abseil ds Bulugh Al-Maram Attainment of the Objective According to Evidence of the Ordinances Compiled by: Al-Hafiz Ibn Hajar Al-Asqalani With Brief Notes from the Book Subul-us-Salam Written by: Muhammad bin Ismail Al-Sanani DARUSSALAMBulugh Al-Maram Min Adillat Al-Ahkam Compiied and referenced by IMAM IBN HAJR. (773 H — 852 H) al —i ep eoMaacll saa oul Translated by Edited by Dr. Nancy Eweiss Selma Cook Dar Al-Manarah For Translation, Publishing& Distribution El-Mansoura — Egypt -Tel Fax: 002050 / 2030254 Hand phone: 012 / 3605049 — P.O.BOX:35738 E. mail: [email protected]@® Dar Al-Manarah for Translation, Publishing & Distribution 1424/2003 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or other- wise, without written permission from the publisher. Dar Al-Manarah For Translation, Publishing& Distribution El-Mansoura — Egypt -Tel Fax: 002050 / 2030254 Hand phone: 012 / 3605049 — P.O.BOX:35738 E. mail: [email protected]. Dar Al Kotob Library Number ; 2003 / 7157 1.8.B.977 — 6005 — 24 - 1CONTENTS: Pages The Author's Introduction Translator's Introduction. Glossary... Book of Purification (at-Taharah) Chapter] : Water... Chapter II : Containers and Utensils Chapter HI: The Cleansing of NaJasah and its nature ChapterIV: Ablution (Wudi’) ' Chapter V: Wiping over the Socks (Khuff) . Chapter VI: Nullification of Ablution Chapter VII: Etiquettes of Relieving oneself (going to the bathroom) ... Chapter VIII: The full ritual ablution (al Ghusl) and the Hukm (ordinance) of the person in a state of major ritual impurity (Junub}....... Chapter IX: Dry Ablution (at-Tayammum) . Chapter X: Menstruation . 24 . 26 . 46 Book of Prayer Chapter I: ‘The times of prayer . 66. Chapter II: The Call to Prayer (Adhan) . . 74 Chapter III: The Prerequisites of prayer .. 82 ChapterIV: The Sutrah (or Partition) In Front of One, Who is Praying .. 89 Chapter V: Encouraging (the Muslim) to be Humble during prayer 92 Chapter VI: Mosques . 95 Chapter VII: The Description of how Prayer is to be performed. ‘99 Chapter VIII: Sujiid as-Sahu (Prostration due to forgetfulness during prayer)Other forms of Sujtid (prostration): Prostration of Qur’anic Recital, and Prostration of Thankfulness .. » 126 Chapter IX: Supererogatory (voluntary) Prayer . 135 Chapter X: Congregational Prayerand The Position of Im4m.148 Chapter XI The Prayer of a Traveler and the Prayer of the ill eee Chapter XII: The Friday (Jum‘ah) Prayer 4 158 164Chapter XIII: Prayer During Times of Fear or Danger (Salatul Khauf) ....... Chapter XIV: The Prayer of the Two ‘Id Festivals . Chapter XV: The Prayer During a Solar Eclipse .. Chapter XVI; The Istisqa’ Prayer semen Allah for rain. during drought) .. Chapter XVII: Clothing .............. Book IN: Funerals .... Book IV: Zak&h Chapter 1 Chapter II Sadaqatul Fitr (Zakah paid at the end of Ramadan) .. 225 Chapter II: Sadaqat at-Tatawu" or Voluntary arity ..... 226 ChapterTV: Division of Zakah (Zakah recipients) .. Book V: Fasting Chapter I: Chapter II; Voluntary Fasting and Forbidden Days to Fast .. 245 Chapter INI: I’tikaf and Night prayer (Tahajjud) in Ramadan. 250 - 235 Book VI: The Pilgrimage Chapter I: Its virtues and those upon whom Hajj (Pilgrimage) is obligatory 255 Chapter II: Mawaqit: Fixed Times and Places For Thram . 260 Chapter II: Kinds of Ihram. Chapter IV: The Etiquettes of Thram . . 262 Chapter V: _Deseription of Hajj Rituals and Entering Makkah . vee 268 Chapter VI: Missing the Pilgrimage o or being detained (Ih-sAr) ...... Book VII: Business Transactions Chapter [: Conditions of Business Transactions and Those which are Forbidden .. . 285 Chapter II: Options (al-Khiyar) in Business Dealings. 303 Chapter II: Riba (Usury) . 305 Chapter IV: Concession concerning “Araya (Lending some- thing for use) and the sale of Trees and fruit .... 312 5Chapter V: Chapter VI: Chapter VII: Chapter VIII: Payment in Advance (or Salam), Loan and Rahn (putting up Collateral) . Bankruptcy and Hajr Reconciliation ... me Hiwalah (Transferring the Right to Collect. a Debt) and Dam4n (Guaranteeing Payment). 324 315 318 . 323 Partnership and Agency . 326 Confession ..... - 828 Chapter XI: Al-’Ariya (Lending something For use) . ~ 828 Chapter XII: Ghasb (The return of wrongfully Taken property) . veces 880 Chapter XII: Ash-Shuf’ah (Preempting the sale ofa a co-owner’s Share to another) .. soe B33 Chapter XIV: Al-Qirdd (Financing a Profit shi ering venture). 335 Chapter XV: Musqah (Watering grapes or dates for part of the crop) and Ijarah (A Contract for Hire or Lease) .. see 836 Chapter XVI: Cultivation ofa a Barren ‘Land( making it fertil }e).839 Chapter XVII: Waqf (Endowment) ... . 342 Chapter XVIII: Gifts, “Umra (Life-Tenancy) and Rugb: 344 Chapter XIX: Lugatah (Lost and found items) 348 Chapter XX: Inheritance . oars . 350 Chapter XXI: Wills (Bequests) 355 Chapter XXII: Wadi‘ah (Trusts Deposited for Safekeeping). 358 Book VIII: Marriage Chapter I: Chapter IT: Chapter III: Chapter IV: Chapter V: Chapter VI: Chapter VII: Chapter VIII: Chapter IX: Chapter X: Chapter XI: Chapter XII: Compatil lity i in n Marriage and the Ri be to Choose .. . Treatment of wives The Dowry ....... ‘The Wedding Banquet (Walimah) Sharing the Time (between two wives or more). 391 Khul‘a (Divorce at the Wife’s instance By aving. a payment to the husband) Divorce Raj‘ah (Taking Bac ivorced Wife Mla’, Dhihar and Kaffarah aaron Li‘an .. ‘Tddah ‘and Ihdad .Chapter XTII: Rida’ (Becoming Unmarriageable Kin By Suckling) Chapter XIV: Maintenance ............. Chapter XV: Child Care and Custody .. Book IX: Crimes (Qisas or Retaliation) Chapter Ts eee secseteseeesseeeee Chapter I: Types of Diyah (Blood money) Chapter TII: Claiming the Right to Qisis and Qasamah (taking an oath)... sees 443, Chapter IV; Fighting Transgressors (who rebel against the ruler unjustly) wee 445 Chapter V: Fighting The Offender and Killing the Apostate. 447 Book X: Hudad or Prescribed Penalties in Islamic Shari‘ah ChapterI: The Prescribed Penalty (punishment) for Fornication .. - Chapter II: Penalty for Qadhf (Accusing a Person of Adultery without Proof) . Chapter III: Penalty for Theft .... Chapter IV: Penalty for Drinking and the Nature of Intoxicants Chapter V: _Ta’zir Discretionary punishment Regarding An Assailant .... Book XI: Jihad Chapter Te eee ecseeeee Chapter II: Jizyah and Truces Chapter III: Racing and Marksmanship Book XII: Food Chapter I: . Chapter Il: Hunting and Slaughtering Chapter III: Sacrifices on “Idul Ad-ha Chapter IV: “Aqiqah............ Book XI: Oaths and Vows Chapter 1: sssesesseeeen este eeenteearemmatesBook XIV: Judgments Chapter I: Chapter II: Witnessing and Testimonies Chapter II: Claims and Evidence .. 517 621 524 Book XV: Book of Emancipation Chapter I; a Chapter I: Issues related to al-Mudabbar al-Mukatib and Umm al-Walad .. a Book XVI: The Comprehensive Book Chapter I: Good Manners (Adab) Chapter II: _ Birr (Piety, righteousness, acts of goodness) and keeping ties with one’s kin . Chapter III: Zuhd (Abstinence) and Piety ....... Chapter IV: Admonition Against Mischievous Conduct ...... 550: Chapter VY: Exhortation to have Good Morals ..... . Chapter VI: Remembering Allah and Supplication ...The Author's Introduction All praise to Allah, the Almighty for His open and concealed bounties, which He bestows at all times, May the peace and bless- ings of Allah be upon His final Messenger, his family and compan- ions and all those who strive in the path of Allah until the Day of Judgment, as well as their followers who inherited their knowle- dge for indeed the scholars (Ulamd') are the heirs of the Prophets! May Allah, the Almighty bless them all and their followers. This is a concise book comprising of Hadith, which are sources of the Shariah. I have made a meticulous compilation so that the one who memorizes it will excel among his peers. It may assist the beginner and the learned person who is seeking more knowledge. I have indicated at the end of every Hadith the Imam. who collected it. I used the following abbreviations The seven imams refers to: Ahmad, Al-Bukhdrf?, Muslim’, Aba Dawid4, At-Tirmidhi®, An-Nasé' and Ibn Majah’. The six Jams refers to: Al-Bukhéri, Muslim, Aba Dawad, At- Tirmidhi, An-Nasé'i and Ibn Majah. The five Jmams refers to: Ahmad, Ab Dawdd, At-Tirmidhi, An-Nasé’t and Ibn Majah. They may also be referred to as: The four and Ahmad The four imams refers to: AbG Dawad, At-Tirmidhi, An-Nas6't and Ibn Majah. The three Imdms refers to: Abi Dawtid, At-Tirmidhi, An- Nasaii. 1. Ahmad Tbn Hanbal, born in 164 AH and died in Baghdad in 241 AH. 2 Muhammad bin Ismail Al-Bukhari was born in 194 AH and died in Samargand in 256 AH 3 Born in 204 AH and died in Naisabor in 161. 4. Sulaiman bin Al-Ashath As-Sagistanf. Born in 202 and died in 275 AH in Al-Basrah 3 Ahmad bin Shuaib, born in 215 and died 303. 6 Muhammad bin Isa died in 276b in Tirmidh, 7. Mubmammad bin Yazid Al-Qazwint, born in 207 and died in 275 AH. 9& ‘Agreed upon refers to: Al-Bukhari and Muslim. T have called this book: “Buliigh al-Marém min Adillat Al- Ahkam” (Attainment of the Objective according to Evidence of the Legal Judgments); and I ask Allah that what we have learnt may not be a calamity against us. May He guide us to act according to what pleases Him, the Almighty. ‘Agreed upon means: Ahddith accepted and agreed to by both Imdms Al- Bukhéri and Muslim, 10Translator’s Introduction. All praise is due to Allah, the Lord of the Universe. We praise Him, seek His help, and ask His forgiveness. We seek refuge in Allah from the evil of our souls, and the adverse consequences of our deeds. Whosoever Allah guides, there is none that can misg- uide him, and whosoever He misguides, none can guide him. I bear witness and testify that there is no deity that is worthy of worship except fer Allah, who is alone having no partners. I bear witness and testify that Muhammad 38 is His perfect slave and Messenger. Bulagh al-Mardm is a book, which was written by Imém Ibn Hajar (773 H - 852 H) with the objective of compiling many of the Ahédith particularly related to the Akkém (judgments) of Islamic Sharfah, i.e. those related to worship, business transactions, laws of marriage and divorce, legal punishments etc. This illustrates the importance of this book for the Muslim reader, who is always in need to know the judgments of Shart‘ah related to the essential elements of his life. Due to the importance of this book, Imém As-San’ani wrote a very good interpretation of the Ahddith in Bultigh al-Marém in his famous book ‘Subul as-Salam.” Needless to say that reading the Akadith on their own as they are organized in ‘Buligh al- Marém’, may he confusing sometimes as the reader may find that some of these AdGdith appear to be contradictory even though they may be of the same grade of authenticity. Therefore, we made use of some of the commentary of Imém As-San’ani, plus referring to some other books, which are relevant to the interpretation of Hadith, in order to clarify any ambiguity that may arise. Hopeful- ly these footnotes will make it easy for the reader to comprehend the essence of these Ahsdm in Islamic Shart’ah and how they are deduced from the combination of these Ahédith and the relevant Qur’énic verses. A glossary has been included to clarify the meaning of some of the terminology used throughout it. Needless to say that this ter- minology is specifically related to Islamic concepts of which there is no synonym in English. For this reason they were used in Arabic Transliteration so that the non-Arabic speaking Muslim ireader will become familiar with them, and hopefully such words and expressions will be adopted into everyday speech. One Eng- lish word could never convey the whole concept and depth of the Arabic term. Bultigh al-Marém was previously translated, with good effort by Dar al-Fikr in Syria, but the language of the book required some refining plus there is a need for explanatory footnotes to help in the comprehension and understanding of the Akddith. as mentioned earlier. T am deeply grateful to Dr. al-Khushi'i Muhammad al-Khu- sha'l, who is a scholar of Hadith and its sciences at Al-Azhar University, Faculty of 'Usil ad-Din’, for his great help with the commentaries included in this edition and his valuable guidance throughout the whole work. T would like to express my deep gratitude and appreciation to my editor sister Selma Cook, as she is not just a language editor, she reads with the eye and heart of a Muslim who tries to under- stand, analyze and comment on what she is reading. Her valuable discussions over the content of the book are always a source of inspiration for more valuable additions in explanatory footnotes and in the Hadith text itself. This is very important for editors of such specialized books that could not be edited by someone who does nat have a good background in Islamic knowledge and the interest and desire to understand what they are not familiar with Finally, I must say that this remains a human effort which can never achieve perfection, and any comments from the reader will be much appreciated and will be considered Insha’ Allah in coming editions. | would like to thank all whe helped to publish this book. I pray that Allah, the Almighty accepts our efforts, as sincere deeds are done solely for His sake. Indeed, any deeds performed without sincerity in Allah's cause are lost and have no value. May Allah guide and keep us all on His straight path. Translator Dr. Nancy Eweiss 21/10/2003N.B. What is written between bracksets is used to clarify the mea- nings of the words in the Hadith and not part of the text said by the Prophet 38. The words of the Prophet 38 are written in bold, as in contrast to what is narrated by the Companions. Glossary #2 Peace and blessings of Allah be upon him. RAA: May Allah be pleased with him/her. ‘Asr prayer: Mid-afternoon prayer. The Basmalah: The words: Bismillah-ir-Rakman-ir-Raftm (In the name of Allah, the Most Benificient, the Most Merciful), which is said before reading any Sirah of the Qurén, including the. Fétihah: (the opening chapter of the Qur'an) Bid“ah: Innovation in religion: in worship or fundamentais, Dhikr: Words and phrases said to remember Allah, the Almighty and His greatness. Dhuhr prayer: Noon prayer. Diyah: Blood money or indemnity. Fajr prayer: Dawn or early-morning prayer before sunrise. Ghusl: The full ritual washing of the body with water alone - after a legal impurity such as sexuat intercourse, to cleanse oneself after menses or post childbirth bleeding has finished. To purify oneself for the purpose of performing prayer. It is also performed for the dead, before they are buried, Hadith: Prophetic tradition, pl. Addith. Hadith Hasan: It is a hadith reported by a reliable chain of narrators but does not reach the grade of the Hadith Sahth, which is rendered thus due to the strong memory of its narrators. Hadith Mawqif: is that in which the narration. of the compan- ion does not connect to the Prophet 82, so it is restricted to the com- panion alone. Hadith Marfé’: is that which is reported with a full chain of narrators, and is connected to the Prophet 38. 13Hadith Mu’allag: is that in which the reporter omits the whole Isnad and quates the Prophet % directly. Hadith Mursal: is that in which the link between the Successor (Tabi i) and the Prophet 38 is missing. Hadith Sahih: is an authentic Hadith, which is related by an unbroken chain of narrators, and its reporters are ail trustworthy, having good and strang memories. Haial: lawful. Harém: untawfut Hudid: plural of Hadd. It refers to the prescribed penalties (punishments) in Islamic Shari‘ah. Hukm: a judgment or a legal decision (as specified by Allah), or a legal opinion, pl. Ahkém. ‘Td: means a festival. There are two major festivals in Islam, one at the end of Ramadén (‘fdul Fitr) and the other on the day of sacrifice in Hajj (Edul Ad-hd), on the 10° of Dhul Hijjah, ‘Iddah: the period of time that a woman waits after her divorce or the death of her husband (before remarrying). Thrém: is the intention to perform either Hajj or ‘Umrah, or both, as well as a state in which certain practices are prohibited such as wearing sewn garments for men, sexual intercourse, hunting and using perfume (for more details refer to books of Figh). Inrém also refers to the white garments that men wear when making the intention to perform hajj or ‘Umrah which are called the Izar (the dress worn below one’s waist) and the Ridé’ (the cloth worn round the shoulders}. Igémah: the call to perform prayer, which is said just before the prayer begins. ‘Isha’ prayer: night prayer which takes place about one hour and a half after the Maghrib prayer. Isndd: chain of narrators, Istihdah: a prolonged flow of blood, which is not a part of the regular menstrual period.IzGr: a waist sheet, which is used to cover the lower part of the body. Jandbah: a state of major ritual impurity, due to sexual inter- course or having a wet dream. Jizyah: poll tax paid by non-Muslims citizens who are staying in a Muslim land, in return for their protection, services provided ete. as they do not participate in fighting the enemy. Junub: a person in a state of major ritual impurity, due to coitus. Khamr: alcoholic drinks, intoxicants, narcoties ete. Khuff: a hind of leather footwear, which covers the foot up to the ankles. Khutbah: a sermon. Maghrib prayer: sunset prayer. Mahram: a mate relative of a woman whom she cannot legally marry. Muhrim: a person in a state of Ihrém. NGfilah: optional or supererogatory worship in contrast to what is obligatory, but it is recommended or desirable to perform it. pl. Nawéfil Najdsah: an impurity, which Muslims must avoid and cleanse themselves of should it contaminate their clothes, body etc as the presence of such impurity renders their prayer invalid. These imp- urities include urine, feces, blood and others. Najis: ritually impure. Qiblah: the direction to which all Muslims turn their faces in prayer, which is towards the Ka’bah (al-Masjid ai-Harém) in Makkah. Rabb: Lord of the Universe. The Creator, the Provider, the Sus- tainer. Rak‘ah: pl. Rak‘at. Prayer is made up of several rak’at, which consists of one standing (while reciting the Qur'an), one bowing and two acts of prostration. Ribé: usury.Sadaqah: whatever is given in way of charity. Sometimes the same term is used to refer to the obligatory payment of Zakak. Sadaqatul Fitr: sometimes referred to as Zakat-ui-fitr, which is the obligatory Zakah paid by every Muslim before the ‘Id prayer. Sat: going between the mountains of As-Safa and Marwah seven times while performing the rituals of Hajj or Umrah. Salam: buying in advance, which means that the sale of des- cribed goods or items to be delivered by the seller to the buyer at a certain time. Sunnah: all the traditions and practices (sayings and actions) of the Prophet 38 The Sunnah is the second souree of legislation for the Muslims, after the Qur'an. Tahir: ritually pure. At-Tahérah: (purification) in Islamic Shari'ah it refers to lifting a state of ritual impurity(hadath)removing najésah. A term, which refers to purifying the body (or one’s clothes) from any substance, which is considered impure (Najasah) that prevents him from performing his prayer. This Paharah may require wash- ing only the private parts of the body (after going to the toilet), or washing the whole body after sexual intercourse. It could be perfor- med with clean water or with dust in cases where water is not readily available. Talbiyah: prescribed words to be said during pilgrimage. The Prophet 38 made his talbiyah using these words: 'Lab-baika AUAh- umma Lab-baik. Lab-baika la-Sharika laka tab-baik ...’ (Here I am at Your service, O Allah! You have no partner). Tashahhud: the Testification of faith, which is recited in the final sitting of the prayer. TawGfi cireumambulation around the Kabah, "Umrah: a visit to Makkah at any time of the year during which one performs Tawaf around the Kabah and Sat between the mountains of As-Safa and Marwah seven times. (Sometimes it is called the minor or the lesser pilgrimage). Wali: in marriage, a walt is the legal guardian of a woman who conducts her marriage, such as her father, her brother, her uncle ete. 16Wasilah: means through which one can get closer to Allah. It also refers to a special status in Paradise reserved for only one servant among the slaves of Allah. The Prophet 38 said, “I hope to be him(ie. that servant of AlléhJand whoever asks Allah to grant me the status of ‘Wasdlah’ will be entitled to my interees- sion on the Day of Judgment.” Zakéh: a certain amount of one's property that is to be paid to certain recipients, who are mentioned in detail in the Qur'an (9:60) under certain conditions. It is obligatory for every free Muslim who possesses any hind of property, which. is liable to Zakah, 17sgh Os Book I: Purification (at-Tahérah) lt Gy Chap ter I: Water eh 2 Wb 6 - es - . eel es SL yo 5 bi oo: Ad gay lcanti giles cas a ii 1, Aba Hurairah (RAA), narrated that the Prophet 3 said, “Concerning the sea, its (the sea) water is pure (suitable for performing ablution) and its dead (animals) are lawful (aia! to eat, without any prescribed slaughtering). It is related by the four Imams® and Ibn Abi Shaibah (the text men- tioned above is his). Ibn Khuzaimah and at-Tirmidhi graded it as Sahih (authentic) [it was also reported by Malik, Shafi? and Ahmad). By foo dg Ub: Oi - ea pe - Et eI SS, EE es CES eb op : (by ce 2. Aba Sa'ib al-Khudri (RAA), narrated that Allah's Messen- ger 3 said, “Water is Tahdr (ie. pure in itself and it purifies other things) and nothing defiles it!” Related by the three Iméms,!! and Ahmad graded it as Sahth (authentic). . Abé Dawid, at-Tirmidhf, an-Nasaii and Ibn Majah. 10. What is meant by the water in the Hadith,is running water such as that ofa river, or spring, It is considered pure, unless its smell, color or taste change by having had something thrown into it, as clarified in the follo- wing Hadith. 11. Abd Dawdd, at-Tirmidht, an-Nas&i. 18he ol 305 6: Ju - te lb a - Gath el gy wih thane, GOR GW te 282 ysl op aby ie rage 3. Narrated Aba Umamah al-Rahili (RAA): Allah’s Messen- ger 22 said, “Water is not defiled by anything, except for what changes (affects) its smell, taste or color.” Related by Ibn Majah, but declared weak by Aba HAtim. th gi May GY ee ay dt USE Lab YP 2 BPO W 5,eb Lt: ag I 1448 Sass 4, Imam al-Baihaqi reported (through his chain of narra- tors): “Water is Tahir except when its smell, taste or odor is changed by a Najdsah, which affects it.” Mocs clea aan eae Melee ies rel 5. ‘Abdullah Ibn ‘Umar (RAA), narrated that Allah’s Mes- senger 38 said, “Any amount of water that is sufficient to fill two pitchers, is not easily contaminated by impurity (Najd- sah)."12 Another narration says: “It does not become impure.” Related by the four Imams.!? Ibn Khuzaimah, al-Hakim and Ibn Hibban graded it as Sahth. oie ty foo 25 es is - Be the - et 53-1 DN oh 8) tl ah BSL vy Ly 6, Abd Hurairah (RAA), narrated that the Prophet 3 said, “None of you should wash in stagnant water when he is 12 Unless this Najtsah affects the color, taste or odor of the water. 12 This Hadith is considered weak by most Hadith scholars. 19Junub (a state of major ritual impurity due to coitus). Re- ported by Imam Muslim. Pp «gps oath pal sal eel Gsi: & 7. In another narration by al-Bukhdri (of the previous Ha- dith): The Prophet 3§ said, “None of you should urinate into stagnant (water that is not flowing), then wash in the same water.” RL fe a LBs Vom 2 558 eG Se GL 8. In an another narration by Imam Muslim and Abt Da- wad (of the same Hadith) the Prophet 3 said, “And should not wash in it because of being in a state of Jandbah (major impurity due to sexual relations). Fe 325 ah 38 GAH, «dh sal, Chon fe oo ak ve fevie UL. Gandy 28 FE ae ac 9. A man who accompanied the Prophet #2 narrated, “The Messenger of Allah #2 forbade that a woman should wash with the water left over by the man or that the man should wash with the water left over by the woman; and they should use the water (scoop it from the same vessel) toge- ther (i.e. at the same time).” Reported by Abt-Dawid and an- Nas@’i with a sound chain of narrators. gies ce dy he wage ah: yao 10. Narrated Ibn “Abbas (RAA): “The Messenger of Allah #8 used to wash with the water left over by Maiminah (RAA).” Reported by Muslim. 2011. The authors of the Sunan' transmitted that one of the wives!§ of the Prophet 3 washed from a bowl, and when the Pro- phet 32 came to wash from it (perform ablution or ghus?) she said, “I was junub (sexually impure).” He replied: “Water does not become impure.” At-Tirmidhi and Ibn Khuzaimah graded it as Sahih, 12, Aba Hurairah (RAA), narrated that the Prophet 3 said, “If a dog laps the water from the utensil of anyone, purify it i The authors of the Sunan are: ai-Tirmidhi, Abd-Dawid, an-Nas@%, and Ibn-Méjah.(Trans.) 15- Imam ad-Darqutni reported her to be Maiminah (RAA}. 16- Most scholars of Figh, are of the opinion that it is permissible for the men to use the water left over by a woman and vice versa whether for wredé’ (ablution) or ghws?, as both al-Bukhéri and Muslim reported on the autharity of “A'ishah: “I used to wash with the Prophet % from the same bowl,” and also for the Hadith reported above (no. 11). This is also supported by the Hadith reported by Muslim that the Prophet 35 used to wash with the water left over by Maimanah (no. 10). As for Hadith no. 9 forbidding this act, the scholars said that it is not as strong as the other Ahédith, and even if they are equal in authenticity, it does not really indicate a strict prohibition. Imam Khattabi said that what is meant is forbidding men from using the water that she already used and not what is loft. over (i.e. clean), and some said that it is only preferable not to use what is left over and not. actually prohibited, and Allah knows best, (Trans.) al(the vessel) by washing it seven times, using earth” for the first washing”. Reported by Muslim, with the addition:“He must spill it'®.” Imam at-Tirmidhi also related it with the addition: “The first or the last (washing).” pig oe ds ht oe noe Ly Sagi oie Ul non Lead - Fgh 5 - JkS wpa deuth Bay «thn xed 18. Abii Qatédah (RAA), narrated that Allah’s Messenger #2 said concerning cats, “It is not impure (Najis), it is one of those who live among you.” Related by the four Imams. At- Tirmidhi and Ibn Khuzaimah graded it as Sakih. = WG of ll ey ve Ae AMER otal ie ai es 2 14. Narrated Anas Tbn Malik (RAA), “A Bedouin came and started to urinate in one of the corners of the mosque and the people then rebuked him, but the Prophet ¥ stopped them. When the man had finished, the Prophet 38 ordered them to pour a (large) bucket of water over the urine!.” Agreed upon (Related by al-Bukhari and Muslim). ot pAlb cath tee oles oe ty Ls oe old Oh «aA; apa ne gle Fe webb : phy 17- What is meant by earth here is mixing water with earth until it becomes muddy, and then washing the vessel with this mud the first time, until he is sure that there is no trace of the dog's saliva in the utensil, 18- ie. the water in the vessel 19- It must be noted here that the floor of the mosque was sandy, i.e. there were no tiles, so when the water was poured over the urine, it became soaked into the sand and did not remain inside the mosque. 22i 5 Jind ye ke ily 15. bn ‘Umar (RAA) narrated that Allah’s Messenger 38 said, “Two types of dead animals® and two types of blood have been made lawful for us. The two types of dead ani- mals are seafood and locusts, and the two types of blood are(the blood of) the liver and the spleen.” Related by Ahmad and Ibn Majah but with a weak chain of narrators. ys jb S55 fy tec tp sis AIG a salah Pay sali we! 16. Narrated Abd Hurairah (RAA): The Prophet 28 said, “If a housefly falls into the drink of anyone of you, he should dip it (all) in the liquid, for one of its wings has the disease, and the other has the cure2'” Bukhari and Abi Dawid related it. Aba Dawid added in his narration, “It puts forward the one containing the disease.” 17. Narrated Abi Waqid al-Laithy (RAA): The Messenger of Allah # said, “Whatever (any part) is cut off from a live 20. Dead here refers to dying from ‘natural causes,” bed Islamic slaughtering. 21- [tis not meant in this Hadith that the person must drink the liquid in which the fly has fallen, the Prophet 38 is only guiding the Muslims to the way in whieh to protect themselves from being infected by microbes, should they want to continue drinking after throwing way the fly. 22. ie. falls in the liquid with the wing containing the disease {the microbes) first. e, without the preseri- 23animal is considered dead.” Related by Abii Dawdd and at- Tirmidhi who graded it as Hasen and the wording is his. OU Chapier Il: Containers and Utensils U6 GBs gas dE Ha — vs $e eg Shy «Gus aed 18. Narrated Aba Hudhaifah Ibn al-Yaman (RAA): The Mes- senger of Allah 38 said, “Do not drink from gold and silver vessels, and do not cat from gold and silver dishes, for they (disbelievers) have them in this world but you will have them in the Hereafter.” Agreed upon(i.e, reported by al-Bukhari and Muslim). BO je shone AD gle al Jy’ UB = 8 Uh 55 - ak fie, 1a ale Ge Ge hy ole Ol dad hg GN galls « aks 19. Narrated Umm Salamah (RA): The Messenger of Allah 38 said: “Whoever drinks from a silver vessel, is but filling his abdomen with Hell fire.” Agreed upon. 4h fo i a Mb 2 OE 6 — Re Bt — pHa ge as DEY) fe 3 Nabe: ois ale 20, Narrated Ibn ‘Abbis (RAA): The Messenger of Allah said, “If the animal's skin is tanned, it becomes pure (74- hir).” Reported by Muslim. va f a el Gay: a5Y okey 1 Geb 21. Narrated the four Imams:“Tan: g any skin(purifies it) 23. Le. this part is considered like an animal, which has not been properly slaughtered, i.¢. is dealt with as being Najésah timpurity). 24fo st 5 38 08 = 2 tt gos grill gf iis 3 vy vole Y (Aba. ath gg all abe fan + pleiy ale ain 22. Narrated Salamah bin al-Muhabbiq (RAA): The Messen- ger of Allah 9 said, “Tanning the skin of a dead animal puri- fies it.” Ibn Hibban authenticated it. wey Se ne Ft cel — Ge ge - UA ey 1 wield : J wh WU FIST Soo 2 MB RS at, la, «oy Wal. by aah 28, Narrated Maimfnah (RAA): The Prophet 3 passed by a dead sheep being dragged along by (some people). Thereupon he said to them, “Why didn’t you make use of its skin?” They told him, “It is a dead animal (ie. had died a natural death, without being slaughtered).” He said to them 38, “Water and the leaves of mimosa flava purify it.” Related by Aba DawGd and an- Nasa’t. 1 ul "Geb easily ad sb Gs vt 24, Narrated Abi Tha‘labah al-Khushani (RAA): I said, “O Messenger of Allah, we are living in a land belonging to the people of the Book, so can we eat our meals with their utensils?” He rep- lied 48, “Do not eat from their utensils, but if you cannot obtain utensils other than theirs, wash them and eat out of them.” Agreed upon. ele thy bs tf Sts = Me dh toe) - ‘ vol fab of One 85 te BG So Wy Satay AL in Husain (RAA): “The Prophet 3% and his companions performed ablution from a water-bag belonging to 25an unbelieving woman.” (This is a part of a long Hadith). Agreed upon. 26. Narrated Anas Ibn Malik (RAA): “The drinking cup of the Prophet ## was broken, and he mended it with a silver chain...” Related by al-Bukhari. Le ite uy oh Chapter IM: The Cleansing of Najasah and its nature 27. Narrated Anas Ibn Malik (RAA}: Allah's Messenger #2 was asked about the use of Khamr from which vinegar is prepa- red. He said, “No (it is prohibited).” Related by Muslim and at- Tirmidhi who graded it as Hasan. 7s OF Udy Oi - te dh ny - ey a phe ah yy phe A lie Uy St Oy esi edb Uf py Ce Li te BE i WB A 28. Narrated Anas Tbn Malik (RAA):“On the day of Khaibar, the Prophet 38 commanded Aba Talhah” to make an announce- ment, so he called out saying, “Allah and His Messenger 3 pro- hibit you from eating the flesh of domestic donkeys, for it is considered as Rijs (impure food).” Agreed upon 24. Heis Zaid Ibn Sabl al-Angéri, who married Umm Sulaim (the mather of Anas (RAA)), on the condition that he embraces Iskim first. 25- Rijs refers to anything which is impure, filthy, abominable ete. 26De of yk Fy 8 pe eee tol oak le Jai lily BE SLAG 29. Narrated “Amro Ibn Khérijah (RAA): “The Messenger of Allah $8 addressed us in Mina, while riding his camel and its sa- liva was flowing onto my shoulder.” Ahmad and at-Tirmidhi rela- ted it, and the latter authenticated ee dy fo dnt ty ve Si Sy at fy. Sh us 30. Narrated “Aishah (RAA): “Allah’s Messenger 28 used to wash the semen (off his clothes), and then go out to prayer in the same garment. I used to sec the mark of the washing (on his clo- thes).” Agreed upon. als ab Les oy ee Lt: ev eas Lab 31. In another version narrated by Muslim she said: “I used to rub it (the semen) off the garment of the Prophet 42, and then he would pray in it.” fae ea pg pile Cay BEE LS aly: ad gy 32. In another version narrated also by Muslim, she said: “I used to scrape it with my nail from his garment, when it had dried.” oe th Se 05 Je 6 th oo = “eye Hitt coffe sh eal «th J Gee - 2 pb Seeing 2783. Narrated Abi as-Samh(RAA)**: The Messenger of Allah 22 said, “The urine of a baby girl should be washed off (one’s clothes), while the urine of a baby boy needs only water to be sprinkled over it.” Related by Abii Dawid and an-Nasé’t, al-Hakim graded it as Sahih. dy te aot - age th oy - Ss feed ett 25 ve 1b Dut - foc atid Lagat BF Bay 2 ll ad hah is of 6 a 34, Narrated Asma’ bint Abi Bakr ( (RAA): The Messenger of Allah 3€ said concerning menstrual blood, when it contaminates one’s clothes, “She should scrape it, rub it with water and sprinkle water over it, and then pray in it.” Agreed upon. Ny St Se a (pe), WA ol LF re A6'ft Se Vy cath elk Qs epi a - Cia aay 35. Narrated Abé Hurairah (RAA): Khawlah asked, ““ATlah’s Messenger, what if the blood of menses does not (completely) disappear?” He replied,“"Water would be sufficient (to wash it) and there is no harm if a trace (of the blood) remains (on the clothes).” Related by at-Tirmidhi, with a weak chain of nar- rators. tpi OU Chapter IV: Ablution (Wudit’) 26- He is a ld; the servant of the Prophet. 27. This refers only to a male baby that has not yet begun to cal. If he cats food (besides breast milk) then the garment is to be washed.” 28«Uae (etal 55 « Ha GA ae « Uptilly daly 36. Narrated Aba Hurairah (RAA): The Messenger of Allah 38 said, ‘If it were not too much of a burden on my nation, I would have ordered them to use the Siwak with every abl- ution(they perform),”* Related by Ahmad, Malik and an-Nasa’i Tbn Khuzaimah graded it as Sahth, ea earner vol oat als | cgay ES ote by Ot —ry o iA foes omy ae 2 ib gy 8 lege hae, ih 37. Narrated Humran Ibn Ibbaén?? (RAA): ‘Uthman (RAA) called for Wudi’ (water to perform ablution). He then washed his hands three times, rinsed his mouth and sniffed water up his nostrils and blew it out. Then he washed his face three times, fol- lowed by his right arm up to(and including) the elbow three times, then his left arm up to (and ineluding) the elbow three times. He then wiped his head (with wet hands), and washed his right foot up to (and including) the anklebones three times and then his left foot in the same way. ‘Uthman then said, “I saw the Prophet 3 make wuda’ (ablution) like this way of mine.” Agreed upon. 5 wig ; ere oooh hs feed Of gets 2 aay 38. Narrated “Ali (BAA): regarding the ablution of the Pro- phet #8, “He wiped his head once.” Related by AbG Dawid. at- 28. The Siwak (or the Miswék} is a root taken from a small tree or a shrub called “al-Ardh™ 29- The slave of ‘Uthman Ibn ‘Affain (RAA). 29Tirmidhi and an-Nasé’i also reported it with a sound chain of narrators. = yeh ae 5 = OYE UN a - ple i 5 of bh ae te, Gy Sing JAG cally log ae ti oo v5 pe LS 39. Narrated “Abdullah bin Zaid bin “Asim (RAA): regarding ablution, “The Prophet 3£ wiped his head by sliding his han- ds back and forward again.” Agreed upon U5) AS iy Cas SB cal) oli bi sg Bi gy he bs gill oh Sh 40. In another narration by al-Bukhazi and Muslim: “He started with the front of his head, moved them (his hands) to the nape of the neck, and then returned them to the pla- ce where he started.” JO - esoihh tie BL Uh oo - ye i rab Biel a I we t we eee 2 Sad) el ST cael a ek oS, fety os et aatit 41, Narrated “Abdullah Ibn “Amro (RAA): regarding the na- ture of ablution,“Then he wiped his head, put his little finger in his ears* and wiped the outside of his ears with his thu- mbs."” Related by AbG Dawéd and an-Nas&’i. Ibn Khuzaimah authenticated it. é TA ey ty wig i pote REE ip : gy dle ty te th ts es coe nd Ub Ob US 30- The purpose here is to wipe the entrance of the ear canal with the little finger. 31. In another narration by Ahmad, the Prophet $8 wiped the inner part of his ears with his index finger, and the outer portion with his thumb. 30reas 42. Narrated Abi Hurairah (RAA): The Messenger of Allah +4 said,“When one of you wakes up from sleep he must clear his nose® three times, as the devil spends the night in the upper part of his nose.%*" Agreed jupon. aig ay Tg UY AB Be 43. Narrated Abi Hurairah (RAA); The Messenger of Allah 4 said, “Whoever wakes up from his sleep, should not dip his hand into a bowl (containing water for ablution) until he has washed it three times, as he does not know where his hand was (during his sleep).” Related by al-Bukhari and Muslim, and the wording is Muslim's. ih ho al Jyu5 8 Ju - 2 Whos - ip of eal 8 44 OY HAE Uy. 0 yn Gy Ue ese A fy: ples oe Eva se LN Ghey ah SET, wate oS 44, Narrated Laqit bin Sabirah (RAA): The Messenger of Al- lah ## said,“Complete and perfect the ablution, let the water run between the fingers. Use water freely while sniffing it up your nostrils, unless you are fasting.” Related by the four Iméms. Ibn Khuzaimah graded it as authentic. 2 aati ALY iy sa, 3 353 5 — te 45, In another version by Aba Dawid: “If your perform 32. With water as we perform the ablution, i.e, sniffed water up his nostrils and blew it out, In the narration of al-Bukhari he says, “When one of you wakes up....... and performs ablution, he should clear ..” 33. This fact is part of the unseen that only Allah knows, and we can only know it through His Prophet 3%. So we believe that the devil actually spends the night in this part of the nose even though we can not perceive how (Trans.} 31ablution, then rinse your mouth.” oe Syeda Sout pl we poi gS e 3 ead hy oe 46. Narrated Uthman (RAA): the Messenger of Allah 38 would run his fingers through his beard, while making ablution. Related by at-Tirmidhi. Ibn Khuzaimah graded it as Santh. wae Sh Goa Bal Be waa fabs [ibe 47. Narrated “Abdullah bin Zaid (RAA): the Prophet 2 was brought two thirds of a Mudd (of water to perform ablution), and he rubbed his arms. Related by Ahmad and [bn Khuzaimah grad- ed itas Sahih. ch gia By oly fad 3 ota, ul Rog 48. Narrated ‘Abdullah bin Zaid (RAA): he saw the Prophet 3% (performing ablution and he) tock new water for his ears, apart from that which he had taken for his head. Related by al-Baihaqi. Muslim reported it with the words: “and he wiped his head with water other than that left over after washing his hands (i.e. new water)."25 eee aca a A fiH— a © ata kal 34- A measure of approximately 2/3 of a kilo 35- It is permissible to wash the ears with the water used for the head, or to use new water for them. This is deduced from all the relevant Adddith, which were reported concerning this issue, 32 oo) Sa ae49. Narrated Abi Hurairah (RAA): The Messenger of Allah 38 said, “My nation will come on the Day of Resurrection with bright streaks of light on their foreheads, arms and legs due to the traces of ablution.* So, if any of you can lengthen his streaks of light, he should do so.” Related by al- Bukhari and Muslim and the wording is Muslim’s hase de Nea peel a hips, ee 50. Narrated “AVishah (RA): “Allah's atanacagee #8 eet to begin with his right side while putting on his sandals, combing his hair, purifying himself, and in all his affairs.” Agreed upon. $1, Narrated Aba Hurairah (RAA): The Messenger of Allah 38 said, “When you perform ablution, begin with your right side.” Related by the four Imams. Ibn Khuzaimah graded it as Sahih. key cb th ee cathe = Ue th poy - spite ta 52. Narrated al-Mughirah Ibn Shu ‘bah (RAAD. the Messenger of Allah 3 made ablution and wiped over his forelock, his turban and his sacks. Related by Muslim. CG be G- tate fs a 5 - ae of pl yer ca, tlh las Lay bu oy. oa li ts 53. Narrated Jabir Ibn “Abdullah (RAA): regarding the Hajj 46- This is due to washing more than what is obligatory of the face, arms and legs by washing above the elbows and ankles. 33 cM Ey(pilgrimage) of the Prophet 38, the Prophet $2 said, “Begin with what Allah began with.” Related by an-Nasa’i and Muslim. ty fy pl oie ty 36 — G2 ahh co) - dey ot ce aly abet hE alist le sul gat 54. Narrated Jabir Ibn ‘Abdullah (RAA): “Whenever the Pro- phet 2 performed ablution, he used to let the flow water abunda- ntly over his elbows.” Related by ad-Daraqutni with a weak chain of narrators, ay wf sh se b8 B= Si 5 1A SIH — 38 Sy of cant ee ole dh gc Si Stale ply alle + hee ly oe ay 55. Narrated Abi Hurairah (RAA): The Messenger of Allah & said, “If anyone does not mention the name of Allah at the beginning of his ablution, he will be considered as if he did not perform Wudd (ablution).” Related by Ahmad, Aba Dawad and Ibn Majah with a weak chain of narrators. Lag nee tye tee eb ts SY ORS SB GS te gl UG op ee LE sist a 56. At-Tirmidhi reported a similar narration on the authority of Sa‘id Ibn Zaid, and Abii Sa‘id, but Ahmad said that it is not. authentic. + JB - 5 AW go = oY Boalt oF Sr ty eb 1 2 ov SEEN xacteih 5 (pal play ale aie ain le ah 35 Lub viele oly 348 Ti aT 57. Narrated Talhah bin Musrrif through his father, on the authority of his grandfather®? (RAA); “I saw the Messenger of Al- a7. He is Ka’b bin “Amro al-Hamaciini, who is proven to have had compan- ionship of the Prophet #8. 34lah 38 distinguish between rinsing his mouth and sniffing water up his nose (i.e. doing one after the other).” Related by Aba Dawad with 4 weak chain of narrators. cho (ails t= esoth te J eee athe a feet 343 fh SEI 58. Narrated “Ali (RAA): regarding the ablution of the Pro- phet 38, “He rinsed his mouth and sniffed water up his nostrils and blew it out three times, rinsing his mouth and clearing the nose with the very same palm by which he had taken water.” Related by Aba Dawdad and an-Nasa’i. ces Be alps ~ cgte'h tie 3-3 gi as tea 04 ESE. AOE Ba YS OS be Vj jnatacd ly 59. Narrated “Abdullah bin Zaid (RAA): regarding ablution, “Then he 38 inserted his hand (into the bowl), rinsed his mouth and sniffed water up his nostrils using one handful of water, doing this three times.” Agreed upon. pe be Sh Le Cech: Je - & bs, ey. 8 05 SG fh: QM Suh al pu Se wb 33 OS} CG 28 vi ant 60. Narrated Anas (RAA): The Messenger of Allah 38 saw a man. There was a spot, much as the size of a nail on his foot, which had been touched by the water (of ablution). The Prophet 32 then said to him: “Go back and perform ablution properly.” Related by Abi Dawid and an-Nasa’t. ty fo 05 oy su - es: ey Ley) “ till a Ae gts La ‘ 61. Narrated Anas (RAA): The Messenger of Allah 28 used to 35perform ablution with a Mudd, and perform Ghusi with a 4,3 up to five Mudds. Agreed upon. de ty oe ain 0 8: 6 - ain y= Eb ey hy Of gal: Sse cegegl ahd dong hy. + pKa Ly | wey de ws Wy Uy, hae tess of gh, aye yt; Lin ath3 SAG 7 pho ri i ole GE Jey eh eh ont Gy aha 5 + lly « SG: rece 62. Narrated ‘Umar (RAA): The Messenger of Allah 38 said, “If anyone performs ablution, perfectly, then says, I testify that none has the right to be worshipped but Allah, the One Who has no partner, and I testify that Muhammad is His servant and His Messenger,’ the eight gates of Paradise will be opened for him and he may enter by whichever of them he wishes.” Reported by Muslim and at-Tirmidhi. oe a OL Chapter V: Wiping over the Socks (Khuff)® ese: Bt WY eG as shy hk 63, Al-Mughirah bin Shu’bah (RAA) said: “I was with the Prophet 3% (during an expedition). He started to perform ablution and I was about to remove his socks (the khuff), when he said, 38. One Sd°= 4 Mudds, i.c, approximately 3 kg. 39. ‘The “Khuff” is leather foat-wear, which covers the ankles. They used to walk in it, with nothing worn on Lap af it, They alse used to pray in this huff after rubbing it in the earth (as will be mentioned in the chapter about prayer) 36“Leave them, for I put them on while I was in a state of purity,” and he wiped over them.” Agreed upon. an be A ob : pct y ts uy — at ake ll gy «Al Land Beis, 64. The four Iméms, excluding an-Nas&, reported on the au- thority of al-Mughirah bin Shu’bah (RAA), that the Prophet 38 wi- ped over the top and the bottom of his socks. There is a weakness in this chain of narrators.#! peta stu: Sy OW Sh: Je i - te UN 25 - ees 8 fos ale tn fe dh 05 Gat oy Bete tah EF ah alas lb le ot + cpm AL 535 Aisi 65. “Ali (RAA) observed, “If religion was based on opinion, the bottom of the socks would take preference for being wiped to the top of the socks (khuff), but I saw Allah’s Messenger 38 wiping over the top of his socks.” Related by Abi Dawid with a good (Hasan) chain of narrators. 1 bce’ “iy ‘ zig gle si Spc 66. Narrated Safwan bin “Assal: The Messenger of Allah 32 used to command us, when we were travelling, not to take off our socks for three days and nights. We did not remove them unless we were in a state of post-sex impurity (Jandbah). We did not re- move them on account of relieving ourselves (defecation), passing 40. Le. [have already performed ablution and nothing had nullified it, when I put on the Khuff. 41. This narration was by the writer of al-Mughtrah, who is considered by the scholars as a weak narrator. a7urine or sleeping.” Related by an-Nasé’i and at-Tirmidhi, and the wording is his,"2 67. Narrated ‘Ali (RAA): ‘The Messenger of Allah 38 had appointed three days and nights for the traveler, and one day and one night for the resident —i.c. as the peried set for the duration of wiping over the khuff’ Related by Muslim. 2 gb Ge de oh Ly, f 57 OLS ey 14 5 ne a pee Neg ta ot oe NM pte etlaall Je Vetees Ol pa a ee gl Sta taba Sy6 sh alia os 68. Narrated Thawban (RAA): Allah's Messenger 2 sent out an expedition. He ordered them to wipe over their turbans and their socks (Khuff). Related by Ahmad and Aba Dawid and pro- nounced authentic by al-Hakim. By ag a = ey — Ui - Se tlh 5 - Gb ey va OY OBES Vy gs Jad gle a oe tt ERS pst « obit el itil 69. Narrated ‘Umar (RAA): (in « Hadith Mawgif)'3, and An- as (Hadith Marfit and puts his socks or khuff on, he may wipe over them, offer prayer while wearing them and not take them off, if “, “When any of you performs ablution 42 AL-Bukhari said, “There is nothing mere authentic than this Hadith, concerning the duration of wiping over the k/it/f.” 43. Hadith Mawqaf ix that which the companion dees not connect to the Prophet 3%, s0 the narration is restricted to the companion alone. 44. Hadith Marfi’ is that which is reported with a full chain of narrators, connected to the Prophet 3, 38he so wishes, except in the case of (Janébah).” Related by ad-Darqutni and al-Hakim graded it as Sahih hy chs de th eB i - MG da phe hit egal dg $255 a 70. Narrated Aba Bakrah (RAA): That ‘ the Messenger of Al- lah 3 gave permission for the traveler to wipe over the khuff for three days and nights, and for one day and one night for the resident, as long as he was in a state of purity when he put them on.’ Related by ad-Darquini and Ibn Khuzaimah graded it as Sahih ae eal 5 0 ie 4 - - hw SL :Ju¢ wes Js aeaeie ¢ ty: gu © Gaby ou g eh 24s Mey opin 2 SO (LT Uy = IB «pat isle G 71. Narrated Aba bin “Imarah (RAA): that he asked Allah’s Messenger #2, ‘O Messenger of Allah, may we wipe over our socks (hhuf” He replied, “Yes.” He asked, For one day? He replied 38, “Yes.” He again asked, For two days” He replied, Yes.’ He again asked, ‘For three days?’ He replied, “Yes and as long as you wish.” Aba Dawdd narrated it saying that it is not a strong Hadith. ep eh a OL Chapter VI: Nullification of Ablution a Joi ital Ot : Ou = te an Cees ths J teh ye pie pth, As ely yb SET aol 72. Narrated Anas Ibn Malik (RAA): "The companions of the 39Prophet 38 in his lifetime, used to wait for the Isha’ (night) prayer until their heads began to ned (from drowsiness).They would then pray without performing ablution.*® Related by Aba Dawad. Ad- Darqutni authenticated it and its original narration is found in Sahih Muslim." AME IGS be Gas - Gli - ye tlh oy - tae ty vr cSabESE Coed Sen A al 5 0 ell ple le th J ttn HH ate oI, the GU A Ss Jb Bn bath oe Eh oe he A pln te Ub Gah yy «Salt get 73. Narrated ‘A'ishah (RAA}: Fatimah bint Abi Hubaish came to the Messenger of Allah 3 and said, “I am a woman who has a prolonged flow of blood (Istihadah), and I am never purified from this blood,‘7 shall I abandon prayer? He replied 38, ’No, that is only a vein and not menstrual blood. If it is your menstru- altion, then leave the prayer, and if it is other than that then wash yourself from the blood, and pray.”48 Agreed upon, 45- Le. They would not repeat ablution, due to dozing off, as they were fir- mly seated on the floor. 46- ‘The narration af Muslim is, “The people) stood up for the ‘Isha’, when a man came saying: ] am in need of something. The Prophet. 3 started to speak with him privately, in a low voice till people dezed off, or some of them (dozed off, and then they got up for prayer.” In the narration of al- Baihagi, “They had to be wolen up for prayor, as they had slept, to the extent that one could hear some of them snoring.” In the narration of at- ‘Tirmidhi, “I saw the companions af the Prophet. slecping to the extent that one could hear some of them snoring, But they would stand for prayer withouta new ablution.” 47. Le. The blood never stops flowing 48. In another narration by Abi Dawid, an-Nasé’t and Ibn Hibbin, the Prophet 2 said to her, “If it is the blood of menstruation it will be dark (almost black) and recognizable thy women). If it is that then eave the prayer. If it is other than that, then make ablu- tion and pray, for it is only due to a vein.” 40ihe ghia ty he tly « aie RI oo wet iss vt 74. In another narration by al-Bukhri, the Prophet. SB said to her, “Make ablution for every prayer.” Sra Sy Ly : jee te th ges - by jak ee yh ast Si Us os cea “pf gs sob «Gall ‘ail, 6 ae 75. ‘Ali bin Abi Talib (RAA) said: ‘I used to pass madhi#, so T asked al-Miqdad to ask the Prophet #8, about it. He asked him, then he replied, “One must perform ablution (due to its excre- tion)” Related by al-Bukhari and Muslim and the wordings are al-Bukhari's. BiG Bb ee ea Hei av bsjovh Gites West 16. Narrated “Aisha (RA) “The Messenger of Alla kissed one of his wives, and then went out to prayer without performing ablution.” Ahmad related it, but al-Bukhari reported it to be a weak Hadith, ees 96 77. Narrated Abd Hurairah (RAA): Allah's Messenger 3% said, “If one of you felt some disturbance in his stomach and was not certain if he had released any wind or not, he should not leave the mosque unless he hears’a sound or smells something, ” Related by Muslim. 49- A white sticky fluid that flows from the sexual organs because of thin- king about sexual intercourse or foreplay, ete. 41«gfe idl: Je wth - eg th i { 78, Narrated ‘Talq bin “Ali (RA): “A man said, T touched my penis,’ or the narrator said: ‘Ifa man touches his penis during the prayer, does he have to perform ablution (in this case)?” The Pro- phet 3 said, “No, for it is just a part of you.” Reported by the five Imams® and Ibn Hibban who graded it as Sahih. th tpi Ships he gs 53 bo or JL Ly rere nt ee Bal ah be ob by 79, Busrah bint Safwan (RAA) said: The Messenger of Allah 38 said,“Whoever touches his penis must perform ablution.” Related by the five Imams and was it declared authentic by at Tirmidhi and Ibn Hibban, Al-Bukhari said: It is the most authen- PAe sce weal ea eT tic tradition on this topics, 50. Ahmad, Abd Dawad, at-Tirmidhi, an-Nasa’i and Ibn Miah. S1- ‘The consensus of the scholars is that touching the private parts without a barrier (clothes ete..) requires performing ablution The Hanatt schoo) is of the opinion that it does not require ablution according te the Ha- dith of Talq. But the Hacith of Busrah is stronger as it was authen- ticated by many Imdms and was narrated through different chains of narrators. So the opinion of the majerity of scholars is the preferred one, as they said that the Hadith of Busral was narrated later than the first one in Madinah and is known by a greater number of the Companions. ‘The touching which nultifies ablution is that which is done with the palm of the hund or with the fingers, not that, which is done with a nail, the back of a hand or an arm. 422 A eke Bel ISS 9 GS 3 hy 80. Narrated ‘Atishah (RAA): Allah’s Messenger 3% said, “If anyone suffers from vomiting, nose bleeding, regurgitation or madhé (during the prayer) he must perform ablution, then resume his prayer, (provided) that he did not talk (in the interval between leaving the prayer and resuming it.)” Related by Ibn Majah, but Ahmad and others declared it to be a weak Hadith.5 be Je 585 ot ela nlyc SB wet op ges ee ope IM P| Ney 81. Narrated Jabir bin Saumrah (RAA): “A man asked the Prophet 32, ‘Should we perform ablution after eating mutton” He said, If you wish(make ablution).’ The man then asked ‘Should we make ablution after eating camel meat? He said, ‘Yes.’ Rela- ted by Muslim. en ie fn ie - as as re oft fast aad -ctoial ss « 82, Narrated Aba Hurairah (RAA): The Prophet 3 said “Anyone who washed a dead person (made ghus! for him) must bathe himself, and he who carries him must perform ablution.” Related by Ahmad, an-Nasa’i and at-Tirmidhi, but 52 This Hadith is not actually connected to the Prophet 3&, but was nar- rated on the authority of Ibn Juraij on the authority of his father (one of the Successors ‘Tabi?’), Therefore the scholars said that it is Hadith mursal (that in which the link between the Successor (Tabi ®) and the Prophet 3% is missing), and that it is a mistake to link the chain to ‘Mishah (RAA) as she did not narrate it. The scholars are of the opinion that in this case he should re-perform his Wedd’ and repeat his prayer. 43Ahmad said that none of the traditions related in this topic are authentic.53 ES ih Sh 3 ot 3 SA ath Sy ot 505 9 5b RS ta phy ae «les 89 ae Lay Fac thy Set ue ty, 83. Narrated “Abdullah bin Aba Bakr (RAA): In the “letter which was written by Allah's Messenger to “Amro bin Hazm, “None should touch the Qur’an except one who is (ritually) pure (ie. Téhir).” Narrated by Malik as a Hadith mursal. oe th be 3s bs: i - ge th Gay - Gh ley ns ay, cath ie th; 84, Narrated “A’'ishah (RAAb Allah's Messenger 38 used to mention Allah's Name and (make cir) under all cireumstances. Related by Muslim. fi Sho S50 oy 2 — ih os - oe ty ne iy «fait ase alg oh, «hey ca 85. Narrated Anas Ibn Malik (RAA): Allah's Messenger #2 had himself cupped and then prayed without (renewing) his ablu- tion. Narrated by ad-Darqutni, who declared it te be weak. 355 ily + ploy ale Ah ie 25 OE: WU aye ey a tabaliy test iy; sgh 86. Narrated Mu’Awiyah: Allah's Messenger 28 said, “The eye is the leather strap of the anus, and when the eyes sle- ep the leather strap is loosened.” Related by Ahmad and at- Tabaranf. el ea 53. The consensus of the seholars is that washing a dead person, does not require ablution as the Ahadith mentioned here are weak. 44.SY ipl Sle cab Va BU Hy « ak ike Bit oe 35 eth Gh : uhh oh Ye ce ogy Gs — av oe 87. He added (i. at-Tabarani),“So whoever sleeps should perform ablution.” This addition was declared weak by Aba Da- wad on the authority of ’Ali, but without his saying, “The leather strap is loosened.” The chain of narrators for both this Hadtth and the previous one, is weak. Bp ees Oh yo) - bo . Cail tate hy : te Leif se AG an aes) enka ou 88. Abd Dawtd transmitted on the authority of Ibn “Abbas (RAA): “Ablution is obligatory for the one who sleeps lying down.” This Hadith also has a weak chain of narrators. a oe eh Pra wey ed 89. Narrated Ibn “Abbas (RAA): Allah's Messenger 3 said, “The devil comes to one of you while he is praying, and blows in his posterior, so he doubts that he has broken his ablution (due to releasing wind) but actually he has not. So if anyone experiences this feeling, he should not leave his prayer unless he hears a sound or smells something.” Rela- ted by al-Bazzar. a fle eh tall 3 dl, 90. The previous Hadith is supported by a narration origi- nally mentioned in al-Bukhari and Muslim on the authority of Abdullah Ibn Zaid. 54. Narrated “Abbad Ibn Tamim: “My uncle (‘Abdullah Ibn Zaid) asked Al- lah’s Messenger % about a person who imagined that he had passed 45HBS = GN a, — A Te ot “Jy 4) 91, Muslim transmitted something to the same effect on the authority of Aba Hurairah (Hadith no. 77). nf ib Ob SIT bp Ea ast he pstally — ay 92, Al-Hakim transmitted on the authority of Aba Sa‘id ‘al Khudri (RAA): that the Messenger of Allah 38 said, “If the devil whispered to any one of you and said: You have broken your ablution (you have passed wind), you must say: You told a lie.” Ibn Hibban related the Hadith with the wordings, “He must say to himself: This is a lie.” Ltd sink wht Oust Chapter VII: Etiquettes of Relieving oneself (going to the bathroom) 4 fn dh Os 8 dl gos hg at ctor ge ky RW 98. Narrated Anas Ibn Malik (RAA): “When Allah's Messen- ger $8 went to the privy, he used to take off his ring.55" Reported by the four Imams, but it has a defeet (in its chain of narraters).5¢ wind during the prayer. Allih’s Messenger # replied: “Ee should not leave his prayer unless he hears a sound or smells something.” 55- The ring was engraved with Muhammad Rastil-wlcd (Muhammad is the Messenger of Allah), so he used to remove it 3 as it is not proper to car- ty something that has Allah's name upon it while using to the bathroom. $6. It was narrated by Hammém Ibn Juraij on the authority of Az-Zuhari on the authority of Anas, and its chain of narrators is trustworthy, but fbn Juraij did not actually hear this Hadéth from az-Zuhari, but heard it from Zaid bin Sad who heard it from az-Zuhari 46hey ae hh Ie Uaioe : gu te hh Qo - 2 at ET ests eB OL sat A malin 26 Sell 94, Narrated Anas Ibn Malik (RAA); “Whenever Allah's Mes- senger #£ entered the privy, he used to say, “O Allah, I seek refuge in You from male and female devils.” Related by the seven Imams.*? ab at Jy 8 Ma 85 UN ay - yey — 40 50 as pS EG UE LS. Sed ey & 95. Narrated Anas Ibn Malik (RAA): “Whenever Allah's Mes- senger #2 entered the privy, I along with another boy used to bring him a tumbler full of water and a spear-headed stick, He would cleanse himself with water.” Agreed upon. ele Uh to i Je: Ju ~ te th oy - eR of ath yoy an gS Be ab 2 oi S GW iey es sky 96. Narrated al-Mughirah Ibn Shu’bah (RAA): The Messen- ger of Allah 38 said to me, “Take the tumbler of water away.” He went off where I could not see him, and he would then relieve himself.” Agreed upon. ae Dh fe ah 05 Js JG 8 os - A tj ay tay, talk he tt bb Ss oil 97, Narrated Aba Hurairah (RAA): The Prophet 38 said, “Beware of the two acts which cause others to curse: relie- ving yourself in the people’s walkways or in their shade.” Related by Muslim. ool Ayal 2 gk 57. Ahmad, al-Bukh4ri, Muslim, Abd Dawdd, at-Tirmidhi, an-Nasa‘i and Ibn. jaja. 47AS, 05 Sipe « - ets go - sud 5 55 Ty aa SI, «gb BG coy yh a tds Banc Seh ah 98. Ab& Dawid added to the above narration, on the autho- rity of Mu’édh (RAA), “And the waterways.” Its wordings are: “Beware of the three acts which cause others to curse: reli- eving oneself in the waterways, in the middle of the road and in the places of shade.” RE Logs «acl il bo : yey y! FRY 48 99. Ahmad transmitted on the authority of Ton “Abbas, “Or in 9 swamp of water.” Both this narration and the previous one are declared as weak, ‘ eh z sit pS a Ly stig jo gl ah 100. At-Tabardnf also narrated on the authority of Tbn ‘Umar (with a weak chain of narrators), the prohibition of relieving one- self under fruit trees and beside the bank of a flowing river. ply de ds ed ey We oe EEG DN Oy VERS VG «hes 55 « oth oy Piprcewcts - 101. Narrated Jabir (RAA): The Messenger of Allah 3 said, “When two men go to relieve themselves(in the same place) everyone should hide himself from his companion and not converse together, for All4h detests this.” Related by Ahmad, Tbn as-Sakan and Ibn al-Qattén authentieated it, but it has a defect in its chain of narrators. doth Lo dy a: 08 - see SoU z yc Joh Sh ana 655 ated hs iY: hes «pie iy «ale Gi aot | EY, 102. Narrated Aba Qat&dah (RAA): Allah’s Messenger 3 said, 48“None of you should touch his penis with his right hand when passing urine, or wipe himself with his right hand af- ter relieving himself, and he must not breathe into the ves- sel (while drinking).” Related by al-Bukhari and Muslim, and the wording is Muslim's. vt, welt hs gon! pes yf ost Bey “ jal 103. Narrated Salman (RAA): ‘The Messenger of Allah 3 S for. bade us from facing the QiblaA (direction of the prayer towards the Ka bah) while relieving ourselves or passing urine, from clean- ing ourselves with our right hand, and from cleaning ourselves with less than three stones. We also should not use an impure substance (such as dung) or bones to clean ourselves.” Related by Muslim. =e Uh oy - a Oat gt le wg Sie Uy oS dank, gL Yo altch 104. The seven Imams reported on the authority of Abd Aiyab al-Ans&ri (RAA):“When one of you relieves himself, he should neither face the Qiblah nor turn his back on it, but turn towards the East or the West.” peg le Oy Cy Cs = 9 Th ss - 105. Narrated ‘A’ishah (RAA): Allah’s Mossonger SY said, “If anyone goes to relieve himself, he should hide himself from others.” Transmitted by Abi Dawid. £ SB Lathe gL OB ly ae th sey pe See, Cah Gel eau 106. Narrated “A'ishah (RAA): When Allah’s Messenger 32 came out from the privy, he used to say, “O Allah I seek Your 49forgiveness.” Related by the five Imams. Abi Hatim and al-Ha- kim graded it as Safi «tid al gy af pad My abl ag3 bye aol 107. Narrated Ibn Mas‘td: ‘The Prophet #2 went ta relieve himself and commanded me to bring three stones; I found two sto- nes but could not find a third, so I brought a piece of dried dung. He took the stones and threw away the dung, and said, “This is Rijs (anything which is impure, filthy, abominable).” Related by al-Bukhari. Ahmad and ad-Darqutni added, “Bring me another one (instead of the dung).” Wh fo 3,55 bp Je 5 dh 25 - BA libs en wile Y Wile JB 5g We has ly of a gL oy le oe 135 108. Narrated Aba Hurairah (RAA): The Prophet e prohibi- ted that one cleans his private parts with bones or dung and said, “Neither of them purify.” Related by ad-Darqutni who graded it as Sahth. ple 109. Narrated AbG Hurairah ( (RAY 1 The Prophet 3 said, “Keep yourselves clean from (any traces) of urine, for it is the cause of most of the punishment of the grave.” Related by ad-Darqutni. MEY fete 3h aS SB Ue ty: sth) vy. 110. Al-Hakim transmitted with a sound chain of narrators: “Most of the punishment of the grave is bacause of urine.” 50tath VAN) «cad Gee = ai te of Sadi 3 65 ole Cin ania chine 111. Narrated Surfqah bin Malik (RAA): Alléh’s Messenger 8 taught us, when in the privy, to sit on the left (foot while squat- ting) while propping up the right one.” Related by al-Baihagi with a weak chain of narrators. hay yo5 JB: JB gs Alb oy — af Ye a of B geat ey NT seis slat fy Srp oy ele ah Boel LN 3h eal wat os 112. Narrated ‘Isa bin Yazd4d on the authority of his father (RAA): The Prophet 3¥ said, “When any of you passes urine, he must pull his penis three times.” Related by Ibn Majah with a weak chain of narrators. eee aed ae Ll tah toed a UL 1 6S 2 dps a a Bh Le 88 Ag dhl ace oy SI 855 113, Narrated Tbn ‘Abbas (RAA): ‘The Messenger of Allah 32 asked the people of Qiba’, “Allah is praising you!” They replied, ‘We use water to cleanse ourselves after using stones.’ Al-Bazzar related it with a weak chain of narrators. Oph = eh - a I St bn Re beg et Sibel 53 114, Ibn Khuzaimah declared the aforementioned Hadith au- thentie, through the narration of Aba Hurairah, but without men- tioning the stones.Lo (SS 5 JO Chapter VII: The full ritual ablution (al-Ghusl) and the Hukm (ordinance) of the person in « state of major ritual impurity (Junub) aN 5 JG: OS — Be Sd a — Ge jit ace oft Vt0 : 6) eS ee. 5 woth 5. stay: ala oe iy i 118, Narrated Abd Sa‘id al Khudri (RAY: Alléh’s Messenger # said, “Water (washing ) is (obligatory) after (ejaculation of) sperm.” Related by Muslim. The full narration of this Hadith is found in al-Bukhari. oe th Lo dy poy 8 6 - we th Gos - wale 3 eth Li a aS Eo WN GS By Ge 5 116, Narrated Aba Hurairah (RAA): The Prophet 48 said, “When anyone sits between the four parts of her body (arms and legs, of his wife) and exerts himself (has inter- course with her), bathing (Ghusl) becomes obligatory (for both).” Agreed upon. Bley HE Op pd oY vy 117. Muslim added (to the above narration),“Even if he does not emit fluid.” hy eth de ass abs. Oe - eh os - hse ova LS» - RIE HE Bg lai 3 118. Narrated Anas Ibn Malik (RAA); Allah's Messenger 38 said —concerning a woman who has a wet dream as the man has, “She must perform Ghusl.5®” Agreed upon 58- The Prophet #8 said this as an answer to Umm Sulaim, who asked, ‘Does a woman have to perform ghus! if she has a wet dream?" He said %, “Yes, if she sees the liquid (sexual fluid) .” 52Has: plan BN V8 8 NS 119. Muslim added (to the above narration), Umm Salamah Hd cpa Ui 9 5 then said,‘Does a woman have sexual dreams?" He replied 38,"Yes she does, how does her child resemble her?” ele dln he Bh os oS 2 ea — le D2) - ase Bs Sok Sy lined iy aaa ty wld ‘Lay bey HIG) aod 548 PY ceo Za 120. Narrated ‘A'ishah (RAA): ‘Allah’s Messenger 3% used per- form ghusl due to four things: jandbah (a state of major ritual sex- ual impurity), on a Friday, after being cupped and after washing the dead.’ Related by Aba Dawad and Ibn Khuzaimah graded it as Sahih ene oe cet Viale « SU og a ye aay italy Fiiee al's5) 121. Narrated Abi Hurairah (RAA): concerning the story of ‘Thumamah Ibn Uthal®? when he embraced IslAm,'The Prophet 32 commanded him to perform ghus!. Related by ‘Abdur Razzaq, and the original full narration related to this issue is agreed upon. thy ce hy be ns of - = i phh a Lihey ive NE iGo Fb Lay wal pp Jide» 8 py 122, Narrated Aba Sa‘id al-Khudri (RAA) : Allah’s Messenger 58. Thumémah Ibn Uthal al-Hanafi was captured and the companions tied him to a pillar of the mosque. He eventually embraced Islam and the Prophet 4 untied him and ordered him to go to the garden of Abi ‘Talhah and perform ghus!. He then performed ghust and prayed two Rak‘ah. The Prophet. % said, ‘Indeed your brother has become a fine Muslim? (Related by Ahmad). 33SE said, “Performing Ghust is obligatory on every adult.” Related by the seven Imams Ey aS ayy 123. Narrated Samurah bin Jundub (RAA): Allah’s Messenger 3 said, “If you perform ablution on a Friday it is sufficient, but if you perform Ghus! it is more superior.” Related by the five Imams. ae Bh Lo) 25 os: a th (5 - Ee Ve cage oping Lash ayy. 8 Bie ota cia as 124, Narrated “Ali (RAA): ‘The Messenger of Allah 38 used to recite the Qur’én to us unless he was J/unub (in a state of major ri- tual impurity)? Related by the five, and these are the wordings of at-Tirmidhi who authenticated it. Ibn Hibban graded it as Hasan. Sef aise ity: ey le cs ey: 125, Narrated Abd Sa‘id al-Khudri (RAA): Allah’s Messenger 38 said, “When one of you has intercourse with his wife, and whee Ba, Mage) CS eg wishes to repeat it, he should perform ablution® between the two acts.” Related by Muslim. vol) et be pedi aj vy 126. Al-Hkim added (to the above narration), “For it makes the return more vivacious.” 60- Itis.a recommended act in this case. 54alll er - pie iy les Sy LE hy fel ck th 127. The four Imams reported on the authority of “A’ishah (RAA): who said, “Allah's Messenger 32 used to sleep while he is junub without touching water.” This Hadith has a defect. fo ai 25 06: cel - te ey, — vv ge hg = = 128. Narrated “Alishah (RA): ‘When the Messenger of Allah performed Ghusi after sexual intercourse, he first washed his ha- nds, then he poured water over his left hand with his right hand and washed his private parts, He would then perform ablution for prayer, take some water and wash his hair thoroughly down to the roots then he poured water over his head three times and then poured water over the rest of his body, then washed his feet.” Ag- reed upon, and the wording is Muslim's. Mb ant le EN Se he eae Ly Ly a CAM Ye Se 129. Al-Bukhari and Muslim transmitted on the authority of Maimtnah (RAA): ‘Then he 3¥ poured water over his private parts and washed it with his left hand, then rubbed his hand on the ground.’ 6 8355 Qala, Saf aS so 130. In another narration, she said, ‘And he wiped it with ea- rth.’ This version concludes, ‘I handed him a piece of cloth, but he did not take it...” ‘He started shaking the water off with his hand.’ 55viele — Ge hor dh Qo, ie ney EE tlds oe a Of eS CA Yo 131. Narrated Umm Salamah (RAAb, ‘I said, ‘O Messenger of Allah, Lam a woman who keeps her hair closely plaited. Do I have to undo them for Gis! after sexual intercourse?’ In another nar- ration, ‘and after the end of menses?’ He replied 38, “No, it is enough for you to throw three handfuls of water over your head.” Related by Muslim. ty be ain) o5 Ju: sels ie te, - a pee © S45 gf ay oe Vy pate bth By fy a ct 132. Narrated ‘A'ishah (RAA): ‘Allah's Messenger 38 said, “It is not permitted for a menstruating woman or one who is junub (sexually impure) to stay in the mosque.” Related by ‘Aba Dawid and Ibn Khuzaimah graded it as Sahih do a Soy LS Sy 2 eli - ge dh oy - Gey ae fi pti hes te ole st 183. Narrated ‘Aishah (RA): ‘Allah’s Messenger and I used to wash(perform Ghusi) from the same bow! after sexual impurity, and our hands were alternating (in taking the water).’ Agreed upon. Ibn Hibban added, ‘and our hands were crossing over each other,” 134. Narrated Aba Hurairah (RAA): ‘Allah’s Messenger 56said,“There is Jandbah(trace of sexual impurity) under ev- ery hair, so wash your hair and cleanse the skin.” Aba Daw- tad and at-Tirmidhi transmitted it but they declared it to be weak, transmitter, Chapter IX: Dry Ablution (at-Tayammum) 136. Narrated Jabir (RAA): The Messenger of Allah 5 said, “I have been given five things, which were not given to any one else before me: I have been made victorious due to the fear (of my enemy), for a distance of one month’s journey; the earth has been made for me (and for my followers) a place for prayer and something with which to perform Tay- ammum (to purify oneself for prayer). Therefore anyone of my followers can pray (anywhere) and at any time that the prayer is due.” GES elekje silt ate - Ue th oo) - 8 TY «gi 137. In another narration by Hudhaifah (RAA): “And the soil of the earth had been made for us as a means with which to eGeLall dnt pb 61. ‘The rest of the Hadith is, “The war booty has been made Halal awful) for me, and this was not lawful for anyone else before me; I have been give the right of intercession (on the day of Judgment); and every Prophet used to only be sent to his nation, but [have been sent to all mankind.” Agreed upon. STpurify ourselves (for prayer), when we cannot find water.” Related by Muslim. ey yeb ILA fet: 138. Ahmad transmitted on the authority of “al (RAA): “The earth (dust) has been made for me as a means for purify- cation.” fl fo Gk gi 06 — abe th oy - patho ee va EAE OS Aantal EE Ba sal Api Gab ae gly Cy Yi oul a ey eth Pe ae fens pa Het Hee Cet i Oe oe 0 ag Jat OF OL «pil bali « ale Gat Hy lS Goth cath Sb ein 139. Narrated ‘Ammar bin Yasir (RAA): ‘The Messenger of Allah 2 sent me on some errands and I became junud (sexually impure), and could not find water. I rolled myself in the dirt just as an animal does. I then came to the Prophet 38 and mentioned that to him, He said, “This would have been enough for you,” and he struck the earth with his hands once, then he wiped the right hand with the left one, the outside of the palms of his hands and his face. “Agreed upon, and the wording is Muslim's. 140. In a version by al-Bukhari “Ammar said, ‘He the earth with the palms of his hands, blew in them and wiped his face and hands with them.’ Je Oe fe dies a8 141. Narrated Ibn Umar (RAA) Allah's Messenger o & said, 58“Tayammum is two strikes: one for the face and the other for the hands up to the elbows,” Related by ad-Daraqutni. ih se 068 = es - 3 NEY ee eae ob Ye Lec ay Abe i 142, Narrated Abd Hurairah (RAA): Allah’s Messenger 22 said, “The soil is a purifier for a Muslim, even if he does not find water for ten years, but if he finds water, he must fear Allah and let it touch his skin.” Meare Foe ete Bey a} ist oF Glo all — ver 143. Narrated Abd Dharr (RAA): a similar Hadith transmit- ted by at-Tirmidhi. Jee ena pith IS ey vt ~ Slat fab i CM aly copie Bean CET sat oils sia vagal ib 3k « deat iby ka i ig, ut eo la ay BU 8 ae Got, Ey tol «Lacy a6 fay 144. Narrated Aba Sa‘id al-Khudri (RAA): ‘Two men went out on a journey, and when it was time for prayer, and having no water with them, they performed tayammum and prayed. Then they found some water during the time of the same prayer. One of them repeated his prayer with ablution and the other did not. . When they saw the Messenger of Allah 38, they asked him about the proper procedure in such a ease. He said to the one who did 62. He must perform Ghus! as soon as he finds water, if he was originally jun, 59not repeat his prayer, ‘You have acted according to the Sun- nak and your prayer is sufficient for you.’ He said to the other, ‘You will get a double reward.’ Related by Abi Dawid and an-Nasa’i. dG}: = “JhS - ahs A) foc db EN Je Gu gy pad 1 pSlly ABE NBS A aa 145. Narrated Ibn “Abbas (RAA): concerning the verse, “And ifyou are ill or on a journey,” (an-Nisa’: 43- he said, ‘If a man has a wound, which he suffered during Jihad (in the cause of Allah) or ulcers, then he beeame junub (sexually impure) and is afraid that if he bathes he would di¢; he may perform ablution with clean earth (Tayammum). Related by ad-Daraqutni. And al- Bazzar (who traced it back to the Prophet #8). Ibn Khuzaimah and al-Hakim graded it as Schik Foe oly Ay SMe 2 yy 146. Narrated “Ali (RAA): ‘When one of my forearms was frac- tured I consulted Alléh’s Messenger #8, so he commanded me to wipe over the bandages or cast.’ Related by Ibn Majah with a very weak chain of narrators. PENS FAB Bb GN AT Go — Bb A po) — gL ty gle RS Ee Be ah lb Cael AG ol BY OLS Llp 1g) le GE wy GS soy 598 ayy Hedin fe Jan's 17, Narrated Jabir (RAA)concerning the man who had a head injury, then he made Gis! and died- The Messenger of Al- lah 3 said, “It would have been enough for him to perform 60fayammum and wrap it with something and wipe over the wrapping and wash the rest of his body.” Related by Abi Dawid, but there is a weakness in its chain of narraters. VOHEN Gay 2 Qo ye fer dh Coos - ae Ae ofl by — VA SU ayy wes BAN Stay 25 (Ec Het Be y Ady oon Moe lige 148. Narrated Ibn “Abbas (RAA): ‘It is from the Sunnah of the Prophet #¥ for the man to pray only one prayer with each tayam- raum, and then perform tayammum for the next prayer.’ Related by ad-Daraqutni but with a very weak chain of narrators. ae ow Chapter X: Menstruation LAS oe 4 CLG Of - wae hss - wane Lb 149 fe dy bo dio Wi ih es ZW OI ec aN 6 Saal Us OIF ta be sth, OU NER « (ly 356 Fg, 149. Narrated “A’ishah (RAA): ‘Fatmah bint Abi Hubaish used to have a prolonged flow of blood (Istihédah), so the Messenger of Allah 38 said, “If it is the blood of menstruation it will be dark (almost black) and recognizable (by women). If it is that then leave the prayer. If it is other than that, then make ablution and pray.” Related by Aba Dawtid, an-Nasé’t and Ibn Hibban and al-] im graded it as Sahih. ‘Fog Bae: ee arts cee a 3 a Coo te SE p85 te Sed, 150. In the narration of Asma’ bint Umais, Abi Dawid trans- 61mitted, ‘She should sit in a tub, and if she sees yellowness appearing (on top of the water) she should wash (three times), once for the noon (Dhuhr) and afternoon (‘Asr) prayer and once for the sunset (Maghrib) and late night (‘Isha’) prayer and once for the dawn (Fajr) prayer and she should then perform ablution in between those times.” (ge tay: Jib 5 lt BB et can Ladt ‘oka ae fete wey ‘ Gi boey 151, Narrated Hamnah bint Jahsh, ‘I had a very strong pro- longed flow of blood. I went to the Prophet #£ to ask him about it. He said to her, “This is a strike from Satan. So observe your menses for six or seven days, and then perform Ghusl until you see that you are clean. Pray for twenty-four or twenty- three nights and days and fast, and that will be sufficient for you. Do that every month as the other women become pure and mensiruate. But if you are strong enough to delay the Dhukr (noon) prayer and hasten the ‘Agr (afternoon) prayer, then make Ghusi when you are purified and pray the Dauhr and “Asr prayers together; to delay the Maghrib (sunset) and hasten the ‘Isha’ prayer, and perform Ghisl and combine the Maghrib and the Isha’ prayer together. Do so, and then wash at dawn and pray the Fajr. This is how you may pray and fast if you have the ability to do so. And he said, “That is the more preferable way to me.” Rela- ted by the five Imams except an-Nasa’t, and was authenticated by at-Tirmidhi. 62MB ose 152. Narrated “Aishah (RAA): ‘Um Habibah bint Jahsh com- plained to the Prophet 38 about a prolonged flow of blood. He said to her, “Keep away (from prayer) as long as your normal per- iod used to prevent you (from praying), and afterwards she should perform Ghust (and pray).” (She used to wash for every prayer). Related by Muslim. £358 oS Lay oe IS ep : yall 153. In another version by al-Bukhari he 4 form ablution for every prayer.” Abii DawGd and others trans- mitted a similar narration. Lae ial GASH AY ey SiG - Ge dh Whi, «345 1 fi tage 2 4 - ihe ate vet pial 154. Narrated Umm “Atiyah (RAA): ‘After we were pure, we did not consider the yellow or muddy discharge to be anything (i.¢, of the menses blood).” Related by al-Bukhari and Aba Dawad and the wording is his. wet Hh ete Gy tes if - te be - pay 100 EIS MW eho IS 1 eSalp JB Bgl i) 4 ayy 155. Narrated Anas (RAA): ‘When a Jewish woman was men- struating, they would not eat with her. The Prophet 38 then said, “Do everything except sexual intercourse.” Related by Mus- lim. 63th be dn 25 os eli — tgs Sn 2 - ab Be pe ui, or Be 536 ft gi ky 156. Narrated “A'ishah (RAA): ‘When I was menstruating, the Prophet # would order me to wrap myself up (with an Izér, which is a dress worn below the waist) and would start fondling me.” Agreed upon. se ey — 10% ey oleh Le a 5 22 - wags a p25 - Ub ih by — V0 wlhe aay fe sli Glkaie 1 JB - Lait Ga) shen J By ONE ab « olla 35, « pst BSG « Ny 157. Narrated Ibn ‘Abbas (RAA): that the Messenger of Allah #8 said, concerning the man who has intercourse with his wife du- ring her menses, “He must pay a Dinar or half a Dinar in way of charity.” Related by the five Imams, and al-HAkim authenti- cated it. che dh ye Ob: OE ~ de ih oo, - ee ey — 0a cae pate 8 pad ply « fad 9 dba otto Cy: ple cle Cin gh eae 158. Narrated Abi Sa‘id al-Khudri (RAA): Allah's Messenger 38 said, “Is it not the case that when a woman menstruates she neither prays nor fasts?” Agreed upon, and this is an ext- ract from a long Hadith. ae 3 Ge al: eid — ae he th 9) se Ye 404 ph 0008 Beli ed Gein hey i ty he fe fsb end bode GE ag hi SB - 159, Narrated “Aishah (RAA): When we reached Sarif, Imen- struated. The Prophet 38 said, “You should perform all that a _ pilgrim would do, except circumambulation until you are 64pure (i.e. performed Ghusi).” Agreed upon, and this is an extract from a long Hadith oe iy Jia CB SE A Me fs A po) — JS Gj et Sev GY BY Ge 2 UB Laie Gah colt ol pw Ls ply « ince’y 6 35 25 160. Narrated Mu‘adh Ibn Jabal (RAA): that he asked the Prophet #2, ‘What is lawful for a man with his wife when she is menstruating? He replied, “What is above the waist wrapper.” Related by AbG Dawid and declared it to be a weak Hadith. le Sis a un 2 he - ge dh Lo - a ey i ple dle Lin ice fs .Sy6 A bab, ts 161. Narrated Umm Salamah (RAA): ‘During the lifetime of the Prophet 8, the post-childbirth woman would refrain (from prayer) for forty days after delivery” Related by the five Imams except an-Naséii, and the wording is Abd Dawiid’s. ee Pee ree CAS oly clely Ga! lew ee oa ay Le ES ik ip UBB at gh BEL «A 162. In a version by Abi Dawid, the Prophet 38 would not command her to compensate for the prayers missed during her post-childbirth period. 65 et eyMid) OLS Book II: Prayer cod PAT ou Chapter I: The times of prayer a ‘id th Go 4 ae ety olf aa seal jh eb nd cbt Me bay LOY JO he Auta de Ly; i i pS less Go iret oll ie pall pod ¢ gb 163. Narrated “Abdullah Ibn “Amro (RAA}: The Messenger of Allah 3 said, “The time of the Dhuhr prayer is when the sun passes the meridian and a man’s shadow is the same length as his height, It lasts until the time of the ‘Asr (afte- rnoon) prayer. The time of the ‘Asr prayer is until the yel- lowing of the sun (during its setting). The time of the Ma- ghrib prayer is the duration of the twilight. The time of the ‘Ishd’ prayer is up to the middle of the night,® and the time peal of the Fajr prayer is from the appearance of the dawn until the time of sunrise.” Related by Muslim. 63- ‘This is the chosen time or the preferable time for the ‘Ish4” prayer, but it is permissible to pray it -for the one who missed it- until the time of the next prayer, ic. the Fajr prayer in this case. The evidence for this is the Hadith reported on the authority of Aba Qatédah that the Prophet 3 said, “Missing the prayer due to slecp is not an act of negligence, the real act of negligence occurs when one (is awake and) does not pray until the time of the next prayer is due.” Part of a long Hadith related by Muslim 661 aly Lately 1 peal BLY tant |e ne 164. Muslim transmitted on the authority of Buraidah —con- cerning the time of the ‘Asr (afternoon) prayer, ‘While the sun was white and clear.” at fe cage gt tae oe 8 165. Muslim transmitted on the authority of Abi: Masa: con- cerning the ‘Asr (afternoon) prayer, “When the sun was high.” ah 25 oy a — Be Ju ti 2 - ey lbes 4 Sah col gab uot oy path Lat chy WOE ER EA 0 «eb Fp ol 9 «SS Gy Ow «le BB al ia Ju ot 166. Narrated Abii Barzah (RAA); ‘The Messenger of Allah o used to pray the “Asr prayer at a time, after which a man could go to his dwelling in the outskirts of Madinah (and arrive) while the sun was still hot and bright. The Prophet 38 liked to delay the ‘Isha’ prayer, and he disliked sleeping before it and talking after it. The Prophet 22 used to leave (the mosque, or turn to those pra- ying behind him) after Fajr prayer, when a man could recognize the person sitting beside him (i.e. because the morning light had broken), and he used to recite between 60 to 100 verses.’ Agreed upon. vet ta pera pag Oe a Ut peal: ie ee Tp USL Vv an fo Loi : acta « At lit sar, by, 167, Al-Bukhari and Muslim transmitted on the authority of Jabir (RAA)“Sometimes he would hasten* the ‘Isha’ and some- Gt Le. pray it earlier, at the beginning of the time of Isha" 67times he would delay it. He would hasten the Tsid’ if he found people gathered (in the mosque), and if he noticed that they were lingering he would delay it. As for the Fajr prayer, the Prophet 32 would pray it while it was still dark.” 168. Muslim transmitted on the authority of AbQ Masa: ‘The Prophet # ordered for the Iqéma/t (the call for the performance of the prayer) of the Fajr prayer to be pronounced, when the day broke and people could hardly recognize each another.’ po Ufa al Sy ss - a an el Bat Saal Bye STG Lath 215 le dhe die oth J, 5 rib prayer with the Messenger of Allah 3. leave (afterwards) and would still be able to see where he had shot his arrow (because there was still light in the sky). 170. Narrated “A’ishah (RAA): ‘One night, Allah’s Messenger 38 delayed the Tshd’ prayer, till a good part of the night had gone (almost one third), then he came out and prayed and said, “This would be the proper time for it, if it was not too much of a hardship on my nation. Related by Muslim. 85- This is the chosen time and the hest for it. 66- Le. I would have delayed it until that time. 68171. Narrated Aba Hurairah (RAA): The Prophet 2 said, “If the heat becomes extreme, delay the prayer (ie. Dhuhr) until it becomes cool, as extreme heat is from the fragrance of Hell.” Agreed upon. ah do aby 305 UB: Ju - Be the Sata O55 GS AY chs! a ata ee penal tphatel : ley le ole Ly 172. Narrated Rafi’ bin Khadij (RAA): The Prophet & said, “Observe the morning prayer till daybreak (i.e. prolong the recital of Qur’an in prayer, so that you remain in prayer until day- break), as your reward will be greater.” Related by the five Imams. 2 57 EA of oa yr B55 ata: 2 af i Ju he abn th of - ye en ee i ae fash OS LE Os FS pail 3 B55 4 173. Narrated Abi Hurairah (RAA): The Prophet 3 said, “Whoever catches one rak ‘ah of the Fajr prayer before su- nrise, he has caught the Fajr prayer, and whoever catches one rak‘ah of the ‘Asr prayer before sunset, he has caught the ‘Asr prayer.” Agreed upon. Sal eBid 2 Uy cobs — ge dln as - BSN Ts 174, Muslim transmitted on the authority of “A'ishah (RAA}: a similar narration where the Prophet #£ said,“One prostration” instead of “rak‘ah” and then said, ‘a prostration means a rak- “ah? 69Sj cha «Cota ls J rah 2 Bee Sp Ji chy oe hy i wy Ste Yo lint daly « le pale Kpalall af Jo fail ats apni BS 175. Narrated Abi Sa‘id al-Khudri (RAA): ‘T heard the Mes- A fo) - ise ae gf Le Save senger of Allah 3 say, “There is no prayer after the Fajr pra- yer until the sun rises and there is no prayer after the ‘Asr prayer until the sun sets.” Agreed upon. Muslim reported in his narration, “No prayer is to be performed after the Fajr prayer.” 2AM le ah bye) OW CK OSE: we fe LG as wee gH 176. Narrated ‘Uqbah bin ‘Amir: “There are three times dur- ing which the Prophet #8 prohibited us from praying or burying our deceased: from’sunrise until the sun has risen(a spear's length above the horizon), when the sun is at its meridian, and when the sun is setting until it has completely set.” Related by Muslim. —VVy PSs « 2 LES BE Vi 177. Ash-ShAfii transmitted the second case (prohibition of prayer when the sun is at its meridian), in a narration by Aba Hurairah, but through a weak chain of narrators. He added, ‘with the exception of Friday.” 178. Aba Dawid transmitted a similar narration on the auth- ority of Aba Qatadah. 70AN os alll Jha) UG 2 Bala oh abe VA oy eth iy, Gib Califor Vis ale «Ole Bj « AN Siela’y «Lanse Oty) Mgt 179. Narrated Jubair bin Mut‘im (RAA): The Prophet 38 said, “0 tribe of ‘Abd Mandf, do not prevent anyone from circu- mambulating this house (the Kabah) or from praying the- rein at any time they wish.” Related by the five Imams. At- Tirmidhi and Ibn Hibban graded it as Sahih. gles ele dn ie 4B - ge Jus din oy - ab bey va Wy Uy ey lat trys i Ae Gil le 180. Narrated Ibn Umar (RAA): The Prophet 38 said, “The evening twilight is its redness (on the horizon).” Related by ad- Darqutni and declared authentic by Ibn Khuzaimah. fin jo ln hyo 38 8 dy Ban aa “Jo fed (Od TAS of ly glo, ke i ~ pled Be is - Sah SS EAE LA ayy chal as ey i ety 181. Narrated Ibn “Abbas (RAA): The Prophet 38 said, “The dawn time, is in reality, two dawns (i.e. two times), one in which eating is Haram (unlawful)® and prayer is permis- sible*, and the other is when prayer (i.e. the Fajr prayer) is Haram (prohibited) and eating is permissible.” Related by Ibn Khuzaimah and al-Hakim and graded it as Sahih. 67- Le. for the person intending to fast, that he should stop eating, 68 Le, The time for praying Fajr is due: 712 AlabN ad oll 6 355 Re a va co SF Uys SA ay ang Mb LA ty 182. Al-Hakim transmitted a similar narration on the auth- ority of Jabir, and added that in which eating is prohibited, Tt (the streaks of light of the true dawn} widely spreads on the hori- zon,’ and the other, ‘It is like the wolf's tail.00” ho aly 5 B61 U8 — 8 Jus th Go) ~ atte ha — var Stel GLB iy alg IG 3 Cah JEW “Valls ley aie chy eonlal 3 Alay Se i 183. Narrated Ibn Mas‘id (RAA): The Prophet 3 said, “The best of deeds, is to offer prayers at the beginning of their appointed times.” Related by at-Tirmidhi and al-Hakim, who an authenticated it. 184. Narrated Abi Mahdhtirah (RAA): The Prophet “Praying at the earliest time for prayer (after the Adhan) is the act, which pleases Allah, if you pray at the middle time you will be granted Allah’s mercy, and if you pray at the latest time (just before the next prayer) Allah will grant you His forgiveness.” Related by ad-Darqutni with an extremely we- ak chain of narrators. Cal Lake By BAM SSG ~~ Seth I GL — te 185. At-Tirmidht transmitted on the authority of Ibn “Umar a similar narration, but without the middle time, and it is also a 69- i.e. the light that spreads vertically up inte the sky, and is followed by darkness, because it is not reully the dawn light, Between both dawns, there is almost an hour's time. 72very weak Hadith.7° oie tn Jo hts of - ye J hs “ay tact kath cot we pail (355 Wy pel g gle O87 Bo Yo : ITD ale Why 186. Narrated Ibn “Umar (RAA): The Messenger of Allah said, ‘No prayer is to be said after (the beginning of Fajr eA Am Site Sy 8 chy e be pail (time), except two prostrations (raf Gt)."” Related by the five Imams. In the narration of “Abdur-Razz4q, “No prayer is to be said after the true dawn has begun, except the two rak’ét of al-Fajr prayer.” = 5 iN C55 — atl fy pe Le birt Uy vay 187, Ad-DArqutni transmitted a similar narration on the au- thority of “Amro bin al-As (RAA). hey atl at tl Gi egies bu ay ay 1 UB EEN gat 188. Narrated Umm Salamah (RAA): ‘The Messenger of Allah 38 prayed the “Asr prayer, and then came into my house, and pra- yed two rak“ét. Thereupon I asked him (about what he had just prayed), and he replied, “I was busy (doing something) to pray the two rak Gt after Dhukr (until it was ‘Asr time) so I prayed them now.” Then I asked him, ‘Shall we observe them if we mis- sed them (at their due time)? He replied, ‘No.’ Related by Ahmad 70- As they are both narrated by Ya‘qib bin al-Walfid al-Madani, Imam Ahmad reported him to be one of the big liars in Hadith, and Thn Hibban said that he used to fabricate Hadith. 71. The two rak‘ah here refer to voluntary prayer to be prayed at dawn time, i.e. before the Fajr prayer. 732 AGL, = GE Sus Mh oes ~ iene 3 5 NG aa 1898. Aba Dawid transmitted on the authority of ‘A’ishah (RAA) a narration to the same effect. oly Guy Chapter II: The Call to Prayer (Adhan)} 8 a ‘ oi eeyy el ais U5 My» Su (lg ie “Is i tae doe a Be be 0 EE oly Sle sey 190. Narrated “Abdullah bin Zaid bin “Abd Rabbih, While I was sleeping, a man came to me and said, ‘Say All@hu Akbar! Al- lahu Akbar! (Allah is the Greatest),’ and he mentioned the word- ing of the call to prayer, repeating the Takbir four times without Tarjé" (repeating the rest of the phrases of the Adhan. twice), and the igémah once,” except for the phrase, qad Qématussaléh™ (which is said twice). When the morning came, I went to the Mes- senger of Allah (to tell him what I had seen). He said, “Your dre- am is true...” Related by Ahmad and Aba Dawéd, At-Tirmidhi and Abd Khuzaimah authenticated it”! 72 i, saying each phrase of the Adhdn once, apart from the Takbir which is said twice. 73+ The time for performing the prayer has arrived, 74. When the Prophet 3% emigrated to Madinah and built his mosque, the number of Muslims inereased, and they were no longer afraid to assem- ble to perform pray public. The Prophet 48 consulted his Compan- ions about the best way to announce the prayer, Some mentioned rais- ing a banner that everybody could see, others suggested lighting a fire, but the Prophet 4§ rejected the idea as this act is limited to the Magians wha worshipped fire. Some also suggested using a bell or a tru-tipet like the Christians and the Jews, but this was also rejected by the Prophet 38 as they would be imitating them. But the Messenger of Allah 741 th ott 8 Sy Sy ad oT og VST yas ake’ Ge 191. Ahmad added to the call to prayer (Adhdn), what Bilal used to say in the Fajr prayer, “Prayer is better than sleep.” ah yes - NS Ste 1 ELI Gey 2 J - RS a ay OGD Sa U8 SM Le Tes pl O55 192. Ibn Khuzaimah transmitted on the authority of Anas (RAA): ‘It is part of the Sunnah that when the one who calls to prayer says in the Fajr prayer, ‘Haya “alal-Falah (come to suc- cess), he must then say, ‘Prayer is better than sleep’ hale pling ole dn oe 25) of - te ne - an ag Kt 5 SS LA eT a SU oh NE yi Call 21959» ape iol yaar 193. Narrated Aba Mahdharah (RAA): that the Messenger of Allah 3 taught him the Adjdn, and he mentioned Tarji’ (repea- ting the rest of the phrases of the Ad/ré twice) in the Adhén. Rel- thought for a while and said, ‘Aren't the Christians the nearest in love to the believers (the Muslims)” (stirah al-Md’idah), isn’t it less dangerous to do like the Christians than the Jews? Why don’t we use a bell until Allah tells us about the best thing to do.’ He ordered a bell to be made, but “Umar suggested that a man should stand at the door of the mosque or a high place to call to the prayer in a loud voice. The Prophet % agreed and ordered Bilal to call for the pray saying, ‘Come to congregational prayer.” People returned home thinking about this issue, and ‘Abdullih bin Zaid saw a dream as he narrates, “I saw a man carrying a bell in his hand, | asked him: ‘Would you sell me this bell?” The man asked, ‘What do you need the bell for?’ I answered, “[ would call the people to prayer.” The man then said, ‘Shall | tell you something better” I said, “Certainly..” He said, ‘Say Alldéhu Akbar...” When he told the Prophet. § about the dream, he ordered him to go to Bilal and tel] him to make the call for the prayer (Adidn), for he has the dest voice. When ‘Umar (RAA) heard the Adhdn, he came out with his cloak, saying, ‘By the One who has sent you with the truth, I saw some- thing similar to what he saw in my dream. The Prophet 3% then said, “All Praise be to Allah.” 75ated by Muslim, but he mentioned the Takbir “Allah is the Grea- test,” twice only at its beginning, while the five ImAms related the Hadith but mentioned that the Takbir is said four times at the beginning. a te thy - si TU at tee of Delay pegee ya ~ hye ae Si 4H « ce HE. dials SA YY: al tay Wy ‘ uu “yi ria 194. Narrated Anas (RAA): ‘Bilal was ordered to repeat the phrases of the call to prayer (Adan) twice, and the phrases of the Igamah once, except for the phrase ‘gad Qamatussaééh’ (the time for performing the prayer has come). Agreed upon. — N40 195. In another narration by an-Nasf', ‘The Prophet $8 orde- red Bilal,’ a ob You Sah me ib — Mh oo - Pe van 1S a8 196, Narrated Aba Juhaifah (RAA), T saw Bilal calling for the prayer, and I saw the movement of his mouth from this side to rie acafipe path a neee Ly aati, I 3 Batol that side,?§ and his fingers were in his cars.’ Related by Ahmad and At-Tirmidhi. 4G 3b Cane] fey 2 ale Vy — LAY 197. In a version by Ibn Majah he said, ‘He put his fingers in his cars,’ 78- He means that Bilal was turning his head, to the right upon saying ‘Haya ‘alas-saléh” (Come to the prayer) and to the left upon saying “Haya “alat. Fatt’ (Come to success). 16198. In the narration of Aba Dawéd, ‘When Bill reached the phrase, ‘Haya ‘alas-saléh (Come to the prayer), he turned his neck to the right and the left, but did not turn himself? The original full narration of this Hadith is found in Al-Bukhari and Muslim. dh fos th 5 th ei Hagley ey — 88 we ayy won EE ie at 199. Narrated Aba Mahdhdrah (RAA): that the Messenger of Allah 38 liked his voice, so he taught him the call to prayer.’ Rela- ted by Ibn Khuzaimah. ei eb, % oil pee noses 200. Narrated Jabir bin Samurah, ‘I prayed along with the Prophet #£ the two ‘d (feast) festival prayers, not only once or twice, without AdAdn or Iqgamah.’ Related by Muslim. go se UW fg) - lb op eG Io By. 201. Ib = Ge tlh oo - TA Mie te) Cad of : Sty plats dlr, «dle eae 5 hat of pis pol Je Oy 251. Narrated Abi Hurairah (RAA): The eseeneen of Allah 48 prohibited that one puts his hands on his waist during prayer.” Agreed upon and the wording is from Muslim. 252, Al-Bukkhért added in his narration on the authority of “Mishah (RAA): “This is what the Jews do in their prayer.” de ple’y 253. Narrated Anas Ibn MAlik (RAA): Allah's Messenger o said, “If supper is served, then start with it before praying Maghrib.” Agreed upon. 254. Narrated Abi Dharr (RAA): Allah's Messenger 38 said, “When one of you stands for prayer, he must not wipe away the pebbles (from his forehead or from the place of his prostra- tion) as mercy is facing him.” Related by the five Imams with a sound chain of narrators. Ahmad added in his narration, “wipe it only once, or not at all.” 92255. Al-Bukhari and Muslim narrated a similar narration on the authority of Mu‘aigib without giving an explanation. tae - a Ba - HE A von sth fdr tlt ot eg gi MY OE UG. is 256. Narrated ‘A'ishah (RAA): ‘I asked Allah’s Messenger S# about looking (turning) here and there in prayer. He replied, "It is a kind of theft by which Satan takes away (a portion) of the person’s prayer.” Related by Al-Bukhari and At-Tirmidhi who rendered it authentic. The latter’s wordings are, “Avoid turning while you are engaged in prayer, for it leads to the destruc- tion (of your religion). If you have to do it, then do it in the voluntary prayer."®! (Siok OF ip : (ig ele ai ah on ue ae hey — rev 257. Narrated Anas (RAA): Allah's Messenger - said, “Wh- enever any of you is engaged in prayer, he must realize that he is having an intimate conversation with His Lord. So, he should not spit in front of him nor toward his right side. But(he may spit, if needs) to his left, and under his foot.” Agreed upon. In a different version, “or under his foot.” = gi ln ye - Last pig OW: LG ey ven VG wis UE ety 2 oy le ih i ts GI as «et! 92. The narration of Al-Bukhart says, “Do not wipe away the pebbles while you are praying, but if you have to then do it only once in order to level them.” 98. ‘This is related to unnecessary movements, 93es Pe db La tp ghet 258. Narrated Anas (RAA) (and “A’ishah (RAA)), had a cur- tain with which she covered the doorway of her house. Allah's Messenger #8 said to her, “Remove this curtain (of yours) from us, for its pictures keep me distracted during my prayer.” Related by Al-Bukhari. I in sg pH Eas as te, «phe ie 259, Bukhari and Mulsim agreed upon the narration of “A’ish- ah (RAA): concerning the story of the Inbijaniyah of Aba Jahm, which has the phrase, “It has distracted me in my prayer." 6 — te Oh oo - So of te LB fe 5 38 Ves SB «ie ary) ath 260. Narrated Jabir bin Samurah (RAA): ‘The Messenger of Allah 8¥ said, “Those who raise their sight toward the sky during the prayer, should stop doing so, otherwise their sight will not return to them.’® Related by Muslim. ah bo dt Ob Gace le - Ge Abb pay - ae nae a . won Maa AY; pub sa Be We she 261. Narrated “A'ishah (RAA): ‘I heard the Messenger of Allah € say, “No one should pray when the the food is served nor 4 Al-Bukhdri reported on the authority of “A'ishah (RAA), The Prophet 9 prayed in a Khamisah (a woolen cloak, which had some designs on it, and it was given to him as a present from Aba Jahm). He said, ‘Take it (the cloak) back to Abd Jahm and bring me his Inbijéniyah (a wo- olen plain cloak brought from Inbijdn) as this kkamisah has distrac- ted me in my prayer.” 95- In the narration of al-Bukhari, “or their sight may be taken away.” 94when one needs to answer the call of nature.” 2 JG ois ce ale ois Sf - 2 dy i ‘ pee ayy. of tba u eK 5S 1d ns bu okt 5 ie oy » Ha et ‘ ila 262, Narrated AbG Hurairah (RAA): The Prophet 3£ said, “Yawning is caused by the devil, so if any of you yawns (during prayer) he should stop it as much as he can.” Related by Muslim and At-Tirmidhi who added in his narration, “During prayer.” Chapter VI: Mosques sedi f oe dns; say: ‘eis — gis ah pos - 0343 oy dao, ey Gabe of 35 goth at lcs AD Ghite « (key 263. Narrated ‘A’ishah (RAA): ‘The Messenger of Allah ordered that mosques be built in residential areas and that they should be kept clean and be perfumed.’ Related by Ahmad and Aba Dawdd and At-Tirmidhi. 16 = te hy Sk fey ne peal Syed ali pd ploy SMa bp 3 dle “Be 264. Narrated Abi Hurairah (RAA): The Prophet #¥ said, “Allah cursed the Jews (because) they took the graves of their Prophets as mosques.” Agreed upon. In the narration of Muslim, “and the Christians.” 96- Holding himself back from urinating or deficating. That is why it is bet- ter to relieve oneself first before praying. 95LAG ne egal yyy 5 lias 0 8 Le pian JB 265. Al-Bukhari and Muslim narrated on the authority of ‘Nishah (RAA)-“If any pious (religious) man dies among them, they would build a mosque(place or worship) over his grave.” Also in this narration, “They are the worst of creatures (people).” Sa iL yi: — Wyte dh Coy - ane dn be LB ain : OU Se ah oo) - a ey Cael eantiall sige be alle Obi AG tte We Ly 266. Narrated Abd Hurairah (RAA): ‘The Prophet 3 sent so- me horses (1.6. horsemen), who brought back a man%7 (they had captured). They tied him to one of the pillars of the Mosque.” Agre- ed upon. Coben Se ee dN Cy - pb ofa ay penenee rire Sti « oly 267. Narrated Abii Hurairah (RAA): “Umar (RAA) passed by Hassdn® when he was reciting poetry in the mosque, so he looked at himfin a disapproving manner). Thereupon Hassfin said, ‘I used to recite (poetry) in this mosque, in the presence of someone better than you (i.e. the Prophet $8).” Agreed upon. dh fo dvd 08: ju - eink asia a chiang 81. ‘Thumamah Ibn Uthal al-Hanafi, see Hadith no. 121, 98- Imam as-San ‘fni says (in his book Subué as-Saléim; the interpretation of Buligh al-Mardm) that this Hadith isa proaf that it is permissible to tie a captive in the mosque even if he was a disbeliever. 99. The poet of the Prophet #8. 96pl ys aigd SA a 268. Narrated Abi Hurairah (RAA): The Prophet % said, “If you hear a man announcing in the mosque, about some- thing which he has lost, he should say to him: May Allah not return it to you, for mosques are not built for that rea- son.” Related by Muslim. 6 ey HGS DW BY DB od 8 EY es! SH 134 ale iv os ih us OF = te th - hy ng en ee Woy cole Ay « LL IG 269. Narrated Aba Hurairah (RAA): The Prophet 3 said, “If you see someone buying or selling in the mosque, say to him: ‘May Allah not give you any profit in your trading,” Related by an-Nasaii and At-Tirmidhi. AU 2a pe a Se Yo tpl Lie ate ay 35 thy fe di bys 8: OE - ya AEG, tgs SUEY, a 3 Sli 270. Narrated Hakim bin Hizém (RAA): The Prophet 38 said, “Prescribed legal punishment (Hudiid} are not to be carried out in a mosques, nor should retaliation be taken in them” Related by Ahmad and Aba Dawéid with a weak chain of narrators Coby 2 ele ~ ie at (oo) - Ze ey rv eos tiyd steal th fo Repti iy 271, Narrated ‘Aishah (RAA): ‘Sa‘d bin Mu‘adh was injured on the Day (battle) of al-Khandag (Battle of the Trench) and the Messenger of Allah 38 pitched a tent in the mosque to be able to 100- Le. may Allah make this trading unsuceessful 97 crate styvisit him (easily). Agreed upon. A blu « ih chy ale ee ahh 45 ily es vy le 5a Catal cach 55 0 5li Sh 272. Narrated “Risheh (RAA): ‘I saw the Messenger of Allah screening me while I was looking at the Abyssinians playing in the mosque (with their spears)...” (part of a Hadith). Agreed upon. GLAS « salah oie ul OS ety as bb : wey — yyy Bee creccoae case gale wld 278. Narrated ‘Aishah (RA): ‘A black slave girl had a tent in the mosque (she used to sleep in the mosque), and she used to come to me, and we would talk.’ Agreed upon. Ue = oe an —- Tey ve gs GUS Bhs atch gb Gaby: gig 274. Narrated Anas Ibn Malik (RAA} Allah's Messenger 32 said, “Spitting in the mosque is considered a sin, which is expiated by burying it (the spit ).” Agreed upon. ae hy Se ln 5 ae spy dia th fo at 5 i: - U6 th p45 ~ by — tye Gath y cash oh anc gL & BONE Ww 275. Narrated Anas Ibn Malik (RAA): Allah's Messenger 3 said, “The Hour will not be established before people vie with one another about (building) mosques.” Related by the five Imams except for At-Tirmidhi. Ibn Khuzaimah graded it as Sahth. lol As the Messenger af Allah 3& wanted Sa‘d to be in a place eluse to his house, so it would be easy to visit him and look after him. 98dh he dh dts OH = WE A a = ab hh 276. Narrated Tbn “Abbas (RAA): Allah's Messenger 32 said, “I was not commanded to build high and lofty mosques.” Related by Aba Dawdd, and it was rendered authentic by Ibn Hibban se th Le dy 325 Ue - te thes - rel ea ie Pe Gh Se a Aly alba: . a pn tebons cg ou Sh lags 277. Narrated Anas Ibn Malik (RAA): Allah's Messenger 32 said, “The rewards of my followers were presented to me, so much so that even the reward for removing a speck of dust by a person from the mosque (was presented to me).” Related by Abi Dawid, At-Tirmidhi, and it was graded as auth- entic by Ibn Khuzaimah. fa ob gy 8 J6- ae dh a) tp By tva be MS; fil EI 8 intl os 278. Narrated Abt Qatadah (RAA): The Messenger of Allah 38 said, “When one of you enters the mosque, he should pray two Rak ‘at before he sits down.” Agreed upon. tp: fs Bal! dee GL Chapter VII: The Description of how Prayer is to be performed Ae. of Se di io) - ig ie wa 2S sid ats Bil tet joke Sats 99279. Narrated Abd Hurairah (RAA): The Prophet 3% said, “When you get up for prayer, perform ablution properly and then face the Qibiah and say Takbir (Allahu Akbar) and then reeite whatever you can from the (verses of the) Qur’4n, and then bow until you repose therein!¢#in your rukf’). After that come up again until you are standing upright, and then prostrate until you repose therein, (in your prostration), then raise your head and sit and repose (remain motionless for a while), then prostrate (again) and repose in your pros- tration. Do that in all of your prayers.” Related by the seven Iméms, and the wording is Al Bukhri’s. Ibn MAjah transmitted the following through the chain of narrators of Muslim,“and then ‘come up again(from ruka ‘until you repose in your standing” 2 Peele - yt ot MV, S| Ake al o v3 acs My ae te. elt & 280, Ahmad and Ibn Hibban reported on the authority of Rifi‘ah bin Rafi’ a similar narration which also says, ‘and then come up again(from ruka‘juntil you repose in your standing” vitlbedl G5) Bolts tally 45 — vay 281. Abmad has in one of his narrations, “Straighten your back until the bones in your spine return to their places {the spine must be upright)” Hee AY Uap : 5 gf Hy cos be 59 . c= Sle - a iss -Jl iingtas eh & sal 192. Which means that one should not be hasty to lift his head,rather remain ‘motionless for a moment and say the supplications slowly while concen- trating on what one is doing. 100GU OS Ou ay ale lls oy 282. An-Nasaé’ii and Abi Dawid reported on the authority of Rifa‘ah bin RAfi’, “The prayer of anyone of you is not perfect unless he performs ablution perfectly, as Allah Glorified be He ordered him to do. Then he should uiter the Takbir and praise Allah, the Exalted.” This narration also says, “If you know some verses from the Qur’an then recite them, or else praise Allah (say Alhamdu-lillah), say the Takbir (Allahu Ak- bar) and the Tahlil (id iléha illallah)."108 J at ee, th BS, eh - eC AE ay ESD Al Fat Sy 2 348 8 rae 283. In the narration of Abi Dawid, “Then recite the “Mo- ther of the Book” (al-Fatihah) (i.e. the first sirah or the open- ing chapter of the Qu’an) and then as much ag Allah makes easy for you (to read from the Qur'an).” ets Uy 6an 2 Ole GN TAL 284. In the narration of Ibn Hibban, “Then (recite) as much as you wish.” ‘ BM fe FS) pl StS SEN EN 5 i diy atte! SV bh | é ook in shoe ha, bb yey oi iy 103- Basically, prayer is not valid unless the Fadhah is read (in Arabic) in each Rak‘ah, which is the consensus of the Scholars. But if the person finds difficulty in reciting it in Arabic or is dumb or illiterate, or any other acceptable excuse, then he should try to say any other verse from the Qur'an, or say it behind someone who ean recite. If he still ean't, then it is permissible for him to say Tasbih, Takbir and Tall 101pe 38 SEM ety od LE, LG gs a teat ged of 285. Narrated Aba Humaid as-Sa idi, ‘I saw the Messenger of Allah (in his prayer), when he says the opening Takbir (of the pra- yer) he would raise his hands up to his shoulder level. When he bows for Ruki” he would place his hands on both knees! and his back would be bent straight. When he lifted his head (from raké:’) he would straighten his back until all the vertebrate took their normal positions. When he prostrated, he placed both his hands on the ground and his fingers would neither be spread nor clasped together, while his toes would be directed toward the Qiblah. When he sat in the second rak‘ah (after two rah’ét) he sat on his left foot and kept his right foot upright.! When he sat in the last rak ‘ah, he would put his left foot (over the right) and put his right foot upright (over the left 17) and sit upon his posterior, neither inclining to the right or the left.” Related by al-Bukhéri. le Bs fe ah 305 54 - el 2) Hop eS a1 I IS sal hg Cp 3 ta i hy AGL sg 3 dell et Ne Galt Goon 2 i debug ) ke gab 4: Nay Bo he ayy opt Sh a 3 286. Narrated “Alt bin Abi Talib (RAAY: When Alléh’s Messen- 7 $£ stood up for prayer he said, he would say {as on opening 10. ‘The hands should be placed firmly on the knees, 105- Itis the Sunnah in Rubi’ to make the height of the head the same level as that of the hips. The back should be straight as ‘A’ishah (RAA) said, ‘If he bowed 38 his head would be neither risen nor lowered, but rather between the two positions. “Ali (RAA) said, “If you put a cup of water on the back of the Prophet, 38 while he was bowing, its contents would not spill.” His head would be neither. 106- He would place his left foot on its side while sitting on it, The right foot would be resting on the bottom of its toes with the heel upright. 107- ‘The left foot in this case would emerge from under the right one, which is in an upright position, 102supplication’), “I have turned my face towards the One Who created the heavens and the earth! Until he says, ‘and I am of those who have submitted (i.c. the Muslims). O Allah, You are the Sovereign, there is none worthy of worship but You. You are my Lord and I am Your slave...etc!!™ Related by Muslim. Gb £ bo, o8: Soh: Ja. gts au 987, Narrated Abi Hurairah (RAA): ‘When the Prophet 38 made his opening Tahbir, he would be quiet for a little while before he started his recitation (of the Qur'an). I asked him, (about what he says between Takbir and recitation). He said, “I say: Oh Allah, make the distance between me and my sins as far as 108 This is called Du’@’ al-IstiftaA (opening supplication) 109. The rest of this supplication says, “and the earth as a true monoth- eist and Muslim, and [ am not of those who associate partners with Allah (polythcists). Verily my prayers, my sacrifice, my life and my death, are dedicated for the sake of Allah, the Lord of the worlds, Who has no partner, Thus I have been commanded and 1 am among those whe have submitted (the Mustims).” 110- ‘The rest of the supplication says, “Oh Allah, You are the Sovereign, there is none worthy of worship but You. You are my Lord and 1 am Your slave. I have done injustice to myself and I admit my sin, Forgive all of my sins, surely no one can forgive sins but You, Guide me to the most perfect of morals (Akhldgq), for none guides to its perfection but You. Divert the worst of it (evil mor- als) away from me, as no one can divert the worst of it but You. I am here at Your beck and eall (present and ready to obey all Your commands). All good is in Your Hands, and evil is not attributed to You. I am (created) by You, and 1 am (returning back) unto You. You are the Most Blessed, the Most Exalted. I seek Your forgive- ness and unto You I repent."Related by Muslim, Ahmad, at-Tirmidbi and others. 103You have made the distance between the East from the West. Oh Allah, purify me from my sins as a white garment is cleansed of dirt. Oh Allah, wash off my sins with snow, rain and hail,” Agreed upon. eee ES AA HYy Bho Sis, UL a « Bahg Valajs abi ayy «plat ci ooee Ue oe Bee Lin wns glad Shy 288. Narrated Umar (RAA): that he used to say 38, “Glory be to You Oh Allah and praise. Blessed is Your Name and Exalted is Your majesty. There is none worthy of worship but You.” Related by Muslim with a disconnected chain of narra- tors. But ad-Darqutni related it and connected it to Umar (RAA)}. 2 pktNsa SE ES 289. The five Imdms reported on the authority of Aba Sa ‘id al-Khudri that the Messenger of Allah 4%, used to say after the opening Takbir, “I seek refuge in Allah from Satan. From his prickling (whispering), spittle and puffing.” 2 bg as igs bE cee 53 tn th 290. Narrated “Rishah “RAA) Allah’s Messenger 38 used to start the prayer with Takbir and the recitation of ‘All praise be to 104Allah, the Lord of the Worlds, (Alhamdu lillahi rabbil “Alamin). When he bowed (for ruki’) his head would be neither risen nor lowered, but would be between those two positions. When he rose his head from rwva*, he would not prostrate until he stood up with his back in an erect position. When he lifted his head from pros- tration, he sat up (for a moment) before prostrating a second time. At the end of each two rak “Gt, he would recite the Tahiyah (Tasha- Ahud)'7 and he used to sit on his left foot with his right foot upri- ght. He prohibited us from sitting in the way of the devil!!2,or that a man stretches his forearms (on the ground in his prostration) like a wild beast He would then complete his prayer with the Taslim (saying to the right and to the left ‘Peace be upon you and the Mercy of Allah.” Related by Mustim. ‘ te) 291. Narrated Ibn ‘Umar (RAA): ‘The Messenger of Allah 3% used to raise his hands to his shoulder level when he started his prayer, when he said Takbér (for making rk’) and also when he lifted his head from rukéi’.” Agreed upon PET SUB gi ee 6 as el i vat 292. In the narration of Aba Humaid, reported by Aba Dawid, “He raised his hands up to his shoulder level, and then would say Takbir.” 111. Tashahkud means the Testimony of faith (see Hadith no. 334). 112- This way of sitting is called J¢@. Imam as-San Gni in ‘Subul as- Sala. 4m, mentioned two types of Iq’@”: one in which one sits with the buttocks on the heels, and with the top of the toes and knees on the ground fas mentioned above), and this was accepted by some scholars. ‘The second type is where one sits with his buttocks on the ground, with his palns down and his knees drawn up and thighs ereet (like the sitting of a dog) which is totally prohibited. 105wo eth joie oh — var SF 3 tags GSS 293, Muslim reported on the authority of Malik bin al-Huwai- rith, a narration similar to that of Ibn Umar, but he said, “...he raised his hands until they(the fingertips) were level with the tops of his ears (i.e. when saying Takbir). ees ees bb Lge tie: Js pt ot Ns eo at a le Sh cay 294, Narrated Wa'il bin Hujr: “I prayed with the Prophet and he placed his right hand over his left hand (and placed them) on his chest.” Related by Ibn Khuzaimah. Hei Se Ye 295. Narrated ‘Ubadah bin ag-Sémit: “The Messenger of Allah ® said, “No prayer (is accepted) for one who does not recite the Fatikak (the opening chapter of the Qur’4n).” Agreed upon. 296. In aversion by Ibn Hibban and ad-Dérquini, “A prayer in which the Fatihah was not recited, is not valid.” 297. In another narration by “Ubadah Ibn As-Samit, “Maybe you recite (Qur'an) behind your Imm (when you are praying Jamé‘ah)? We said, “Yes.’ The Messenger of Allah then said, “Read only the Fétikah, as the prayer of the one who does not read it, is not valid.” 106Hohy = Ue Uh ot — ey v4 si {onal Loy ab Kodi} 5 Sad & ie by 298. Narrated Anas Ibn Malik: “The Messenger of Allah 3%, Aba Bakr and ‘Umar, used to start the prayer with, ‘Alhamdu lilléht Rabil ‘Alamin? (All praise be to Allah, Lord of the Wo- rids).!5 Agreed upon, ath a} 5954 Sy adapt a Vy 299. Anas added in the narration reported by Muslim, ‘but I never heard any of them reciting Bismillahi -ir-Rahman -ir- Rehim (In the name of Allah, the Most Benificient, the Most Merciful) at the beginning of recitation or at its end.74 wa Sa aa We Ra ol Gt MEY thy 3 Te of ae Bh Ak 300. Anas also narrated, They would not recite reciting ‘Bis- millahi -ir-Rahman -ir-Rahim’(In the name of Allah, the Most Benificient, the Most the Merciful) loudly.” Related by Ahmad, an- Nasé’t and Ibn Khuzaimah. ee J dey HO yd WS Doe yet let Sab ite gt 301. In another version by Ibn Khuzaimah, Anas said, ‘They used to recite it silently.” This explains the negation in the version of Muslim ‘but I never heard any of them reciting Bismillahi -ir- Rahman —ir-Rahim ....00.' Hadith no. 299, 113- He means they do not say the Basmala aloud, but read it silently before they read the Fatihad, as is mentioned in the following Ahadith (no, 300, 302). 114. He may be referring to the end of the Fidihah, as they would start rea- ding other siras or verses frorn the Qur‘dn, but again they would not recite the Basmala aloud. 107ofp tae Oe 3 Bie Kya it et ogy dg ef as hh 2K Sy fab aty, . hy le dn ee dn 302. Narrated Nu’aim al-Mujmir, ‘I prayed behind Aba Hura- irah and he recited ‘Bismillahi -ir-Rahman -ir-Rahim,’ and then he recited the Fatihah until he recited, ‘Nor of those who went astray,"(i.e. the last words of ai-Fatihah) then he said, ‘Amin’. 45 Whenever he prostrated or got up from’his sitting (after the two prostrations), he would say ‘Alléhu Akbar’ When he concluded his prayer by saying the Tasiim (saying to the right and to the left ‘Peace be upon you and the Mercy of Allah’), he would say (to us), ‘By the One in Whose Hand is my soul, my prayer is the most sim- ilar to that of the Prophet #8, among all of you.” Related by An- Nasa’ and Ibn Khuzaimah. Veg — TT [bp : Ley By ey « Habana ay tga 303. Narrated Aba Hurairah (RAA): ‘The Messenger of Allah 3 said, “When you recite al-Fétihah recite Bismillahi -ir- Rahman -ir-Rahim’ as it is one of its verses.” Related by ad- D&raquini, and said that it is only traced back to a Companion and not to the Prophet 38. ce th Le i505 be: du - te ttt Spo - tas wd. | LEG foe ahh al he} G55 Laat oes tegen Basta Le Ea oles hes pibdly os hy Kinet I Bye gis at 304, Narrated Aba Hurairah (RAA): Whenenver The Messen- 115. The word Amin is not part of the FétiAah, but it is a supplication mea- ning “O Allah respond or answer what we have just said.” It is always said al the conclusion of stirat al-Fatihech. 108ger of Allah #8 finished reciting the Mother of the Book ‘al-Fa- tihak’ (in prayer), he used to raise his voice saying Amin.’ Related by ad-Daraquini and al-Hakim. a AY By eas by LIAS 345 WG — Te 305. Abd Dawdd and At-Tirmidhi related a similar Hadith on the authority of Wa'il Ibn Hujr. Aye Je - ie ah oo - ay! pdb te ayy. 1 Bf a tase eee «pS ty ‘isi Oo LN Greys gc, 338 306. Narrated ‘Abdullah bin Abi Awfa (RAA): ‘A man came to the Messenger of Allah 3 and said, ‘I cannot memorise anything from the Qur'an, so teach me something which is sufficient for me (to say in prayer). The Messenger of Allah 38 said to him, “say, ‘Subhanallah, wal-hamdu lillaah, wa [4 iléha illallah, wa- Héhu akbar, wa té hawaia wa lé Quwata ill billah-‘Aliy- yil-'Adheem, (Glory be to Allah, and Praise be to Allah! There is none worthy of worship but Allah, Allah is the Greatest, and there is no power nor might except by Allah's leave, the Exalted, the Mighty.” Part of the Hadith is related by Ahmad, Aba Dawad, an-Nasé’t and was rendered authentic by Tbn Hibban, ad-Daraqutni and al-Hakim. oe fon da Jy ot OG - 3 tb Qo) - be Lf ee y EE a ea oe 307. Narrated Abi Qataédah (RAA): ‘Alléh’s Messenger Es used to lead us in prayer, and he would recite al-Fatihah followed 109by two other Saras (i.e, a strah in each rak’ah} -in the first. two Rak“at — of the Dhuhr and ‘Asr prayers. Sometimes we were able to hear a verse or so (of what he was reading). He used to #2, pro- long the first rak “ah more than the second, and he would recite ai- Fétihah in the last two rak“ét (the third and the fourth). Agreed upon, v print aI « Sb be al ie cry 308. Narrated Abi Sa‘id al-Khudri (RAA): ‘We used to estim- ate how long Allah’s Messenger #8 stood (while reciting verses from the Qur'an after the Fatiiwh) in the Dhwhr and ‘Asr prayers. We estimated that he stood in the first two rak‘ét of the Dinhr prayer as long as it takes to recite “Alif Lam Mim. The revela- tion of the Book(the Qur’an),,"(i.e, Sarah as-Sajdah, no. 32). He stood half that time in the last two rad Gt, of the Dhwhr pra- yer. In the first two rak at of the ‘Asr prayer, he stood as long as he did in the last two rak ‘at of the Dhuhr prayer, and in the last two (of the ‘Agr prayer), he stood about half that time.” Related by Muslim. A IN IM 8 OE ce ne 4 309. Narrated Sulaiman bin Yasar (RAA): ‘A mans used to prolong the first two rak’ét of the Dhuhr prayer, shorten the “Agr 116- Imam al-Baghwi in his book ‘Sharh as-Sunnah’ said that this man was “Amro bin Salamah, who was the governar of Madinah at that time. 110prayer and recite short stiras of the mufus-sali?? of the Qur’én in the Maghrib prayer. In the ‘Ishé’ prayer, he would recite from the medium stiras##, and in the Fajr prayer he would read from at-Tiwal#9 Aba Hurairah(RAA) then said, ‘I have not prayed behind a man whose prayer is more similar to that of the Prophet 2 than that man.” Rendered by an-Nas4%i with a sound chain of narrators. do dn 5 Shale = te hy - ale ey rt 2 BE gh oh Bie hy ce 310. Narrated Jubair bin Mut‘im (RAA): ‘I heard the Messen- ger of Allah 38 reciting Sarat at-Tar (no, 52) in the Maghrib pra- yer. Agreed upon. die ty fo ain 05 osu - dn Co - 2 ey ry c [yh : BNP bg * pl) ead pyr peal ote g a pl eb GE Jy: ocoy] (oct Je As 311. Narrated Ab Hurairah (RAA): ‘Allah's Messenger 38 used to recite in the Fajr prayer on Friday, “Alif Lam Mim. The revelation of the Book (the Qur’én)...” (ie. Sarah as-Sajdah, no. 32),and “Has there not bcen over man a period of time...” (ie, Sirah al-Insén, no. 76). Agreed upon. BEM gl ol Gath Ly (glial — ray 312. At-Tabarani related on the authority of Ibn Mas‘td: ‘He used to do this continuously.” LIT. The Stizas starting from faccording to the strongest opinion) @4f (no. 50) to the end of the Holy Qur'én. 118. This includes the mi'in (Siiras of around and over 100 verses), and the mathéini (come after the mi'in up to 4p. 119. The first seven long Séiras in the Qur'an, and some scholars add Stiras no, 8 and 9 (as there is no Basmalah between al-Anfal and at-Tawbah), ‘They have been called at. Tiwéd (the long) as they are the longest Stiras in the Qur’an. Hitthe th fo low 2 Bs 2 gas - Lyn She Wile 41 Y % jhe aie oa, Was ee cy 313. Narrated Hudhaifah (RAA)'T prayed with the Prophet 38, whenever he came to a verse that mentioned mercy, he would stop and ask Allah for His blessings, and whenever he came to a verse that mentioned punishment, he would seek refuge in Allah from the Hell-fire.” Related by the five Imams. At-Tirmidhi rende- red it Hasan (good). fly ey Oh Oe a - eh a) ~ ale ly os ESC ot sas, ord of La 25 Ye gly se i yi SON UE 6 Ooh ag kbs + plina a35 31d. Narrated Tbn ‘Abbas (RAA): ‘The Messenger of Allah 38 said, “I was forbidden from reciting the Qur'an whether in a state of rukii’ or in sujétd(prostration). When you perform rukit’, Glorify Allah (say Glory to my Lord the most Great), and in prostration, strive your best in making supplication, as you are then entitled to have your supplication answered {Allah willing). Related by Muslim. ele tn ho all og be: ei ~ ge th as - se 2 ve pall Bales (lh wy toa 5 Jw LY ole Gab a ee 315. Narrated ‘A’ishah (RAA): “Allah's Messenger 2, used to say in his ruka’ and sujid (prostration), “Glory and praise is to You, O Allah, our Lord. O Allah forgive me.” Agreed upon.ly oo enon eade wees FD ip he GE Sar ht yah fe SN BY ce SE «atte ag yeh nm FEL Ae eh tbh By ol an 5 a Ja ig foe Bg Se Sa «oe gbal aas 316. Narrated Aba Hurairah (RAA): ‘When Allah's Messenger 3 got up to pray, he would say the Takbir while standing, then say the Takbir when he bowed (for ruka’). When he rose from ruk&’ he would say, “Sami'al Léhu liman hamidah (Allab hears those who send praises to Him)”, and while standing with his back straight (after rukdé.’) he would say, “Rabbané wa lakal-hamd (O Allah, our Lord! All praise is for You).” He would then say the Takbir when going down to proatration, and when he raised his head, then when he prostrated for the second time he would say the Takbir one more time when he raised his head from the second prostration. He would do this for all his pra- yers, in each rak‘ah and he would also say the Takbir when he got up from his sitting after praying two rak at. Agreed upon. sho dy 5 8 on to FA te ol bey tv mb food a tale: 3 cB Eb iy oly ele th a Faas be ib es iy « 2M ota CO JO Gh ge Vn ke wl el — LS vel wy 5 «bal ats Se Baar 317. Narrated Abi Sa ‘id al-Khudri (RAA): when ‘Alléh’s Mes- senger #8 raised his head from ruka’ he would say, “Our Lord! All praise is Yours. (A praise that) fills the heavens and the earth, and fill what lies between them, and fills whatever else, You wish, to be filled after that. You alone are deser- ving of praise and majesty. This is the most truthful state- ment that a servant has ever said, and we are all Your sla- ves. O Allah, there is no one who may withhold what You give, and there is no one, who may give what You have wit- hheld. No fortune or prosperity(whether it be money, children, 113power etc) will save or benefit its owner with You (it is only Your mercy and virtue that benefits anyone). Related by Muslim. eh bo jy 08 Jb = age bi Ly - “6 « ghhly 318. Narrated Ibn “Abbas (RAAY: The Messenger of Allah 38 said, “I was commanded to prostrate on seven bones (bodily parts): the forehead” -and he pointed to his nose, hands, knees and the ends of the feet (the toes).’ Agreed upon. 319. Narrated Ibn Buhainah (RAA), ‘Whenever the Messen- ger of Allah used to pray, he would keep his arms away from his sides (when he prostrated), so that the whiteness of his armpits was visible.” Agreed upon 320. Narrated al-Baré’ bin ‘hai (RAA): ‘The Messenger of Allah 38 said, “Whenever you prostrate, place the palms of your hands (on the ground), and raise your elbows.” Related by Muslim. 120. Imam al-Qurtbt said, ‘This shows that the forehead is the main part on which the face prostrates, and the nose is associated with it.’ Ibn Daqiq al-‘Abd said, ‘This means that the Prophet 3¥ considered the forehead and the nose as one part, otherwise, the parts of the body on which pros- tration is performed would have been eight.’ This Hadtth is further expl- ained by the narration of an-Nasa’i, Ibn Tawas said, ‘And he put his hand 28 on his forehead and he passed it over his nose and said, “This is one (part).” 114py de hi lot “holy ~ EAN gas Ef ota —et \ ste 3 ianol a By Oe 321. Wail bin Hujr (RAA) narrated, “Whenever the Messen- ger of Allah 32 used to bow, he would separate his fingers (with his hands pla-ced on his knees). When he prostrated, he would keep his fingers toge-ther.’ Related by Al-Hakim. We he a O05 ta tee - ie an (ee) 3 OES UN ey (fC ay, mn OS hal hh; 322. ‘Misha (RAA) narrated, ‘I saw the Messenger of Allah 3 praying while sitting cross-legged."™Related by An-Nasa’i and Ibn Kh-uzaimah graded it as Sahih. Wy fhe (2 OF - Wate Sh Le - NS 6 ile « ably EIS cd pie: He hey yy 323. bn ‘Abbas (RAA) narrated, ‘Between the two prostrati- ons, the Messenger of Allah 38 used to say, “O Allah, forgive me, have mercy on me, guide me, grant me well-being, and pro- vide for me.” Related by the four ImAms except for An-Nasé’i, and the wording is from Aba Dawad. Al-Hakim graded it as Sahih. 4h Le shh hy = te ho - eal yf 0G be rv Bag int pal he Lp Jy OIF IE afl pli ole ws seh ay $24, Malik bin al-Huwairith (RAA) narrated that he saw the Messenger of Allah 38 praying. If he was praying the odd rak “az (the first or the third), he used to sit for a moment (a quick sitting after the second prostration) before he got up.” Related by Al- Bukhari. 121. This was when the Prophet 3 fell off his horse and his ankle was dis- located (Imam as-San ‘Ani in Subul as-Salém.) Is325. Anas (RAA) narrated, ‘The Messenger of Allah 3 stood in humble supplication reciting the Qunat#® for a whole month asking Allah to punish some of the Arab tribes, and then he stop- ped (making this supplication).”!2 Agreed upon. lly ayy —Try oo ate ee ee ih 1 rays 21 2 3 lb mat Ol 55 AT Uy Se (pl tn O50 SG 326. Ahmad and Ad-Déraqutni related a similar Hadith (on the authority of Anas) but with a different chain of narrators. The narration says, ‘The Messenger of Allah # kept on making Quriit during the Fajr prayer until he left this world."!2 122- Quai is a special supplication made in certain prayers while standing after raising one’s head from bowing. It is usually done in the Witr pra- yer, or in the second rak ah of the Fajr prayer. 123- They are the tribes of Ra‘l and Dhakwan, The Messenger of Allah 35 sent. almost. 70 of his Companions (who had memorized the Qur'an), to those tribes to teach them Islim. There was a peace treaty between them and the Messenger of Allah 38, but they killed the seventy men. He was very sad for the loss of his Companions and spent a whole month reciting this supplication. This is proof that it is permissible to make Quneit, reciting the supplication aloud (in any of the five prayers} when Muslims are faced with calamities. 124. What the Messenger #8 stopped (as mentioned in the first Hadith) is his supplication asking Allah to punish the people whe killed his Compan- ions. As for what he kept doing, most scholars are of the opinion that what Anas meant by Quade in this Hadith is that the Prophet 4¢ would stand (after raising his head from raké') for some time making supplica- tion and dhikr (remembering Allah), in the Fajr prayer, until he died. Anas himself and the four KAulafa’, did not observe this Qundt in the Fajr prayer after the death of the Prophet 38 which supports the opinion of the scholars, as they would not abandon something that the Messen- ger of Allah 3% continued doing all his life, so that it becomes part of his Sunnah. 116SAY OW ply le th fe ahh - 45 th Yo, — te _ vy aera ESS a8 fe 8 i 3 8 4 327. Anas (RAA) narrated, ‘The Messenger of Allah 3 would not stand for the Qunie (in prayer) unless he was supplicating for or against certain people.” Ibn Khuzaimah graded it to be Sahih. ol Lb Oi - 5 ti C25 - ee aylb gf aks by ta ee ate te 1S baie te 6S gly pry le AN ead Sy i wei’ 7 ee Obs mal g sy 33 TS) anal 55 328. Sa’d bin Tériq Al-Ashja’t (RAA) narrated, ‘I said to my father,“Father, you have prayed behind Allah’s Messenger 35, Aba Bakr, Umar, ‘Uthman and “Ali. Did they observe making Qunilt in Fajr prayer?” He said, ‘No son, it is something that has been innovated (i.e. a Bid‘ah).” Related by the five Iméms except for Aba Dawid. fe es Ses as 5 fe - Jas - ti, io epi gBlay * Pah 50 329. Al-Hasan bin ‘Ali (RAA) narrated, ‘I said to Allah’s Mes- senger 38, “Teach me seme words to say when making Qunit in the Witr prayer. He taught me, “Oh Allah, guide me with those whom You have guided, and strengthen me with those wh- om You have given strength, Take me into Your care. Bless me in what You have given me. Protect me from the evil You have ordained. Surely You have commanded and are not commanded, and none whom You have committed to 117Your care shall be humiliated You are Blessed, Our Lord and Exalted.” Related by the five Imams. At-Tabarani and Al- Baihaqi added, “and none whom You have taken as an enemy shall be honored.” An-Nasa’? added thr-ough another chain of narrators, “May the Peace and Blessings of Allah, the Almighty be upon His Prophet.” ny oie dn fe i 5 ey: UG te ye ag, 2 aR ae By ap lall Be ol ha 2 ed ly 330. Ibm “Abbas narrated, ‘The Messenger of Allah 38 used to teach us a supplication to recite in the Qunié of the Fajr prayer.” Related by Al-Baihaqf, but with a weak chain of narrators. of th he in 25 6 Je - he - A fg 331, Aba Hurairah (RAA) narrated that the Prophet 3 said, “When one of you prostrates, he should not kneel down in his prayer as a camel does (i.c. put his knees down before his hands). He must put his hands first (on the ground) before he puts his knees down.” Related by the three Imams. It is stro- nger than the Hadith narrated by Wa’il Tbn Hujr EG YS ES Bo Sp sg ae a Es a ery c= US Stes di a) = Ab oN eat tp ate Ui fu Sy aan et 332, Wa'll Iba Hujr (RAA) narrated, ‘I saw the Prophet 35 place his knees down when he prostrated before he put his hands.” Related by the four Imams. The reason behind the strength of the previous narration (of AbG Hurairah) is that it is supported by another narration on the authority of Ibn Umar (RAA) which was graded as Sahih by Ibn Khuzaimah. It was also related by Al- 118Bukhart but the chain of narrators is only connected to Nafiv (RAA) and does not reach the Prophet 38 12. i she lt J sui obs + - cage tlh - FP ots ITY ar eth lB th i ey fio oe pity id Nyy pls 3g) ct cated wacol 4 , yl 333. Ibn “Umar (RA) narrated, ‘Whenever the Messenger of Allah # sat for Tashahhud,!2* he would place his left hand on his left knee and his right hand on his right knee and he would forma ring like (fifty-three) and point with his index finger (the right hand is held closed in this case, with the thumb touching the side of the index finger, which alone is extended to point with it.) Rel- ated by Muslim. In another version by Muslim, ‘And he 3£ would close his hand (clench his fingers) and point with his index finger? Jiigeish fo dp : tas (li yen. Bey dn etsy th Gi aie Bh ita, le ¢ 5 dae Vey yay agal « apd aht Th ste yal Bh eo a He BLE io th heal, aoa ada 22%, «el es oe aback dy & 125. The consensus of the scholars supports the Hadith of Ibn Hujr. tmam Tbnul Qaiyim is also of the opinion that one should put his knees down first. Imam An-Nawawt said though that it seems that no opinion is more prefe-rable than the other, i.e. both AAddizh are accepted, and one ean go down in any way described 126- The Testification of faith, which is recited in the final sitting of the prayer, 119334, “Abdullah Ibn Mas‘ad (RAA) narrated, ‘Allah’s Messen- ger 3 turned around to us and said, “When any of you prays (and sits for the final TashaAhuc!) then he should say, ‘All gre- etings of humility are for Alléh, and all prayers (or more generally all acts of worship) and good deeds (all good things, sayings, praising Allah, diikr of Allah ete...) are all for Allah, Peace be upon you, O Prophet, and the mercy of Allah and His blessings be upon you. Peace be upon us and upon the righteous slaves of Allah. I bear witness that none is wor- thy of worship but Allah, and I bear witness that Muham- mad is His slave and His Messenger.’ Then you may choose whatever supplication you like best and reeite it.” Agreed upon, and the wording is from Al-Bukhari. In the narration of An-Nas@’i on the authority of Ibn Mas‘ad, ‘We used to say (so and so) before the recitation of the Tashahhud was made obligatory upon us (as mentioned above)’ In the narration of Ahmad, Ibn Mas’@d says that the Prophet 38 taught him the recitation of the Tashahhud and ordered him to teach it to other people. RAcaiagt ie th Soe sn 5 BE 1 JB A i be gts a sal a) wll tin era Force wel Sad: 835. Tbn ‘Abbas (RAA) narrated, ‘The Messenger of Allah ¥ used to teach us to say in the Tashahhud, ‘Blessed greetings, prayers and good deeds are all for Allah etc...(the rest is the same as the one mentioned in Hadith 334,) Related by Muslim. . ee ob Sith fs Sede} 5 i, lest a5 336. Fadélah bin “Ubaid (RAA) narrated, “Allah’s Messenger 1203 heard a man supplicating during his prayer," but he did not praise Allah and did not send prayers upon the Prophet upon the Messenger of Allah 38 said, “This one has been hasty (ie. in making his supplication before praising Allah and praying for His Prophet). He then called him and said, “When one of you prays, begin by praising Allah. Then say prayers upon the Prophet, and then supplicate what you wish from Allah.” Related by Ahmad and the three ImAms: At-Tirmidhi, Ibn Hibban and Al-Hakim graded it as Saii Fast ro fb he eo I od fo! ie pel: San SH Sel gra eee 287. Ibn Mas‘dd (RAA) narrated that ‘Bashir bin Sa‘d said, ‘O Messenger of Allah, we have been ordered to send prayers upon you. How do we do it? ‘The Prophet 3 was quiet for a moment and then said, “Say ‘O Allah, Bless Muhammad and the fa- mily of Muhammad as You blessed Ibrahim (in another nar- ration: as You blessed the family of Ibrahim). Grant favors to Muhammad and to the family of Muhammad as You gran- ted favors to Ibrahim in this world (in another narration to the family of Ibrahim). You are indeed Praiseworthy and Glo- rious.’And make Tasiim/!25(salutation) as I have taught you” Related by Muslim. Ibn Khuzaimah added, ‘How do we do it (i.e what do we say), whenever we send praycrs upon you in our prayer?” 127- The man was most probably sitting for at-Tashadlind, and that is why the author mentioned this Hadith in this section. 12s. Refer to Hadith no. 290. 121aie th he si 305 Bu 2s - th a - tee Ht Seah Sait hte ey ee dis asia age by ee he ee cee . we By AG eal a Lo NO Bg GS OLS Se eS Bip: La, 8 338. Abd Hurairah (RAA) narrated that the Prophet $3 “When any of you finishes reciting the Tashahhud, he should then seek refuge in Allah from the following four (trials), and should say, “O Allah! I seek refuge in You from the torment of the Hell-fire, and from the torment of the grave, from the trials of life and death, and from the (evil) trial of the False Messiah (ad-Dajjal).” Agreed upon. In the narration of Muslim, “When one of you finishes reciting the final Tashahhud.” po AN Syn SHEE tin he al Jt) Ju at = ate ae, - gan St ey ore fp Ub Se oe giles oh iy 339. Abd Bakr (RAA) narrated that he said to the Messenger of Allah 28 ‘Teach me a supplication that I may say in my prayer.’ He said to him, * Say, ‘O Allah! I have done great injustice to myself and no one forgives sins but You. So forgive me with Your forgiveness, and have mercy upon me. You are the Most Merciful, Oft-Forgiving.” Agreed upon. pki sonal Ge Aly certo stay S95 og lio y5 ah a; Ae Sy : oe 840. Wa'll bin Hujr (RAA) narrated, ‘I prayed with the Pro- phet 8, and he would make the Salam (salutation at the end of Ey GS dd O37, 122prayer) to his right side (saying), “Peace be upon you and the Mercy of Allah,” and to his left side (saying), “Peace be upon you and the Mercy of Allah.” Related by Abi Dawtid with a Sahih (sound) chain of narrators. fi S- Bee ash te Sod AEF Ye Gat ws ke 341. Al- Mughirah bin Shu’bah (RAA) narrated that the Mes- senger of Allah 38 would say at the end of every obligatory prayer, “There is no god except Allah, the One, Who has no partn- er. His is the dominion and His is the praise. He has power over all things. 0 Allah! There is no one who may withhold what You give, and there is no one, who may give what You have withheld. No fortune or prosperity(whether it be moncy, children, power ctc) will save or benefit its owner with You (it is only Your merey and virtue that benefits anyone). Agreed upon. sets se as Sate SF 25 th ob a ‘ Bas on ok byl vl rh oh Sabhy eth Js A i ol sod ny, ch ote oy, a bf, 342. Sad bin Abi Waqqfis (RAA) narrated that the Messenger of Allah 3§ would seek refuge in Allah at the end of every obliga- tory prayer, saying, “I seek refuge in You from miserliness, I seek refuge in You from cowardice, I seck refuge in You from senility, I seek refuge in You from the trials of this world, and I seek refuge in You from the torment of the grave.” Related by Al-Bukhari. ale dn ho lh S05 Oe: Ju = te th es — Ly over ates « EN GH callyope By eg Ute Y SS pS 243, Thaubén (RAA) narrated, ‘When the Prophet 42 would finish his prayer, he would seck Allah's forgiveness three times and then say, “O Allah, You are the Peace, and from You comes peace. Blessed are You, Owner of Majesty and Gene- rosity.” Related by Muslim. cdl bod ab ee ancien os hoe PLS Oy eh Pe ay a 344, Abd Hurairah (RAA), narrated the Prophet 34 said, “Whoever glorifies Allah (ie. say Subhanal-lah) after every (obligatory) prayer, thirty three times, and praises Allah (i.e. say Adhamdu-tillah) thirty three times, and says the Takbir (say Ailahu Akbar), this makes 99 times in all, and to comp- lete the hundred, he then says, ‘There is no god except Allah, the One Who has no partner. His is the dominion and His is the praise. He has power over all things.’ His sins are forgiven, even if his sins are as abundant as the foam of the sea.” Related by Muslim. In another narration, the Takbir was mentioned to be said thirty four times. ee vot hol tse! a oe eel pa: fie I 5B yd bp rer EMS Sy ay 345. Mu‘adh bin Jabal (RAA) narrated that ‘the Messenger of Allah 3§ said to him, “I advise you, O Mu‘adh, never neglect to say at the end of every (obligatory) prayer, ‘O Allah, help me in Your dhikr (remembrance), Your thanks, and in wor- 124shipping You in the most perfect way.” Related by Ahmad, Abd Dawdd and An-Nasaii with a strong chain of narrators. fe Ah fhe ai St OU - Se tin Co - auf fey res Vpad JSS. be i 5s oe Jo 58 Sh a 3 toe By 1 Oe ey LA ay el [ys cata) (01a kB) Aart as 3 346. Abii Umaémah (RAA) narrated that the Messenger of Allah 38 said, “Whoever recites the verse of the Throne(Ayat al-Kursi. 2:244) at the end of every prayer, nothing will pre- vent him from entering Paradise except that he must die (first).” Related by An-Nasa’'t and rendered Sahih by Ibn Hibban. At-Tabarani added in his narration, ‘and recites “Say, He is Aliah (the) One ..... ” (sitrah no. 112).’ Os — 25 ath oes - de S259 ote big dial 5 86 ee key : chs ale hy 347. Malik bin Al Huwairith (RAA) narrated, “The Messenger of Allah 3 said, “Pray as you have seen me praying.” Related by Al-Bukhari. aig se Wh he t= 2 po - gt gf Oe Ye ren Mig oe fad hes OG etd aks SOG ta] oe GG Boch iy, gil 848. “Imrén bin al-Hugain (RAA) narrated that the Messenger of Allah 3¥ said, “Pray standing, if you are not able to; pray sittings if you are not able to; pray while lying on your side, otherwise pray by nodding your head.” Related by Al- Bukhari le Me: cans 6 Of 2 bo - ey re 2 SE My Gabe oy 281 Ue “oe: UU - eS LL 125abe isc cf a GS yy Che Se Gal Sade J AB ae 349. Jabir bin “Abdullah narrated, ‘The Messenger of Allah 2% saw a sick man praying while sitting on a cushion. The Prophet #8 pushed it aside and said to him, “Pray while sitting on the ground if you can, otherwise, pray by nodding your head, and make a lower nodding for prostration than that for bowing (ruki’).” Related by Al-Baihaqi with a strong chain of narrators. KEW FLY oy Sele yo j Chapter VIH: Sujid as-Sahu (Prostration due to forgetfulness during prayer) Other forms of Sujaid (prostration): Prostration of Qur’énic Recital, and Prostration of Thankfulness Sie Un oe pi fy: - Se Alo) - A Ly el ae ere. Cot fe lb Nd pub Salat ee oly Son'y «Tle G8 th hs (sell hain day Rel ge OF gy of gs Se aE ee a cetoae Se Soa gegen Se (ad ONES «hes 350, “Abdullah bin Buhainah (RAA) narrated, ‘Once the Mes- senger of Allah $ led us in Dhuhr prayer and stood up after two rak‘a¢ and did not sit down (for the middle Tashahhud). The peo- ple stood up with him. When the prayer was about to end, the people waited for him 28 to say the Tastim. He said the Takbir while sitting down, and prostrated twice before he finally said the Tasiim.” Related by the seven ImAms and the wording is from Al- Bukhari. In the narration by Muslim, ‘and he aid the Takbir in each prostration while he was sitting down and would then prostrate. 126The people prostrated with him te compensate for the middle sit- ting (after two ra ‘ét) that he 3% forgot (during the prayer).” So Liat: J8— 62 th gos - EA ILS ren (oaks feo oof i di ett ds all hah, « le Ga. By thE IMS opt fo SS «pall ko : glad 351. Aba Hurairah (RAA) narrated, ‘The Prophet 2 prayed either Dkwhr or “Asr prayer with us and he prayed only two rak“at and then (finished the prayer) by making the Taslim. He got up and leaned against a piece of wood in the front part of the mosque Aba Bakr and ‘Umar (RAA) were present among the people on that day, but they did not dare to speal to the Prophet 38 (about the two remaining rak at). Some people left the mosque in a hurry and wondered, ‘Has the prayer been shortened” Among the people there was a man called Dhul Yadain'®° who said, ‘O Messenger of Allah, have you forgotten or has the prayer been shortened? The Messenger of Allah said, “I have not forgotten and the prayer has not been shortened.” Dhul Yadain then said, ‘Surely you have forgotten, O Allah’s Messenger.” So the Prophet 2 got up and prayed two (more) rak“ét and finished the prayer with Tasiim. After that he said Takbir and prostrated the way he usually pros- trated or perhaps a little Ionger. Next he raised his head and said the Takbir. Then he said the Takbir again and performed another prostration, the way he usually prostrated or perhaps a little lon- 125. ‘The Messenger of Allah # called him Dhul Yadain (the man with the two hands) because his hands were long. 127ger. Finally he raised his head and said the Takbér. (The Prophet 38 performed the two prostrations of forgetfulness (Sujad as- Sahu) after praying the two missed rak @t.” Agreed upon. In the narra-tion of Muslim, “In the “Asr_prayer.” oe eee to fae Bole fo ytl ne be es al ELE 2 eas ae one 352. In the narration of Aba Dawad, ‘The Prophet = said (to the people in the mosque), “Is it ‘true’ as Dhul Yadain has just said?” The people nodded their heads confirming what he said. This narration is also in Al-Bukhari and Muslim but with the wor- ding, ‘They said “Yes” instead of ‘nodded their heads.” — Wie 2 Ay pie Tay rer i — 353. In another narration by Abi Dawéd on the authority of Aba Hurairah, ‘and he # did not prostrate until Allah, the Exal- ted, made him absolutely sure about it (that he had only prayed two rah ae). Sb a ot os ~ te is = chsh of Ole bh res oe ed GG ee he Ly ye Bice pst, Ss eis, 1558 255 vtidee Sagas eo 354, ‘Imran bin al-Husain (RAA) narrated that the Messenger of Allah 3# led them in prayer and forgot (to do something), so he made two prostrations and recited the Tashahhud and then said the Taslim,” Related by AbG Dawid and At-Tirmidht, who graded it as Hasan (good). PEEP) oe sv 08 8 ~ 4 th as - ‘55 sae gl lay A lees bie g Seiks ip ust of ese ae ae conta cad oo pig poll secre nsec aS BB 128Oh Ley OS Gis io OF by Ge I itis Le 2 eld a5 855. Abi Sa‘id al-Khudri (RAA) narrated that Allah’s Mes- senger 38 said, “If one of you is uncertain during his prayer, and he does not remember for sure (the number of rak “t) he has prayed, three or four rak ‘dé, then he should put an end to his doubts and proceed in his prayer based on the num- ber (of rak at) that he is certain he had performed! and then make two prostrations before the Taslim. If he had prayed five rak’@t, the two prostrations would make his prayer even (i.c. with an even number of rak’aé as the two pros- trations are considered as one rak‘ah). If he had prayed four complete rak ‘at (when he had finished), they would be in def- iance of Satan.” Related by Muslim. ah te ath 5 es = 8h ges — ah oh poor belo dea postdi joj 0:0 sab obi tie het Fethe se jul thal 365 «SEAT Mar 98 ASA ee 1 «iy 356. “Abdullah Ibn Mas‘fid (RAA) narrated, ‘Once Allah's Messenger 32 was praying, and when he said the Taslim, he was asked, ‘O Messenger of Allah, has something new happened in the prayer? He replied,“What is that?” They said, ‘You prayed so and so many rak ‘az.’ The Messenger of Allah then changed the position of his feet, faced the Qiblah and made two prostrations. After he 130- He must always assume that he certainly prayed the lesser number of rakét). For example if he is in doubt whether he prayed three or four rak‘ét, he assumes that he certainly prayed three, if he is uncertain whether he prayed two or one ral ‘ah, he assumes that he prayed only ane and so on, 129 ell & shysaid the Taslim, he turned his face to the people and said,“If any- thing new happened in the prayer, I would have informed you about it. But I am only a human being and I forget just as you do, so when I forget, remind me, and when any of you is uncertain about his prayer, he should try his best to remember exactly what he did, and then proceed with his prayer taking this into consideration (whether concerning a rak‘a@h or an integral part of the prayer). Then he should make two prostrations.” Agreed upon. weg ELI talis : ie oel wi, 3) — rev , * He must finish his 357. In the narration of al-Bukha prayer, say the Tasiim and then make the two prostrations afterwards.” 358. In the narration of Muslim, “The Messenger of Allah 32 made the two prostrations of Saf utforgetfulness) after making the Tastim and talking (the dialogue that took place between him and the Companions about what happened in the prayer).” 555 of at, — rea 2a LARS 5 GL Oy SR HE ae gb I Bow 859. ‘Abdullah bin Ja ‘far (RAA) narrated that the Messenger of Allah 3& said, “Whoever is uncertain about his prayer, he should make two prostrations after the Taslim.”!5' Related by Ahmad and Ab& Dawid, and graded Sahfh by Ibn Khuzaimah. ttn 2 J choy ale ty at 5 131- There is a difference of opinion whether ta make the prostrations before or after the Taslim as both eases are mentioned in the Akdaith, but Imam Ahmad said that it is bottor to apply each Hudith in similar cases, and if it is not mentioned in any of the aforementioned Afddith, then it is better to prostrate before Taslim, or he has the choice to do either 130Ay vies ig Bil «Si 5 360. Al-Mughirah bin shut bah ( RAA) narrated that the Mes- senger of Allah 35 said, “If one of you is in doubt (about which rak‘ah he is praying) and he stood up after praying two rak- ‘@t, and he has already stood straight (when he remembered that he forgot to sit}, he should proceed (with his prayer) and must not sit back again, but he should perform two pros- trations (of forgetfulmess). If he (remembers when he) has not completely stood up straight, then he should sit down (for the middle Tashahhud) and he does not have to make the two prostrations of Sahu (forgetfulmess).” Related by Aba Dawid, Ibn MAajah and Ad-Déragutni with a weak chain of narrators. The wording is from ad-Déraqutni. pdb: 6 ply le dn So oh yp - oe ds - hay) Seda Ah 255 etal to by cS FY Ge OB He ey Gale tp ete waka Ee age, 361. “Umar (RAA) narrated that the Messenger of Allah 38 said, “The one who is led in prayer does not have to make the two prostrations of forgetfulness. But if the Imam him- self forgets, both the Imam and those praying behind him must make the two prostrations.” Related by at-Tirmidhi and Al Baihaqi with a weak chain of narrators. #6 ey ob th eg os tay ay inte de Shy 858 fay) eld abs OR se “Rp 362. Thauban (RAAY neratar that the Messenger of Allah 3 said, “One must prostrate twice (Sujtid as-Sahu) every time he forgets'any of the actions of the prayer.” Related by Abi Dawid and Ibn Majah with a weak chain of narrators. 132. What is meant here is that he performs only two prostrations at the end of the prayer, for any number of actions, which he forgot. in one prayer. 131he dh Joy BS Ua : a= Be as A vitor Scop: 3 by be di «PLE [N= Gl] 363. Abd Hurairah (RAA) narrated, ‘We performed prostra- tion along with the Messenger of Allah when he recited, “When the heaven split asunder,” (strah no.84) and when he recited, “Read! in the Name of your Lord, Who has created..” (Sttrak no. 96)1#3 Related by Muslim. fe SOS [ts ol feb de - ee an oy - tt il Ley nt alg fata oh, oe an Le an Os Git, M5 aah ot 864, Ibn “Abbas (RAA) narrated, ‘The prostration in sdirah. Séd,, is not a compulsory one, but I saw the Messenger of Allah 38 prostrating when he recited it.” Related by Al-Bukhart. eda gently, ince gly 365. Ibn “Abbas (RAA) narrated, ‘The Messenger of Allah 38 prostrated when he recited (stirah) “an-Najm” (stirak no. 53). Related by Al-Bukhari. hb 8 le je ea - et gar ale ge gg pb patil : 366. Zaid bin Thabit narrated, ‘I recited (sarah) “an-Najm” to the Prophet but he did not prostrate.”"™ Agreed upon. 199- Le, The Prophet 38 prostrated when he recited the verse (Ayah) of prost= ration in each of these Stires. 134- This kind of prostration is Suanak (i.e, not obligatory) for the one reci- ting or listening, but it is preferable to do it. 132a ee) - oe es ey ay «deta 3 945 EY, gee 367. Khalid bin Ma‘dan (RAA) narrated, ‘Sarah“al-Hajj”(no. 22) is more excellent than the other Séras by having two prost- rations (i.e. two verses of prostration.)” Related by Aba Dawad fabs 23155 « ie oY VSS Ly ela — a Si haba 368. Ahmad and At-Tirmidhi related the above Hadith on the authority of Ugbah bin “Amir, linked up to the Prophet 32. At- Tirmidhi added, ‘The one who does not make the two pros- trations (when reciting the sirah), should not recite them.” The chain of narrators of this Hadith is weak. essed AS! 2 get Gy had «ah eh gs ces NYS tay jd Jur - thy 369. “Umar (RAA) narrated, ‘O people, we came across verses of prostration,%5 whoever prostrates has done the right thing, yet there is no sin upon the one who does not do so.” Related by Al- Bukhari. This Hadith has the addition, ‘Allah, Glorified be He, has not made it compulsory for us to make the prostration (of Qur’énic recitation), but whoever wishes can make it."This Hadith is also in al-Muwatta’. i Lys AN Ol : Sib - wage dn (oo - wh fl ty Ons ER tall BL Oth te fe ph, wid ab la S46 HS, 185. Umar (RAA) said this in the Friday Khutbah (sermon), because one Friday he recited stirah an-Nahl and he came dawn from the pulpit and prostrated along with the people. The next Friday he recited the same stivah but did not prostrate, hence he said what is in the Hadith 133370. Ibn “Umar (RAA) narrated, ‘The Messenger of Allah 42 would recite the Qur'an to us, and when he came to a verse of Sajdah (prostration) he would say the Takbir and prostrate, and we would make the Sajdah with him."Related by Aba Dawad with a weak chain of narrators. 8 ley ce hh Le Gh Oty : = 2 Uh (95 - ES fe ry Cpt Sy Cas ay) ell et oe Ge EY 371, Ab@ Bakrah (RAA) narrated, ‘Whenever the Prophet 3€ received something which pleased him (e.g. good news), he would make the Sajdah (prosiration) in gratitude to Allah.” Related by the five Imams except An-Nasa’i a Li WG = Se Op - Se of ARNG Ley — rv cayhen WG 5 ae ih Bl fe Op 2 db FG Sty MAT, KS db ota gS 372. ‘Abdur Rahman bin “Auf (RAA) narrated, ‘The messenger of Allah prostrated, but it was so long (that “Abdur Rahman was worried about him). When he raised his head, he said {to him), “Jibril eame to me and told me some glad tidings, so I pros- trated out of thanks to Allah.” Related by Ahmad and al- Hakim graded it as Se «eet og alaty « aetdl oly iu se 136- The Messenger of Allah 3 said to ‘Abdur Rahmndin (whe was walching him at the time), “Jibril came to me and said, ‘Shall I not give you glad tidings? Allah says to you, “Whoever prays upon you, F pray upon him. Whoever salutes you (says Assalamu ‘Alaikwm) 1 sal- ute him.” Therefore [ prostrated to Allah in Thanks.” In another narration, “Whoever prays upon you once, Allah will pray upon him 10 times.” 134373. Al-Bara’ bin “Azib (RAA) narrated, ‘The Messenger of Allah 38 sent ‘Ali to Yemen — and Al-Bara’ mentioned the rest of the Hadith. He continued, ““Ali then sent a letter telling (the Pro- phet #2) that they bad embraced Islam. When the Messenger of Allah 3& read the letter, he went down to prostrate in gratitude to Allah, the Almighty, for this.” Related by al-Bathaqi. CH he OL Chapter IX: Supererogatory (voluntary) Prayer WSSU: Oe - Ue ti os - a ue of eg Le ove gh Na ad a gears LT: is ee; ey ele dn M3 gral 0S Cla de Lely Wb yo Ne «pie 395 874. Rabi‘ah bin Ka‘b Al-Aslami (RAA) narrated that the Messenger of Allah 38 once said to me, “Ask (me about whatever you want).” I said, ‘I ask your company in Paradise.’ He then said 3%, “Or anything else (that you want to ask for)?” I said, ‘That is it’ He said, “Then help me to achieve this (wish) for you, by prostrating™’ as much as you can.” Related by Muslim. fi Je cheat 2 i 6 Ses - Sab oy ve ois, ee ky ek the Messenger of Allah 38, ten rak’ét (of Sunnah or non-obligatory 137- The Prophet 3¢ was referring to prostrating in prayer. ‘The kind of pra- yer he is guiding Rabi‘ah to perform, is the voluntary prayer, ag every ‘Muslim must perform the obligatory prayer anyway. (Imam Ag-San‘ani in Subul As-Salém), 135prayers)'"8: two before Dhuhr prayer, and two after it, two after Maghrib in his house, two after ‘Isha’ in his house and two rak at before Fajr."Agreed upon. In another narration by Al-Bulhari and Muslim, ‘and two rak @t after the Friday prayer in his house.” fi 5, Y eal Y Gall als Bp Oy : Ay rvs 376. Muslim reported on the authority of Ibn “Umar, ‘The Messenger of Allah 28 used to pray only two short rak at (i.e. would recite short verses of the Qur’én) when it was time for Fajr prayer.” ie sky ih fe Cai Sly : ye tin: 1 SIL AGG «ath | 3 Tyy EGG «aN JB UI EY 377, ‘Aishah (RAA) narrated, ‘The Messenger of Allah #£ used to always pray four rak“ét before Dhuhr and two rah at be- fore Fajr under all circumstances.” Related by Al-Bukhari. oho le th Le EUS os hb — ge dn Ge TVA a a pal 2oy bb thar ial wt. he be 378. “Aishah (RAA) narrated, ‘The Messenger of Allah #2 was never so regular and keen on observing any supererogatory pra- yer, as he was in observing the two rak @t before Fajr prayer.’ Ag- reed upon, 0s 6 Ge All Esp : pg rvs 379. “Aishah (RAA) narrated that the Messenger of Allah 22 said, “The two rak‘ét of Fajr are better than this world and all that it contains.” Related by Muslim Of eR lb - ie th yee Bay tae 138- Ibn ‘Umar here is referring to the non-obligatory prayers that ave offer. ed before and after the prescribed ones. 136eee ty ay GL yy wall o LY ed 380. Umm Habibah, Mother of believers (RAA) narrated, ‘I heard the Messenger of Allah 3£ say, “Whoever prays twelve rak’ét during the day and night will have a house built for him in paradise.” Related by Muslim. In another narrations, “twelve voluntary rak “at.” yy BSR LETS «Ab IS Wily 2 Sy «SBS hr Me JS ABS s «otal OS ES SA 381. At-Tirmidhf related a similar narration with the addi- tion, “four rak “Gt before Dhuhr and two after it, two rak “Gt after Maghrib, two rak éf after ‘Isha’ and two rak’ét before Fajr — TAY 68) Je — J - tis 382. Umm Habtbah, Mother of believers (RAA) narrated, ‘I heard the Messenger of Allah 32 say, “Whoever prays four rak ‘at before Dhuhr and four after it, Allah will prohibit that his flesh be in the Hell Fire (i.c. will protect him from entering the Fire).” Related by the five Imams. ain fe a lb biG Ly : ey he lh 05 OU: Jb - ae che the pea Bee eet er 4S oy ART yy cc tall 5 ea 383. ‘Abdullah Ibn ‘Umar (RAA) narrated that Allah's Mes- senger 38 said, “May Allah have mercy on a person who prays four rak ét before ‘Asr.” Related by Ahmad, Aba Dawid, At-Tirmidht (who rendered it Hesan) and Ibn Khuzaimah. 137«te seh ayy. EL Fh lag BT Rane eet by a 384, “Abdullah bin Mughaffal Al-Muzani (RAA) narrated that Allah's Messenger 3§ said, “Pray before Maghrib (prayer)! Pray before Maghrib (prayer)! And after saying it a third time, he said: “For whoever wishes to do so,” not wanting the people te take it as a Sunnah.’ Related by Al-Bukhri. eka 385. In another version related by Ibn Hibban on the autho- rity of Ibn Mughaffal, “The Prophet 3 prayed two rak “at before Maghrib prayer.” AN se Me a Lal Be 2 OU a oh oe ly ran wi CEG our a cle tb Se La irs 386. Ibn “Abbas (RAA) narrated, ‘We used to pray two rak ‘at after sunset (before the Maghrib prayer}, and the Prophet #8 wo- uld see us, but he did not order us to do so, nor did he prohibit us.” Related by Muslim. ie ah os sb - Ge Uh fo - Le 38 Say & Sie at Usd 387. “Alishah (RAA) narrated, ‘The Messenger of Allah 38 used to make the two rak dé before Fajr so short that I used to say {to myself}, “Has he recited the Fatthah (in each rak’ah) or not?” Agreed upon. 2 pail 55 3 03 by cb a [es Bey Ct ali 54 8s fy assis Gy Bh 2 ory 888. Abu‘ Hurairah (RAA) narrated, The Messenger of Allah 138