALIK, the other three IMAMS ask for RAFE-YADAIN (raising hands at additional Takbirs) in the EID-SALAH.
TOPIC 35-There is no Salah before or after the Eid-Salah
(537)-Sayyidina Ibn Abbas reported that the Prophet (PBUH) came out on the Eid ul Fitr and prayed two Raka’at. He did not pray any Salah before it or after it. [Ahmed 2332, Bukhari 964, Muslim 884, Abu Dawud 1159, Nasai 1583, Ibne Majah 1291]
(538)-It is reported that Sayyidina lbn Umar (RA) came out (of his home) to pray the Eid Salah and did not pray any prayer before or after the Eid Salah. He said, “The Prophet (PBUH) did like that.” [Ahmed 5212]
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Ahadith here are clear on the point that there is no MUSTAHAB SALAH before or after EID and that is how the matter is taken by all four schools though AHMED and MALIK strictly disallow MUSTAHAB-SALAH then while ABU-HANIFA and SHAFA’I allow MUSTAHAB-SALAH when the MUQTADI returns to his home. Note that there are two incidents that tell us well that deeds that are MUBAH (and even MUSTAHAB) might not remain bearable when they are done out of context. ALI (RA) saw a man reading SALAH after EID-SALAH and he told him not to do so. He remarked that how come you stop me from reading SALAH while this is something good; at this ALI (RA) replied to the effect, “It is good when it is done according to the SUNNAH and if that is not the case, it is BID’AH.” The other incident is when HUDHAIFA (RA) saw a man reading SALAH after ASR and he told him not to do so; he gave the same remark as the man at EID-SALAH had given to ALI, amazed at the guidance of HUDHAIFA. The response from HUDHAIFA was the same as ALI; he told him that whatever is not in the SUNNAH (and in fact it becomes challenge to it by its presentation) then it is not something good but it is BID’AH that must be avoided.
TOPIC 36-Women going out for the Eid Salah
(539)-Sayyidah Umm Atiyah reported that Allah’s Messenger would instruct unmarried girls, young women, those observing the veil and the menstruating women to come out to the Eid prayers. As for the menstruating women, they stood away from the place of prayer and joined the supplication of the Muslims. One of them asked, “O Messenger of Allah, if one does not have a veil?” He said, “Her sister may lend her, her own veil.” [Ahmed 20815, Bukhari 971, Ibne Majah 1307, Muslim 890, Abu Dawud 138, Nasai 1555]
(540)-A similar Hadith is narrated by Ahmad ibn Mani from Hisham who narrated from Hisham ibn Hasan who narrated from Hafsah bint Sirin and she narrated from Umm Atiyah.
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Although it was allowed for women to attend EID-SALAH at the times of the Prophet (PBUH) yet ULAMA generally disallow the women now for such attendance due to the general occurrence of FITNAH. Note that just after the passing away of the Prophet (PBUH), many SAHABA that allowed such attendance revised their ruling and disallowed it; the times of the Prophet (PBUH) were highly virtuous but they were seeing clearly that the people still had to learn Islam much, as means of communication were not high and whatever means were available, they were not much sophisticated; as the people were coming to Islam in great numbers without getting fully aware of the true Islamic Teachings, this did pose threat to the practice of the true Islamic Teachings. Note that even when the women were allowed this attendance at the times of the Prophet (PBUH), they were told that it is better to read SALAH at home; if they do come at mosque they must not take-up any kind of make up or such clothes that might attract men. With time, this attendance of women at mosques ceased and certainly, this outcome has taken place for the better; Al-Hamdu Lillah.
TOPIC 37-Going for Eid-Salah by one way; returning by other
(541)-Sayyidina Abu Hurayrah (RA) reported that when Allah’s Messenger (PBUH) took one road for the Eid Salah, he returned by other than it. [Ahmed 8462, Ibne Majah 1301]
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Probably, this change of ways in going to and coming from the EID-SALAH occurred because the Prophet PBUH intended to elucidate that even the walk to & from the EID-SALAH by different routes bring much of good returns; probably, the Prophet PBUH opted to meet as much persons of Madinah as possible on this much pleasant occasion. ULAMA have also commented that this might have been for the spread of teachings of Islam to people coming from far and wide taking the benefit of the occasion and it is better due to this SUNNAH (specially for the learned persons) to go and come by different ways at EID-SALAH.
TOPIC 38-Eat something before going for Eid ul-Fitr Salah
(542)-Abdullah ibn Buraydah (RA) reported from his father that the Prophet (PBUH) did not go out for the Salah of Eid-ul-fitr till he had eaten (something) but he did not eat (anything) on Eid-ul-Adha till he had prayed. (Ahmed 23041, Ibne Majah 1757]
(543)-Sayyidina Anas ibn Maahk (RA) narrated that the Prophet (PBUH) had a breakfast with dates on Eid-ul-Fitr before going to the place of Eid-Salah. [Ahmed 12270, Ibne Majah 17054]
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It is MUSTAHAB to eat something sweet at EIDUL-FITR, the EID after RAMADHAN, before going to SALAH; and not to eat anything waiting for the meat of sacrifice at EIDUL-ADHA, the EID at the time of HAJJ. Dates are good to take at EIDUL-FITR yet anything sweet is well then, so Muslims all over the world customarily prepare some sweet dish on the pleasant occasions of these EIDAIN.
6-BOOK ON SALAH WHILE TRAVELLING; & AT ECLIPSES;
(42 topics)
TOPIC 39-Shortening Salah
(544)-Sayyidina Ibn Umar (RA) narrated that he travelled with the Prophet (PBUH), Abu Bakr (RA), Umar (RA) and Uthman (RA); they all prayed for the ZUHR and ASR two Raka’at each and did not pray (any Salah) before or after that. He, Abdullah ibn Umar, said, “If I were to pray any Salah before that or after that, then I would have completed it (the FARDH).
(545)-Abu Nadrah reported that Sayyidina Imran ibn Husayn was asked about a traveler’s Salah. He said, “I performed Hajj with the Prophet and he prayed two Raka’at. Then, I performed Hajj with Sayyidina Abu Bakr (RA) and Umar (RA) and for six or eight years during the caliphate of Uthman (RA) with him, and they too prayed two Raka’at.”
(546)-Sayyidina Anas ibn Malik narrated, “We prayed with the Prophet (PBUH) the ZUHR at Madinah four Raka’at and the ASR at Zul Hulayfah two Raka’at.”
(547)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) went from Madinah to Makkah and he had no fear except fear of the Lord of the worlds, (yet) he prayed two Raka’at.
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Respectable TIRMIDHI has taken up four topics on the matter of QASR-SALAH (SALAH, when read while traveling, is shortened and that is called as QASR-SALAH reading two RAKA’AH instead of four though SALAH that is normally two or three RAKA’AH is not shortened at traveling). These topics comprise of the answers to what is QASR; at how much stay QASR is valid; should any MUSTAHAB-SALAH be read at such time and place; what if someone combines two SALAH together at traveling. The first topic here denotes that during the travel, Caliph and Sahaba used to read SALAH by QASR (the Arabic word that means ‘to shorten’); it is taken by three IMAMS except SHAFA’I as necessary while traveling; SHAFA’I takes it as MUSTAHAB. It is notable here that SAYEDAH AYESAH (RA) used to read SALAH in full while traveling and UTHMAN (RA) also read SALAH in full while traveling in the last half of his term as Caliph (he led SALAH at HAJJ in full); as for the practice of UTHMAN (RA) in this issue, he made IJTEHAD here (considering it an issue open to debate) that applied well on his own-self. IJTEHAD means that decision which takes place by pondering high on the commands of Islam that needs seeing to two aspects for its validity i.e. Subject and Object; this means that the matter to decide must be open to debate that is the “Object” and the person taking the decision on that debatable matter must be very highly knowledgable in Islamic Teachings that is the “Subject”; please note here that IJTEHAD (even if it passes both tests of Subject and Object) of someone is not binding on all Muslims until IJMA (Consensus of ULAMA) takes place on it. As for SAYEDAH AYESHA (RA), she did have reason for her in this issue as there is an incident as recorded in Ahadith that the Prophet (PBUH) had not prohibited reading SALAH for her in full at traveling; this is taken as an exception for her specifically. Note that Allah allows reading SALAH shortening it at the travel when there is some fear of enemy’s attack and H-547 clarified that though the first condition about being in travel is necessary yet the second condition about having the fear of enemy is not necessary. It is said in the Holy Book Quran, “And when you (Muslims) travel in the land, there is no sin on you if you shorten your SALAH if you fear that the disbelievers may attack you; verily the disbelievers are ever unto you open enemies” (4:101).
TOPIC 40-At how long a stay should one observe the QASR
(548)-Sayyidina Anas ibn Malik (RA) narrated, “We went out with the Prophet (PBUH) from Madinah to Makkah and he prayed two Raka’at.” The subnarrator asked him how long did the Prophet stay at Makkah? He said, “Ten days.”
(549)-Sayyidina Ibn Abbas (RA) said, “Allah’s Messenger (PBUH) made a journey. He prayed two Raka’at for ninteen days at every prayer.” He said, “So, we pray two Raka’at at each prayer for nineteen days, but if we stay for more than that we pray four Raka’at.”
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Due to difference in narrations about the stay at traveling taking up QASR, there is some difference of opinion how to apply the matter. There has been a consideration in FIQH (the subject that tells how to apply Islamic commands in practice) of how much distance would be covered to become a traveler yet due to rapidity in traveling (moving even from city to city in no time), the ruling for distance as taken by IMAMS is not of much cosequence at the present time; however, the intention for the period of stay is of significance even now and it is interesting to note that Ahadith have always been much related to this point (as Ahadith presented here too clarify well) rather than the distance of travel. ABU-HANIFA asks to take-up QASR in SALAH when the person intends to stay away from his actual destination for 15 days; if he intends to stay away for more than this period he does not remain a traveler and he must read the SALAH in full; this period of stay is near to the average of these narrations presented here by respectable TIRMIDHI. As for other three, SHAFA’I and MALIK take the person as a traveler when he intends to remain away from his actual destination for four days and he must take-up QASR in SALAH and if he intends to remain away for more than that, he must read his SALAH in full. AHMED ibn HANBAL says that when a person intends to read less than 21 FARDH-SALAH outside the place of his actual destination then he must take up QASR in SALAH and in effect, this also comes to the same as the ruling of SHAFA’I and MALIK. It is interesting to note that all four IMAMS agree that if a person intends to return towards his actual destination in a day or two, he could go on with QASR and the period of stay is no factor of consideration in such a case where some reason stops him to fulfill his intention. There are events recorded of SAHABA that they stayed outside their actual destination sometimes even for months and yet they read SALAH taking-up QASR in them; the most notable of these events is that IBN-UMAR remained in Azerbaijan for six months, as there was snowfall blocking the pass, and he read two RAKA’AH in SALAH that comprised of four RAKA’AH all the time of his stay there. The last narration here narrated by IBN-ABBAS, presents either the event that relates to the conquest of Makkah or either it is the expedition of TABUK; each comprising of nineteen days.
TOPIC 41-Salah during journey
(550)-Sayyidina Bara ibn Aazib (RA) said, “I made with Allah’s Messenger eighteen journeys. I never found him giving up two Raka’at before ZUHR at the sun’s passing the meridian (i.e. at the time of ZUHR).”
(551)-Sayyidina lbn Umar (RA) said, “I prayed 2 Raka’at of ZUHR and 2 Raka’at after that with the Prophet (PBUH) during a journey.”
(552)-Sayyidina Ibn Umar (RA) said, “I prayed with the Prophet (PBUH) at home and during journey. So, I prayed the ZUHR with him four Raka’at and two after that at home; but I prayed with him the ZUHR two Raka’at and two after that during journeys; and (I prayed) ASR two Raka’at and did not pray anything after that, and (I prayed with him) the MAGHRIB the same three Raka’at at home or during a journey reducing nothing at home or in a journey. And it is Witr of the day and there are two Raka’ats after that.”
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It is rational to leave the reading of MUSTAHAB-SALAH while traveling as there is QASR that relates to FARDH; if the MUSALLI should say any other SALAH, he would read the FARDH-SALAH in full and this is how IBN-UMAR reasoned (though he has narrated the Hadith for additional SALAH too). Narrations at this topic tell us that the Prophet (PBUH) used to read some of additional SALAH at travel and this needs elucidation. The commentators at Ahadith have pointed out few explanatory points here and the best among them is that when the MUSTAHAB-SALAH is not attached with the regular SALAH but read separately (when reading of it is routine to the MUSALLI), he would continue reading it while traveling too and IBN-UMAR used to do that. These narrations tell about the reading of additional SALAH by the Prophet (PBUH) during the travel at ZUHR but this additional SALAH was read at the time of ZUHR but not as direct attachment to the SALAH at ZUHR; the Prophet (PBUH) used to offer this additional SALAH not in the mosque but at home and used to offer it due to his standard practice. As for the two RAKA’AH that are after MAGHRIB, it is the individual inclination of IBNE-UMAR to read them even at travel yet this is not much relevant for the general practice according to the over-all position that is presented by Ahadith.
TOPIC 42-Combing two prayers
(553)-Sayyidina Mu’adh ibn Jabal (RA) said, “During the Battle of Tabuk, if the Prophet (PBUH) advanced before the declination of the sun then he postponed the ZUHR prayer till he combined it with the ASR prayer and prayed them together. But, if he advanced after the sun had passed the meridian then he brought forward the ASR Salah to ZUHR and prayed ZUHR and ASR. And, if he advanced before MAGHRIB, he delayed the MAGHRIB till he prayed it with the ISHA. And, if he advanced after the MAGHRIB, he brought forward the ISHA which he prayed after the MAGHRIB.”
(554)-This Hadith is also reported by Ali ibn Madini who reported from Ahmad ibn Hanbal (one of the four IMAMS) who reported from Qutaybah.
(555)-Sayyidinah Ibn Umar (RA) narrated that some of his kinsmen appealed to him for help, so he had to hurry on a journey. He delayed the MAGHRIB till disappearance of the twilight. Then he stopped and combined them both. Then he informed them, “Allah’s Messenger (PBUH) did this when he was pressed on an urgent journey.” [Ahmed 4472]
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We have studied this point of combination of SALAH at H-187 and H-188 and the note presented there gives some explanation for this. The point to note is that ULAMA at the school of ABU-HANIFA have taken this combination to mean that if ZUHR is read at its last time and ASR is read at its first time waiting just for some of time in between, it would seem as if they are combined and this is what this Hadith tells us. Similarly, when MAGHRIB is said at its last time and ISHA at its first, it would seem combination of them that is indicated here. H-553 points out that the combination for ZUHR and ASR is valid even at ZUHR and the combination for MAGHRIB and ISHA is also valid at MAGHRIB though this is not the practice of the ULAMA mentioned as they allow combination at the last time of the first SALAH and the first time of the second SALAH. However, if someone combines both SALAH at the time of one due to traveling or due to some apparent fear (any of these two reasons is valid singularly) that is fine as Ahadith are very clear on this matter; AHMED and SHAFA’I do allow such combination and even AHLE-HADITH take this same view; MALIK also is with AHMED and SHAFA’I yet he takes both travel and apparent fear together for such combination. As for the ruling of ULAMA among the SHIA on this issue, they say that the person may combine the SALAH at ANYTIME without any cause of travel, fear, rain, or whatever; they also contend that if the person wants to read SALAH separately that even is quite acceptable; note that SHIA also do read five SALAH being Muslims as that is the number of FARDH-SALAH told by the Prophet (PBUH) yet in three times mostly with ZUHR and ASR together (ZOHRAYN) and MAGHRIB and ISHA together (MAGHRIBAYN); FAJR being read separately like the general practice of all other Muslims.
TOPIC 43-About the Salah of Istisqa (prayer for rain)
(556)-Abbad ibn Tamim reported from his paternal uncle that the Prophet (PBUH) came out with the people to pray for rain. So, he prayed with them two Raka’at, reciting the Qur’an in an audible voice in them (Raka’at). He turned round his cloak and raised his hands making supplication for rain, and he faced the kiblah. [Ahmed16435, Bukhari 1024, Muslim 894, Abu Dawud 1167, Nasai 1505, Ibne Majah 1267]
(557)-Sayyidina Aabee-Lahm reported that he saw Allah’s Messenger (PBUH) praying for rain at Ahjar az-Zayt; his hands were raised while he supplicated.
(558)-Qutaybah reported from Hatim ibn Isma’il who reported from Hisham ibn Ishaq (who was Ibn Abdullah ibn Kinanah) who reported from his father who said that Walid ibn Uqbah, the Amir o Madinah, sent him to Sayyidina Ibn Abbas (RA) to ask him about the (Salah of) istisqa of Allah’s Messenger. So, he went to him. He said, “Indeed, Allah’s Messenger went out without adormment (in old garments), humbly and beseechingly till he came to the place of prayer. He did not deliver a sermon like your sermons, but he did not cease to make petition being humble, and raising the TAKBIR he prayed two Raka’at as are offered on Eid days.” [Ahmed 2039, Abu Dawud 1165, Nasai 1505, Ibne Majah 1266]
(559)-Mahmud ibn Gaylan reported from Waki’ who reported from Sufyan who reported from Hisham ibn Ishaq ibn Abdullah ibn Kinanah who reported from his father a Hadith like it with these extra words “in a fearful manner”.
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“ISTISAQA” means to read 2-RAKA’AH SALAH to ask Allah for rain (to eliminate the trouble from Muslims due to its scarcity) and it is said in the Holy Book Quran in Surah NOOH where the speech of NOOH (NOAH) is recorded, “Then I said, Ask forgiveness of your Lord, surely He is the most Forgiving; He woud send down upon you the cloud, pouring down abundance of rain” (71:10 & 11). Three of IMAMS except ABU-HANIFA take the reading of SALAH for asking of rain necessary but ABU-HANIFA does not take SALAH necessary though he too takes it better for it; his two brilliant students disagree on this point with him taking SALAH for it as necessary. The three IMAMS that ask to read SALAH for it, ask the IMAM of SALAH to recite the Holy Book Quran with some voice and they also ask for KHUTBAH (speech of IMAM of SALAH) after SALAH like in EID (in fact, the SALAH for ISTISQA is also read much like EID with more TAKBIRAAT as elucidated by the three IMAMS as we have studied at H-536 just recently). The unique act of changing the sides for RIDA (garment-sheet taken around the upper part of the body) is also performed by everyone at SALAH of ISTISQA, placing its left side on the right side of the body, and its right side on the left. This is how one Hadith has advised and though the person attending the gathering might do it at KHUTBAH yet the better time for it takes place after SALAH.
TOPIC 44-Salah of solar-eclipse
(560)-Sayyidina Ibn Abbas reported that the Prophet (PBUH) offered the Salah of Kusuf (solar eclipse). During that, he recited the Quran then went into RUKU’, then recited the Qur’an, then bowed into RUKU, then made the two prostrations. And, prayed the second Raka’ah in the same manner. [Ahmed 3236, Muslim 809, Abu Dawud 9183, Nasai 1463]
(561)-Sayyidah Aisha (RA) narrated that there was a solar eclipse in the times of Allah’s Messenger, so he led the people in prayer and made a long recital. Then he bowed into RUKU and made it a lengthy bowing. Then, raised his head and made a lengthy recital and it was shorter than the first. Then, he went into RUKU and made it a lengthy RUKU and it was shorter than the first. Then, he raised himself and prostrated. Then he did that in the second Raka’ah too. [Ahmed 24527, Bukhari 1065, Muslim 901, Abu Dawud 1180, Nasai 1471, Ibne Majah 1263]
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TOPIC 45-How to recite in Salah of Kusuf
(562)-Sayyidina Samurah ibn Jundub (RA) narrated that Allah’s Messenger (PBUH) led them in Salah of Kusuf. They did not hear his voice (during recital). [Ahmed 20180, Abu Dawud 1184, Nasai 1583, Ibn e Majah 1264]
(563)-Sayyidah Aisha (RA) said that the Prophet (PBUH) prayed the Salah of Kusuf and made a loud recital in it.
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When the Sun is in eclipse that happens only on the very last days of Lunar month or the Moon is in eclipse that happens at the full Moon i.e at its fourteenth night, there is SALAH to be read that is called the SALAH of KUSUF. This is natural phenomenon and happens often though not in each lunar month as it needs the direction of the Moon to be in line with the Earth and the Sun; when the Moon is between them in line, that is solar eclipse and when the Earth is between the Sun and the Moon in line throwing its shadow at the Moon, that is lunar eclipse. That is why when lunar eclipse takes place at the fourteenth night of a lunar month, there might occur the soalr eclipse at the last days of that lunar month as the direction of the Moon in relation to the Earth remains the same for some period of time. There is some little difference of opinion in how to read the SALAH of KUSUF yet the salient features that relate to it mostly according to the three IMAMS except ABU-HANIFA (who takes reading it as SUNNAH MUAKKADAH and asks to read it in the normal way of reading SALAH) are that it is FARDH-KIFAYAH; that it is read with two-RAKA’AH; that it is read with two RUKU in each of RAKA’AH; that it is read in JAMA’AH (though MALIK among the three disagree for the JAMA’AH at Lunar eclipse); that it is read with silent recitation (though AHMED among the three asks for a loud recitation) and that it is read with lengthy recitations in both the sections of both the RAKA’AH. The Prophet (PBUH) led SALAH at solar eclipse when his son died in infancy most probably in the middle of 10th Hijri (being around 17 months old as he was born in Zil-Hajjah, the last month of HIJRI calendar, at the eighth year of HIJRAH); that solar eclipse fell at the second day of August of 631 AD, the last but one day of the fourth month of HIJRAH, clarifying about it that this is natural phenomenon as people thought that it is related to his son’s death.
TOPIC 46-About prayer at the time of fear
(564)-Saalim reported on the authority of his father that the Prophet (PBUH) prayed one Raka’ah of the prayer of fear with one section (of the two) while the other section faced the enemy. Then they turned about and stood at the place of those, and they came, so he prayed with them the other Rakaah. Then he made the salutation and they stood up and made up their Raka’ah. Thereafter, the first section stood up and made up their Raka’ah. [Ahmed 6167, Bukhari 1243, Muslim 839, Nasai 1534]
(565)-Sayyidina Sahl ibn Abu Hathmah (RA) said about the Salah of fear that the Imam must stand facing the Kiblah. One section of them must stand with him while another section must contend with the enemy and face them. The Imam must pray one Raka’ah with them and they must complete the second by themselves and make two prostrations at their place. Then they may go to the place of the others while those may come and the Imam may pray the Raka’ah with them and make two prostrations. This is for him the second, and for them one. Then they may pray one Raka’ah and make two prostrations. [Bukhari 4131, Muslim 841, Abu Dawud 1237, Nasai 1532, Ibne Majah 1259]
(566)-Muhammad ibn Bashhar said, “I asked Yahya ibn Sa’eed Qattan about this Hadith and he narrated to me from Shu’bah who narrated from Abdur Rahman al-Qasim who narrated from his father who narrated from Salih ibn Khawwat who narrated from Sahl ibn Abu Hathmah who reported it from the Prophet a Hadith similar to the Hadith of Yahya ibn Sa’eed al-Ansari.” He said to me, “Write it down with the remark that I (Yahya ibn Sa’eed Qattan) do not remember the Hadith but it is like the Hadith of Yahya ibn Sa’eed al-Ansari.”
(567)-Malik ibn Anas (one of the four IMAMS) reports the like of it from Yazid ibn Ruman who narrated from Salih ibn Khawwat who narrated from someone who was among those who had offered the Salah of fear with the Prophet (PBUH). [Bukhari 4131, Muslim 842]
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Probably, the advice of SALAH at fear came at the fourth year of Hijrah when the Holy Book Quran advised, “And when you are among them and keep up the prayer for them, let a party of them stand up with you, and let them take their arms; then when they have prostrated themselves let them go to your rear, and let another party who have not prayed come forward and pray with you, and let them take their precautions and their arms; those who disbelieve desire that you may be careless of your arms and your luggage, so that they may then turn upon you with a sudden united attack, and there is no blame on you, if you are annoyed with rain or if you are sick, that you lay down your arms, and take your precautions; surely Allah has prepared a disgraceful chastisement for the unbelievers” (4:102). SALAH at fear was read with two RAKA’AH many times and in many ways (as the Prophet PBUH took the best way at any given situation of fear) that are mostly narrated by ABU-DAWUD; as such it is allowed to read it in different ways yet the best way in general seems to be the one taken by the three IMAMS with the exception of ABU-HANIFA as recorded in H-565 narrated by SAHL ibn ABU-HATHMAH that one section prays with the Prophet (PBUH) and the other section keeps watch against the enemy. At the completion of one RAKA’AH, the section at SALAH at fear completes its SALAH reading the other RAK’AH by their-selves while the IMAM waits not going ahead with SALAH. The other section exchanges place with the first section when it completes it and the IMAM leads them reading his second RAKA’AH while this second section reads its first RAKA’AH with him and then reads its second RAKA’AH by their-selves. Note here that SALAH at fear behind one IMAM is necessary only when all the MUQTADI want to read this SALAH in his leadership and if that is not the case then different JAMA’AH could be held one by one and as such those that are not at SALAH would keep the watch. The verse quoted at the beginning of this note also clarifies the point by the words “And when you (O Prophet) are among them”. Note that the chain in H-565 includes two persons named YAHYA ibn SAEED, one is QATTAN and the other is ANSARI. Now YAHYA QATTAN has narrated this Hadith from YAHYA ANSARI too that is the narration at 565 and he has narrated this from SHU’BA too that is the narration at 566 yet due to some forgetfulness in the latter, he told MUHAMMAD ibn BASHHAR to write the remark that he does not remember the Hadith exactly yet it is much like the Hadith that he had narrated from YAHYA ANSARI.
TOPIC 47-About SAJDAH of the Qur’an
(568)-Sayyidina Abu Darda said, “I prostrated with the Prophet (PBUH) eleven prostrations; one of them is the one in (Surah) an-Najm.” [Ahmed 21750, Ibn e Majah 1055]
(569)-Abdullah ibn Abdur Rahman reported from Abdullah ibn Salih who from Layth ibn Sa’d who from Khalid ibn Yazid who from Sa’eed ibn Abu Hilal who from Umar (who is Ibn Hayan Dimishqi) that he said, “One informer informed me that Sayyidah Umm Darda (RA) said on the authority of Abu Darda (RA) that he said that he had made eleven prostrations with the Prophet inclusive of the prostration of Surah an-Najm.”
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There are verses in the Holy Book Quran that are related to SAJDAH (prostration) and when they are read, the reciter would make SAJDAH to Allah. One of these is at SUAD that reads, “and Dawood was sure that We had tried him, so he sought the protection of his Lord and he fell down bowing and turned time after time (to Him)” (38:24) and verse of SAJDAH at Surah NAJM reads, “The near event draws nigh. There shall be none besides Allah to remove it. Do you then wonder at this announcement? And will you laugh and not weep; while you are indulging in varieties? So fall down in SAJDAH to Allah to worship” (53: last 6 verses). These specific verses where the reciter would make SAJDAH are marked at the print of the Holy Book Quran for the ease of the reciter; he makes SAJDAH when he recites them (and he might make them later). All the IMAMS take it praiseworthy to make SAJDAH at such specific verses; ABU-HANIFA taking them as WAJIB while the other three as SUNNAH. There are 15 such places at the Holy Book Quran according to AHMED while according to ABU-HANIFA and SHAFA’I, there are 14 such places as the former does not include one of the verses of SAJDAH of Surah HAJJ in the count while the latter does not include the verse of SAJDAH of Surah SUAD here. MALIK does not include the three verses of SAJDAH that come after Surah HUJURAAT till the last so he takes 11 places that need SAJDAH when recited and the best stance in this respect seems here of AHMED ibn HANBAL. Among these all, the most necessary SAJDAH are mentioned as four that are at SURAH 32, 41, 84 and 96 by sequence.
TOPIC 48-On women going to Mosques
(570)-Mujahid reported that they were with Sayyidina Ibn Umar (RA). He said that Allah’s Messenger said, “Permit women to visit the mosques at night.” His son said, “By Allah, we shall not permit them because they might make it a means of mischief.” Ibn Umar said, “May Allah do with you this and that! I tell you what Allah’s Messenger (PBUH) said and you say that you would not permit.” [Ahmed 5101, Bukhari 899, Muslim 442, Abu Dawud 568]
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TOPIC 49-Spitting in mosque is disliked
(571)-Sayyidina Tariq ibn Abdullah Maharabi reported that Allah’s Messenger (PBUH) said, “When you offer Salah, do not spit to your right side, but behind you or to your left, or below your left foot.” [Ahmed 27290, Abu Dawud 478, Nasai 725, Ibn e Majah 1021]
(572)-Sayyidina Anas ibn Malik (RA) reported that Allah’s Messenger (PBUH) said, “It is a sin to spit in the mosque and its expiation is to bury it.” [Ahmed 13433, Bukhari 413, Muslim 552, Abu Dawud 475, Nasai 723]
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The two topics that have come here relating to attitudes about the mosque have puzzled the commentators on Ahadith of JAME’ TIRMIDHI as these couple of topics seem unrelated being in the discussion of SAJDAH of recitation of the Holy Book Quran. Although some of commentators have pointed out that some relationship might be assumed here yet mostly they have remarked that this seems confusion on the part of the scribe, who wrote these couple of topics at the discussion here, though these had to come after it; this is interesting. However, as for the comments on them, it is better to refer to H-539 and H-540; the note there would clarify the matter of attendance of women at the mosque insha Allah. The response of the son of IBNE-UMAR (whose name has been recorded as WAQID or BILAL) seemed against the Hadith though he only meant to say that in the era of the Prophet (PBUH) there was no problem to it yet in the current times, it is not feasible. This blunt response infuriated IBN-UMAR so much that he did not visit him for years ahead. Though he was right in the sense he meant the words yet the manner of putting his viewpoint seemingly challenged the Hadith due to the wrong timing to blurt it out. An event that had taken place in this context at the ancient times, is much notable here that once a teacher of the Hadith was explaining an Hadith that told that the Prophet (PBUH) liked the pumpkin (see narrations at 1856 and 1857); one of students there remarked on that just at the very time of the teaching that he (the student) did not like the pumpkin. The student did not mean to challenge the Hadith yet it was the wrong timing to blurt this out; it seemed to mean that though the Prophet (PBUH) liked it but he did not. The teacher controlling his anger asked him to take care about what he says, how he says it and what time and place he has chosen to say it. Spitting in the mosque is against the respect of the mosque so it should be avoided. In those days, the floor of mosques used to have sand so it absorbed the discharge and still it was taken as something that was out of etiquette; however, at necessity it was allowed with care to bury it at the sand but how bad it is at the present times when the floor is usually made of modern tiles. Today either a person should control himself till he finds some place to spit outside the mosque or either take up some tissue for this and discard it well according to the good etiquette.
TOPIC 50-SAJDAH in Surah al-Inshiqaq and Surah al-Alaq
(573)-Sayyidina Abu Huraira (RA) said, “We prostrated with Allah’s Messenger in Surah al-Alaq (96th Surah) and in Surah al-Inshiqaq (84th Surah).” [Ahmed 7375, Muslim 578, Abu Dawud 1407, Nasai 959, Ibne Majah 1058)
(574)-Qutaybah reported from Sufyan who from Yahya ibn Saeed who from Abu Bakr ibn Muhammad ibn Amr ibn Hazm who from Umar ibn Abdul Aziz who from Abu Bakr ibn Abdur Rahman ibn Harith ibn Hisham who from Abu Huraira and he from the Prophet (PBUH) a Hadith similar to it. In this Hadith, four Tabi’in are sub-narrators & one after the other.
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TOPIC 51-SAJDAH in Surah an-Najm
(575)-Sayyidina Ibn e Abbas (RA) said, “When Allah’s Messenger (PBUH) prostrated (at a verse) in Surah al Najm, the Muslims, the polytheists, jinn and Mankind also prostrated”
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TOPIC 52-About one who does not prostrate in it
(576)-Sayyidina Zayd ibn Thabit (RA) said, “I recited the Surah an-Najm to Allah’s Messenger (PBUH) but he did not prostrate during the recital.” [Ahmed 21647, Bukhari 1072, Muslim 577, Abu Dawud 1404, Nasai 956]
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These are Ahadith of three topics related to SAJDAH at recitation of the Holy Book Quran and it is interesting to note that the narration by ABU-HURAIRA contains four TABA’EE (companions of the companions of the Prophet PBUH). These are YAHYA ibn SAEED QATTAN, ABU-BAKR ibn MUHAMMAD ibn AMR, UMAR ibn ABDUL-AZIZ and ABU-BAKR ibn ABDUR-RAHMAN who has reported it from ABU-HURAIRA (RA). Respectable TIRMIDHI has brought these AHADITH for the consideration of the viewpoints of IMAMS as MALIK says that there is no verse for SAJDAH after Surah HUJURAAT till last (that part is named as MUFASSALAAT) while Surah INSHIQAQ (84), Surah ALAQ (96) and Surah NAJM (53), all three are included in this part and there are Ahadith present that ask for SAJDAH in them. SHAFA’I does not take SAJDAH at Surah SUAD necessary and H-577 (that is just ahead) tells that the Prophet (PBUH) did make SAJDAH in its recitation though IBN-ABBAS has given here his opinion too that goes in favor of SHAFA’I that this SAJDAH is not among the necessary ones.
TOPIC 53-SAJDAH in Surah Suad
(577)-Sayyidina Ibn Abbas (RA) said, “I saw Allah’s Messenger (PBUH) make prostration in Surah Suad.” He added, “But, it is not among the Wajib prostrations.” [Ahmed 2521]
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TOPIC 54-SAJDAH in Surah al-Hajj
(578)-Sayyidina Uqbah ibn Aamir (RA) said that he told Allah’s Messenger (PBUH) “O Messenger of Allah! Surah al-Hajj has more excellence than other Surah because it has two SAJDAH.” He said, “Yes. And, one who does not prostrate at them has not recited it.”
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TOPIC 55-What is said in Sajdah of Recital
(579)-Sayyidina Ibn Abbas (RA) narrated that a man came to the Prophet (PBUH) and said, “O Messenger of Allah! I saw myself in the night while I was asleep as though I prayed behind a tree. I prostrated and the tree (also) prostrated against my prostration. So, I heard it say, ‘O Allah! Write down for me with You a reward against it. And remove from me against it (my) sins. And make it for me with You a treasure (for the Hereafter). And accept it from me as You did accept it from Your slave Dawud’.”
(580)-Sayyidah Aisha (RA) said that in the prostrations of the Quran by night, Allah’s Messenger (PBUH) would pray, “My face prostrates to Him who created it, and made its hearing and its sight by His might and power.” [Ahmed 960, Muslim 771, Nasai 896, Ibne Majah 1054]
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The narration at 578 points out that Surah HAJJ has two SAJDAH and that challenges the viewpoint of ABU-HANIFA (but please note that this is among the narrations that are weakly narrated); seeing the over-all position, the stance of AHMED seems better who says that there are 15 SAJDAH in total omitting nothing that is reported in this respect from the Prophet (PBUH). As for the Topic-55, note that there are two types of DUA (Supplication to Allah) that are narrated for SAJDAH of recitation here; though the first one was said in the narration of a person’s dream yet another version of this same Hadith that is narrated by IBN-ABBAS (RA) tells that the Prophet (PBUH) did take up these words that the man had seen in his dream, in the SAJDAH of recitation. The person might say any of these in Arabic in the SAJDAH of recitation and even the ordinary way of making SAJDAH is well (as that also has words to praise Allah) so this issue does have some margin for its practice; Al-Hamdu Lillah.
TOPIC 56-One might redeem one’s missed Rota by day
(581)-Abdur Rahman ibn Abdul Qari reported having heard Sayyidina Umar ibn al-Khattab (RA) say that Allah’s Messenger (PBUH) said, “If anyone falls asleep and misses his rota of regular recital (of Quran or supplication) or a portion of it and he recites it between the Salah of FAJR and the Salah of ZUHR then it is recorded for him as though he had recited it at night.” [Muslim 747, Abu Dawud 1313, Nasai 1786, Ibn e Majah 1343]
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TOPIC 56A-Raising head from RUKU’ and SAJDAH before Imam
(582)-Sayyidina Abu Huraira (RA) reported that the Holy Prophet (PBUH) said, “Does the person who raises his head before the Imam not fear that Allah will change his head into a donkey’s head?” Qutaybah said that Hammad said that Muhammad ibn Ziyad said to him that he only said “Does he not fear”. [Ahmed 7537, Bukhari 582, Muslim 427, Nasai 824, Ibn e Majah 961]
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H-582 gives the warning not to surpass the IMAM of SALAH in its postures as that would cause the head of such person to become like an ass. ULAMA have remarked that when someone makes habit not to obey the one whom he should obey (even parents are included in this context when they do not give him any advice against Islam), his face shows the effect of this disobedience at the time of his death. It means also that he is taken as a foolish person among his associates; so this Hadith denotes double effect on him that inside he becomes a foolish person with time and outside his face takes despicable form when his death comes.
TOPIC 57-He who leads people in prayer after his prayer
(583)-Sayyidina Jabir ibn Abdullah reported that Mu’az ibn Jabal would offer the Salah of MAGHRIB with Allah’s Messenger and then return to his people and act as their Imam (that means he led them in Salah). [Ahmed 14311, Bukhari 711, Muslim 465, Abu Dawud 600, Nasai 834]
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According to MALIK and ABU-HANIFA, reading of a specific FARDH-SALAH is only once in a day and its repetition is not allowed except as NAFL if he takes up JAMA’AH for it as MUQTADI (follower in SALAH and not IMAM); SHAFA’I and AHMED allow this. The narration-583 tells seemingly that it is allowed but ULAMA at HANAFI school take the meaning here that MU’AZ ibn JABL after reading MAGHRIB with the Prophet (PBUH) returned and led the SALAH of ISHA as IMAM for his people so there is no doubling of MAGHRIB-SALAH. There is another version for this Hadith that tells us that he used to read ISHA with the Prophet (PBUH) and here the ULAMA at the school of ABU-HANIFA have said that this happened once only when he stayed the night and even the day there in Madinah; he had led his people in the SALAH of the next ISHA so again there is no doubling of ISHA. Even if this reasoning depends on some guess-work, it is not unworthy to present for the situation; the rule, that the person would read any specific FARDH-SALAH in 24-hours once only, seems valid.
TOPIC 58-Prostration on cloth allowed during heat or cold
(584)-Sayyidina Anas ibn Malik (RA) said, “When we prayed the Salah of ZUHR with the Prophet (PBUH), we made prostration on our pieces of cloth to protect ourselves from heat. [Ahmed 11970, Bukhari 385, Muslim 620, Abu Dawud 660, Nasai 112, Ibn e Majah 1033]
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TOPIC 59-Mustahab to sit in mosque after FAJR till sunrise
(585)-Sayyidina Jabir ibn Samurah (RA) said, “When the Prophet (PBUH) had prayed the FAJR, he would sit at the same place of prayer till the sun had risen.” (Muslim 670, Abu Dawud 4850, Nasai 1354]
(586)-Sayyidina Anas narrated that Allah’s Messenger (PBUH) said, “As for him who prays the FAJR Salah with the congregation and then sits down remembering Allah till the sun has risen when he prays two Raka’at, there is for him a reward of Hajj and Umrah.” Anas (RA) reported that he said, “Complete, complete, complete!”
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It is allowed to make SAJDAH on some cloth that is worn at the time of SALAH extending it to the place of putting the forehead to have protection from heat (though SHAFA’I has some reservation on this). As for sitting in the Mosque till the sun rises, it is MUSTAHAB as the Prophet (PBUH) did sit like that sometimes and when a person reads ISHRAQ after sunrise before leaving the mosque, that gives him the returns as HAJJ and UMRAH. The similarity that is conveyed here is in two ways; one is that as UMRAH strengthens HAJJ so the SALAH of ISHRAQ strengthens the SALAH of FAJR in this sense that Allah would omit by His blessing any lack of attention towards Allah in FAJR due to ISHRAQ (that is why the Prophet (PBUH) repeated the word “complete”); second is that as UMRAH is to HAJJ in reward by ratio, hopefully such ratio of reward would take place between the ISHRAQ and FAJR. Note that FAJR is not compared to HAJJ and ISHRAQ not to UMRAH; it is the ratio of the reward of these two couple of issues that is similar, both being different in status.
TOPIC 60-Looking sideways in Salah
(587)-Sayyidina Ibn Abbas reported that Allah’s Messenger used to glance right and left while in prayer but did not turn his neck back. [Ahmed 2485]
(588)-Mahmud ibn Ghaylan reported from Waki’ who from Abdullah ibn Sa’eed ibn Abu Hind and he from some friends of lkrimah that the Prophet did glance sideways in prayer (without turning his neck) and then he narrated like the foregoing hadith. [Ahmed 2792]
(589)-Sayyidina Anas narrated that Allah’s Messenger said. “O my son! Refrain from looking here and there during Salah, for glancing sideways in prayer destroys. But, if you must then do it in the optional (Salah), not during the prescribed.”
(590)-Sayyidah Aisha (RA) reported that she asked Allah’s Messenger (PBUH) about looking sideways during prayer. He said, “That is a pilferage. The devil steals from man’s Salah.”
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There are two points to note in this topic; one that the first narration is weakly narrated (and the second one is a version for it narrated by another chain that might be weakly-narrated yet as respectable TIRMIDHI has not commented on it so I, MSD, have taken it to be well-narrated though it is technically MURSAL that is TABA’EE directly narrates from the Prophet PBUH); second that there is a difference in words at the first two Ahadith presented here and the last two; the translation in English does not account totally for that but I would clarify them now. Note that as English has words (transit or intransit verbs) like see, watch, look, observe, glance, glare that denote to get something from eyes; Arabic also has such words and the first two Ahadith have word “LAHZ” that is near to the meaning of glance while the last two have the word “ILTIFAAT” that is near to the meaning of “looking at someone with some attention”; the first (glance) is allowed during SALAH especially for IMAM (when he cares not to turn his posture away from the KA’BAH) to make sure that everything is in order and the second (ILTIFAAT) is not allowed during SALAH except when there is some necessity at the MUSTAHAB-SALAH though even then it is better to avoid.
TOPIC 61-If a late comer finds the Imam in SAJDAH
(591)-Sayyidina Muadh ibn Jabal narrated that Allah’s Messenger (PBUH) said that when one of you comes to the prayer and the Imam is in a particular position then let him do as the Imam does. [Ah 22650, Bukhari 637, M 604, AD 539, N 683]
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In the beginning when reading of SALAH became obligatory, any of SAHABA who came late at the JAMA’AH and missed some part of SALAH used to complete it individually by guess hastily upto where the others were at SALAH then he went on with JAMA’AH like others. Once MUADH ibn JABAL (RA) came late at JAMA’AH but instead of completing his SALAH individually to the point where the JAMA’AH was, he went on reading SALAH with the Prophet (PBUH) and when the Prophet said TASLIM to end SALAH, he stood up and completed the missed part then. The Prophet (PBUH) saw this and appreciated it so much that he made it SUNNAH by issuing this guidance that this is how the person who comes late would do joining the JAMA’AH following the IMAM at whatever position he is completing his missed part of SALAH in the last individually. The practice in this matter now is in this specific trend since the time MUADH set it and the Prophet (PBUH) appreciated it as SUNNAH.
TOPIC 62-Undesirable that people stand up and wait for Imam
(592)-Abdullah ibn Abu Qatadah reported on the authority of his father that Allah’s Messenger (PBUH) said, “When the IQAMAH is called out, you should not stand up till you see me come out.” [Ah 22650, Bukhari 637, M 604, AD 539, N 683]
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TOPIC 63-Glorifying Allah and saying DURUD on the Prophet PBUH
(593)-Sayyidina Abdullah (RA) said that he was engaged in Salah while the Prophet (PBUH) was sitting; Abu Bakr (RA) and Umar (RA) were with him. When I sat down, I began with chanting the glory of Allah followed by delivering of blessing on the Prophet. Then I prayed for myself. The Prophet said, “Ask and you will be given. Ask and you will be given.” [Ahmed 3662]
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It is against the etiquette of SALAH that as the clock strikes the time for SALAH and IMAM has not yet come, some MUQTADI (followers of IMAM in SALAH) stand in wait for him. He might have become late due to some necessity or some barrier and this standing in wait for him would obviously embarrass him as he comes late to lead the SALAH. However, when he does come and the IQAMAH is called then is the time to stand up for SALAH. The second Hadith at the topic-63 here tells the etiquette of DUA that before asking Allah for personal needs, the person must say words that are in praise of Allah and show his humbleness to Allah then he must deliver DURUD to the Prophet (PBUH) and then ask what he needs. This would make his DUA much more acceptable at the court of Allah and Allah knows better; Al-Hamdu Lillah.
TOPIC 64-About applying perfume in mosques
(594)-Sayyidah Aisha (RA) said that the Prophet (PBUH) ordered that mosques should be built in neighbourhoods. They should be kept clean and perfumed. [Ahmed 26446, Abu Dawud 455, Ibn e Majah 758]
(595)-Hisham ibn Urwah reported from his father that the Prophet (PBUH) commanded and he reported the like of it.
(596)-Ibn Abu Umar also reported a Hadith like it from Sufyan ibn Uyaynah from Hisham ibn Urwah who reported from his father. Sufyan said that the Prophet (PBUH) commanded that mosque be built in distant residences of the tribes.
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To make ease in reading of SALAH, the Prophet (PBUH) commanded to make Mosques at different places so that a person living anywhere in the city could reach there in no time and read the SALAH with JAMA’AH; they are read five times daily. The word used is DOUR that means neighbourhoods yet the other meaning of the word is “houses” and in this meaning it asks to read some MUSTAHAB-SALAH at home too (see Ahadith-450 & 451) and also asks women to set some specific place at home for their SALAH. Ahadith report that the Mosque of the Prophet (PBUH) was cleaned regularly from dust and there is a narration that reports that the Prophet (PBUH) saw some spit at the wall of the Mosque; he scratched it and applied some scent to it. ABU-DAWUD has reported that ABDULLAH ibn UMAR (RA) used to put perfume inside the Mosque when Umar (RA) sat on the pulpit to deliver the Friday-KHUTBAH; see also H-571 & H-572 at JAME’ TIRMIDHI that we have studied recently.
TOPIC 65-The optional Salah during day and night in twos
(597)-Sayyidina Ibn Umar narrated that the Prophet (PBUH) said, ‘The (optional) prayer during day and night is in twos.” [Ahmed 4791, Abu Dawud 1295, Nasai 1665, Ibn e Majah 1322]
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TOPIC 66-How did the Prophet (PBUH) offer optional Salah by day
(598)-Aasim ibn Damrah said that he asked Sayyidina Ali (RA) about the Prophet’s (PBUH) Salah by day. He said, “You cannot endure that much.” He said, ‘Suppose one among us will endure that much?’ So, he said, “When the Sun was from here (the east) so far as it is from here (the west), at the time of ASR, he prayed two Raka’at. And when it was from here (east) as it is from here (west) at the time of ZUHR, he offered four Raka’at. And he prayed four Raka’at before ZUHR and two after ZUHR, and before ASR, four Raka’at, separating every two Raka’at with salutation to the angels, the near ones, the Prophets, the Messengers and those of the Believers and Muslims who followed them.”
(599)-Muhammad ibn Mathna reported from Muhammad ibn Ja’far who reported from Shu’bah who reported from Abu lshaq who reported from Aasim ibn Damrah who reported from Sayyidina Ali, Hadith like it from the Prophet (PBUH).
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TOPIC 67-Praying in the covering of women disliked
(600)-Sayyidah Aisha said that Allah’s Messenger (PBUH) did not pray in the outer covering of his wives. [Ahmed 25033, Abu Dawud 367, Nasai 5381]
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The MUSTAHAB-SALAH is in twos though due to some narrations, some have commented that MUSTAHAB at night are in twos and in the day, they are in fours; both of these practices are authentic yet the better position according to the Hadith here seems to be the former as reported in H-597 too. H-598 narrated by ALI (RA) tells about optional SALAH relative to positions of the sun and to understand it, take a horizontal finite line (x) the points of which mark the sunrise and the sunset respectively with the half circle above showing the course of the sun in time. Now taking the sun at some height from the point of sunset (that is the time of ASR) and marking the same height above the point of sunrise relatively; that is the time of ISHRAQ (see topic-15 of Booklet of WITR). The other time for MUSTAHAB-SALAH might be understood by taking a vertical finite line (Y) that shows the middle of heavens by its high point and as far the sun is at its one side (that is the time of ZUHR), taking the same space from the high point at its other side is the time of CHAASHT (that is also called DHUHA). The narration points-out other MUSTAHAB-SALAH too that are to remain in twos as the words “separating every two RAK’AH with salutation” tell explicitly. Those who have taken four RAKA’AH for MUSTAHAB-SALAH at the day-time, they have interpreted this to mean sitting in TASHAHHUD at the two RAKA’AH and not the end of SALAH.
TOPIC 68-Movement and action in optional Salah
(601)-Sayyidah Aisha said, “I came while Allah’s Messenger (PBUH) was offering Salah at home with the door latched. So, he walked to it till he opened it and then returned to his place.” She described that the door was (ahead) in the direction of the Kiblah.” [Ahmed 74082, Abu Dawud 922, Nasai 1205]
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TOPIC 69-Reciting two Surah in one Raka’ah
(602)-A’mash said that he heard Abu Wail say that a man asked Abdullah about the word “Ghairi Aasin” or “Yasin.” He asked, “Have you read the whole Qur’an besides it.” He said, “Yes!” Abdullah ibn Mas’ud (RA) remarked, “Some people recite the Qur’an as though they scatter rotten dates. They do not get the Qur’an below their throats (meaning it has no effect on them). I know of such Mutashabihaat Surah (whose definite meanings are not known) which the Prophet (PBUH) recited together.” [Ahmed 3607, 4995, Muslim 822, Nasai 1000]
The sub-narattor said that they asked Alqamah, so he asked lbn Mas’ud about these specific Surah. So he said, “They are twenty Surah of Mufassal which the Prophet (PBUH) recited two together in one Raka’ah.”
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TOPIC 70-About the merit of walking towards the mosque
(603)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “When a man makes ablution, and makes it well, and goes out to prayer, nothing besides prayer getting him out, or urging him on, then he will not take a step but Allah will raise against it a rank for him and erase from him a sin.” [Ahmed 7434, Ibn e Majah 774]
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H-601 clarifies that in MUSTAHAB-SALAH it is fine to take some minimum activity though not such that makes a person seeing it gather that the person he sees is not in SALAH. Note that the door was at the right side of the Prophet (PBUH) in front as he was reading SALAH just besides it; most probably he opened it with one hand taking two or three steps ahead towards Kiblah and coming back without turning, the room being a small one like all other of his HUJURAAT. The Prophet (PBUH) used to read two of Surah in one RAKA’AH occasionally at TAHAJJUD, the night SALAH. The two that he read at each RAKA’AH often were not in sequence but both used to be somewhat lengthy like Surah RAHMAN, NAJM, MUDDATTHIR, MUZZAMMIL, WAQIAH, NOON etc.; these were twenty Surahs that he read at ten RAKA’AH of TAHAJJUD. ABDULLAH ibn MASUD did not like the question from the man about the words whether they should be read as GHAIRI-AASIN (without any foul smell) or GHAIRI-YASIN. Note that the word GHAIRI-AASIN occurs at Surah MUHAMMAD, the 47th Surah, at verse-15 (and not GHAIRI-YASIN). In another version of this narration it is said that the man told ABDULLAH that he recited all the MUFASSAL-SURAH in one RAKA’AH. This made ABDULLAH remark that such haste is not good as the Prophet (PBUH) read two of Surah maximum in one RAKA’AH and that is why the man is not getting the true meaning of the Holy Book Quran. The next Hadith tells about high virtues of SALAH that when the person reads it with his attention towards Allah, it puts him at the highest of spiritual status; Al-Hamdu Lillah.
TOPIC 71-It is better to offer Salah at home after MAGHRIB
(604)-Sa’eed ibn Ishaq ibn Kab ibn Ujrah reported on the authority of his father who reported from his grandfather that the Prophet (PBUH) prayed in Masjid Banu Abdul Ashhal the Salah of MAGHRIB. Some people stood up to offer the supererogatory Salah. So he said that you should pray this Salah at home.” [Ahmed 23685, Abu Dawud 1300, Nasai 1596]
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TOPIC 72-When one converts to Islam, he must have bath
(605)-Sayyidina Qays ibn Aasim said that when he embraced Islam, the Prophet (PBUH) commanded him to have bath with water and leaves of lot-tree. [Ahmed 20635, Abu Dawud 355, Nasai 188j
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The Prophet (PBUH) asked to read all SALAH except for FARDH at home; even WITR is better at home. As direct reading of WITR after FARDH is not appreciable so the MUSALLI would read two RAKA’AH between FARDH of ISHA and WITR and this brings total SALAH in 24 hours to 24 RAKA’AH; it is better to read this two RAKA’AH and WITR at late night after some sleep at home as that also would become TAHAJJUD for him insha Allah; see also the Ahadith 450 & 451. When a person comes in Islam, it is admirable (MUSTAHAB) according to SHAFA’I and ABU-HANIFA for him to take bath; AHMED and MALIK take it as necessary (WAJIB) but he might omit the leaves of Lot-Tree (or any tree for that matter).
TOPIC 73-To say Bism-Allah on going to the wash-room
(606)-Sayyidina Ali bin Abu Talib narrated that Allah’s Messenger (PBUH) said. “The screen between the eyes of Jinns and the private parts of the children of Adam is that when one of them enters the wash-room, he should say Bism-Allah (by the name of Allah).” [Ibn e Majah 697]
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Although this narration is one of the weakly-narrated ones yet there is complementary Hadith for it in this topic that we had studied at the beginning of the Booklet of Purification, the first Booklet at JAME’ TIRMIDHI; see H-5 & 6. There it is clarified that one must take the protection of Allah when one is to enter the wash-room and BISM-ALLAH also implies the same as it means “by the name of Allah”.
TOPIC 74-Distinguishing mark of Ummah on the Resurrection
(607)-Sayyidinah Abdullah ibn Busr narrated that Allah’s Messenger (PBUH) said, “On the Day of Resurrection, the faces of my Ummah will shine because of SAJDAH and their hands and feet because of ablution.” [Ahmed 17709]
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TOPIC 75-It is Mustahab to begin ablution from the right side
(608)-Sayyidah Aisha said that Allah’s Messenger (PBUH) liked to begin with his right side in purification, combing his hair and putting on his shoes. [Ah 24681, Bukhari 168, M 268, AD 4140, N 112, Ibn e Majah 40]
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TOPIC 76-Water that is enough for ablution
(609)-Sayyidina Anas ibn Malik narrated that Allah’s Messenger (PBUH) said, “For ablution, two RATL water is enough.”
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The person who is in SAJDAH for Allah shows total humbleness to ALLAH and this is the peak of acceptance of being His true slave. That is why Allah would give this special reward to them that the faces of all such persons would shine; also their hands and feet would shine due to WUDHU (ablution; that is the unique way of cleanliness) that shows also humbleness to Allah. All works that grooms the physique are initiated by the right side and so in WUDHU first, the right hand is washed and then the left; the feet are washed likewise. We have read about the minimum water that could do well for WUDHU and if taken more than that, it must not be too much; see H-56 at the booklet of Purification. Two of RATAL was also called one MUDD and this quantity of water comes to almost 800 grams by the current standard.
TOPIC 77-Sprinkle water over urine of an infant who suckles
(610)-Sayyidina Ali ibn Abu Talib (RA) narrated that the Prophet (PBUH) said about the urine of an infant who is not yet weaned that it is enough to pour water over the urine of a male child while it is necessary to wash the urine of a female child.
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TOPIC 77A-About wiping as observed by the Prophet (PBUH)
(611)-Shahr ibn Hawshab narrated that he saw Jarir ibn Abdullah make ablution and wipe over his socks. So, he asked him about it and he said, “I saw the Prophet make the ablution and wipe over his socks. He asked whether it was before (the revelation of) al-Ma’idah or after that. He said that I did not embrace Islam till after al-Maidah.”
(612)-Muhammad ibn Humayd Razi reported that Nuaym ibn Maysarah Nahwi reported the like of it from Khalid ibn Ziyad.
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We have studied the matters related to both the topics 77 & 77-A before at Ahadith presented by respectable TIRMIDHI at the booklet of purification. Reading of the notes at these Ahadith (that are H-71 and H-93 respectively) might do well for the detail.
TOPIC 78-Making ablution by the sexually defiled person
(613)-Sayyidina Ammar (RA) reported that the Prophet (PBUH) authorised a sexually defiled person, that if he wishes to eat, drink or sleep, he must make ablution like the ablution of Salah.
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Although it is not appreciable to remain in the state of need for GHUSL (Bathing) for long when a person could easily manage GHUSL yet some delay is allowed. However, then the person must make WUDHU at least and maintain it as much as possible for him until he takes the GHUSL.
TOPIC 79-Virtues of prayer
(614)-Sayyidina Ka’ab ibn Ujrah narrated that Allah’s Messenger (PBUH) said to him, “I place you, O Ka’ab ibn Ujrah in Allah’s protection from the rulers who come after me. So, he who enters their doors, shows their lies as true and assists them in their oppression has nothing to do with me and I have nothing to do with him, and he will never come to me at the Pond. And, he who enters their doors, or does not enter, and does not testify to their falsehood (as true) and does not assist them in their tyranny, belongs to me and I belong to him and he will come to me at the Pond. O Ka’ab ibn Ujrah, Salah is evidence, and Saum is a strong shield, and Sadaqah can erase sin as water extinguishes fire. O Ka’ab ibn Ujrah, there is no piece of flesh that nurtures on the unlawful but the fire will claim him.”
(615)-Bukhari said Numayr reported to us from Ubaydullah ibn Musa who reported from Ghalib who reported from Ayub ibn Aa’ez at-Tai who reported from Qais ibn Muslim who reported from Tariq ibn Shihaab who reported from Ka’ab ibn Ujrah the like of it from the Prophet (PBUH).
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TOPIC 80-More about it
(616)-Sayyidina Abu Umamah (RA) reported having heard Allah’s Messenger (PBUH) deliver a sermon during the Farewell Pilgrimage. He said, “Fear Allah, your Lord. Pray your five times prayer, fast during the month of Ramadan, pay Zakah on your properties and obey your rulers. You will enter the Paradise of your Lord.” The sub-narrator said that he asked Abu Umamah, “Since how long have you heard this Hadith?” He said that I heard it first when I was thirty years old. [Ahmed 22223]
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There are Ahadith that denote that the Prophet (PBUH) had some worry that some of his SAHABA might have severe differences especially about who is the most worthy of administration. Now it is history that many of tyrannical rulers arose even when SAHABA were around and these particularly include YAZID and many of his associates. H-614 asks to keep away from such cruel administrators if challenging them is not possible while the last Hadith asks to obey the rulers. Please note the difference that if rulers are cruel and oppressive, they would be challenged or if that is not possible then it is necessary to keep away from those as much as possible (see H-2184). But if they try to make ease for Muslims to lead their lives on Islam individually and collectively then they would be obeyed. The words “SALAH is evidence” means that the person who reads SALAH provides the verification that he is one of Muslims; SAUM (fasting) is a strong shield in the sense that it protects the person from the torments of grave and SADAQAH (amounts given in charity especially ZAKAH) also has the ability like SALAH & SAUM to erase sins and take the person to the height of virtues. The practicing Muslim would care for what he eats as the physique that nurtures by the unlawful means would certainly receive its punishment. The last Hadith here also tells the merit of SALAH, SAUM and SADAQAH; Al-Hamdu Lillah.
(CONTINUED at TIRMIDHI-4)
Presentation by MUHAMMAD SALEEM DADA
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Al-Hamdu Lillah
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3- BOOK ON WITR (21 topics)
TOPIC 1-Merits of Witr
(452)-Sayyidina Kharijah ibn Huzafah reported that Allah’s Messenger (PBUH) came their way. He said, ‘Surely, Allah has helped you with a Salah that is better for you than red camels, the Witr! Allah has assigned it for you between the Salah of ISHA and the rise of dawn.” [Abu Dawud 1418, Ibne Majah 1168]
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TOPIC 2-Witr is not FARDH
(453)-Sayyidina Ali (RA) said, “The Witr is not FARDH like your prescribed prayers. But, it is the SUNNAH of Allah’s Messenger (PBUH) who said that surely Allah is Witr (one). He loves Witr, so offer the Witr, O people of the Quran!” [Ahmed 652, Abu Dawud 1416, Muslim 1674, Ibne Majah 1169]
(454)-Sufyan Thawri and others report from Abu Ishaq from Aasim ibn Damrah and he reported from Sayyidina Ali (RA) that Witr is not like the FARDH Salah, but is SUNNAH. The Prophet (PBUH) made it a SUNNAH.
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WITR is the 3-Raka’ah SALAH that is read mostly after ISHA at night though the whole night after ISHA is its time until the time of FAJR, taken as WAJIB by ABU-HANIFA while the other three IMAMS take it as SUNNAH (Muakkadah). It is a separate SALAH that is not included in that night-SALAH that is named as TAHAJJUD (which is NAFL); WITR might be read with it but mostly it is read as of now at ISHA by three RAKA’AH; so in practice, it has become the part of ISHA. The notable point is that the MUSALLI would read TAHAJJUD after some sleep and not just after the completion of ISHA; the three-RAKA’AH WITR is better to read after TAHAJJUD making it a part of that rather than ISHA as that is preferable. WITR means an odd number so this SALAH is read as three RAKA’AH while SHAFA’I prefers five RAKA’AH (not sitting in between but only at the last RAKA’AH before TASLIM); he even takes reading it by one RAKA’AH as fine and even does not mind reading it by three RAKA’AH. Note that in the HANAFI school there is difference between FARDH and WAJIB and the best example for this statement is that the one who rejects FARDH not believing it to be FARDH is taken to be a disbeliever while the one who rejects WAJIB is not taken as a disbeliever though even that one certainly is higly blameworthy due to the attitude towards it; Muslims would take both FARDH and WAJIB in their practice. Note about WITR that it is highly appreciated by Allah (that is why it is said to be better than red camels that were most valuable property at those times in Arabia); it is said at specific time and it needs QADHA (that means to fulfill some command after its time has elapsed) if omitted; thus it is necessary in practice due to the emphasis put on it by Ahadith. The words “O people of the Quran” addresses those who have memorized the Holy Book Quran to recite it in TAHAJJUD when they also would say the WITR.
TOPIC 3-Makruh to sleep before Witr
455-Sayyidina Abu Huraira said that Allah’s Messenger (PBUH) commanded him to offer the Witr before going to sleep. [Muslim 6085]
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TOPIC 4-Offering Witr in the beginning or end of the night
(456)-Masruq asked Sayyidah Aishah (RA) about the Prophet’s (PBUH) Witr. She said, “He offered the Witr in the night, the first of it, the middle of it and the last of it. So, he ended his Witr about the time of his death towards the last of the night (at the time of SAHR, before dawn before his death).” [Ah 24745, Bukhari 996, M 745, AD 1435, M 1677, Ibne Majah 1186]
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If a person feels that he would wake up at the night then he would omit WITR at ISHA saying it with TAHAJJUD as the Prophet (PBUH) used to do. But if he is not sure about waking up at the night then he must offer WITR before going to sleep and in such doubt, this is the better situation. Note the difference between WITR and TAHAJJUD that WITR is fine before or after sleep (before FAJR) while TAHAJJUD needs to be said after taking some sleep and waking up at night (before FAJR); WITR would remain the last of SALAH at night before FAJR so when the person feels that he certainly would wake-up at the night, he would read WITR after TAHAJJUD at night as that is more commendable.
TOPIC 5-Witr comprises seven Raka’at
(457)-Sayyidah Umm Salamah said that the Prophet used to offer thirteen RAKA’AT of Witr (including Tahajjud in total). When he grew old and weak, he offered seven. [Ahmed 26800, Nasai 1704]
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TOPIC 6-Five Raka’at of Witr
(458)-Sayyidah Aishah said, “The Prophet’s (PBUH) Salah of the night comprised of thirteen Raka’at of which five were Witr during which he did not sit down a while, except at the end. Then when the Mu’adhdhin (the recitor of Adhan i.e. caller for SALAH) called the Fajr-Adhan, he stood up and prayed two light Raka’ah.” [Ahmed 24294, Muslim 737, Abu Dawud 1360, Ibne Majah 1359]
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TOPIC 7-Three Raka’at make up the Witr
(459)-Sayyidina Ali reported that Allah’s Messenger (PBUH) used to offer three RAKA’AT Witr. He recited therein nine Surah from the mufassal, reciting in each raka’ah three Surah, the last being al-lkhlas. [Ahmed 678]
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In H-457, the mention of 3-Raka’ah WITR includes in it the SALAH of TAHAJJUD that is 10-Raka’ah in twos as MUSTAHAB-SALAH is read in twos. When the Prophet (PBUH) grew weak, he read Seven Raka’ah; four for TAHAJJUD and three for WITR. The other Hadith tells about WITR of the Prophet (PBUH) being five Raka’ah at night with TAHAJJUD (that was Eight Raka’ah in total) so even Five Raka’ah for WITR is okay with one sitting in the last. He used to say two Raka’ah SUNNAH of FAJR when the time of FAJR came and not before that. H-459 tells that generally WITR of the Prophet (PBUH) used to be three Raka’ah. MUFASSAL include all Surah from Al-HUJURAAT to the last of the Holy Book Quran. As ISHA is fine with the minimum of nine RAKA’AH as of now (four of FARDH, two of SUNNAH, three of WITR), the MUSALLI might say the SUNNAH and WITR at late night before FAJR after some sleep; the two of SUNNAH would become TAHAJJUD too for him at that time and the three of WITR would complete his ISHA fine; Al-Hamdu Lillah.
TOPIC 8-One Raka’at of Witr
(460)-Anas ibn Sirin reported that he asked Sayyidina Ibn Umar (RA) if he may lengthen the two RAKA’AT of FAJR. He said, “The Prophet prayed in the night in two’s and (finally) one Raka’ah of Witr. And he offered the two Raka’at (of FAJR) with the Adhan in his ears.” [Bukhari 995, Muslim 749, Ibne Majah 1174]
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TOPIC 9-What one may recite in Witr
(461)-Sayyidina lbn Abbas reported that Allah’s Messenger used to recite in Witr the Surah al-Aala, al-Kafirun and al-Ikhlas, Raka’ah by Raka’ah. [Ahmed 2720, Nasai 1698, Ibne Majah 1172]
(462)-Abdul Aziz ibn Jurayj reported having asked Sayyidah Aishah, “What did Allah’s Messenger recite in Witr?” She said, “He would recite in the first, al-A’la, in the second al-Kafirun and in the third al-Ikhlas and the Mu’awwizatan.” [Abu Dawud 1424, Ibne Majah 1173]
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Here we find that the Prophet (PBUH) had said WITR one Raka’ah even at times and that is why SHAFA’I takes it as valid. The words ‘with ADHAN in his ears’ mean that he was hearing the ADHAN of FAJR and some commentators on Hadith have taken it to mean that IQAMAT (call at the start of SALAH in congregation) was being called when the Prophet (PBUH) read the two Raaka’ah SUNNAH; this does not seem correct as to let the MUQTADI (followers of IMAM in SALAH) wait in this manner was not the likely attitude by the Prophet (PBUH). Note that the Prophet used to recite Surah small in recitation in WITR-SALAH as mentioned in the narration.
TOPIC 10-The Qunut in Witr
(463)-Abu Hawra reported that Sayyidina Hasan ibn Ali said, “Allah’s Messenger taught me some expressions that I might recite them in Witr? ‘O Allah! Guide me among those whom You have guided, and preserve me among those whom You have preserved. And take me as a friend among those whom You have befriended, and bless me in that which You have bestowed upon me. And protect me against the evil that You have ordained, for, indeed, You are the One who ordains and none can ordain against You. And, indeed, never is he disgraced whom You take for a friend. Blessed are You, O our Lord! And exalted are You’.” [Ahmed 1718, Abu Dawud 1425, Nasai 1744, Ibne Majah 1178]
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TOPIC 11-If anyone sleeps without Witr or forgets it
(464)-Sayyidina Abu Sa’eed Khudri narrated that Allah’s Messenger (PBUH) said, “If anyone goes to sleep without offering the Witr, or forgets it, then he must offer it on awakening or on remembering.”
(465)-Zayd ibn Aslam reported from his father that the Prophet (PBUH) said, “He who sleeps without offering Witr, may pray it when it is morning.”
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Ahadith at topic-11 put a high emphasis on WITR as they ask the person who forgets it (or sleeps without waking at the night) to read it afterwards. QUNUT is the special recitation that is made at WITR and according to MALIK it is recited at WITR only in the holy month of RAMADHAN before RUKU; SHAFA’I says to recite it only at the last half of RAMADHAN and he asks to read it after RUKU (like AHMED ibn HANBAL). However, ABU-HANIFA asks to read it in WITR all over the year and before RUKU. Note that here Qunut of WITR is addressed and the QUNUT-NAZILAH that we have studied at H-401, 402, 403 is not the topic here. The difference relates to putting emphasis on different Ahadith that have come on this topic and the practice at Pakistan is according to the HANAFI School; it is an issue of preference so any of schools of FIQH is fine to take in this matter.
TOPIC 12-Witr before dawn
(466)-Sayyidina lbn Umar (RA) narrated that the Prophet said, “Offer the Witr before it is dawn” [Ahmed 4952, Muslim 750, Abu Dawud 1436]
(467)-Sayyidina Abu Sa’eed Khudri (RA) reported that the Prophet (PBUH) said, “Offer the Witr before dawn rises.” [Ahmed 11324, Muslim 754, Nasai 1683, Ibne Majah 1189]
(468)-Sayyidina lbn Umar reported that Allah’s Messenger said, “When dawn rises, (the times for) all the prayers of the nights and the Witr are over. So, offer the Witr before rise of dawn.”
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TOPIC 13-Not two Witr in a night
(469)-Qays ibn Talq ibn Ali reported on the authority of his father that he heard Allah’s Messenger say, “There are not two Witr in a night.” [Ahmed 1626, Nasai 1675, Abu Dawud 1439]
(470)-Sayyidah Umm Salamah (RA) said that the Prophet prayed two RAKA’AH after the Witr. [Ahmed 26615, Ibn e Majah 1195]
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Note that if a person has read WITR at ISHA thinking that he would not be able to wake up at night for TAHAJJUD then he does wake up so then he would read TAHAJJUD only; he would not read WITR that he has already read at ISHA. Although WITR must be the last of SALAH before sleep, he has done it as he slept after reading the WITR-SALAH as the last of SALAH before sleep; now his waking-up would account for TAHAJJUD. The narration at 470 tells that the Prophet (PBUH) has said MUSTAHAB-SALAH even after WITR but this only is to denote the permission for it because in general, WITR would remain the last of SALAH at night as other Ahadith have pointed out clearly.
TOPIC 14-About Witr on a conveyance
(471)-Sa’eed ibn Yasar said that he was with Sayyidina lbn Umar (RA) in a journey. He lagged behind him, so Ibn Umar (RA) asked, “Where were you?” He said, “I was offering the Witr.” So, he (Ibn Umar) said, “Is not there for you in Allah’s Messenger an excellent example? I had observed Allah’s Messenger pray the Witr on his riding beast.” [Ahmed 5608, Bukhari 999, Muslim 700, Nasai 1684, Ibne Majah 1289]
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TOPIC 15-About the Salah of DHUHA (Chaast)
(472)-Sayyidina Anas ibn Malik (RA) reported that Allah’s Messenger (PBUH) said, “If anyone prays twelve Raka’at of the (Salah of) DHUHA then Allah builds for him a castle of gold in Paradise.” (The timing for it is from the advent of the day till the decline of the sun). [Ibn e Majah 1380]
(473)-Abdur Rahman ibn Abu Layla narrated that no one informed him having seen Allah’s Messenger pray the Dhuha-Salah except Sayyidah Umm Hani. She narrated that Allah’s Messenger enterred her house on the day of liberation of Makkah, had a bath and prayed eight Raka’at. “I had not seen him before offering briefer Salah than this though he carefully completed the RUKU and SAJDAH.’ [Ahmed 26966, Bukhari 1103, Muslim 719, Abu Dawud 1291]
(474)-Sayyidina Abu Zarr (RA) reported from Allah’s Messenger (PBUH) that Allah, the Blessed, the Exalted said, ‘O son of Adam! Bow down for Me four Raka’at in the beginning of the day, I will suffice you to the end of the day.”
(475)-Nahhas ibn Qahm reported from Shaddad ibn Abu Ammar who reported from Sayyidina Abu Huraira (RA) that Allah’s Messenger (PBUH) said, “He who is regular at the two Raka’at of DHUHA, his sins are forgiven for him though they may be as much as the foams of the ocean.” [Ahmed 9722, Ibne Majah 1382]
(476)-Sayyidina Abu Sa’eed Khudri (RA) said that Allah’s Messenger (PBUH) used to pray the DHUHA till the SAHABA said that he would never give it up. Then he would give it up till they said that he would never pray it. [Ahmed 11155]
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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 DHUHA) so except for three positions of the Sun, every time is for SALAH (even the morning for those who will, though MUSTAHAB is not read after FAJR and after ASR till the Sun rises or sets respectively). The high virtue of DHUHA-SALAH is clear by Ahadith here especially by Hadith at 475 but please note that petty sins only are addressed here as Allah forgives the big sins by the repentance of the sinner only if He wills; the sinner must keep to the righteousness afterwards and Allah knows better. As for the reading of WITR while riding something at move, most of ULAMA have agreed on the point that it was specific to the Prophet (PBUH) and without any utmost necessity, it is not feasible to read WITR-SALAH at conveyance of any sort; it is WAJIB-SALAH and not MUSTAHAB (see also the H-351).
TOPIC 16-Salah at time of ZAWAL
(477)-Sayyidina Abdullah ibn Sa’ib (RA) narrated that Allah’s Messenger (PBUH) used to pray four Raka’at after ZAWAL, before ZUHR. He would say, “This is an hour when the gates of heaven are opened and I love that my righteous deeds ascend for me at this hour.”
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TOPIC 17-The Salah of HAJAH (need)
(478)-Sayyidina Abdullah ibn Abu Awfa reported that Allah’s Messenger said, “If anyone has a need from Allah, or from one of the children of Adam, let him perform ablution and make it a good ablution. Then, let him pray Allah two Raka’at, then glorify Allah and invoke blessing on the Prophet and then say, ‘There is no god but Allah, the Clement, the Bountiful. Glory is to Allah, Lord of the magnificent throne. Praise belongs to Allah, Lord of the worlds. I ask You, O Lord, for that which entitles to Your mercy, and makes certain Your forgiveness, and (I ask for) a share of every piety and safety from every sin. Leave no sin of mine without being forgiven, no anxiety without being removed, and no need of mine with which You are pleased without being fulfilled, O the Most Merciful of those who show mercy’.” [Ibne Majah 1384]
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The four Raka’ah mentioned at narration-477 are the four Raka’ah Salah that is read before ZUHR and these are included in the 12 of the appreciable Raka’ah in 24 hours (these all are designated as SUNNAH-MUAKKADAH; see H-414). Although weak, the narration-478 that is about SALAH of HAJAH (need) has been practically taken-up by ULAMA. Certainly we all need to ask everything of our needs from Allah and we need to keep in in mind about favors we ask from each other that everybody actually is just a temporary source (by the permission of Allah) to provide for the need; the actual power of providing for it is of Allah only; that is why if someone does not provide for the need, then the Muslim person must always ask His assistance and He would certainly make such sources for that person that he would have no trouble in getting his physical and spiritual needs totally; Al-Hamdu Lillah. It is said in Surah TALAQ, “And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah then He will suffice him. Verily, Allah will accomplish His purpose. Indeed Allah has set a measure for all things” (65:2 & 3); Al-Hamdu Lillah.
TOPIC 18-Salah of ISTIKHARAH
(479)-Sayyidina Jabir ibn Abdullah (RA) said that Allah’s Messenger (PBUH) taught them ISTIKHARAH for every affair just as he taught them the topics of the Quran. He said that when one of you is faced with a significant affair, he must pray two Raka’at, apart from the FARDH (prescribed). Then let him say, ‘O Allah, I seek Your guidance through Your knowledge, and I seek strength through Your power, and I beg You for Your magnificent grace, for, You have power and I do not have it, and You have knowledge, and I do not have it, and surely You are the Best Knower of things which belong to the unseen. O Allah! If in Your knowledge this thing is better for me in terms of my faith and my wordly life and the outcome of my pursuit then make it come easy on me and thereafter make it blessed for me. And if in Your knowledge this thing is bad for me in terms of my faith and my worldly life and the outcome of my pursuit then make it stay away from me and make me stay away from it. And, ordain the better (alternative) for me in whatever way it may be, and then also make me be pleased with it’. And then he should name his need. [Ah 14713, Bukhari 1162, AD 1538, N 3253, Ibne Majah 1383]
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ISTIKHARAH means to ask blessing from Allah in whatever task the Muslim person intends to undertake. It is to ask for guidance that Allah gives one the ease to take up the task if it is better and if it is not reasonable for one to take it up then Allah stops one. At those times the disbelievers used to write different statements on arrows and then they used to take answers by those arrows to questions they had in mind by flipping them and reading the statements for their answers by patterns made by the arrows. The Prophet (PBUH) countered this practice by the teaching of ISTIKHARAH and though the actual asking for the blessing of Allah is in Arabic yet if the Muslim person just turns towards Allah asking in any language for guidance in some matter, he would certainly get some indication on the matter asked. Note that SALAH would remain in Arabic but DUA to Allah that is not inside any SALAH is fine in any language. Also note that such matter on which ISTIKHARAH is sought, that must only be SUNNAH (ghair-Muakkadah) or MUSTAHAB or MUBAH as these denote that the Muslim person has an option to take them or leave them (see glossary at the beginning of this presentation of JAME’ TIRMIDHI for understanding of these terms). If he asks this guidance he would insha Allah get some dream on the matter and he could ask any good interpreter of dreams (and there are many such persons in Muslims who serve without any charge especially those who are highly inclined towards piety) who would insh-Allah clarify the matter totally; Al-Hamdu Lillah. There is another thing that is called ISTISHARAH that means to ask advice from persons who care to follow the path of Islam, in some important matter that is open to debate; insha Allah their advice would also serve to decide the matter in better way. With ISTIKHARAH and ISTISHARAH both in view, Muslims would decide appropriately in all matters of life; it is high time that the current rulers of Muslims realize this manner of dealing with issues; most of these rulers disregard totally that the only aim of life is to worship Allah only; may Allah better the situation for all Muslims; Al-Hamdu Lillah.
TOPIC 19-What is said about Salat ut TASBIH
(480)-Sayyidina Anas ibn Malik (RA) reported that Sayyidah Umm Sulaym (RA) came one morning to the Prophet (PBUH). She requested (him), “Teach me expressions that I may recite in my Salah.” So, he said, “Extol Allah ten times, glorify Him ten times and praise Him ten times (that is, say ALLAHU-AKBAR ten times and SUBHAN-ALLAH ten times and AL-HAMDU-LILLAH ten times). Then ask Him for whatever you want as to this Allah says, ‘Yes’, ‘Yes’.” [Nasai 1295]
(481)-Abu Wahb asked Abdullah ibn Mubarak about Salat at-TASBIH. He said, “Say AIlahu Akbar and recite the THANA then fifteen times. Say Subhan-Allah, Wal-hamdu-Lillah, Wa-la-ilaha-illa-Allah, Wa-Allahu-Akbar; say the Ta’awwuz and the Tasmiyah and Surah al-Fatihah and any other Surah. Then recite ten times and then go into RUKU and recite ten times. Then get up from RUKU and recite ten times, then ten times in SAJDAH, then ten times on getting up from SAJDAH and then ten times in the second SAJDAH. Offer the four Raka’at in this way, 75 times in each Raka’ah. Then start every Raka’ah with fifteen recitations of TASBIH and then make the recital and again ten (repetitions of) TASBIH. If one is offering the Salah of the night then I think that it is better to make salutation after (every) two Raka’at, but if one offers it during the day then he might if he wishes, make salutation after two or directly at the conclusion (of four Raka’at)”.
(482)-Sayyidina Abu Rafi (RA) narrated that Allah’s Messenger said to Sayyidina Abbas (RA), “O Uncle! Shall I not join ties with you? Shall I not give you? Shall I not benefit you?” He said, “Of course, O Messenger of Allah!” So, he said, “O Uncle! Pray four Raka’at. Recite in each Raka’ah the Fatihat ul-Kitab and a Surah and when you have finished the recital, say Allahu Akbar walhamdu-LILLAH wa-Subhan-ALLAH fifteen times before making the RUKU. Then go into the RUKU and repeat them ten times. Then raise your head and say the words ten times. Then go into prostration and repeat them ten times, and raise your head and say the words ten times. Then prostrate and say the words ten times and (again) raise you head and repeat them ten times before you stand up. So, this is (in all) seventy five in each Raka’ah and it is three hundred in all four Raka’at. Even if your sins are like the sand particles of Aalij (the desert), Allah will forgive them for you.” He (Sayyidina Abbas) said, “O Messenger of Allah! Who can stand up for it every day?” He said, “If you cannot establish it every day, then observe it on Friday. And if you cannot do that every Friday observe it every month.” And he did not cease to say that until he said, “Offer it once in a year.”
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Although Ahadith at this topic of SALAT-ut-TASBIH have been taken generally as weakly narrated (and even respectable TIRMIDHI has made a general remark without specification that there is much weakness in many of narrations that have come on this topic) yet as many narrations are present on this topic, so ULAMA in general value it much. TASBIH means to praise Allah and mostly three recitations are taken up at SALAT-TASBIH and those are Al-HAMDU-LILLAH (Total Praise is for Allah), SUBHAN-ALLAH (Glory be to Allah), ALLAHU-AKBAR (Allah is the Greatest). These are recited while standing in RAKA’AH after the recitation of Surah FATIHA and the recitation of any Surah; these 3 TASBIH would be recited 15 times; then these are to be said ten times at each action upto the next RAKA’AH and that would come to 15 plus 60 times of these TASBIH in each RAKA’AH. Being four RAKA’AH (reading them in twos), it would come to 300 (75*4) in all and it is better to read this SALAH at least once a year. This SALAH is wonderful for the person to get nearness to Allah and to ask for forgiveness of all his sins; even the major sins, if any; with the solid intention that he would never commit them again; may Allah save all Muslims from all major sins; Al-Hamdu Lillah.
TOPIC 20-To deliver blessing on the Prophet (PBUH)
(483)-Sayyidina Ka’b ibn Ujrah (RA) reported having submitted to the Prophet, “O Messenger of Allah! This Salaam (greeting) to you, we know it; but how do we deliver blessing on you?” He said, “Say, O Allah! Bless Muhammad and the family of Muhammad, as You did bless Ibrahim. Indeed You are Praiseworthy, Glorious. And show favour to Muhammad and the family of Muhammad as You did show favour to Ibrahim. Indeed, You are Praiseworthy, Glorious.” Abu Usamah said “We added the words ‘and on us with him’.” [Ahmed 18127, Bukhari 3370, Muslim 406, Abu Dawud 976, Ibne Majah 904]
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TOPIC 21-Excellence of delivering blessing
(484)-Sayyidina Abdullah ibn Mas’ud (RA) narrated that Allah’s Messenger said, “Of the people, nearest to me on the Day of Resurrection will be he who delivered most blessings on me.”
(485)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “He who delivers on me blessing once, Allah will bless him ten times.” [Ah 8813, M 408, AD 1530, N 12951]
(486)-Sayyidina Umar ibn al-Khattab narrated that supplication is suspended between the heaven and earth and nothing of it ascends till you deliver blessing on your Prophet (PBUH).
(487)-Sayyidina Umar ibn al-Khattab (RA) said, “Let no one buy or sell in our market unless he has gained knowledge of religion.”
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The narrations here denote the high merits of saying DURUD on the Prophet (PBUH) that means asking Allah to bless the Prophet (PBUH). The point to note here is that when a person loves someone, he cares for that person’s comfort as much as possible even if it asks for surrender of some of his own pleasure. The Prophet (PBUH) is not in any need for our DUA to Allah for his betterment for him yet that is ordered to satisfy our own inner self when we really love the great man Muhammad (PBUH), the last Messenger of Allah. Note that every SALAH includes DURUD for the Prophet (PBUH) at the last of it before TASLIM where the MUSALLI makes DUA for his own self too (after DURUD). DURUD became customary after Sixth HIJRI when the AAYAH (Verse) of Surah AHZAAB descended, “Allah and His angels send blessings on the Prophet: O ye that believe! Send blessings (asking Allah for it) on him, and salute him with all respect” (33:56). Note that the last narration that is mentioned here is not related to the topic yet the reason to bring it here by respectable TIRMIDHI is that there is a narrator ALA ibn ABDUR-RAHMAN ibn YAQUB in the chain of H-485 and he wanted to prove that YAQUB, the grandfather of ALA, has heard Ahadith from UMAR (RA) too besides ABU-HURAIRA so he brought this narration (487) here out of context so as to prove his point; this narration (that is MAUQUF by designation) provides a worthy message to all persons that are related to the market; this last of narrations here is narrated by YAQUB from UMAR (RA).
4- BOOK CONCERNING FRIDAY (29 topics)
TOPIC 1-Excellence of Friday
(488)-Sayyidina Abu Huraira (RA) narrated that the Prophet (PBUH) said, “The best day on which the Sun rises is Friday. On this day, Adam was created; and on this day, he was admitted to Paradise, and on this day, he was expelled from it. And the Hour will not come but on Friday. [Ahmed 9218, Muslim 854, Nasai 1369]
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Friday is called JUMU’AH from the root-word that means “gathering” and this name was given to it at the advent of Islam in Arabia at the times of the last Prophet Muhammad (PBUH), instead of ARUBA that it was called before it. The narration here tells us that it is the best of days and this means that it is the best in days of the week as in all days of the year, YAUM-ul-ARAFAH (the 9th day of the twelfth lunar month ZIL-HAJJAH that is the most important day in HAJJ) is the best one; the best of nights in all nights certainly is LAILATUL-QADR that comes in RAMADHAN. Note that JUMU’AH is equal in merits to EID, Muslims festivals that come at the end of RAMADHAN and at the 10th of ZIL-HAJJAH; they celebrate EID to deliver thanks to Allah that He gave them the opportunity to practice SAUM (fasts) and HAJJ (pilgrimage to Makkah and nearby places) respectively. If any of these fall at JUMU’AH, its merit increases highly and if YAUM-ul-ARAFAH falls at Friday just a day before EID, that increases its merit much more. At this day, SALAH of JUMU’AH is read instead of ZUHR at the same timing (though AHMED does not mind reading it even before ZAWAL i.e. before the time of ZUHR). Note that even the expel of ADAM (AS) from JANNAH and the occurrence of the Hour (QAYAMAT that is the last day of the world) is also included in its merits as the arrival of Adam (AS) to the world caused the life of the man to continue here and the occurrence of QAYAMAT would lead after HASHR to the never-ending pleasant life for those who understood the true aim of life and worked devotedly for that at their worldly lives; Al-Hamdu Lillah.
TOPIC 2-The hour on Friday when supplication is granted
(489)-Sayyidina Anas ibn Malik (RA) reported that the Prophet said, “Look out for the hour on Friday from after ASR till the setting of the sun in which hope is placed.”
(490)-Ziyad ibn Ayyub al-Baghdadi reported from Abu Aamir aI-Aqdi from Kathir ibn Abdullah ibn Amr ibn Awf al-Muzani who reported from his father who reported from his grandfather from the Prophet (PBUH) that he said, “There is, indeed, an hour on Friday when no slave asks Allah for something but He gives it to him definitely.” They asked, “O Messenger of Allah! Which is that hour?” He said, “(It is) from IQAMAH of the Salah till one gets over with it.” [Ibne Majah 1138]
(491)-Sayyidina Abu Huraira reported that Allah’s Messenger (PBUH) said, “The best of days on which the Sun has risen is Friday. On it, Adam was created and on it, he was admitted to Paradise and on it, he was sent down from it. And, there is an hour in it which if a Muslim slave gets, prays and asks Allah in it for something, He will give it to him.” Sayyidina Abu Huraira (RA) said, “I met Abdullah ibn Salaam and mentioned to him the Hadith. He said, ‘I know that hour’. So, I said, ‘Inform me of it and do not be miserly with me about it’. He said, ‘It is from after ASR till sunset’. I said, ‘How can it be after ASR while Allah’s Messenger (PBUH) said that no Muslim slave who gets it will pray but this hour is one when one does not pray?’ So Abdullah ibn Salaam said, ‘Is it not that Allah’s Messenger (PBUH) said that one who sits in a gathering waiting for prayer is as though he is engaged in prayer?’ I said, ‘Yes!’ He said, ‘It is that’. And the account is lengthy in the hadith. [Ahmed 10307, Bukhari 935, Muslim 852, Nasai 1369]
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There is some little time between ASR and MAGHRIB on Friday in which Allah accepts all rightful DUA. However, due to the narration at 490, SHAFA’I has taken somewhat different view from others for this time taking it to commence from the time when the IMAM sits for KHUTBAH till the end of JUMU’AH-SALAH. Some ULAMA have said about the narration-490 that it is weakly narrated due to KATHIR Ibn ABDULLAH ibn AMR in the chain of this narration (whom they take as weak) yet respectable TIRMIDHI has remarked in favor of this narration; it is better to accept his judgment in this respect as he is one of the masters here. Note that in the chain for narration-1357 too that has come at the Book of Judgment, there is KATHIR ibn ABDULLAH ibn AMR and he is present in the chain of narration-536 too; respectable TIRMIDHI has counted both of these Ahadith too in sound Ahadith; this shows his reliance on KATHIR. It is notable that the Prophet (PBUH) has informed that whoever waits for SALAH at the mosque is just like the one in merits who reads SALAH in the mosque.
TOPIC 3-Having a bath on Friday
(492)-Saalim reported his father as saying that he heard the Prophet say, “He who comes to the Friday (Salah) must have a bath.”
(493)-Zuhri has also reported this Hadith. He reported from Abdullah ibn Abdullah ibn Umar (RA) who reported from his father who reported from the Prophet (PBUH).
(494)-Some friends of Zuhri reported from him that he said, “One of the children of Abdullah ibn Umar (RA) told me on the authority of Ibn Umar that once Umar ibn Khattab (RA) was delivering the Friday sermon when a companion of the Prophet (PBUH) came in. He (Umar) asked, ‘Is this the time (to come)?’ He said, ‘I heard the Adhan and only performed ablution. I did not take much time’. Sayyidina Umar said, ‘More of that! Instead of bath, you performed ablution (coupled with being late). And you know that Allah’s Messenger has commanded us to have a bath’.”
(495)-Abdullah ibn Abdur Rahman also reported from Abdullah ibn Salih who reported from Layth who reported from Yunus who reported from Zuhri this Hadith. And Malik reported from Zuhri who reported from Saalim that Umar (RA) was delivering the sermon of Friday and then mentioned the Hadith.
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TOPIC 4-Virtues of having a bath on Friday
(496)-Sayyidina Aws ibn Aws (RA) reported that Allah’s Messenger (PBUH) said to him, “If anyone has a bath on Friday, and gives a bath, and goes early to the mosque, hears the Imam’s sermon from the beginning, being near the Imam and keeping quiet through out then, for him a reward is credited against ever step for a year’s (NAFL) fasting and standing in (NAFL) prayer.” Mahmud said that Waki said that he had a bath and helped his wife have a bath (on Friday). And it is reported from lbn Mubarak that he washed his head and had a bath. [Ah 1616, AD 346, Ibne Majah 1078]
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On Friday, bathing is most praiseworthy though not obligatory. The companion that came when UMAR (RA) was in the process of giving KHUTBAH is mentioned as UTHMAN (RA) who later became the third Caliph after UMAR (RA). UMAR questioned him on his delay at arrival because he was one of the most prominent Muslims and his advice was sought eagerly. In the last narration WAKI, one of the narrators for it, clarified that the statement at the Hadith of giving a bath means helping the wife in having a bath on Friday.
TOPIC 5-Ablution on Friday
(497)-Sayyidina Samurah ibn Jundub (RA) reported that Allah’s Messenger (PBUH) said, ‘He who makes ablution on Friday does well and he who has a bath, (then) the bath is better.”
(498)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “If a person makes ablution and makes it a good ablution then he comes for Friday and sits near the Imam and hears the sermon attentively observing silence then (his sins) are forgiven to him whatever he committed between that and (next) Friday plus three more days. And he who touches pebbles has indeed committed excess (and is deprived of this reward).”
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TOPIC 6-Going early for Friday
(499)-Sayyidina Abu Huraira narrated that Allah’s Messenger (PBUH) said, “If anyone had a bath on Friday, very well and goes to the mosque at the first time then it is as though he sacrificed a camel. Then, as for one who goes at the second time, he is as though he sacrificed a cow. As for one who goes at the third time, he is as though he sacrificed a horned ram. As for him who goes at the fourth time, he is as though he sacrificed a hen in Allah’s way. As for him who went at the fifth time, he is as though he gave an egg for Allah’s sake. And when the Imam comes to deliver the sermon the angels are occupied in listening to it.” [Ahmed 9933, Bukhari 881, Muslim 850, Abu Dawud 351, Nasai 1384]
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H-499 tells about the merits of those who come early at the Friday-Salah and it is according to the rule ‘the earlier the better’. The good return in comparison to their coming to mosque is like the animals given in sacrifice in the way of Allah that are named in sequence from the bigger to the smaller and those who come last just before the KHUTBAH their good return is like a hen or an egg given in the way of Allah in comparison by the ratio to others that have come earlier; note that these two are not sacrificed at the EID of SACRIFICE (at ZIL-HAJJAH) like the other three and so they could only bring some meager good return according to the narration. However those who come even later they would not get anything from this special merits of coming for the Friday-SALAH as the angels close the writing about good returns for coming to it; however, they would fulfill their obligation as they read the Friday-SALAH at the mosque in the following of the IMAM.
TOPIC 7-Neglecting Friday without reason
(500)-Ubaydah ibn Sufyan reported on the authority of Sayyidina Abu Ja’d who, according to Muhammad ibn Umar, was a Sahabi that Allah’s Messenger (PBUH) said, “If anyone neglects Friday (Salah) three times out of laziness then Allah puts a seal on his heart.” [Ahmed 15498, Abu Dawud 1052, Nasai 1368, Ibne Majah 1125]
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TOPIC 8-From how far is coming for Friday
(501)-Thuwayr reported from a man of Quba who from his father who was one of the Prophet’s companions that the Prophet commanded them to present themselves from Quba for (the) Friday (Salah).
(502)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “Friday (Salah) is Wajib on one who can return to his family by night.”
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TOPIC 9-Time for Friday Salah
(503)-Sayyidina Anas ibn Malik narrated that the Prophet (PBUH) prayed Friday when the Sun declined from the meridian. [Ahmed 12301, Bukhari 904]
(504)-Yahya ibn Musa reported from Abu Dawud Tiyalsi who from Fulayh ibn Sulayman who from Uthman ibn Abdur Rahman Taymi who from Sayyidina Anas a similar Hadith.
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The narration at 500 tells that the Muslim person must not omit the Friday-SALAH continuously for 3 weeks as it puts the Muslim person into negligence even of other such obligations that he should see to, according to the Islamic Teachings. The words “seal on the heart” means he has difficulty to understand the Truth as the Truth is and he inclines towards hypocrisy. The other two topics deal with places to come from and the time to observe for the Friday-SALAH. Today it is easy to go even far for the Friday-SALAH yet in those times it took quite a time to reach distances even in a day that are accessible now within one hour. Note that there is a condition for Friday-SALAH that it would only be observed at such place where the Muslim persons are present in high number; one or two markets must also be present there while there also are such places available where people might gather in huge number so it must be some vast village because the Friday-SALAH is not obligatory at small gatherings; note here that the people used to come from places far away to the city of Madinah for the Friday-SALAH. The other conditions for Friday-SALAH include reading it at the time of ZUHR (though AHMED has taken reading it even before the time of ZUHR to be fine ending it before ZAWAL); the IMAM delivers the KHUTBAH before the Friday-SALAH after the ADHAN at the mosque. SHAFA’I takes the KHUTBAH valid only when there is praise of Allah in it, DURUD upon the Prophet (PBUH), recitation of some of the verses of the Holy Book Quran and the sermon to teach people about Islam. The other three IMAMS also ask to mention the praise of Allah at the KHUTBAH and inform about His Commands (i.e. Islam) to the people so practically that leads to the same effect as the guidance from SHAFA’I. QUBA was the place near Madinah (and now it is inside Madinah) where the famous mosque of QUBA is present.
TOPIC 10-Delivering the sermon from the pulpit
(505)-Sayyidina lbn Umar (RA) narrated that the Prophet (PBUH) used to deliver the sermon standing by a trunk. When he took the pulpit (to deliver it), the trunk cried till he went to it and embraced it then it quietened down. [Bukhari 3583]
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There are some amazing things in the world that we observe yet our minds do not perceive them well. It is due to the limitation of whatever human sources of understanding we have and this could be better grasped if we ponder on human ears and eyes. We hear well yet we would not hear persons at some distance due to the limitation in hearing of our ears even if we guess that they are having a conversation by their gestures. Similarly if we see an air-plane flying we would see it to some distance then after some moments it vanishes from eyes even though we know that it is there at the sky yet we do not see it due to the limitation in seeing of our eyes. The same is correct for the human mind and that is why Allah, the One with powers that we are unable to understand, provided the men with Messengers to tell them that they must believe in Allah Who has created them and to Whom they have to return. The trunk cried when the Prophet (PBUH) took the pulpit to deliver the sermon yet it did understand the love of the Prophet for it when he embraced it and so becoming happy with it, it quietened down. Sometimes impression of hope & fear affect even rocks and wood too and it is said in the Holy Book Quran narrating some incidents about the children of Israel, “Then your hearts hardened after that, so that they were like rocks, rather worse in hardness; and surely there are some rocks from which streams burst forth, and surely there are some of them which split asunder so water issues out of them, and surely there are some of them which fall down for fear of Allah, and Allah is not at all heedless of what you do” (2:74).
TOPIC 11-Sitting down between two sermons
(506)-Sayyidina Ibn Umar (RA) narrated that the Prophet (PBUH) used to deliver a sermon on Friday then sit down and then get up and give (i.e. continue) the sermon. One of the narrators said, “Like they do today.” [Ahmed 5730, Nasai 861]
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TOPIC 12-Sermon must be moderate
(507)-Sayyidina Jabir ibn Samurah said, “I prayed with the Prophet and indeed his Salah was moderate and his sermon was moderate.” (That is, they were neither lengthy nor brief). [Ahmed 2089, Muslim 866, Abu Dawud 1101, Nasai 1578, Ibne Majah 1106]
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In the KHUTBAH that the IMAM delivers at Friday while standing, he would sit in between for a while (that would be a minute or so) to fulfill the SUNNAH as narrated in 506. This sitting is practiced even now at KHUTBAH consistently and by the words of one of the narrators, we understand that the IMAM did sit between the KHUTBAH at those times too when this narration was recorded at the JAME’. The narration at the topic-12 denotes that instead of taking quantity of time for SALAH; the need asks for quality in it. Keeping both (KHUTBAH & SALAH) moderate is SUNNAH and the IMAM must observe this moderation even in the additional sermon that he delivers in the native language. It is feasible that all the KHUTBAH and the JAMA’AH for the Friday-SALAH ends within an hour from the time the IMAM sits for KHUTBAH; Al-Hamdu Lillah.
TOPIC 13-Reciting the Quran on the pulpit
(508)-Safwan ibn Yala ibn Umayyah reported from his father that he heard the Prophet (PBUH) reciting on the minbar (pulpit), the verse---And they shall call out---(Surah 43, 77).
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TOPIC 14-Look at the Imam when he delivers the sermon
(509)-Sayyidina Abdullah ibn Mas’ud narrated that when Allah's Messenger (PBUH) sat down on the pulpit, they turned their faces towards him.
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When the IMAM delivers KHUTBAH, people have to listen to it with attention and for that they must face him yet if facing the IMAM causes the person to turn much from the direction of the QIBLAH then it is not necessary to face him yet he must give attention anyways. Also note that it is most appreciable to read the verses of the Holy Book Quran at the Friday-KHUTBAH and deliver its explanation for all to understand well. The verse that the Prophet (PBUH) read from the Holy Book Quran is from Surah ZUKHRUF that reads in total, “And they shall call out: ‘O Malik (Keeper of Hell)! Let your Lord make an end of us’. He will say: ‘Verily you shall abide forever’.” (43:77)
TOPIC 15-Who arrives at the sermon, might offer two of Raka’at
(510)-Sayyidina Jabir ibn Abdullah (RA) narrated that while the Prophet (PBUH) was delivering the sermon, a man came. So, he asked him, “Have you offered Salah?” He said, “No!” The Prophet (PBUH) said, ‘Get up and pray.” [Ahmed 14313, Bukhari 930, Muslim 875, Nasai 1405]
(511)-Iyadh ibn Abdullah ibn Abu Sarh narrated that on a Friday that Sayyidina Abu Sa’eed Khudri (RA) enterred (the mosque) while Marwan was delivering a sermon. He stood up in prayer and the guards came to make him sit down but he did not cease till he had finished. When the prayer (of Friday) was over, the men met him and said “May Allah be Merciful to you. These people had pressed you to sit down.” He said, “I would never have given them up (the two Raka’at), having seen Allah’s Messenger.” He then mentioned that a man in dirty clothing came one Friday. The Prophet (PBUH) commanded him to offer the two Raka’at while he (the Prophet PBUH) was delivering the sermon. [Nasai 1404, Ibne Majah 1113]
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It is allowed to read TAHIYATUL-MASJID (SALAH that might be read at the entrance of Mosque when someone has come from far or if someone does intend to read it) even if the IMAM is giving KHUTBAH as is clear by the narrations here; SHAFA’I and AHMED take this Hadith for the guidance to this SALAH. However, due to the Hadith coming ahead that tells to keep quiet being attentive at KHUTBAH, the other two IMAMS of FIQH that are MALIK and ABU-HANIFA, do not allow saying this SALAH at the time when KHUTBAH is in progress; they consider the narration here as the specific command for the man that came in then.
TOPIC 16-Conversation during sermon disliked
(512)-Sayyidina Abu Huraira narrated that Allah’s Messenger said, “If anyone says on Friday while the Imam delivers the sermon ‘Be quiet!’ he indulges in vain talk.” [Ahmed 7690, Bukhari 394, Muslim 851, Abu Dawud 1112, Nasai 1397]
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TOPIC 17-Dislike for stepping over people on Friday
(513)-Sahl ibn Muadh ibn Anas Juhanni reported from his father that Allah’s Messenger (PBUH) said, “One who steps over men’s necks on Friday will be adopted as a bridge to hell.” [Ahmed 15609, Ibne Majah 1116]
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It is not appreciable even to tell a person to keep quiet while the IMAM is delivering KHUTBAH; such is the firmness of the command that asks to remain silent then. The Muslim person attending the Friday-Salah might make the most necessary communication by minimum of gestures and even that must wait if it causes no trouble. The warning given at the narration-513 to such persons, who make it a habit to step over people attending the Friday-SALAH to go ahead among them, is very severe as it causes to develop the habit to disregard people even in the ordinary business of life. Note that though it is highly reprehensible to step over people to go ahead as an habit yet the punishment mentioned might not have been correctly narrated (due to being out of proportion) because this narration-513 is among those that are weakly-narrated.
TOPIC 18-EHTIBA is Makruh during sermon
(514)-Sahl ibn Muadh reported on the authority of his father that the Prophet disallowed (the posture) Habwah during the Imam’s sermon.
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TOPIC 19-Makruh to raise hands in prayer on the pulpit
(515)-Ahmad ibn Mani reported from Hushaym who from Husayn that he heard Umarah ibn Ruwaybah say when Bishr ibn Marwan raised his hands in supplication while delivering the sermon, “May Allah spoil these two small hands! Indeed, I did not see Allah’s Messenger (PBUH) gesture more than this.” And, Hushaym indicated with his fore-finger.
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The two narrations here point out two things that are disliked at the Friday-SALAH; one is EHTIBA (or HABWA) and the other is raising hands of IMAM during KHUTBAH for supplication to Allah. Note that when a person sits on hips and binds his knees with his hands nearing the knees to the chest, this posture is named as HABWA; another manner for HABWA is to bind the knees with some cloth from the back nearing them to the chest; it is MAKRUH TANZIHI if the person remains able to change the posture fast if needed and as such, it is not prohibited strictly. The second Hadith here tells about the detestation that SAHABA felt for those who had come to authority without the rightful claim to it; these people at authority had little awareness of Ahadith. BISHR ibn MARWAN was not big enough for Friday-KHUTBAH yet being the son of MARWAN, the ruler of Muslims then, he got the opportunity to say KHUTBAH. He raised his hands during that which was not the practice of the Prophet (PBUH) and UMARAH could not resist criticizing BISHR. Those who do not fulfill their obligations rightly towards the people, not only they are referred to as wrongful but their near ones are also blamed just because they are related to such persons. However, such people having authority care but little for how general public feels about them or even their near ones as they are given to worldly pleasures; they are unable to leave it for anything except when they are countered by some powerful challenger by force or if their death takes them away.
TOPIC 20-The Adhan on Friday
(516)-Sa’ib ibn Yazid narrated, “In the times of the Prophet (PBUH), Abu Bakr (RA) and Umar (RA), the Adhan (for Friday Salah) was called when the Imam came out. Then the IQAMAH was called. Then when Uthman (RA) came, he added a third call from the top of Zawra (a high wall in the market of Madinah from which the Mu’adhdhin called).” [Ahmed 15228, Bukhari 912, Abu Dawud 1088, Nasai 1391, Ibne Majah 1135]
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The point to note in this narration is that the third call that was the addition of UTHMAN (RA), the third Caliph, was actually the first ADHAN that was called at ZAWRA, a high wall at Madinah’s market then that was near to the Mosque and this addition was accepted by SAHABA unanimously. Note that there used to be only one ADHAN at the times of the Prophet (PBUH) and after him too, that was called outside the Mosque when the IMAM sat on the pulpit and from there commenced the gathering for Friday-SALAH. The sequence was in three steps i.e. ADHAN then KHUTBAH and then IQAMAH and Friday-SALAH but UTHMAN added the first ADHAN at ZAWRA and from there commenced the gathering, the second ADHAN at Mosque taking place after his arrival at the pulpit after some time of this first ADHAN at ZAWRA. It was said the third call because IQAMAH (the call when the JAMA’AH stands for SALAH) just before the SALAH, was also counted; in actual it was the first call. Nowadays in the following of SUNNAH, the steps in sequence for Friday-SALAH in Pakistan generally are this first ADHAN (added by UTHMAN-RA and accepted by SAHABA) then KHUTBAH in Urdu then the brief gap of time for four-RAKA’AH SALAH (that HANAFI-FIQH takes as SUNNAH); then the MUADH’IN says the second ADHAN in front of the IMAM inside the mosque and then the IMAM reads the Arabic KHUTBAH; after it, the MUADH’IN reads the IQAMAH rapidly and the IMAM leads the SALAH right after the KHUTBAH.
TOPIC 21-Conversation after the Imam alights from the pulpit
(517)-Sayyidina Anas ibn Malik (RA) reported that when the Prophet (PBUH) got down from the pulpit, he did speak (to others) if there was need for it. [Ahmed 12286, Abu Dawud 1120, Nasai 1418, Ibne Majah 1117]
(518)-Sayyidina Anas (RA) narrated, “I saw Allah’s Messenger (PBUH) after the IQAMAH was called for Salah. A man talked to him standing between him and the Qiblah. And, he did not cease to speak to him and I indeed saw some of the men doze from the long standing of the Prophet.” [Ahmed 12642, Bukhari 642, Muslim 3276, Abu Dawud 201]
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TOPIC 22-Recital in Friday Salah
(519)-Sayyidina Ubaydulah ibn Abu Rafi (RA) freed-man of Allah’s Messenger (PBUH) narrated that Marwan appointed Sayyidina Abu Huraira, as his deputy in Madinah and himself went away to Makkah. “So, Abu Huraira led us in the Friday prayer, reciting Surah al-Jumu’ah in the first Raka’ah and al-Munafiqun in the second.” He said that he then met Abu Huraira (RA) and said to him, “You have recited those two Surahs that Ali (RA) recites in Kufah.” He said, “I have heard Allah’s Messenger recite them.” [Ahmed 9554, Muslim 877, Abu Dawud 1121, Ibne Majah 1118]
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TOPIC 23-Recital in FAJR on Friday
(520)-Sayyidiha Ibn-Abbas (RA) reported that on Friday, Allah’s Messenger (PBUH) used to recite in the Salah of FAJR Surah as-SAJDAH and Surah ad-DAHR. [Ahmed 3160; Muslim 879, Abu Dawud 1074, Nasai 952, Ibne Majah 829]
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The second narration explains the first at the topic-21 here that at one occasion, the Prophet (PBUH) talked with a man who wanted to ask something and it took quite a time; this incident took place at ISHA once though H-517 does not clarify this; note that the narration at 518 is explicit for this that it was an isolated incident. However, it does prove that the IMAM might converse to someone if he feels necessary before, during or after KHUTBAH though others must remain silent and attentive to the IMAM as we have studied. For topic-22, note that it is a very sad aspect of the history of Muslims that Muslims were divided politically at the time that is narrated here; ALI (RA), the fourth Caliph, had lost hold of the areas under MU’AVIAH’s Command then and MARWAN was loyal to MU’AVIAH. As the narrator (who also was among SAHABA) told ABU-HURAIRA (RA) about the recitation of ALI when ABU-HURAIRA was the deputy to MARWAN at Madinah, he told him that actually this was the recitation that the Prophet (PBUH) used to make at Friday-SALAH; keeping the political difference aside, this was the approval to ALI’s practice.
TOPIC 24-Salah before and after Friday
(521)-Saalim reported from his father (Ibn Umar) from the Prophet (PBUH) that he offered two Raka’at after Friday Salah. [Ahmed 591, Muslim 882, Ibne Majah 1131]
(522)-Nafi reported from Sayyldina lbn Umar (RA) that after he had offered the Friday Salah, he offered, at home two Raka’at. And he said afterwards that the Prophet (PBUH) used to do it.” [Ahmed 6063, Muslim 822, Ibne Majah 1130]
(523)-Sayyidina Abu Huraira (RA) narrated that Allah’s Messenger (PBUH) said, “If anyone of you will pray after the Friday prayer then let him pray four Raka’at.” [Ahmed 7404, Muslim 881, Nasai 713, Ibne Majah 1133]
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Ahadith at this topic narrate the SUNNAH-SALAH after the Friday-SALAH. According to Ahadith, there are either two RAKA’AH or either four RAKA’AH as SUNNAH-SALAH after the Friday’s obligatory SALAH. Note here that these both Ahadith are acceptable according to ULAMA as they hold the opinion that if these are read at the mosque then these should be read as four Raka`ah (better to read these in twos though reading even four together is fine); whereas the person reading these at home might read them as two RAKA’AH of SUNNAH-SALAH and that would suffice. In Pakistan, both these i.e four RAKA’AH and two RAKA’AH of SUNNAH are read after the Friday-SALAH mostly at the mosque combining the effect of both Ahadith; there are other of four-RAKA’AH too that are mentioned as SUNNAH that are read before Friday-SALAH. The four that are before Friday-SALAH are not explicitly mentioned in Ahadith yet it is mentioned that ALI, IBN MASUD, IBN ABBAS, IBN UMAR and ABU-HURAIRAH (may Allah be pleased with all of them) used to read them before the Friday-SALAH. Due to the practice of many of SAHABA, it is praiseworthy to read them though obligation in practice in not claimable even for these four and even for the four and the two that are after the Friday-SALAH.
TOPIC 25-He who gets one Raka’ah of the Friday Salah
(524)-Sayyidina Abu Huraira (RA) narrated that the Prophet (PBUH) said, “If anyone gets one Raka’ah of Salah (with congregation) then he got the Salah.” [Ahmed 2669, Bukhari 580, Muslim 607, Abu Dawud 1121, Nasai 49, Ibne Majah 1122]
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TOPIC 26-Short nap on Friday
(525)-Sayyidina Sahl ibn Sa’d (RA) narrated ‘We did not eat (our meal) nor had a short nap in the times of Allah’s Messenger (PBUH) but after Friday Salah.’ [Ahmed 22910, Bukhari 939, 859, Bukhari 1086, Ibne Majah 1099]
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TOPIC 27-One who dozes on Friday
(526)-Sayyidina lbn Umar narrated that the Prophet (PBUH) said,”If anyone dozes off on Friday then he must get up from his place and sit elsewhere.” [Ahmed 4841, Abu Dawud 1119]
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The narration at 524 informs that even if someone reads the second RAKA’AH of Friday-SALAH with the IMAM, he did get the SALAH; he would get the safety from the sin of leaving Friday-SALAH but he would not get the high rewards that are received by coming early. Note that the Friday-SALAH comprises of two RAKA’AH in total and so the second is the last RAKA’AH. Due to this Hadith, the three IMAMS except ABU-HANIFA have gathered that the one who does not participate even in the last RAKA’AH of Friday-SALAH with the IMAM and joins only at the very last does not get it; he would read ZUHR instead. The two prominent students of ABU-HANIFA are with these three IMAMS of FIQH in ruling here; much of the HANAFI school is based on the guidance of these two; sometimes their viewpoint is even preferred over the viewpoint of ABU-HANIFA for practice in the HANAFI school. The narration-525 tells about the preference for taking the lunch that it is better after the Friday-SALAH (and even after some sleep if needed). The last narration here is a psychological attempt to keep-off drowsiness as the change of place might make the man more attentive to the KHUTBAH that is in progress then.
TOPIC 28-Travelling on Friday
(527)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) sent Abdullah ibn Rawahah (RA) on an expedition (with an army) and that happened to be a Friday. While his companions departed in the morning, he said, “I will stay behind, pray (the Friday) with Allah’s Messenger then join them.” When he prayed with the Prophet he saw him and asked, “What prevented you from going with your companions,” He said, “I intended to pray with you and then join them.” He (the Prophet) said,” If you were to spend all that is on earth (in charity), you would not attain the excellence of their morning departure.” [Ahmed 2317]
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If someone travels on Friday for the war in the way of Allah or to spread the message of Islam (i.e. TABLIGH), then he must leave before the Friday-SALAH at such time that is not exactly the time for SALAH. For other reasons, it is most feasible to stay and read the SALAH before leaving for the intended destination. The Hadith narrated here is clear about JIHAD but it also goes well for TABLIGH due to its affinity to it; both are FARDH-KIFAYHA and both ask to call the disbelievers to Islam; respectively, one does it by arousing fear in wrong ones among them that they would be punished for disbelief even in the world while the other does it by arousing hope in the tolerant persons among them that they would certainly live with peace in this life and also in the coming true life if they accept Islam truly by heart.
TOPIC 29-Using Siwak and applying perfume on Friday
(528)-Sayyidina Bara ibn Aazib (RA) reported that Allah’s Messenger (PBUH) said, “It is the duty of every Muslim that he should have a bath on Friday and apply from the perfume of his house. But if he cannot get it then water is perfume for him.”
(529)-Ahmad ibn Mani’ reported from Hushaym and he reported from Yazid ibn Abu Ziyad a Hadith like it. [Ahmed 18514]
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This narration tells to manage some care for Friday especially grooming the self as much as possible so that the physical beauty is also manifested with the spiritual beauty that the Muslim person gets on Friday by the special SALAH offered then. However, caring about the lack of resources, the Prophet (PBUH) clarified that it is not compulsory to apply scent (or even to take a bath); just the good washing of the physique making WUDHU for the SALAH would do well if the person is not in need of the necessary bath; the words “then water is perfume for him” are very beautiful as they denote that his good returns would not be lessened by the lack of the scent or the SIWAK (the wooden piece having ability to clean the teeth and gums; it is not mentioned here but included in the grooming to take-up at Friday if available with ease); their usage depends upon availability and it certainly is not the condition for the Friday-SALAH; Al-Hamdu Lillah.
5- BOOK ON TWO EIDS (30 to 38)
TOPIC 30-Walking on foot on days of Eid
(530)-Sayyidina Ali narrated that it is the SUNNAH (the Prophet’s practice) to walk up to the place of Eid prayer and to eat somethhlg before going out (of the home).
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From here we have nine topics from topic-30 to topic-38 for EIDAIN (SALAH at the two EIDS that come each year) and each topic has some importance to note. Note that the term EID is based on that pure word of Arabic which means “something that recurs” and EIDAIN means “two EIDS” as one comes at the end of RAMADHAN (EIDUL-FITR) and the other some two and a half months after it that comes just after the most important day in rituals of HAJJ (YAUMUL-ARAFAH i.e. the day of stay at the ground ARAFAH); this is called EIDUL-ADHA that is held at 10th of ZIL-HAJJAH. Incidentally RAMADHAN is the only month mentioned by name in the Holy Book Quran while it gives an indication towards ZIL-HAJJAH too. This first Hadith here tells that it is better to walk to the place of EID-SALAH and in EIDUL-FITR (but not in EIDUL-ADHA) it is better to eat something (sweet) before leaving for EID-SALAH. The most important point to note here is that the days of festivals that Islam recommends are those days on which Muslims thank Allah for providing opportunity of good deeds of high caliber; the former is the day to rejoice due to fasts kept at RAMADHAN and the latter due to HAJJ that is the compensation of all sins for those who perform it and for all those too who ask Allah for His Mercy and Blessing wherever they are at that time. This tells all those who ask for some other day too to consider as some festival by Islamic viewpoint how mistaken their stance is. Please note well that Islam does not take the birth-day of the Prophet (PBUH) as some festival (and note that Islam means surrender to Allah; it is not named as Muhammadism) because Islamic festivals do not occur by focus on any person’s birth. That is why Muslims never gave any importance to the Prophet’s birth-date even at his worldly life and the Prophet (PBUH) never did ask for it. It is very interesting to note that the Prophet’s date of passing away from the world is 12th RABIUL-AWWAL (which some of Muslims ask to make into some festival due to the claim that it is the birth-date of the Prophet-PBUH) while there is some difference among Muslims about his exact birth-date that falls at some day between 9th of RABIUL-AWWAL to 19th of it; Islam does not care to make festivals of birth-dates of any person (even if that person is the most virtuous of persons Muhammad PBUH, the last of all Prophets); note that anything that challenges the accepted SUNNAH of the Prophet (PBUH) is called BID’AH and BID’AH is highly blameworthy in Islam; certainly, adding festivals to the Islamic life-style challenges the accepted SUNNAH. Although some lighting in limits (not collectively) that denotes some pleasure and hearing sermons about the life of the Prophet (PBUH) is good even at RABIUL-AWWAL yet those who make the 12th day of RABIUL-AWWAL as festival, some of their adverse words said in utter ignorance fall against all SAHABA (and the companions of SAHABA) who never cared to make this occasion as some festival; this makes them so highly sinful that any needed compensation does become utmost difficult for them. I, MSD, would insha Allah provide a couple of incidents at topic-35 just ahead to show that even those deeds that are MUBAH (and even worthy of praise i.e. MUSTAHAB) at their appropriate timing, do become BID’AH when practiced out of their context.
TOPIC 31-Prayer on Eids before the sermon
(531)-Sayyidina Ibn Umar (RA) narrated that Allah’s Messenger (PBUH), Abu Bakr (RA), and Umar (RA) prayed the Salah of the two Eid days before sermon. Then they delivered the sermon. [Ahmed 4602, Bukhari 83, Muslim 888, Ibne Majah 1276]
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KHUTBAH for EID is given after the EID-SALAH and not before it. Note that the Prophet (PBUH) used to deliver even the KHUTBAH at Friday too after the SALAH yet after the incident that many of SAHABA departed (after the Firday-SALAH) hearing of the advent of the trade goods that had been brought to Madinah, he placed the KHUTBAH at Friday before SALAH. However, the KHUTBAH at EID-SALAH was given after SALAH and that practice stayed until MU’AVIAH or one of his men, put the KHUTBAH before SALAH at EID. This was due to the fact that they used abusive language for ALI (RA) at KHUTBAH and people used to disperse having read the SALAH so as not to hear this filth. It certainly is blessing from Allah that this practice of KHUTBAH before EID-SALAH went away with these people and the IMAM deliver it after SALAH as of now just like the practice that used to be at the times of the Prophet (PBUH).
TOPIC 32-Adhan and IQAMAH are not called for Eid Salah
(532)-Sayyidina Jabir ibn Samurah (RA) narrated that he prayed the Eid prayer with the Prophet more than once or twice without Adhan or IQAMAH. [Ahmed 20891, M 887, Abu Dawud 1148]
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As narrated here, there is no ADHAN or call for IQAMAT at EID-SALAH as all the schools of FIQH agree due to this Hadith. However, all schools do have margin to accept calling in minimum statements without being particular about it like IMAM telling the time remaining for the commencement of EID-SALAH at the speaker for the benefit of MUQTADI (those who read SALAH in the following of the IMAM of SALAH). Note that the reading of EID-SALAH is taken as necessary by all the four schools; SHAFA’I and MALIK taking it as SUNNAH (Muakkadah), ABU-HANIFA taking it as WAJIB and AHMED as FARDH-KIFAYAH.
TOPIC 33-Recital in two Eid Salah
(533)-Sayyidina Numan him Bashir (RA) narrated that the Prophet recited in (the Salah of) Eid and Friday the Surah al-AAla and al-Ghashiyah; if Eid fell on Friday then he recited both Surah (in both prayers). [Muslim 62]
(534)-Ubaydullah ibn Abdullah ibn Utbah reported that Sayyidina Umar ibn al-Khattab (RA) asked Abu Waqid Laythi (whose actual name was Harith Ibn Auf) about what Allah’s Messenger (PBUH) recited in the Salah of Eid-al-Fitr and Eid-al-Adha. He answered that he recited al-Qaaf and al-Qamar. [Ahmed 21970, Muslim 891, Abu Dawud 1154, Nasai 1563, Ibne Majah 1282]
(535)-Hannad reported like it from Ibn Uyaynah and he reported it from Damrah ibn Sa’eed who reported from Ubaydullah this same Hadith mentioned at 534.
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The Prophet (PBUH) used to recite mostly Surah AALA & GHASHIAH at Friday and even at EID yet sometimes he did take up some lengthy Surah like QAAF and QAMAR at the EID-SALAH. The overall guidance here is that it is better to take Surah that are not much lengthy at EID though if IMAM and MUQTADI both do not have any problem of scarcity of time then the IMAM might opt for Surah that are somewhat lengthy. Note that at such an occasion when the day of Eid had come at Friday in the times of the Prophet (PBUH), he allowed the people coming from far-away after the EID-SALAH to leave or to stay for the Friday-SALAH as they will; note also that the Friday-SALAH is read even if EID falls on it as they are not mutually-exclusive.
TOPIC 34-TAKBIR in Eid Salah
(536)-Kathir ibn Abdullah reported from his father who reported from his grandfather that the Prophet (PBUH) called in the Salah of the Eids seven Takbirs before recital in the first Raka’ah and five in the second before recital. [Ibne Majah 1277]
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On the basis of this Hadith and a few other, the three IMAMS except ABU-HANIFA has taken to say Seven TAKBIRS more at the first RAKA’AH and Five TAKBIRS more at the second; all before recital. Note that AHMED & MALIK count TAKBIR-OOLA (that is the part of SALAH normally) in Seven TAKBIRS at first RAKA’AH while SHAFA’I considers TAKBIR-OOLA as separate from these so there is a bit difference among these three too; AHMED and MALIK take 6 TAKBIR more at first RAKA’AH. ABU-HANIFA takes it with 6 additional TAKBIRS; three more at each RAKA’AH saying the three of the first RAKA’AH before the recitation and the three of the second RAKA’AH after the recitation and his stance is based on the trend set for EID-SALAH by ABDULLAH ibn MASUD (RA), ABU-MUSA (RA) and HUDHAIFAH (RA). Note that except MALIK, the other three IMAMS ask for RAFE-YADAIN (raising hands at additional Takbirs) in the EID-SALAH.
TOPIC 35-There is no Salah before or after the Eid-Salah
(537)-Sayyidina Ibn Abbas reported that the Prophet (PBUH) came out on the Eid ul Fitr and prayed two Raka’at. He did not pray any Salah before it or after it. [Ahmed 2332, Bukhari 964, Muslim 884, Abu Dawud 1159, Nasai 1583, Ibne Majah 1291]
(538)-It is reported that Sayyidina lbn Umar (RA) came out (of his home) to pray the Eid Salah and did not pray any prayer before or after the Eid Salah. He said, “The Prophet (PBUH) did like that.” [Ahmed 5212]
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Ahadith here are clear on the point that there is no MUSTAHAB SALAH before or after EID and that is how the matter is taken by all four schools though AHMED and MALIK strictly disallow MUSTAHAB-SALAH then while ABU-HANIFA and SHAFA’I allow MUSTAHAB-SALAH when the MUQTADI returns to his home. Note that there are two incidents that tell us well that deeds that are MUBAH (and even MUSTAHAB) might not remain bearable when they are done out of context. ALI (RA) saw a man reading SALAH after EID-SALAH and he told him not to do so. He remarked that how come you stop me from reading SALAH while this is something good; at this ALI (RA) replied to the effect, “It is good when it is done according to the SUNNAH and if that is not the case, it is BID’AH.” The other incident is when HUDHAIFA (RA) saw a man reading SALAH after ASR and he told him not to do so; he gave the same remark as the man at EID-SALAH had given to ALI, amazed at the guidance of HUDHAIFA. The response from HUDHAIFA was the same as ALI; he told him that whatever is not in the SUNNAH (and in fact it becomes challenge to it by its presentation) then it is not something good but it is BID’AH that must be avoided.
TOPIC 36-Women going out for the Eid Salah
(539)-Sayyidah Umm Atiyah reported that Allah’s Messenger would instruct unmarried girls, young women, those observing the veil and the menstruating women to come out to the Eid prayers. As for the menstruating women, they stood away from the place of prayer and joined the supplication of the Muslims. One of them asked, “O Messenger of Allah, if one does not have a veil?” He said, “Her sister may lend her, her own veil.” [Ahmed 20815, Bukhari 971, Ibne Majah 1307, Muslim 890, Abu Dawud 138, Nasai 1555]
(540)-A similar Hadith is narrated by Ahmad ibn Mani from Hisham who narrated from Hisham ibn Hasan who narrated from Hafsah bint Sirin and she narrated from Umm Atiyah.
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Although it was allowed for women to attend EID-SALAH at the times of the Prophet (PBUH) yet ULAMA generally disallow the women now for such attendance due to the general occurrence of FITNAH. Note that just after the passing away of the Prophet (PBUH), many SAHABA that allowed such attendance revised their ruling and disallowed it; the times of the Prophet (PBUH) were highly virtuous but they were seeing clearly that the people still had to learn Islam much, as means of communication were not high and whatever means were available, they were not much sophisticated; as the people were coming to Islam in great numbers without getting fully aware of the true Islamic Teachings, this did pose threat to the practice of the true Islamic Teachings. Note that even when the women were allowed this attendance at the times of the Prophet (PBUH), they were told that it is better to read SALAH at home; if they do come at mosque they must not take-up any kind of make up or such clothes that might attract men. With time, this attendance of women at mosques ceased and certainly, this outcome has taken place for the better; Al-Hamdu Lillah.
TOPIC 37-Going for Eid-Salah by one way; returning by other
(541)-Sayyidina Abu Hurayrah (RA) reported that when Allah’s Messenger (PBUH) took one road for the Eid Salah, he returned by other than it. [Ahmed 8462, Ibne Majah 1301]
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Probably, this change of ways in going to and coming from the EID-SALAH occurred because the Prophet PBUH intended to elucidate that even the walk to & from the EID-SALAH by different routes bring much of good returns; probably, the Prophet PBUH opted to meet as much persons of Madinah as possible on this much pleasant occasion. ULAMA have also commented that this might have been for the spread of teachings of Islam to people coming from far and wide taking the benefit of the occasion and it is better due to this SUNNAH (specially for the learned persons) to go and come by different ways at EID-SALAH.
TOPIC 38-Eat something before going for Eid ul-Fitr Salah
(542)-Abdullah ibn Buraydah (RA) reported from his father that the Prophet (PBUH) did not go out for the Salah of Eid-ul-fitr till he had eaten (something) but he did not eat (anything) on Eid-ul-Adha till he had prayed. (Ahmed 23041, Ibne Majah 1757]
(543)-Sayyidina Anas ibn Maahk (RA) narrated that the Prophet (PBUH) had a breakfast with dates on Eid-ul-Fitr before going to the place of Eid-Salah. [Ahmed 12270, Ibne Majah 17054]
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It is MUSTAHAB to eat something sweet at EIDUL-FITR, the EID after RAMADHAN, before going to SALAH; and not to eat anything waiting for the meat of sacrifice at EIDUL-ADHA, the EID at the time of HAJJ. Dates are good to take at EIDUL-FITR yet anything sweet is well then, so Muslims all over the world customarily prepare some sweet dish on the pleasant occasions of these EIDAIN.
6-BOOK ON SALAH WHILE TRAVELLING; & AT ECLIPSES;
(42 topics)
TOPIC 39-Shortening Salah
(544)-Sayyidina Ibn Umar (RA) narrated that he travelled with the Prophet (PBUH), Abu Bakr (RA), Umar (RA) and Uthman (RA); they all prayed for the ZUHR and ASR two Raka’at each and did not pray (any Salah) before or after that. He, Abdullah ibn Umar, said, “If I were to pray any Salah before that or after that, then I would have completed it (the FARDH).
(545)-Abu Nadrah reported that Sayyidina Imran ibn Husayn was asked about a traveler’s Salah. He said, “I performed Hajj with the Prophet and he prayed two Raka’at. Then, I performed Hajj with Sayyidina Abu Bakr (RA) and Umar (RA) and for six or eight years during the caliphate of Uthman (RA) with him, and they too prayed two Raka’at.”
(546)-Sayyidina Anas ibn Malik narrated, “We prayed with the Prophet (PBUH) the ZUHR at Madinah four Raka’at and the ASR at Zul Hulayfah two Raka’at.”
(547)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) went from Madinah to Makkah and he had no fear except fear of the Lord of the worlds, (yet) he prayed two Raka’at.
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Respectable TIRMIDHI has taken up four topics on the matter of QASR-SALAH (SALAH, when read while traveling, is shortened and that is called as QASR-SALAH reading two RAKA’AH instead of four though SALAH that is normally two or three RAKA’AH is not shortened at traveling). These topics comprise of the answers to what is QASR; at how much stay QASR is valid; should any MUSTAHAB-SALAH be read at such time and place; what if someone combines two SALAH together at traveling. The first topic here denotes that during the travel, Caliph and Sahaba used to read SALAH by QASR (the Arabic word that means ‘to shorten’); it is taken by three IMAMS except SHAFA’I as necessary while traveling; SHAFA’I takes it as MUSTAHAB. It is notable here that SAYEDAH AYESAH (RA) used to read SALAH in full while traveling and UTHMAN (RA) also read SALAH in full while traveling in the last half of his term as Caliph (he led SALAH at HAJJ in full); as for the practice of UTHMAN (RA) in this issue, he made IJTEHAD here (considering it an issue open to debate) that applied well on his own-self. IJTEHAD means that decision which takes place by pondering high on the commands of Islam that needs seeing to two aspects for its validity i.e. Subject and Object; this means that the matter to decide must be open to debate that is the “Object” and the person taking the decision on that debatable matter must be very highly knowledgable in Islamic Teachings that is the “Subject”; please note here that IJTEHAD (even if it passes both tests of Subject and Object) of someone is not binding on all Muslims until IJMA (Consensus of ULAMA) takes place on it. As for SAYEDAH AYESHA (RA), she did have reason for her in this issue as there is an incident as recorded in Ahadith that the Prophet (PBUH) had not prohibited reading SALAH for her in full at traveling; this is taken as an exception for her specifically. Note that Allah allows reading SALAH shortening it at the travel when there is some fear of enemy’s attack and H-547 clarified that though the first condition about being in travel is necessary yet the second condition about having the fear of enemy is not necessary. It is said in the Holy Book Quran, “And when you (Muslims) travel in the land, there is no sin on you if you shorten your SALAH if you fear that the disbelievers may attack you; verily the disbelievers are ever unto you open enemies” (4:101).
TOPIC 40-At how long a stay should one observe the QASR
(548)-Sayyidina Anas ibn Malik (RA) narrated, “We went out with the Prophet (PBUH) from Madinah to Makkah and he prayed two Raka’at.” The subnarrator asked him how long did the Prophet stay at Makkah? He said, “Ten days.”
(549)-Sayyidina Ibn Abbas (RA) said, “Allah’s Messenger (PBUH) made a journey. He prayed two Raka’at for ninteen days at every prayer.” He said, “So, we pray two Raka’at at each prayer for nineteen days, but if we stay for more than that we pray four Raka’at.”
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Due to difference in narrations about the stay at traveling taking up QASR, there is some difference of opinion how to apply the matter. There has been a consideration in FIQH (the subject that tells how to apply Islamic commands in practice) of how much distance would be covered to become a traveler yet due to rapidity in traveling (moving even from city to city in no time), the ruling for distance as taken by IMAMS is not of much cosequence at the present time; however, the intention for the period of stay is of significance even now and it is interesting to note that Ahadith have always been much related to this point (as Ahadith presented here too clarify well) rather than the distance of travel. ABU-HANIFA asks to take-up QASR in SALAH when the person intends to stay away from his actual destination for 15 days; if he intends to stay away for more than this period he does not remain a traveler and he must read the SALAH in full; this period of stay is near to the average of these narrations presented here by respectable TIRMIDHI. As for other three, SHAFA’I and MALIK take the person as a traveler when he intends to remain away from his actual destination for four days and he must take-up QASR in SALAH and if he intends to remain away for more than that, he must read his SALAH in full. AHMED ibn HANBAL says that when a person intends to read less than 21 FARDH-SALAH outside the place of his actual destination then he must take up QASR in SALAH and in effect, this also comes to the same as the ruling of SHAFA’I and MALIK. It is interesting to note that all four IMAMS agree that if a person intends to return towards his actual destination in a day or two, he could go on with QASR and the period of stay is no factor of consideration in such a case where some reason stops him to fulfill his intention. There are events recorded of SAHABA that they stayed outside their actual destination sometimes even for months and yet they read SALAH taking-up QASR in them; the most notable of these events is that IBN-UMAR remained in Azerbaijan for six months, as there was snowfall blocking the pass, and he read two RAKA’AH in SALAH that comprised of four RAKA’AH all the time of his stay there. The last narration here narrated by IBN-ABBAS, presents either the event that relates to the conquest of Makkah or either it is the expedition of TABUK; each comprising of nineteen days.
TOPIC 41-Salah during journey
(550)-Sayyidina Bara ibn Aazib (RA) said, “I made with Allah’s Messenger eighteen journeys. I never found him giving up two Raka’at before ZUHR at the sun’s passing the meridian (i.e. at the time of ZUHR).”
(551)-Sayyidina lbn Umar (RA) said, “I prayed 2 Raka’at of ZUHR and 2 Raka’at after that with the Prophet (PBUH) during a journey.”
(552)-Sayyidina Ibn Umar (RA) said, “I prayed with the Prophet (PBUH) at home and during journey. So, I prayed the ZUHR with him four Raka’at and two after that at home; but I prayed with him the ZUHR two Raka’at and two after that during journeys; and (I prayed) ASR two Raka’at and did not pray anything after that, and (I prayed with him) the MAGHRIB the same three Raka’at at home or during a journey reducing nothing at home or in a journey. And it is Witr of the day and there are two Raka’ats after that.”
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It is rational to leave the reading of MUSTAHAB-SALAH while traveling as there is QASR that relates to FARDH; if the MUSALLI should say any other SALAH, he would read the FARDH-SALAH in full and this is how IBN-UMAR reasoned (though he has narrated the Hadith for additional SALAH too). Narrations at this topic tell us that the Prophet (PBUH) used to read some of additional SALAH at travel and this needs elucidation. The commentators at Ahadith have pointed out few explanatory points here and the best among them is that when the MUSTAHAB-SALAH is not attached with the regular SALAH but read separately (when reading of it is routine to the MUSALLI), he would continue reading it while traveling too and IBN-UMAR used to do that. These narrations tell about the reading of additional SALAH by the Prophet (PBUH) during the travel at ZUHR but this additional SALAH was read at the time of ZUHR but not as direct attachment to the SALAH at ZUHR; the Prophet (PBUH) used to offer this additional SALAH not in the mosque but at home and used to offer it due to his standard practice. As for the two RAKA’AH that are after MAGHRIB, it is the individual inclination of IBNE-UMAR to read them even at travel yet this is not much relevant for the general practice according to the over-all position that is presented by Ahadith.
TOPIC 42-Combing two prayers
(553)-Sayyidina Mu’adh ibn Jabal (RA) said, “During the Battle of Tabuk, if the Prophet (PBUH) advanced before the declination of the sun then he postponed the ZUHR prayer till he combined it with the ASR prayer and prayed them together. But, if he advanced after the sun had passed the meridian then he brought forward the ASR Salah to ZUHR and prayed ZUHR and ASR. And, if he advanced before MAGHRIB, he delayed the MAGHRIB till he prayed it with the ISHA. And, if he advanced after the MAGHRIB, he brought forward the ISHA which he prayed after the MAGHRIB.”
(554)-This Hadith is also reported by Ali ibn Madini who reported from Ahmad ibn Hanbal (one of the four IMAMS) who reported from Qutaybah.
(555)-Sayyidinah Ibn Umar (RA) narrated that some of his kinsmen appealed to him for help, so he had to hurry on a journey. He delayed the MAGHRIB till disappearance of the twilight. Then he stopped and combined them both. Then he informed them, “Allah’s Messenger (PBUH) did this when he was pressed on an urgent journey.” [Ahmed 4472]
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We have studied this point of combination of SALAH at H-187 and H-188 and the note presented there gives some explanation for this. The point to note is that ULAMA at the school of ABU-HANIFA have taken this combination to mean that if ZUHR is read at its last time and ASR is read at its first time waiting just for some of time in between, it would seem as if they are combined and this is what this Hadith tells us. Similarly, when MAGHRIB is said at its last time and ISHA at its first, it would seem combination of them that is indicated here. H-553 points out that the combination for ZUHR and ASR is valid even at ZUHR and the combination for MAGHRIB and ISHA is also valid at MAGHRIB though this is not the practice of the ULAMA mentioned as they allow combination at the last time of the first SALAH and the first time of the second SALAH. However, if someone combines both SALAH at the time of one due to traveling or due to some apparent fear (any of these two reasons is valid singularly) that is fine as Ahadith are very clear on this matter; AHMED and SHAFA’I do allow such combination and even AHLE-HADITH take this same view; MALIK also is with AHMED and SHAFA’I yet he takes both travel and apparent fear together for such combination. As for the ruling of ULAMA among the SHIA on this issue, they say that the person may combine the SALAH at ANYTIME without any cause of travel, fear, rain, or whatever; they also contend that if the person wants to read SALAH separately that even is quite acceptable; note that SHIA also do read five SALAH being Muslims as that is the number of FARDH-SALAH told by the Prophet (PBUH) yet in three times mostly with ZUHR and ASR together (ZOHRAYN) and MAGHRIB and ISHA together (MAGHRIBAYN); FAJR being read separately like the general practice of all other Muslims.
TOPIC 43-About the Salah of Istisqa (prayer for rain)
(556)-Abbad ibn Tamim reported from his paternal uncle that the Prophet (PBUH) came out with the people to pray for rain. So, he prayed with them two Raka’at, reciting the Qur’an in an audible voice in them (Raka’at). He turned round his cloak and raised his hands making supplication for rain, and he faced the kiblah. [Ahmed16435, Bukhari 1024, Muslim 894, Abu Dawud 1167, Nasai 1505, Ibne Majah 1267]
(557)-Sayyidina Aabee-Lahm reported that he saw Allah’s Messenger (PBUH) praying for rain at Ahjar az-Zayt; his hands were raised while he supplicated.
(558)-Qutaybah reported from Hatim ibn Isma’il who reported from Hisham ibn Ishaq (who was Ibn Abdullah ibn Kinanah) who reported from his father who said that Walid ibn Uqbah, the Amir o Madinah, sent him to Sayyidina Ibn Abbas (RA) to ask him about the (Salah of) istisqa of Allah’s Messenger. So, he went to him. He said, “Indeed, Allah’s Messenger went out without adormment (in old garments), humbly and beseechingly till he came to the place of prayer. He did not deliver a sermon like your sermons, but he did not cease to make petition being humble, and raising the TAKBIR he prayed two Raka’at as are offered on Eid days.” [Ahmed 2039, Abu Dawud 1165, Nasai 1505, Ibne Majah 1266]
(559)-Mahmud ibn Gaylan reported from Waki’ who reported from Sufyan who reported from Hisham ibn Ishaq ibn Abdullah ibn Kinanah who reported from his father a Hadith like it with these extra words “in a fearful manner”.
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“ISTISAQA” means to read 2-RAKA’AH SALAH to ask Allah for rain (to eliminate the trouble from Muslims due to its scarcity) and it is said in the Holy Book Quran in Surah NOOH where the speech of NOOH (NOAH) is recorded, “Then I said, Ask forgiveness of your Lord, surely He is the most Forgiving; He woud send down upon you the cloud, pouring down abundance of rain” (71:10 & 11). Three of IMAMS except ABU-HANIFA take the reading of SALAH for asking of rain necessary but ABU-HANIFA does not take SALAH necessary though he too takes it better for it; his two brilliant students disagree on this point with him taking SALAH for it as necessary. The three IMAMS that ask to read SALAH for it, ask the IMAM of SALAH to recite the Holy Book Quran with some voice and they also ask for KHUTBAH (speech of IMAM of SALAH) after SALAH like in EID (in fact, the SALAH for ISTISQA is also read much like EID with more TAKBIRAAT as elucidated by the three IMAMS as we have studied at H-536 just recently). The unique act of changing the sides for RIDA (garment-sheet taken around the upper part of the body) is also performed by everyone at SALAH of ISTISQA, placing its left side on the right side of the body, and its right side on the left. This is how one Hadith has advised and though the person attending the gathering might do it at KHUTBAH yet the better time for it takes place after SALAH.
TOPIC 44-Salah of solar-eclipse
(560)-Sayyidina Ibn Abbas reported that the Prophet (PBUH) offered the Salah of Kusuf (solar eclipse). During that, he recited the Quran then went into RUKU’, then recited the Qur’an, then bowed into RUKU, then made the two prostrations. And, prayed the second Raka’ah in the same manner. [Ahmed 3236, Muslim 809, Abu Dawud 9183, Nasai 1463]
(561)-Sayyidah Aisha (RA) narrated that there was a solar eclipse in the times of Allah’s Messenger, so he led the people in prayer and made a long recital. Then he bowed into RUKU and made it a lengthy bowing. Then, raised his head and made a lengthy recital and it was shorter than the first. Then, he went into RUKU and made it a lengthy RUKU and it was shorter than the first. Then, he raised himself and prostrated. Then he did that in the second Raka’ah too. [Ahmed 24527, Bukhari 1065, Muslim 901, Abu Dawud 1180, Nasai 1471, Ibne Majah 1263]
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TOPIC 45-How to recite in Salah of Kusuf
(562)-Sayyidina Samurah ibn Jundub (RA) narrated that Allah’s Messenger (PBUH) led them in Salah of Kusuf. They did not hear his voice (during recital). [Ahmed 20180, Abu Dawud 1184, Nasai 1583, Ibn e Majah 1264]
(563)-Sayyidah Aisha (RA) said that the Prophet (PBUH) prayed the Salah of Kusuf and made a loud recital in it.
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When the Sun is in eclipse that happens only on the very last days of Lunar month or the Moon is in eclipse that happens at the full Moon i.e at its fourteenth night, there is SALAH to be read that is called the SALAH of KUSUF. This is natural phenomenon and happens often though not in each lunar month as it needs the direction of the Moon to be in line with the Earth and the Sun; when the Moon is between them in line, that is solar eclipse and when the Earth is between the Sun and the Moon in line throwing its shadow at the Moon, that is lunar eclipse. That is why when lunar eclipse takes place at the fourteenth night of a lunar month, there might occur the soalr eclipse at the last days of that lunar month as the direction of the Moon in relation to the Earth remains the same for some period of time. There is some little difference of opinion in how to read the SALAH of KUSUF yet the salient features that relate to it mostly according to the three IMAMS except ABU-HANIFA (who takes reading it as SUNNAH MUAKKADAH and asks to read it in the normal way of reading SALAH) are that it is FARDH-KIFAYAH; that it is read with two-RAKA’AH; that it is read with two RUKU in each of RAKA’AH; that it is read in JAMA’AH (though MALIK among the three disagree for the JAMA’AH at Lunar eclipse); that it is read with silent recitation (though AHMED among the three asks for a loud recitation) and that it is read with lengthy recitations in both the sections of both the RAKA’AH. The Prophet (PBUH) led SALAH at solar eclipse when his son died in infancy most probably in the middle of 10th Hijri (being around 17 months old as he was born in Zil-Hajjah, the last month of HIJRI calendar, at the eighth year of HIJRAH); that solar eclipse fell at the second day of August of 631 AD, the last but one day of the fourth month of HIJRAH, clarifying about it that this is natural phenomenon as people thought that it is related to his son’s death.
TOPIC 46-About prayer at the time of fear
(564)-Saalim reported on the authority of his father that the Prophet (PBUH) prayed one Raka’ah of the prayer of fear with one section (of the two) while the other section faced the enemy. Then they turned about and stood at the place of those, and they came, so he prayed with them the other Rakaah. Then he made the salutation and they stood up and made up their Raka’ah. Thereafter, the first section stood up and made up their Raka’ah. [Ahmed 6167, Bukhari 1243, Muslim 839, Nasai 1534]
(565)-Sayyidina Sahl ibn Abu Hathmah (RA) said about the Salah of fear that the Imam must stand facing the Kiblah. One section of them must stand with him while another section must contend with the enemy and face them. The Imam must pray one Raka’ah with them and they must complete the second by themselves and make two prostrations at their place. Then they may go to the place of the others while those may come and the Imam may pray the Raka’ah with them and make two prostrations. This is for him the second, and for them one. Then they may pray one Raka’ah and make two prostrations. [Bukhari 4131, Muslim 841, Abu Dawud 1237, Nasai 1532, Ibne Majah 1259]
(566)-Muhammad ibn Bashhar said, “I asked Yahya ibn Sa’eed Qattan about this Hadith and he narrated to me from Shu’bah who narrated from Abdur Rahman al-Qasim who narrated from his father who narrated from Salih ibn Khawwat who narrated from Sahl ibn Abu Hathmah who reported it from the Prophet a Hadith similar to the Hadith of Yahya ibn Sa’eed al-Ansari.” He said to me, “Write it down with the remark that I (Yahya ibn Sa’eed Qattan) do not remember the Hadith but it is like the Hadith of Yahya ibn Sa’eed al-Ansari.”
(567)-Malik ibn Anas (one of the four IMAMS) reports the like of it from Yazid ibn Ruman who narrated from Salih ibn Khawwat who narrated from someone who was among those who had offered the Salah of fear with the Prophet (PBUH). [Bukhari 4131, Muslim 842]
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Probably, the advice of SALAH at fear came at the fourth year of Hijrah when the Holy Book Quran advised, “And when you are among them and keep up the prayer for them, let a party of them stand up with you, and let them take their arms; then when they have prostrated themselves let them go to your rear, and let another party who have not prayed come forward and pray with you, and let them take their precautions and their arms; those who disbelieve desire that you may be careless of your arms and your luggage, so that they may then turn upon you with a sudden united attack, and there is no blame on you, if you are annoyed with rain or if you are sick, that you lay down your arms, and take your precautions; surely Allah has prepared a disgraceful chastisement for the unbelievers” (4:102). SALAH at fear was read with two RAKA’AH many times and in many ways (as the Prophet PBUH took the best way at any given situation of fear) that are mostly narrated by ABU-DAWUD; as such it is allowed to read it in different ways yet the best way in general seems to be the one taken by the three IMAMS with the exception of ABU-HANIFA as recorded in H-565 narrated by SAHL ibn ABU-HATHMAH that one section prays with the Prophet (PBUH) and the other section keeps watch against the enemy. At the completion of one RAKA’AH, the section at SALAH at fear completes its SALAH reading the other RAK’AH by their-selves while the IMAM waits not going ahead with SALAH. The other section exchanges place with the first section when it completes it and the IMAM leads them reading his second RAKA’AH while this second section reads its first RAKA’AH with him and then reads its second RAKA’AH by their-selves. Note here that SALAH at fear behind one IMAM is necessary only when all the MUQTADI want to read this SALAH in his leadership and if that is not the case then different JAMA’AH could be held one by one and as such those that are not at SALAH would keep the watch. The verse quoted at the beginning of this note also clarifies the point by the words “And when you (O Prophet) are among them”. Note that the chain in H-565 includes two persons named YAHYA ibn SAEED, one is QATTAN and the other is ANSARI. Now YAHYA QATTAN has narrated this Hadith from YAHYA ANSARI too that is the narration at 565 and he has narrated this from SHU’BA too that is the narration at 566 yet due to some forgetfulness in the latter, he told MUHAMMAD ibn BASHHAR to write the remark that he does not remember the Hadith exactly yet it is much like the Hadith that he had narrated from YAHYA ANSARI.
TOPIC 47-About SAJDAH of the Qur’an
(568)-Sayyidina Abu Darda said, “I prostrated with the Prophet (PBUH) eleven prostrations; one of them is the one in (Surah) an-Najm.” [Ahmed 21750, Ibn e Majah 1055]
(569)-Abdullah ibn Abdur Rahman reported from Abdullah ibn Salih who from Layth ibn Sa’d who from Khalid ibn Yazid who from Sa’eed ibn Abu Hilal who from Umar (who is Ibn Hayan Dimishqi) that he said, “One informer informed me that Sayyidah Umm Darda (RA) said on the authority of Abu Darda (RA) that he said that he had made eleven prostrations with the Prophet inclusive of the prostration of Surah an-Najm.”
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There are verses in the Holy Book Quran that are related to SAJDAH (prostration) and when they are read, the reciter would make SAJDAH to Allah. One of these is at SUAD that reads, “and Dawood was sure that We had tried him, so he sought the protection of his Lord and he fell down bowing and turned time after time (to Him)” (38:24) and verse of SAJDAH at Surah NAJM reads, “The near event draws nigh. There shall be none besides Allah to remove it. Do you then wonder at this announcement? And will you laugh and not weep; while you are indulging in varieties? So fall down in SAJDAH to Allah to worship” (53: last 6 verses). These specific verses where the reciter would make SAJDAH are marked at the print of the Holy Book Quran for the ease of the reciter; he makes SAJDAH when he recites them (and he might make them later). All the IMAMS take it praiseworthy to make SAJDAH at such specific verses; ABU-HANIFA taking them as WAJIB while the other three as SUNNAH. There are 15 such places at the Holy Book Quran according to AHMED while according to ABU-HANIFA and SHAFA’I, there are 14 such places as the former does not include one of the verses of SAJDAH of Surah HAJJ in the count while the latter does not include the verse of SAJDAH of Surah SUAD here. MALIK does not include the three verses of SAJDAH that come after Surah HUJURAAT till the last so he takes 11 places that need SAJDAH when recited and the best stance in this respect seems here of AHMED ibn HANBAL. Among these all, the most necessary SAJDAH are mentioned as four that are at SURAH 32, 41, 84 and 96 by sequence.
TOPIC 48-On women going to Mosques
(570)-Mujahid reported that they were with Sayyidina Ibn Umar (RA). He said that Allah’s Messenger said, “Permit women to visit the mosques at night.” His son said, “By Allah, we shall not permit them because they might make it a means of mischief.” Ibn Umar said, “May Allah do with you this and that! I tell you what Allah’s Messenger (PBUH) said and you say that you would not permit.” [Ahmed 5101, Bukhari 899, Muslim 442, Abu Dawud 568]
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TOPIC 49-Spitting in mosque is disliked
(571)-Sayyidina Tariq ibn Abdullah Maharabi reported that Allah’s Messenger (PBUH) said, “When you offer Salah, do not spit to your right side, but behind you or to your left, or below your left foot.” [Ahmed 27290, Abu Dawud 478, Nasai 725, Ibn e Majah 1021]
(572)-Sayyidina Anas ibn Malik (RA) reported that Allah’s Messenger (PBUH) said, “It is a sin to spit in the mosque and its expiation is to bury it.” [Ahmed 13433, Bukhari 413, Muslim 552, Abu Dawud 475, Nasai 723]
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The two topics that have come here relating to attitudes about the mosque have puzzled the commentators on Ahadith of JAME’ TIRMIDHI as these couple of topics seem unrelated being in the discussion of SAJDAH of recitation of the Holy Book Quran. Although some of commentators have pointed out that some relationship might be assumed here yet mostly they have remarked that this seems confusion on the part of the scribe, who wrote these couple of topics at the discussion here, though these had to come after it; this is interesting. However, as for the comments on them, it is better to refer to H-539 and H-540; the note there would clarify the matter of attendance of women at the mosque insha Allah. The response of the son of IBNE-UMAR (whose name has been recorded as WAQID or BILAL) seemed against the Hadith though he only meant to say that in the era of the Prophet (PBUH) there was no problem to it yet in the current times, it is not feasible. This blunt response infuriated IBN-UMAR so much that he did not visit him for years ahead. Though he was right in the sense he meant the words yet the manner of putting his viewpoint seemingly challenged the Hadith due to the wrong timing to blurt it out. An event that had taken place in this context at the ancient times, is much notable here that once a teacher of the Hadith was explaining an Hadith that told that the Prophet (PBUH) liked the pumpkin (see narrations at 1856 and 1857); one of students there remarked on that just at the very time of the teaching that he (the student) did not like the pumpkin. The student did not mean to challenge the Hadith yet it was the wrong timing to blurt this out; it seemed to mean that though the Prophet (PBUH) liked it but he did not. The teacher controlling his anger asked him to take care about what he says, how he says it and what time and place he has chosen to say it. Spitting in the mosque is against the respect of the mosque so it should be avoided. In those days, the floor of mosques used to have sand so it absorbed the discharge and still it was taken as something that was out of etiquette; however, at necessity it was allowed with care to bury it at the sand but how bad it is at the present times when the floor is usually made of modern tiles. Today either a person should control himself till he finds some place to spit outside the mosque or either take up some tissue for this and discard it well according to the good etiquette.
TOPIC 50-SAJDAH in Surah al-Inshiqaq and Surah al-Alaq
(573)-Sayyidina Abu Huraira (RA) said, “We prostrated with Allah’s Messenger in Surah al-Alaq (96th Surah) and in Surah al-Inshiqaq (84th Surah).” [Ahmed 7375, Muslim 578, Abu Dawud 1407, Nasai 959, Ibne Majah 1058)
(574)-Qutaybah reported from Sufyan who from Yahya ibn Saeed who from Abu Bakr ibn Muhammad ibn Amr ibn Hazm who from Umar ibn Abdul Aziz who from Abu Bakr ibn Abdur Rahman ibn Harith ibn Hisham who from Abu Huraira and he from the Prophet (PBUH) a Hadith similar to it. In this Hadith, four Tabi’in are sub-narrators & one after the other.
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TOPIC 51-SAJDAH in Surah an-Najm
(575)-Sayyidina Ibn e Abbas (RA) said, “When Allah’s Messenger (PBUH) prostrated (at a verse) in Surah al Najm, the Muslims, the polytheists, jinn and Mankind also prostrated”
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TOPIC 52-About one who does not prostrate in it
(576)-Sayyidina Zayd ibn Thabit (RA) said, “I recited the Surah an-Najm to Allah’s Messenger (PBUH) but he did not prostrate during the recital.” [Ahmed 21647, Bukhari 1072, Muslim 577, Abu Dawud 1404, Nasai 956]
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These are Ahadith of three topics related to SAJDAH at recitation of the Holy Book Quran and it is interesting to note that the narration by ABU-HURAIRA contains four TABA’EE (companions of the companions of the Prophet PBUH). These are YAHYA ibn SAEED QATTAN, ABU-BAKR ibn MUHAMMAD ibn AMR, UMAR ibn ABDUL-AZIZ and ABU-BAKR ibn ABDUR-RAHMAN who has reported it from ABU-HURAIRA (RA). Respectable TIRMIDHI has brought these AHADITH for the consideration of the viewpoints of IMAMS as MALIK says that there is no verse for SAJDAH after Surah HUJURAAT till last (that part is named as MUFASSALAAT) while Surah INSHIQAQ (84), Surah ALAQ (96) and Surah NAJM (53), all three are included in this part and there are Ahadith present that ask for SAJDAH in them. SHAFA’I does not take SAJDAH at Surah SUAD necessary and H-577 (that is just ahead) tells that the Prophet (PBUH) did make SAJDAH in its recitation though IBN-ABBAS has given here his opinion too that goes in favor of SHAFA’I that this SAJDAH is not among the necessary ones.
TOPIC 53-SAJDAH in Surah Suad
(577)-Sayyidina Ibn Abbas (RA) said, “I saw Allah’s Messenger (PBUH) make prostration in Surah Suad.” He added, “But, it is not among the Wajib prostrations.” [Ahmed 2521]
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TOPIC 54-SAJDAH in Surah al-Hajj
(578)-Sayyidina Uqbah ibn Aamir (RA) said that he told Allah’s Messenger (PBUH) “O Messenger of Allah! Surah al-Hajj has more excellence than other Surah because it has two SAJDAH.” He said, “Yes. And, one who does not prostrate at them has not recited it.”
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TOPIC 55-What is said in Sajdah of Recital
(579)-Sayyidina Ibn Abbas (RA) narrated that a man came to the Prophet (PBUH) and said, “O Messenger of Allah! I saw myself in the night while I was asleep as though I prayed behind a tree. I prostrated and the tree (also) prostrated against my prostration. So, I heard it say, ‘O Allah! Write down for me with You a reward against it. And remove from me against it (my) sins. And make it for me with You a treasure (for the Hereafter). And accept it from me as You did accept it from Your slave Dawud’.”
(580)-Sayyidah Aisha (RA) said that in the prostrations of the Quran by night, Allah’s Messenger (PBUH) would pray, “My face prostrates to Him who created it, and made its hearing and its sight by His might and power.” [Ahmed 960, Muslim 771, Nasai 896, Ibne Majah 1054]
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The narration at 578 points out that Surah HAJJ has two SAJDAH and that challenges the viewpoint of ABU-HANIFA (but please note that this is among the narrations that are weakly narrated); seeing the over-all position, the stance of AHMED seems better who says that there are 15 SAJDAH in total omitting nothing that is reported in this respect from the Prophet (PBUH). As for the Topic-55, note that there are two types of DUA (Supplication to Allah) that are narrated for SAJDAH of recitation here; though the first one was said in the narration of a person’s dream yet another version of this same Hadith that is narrated by IBN-ABBAS (RA) tells that the Prophet (PBUH) did take up these words that the man had seen in his dream, in the SAJDAH of recitation. The person might say any of these in Arabic in the SAJDAH of recitation and even the ordinary way of making SAJDAH is well (as that also has words to praise Allah) so this issue does have some margin for its practice; Al-Hamdu Lillah.
TOPIC 56-One might redeem one’s missed Rota by day
(581)-Abdur Rahman ibn Abdul Qari reported having heard Sayyidina Umar ibn al-Khattab (RA) say that Allah’s Messenger (PBUH) said, “If anyone falls asleep and misses his rota of regular recital (of Quran or supplication) or a portion of it and he recites it between the Salah of FAJR and the Salah of ZUHR then it is recorded for him as though he had recited it at night.” [Muslim 747, Abu Dawud 1313, Nasai 1786, Ibn e Majah 1343]
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TOPIC 56A-Raising head from RUKU’ and SAJDAH before Imam
(582)-Sayyidina Abu Huraira (RA) reported that the Holy Prophet (PBUH) said, “Does the person who raises his head before the Imam not fear that Allah will change his head into a donkey’s head?” Qutaybah said that Hammad said that Muhammad ibn Ziyad said to him that he only said “Does he not fear”. [Ahmed 7537, Bukhari 582, Muslim 427, Nasai 824, Ibn e Majah 961]
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H-582 gives the warning not to surpass the IMAM of SALAH in its postures as that would cause the head of such person to become like an ass. ULAMA have remarked that when someone makes habit not to obey the one whom he should obey (even parents are included in this context when they do not give him any advice against Islam), his face shows the effect of this disobedience at the time of his death. It means also that he is taken as a foolish person among his associates; so this Hadith denotes double effect on him that inside he becomes a foolish person with time and outside his face takes despicable form when his death comes.
TOPIC 57-He who leads people in prayer after his prayer
(583)-Sayyidina Jabir ibn Abdullah reported that Mu’az ibn Jabal would offer the Salah of MAGHRIB with Allah’s Messenger and then return to his people and act as their Imam (that means he led them in Salah). [Ahmed 14311, Bukhari 711, Muslim 465, Abu Dawud 600, Nasai 834]
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According to MALIK and ABU-HANIFA, reading of a specific FARDH-SALAH is only once in a day and its repetition is not allowed except as NAFL if he takes up JAMA’AH for it as MUQTADI (follower in SALAH and not IMAM); SHAFA’I and AHMED allow this. The narration-583 tells seemingly that it is allowed but ULAMA at HANAFI school take the meaning here that MU’AZ ibn JABL after reading MAGHRIB with the Prophet (PBUH) returned and led the SALAH of ISHA as IMAM for his people so there is no doubling of MAGHRIB-SALAH. There is another version for this Hadith that tells us that he used to read ISHA with the Prophet (PBUH) and here the ULAMA at the school of ABU-HANIFA have said that this happened once only when he stayed the night and even the day there in Madinah; he had led his people in the SALAH of the next ISHA so again there is no doubling of ISHA. Even if this reasoning depends on some guess-work, it is not unworthy to present for the situation; the rule, that the person would read any specific FARDH-SALAH in 24-hours once only, seems valid.
TOPIC 58-Prostration on cloth allowed during heat or cold
(584)-Sayyidina Anas ibn Malik (RA) said, “When we prayed the Salah of ZUHR with the Prophet (PBUH), we made prostration on our pieces of cloth to protect ourselves from heat. [Ahmed 11970, Bukhari 385, Muslim 620, Abu Dawud 660, Nasai 112, Ibn e Majah 1033]
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TOPIC 59-Mustahab to sit in mosque after FAJR till sunrise
(585)-Sayyidina Jabir ibn Samurah (RA) said, “When the Prophet (PBUH) had prayed the FAJR, he would sit at the same place of prayer till the sun had risen.” (Muslim 670, Abu Dawud 4850, Nasai 1354]
(586)-Sayyidina Anas narrated that Allah’s Messenger (PBUH) said, “As for him who prays the FAJR Salah with the congregation and then sits down remembering Allah till the sun has risen when he prays two Raka’at, there is for him a reward of Hajj and Umrah.” Anas (RA) reported that he said, “Complete, complete, complete!”
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It is allowed to make SAJDAH on some cloth that is worn at the time of SALAH extending it to the place of putting the forehead to have protection from heat (though SHAFA’I has some reservation on this). As for sitting in the Mosque till the sun rises, it is MUSTAHAB as the Prophet (PBUH) did sit like that sometimes and when a person reads ISHRAQ after sunrise before leaving the mosque, that gives him the returns as HAJJ and UMRAH. The similarity that is conveyed here is in two ways; one is that as UMRAH strengthens HAJJ so the SALAH of ISHRAQ strengthens the SALAH of FAJR in this sense that Allah would omit by His blessing any lack of attention towards Allah in FAJR due to ISHRAQ (that is why the Prophet (PBUH) repeated the word “complete”); second is that as UMRAH is to HAJJ in reward by ratio, hopefully such ratio of reward would take place between the ISHRAQ and FAJR. Note that FAJR is not compared to HAJJ and ISHRAQ not to UMRAH; it is the ratio of the reward of these two couple of issues that is similar, both being different in status.
TOPIC 60-Looking sideways in Salah
(587)-Sayyidina Ibn Abbas reported that Allah’s Messenger used to glance right and left while in prayer but did not turn his neck back. [Ahmed 2485]
(588)-Mahmud ibn Ghaylan reported from Waki’ who from Abdullah ibn Sa’eed ibn Abu Hind and he from some friends of lkrimah that the Prophet did glance sideways in prayer (without turning his neck) and then he narrated like the foregoing hadith. [Ahmed 2792]
(589)-Sayyidina Anas narrated that Allah’s Messenger said. “O my son! Refrain from looking here and there during Salah, for glancing sideways in prayer destroys. But, if you must then do it in the optional (Salah), not during the prescribed.”
(590)-Sayyidah Aisha (RA) reported that she asked Allah’s Messenger (PBUH) about looking sideways during prayer. He said, “That is a pilferage. The devil steals from man’s Salah.”
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There are two points to note in this topic; one that the first narration is weakly narrated (and the second one is a version for it narrated by another chain that might be weakly-narrated yet as respectable TIRMIDHI has not commented on it so I, MSD, have taken it to be well-narrated though it is technically MURSAL that is TABA’EE directly narrates from the Prophet PBUH); second that there is a difference in words at the first two Ahadith presented here and the last two; the translation in English does not account totally for that but I would clarify them now. Note that as English has words (transit or intransit verbs) like see, watch, look, observe, glance, glare that denote to get something from eyes; Arabic also has such words and the first two Ahadith have word “LAHZ” that is near to the meaning of glance while the last two have the word “ILTIFAAT” that is near to the meaning of “looking at someone with some attention”; the first (glance) is allowed during SALAH especially for IMAM (when he cares not to turn his posture away from the KA’BAH) to make sure that everything is in order and the second (ILTIFAAT) is not allowed during SALAH except when there is some necessity at the MUSTAHAB-SALAH though even then it is better to avoid.
TOPIC 61-If a late comer finds the Imam in SAJDAH
(591)-Sayyidina Muadh ibn Jabal narrated that Allah’s Messenger (PBUH) said that when one of you comes to the prayer and the Imam is in a particular position then let him do as the Imam does. [Ah 22650, Bukhari 637, M 604, AD 539, N 683]
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In the beginning when reading of SALAH became obligatory, any of SAHABA who came late at the JAMA’AH and missed some part of SALAH used to complete it individually by guess hastily upto where the others were at SALAH then he went on with JAMA’AH like others. Once MUADH ibn JABAL (RA) came late at JAMA’AH but instead of completing his SALAH individually to the point where the JAMA’AH was, he went on reading SALAH with the Prophet (PBUH) and when the Prophet said TASLIM to end SALAH, he stood up and completed the missed part then. The Prophet (PBUH) saw this and appreciated it so much that he made it SUNNAH by issuing this guidance that this is how the person who comes late would do joining the JAMA’AH following the IMAM at whatever position he is completing his missed part of SALAH in the last individually. The practice in this matter now is in this specific trend since the time MUADH set it and the Prophet (PBUH) appreciated it as SUNNAH.
TOPIC 62-Undesirable that people stand up and wait for Imam
(592)-Abdullah ibn Abu Qatadah reported on the authority of his father that Allah’s Messenger (PBUH) said, “When the IQAMAH is called out, you should not stand up till you see me come out.” [Ah 22650, Bukhari 637, M 604, AD 539, N 683]
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TOPIC 63-Glorifying Allah and saying DURUD on the Prophet PBUH
(593)-Sayyidina Abdullah (RA) said that he was engaged in Salah while the Prophet (PBUH) was sitting; Abu Bakr (RA) and Umar (RA) were with him. When I sat down, I began with chanting the glory of Allah followed by delivering of blessing on the Prophet. Then I prayed for myself. The Prophet said, “Ask and you will be given. Ask and you will be given.” [Ahmed 3662]
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It is against the etiquette of SALAH that as the clock strikes the time for SALAH and IMAM has not yet come, some MUQTADI (followers of IMAM in SALAH) stand in wait for him. He might have become late due to some necessity or some barrier and this standing in wait for him would obviously embarrass him as he comes late to lead the SALAH. However, when he does come and the IQAMAH is called then is the time to stand up for SALAH. The second Hadith at the topic-63 here tells the etiquette of DUA that before asking Allah for personal needs, the person must say words that are in praise of Allah and show his humbleness to Allah then he must deliver DURUD to the Prophet (PBUH) and then ask what he needs. This would make his DUA much more acceptable at the court of Allah and Allah knows better; Al-Hamdu Lillah.
TOPIC 64-About applying perfume in mosques
(594)-Sayyidah Aisha (RA) said that the Prophet (PBUH) ordered that mosques should be built in neighbourhoods. They should be kept clean and perfumed. [Ahmed 26446, Abu Dawud 455, Ibn e Majah 758]
(595)-Hisham ibn Urwah reported from his father that the Prophet (PBUH) commanded and he reported the like of it.
(596)-Ibn Abu Umar also reported a Hadith like it from Sufyan ibn Uyaynah from Hisham ibn Urwah who reported from his father. Sufyan said that the Prophet (PBUH) commanded that mosque be built in distant residences of the tribes.
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To make ease in reading of SALAH, the Prophet (PBUH) commanded to make Mosques at different places so that a person living anywhere in the city could reach there in no time and read the SALAH with JAMA’AH; they are read five times daily. The word used is DOUR that means neighbourhoods yet the other meaning of the word is “houses” and in this meaning it asks to read some MUSTAHAB-SALAH at home too (see Ahadith-450 & 451) and also asks women to set some specific place at home for their SALAH. Ahadith report that the Mosque of the Prophet (PBUH) was cleaned regularly from dust and there is a narration that reports that the Prophet (PBUH) saw some spit at the wall of the Mosque; he scratched it and applied some scent to it. ABU-DAWUD has reported that ABDULLAH ibn UMAR (RA) used to put perfume inside the Mosque when Umar (RA) sat on the pulpit to deliver the Friday-KHUTBAH; see also H-571 & H-572 at JAME’ TIRMIDHI that we have studied recently.
TOPIC 65-The optional Salah during day and night in twos
(597)-Sayyidina Ibn Umar narrated that the Prophet (PBUH) said, ‘The (optional) prayer during day and night is in twos.” [Ahmed 4791, Abu Dawud 1295, Nasai 1665, Ibn e Majah 1322]
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TOPIC 66-How did the Prophet (PBUH) offer optional Salah by day
(598)-Aasim ibn Damrah said that he asked Sayyidina Ali (RA) about the Prophet’s (PBUH) Salah by day. He said, “You cannot endure that much.” He said, ‘Suppose one among us will endure that much?’ So, he said, “When the Sun was from here (the east) so far as it is from here (the west), at the time of ASR, he prayed two Raka’at. And when it was from here (east) as it is from here (west) at the time of ZUHR, he offered four Raka’at. And he prayed four Raka’at before ZUHR and two after ZUHR, and before ASR, four Raka’at, separating every two Raka’at with salutation to the angels, the near ones, the Prophets, the Messengers and those of the Believers and Muslims who followed them.”
(599)-Muhammad ibn Mathna reported from Muhammad ibn Ja’far who reported from Shu’bah who reported from Abu lshaq who reported from Aasim ibn Damrah who reported from Sayyidina Ali, Hadith like it from the Prophet (PBUH).
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TOPIC 67-Praying in the covering of women disliked
(600)-Sayyidah Aisha said that Allah’s Messenger (PBUH) did not pray in the outer covering of his wives. [Ahmed 25033, Abu Dawud 367, Nasai 5381]
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The MUSTAHAB-SALAH is in twos though due to some narrations, some have commented that MUSTAHAB at night are in twos and in the day, they are in fours; both of these practices are authentic yet the better position according to the Hadith here seems to be the former as reported in H-597 too. H-598 narrated by ALI (RA) tells about optional SALAH relative to positions of the sun and to understand it, take a horizontal finite line (x) the points of which mark the sunrise and the sunset respectively with the half circle above showing the course of the sun in time. Now taking the sun at some height from the point of sunset (that is the time of ASR) and marking the same height above the point of sunrise relatively; that is the time of ISHRAQ (see topic-15 of Booklet of WITR). The other time for MUSTAHAB-SALAH might be understood by taking a vertical finite line (Y) that shows the middle of heavens by its high point and as far the sun is at its one side (that is the time of ZUHR), taking the same space from the high point at its other side is the time of CHAASHT (that is also called DHUHA). The narration points-out other MUSTAHAB-SALAH too that are to remain in twos as the words “separating every two RAK’AH with salutation” tell explicitly. Those who have taken four RAKA’AH for MUSTAHAB-SALAH at the day-time, they have interpreted this to mean sitting in TASHAHHUD at the two RAKA’AH and not the end of SALAH.
TOPIC 68-Movement and action in optional Salah
(601)-Sayyidah Aisha said, “I came while Allah’s Messenger (PBUH) was offering Salah at home with the door latched. So, he walked to it till he opened it and then returned to his place.” She described that the door was (ahead) in the direction of the Kiblah.” [Ahmed 74082, Abu Dawud 922, Nasai 1205]
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TOPIC 69-Reciting two Surah in one Raka’ah
(602)-A’mash said that he heard Abu Wail say that a man asked Abdullah about the word “Ghairi Aasin” or “Yasin.” He asked, “Have you read the whole Qur’an besides it.” He said, “Yes!” Abdullah ibn Mas’ud (RA) remarked, “Some people recite the Qur’an as though they scatter rotten dates. They do not get the Qur’an below their throats (meaning it has no effect on them). I know of such Mutashabihaat Surah (whose definite meanings are not known) which the Prophet (PBUH) recited together.” [Ahmed 3607, 4995, Muslim 822, Nasai 1000]
The sub-narattor said that they asked Alqamah, so he asked lbn Mas’ud about these specific Surah. So he said, “They are twenty Surah of Mufassal which the Prophet (PBUH) recited two together in one Raka’ah.”
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TOPIC 70-About the merit of walking towards the mosque
(603)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “When a man makes ablution, and makes it well, and goes out to prayer, nothing besides prayer getting him out, or urging him on, then he will not take a step but Allah will raise against it a rank for him and erase from him a sin.” [Ahmed 7434, Ibn e Majah 774]
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H-601 clarifies that in MUSTAHAB-SALAH it is fine to take some minimum activity though not such that makes a person seeing it gather that the person he sees is not in SALAH. Note that the door was at the right side of the Prophet (PBUH) in front as he was reading SALAH just besides it; most probably he opened it with one hand taking two or three steps ahead towards Kiblah and coming back without turning, the room being a small one like all other of his HUJURAAT. The Prophet (PBUH) used to read two of Surah in one RAKA’AH occasionally at TAHAJJUD, the night SALAH. The two that he read at each RAKA’AH often were not in sequence but both used to be somewhat lengthy like Surah RAHMAN, NAJM, MUDDATTHIR, MUZZAMMIL, WAQIAH, NOON etc.; these were twenty Surahs that he read at ten RAKA’AH of TAHAJJUD. ABDULLAH ibn MASUD did not like the question from the man about the words whether they should be read as GHAIRI-AASIN (without any foul smell) or GHAIRI-YASIN. Note that the word GHAIRI-AASIN occurs at Surah MUHAMMAD, the 47th Surah, at verse-15 (and not GHAIRI-YASIN). In another version of this narration it is said that the man told ABDULLAH that he recited all the MUFASSAL-SURAH in one RAKA’AH. This made ABDULLAH remark that such haste is not good as the Prophet (PBUH) read two of Surah maximum in one RAKA’AH and that is why the man is not getting the true meaning of the Holy Book Quran. The next Hadith tells about high virtues of SALAH that when the person reads it with his attention towards Allah, it puts him at the highest of spiritual status; Al-Hamdu Lillah.
TOPIC 71-It is better to offer Salah at home after MAGHRIB
(604)-Sa’eed ibn Ishaq ibn Kab ibn Ujrah reported on the authority of his father who reported from his grandfather that the Prophet (PBUH) prayed in Masjid Banu Abdul Ashhal the Salah of MAGHRIB. Some people stood up to offer the supererogatory Salah. So he said that you should pray this Salah at home.” [Ahmed 23685, Abu Dawud 1300, Nasai 1596]
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TOPIC 72-When one converts to Islam, he must have bath
(605)-Sayyidina Qays ibn Aasim said that when he embraced Islam, the Prophet (PBUH) commanded him to have bath with water and leaves of lot-tree. [Ahmed 20635, Abu Dawud 355, Nasai 188j
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The Prophet (PBUH) asked to read all SALAH except for FARDH at home; even WITR is better at home. As direct reading of WITR after FARDH is not appreciable so the MUSALLI would read two RAKA’AH between FARDH of ISHA and WITR and this brings total SALAH in 24 hours to 24 RAKA’AH; it is better to read this two RAKA’AH and WITR at late night after some sleep at home as that also would become TAHAJJUD for him insha Allah; see also the Ahadith 450 & 451. When a person comes in Islam, it is admirable (MUSTAHAB) according to SHAFA’I and ABU-HANIFA for him to take bath; AHMED and MALIK take it as necessary (WAJIB) but he might omit the leaves of Lot-Tree (or any tree for that matter).
TOPIC 73-To say Bism-Allah on going to the wash-room
(606)-Sayyidina Ali bin Abu Talib narrated that Allah’s Messenger (PBUH) said. “The screen between the eyes of Jinns and the private parts of the children of Adam is that when one of them enters the wash-room, he should say Bism-Allah (by the name of Allah).” [Ibn e Majah 697]
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Although this narration is one of the weakly-narrated ones yet there is complementary Hadith for it in this topic that we had studied at the beginning of the Booklet of Purification, the first Booklet at JAME’ TIRMIDHI; see H-5 & 6. There it is clarified that one must take the protection of Allah when one is to enter the wash-room and BISM-ALLAH also implies the same as it means “by the name of Allah”.
TOPIC 74-Distinguishing mark of Ummah on the Resurrection
(607)-Sayyidinah Abdullah ibn Busr narrated that Allah’s Messenger (PBUH) said, “On the Day of Resurrection, the faces of my Ummah will shine because of SAJDAH and their hands and feet because of ablution.” [Ahmed 17709]
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TOPIC 75-It is Mustahab to begin ablution from the right side
(608)-Sayyidah Aisha said that Allah’s Messenger (PBUH) liked to begin with his right side in purification, combing his hair and putting on his shoes. [Ah 24681, Bukhari 168, M 268, AD 4140, N 112, Ibn e Majah 40]
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TOPIC 76-Water that is enough for ablution
(609)-Sayyidina Anas ibn Malik narrated that Allah’s Messenger (PBUH) said, “For ablution, two RATL water is enough.”
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The person who is in SAJDAH for Allah shows total humbleness to ALLAH and this is the peak of acceptance of being His true slave. That is why Allah would give this special reward to them that the faces of all such persons would shine; also their hands and feet would shine due to WUDHU (ablution; that is the unique way of cleanliness) that shows also humbleness to Allah. All works that grooms the physique are initiated by the right side and so in WUDHU first, the right hand is washed and then the left; the feet are washed likewise. We have read about the minimum water that could do well for WUDHU and if taken more than that, it must not be too much; see H-56 at the booklet of Purification. Two of RATAL was also called one MUDD and this quantity of water comes to almost 800 grams by the current standard.
TOPIC 77-Sprinkle water over urine of an infant who suckles
(610)-Sayyidina Ali ibn Abu Talib (RA) narrated that the Prophet (PBUH) said about the urine of an infant who is not yet weaned that it is enough to pour water over the urine of a male child while it is necessary to wash the urine of a female child.
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TOPIC 77A-About wiping as observed by the Prophet (PBUH)
(611)-Shahr ibn Hawshab narrated that he saw Jarir ibn Abdullah make ablution and wipe over his socks. So, he asked him about it and he said, “I saw the Prophet make the ablution and wipe over his socks. He asked whether it was before (the revelation of) al-Ma’idah or after that. He said that I did not embrace Islam till after al-Maidah.”
(612)-Muhammad ibn Humayd Razi reported that Nuaym ibn Maysarah Nahwi reported the like of it from Khalid ibn Ziyad.
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We have studied the matters related to both the topics 77 & 77-A before at Ahadith presented by respectable TIRMIDHI at the booklet of purification. Reading of the notes at these Ahadith (that are H-71 and H-93 respectively) might do well for the detail.
TOPIC 78-Making ablution by the sexually defiled person
(613)-Sayyidina Ammar (RA) reported that the Prophet (PBUH) authorised a sexually defiled person, that if he wishes to eat, drink or sleep, he must make ablution like the ablution of Salah.
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Although it is not appreciable to remain in the state of need for GHUSL (Bathing) for long when a person could easily manage GHUSL yet some delay is allowed. However, then the person must make WUDHU at least and maintain it as much as possible for him until he takes the GHUSL.
TOPIC 79-Virtues of prayer
(614)-Sayyidina Ka’ab ibn Ujrah narrated that Allah’s Messenger (PBUH) said to him, “I place you, O Ka’ab ibn Ujrah in Allah’s protection from the rulers who come after me. So, he who enters their doors, shows their lies as true and assists them in their oppression has nothing to do with me and I have nothing to do with him, and he will never come to me at the Pond. And, he who enters their doors, or does not enter, and does not testify to their falsehood (as true) and does not assist them in their tyranny, belongs to me and I belong to him and he will come to me at the Pond. O Ka’ab ibn Ujrah, Salah is evidence, and Saum is a strong shield, and Sadaqah can erase sin as water extinguishes fire. O Ka’ab ibn Ujrah, there is no piece of flesh that nurtures on the unlawful but the fire will claim him.”
(615)-Bukhari said Numayr reported to us from Ubaydullah ibn Musa who reported from Ghalib who reported from Ayub ibn Aa’ez at-Tai who reported from Qais ibn Muslim who reported from Tariq ibn Shihaab who reported from Ka’ab ibn Ujrah the like of it from the Prophet (PBUH).
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TOPIC 80-More about it
(616)-Sayyidina Abu Umamah (RA) reported having heard Allah’s Messenger (PBUH) deliver a sermon during the Farewell Pilgrimage. He said, “Fear Allah, your Lord. Pray your five times prayer, fast during the month of Ramadan, pay Zakah on your properties and obey your rulers. You will enter the Paradise of your Lord.” The sub-narrator said that he asked Abu Umamah, “Since how long have you heard this Hadith?” He said that I heard it first when I was thirty years old. [Ahmed 22223]
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There are Ahadith that denote that the Prophet (PBUH) had some worry that some of his SAHABA might have severe differences especially about who is the most worthy of administration. Now it is history that many of tyrannical rulers arose even when SAHABA were around and these particularly include YAZID and many of his associates. H-614 asks to keep away from such cruel administrators if challenging them is not possible while the last Hadith asks to obey the rulers. Please note the difference that if rulers are cruel and oppressive, they would be challenged or if that is not possible then it is necessary to keep away from those as much as possible (see H-2184). But if they try to make ease for Muslims to lead their lives on Islam individually and collectively then they would be obeyed. The words “SALAH is evidence” means that the person who reads SALAH provides the verification that he is one of Muslims; SAUM (fasting) is a strong shield in the sense that it protects the person from the torments of grave and SADAQAH (amounts given in charity especially ZAKAH) also has the ability like SALAH & SAUM to erase sins and take the person to the height of virtues. The practicing Muslim would care for what he eats as the physique that nurtures by the unlawful means would certainly receive its punishment. The last Hadith here also tells the merit of SALAH, SAUM and SADAQAH; Al-Hamdu Lillah.
(CONTINUED at TIRMIDHI-4)
Presentation by MUHAMMAD SALEEM DADA
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[email protected]
Al-Hamdu Lillah