MUSJIDUL HAQ

Download PDF: Commentary of Mishkaat al-Masabeeh – Book of Salah Hadeeth No. 564-790.pdf

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

BOOK OF SALAH[1]

SECTION ONE

۵۶۴:  وَعَنۡ اِبِیۡ ھُرَیۡرَۃَ رَضِیَ اللّٰہُ عَنۡہٗ قَالَ قَالَ رَسُوۡلُ اللّٰہِ ﷺ االصَّلَوَاتُ الۡخَمۡسُ وَالۡجُمُعَۃُاِلَی الۡجُمُعَۃِوَرَمَضَانُ اِلٰی رَمَضَانَ مُکَفِّرَاتٌ لِّمَابَیۡنَھُنَّ اِذَااجۡتُنِبَتِ الۡکَبَاءِرُرَوَاہُ مُسۡلِمٌ

Hadeeth # 564:  Narrated from Abu Hurairah (whom Allah is pleased with) that the Messenger of Allah (peace be upon Him) stated, “Five Salah and from Friday to Friday and from Ramadan to Ramadan are expiation for the sins committed within[2] when remained aloof from the major sins[3]. (Muslim)

۵۶۵: وَعَنۡہٗ قَالَ قَالَ رَسُوۡلُ اللّٰہِ ﷺ اَرَاَیۡتُمۡ لَوۡ اَنَّ نَھۡراً بِبَابِ اَحَدِکُمۡ یَغۡتَسِلُ فِیۡہِ کُلَّ یَوۡمٍ خَمۡساً ھَلۡ یَبۡقَیٰ مِنۡ دَرۡنِہٖ شَیۡءٌ؟ ۡقَالَ فَذٰلِکَ مِثۡلُ الصَّلَوَاتِ یَمۡحُوۡااللّٰہُ بِھِنَّ الۡخَطَایَا مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 565:  It’s also narrated by him that the Messenger of Allah (peace be upon Him) said, “If one of you had a river running by your door provided you bath in it five times a day; will there be any dirt left?”  People replied, “No grime will remain.”  He stated, “Same is the parable of the five Salahs that Allah takes away all the sins through its blessings. (Bukhari & Muslim)[4]

۵۶۶:  وَعَنِ ابۡنِ مَسۡعُوۡدٍ اِنَّ رَجُلاً اَصَابَ مِنَ اِمۡرَأَۃٍ قُبۡلَۃً فَاَتَی النَّبِیَّ ﷺ فَاَخۡبَرَہٗ فَاَنۡزَلَ اللّٰہُ تَعَالٰی وَاَقِمِ الصَّلٰوۃَ طَرَفِی النَّھَارِ وَزُلَفاً مِّنَ اللَّیۡلِ اِنَّ الۡحَسَنَاتِ  یُذۡھِبۡنَ السَّیِّءَآتِ فَقَالَ الرَّجُلُ یَارَسُوۡلَ اللّٰہِ ﷺ اَلِیۡ ھٰذَا؟  قَالَ لِجَمِیۡعِ اُمَّتِیۡ کُلِّھِمۡ وَفِیۡ رِوَایَۃٍ لِّمَنۡ عَمَلَ بِھَا مِنۡ اُمَّتِیۡ مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 566:  Hazrat Ibn Mas’ood (whom Allah is pleased with) is reported to have said, “A man kissed a woman[5] then came to the Prophet (peace be upon Him) and informed Him of this.[6]  Allah Almighty then revealed the Ayah: And establish prayer at the two ends of the day and in parts of the night. No doubt, good deeds obliterate evil deeds[7]. (Hood 11, verse 114) He asked, “Is it for me, O the Messenger of Allah?”  He replied, “It’s for my entire nation.”  And in another narration, he said, “It’s for everyone of my nation who commits this sin[8].” (Bukhari & Muslim)

۵۶۷: وَعَنۡ اَنَسٍ  قَالَ جَآءَ رَجُلٌ فَقَالَ یَارَسُوۡلَ اللّٰہِ اِنِّیۡ اَصَبۡتُ حَدّاً فَاَقِمۡہُ عَلَیَّ قَالَ وَلَمۡ یَسۡءَلۡہُ عَنۡہُ وَ حَضَرَتِ الصَّلٰوۃُ فَصَلّٰی مَعَ رَسُوۡلِ اللّٰہِ ﷺ فَلَمَّا قَضَی النَّبِیُّ ﷺ الصَّلٰوۃَ قَامَ الرَّجُلُ فَقَالَ یَا رَسُوۡلَ اللّٰہِ ﷺ اِنِّیۡ اَصَبۡتُ حَدَاً فَاَقِمۡ فِیۡ کِتَابِ اللّٰہِ قَالَ اَلَیۡسَ قَدۡ صَلَّیۡتَ مَعَنَا قَالَ نَعَمۡ قَالَ فَاِنَّ اللّٰہَ قَدۡ غَفَرَ لَکَ ذَنۡبَکَ اَوۡ قَالَ حَدَّکَ مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 567:  Hazrat Anas (whom Allah is pleased with) is reported to have said that a man came and said, “I have transgressed the limit[9], please issue the penalty for me, O the Messenger of Allah.”  The Prophet (peace be upon Him) did not ask him anything[10].  It was the time for Asr Salah.  He performed the Salah with the holy Prophet[11] (peace be upon Him).  He stood up as the Salah completed, and requested, “O the Messenger of Allah, I deserve penalty. Issue the Quranic law for me[12], for I have transgressed the limit.”  The Prophet (peace be upon Him) asked, “Did you perform Salah with us?”  He replied, “Yes.”  He said, “Allah has forgiven your sin or penalty[13].” (Bukhari & Muslim)

۵۶۸: وَعَنِ ابۡنِ مَسۡعُوۡدٍقَالَ سَءَلۡتُ النَّبِیُّ ﷺ اَیُّ الۡاَعۡمَالِ اَحَبُّ اِلَی اللّٰہِ قَالَ الصَّلٰوۃُ لِوَقۡتِھَا قُلۡتُ ثُمَّ اَیٌّ قَالَ بِرُّ الۡوَالِدَیۡنِ قُلۡتُ ثُمَّ اَیٌّ قَالَ الۡجِھَادُ فِیۡ سَبِیۡلِ اللّٰہِ قَالَ حَدَّثَنِیۡ بِھِنَّ وَلَوِاسۡتَزَدۡتُہٗ لَزَادَنِیۡ مُتَّفَقٌ عَلَیۡہِ

Hedeeth # 568:  Narrated from Hazrat Abdullah Ibn Mas’ood (whom Allah is pleased with), he said, “I asked the Messenger of Allah (peace be upon Him), ‘Which action is much beloved to Allah?’  He replied, ‘Salah on time[14]’ I asked again, ‘And then?’ He replied, ‘Good treatment with parents[15].’ I then asked, ‘And then?’ He replied, ‘Jihad in the path of Allah[16].’”  He said, “the Prophet (peace be upon Him) informed me of these things; had I asked Him more, He would have told me more.”

۵۶۹:  وَعَنۡ جَابِرٍ قَالَ قَالَ رَسُوۡلُ اللّٰہِ ﷺ بَیۡنَ الۡعَبۡدِ وَبَیۡنَ الۡکُفۡرِ تَرۡکُ الصَّلٰوۃِ رَوَاہُ مُسۡلِمٌ

Hadeeth # 569:  Hazrat Jabir (whom Allah is pleased with) is reported to have said, “The Messenger of Allah (peace be upon Him) said:  The divider between the Allah’s servant and disbelief is the abandonment of Salah [17].”

۵۷۰:   عَنۡ عُبَادَۃَ ابۡنِ الصَّامِتِ قَالَ قَالَ رَسُوۡلُ اللّٰہِ ﷺ خَمۡسُ صَلَوَاتٍ اِفۡتَرَضَھُنَّ اللّٰہُ تَعَالٰی مَنۡ اَحۡسَنَ وُضُوۡءَھُنَّ وَصَلَّاھُنَّ لِوَقۡتَیۡنِ وَاَتَمَّ رُکُوۡعَھُنَّ وَخُشُوۡعَھُنَّ کَانَ لَہٗ عَلَی اللّٰہِ عَھۡدٌ اَنۡ یَّغۡفِرَ لَہٗ وَمَنۡ لَّمۡ یَفۡعَلۡ فَلَیۡسَ لَہٗ عَلَی اللّٰہِ عَھۡدٌ اِنۡ شَآءَ غَفَرَ لَہٗ وَاِنۡ شَآءَ عَذَّبَہٗ رَوَاہُ اَحۡمَدُ وَاَبُوۡ دَاوٗدَ وَرَوٰی مَالِکٌ وَنَسَآءِیۡ نَحۡوَہٗ

SECTION TWO

Hadeeth # 570:  Hazrat ‘Ubaadah Ibn Saamit (whom Allah is pleased with) is reported to have said:  The Apostle of Allah (peace be upon Him) said that Allah almighty had made five Salahs compulsory[18].  One who makes better ablution for them and performs them within their prescribed times and fulfils them by bowing in prayer (Rukoo’) and humility[19]; for them Allah promises the forgiveness[20].  And ones who do not do so, His promise is not for them; He may forgive them if He wishes, or else, punish them[21]. (Ahmad & Abu Dawood, and Malik & Nasaa’i also have narrated similarly)

۵۷۱:  وَعَنۡ اَبِیۡ اُمَامَۃَ قَالَ قَالَ رَسُوۡلُ اللّٰہِ ﷺ صَلُّوۡا خَمۡسَکُمۡ وَصُوۡمُوۡا شَھۡرَکُمۡ وَاَدُّوۡا زَکٰوتَکُمۡ وَاَطِیۡعُوۡا ذَااَمۡرِکُمۡ تَدۡخِلُوۡا جَنَّۃَ رَبِّکُمۡ رَوَاہُ اَحۡمَدُ وَالتِّرۡمِذِیۡ

Hadeeth # 571:  It’s narrated from Hazrat Abu Umaamah that the Messenger of Allah (peace be upon Him) said, “Perform your five times Salahs and fast throughout your whole month, pay Zakah of your wealth, obey those who have power of command amongst you,[22] you will enter the paradise of your Lord[23]. (Ahmad and Tirmidhi)

۵۷۲:  وَعَنۡ عَمۡرِ٘وابۡنِ شُعَیۡبٍ عَنۡ اَبِیۡہِ عَنۡ جَدِّہٖ قَالَ قَالَ رَسُوۡلُ اللّٰہِ ﷺ مُرُوۡا اَوۡلَادَکُمۡ بِالصَّلٰوۃِ وَھُمۡ اَبۡنَآءُ سَبۡعِ سِنِیۡنَ وَاضۡر٘بُوۡھُمۡ عَلَیۡھَا وَھُمۡ اَبۡنَآءُ عَشۡرِ سِنِیۡنَ وَفَرِّقُوۡ بَیۡنَھُمۡ فِیۡ الۡمَضَاجِعِ رَوَاہُ اَبُوۡ دَاوٗدَ وَکَذَا رَوَاہُ فِیۡ شَرۡحِ السُّنَّۃِ عَنۡہُ

Hadeeth # 572:  It’s narrated from Hazrat ‘Amr Ibn Sho’aib, he narrated from his father and he narrated from his grandfather (whom Allah is pleased with) that the Messenger of Allah (peace be upon Him) said, “Instruct your children to perform Salah when they become seven years old, and beat them for this when they turn ten[24] and separate their beds[25].” (Abu Dawood, and He has similarly recorded it from him in “Shar’husSunnah”)

۵۷۳:  فِیۡ الۡمَصَابِیۡحِ وَعَنۡ سَبُرَۃَ ابۡنِ مَعۡبَدٍ وَعَنۡ بُرَیۡدَۃَ قَالَ قَالَ رَسُوۡلُ اللّٰہِ ﷺ اَلۡعَھۡدُ اللَّذِیۡ بَیۡنَنَا وَبَیۡنَھُمُ الصَّلٰوۃُ فَمَنۡ تَرَکَھَا فَقَدۡ کَفَرَ رَوَاہُ اَحۡمَدُ وَالتِّرۡمِذِیۡ وَالنَّسَآءِیۡ وَاِبۡنُ مَاجَۃَ

Hadeeth # 573:  In Masabeeh it’s narrated from Ibn Ma’bad said to Hazrat Buraidah (whom Allah is pleased with) that the Messenger of Allah (peace be upon Him) stated, “The treaty that is between you and Me is Salah[26], thus, whoever abandoned it committed infidelity[27]. (Ahmad, Tirmidhi, Nasaa’i & Ibn Maajah)

۵۷۴:  عَنۡ عَبۡدِاللّٰہِ ابۡنِ مَسۡعُوۡدٍ قَالَ جَآءَ رَجُلٌ اِلَی النَّبِیِّ ﷺ فَقَالَ یَارَسُوۡلَ اللّٰہِ ﷺ اِنِّیۡ عَالَجۡتُ اِمۡرَأَۃً فِیۡ اَقۡصَی الۡمَدِیۡنَۃِ وَاِنِّیۡ اَصَبۡتُ مِنۡھَا دُوۡنَ اَنۡ اَمُسَّھَا فَاَنَاھٰذَا فَاقۡضِ فِیَّ مَاشِءۡتَ فَقَالَ لَہٗ عُمَرُ لَقَدۡ سَتَرَکَ اللّٰہُ لَوۡ سَتَرۡتَ عَلٰی نَفۡسِکَ قَالَ وَلَمۡ یُرَدُّ النَّبِیُّ ﷺ شَیۡأً وَقَامَ الرَّجُلُ فَانۡطَلَقَ فَاتۡبَعَہٗ النَّبِیُّ ﷺ رَجُلاً فَدَعَاہُ وَتَلَا عَلَیۡہِ ھٰذِہٖ الۡاٰیَۃَ:

وَاَقِمِ الصَّلٰوۃَ طَرَفَیِ النَّہَارِ وَزُلَفًا مِّنَ الَّیۡلِ ؕ اِنَّ الْحَسَنٰتِ یُذْہِبْنَ السَّیِّاٰتِ ؕ ذٰلِکَ ذِکْرٰی لِلذّٰکِرِیۡنَ ﴿۱۱۴﴾ۚ

فَقَالَ رَجُلٌ مِّنَ الۡقَوۡمِ یَانَبِیَّ اللّٰہِ ھٰذَا لَہٗ خَاصَّۃً؟   فَقَالَ بَلۡ لِلنَّاسِ کَآفَّۃً رَوَاہُ مُسۡلِمٌ

SECTION THREE

Hadeeth # 574:  It’s narrated from Abdullah Ibn Mas’ood (whom Allah is pleased with) that a man come to the Prophet[28] (peace be upon Him) and said, “O Messenger of Allah!  I have hugged a woman at the bank of Madinah and did not have sex, then, here I am, please issue the verdict in my case whatever You wish[29].”  Hazrat Umar (whom Allah is pleased with) said, “Allah had you covered; I wish, if you could also hide it[30].”  He said that the Prophet (peace be upon Him) did not say anything in reply, the man then stood up and walked away[31].  The Prophet (peace be upon Him) sent a person after him, who called him back.  The Prophet (peace be upon Him) read this verse for him: 

And establish prayer at the two ends of the day and in parts of the night. No doubt, good deeds obliterate evil deeds. This is admonition for the persons accepting admonition[32].

(Hood 11, Verse 114)

One from the tribe asked[33], “Is this only for him, the Prophet of Allah?”  He replied, “It’s for everyone[34].” (Muslim)

۵۷۵:  وَعَنۡ اَبِیۡ ذَرٍ اَنَّ النَّبِیَّ ﷺ زَمَنَ الشِّتَآءِ وَالۡوَرَقُ یَتَھَافَتُ فَاَخَذَ بِغُصۡنَیۡنِ مِنۡ شَجَرَۃٍ قَالَ فَجَعَلَ ذٰلِکَ الۡوَرِقُ یَتَھَافَتُ قَالَ فَقَالَ یَا اَبَا ذَرٍ قُلۡتُ لَبَّیۡکَ یَارَسُوۡلَ اللّٰہِ ﷺ اَنَّ الۡعَبۡدَ الۡمُسۡلِمَ لَیُصَلِّیۡ الصَّلٰوۃَ یُرِیۡدُ بِھَا وَجۡہَ اللّٰہِ فَتَھَافَتُ عَنۡہُ ذُنُوۡبُہٗ کَمَاتَھَافَتَ ھٰذَاالۡوَرِقُ عَنۡ ھٰذِہٖ الشَّجَرَۃِ رَوَاہُ احۡمَدُ

Hadeeth # 575:  Hazrat Abu Zar (whom Allah is pleased with) narrated that once the Apostle of Allah (peace be upon Him) went out in winter[35].  He caught two branches of a tree[36] and when the leaves started falling, He said, “O Abu Zar!”  I said, “I am present Ya RasoolAllah.”  He stated, “When a servant of Allah performs Salah for the pleasure of Allah, his sins fall just as the leaves have fallen from this tree[37].” (Ahmad)

۵۷۶:  وَعَنۡ زِیۡدِ ابۡنِ خَالِدِ الۡجُھۡنِیِّ قَالَ قَالَ رَسُوۡلُ اللّٰہِ ﷺ مَنۡ صَلّٰی سَجۡدَتَیۡنِ لَایَسۡھُوۡ فِیۡھِمَا غَفَرَ اللّٰہُ لَہٗ مَا تَقَدَّمَ مِنۡ ذَنۡبِہٖ رَوَاہُ اَحۡمَدُ

Hadeeth # 576:  Hazrat Zaid son of Khalid Al Johni[38] (whom Allah is pleased with) is reported to have said: The Messenger of Allah (peace be upon Him) has stated, “One who reads two Rakaats without missing out anything, Allah forgives his past sins[39].” (Ahmad)

۵۷۷:  وَعَنۡ عَبۡدِ اللّٰہِ ابۡنِ عَمۡرِو ابۡنِ الۡعَاصِ ، عَنِ النَّبِیِّ ﷺ اَنَّہٗ ذَکَرَ الصَّلٰوۃَ یَوۡماً فَقَالَ:  مَنۡ حَافَظَ عَلَیۡھَا کَانَتۡ لَہٗ نُوۡراً وَّبُرۡھَاناً وَنِجَاۃً یَّوۡمَ الۡقِیٰمَۃِ وَمَنۡ لَّمۡ یُحَافِظۡ عَلَیۡھَا لَمۡ تَکُنۡ لَّہٗ نُوۡراً وَّلَابُرۡھَاناً وَلَانِجَاۃً وَّ کَانَ یَوۡمَ الۡقِیٰمَۃِ مَعَ قَارُوۡنَ وَفِرۡعُوۡنَ وَھَامَانَ وَاُبَیِّ ابۡنِ خَلۡفٍ رَوَاہُ اَحۡمَدُ وَالدَّارِمِیۡ وَالۡبَیۡھَقِیُّ فِیۡ شُعَبِ الۡاِیۡمَانِ

Hadeeth # 577:  It is narrated by Hazrat Abdullah s/o ‘Amr s/o ‘Aas, He narrated from the Prophet (peace be upon Him) that once, He said when mentioning the Salah:  “One who is steadfast on Salah[40], it will be a light, proof and a means of salvation for him[41] and one who is not punctual, then neither will it be a light for him, nor proof nor a means for his salvation and he will be raised with Qaaroon, Fir’aun and Abu Khalf on the last day[42].” (Ahmad, Daarimi, Baihaqi, Sho’abul Imaan)

۵۷۸:  وَعَنۡ عَبۡدِ اللّٰہِ ابۡنِ شَفِیۡقٍ قَالَ:  کَانَ اَصۡحَابَ رَسُوۡلِ اللّٰہِ ﷺ لَا یَرَوۡنَ شَیۡأً مِّنَ الۡاَعۡمَالِ تَرَکُہٗ کُفۡرٌ غَیۡرَ الصَّلٰوۃِ رَوَاہُ التِّرۡمِذِیُّ

Hadeeth # 578:  Hazrat Abdullah Ibn Shafeeq (whom Allah is pleased with) is reported to have said:  The Companions of the holy Prophet (peace be upon Him) did not regard any other action besides abandonment of Salah to be the act infidelity[43].  (Tirmidhi)

۵۷۹:  وَعَنۡ اَبِیۡ الدَّرۡدَآءِ قَالَ:  اَوۡصَانِیۡ خَلِیۡلِیۡ اَنۡ لَّا تُشۡرِکَ بِاللّٰہِ شَیۡأً وَاِنۡ قُطِعۡتَ وَحُرِّقَتۡ وَلَاتَتۡرُکۡ صَلٰوۃً مَّکۡتُوۡبَۃً مُتَعَمِّداً فَقَدۡ بَرِءَتۡ مِنۡہُ الذِّمَّۃُ وَلَاتَشۡرَبِ الۡخَمۡرَ فَاِنَّھَا مِفۡتَاحُ کُلِّ شَرٍّ رَوَاہُ ابۡنُ مَاجَۃَ

Hadeeth # 579:  It’s narrated that Hazrat Abu Dardaa (whom Allah is pleased with) said:  My beloved bequeathed me not to associate any partner with Allah even if you be murdered or burnt alive (for this)[44] and do not abandon the Fard Salah deliberately, for the one who leaves it intentionally loses surety[45] and do not drink alcohol, for its the key to all evil[46].  (Ibn Majah)

SALAH TIMINGS[47]

SECTION ONE

۵۸۰:  عَنۡ عَبۡدِ اللّٰہِ ابۡنِ عَمۡرٍو، قَالَ:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ “وَقۡتُ الظُّھۡرِ اِذَا زَالَتِ الشَّمۡسُ وَکَانَ ظِلُّ الرَّجُلِ کَطُوۡلِہٖ مَالَمۡ یَحۡضُرِ الۡعَصۡرُ۔  وَقۡتُ الۡعَصۡرِ مَالَمۡ تَصۡفِرُ الشَّمۡسُ فَاِذَا طَلَعَتِ الشَّمۡسُ۔  وَوَقۡتُ صَلٰوۃِ الۡمَغۡرِبِ مَالَمۡ یَغِبِ الشَّفَقُ۔   وَوَقۡتُ صَلٰوۃِ الۡعِشَآءِ اِلٰی نِصۡفِ اللَّیۡلِ الۡاَوۡسَطِ۔   وَوَقۡتُ صَلٰوۃِ الصُّبۡحِ مِنۡ طُلُوۡعِ الۡفَجۡرِ مَالَمۡ تَطۡلُعِ الشَّمۡسُ فَاِذَا طَلَعَتِ الشَّمۡسُ فَاَمۡسِکۡ عَنِ الصَّلٰوۃِ فَاِنَّھَا تَطۡلُعُ بَیۡنَ قَرۡنَیِ الشَّیۡطَانِ۔” رَوَاہُ مُسۡلِمٌ

Hadeeth # 580:  Hazrat Abdullah Ibn ‘Amr is reported to have said:  The Messenger of Allah (peace be upon Him) said, “It’s time of Dhuhr[48] when the sun lowers[49] and the shadow of a person is equivalent to his height[50] till (the time of) ‘Asr enters[51].  And the time of ‘Asr remains until the of the sun turns pale[52], and the time of Maghrib Salah remains until the evening twilight disappears[53], and the time of ‘Isha Salah is till midnight[54] and time of morning Salah begins when the dawn glows and remains until the sun shines.  Keep away from Salah when the sun glows[55], for the sun rises between the horns of the devil[56].”  (Muslim)

۵۸۱:  وَعَنۡ بُرَیۡدَۃَ ، قَالَ:  اِنَّ رَجُلاً سَءَلَ رَسُوۡلَ اللّٰہِ ﷺ عَنۡ وَقۡتِ الصَّلٰوۃِ۔  فَقَالَ لَہٗ، “صَلِّ مَعَنَا ھٰذَیۡنِ یَعۡنِیۡ الۡیَوۡمَیۡنِ۔”  فَلَمَّا زَالَتِ الشَّمۡسُ، اَمَرَ بِلَالاً فَاَذَّنَ۔ ثُمَّ اَمَرَہٗ فَاَقَامَ الظُّھۡرَ۔ ثُمَّ اَمَرَہٗ فَاَقَامَ الۡعَصۡرَ وَالشَّمۡسُ مُرۡتَفِعَۃٌ بَیۡضَآءُ نَقِیَّۃٌ۔  ثُمَّ اَمَرَہٗ فَاَقَامَ الۡمَغۡرِبَ حِیۡنَ غَابَتِ الشَّمۡسُ۔ ثُمَّ اَمَرَہٗ فَاَقَامَ الۡعِشَآءَ حِیۡنَ غَابَ الشَّفَقُ۔  ثُمَّ اَمَرَہٗ فَاَقَامَ الۡفَجۡرَ حِیۡنَ طَلَعَ الۡفَجۡرُ۔  فَلَمَّا اَنۡ کَانَ الۡیَوۡمُ الثَّانِیۡ ، اَمَرَہٗ فَابۡرَدَ بِالظُّھۡرِ فَاَبۡرَدَھَا فَاَنۡعَمَ اَنۡ یُّبۡرَدَ بِھَا وَصَلَّی الۡعَصۡرَ وَالشَّمۡسُ مُرۡتَفِعَۃٌ اَخَّرَھَا فَوۡقَ الَّذِیۡ کَانَ۔  وَصَلَّی الۡمَغۡرِبَ قَبۡلَ اَنۡ یَّغِیۡبَ الشَّفَقُ۔  وَصَلَّی الۡعِشَآءَ بَعۡدَ مَاذَھَبَ ثُلُثُ اللَّیۡلِ۔  وَ صَلَّی الۡفَجۡرَ فَاَسۡفَرَ بِھَا۔  ثُمَّ قَالَ، “اَیۡنَ السَّاءِلُ عَنۡ وَقۡتِ الصَّلٰوۃِ؟ ”  فَقَالَ الرَّجُلُ، “اَنَا یَا رَسُوۡلَ اللّٰہِ!”  قَالَ، “وَقۡتُ الصَّلٰوۃِ بَیۡنَ مَا رَأَیۡتُمۡ۔”  رَوَاہُ مُسۡلِمٌ

Hadeeth # 581:  It’s narrated from Hazrat Buraidah[57] (whom Allah is pleased with) that once, someone inquired from the Messenger of Allah (peace be upon Him) concerning Salah timings.  He replied, “Read Salah with us for these two days[58].”  When the sun had lowered, He commanded Hazrat Bilaal (whom Allah is pleased with) and he called Azaan, then He commanded him and he called Takbeer of Dhuhr[59], then again, He commanded him and he called Takbeer for ‘Asr while the sun was above, white and clear[60], then again, He commanded him and he called Takbeer of Maghrib[61], and when the sun had set, He then commanded Him, then called Takbeer of ‘Isha, and commanded him to call Takbeer of Fajr when dawn had risen the second day, He then commanded him to cool Dhuhr excessively.  He cooled it excessively[62].  And He performed ‘Asr when the sun was high, but delayed more than yesterday[63].  And read Maghrib before the evening twilight had disappeared[64].  And He prayed ‘Isha after 1/3^rd of night had passed and performed Fajr when it got very bright, He then inquired, “Where is the one who inquired concerning Salah timings?”  The man said, “Here I am, Ya RasoolAllah!”  He then replied, “Your Salah timings are in between what you observed[65].”  (Muslim)

SECTION TWO

۵۸۲:  عَنِ ابۡنِ عَبَّاسٍ، قَالَ:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ ، “اَمَّنِیۡ جِبۡرَءِیۡلُ عِنۡدَ الۡبَیۡتِ مَرَّتَیۡنِ، فَصَلّیٰ بِیَ الظُّھۡرَ حِیۡنَ زَالَتِ الشَّمۡسُ وَکَانَ قَدۡرَ الشِّرَاکِ وَصَلّیٰ بِیَ الۡعَصۡرَ حِیۡنَ صَارَ ظِلُّ کُلِّ شَیۡءٍ مِثۡلَہٗ وَصَلّیٰ بِیَ الۡمَغۡرِبَ حِیۡنَ اَفۡطَرَ الصَّاءِمُ وَصَلّیٰ بِیَ الۡعِشَآءَ حِیۡنَ غَابَ الشَّفَقُ وَصَلّیٰ بِیَ الۡفَجۡرَ حِیۡنَ حَرُمَ الطَّعَامُ وَالشَّرَابُ عَلَی الصَّاءِمِ فَلَمَّا کَانَ الۡغَدُ صَلّیٰ بِیَ الظُّھۡرَ حِیۡنَ کَانَ ظِلُّہٗ مِثۡلَہٗ وَصَلّیٰ بِیَ الۡعَصۡرَ حِیۡنَ کَانَ ظِلُّہٗ مِثۡلَیۡہِ وَصَلّیٰ بِیَ الۡمَغۡرِبَ حِیۡنَ اَفۡطَرَ الصَّاءِمُ وَصَلّیٰ بِیَ الۡعِشَآءَ اِلٰی ثُلُثِ اللَّیۡلِ وَصَلّیٰ بِیَ الۡفَجۡرَ فَاَسۡفَرَ ثُمَّ الۡتَفَتَ اِلَیَّ فَقَالَ، ‘یَامُحَمَّدُ!  ھٰذَا وَقۡتُ الۡاَنۡبِیَآءِ مِنۡ قَبۡلِکَ وَالۡوَقۡتُ مَابَیۡنَ ھٰذَیۡنِ الۡوَقۡتَیۡنِ۔'”  رَوَاہُ اَبُوۡ دَاوٗدَ وَالتِّرۡمِذِیۡ

Hadeeth # 582:  Hazrat Ibn Abbaas (whom Allah is pleased with) is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Hazrat Jibra’eel led me in Salah twice near the House of Allah (Ka’bah)[66], then he led me in Dhuhr when the sun had lowered and the shadow was equivalent to a shoe lace[67], and he led me in ‘Asr when the shadow of everything was equivalent to it[68], and he led me in Maghrib when a person opens fast[69], and he led me in ‘Isha when the evening twilight had disappeared[70] and he led me in Fajr when it’s forbidden to eat anything for a fasting person[71], and he led me in Dhuhr the next day when the shadow of things becomes equivalent[72] and he led me in ‘Asr when that shadow became twice the size[73], and he led me in Maghrib when a fasting person opens fast[74], and led me in ‘Isha at the first third quarter of the night, and led me in Fajr when it was bright, then he turned towards me and said, ‘O Muhammad[75] ﷺ!  These were the timings of your predeceasing Prophets[76], and the Salah timings are in between these times[77].’”  (Abu Dawood, Tirmidhi)

SECTION THREE

۵۸۳:  عَنِ ابۡنِ شِھَابٍ:  اَنَّ عُمَرَ ابۡنَ عَبۡدِ الۡعَزِیۡزِ اَخَّرَ الۡعَصۡرَ شَیۡأً فَقَالَ لَہٗ عُرۡوَۃُ، “اَمَا اِنَّ جِبۡرَءِیۡلَ قَدۡنَزَلَ فَصَلّیٰ اَمَامَ رَسُوۡلِ اللّٰہِ ﷺ” فَقَالَ لَہٗ عُمَرُ، “اِعۡلَمۡ مَاتَقُوۡلُ یَاعُرۡوَۃَ” فَقَالَ، “سَمِعۡتُ بَشِیۡرَ ابۡنِ اَبِیۡ مَسۡعُوۡدٍ یَقُوۡلُ سَمِعۡتُ اَبَا مَسۡعُوۡدٍ یَقُوۡلَ سَمِعۡتُ رَسُوۡلَ اللّٰہِ ﷺ یَقُوۡلُ، ‘نَزَلَ جِبۡرَءِیۡلُ فَاَمَّنِیۡ فَصَلَّیۡتُ مَعَہٗ ثُمَّ صَلَّیۡتُ مَعَہٗ ثُمَّ صَلَّیۡتُ مَعَہٗ ثُمَّ صَلَّیۡتُ مَعَہٗ ثُمَّ صَلَّیۡتُ مَعَہٗ یَحۡسِبُ بِاَصَابِعِہٖ خَمۡسَ صَلَوَاتٍ’۔”  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 583:  It’s narrated by Hazrat Ibn Shehaab[78]:  Hazrat Umar Ibn Abdul Azeez (whom Allah is pleased with) once delayed a little to performed Asr Salah[79], then Hazrat Urwah told Him, “Hazrat Jibra’eel came down and He performed Salah before the Prophet (peace be upon Him)[80].”  Hazrat Umar Ibn Abdul Azeez said, “Be careful in what you say, Urwah[81].”  He said, “I heard Basheer Ibn Abu Mas’ood saying, he heard from Abu Mas’ood, He says, He heard the Messenger of Allah[82], saying, ‘Hazrat Jibra’eel came down and he led me in Salah, I prayed Salah with him, then prayed, then prayed, then prayed, then prayed, then prayed with him, he counted five Salahs on his fingers[83]’.”  (Bukhari, Muslim)

۵۸۴:  وَعَنۡ عُمَرَ ابۡنِ الۡخَطَّابِ رَضِیَ اللّٰہُ عَنۡہٗ اَنَّہٗ کَتَبَ اِلٰی عُمَّالِہٖ:  اَنَّ اَھَمَّ اُمُوۡرِکُمۡ عِنۡدِیۡ اَلصَّلٰوۃُ مَنۡ حَافَظَ عَلَیۡھَا وَ  حَفِظَ دِیۡنَہٗ وَمَنۡ ضَیَّعَھَا فَھُوَ لِمَا سِوَاھَا اَضۡیَعُ ثُمَّ کَتَبَ اَنۡ صَلُّوۡا الظُّھۡرَ اِنۡ کَانَ الۡفَیءُ ذِرَاعاً اِلٰی اَنۡ یَّکُوۡنَ ظِلُّ اَحَدِکُمۡ مِثۡلَہٗ وَالۡعَصۡرَ وَالشَّمۡسُ مُرۡتَفِعَۃٌ بَیۡضَآءُ نَقِیَّۃٌ قَدۡرَ مَا یَسِیۡرُ الرَّاکِبُ فَرۡسَخَیۡنِ اَوۡ ثَلٰثَۃً قَبۡلَ مَغِیۡبِ الشَّمۡسِ وَالۡمَغۡرِبِ اِذَا غَابَتِ الشَّمۡسُ وَالۡعِشَآءَ اِذَا غَابَ الشَّفَقُ اِلٰی ثُلُثِ اللَّیۡلِ فَمَنۡ نَامَ فَلَانَامَتۡ عَیۡنَہٗ فَمَنۡ نَامَ فَلَانَامَتۡ عَیۡنُہٗ فَلَانَامَتۡ عَیۡنُہٗ وَالصُّبۡحَ وَالنُّجُوۡمُ بَادِیَۃٌ مَّشۡتَبِکَۃٌ۔ رَوَاہُ مَالِکٌ

Hadeeth # 584:  Hazrat Umar (whom Allah is pleased with) is narrated to have written a letter to His officers:  Salah is the most important to me from amongst all other works[84], whoever adhered to it, saved his faith and whoever wastes it, he will waste everything else more besides it[85].  He then wrote:  Perform Dhuhr when the shadow becomes as long as one yard[86] and pray until it equals one’s shadow[87], and perform ‘Asr when the sun is high, clear and white, until the time it takes a traveller to walk two or three miles[88], and perform Maghrib when the sun sets and perform ‘Isha when the evening twilight disappears till the third of night[89], then who sleeps before ‘Isha, may Allah make it so that his eyes do not sleep!  Who sleeps before ‘Isha, may Allah make it so that his eyes do not sleep!  Who sleeps before ‘Isha, may Allah make it so that his eyes do not sleep[90]!  And perform Morning Salah when the stars are still shining and abundant[91].  (Malik)

۵۸۵:  وَعَنِ ابۡنِ مَسۡعُوۡدٍ: قَالَ کَانَ قَدۡرُ صَلٰوۃِ رَسُوۡلِ اللّٰہِ ﷺ الظُھۡرُ فِیۡ الصَّیۡفِ ثَلٰثَۃُ اَقۡدَامٍ اِلٰی خَمۡسَۃِ اَقَدَامٍ وَفِیۡ الشِّتَاءِ خَمۡسَۃُ اَقۡدَامٍ اِلٰی سَبۡعَۃِ اَقۡدَامٍ۔  رَوَاہُ اَبُوۡ دَاوٗدَ وَالنَّسَاءِیۡ

Hadeeth # 585:  Hazrat Ibn Mas’ood (whom Allah is pleased with) is reported to have said:  The Prophet’s (peace be upon Him) estimation of Dhuhr Salah in summer was between three and five steps, and in winter, between five steps and seven steps[92].  (Abu Dawood, Nasaa’i)

The chapter of hastening in Salah[93]

SECTION ONE

۵۸۶:  عَنۡ سَیَّارِابۡنِ سَلَامَۃَ، قَالَ:  دَخَلۡتُ اَنَا وَاَبِیۡ عَلٰی اَبِیۡ بَرۡزَۃَ الۡاَسۡلَمِیِّ، فَقَالَ لَہٗ اَبِیۡ، “کَیۡفَ کَانَ رَسُوۡلُ اللّٰہِ ﷺ یُصَلِیۡ الۡمَکۡتُوۡبَۃَ؟”  فَقَالَ، “کَانَ یُصَلِّیۡ الۡھَجِیۡرَ الَّتِیۡ تَدۡعُوۡنَھَا الۡاَوۡلٰی حِیۡنَ تَدۡحَضُ الشَّمۡسُ وَیُصَلِّیۡ الۡعَصۡرَ ثُمَّ یَرۡجِعُ اَحَدُنَا اِلٰی رِحۡلِہٖ فِیۡ اَقۡصَی الۡمَدِیۡنَۃِ وَالشَّمۡسُ حَیَّۃٌ وَنَسِیۡتُ مَاقَالَ فِیۡ الۡمَغۡرِبِ وَکَانَ یَسۡتَحِبُّ اَنۡ یُّؤَخَّرَ الۡعِشَآءَ الَّتِیۡ تَدۡعُوۡنَھَا الۡعَتَمَۃَ وَکَانَ یَکۡرَہُ النَّوۡمَ قَبۡلَھَا وَالۡحَدِیۡثَ بَعۡدَھَا وَکَانَ یَنۡتَقِلُ مِنۡ صَلٰوۃِ الۡغَدَاۃِ حِیۡنَ یَعۡرِفُ الرَّجُلُ جَلِیۡسَہٗ وَیَقۡرَأُ بِالسِّتِّیۡنَ اِلَا الۡمِاءَۃِ وَ فِیۡ رِوَایَۃٍ وَّلَایُبَالِیۡ بِتَاخِیۡرِ الۡعِشَآءِ اِلٰی ثُلُثِ اللَّیۡلِ وَلَا یُحِبُّ النَّوۡمَ قَبۡلَھَا وَالۡحَدِیۡثَ بَعۡدَھَا۔  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 586:  It’s narrated from Sayyaar Ibn Salaamah[94] who said:  Once, my father and I visited Abu Barzah Aslami[95], and then my father asked him, “How did the Messenger of Allah (peace be upon Him) use to perform Fard Salahs?” Then He replied, “He used to perform the Dhuhr Salah, which you regard the first, when the sun lowered[96], and ‘Asr and one of us used to reach home at the bank of Madinah (Munawwarah) while the sun still looked clear[97], and I forgot whatever He mentioned about Maghrib, and ‘Isha, which call ‘Atamah, He used to like to perform it late[98], moreover, he disliked sleeping before it and talking afterwards[99], and He used to finish Fajr Salah, when one recognised the person next to him, though He used to recite between sixty and hundred verses[100].  It’s narrated that He never bothered delaying ‘Isha till third part of night and he disliked sleeping before it and talking afterwards.”  (Muslim, Bukhari)

۵۸۶:  وَعَنۡ مُحَمَّدِ ابۡنِ عَمۡرِوابۡنِ حَسَنِ ابۡنِ عَلِیٍّ، قَالَ:  سَأَلۡنَا جَابِرَ ابۡنَ عَبۡدِ اللّٰہِ عَنۡ صَلٰوۃِ النَّبِیِّ ﷺ فَقَالَ، “کَانَ یُصَلِّیۡ الظُّھۡرَ بِالۡھَاجِرَۃِ وَالۡعَصۡرَ وَالشَّمۡسُ حَیَّۃٌ وَالۡمَغۡرِبَ اِذَا وَجَبَتۡ وَالۡعِشَآءَ اِذَاکَثُرَ النَّاسُ عَجَّلَ وَ اِذَا قَلّوُا اَخَّرَ وَالصُّبۡحَ بِغَلۡسٍ۔  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 586:  Hazrat Muhammad Ibn ‘Amr Ibn Hasan Ibn ‘Ali is reported to have said:  We asked Jabir Ibn Abdullah concerning the Salah of the Messenger of Allah (peace be upon Him), he said, “He used to perform Dhuhr in the afternoon, and ‘Asr when the sun still used to look clear, and Maghrib at sunset, and He used to perform ‘Isha early when there were much people and late when there were less people, and Fajr Salah in dark[101].  (Muslim, Bukhari)

۵۸۷:  وَعَنۡ اَنَسٍ قَالَ کُنَّا اِذَا صَلَّیۡنَا خَلۡفَ النَّبِیِّ ﷺ بِالظَّھَآءِرِ سَجَدۡنَا عَلٰی ثِیَابِنَا اِتِّقَاءَ الۡحَرِّ۔ مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 587:  Hazrat Anas is reported to have said:  When we used to perform Dhuhr behind the Prophet (peace be upon Him) we prostrated on our clothes to avoid the heat[102].  (Bukhari, Muslim)

۵۸۸:  وَعَنۡ اَبِیۡ ھُرَیۡرَۃَ، قَالَ:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ ، “اِذَااشۡتَدَّ الۡحَرُّ فَاَبۡرِدُوۡا بِالصَّلٰوۃِ وَفِیۡ رِوَایَۃٍ لِّلۡبُخَارِیۡ عَنۡ اَبِیۡ سَعِیۡدٍ بِالظُّھۡرِ فَاِنَّ شِدَّۃَ الۡحَرِّ مِنۡ فَیۡحَ جَھَنَّمَ وَاشۡتَکَتِ النَّارُ اِلٰی رَبِّھَا فَقَالَتۡ رَبِّ اَکَلَ بَعۡضِیۡ بَعۡضاً فَاَذِنَ لَھَا بِنَفۡسَیۡنِ نَفۡسٍ فِیۡ الشِّتَاءِ وَنَفۡسٍ فِیۡ السَّیۡفِ اَشَدَّ مَا تَجِدُوۡنَ مِنَ الۡحَرِّ وَاَشَدَّ مَا تَجِدُوۡنَ مِنَ الزَّمۡھَرِیۡرِ۔”  مُتَّفَقٌ عَلَیۡہِ وَفِیق رِوَایَۃٍ لِّلۡبُخَارِیۡ فَاَشَدُّ مَا تَجِدُوۡنَ مِنَ الۡحَرِّ فَمِنۡ سَمُوۡمِھَا وَاَشَدُّ مَا تَجِدُوۡنَ مِنَ الۡبَرۡدِ فَمِنۡ زَمۡھَرِیۡرِھَا

Hadeeth # 588:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Cool the Salah when the heat is extreme.”  And in another narration of Bukhari, narrated by Hazrat Abu Sa’eed, “Cool the Salah[103] because the extremity in heat is from the rage of hell[104].  The fire had complained to its Lord and said, ‘O my Lord!  Some have consumed some.’  The Lord granted her the permission of breathing twice; one breath in winter and one breath in summer.  It’s the very heat and cold that you feel[105].”  (Bukhari, Muslim)  And it’s mentioned in Bukhari:  “The extreme heat you feel, it’s due to hot breath of hell and the extreme cold you feel, it’s due to its cold breath.”

۵۸۹:  وَعَنۡ اَنَسٍ قَالَ:  کَانَ رَسُوۡلُ اللّٰہِ ﷺ یُصَلِّیۡ الۡعَصۡرَ وَالشَّمۡسُ مُرۡتَفِعَۃٌ فَیَذۡھَبُ الذَّاھِبُ اِلَی الۡعَوَالِیۡ فَیَأۡتِیھِمۡ وَالشَّمۡسُ مُرۡتَفِعَۃٌ وَبَعۡضُ الۡعَوَالِیۡ مِنَ الۡمَدِیۡنَۃِ عَلٰی اَرۡبَعَۃِ اَمۡیَالٍ اَوۡ نَحۡوِہٖ۔ مُتَّفَقٌن عَلَیۡہِ

Hadeeth # 589:  Hazrat Anas is reported to have said:  The Messenger of Allah (peace be upon Him) used to perform ‘Asr when the sun was high and clear, and if one were to go to the banks of Madinah (Munawwarah), he would reach there while the sun would still be high, though some boarders of Madinah (Munawwarah) were as remote as four miles or similar[106].  (Muslim, Bukhari)

۵۹۰:  وَعَنۡہُ قَالَ:  قَالَ رَسُوۡلُ اللٰہِ ﷺ تِلۡکَ صَلٰوۃُ الۡمُنَافِقِ یَجۡلِسُ یَرۡقُبُ الشَّمۡسَ حَتّٰی اِذَااصۡفَرَّتۡ وَکَانَتۡ بَیۡنَ قَرۡنَیِ الشَّیۡطٰنِ قَامَ فَنَقَرَ اَرۡبَعاً لَّا یَذۡکُرُ اللّٰہَ فِیۡھَا اِلَّا قَلِیۡلاً۔  رَوَاہُ مُسۡلِمٌ

Hadeeth # 590:  It’s also narrated from Him that He said:  The Messenger of Allah (peace be upon Him) said, “It’s the Salah of a hypocrite if one sits and waits for the sun to turn pale and then get over with four pecks when the sun is between the two horns of the devil so that he makes a little zikr of Allah[107].  (Muslim)

۵۹۱:  وَعَنِ ابۡنِ عُمَرَ قَالَ:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ اَلَّذِیۡ یَفُوۡتُہٗ صَلٰوۃُ الۡعَصۡرِفَکَاَنَّمَا وُتِرَا اَھۡلَہٗ وَمَالَہٗ۔  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 591:  Hazrat Ibn Umar is reported to have said:  The Messenger of Allah said, “One whose ‘Asr Salah is neglected is as if his house and wealth is ruined[108].  (Muslim, Bukhari)

۵۹۲:  وَعَنۡ بُرَیۡدَۃَ قَالَ:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ مَنۡ تَرَکَ صَلٰوۃَ الۡعَصۡرِ فَقَدۡ حَبِطَ عَمَلُہٗ۔  رَوَاہُ الۡبُخَارِیۡ

Hadeeth # 592:  Hazrat Buraidah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “One who abandons ‘Asr Salah, his deeds are vanished[109].  (Bukhari)

۵۹۳:  وَعَنۡ رَافِعِ ابۡنِ خَدِیۡجٍ قَالَ کُنَّا نُصَلِّیۡ الۡمَغۡرِبَ مَعَ رَسُوۡلِ اللّٰہِ ﷺ فَیَنۡصَرِفُ اَحَدُنَا وَاِنَّہٗ لَیَبۡصُرُ مَوَاقِعَ نَبۡلِہٖ۔  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 593:  Hazrat Raafe’ Ibn Khadeej is reported to have said:  When we prayed Maghrib Salah with the Prophet (peace be upon Him) then one of us used to return while he could see the spot of his shot arrow[110]. (Muslim, Bukhari)

۵۹۴:  وَعَنۡ عَاءِشَۃَ  رَضِیَ اللّٰہُ عَنۡھَا قَالَتۡ:  کَانُوا یُصَلُّوۡنَ الۡعَتَمَۃَ فِیۡمَا بَیۡنَ اَنۡ یَّغِیۡبَ الشَّفَقُ اِلٰی ثُلُثِ اللَّیۡلِ الۡاَوَّلِ۔  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 594:  Hazrat ‘Aaishah (whom Allah is pleased with) is reported to have said:  The Companions used to perform ‘Isha Salah from omission of evening twilight till the first third part of the night[111].  (Muslim, Bukhari)

۵۹۵:  وَعَنۡھَا قَالَتۡ:  کَانَ رَسُوۡلُ اللّٰہِ ﷺ لَیُصَلِّیۡ  الصُّبۡحَ فَتَنۡصَرِفُ النِّسَآءُ مُتَلَفِّعَاتٍ بِمُرُوۡطِھِنَّ مَایُعۡرَفۡنَ مِنَ الۡغَلۡسِ۔  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 595:  It’s also narrated from Her that She said:  The Messenger of Allah (peace be upon Him) used to perform Fajr and then the women used to return wrapped in their shawls.  They could not be recognized because of the darkness[112].  (Muslim, Bukhari)

۵۹۶:  وَعَنۡ قَتَادَۃَ عَنۡ اَنۡسٍ اَنَّ النَّبِیَّ ﷺ وَزَیۡدَ ابۡنَ ثَابِتٍ تَسَحَّرَ اَفَلَمَّا فَزَغَا مِنۡ سُحُوۡرِھِمَا قَامَ النَّبِیُّ ﷺ اِلَی الصَّلٰوۃِ فَصَلّیٰ قُلۡنَا لِاَنَسٍ کَمۡ کَانَ بَیۡنَ فَرَاغِھِمَا مِنۡ سُحُوۡرِھِمَا وَدُخُوۡلِھِمَا فِیۡ الصَّلٰوۃِ قَالَ قَدۡرَ مَایَقۡرَءُ الرَّجُلُ خَمۡسِیۡنَ اٰیَۃً۔  رَوَاہُ الۡبُخَارِیۡ

Hadeeth # 596:  Hazrat Qataadah[113] narrated from Hazrat Anas, “The Messenger of Allah (peace be upon Him) and Hazrat Zaid Ibn Thaabit had Suhoor.  The Messenger of Allah (peace be upon Him) proceeded for Salah and prayed when they were done with Suhoor.”  We asked Hazrat Anas, “What was the gap between their Suhoor and prayer?”  He replied, “The time it takes one to recite fifty verses[114].”  (Bukhari)

۵۹۷:  وَعَنۡ اَبِیۡ ذَرٍ قَالَ قَالَ لِیۡ رَسُوۡلُ اللّٰہِ ﷺ کَیۡفَ اَنۡتَ اِذَا کَانَتۡ عَلَیۡکَ اُمُرَآءُ یُمِیۡتُوۡنَ الصَّلٰوۃَ اَوۡ یُؤَخِّرُوۡنَ عَنۡ وَقۡتِھَا قُلۡتُ فَمَا تَأۡمُرُ نِیۡ قَالَ صَلِّ الصَّلٰوۃَ لِوَقۡتِھَا فَاِنۡ اَدۡرَکۡتَھَا مَعَھُمۡ فَصَلِّ فَاِنَّھَا نَافِلَۃٌ۔  رَوَاہُ مُسۡلِمٌ

Hadeeth # 597:  Hazrat Abu Zar is reported to have said:  The Messenger of Allah asked me, “What will be your state when such rulers will be appointed on you who will omit the Salah or delay from their timings[115]?”  I replied, “What do you command me?”  He said, “You must perform Salah in time, and if you join them, then repeat it, for, that will be your voluntary Salah (Nafl)[116].”  (Muslim)

۵۹۸:  وَعَنۡ اَبِیۡ ھُرَیۡرَۃَ قَالَ قَالَ رَسُوۡلُ اللّٰہِ ﷺ مَنۡ اَدۡرَکَ رَکۡعَۃً مِّنَ الصُّبۡحِ قَبۡلَ اَنۡ تَطۡلَعَ الشَّمۡسُ فَقَدۡ اَدۡرَکَ الۡصُبۡحَ وَمَنۡ اَدۡرَکَ رَکۡعَۃً مِّنَ الۡعَصۡرِ قَبۡلَ اَنۡ تَغۡرُبَ الشَّمۡسُ فَقَدۡ اَدۡرَکَ الۡعَصۡرَ۔  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 598:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah said, “Whosoever approaches one Rakaat of Fajr before sunrise, he has obtained the Fajr Salah and whosoever approaches one Rakaat of ‘Asr before sunset, he has obtained the ‘Asr Salah[117].”  (Bukhari, Muslim)

۵۹۹:  وَعَنۡہُ قَالَ قَالَ رَسُوۡلُ اللّٰہِ ﷺ اِذَااَدۡرَکَ اَحَدُکُمۡ سَجۡدَۃً مِّنۡ صَلٰوۃِ الۡعَصۡرِ قَبۡلَ اَنۡ تَغۡرُبَ الشَّمۡسُ فَلۡیُتِمَّ صَلٰوتَہٗ۔  رَوَاہُ الۡبُخَارِیۡ

Hadeeth # 599:  And He is also reported to have said:  The Messenger of Allah (peace be upon Him) said, “If anyone of you approaches one Rakaat of ‘Asr before sunset, he ought to complete his Salah and if he approaches one Rakaat of Fajr, then he ought to complete his Salah[118].”  (Bukhari)

۶۰۰:  وَعَنۡ اَنَسٍ قَالَ: قَالَ رَسُوۡلُ اللّٰہِ ﷺ مَنۡ نَسِیَ صَلٰوۃً اَوۡ نَامَ عَنۡھَا فَکَفَّارَتُھَا اَنۡ یُّصَلِّیَھَا اِذَا ذَکَرَھَا۔  وَفِیۡ رِوَایَۃٍ لَا کَفَّارَۃَ لَھَا اِلَّا ذٰلِکَ۔  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 600:  Hazrat Anas is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Whosoever forgets to perform Salah or falls asleep unconsciously[119], then its compensation is to perform it when one remembers.”  In another narration, He said, “Its compensation is nothing other than this[120].”  (Bukhari, Muslim)

۶۰۱:  وَعَنۡ اَبِیۡ قَتَادَۃَ قَالَ:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ “لَیۡسَ فِیۡ النَّوۡمِ تَفۡرِیۡطٌ اِنَّمَا التَّفۡرِیۡطُ فِیۡ الۡیَقۡظَۃِ فَاِذَا نَسِیَ اَحَدُکُمۡ صَلٰوۃً اَوۡنَامَ عَنۡھَا فَیُصَلِّھَا اِذَا ذَکَرَھَا فَاِنَّ اللّٰہَ تَعَالٰی قَالَ:

وَاَقِمِ الصَّلٰوۃَ لِذِکۡرِیۡ

رَوَاہُ مُسۡلِمٌ

Hadeeth # 601:  Hazrat Abu Qataadah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “It’s not a fault if one falls asleep, one is responsible only when awake[121], so when one forgets to perform Salah or falls asleep unconsciously, then he ought to perform when he remembers, for, Allah Almighty states:

وَ اَقِمِ الصَّلٰوۃَ لِذِکْرِیۡ ﴿۱۴﴾

  So worship Me and establish prayer for My remembrance[122].

(Taha 20, Verse 14)

(Muslim)

 

SECTION THREE

 

۶۰۲:  عَنۡ عَلِیٍّ اَنَّ النَّبِیَّ ﷺ قَالَ یَاعَلِیُّ ثَلٰثٌ لَّا تُؤَخِّرۡھَا اَلصَّلٰوۃُ اِذَا اَنۡتَ وَالۡجَنَازَۃُ اِذَا حَضَرَتۡ وَالۡاَیِّمُ اِذَا وَجَدۡتَ لَھَا کُفُواً۔  رَوَاہُ التِّرۡمِذِیۡ

Hadeeth # 602:  Hazrat ‘Ali (whom Allah is pleased with) is reported to have said:  The Messenger of Allah said, “O ‘Ali!  Do not delay in three things; Salah when it’s due[123] and funeral Salah when it’s ready, and girl when her match is found[124].” (Tirmidhi)

۶۰۳:  وَعَنِ ابۡنِ عُمَرَ قَالَ:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ اَلۡوَقۡتُ الۡاَوَّلُ مِنَ الصۡلّٰوۃِ رِضۡوَانُ اللّٰہِ وَالۡوَقۡتُ الۡاٰخِرُ عَفۡوُ اللّٰہِ۔  رَوَاہُ التِّرۡمِذِیۡ

Hadeeth # 603:  Hazrat Ibn Umar is reported to have said:  The Messenger of Allah said, “Salah in its moments is Allah’s pleasure and it’s Allah’s forgiveness in the last moments[125].”  (Tirmidhi)

۶۰۴:   وَعَنۡ اُمِّ فَرۡوَۃَ قَالَتۡ سُءِلَ النَّبِیُّ ﷺ اَیُّ الۡاَعۡمَالِ اَفۡضَلُ؟” قَالَ، “اَلصَّلٰوۃُ لِاَوَّلِ وَقۡتِھَا۔”  رَوَاہُ اَحۡمَدُ وَالتِّرۡمِذِیۡ وَاَبُوۡ دَاوٗدَ، وَقَالَ التِّرۡمِذِیُّ لَایُرۡوَی الۡحَدِیۡثُ اِلَّا مِنۡ حَدِیۡثِ عَبۡدِاللّٰہِ ابۡنِ عُمَرَ الۡعُمَرِیُّ وَھُوَ لَیۡسَ بِالۡقَوِیِّ عِنۡدَ اَھۡلِ الۡحَدِیۡثِ

Hadeeth # 604:  It’s narrated by Hazrat Umme Qataadah, She said that when the Prophet (peace be upon Him) was asked, “Which deed is the best?”  He replied, “Performing Salah in early moments[126].”  (Ahmad, Tirmidhi, Abu Dawood)  Tirmidhi said, “This Hadeeth is narrated by Abdullah Ibn Umar Umari and he is not trusted by the Hadeeth Masters[127].”

۶۰۵:  وَعَنۡ عَاءِشَۃِ رَضِیَ اللّٰہُ عَنۡھَا قَالَتۡ مَاصَلّیٰ رَسُوۡلُ اللّٰہِ ﷺ صَلٰوۃً لِّوَقۡتِھَا الۡاٰخِرِ مَرَّتَیۡنِ حَتّٰی قَبَضَہٗ اللّٰہُ تَعَالٰی۔  رَوَاہُ التِّرۡمِذِیۡ

Hadeeth # 605:  Hazrat ‘Aaishah (whom Allah is pleased with) is reported to have said:  The Messenger of Allah had never performed any Salah in its last moments twice before Allah Almighty raised Him[128].  (Tirmidhi)

۶۰۶:  وَعَنۡ اَبِیۡ اَیُّوۡبَ قَالَ قَالَ رَسُوۡلُ اللّٰہِ ﷺ لَا یَزَالُ اُمَّتِیۡ بِخَیۡرٍ اَوۡ قَالَ عَلَی الۡفِطۡرَۃِ مَالَمۡ یُؤَخِّرُوۡا الۡمَغۡرِبَ اِلٰی اَنۡ تَشۡتَبِکَ النُّجُوۡمُ۔  رَوَاہُ اَبُوۡ دَاوٗدَ وَرَوَاہُ الدَّارِمِیۡ عَنِ الۡعَبَّاسِ

Hadeeth # 604:  Hazrat Abu Ayyoob is reported to have said:  The Messenger of Allah (peace be upon Him) said, “My nation will remain on goodness or, He said, on nature[129] for as long as they keep performing Maghrib Salah before the accumulation of the stars[130].  (Abu Dawood)  Darimi narrated from Hazrat ‘Abbaas.

۶۰۷:  و؟ع؟نۡ اَبِیۡ ھُرَیۡرَۃَ قَال:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ ، “لَوۡ لَا اَنۡ اَشُقَّ عَلٰی اُمَّتِیۡ لَاَمَرۡتُھُمۡ اَنۡ یُّؤَخِّرُوۡا الۡعِشَآءَ اِلٰی ثُلُثِ اللَّیۡلِ اَوۡ نِصۡفِہٖ۔”  رَوَاہُ اَحۡمَدُ وَالتِّرۡمِذِیُّ وَ ابۡنُ مَاجَۃَ

Hadeeth # 607:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah said, “Had I not considered it to be a burden for my nation, then I would instruct them to delay ‘Isha till one third or midnight[131].”  (Ahmad, Tirmidhi, Ibn Majah)

۶۰۸:  وَعَنۡ مَعَاذِ ابۡنِ جَبَلٍ قَالَ:  قَالَ رَسُوۡلُ اللّٰہَ ﷺ اَعۡتِمُوۡا بِھٰذِہٖ الصَّلٰوۃِ فَاِنَّکُمۡ قَدۡ فُضِّلۡتُمۡ بِھَا عَلٰی سَاءِرِ الۡاُمَمِ وَلَمۡ تُصَلِّھَا اُمَّۃٌ قَبۡلَکُمۡ۔  رَوَاہُ اَبُوۡ دَاوٗدَ

Hadeeth # 608:  Hazrat Ma’aaz Ibn Jabal is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Perform this Salah late, for the excellence you have been given over the other nations is due to this, since there is no nation that has performed this Salah before you[132].”  (Abu Dawood)

۶۰۹:  وَعَنِ النُّعۡمَانِ ابۡنِ بَشِیۡرٍ قَالَ اَنَا اَعۡلَمُ بِوَقۡتِ ھٰذِہٖ الصَّلٰوۃِ الۡعِشَآءِ الۡاٰخِرَۃِ کَانَ رَسُوۡلَ اللّٰہِ ﷺ یُصَلِّیۡھَا لِسُقُوۡطِ الۡقَمَرِ الثَّالِثَۃِ۔  رَوَاہُ اَبُوۡ دَاوٗدَ وَالدَّارِمِیُّ

Hadeeth # 609:  It’s narrated from Hazrat No’maan Ibn Basheer that He said, “I know the time of the last Salah ‘Isha very well.  The Messenger of Allah used to perform it when the moon of the third night disappeared[133].”  (Abu Dawood, Darimi)

۶۱۰:  وَعَنۡ رَافِعِ ابۡںِ خَدِیۡجٍ قَالَ:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ، “اَسۡفِرُوۡا بَالۡفَجۡرِ فَاِنَّہٗ اَعۡظَمُ لِلۡاَجۡرِ۔”  رَوَاہُ التِّرۡمِذِیۡ وَاَبُوۡ دَاوٗدَ وَالدَّرِمِیُ وَلَیۡسَ عِنۡدَ النَّسَاءِیۡ “فَاِنَّہٗ اَعۡظَمُ لِلۡاَجۡرِ۔”

Hadeeth # 610:  Hazrat Ibn Rafe’ Ibn Khadeej is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Perform Fajr in brightness, for its reward is greater[134].”  (Tirmidhi, Abu Dawood, Darimi[135]) And Nasa’i narrates it with omission of “Its reward is greater.”

SECTION THREE

 

۶۱۱:  عَنۡ رَافِعِ ابۡنِ خَدِیۡجٍ قَالَ:  کُنَّا نُصَلِیۡ الۡعَصۡرَ مَعَ رَسُوۡلِ اللّٰہِ ﷺ ثُمَّ یُخۡرَجُ الۡجَزُوۡرُ فَتُقۡسَمُ عَشَرَ قِسۡمٍ ثُمَّ تُطۡبَخُ فَنَأکُلُ لَحۡماً نضِیۡحاً قَبۡلَ مَغِیۡبِ الشَّمۡسِ۔  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 611:  It’s narrated from Rafe’ Ibn Khadeej, He Said, “We used to perform ‘Asr Salah with the Messenger of Allah (peace be upon Him), then the camel used to be slaughtered and divided into ten portions, and then it used to be cooked and we ate the roasted meat before sunset[136].”  (Muslim, Bukkhari)

۶۱۲:  وَعَنۡ عَبۡدِ اللّٰہِ ابۡنِ عُمَرَ قَالَ:  مَکَثۡنَا ذَاتَ لَیۡلَۃٍ نَنۡتَظِرُ رَسُوۡلَ اللّٰہِ ﷺ صَلٰوۃَ الۡعِشَآءِ الۡاٰخِرَۃِ فَخَرَجَ اِلَیۡنَا حِیۡنَ ذَھَبَ ثُلُثُ اللَّیۡلِ اَوۡ بَعۡدَہٗ فَلَا نَدۡرِیَ اَشَیۡءٌ شَغَلَہٗ فِیۡ اَھۡلِہٖ اَوۡ غَیۡرَ ذٰلِکَ فَقَالَ حِیۡنَ خَرَجَ اِنَّکُمۡ لَتَنۡظُرُوۡنَ صَلٰوۃً مَّا یَنۡتَظِرُھَا اَھۡلُ دِیۡنٍ غَیۡرُکُمۡ وَلَوۡلَا اَنۡ یَّثۡقُلَ عَلٰی اُمَّتِیۡ لَصَلَیۡتُ بِھِمۡ ھٰذِہٖ السَّاعَۃَ ثُمَّ اَمَرَ الۡمُؤَذِّنُ فَاَقَامَ الصَّلٰوۃَ وَصَلّیٰ۔  رَوَاہُ مُسۡلِمٌ

Hadeeth # 612:  Its narrated by Hazrat Abdullah Ibn Umar, He said, “Once we sat for long and waited for the Messenger of Allah (peace be upon Him) for the last Salah ‘Isha[137].  He arrived when one third part of the night had passed or even later than that.  We did not know whether any task had kept Him busy at home or it was due to some other reason[138].  He said at His arrival, “You have been waiting for such a prayer which nobody of any other religion is waiting for; if it wasn’t hard for my nation, I would make them perform this Salah at this very time[139].  He then commanded the Mu’azzin, He called Takbeer for the Salah, and then we performed Salah.”  (Muslim)

۶۱۳:  وَعَنۡ جَابِرِ ابۡنِ سَمُرَۃَ قَالَ:  کَانَ رَسُوۡلَ اللّٰہِ ﷺ یُصَلِّیۡ الصَّلَوَاتِ نَحۡواً مِّنۡ صَلٰوتِکُمۡ وَکَانَ یُؤَخِّرُ الۡعَتۡمَۃَ بَعۡدَ صَلٰوتِکُمۡ شَیۡأً وَّکَانَ یُخَفِّفُ الصَّلٰوۃَ۔  رَوَاہُ مُسۡلِمٌ

Hadeeth # 613:  It’s narrated from Hazrat Jabir Ibn Samurah[140], He said, “The Prophet (peace be upon Him) performed Salah just like your Salahs[141] but He performed ‘Isha a little later than yours[142], and He performed the Salah lightly[143].”  (Muslim)

۶۱۴:  وَعَنۡ اَبِیۡ سَعِیۡدٍ قَالَ:  صَلَّیۡنَا مَعَ رَسُوۡلِ اللّٰہِ ﷺ صَلٰوۃَ الۡعَتَمَۃِ فَلَمۡ یَخۡرُجۡ حَتّیٰ مَتٰی نَحۡوٌ مِّنۡ شَطۡرَ اللَّیۡلِ فَقَالَ خُذُوۡ مَقَاعِدِنَا فَقَالَ اِنَّ النَّاسَ قَدۡ صَلُوۡا وَاَخَذُوۡا مَضَاجِعَھُمۡ وَاِنَّکُمۡ لَنۡ تَزَالُوۡا فِیۡ الصَّلٰوۃِ مَااَنۡتَظَرۡتُمُ الصَّلٰوۃَ وَلَوۡ لَا ضُعۡفُ الضَّعِیۡفِ وَسَقۡمُ السَّقِیۡمِ لَاَخَّرۡتُ ھٰذِہٖ الصَّلٰوۃَ اِلٰی شَطۡرِ اللَّیۡلِ۔  رَوَاہُ اَبُوۡ دَاوٗدَ وَالنَّسَاءِیۡ

Hadeeth # 613:  It’s narrated by Hazrat Abu Sa’eed, He said, “We performed ‘Isha Salah with the Messenger of Allah (peace be upon Him).  He did not arrive until half of the night had passed[144], and then He said, “Be seated at your places.”  Hence, we sat and then He said, “People have finished perform Salah and have gone to their beds[145] while you were still in Salah for as long as you had been waiting for Salah, and if it wasn’t for the illness of the sick and the weakness of the weak I would delay this Salah till midnight[146].”  (Abu Dawood, Nasa’i)

۶۱۵:  وَعَنۡ اُمِّ سَلِمَۃَ قَالَتۡ:  کَانَ رَسُوۡلُ اللّٰہِ ﷺ اَشَدَّ تَعۡجِیۡلاً لِّلظُّھۡرِ مِنۡکُمۡ وَاَنۡتُمۡ اَشَدُّ تَعۡجِیۡلاً لِّلۡعَصۡرِ مِنۡہُ۔  رَوَاہُ اَحۡمَدُ وَالتِّرۡمِذِیُّ

Hadeeth # 615:  Hazrat Umme Salimah (whom Allah is pleased with) is reported to have said:  The Messenger of Allah used to perform Dhuhr before you and you perform ‘Asr before Him[147].  (Ahmad, Tirmidhi)

۶۱۶:  وَعَنۡ اَنَسٍ، قَالَ:  کَانَ رَسُوۡلُ اللّٰہِﷺ اِذَاکَانَ الۡحَرُّ اَبۡرَدَ بِالصَّلٰوۃِ وَاِذَا کَانَ الۡبَرۡدُ عَجَّلَ۔  رَوَاہُ النَّسَاءِیۡ

Hadeeth # 616:  Narrated by Hazrat Anas, He said: The Messenger of Allah used to cool the (Dhuhr) Salah in summer and He performed it early in winter[148].  (Nasa’i)

۶۱۷:  وَعَنۡ عُبَادَۃَ ابۡنِ الصَّامِتِ قَالَ:  قَالَ لِیۡ رَسُوۡلُ اللّٰہِ ﷺ، “اِنَّھَا سَتَکُوۡنُ عَلَیۡکُمۡ بَعۡدِیۡ اُمَرَآءُ یُشۡغِلُھُمۡ اَشۡیَاءُ عَنِ الصَّلٰوۃِ لِوَقۡتِھَا حَتّیٰ یَذۡھَبَ وَقۡتُھَا فَصَلُّوۡاالصَّلٰوۃَ لِوَقۡتِھَا۔” فَقَالَ رَجُلٌ، “یَا رَسُوۡلَ اللّٰہِﷺ اُصَلِّیۡ مَعَھُمۡ؟”  قَالَ، “نَعَمۡ۔”  رَوَاہُ اَبُوۡ دَاوٗدَ

Hadeeth # 617:  Hazrat Ubaadah Ibn Saamit is reported to have said:  The Messenger of Allah said, “There will rule over you such rulers whom something will stop from performing Salah on time[149] so much so that their time will elapse.  You ought to perform Salah on time[150].”  A person asked, “Should we also perform Salah behind them?”  He replied, “Yes[151].”

۶۱۸:  وَعَنۡ قُبَیۡصَۃَ ابۡنِ وَقَاصٍ، قَالَ:  قَالَ رَسُوۡلُ اللّٰہِﷺ، “یَکُوۡنُ عَلَیۡکُمۡ اُمَرَآءُ مِنۡ بَعۡدِیۡ یُؤَخِّرُوۡنَ الصَّلٰوۃَ فَھِیَ لَکُمۡ وَھِیَ عَلَیۡھِمۡ، فَصَلُوۡ مَعَھُمۡ مَاصَلُوۡا الۡقِبۡلَۃَ۔”  رَوَاہُ دَاوٗدَ

Hadeeth # 618:  Hazrat Qubaisah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “There will be rulers over you after me who will delay the Salah.  It will be beneficial for you and harmful for them[152].  You ought to continue performing Salah behind them for as long as they perform Salah facing towards Ka’bah[153].”  (Abu Dawood)

۶۱۹:  وَعَنۡ عُبَیۡدِ اللّٰہِ ﷺ عَدِیِّ ابۡنِ الۡخَیَارِ اَنَّہٗ دَخَلَ عَلٰی عُثۡمَانَ وَھُوَ مَحۡصُوۡرٌ فَقَالَ، “اِنَّکَ اِمَامُ عَامَۃٍ وَّ نَزَلَ بِکَ مَا تَرَیٰ وَیُصَلِّیۡ لَنَا اِمَامُ فِتۡنَۃٍ وَنَتَحَرَّجُ فَقَالَ الصَّلٰوۃُ اَحۡسَنُ مَا یَعۡمَلُ النَّاسُ فَاِذَا اَحۡسَنَ النَّاسُ فَاَحۡسِنۡ مَعَھُمۡ وَاِذَا اَسَاءُوۡ فَاجۡتَنِبۡ اِسَاءَتَھُمۡ۔”  رَوَاہُ الۡبُخَارِیۡ

Hadeeth # 619:  It’s narrated from Hazrat Ubaidullah Ibn Adi Ibn al-Khiyaar[154] that He went to Hazrat Uthmaan while He was besieged[155].  He told Him, “You are the leader of people and you are observing the trial revealed on you and the Imam of corruption is leading in Salah[156], we regard it as a loss.”  He said, “Salah is better than all the other deeds of people, thus when people treat you well, you also treat them well[157] and when they treat you bad, keep away from their evil.” (Bukhari)

The Chapter of the Excellence of Salah[158]

SECTION ONE

۶۲۰:  عَنۡ عُمَارَۃَ ابۡنِ رُوَیۡبَۃَ، قَالَ:  سَمِعۡتُ رَسُوۡلَ اللّٰہِﷺ یَقُوۡلُ، “لَنۡ یَّلِجَ النَّارَ اَحَدٌ صَلّیٰ قَبۡلَ طُلُوۡعِ الشَّمۡسِ وَقَبۡلَ غُرُوۡبِھَا یَعۡنِیۡ الۡفَجۡرَ وَالۡعَصۡرَ۔”  رَوَاہُ مُسۡلِمٌ

Hadeeth # 620:  Hazrat Umaarah Ibn Ruwaibah is reported to have said:  I heard the Messenger of Allah say, “One who performs the Salah of sunrise and sunset; that is, Fajr and ‘Asr, will never enter the fire[159].”  (Muslim)

۶۲۱:  وَعَنۡ اَبِیۡ مُوۡسٰی، قَالَ:  قَالَ رَسُوۡلُ اللّٰہِﷺ، مَنۡ صَلَّی الۡبَرۡدَیۡنِ دَخَلَ الۡجَنَّۃَ۔”  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 621:  Hazrat Abu Moosa is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Whosoever performs the two cold Salahs will enter paradise[160].”  (Muslim, Bukhari)

۶۲۲:  وَعَنۡ اَبِیۡ ھُرَیۡرَۃَ، قَالَ:  قَالَ رَسُوۡلُ اللّٰہِﷺ، “یَتَعَاقَبُوۡنَ فِیۡکُمۡ مَلٰٓءِکَۃٌ بِاللَّیۡلِ وَمَلٰٓۡءِکَۃٌبِالنَّھَارِ وَیَجۡتَمِعُوۡنَ فِیۡ صَلٰوۃِ الۡفَجۡرِوَصَلٰوۃِ الۡعَصۡرِ ثُمَّ یَعۡرِجُ الَّذِیۡنَ بَاتُوۡا فِیۡھِمۡ فَیَسۡأَلُھُمۡ رَبُّھُمۡ وَھُوَ اَعۡلَمُ بِھِمۡ کَیۡفَ تَرَکۡتُمۡ عِبَادِیۡ فَیَقُوۡلُوۡنَ تَرَکۡنَاھُمۡ وِھُمۡ یُصَلُّوۡنَ وَاَتَیۡنَاھُمۡ وَھُمۡ یُصَلُّوۡنَ۔”  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 622:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “The angels of day and night come among you every now and then and gather in Fajr and ‘Asr Salah[161], hence, the ones that spend the night with you, climb up[162], their Lord asks them, though He knows more than them, “In what state did you leave my servants[163]?” They reply, “We have left them while they were in the state of Salah and they were in Salah when we approached them too[164].” (Bukhari, Muslim)

۶۲۳:  وَعَنۡ جُنۡدُبِ الۡقُسَرِیِّ، قَالَ:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ، مَنۡ صَلّیٰ صَلٰوۃَ الصُّبۡحِ فَھُوَ فِیۡ ذِمَّۃِ اللّٰہِ فَلَا یَطۡلُبَنَّکُمُ اللّٰہُ مِنۡ ذِمَّتِہٖ بِشَیۡءٍ یُدۡرِکُہٗ ثُمَّ یَکُبُّہٗ عَلٰی وَجۡھِہٖ فِیۡ نَارِ جَھَنَّمَ۔”  رَوَاہُ مُسۡلِمٌ۔  وَفِیۡ نُسَخِ الۡمَصَابِیۡحِ اَلۡقُشَیۡرِیُّ بَدَلَ الۡقَسَرِیِّ

Hadeeth # 623:  Hazrat Jundub Qasari is reported to have said:  The Messenger of Allah said, “One who performs Fajr Salah is in protection of Allah[165], thus, Allah will not question regarding his protection[166], because when He questions anyone of the accountability of his promise, then He will catch them and then He will delve them in hell-fire by the side of their face.” (Muslim) And in a few scriptures of Masaabeeh it’s Qushairi instead of Qasari.

۶۲۴:  وَعَنۡ اَبِیۡ ھُرَیۡرَۃَ، قَالَ:  قَالَ رَسُوۡلُ اللّٰہِﷺ لَوۡ یَعۡلَمُ النَّاسُ مَا فِیۡ النِّدَاءِ وَالصَّیۡفِ الۡاَوَّلِ ثُمَّ یَجِدُوۡا اِلَّا اَنۡ یَّسۡتَھِمُوۡا عَلَیۡہِ لَاسۡتَھَمُوۡا وَلَوۡ یَعۡلَمُوۡنَ مَا فِیۡ التَّھۡجِیۡرِ لَاسۡتَبَقُوۡا اِلَیۡہِ وَلَوۡ یَعۡلَمُوۡنَ مَا فِیۡ الۡعَتۡمَۃِ وَالصُّبۡحِ لَاٰتُوۡھُمَا وَلَوۡ حَبۡواً۔”  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 624:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Had the people known what reward lies in Azan and the first line of Salah[167], they would not accomplish it unless they fall upon someone then they will apply the draw[168], and if they knew what reward lies in Dhuhr, they would come running towards it[169] and if they knew the reward of ‘Isha and Fajr, they would approach it even by dragging themselves[170].” (Bukhari, Muslim)

۶۲۵:  وَعَنۡہُ، قَالَ:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ، “لَیۡسَ صَلٰوۃٌ اَثۡقَلَ عَلَی الۡمُنَافِقِیۡنَ مِنَ الۡفَجۡرِ وَالۡعِشَآءِ وَلَوۡ یَعۡلَمُوۡنَ مَا فِیۡھِمَا لَاٰتُوۡھُمَا وَلَوۡ حَبۡواً۔”  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 625:  It’s also narrated by Him, He said:  “The Messenger of Allah (peace be upon Him) said, “No other Salah is more inconvenient on a hypocrite than Fajr and ‘Isha[171], and had they known what reward lies within these two, they would make their approach even by dragging themselves towards them.” (Bukhari, Muslim)

۶۲۶:  وَعَنۡ عُثۡمَانَ، قَالَ:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ، “مَنۡ صَلَّی الۡعِشَآءَ فِیۡ جَمَاعَۃٍ فَکَاَنَّمَا صَلَّی اللَّیۡلَ کُلَّہٗ۔”  رَوَاہُ مُسۡلِمٌ

Hadeeth # 626:  Hazrat Uthmaan is reported to have said:  The Messenger of Allah (peace be upon Him) said, “One who performs ‘Isha in congregation is as if he remained standing in Salah half a night and the one who performs Fajr in congregation is as if he performed Salah the whole night[172].” (Muslim)

۶۲۷:  وَعَنِ ابۡنِ عُمَرَ، قَالَ:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ، “لَا یَغۡلِبَنَّکُمُ الۡاَعۡرَابُ عَلٰی اِسۡمِ صَلٰوتِکُمۡ الۡمَغۡرِبِ قَالَ وَتَقُوۡلُ الۡاَعۡرَابُ ھِیَ الۡعِشَآءُ وَقَالَ لَایَغۡلِبَنَّکُمُ الۡاَعۡرَابُ عَلٰی اِسۡمِ صَلٰوتِکُمۡ الۡعِشَآءِ فَاِنَّھَا فِیۡ کِتَابِ اللّٰہِ الۡعِشَآءُ فَاِنَّھَا تَغۡتِمُ بِحِلَابِ الۡاِبِلِ۔”  رَوَاہُ مُسۡلِمٌ

Hadeeth # 627:  Hazrat Ibn Umar is reported to have said:  The Messenger of Allah (peace be upon Him) said, “The villagers must never overcome you in the name of Maghrib Salahs.” The narrator says, “The villagers used to call it ‘Isha[173], and He said, “The villagers must never overcome you in the name of your ‘Isha Salahs, since it is ‘Isha in the Book of Allah[174], and the villagers delay because of milking the camels’ milk[175].” (Muslim)

وَعَنۡ عَلِیٍّ اَنَّ رَسُوۡلَ اللّٰہِ ﷺ قَالَ یَوۡمَ الۡخَنۡدَقِ، “حَبَسُوۡنَا عَنۡ صَلٰوۃِ الۡوُسۡطیٰ صَلٰوۃِ الۡعَصۡرِ؛ مَلَأَ اللّٰہُ بُیُوۡتَھُمۡ وَقُبُوۡرَھُمۡ نَاراً۔”  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 628:  Hazrat ‘Ali is reported to have said on the day of the trench battle[176], “May Allah stuff their houses and graves with fire, for they have stopped us from‘Asr, the middle Salah[177].” (Bukhari, Muslim)

SECTION TWO

۶۲۸:  عَنِ ابۡنِ مَسۡعُوۡدٍ وَ سَمُرَۃَ ابۡنِ جُنۡدُبٍ، قَالَا:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ، “صَلٰوۃُ الۡوُسۡطیٰ صَلٰوۃُ الۡعَصۡرِ۔”  رَوَاہُ التِّرۡمِذِیۡ

Hadeeth # 628:  Hazrat Ibn Mas’ood and and Samurah are reported to have said:  The Messenger of Allah (peace be upon Him) said, “The middle Salah is ‘Asr Salah[178].”  (Tirmidhi)

۶۲۹:  وَعَنۡ اَبِیۡ ھُرَیۡرَۃَ ،عَنِ النَّبِیِّﷺ فِیۡ قَوۡلِہٖ تَعَالٰی:

اِنَّ قُرۡاٰنَ الۡفَجۡرِ کَانَ مَشۡھُوۡداً

قَالَ، “تَشۡھَدُہٗ مَلٰٓءِکَۃُ اللَّیۡلِ وَمَلٰٓءِکَۃُ النَّھَارِ۔”  رَوَاہُ التِّرۡمِذِیۡ

Hadeeth # 629:  Narrated from Hazrat Abu Hurairah, from the Prophet (peace be upon Him) concerning the words of Allah Almighty:

اِنَّ قُرْاٰنَ الْفَجْرِکَانَ مَشْہُوۡدًا

No doubt, angles are present in the Quran of the dawn.

(Bani Isra’eel 17, Verse 78)

He said, “The angels of day and the angels of night witness it[179].”  (Tirmidhi)

SECTION THREE

۲۳۰:  عَنۡ زَیۡدِ ابۡنِ ثَابِتٍ وَعَاءِشَۃَ قَالَا:  اَلصَّلٰوۃُ الۡوُسۡطیٰ صَلٰوۃُ الظُّھۡرِ۔  رَوَاہُ مَالِکٌ عَنۡ زَیۡدٍ وَالتِّرۡمِذِیۡ عَنۡھُمَا تَعۡلِیۡقاً

Hadeeth # 630:  Hazrat Zaid Ibn Thaabit and ‘Aaishah are reported to have said, “The middle Salah is indeed the Dhuhr Salah[180].” (Malik, from Zaid) And Tirmidhi narrated from them by way of Ta’leeq[181].

۲۳۱:  وَعَنۡ زَیۡدِ ابۡنِ ثَابِتٍ، قَالَ:  کَانَ رَسُوۡلُ اللّٰہِ ﷺ یُصَلِّیۡ الظُھۡرَ بِالۡھَاجِرَۃِ وَلَمۡ یَکُنۡ یُصَلِّیۡ صَلٰوۃً اَشَدَّ عَلٰی اَصۡحَابِ رَسُوۡلِ اللّٰہِﷺ مِنۡھَا فَنَزَلَتۡ:

حَافِظُوۡا عَلَی الصَّلَوَاتِ وَالصَّلٰوۃِ الۡوُسۡطیٰ

وَقَالَ اِنَّ قَبۡلَھَا صَلٰوتَیۡنِ وَبَعۡدَھَا صَلٰوتَیۡنِ۔”  رَوَاہُ اَحۡمَدُ وَاَبُوۡ دَاوٗدَ

Hadeeth # 631:  It’s narrated from Hazrat Zaid Ibn Thaabit that the Messenger of Allah (peace be upon Him) used to perform Dhuhr in the afternoon[182], and there was not a tougher Salah than that for the Companions of the Messenger of Allah (peace be upon Him), then the verse:

“Guard your Salahs especially the middle Salah”

 revealed, and He said, “There are two Salahs before it and two afterwards[183].” (Ahmad, Abu Dawood)

۶۳۲:  وَعَنۡ مَالِکٍ بَلَغَہٗ اَنَّ عَلِیَّ ابۡنِ اَبِیۡ طَالِبٍ وَّ عَبۡدِ اللّٰہِ ابۡنِ عَبَّاسٍ کَانَا یَقُوۡلَانِ:  اَلصَّلٰوۃُ الۡوُسۡطیٰ صَلٰوۃُ الصُّبۡحِ۔  رَوَاہُ فِیۡ الۡمُؤَطَّا وَرَوَاہُ التِّرۡمِذِیۡ عَنِ ابۡنِ عَبَّاسٍ وَّابۡنِ عُمَرَ تَعۡلِیۡقاً

Hadeeth # 632:  The narration reached Hazrat Malik that Hazrat ‘Ali Ibn Abu Taalib and Abdullah Ibn Abbaas used to say, “Fajr Salah is the middle Salah[184].” (Mu’atta, Tirmidhi, by way of Ta’leeq)

۶۳۳:  وَعَنۡ سَلۡمَانَ، قَالَ:  سَمِعۡتُ رَسُوۡلَ اللّٰہِ ﷺ یَقُوۡلُ مَنۡ غَدَا اِلٰی صَلٰوۃِ الصُّبۡحِ غَدَا بِرَایَۃِ الۡاِیۡمَانِ وَمَنۡ غَدَا اِلَی السُّوۡقِ غَدَا بِرَایَۃِ اِبۡلِیۡسَ۔”  رَوَاہُ اِبۡنُ مَاجَۃَ

Hadeeth # 633:  Hazrat Salman is reported to have said:  I heard the Messenger of Allah (peace be upon Him) saying, “One who goes for Fajr Salah, bore the flag of faith, and one who goes to the market in the morning, bore the flag of satan[185].” (Ibn Majah)

The Chapter of Azan[186]

SECTION ONE

۶۳۴:  عَنۡ اَنَسٍ قَالَ:  ذَکَرُوۡا النَّارَ وَالنَّاقُوۡسَ فَذَکَرُوۡا الۡیَھُوۡدَ وَ النَّصَاریٰ فَاُمِرَ بِلَالٌ اَنۡ یُّشَفِّعَ الۡاَذَانَ وَاَنۡ یُّؤۡتِرَ الۡاِقَامَۃَ۔  قَالَ اِسۡمٰعِیۡلُ فَذَکَرۡتُہٗ لِاَیُّوۡبَ فَقَالَ اِلَّاالۡاِقَامَۃُ۔  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 634:  It’s narrated from Hazrat Anas, He said, “Whenever the Companions made mention of fire and conch they mentioned the jews and christians[187].  Hazrat Bilal was then commanded to say the words of Azan twice and the words of Takbeer once[188].” Hazrat Isma’eel said, “When I mentioned this to Hazrat Ayyoob He said, ‘Except the Iqaamah[189].” (Bukhari, Muslim)

۶۳۵:  وَعَنۡ اَبِیۡ مَحۡذُوۡرَۃَ، قَالَ:  اَلۡقیٰ عَلَیَّ رَسُوۡلُ اللّٰہِ ﷺ اَلتَّاذِیۡنَ ھُوَ بِنَفۡسِہٖ فَقَالَ، “قُلۡ اَللّٰہُ اَکۡبَرُ اَللّٰہُ اَکۡبَرُ  اَللّٰہُ اَکۡبَرُ اَللّٰہُ اَکۡبَرُ اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ  اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ  اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ ثُمَّ تَعُوۡذُفَتَقُوۡلُ اَشۡھَدُ اَنۡ اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ  اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ  اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ  حَیَّ عَلَی الصَّلٰوۃِ حَیَّ عَلَی الصَّلٰوۃِ حَیَّ عَلَی الۡفَلَاحِ حَیَّ عَلَی الۡفَلَاحِ  اَللّٰہُ اَکۡبَرُ اَللّٰہُ اَکۡبَرُ لَآ اِلٰہَ اِلَّا اللّٰہُ۔”  رَوَاہُ مُسۡلِمٌ

Hadeeth # 635:  Hazrat Abu Mahzoorah[190] is reported to have said:  The Messenger of Allah (peace be upon Him) personally presented to me the Azan.  He told me to say:

اَللّٰہُ اَکۡبَرُ اَللّٰہُ اَکۡبَرُ اَللّٰہُ اَکۡبَرُ اَللّٰہُ اَکۡبَرُ

اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ

اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ  اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ[191]

Then, to repeat and say:

اَشۡھَدُ اَنۡ اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ

اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ  اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ

حَیَّ عَلَی الصَّلٰوۃِ حَیَّ عَلَی الصَّلٰوۃِ

حَیَّ عَلَی الۡفَلَاحِ حَیَّ عَلَی الۡفَلَاحِ

اَللّٰہُ اَکۡبَرُ اَللّٰہُ اَکۡبَرُ

لَآ اِلٰہَ اِلَّا اللّٰہُ[192]

(Muslim)

SECTION TWO

۳۳۶:  عَنِ ابۡنِ عُمَرَ، قَالَ:  کَانَ الۡاَذَانُ عَلٰی عَھۡدِ رَسُوۡلِ اللّٰہِ ﷺ مَرَّتَیۡنِ مَرَّتَیۡنِ وَالۡاِقَامَۃُ مَرَّۃً مَرَّۃً  غَیۡرَ اَنَّہٗ کَانَ یَقُوۡلُ قَدۡ قَامَتِ الصَّلٰوۃُ  قَدۡ قَامَتِ الصَّلٰوۃُ۔  رَوَاہُ اَبُوۡ دَاوٗدَ وَالنَّسَاءِیۡ وَالدَّارِمِیۡ

Hadeeth # 636:  Hazrat Ibn Umar is reported to have said:  In the time of the Messenger of Allah, the Azan was twice and the Takbeer, once, except when the Mu’azzin said:

قَدۡ قَامَتِ الصَّلٰوۃُ  قَدۡ قَامَتِ الصَّلٰوۃُ[193]

i.e. Indeed the Salah has been established. (Abu Dawood, Nasa’i, Darimi)

۳۳۷:  وَعَنۡ اَبِیۡ مَحۡذُوۡرَۃَ، اَنَّ النَّبِیَّ ﷺ عَلَّمَہٗ الۡاَذَانَ تِسۡعَ عَشَرَۃَ کَلِمَۃً وَّ الۡاِقَامَۃَ سَبۡعَ عَشَرَۃَ کَلِمَۃً۔  رَوَاہُ اَحۡمَدُ وَالتِّرۡمِذِیۡ وَاَبُوۡ دَاوٗدَ وَالنَّسَاءِیۡ وَالدَّارِمِیۡ وَاِبۡنُ مَاجَۃَ

Hadeeth # 637:  Hazrat Abu Mahzoorah is reported to have said that the Messenger of Allah (peace be upon Him) taught him the nineteen words of Azan and seventeen words of Takbeer[194].  (Ahmad, Tirmidhi, Abu Dawood, Nasa’i, Darimi, Ibn Majah)

۳۳۸:  وَعَنۡہُ، قَالَ:  قُلۡتُ یَارَسُوۡلَ اللّٰہِ ﷺ عَلِّمۡنِیۡ سُنَّۃَ الۡاَذَانِ قَالَ فَمَسَحَ مُقَدَّمَ رَأۡسِہٖ، قَالَ، “تَقُوۡلُ اَللّٰہُ اَکۡبَرُ اَللّٰہُ اَکۡبَرُ اَللّٰہُ اَکۡبَرُ اَللّٰہُ اَکۡبَرُ، تَرۡفَعُ بِھَا صَوۡتَکَ ثُمَّ تَقُوۡلُ اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ  اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ  اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ، تَخۡفِضُ بِھَا صَوۡتَکَ ثُمَّ تَرۡفَعُ صَوۡتَکَ بِالشَّھَادَۃِ اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ  اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ  اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ  حَیَّ عَلَی الصَّلٰوۃِ حَیَّ عَلَی الصَّلٰوۃِ حَیَّ عَلَی الۡفَلَاحِ حَیَّ عَلَی الۡفَلَاحِ فَاِنۡ کَانَ صَلٰوۃُ الصُّبۡحِ قُلۡتَ اَلصَّلٰوۃُ خَیۡرٌ مِّنَ النَّوۡمِ اَلصَّلٰوۃُ خَیۡرٌ مِّنَ النَّوۡمِ  اَللّٰہُ اَکۡبَرُ اَللّٰہُ اَکۡبَرُ لَآ اِلٰہَ اِلَّا اللّٰہُ۔”  رَوَاہُ اَبُوۡ دَاوٗدَ

Hadeeth # 638:  It is also narrated by Him:  I said, “O the Messenger of Allah, teach me the Sunnah of Azan[195].” The Messenger of Allah (peace be upon Him) stroked the front part of his head[196] and said, “Say:

اَللّٰہُ اَکۡبَرُ اَللّٰہُ اَکۡبَرُ اَللّٰہُ اَکۡبَرُ اَللّٰہُ اَکۡبَرُ

aloud, then say:

اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ  اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ  اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ

Softly, and then raise your voice from Shahaadah[197]:

اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ  اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ  اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ

حَیَّ عَلَی الصَّلٰوۃِ حَیَّ عَلَی الصَّلٰوۃِ حَیَّ عَلَی الۡفَلَاحِ حَیَّ عَلَی الۡفَلَاحِ

and if it’s Fajr Salah, then say this too:

اَلصَّلٰوۃُ خَیۡرٌ مِّنَ النَّوۡمِ اَلصَّلٰوۃُ خَیۡرٌ مِّنَ النَّوۡمِ  اَللّٰہُ اَکۡبَرُ اَللّٰہُ اَکۡبَرُ لَآ اِلٰہَ اِلَّا اللّٰہُ

(Abu Dawood)

۳۳۹:  وَعَنۡ بِلَالٍ، قَالَ:  قَالَ لِیۡ رَسُوۡلُ اللّٰہِ ﷺ، “لَا تُثَوِّبَنَّ فِیۡ شَیۡءٍ مِنَ الصَّلَوَاتِ اِلَّا فِیۡ صَلٰوۃِ الۡفَجۡرِ۔”  رَوَاہُ التِّرۡمِذِیۡ وَاِبۡنُ مَاجَۃَ وَقَالَ التِّرۡمِذِیۡ، “اَبُوۡ اِسۡرَاءِیۡلَ الرَّاوِیُّ لَیۡسَ بِذٰکَ الۡقَوِیُّ عِنۡدَ اَھۡلِ الۡحَدِیۡثِ۔”

Hadeeth # 639:  Hazrat Bilal is reported to have said:  The Messenger of Allah (peace be upon Him) said to me, “Do not say Tathweeb in any other Salah except Fajr[198].” (Tirmidhi) Tirmidhi said, “The narrator, Abu Isra’eel is not trusted by the Hadeeth-Masters[199].”

۳۴۰:  وَعَنۡ جَابِرٍ اَنَّ رَسُوۡلَ اللّٰہِ ﷺ قَالَ لِبِلَالٍ:  اِذَا اَذَّنۡتَ فَتَرَسَّلۡ وَاِذَا اَقَمۡتَ فَاحۡدَرۡ وَاجۡعَلۡ بَیۡنَ اَذَانِکَ وَاِقَامَتِکَ قَدۡرَمَا یَفۡرُغُ الۡاٰکِلُ مِنۡ اَکۡلِہٖ وَالشَّرِبُ مِنۡ شُرۡبِہٖ وَالۡمُعۡتَصِرُ اِذَادَخَلَ لِقَضَاءِ حَاجَتِہٖ وَلَا تَقُوۡمُوۡا حَتّٰی تَرَوۡنِیۡ۔”  رَوَاہُ التِّرۡمِذِیۡ وَقَالَ، “لَا نَعۡرِفُہٗ اِلَّا مِنۡ حَدِیۡثِ عَبۡدِ الۡمُنۡعِمِ وَھُوۡ اِسۡنَادٌ مَجۡھُوۡلٌ۔”

Hadeeth # 640:  Hazrat Jabir is reported to have said:  The Messenger of Allah (peace be upon Him) told Hazrat Bilal, “Pause whilst calling Azan and make it quick whilst calling Takbeer[200], and keep enough distance between your Azan and Takbeer so that the person who eats finishes eating and one who is drinking finishes drinking and one answering the call of nature, finishes[201], and do not line up until you see me[202].” (Tirmidhi, he says, “I know of this Hadeeth only from Abdul Mun’im’s Hadeeth and this chain is an unknown chain[203])

۳۴۱:  وَعَنۡ زِیَادِ ابۡنِ الۡحَارِثِ الصُّدَاءِیۡ، قَالَ:  اَمَرَنِیۡ رَسُوۡلُ اللّٰہِ ﷺ اَنۡ اَذِّنۡ فِیۡ صَلٰوۃِ الۡفَجۡرِفَاَذَّنۡتُ فَاَرَادَ بِلَالٌ اَنۡ یُّقِیۡمَ فَقَالَ رَسُوۡلُ اللّٰہِ ﷺ، “اِنَّ اَخَا صُدَاءٍ قَدۡ اَذَّنَ وَمَنۡ اَذَّنَ فَھُوۡ یُقِیۡمُ۔”  رَوَاہُ التِّرۡمِذِیۡ وَاَبُوۡ دَاوٗدَ وَاِبۡنُ مَاجَۃَ

Hadeeth # 641:  Hazrat Ziyadah Ibn Harith Suda’i[204] is reported to have said:  The Messenger of Allah (peace be upon Him) commanded me to call Azan in Fajr Salah, I called Azan, then Hazrat Bilal wanted to call Takbeer.  The Messenger of Allah (peace be upon Him) said, “Your brother Suda’i has called Azan, and he who calls Azan, is to call Takbeer[205].” (Tirmidhi, Abu Dawood, Ibn Majah)

SECTION THREE

۳۴۲:  عَنِ ابۡنِ عُمَرَ، قَالَ:  کَانَ الۡمُسۡلِمُوۡنَ حِیۡنَ قَدِمُوۡا الۡمَدِیۡنَۃَ یَجۡتَمِعُوۡنَ فَیَتَحَیَّنُوۡنَ لِلصَّلٰوۃِ وَلَیۡسَ یُنَادِیۡ بِھَا اَحِدٌ فَتَکَلَّمُوۡا یَوۡماً فِیۡ ذٰلِکَ فَقَالَ بَعۡضُھُمۡ اِتَّخِذُوۡا مِثۡلَ نَاقُوۡسِ النَّصَاریٰ وَقَالَ بَعۡضُھُمۡ قَرۡناً مِثۡلَ قَرۡنِ الۡیَھُوۡدِ فَقَالَ عُمَرُ وَلَاتَبۡعَثُوۡنَ رَجُلاً یُّنَادِیۡ بِالصَّلٰوۃِ فَقَالَ رَسُوۡلُ اللّٰہِ ﷺ یَا بِلَالُ قُمۡ فَنَادِ بِالصَّلٰوۃِ۔  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 642:  Hazrat Ibn Umar is reported to have said:  When the Muslims arrived at Madinah, they used to estimate the time of Salah and gather.  No one used to call Azan.  One day, they discussed this issue.  Some said to make it like the conch of the christians and some said to make it like the bugle of the jews, then Hazrat Umar said, “Why don’t you appoint one to call for Salah[206],” then, the Messenger of Allah (peace be upon Him) said, “Stand up, Bilal and call for Salah[207].” (Bukhari, Muslim)

۳۴۳:  وَعَنۡ عَبۡدُ اللّٰہِ ابۡنِ زَیۡدِ ابۡنِ عَبۡدِ رَبِّہٖ، قَالَ:  لَمَّا اَمَرَرَسُوۡلُ اللّٰہِ ﷺ ب،النَّقُوۡسِ یُعۡمَلُ لِیُضۡرِبَ بِہٖ لِلنَّاسِ لِجَمۡعِ الصَّلٰوۃِ طَافَ بِیۡ وَاَنَا نَاءِمٌ رَجُلٌ یَّحۡمِلُ نَاقُوۡسَاً فِیۡ یَدِہٖ فَقُلۡتُ یَا عَبۡدَاللّٰہِ اَتَبِیۡعُ النَّقُوۡسَ؟  قَالَ وَمَا تَصۡنَعُ بِہٖ قُلۡتُ نَدۡعُوۡا بِہٖ اِلَی الصَّلٰوۃِ قَالَ اَفَلَا اَدُلُّکَ عَلٰی مَا ھُوَ خَیۡرٌ مِّنۡ ذٰلِکَ فَقُلۡتُ لَہٗ بَلٰی قَالَ فَقَالَ اللّٰہُ اَکۡبَرُ اِلٰی اٰخِرِہٖ وَکَذَا الۡاِقَامَۃُ فَلَمَّا اَصۡبَحۡتُ اَتَیۡتُ رَسُوۡلَ اللّٰہِ ﷺ فَاَخۡبَرۡتُہٗ بِمَا رَأَیۡتُ فَلۡیُؤَذِّنۡ بِہٖ فَاِنَّہٗ اَنۡدیٰ صَوۡتاً مِّنۡکَ فَقُمۡتُ مَعَ بِلَالٍ فَجَعَلۡتُ اُلۡقِیۡہِ عَلَیۡہِ وَیُؤَذِّنُ بِہٖ فَقَالَ سَمِعَ بِذٰلِکَ عُمَرُ ابۡنُ الۡخَطَّابِ وَھُوَ فِیۡ بَیۡتِہٖ فَخَرَجَ یَجُرُّ رِدَاءَہٗ یَقُوۡلُ یَارَسُوۡلَ اللّٰہِ ﷺ وَالَّذِیۡ بَعَثَکَ بِالۡحَقِّ لَقَدۡ رَأَیۡتُ مِثۡلَ مَا اُرِیَ فَقَالَ رَسُوۡلُ اللّٰہِ ﷺ فَلِلّٰہِ الۡحَمۡدُ۔  رَوَاہُ اَبُوۡ دَاوٗدَ وَالدَّارِمِیۡ وَاِبۡنُ مَاجَۃَ اِلَّا اَنَّہٗ لَمۡ یَذۡکُرِ الۡاِقَامَۃَ وَقَالَ التِّرۡمِذِیۡ “ھٰذَا حَدِیۡثٌ صَحِیۡحٌ لٰکِنَّہٗ لَمۡ یُصَرِّحۡ قِصَّۃَ النَّقُوۡسِ۔”

Hadeeth # 643:  Hazat Abdullah Ibn Zaid Ibn Abde Rabbihi[208] is reported to have said:  When the Messenger of Allah (peace be upon Him) decided to command, to prepare the conch for the sake of Salah in people’s congregation[209], I saw a person in my dream holding a conch in his hand.  I asked him, “Are you selling the conch, O the servant of Allah?” He asked, “What will you do with it?” I said, “I will use it to call for Salah[210].” He said, “Should I not tell you of something better than this[211]?” I said, “Why not!” He said, “Say, ‘Allahu Akbar’.” till the end, and Takbeer similarly[212].  I went to the Messenger of Allah (peace be upon Him) when it was morning and told Him whatever I saw in my dream.  He said, “It was a true dream by Allah’s blessing[213], so stand up with Bilal and narrate to him what you dreamt so that he calls Azan, for he has a louder voice than you[214].” I stood up with Bilal, and I recited to him and he would call Azan[215].  Hazrat Umar Ibn Al-Khattaab heard this, while He was in his house, then He came out pulling his shawl, saying, “By the one who has appointed you with truth, O the Messenger of Allah (peace be upon Him), indeed I have also seen a similar dream as his[216].” The Messnger of Allah (peace be upon Him) said, “All praise due to Allah.” (Abu Dawood, Ibn Majah, Darimi) But Ibn Majah did not mention the Takbeer.  Tirmidhi said, “This Hadeeth is sound,” but he did not mention the incident of conch[217].

۶۴۴:  وَعَنۡ اَبِیۡ بُکۡرَۃَ، قَالَ:  خَرَجۡتُ مَعَ النَّبِیِّ ﷺ لِصَلٰوۃِ الصُّبۡحِ فَکَانَ لَا یَمُرُّ بِرَجُلٍ اِلَّا نَدَاہُ بِالصَّلٰوۃِ اَوۡ حَرَّکَہٗ بِرِحۡلِہٖ۔  رَوَاہُ اَبُوۡ دَاوٗدَ

Hadeeth # 644:  Hazrat Abu Bukrah[218] is reported to have said:  When I went with the Messnger of Allah (peace be upon Him) for Fajr Salah, then He either called whomever He found asleep or shook them with His foot[219].  (Abu Dawood)

۶۴۵:  وَعَنۡ مَالِکٍ بَلَغَہٗ اَنَّ الۡمُؤَذِّنَ جَآءَ عُمَرَ یُؤَذِّنَہٗ لِصَلٰوۃِ الصُّبۡحِ فَوَجَدَہٗ نَاءِماً فَقَالَ، “اَلصَّلٰوۃُ خَیۡرٌ مِّنَ النَّوۡمِ۔”  فَاَمَرَہٗ عُمَرُ اَنۡ یَّجۡعَلَھَا فِیۡ نِدَاءِ الصُّبۡحِ۔  رَوَاہُ فِیۡ الۡمُؤَطَّا

Hadeeth # 645:  Hazrat Malik narrated, the Hadeeth reached him that when the Mu’azzin went to Hazrat Umar to invite Him for Fajr Salah[220], he said, when he saw Him asleep, “The Salah is better than the sleep.” Then Hazrat Umar commanded him to include this in Fajr Azan[221].  (Mu’tta)

۶۴۶:  وَعَنۡ عَبۡدِ الرَّحۡمٰنِ ابۡنِ سَعۡدِ ابۡنِ عَمَّارِ ابۡنِ سَعۡدٍ مُؤَذِّنِ رَسُوۡلِ اللّٰہِ ﷺ قَالَ حَدَّثَنِیۡ اَبِیۡ عَنۡ اَبِیۡہِ عَنۡ جَدِّہٖ اَنَّ رَسُوۡلَ اللّٰہِ ﷺ اَمَرَ بِلَالاً  اَنۡ یَّجۡعَلَ اِصۡبَعَیہِ فِیۡ اُذُنَیۡہِ قَالَ اِنَّہٗ اَرۡفَعُ لِصَوۡتِکَ۔  رَوَاہُ اِبۡنُ مَاجَۃَ

Hadeeth # 646:  Hazrat Abdur Rahmaan Ibn Sa’d Ibn ‘Ammaar Ibn Sa’d the Mu’azzin of the Messenger of Allah[222] (peace be upon Him) is reported to have said:  My father narrated the Hadeeth to me from his father, from his grandfather that the Messenger of Allah (peace be upon Him) commanded Hazrat Bilal that he should insert his two fingers in his ears, and He said, “Indeed it will make your voice louder[223].”  (Ibn Majah)

The Excellence of Azan and answering the Mu’azzin[224]

SECTION ONE

۶۴۷:  عَنۡ مُعَاوِیَۃَ، قَالَ سَمِعۡتُ رَسُوۡلَ اللّٰہِ ﷺ یَقُوۡلُ الۡمُؤَذِّنُوۡنَ اَطُوَلُ النَّاسِ اَعۡنَاقاً یَوۡمَ الۡقِیٰمَۃِ۔  رَوَاہُ مُسۡلِم

Hadeeth # 647:  Hazrat Ameer Mu’awiyah is reported to have said:  I heard the Messenger of Allah saying, “The Mu’azzins will have the tallest of necks among the people on the Day of Qiyamah[225].”  (Muslim)

۶۴۸:  عَنۡ اَبِیۡ ھُرَیۡرَۃَ، قَالَ:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ، “اِذَا نُوۡدِیَ لِلصَّلٰوۃِ اَدۡبَرَ الشَّیۡطَانُ لَہٗ ضُرَاطٌ حَتّٰی لَا یَسۡمَعَ التَّاذِیۡنَ فَاِذَا قُضِیَ النِّدَاءُ اَقۡبَلَ حَتّٰی اِذَاثُوِّبَ بِالصَّلٰوۃِ اَدۡبَرَ حَتّٰی اِذَا قُضِیَ التَّثۡوِیۡبُ اَقَبۡلَ حَتّٰی یُخۡطِرَ بَیۡنَ الۡمَرۡءِ وَنَفۡسِہٖ یَقُوۡلُ اُذۡکُرۡ کَذَا اُذۡکُرۡ کَذَا لِمَالَمۡ یَکُنۡ یَذۡکُرُ حَتّٰی یَظِلَّ الرَّجُلُ لَایَدۡرِیۡ کَمۡ صَلّیٰ۔  مُتَّفَقٌ عَلَیۡہِ

Hadeeth # 648:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “When there is call for Salah[226], the devil turns back.  He runs away farting till he does not hear the Azan[227].  When the proclamation is finished, he comes forward till when Tathweeb is proclaimed[228].  He runs back till when the proclamation is finished.  He approaches till he revolves between a man and his soul, saying, “Remember such and such, remember such and such[229].”  He will not cease to remember until the man does not know as to how many Rakaats he has performed[230].”  (Bukhari, Muslim)

۶۴۹:  وَعَنۡ اَبِیۡ سَعِیۡدِ الۡخُدۡرِیِّ قَالَ:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ، لَا یَسۡمَعُ مُدَیٰ صَوۡتِ الۡمُؤَذِّنِ جِنٌّ وَّلَا اِنۡسٌ وَّلَا شَیۡءٌ اِلَّا شَھِدَ لَہٗ یَوۡمَ الۡقِیٰمَۃِ۔”  رَوَاہُ الۡبُخَارِیۡ

Hadeeth # 649:  Hazrat Abu Sa’eed Khudri is reported to have said:  The Messenger of Allah (peace be upon Him) said, “The farthest end of the voice of the Mu’azzin is not heard by any Jinn, man or anything, but will bear witness for him on the day of resurrection[231].”  (Bukhari)

۶۵۰:  وَعَنۡ عَبۡدِ اللّٰہِ ابۡنِ عَمۡرِو ابۡنِ الۡعَاصِ قَالَ:  قَالَ رَسُوۡلُ اللّٰہِ ﷺ، “اِذَا سَمِعۡتُمُ الۡمُؤَذِّنَ فَقُوۡلُوۡا مِثۡلَ مَا یَقُوۡلُ ثُمَّ صَلُّوۡا عَلَیَّ فَاِنَّہٗ مَنْ صَلّٰی عَلَّیَّ صَلٰوۃً صَلَّی اللّٰہُ عَلَیْہِ بِھَا عَشْراً ثُمَّ سَلُوْا اللّٰہَ لِیَ الْوَسِیْلَۃَ فَاِنَّھَا مَنْزِلَۃٌ فِیْ الْجَنَّۃِ لَایَنْبَغِیْ اِلَّا لِعَبْدٍ مِّنْ عِبَادِ اللّٰہِ وَاَرْجُوْ اَنْ اَکُوْنَ اَنَاھُوَ فَمَنْ سَاَلَ لِیَ الْوَسِیْلَۃَ حَلَّتْ عَلَیْہِ الشَّفَاعَۃُ۔”  رَوَاہُ مُسْلِمٌ

Hadeeth # 650:  Hazrat Abdullah ibn Amar ibn ‘Aas is reported to have said:  The Messenger of Allah (peace be upon Him) said, “When you hear the Mu’azzin, repeat what he utters[232], and then send blessings upon me; and whoso sends one blessing upon me, Allah sends ten blessings upon him[233].  Then seek a means for me to Allah, for there is a rank in paradise which will not be granted except to one servant out of the servants of Allah, and I wish that he will be Myself[234].  So whoso asks means for me, the intercession becomes lawful for him[235].” (Muslim)

وَعَنْ عُمَرَ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اِذَا قَالَ الْمُؤَذِّنُ اَللّٰہُ اَکْبَرُ اَللّٰہُ اَکْبَرُ فَقَالَ اَحَدُکُمْ اَللّٰہُ اَکْبَرُ اَللّٰہُ اَکْبَرُ ثُمَّ قَالَ اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ قَالَ اَشۡھَدُ اَنۡ لَّآ اِلٰہَ اِلَّااللّٰہُ  ثُمَّ قَالَ اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ قَالَ اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ ثُمَّ قَالَ حَیَّ عَلَی الصَّلٰوۃِ قَالَ لَا حَوْلَ وَلَا قُوَّۃَ اِلَّا بِاللّٰہِ ثُمَّ قَالَ حَیَّ عَلَی الْفَلَاحِ قَالَ لَا حَوْلَ وَلَا قُوَّۃَ اِلَّا بِاللّٰہِ ثُمَّ قَالَ اَللّٰہُ اَکْبَرُ اَللّٰہُ اَکْبَرُ قَالَ  اَللّٰہُ اَکْبَرُ اَللّٰہُ اَکْبَرُ ثُمَّ قَالَ لَآ اِلٰہَ اِلَّااللّٰہُ قَالَ  لَآ اِلٰہَ اِلَّااللّٰہُ مِنْ قَلْبِہٖ دَخَلَ الْجَنَّۃَ۔”  رَوَاہُ مُسْلِمٌ

Hadeeth # 651:  Hazrat Umar is reported to have said:  The Messenger of Allah (peace be upon Him) said, “When a Mu’azzin says ‘Allah is the greatest : Allah is the greatest,’ and then someone of you responds ‘Allah is the greatest : Allah is the greatest,’ next he says ‘I bear witness that there is none worthy of worship except Allah,’ and he responds ‘I bear witness that there is none worthy of worship except Allah’; next when he says ‘I bear witness that Muhammad (peace be upon Him) is the Messenger of Allah,’ and he responds ‘I bear witness that Muhammad (peace be upon Him) is the Messenger of Allah,’ next when he says ‘Come towards success’ and he responds ‘there is no power and no strength except through Allah[236],’ next he says ‘Allah is the greatest : Allah is the greatest,’ and then someone of you responds ‘Allah is the greatest : Allah is the greatest,’ next he says ‘there is none worthy of worship except Allah,’ and he responds ‘there is none worthy of worship except Allah’ with his heart, he will enter paradise[237].”  (Muslim)

وَعَنْ جَابِرٍقَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “مَنْ قَالَ حِیْنَ یَسْمَعُ النِّدَاءَ اَللّٰھُمَّ رَبَّ ھٰذِہٖ الدَّعْوَۃِ التَّامَّۃِ وَالصَّلٰوۃِ الْقَآءِمَۃِ اٰتِ مُحَمَّداً الْوَسِیْلَۃَ وَالْفَضِیْلَۃَ وَابْعَثْہُ مَقَاماً مَحْمُوْداً الَّذِیْ وَعَدْتَّہٗ حَلَّتْ لَہٗ شَفَاعَتِیْ یَوْمَ الْقِیٰمَۃِ۔”  رَوَاہُ الْبُخَارِیْ

Hadeeth # 652:  Hazrat Jaabir is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Whoso recites when he hears the Azan, ‘O Allah Lord of this perfect invitation and ever-living prayer, great honour means and honour to Muhammad (peace be upon Him) and raise Him upto the station of glory which You have promised Him[238],’ my intercession will become lawful for him on the day of resurrection[239].”  (Bukhari)

وَعَنْ اَنَسٍ قَالَ:  کَانَ النَّبِیُّ ﷺ یُغِیْرُ اِذَا طَلَعَ الْفَجْرُ وَکَانَ یَسْتَمِعُ الْاَذَانَ فَاِنْ سَمِعَ اَذَاناً اَمْسَکَ وَاِلَّا اَغَارَ فَسَمِعَ رَجُلاً یَقُوْلُ اَللّٰہُ اَکْبَرُ اَللّٰہُ اَکْبَرُ فَقَالَ رَسُوْلُ اللّٰہِ ﷺ، “عَلَی الْفِطْرَۃِ،” ثُمَّ قَالَ اَشْھَدُ اَنْ لَّآ اِلٰہَ اِلَّااللّٰہُ فَقَالَ رَسُوْلُ اللّٰہِ ﷺ، “خَرَجْتَ مِنَ النَّارِ فَنَظَرُوْا اِلَیْہِ فَاِذاً ھُوَ رَاعِیْ مِعْزیً۔”  رَوَاہُ مُسْلِمٌ

Hadeeth # 653:  Hazrat Anas reported that the Prophet (peace be upon Him) used to attack at dawn[240] and He used to hear Azan attentively.  He stopped when he heard the Azan, or else He attacked[241].  He heard a person saying, “Allah is the greatest,” then the Messenger of Allah (peace be upon Him) said, “He is upon the natural religion.”  Then he said, “I bear witness that there is none worthy of worship except Allah.”  The Messenger of Allah (peace be upon Him) said, “You have come out of the fire.”  When they looked at him, he was a shepherd[242].  (Muslim)

وَعَنْ سَعِیْدٍ ابْنِ اَبِیْ وَقَّاصٍ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “مَنْ قَالَ حِیْنَ یَسْمِعُ الْمُؤَذِّنَ َالَ اَشْھَدُ اَنْ لَّآ اِلٰہَ اِلَّااللّٰہُ وَحْدَہٗ لَاشَرِیْکَ لَہٗ وَاَنَّ مُحَمَّداًعَبْدُہٗ و رَسُوْلُہٗ رَضِیْتُ بِاللّٰہِ رَبّاً وَّ بِمُحَمَّدٍ رَسُوْلاًوَّ بِالْاِسْلَامِ دِیْناً غُفِرَ لَہٗ ذَنْبُہٗ۔”  رَوَاہُ مُسْلِمٌ

Hadeeth # 654:  Hazrat Sa’d Ibn Abi Waqqaas is reported to have said:  The Messenger of Allah (peace be upon Him) said, “One who recites ‘I bear witness that there is none worthy of worship except Allah alone, there is no partner for Him, and Muhammad (peace be upon Him) is his servant and His Messenger.  I am pleased with Allah as Lord, with Muhammad (peace be upon Him) as a Messenger, and with Islam as a religion,’ will be forgiven of his sins[243].”  (Muslim)

وَعَنْ عَبْدِ اللّٰہِ ابْنِ مُغَفَّلٍ، قَالَ:  قَالَ رَسُوْلَ اللّٰہِ ﷺ، “بَیْنَ کُلِّ اَذَانَیْنِ صَلٰوۃٌ بَیْنَ کُلِّ اَذَانَیْنِ صَلٰوۃٌ ثُمَّ قَالَ فِیْ الثَّالِثَۃِ لِمَنْ شَآءَ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 655:  Hazrat Abdullah Ibn Mughaffal is reported to have said:  The Messenger of Allah (peace be upon Him) said, “There is a Salah between every two Azans[244].  There is a Salah between every two Azans[245],” afterwards He said for the third time, “It is for the one who likes[246].”  (Bukhari, Muslim)

SECTION TWO

عَنْ اَبِیْ ھُرَیْرَۃَ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اَلْاِمَامُ ضَامِنٌ وَالْمُؤَذِّنُ مُؤْتَمِنٌ، اَللّٰھُمَّ اَرْشِدِ الْاَءِمَّۃَ وَاغْفِرْ لِلْمُؤَذِّنِیْنَ۔”  رَوَاہُ اَحْمَدُ وَ اَبُوْ دَاوٗدَ وَالتِّرْمِذِیْ وَالشَّافِعِیْ وَفِیْ اُخْریٰ لَہٗ بِلَفْظِ الْمَصَابِیْحِ

Hadeeth # 656:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “The Imam is responsible[247] and the Mu’azzin is a trusty[248].  O Allah! Grant guidance to the Imams and forgive the Mu’azzins[249].”  (Ahmad, Abu Dawood, Tirmidhi, Shafe’i[250])

وَعَنِ ابْنِ عَبَّاسٍ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “مَنْ اَذَّنَ سَبْعَ سِنِیْنَ مُحْتَسِباً کُتِبَ لَہٗ بَرَآءَۃٌ مِنَ النَّارِ۔”  رَوَاہُ التِّرْمِذِیْ وَاَبُوْ دَاوٗدَ وَ اِبْنُ مَاجَۃَ

Hadeeth # 657:  Hazrat Ibn Abbaas is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Whoso calls Azan for seven years out of hope for reward is set free from the fire[251].”  (Tirmidhi, Ibn Majah)

وَعَنْ عُقْبَۃَ ابْنِ عَامِرٍ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “یُعْجِبُ رَبُّکَ مِنْ رَّاعِیْ غَنَمٍ فِیْ رَاْسِ شَظِیَّۃٍ لِّلْخَیْلِ یُؤَذِّنُ بِالصَّلٰوۃِ وَیُصَلِّیْ فَیَقُوْلُ اللّٰہُ عَزَّ وَ جَلَّ اُنْظُرُوْا اِلٰی عَبْدِیْ ھٰذَا یُؤَذِّنُ وَیُقِیْمُ الصَّلٰوۃَ یَخَافُ مِنِیْ قَدْ غَفَرَتُ لِعَبْدِیْ وَ اَدْخَلْتُہٗ الْجَنَّۃَ۔”  رَوَاہُ اَبُوْ دَاوٗدَ وَالنَّسَاءِیْ

Hadeeth # 658:  Hazrat Uqbah Ibn Aamir[252] is reported to have said:  The Messenger of Allah said, “Your Lord is pleased with a shepherd of cattle in the peak of a valley of a mountain, calling Azan and establishing Salah[253].  Allah Almighty and Glorious says[254], ‘Look at this servant of mine[255] who is calling Azan and establishing Salah out of fear of Me.  Indeed, I have pardoned my servant and shall admit him in paradise[256].’”  (Abu Dawood, Nasaa’i)

وَعَنِ ابْنِ عُمَرَ قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “ثِلٰثَۃٌ عَلٰی کُثْبَانِ الْمِسْکِ یَوْمَ الْقِیٰمَۃِ عَبْدٌ اَدّیٰ حَقَّ اللّٰہِ وَحَقَّ مَوْلَاہُ وَرَجُلٌ اَمَّ قَوْماً وَھُمْ بِہٖ رَاضُوْنَ وَرَجُلٌ یُّنَادِیْ بِالصَّلٰوۃِ الْخَمْسِ کُلَّ یَقْمٍ وَّ لَیْلَۃٍ ۔”  رَوَاہُ التِّرْمِذِیْ وَقَالَ، “ھٰذَا حَدِیْثٌ غَرِیْبٌ۔”

Hadeeth # 659:  Hazrat Ibn Umar is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Three persons will be on the heap of musk on the day of resurrection; a slave who fulfils the duty towards Allah and the duty towards his master, a man who becomes the leader of people while they are pleased with him, and a man who proclaims Azan five times every day and night[257].”  (Tirmidhi; he said, “This Hadeeth is Ghareeb)

وَعَنْ اَبِیْ ھُرَیْرَۃَ قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اَلْمُؤَذِّنُ لَا یُغْفَرُ لَہٗ مَدیٰ صَوْتِہٖ وَیَشْھَدُ لَہٗ کُلُّ رَطْبٍ وَّیَابِسٍ وَشَاھِدُ الصَّلٰوۃِ یُکْتَبُ لَہٗ خَمْسٌ وَّعِشْرُوْنَ صَلٰوۃً وَیُکَفَّرُ عَنْہُ مَا بَیْنَھُمَا۔”  رَوَاہُ اَحْمَدُ وَاَبُوْ دَاوٗدَ وَاِبْنُ مَاجَۃَ وَرَوَی النَّسَائِ اِلٰی قَوْلِہٖ، “کُلُّ رَطْبٍ وَّیَابِسٍ” وَقَالَ، “وَلَہٗ مِثْلُ اَجْرِمَنْ صَلّٰی۔”

Hadeeth # 660:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “The Mu’azzin is forgiven upto the extreme end of his voice[258] and everything fresh and dry bears witness for him; and as for one who is present in prayer, twenty five prayers are written for him[259], and there expiation for him for what is between these two.”  (Ahmad, Abu Dawood, Ibn Majah, Imam Nasaa’i narrated till everything dry and fresh and said, “The Mu’azzin’s reward equals to the rewards of the Musalli’s[260])

وَعَنْ عُثْمَانَ ابْنِ اَبِیْ الْعَاصِ قَالَ:  قُلْتُ یَارَسُوْلَ اللّٰہِ، “اِجْعَلْنِیْ اِمَامَ قَوْمِیْ،” قَالَ، “اَنْتَ اِمَامُھُمْ وَاقْتَدِ بِاَضْعَفِھِمْ وَاتَّخِذْ مُّؤَذِّناً لَّا یَاْخُذُ عَلٰی اَذَانِہٖ اَجْراً۔”  رَوَاہُ اَحْمَدُ وَاَبُوْ دَاوٗدَ وَالنَّسَائِْ

Hadeeth # 661:  Hazrat Uthmaan Ibn Abul‘aas[261] is reported to have said:  I said, “O the Messenger of Allah, make me the leader for my people.”  He said, “You are their leader[262], but consider the weak ones of them the follower[263] and make one Mu’azzin who does not take wages for his Azan[264].”  (Ahmad, Abu Dawood, Nasaa’i)

وَعَنْ اُمِّ سَلِمَۃَ رَضِیَ اللّٰہُ عَنْھَا، قَالَتْ:  عَلَّمَنِیْ رَسُوْلُ اللّٰہِﷺ اَنْ اَقُوْلَ عِنْدَ اَذَانِ الْمَغْرِبِ، اَللّٰھُمَّ ھٰذَا اِقْبَالُ لَیْلِکَ وَاِدْبَارُ نَھَارِکَ وَاَصْوَاتُ دُعَاتِکَ فَاغْفِرْلِیْ۔  رَوَاہُ اَبُوْ دَاوٗدَ وَالْبَیْھَقِیٌ فِیْ دَعْوَاتِ الْکَبِیْرِ

Hadeeth #662: Hazrat Umme Salimah, whom Allah is pleased with, is reported to have said:  The Messenger of Allah has taught me that I recite[265], “O Allah! This is the advent of your night and going back to your day, and the voices of your proclaimers, so forgive me[266].” at the time of Maghrib Azan.  (Abu Dawood)

وَعَنْ اَبِیْ اُمَامَۃَ اَوْ بَعْضِ اَصْحَابِ رَسُوْلِ اللّٰہِ ﷺ قَالَ:  اِنَّ بِلَالاً اَخَذَفِیْ الْاِقَامَۃِفَلَمَّا اَنْ قَالَ قَدْ قَامَتِ الصَّلٰوۃُ، قَالَ رَسُوْلُ اللّٰہِﷺ، “اَقَامَھَا اللّٰہُ وَاَدَامَھَا۔” وَقَالَ فِیْ سَاءِرِ الْاِقَامَۃِ لَنَحْوِ حَدِیْثِ عُمَرَ فِیْ الْاَذَانِ۔  رَوَاہُ اَبُوْ دَاوٗدَ

Hadeeth # 663:  Hazrat Abu Umaamah or some of the Companions of the Messenger of Allah (peace be upon Him) is reported to have said:  Hazrat Bilal began the Iqaamah when he said, “The Salah has been established.”  The Messenger of Allah (peace be upon Him) said, “May Allah establish it and make it perpetual.”  And He said in the whole of Iqaamah as the Hadeeth of Hazrat Umar about Azan[267].  (Abu Dawood)

وَعَنْ اَنَسٍ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِﷺ، “لَایُرَدُّ الدُّعَاءُ بَیْنَ الْاَذَانِ وَالْاِقَامَۃِ۔”  رَوَاہُ اَبُوْ دَاوٗدَ وَالتِّرْمِذِیْ

Hadeeth # 664:  Hazrat Anas is reported to have said:  The Messenger of Allah (peace be upon Him) said, “The supplication between Azan and Iqaamah is not rejacted[268].”  (Abu Dawood, Tirmidhi)

وَعَنْ سَھْلِ ابْنِ سَعْدٍ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِﷺ، “ثِنَتَانِ لَا تُرَدَّانِ اَوْ قَلَّمَا تُرَدَّانِ؛ اَلدُّعَاءُ عِنْدَ النِّدَاءِ وَعِنْدَ الْبَاْسِ حِیْنَ یَلْحَمُ بَعْضُھُمْ بَعْضاً۔” وَفِیْ رَوَایَۃٍ، “تَحْتَ الْمَطْرِ”  رَوَاہُ اَبُوْ دَاوٗدَ وَالدَّارِمِیْ اِلَّا اَنَّہٗ لَمْ یَذْکُرْ، “تَحْتَ الْمَطْرِ”

Hadeeth # 665:  Hazrat Sahl Ibn SA’d is reported to have said:  The Messenger of Allah said, “Two things are not rejected or seldom rejected; the supplication at the time of Azan[269] and at the time of Jihad when some of them attack others[270].”  (Abu Dawood, Darimi, “at the time of rain” is mentioned in another narration[271] but Darimi did not add “at the time of rain”)

وَعَنْ عَبْدِ اللّٰہِ ابْنِ عَمْرٍو، قَالَ رَجُلٌ، “یَا رَسُوْلَ اللّٰہِ اِنَّ الْمُؤَذِّنِیْنَ یَفْضِلُوْنَنَا۔”  فَقَالَ رَسُوْلُ اللّٰہِ ﷺ، “قُلْ کَمَا یَقُوْلُوْنَ فَاِذَا انْتَھَیْتَ فَسَلْ تُعْطَ۔”  رَوَاہُ اَبُوْ دَاوٗدَ

Hadeeth # 666:  Hazrat Abdullah Ibn ‘Amr narrated:  A man said, “O the Messnger of Allah, the Mu’azzins have got excellence over us[272].”  The Messenger of Allah said, “Repeat as they utter[273]; and when you finish, invoke and you will be given[274].”  (Abu Dawood)

SECTION THREE

عَنْ جَابِرٍ، قَالَ:  سَمِعْتُ النَّبِیَّ ﷺ یَقُوْلُ، “اِنَّ الشَّیْطٰنَ اِذَا سَمِعَ النِّدَاءَ بِالصَّلٰوۃِ ذَھَبَ حَتّیٰ یَکُوْنَ مَکَانَ الرُّوْحَاءِ۔”  قَالَ الرَّاوِیْ، “وَالرُّحَاءُ مِنَ الْمَدِیْنَۃِ عَلٰی سِتَّۃٍ وَّ ثَلٰثِیْنَ مِیْلاً۔”  رَوَاہُ مُسْلِمٌ

Hadeeth # 667:  Hazrat Jabir is reported to have said:  I heard the Prophet (peace be upon Him) say, “When the satan hears the Azan of Salah, he runs away[275] till he reaches the place Roohaa’[276].”  The narrator said, “Roohaa’ is a place, thirty six miles away from Madinah[277] (Munawwarah).”  (Muslim)

وَعَنْ عَلْقَمَۃَ ابْنِ وَقَّاصٍ، قَالَ:  اِنِّیْ لَعِنْدَ مَعْوِیَۃَ اَذْ اَذَّنَّ مُؤَذِّنُہٗ فَقَالَ مُعَاوِیۃُ کَمَا قَالَ مُؤَذِّنُہٗ حَتّیٰ اِذَاقَالَ حَیَّ عَلَی الصَّلٰوۃِ، قَالَ، “لَا حَوْلَ وَلَا قُوَّۃَ اِلَّا بِاللّٰہِ الْعَلِیِّ الْعَظِیْمِ۔”  وَقَالَ بَعْدَ ذٰلِکَ مَاقَالَ الْمُؤَذِّنُ ثُمَّ قَالَ، “سَمِعْتُ رَسُوْلَ اللّٰہِ ﷺ قَالَ ذٰلِکَ۔”  رَوَاہُ اَحْمَدُ

Hadeeth # 668:  Hazrat ‘Alqamah Ibn Waqqaas[278] is reported to have said:  I was by Hazrat Mu’aawiyah when his Mu’azzin proclaimed the Azan.  Hazrat Mu’aawiyah repeated what the Mu’azzin uttered till when he proclaimed, “Come towards Salah.” He recited, “There is power and strength except through Allah the Great[279].”  And He repeated afterwards whatever the Mu’azzin uttered, then He said, “I heard the Messenger of Allah saying that.”  (Ahmad)

وَعَنْ اَبِیْ ھُرَیْرَۃَ، قَالَ:  کُنَّا مَعَ رَسُوْلِ اللّٰہِ ﷺ فَقَامَ بِلَالٌ یُنَادِیْ فَلَمَّا سَکَتْ، قَالَ رَسُوْلُ اللّٰہِ ﷺ، “مَنْ قَالَ مِثْلَ ھٰذَا یَقِیْناً دَخَلَ الْجَنَّۃَ۔”  رَوَاہُ النَّسَائِْ

Hadeeth # 669:  Hazrat Abu Hurairah is reported to have said:  We were with the Messenger of Allah (peace be upon Him) then Bilal got up proclaiming Azan.  When he was silent, the Messenger of Allah said, “Whoso utters this out of sincere faith what he said shall enter paradise[280].”  (Nasaa’i)

وَعَنْ عَائِشَۃَ رَضِیَ اللّٰہُ عَنْھَا، قَالَتْ:  کَانَ النَّبِیُّ ﷺ اِذَا سَمِعَ الْمُؤَذِّنَ یَتَشَھَّدُ قَالَ وَ اَنَا وَ اَنَا۔  رَوَاہُ اَبُوْ دَاوٗدَ

Hadeeth # 670:  Hazrat ‘Aaishah, whom Allah is pleased with, is reported to have said:  When the Prophet (peace be upon Him) heard the Mu’azzin reciting ‘Shahaadah,’ He said, “and I too, and I too[281].”  (Abu Dawood)

و۔عَنِ ابْنِ عُمَرَ:  اَنَّ رَسُوْلَ اللّٰہِ ﷺ قَالَ، “مَنْ اَذَّنَ ثِنْتِیْ عَشْرَۃَ سَنَۃً وَجَبَتْ لَہٗ الْجَنَّۃُ وَکُتِبَ لَہٗ بِتَاذِیْنِہٖ فِیْ کُلِّ یَوْمٍ سِتُّوْنَ حَسَنَۃً وَّ لِکُلِّ اِقَامَۃٍ ثَلٰثُوْنَ حَسَنَۃً۔”  رَوَاہُ اِبْنُ مَاجَۃَ

Hadeeth # 671:  Hazrat Ibn Umar narrated that the Messenger of Allah said, “One who proclaims Azan for twelve years, paradise becomes sure for him[282], and sixty virtues are recorded everyday for his every Azan and thirty virtues for every Iqaamah[283].”  (Ibn Majah)

وَعِنہُ، قَالَ:  کُنَّا نُؤْمَرُ بِالدُّعَاءِ عِنْدَ اَذَانِ الْمَغْرِبِ۔”  رَوَاہُ الْبَیْھَقِیْ فِیْ الدَّعَوَاتِ الْکَبِیْرِ

Hadeeth # 672:  And He is also reported to have said:  We have been instructed to supplicate at the time of Maghrib[284].”  (Baihaqi in Da’awaatil Kabeer)

The Chapter

(It has two Sections[285])

SECTION ONE

عَنِ ابْنِ عُمَرَ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِﷺ، “اِنَّ بِلَالاً یُّنَادِیْ بِلَیْلٍ فَکُلُوْا وَاشْرَبُوْا حَتّیٰ یُنَادِیَ ابْنُ اُمِّ مَکْتُوْمٍ، قَالَ وَکَانَ ابْنُ اُمِّ مَکْتُوْمٍ رَجُلاً اَعْمٰی لَا یُنَادِیْ حَتّیٰ یُقَالُ لَہٗ اَصْبَحْتَ اَصْبَحْتَ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 673:  Hazrat Ibn Umar is reported to have said:  The Messenger of Allah said, “Bilal proclaims while its still night.  So eat and drink[286] till Umme Ibn Maktoom proclaims.  He said that Hazrat Ibn Umme Maktoom was a blind man who did not proclaim till he was told, it has dawned, it has dawned[287].  (Bukhari, Muslim)

وَعَنْ سَمُرَۃَ ابْنِ جُنْدّبٍ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “لَا یَمْنَعَنَّکُمْ مِنْ سُحُوْرِکُمْ اَذَانُ بِلَالٍ وَّ الْفَجْرُ الْمُسْتَطِیْلُ وَلٰکِنَّ الْفَجْرَ الْمُسْتَطِیْرَ فِیْ الْاُفُقِ۔”  رَوَاہُ مُسْلِمٌ وَ لَفْظُہٗ لِلتِّرْمِذِیْ

Hadeeth # 674:  Hazrat Samurah Ibn Jundub is reported to have said:  The Messenger of Allah said, “Bilal’s Azan must not prevent you from takin you Sahri (pre-dawn meal), nor the prolonged dawn, but only the dawn which spreads rapidly in the horizon[288].”  (Muslim)

وَعَنْ مَالِکِ ابْنِ الْحُوَیْرِثِ، قَالَ:  اَتَیْتُ النَّبِیَّ ﷺ اَنَا وَابْنُ عَمٍّ لِّیْ، فَقَالَ، “اِذَا سَافَرْتُمَا فَاَذِّنَا وَاَقِیْمَا وَلْیَؤُمَّکُمَا اَکْبَرُکُمَا۔”  رَوَاہُ الْبُخَارِیْ

Hadeeth # 675:  Hazrat Malik Ibn Huwairis[289] is reported to have said:  I and the son of my uncle came to the Prophet (peace be upon Him)[290], He said, “When you two take journey proclaim Azan and recite Iqaamah, and let the older of you two be the Imam[291].”  (Bukhari)

وَعَنْہُ، قَالَ:  قَالَ لَنَا رَسُوْلُ اللّٰہِ ﷺ، “صَلُّوْا کَمَا رَاَیْتُمُوْنِیْ اّصَلِّیْ وَاِذَا حَضَرَتِ الصَّلٰوۃُ فَلْیُؤَذِّنْ لَکُمْ اَحَدُکُمْ ثُمَّ لِیّؤَمَّکُمْ اَکْبَرُ کُمْ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 676:  And he is also reported to have said:  The Messenger of Allah (peace be upon Him) said, “Perform Salah as you see me perform[292]; and when the (time of) Salah enters, let one of you proclaim Azan, and then let the oldest of you be your Imam[293].”  (Bukhari, Muslim)

وَعَنْ اَبِیْ ھُرَیْرَۃَ قَالَ:  اِنَّ رَسُوْلَ اللّٰہِ ﷺ حِیْنَ قَفَلَ مِنْ غَزْوَۃِ خَیْبَرَ سَارَ لَیلَۃً حَتّیٰ اِذَا اَدْرَکَہٗ الْکَریٰ عَرَّسَ وَقَالَ لِبِلَالٍ، “اِکْلَاْ لَنَا اللَّیْلَ،” فَصَلّٰی بِلَالٌ مَّا قُدِّرَ لَہٗ وَ نَامَ رَسُوْلُ اللّٰہِ ﷺ وَاَصْحَابُہٗ فَلَمَّا تَقَارَبَ الْفَجْرُ اِسْتَنَدَ بِلَالٌ اِلٰی رَاحِلَتِہٖ مُوَجِّہَ الْفَجْرِ فَغَلَبَتْ بِلَالاً عَیْنَاہُ وَھُوَ مُسْتَنِدٌ اِلٰی رَاحِلَتِہٖ فَلَمْ یَسْتَیقِظْ رَسُوْلُ اللّٰہِ ﷺ وَلَا بِلَالٌ وَلَا اَحَدٌ مِّنْ اَصْحَابِہٖ حَتّیٰ ضَرَبَتْھُمُ الشَّمْسُ فَکَانَ رَسُوْلُ اللّٰہِ ﷺ اَوَّلُھُمْ اِسْتِیْقَاظاً فَفَزِعَ رَسُوْلُ اللّٰہِ ﷺ فَقَالَ اَیْ بِلَالُ!  فَقَالَ بِلَالٌ، “اَخَذَ بِنَفْسِیَ الَّذِیْ اَخَذَ بِنَفْسِکَ۔”  قَالَ، “اِتَادُوْا،” فَاقْتَادَوْا رِوَاحِلَھُمْ شَیْئً ثُمَّ تَوَضَّاَ رَسُوْلُ اللّٰہِ ﷺ وَ اَمَرَ بِلَالاً فَاَقَامَ الصَّلٰوۃَ فَصَلّٰی بِھِمُ الصُّبْحَ فَلَمَّا قَضَی الصَّلٰوۃَ، قَالَ، “مَنْ نَسِیَ الصَّلٰوۃَ فَلْیّصَلِّھِا اِذَا ذَکَرَھَا، فَاِنَّ اللّٰہَ تَعَالٰی قَالَ:

وَاَقِمِ الصَّلٰوۃَ لِذِکْرِیْ

رَوَاہُ مُسْلِمٌ

Hadeeth # 677:  Hazrat Abu Hurairah is reported to have said:  When the Messenger of Allah was returning from the battle of Khaibar[294], He walked at night till when fatigue overtook Him.  He landed at the latter part of the night and said to Bilal, “Guard the night for us[295].”  Bilal then prayed what was ordained for him[296] while the Messenger of Allah and His Companions fell asleep.  When the dawn was near, Bilal leaned against his conveyance facing the dawn, his two eyes overcame him[297] while he was leaning against his conveyance.  The Messenger of Allah or Bilal or anybody of the Companions could not get up from sleep till the sun shone upon them[298].  The Prophet (peace be upon Him) was the first of them to get up.  Then the Messenger of Allah was perturbed and said, “O Bilal[299]!”  Bilal said, “That which overtook you had overtaken me[300].”  He said, “Led the conveyance on.”  They led their riding conveyance a little[301].  Afterwards the Messenger of Allah (peace be upon Him) made ablution and ordered Bilal.  So he read Iqaamah for Salah and performed the early morning Salah with them.  When he completed the Salah, He said, “One who forgets a Salah, let him perform it when he remembers it, because Allah Almighty said:

Establish Salah for my remembrance[302].

(Muslim)

وَ عَنْ اَبِیْ قَتَادَۃَ ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اِذَا اُقِیْمَتِ الصَّلٰوۃُ فَلَاتَقُوْمُوا حَتّیٰ تَرَوْنِیْ قَدْخَرَجْتُ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 677:  Hazrat Abu Qataadah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Do not stand up when the Iqaamah is recited for Salah till you see me come out[303].”  (Bukhari, Muslim)

وَعَنْ اَبِیْ ھُرَیْرَۃَ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، ” اِذَا اُقِیْمَتِ الصَّلٰوۃُ لَاتَاْتُوْھَا تَسْعَوْنَ وَاْتُوْھَا تَمْشُوْنَ وَعَلَیْکُمُ السَّکِیْنَۃُ فَمَا اَدْرَکْتُمْ فَصَلُّوْمَافَاتَکُمْ فَاَتِمُّوْا۔”  مُتَّفَقٌ عَلَیْہِ وَفِیْ رِوَایَۃٍ لِمُسْلِمٍ، “فَاِنَّ اَحَدَکُمْ اِذَا کَانَ یَعْمَدُ اِلَی الصَّلٰوۃِ فَھُوَ فِیْ الصَّلٰوۃِ” وَھٰذَا الْبَابُ  خَالٍ عَنِ الْفَصْلِ الثَّانِیْ

Hadeeth # 677:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “When the Salah begins, do not come to it running but come to it walking peacefully[304].  So pray what you find and complete what you have missed[305].” (Bukhari, Muslim) And in a narration of Muslim, “When one of you intends for Salah, he is certainly in Salah[306].”

THIS CHAPTER DOES NOT CONTAIN THE SECTION TWO

SECTION THREE

وَعَنْ زَیْدٍ ابْنِ اَسْلَمَ، قَالَ:  عَرَّسَ رَسُوْلُ اللّٰہِ ﷺ لَیْلَۃً بِطَرِیْقِ مَکَّۃَ وَکَلَّ بِلَالاً اَنْ یُّوْقِظَھُمْ لِلصَّلٰوۃِ فَرَقَدَ بِلَالٌ وَّ رَقَدُوْا حَتَّی اسْتَیْقَظُوْا وَقَدْ طَلَعَتْ عَلَیْھِمُ الشَّمْسُ فَاسْتَیْقَظَ الْقَوْمُ فَقَدْ فَزِعُوْا فَاَمَرَھُمْ رَسُوْلُ اللّٰہِﷺ اَنْ یَّرْکَبُوْا حَتّیٰ یَخْرُجُوْا مِنْ ذٰلِکَ الْوَادِیْ وَقَالَ، “اِنَّ ھٰذَا وَادٍبِہٖ شَیْطَانٌ۔” فَرَکِبُوْا حَتّیٰ خَرَجُوْا مِنْ ذٰلِکَ الْوَادِیْ ثُمَّ اَمَرَھُمْ رَسُوْلُ اللّٰہِ ﷺ  اَنْ یَّنْزِلُوْا وَاَنْ یَّتَوَضَّاُوْا وَاَمَرَ بِلَالاً اِنْ یُّنَادِیَ لِلصَّلٰوۃِ اَوْ یُقِیْمَ فَصَلّٰی رَسُوْلُ اللّٰہِ ﷺ بِالنَّاسِ ثُمَّ انْصَرَفَ وَقَدْ رَاٰی مِنْ فَزَعِھِمْ فَقَالَ، “یَا اَیُّھَا النَّاسُ اِنَّ اللّٰہَ قَبَضَ اَرْوَاحَنَا وَلَوْ شَآءَ لَرَدَھَا عَلَیْنَا فِیْ حِیْنِ غَیْرِ ھٰذَا فَاِذَا رَقَدَ اَحَدُکُمْ عَنِ الصَّلٰوۃِ نَسِیَھَا ثُمَّ فَزِعَ اِلَیْھَا فَلْیُصَلِّھَا کَمَا کَانَ یُصَلِّھَا فِیْ وَقْتِھَاثُمَّ الْتَفَتَ رَسُوْلُ اللّٰہِ ﷺ اِلٰی اَبِیْ بَکْرِ نِ الصِّدِّیْقِ، فَقَالَ، “اِنَّ الشَّیْطٰنَ اَتٰی بِلَالاً وَّ ھُوَ قَآئِمٌ یُّصَلِّیْ فَاَضْجَعَہٗ ثُمَّ لَمْ یَزَلْ یُحْدِثُہٗ کَمَا یُھْدَاُ الصَّبِیُّ حَتّٰی نَامَ ثُمَّ نَامَ۔”  ثُمَّ دَعَا رَسُوْلُ اللّٰہِ ﷺ بِلَالاً فَاَخْبَرَ بِلَالٌ رَّسُوْلَ اللّٰہِ ﷺ مِثْلَ الَّذِیْ اَخْبَرَ رَسُوْلُ اللّٰہِ ﷺ اَبَا بَکْرٍ فَقَالَ اَبُوْ بَکْرٍ، “اَشْھَدُ اَنَّکَ رَسُوْلُ اللّٰہِ ۔”  رَوَاہُ مَالِکٌ مُرْسَلاً

Hadeeth # 677:  Hazrat Zaid Ibn Aslam[307] is reported to have said:  “The Messenger of Allah (peace be upon Him) passed on the way to Makkah Mukarramah[308] and entrusted Hazrat Bilal to wake them for Salah, then they and Hazrat Bilal fell asleep[309] till they got up while the sun rose upon them.  The Messenger of Allah (peace be upon Him) ordered them to ride on till they come out from that valley.  He said, “This valley has got a satan in it[310].”  So they rode till they came out of that valley.  Then Allah’s Messenger commanded them to get down and make Wudhu.  He commanded Hazrat Bilal to proclaim [Azan] or to recite the Iqaamah[311].  Then the Apostle of Allah (peace be upon Him) led the people in Salah[312], and then departed.  He observed their frightfulness and said, “O people!  Allah had taken our souls and had He wished, He would have returned it to us at some other time than this[313].  Thus when one of you falls asleep at the time of Salah or forgets it and then he is fearful of it, he ought to perform it as he would have performed it in its time[314].”  Then the Messenger of Allah (peace be upon Him) turned towards Hazrat Abu Bakr the truthful and said. “The satan approached Bilal while he was standing and performing Salah, and then he made him lie down.  Then he continued to lull him to sleep just as a child is lulled to sleep, till he fell asleep[315].”  Then the Apostle of Allah (peace be upon Him) called Hazrat Bilal.  Hazart Bilal informed the Messenger of Allah (peace be upon Him) likewise the Messenger of Allah (peace be upon Him) had mentioned it to Hazrat Abu Bakr[316].  Hazrat Abu Bakr then said, “I bear witness that You are the Messenger of Allah[317].”  (Malik narrated it by way of Mursal)

وَعَنِ ابْنِ عُمَرَ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “خَصْلَتَانِ مُعَلَّقَتَانِ فِیْ اَعْنَاقِ الْمُؤَذِّنِیْنَ لِلْمُسْلِمِیْنَ صِیَامَھُمْ وَصَلٰوتَھُمْ۔”  رَوَاہُ اِبْنُ مَاجَۃَ

Hadeeth # 678:  Hazrat Ibn Umar is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Two things of Muslims are hung into the necks of the Mu’azzin; their fasts and their Salahs[318].” (Ibn Majah)

THE CHAPTER OF MASJIDS AND THE PLACES OF SALAH[319]

SECTION ONE

عَنِ ابْنِ عَبَّاسٍ، قَالَ:  لَمَّا دَخَلَ النَّبِیُّ ﷺ  الْبَیْتَ دَعَا فِیْ نَوَاحِیْہِ کُلِّھَا وَ لَمْ یُصَلِّ حَتّٰی خَرَجَ مِنْہُ فَلَمَّا خَرَجَ رَکَعَ رَکْعَتَیْنِ فِیْ قُبُلِ الْکَعْبَۃِ وَقَالَ، “ھٰذِہِ الْقِبْلَۃُ۔”۔  رَوَاہُ الْبُخَارِیْ وَرَوَاہُ مُسْلِمٌ عَنْہُ عَنْ اُسَامَۃَ ابْنِ زَیْدٍ

Hadeeth # 679:  Hazrat Ibn Abbas is reported to have said:  When the Prophet (peace be upon Him) entered the house (Ka’bah)[320], He made du’a in all its sides and did not perform Salah[321] till He came out of it.  When He came out, He performed two Rakats facing Ka’bah[322] and said, “This is the Qiblah[323].” (Bukhari, and Muslim narrated from him, Hazrat Usamah Ibn Zaid)

وَعَنْ عَبْدِ اللّٰہِ ابْنِ عُمَرَ اَنَّ رَسُوْلَ اللّٰہِ ﷺ دَخَلَ الْکَعْبَۃَ ھُوَ وَ اُسَامَۃُ ابْنُ زَیْدٍ وَّ عُثْمَانُ ابْنُ طَلْحَۃَ الْحَجَبِیُّ وَبِلَالُ ابْنُ رَبَاحٍ فَاَغْلَقَھَا عَلَیہِ وَمَکَثَ فِیْھَا فَسَاَلْتُ بِلَالاً حِیْنَ خَرَجَ مَا صَنَعَ رَسُوْلُ اللّٰہِ ﷺ فَقَالَ جَعَلَ عَمُوْداً عَنْ یَّسَارِہٖ وَعَمُوْدَیْنِ عَنْ یَّمِیْنِہٖ وَثَلٰثَۃَ اَعْمِدَۃٍ وَّرَآئَہٗ وَکَانَ الْبَیْتُ یَوْمَئِذٍ عَلٰی سِتَّۃِ اَعْمِدَۃٍ ثُمَّ صَلّٰی۔  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 680:  It’s narrated by Hazrat Abdullah Ibn Umar that the Messenger of Allah (peace be upon Him), Hazrat Usamah Ibn Zaid, Hazrat Usman Ibn Talha Hajabi[324] and Hazrat Bilal Ibn Rabaah entered Ka’bah Shareef and closed it upon him[325] and stayed inside, then I asked Hazrat Bilal when he come out, “What did the Messenger of Allah (peace be upon Him) do?”  He said, “He had a pillar on His left and two pillars on His right and three pillars behind Him, and the house was then upon six pillars, and then He performed Salah[326].” (Bukhari, Muslim)

وَعَنْ اَبِیْ ھُرَیْرَۃَ قَالَ: قَالَ رَسُوْلُ اللّٰہِ ﷺ، “صَلٰوۃٌ فِیْ مَسْجِدِیْ ھٰذَا خَیْرٌ مِّنْ اَلْفِ صَلٰوۃٍ فِیْمَا سِوَاہُ اِلَّا الْمَسْجِدَ الْحَرَامَ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 681:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “A Salah in this Masjid of mine is better than a thousand Salahs performed elsewhere except the sacred Masjad (Haram of Ka’bah)[327].” (Bukhari, Muslim)

وَعَنْ اَبِیْ سَعِیْدِ نِ الْخُدْرِیِّ، قَالَ: قَالَ رَسُوْلُ اللّٰہِ ﷺ، “لَاتُشَدُّ الرِّجَالُ اِلَّا فِیْ ثَلٰثَۃَ مَسَاجِدَ؛ مَسْجِدِ بَیْتِ الحَرَامِ، وَ الْمَسْجِدِ الْاَقْصٰی، وَ مَسْجِدِیْ ھٰذَا۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 682:  Hazrat Abu Sa’eed Khudri is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Drive no camels except towards three Masjids; the sacred Masjid, the remote Masjid (Masjid-al-Aqsa), and this Masjid of mine[328].” (Bukhari, Muslim)

وَعَنْ اَبِیْ ھُرَیْرَۃَ، قَالَ: قَالَ رَسُوْلُ اللّٰہِ ﷺ، “مَا بَیْنَ بَیْتِیْ وَمِنْبَرِیْ رَوْضَۃٌ مِّنْ رِّیَاضِ الْجَنَّۃِ وَمِنْبَرِیْ عَلٰی حَوْضِیْ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 683:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Between my house and my pulpit[329], there is a garden of the gardens of paradise[330], and my pulpit is upon my fountain[331].”  (Bukhari, Muslim)

وَعَنِ ابْنِ عُمَرَ، قَالَ:  کَانَ النَّبِیُّ ﷺ یَاْتِیْ مَسْجِدَ قَبَآءَ کُلَّ سَبْتٍ مَّاشِیاً وَّ رَاکِباً وَّیُصَلِّیْ فِیْہِ رَکْعَتَیْنِ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 684:  Hazrat Ibn Umar is reported to have said:  The Prophet (peace be upon Him) used to come to the Masjid of Quba[332] on foot or riding every Saturday and He used to perform two Rakats Salah therein[333].  (Bukhari, Muslim)

وَعَنْ اَبِیْ ھُرَیْرَۃَ، قَالَ: قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اَحَبُّ الْبِلَادِ اِلَی اللّٰہِ مَسٰجِدُھَا وَاَبْغَضُ الْبِلَادِ اِلَی اللّٰہِ اَسقوَاقُھَا۔”  رَوَاہُ مُسْلِمٌ

Hadeeth # 685:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “The parts of land that are dearest to Allah are its Masjids, and the parts that are the most hateful to Allah are its markets[334].”  (Muslim)

وَعَنْ عُثْمَانَ رَضِیَ اللّٰہُ عَنْہُ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “مَنْ بَنٰی لِلّٰہِ مَسْجِداً، بَنَی اللّٰہُ بَیْتاً فِیْ الْجَنَّۃِ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 686:  Hazrat Usman is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Whoso builds a Masjid for Allah, Allah will build an abode for him in paradise[335].”  (Bukhari, Muslim)

وَعَنْ اَبِیْ ھُرَیْرَۃَ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “مَنْ غَدَا اِلَی الْمَسْجِدِ اَوْ رَاحَ اَعَدَّ اللّٰہُ لَہٗ نُزُلَہٗ مِنَ الْجَنَّۃِ کُلَّمَا غَدَا اَرقْ رَاحَ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 687:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “One who goes to the masjid at morn or at dusk, Allah will prepare for Him an entertainment whenever he passes at morn or at dusk[336].”  (Bukhari, Muslim)

وَعَنْ اَبِیْ مُوْسَی الْاَشْعَرِیْ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اَعْظَمُ النَّاسِ اَجْراً فِیْ الصَّلٰوۃِ اَبْعَدُھُمْ فَاَبْعَدُھُمْ مَمْشیً وَّالَّذِیْ یَنْتَظِرُ الصَّلٰوۃَ حَتّٰی یُصَلِّیْھَا مَعَ الْاِمَامِ اَعْظَمُ اَجْراً مِّنَ الَّذِیْ یُصَلِّیْ ثُمَّ یَنَامُ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 688:  Hazrat Abu Moosa is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Among the people he will receive the greatest reward for Salah who walks to it from the largest distance[337] and he who waits for the Salah till he performs it with the Imam gets higher reward than one who performs Salah then falls asleep[338].”  (Bukhari, Muslim)

وَعَنْ جَابِرٍ، قَالَ:  خَلَتِ الْبُقَاعُ حَوْلَ الْمَسْجِدِ فَاَرَادَ بَنُوْ سَلِمَۃَ اَنْ یَّنْتَقِلُوْا قُرْبَ الْمَسْجِدِ فَبَلَغَ ذٰلِکَ النَّبِیَّ ﷺ فَقَالَ لَھُمْ، “بَلَغَنِیْ اَنَّکُمْ تُرِیْدُوْنَ اَنْ تَنْتَقِلُوْا قُرْبَ الْمَسْجِدِ۔”  قَالُوْا، “نَعَمْ، یَا رَسُوْلَ اللّٰہِ ﷺ قَدْ اَرَدْنَا ذٰلِکَ۔”  فَقَالَ، “یَا بَنِیْ سَلِمَۃَ دِیَارُکُمْ تُکْتَبُ اٰثَارُکُمْ دِیَارُکُمْ تُکْتَبُ اٰثَارُکُمْ۔”  رَوَاہُ مُسْلِمٌ

Hadeeth # 689:  Hazrat Jabir is reported to have said:  Some habitation fell vacant round the Masjid.  Then the children of Salimah intended[339] to shift to the neighbourhood of the Masjid[340].  That reached the Prophet (peace be upon Him) and He said to them, “It has reached me that you intend to shift to the neighbourhood of the Masjid.”  “Yes.”  Said they, “O the Messenger of Allah, we intend it.”  He said, “O Banu Salimah! Stay in your houses, your footsteps will be recorded.  Stay in your houses, your footsteps will be recorded.  Stay in your houses, your footsteps will be recorded [341].”  (Muslim)

وَعَنْ اَبِیْ ھُرَیْرَۃَ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “سَبْعَۃٌ یُّظِلُّھُمْ اللّٰہُ فِیْ ظِلِّہٖ یَوْمَ لَا ظِلَّ اِلَّا ظِلُّہٗ اِمَامٌ عَادِلٌ وَّشَابٌّ نَشَآءَ فِیْ عِبَادَۃِ اللّٰہِ وَ رَجُلٌ قَلْبُہٗ مُعَلَّقٌ بِالْمَسْجِدِ اِذَا خَرَجَ مِنْہٗ حَتّٰی یَعُوْدَ اِلَیْہِ وَرَجُلَانِ تَحَابَّا فِیْ اللّٰہِ اِجْتَمَعَا عَلَیْہِ وَتَفَرَّقَا عَلَیْہِ وَرَجُلٌ ذَکَرَ اللّٰہُ خَالِیاً فَفَاضَتْ عَیْنَاہُ وَرَجُلٌ دَعَتْہُ اِمْرَاَۃٌ ذَاتُ حَسْبٍ وَّ جَمَالٍ۔”  فَقَالَ، “اِنِّیْ اَخَافُ اللّٰہَ وَرَجُلٌ تَصَدَّقَ بَصَدَقَۃٍ فَاَخْفَاھَاحَتّٰی لَا تَعْلَمَ شِمَالُہٗ مَاتُنْفِقُ یَمِیْنُہٗ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 690:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “There are seven whom Allah will keep in His shade[342] the day when there will be no shade besides His shade; a just king[343], a youngman who spends His youth in the worship of Allah[344], one whose heart is always longing for the Masjid when he is out until he comes back into the Masjid[345], the two persons who gather for the love for Allah and separate for the love for Allah[346], the one whose eyes tear when he remembers Allah in loneliness[347], the one whom the respected beautiful women call, and he says, “I fear Allah[348],” the one who gives charity so secretly so that his left hand does not know what his right hand is giving[349].”  (Bukhari, Muslim)

وَعَنْہُ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “صَلٰوۃُ الرَّجُلِ فِیْ الْجَمَاعَۃِ تُضَعَّفُ عَلٰی صَلٰوتِہٖ فِیْ بَیْتِہٖ وَفِیْ سُوْقِہٖ خَمْساً وَّعِشْرِیْنَ ضِعْفاً ذٰلِکَ اَنَّہٗ اِذَا تَوَضَّاَ فَاَحْسَنَ الْوُضُوْءَ ثُمَّ خَرَجَ اِلَی الْمَسْجِدِ لَایّخْرِجُہٗ اِلَّا الصَّلٰوۃَ لَمْ یَخْطُ خُطْوَۃً اِلَّا رُفِعَتْ لَہٗ بِھَا دَرَجَۃٌ وَحُطَّ عَنْہُ بِھَا خَطِیْئَۃٌ فَاِذَا صَلّٰی لَمْ یَزَلِ الْمَلٰئِکَۃُ تُصَلِّیْ عَلَیْہِ مَادَامَ فِیْ مُصَلَّاہُ اللّٰھُمَّ صَلِّ عَلَیْہِ اَللّٰھُمَّ ارْحَمْہُ وَلَا یَزَالُ اَحَدُکُمْ فِیْ صَلٰوۃٍ مَّا انْتَظَرَ الصَّلٰوۃَ۔”  وَفِیْ رِوَایَۃٍ، قَالَ، “اِذَا دَخَلَ الْمَسْجِدَ کَانَتِ الصَّلٰوۃُ تَحْبِسُہٗ۔”  وَزَادَ فِیْ دٗعَائِہٖ الْمَلَآئِکَۃِ، “اَللّٰھُمَّ اغْفِرْ لَہٗ اَللّٰھُمَّ تُبْ عَلَیْہِ مَالَمْ یُؤْذِ فِیْہِ مَالَمْ یُحْدِثْ فِیْہِ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 691:  It is also narrated by Him, he said:  The Messenger of Allah (peace be upon Him) said, “The Salah of a man in congregation is increased by twenty five times than his prayer at his house or in his market[350], and that is when he makes Wudhu, he makes his Wudhu well, and goes out to the Masjid[351], and nothing but the Salah makes him leave.  No step does he take but wherewith a step in rank is raised up for him and a fault is dropped therewith from him[352].  When he performs Salah angels continue to bless him, so long as he is in his praying place, ‘O Allah! Send blessing on him, O Allah! Show him mercy[353].’  And someone of you who waits for Salah continues to be in Salah.”  In a narration, He said, “When he enters the Masjid, the Salah confines him[354] and the angels increase in supplication for him, ‘O Allah! Forgive him.  O Allah! Accept his repentance so long as he does not give trouble therein, so long as he does not talk or break his Wudhu therein[355].’”  (Bukhari, Muslim)

وَعَنْ اَبِیْ اُسَیْدٍ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اِذَا دَخَلَ اَحَدُکُمُ الْمَسْجِدَ فَلْیَقُلْ اَللّٰھُمَّ افْتَحْ لِیْ اَبْوَابَ رَحْمَتِکَ وَ اِذَا خَرَجَ فَلْیَقُلْ اَللّٰھُمَّ اِنِّیْ اَسْئَلُکَ مِنْ فَضْلِکَ۔”  رَوَاہُ مُسْلِمٌ

Hadeeth # 692:  Hazrat Ibu Usaid is reported to have said:  The Messenger of Allah (peace be upon Him) said, “When anyone of you enters the Masjid, then recite, ‘O Allah! Open for me the doors of your mercy;’ and say, ‘O Allah! Verily, I beg you of your abundance’ when he leaves[356].”  (Muslim)

وَعَنْ اَبِیْ قَتَادَۃَ، اَنَّ رَسُوْلَ اللّٰہِ ﷺ قَالَ، “اِذَا دَخَلَ اَحَدُکُمُ الْمَسْجِدَ فَلْیَرْکَعْ رَکْعَتَیْنِ قَبْلَ اَنْ یَّجْلِسَ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 693:  It’s narrated by Hazrat Abu Qataadah that the Messenger of Allah (peace be upon Him) said, “When someone of you enters the Masjid, then he ought to perform two Rakats Salah before he sits[357].”  (Bukhari, Muslim)

وَعَنْ کَعْبِ ابْنِ مَالِکٍ، قَالَ:  کَانَ النَّبِیُّ ﷺ لَا یَقْدِمُ مِنْ سَفَرٍ اِلَّا نَھَاراً فِیْ الضُّحٰی فَاِذَا قَدِمَ بَدَءَ بِالْمَسْجِدِ فَصَلّٰی فِیْہِ رَکْعَتَیْنِ ثُمَّ جَلَسَ فِیْہِ۔  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 694:  Hazrat Ka’b Ibn Malik is reported to have said:  The Prophet (peace be upon Him) used not to return from a journey by day except in the forenoon.  When He arrived, he went first to the Masjid, performed two Rakats Salah in it and then sat therein[358].”  (Bukhari, Muslim)

وَعَنْ اَبِیْ ھُرَیْرَۃَ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “مَنْ سَمِعَ رَجُلاً یَنْشُدُ ضَآلَّۃً فِیْ الْمَسْجِدِ فَلْیَقُلْ لَا رَدَّھَا اللّٰہُ عَلَیْکَ فَاَنَّ الْمَسَاجِدَ لَمْ تُبْنَ لِھٰذَا۔”  رَوَاہُ مُسْلِمٌ

Hadeeth # 695:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Whoso hears a man craying aloud for his lost animal in the Masjid[359], shall say, ‘May Allah not return it to you, because the Masjids have not been built for this[360].’”  (Muslim)

وَعَنْ جَابِرٍ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “مَنْ اَکَلَ مِنْ ھٰذِہٖ الشَّجَرَۃِ المُنْتِنَۃِ فَلَاتَقْرُبَنَّ مَسْجِداً فَاَنَّ الْمَلَآئِکَۃَ تَتَاَذّٰی مِمَّا یَتَاَذّٰی مِنْہُ الْاِنْسُ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 696:  Hazrat Jabir is reported to have said:  The Messenger of Allah (peace be upon Him said, “Whoso eats from this plant of bad smell must not come near our Masjid[361], because angels feel annoyed at what man feels annoyed[362].”  (Bukhari, Muslim)

وَعَنْ اَنَسٍ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اَلْبُزَاقُ فِیٌ الْمَسْجِدِ خَطِیْئَۃٌ وَّکَفَّارَتُھَادَفْنُھَا۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 697:  Hazrat Anas is reported to have said:  The Messenger of Allah (peace be upon Him said, “Spitting in the Masjid is a sin, and its expiation is its burial[363].”  (Bukhari, Muslim)

وَعَنْ اَبِیْ ذَرٍ رَضِیَ اللّٰہُ عَنْہٗ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “عٗرِضَتْ عَلَیَّ اَعْمَالُ اُمَّتِیْ حَسَنُھَا وَ سَیِّئُھَا فَوَجَدْتُ فِیٌ مَحَاسِنِ اَعْمَالِھَا الْاَذٰی یُمَاطُ عَنِ الطَّرِیْقِ وَوَجَدْتُ فِیْ مَسَاوِیْ اَعْمَالِھَا النُّخَاعَۃَ تَکُوْنُ فِیْ الْمَسْجِدِ لَا تُدْفَنُ۔”  رَوَاہُ مُسْلِمٌ

Hadeeth # 698:  Hazrat Abu Zar (whom Allah is pleased with) is reported to have said:  The Messenger of Allah (peace be upon Him said, “The deeds of my nation were presented before me; its good and its evil[364], and i found the removal of obstruction from the path in its good deeds and the spit in the Masjid which is not collected in its bad deeds[365].”  (Muslim)

وَعَنْ اَبِیْ ھُرَیْرَۃَ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اِذَا قَامَ اَحَدُکُمْ اِلَا الصَّلٰوۃِ فَلَایَبْصُقْ اَمَامَہٗ فَاِنَّمَا یُنَاجِیْ اللّٰہَ مَادَامَ فِیْ مُصَلَّاہُ وَلَا عَنْ یَّمِیْنِہٖ فَاِنَّ عَنْ یَّمِیْنِہٖ مَلَکاً وَّلْیَبْصُقْ عَنْ یَّسَارِہٖ اَوْ تَحْتَ قَدَمِہٖ فَیَدْفُنَھَا۔”  وَ فِیْ رِوَایَۃِ اَبِیْ سَعِیْدٍ، “تَحْتَ قَدَمِہٖ الْیُسْرٰی۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 699:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “When someone of you stands for Salah, then he must not spit in front of him, for he is having conversation with Allah for as long as remains at his praying spot, nor must he spit on his right, for there is an angel on his right, and he should spit on his left or under his foot, and then bury it.”  And in the narration of Abu Sa’eed, it’s, “Under his left foot[366].”  (Bukhari, Muslim)

وَعَنْ عَآئِشَۃَ، اَنَّ رَسُوْلَ اللّٰہِ ﷺ قَالَ فِیْ مَرَضِہِ الَّذِیْ لَمْ یَقُمْ مِّنْہُ، “لَعَنَ اللّٰہُ الْیَھُوْدَ وَالنَّصَارٰی، اِتَّخَذُوْا قُبُوْرَ اَنْبِیَآئِھِمْ مَسَاجِدَ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 700:  It’s narrated by Hazrat ‘Aaishah that the Messenger of Allah (peace be upon Him) said, in His illness from which he did not stand[367], “Allah curse the jews and christians!  They turned the graves of their Prophets into Masjids[368].”  (Bukhari, Muslim)

وَعَنْ جُنْدُبٍ، قَالَ:  سَمِعْتُ النَّبِیَّ ﷺ یَقُوْلُ، “اَلَا وَاِنَّ مَنْ کَانَ قَبْلَکُمْ کَانُوْا یَتَّخِذُوْنَ قُبُوْرَ اَنْبِیَآئِھِمْ وَصَالِحِیْھِمْ مَسَاجِداً۔ اَلَا فَلَا تَتَّخِذُوْا القُبُوْرَ مَسَاجِداً اِنِّیْ اَنْھَاکُمْ عَنْ ذٰلِکَ۔”  رَوَاہُ مُسْلِمٌ

Hadeeth # 701:  Hazrat Judub is reported to have said:  I heard the Prophet (peace be upon Him) saying, “Beware of your predeacesors who used to turn the graves of their Prophets and the pious into Masjids.  Lo! Do not make the graves Masjids, for I prohibit you from this[369].”  (Muslim)

وَعَنِ ابْنِ عُمَرَ، قَالَ:  قَالَ رَسُوْلَ اللّٰہِ ﷺ، “اِجْعَلُوْا فِیْ بُیُوْتِکُمْ مِنْ صَلٰوتِکُمْ وَتَتَّخِذُوْھَا قُبُوْراً۔”  مُتِّفَقٌ عَلَیْہِ

Hadeeth # 702:  Hazrat Ibn Umar is reported to have said: The Messenger of Allah (peace be upon Him) said, “Perform some of your prayers in your houses[370] and do not turn them into graves[371].” (Bukhari, Muslim)

SECTION TWO

عَنْ اَبِیْ ھُرَیْرَۃَ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “مَابَیْنَ الْمَشْرِقِ وَالْمَغْرِبِ قِبْلَۃٌ۔”  رَوَاہُ التِّرْمِزِیْ

Hadeeth # 703:  Hazrat Abu Hurairah is reported to have said: The Messenger of Allah (peace be upon Him) said: “There is a Qiblah between the east and the west[372].” (Tirmidhi)

وَعَنْ طَلْقِ ابْنِ عَلِیٍّ، قَالَ:  خَرَجْنَا وَفْداً اِلٰی رَسُوْلِ اللّٰہِ ﷺ فَبَایَعْنَاہُ وَصَلَّیْنَا مَعَہٗ وَاَخْبَرْنَا ہُ اَنَّ بِاَرْضِنَا بِیْعَۃً لَّنَا فَاسْتَوْھَبْنَاہُ مِنْ فَضْلِ طُھُوْرِہٖ فَدَعَا بِمَآءٍ فَتَوَضَّاَ وَتَمَضْمَضَ ثُمَّ صَبِّہٗ لَنَا فِیْ اِدَاَوَۃٍ وَ اَمَرَنَا فَقَالَ اُخْرُجُوْا فَاِذَا اَتَیْتُمْ اَرْضَکُمْ فَاَکْسِرُوْا بِیْعَتَکُمْ وَانْضِحُوْا مَکانَھَا بِھٰذَا الْمَآءِ وَاتَّخِذُوْھَا مَسْجِداً قُلْنَا اِنَّ الْبَلَدَ بَعِیْدٌ وَالْحَرَّ شَدِیْدٌ وَالْمَآءَ یَنْشِفُ۔”  فقَالَ، “مُدُّوْہُ مِنَ الْمَآءِ فَاِنَّہٗ لَایَزِیْدُہٗ اِلَّا طَیِّباً۔”  رَوَاہُ النَّسَآئِیْ

Hadeeth # 704:  Hazrat Talq Ibn Ali is reported to have said:  We went out on a deputation to the Apostle of Allah (peace be upon Him)[373] and we took oath of allegiance to Him and we performed Salah with Him[374] and informed Him that there is a cloister for us in our land.  We sought from Him the excess of His Wudhu-water.  So He called for water and made Wudhu and gargled.  After He poured it into a pot for us and ordered us, “Go out[375].  When you will come to your land, break your cloister and sprinkle this water on its place[376] and use it as Masjid.  We replied, “The city is far off and the heat is severe and the water will dry up[377].  He said, “Increase it with water and it will not add to it but blessing[378].”  (Nasa’i)

وَعَنْ عَآئِشَۃَ قَالَتْ:  اَمَرَ رَسُوْلُ اللّٰہِ ﷺ بِبِنَآءِ الْمَسْجِدِ فِیْ الدُّوْرِ وَاَنْ یُّنَظَّفَ وَیُطَیَّبَ۔  رَوَاہُ التِّرْمِذِیْ وَ ابْنُ مَاجَۃَ وَاَبُوْ دَاوٗدَ

Hadeeth # 705:  Hazrat ‘Aaishah is reported to have said:  The Messenger of Allah (peace be upon Him) passed order for the construction of a Masjid in a residential quarter and for there cleaning and perfuming[379].  (Tirmidhi, Ibn Majah, Abu Dawood)

وَعَنِ ابْنِ عَبَّاسٍ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “مَا اُمِرْتُ بِتَشْئِیْدِ الْمَسَاجِدِ، قَالَ ابْنُ عَبَّاسٍ لَتُزَخْرِفُنَّ کَمَا زَخْرَفَتِ الْیَھُوْدُ وَالنَّصَارٰی۔”  رَوَاہُ اَبُوْ دَاوٗدَ

Hadeeth # 706:  Hazrat Ibn Abbas is reported to have said:  The Messenger of Allah (peace be upon Him) said, “I have not been ordered to make the Masjids high[380].  Ibn Abbas said, “You will certainly ornament them likewise the jews and the christians did[381].”  (Abu Dawood)

وَعَنْ اَنَسٍ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اِنَّ مِنْ اَشْرَاطِ السَّاعَۃِ اَنْ یَّتَبَاھٰی النَّاسُ فِیْ الْمَسَاجِدِ۔”  رَوَاہُ اَبُوْدَاوٗدَ وَالنَّسَآئِیُّ وَالدَّارِمِیُّ وَابْنُ مَاجَۃَ

Hadeeth # 707:  Hazrat Anas is reported to have said:  The Messenger of Allah (peace be upon Him) said, “One of the signs of the hour is that the people will vie one another about the Masjids[382].”  (Abu Dawood, Nasa’i, Darimi, Ibn Majah)

وَعَنْہُ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “عُرِضَتْ عَلَیَّ اُجُوْرُ اُمَّتِیْ حَتَّی الْقَذَاۃَ یُخْرِجُھَا الرَّجُلُ مِنَ الْمَسْجِدِ وَعُرِضَتْ عَلَیَّ ذُنُوْبُ اُمَّتِیْ فَلَمْ اَرَ ذَنْباً اَعْظَمَ مِنْ سُوْرَۃٍ مِّنَ الْقُرْاٰنِ اَوْ اٰیَۃٍ اُوْتِیْھَا رَجُلٌ ثُمَّ نَسِیَھَا۔”  رَوَاہُ التِّرْمِذِیُّ وَاَبُوْ دَاوٗدَ

Hadeeth # 708:  He is also reported to have said:  The Apostle of Allah (peace be upon Him) said, “The rewards of my followers were placed before me even for a dust which a man removed from the Masjid[383], and the sins of my people were placed before me, but I did not see any sin greater than that of a chapter of the Quran or a verse which a man learns then forgets it[384].”  (Tirmidhi, Abu Dawood)

وَعَنْ بُرَیْدَۃَ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “بَشِّرِ الْمَشَّآئِیْنَ فِیْ الظُّلْمِ اِلَی الْمَسَاجِدِ بِالنُّوْرِ التَّامِّ یَوْمَ الْقِیٰمَۃِ۔”  رَوَاہُ التِّرْمِذِیْ وَاَبُوْدَاوٗدَ وَابْنُ مَاجَۃَ عَنْ سَھْلِ بْنِ سَعِیْدٍ وَاَنَسٍ

Hadeeth # 709:  Hazrat Buraidah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Give good news to those who make a practice of walking to the Masjids in darkness and of having the perfect light on the resurrection day[385].”  (Tirmidhi, Abu Dawood, Ibn Majah from Hazrat Sahl Ibn Sa’eed and Hazrat Anas)

وَعَنْ اَبِیْ سَعِیْدِ نِ الْخُدْرِیِّ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اِذَا رَاَیْتُمُ الرَّجُلُ یَتَعَاھَدُ الْمَسْجِدَ فَاشْھَدُوْا لَہٗ بَالْاِیْمَانِ فَاِنَّ اللّٰہَ یَقُوْلُ:

اِنَّمَا یَعْمُرُ مَسٰجِدَ اللّٰہِ مَنْ اٰمَنَ بِاللہِ وَالْیَوْمِ الۡاٰخِرِ۔”

رَوَاہُ التِّرْمِذِیُّ وَابْنُ مَاجَۃَ وَالدَّارِمِیُّ

Hadeeth # 710:  Hazrat Abu Sa’eed Al-Khudri is reported to have said:  The Messenger of Allah (peace be upon Him) said, “When you see a man frequenting the Masjid[386], testify that he has faith[387], because Allah Almighty says:

They only inhabit the mosques of Allah who believe in Allah and the Last Day[388].

(Taubah 9, Verse 10)

(Tirmidhi, Ibn Majah, darimi)

وَعَنْ عُثْمَانَ ابْنِ مَظْعُوْنٍ، قَالَ:  یَا رَسُوْلَ اللّٰہِ ائذِنْ لَنَا فِیْ الْاِخْتِصَآءِ، فَقَالَ رَسُوْلُ اللّٰہِ ﷺ، “لَیْسَ مِنَّا مَنْ خَصٰی وَلَا خْتَصٰی اِنَّ خَصَآءَ اُمَّتِیَ الصِّیَامُ۔”  فَقَالَ ائذَنْ لَنَا فِیْ التَّرَھُّبِ فَقَالَ، “اِنَّ تَرَھُّبُ اُمَّتِیَ الجُلُوْسُ فِیْ الْمَسَاجِدِ اِنْتِظَارِ الصَّلٰوۃِ۔”  رَوَاہُ فِیْ شَرْحِ السُّنَّۃِ

Hadeeth # 711:  Hazrat Usman ibn Maz’oon reported that he said, “O Messenger of Allah give permission of castration to us[389].”  The Messenger of Allah (peace be upon Him) replied, “One who is castrated or underwent castration is not from us[390].  The castration of my people is fasting[391].”  He said, “Give us permission for travel.”  He said, “The travel of my people is Jihad in the way of Allah[392].”  He said, “Verily the monkery of my followers is sitting in the Masjids waiting for Salah[393].”  (Sharah Al-Sunnah)

وَعَنْ عَبْدِ الرَّحْمٰنِ ابْنِ عَآئِشٍ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “رَاَیْتُ رَبِّیْ عَزَّ وَجَلَّ فِیْ اَحْسَنِ صُوْرَۃٍ۔”  قَالَ، “فِیْمَا یَخْتَصِمُ الْمَلَاُ الْاَعْلٰی۔”  قُلْتُ، اَنْتَ اَعْلَمُ۔  قَالَ، “فَوَضَعَ کَفَّہٗ بَیْنَ کَتِفَیَّ فَوَجَدْتُّ بَرْدَھَا بَیْنَ ثَدَیَّ فَعَلِمْتُ مَافِیْ السَّمٰوٰتِ وَالْاَرْضِ وَتَلَا:

وَکَذٰلِکَ نُرِیْۤ اِبْرَاھِیْمَ مَلَکُوْتَ السَّمٰوٰتِ وَالْاَرْضِ وَلِیَکُوْنَ مِنَ الْمُؤْقِنِیْنَ۔”

رَوَاہُ الدَّارِمِیُّ مُرْسَلًا وَالتِّرْمِذِیُّ نَحْوَہٗ عَنْہُ

Hadeeth # 712:  Hazrat Abdur Rahman Ibn ‘Aa’ish is reported to have said:  The Messenger of Allah (peace be upon Him) said, “I saw my Lord, the Almighty and Glorious, in the best form[394].  He asked, “About what do the angels near Me quarrel[395]?  I replied, “You know best.”  He said, “He placed His palms between my shoulders and I perceived its chill between my chests[396] and then I came to know what is between heavens and earth[397].  And He recited:

And thus We show to Abraham all the Kingdom of heavens and earth and in order that he might become of the convinced at sight[398].

(Al-An’aam 6, Verse 75)

(Darimi by way of Mursal and Tirmidhi reported likewise from him)

وَعَنِ ابْنِ عَبَّاسٍ وَّمَعَاذِ ابْنِ حَبَلٍ وَّزَادَ فِیْہِ، قَالَ:  یَا مُحَمَّدُ، ھَلْ تَدْرِیْ فِیْمَ یَخْتَصِمُ الْمَلَاُ الْاَعْلٰی؟  قُلْتُ، نَعَمْ فِیْ الْکَفَّارَاتِ، وَالْکَفَّارَاتُ الْمَکْثُ فِیْ الْمَسْجِدِ بَعْدَالصَّلَوَاتِ وَالْمَشْیُ عَلَی الْاَقْدَامِ اِلَی الْجَمَاعَاتِ وَ اِبْلَاغُ الْوُضُوْٓءِ فِیْ الْمَکَارِہِ فَمَنْ فَعَلَ ذٰلِکَ عَاشَ بِخَیْرٍ وَمَاتَ بِخَیْرٍ وَکَانَ مِنْ خَطِیْئَتِہٖ کَیَوْمٍ وَّلَدَتْہُ اُمُّہٗ وَقَالَ یَامُحَمَّدُ اِذَا صَلَّیْتَ فَقُلْ اَللّٰھُمَّ اِنِّیْ اِسْئَلُکَ فِعْلَ الْخَیْرَاتِ وَتَرْکَ الْمُنْکَرَاتِ وَحُبَّ الْمَسَاکِیْنَ فَاِذَا اَرَدْتَّ بِعِبَادِکَ فِتْنَۃً فَاقْبِضْنِیْ اِلَیْکَ غَیْرَ مَفْتُوْنٍ قَالَ وَالدَّرَجَاتُ اِفْشَآءُ السَّلَامِ وَاِطْعَامُ الطَّعَامِ وَالصَّلٰوۃُ بِاللَّیْلِ وَالنَّاسُ نِیَامٌ۔”  وَلَفْظُ ھٰذَا الْحَدِیْثِ کَمَا فِیْ الْمَصَابِیْحِ لَمْ اَجِدْہُ عَنْ عَبْدِ الرَّحْمٰنِ اِلَّا فِیْ شَرْحِ السُّنَّۃِ

Hadeeth # 712:  Hazrat Ibn Abbaas and Ma’aaz Ibn Jabal have added more to it; He (Allah) said, “O Muhammad, did you know what the high-ranking angels were quarrelling about[399]?  I said, “Yes, in expiations[400], and they are to stay in the Masjid after Salah, to walk towards the congregation and to make complete Wudhu in the state of difficulty[401], and whosoever does so, will live in harmony and die in harmony[402] and will turn away from his mistakes as his mother gave him birth that day[403].” And He said, “O Muhammad!  When you perform Salah recite[404], “O Allah!  I ask you for good deeds, abandonment of evil and love for the poor[405].  When you decide to put your servants in disruption, recall me by you without putting me in disruption[406].”  He said, “And the stations are to propagate Salaam and feeding the food and Salah while the people are asleep[407].”  (The words of this Hadeeth are in accordance with what is mentioned in Masabeeh.  I did not find it to be narrated by Abdur Rahmaan but in Sharh Al-Sunnah)

وَعَنْ اَبِیْ اُمَامَۃَ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “ثَلٰثَۃٌ کُلُّھُمْ ضَامِنٌ عَلَی اللّٰہِ، رَجُلٌ خَرَجَ غَازِیًا فِیْ سَبِیْلِ اللّٰہِ فَھُوَ ضَامِنٌ عَلَی اللّٰہِ حَتّٰی یَتَوَفَّاہُ فَیُدْخِلَہُ الْجَنَّۃَ اَوْ یَرُدَّہٗ بِمَانَالَ مِنْ اَجْرٍ اَوْ غَنِیْمَۃٍ وَ رَجُلٌ دَخَلَ بَیْتَہٗ بِسَلَامٍ فَھُوَ ضَامِنٌ عَلَی اللّٰہِ۔”  رَوَاہُ اَبُوْ دَاوٗدَ

Hadeeth # 713:  Hazrat Abu Umamah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “There are three persons each of whom is in Allah’s safe keeping[408]; a man who goes out as a warrior in the path of Allah is in Allah’s keeping till he causes him death and then admits him in paradise or sends him back with the reward or booty he has obtained[409] and a man who frequents the Masjid is in Allah’s keeping and a man who enters his house with salutations is also in Allah’s keeping[410].”  (Abu Dawood)

وَعَنْہُ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “مَنْ خَرَجَ مِنْ بَیْتِہٖ مُتَطَھِّرًا اِلٰی صَلٰوۃٍ مَکْتُوْبَۃٍ فَاَجْرُہٗ کَاَجْرِ الْحَآجِّ الْمُحَرِّمِ وَمَنْ خَرَجَ اِلٰی تَسْبِیْحِ الضُّحٰی لَایَنْصِبُہٗ اِلَّا اِیَّاہُ فَاَجْرُہٗ کَاَجْرِ الْمُعْتَمِرِ وَصَلٰوۃٌ عَلٰی اٰثَرِ صَلٰوۃٍ لَالَغْوٌ بَیْنَھُمَا کِتَابٌ فِیْ عِلِّیِّیْنَ۔”  رَوَاہُ اَحْمَدُ وَاَبُوْ دَاوٗدَ

Hadeeth # 714:  He is also reported to have said:  The Messenger of Allah (peace be upon Him) said, “Whoso goes out of his house with Widhu towards an ordained Salah, his reward is like the reward of a pilgrim in Ihraam[411] and whoso goes out towards “Tasbeeh of the forenoon” without aiming at it but for Him; his rewrad is like the reward of one who performs ‘Umrah[412] and Salah following another Salah without any vain talk between them has a reward recorded in the highest heaven[413].”  (Ahmad, Abu Dawood)

وَعَنْ اَبِیْ ھُرَیْرَۃَ قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اِذَا مَرَرْتُمْ بِرِیَاضِ الْجَنَّۃِ فَارْتَعُوْا قِیْلَ یَارَسُوْلَ اللّٰہِ وَمَا رِیَاضُ الْجَنَّۃِ قَالَ الْمَسْجِدُ قَالَ وَمَا الرَّتْعُ یَارَسُوْلَ اللّٰہِ قَالَ سُبْحٰنَ اللّٰہِ وَالْحَمْدُ لِلّٰہِ وَلَاۤ اِلٰہَ اِلَّااللّٰہُ وَاللّٰہُ اَکْبَرُ۔”  رَوَاہُ التِّرْمِذِیُّ

Hadeeth # 715:  Hazrat Abu Huriairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “When you pass by the gardens of paradise, enjoy its fruits[414].”  He was questioned, “O Messenger of Allah, what are the gardens of paradise?”  He said, “The Masjids.”  He was questioned, “What is the enjoyment of fruits, O Messenger of Allah?”  He said, “To recite, ‘Glory be to Allah and all praise is to Allah and there is none worthy of worship but Allah and Allah is greatest[415].’”  (Tirmidhi)

وَعَنْہُ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “مَنْ اَتَی الْمَسْجِدَ فَھُوَ حَظُّہٗ۔”  رَوَاہُ اَبُوْ دَاوٗدَ

Hadeeth # 716:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Whoso comes to a Masjid for anything, he will attain it[416].”  (Abu Dawood)

وَعَنْ فَاطِمَۃَ بِنْتِ الْحُسَیْنِ، عَنْ جَدَّتِھَا فَاطِمَۃَ الْکُبْرٰی، قَالَتْ:  کَانَ النَّبِیُّ ﷺ اِذَا دَخَلَ الْمَسْجِدَ صَلّٰی عَلٰی مُحَمَّدٍ وَّ سَلَّمَ وَقَالَ رَبِّ اغْفِرْلِیْ ذُنُوْبِیْ وَافْتَحْ لِیْ اَبْوَابَ رَحْمَتِکَ وَاِذَا خَرَجَ صَلّٰی عَلٰی مُحَمَّدٍ وَّ سَلَّمَ وَقَالَ رَبِّ اغْفِرْلِیْ ذُنُوْبِیْ وَافْتَحْ لِیْ اَبْوَابَ فَضْلِکَ۔  رَوَاہُ التِّرْمِذِیُّ وَاَحْمَدُ وَابْنُ مَاجَۃَ وَفِیْ رِوَایَتِھِمَا، قَالَتْ:  اِذَا دَخَلَ الْمَسْجِدَ وَکَذَا اِذَا خَرَجَ قَالَ بِسْمِ اللّٰہِ وَالسَّلَامُ عَلٰی رَسُوْلِ اللّٰہِ بَدَلَ صَلّٰی عَلٰی مُحَمَّدٍ وَّسَلَّمَ وَقَالَ التِّرْمِذِیُّ لَیْسَ اِسْنَادُہٗ بِمُتَّصِلٍ وَّ فَاطِمَۃُ بِنْتُ الْحُسَیْنِ لَمْ تُدْرِکْ فَاطِمَۃَ الْکُبْرٰی۔

Hadeeth # 717:  Hazrat Fatimah Bint Husain[417] narrated from her grandmother, greater Fatimah[418] who said:  Whenever the Prophet (peace be upon Him) entered the Masjid, He used to send blessings upon Muhammad and greetings[419].  He said, “O Lord, pardon me of my faults and open for me the doors of your mercy.”  And when He came out, He used to send mercy on Muhammad and greetings.  He said, “O Lord, forgive me my faults and open for me the doors of Your grace[420].”  (Tirmidhi, Abu Dawood, Ibn Majah)  It’s also mentioned in their narrations, “Whenever He entered or left the Masjid, He recited, ‘In the name of Allah and peace be upon the Messenger of Allah[421]’ instead.”  Tormidhi said that its chain is not linked, for Fatimah Bint Husain did not meet Hazrat Fatimah Al-Kubra[422].

وَعَنْ عَمْرِو ابْنِ شُعَیْبٍ، عَنْ اَبِیْہِ، عَنْ جَدِّہٖ، قَالَ:  نَھٰی رَسُوْلُ اللّٰہِ ﷺ عَنْ تَنَاشُدِ الْاَشْعَارِ فِیْ الْمَسْجِدِ وَعَنِ الْبَیْعِ وَالْاِشْتِرَآءِ فِیہِ وَاَنْ یَّتَحَلَّقَ النَّاسُ یَوْمَ الْجُمُعَۃِ قَبْلَ الصَّلٰوۃِ فِیْ الْمَسْجِدِ۔  رَوَاہُ اَبُوْ دَاوٗدَ وَالتِّرْمِذِیُّ

Hadeeth # 718:  Hazrat ‘Amr Ibn Shu’aib reported from His father, his grandfather[423] who said, “The Messenger of Allah (peace be upon Him) prohibited the recitation of poetries in the Masjid[424] and buying and selling therein[425] and sitting of the people in a circle in the Masjid on the Juma day before Salah[426].  (Abu Dawood, Tirmidhi)

وَعَنْ اَبِیْ ھُرَیْرَۃَ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اِذَا رَاَیْتُمْ مَنْ یَّبِیْعُ اَوْ یَبْتَاعُ فِیْ الْمَسْجِدِ فَقُوْلُوْا لَا اَرْبَحَ اللّٰہُ تِجَارَتَکَ وَاِذَا رَاَیْتُمْ مَنْ یَّنْشُدُ فِیْہِ ضَآلَّۃً فَقُوْلُوْا لَا رَدَّ اللّٰہُ عَلَیْکَ۔”  رَوَاہُ التِّرْمِذِیُّ وَالدَّارِمِیُّ

Hadeeth # 719:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah said, “When you see someone buying and selling in the Masjid, say, ‘May Allah grant no profit in your business[427]’, and when you see one searching therein a lost animal, say, ‘May Allah not return it to you[428]’.”  (Tirmidhi)

وَعَنْ حَکِیْمِ ابْنِ حِزَامٍ، قَالَ:  نَھٰی رَسُوْلُ اللّٰہِ ﷺ اَنْ یُّسْتَقَادَ فِیْ الْمَسْجِدِ وَاَنْ یُّنْشَدَ فِیْہِ الْاَشْعَارُ وَاَنْ تُقَامَ فِیْہِ الْحُدُوْدُ۔  رَوَاہُ اَبُوْ دَاوٗدَ فِیْ سُنَنِہٖ وَصَاحِبُ جَامِعِ الْاُصُوْلِ فِیْہِ عَنْ حَکِیْمٍ وَّ فِیْ الْمَصَابِیْحِ عَنْ جَابِرٍ

Hadeeth # 720:  Hazrat Hakeem Ibn Hizaam is reported to have said:  The Messenger of Allah (peace be upon Him) prohibited reliation being taken in the Masjid[429] or recitation of poems therein and excecuting ordained sentences therein[430].  (Abu Dawood in his Sunan (Traditions) and the Author of Jami’-al-Usool in it from Hakaaem and in Masaabeeh from Jaabir)

وَعَنْ مُعَاوِیَۃَ ابْنِ قُرَّۃَ عَنْ اَبِیْہِ اَنَّ رَسُوْلُ اللّٰہِ ﷺ نَھٰی عَنْ ھَاتَیْنِ الشَّجَرَتَیْنِ یَعْنِیْ الْبَصَلَ وَالثُوْمَ وَقَالَ مَنْ اَکَلَھُمَا فَلَا تَقْرَبَنَّ مَسْجِدَنَا وَقَالَ اِنْ کُنْتُمْ لَابُدَّ اٰکِلِیْھِمَا فَاَمِیْتُوْھُمَا طَبْخًا۔  رَوَاہُ اَبُوْ دَاوٗدَ

Hadeeth # 721:  Hazrat Mu’awiyah Ibn Qurrah[431] reported from His father who said:  The Apostle of Allah (peace be upon Him) prohibited these two plants, that is garlic and onion and He said, “Whoso eats them must not come near our Masjids[432].”  He said, “If you have no other alternative but to eat them, then make them inaffective by cooking[433].”  (Abu Dawood)

وَعَنْ اَبِیْ سَعِیْدٍ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اَلْاَرْضُ کُلُّھَا مَسْجِدٌ اِلَّا الْمَقْبَرَۃُ وَالْحَمَّامُ۔”  رَوَاہُ اَبُوْ دَاوٗدَ وَالتِّرْمِذِیُّ وَالدَّارِمِیُّ

Hadeeth # 722:  Hazrat Abu Sa’eed is reported to have said:  The Messenger of Allah (peace be upon Him) said, “The whole earth is a Masjid except a grave-yard and a bathroom[434].”  (Abu Dawood, Tirmidhi, Darimi)

وَعَنِ ابْنِ عُمَرَ، قَالَ:  نَھٰی رَسُوْلُ اللّٰہِ ﷺ اَنْ یُّصَلّٰی فِیْ سَبْعَۃِ مَوَاطِنَ فِیْ الْمَزْبَلَۃِ وَالْمَجْزَرَۃِ وَالْمَقْبَرَۃِ وَقَارِعَۃِ الطَّرِیْقِ وَفِیْ الْحَمَّامِ وَفِیْ مَعَطِنِ الْاِبِلِ وَفَوْقَ ظَھْرِ بَیْتِ اللّٰہِ۔  رَوَاہُ التِّرْمِذِیُّ وَابْنُ مَاجَۃَ

Hadeeth # 723:  Hazrat Ibn Umar is reported to have said:  The Messenger of Allah (peace be upon Him) prohibited Salah in seven places, dunghill, abbatoir, grave-yard[435], public road[436], bathroom, camel houses[437], and upon the top of the House of Allah[438].”  (Tirmidhi, Ibn Majah)

وَعَنْ اَبِیْ ھُرَیْرَۃَ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “صَلُّوْا فِیْ مَرَابِضِ الْغَنَمِ وَلَا تُصَلُّوْا فِیْ اَعْطَانِ الْاِبِلِ۔”  رَوَاہُ التِّرْمِذِیُّ

Hadeeth # 724:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Perform Salah in the pounds of sheep but not in camel houses[439].”  (Tirmidhi)

وَعَنِ ابْنِ عَبَّاسٍ، قَالَ:  لَعَنَ رَسُوْلُ اللّٰہِ ﷺ زَآئِرَاتِ الْقُبُوْرِ وَالْمُتَّخِذِیْنَ عَلَیْھَا الْمَسَاجِدَ وَالسَّرْجَ۔  رَوَاہُ اَبُوْ دَاوٗدَ وَالتِّرْمِذِیُّ وَالنَّسَآئِیُّ

Hadeeth # 725:  Hazrat Ibn Abbas is reported to have said:  The Messenger of Allah cursed those women who are accustomed to visiting graves[440] and people who take them as Masjids and light lamps[441].  (Abu Dawood, Tirmidhi, Nasa’i)

وَعَنْ اَبِیْ اُمَامَۃَ، قَالَ:  اِنَّ حِبْرًا مِّنَ الْیَھُوْدِ سَاَلَ النَّبِیَّ ﷺ اَیُّ الْبِقَاعِ خَیْرٌ؟  فَکَسَتْ عَنْہُ وَقَالَ اَسْکُتُ حَتّٰی یَجِیْئَ جِبْرَئِیْلُ فَسَکَتْ وَجَآءَ جِبْرَئِیْلُ  فَسَاَلَ فَقَالَ مَا الْمَسْئُوْلُ عَنْھَا بِاَعْلَمَ مِنَ السَّآئِلِ وَلٰکِنْ اَسْاَلُ رَبِّ تَبَارَکَ وَتَعَالٰی ثُمَّ قَالَ جِبْرَئِیْلُ یَا مُحَمَّدُ اِنِّیْ دَنَوْتُ مِنَ اللّٰہِ دُنُوًّا مَّا دَنَوْتُ مِنْہُ قَطُّ قَالَ وَکَیْفَ کَانَ یَا جِبْرَئِیْلُ؟  قَالَ کَانَ بَیْنِیْ وَبَیْنَہٗ سَبْعُوْنَ اَلْفَ حِجَابٍ مِّنْ نُّوْرٍ فَقَالَ شَرُّ الْبِقَاعِ اَسْوَاقُھَا وَخَیْرُ الْبِقَاعِ مَسَاجِدُھَا۔  رَوَاہُ ابْنُ حَبَّانَ فِیْ صَحِیْحِہٖ عَنِ ابْنِ عُمَرَ

Hadeeth # 726:  Hazrat Abu Umamah is reported to have said:  A learned doctor of the jews asked the Prophet (peace be upon Him), “Which of the places is best?”  He remained silent therefrom[442].  He said, “Remain silent till Gabriel comes.”  So he remained silent[443] and Gabriel (peace be upon Him) came, He inquired.  He said, “The one questioned is not better informed than the questioner[444], but I may ask my Lord, the Blessed and Glorious[445].  Afterwards Hazrat Jibra’eel said, “O Muhammad, I went to Allah so near that I never had gone so nearest to Him[446].”  He asked, “How was this, O Jibra’eel?  He said, “There were seventy thousand screens of light between him and me[447].”  He said, “The worst of the places are their markets and the best of the places are their Masjids.”  (Ibn Habbaan in his Sahih from Ibn Umar)

SECTION THREE

عَنْ اَبِیْ ھُرَیْرَۃَ، قَالَ:  سَمِعْتُ رَسُوْلَ اللّٰہِ ﷺ یَقُوْلُ، “مَنْ جَآءَ مَسْجِدِیْ ھٰذَا لَمْ یَاْتِ اِلَّا لِخَیْرٍ یَّتَعَلَّمُہٗ اَوْ یُعَلِّمُہٗ فَھُوَ بِمَنْزِلَۃِ الْمُجَاھِدِ فِیْ سَبِیْلِ اللّٰہِ وَمَنْ جَآءَ لِغَیْرِ ذٰلِکَ فَھُوَ بِمَنْزِلَۃِ الرَّجُلِ یَنْظُرُ اِلٰی مَتَاعِ غَیْرِہٖ۔”  رَوَاہُ ابْنُ مَاجَۃَ وَالْبَیْھَقِیُّ فِیْ شُعَبِ الْاِیْمَانِ

Hadeeth # 727:  Hazrat Abu Hurairah is reported to have said:  I heard the Messenger of Allah say, “Whoso comes to this Masjid of mine, while he does not come but for good which he learns or teaches, he is a fighter in the path of Allah[448], and whoso comes for what is besides that, he is in the position of a man who looks to commodities of others[449].”  (Ibn Majah, Baihaqi in Shu’ab-al-Imaan)

وَعَنِ الْحَسَنِ مُرْسَلًا، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “یَاْتِیْ عَلَی النَّاسِ زَمَانٌ یَّکُوْنُ حَدِیْثُھُمْ فِیْ مَسَاجِدِھِمْ فِیْ اَمْرِ دُنْیَاھُمْ فَلَا تُجَالِسُوْھُمْ فَلَیْسَ لِلّٰہِ فِیْھِمْ حَاجَۃٌ۔”  رَوَاہُ الْبَیْھَقِیُّ فِیْ شُعَبِ الْاِیْمَانِ

Hadeeth # 728:  Hazrat Hasan is reported to have said by way of Mursal:  The Messenger of Allah (peace be upon Him) said, “There shall come over men a time wherein their talks will be held in the Masjids regarding their worldly affairs, don’t keep company with them[450], as Allah has got no need of them[451].”  (Baihaqi in Shu’ab-al-Imaan)

وَعَنِ السَّآئِبِ ابْنِ یَزِیْدَ، قَالَ:  کُنْتُ نَائِمًا فِیْ الْمَسْجِدِ فَحَصَبَنِیْ رَجُلٌ فَنَظَرْتُ فَاِذَا ھُوَ عُمَرُ ابْنُ الْخَطَّابِ فَقَالَ اذْھَبْ فَاْتِنِیْ بِھٰذَیْنِ فَجِئْتُہٗ بِھِمَا فَقَالَ مِمَّنْ اَنْتُمَا اَوْ مِنْ اَیْنَ اَنْتُمَا قَالَا مِنْ اَھْلِ الطَّآئِفِ قَالَ لَوْ کُنْتُمَا مِنْ اَھْلِ الْمَدِیْنَۃِ لَاَوْجَعْتُکُمَا تَرْفَعَانِ اَصْوَاتُکُمَا فِیْ مَسْجِدِ رَسُوْلِ اللّٰہِ ﷺ۔  رَوَاہُ الْبُخَارِیُّ

Hadeeth # 729:  Hazrat Saa’ib Ibn Yazeed[452] is reported to have said:  I was sleeping in the Masjid.  A man threw a stone at me.  When I looked, he was Hazrat Umar Ibn Al-Khattaab[453].  He said, “Go and bring these two.”  So I brought them.  He asked, “Who are you?” or “From where have you come?”  They said, “From the inhabitants of Taa’if.”  He said, “Had you been of the inmates of Madinah, I would have inflicted punishment on you[454].  You raise your voice high in the Masjid of the Apostle of Allah[455]!”  (Bukhari)

وَعَنْ مَالِکٍ، قَالَ:  بَنٰی عُمَرُ رَحْبَۃً فِیْ نَاحِیَۃِ الْمَسْجِدِ تُسَمَّی الْبُطَحَآءُ وَقَالَ، “مَنْ کَانَ یُرِیْدُ اَنْ یَّلْغَطَ اَوْ یُنْشِدَ شِعْرًا اَوْ یَرفَعَ صَوْتَہٗ فَلْیَخْرُجْ اِلٰی ھٰذَا الرَّحْبَۃِ۔”  رَوَاہُ فِیْ الْمُوَطَّا

Hadeeth # 730:  Hazrat Maalik is reported to have said:  Hazrat Umar built a rest house in a corner of the Masjid named Butaha[456].  He said, “Whoso intends to make noise, or recite poems, or raise his voice, let him go out of this rest house[457].”  (Muwatta)

وَعَنْ اَنَسٍ، قَالَ:  رَاَی النَّبِیُّ ﷺ نُخَامَۃً فِیْ الْقِبْلَۃِ فَشَقَّ عَلَیْہِ حَتّٰی رُاِیَ فِیْ وَجْھِہٖ فَقَامَ فَحَکَّہٗ بِیَدِہٖ وَقَالَ، “اِنَّ احَدَکُمْ اِذَا قَامَ فِیْ الصَّلٰوۃِ فَاِنَّمَا یُنَاجِیْ رَبَّہٗ وَاِنَّ رَبَّہٗ بَیْنَہٗ وَبَیْنَ الْقِبْلَۃِ فَلَا تَبْزُقَنَّ اَحَدُکُمْ قِبَلَ قِبْلَتِہٖ وَلٰکِنْ عَنْ یَّسَارِہٖ اَوْ تَحْتَ قَدَمِہٖ۔”  ثُمَّ اَخَذَ طَرَفَ رِدَآئِہٖ فَبَصَقَ فِیْہِ ثُمَّ رَدَّ بَعْضَہٗ عَلٰی بَعْضٍ فَقَالَ، “اَوْ یَفْعَلُ ھٰکَذَا۔”  رَوَاہُ الْبُخَارِیُّ

Hadeeth # 731:  Hazrat Anas is reported to have said:  The Prophet (peacs be be upon Him) saw spit towards the Qiblah[458].  It caused him anxiety till it was detected in His face.  He got up, removed it with his hand[459] and said, “When one of you stands in Salah, he whispers with his Lord, and his Lord is between him and the Qiblah[460].  So, none of you shall ever spit in the direction of His Qiblah, but to his left or under his foot[461].  Afterwars He took the skirts of His cloth and spat therein and then rubbed it, and said, “Or do like this[462].” (Bukhari)

وَعَنِ السَّآئِبِ ابْنِ خَلَّادٍ وَّھُوَ رَجُلٌ مِّنْ اَصْحَابِ النَّبِیِّ ﷺ قَالَ اِنَّ رَجُلًا اَمَّ قَوْمًا فَبَصَقَ فِیْ الْقِبْلَۃِ وَرَسُوْلُ اللّٰہِ ﷺ یَنْظُرُ فَقَالَ رَسُوْلُ اللّٰہِ ﷺ لِقَوْمِہٖ حِیْنَ فَرَغَ، “لَا تُصَلِّیْ لَکُمْ فَاَرَادَ بَعْدَ ذٰلِکَ اَنْ یُّصَلِّیَ لَھُمْ فَمَنَعُوْہُ فَاَخْبَرُوْہُ بِقَوْلِ رَسُوْلِ اللّٰہِ ﷺ فَذَکَرَ ذٰلِکَ لِرَسُوْلِ اللّٰہِ ﷺ فَقَالَ نَعَمْ وَحَسِبْتُ اَنَّہٗ قَالَ قَدْ اٰذَیْتَ اللّٰہَ وَرَسُوْلَہٗ۔”  رَوَاہُ اَبُوْ دَاوٗدَ

Hadeeth # 732:  Hazrat Saa’ib Ibn Khallaad, who is a man out of the the Prophet’s (peace be upon Him) Companions[463], is reported to have said:  A man became Imam of a people.  He spat towards the Qiblah while the Messenger of Allah (peace be upon Him) was looking, then the Messenger of Allah (peace be upon Him) said to His people when he finished, “He should not perform Salah for you in future[464].”  After that he wished to lead Salah for them, but they forbade him and informed him about the saying of the Messenger of Allah (peace be upon Him).  He mentioned that to the Prophet (peace be upon Him).  He said, “Yes, I thought that He had said, ‘You have annoyed Allah and His Apostle (peace be upon Him)[465]’.”  (Abu Dawood)

وَعَنْ مَعَاذِ ابْنِ جَبَلٍ، قَالَ:  احْتَبَسَ عَنَّا رَسُوْلُ اللّٰہِ ﷺ ذَاتَ غَدَاۃٍ عَنِ صَلٰوۃِ الصُّبْحِ حَتّٰی کِدْنَا نَتَرَآ اٰی عَیْنَ الشَّمْسِ فَخَرَجَ سَرِیْعًا فَثُوِّبَ بِالصَّلٰوۃِ فَصَلّٰی رَسُوْلُ اللّٰہِ ﷺ وَتَجَوَّزَ فِیْ صَلٰوتِہٖ فَلَمَّا سَلَّمَ دَعَا بِصَوْتِہٖ فَقَالَ لَنَا عَلٰی مَصَآفِّکُمْ کَمَا اَنْتُمْ ثُمَّ انْفَتَلَ اِلَیْنَا ثُمَّ قَالَ اَمَاۤ اِنِّیْ سَاُحَدِّثُکُمْ مَاحَبَسَنِیْ عَنْکُمُ الْغَدَاۃَ اِنِّیْ قُمْتُ مِنَ اللَّیْلِ فَتَوَضَّاْتُ وَصَلَّیْتُ مَاقُدِّرَ لِیْ فَنَعَسْتُ فِیْ صَلٰوتِیْ حَتَّی اسْتَثْقَلْتُ فَاِذَا اَنَا بِرَبِّیْ تَبَارَکَ وَتَعَالٰی فِیْ اَحْسَنِ صُوْرَۃٍ فَقَالَ یَا مُحَمَّدُ قُلْتُ لَبَّیْکَ رَبِّ قَالَ فِیْمَ یَخْتَصِمُ الْمَلَاُ الْاَعْلٰی قُلْتُ لَا اَدْرِیْ قَالَھَا ثَلٰثًا قَالَ فَرَاَیْتُہٗ وَضَعَ کَفَّہٗ بَیْنَ کَتِفَیَّ حَتّٰی وَجَدْتُّ بَرْدَ انَامِلِہٖ بَیْنَ ثَدَیَیَّ فَتَجَلّٰی لِیْ کُلُّ شَیْئٍ وَّ عَرَفْتُ فَقَالَ یَا مُحَمَّدُ قُلْتُ لَبَّیْکَ رَبِّ قَالَ فِیْمَ یَخْتَصِمُ الْمَلَاُ الْاَعْلٰی قُلْتُ فِیْ الْکَفَّرَات، قَالَ وَمَا ھُنَّ قُلْتُ مَشْیُ الْاَقْدَامِ اِلَی الْجَمَاعَاتِ وَالْجُلُوْسُ فِیْ الْمَسَاجِدِ بَعْدَ الصَّلَوَاتِ و۔اِسْبَاغُ الْوُضُوْٓءِ حِیْنَ الْکَرِیْھَاتِ قَالَ ثُمَّ فِیْمَ قُلْتُ فِیْ الدَّرَجَاتِ قَالَ وَمَا ھُنَّ قُلْتُ اِطْعَامُ الطَّعَامِ وَلِیْنُ الْکَلَامِ وَالصَّلٰوۃُ بِاللَّیْلِ وَالنَّاسُ نِیَامٌ قَالَ سَلْ قَالَ قُلْتُ اللّٰھُمَّ اِنِّیْ اَسْاَلُکَ فِعْلَ الْخَیْرَاتِ وَتَرْکَ الْمُنْکَرَاتِ وَحُبَّ الْمَسَاکِیْنَ وَاَنْ تَغْفِرَ لِیْ وَتَرْحَمَنِیْ وَاِذَا اَرَدْتَّ فِتْنَۃً فِیْ قَوْمٍ فَتَوَفَّنِیْ غَیْرَ مَفْتُوْنٍ وَّ اَسْاَلُکَ حُبَّکَ وَحُبَّ مَنْ یُّحِبُکَ وَحُبَّ عَمَلًا یُّقَرِّبُنِیْ اِلٰی حُبِّکَ فَقَالَ رَسُوْلُ اللّٰہِ ﷺ، “اِنَّھَا حَقٌّ فَادْرُسُوْھَا ثُمَّ تُعَلِّمُوْھَا۔”  رَوَاہُ اَحْمَدُ وَالتِّرْمِذِیُّ وَقَالَ ھٰذَا حَدِیْثٌ حَسَنٌ صَحِیْحٌ وَسَاَلْتُ مُحَمَّدَ ابْنَ اِسْمٰعِیْلَ عَنْ ھٰذَا الْحَدِیْثِ فَقَالَ ھٰذَا حَدِیْثٌ صَحِیْحٌ

Hadeeth # 733:  Hazrat Ma’aaz Ibn Jabal is reported to have said:  The Messenger of Allah (peace be upon Him) kept us confined with talk one morning Salah till we were about to see the ray of the sun[466].  He came out hastily and engaged in Salah.  The Messenger of Allah (peace be upon Him) performed the Salah and shortened it[467].  When He retuned greeting, He exclaimed in a loud voice, “Be seated where you are.”  He then turned to us and said to us, “I shall soon inform you what prevented me from you this morning[468].  I got up at night, made Wudhu and prayed what was lotted for me.  I felt sleepy till the sleep overcame me[469].  All of a sudden I was by the side of my Lord in a good form[470].  He said:  O Muhammad[471]!  I answered, “Present to you O Lord.  He asked, “About what do the angels near me quarrel[472]?”  I replied, “I don’t know[473].”  He asked it thrice.  He said, “Then I saw Him placing His palm between my shoulders till I felt the coldness of His fingers between my chest[474].  Then everything became clear to me and I came to know[475].”  He asked, “O Muhammad.”  I replied, “O Lord, present to you!”  He asked, “About what do the angels near me quarrel[476]?”  I replied, “About expiations.”  He asked, “What are they?”  I said, “Walking towards the congregation and sitting after Salah, and making complete Wudhu at the time of difficulty[477].”  He asked again, “Then, what they quarrel about?”  I said, “In ranks.”  And He asked, “What are they?”  I replied, “Giving food, talking soft, and performing Salah at night when people remain asleep[478].”  He said, “Ask.”  I said, “O Allah, I ask you of doing good deeds and avoiding abdominal things, and love for the destitude, and that you should pardon me and show mercy on me.  And when you intend trial of a people, recall me without putting me into trial and I beg you of your love and the love of ones who love you, and the love of action which will take me close to your love[479].”  Then the Messenger of Allah (peace be upon Him) said, “Verily, this is a true dream.  Learn this du’a and teach it[480].”  (Ahmad, Tirmidhi, and he [Tirmidhi] said, “This is a Hasan Sahih Hadeeth.  I asked Muhammad Ibn Isma’eel about this Hadeeth, He said, ‘This is a Sahih Hadeeth.’”)

وَعَنْ عَبْدِ اللّٰہِ ابْنِ عُمَرِو ابْنِ الْعَاصِ قَالَ:  کَانَ رَسُوْلُ اللّٰہِ ﷺ یَقُوْلُ اِذَا دَخَلَ الْمَسْجِدَ، “اَعُوْذُ بِاللّٰہِ الْعَظِیْمِ وَبِوَجْھِہِ الْکَرِیْمِ وَسُلْطَانِہِ الْقَدِیْمِ مِنَ الشَّیْطَانِ الرَّجِیْمِ۔”  قَالَ فَاِذَا قَالَ ذٰلِکَ قَالَ الشَّیْطَانُ حُفِظَ مِنِّیْ سَآئِرَ الْیَوْمِ۔  رَوَاہُ اَبُوْ دَاوٗدَ

Hadeeth # 734:  Hazrat Abdullah Ibn Umar Ibn Al-‘Aas is reported to have said:  The Messenger of Allah (peace be upon Him) used to say when He entered the Masjid, “I seek refuge in Allah Almighty and in His eternal power from the accursed devil[481],’ He narrated that when He uttered that, the devil said, ‘He has got protection from me the whole day[482].’”  (Abu Dawood)

وَعَنْ عَطَآءِ ابْنِ یَسَارٍ قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اَللّٰھُمَّ لَاتَجْعَلْ قَبْرِیْ وَثْنًا یُعْبَدُ اشْتَدَّ غَضَبُ اللّٰہِ عَلٰی یَوْمِ نِ اتَّخَذُوْا قُبُوْرَ اَنْبِیَآئِھِمْ مَسَاجِدَ۔”  رَوَاہُ مَالِکٌ مُّرْسَلًا

Hadeeth # 735:  Hazrat ‘Ata Ibn Yasaar[483] is reported to have said:  The Messenger of Allah (peace be upon Him) said, “O Allah, don’t make my grave an idol for worship[484].  The wrath of Allah was severe on a people who adopted the graves of their Prophets as Masjids[485].”  (Malik by way of Mursal)

وَعَنْ مَعَاذِ ابْنِ جَبَلٍ قَالَ:  کَانَ النَّبِیُّ ﷺ یَسْتَحِبُّ الصَّلٰوۃَ فِیْ الْحِیْطَانِ قَالَ بَعْضُ رِوَایَتِہٖ یَعْنِیْ الْبَسَاتِیْنَ۔  رَوَاہُ اَحْمَدُ وَالتِّرْمِذِیُّ وَھٰذَا حَدِیْثٌ غَرِیْبٌ لَّا نَعْرَفُہٗ اِلَّا مِنْ حَدِیْثِ الْحَسَنِ ابْنِ اَبِیْ جَعْفَرٍ قَدْ ضَعَّفَہٗ یَحْیَی ابْنُ سَعِیْدٌ وَّغَرُہٗ

Hadeeth # 736:  Hazrat Ma’aaz Ibn Jabal is reported to have said:  The Prophet (p[eace be upon Him) used to perform Salah in gardens[486].”  He mentioned “Basaateen i.e. gardens” in some narrations[487].  (Ahmad, Tirmidhi, and we do not know this Hadeeth but from the Hadeeth of Hasan Abu Ja’far.  Yahya Ibn Sa’eed etc. have mentioned it to be weak[488].)

وَعَنْ اَنَسِ ابْنِ مَالِکٍ قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “صَلٰوۃُ الرَّجُلِ فِیْ بَیْتِہٖ بِصَلٰوۃٍ وَّ صَلٰوتُہٗ فِیْ مَسْجِدِ الْقَبَائِلِ بَخَمْسٍ وَّ عِشْرِیْنَ صَلٰوۃً وَّصَلٰوتُہٗ فِیْ الْمَسْجِدِ الَّذِیْ یُجَمَّعُ فِیْہِ بِخَمْسِ مِائَۃِ صَلٰوۃٍ وَّ صَلٰوتُہٗ فِیْ الْمَسْجِدِ الْاَقْصٰی بِخَمْسِیْنَ اَلْفَ صَلٰوۃٍ وَّصَلٰوتُہٗ فِیْ الْمَسْجِدِ الْحَرَامِ بِمِائَۃِ اَلْفِ صَلٰوۃٍ۔”  رَوَاہُ ابْنُ مَاجَۃَ

Hadeeth # 737:  Hazrat Anas Ibn Malik is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Salah of a man in his house is one Salah, and his Salah in the Masjid of the tribe is Salah by twenty five times, and his Salah in the congrational Masjid is Salah by five hundred times, and his Salah in the fartherest Masjid of Jerusalem is Salah by 50,000 times, and his Salah in the Masjid is Salah by 50,000 times, and his Salah in the Sacred Masjid of Ka’bah is Salah by 100,000 times[489].”  (Ibn Majah)

وَعَنْ اَبِیْ ذَرٍ قَالَ:  قُلْتُ یَارَسُوْلَ اللَّہِ اَیُّ مَسْجِدٍ وُّضِعَ فِیْ الْاَرْضِ اَوَّلُ؟  قَالَ، “اَلْمَسْجِدُ الْحَرَامُ۔”  قَالَ قُلْتُ ثُمَّ اَیٌّ؟ قَالَ، “اَلْمَسْجِدُ الْاَقْصٰی۔”  قُلْتُ کَمْ بَیْنَھُمَا؟  قَالَ، “اَرْبَعُوْنَ عَامًا ثُمَّ الْاَرْضُ لَکَ مَسْجِدٌ فَحَیْثُ مَا اَدْرَکَتْکَ الصَّلٰوۃُ فَصَلِّ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 738:  Hazrat Abu Zar is reported to have said:  I asked, “O Messenger of Allah, which Masjid was first built on earth?”  HE said, “The sacred Masjid[490].”  I asked, “Then what next?”  He said, “The fartherest Masjid[491].”  I asked, “How long there is between these two?”  He said, “40 years[492].  Now, the entire earth is a Masjid for you, so perform Salah wherever Salah overtakes you[493].”  (Bukhari, Muslim)

The Chapter of Covering the Body[494] (Satr)

SECTION ONE

عَنْ عُمَرَ ابْنِ اَبِیْ سَلِمَۃَ قَالَ:  رَاَیْتُ رَسُوْلَ اللّٰہِ ﷺ یُصَلِّیْ فِیْ ثَوْبٍ وَّاحِدٍ مُّشْتَمِلًا بِہٖ فِیْ بَیْتِ اُمِّ سَلِمَۃَ وَاضِعًا طَرَفَیْہِ عَلٰی عَاتِقَیْہِ۔  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 739:  Hazrat Umar Ibn Abu Salimah[495] is reported to have said:  I saw the Prophet (peace be upon Him) performing Salah within the house of Umme Salimah, girded within a single cloth placing its two ends upon His two shoulders[496].”  (Bukhari, Muslim)

وَعَنْ اَبِیْ ھُرَیْرَۃَ قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “لَایُصَلِّیَنَّ اَحَدُکُمْ فِیْ الثَّوْبِ الْوَاحِدِ لَیْسَ عَلٰی عَاتِقَیْہِ مِنْہُ شَیْئٌ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 740:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “None of you shall perform Salah in one cloth of which nothing remains on his shoulders[497].”  (Bukhari, Muslim)

وَعَنْہُ قَالَ:  سَمِعْتُ رَسُوْلَ اللّٰہِ ﷺ یَقُوْلُ، “مَنْ صَلّٰی فِیْ ثَوْبٍ وَّاحِدٍ فَلْیُخَالِفْ بَیْنَ طَرَفَیْہِ۔”  رَوَاہُ الْبُخَارِیُّ

Hadeeth # 741:  He is also reported to have said:  I heard the Messenger of Allah (peace be upon Him) say, “Whoso performs Salah in a single cloth, let him throw its two ends in opposite directions[498].”  (Bukhari)

وَعَنْ عَآئِشَۃَ قَالَتْ:  صَلّٰی رَسُوْلُ اللّٰہِ ﷺ فِیْ خَمِیْصَۃٍ لَّھَا اَعْلَامٌ فَنَظَرَ اِلٰی اَعْلَامِھَا نَظْرَۃً فَلَمَّا انْصَرَفَ قَالَ اذْھَبُوْا بِخَمِیْصَتِیْ ھٰذِہٖ اِلٰی اَبِیْ جَھْمٍ وَّ اٰتُوْنِیْ بِاَنْبِجَانِیَّۃِ اَبِیْ جَھْمٍ فَاِنَّھَا اَلْھَتْنِیْ اٰنِفًا عَنْ صَلٰوتِیْ۔  مُتَّفَقٌ عَلَیْہِ وَفِیْ رِوَایَۃٍ لِّلْبُخَارِیِّ قَالَ کُنْتُ اَنْظُرُ اِلٰی عَلَمِھَا وَاَنَا فِیْ الصَّلٰوۃِ فَاخَافُ اَنْ یَّفْتِنَنِیْ

Hadeeth # 742:  Hazrat ‘Aaishah is reported to have said:  The Messenger of Allah (peace be upon Him) performed Salah in a woollen garment of hers having paintings[499].  When He finished, He said, “Take this woollen garments of mine to Abu Jahm and bring me the Anjebaniyah garments of Abu Jahm[500], because it prevented me from my Salah.”  (Bukhari, Muslim, in a narration of Bukhari, He said, “I was seeing towards its painting while I was in Salah.  So I feared lest it should ruin my Salah[501].”)

وَعَنْ اَنَسٍ قَالَ:  کَانَ قِرَامٌ لِّعَائِشَۃَ سَتَرَتْ بِہٖ جَانِبَ بَیْتِھَا فَقَالَ لَھَا النَّبِیُّ ﷺ، “ا؟مِیْطِیْ عَنَّا قِرَامَکِ ھٰذَا فَاِنَّہٗ لَا یَزَالُ تَصَاوِیْرُہٗ تَعْرِضُ لِیْ فِیْ صَلٰوتِیْ۔”  رَوَاہُ الْبُخَارِیُّ

Hadeeth # 743:  Hazrat Anas is reported to have said:  There was a painted curtain of Hazrat ‘Aaishah with which She secluded one side of Her house.  The Prophet (peace be upon Him) said to Her, “Remove this painted curtain of yours from us, because its paintings do not cease to come before me in my Salah[502].”  (Bukhari)

وَعَنْ عُقْبَۃَ ابْنِ عَامِرٍ قَالَ:  اُھْدِیَ لِرَسُوْلِ اللّٰہِ ﷺ فَزُوْجُ حَرِیْرٍ فَلَبِسَہٗ ثُمَّ صَلّٰی فِیْہِ ثُمَّ انْصَرَفَ فَنَزَعَہٗ نَزْعٍا شَدِیْدًا کَالْکَارِہِ لَہٗ ثُمَّ قَالَ، “لَایَنْبَغِیْ ھٰذَا لِلْمُتَّقِیْنَ۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 744:  Hazrat Uqbah Ibn ‘Aamir is reported to have said:  A gown of silk was presented to the Prophet (peace be upon Him).  He put it on[503] and then perfomed Salah therewith.  When He finished, He snatched it off forthwith like one who dislikes it.  Then He said, “It is not befitting for the Allah-fearing men[504].”  (Bukhari, Muslim)

SECTION TWO

وَعَنْ سَلِمَۃَ ابْنِ الْاَکْوَعِ قَالَ:  قُلْتُ یَا رَسُوْلَ اللّٰہِ اِنِّیْ رَجُلٌ اَصِیْدُ فَاُصَلِّیْ فِیْ الْقَمِیْصِ الْوَاحِدِ قَالَ نَعَمْ وَازْرُوْہُ وَلَوْ بِشَوْکَۃٍ۔  رَوَاہُ اَبُوْ دَاوٗدَ وَالنَّسَآئِیُّ نَحْوَہٗ

Hadeeth # 745:  Hazrat Salimah Ibn Al-Akwa’[505] is reported to have said:  I asked, “O Messenger of Allah, I am a hunter[506].  Shall I perform Salah in one shirt?”  “Yes” said He, “and fasten it though with a thorn[507].”  (Abu Dawood and Nasa’i also in the same way)

وَعَنْ اَبِیْ ھُرَیْرَۃَ قَالَ:  بَیْنَمَا رَجُلٌ یُّصَلِّیْ مُسْبِلٌ اِزَارَہٗ قَالَ لَہٗ رَسُوْلُ اللّٰہِ ﷺ، “اِذْھَبْ فَتَوَضَّاْ۔” فَذَھَبَ فَتَوَضَّاَ ثُمَّ جَآءَ فَقَالَ  رَجُلٌ یَّا رَسُوْلُ اللّٰہِ مَالَکَ اَمَرْتَہٗ اَنْ یَّتَوَضَّاَ قَالَ اِنَّہٗ کَانَ یُصَلِّیْ وَھُوَ مُسْبِلٌ اِزَارَہٗ وَاِنَّ اللّٰہَ لَا یَقْبَلُ صَلٰوۃَ رَجُلٍ مُّسْبِلٍ اِزَارَہٗ۔  رَوَاہُ اَبُوْ دَاوٗدَ

Hadeeth # 746:  Hazrat Abu Hurairah is reported to have said:  While a man with flowing lower garment was performing Salah[508], the Prophet (peace be upon Him) said to him, “Go and make Wudhu.” So he went and made Wudhu and then came.  A man asked “O Messenger of Allah (peace be upon Him), what is the matter with you, that you ordered him to make Wudhu?” He said “He was performing Salah while he let his lower garment flow down, and Allah does not accept the Salah of a man who lets his lower garment trail[509].” (Abu Dawood)

وَعَنْ عَآئِشَۃَ قَالَتْ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “لَاتُقْبَلُ صَلٰوۃُ حِآئِضٍ اِلَّا بِخِمَارٍ۔”  رَوَاہُ اَبُوْ دَاوٗدَ وَالتِّرْمِذِیُّ

Hadeeth # 747:  Hazrat ‘Aaishah is reported to have said: the Messenger of Allah (peace be upon Him said, “The Salah of a grown up woman is not accepted without a veil[510].” (Abu Dawood, Tirmidhi)

وَعَنْ اُمِّ سَلِمَۃَ اَنَّھَا سَاَلَتْ رَسُوْلَ اللّٰہِ ﷺ اَتُصَلِّیْ الْمَرْاَۃُ فِیْ دِرْعٍ وَّخِمَارٍ لَّیْسَ عَلَیْھَا اِزَارٌ قَالَ اِذَا کَانَ الدِّرْعُ سَابِغًا یُّغَطِّیْ ظُھُوْرَ قَدَمَیْھَا۔  رَوَاہُ اَبُوْ دَاوٗدَ وَذَکَرَ جَمَاعَۃً وَّقَفُوْہُ عَلٰی اُمِّ سَلِمَۃَ

Hadeeth # 748: It is narrated from Hazrat Umme Salimah that she asked the Messenger of Allah (peace be upon Him) “Shall a woman perform Salah in a shift and a head-veil without a lower garment?”  He said, “Incase the shift is ample so as to cover the surface of her feet[511].”  (Abu Dawood)  And a group had depended on Hazrat Umme Salimah.[512]

وَعَنْ اَبِیْ ھُرَیْرَۃَ اَنَّ رَسُوْلَ اللّٰہِ ﷺ نَھٰی عَنِ السَّدْلِ فِیْ الصَّلٰوۃِ وَاَنْ یُّغَطِّیَ الرَّجُلُ فَاہُ۔  رَوَاہُ اَبُوْ دَاوٗدَ وَالتِّرْمِذِیُّ

Hadeeth # 749:  Hazrat Abu Hurairah has reported that the Messenger of Allah (peace be upon Him) forbade the trailing of garments in Salah[513] and covering of mouth for a man[514]. (Abu Dawood, Tirmidhi) 

وَعَنْ شَدَّادِ ابْنِ اَوْسٍ قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “خَالِفُوْا الْیَھُوْدَ فَاِنَّھُمْ لَایُصَلُّوْنَ فِیْ نِعَالِھِمْ وَلَا خِفَافِھِمْ۔”  رَوَاہُ اَبُوْ دَاوٗدَ

Hadeeth # 750:  Hazrat Shaddaad Ibn Aus[515] is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Act differently from the jews, for they do not pray with their shoes and socks[516].”  (Abu Dawood)

وَعَنْ اَبِیْ سَعِیْدِنِ الْخُدْرِیِّ قَالَ:  بَیْنَمَا رَسُوْلُ اللّٰہِ ﷺ یُصَلِّیْ بِاَصْحَابِہٖ اِذْ خَلَعَ نَعْلَیْہِ فَوَضَعَھُمَا عَنْ یَّسَارِہٖ فَلَمَّا رَاٰی ذٰلِکَ الْقَوْمَ اَلْقَوْا نِعَالَھُمْ فَلَمَّا قَضٰی رَسُوْلُ اللّٰہِ ﷺ صَلٰوتَہٗ قَالَ مَا حَمَلَکُمْ عَلٰی اِلْقَآئِکُمْ نِعَالَکُمْ قَالُوْا رَاَیْنَاکَ اَلْفَیْتَ نَعْلَیْکَ فَاَلْفَیْنَا نِعَالَنَا فَقَالَ رَسُوْلُ اللّٰہِ ﷺ اِنَّ جِبْرِیْلَ اَتَانِیْ فَاَخْبَرَنِیْ اَنَّ فِیْھِمَا قَذَرًا اِذَا جَآءَ اَحَدُکُمُ الْمَسْجِدَ فَلْیَنْظُرْ فَاِنْ رَّاٰی فِیْ نَعْلَیْہِ قَذَرًا فَلْیَمْسَحْہُ وَلْیُصَلِّ فِیْھِمَا۔  رَوَاہُ اَبُوْ دَاوٗدَ وَالدَّارِمِیُّ

Hadeeth # 751:  Hazrat Abu Sa’eed Khudri is reported to have said:  When the Messenger of Allah (peace be upon Him) was performing Salah with His companions, He put off His shoes and placed them on His left side[517].  When the people saw that, they also took off their shoes[518].  When the Prophet (peace be upon Him) finished His Salah, He asked, “What led you to take off your shoes?”  They said, “We saw you taking off your shoes, so we took off our shoes.”  Then the Messenger of Allah (peace be upon Him) said, “Hazrat Jibra’eel came to me and informed me that there was filth therein[519].  Whenever one of you comes to the Masjid, let him examine, if he sees filth in his shoes, let him remove it and let him pray therein[520].”  (Abu Dawood, Darimi)

وَعَنْ اَبِیْ ھُرَیْرَۃَ قَالَ:  قَالَرَسُوْلُ اللّٰہِ ﷺ، “اِذَا صَلّٰی اَحَدُکُمْ فَلَا یَضَعْ نَعْلَیْہِ عَنْ یَمِیْنِہٖ وَلَا عَنْ یَّسَارِہٖ اَحَدٌ وَلْیَضَعْھُمَا بَیْنَ رِجْلَیْہِ۔” وَفِیْ رِوَایَۃٍ اَوْ لِیُصَلِّ فِیْھِمَا۔  رَوَاہُ اَبُوْ دَاوٗدَ وَرَوَی ابْنُ مَاجَۃَ مَعْنَاہُ

Hadeeth # 752:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “When one of you performs Salah, he shall not place his shoes by his right side, nor by his left so that it may be by the right side of others except when there is no one by his left side[521], and let him keep them between his feet.”  And in a narration, “And let him perfom Salah therein[522].”  (Abu Dawood and Ibn Majah narrated its meaning)

SECTION THREE

عَنْ اَبِیْ سَعِیْدِنِ الْخُدْرِیِّ قَالَ:  دَخَلْتُ عَلَی النَّبِیِّ ﷺ فَرَاَیْتُہٗ یُصَلِّیْ عَلٰی حَصِیْرٍ یَّسْجُدُ عَلَیْہِ قَالَ وَرَاَیْتُہٗ یُصَلِّیْ فِیْ ثَوْبٍ وَّاحِدٍمُتَوَشِّحًا بِہٖ۔  رَوَاہُ مُسْلِمٌ

Hadeeth # 753:  Hazrat Abu Sa’eed Khudri is reported to have said:  I went to the Prophet (peace be upon Him) and saw Him performing Salah on a mat, prostrating thereon[523].  He narrated, and I saw Him performing Salah in only one cloth coved with a part on His shoulders[524].  (Muslim)

وَعَنْ عَمْرِو ابْنِ شُعَیْبٍ عَنْ اَبِیْہِ عَنْ جَدِّہٖ قَالَ:  رَاَیْتُ رَسُوْلَ اللّٰہِ ﷺ یُصَلِّیْ حَافِیًا وَّ مُنْتَعِلًا۔  رَوَاہُ اَبُوْ دَاوٗدَ

Hadeeth # 754:  Hazrat ‘Amr Ibn Shu’aib reported from his father, from his grandfather who said:  I saw the Messenger of Allah (peace be upon Him) performing Salah without shoes and with shoes[525].  (Abu Dawood)

وَعَنْ مُحَمَّدِ ابْنِ الْمُنْکَدِرِ قَالَ:  صَلّٰی بِنَا جَابِرٌ فِیْ اِزَارٍ قَدْ عَقَدَہٗ مِنْ قِبَلِ فَقَاہُ وَثِیَابُہٗ مَوْضُوْعَۃٌ عَلَی الْمِشْجَبِ فَقَالَ لَہٗ قَآئِلٌ تُصَلِّیْ فِیْ اِزَارٍ وَّاحِدٍ فَقَالَ اِنَّمَا صَنَعْتُ ذٰلِکَ لِیَرَانِیْ اَحْمَقُ مِثْلُکَ وَاَیُّنَا کَانَ لَہٗ ثَوْبَانِ عَلٰی عَھْدِ رَسُوْلِ اللّٰہِ ﷺ۔  رَوَاہُ الْبُخَارِیُّ

Hadeeth # 755:  Hazrat Muhammad Ibn Al-Munkadir is reported to have said:  Hazrat Jabir led us in Salah wearing a lower garment which he tied up at the nape of his neck[526] and his cloth was placed upon a cloth-stand[527].  Someone asked him, “Do you perform Salah only in one lower garment[528]?”  He said, “I did it so that one stupid like you may see[529].  And who is there amongst us who had two clothes during the time of the Apostle of Allah (peace be upon Him) [530]?”  (Bukhari)

وَعَنْ اُبَیِّ ابْنِ کَعْبٍ قَالَ الصَّلٰوۃُ فِیْ الثَّوْبِ الْوَاحِدِ سُنَّۃٌ کُنَّا نَفْعَلُہٗ مَعَ رَسُوْلِ اللّٰہِ ﷺ وَلَا یُعَابُ عَلَیْنَا فَقَالَ ابْنُ مَسْعُوْدٍ اِنَّمَا کَانَ ذَاکَ اِذَا کَانَ فِیْ الثِّیَابِ قِلَّۃٌ فَاَمَّا اِذَا وَسَّعَ اللّٰہُ فَالصَّلٰوۃُ فِیْ الثَّوْبَیْنِ اَزْکٰی۔  رَوَاہُ اَحْمَدُ

Hadeeth # 756:  Hazrat Ubai Ibn Ka’b is reported to have said:  Salah in cloth is Sunnah[531] which we used to do with the Messenger of Allah (peace be upon Him) and we were not blamed.  Then, Hazrat Ibn Mas’ood said, “That was when there was lack of clothes.  As for the present, when Allah granted means, Salah with two clothes is better[532].”  (Ahmad)

The Chapter Of Prayer-Hedge[533] (Sutrah)

SECTION ONE

عَنِ ابْنِ عُمَرَ قَالَ:  کَانَ النَّبِیُّ ﷺ یَغْدُوْ اِلَی الْمُصَلّٰی وَالْعَنْزَۃُ بَیْنَ یَدَیْہِ تُحْمَلُ وَتُنْصَبُ بِالْمُصَلّٰی بَیْنَ یَدَیْہِ فَیُصَلِّیْ اِلَیْھَا۔  رَوَاہُ الْبُخَارِیُّ

Hadeeth # 757:  Hazrat Ibn Umar is reported to have said:  The Prophet (peace be upon Him) used to go to the Musalla in the morning[534] and a stick used to be carried and fixed in front of Him in the Salah place, and then He used to perform Salah towards it[535].  (Bukhari)

وَعَنْ اَبِیْ جُحَیْفَۃَ قَالَ:  رَاَیْتُ رَسُوْلَ اللّٰہِ ﷺ بِمَکَّۃَ وَھُوَ بِالْاَبْطَحِ فِیْ قُبَّۃٍ حَمْرَآءَ مِنْ اَدَمٍ وَّ رَاَیْتُ بِلَالًا اَخَذَ وَضُوٓءَ رَسُوْلِ اللّٰہِ ﷺ وَرَاَیْتُ النَّاسَ یَبْتَدِرُوْنَ ذٰلِکَ الْوَضُوْٓءَ فَمَنْ اَصَابَ مِنْہُ شَیْئًا تَمَسَّحَ بِہٖ وَمَنْ لَّمْ یُصِبْ مِنْہُ اَخَذَ مِنْ بَلَلٍ یَدِ صَاحِبِہٖ ثُمَّ رَاَیْتُ بِلَالًا اَخَذَ عَنْزَۃً فَرَکَزَھَا وَخَرَجَ رَسُوْلُ اللّٰہِ ﷺ فِیْ خُلَّۃٍ حَمْرَآءَ مُشَمِّرًا صَلّٰی اِلَی الْعَنْزَۃِ بِالنَّاسِ رَکْعَتَیْنِ وَرَاَیْتُ النَّاسَ وَالدَّوَآبَّ یَمُرُّوْنَ بَیْنَ یَدَیِ الْعَنْزَۃِ۔  مُتَّفَقٌ عَلَیْہِ

Hadeeth # 758:  Hazrat Juhaifah[536] is reported to have said:  I saw the Messenger of Allah (peace be upon Him) in Makkah while He was at Abtah[537] in a red tent of leather, and I saw Bilal taking Wudhu water of the Prophet (peace be upon Him)[538], and I saw the people hastily running towards that Wudhu water[539].  Whoso got anything out of it, rubbed therewith, and whoso got nothing out of it took the moisture of the hands of his companion[540].  Afterwards I saw Hazrat Bilal taking a stick and fixing it.  The Apostle of Allah (peace be upon Him) came out in a red robe[541].  He led the Salah of the people towards the stick by two Rakats[542] while I saw the people and animals passing in front of the stick[543].”  (Bukhari, Muslim)

وَعَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، اَنَّ النَّبِیَّ ﷺ  کَانَ یَعْرِضُ رَاحِلَتَہٗ فَیُصَلِّیْ اِلَیْھَا۔  مُتَّفَقٌ عَلَیْہِ وَزَادَ الْبُخَارِیُّ قُلْتُ اَفَرَاَیْتَ اِذَا ھَبَّتِ الرِّکَابُ قَالَ کَانَ یَاْخُذُ الرَّحْلَ فَیُعَدِّلُہٗ فَیُصَلّٰی اِلٰی اٰخِرَتِہٖ

Hadeeth # 759:  Its narrated from Hazrat Nafe’, from Ibn Umar that the Prophet (peace be upon Him) used to keep his riding camel in front and perform Salah towards it[544].  (Bukhari, Muslim, and Bukhari added, “I asked, inform me in case the camel moved away.”  He replied, “He used to take saddle, put it straight, and performed Salah towards its back[545].”)

وَعَنْ طَلْحَۃَ ابْنِ عَبْدِ اللّٰہِ قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اِذَا وَضَعَ اَحَدُکُمْ بَیْنَ یَدَیْہِ مِثْلَ مُؤَخِّرَۃِ الرَّحْلِ فَلْیُصَلِّ وَلَایُبَالِ مَنْ مَّرَّ وَرَآءَ ذٰلِکَ۔”  رَوَاہُ مُسْلِمٌ

Hadeeth # 760:  Hazrat Talhah Ibn Abdullah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “When one you puts in front of something like the back of saddle, let him perform Salah and not care who passed behind it[546].”  (Muslim)

وَعَنْ اَبِیْ جُھَیْمٍ قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، :لَوْ یَعْلَمُ الْمَآرُّ مَا بَیْنَ یَدَیِ الْمُصَلّٰی فَاِذَا عَلَیْہِ لَکَانَ اَنْ یَّقِفَ اَرْبَعِیْنَ خَیْرًا لَّہٗ مِنْ اَنْ یَّمُرَّ بَیْنَ یَدَیْہِ قَالَ اَبُوْ النَّضْرِ لَا اَدْرِیْ قَالَ اَرْبَعِیْنَ یَوْمًا اَوْ شَھْرًا اَوْ سَنَۃً۔”  مُتَّفَقٌ عَلَیْہِ

Hadeeth #761:  Hazrat Abu Juhaim[547] is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Had the passer-by in front of the praying man known what sin is against him, it would have been better for him to wait for forty than to pass by his front.”  Abun Nasr said, “I do not know whether He said forty days or months or years[548].  (Bukhari, Muslim)

وَعَنْ اِبِیْ سَعِیْدٍ قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اِذَا صَلّٰی اَحَدُکُمْ اِلٰی شَیْئٍ یَسْتُرُہٗ مِنَ النَّاسِ فَاَرَادَ اَحَدٌ اَنْ یَّجْتَازَ بَیْنَ یَدَیْہِ فَلْیَدْفَعْہُ فَاِنْ اَبٰی فَلْیُقَاتِلْہُ فَاِنَّمَا ھُوَ شَیْطَانٌ۔”  ھٰذَا لَفْظُ الْبُخَارِیِّ وَلِمُسْلِمٍ مَعْنَاہُ

Hadeeth #762:  Hazrat Abu Sa’eed is reported to have said:  The Messenger of Allah (peace be upon Him) said, “When one of you performs Salah towards somthing which screens him from the people[549], and another wishes to pass by his front, let him drive him out[550].  If he refuses, let him fight with him, for he is a devil[551].”  (Bukhari)

وَعَنْ اَبِیْ ھُرَیْرَۃَ قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “یَقْطَعُ الصَّلٰوۃَ الْمَرْاَۃُ وَالْحِمَارُ وَالْکَلْبُ وَیَفِیْ ذٰلِکَ مِثْلُ مُؤَخِّرَۃِ الرَّحْلِ۔”  رَوَاہُ مُسْلِمٌ

Hadeeth #763:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “A woman, an ass and a dog make the Salah void[552], and something like the back of a saddle retains it[553].”  (Muslim)

وَعَنْ عَآئِشَۃَ قَالَتْ:  کَانَ النَّبِیُّ ﷺ یُصَلِّیْ مِنَ اللَّیْلِ وَاَنَا مُعْتَرِضَۃٌ بَیْنَہٗ وَبَیْنَ الْقِبْلَۃِ کَاعْتِرَاضِ الْجَنَازَۃِ۔  مُتَّفَقٌ عَلَیْہِ

Hadeeth #764:  Hazrat ‘Aaishah is reported to have said:  The Prophet (peace be upon Him) was performing Salah at night while I was an obstruction between Him and the Qiblah like the obstruction of a corpse[554].  (Bukhari, Muslim)

وَعَنِ ابْنِ عَبَّاسٍ قَالَ:  اَقْبَلْتُ رَاکِبًا عَلٰی اَتَانٍ وَاَنَا یَوْمَئِذٍ قَدْ نَاھَزْتُ الْاِحْتِلَامَ وَرَسُوْلُ اللّٰہِ ﷺ یُصَلِّیْ بِالنَّاسِ بِمِنیً اِلٰی غَیْرِ جِدَارٍ فَمَرَرْتُ بَیْنَ یَدَیْ بَعْضِ الصَّفِّ فَنَزَلْتُ وَاَرْسَلْتُ الْاَتَانَ تَرْتَعُ وَدَخَلْتُ فِیْ الصَّفِّ فَلَمْ یُنْکِرْ ذٰلِکَ عَلَیَّ اَحَدٌ۔  مُتَّفَقٌ عَلَیْہِ

Hadeeth #765:  Hazrat Ibn Abbaas is reported to have said:  I came riding upon an ass “and I was at that time coming near maturity”, and the Prophet (peace be upon Him) was leading the people in Salah at Mina without the screen of a wall in front[555].  I passed in front of a certain row.  I got down and sent the ass to graze and joined the row, but no one objected to my action[556].  (Bukhari, Muslim)

SECTION TWO

عَنْ اَبِیْ ھُرَیْرَۃَ قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اِذَا صَلّٰی اَحَدُکُمْ فَلْیَجْعَلْ تِلْقَآءَ وَجْھِہٖ شَیْئًا فَاِنْ لَّمْ یَجِدْ فَلْیَنْصِبْ عَصَاہُ فَاِنْ لَّمْ یَکُنْ مَّعَہٗ عَصًا فَلْیَخْطُطْ خَطًّا ثُمَّ لَایَضُرُّہٗ مَا مَرَّ اَمَامَہٗ۔”  رَوَاہُ اَبُوْ دَاوٗدَ وَابْنُ مَاجَۃَ

Hadeeth #766:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “When one of you prays, let him fix something in front of his face[557].  If he finds nothing, let him fix his stick; and if there is no stick with him, let him mark a line.  Afterwards what will pass in front of him will not harm him[558].”  (Abu Dawood, Ibn Majah)

وَعَنْ سَھْلِ ابْنِ اَبِیْ حَثْمَۃَ قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اِذَا صَلّٰی اَحَدُکُمْ اِلٰی سُتْرَۃٍ فَلْیَدْنُ مِنْھَا لَا یَقْطَعُ الشَّیْطَانُ عَلَیْہِ صَلٰوتَہٗ۔”  رَوَاہُ اَبُوْ دَاوٗدَ

Hadeeth #767:  Hazrat Sahl Ibn Abu Hathmah[559] is reported to have said:  The Messenger of Allah (peace be upon Him) said, “When one of you performs Salah towards a stake[560], let him be close to it.  The devil will not nullify his Salah[561].”  (Abu Dawood)

وَعَنِ الْمِقْدَادِ ابْنِ الْاَسْوَدِ قَالَ:  مَارَاَیْتُ رَسُوْلَ اللّٰہِ ﷺ یُصَلِّیْ اِلٰی عُوْدٍ وَّلَا عَمُوْدٍ وَّ لَا شَجَرَۃٍ اِلَّا جَعَلَہٗ عَلٰی صَاحِبِہِ الْاَیْمَنِ اَوِ الْاَیْسَرِ وَلَا یَصْمُدُ لَہٗ صَمْدًا۔  رَوَاہُ اَبُوْ دَاوٗدَ

Hadeeth #768:  Hazrat Miqdaad Ibn Al-Aswad is reported to have said:  I did see the Prophet (peace be upon Him) performing Salah towards a stick or a pillar, or a tree without placing it opposite to his right eyebrow or left[562] and without facing it directly[563].  (Abu Dawood)

وَعَنِ الْفَضْلِ ابْنِ عَبَّاسٍ قَالَ اَتَانَا رَسُوْلُ اللّٰہِ ﷺ وَنَحْنُ فِیْ بَادِیْۃٍ لَّنَا وَمَعَہٗ عَبَّاسٌ فَصَلّٰی فِیْ صَحْرَآءَ لَیْسَ بَیْنَ یَدَیْہِ فَمَا بَالٰی بِذٰلِکَ۔  رَوَاہُ اَبُوْ دَاوٗدَ وَالنَّسَآئِیُّ نَحْوَہٗ

Hadeeth #769:  Hazrat Fadl Ibn Abbaas is reported to have said:  The Messenger of Allah (peace be upon Him) came to us while we were in an open land belonging to us, and with Him there was Abbaas.  He said, Salah in an open land in front of which there was no stake but there was one ass and one dog belonging to us, playing in front of Him[564].  So it did not matter (anything) on that account.  (Abu Dawood, Nasaa’i)

وَعَنْ اَبِیْ سَعِیْدٍ قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “لَایَقْطَعُ الصَّلٰوۃَ شَیْئٌ وَادْرَؤُوْا مَا اسْتَطَعْتُمْ فَاِنَّمَا ھُوَ شَیْطَانٌ۔”  رَوَاہُ اَبُوْ دَاوٗدَ

 

Hadeeth #770:  Hazrat Abu Sa’eed is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Nothing makes a Salah void[565]; drive out everything in front as far as you can, because it is a devil.  (Abu Dawood)

SECTION THREE

عَنْ عَآئِشَۃَ قَالَتْ:  کُنْتُ اَنَامُ بَیْنَ یَدَیْ رَسُوْلِ اللّٰہِ ﷺ وَرِجْلَایَ فِیْ قِبْلَتِہٖ فَاِذَا سَجَدَ غَمَزَنِیْ فَقَبَضْتُ رِجْلَیَّ وَاِذَا قَامَ بَسَطْتُّھُمَا قَالَتْ وَالْبُیُوْتُ یَوْمَئِذٍ لَّیْسَ فِیْھَا مَصَابِیْحُ۔  مُتَّفَقٌ عَلَیْہِ

Hadeeth #771:  Hazrat ‘Aaishah is reported to have said:  I was sleeping in front of the Prophet (peace be upon Him) with my two legs front of His Qiblah[566].  When He made prostration, He pinched me and then I drew up my legs[567]; and when He stood I spread them out.  She said that there were no lamps at that time in the house[568].  (Bukhari, Muslim)

وَعَنْ اَبِیْ ھُرَیْرَۃَ، قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “لَوْ یَعْلَمُ اَحَدُکُمْ مَّالَہٗ فِیْ اَنْ یَّمُرَّ بَیْنَ یَدَیْ اَخِیْہِ مُعْتَرِضًا فِیْ الصَّلٰوْۃِ کَانَ لَاَنْ یُّقِیْمَ مِائَۃَ عَامٍ خَبْرٌ لَّہٗ مِنَ الْخُطْوَۃِ الَّتِیْ خَطَاَ۔”  رَوَاہُ ابْنُ مَاجَۃَ

Hadeeth #772:  Hazrat Abu Hurairah is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Had one of you known what he will get for passing in front of his brother causing obstruction to Salah, his waiting for hundred years would have been better than the footsteps he takes[569].  (Ibn Majah)

وَعَنْ کَعْبِ نِ الْاَحْبَارِ قَالَ:  لَوْ یَعْلَمُ الْمَآرُّ بَیْنَ یَدَیِ الْمُصَلِّیْ مَاذَا عَلَیْہِ لَکَانَ اَنْ یُّخْسَفَ بِہٖ خَیْرًا لَّہٗ مِنْ اَنْ یَّمُرَّ بَیْنَ یَدَیْہِ وَفِیْ رِوَایَۃٍ اَھْوَنُ عَلَیْہِ۔  رَوَاہُ مَالِکٌ

Hadeeth # 773:  Hazrat Ka’b Ibn Al-Ahbaar is reported to have said:  Had one passing in front of a praying man known what is against him, it would have been better for him to go down with the earth than to pass by his front.  And in a narration:  It would have been easier for him[570].  (Malik)

وَعَنِ ابْنِ عَبَّاسٍ، قَال:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اِذَا صَلّٰی اَحَدُکُمْ اِلٰی غَیْرِ السُّتْرَۃِ فَاِنَّہٗ یَقْطَعُ صَلٰوتَہٗ الْحِمَارُ وَالْخِنْزِیْرُ وَالْیَھُوْدِیُّ وَالْمَجُوْسِیُّ وَالْمَرْاَۃُ وَ تُجْزِئُ عَنْہُ اِذَا مَرُّوْا بَیْنَ یَدَیْہِ عَلٰی قَذْفَۃٍ بِحَجَرٍ۔”  رَوَاہُ اَبُوْ دَاوٗدَ

Hadeeth #774:  Hazrat Ibn Abbaas is reported to have said:  The Messenger of Allah (peace be upon Him) said, “When one of you perform Salah without a stake, an ass a pig, a jew, a Mugian and a woman nullify his Salah[571]; and they compensate for him when they pass by his front beyond a stone’s throw[572].  (Abu Dawood)

The Manner Of Performing Salah[573]

SECTION ONE

عَنْ اَبِیْ ھُرَیْرَۃَ اَنَّ رَجُلًا دَخَلَ الْمَسْجِدَ وَرَسُوْلُ اللّٰہِ ﷺ جَالِسٌ فِیْ نَاحِیَۃِ الْمَسْجِدِ فَصَلّٰی ثُمَّ جَآءَ فَسَلَّمَ عَلَیْہِ فَقَالَ لَہٗ رَسُوْلُ اللّٰہِ ﷺ وَ عَلَیْکَ السَّلَامُ ارْجِعْ فَصَلِّ فَاِنَّکَ لَمْ تُصَلِّ فَرَجَعَ فَصَلّٰی ثُمَّ جَآءَ فَسَلَّمَ فَقَالَ وَعَلَیْکَ السَّلَامُ ارْجِعْ فَصَلِّ فَاِنَّکَ لَمْ تُصَلِّ فَقَالَ فِیْ الثَّالِثَۃِ اَوْ فِیْ الَّتِیْ بَعْدَھَا عَلِّمْنِیْ یَا رَسُوْلَ اللّٰہِ فَقَالَ اِذَا قُمْتَ اِلَی الصَّلٰوۃِ فَاَسْبِغِ الْوُضُوْءَ ثُمَّ اسْتَقْبِلِ الْقِبْلَۃَ فَکَبِّرْ ثُمَّ اقْرَءْ بِمَا تَیَسَّرَ مَعَکَ مِنَ الْقُرْاٰنِ ثُمَّ ارْکَعْ حَتّٰی تَطْمَئِنَّ رَاکِعًا ثُمَّ ارْفَعْ حَتّٰی تَسْتَوِیْ قَآئِمًا ثُمَّ اسْجُدْ حَتّٰی تَطْمَئِنَّ سَاجِدًا ثُمَّ ارْفَعْ حَتّٰی تَطْمَئِنَّ جَالِسًا ثُمَّ اسْجُدْ حَتّٰی تَطْمَئِنَّ سَاجِدًا ثُمَّ ارْفَعْ حَتّٰی تَطْمَئِنَّ جَالِسًا وَفِیْ رِوَایَۃٍ ثُمَّ ارْفَعْ حَتّٰی تَسْتَوِیَ قَآئِمًا ثُمَّ افْعَلْ ذٰلِکَ فِیْ صَلٰوتِکَ کُلِّھَا۔  مُتَّفَقٌ عَلَیْہِ

Hadeeth #775:  Hazrat Abu Hurairah reported that a man entered the Masjid[574] while the Messenger of Allah (peace be upon Him) was sitting in a corner of a Masjid.  He performed Salah[575], and afterwards he came and greeted Him.  And then the Messenger of Allah (peace be upon Him) said to him, “And on thee peace.  Return and perform Salah, because you have not performed Salah[576].”  Afterwards he came and greeted Him.  He replied, “And on thee peace.  Return and then perform Salah because you have not performed Salah.”  He said at the third time or at that which is subsequent to it, “O Messenger of Allah, teach me[577].”  He said, “When you stand up for Salah, make ablution complete and then face the Ka’bah, recite Takbeer and then read what is easy for you from the Quran[578], afterwards bow till you are at ease with the bow, and then rise up till you stand erect, then prostrate till you are at ease with the prostration[579], then rise up till you are at ease with the sitting, then prostrate till you are at ease with the prostration, then rise up till you are at ease with the sitting, then prostrate till you at ease with the prostration, then rise up till you sit at ease.”  In a narration:  Then rise up till you stand erect, then do that in your whole Salah[580].  (Bukhari, Muslim)

وَعَنْ عَآئِشَۃَ قَالَتْ کَانَ رَسُوْلُ اللّٰہِ ﷺ یَسْتَفْتِحُ الصَّلٰوۃَ بِالتَّکْبِیْرِ وَالْقِرَاءَۃِ بِالْحَمْدُ لِلّٰہِ رَبِّ الْعٰلَمِیْنَ وَکَانَ اِذَا رَکَعَ لَمْ یُخْشِصْ رَاْسَہٗ وَلَمْ یُصَوِّبْہُ وَلٰکِنْ بَیْنَ ذٰلِکَ وَکَانَ اِذَا رَفَعَ رَاْسَہٗ مِنَ الرُّکُوْعِ لَمْ یَسْجُدْ حَتّٰی یَسْتَوِیَ قَآئِمًا وَّ کَانَ اِذَا رَفَعَ رَاْسَہٗ مِنَ الرُّکُوْعِ لَمْ یَسْجُدْ حَتّٰی یَسْتَوِیَ جَالِسًا وَّ کَانَ یَقُوْلُ فِیْ کُلِّ رَکْعَتَنْنِ التَّحِیَّۃَ وَکَانَ یَفْرِشُ رِجْلَہٗ الیُمْنٰی وَکَانَ یَنْھٰی عَنْ عُقْبَۃِ الشَّیْطَانِ وَیَنْھٰی اَنْ یَّفْتَرِشَ الرَّجُلُ ذِرَاعَیْہِ افْتِرَاشَ السُّبُعِ وَکَانَ یَخْتَمُ الصَّلٰوۃَ بِالتَّسْلِیْمِ۔  رَوَاہُ مُسْلِمٌ

Hadeeth #776:  Hazrat ‘Aaishah is reported to have said: The Apostle of Allah (peace be upon Him) used to begin the Salah with Takbeer and Quran reading with “Allah praise is due to Allah Lord of the worlds[581]” and when He bowed, He used neither to keep His head up, nor bend it very low but between that[582]; and when He raised His head from bowing, He used not to prostrate till He stood erect, and He raised up His head from prostration, He used not again to prostrate till He erect, and He used to say in every two Rakats Al-Tahiyyaat[583]; and He used to bend His left foot and fix up His right[584] and He used to forbid the footsteps of the devil[585], and prohibit a man’s spreading out both arms (like) that of the beast[586] and He used to close the Salah with greeting.  (Bukhari, Muslim)

وَعَنْ اَبِیْ حُمَیْدِنِ السَّاعِدِیِّ قَالَ فِیْ نَفَرٍ مِّنْ اَصْحَابِ رَسُوْلِ اللّٰہِ ﷺ اَنَا اَحْفَظُکُمْ لِصَلٰوۃِ رَسُوْلِ اللّٰہِ ﷺ رَاَیْتُہٗ اِذَا کَبَّرَ جَعَلَ یَدَیْہِ حِذَآءَ مَنْکِبَیْہِ وَاِذَا رَکَعَ اَمْکَنَ یَدَیْہِ مِنْ رُّکْبَتِہٖ ھَصَرَ ظَھْرَہٗ فَاِذَا رَفَعَ رَاْسَہٗ اسْتَوٰی حَتّٰی یَعُوْسُ کُلُّ فَقَارٍ مَّکَانَہٗ فَاِذَا سَجَدَ وَضَعَ یَدَیْہِ غَیْرَمُفْتَرِشٍ وَّلَا قَابِضِھِمَا وَاسْتَقْبَلَ بِاَطْرَافِ اَصَابِعِ رِجْلَیْہِ الْقِبْلَۃَ فَاِذَا جَلَسَ فِیْ الرَّکْعَتَیْنِ جَلَسَ عَلٰی رِجْلِہٖ الْیُسْرٰی وَنَصَبَ الْاُخْرٰی وَقَعَدَ عَلٰی مَقْعَدَتِہٖ۔  رَوَاہُ الْبُخَارِیُّ

Hadeeth #777:  Hazrat Abu Humaid Al-Saa’idi[587] is reported to have said among a party of the Companions of the Messenger of Allah (peace be upon Him):  I shall remind you of the Salah of the Messenger of Allah (peace be upon Him).  I saw Him when He recited Takbeer, He used to place His hands opposite His two shoulders[588], and when he bowed, He used to make the grip of His hands tight on His knees[589] and bend His back; when He raised His head, He used to make it straight till every vein returned to its place; when He prostrated, He used to place His two hands without spreading nor taking them one by the other[590]; He used to place the ends of the toes of His legs towards the Ka’bah[591]; when He sat in (Salah of) two Rakats, He used to sit upon His left foot and fix His right (foot); when He sat in the last Rakat, He used to advance His left foot and fix the other and sit upon His hips[592].  (Bukhari)

وَعَنِ ابْنِ عُمَرَ اَنَّ رَسُوْلَ اللّٰہِ ﷺ کَانَ یَرْفَعُ یَدَیْہِ حَذْوَ مَنْکِبَیْہِ اِذَا افْتَتَحَ الصَّلٰوۃَ وَاِذَا کَبَّرَ لِلرُّکُوْعِ قَالَ سَمِعَ اللّٰہُ لِمَنْ حَمِدَہٗ رَبَّنَا لَکَ الْحَمْدُ وَکَانَ لَا یَفْعَلُ ذٰلِکَ فِیْ السُّجُوْدِ۔  مُتَّفَقٌ عَلَیْہِ

Hadeeth #778:  Hazrat Ibn Umar reported that the Messenger of Allah (peace be upon Him) used to raise His hands up to His shoulders when He started the Salah[593] and when He recited Takbeer for bowing and when He raised His head from bowing, He raised them up like that and He said, “Allah hears the one who praises Him, O our Lord! For thee is all praise;” and He used not do that in prostration[594].  (Bukhari, Muslim)

وَعَنْ نَافِعٍ اَنَّ ابْنَ عُمَرَ کَانَ اِذَا دَخَلَ فِیْ الصَّلٰوۃِ کَبَّرَ وَرَفَعَ یَدَیْہِ وَاِذَا رَکَعَ رَفَعَ یَدَیْہِ وَاِذَا قَالَ سَمِعَ اللّٰہُ لِمَنْ حَمِدَہٗ رَفَعَ یَدَیْہِ وَاِذَا قَامَ مِنْ الرَّکْعَتَیْنِ رَفَعَ یَدَیْہِ وَرَفَعَ ذٰلِکَ ابْنُ عُمَرَ اِلَی النَّبِیِّ ﷺ۔  رَوَاہُ الْبُخَارِیُّ

Hadeeth #779:  Hazrat Naafe’ reported that when Hazrat Ibn Umar entered the Salah, he used to recite takbeer and raise up his hands; and he bowed, he used to raise up his hands; and when he said, “Allah hears the one who praises Him,” he used to raise up his hands, and when he stood from the two Rakats he used to raise up his hands, and Ibn Umar raised that up to the Prophet (peace be upon Him)[595].  (Bukhari)

وَعَنْ مَالِکٍ ابْنِ الْحُوَیْرِثِ قَالَ کَانَ رَسُوْلُ اللّٰہِ ﷺ اِذَا کَبَّرَ رَفَعَ یَدَیْہِ حَتّٰی یُحَاذِیَ بِھِمَا اُذُنَیْہِ وَاِذَا رَفَعَ رَاْسَہٗ مِنَ الرُّکُوْعِ فَقَالَ سَمِعَ اللّٰہُ لِمَنْ حَمِدَہٗ فَعَلَ مِثْلَ ذٰلِکَ وَفِیْ رِوَایَۃٍ حَتّٰی یُحَاذِیَ بِھِمَا فُرُوْعَ اُذُنَیْہِ۔  مُتَّفَقٌ عَلَیْہِ

Hadeeth #780:  Hazrat Malik Ibn Huwairith is reported to have said:  When the Messenger of Allah (peace be upon Him) recited Takbeer, He raised up His hands till they were opposite His ears; and when He raised up His head from bowing and said, “Allah hears the one who praises Him,” he did the same.  And in a narration:  He placed them opposite the tips of His ears[596].  (Bukhari, Muslim)

وَعَنْہُ اَنَّہٗ رَاَی النَّبِیَّ ﷺ یُصَلِّیْ فَاِذَا کَانَ فِیْ وِتْرٍمِّنْ صَلٰوتِہٖ حَتّٰی یَسْتَوِیَ قَاعِدٍا۔  رَوَاہُ الْبُخَارِیُّ

Hadeeth #781:  He also reported:  He saw the Prophet (peace be upon Him) performing Salah and when He entered into the odd number of His Salah, He did not get up till He sat at ease[597].  (Bukhari)

وَعَنْ وَائِلِ ابْنِ حُجْرٍ اَنَّہٗ رَاَی النَّبِیَّ ﷺ رَفَعَ یَدَیْہِ حِیْنَ دَخَلَ فِیْ الصَّلٰوۃِ کَبَّرَ ثُمَّ الْتَحَفَ بِثَوْبِہٖ ثُمَّ وَضَعَ یَدَہُ الْیُمْنٰی عَلٰی الْیُسْرٰی فَلَمَّا اَرَادَ اَنْ یَّرْکَعَ اَخْرَجَ یَدَیْہِ مِنَ الثَّوْبِ ثُمَّ رَفَعَھُمَا وَکَبَّرَ فَرَفَعَ فَلَمَّا قَالَ سَمِعَ اللّٰہُ لِمَنْ حَمِدَہٗ رَفَعَ یَدَیْہِ فَلَمَّا سَجَدَ سَجَدَ بَیْنَ کَفَّیْہِ۔  رَوَاہُ مُسْلِمٌ

Hadeeth #782:  Hazrat Waa’il Ibn Hujr[598] reported:  He saw the Prophet (peace be upon Him) raising up His hands when He began the Salah.  He recited Takbeer and then pulled His garment round Him[599], then He placed His right hand over the left[600].  When He was about to bow, He took out His hand from His garment and then raised them up, and recited Takbeer and bowed.  When He said, “Allah hears the one who praises Him,” He raised up His hands[601]; when he prostrated, He prostrated between two palms[602].  (Muslim)

وَعَنْ سَھْلِ ابْنِ سَعِیْدٍ قَالَ کَانَ النَّاسُ یُؤْمَرُوْنَ انْ یَّضَعَ الرَّجُلُ الْیَدَ الْیُمْنٰی عَلٰی ذِرَاعِہٖ الْیُسْرٰی فِیْ الصَّلٰوۃِ۔  رَوَاہُ الْبُخَارِیُّ

Hadeeth #783:  Hazrat Sahl Ibn Sa’d[603] is reported to have said:  The people were ordered that a man should place his right hand over his forearm in Salah[604].  (Bukhari)

وَعَنْ اَبِیْ ھُرَیْرَۃَ قَالَ کَانَ رَسُوْلُ اللّٰہِ ﷺ اِذَا قَامَ اِلَی الصَّلٰوۃِ یُکَبِّرُ حِیْنَ یَقُوْمُ ثُمَّ یُکَبِّرُ حِیْنَ یَرْکَعُ ثُمَّ یَقُوْلُ سَمِعَ اللّٰہُ لِمَنْ حَمِدَہٗ حِیْنَ یَرْفَعُ صُلْبَہٗ مِنَ الرَّکْعَۃِ ثُمَّ یَقُوْلُ وَھُوَ قَآئِمٌ رَّبَّنَا لَکَ الْحَمْدُ ثُمَّ یُکَبِّرُ حِیْنَ یَھْوِیْ ثُمَّ یُکَبِّرُ حِیْنَ یَرْفَعُ رَاْسَہٗ ثُمَّ یُکَبِّرُ حِیْنَ یَسْجُدُ ثُمَّ یُکَبِّرُ حِیْنَ یَرْفَعُ رَاْسَہٗ ثُمَّ یَفْعَلُ ذٰلِکَ فِیْ الصَّلٰوۃِ کُلِّھَا حَتّٰی یَقْضِیَھَا وَ یُکَبِّرُ حِیْنَ یَقُوْمُ مِنَ الثِّنَتَیْنِ بَعْدَ الْجُلُوْسِ۔  مُتَّفَقٌ عَلَیْہِ

Hadeeth #784:  Hazrat Abu Hurairah is reported to have said:  When the Apostle of Allah (peace be upon Him) stood for Salah, He recited Takbeer whilst standing, He recited Takbeer again when He bowed, then He said, “Allah hears the one who praises Him,” when He raised His loin from the bowing, then He recited while He was standing, “O our Lord! Thine is the praise[605],” then He recited Takbeer when getting down, and then recited Takbeer when raising up His head, then He recited Takbeer when He prostrated, then recited Takbeer when He raised up His head.  Then He did that in the whole of His Salah till He finished it and He recited Takbeer when He stood from the two Rakats after sitting[606].  (Bukhari, Muslim)

وَعَنْ جَابِرٍ قَالَ قَالَ رَسُوْلُ اللّٰہِ ﷺ، “اَفْضَلُ الصَّلٰوۃِ طُوْلُ الْقُنُوْتِ۔”  رَوَاہُ مُسْلِمٌ

Hadeeth #785:  Hazrat Jabir is reported to have said:  The Apostle of Allah (peace be upon Him) said, “The most excellent Salah is in standing long[607].”  (Muslim)

SECTION TWO

عَنْ اَبِیْ حُمَیْدِنِ السَّاعِدِیِّ قَالَ فِیْ عَشَرَہٍ مِّنْ اَصْحَابِ النَّبِیِّ ﷺ اَنَا اَعْلَمُکُمْ بِصَلٰوۃِ رَسُوْلِ اللّٰہِ ﷺ قَالُوْا فَاَعْرِضْ قَالَ کَانَ النَّبِیُّ ﷺ اِذَا قَامَ اِلَی الصَّلٰوۃِ رَفَعَ یَدَیْہِ حَتّٰی یُحَاذِیَ بِھِمَا مَنْکِبَیْہِ ثُمَّ یُکَبِّرُ ثُمَّ یَقْرَءُ ثُمَّ یُکَبِّرُ وَیَرْفَعُ یَدَیْہِ حَتّٰی یُحَاذِیَ بِھِمَا مَنْکِبَیْہِ ثُمَّ یَرْکَعُ وَیَضَعُ رَاحَتَیْہِ عَلٰی رُکْبَتَیْہِ ثُمَّ یَعْتَدِلُ فَلَا یُصَبِّیْ رَاْسَہٗ وَلَا یُقْنِعُ ثُمَّ یَرْفَعُ رَاْسَہٗ فَیَقُوْلُ سَمِعَ اللّٰہُ لِمَنْ حَمِدَہٗ ثُمَّ یَرْفَعُ یَدَیْہِ حَتّٰی یُحَاذِیَ بِھِمَا مَنْکِبَیْہِ مُعْتَدِلًا ثُمَّ یَقُوْلُ اللّٰہُ اَکْبَرُ ثُمَّ یَھْوِیْ اِلَی الْاَرْضِ سَاجِدًا فَیُجَا فِیْ یَدَیْہِ عَنْ جَنْبَیْہِ وَیَفْتَحُ اَصَابِعَ رِجْلَیْہِ ثُمَّ یَرْفَعُ رَاْسَہٗ وَیَثْنِیْ رِجْلَہٗ الْیُسْرٰی فَیَقْعُدُ عَلَیْھَا ثُمَّ یَعْتَدِلُ حَتّٰی یَرْجِعَ کُلُّ عَظْمٍ اِلٰی مَوْضِعِہٖ مُعْتَدِلًا ثپمَّ یَسْجُدُ ثُمَّ یَقُوْلُ اَللّٰہُ اَکْبَرُ وَیَرْفَعُ وَیَثْنِیْ رِجْلَہٗ الْیُسْرٰی فَیَقْعُدُ عَلَیْھَا ثُمَّ یَعْتَدِلُ حَتّٰی یَرْجِعَ کُلُّ عَظْمٍ اِلٰی مَوْضِعِہٖ ثُمَّ یَنْھَضُ ثُمَّ یَصْنَعُ فِیْ الرَّکْعَۃِ الثَّانِیَۃِ مِثْلَ ذٰلِکَ ثُمَّ اِذَا قَامَ مِنَ الرَّکْعَتَیْنِ کَبَّرَ وَرَفَعَ یَدَیْہِ حَتّٰی یُحَاذِیَ بِھِمَا مَنْکِبَیْہِ کَمَا کَبَّرَ عِنْدَ افْتِتَاحِ الصَّلٰوۃِ ثُمَّ یَصْنَعُ ذٰلِکَ فِیْ بَقِیَّۃِ صَلٰوتِہٖ حَتّٰی اِذَا کَانَتِ السَّجْدَۃُ الَّتِیْ فِیْھَا التَّسْلِیْمُ اَخْرَجَ رِجْلَہٗ الْیُسْرٰی وَقَعَدَ مُنَوَزِکًا عَلٰی شِقِّہٖ الْاَیْسَرِ ثُمَّ سَلَّمَ قَالُوْا صَدَقْتَ ھٰکَذَا کَانَ یُصَلِّیْ۔  رَوَاہُ اَبُوْدَاوٗدَ وَالدَّارِمِیُّ وَرَوَی التِّرْمِذِیُّ وَابْنُ مَاجَۃَ مَعْنَاہُ وَقَالَ التِّرْمِذِیُّ ھٰذَا حَدِیْثٌ حَسَنٌ صَحِیْحٌ وَفِیْ رِوَایَۃٍ لِّاَبِیْ دَاوٗدَ مِنْ حَدِیْثِ اَبِیْ حُمَیْدٍ ثُمَّ رَکَعَ فَوَضَعَ یَدَیْہِ عَلٰی رُکْبَتَیْہِ کَاَنَّہٗ قَابِضٌ عَلَیْھِمَا وَوَتَّرَ یَدَیْہِ فَنَحَاھُمَا عَنْ جَنْبَیْہِ وَقَالَ ثُمَّ سَجَدَ فَاَمْکَنَ اَنْفَہٗ وَجَبْھَتَہٗ الْاَرْضَ وَنَحَّا یَدَیْہِ عَنْ جَنْبَیْہِ وَوَضَعَ کَفَّیْہِ حَذْوَ مَنْکِبَیْہِ وَفَرَّجَ بَیْنَ فَخِذَیْہِ غَیْرَ حَامِلٍ بَطْنَہٗ عَلٰی شَیْئٍ مِنْ فَخِذَیْہِ حَتّٰی فَرَغَ ثُمَّ جَلَسَ فَافْتَرَشَ رِجْلَہٗ الْیُسْرٰی وَ اَقْبَلَ بِصَدْرِ الْیُمْنٰی عَلٰی قِبْلَتِہٖ وَوَضَعَ کَفَّہٗ الْیُمْنٰی عَلٰی رُکْبَتِہٖ الْیُمْنٰی وَکَفَّہُ الْیُسْرٰی عَلٰی رُکْبَتِہٖ الْیُسْرٰی وَاَشَارَبِاِصْبَعِہٖ یَعْنِیْ السَّبَّابَۃَ وَفِیْ اُخْرٰی لَہٗ وَاِذَا قَعَدَ فِیْ الرَّکْعَتَیْنِ قَعَدَ عَلٰی بَطْنِ قَدَمِہٖ الْیُسْرٰی وَنَصَبَ الْیُمْنٰی وَاِذَا کَانَ فِیْ الرَّابِعَۃِ اَفْضٰی بِوَرَکِہٖ الْیُسْرٰی اِلَی الْاَرْضِ وَ اَخْرَجَ قَدَمَیْہِ مِنْ نَّاحِیَۃٍ وَّاحِدَۃٍ۔

Hadeeth #786:  Hazrat Abu Hameed Al-Saa’idi is reported to have said among ten of the Companions of the Prophet (peace be upon Him):  I know better than you about the Salah of the Messenger of Allah (peace be upon Him)[608].  They asked, “Narrate,” he said, “When the Prophet (peace be upon Him) stood for Salah, He raised His hands till He took them opposite His shoulders[609], then He recited Takbeer, then He read (Quran), then He recited Takbeer and raised up His hands till He took them opposite His shoulders, then He bowed placing His palms upon His knees, then making Himself straight neither lowering His head nor raising it up, then He raised up His head saying, “Allah hears the one who praises Him[610];” then He raised up His hands till He took them opposite His shoulders by being straight, and He said, “Allah is the greatest,” then He lowered Himself to the ground in prostration[611] keeping His hands away from His two sides and bending the toes of His feet[612], He raised up His head and bent His left foot and sat on it; then He sat straight till every bone returned to its proper place; next He prostrated and said, “Allah is the greatest,” raising Himself and bent on His left foot and sat on it.  Then He sat straight till every bone returned to its place[613].  Then He stood up and did the same in the second Rakat.  At the end of the two Rakats He stood up and said Takbeer raising up His hands till He took them opposite His shoulders, just as He recited Takbeer when He opened the Salah, then He did the same in the remaining portion of His Salah till when the prostration in which there was Tasleem, He put out His left foot and sat on His hip bone on His left side.  Then He uttered Tasleem.  They said, “You have spoken the truth; He used to perform Salah like this.” (Abu Dawood, Darimi[614], and Tirmdhi and Ibn Majah narrated its meaning, and Tirmidhi said, “This Hadeeth is Hasan Sahih[615], and in a narration of Abu Dawood which is narrated by Ibu Humaid[616]:  He then made Rukoo’ and placed His hands over His knees as if He is capturing them, and He used to bend His hands like the arch of the bow and keep them distant from the sides[617].  He said, He used to place His nose and forehead onto the ground when He prostrated and keep His hands distant from the sides, and place His palms against the shoulders[618].  He used to keep a gap between his thighs so that He does not let His stomach touch any portion of the thighs.  He used to complete doing this and sit, then He used to keep His left foot flat and turn the chest of the right foot towards Qiblah[619], and place His left right hand upon the right knee and the left hand upon the left knee, and indicate with the forefinger[620]; and in another narration of Abu Dawood:  When He sat upon the two Rakats, the He used to sit on the belly of the left foot and keep His right foot erect, and when He sat upon four Rakats, then He used to place His hips onto the ground and bend both His feet aside[621])

وَعَنْ وَّائِلِ ابْنِ حُجْرٍ اَنَّہٗ اَبْصَرَ النَّبِیَّ ﷺ حِیْنَ قَامَ اِلَی الصَّلٰوۃِ رَفَعَ یَدَیْہِ حَتّٰی کَانَتَا بِحِیَالِ مَنْکِبَیْہِ وَحَاذٰی اِبْھَامَیْہِ اُذُنَیْہِ ثُمَّ کَبَّرَ۔  رَوَاہُ اَبُوْ دَاوٗدَ فِیْ رِوَایَۃٍ لَّہٗ یَرْفَعُ اِبْھَامَیْہِ اِلٰی شَحْمَۃِ اُذُنَیْہِ

Hadeeth #787:  Hazrat Waa’il Ibn Hujr reported:  He observed the Prophet (peace be upon Him) carefully when He stood for Salah.  He raised up His hands till they were just in front of His shoulders.  He took His two thumbs opposite His ears and then recited Takbeer.  (Abu Dawood)  And it’s in its other narration that He used to raise His thumbs till the earlobes[622].

وَعَنْ قَبِیْصَۃَ ابْنِ ھُلْبٍ عَنْ اَبِیْہِ قَالَ کَانَ رَسُوْلُ اللّٰہِ ﷺ یَؤُمُّنَا فَیَاْخُذُ شِمَالَہٗ بِیَمِیْنِہٖ۔  رَوَاہُ التِّرْمِذِیُّ وَابْنُ مَاجَۃَ

Hadeeth #788:  Hazrat Qubaisah Ibn Hulb[623] reported from His father; He said:  The Messenger of Allah (peace be upon Him) would lead us in Salah and hold His left hand in His right[624].  (Tirmidhi, Ibn Majah)

وَعَنْ رِّفَاعَۃَ ابْنِ رَافِعٍ قَالَ جَاءَ رَجُلٌ فَصَلّٰی فِیْ الْمَسْجِدِ ثُمَّ جَآءَ فَسَلَّمَ عَلَی النَّبِیِّ ﷺ فَقَالَ النَّبِیُّ ﷺ اَعِدْ صَلٰوتَکَ فَاِنَّکَ لَمْ تُصَلِّ فَقَالَ عَلِّمْنِیْ یَا رَسُوْلَ اللّٰہِ کَیْفَ اُصَلِّیْ قَالَ اِذَا تَوَجَّھْتَ اِلَی الْقِبْلَۃِ فَکَبِّرْ ثُمَّ اقْرَءْ بِاُمِّ الْقُرْاٰنِ وَمَاشَآءَ اللّٰہُ اَنْ تَقْرَءَ فَاِذَا رَکَعْتَ فَاجْعَلْ رَاحَتَیْکَ عَلٰی رُکْبَتَیْکَ وَمَکِّنْ رُکُوْعَکَ وَامْدُدْ ظَھْرَکَ فَاِذَا رَفَعْتَ فَاَقِمْ صُلْبَکَ وَارْفَعْ رَاْسَکَ حَتّٰی تَرْجِعَ الْعِظَامُ اِلٰی مَفَاصِلِھَا فَاِذَا سَجَدْتَّ فَمَکِّنْ لِّلسُّجُوْدِ فَاِذَا رَفَعْتَ فَاجْلِسْ عَلٰی فَخِذِکَ الْیُسْرٰی ثُمَّ اصْنَعْ ذٰلِکَ فِیْ کُلِّ رَکْعَۃٍ وَّسَجْدَۃٍ حَتّٰی تَطْمَئِنَّ۔  ھٰذَا لَفْظُ الْمَصَابِیْحِ وَرَوَاہُ اَبُوْ دَاوٗدَ مَعَ تَغْیِیْرِ یَسِیْرٍ وَّ رَوَی التِّرْمِذِیُّ وَالنَّسَآئِیُّ مَعْنَاہُ وَفِیْ رِوَایَۃٍ لِّلتِّرْمِذِیِّ قَالَ اِذَا قُمْتَ اِلَی الصَّلٰوۃِ فَتَوَضَاْ کَمَا اَمَرَکَ اللّٰہُ بِہٖ ثُمَّ تَشَھَّدْ فَاَقِمْ فَاِنْ کَانَ مَعَکَ قُرْاٰنٌ فَاقْرَءْ وَاِلَّا فَاحْمَدِ اللّٰہَ وَکَبِّرْہُ وَھَلِّلْہُ ثُمَّ ارْکَعْ۔

Hadeeth #789:  Hazrat Rifa’ah Ibn Rafe’[625] is reported to have said:  A man came and performed Salah in the Masjid[626].  Afterwards he advanced and saluted the Prophet (peace be upon Him) who said, “Repeat your Salah[627], for you have not performed Salah.”  He said, “O Messenger of Allah, teach me how I should perform Salah.”  He said, “When you turn your face towards the Ka’bah, recite Takbeer[628] and then read ‘the mother of the Quran’ so long as Allah wishes you to recite[629].  When you bow, place your palms upon your knees, and make your bowing good[630], and streach out your back.  When you rise up, make your spine straight and raise up your head till the veins return to their joints[631].  When you prostrate, make your prostration good[632], and when you rise, sit upon your left thigh[633] and then do it in each bowing and prostration till you feel ease.”  These are the words of Masabeeh and Abu Dawood has described it with a little difference and Tirmidhi and Nasa’i described its meaning.  In a narration of Tirmidhi, he said:  When you stand up for Salah, make your ablution as Allah directed you about it.  Then recite Kalimah Shahadah[634] and then Iqamah.  If then you know anything of Quran, recite it, or else, read Tahmeed, Takbeer and Tahleel[635], then bow.  (Abu Dawood)

وَعَنِ الْفَضْلِ ابْنِ عَبَّاسٍ قَالَ:  قَالَ رَسُوْلُ اللّٰہِ ﷺ، “مَثْنٰی مَثْنٰی تَشَھُّدٌ فِیْ کُلِّ رَکْعَتَیْنِ وَتَخَشُّعٌ وَتَضَرُّعٌ وَتَمَسْکُنٌ ثُمَّ تُقْنِعُ یَدَیْکَ یَقُوْلُ تَرْفَعُھُمَا اِلٰی رَبِّکَ مُسْتَقْبِلًا بِبُطُوْنِھِمَا وَجْھَکَ وَتَقُوْلُ یَارَبِّ یَا رَبِّ وَمَنْ لَّمْ یَفْعَلْ ذٰلِکَ فَھُوَ کَذَا وَکَذَا وَفِیْ رِوَایَۃٍ فَھُوَ خِدَاجٌ۔  رَوَاہُ التِّرْمِذِیُّ

Hadeeth #790:  Hazrat Al Fadl Ibn Abbaas is reported to have said:  The Messenger of Allah (peace be upon Him) said, “Each Salah is of two Rakats[636], in every two Rakats there is is Al-Tahiyyaat, acts of submission, supplication and humility[637].  Then you shall lift your hand i.e. you will raise them both towards your Lord[638] with the palms towards your face[639] and say, ‘My Lord!, My Lord!’ And whoso does not do that, he is such.”  And in a narration:  He is a loser[640].  (Tirmidhi)

[1] صَلٰوۃ is derived from the word صَلّٰی which means “to roast meat or cook on fire”, hence, Allah Almighty states:

سَیَصْلٰی نَارًا ذَاتَ لَہَبٍ

Now he enters into a blazing fire.

(Lahab 111, Verse 3)

And تَصۡلِیَۃٌ means “to straighten wood in fire”.  Hence, Salah burns the evil self of its performer in the spiritual fire of devotion and also brings to the straight path, therefore it’s called Salah.  The meaning of Salah is du’a, mercy, revelation of mercy, seeking forgiveness and moving buttocks, since all these aspects are practiced in Salah, thus it’s called Salah.  Salah is the first obligation among all the Islamic practices.  Allah Almighty bestowed this gift of Salah upon His beloved Messenger by calling Him up into the skies in the 11^th year from the announcement of His Prophethood, and two years and few months prior to His migration from Makkah Muazzamah to Madinah Munawwarah, yet all the other practices were sent down on earth.  It is for this reason that Salah is the greatest worship after Kalimah Shahadah.  Who performs the Salah correctly, Salah also corrects him.  Refer to my books “Asrarul Ahkaam” and “Tafseere Na’eemi vol. 1” to find out more about the wisdom and secrets of Salah.  Salah is of four types; Fard (Compulsory), Wajib (Obligatory), Sunnah Mu’akkadah (Regular Practice of the Prophet [peace be upon Him]) and Nafl (voluntary).

[2] The five times Salah is a means to seek expiation for daily minor sins.  If one fails to seek expiation throughout the week by virtue of these prayers, then the Friday’s prayer (Juma Salah) is expiation for the sins of a week.  If one fails to fulfil that i.e. because he could not make it successfully, then Ramadan’s fasts are the expiation for the sins of the whole year.  Behold, that the major sins; such as, infidelity, polytheism, adultery, theft etc. and also, neglecting one’s rights or harming someone (Huqooqul ‘Ibaad) are not forgiven unless you repent and they also forgive you.

[3] The prayers which are a means of forgiveness for the sinner are a medium of gaining high ranks for the pious, thus, the innocent and the protected reach higher stations by virtue of Salah, therefore none ought to raise an objection against the Hadeeth, e.g. the pious then  need  not perform Salah, since Salah is just a means of the forgiveness for sins and they are already sinless.

[4] Sins here refer to minor sins, aside from major sins and Huqooqul ‘Ibaad because they are not forgiven by Salah as mentioned earlier.  The Prophet (peace be upon Him) compared Salah with the river and not with the well because the water in the well is not often good for bathing, for it is stagnate but the river has flowing water and it has the quality of cleaning anyone thoroughly.  Salah also provides the thorough cleansing no matter how filthy a person is.  Secondly, it’s hard to extract water from the well, it needs the rope and a container etc. and a weak person cannot draw the water while the water is easily accessible from the river and Salah is also performed with ease.  Sins are filth within the heart and Salah is the water for cleansing it.

[5] He used to sell dates in his shop.  Once a woman came to buy dates and his heart began to long for her.  He told her the nice dates are inside the house and then he got her inside the house by making this false excuse and kissed her.  She confronted, “Fear Allah, O Allah’s servant!”  He felt very ashamed.  This proves that loneliness with a stranger woman is risky. (Ash’atul Lam’aat)

[6] The beloved Companions (Sahaba) used to come to the Prophet (peace be upon Him) to have their sins forgiven.

وَلَوْ اَنَّہُمْ اِذۡ ظَّلَمُوۡۤا اَنۡفُسَہُمْ جَآءُوۡکَ

And if when they do injustice unto their souls, then O beloved! they should come to you

(Nisaa 4, Verse 64)

It’s still necessary for us sinners to present ourselves in the Holy Court of the Prophet (peace be upon Him) without having the doubt that He resides only in Madinah Munawwarah; nay, but hearts of the believers are the abodes of that Merciful One.

[7] It’s mentioned in “Miqaat” that when the Prophet (peace be upon Him) heard this, He said, “I am waiting for the command of my Lord,” and then the verse revealed after Asr Salah.  Fajr and Zuhr Salah are for the first half of the day and Asr and Maghrib for the second half and Isha for the night, thus, this Hadeeth consists of all five Salah.  زُلَفٌ  is taken from زُلۡفَۃٌ which means nearness i.e. the closer part to the night as Allah Almighty states:

وَ اِذَا الْجَنَّۃُ اُزْلِفَتْ

And when the Paradise is brought near

(Takweer 81, Verse 13)

[8] i.e. “Though this verse is revealed in your concern but its message is common for every Muslim if they commit minor sins their Salah will be a means for their forgiveness.”  From this it’s clear that merely kissing or hugging a stranger woman is a minor sin but regular practice of this crime will turn it into a major sin, because the regular practice of minor sin becomes the major sin.  Having the belief that “it’s no big deal; once we perform Salah, we will be forgiven” is infidelity (Kufr), for this is in fact taking Allah for granted.  This Hadeeth is for the one who commits this deed by co-incidence and then repent feeling ashamed of it, no objection can now be raised against the Hadeeth based upon the doubt that it would allow such a horrible practices, Allah forbid!  By saying اُمِّتِی مِنۡ, He declared that this kindness is bestowed upon His nation while the other nations had to strive very hard to get pardoned.

[9] i.e. I have committed such a crime which deserves the Shariah penalty.  حَدٌّ means “penal ordinance” likewise the penalty of an adulterer (married) is stoning to death and for a thief is cutting his hand and Ta’zeer is the type of penalty which is not to be issued by Islamic law (Shariah) but the magistrate should issued it in accordance with his insight.  He had committed an ordinary sin and thought there might have been a Shariah punishment for it; or حَدٌّ is used in its literal sense which means “(any) punishment.”

[10] It’s because the Prophet (peace be upon Him) knew that He only committed a puny crime and He would lose his honour if asked; what a beautiful manner of covering one’s shortfalls! (Mirqaat)

[11] It was only one Salah, Asr Salah as it is mentioned in Mirqat etc.

[12] Whether it was a matter of issuing a penalty or not, whatever Allah’s command would have been, be it the penal ordinance or expiation or some sort of other thing, therefore He mentioned the termللّٰہاکِتَابُi.e. Book of Allah (Quran).  This was the ultimate faith of the beloved Companions of the Holy Prophet (peace be upon Him, his pure Household and all His respected Companions) that where everyone tries to conceal their crimes and seeks easy escape to save dear life but the beloved Companions of the Prophet (peace be upon Him) go about jeopardizing their very own existence in order to keep the faith ever-living.

[13] i.e. The sin you regarded to be earning you a punishment has been washed away by virtue of this Salah; though, it does not prove that the Salah forgives the Shariah penalty of its performer.  Always remember that minor sins do not earn you a penal ordinance and no penalty besides that of robbery is not forgiven only by repentance and that too, if the rough repents before coming in custody and if a non-muslim becomes Muslim after having committed adultery, does not deserve sympathy. (Mirqaat)  Shaikh Abdul Haq (may Allah shower mercy upon Him) has stated, “مَعَنَا i.e. ‘with us’ indicates that reading Salah behind the Messenger of Allah (peace be upon Him) is the sovereign for having the sins forgiven.  The excellence of Salah is elevated in accordance with the excellence of the leader, (Imam) and Sub’hanAllah, if the Salah read in His Company could take away the sins, what would be the state of that merciful personality Himself!

[14] i.e. Always perform your Salah on time.  The scholars of Islam in their statement, “Salah has the secondary status after faith,” present this Hadeeth as proof despite some other narrations where Jihad (fight for uplifting Allah’s religion) is mentioned before Salah was about some riotous conditions when Jihad becomes the strict obligation (Fard al ‘ain) and the bloodshed of the enemy overcomes, or else Jihad by all means is for Salah-establishment, or the difference of statements could have occurred because of reply in compliance to different type of questioners; for some, Jihad was dearer, for some, it was feeding the poor and needy while for some it was giving charity etc. therefore, the Hadeeths are not argumentative against each-other.

[15] This order is according to the view of Sayyiduna Abu Mas’ood (whom Allah is pleased with); otherwise it has also been recorded differently in other narrations.

[16] i.e. I certainly questioned alot.  Take notice that serving the parents has many connections with Salah; as Salah is worship to Allah and serving them is the obedience to the patron.  It is for this reason stated in the holy Quran:

وَقَضٰی رَبُّکَ اَلَّا تَعْبُدُوۡۤا اِلَّاۤ اِیَّاہُ وَ بِالْوٰلِدَیۡنِ اِحْسٰنًا

And your Lord commanded that worship not any else except Him and do good to parents.

(Bani Isra’eel 17, Verse 23)

[17] i.e. Salah is the dividing-wall  between a faithful Muslim and infidelity which does not let one proceed towards infidelity that when this is neglected then it becomes easy for the infidelity to make its way in and there occurs a possibility that the believer may even accept the infidelity.  You should also be aware that some Scholars identify the one abandoning Salah as infidelity while few say, such person deserves to be beheaded though he is not a disbeliever.  Our Leader (Imam Azam Abu Hanifa, may Allah shower mercy upon Him) ruling is to beat up such person and imprison him for a certain duration until he becomes punctual on Salah.  Our view regarding this Hadeeth is that either such a person is close to infidelity or he may possibly die while on infidelity, or the abandoning of Salah in this place could mean that the denier of Salah is a disbeliever.

[18] It declares that there is no compulsory (Fard) Salah in Islam besides the five times Salahs.  Eid-al-Fitr, Eid-al-Ad’ha and Witr Salahs are obligatory (Wajib) not Fard.  Juma Salah is included within these five, for it represents Zuhr Salah, hence one, on whom Juma is Compulsory, Zuhr is not Fard, and vice versa.  It’s impossible for both, the Zuhr and Juma Salah to be Fard on a person, because then, the number of Fard Salahs will become six.  Though Salah of vow is Fard, but it’s not the Islamic Fard.

[19] Since Rukoo’ is from amongst the specialities of Islamic Salah, thus it generally did not exist in the Salahs of former nations.  If one joins the Salah by approaching whilst performing Rukoo’, it connects to the Salah, and moreover, Rukoo’ is from amongst the excellent essentials of Salah, therefore He mentioned it with emphasis, for this is the form of humility for body as Khushoo’ is for the heart.  Please refer to the entire chapter on this, discussed in my book “Tafseere Na’eemi”.

[20] By forgiving the minor sins and granting the divine opportunity to repent from sins and fulfil people’s rights.  Know that the meaning of fulfilling the Salah is to meet all its conditions.  Imaan also is a condition of Salah, thus, no objections can be raised against the Hadeeth that one who performs Salah has the authority to commit any crime he wants, and his sins will be forgiven and neither the objection, that there had been many hypocrites and non-muslims  who did perform Salah but were never forgiven.

[21] From this we come to know that one who does not perform Salah is not a disbeliever and abandoning of Salah is not a infidelity because there is no forgiveness for infidelity; as Allah Almighty states:

اِنَّ اللہَ لَا یَغْفِرُ اَنۡ یُّشْرَکَ بِہٖ وَیَغْفِرُ مَا دُوۡنَ ذٰلِکَ لِمَنۡ یَّشَآءُ

Undoubtedly, Allah forgives not that infidelity be done with Him and whatever is less than infidelity forgives whomsoever He pleases.

(Nisaa 4, Verse 48)

شِرۡک, i.e. Polytheism, which is mentioned in the verse, is in the sense of infidelity.

[22] The objectives of who have power of command are the caliphs of Muslims, Muslim rulers and Islamic scholars etc.  Obey, here, means to obey them in permissible things, not in the anti-Shariah actions.  Hence, the fasts of Ramadan are Fard only on this Ummah, therefore it’s addressed by your month.  Zakaat, which became Fard after fasting, it’s mentioned after the fasts.

[23] Actions are referred to the servants while the paradise is referred to the Lord just to unfold the terms of the following deal:

اِنَّ اللہَ اشْتَرٰی مِنَ الْمُؤْمِنِیۡنَ اَنۡفُسَہُمْ وَ اَمْوٰلَہُمۡ بِاَنَّ لَہُمُ الۡجَنَّۃَ ؕ یُقٰتِلُوۡنَ فِیۡ سَبِیۡلِ اللہِ فَیَقْتُلُوۡنَ وَ یُقْتَلُوۡنَ ۟ وَعْدًا عَلَیۡہِ حَقًّا فِی التَّوْرٰىۃِ وَ الۡاِنۡجِیۡلِ وَ الْقُرۡاٰنِ ؕ وَمَنْ اَوْفٰی بِعَہۡدِہٖ مِنَ اللہِ فَاسْتَبْشِرُوۡا بِبَیۡعِکُمُ الَّذِیۡ بَایَعْتُمۡ بِہٖ ؕ وَ ذٰلِکَ ہُوَ الْفَوْزُ الْعَظِیۡمُ ﴿۱۱۱﴾

No doubt. Allah has purchased from the muslims their lives and their belongings against this return that for them is Paradise, they fight in the way of Allah, then they kill and are killed; true promise on His generous responsibility in the Taurah and the Injeel and the Quran And who is true to his words than Allah’? Rejoice then in your trade which you have done with Him And it is this which is the great triumph.

(Tubah 9, Verse 107)

It’s important to remember that different Hadeeths were recorded at different times; thus, whoever reads Kalimah Tayyebah will enter the Paradise was recorded when no prayers were revealed and when Salah came, then the Salah became the basis of promising the paradise and after Zakah and fasting etc. they also became the additional conditions to practice in order to obtain the paradise, therefore there is no argumentative among the Hadeeths.

[24] Though Salah is not compulsory upon them in those ages yet, for they are still minor, but make them punctual from now to form the habit of performing Salah.  Hence, the child has enough consciousness by the age of ten which is why one is commanded to beat them (if they still abandon Salah), and because the Salah is much important, the act of beating is implied on this.  مُرُوۡا  indicates towards the fact that they should be inclined to perform Salah even prior to turning seven, but the command should be given when they turn seven.

[25] i.e. put the siblings in separate beds to sleep, because they are at the doorstep of reaching the age puberty.

[26] Its objectives are the hypocrites; i.e. Salah is the only thing between the hypocrites and the believers, for this is a means of peace for hypocrites, that we do not kill them for the very reason, moreover, we apply Muslums’ laws on them, and that if a hypocrite were to abandon Salah, his infidelity will become apparent and he will be sentenced.

[27] i.e. because the infidelity of such hypocrite will be exposed.  The commentary of this Hadeeth is:

مَنۡ تَرَکَ الصَّلٰوۃَ مُتَعَمِّداً فَقَدۡ کَفَرَ

“One who abandons Salah deliberately is as if he committed infidelity”

[28] It was probably somebody other than the one has been mentioned earlier, because both stories are different.

[29] i.e. “I have committed everything else save adultery.  Please issue the verdict for me; I’m here.”  He might have made his mind that his punishment is also “stoning to death” as if the reasons for adultery were also adultery.  Sub’haanAllah!  This was the state of the strength of faith and Allah’s fear.

[30] i.e. “it would have been better if you had this secret sin repented in secret, for the announcement of hidden sins is bad.”  Two rulings are derived from this; one, that the secret sins should be repented in secret and open sins should be repented in public and two, it’s not show off to present your good deeds before the holy Prophet (peace be upon Him) and on the other hand, it’s not impermissible to reveal your sins before Him to have them forgiven as well, for the patient is to reveal his sickness before the doctor for treatment.  It is for this reason that He did not embarrass him as to why did you reveal your sin.  Hence, the instruction of Hazrat Umar (whom Allah is pleased with) was right as well as the silence of the Prophet (peace be upon Him).

[31] This departure of his was not for running away, but he thought perhaps there may reveal a verse in his matter and then he will be called for the judgment; I shall be grateful if forgiven and patient if punished, thus, he should not be made target of blasphemy that he walked away from there without His permission, because, it’s only forbidden to do so when the intention of returning is not made, just as leaving the Masjid after Azaan is invalid with the intention of not returning, therefore this Hadeeth is not against the Quranic Verse where it has been made forbidden to leave His court without seeking permission.

[32] The commentary of this Verse has been mentioned earlier on, that this sin does not require punishment, for it is minor, which you have co-incidentally committed.  It should be noted that the Prophet (peace be upon Him) did not already recited the Verse for him, moreover he waited and then called him back, because, perhaps He was expecting a Verse to reveal in his matter.

[33] The speaker was either Hazrat Umar or Ma’az Ibn Jabal (whom Allah is pleased with).

[34] Because, though it was revealed on a special occasion but its wording is general.  A point to remember that the objective of النَّاسِ (people) are Muslims i.e. whichever Muslim will be steadfast on Salah,, his minor sins will be forgiven.

[35] Somewhere in a jungle, in rural areas of Madinah Munawwarah.  It was autumn when leaves are fallen as the trees are shaken and they fall by themselves too.

[36] It was probably a wild tree of jungle which leaves, flowers and fruits anyone could pluck, or it might have been His own, or of someone who was agreeable with this action of His, otherwise it’s impermissible to pluck the leaves etc. of anyone’s tree without permission. (Mirqaat)

[37] i.e. Salah when performed sincerely, is like the gust of autumn-wind which causes decay from sins.  It has already been made clear previously that “minor sins” are meant by sins.

[38] He belonged to the tribe Johniyyah, stayed in Koofah and passed away there.

[39] The objective of “two Rakaats” is probably the two Rakaats of the voluntary Salah after Wudhu (Tahiyyatul Wudhu) as it’s apparent in other narration i.e. whoever performs two Rakaats of Salah of Wudhu sincerely, all his minor sins are forgiven, and the remainder Sunnah and Fard Salah etc. will elevate his status, so to say, if the benefits of voluntary Salah are such, then what great benefits would lie under the Sunnah, Wajib and Fard Salahs.

[40] By performing it rightfully with sincerity; this is the meaning of establishing the Salah which Quran has repeatedly commanded:

وَاَقِیۡمُوا الصَّلٰوۃَ

And establish prayer

(Baqarah 2, Verse 43)

[41] Grave is also included in “the last day”, for it is in fact Qiyamah i.e. the Salah will be light in the grave and Jasarus Siraat (A bridge which everyone will have to go through, which is made above hell; thinner than the strand of hair and sharper than the sword).  The forehead of the one who performed Salah will be shining and Salah will be the evidence of one to be a believer but rather an ‘Aarif billaah, moreover, one shall get rid of punishment by virtue of the Salah, because, the first thing to be asked, on the Day of Judgment, will be Salah.  If one succeeds in this, shall Allah-willing, succeed in the latter stages as well.

[42]Abu Khalf is the polytheist whom the Prophet (peace be upon Him) had slain on the day of battle Uhad with His own hands.  It has been mentioned in Mirqaat, that the ones who abandon Salah will be treated with infidels on the on the Day of Judgment and the believers that are steadfast on Salah will be, Allah-willing, treated with the Prophets, the Truthful, martyrs and the pious ones.    This does not prove that Salah-abandoner becomes infidel and Salah-performer a Prophet, but the Salah-abandoner will be made stood in line with the infidels as it is disgraceful to sit an honourable person down next to a mean person, thus, the Hadeeth is clear about it, so no objection should occur against it.  It should be noted that everyone on the Day of Judgment will be judged with whomever he loved in the world and whomever he imitated in action i.e. the infidel in abandoning the Salah, therefore he will be judged with them, where on the other hand, the Salah-performer who imitates the Prophets and the Truthful, will be judged with them.  It is said for this reason, “imitating the righteous is good and imitating the devil is evil.”

[43] He is a great Taabe’i (a person who saw a Companion of the holy Prophet [peace be upon Him] with Imaan).  He met Hazrat Umar, Ali, Usmaan, and Aaishah (whom Allah is pleased with).  He belonged to “Bani Aqeel” tribe, stayed in Basrah and passed away in 108 A.H.

[44] Because the performance of Salah was the sign of a believer in that era and abandoning it was of a non-believer as in today’s time the sign of a Hindu (non-believer) is wearing dhoti and having churki; it was for this reason that when they saw somebody who does not perform Salah, assumed to be a non-believer.  This Hadeeth does not confirm infidelity for the Salah-abandoner nor is the Hadeeth contrary to the ones wherein it’s said that whether a believer be a thief or an adulterer deserves the paradise.

[44] Will here, refers to a strict command; as our Lord states:

یُوۡصِیۡکُمُ اللہُ فِیۡۤ اَوْلٰدِکُمْ

Allah commands you concerning your children

(Nisaa 4,Verse 11 )

And the objective of not associating any partner with Allah is not to have this thought in your heart, thus, it does not clash with the sense of the following Verse:

مَنۡ کَفَرَ بِاللہِ مِنۡۢ بَعْدِ اِیۡمٰنِہٖۤ اِلَّا مَنْ اُکْرِہَ وَ قَلْبُہٗ مُطْمَئِنٌّۢ بِالۡاِیۡمٰنِ وَ لٰکِنۡ مَّنۡ شَرَحَ بِالْکُفْرِ صَدْرًا فَعَلَیۡہِمْ غَضَبٌ مِّنَ اللہِ ۚ وَلَہُمْ عَذَابٌ عَظِیۡمٌ ﴿۱۰۶﴾

Whoso denies Allah after believing in Him save him who is compelled and his heart is firm in belief, yes whoso becomes infidel with open heart, upon them is the wrath of Allah and for them is the great torment.

(Nahl 16, Verse 106)

Since, in the Verse, it is permitted for one in a gruesome hardship to utter the disbelief merely with tongue while the Hadeeth approves negation of having disbelief in the heart.  It is also possible that the Hadeeth is speaking of norm while the Verse approves of exception, for, although it’s permitted for the helpless to utter the words of disbelief, but the preference is not to utter disbelief even if it costs you life.

[45] i.e. the Islamic trust has taken away from a Salah-abandoner; the ruler can give him a painful punishment, or, it means that the Salah-performer is always in Allah’s grace; protected from hundreds of hardships while the Salah-abandoner is deprived of this grace.

[46] Because the wine corrupts the brain and it’s the brain which provides immunity against evil while in folly, one does anything and everything.  It should be remembered that خمر is the name of grape-wine but here, it’s used in the sense of all types of alcohol that has intoxication, as it is apparent from the dialect.

[47] مواقیت  is the plural form of میقات i.e. timing, just as میعاد means promise, میلاد means birth, معراج means height; میقات means timing (of Salah).  There are three types of Salah timings; Permissible timing (Mubaah), recommended timing (Mustahab) and undesirable timing (Makrooh).  Times of Salah are shariah-based where the rational reasoning does not matter, but there is wisdom.  Refer to my book “Asraarul Ahkaam”.  Hence, the time is the first condition for Salah, therefore the compiler of Mishkaat has mentioned it at first.

[48] ظھر  (Dhuhr) is either taken from the word ظھور (appearance) or ظھیرہ (afternoon), since, it was the first Salah to appear after Me’raj and was performed at first, furthermore it’s performed in afternoon, therefore it’s called Dhuhr.

[49] The sun rises from morning till noon and lowers from afternoon till sunset; the point of time, when it concludes its rise and begins to lower, is called midday (Nisfun Nahaar) and process of this time is Zawaal.  The end of Zawaal is the beginning point of Dhuhr time, and that is what meant here.

[50] The equivalency of one’s shadow may be applicable only in a few countries and in certain weather.  For instance, in winter, the sun moves towards the south, thus its shadow at some places equals to things, but at the same time, the shadow does not exist at all in some other countries, or if it is there, then, very little.  The time, the Prophet (peace be upon Him) told him this, could have been the time of winter, thus, this Hadeeth is clear and not against the latter Hadeeths where the length of the shadow is described equivalent to a shoe lace.  Since, that was mentioned in the winter and this, in summar, or its objective could be the last moments of Dhuhr and the meaning of Hadeeth will then be, that Dhuhr begins from the time sun starts to lower and it ends when it’s equivalent to an object.  This Hadeeth will then approve of Imam Shafe’i’s view, since it’s twice the shadow of an object that concludes Dhuhr time according to us (Hanafi/Ahnaaf), but this proof of theirs is weaker because it does not speak of the actual shadow (during Zawaal), and Shawaafe’ require an equivalent shadow excluding the actual one.

[51] This sentence is either the explanation of the last moments of Dhuhr time, or the exaggeration to the former sentence.  This makes it known that there is no gap between Dhuhr and ‘Asr i.e. the time of ‘Asr enter as the time of Dhuhr terminates.

[52] This is the recommended time of ‘Asr Salah to perform it before the colour of the sun turns pale, or else ‘Asr time lasts up till sunset as it is mentioned in the narrations of Bukhari and Muslim.  Remember, the sun turns pale twenty minutes prior to sunset.

[53] i.e. the time of Maghrib begins with sunset and remains until the evening twilight completely fades off.  According to Imam Azam (may Allah shower mercy upon Him), the evening twilight is the name of the light that remains on the westerly horizon which appears after the redness and Imam Shafe’i and Saahibain (Imam Abu Yusuf and Imam Muhammad) regard the redness itself to be the evening twilight.  Hazrat Imam Abu Hurairah, Imam Awzaa’i and Hazrat Umar Ibn Abdul Azeez are unanimous to Imam Azam while the evening twilight, which Imam Azam regards as the time of Maghrib, Imam Shafe’i declares it to be the time of ‘Isha and Hazrat Abdullah Ibn Umar and Abdullah Ibn Abbaas are unanimous to him.  It’s preferable to perform Maghrib before the evening twilight enters and perform ‘Isha when the evening twilight goes away completely, to avoid the differences.

[54] Here also the recommended time is meant i.e. it is recommended to perform it before midnight, or else, the time of ‘Isha lasts up till dawn.

[55] i.e. do not perform any Salah at sunrise neither Fard Salah nor Nawaafil.  There are two things to understand; one, that there are three times when Salah is undesirable at all; sunrise, midday i.e. Nisfun Nahaar and when the sun is setting because any Salah and even prostration itself is forbidden at all in these moments, although the ‘Asr Salah of the day is okay to perform, two, that it will be regarded as sunrise until the sun rays become sharp enough i.e. it’s forbidden to prostrate for twenty minutes after sunrise.

[56] i.e. a devil stands before the sun at sunrise in a manner that the sun appears to fit between its horns so that it shows the other devils that the sun-worshippers are worshipping him.  A lot of polytheists prostrate before the sun at that time and some honour it by throwing water in its direction.  Muslims are forbidden to prostrate at this time so they do not imitate the polytheists nor the devil may claim that a Muslim is prostrating before him.  It should be noted that the sun rises everywhere at different times and the devil is always alongside.  It has numerous explanations.

[57]His name is Buraidah Ibn Haseeb.  He belonged to Bani Aslam tribe.  He was with the Prophet (peace be upon Him) in all the battles except Badr.  He went to Khorasaan with the honour of Ghaazi (who partakes in many battle but never gets martyred) and passed away in Mard.  His offspring still resides there.

[58]So that you know the beginning and ending point of time for every Salah, for the practical instruction is more beneficial than the verbal.  He was probably from far away area, otherwise the Companions always used to perform every Salah with the Prophet (peace be upon Him).

[59] i.e. He commanded to call the Dhuhr Azaan as the sun lowered without any further delay and then the Takbeer after having been performed the Sunnah, thus, this Hadeeth does not prove that the Takbeer should be given just after Azaan.  There should be a gap between Azaan and Takbeer in all the Salahs except Maghrib.  It is for this reason that ثم i.e. “then” is said here.  This indicates that the Takbeer was given a little later after Azaan.

[60] i.e. He called him to give Azaan of ‘Asr Salah as the time of ‘Asr entered; when the size of one’s shadow becomes twice the size which, Allah-willing, will be mentioned later in the next section.  The whiteness i.e. brightness of the sun does not prove that Azaan was called when the shadow was equalled to x1, but the sun still remains clear when the shadow is x2.

[61] i.e. He called Takbeer just after calling the Maghrib Azaan; hence, this time the Azaan and Takbeer were attached, therefore He only mentioned the Takbeer.

[62] i.e. He performed Dhuhr at last moments till the heat completely decreased and it cooled.  It was probably in summer, otherwise in winter it’s always cold at all time.  From this we know that today he performed Dhuhr much later after x1 shadow, or else, it remains hot when the shadow is x1, thus, this Hadeeth approves of Imam Azam’s objective.

[63] Here also the recommended time is mentioned, though the time of ‘Asr lasts till sunset, but today, He performed ‘Asr prior to the sun turning pale to avoid the undesirability.

[64] This informs us, the time of Maghrib lasts till the disappearance of the evening twilight starting from sunset.  This is the ruling of our Imam Azam.  Maghrib time is limited within the space that is required to complete the Salah, according to Imam Shafe’i and Imam Malik (may Allah shower mercy upon Them all).  This Hadeeth provides strength to our Imam’s ruling.

[65] It has already been mentioned that the recommended timings of few Salah timings are mentioned here, for it is the beginning and ending of the recommended timings, hence, there is no objection against the Hadeeth.

[66] i.e. Jibra’eel led me in Salah for two days since the morning of the night of Me’raj; firstly Dhuhr.  One should always remember that Hazrat Jibra’eel (peace be upon Him) is not the teacher of the Prophet (peace be upon Him) but a servant.  This leadership in Salah was to deliver Allah’s message.  It was the practical messaging which He fulfilled, and sometimes, the follower can be more excellent than the leader (Imam).  The Prophet (peace be upon Him) had performed Fajr Salah behind Hazrat Abdur Rahman Ibn ‘Awf (whom Allah is pleased with) despite the fact that He was the Prophet and he was a member from amongst the nation of His followers.  Furthermore, this does not prove the validity of the one whom the very Salah is compulsory (Fard) behind the one who is to perform voluntary Salah (Nafl), because those Salahs were made Fard upon Hazrat Jabra’eel for that day, for when his Lord commended him, they became compulsory.  This event occurred near the Gate of the House of Allah (Ka’bah) where people still perform Nawaafil and the place is deep like a pond.  It is this place where the water of Zamzam is filled to wash Ka’bah Shareef.  One more fact also to be remembered is that this lesson of Hazrat Jibra’eel was for the Ummah; not for the Prophet (peace be upon Him), for He already knew the method of performing Salah and its timings.  He was in I’tikaaf in the cave “Hiraa” when the first revelation came, moreover, He had led the congregation of all the Prophets in Salah at Baitul Maqdis on his way to Me’raaj, then He led all the angels Salah at Baitul Ma’moor.  He is the leader (Imam) of all the Prophets and angels, but His nation was to be taught after the appliance of the Islamic rulings.

[67] i.e.  The shadow of a person was equivalent to the length of a shoe lace that day, since it was summer and the shadow gradually increases and decreases in accordance with the weather.  Point to be remembered that here, the shadow means the shadow of a common human being; not of the holy Prophet nor of Hazrat Jibra’eel (peace be upon Them), for they both are light which does not have a shadow.  The Prophet (peace be upon Him) did not have a shadow though the entire universe is blessed under His shade.  Refer to my book “Risala-e-Noor” for its details.

[68] Imam Shafe’i and Saahibain (Imam Muhammad and Imam Abu Yusuf) grasp their proofs from this Hadeeth that the time of ‘Asr begins when the shadow is x1.  Our Imam Azam confirms it when the shadow becomes x2, but this Hadeeth also goes against their motive, because it does not even speak of the actual shadow, and the actual shadow has to be there followed by x1 shadow according to them as well.  This Hadeeth of timing in fact has been abolished, just as the numbers of Rakaats that were two that day, so were the timings, the numbers of Rakaats were added later on as were the timings changed.  We shall discuss its research in the next section, or you may refer to my book “Jaa-al-Haq, vol. 2”.  The coming Hadeeths will be mentioned which caused the cancellations.

[69] i.e. He led Him in Maghrib the time we open our fasts nowadays, otherwise neither was the fasting Fard at that time nor did the Iftaar exist, since the fasting became compulsory after the migration, thus there is no objection against the Hadeeth.

[70] It means the same thing which we have discussed earlier i.e. the evening twilight is the glow which disappearance is the beginning point of ‘Isha time.  That’s what is meant here.

[71] It’s said in the synonymous sense as the earlier that, as it’s forbidden for the fasting person to eat or drink when it’s dawn, He led Him in Fajr Salah at that time, otherwise neither the fasting existed at that time nor did the beginning (Suhoor/Sahri) or the opening of fast (Iftaar).

[72] It’s obvious that today He performed Dhuhr the time He performed ‘Asr yesterday i.e. at x1 shadow, therefore, this Hadeeth is cancelled by the consensus.  It’s no one’s ruling to equalize the ending point of Dhuhr and the beginning point of ‘Asr as one.  All are unanimous in the beginning of the ‘Asr time after the termination of Dhuhr.  Few said that the closeness of time measure is meant here i.e. closed to x1 shadow; a little earlier than x1.  Few said that the x1 occurred at the end of Dhuhr time; not at its beginning.  Few said that the x1 is inclusive of the actual shadow i.e. yesterday’s ‘Asr was performed at the x1 excluding the actual shadow and today’s Dhuhr was performed at the x1 including the actual shadow.  In short, this Hadeeth is of very secretive meanings while the truth is that it has been cancelled.

[73] This method is also cancelled by consensus, because the termination of ‘Asr is at sunset according to all; not at x2 shadow, but according to Imam Azam, it’s the beginning point of ‘Asr.

[74]i.e. He prayed Maghrib both days at the same time.  Imam Shafe’i and Imam Malik are unanimous in this, but this Hadeeth is cancelled altogether by our Imam.  It has been mentioned in the previous Hadeeth that the Prophet (peace be upon Him) performed the Maghrib Salah a little before the evening twilight had disappeared, if the Maghrib time was as little as it takes one to perform the Salah, then what’s this delay all about?  And that Hadeeth was recorded later than this; hence today, it was the first Salah of Islam.

[75] The Prophet (peace be upon Him) was saying this in his words by way of humility, otherwise Hazrat Jibra’eel requested Him with utmost respect e.g. “O the Messenger of Allah!”  Just as an Aalim nowadays says that the audience told me, “Hey, you too go forward and say something,” but actually they request respectfully.  How could it be possible for Hazrat Jibra’eel to call Him by His name, when it’s against the Quranic command:

لَا تَجْعَلُوۡا دُعَآءَ الرَّسُوۡلِ بَیۡنَکُمْ کَدُعَآءِ بَعْضِکُمۡ بَعْضًا ؕ قَدْ یَعْلَمُ اللہُ الَّذِیۡنَ یَتَسَلَّلُوۡنَ مِنۡکُمْ لِوَاذًا ۚ فَلْیَحْذَرِ الَّذِیۡنَ یُخَالِفُوۡنَ عَنْ اَمْرِہٖۤ اَنۡ تُصِیۡبَہُمْ فِتْنَۃٌ اَوْ یُصِیۡبَہُمْ عَذَابٌ اَلِیۡمٌ ﴿۶۳﴾

  Make not the summoning of the Messenger among yourselves, like one calls the other among you. Undoubtedly, Allah knows those of you who slip away quietly taking shelter of any excuse; therefore let those who do against the command of the Messenger fear lest some trial befall them or a painful torment overtake them.

(Noor 24, Verse 63)

[76] i.e. whichever Prophet had prayed any Salah from amongst these, performed them at these very times.  Remember, that all five Salahs were not compulsory collectively upon any other Prophet.  This accumulation is the speciality of our holy Prophet’s nation (peace be upon Them all), thus, the Hadeeth is clear.  Hazrat Abu Dawood, Baihaqi and Ibn Abi Shaibah said that no other Ummah than this read the ‘Isha Salah.  It’s possible that it might have been made Fard upon few Prophets and not their nation, as Tahajjud Salah was Fard upon our Prophet (peace be upon Him) but not for us.  Hazrat Imam Tahawi narrated from the mother of believers Hazrat Aaishah (whom Allah is pleased with) that Hazrat Adam (peace be upon Him) performed Fajr Salah when His repentance was accepted, Hazrat Ibraheem (peace be upon Him) performed Dhuhr Salah when Hazrat Isma’eel’s (peace be upon Him) Qurbani was replaced with a ram, Hazrat ‘Uzair (peace be upon Him) performed ‘Asr Salah when He came alive after hundred years, Hazrat Dawood (peace be upon Him) performed Maghrib Salah upon the acceptance of His repentance; he made the intention for four Rakkats but paid Salam on third, because He got tired, thus it remained three, our Prophet (peace be upon Him) performed ‘Isha Salah and few said that Hazrat Moosa (peace be upon Him) performed ‘Isha when He went on Toor to take fire and was blessed with Prophethood fortunately and found His wife in peace when He returned and the child had already born.  And Allah knows best.

[77] It’s obvious that the two days, when the Prophet (peace be upon Him) performed Salah with Hazrat Jibra’eel (peace be upon Him), the Companions did not pray with them, as the word اَمَّنِیۡ (He led Me) describes.  The Prophet (peace be upon Him) Himself performed and them commanded them to follow thereafter, or He firstly performed with Hazrat Jibra’eel and later on, He taught the Companions.  Point to be noted that the Fajr Salah was not performed at the morning of Me’raaj nor was its Qadha because the law is not to be practiced before it’s applied.  The Salah was made Fard in the night of Me’raaj and Dhuhr was the first Salah to be performed, hence, there were only four Salahs today, and then five.  Refer to its detailed research in my book “Tafseere Na’eemi” etc.

[78]It’s the filial appellation of Imam Zohri, His name is Muhammad, and filial appellations (Kunniyat) are Abu Bakr and Ibn Shehaab.  He was a famous Tabe’i.

[79] i.e. He delayed it more than the habitual time.  Hazrat Umar Ibn Abdul Azeez was the fifth righteous caliph from amongst the caliphs. (Mirqaat)  He is regarded the fifth because Hazrat Imam Hasan (whom Allah is pleased with) had abdicated the caliphate.

[80] Sub’haanAllah!  How much of reverence they had for the Prophet (peace be upon Him), Hazrat Urwah did not say that Hazrat Jibra’eel (peace be upon Him) led the Prophet (peace be upon Him) but He said that Hazrat Jibra’eel (peace be upon Him) performed Salah before Him.  Hazart Urwah is Hazrat Aaishah’s nephew and son of Hazrat Asma (whom Allah is pleased with).  I had the privilege to drink water from the well of His garden.

[81] i.e. how could it be possible, Urwah, that Hazrat Jibra’eel was standing before the Prophet (peace be upon Him) while the Quran states:

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تُقَدِّمُوۡا بَیۡنَ یَدَیِ اللہِ وَ رَسُوۡلِہٖ وَاتَّقُوا اللہَ ؕ اِنَّ اللہَ سَمِیۡعٌ عَلِیۡمٌ ﴿۱﴾

  ‘O believers! exceed not over Allah and his Messenger and fear Allah. Undoubtedly, Allah Hears, Knows.

(Hujraat 49, Verse 1)

This news of yours, to me, seems against the Quran.

[82] It should be noted, though Hazrat Urwah Ibn Zubair himself is a Sahaabi, but He mentioned the chain of narrators for Hadeeth and His objective was, that although He had heard this Hadeeth from the Messenger of Allah (peace be upon Him) but at the same time, some other Companions besides Him also heard this Hadeeth and other Muslims heard from them too.  He in fact presented this chain of narration as a witness, or else when a Sahaabi narrates a Hadeeth, He does not need a chain of narrators.

[83] Hazrat Urwah did not make mention of the Salah timings on this occasion, because Hazrat Umar Ibn Abdul Azeez did not doubt it.  He doubted the leadership of Hazrat Jibra’eel (peace be upon Him) over the holy Prophet (peace be upon Him) in Salah, for the Prophet (peace be upon Him) is the leader of all the Prophets and angels (peace be upon Them all).  He led all the Prophets in Salah at Baitul Maqdis and among the followers, were Hazrat Jibra’eel and Meekaa’eel and all other angels as well, then how is it that suddenly, Hazrat Jibra’eel got the leadership?!  It was for this reason that He only mentioned the incident of leading the Salah.  I have previously mentioned that the Salah in the night of Me’raaj was the Salah of love; not the Islamically appointed Salah, or else the predeceasing Prophets would not perform it, since the shariah rulings are taken away after they’ve passed away, but this time, it was the shariah appointed Salah and the bearer of the rulings was Hazrat Jibra’eel.  The Prophet (peace be upon Him) taught Hazrat Jibra’eel the love and Shariah rulings were brought by Hazrat Jibra’eel.  اَللّٰھُمَّ صَلِّ عَلیٰ سَیِّدِنَا مُحَمَّدٍوَّاٰلِہٖ وَصَحۡبِہٖ وَسَلِّمۡ۔

[84] i.e. the missionary work and civil organisation come after Salah.  Leave all the work when it’s time for Salah.  Two rulings are derived from this; one, that the ruler should not only concentrate on the worldly affairs, but also reform the religious affair of his subjects, two, “Reform the elders, minors will automatically follow.”  It was for this reason that He had written to his officers peculiarly.

[85]حَفِظَ  refers to performing Salah correctly and حَافَظَ refers to adherence and performing it on right times.  This message teaches us, as the adherence to Salah opens the doors to all the godliness, in the same manner, abandonment of Salah opens up the doors to all evil.  Thus, Allah Almighty states:

وَ اَقِمِ الصَّلٰوۃَ ؕ اِنَّ الصَّلٰوۃَ تَنْہٰی عَنِ الْفَحْشَآءِ وَالْمُنۡکَرِؕ وَلَذِکْرُ اللہِ اَکْبَرُؕ وَاللہُ یَعْلَمُ مَا تَصْنَعُوۡنَ﴿۴۵﴾

And establish prayer. Undoubtedly, the prayer forbids one from indecency and evil thing. And no doubt, the remembrance of Allah is the greatest. And Allah knows what you do.

(Al-‘Ankaboot 29, Verse 45)

[86] Shadow refers to an ordinary person’s shadow, yard means the Shar’i yard i.e. 24 finger’s breadths or 1 ½ feet.  This statement of His was in accordance with the season when Dhuhr time might have begun at one yard in that country, because Dhuhr time differs as per different times and different locations.

[87] All the Hadeeths of this type approves of Imam Shafe’i’s rulings i.e. the time of Dhuhr ends at x1 shadow while Imam Azam holds the view that the duration of Dhuhr time is till x2 shadow.  The Hedeeths that speak of x1 are cancelled according to Him and their abolisher Hadeeths will be mentioned in the next chapter.  This command of Hazrat Umar was concerning their recommended timings i.e. it’s better to perform them prior to the x1 shadow and our ruling is also to perform it before x1 and ‘Asr after x2, otherwise this Hadeeth would be against Imam Shafe’i’s motive too if taken literally, since in His ruling also x1 shadow is required aside from the actual shadow, and the actual shadow is not mentioned here at all.

[88] i.e. 50 minutes before sunset, because the sun turns pale before 20 minutes which is undesirable time.  ‘Asr should be commenced half an hour earlier than this.  The traveller will travel two to three miles in this time with ease.

[89] Here also, the recommended time is mentioned, or else, Maghrib time lasts till evening twilight disappears and ‘Isha time lasts till dawn, but it’s recommended to perform Maghrib just after sunset and ‘Isha before 1/3^rd of the night.

[90] This curse of Hazrat Umar is to reveal anger.  Remember, that sleeping before ‘Isha and talking afterwards is against Sunnah and badly disliked by the Prophet (peace be upon Him) because abandoning ‘Isha by sleeping before ‘Isha and missing Fajr by awaking till late night is forbidden, for the reason accountable for a forbidden act is also forbidden (Haraam).

[91] i.e. perform Fajr while it’s dark, approves of Imam Shafe’i’s objective.  Imam Azam is in favour of performing Fajr when it’s bright.  His proofs will be observed in the next chapter.  Refer to my book “Ja-al-Haq” for the detailed research about Salah timings.

[92] i.e. if the Prophet (peace be upon Him) used to perform Dhuhr Salah early in summer when the shadow of an average person lengthened as large as three steps, and if he delayed, then He performed Dhuhr when it was as large as five steps.  And if He performed it early in winter, then it used to be as large as five steps and if He delayed, then it should be seven, due to the shadow enlarging more in winter compared to summer.  This estimation is in accordance with Arabia and not applicable in other countries, because the larger the latitude of a place, the larger the shadow will be.

[93] Take note that it’s recommended by Imam Azam to always perform Maghrib and Dhuhr in winter hurriedly, that the Salah should be commenced as the time enters.  Delaying a little besides these two is recommended.  The meaning of commencing Salah early by Imam Azam, is to commence with Salah as soon as the time starts without delaying.  Few Imams hold the view of performing all the Salahs early except delaying ‘Isha till third of night which is recommended by all the Imams.  The conclusion is that, all are unanimous on delay in ‘Isha and hurriedness in Maghrib and Dhuhr of winter, they differ in the rest.

[94] He is a famous Tabe’i.  He was from Bani Tameem tribe in Basrah and He met many Companions (Sahaba).

[95] His name is Naflah Ibn Ubaid.  He is a Sahaabi.  Muslims from far, used to come to visit the Sahaaba and ask them about Islamic rulings.  His visit was also in this regard.

[96] i.e. He used to perform Dhuhr early.  The Dhuhr of winter is meant here.  It’s coming in the next Hadeeth that the Prophet (peace be upon Him) said, “Cool Dhuhr because the heat of afternoon is from the rage of hellfire.”  Thus, neither this Hadeeth is argumentative with one another, nor is it against the Hanafis’ objective.

[97] i.e. He used to perform ‘Asr 50 minutes before sunset and half an hour before the sun turns pale.  He probably used to complete the Salah in ten minutes and one could easily reach the bank of Madinah Munawwarah within forty minutes.  This faqeer (I) used to approach Masjid Qubaa in half an hour, there it does not prove that the Prophet (peace be upon Him) used to perform ‘Asr at x1; this Hadeeth is not against us.

[98] This Salah is called ‘Isha in Islamic terms, but the Bedouins used to call it ‘Atamah.

Note:  One should only refer to the Salahs’ by the names that are appointed by Shariah.

Delay refers to delaying it till 1/3^rd of the night as it has been mentioned in other narrations.

[99] Its commentary has been given earlier.  Talking means unnecessary worldly discussions and this is what is undesirable, thus it does not prohibit one from participating in religious gatherings, studying Islamic literatures etc. after ‘Isha.  Conclusion:  Sleep early after ‘Isha and get up early for Fajr.

[100] i.e. He used to perform Fajr so early that even after reciting sixty to hundred verses, it used to be bright enough for one to easily recognize the next person.  It approves of ones who hold the view of recommending Fajr Salah to be performed in dark.  According to Imam Azam, this darkness was of the Masjid, not of the time, because Masjid-al-Nabawi Shareef is very deep, the exterior light penetrates there after some time.  And supposedly, if we do accept the darkness of time, then it was His personal action.  His command will be mentioned soon that He said, “Perform Fajr when it’s bright, for it is more rewarding.”  And when His command and action seem to clash, then His command has the preference, since there is an apprehension in action to be His speciality.

Note:  There is no such Hadeeth where it’s commanded to perform Fajr in darkness, yet there are various Hadeeths speaking of performing Fajr when it gets bright.  Hazrat ‘Ali used to say, “Make it brighter. Make it brighter.” (Tahaawi) When Hazrat Abu Bakr used to complete Fajr Salah, the sun was about to appear. (Baihaqi) Hazrat Ibraheem Nakh’i said, “There are fewer issues than performing Fajr in brightness in which the Sahaaba agreed.” (Tahaawi)  I have also presented 29 Hadeeths that approves of Fajr to be performed in brightness including one from Dailami that the Prophet (peace be upon Him) said, “Allah Almighty will enlighten the grave and the heart of the one who performs Fajr in brightness.”

[101] This informs us that if the time allows, one should await the crowd, instead of behaving like a train that the Musallies gather or not, Salah would be performed.  Look at His action that He used to delay ‘Isha when there were lesser people.

[102] It used to be the heat of the ground, not the time.  He used to cool it but the floor still used to be hot as it is seen in Haram Shareef up to this date.  This gives the idea that the Salah-performer can prostrate onto the worn clothes when necessary, and it’s the ruling of Imam Azam (may Allah shower mercy upon Him).

[103] This Hadeeth is the commentary of the Hadeeths where it’s said that the Prophet (peace be upon Him) used to perform Dhuhr at noon.  This explains that it refers to the Dhuhr Salah of winter, since the ruling is strict regarding performing Dhuhr Salah in summer when it cools.  Two rulings of the Hanafi school of thought are proven from this; one, that it’s Sunnah to perform Dhuhr in summer when it cools, and two, that the time of Dhuhr remains till x2 of one’s shadow, since it still remains hot till the x1 everywhere, especially in Arabia, furthermore, Bukhari, Abu Dawood, Baihaqi, Tahaawi and Tirmidhi etc. have narrated from Hazrat Abu Zar Ghifaari that the Prophet (peace be upon Him) once performed Fajr at the time when the shadows of hills were fallen, and the shadows of hills spread out only when it surpasses x1.  Moreover, Bukhari has narrated from Hazrat Ibn Umar that the Prophet (peace be upon Him) said, “Jews are like the labourers who work from morning to Dhuhr for one Qeeraat (24^th part of an ounce) and Christians are like the labourers who work from Dhuhr to ‘Asr for one Qeeraat, and you (Muslims) are like the labourers who work from ‘Asr to Maghrib for two Qeeraats.  Your work is lesser and the wages is much.”  This reveals that the duration of ‘Asr is less than Dhuhr, or else this example will not set right.  If the time of ‘Asr were to begin from x1 then the duration of Dhuhr will be equivalent to that of ‘Asr and in summer it would even exceed the duration of ‘Asr.  Imam Azam provides some more proofs regarding this ruling.  If you have compassion, refer to my book “Ja-al-Haq vol. 2.”

[104] Note:  The heat is originated from the sun according to the philosophers, but the heat of the sun comes from hell, or both the sun and hell produce the heat, though in summer it still remains cold in some mountains and valleys but it’s not contrary to this, as the heat of the sun always has the same temperature but its effects apply differently, thus when it’s cold in a certain regions, it’s hot in the other i.e. the more the rage, the hotter it gets and the less the rage the colder is gets.  Now, therefore, no objection should be raised against the Hadeeth, be it from jews or christians.

[105] i.e. it’s winter when hell inhales and it’s summer when it exhales.  This Hadeeth is taken literally without any apprehensions.  Nature has placed life and intellect in everything as Quran states:

فَمَا بَکَتْ عَلَیۡہِمُ السَّمَآءُ وَ الْاَرْضُ وَمَا کَانُوۡا مُنۡظَرِیۡنَ ﴿۲۹﴾

And the heavens and the earth did not shed tears for them, nor were they given respite.

(Al-Dukhaan 44, Verse 29)

i.e. the heavens and the earth do not cry on the death of a non-believer, i.e. they do cry on the death of a believer.  The Holy Quran also says:

ثُمَّ قَسَتْ قُلُوۡبُکُمۡ مِّنۡۢ بَعْدِ ذٰلِکَ فَہِیَ کَالْحِجَارَۃِ اَوْ اَشَدُّ قَسْوَۃً ؕ وَ اِنَّ مِنَ الْحِجَارَۃِ لَمَا یَتَفَجَّرُ مِنْہُ الۡاَنْہٰرُ ؕ وَ اِنَّ مِنْہَا لَمَا یَشَّقَّقُ فَیَخْرُجُ مِنْہُ الْمَآءُ ؕ وَ اِنَّ مِنْہَا لَمَا یَہۡبِطُ مِنْ خَشْیَۃِ اللہِ ؕوَمَا اللہُ بِغٰفِلٍ عَمَّا تَعْمَلُوۡنَ﴿۷۴﴾

  Then, thereafter your hearts hardened, then they are like stones, but harder than these; and of stones there are some from which rivers gush forth and some are those which split, then water comes therefrom and there are some which fall down for fear of Allah, and Allah is not unmindful of your doings.

(Baqarah 2, Verse 74)

Some stones tremble due to the fear of Allah Almighty.  The arrogant should have a look at this verse before raising an objection.

[106] Neither this Hadeeth approves of the idea of Him performing ‘Asr before x2 of one’s shadow nor that He used to perform ‘Asr in the early moments.  It’s possible according to Hanafi ruling to walk and reach this far after ‘Asr.  It’s recorded in Tahaawi shareef that Hazrat Abu Hurairah used to perform ‘Asr when the sun could be seen shining on the heights of the mountains and Hazrat Umar wrote to His officers that the Companions used to delay in ‘Asr Salah.

[107] This Hadeeth approves of three rulings; one, that it’s the sign of hypocrites to delay ‘Asr Salah so much by being indulged in worldly affairs, two, that it’s the undesirable time, i.e. twenty minutes before sunset, and one should perform ‘Asr at its recommended time, three, that one should make Rukoo’ and Sajdah comfortably.  The Prophet (peace be upon Him) confirmed the act of hurriedness in Sajdah similar to the eating manner of the roosters as they peck the grains from the ground.

[108] i.e. such person suffers such a loss which recovery is not possible.  Same is the case of one who abandons ‘Asr Salah, its reason will be mentioned in the next Hadeeth.

[109] The worldly affairs are probably meant by deeds which caused the abandonment of Salah.  The objective of one’s deeds being vanished could be either that the blessing of such work is taken away, or that if one gets into the habit of abandoning ‘Asr Salah,  then there is a fear that such a person may die in the state of becoming an infidel which will vanish his deeds.  It does not mean that abandoning the ‘Asr Salah is infidelity.

Note:  The Quran has put much emphasis on ‘Asr Salah by mentioning it to be the middle Salah, furthermore, the accumulation of the angels of day and night takes place at this time, and this time is of people’s evening walk and trading hour for businesses.  It is for this reason that many a people miss this Salah.  Both, the Quran and the Hadeeth have put emphasis on this for the very reasons.

[110] i.e. it used to be bright enough after performing Maghrib for one to see the spot of his shot arrow.  All the scholars are unanimous on performing the Maghrib Salah in early moments.

[111] This darkness was either of the Masjid, for, the Prophet’s (peace be upon Him) Masjid was very deep, or of time, for, the Prophet (peace be upon Him) used to perform Fajr at its early time due to the women who partook in Salah, so that they may return to their homes while it was still dark.  The women then were stopped from coming to the Masjids, so was this ruling also changed.  The Hadeeth according to the first reasoning is Muhkam, and according to the next, this practice was in accordance with that time, and it was one of the personal actions of the Prophet (peace be upon Him).  I posed the explanation because the coming Hadeeths present the view of performing Fajr in brightness.  On the basis of this explanation, this Hadeeth, being a practice (‘Amali), will not clash with the coming Hadeeth which is a verbal command (Qawli).  The women perhaps used to leave just after Tasleem before du’a as the ف of فتنصرف indicates, and the men left after du’a, lest should there occur the intermingling of males and females.

Note:  Hazrat Umar had stopped the women from coming to Masjid, Hazrat ‘Aaishah complied with it that if the Prophet (peace be upon Him) were to see this era, He would have forbidden the women’s entrance into Masjid.  Pity on people who let their women enter the market and cinemas without a veil.

[112] He is one of the famous Tabe’i’s.  He was a very good Haafiz and an exegetist of Quran and blind by birth.  His memory was extraordinary.  He was from Sadoos tribe, stayed in Basrah and passed away in 117 A.H.  Great saints as Khwaja Hasan Basri have narrated Hadeeths from Him.

[113] i.e. They had Suhoor at last moments and performed Fajr in its early moments.  Such gap between Suhoor and Fajr Salah was His personal action, for He was free from making any religious mistakes.  He definitely was aware of the Suhoor and Fajr timings, yet it’s not permissible for us to perform Fajr at such a little gap of time, for, we may mistaken in making a distinction between the two, and may perhaps have Suhoor after the termination of time or perform Fajr before its time enters. (Mirqaat)  Remember, that there are numerous ‘Amali Hadeeths which speak of performing Fajr early, but there isn’t a single Qawli Hadeeth which mentions this, thus, Hanafi school of thought is very mighty.

[114] This sheds light on the knowledge of the unseen which was bestowed upon the Prophet (peace be upon Him) by Allah Almighty.  He gave Hazrat Abu Zar Ghifaari the news of His long life as well as the news of the appointment of irresponsible rulers in future; i.e. “O Abu Zar!  You will be living later than the righteous Caliphs and join the era of such tyrant and irresponsible rulers that you will not be able to make them apply the right timings of Salahs.”

[115] Many a Shariah rulings are derived from this sentence; one, that the Salah should not be delayed more than its recommended time by relying on congregation, rather perform it alone, two, that if the ruler does not make the congregation at right time, then perform your Salah alone either in Masjid or at home, as the pilgrims face the similar problem because of Najdi rulers, three, that if one helplessly fails to raise the truth in the presence of an unjust ruler, he does not become a sinner, four, that one should join a congregation if he finds one after having performed the Salah individually with the intention of praying Nafl.  This rule is applicable only in Dhuhr and ‘Isha, since Nafl is undesirable after Fajr and ‘Asr, and Maghrib consists of tree Rakaats, five, that if any harm could occur due to not performing Salah behind a tyrant ruler, then one may pray behind them but repeat the Salah afterwards, as the residents of Haram shareef face it nowadays, six, that the Salah of one performing Nafl behind the one performing Fard, is valid, seven, that if the Imam appointed by the king has wrong beliefs, and a true Muslim is forced to pray behind him at the time of congregation, then he should do the same in such circumstances.

[116]

[117] i.e. if the sun rises whilst performing Fajr or sets whilst performing ‘Asr, then the Salah will be valid.

[118] Because he approached the Salah in time and this Salah of his will be performed, not repaid.  There are numerous argumentative Hadeeths on this subject in this concern.  This Hadeeth informs that the Salah is valid at sunrise and sunset, but it’s mentioned in other narrations that the Prophet (peace be upon Him) forbade strictly praying in these time, thus, the Shariah analogy is to be applied here in order to give a preference to one of the Hadeeths.  Fayyaadh has pointed out that the ‘Asr Salah will be valid under such circumstances and Fajr will be nullified, since in ‘Asr, the time was already undesirable at the time of starting the Salah right till sunset, therefore both the beginning and the ending were done at undesirable times, but in Fajr, the timing is perfect till the end of Fajr time, so in this case, the Salah is started at the perfect time but its ending will occur at undesirable time, hence, this Hadeeth is applicable in ‘Asr while the Hadeeth of negation will be applied in Fajr.  In short, Salah is not valid when the sun is rising, but the ‘Asr of the day is valid at sunset.  For more details refer to my book, “Ja-al-Haq vol. 2.”

[119] In a situation, when one lied down without having intended to sleep but fell asleep and got up when the time of Salah had elapsed, then he will be regarded helpless, but if one had intentionally slept away without performing Salah, or slept late at night without a valid reason which caused deep sleep that did not allow one to get up for Fajr, then he is guilty.  Allah Almighty is aware of the intentions.  It is for this reason we are commanded to sleep early after ‘Isha Salah, hence, the wrong-doers nowadays cannot make this Hadeeth an approval for them to neglect the Salah.

[120] i.e. the compensatory method which is applied in fasting and pilgrimage, is not applicable in Salah.  It requires only repayment.  Two rulings are understood from اِذَا ذَکَرَ; one, that if the missed Salah is totally forgotten it does not make one a sinner, two, that one should immediately repay it as he remembers, because then, delaying it even further will be a sin, Since there is no guaranty of our life.  As too is the case of all the other prayers.  He specifically mentioned “when one remembers,” because it becomes obligatory for one to repay when the missed prayer is remembered, not by merely awaking.  If one gets up and still does not remember, there is no repayment.

[121] i.e. if someone does not get up co-incidentally at the time of Salah and Salah is missed, then it will not be a sin.  One will become a sinner by missing the Salah deliberately when awake.  It should also be remembered that if one is finding it difficult to get up by one’s own fault; such as, sleeping late at night for no valid cause which lets you awake at broad day light, then it’s obviously a sin.

[122] i.e. perform Salah when you remember Me.  This verse has many an explanation and the best of all is the one which is given by the holy Prophet (peace be upon Him) Himself.  Point to be noted that Allah Almighty did not say, “Perform Salah when you remember the Salah,”  Instead, He said, “Perform Salah when you remember Me,” this makes it clear that the one who remembers Allah does not forgets the Salah and one who is steadfast on Salah is not unconscious of Allah.  This verse has many more explanations, refer to my exegesis “Noorul ‘Irfaan.”

[123] i.e. do not delay when it’s the recommended time to perform Salah, thus, neither is the Hadeeth against Hanafi’s nor is it in favour of the Shafe’i’s, nor is it argumentative with other Hadeeths, for ‘Isha is recommended to be performed late according to all.

[124] اَیِّمٌ was in fact اَیۡوَمٌ , و becoming ی mixed with ی, it became اَیِّمٌ , which means “a mature woman who does not have a husband, be it a bachelorette or widow.”  i.e. do not delay further when the right match is found for the girl, since it is the key to thousands of corruptions if neglected.  This Hadeeth informs that the funeral Salah is to be performed even if it occurs at undesirable times, and this is the ruling of Hanafi school of thought.  It’s impermissible to delay the time of funeral Salah till the undesirable time enters if the funeral was ready prior to that.  This Hadeeth is thus, not against the Hadeeth where the Prophet (peace be upon Him) forbade the funeral Salah to be performed at sunrise, sunset or midday.

[125] Recommended time is meant by the early moments and undesirable time is meant by the last moments i.e. performing the Salah in its recommended time is a means to earn Allah’s pleasure and performing it in undesirable time, which was supposedly a grave sin, hence the Salah would have been missed, but Allah Almighty has forgiven it.  This explanation of mine does not make this Hadeeth go against the one where it’s instructed to delay in ‘Isha.

[126] i.e. it has been mentioned in the Book Of Faith.

[127] His name is Abdullah Ibn Umar Ibn Hafs Ibn Aasim Ibn Umar Ibn Al-Khattaab.  He was very pious but his memory was a little weak.  He passed away in 171 A.H.  His brother Ubaidullah Ibn Umar was a very reliable narrator.

Note:  This Hadeeth has been narrated by many chains of narrators, thus, it’s Hasan Li Ghairihi (A Hadeeth which is Hasan by gaining strength from another similar narration)

[128] This Hadeeth is very perceptible, because the Prophet (peace be upon Him) has performed Salah many a time at the last moments, for Hazrat Jibra’eel (peace be upon Him) had led Him in all Salahs in their last moments, and the Prophet (peace be upon Him) Himself led the Companions in Salah one day in the early moments and the second day in the last moments.  He repaid the five Salahs in The Battle of Trench, and in the night of Ta’rees, He prayed the Fajr Salah after having it missed.  Once, He got up very late in the last moments of Fajr Salah, He performed the Salah in haste, and said, “I had been seeing my Lord in the dream busy talking to Him.”  Thus, it’s compulsory to reveal the hidden meaning of this Hadeeth.  Either She was not aware of all these events, or She did not mention the event of learning and teaching, or it means that He did not delay in performing any Salah since She had been married to Him.  This Hadeeth is authentic as well; hence its chain of narration is not connected.  The Muhaddith says that this Hadeeth has disinclination.  Fitrat i.e. nature either means Islam, or the tradition of the Prophets (peace be upon Them) or the Sunnah of Islam.

[129] This informs that such delay in Maghrib, when the stars become visible and shining, gather and form a rich accumulation, is undesirable, as the Maghrib time of the Rawaafiz (Shi’ahs).  This Hadeeth approves of Imam Azam’s view, since the evening twilight is the whiteness in the horizon; not the redness.  The time Maghrib is in the whiteness because the accumulation of stars does not take place at the time of redness, but when there is whiteness.  The Prophet (peace be upon Him) called it the last moments of Maghrib; not the ending point.  This also makes us aware that AhlusSunnah are on goodness and, Allah-willing, they will be, for they perform Maghrib early.

[130] The narrator has confusion whether He said one third of night or half the night.  This Hadeeth is the commentary of the Hadeeth where the emphasis is on performing the Salah in early moments.  This Hadeeth declares that the early moments there, were meant as the early moments of the recommended timings.  i.e. If it wasn’t hard for my nation I would make such a delay in ‘Isha compulsory that it would be disallowed to performed ‘Isha prior to that at all.  This delay is in fact Sunnah; not Fard.  This Hadeeth also informs that the Prophet (peace be upon Him) has been appointed by Allah Almighty as the master of Islamic Laws, to make anything Fard and vice versa by the command of His Lord.  See my book “Saltanate Mustafa”.  It also gives us the awareness of His mercy and compassion for His nation, that He is concerned about His nation’s ease in prayers as well.

[131] i.e.  Since you alone are given the gift of ‘Isha Salah, so delay in performing it so that you get the reward of waiting for the Salah, and then you may not have extra time for chatting and you go to sleep just after Salah.  This gives the understanding that the nation of the Prophet (peace be upon Him) is better than all the other nations.  There are many reasons to this excellence and the gift of ‘Isha Salah is one of them.  It should be noted that the ‘Isha Salah was not compulsory on any other nation before us, but few Prophets (peace be upon Them) used to perform it as Nafl, therefore this Hadeeth is not against the Hadeeth where Hazrat Jabra’eel made the statement that these are the timings of your and the other Prophets’ Salahs before you, nor against the narration that Hazrat Moosa (peace be upon Him) performed ‘Isha Salah when He found His wife Safooraa’ in peace upon His return from the mount Sinai.

[132] The calculation of such comes to half past nine in winter as it is proven from experience.

[133] This Hadeeth is a strong proof of Imam Azam that Fajr should be performed in brightness.  This Hadeeth is quite clear in this regard.  This Hadeeth is supported by two things; firstly, both Bukhari and Muslim have narrated from Hazrat Ibn Mas’ood that the Prophet (peace be upon Him) performed the Fajr Salah in Muzdalifah before His everyday routine.  So, if He were into performing Fajr Salah everyday in the early moments, then did he perform that day even before Fajr time?!  Nay, this Hadeeth means that He used to usually perform Salah in brightness, but today He performed it in darkness.  This is the Hanafi ruling.  Secondly, Fajr is similar to Maghrib in many aspects.  Fajr in brightness is Sunnah as well as Maghrib is Sunnah in brightness, yet the brightness of Maghrib is in its early moments while it’s in the last moments of Fajr.  (Refer to “Ja-al Haq vol. 2” for its thorough research.)

[134] Tirmidhi said, “This Hadeeth is Hasan, Sahih.”  This Hadeeth is also found in Ibn Majah, Baihaqi, Abu Dawood, Teyalsi and Tabrani.

[135] The experience bears witness of the efficiency of Arabs in slaughtering the animals and preparing the meat.  I have personally witnessed it with my own eyes.  One could easily accomplish these tasks after having performed ‘Asr at x2 of one’s shadow, thus this Hadeeth does not approve of the performance of Salah at x1 at all, moreover, the meat of young camel tenderizes quicker and the expert cook can prepare it very quickly while the Pakistani butcher and cook cannot accomplish this task throughout one whole day.

[136] Waiting for is also a form of worship as performing the Salah is, especially when awaiting the arrival of the Prophet (peace be upon Him) is the best form of worship.  From this we come to know the respect that the Companions used to observe for the Prophet (peace be upon Him) that they never used raise their voice to call Him neither would they send the news of the accumulation of the Musallies for Salah, because they knew that there is no point in informing the knower.  Furthermore, the Quran regards the ones who raise their voice to call them stupid:

اِنَّ الَّذِیۡنَ یُنَادُوۡنَکَ مِنۡ وَّرَآءِ الْحُجُرٰتِ اَکْثَرُہُمْ لَا یَعْقِلُوۡنَ ﴿۴﴾

Undoubtedly, those who call you from behind your private apartments, most of them are stupid.

(Hujraat 49, Vesre 4)

[137] Because neither He gave us the reason for delay nor did we ask Him due to respect.  This teaches us that we should not question our Murshid on every little thing and rather be patient.  Hazrat Khizr (peace be upon Him) had already warned Hazrat Moosa (peace be upon Him), “Do not question me about any of my actions.”

[138] i.e. your wait is also worship and so is your wakefulness, sitting in the Masjid, and being patient in waiting.  No other Prophet was blessed with the accumulation of so many worships.  Few scholars mention the excellence of ‘Isha over ‘Asr on the basis of this Hadeeth.

[139] It appears that the today’s ‘Isha was performed late compared to other days.  The meaning of “I would make them perform this Salah” is to command them to perform the Salah at this time.

[140] He himself is a Companion and his father too.  He was the nephew of Hazrat Sa’d Ibn Abu Waqqaas, and stayed in Koofah.  He passed away either in 64 A.H. or 66 A.H.

[141] It’s to address the Tabe’is.  They asked him about the Salah timings of the Prophet (peace be upon Him).  He replied to them, “You are performing Salahs at the right times, for the Prophet (peace be upon Him) also prayed at the same times.

[142] Note:  It has been disallowed to call the ‘Isha ‘Atamah.  Either Hazrat Jabir was unaware of its prevention or they did not know its meaning yet, but only by calling it ‘Atamah, as in Punjab the villagers know ‘Asr as Digar and ‘Isha as Khuftaan.

[143] i.e. He shortened the time when He led in Salah, but He lengthened much when prayed individually e.g. Tahujjud etc. and this was often, otherwise, sometimes He recited Surah A’raaf in Maghrib, but no matter how much He lengthened, it seemed light to the companions.

[144] Performing Salah here refers to the intention of performing Salah.  It was the habit of the Companions that they never called the Prophet (peace be upon Him) nor did they pray alone or make their congregation separately despite the delay He made.  They believed that praying late with Him is better than praying on time alone.

[145] It’s obvious that those Muslims are meant here that had performed ‘Isha in their Masjids or those women and children that went to sleep after having performed their ‘Isha Salah individually, not the People of the Book, i.e. the jews, christian and sabians of that era, since ‘Isha did not exist in their religion.

[146] شَطۡرَاللَّیۡلِ means close to midnight, i.e. one third of the night and اَخَّرۡتُ unfolds that the Prophet (peace be upon Him) had the authority to delay the Salah time and vice versa.  He is the master over Shariah laws by the blessing of Allah.  This also discloses that though awaiting the Salah is generally regarded as worship but it’s more rewarding whilst sitting in the Masjid of the Prophet (peace be upon Him), it is therefore disallowed to crack your knuckles in this state.

[147] This Hadeeth unfolds that one should not perform ‘Asr Salah as the time begins but delay a little.  If the Prophet (peace be upon Him) performed it in early moments, then how would they have performed before Him?  Therefore this Hadeeth strongly approves of Imam Azam’s methodology of delaying ‘Asr a little.  Hazrat Umme Salimah is instructing them that if you wish to follow the Sunnah, perform ‘Asr a little later.

[148] Salah here, means Dhuhr Salah and Juma is also included within this as it’s obviously narrated in Bukhari.  This strongly approves of Imam Azam’s view of performing both Dhuhr and Juma late in summer and that the time of Dhuhr remains till x2 of one’s shadow, for the coolness only takes place after x1 shadow.  This Hadeeth has unfolded all those Hadeeths that speak of hastiness in performing Dhuhr, and also that the prostration of the Companions onto their clothes was not due to the heat in atmosphere, but it was the heat of the floor.  This Hadeeth cancels those Hadeeths (Mirqaat), but it in fact unfolds them.

[149] The Companions are addressed by this Hadeeth, and this news about the future is so-called news of the unseen (Ilme Ghaib) and this news turned into reality, hence there were appointed such rulers in the era of Yazeed Ibn Mu’awiyah and Hajjaaj Ibn Yoosuf who showed laziness and performed the Salahs at undesirable times, and the Imams could not perform Salah without them.  This was the knowledge of the unseen of the Prophet (peace be upon Him).  The rulers nowadays do not have the connection with Salah at all; they might even have not seen the path to Masjid except whom Allah guides.

[150] i.e. do not perform your Salahs at undesirable times because of them, but perform them at recommended times in your homes, Masjids, or by organising your separate congregation.

[151] So that you may be safe from their evil because they will harm you in suspicion if you do not participate with them in Salah.

[152] Because you would have performed the Salah at the recommended time and you will gain double reward by joining them in congregation.  They, on the contrary, will perform their Fard itself at an undesirable time, therefore you will be in profit and they will be the losers, and if you fail to perform Salah individually on time and you are forced to perform with them, you will not become a sinner, since it would be out of helplessness.

[153] Mulla Ali Qaari says in his Sharhul Fiqh al-Akbar that the meaning of facing towards Qiblah at places like this is to be a Muslim having sound beliefs, not just merely facing towards Ka’bah in Salah.  The hypocrites etc. all nowadays face towards Ka’bah in Salah while the Salah in their leadership is totally nullified, for if Salah is not valid behind a person wearing dirty clothes, then how could it be allowed behind the one with a dirty heart and impure beliefs?!  The Hadeeth means that you should read Salah behind the rulers’ only whose deeds are corrupt and not their beliefs.  It is for this reason that the Islamic Jurists say, “Do not make a wrong-doer of your Imam, but if he happens to obtain it, then pray behind him,” is derived from this Hadeeth.

Note:  If a Faasiq (wrong-doer) is committing sin in Salah, then the Salah is invalid behind him, and if one had performed, he is to perform his Salah again.  The example of the first is, if the Imam is a thief or an adulterer but he does not practice it whilst in Salah, and of the second is if the Imam’s beard is shaven or he is wearing silk or if he is drunk whilst performing Salah, thus there is no difference in the rulings of the Fuqaha (Islamic Jurists).

[154] He is a great Tabe’i.  He is Qarshi, Naufali or Zohri.  He was born in the time of the Messenger of Allah (peace be upon Him) but He passed away before he could reach the age of puberty.

[155] The Egyptian rebels had besieged his house, with the intention to kill him or depose him of the caliphate; in a manner that he could not go to the Masjid of the Prophet (peace be upon Him) on numerous occasions and not a drop of water could reach his house.  This event of his martyrdom is quite lengthy which I shall discuss in the “Book of Praises” inshaAllah.  Hazrat Ubaidullah could somehow approach his house.

[156] i.e. you are the caliph of all the believers.  The authority of leading in Salah either belongs to you or the Imam appointed by you, but now, the rebels have appointed their Imam in the Masjid of the Prophet (peace be upon Him),  Should we perform Salah behind him or not?  The name of the Imam, appointed by the rebels, was Kanaanah Ibn Basheer.

[157] i.e. support them in their good work and do not participate in their evils nor provide support; perform the good task of Salah behind them.  This discloses that performing Salah behind a person whose disbelief (Bad-Madh’hab, who is out of AhlusSunnah but did not go out of the folds of Islam yet) did not reach the state of infidelity (Kufr) and he is appointed as Imam.  This is what the Hadeeth means and the Fuqaha say, “Perform Salah behind every pious and impious.”

[158] Although the excellence of Salah had been previously mentioned in the “Book of Salah,” but there it was concerning the excellence of the Salah itself and here it’s pertaining to the excellence of the times of Salah, therefore the additional chapter has been compiled specifically followed by the “Book of Salah Timings”.

[159] It could have two meanings; one, that one who is steadfast on Fajr and ‘Asr will not go to hell remaining there forever, and if he goes, it will be temporary, this is thus, not against the Hadeeth i.e. “Few people will come with their Salahs but their Salahs will be given to the rightful one, and two, that one who is steadfast on Fajr and ‘Asr Salahs will inshaAllah be given the divine opportunity for the remainder Salahs and to refrain from all the sins as well, since these two Salahs are the most difficult, thus the objection should not be raised that these two Salahs alone are sufficient for salvation, regardless of the others.

Note:  The angels of day and night accumulate in these two Salahs, moreover these are the Salahs of the two ends of the day, and difficult on one’s animal self (Nafs), for the morning is the time for sleep and ‘Asr is the time of trading hours, therefore, their status is greater.

[160] The objective of cold Salahs is either Fajr and ‘Isha or Fajr and ‘Asr.  The remainder of the explanation has been mentioned above.

[161] The angels here could refer to the two angels that write the deeds or the sixty angels that guard us.  Every immature individual is accompanied by sixty angels and the mature individual is accompanied by sixty two angels.  Salam towards both our shoulders is intended for those two angels.  Those angels’ duty keeps on changing during the day and night, but the former angels do not get to leave yet the angels of the next duty arrive during Fajr and ‘Asr Salahs, so there will be many more witnesses of our beginning and ending.

[162] To the headquarter where they reside.

[163] This question is either to make the angels witness or to engross the greatness of Salah in their hearts, since the angels had passed remarks at the time of the creation of humans, that O Lord! Why do you appoint the ones, who will do bloodshed and corruption, as your caliph?  This unfolds that to question does not prove ignorance, so if the Prophet (peace be upon Him) asked someone of something, it does not prove His ignorance.

[164] This means that the angels cover the Salah-performers in the veil so that their name is taken for their goodness and their sin is kept secret, or it means, “O our Lord!  If the beginning and the ending of your servants is so worthy their middle deeds would also be good, if the opening of a shop is good, then there is blessing.

[165] i.e. one who performs Fajr is in protection of Allah just as an on duty police officer is in the protection of the government, that disrespect towards him is challenging the government.

Note:  The protection in Kalimah is other than the protection in Salah, thus, this Hadeeth is not argumentative with the other.

[166] i.e. Allah does not make it such that you harm the Salah-performer and get caught on the Day of Judgment as the rebel of Allah’s kingdom.

[167] Although we have spoken much of its excellence, but it’s not yet mentioned as it deserves.  This discloses that calling Azan and Takbeer and standing in the first line, especially behind the Imam in the path of Allah is far excellent which cannot be explained.

[168] i.e. everyone would want to do these two tasks and fight over it among themselves which will then be justified by the lucky draw.  It unfolds that quarrelling in piety is also worship and it’s admirable to avoid the quarrel by a lucky draw.

[169] It’s more rewarding to reach early so that one may find place in the first line though Dhuhr and Jumah are performed late.  People gather from eleven o’clock for Dhuhr, especially on the day of Jumah in Madinah Munawwarah.

[170] i.e. if they did not have the strength in their feet to walk, they would drag themselves on their buttocks and come.  It discloses that although going to Masjid is not obligatory for the disabled, but if he reaches the Masjid he will earn its reward.  Calling ‘Asr ‘Atamah is prior to its impermissibility.

[171] Because the hypocrites perform Salah just to show off.  They somehow manage to perform the other Salahs but the sleepiness at the time of ‘Isha and the pleasure of sleep at the time of ‘Asr makes them lazy while the love and sincerity solves all the problems which they do not have at all, therefore these two Salahs are very difficult for them.  It unfolds that the Muslim who gets lazy in these two Salahs imitates the hypocrites.

[172] It could mean two things; one, that the reward of ‘Isha Salah in congregation is equivalent to worshipping half a night and the reward of Fajr Salah in congregation is equal to the reward of the remainder half of the night, thus, the one who performs both the Salahs in congregation earns the reward of worshipping all night, two, that the reward of ‘Isha Salah in congregation is equivalent to worshipping half a night while the reward of Fjr Salah in congregation equals to worshipping all night, for this congregation is more difficult than that of ‘Isha.  The first meaning is more preferable.  The objective of the congregation is to obtain the first Takbber (Takbeer Oola) as some scholars have said.

[173] ‘Isha is extracted from the word عشی which means night time, which is why the supper is called ‘Isha i.e. the first Salah of night or the Salah of supper time, hence it employs the worldly works, therefore He disliked it.

[174] Because it’s stated in the holy Quran:

مِنۡۢ بَعْدِ صَلٰوۃِ الْعِشَآء

after the night prayer

(Noor 24, Verse 58)

It discloses that it’s bad to make changes in a name given by the Lord.  Let the people, who call themselves Mohammedan imitating the christians, learn from this.  Allah Almighty has named our religion Islam and named us Muslim:

ھُوَ سَمّٰىکُمُ الْمُسْلِمِیۡنَ

He has named you Muslims

(Hajj 22, Verse 78)

And He says:

اِنَّ الدِّیۡنَ عِنۡدَ اللہِ الۡاِسْلٰم

Verily, only Islam is the Religion before Allah

(Aale Imran 3, Verse 19)

[175] i.e. the reason why they called the ‘Isha Salah ‘Atamah is because ‘Atamah means the utter darkness of night, and Salah is light, it’s unfair to call the light darkness, moreover, this was the time when they used to milk their camels, then it would mean the Salah of the milking time, it also employs the customary habit in Salah, therefore it’s disallowed.

[176] Its name is Ghazwah Ahzaab because it was in this time of the month when the trench was dug in the surroundings of the city on the advice of Hazrat Salman Farsi in order to keep Madinah Munawwarah safe, this battle was thus called The Battle of the Trench.  The historians said, this battle took place in 5 A.H. but according to Imam Bukhari’s research it was in 4 A.H.  It took fifteen to twenty days to dig the trench when the Quraish, ‘Atfaan and the jews, in short all the non-believers had attacked the Muslims collectively, therefore it’s called Ahzaab (the battle of groups).  Muslims in those days were facing all types of challenges and hardships, due to the severe attacks, they had dug the trench remaining hungry and thirsty, it was so severe that they had missed Salah for a few days being involved in it.

[177] i.e. we had to dig the trench to protect Madinah Munawwarah from the attacks and we had even missed our Salahs, especially ‘Asr by involving in it.  It discloses that the middle Salah, which the Quran emphasizes, is none other than the ‘Asr Salah.  Most of the Imams are unanimous on this including our Imam Azam.

Note:  Although the Prophet (peace be upon Him) got physically hurt in the battle of Uhad, He did not curse the infidels, but he did curse them on this occasion for interrupting the establishment of the Salahs.  This unfolds that the Salah was dearer than the life in the eyes of the Prophet (peace be upon Him).  Furthermore, the objective of this curse was to show the anger and grief, not the curse itself which is why some of the infidels from amongst them became Muslim, had its objective been the curse, none of them would have been blessed with Imaan.

Note:  Once, they missed the ‘Asr Salah and once, they had missed four other Salahs during that battle, therefore there is no clash between the narrations of Bukhari and Tirmidhi.

[178] This Salah, since it occurs between the Salahs of day and night, and the angels of day and night gather in this Salah, and it falls under the trading hours, therefore it has been given more importance, and this was the opinion of most of the Companions.

[179] Its explanation has been given earlier.  This Hadeeth discloses the fact that the Salah which comprised the pious servants of Allah is worthy of great acceptance, thus, the ones who say that the Salah is more excellent by the tombs of the saints and the Masjids that are built at their graveside is for this very reason, the basis of their argument.

[180] Because it is performed in the central part of the day, they may probably have taken it literally in the sense of the middle Salah.  The earlier Hadeeth al-Marfoo’ did not reach them.  The Companions had differences of opinions in the middle Salah, few said, it’s the Fajr Salah whilst a few said, it’s Dhuhr and some said, it’s Maghrib and some said ‘Isha, but ‘Asr deserves the preference.

[181] Ta’leeq means to narrate Hadeeth without a chain of narrators e.g. Imam Tirmidhi’s Hadeeth, “Hazrat ‘Aaishah said.” etc.

[182] i.e. in winter, and if it was in summer then it would have been just to keep its allowance known, because it has already been mentioned in the previous Hadeeths that the Prophet (peace be upon Him) performed Dhuhr early in winter and delayed it in summer.

[183] This indicates that Dhuhr Salah is the middle Salah, this was also probably said by Hazrat Thaabit on accord of his perception, i.e. two Salahs, Fajr and ‘Isha fall before Dhuhr and two Salahs, ‘Asr and Maghrib fall after Dhuhr.

[184] The word “middle” in their opinion is in the sense of excellence; as,

وَکَذٰلِکَ جَعَلْنٰکُمْ اُمَّۃً وَّسَطًا لِّتَکُوۡنُوۡا شُہَدَآءَ عَلَی النَّاسِ وَیَکُوۡنَ الرَّسُوۡلُ عَلَیۡکُمْ شَہِیۡدًاؕ

And thus We made you exalted among all nations that you may be witnesses to the people and this Messenger your guard and witness.

(Baqarah 2, Verse 143)

Since this Salah is better than many other Salahs by many means, therefore it’s the middle Salah.

Note:  Hazrat ‘Ali himself has already narrated from the Prophet (peace be upon Him) that ‘Asr Salah is the middle Salah, calling the Fajr as the middle Salah here, is due to some other reason.  There is thus no objection against this comment that He, at first, said this, and later, He might have taken this statement back after having heard the Hadeeth from the Prophet (peace be upon Him).

[185] There are two groups of humans; the group of Allah and the group of satan.  The group of Allah begins the day with Salah and Allah’s remembrance and the group of satan starts theirs with worldly affairs and markets.

Note:  The Worldly business is not disallowed but it’s the work of satan to start the morning involved in worldly affairs without having taken the name of Allah nor His worship or remembrance.

[186] The lexical meaning of Azan is to proclaim or informing in general, and Allah Almighty states:

اَذٰنٌ مِّنَ اللہِ وَرَسُوۡلِہٖ

there is proclamation from Allah and His Messenger

(Taubah 9, Verse 3)

And He also says:

فَاَذَّنَ مُؤَذِّنٌۢ بَیۡنَہُمْ

and in between them a caller called out

(A’raaf 7, Verse 44)

In Shariah terminology, Azan is the name of informing people by specific words.  The very first Azan was delivered by Hazrat Jibra’eel (peace be upon Him) at Baitul Maqdis when the Prophet (peace be upon Him) led all the Prophets (peace be upon Them) in the night of Me’raj, but it was practiced by the Muslims in 1 A.H. (Durr Mukhtar) which incident will shortly be discussed.

Note:  Azan is not Sunnah for any other occasion besides the Jumah and five times daily Salahs. Azan is recommended at 9 occasions other than Salah:

1. In the ears of infant
2. When fire catches
3. In battle
4. When Jinn overcomes
5. In the ears of the grieved
6. In the ears of the angry
7. When a traveller wanders off
8. By the one suffering with epilepsy
9. At the grave after having buried the deceased

(Durr Mukhtar, Fatawa Shaami)

It’s mentioned in Mirqaat that Hazrat Ali said, “Once, when the Prophet (peace be upon Him) found me sad, He said, “O Ali! Tell someone to call Azan in your ears.”  Azan is from amongst the signs of Islam that it’s permissible to issue Jihaad against the nation which abandons the Azan.

Note:  Azan and Takbeer are similar in Imam Azam’s view except the addition of Qad Qaamatis Salah.

[187] i.e. there was no method of informing the people of Salah after the migration.  The Muslims gathered in the Masjid by estimation of time and formed the congregation.  The Companions thought of many an idea for the announcement when the number of the Muslims increased.  Few advised to light fire at the time of Salah, but an objection was raised that it’s the method of the jews.  Some said to blow the conch, but then too an objection was raised that it’s the method of the christians, and they also ring the bell at their prayer times.  Islamic announcements should be distinguished against theirs.

Note:  There was a certain group of jews who used to blow the bugle for the announcement of their prayer time while some lit a fire, the discussion was about the second group.

[188] This Hadeeth approves of the people who recite the words of Tabkeer once; such as, Shawaafe’ and the current day’s wahabi’s, but this proof of theirs is too weak, since the return in Azan is not mentioned here, although they approve of the method of Tarjee’ in Azan.  Furthermore, this Hadeeth expects all the words of Takbeer to be called only once, even though they say Allahu Akbar four times and Qad QaamatisSalah twice.  It’s apparent that here Azan and Takbeer are not used in the sense of their Shariah terminology, but the lexical meaning i.e. announcement and information is meant here, that the Prophet (peace be upon Him)  advised that Hazrat Bilal is to go to the districts and make announcements of Salah repeatedly and when the people begin to stand to form congregation then He should say it once to gather the people present in the Masjid, “stand and gather, for the congregation is prepared,” or else, the Azan of Shariah terminology was dreamt by the Companions like Abdullah Ibn Zaid etc. They had narrated in the court of the Apostle of Allah (peace be upon Him) and then the Azan was called for the first time at the time of Fajr Salah.  This Hadeeth therefore cannot be taken by those saints (Imam Shafe’i) as a proof.

[189] i.e. the words of Takbeer should be recited only once except Qad QaamatisSalah twice.  But as for wahabies, this Hadeeth still cannot be a proof of wahabies, because here illal Iqaamah meaning except the Iqamah, is the personal words of the narrator Hazrat Ayyoob, not the divine words of the Prophet (peace be upon Him), moreover, saying Allahu Akbar four times still did not occur.

[190] He is a famous Companion.  His name is Samurah or Aus or Salman or Salma, He was famous by His filial appellation.  His brief biography has been mentioned previously.

[191] Tarjee’ is to call the two Shahaadahs of Azan twice, at first, it’s called twice in a low tone and then twice aloud.  It’s Sunnah in Shawaafe’, not in Ahnaaf.  Its arguments will be observed later on.

[192] This Hadeeth approves of the wahabies arguments that there is Tarjee’ in Azan.  Imam Azam said, “There was no Tarjee’ in the Azan which Abdullah Ibn Zaid dreamt of.  He did not mention Tarjee’ when He narrated the Azan’s dream to the Prophet (peace be upon Him).  The Imam of Mu’azzins, Hazrat Bilal never included Tarjee’ in His Azan, moreover Tarjee’ is not recorded in the Azan of the vice Mu’azzin of the Masjid of the Prophet, (peace be upon Him) Hazrat Abdullah Ibn Umme Maktoom.  Furthermore, Tarjee’ was not recorded in the Azan of Hazrat Sa’d, the Mu’azzin of Masjid Quba.  As for the Hadeeth of Hazrat Abu Mahzoorah, his narration is argumentative and it’s doubtful, and the doubtful and argumentative Hadeeths are not worth practicing.  Hence, the Azan Tabraani narrated from Abu Mahzoorah does not have Tarjee’.  Allahu Akbar is mentioned twice in the narration of Hazrat Abu Mahzoorah in Tahaawi Shareef, and here Tarjee’ is also mentioned; moreover the Companions did not act on the Hadeeth of Abu Mahzoorah.  Hazrat Ali, Hazrat Bilal, Hazrat Thaubaan, Hazrat Salimah Ibn Auka’ etc. (May Allah be well pleased with Them all) recited the words of Azan and Takbeer twice and instructed others to do so.  It has been stated in ‘Inaayah the commantary on Hidaayah that Hazrat Abu Mahzoorah extremely hated the oneness of Allah and the Prophethood (Tauheed and Risaalat) when He was an infidel and when He was commanded to call Azan after becoming Muslim, He said the two Shahaadahs softly due to shyness, then the Prophet (peace be upon Him) said, “Say aloud once more.” It’s in Fat’hul Qadeer that Hazrat Abu Mahzoorah had left out the Madd in the Shahaadahs therefore He was commanded to repeat.  Now, the explanation I will give, will remove the argumentative and doubtful facts from the Hadeeth of Hazrat Abu Mahzoorah, because the Hadeeth of Tarjee’ is at a particular event while the other narrations contain the general ruling.  Refer to its entire research in my book “Ja-al-Haq vol. 2”.

[193] i.e. the words of Azan used to be recited twice and the words of Takbeer once.

Note:  If this Hadeeth is Sahih, then either it has been cancelled or its interpretation is obligatory.  The opposition can never prove their objective from this, since they are in favour of Tarjee’ in both Shahaadahs of Azan which cause these words to be recited four times, and here, it’s mentioned that the words of Azan used to be recited twice, moreover, they at first recite Takbeer four times and twice at the end, but here, it’s mentioned that the words of Iqaamah are to be recited only once, furthermore, if the words of Takbeer were to be recited only once, then the Companions would not have left it after the Prophet (peace be upon Him).  It has been reported in Baihaqi that when Hazrat Ali saw a person reciting the words of Iqaamah once, He was displeased and said, “Recite them twice; may your mother die!” You may even regard this Hadeeth cancelled by the coming Hadeeth which abolishes it, or it will be interpreted that it was not the general ruling but it occurred on a special occasion for some reason, or it will be taken into the literal meaning of Azan and Iqaamah as it has been mentioned previously.

[194] There are fifteen words in the Azan according to Hanafi’s and seventeen in Iqaamah.  This Hadeeth strongly approves of the Hanafi ruling of the words of Iqaamah to be recited twice, because had they been once, they would be thirteen in total and not seventeen.  Therefore, this Hadeeth cancels the earlier Hadeeth of Ibn Umar, and as for the nineteen words of Azan, it has already been discussed.

[195] It’s apparent that Sunnah means the Shariah way of Sunnah, thus it approves of Imam Azam’s ruling that Azan is Sunnah, and since it’s from amongst the signs of Islam, Jihaad can be issued against the one who abandons it.

[196] It was to express the love by realizing his compassion in learning; this means that the Prophet (peace be upon Him) loves whomsoever pursues knowledge.

[197] Here the interpretation, which I had given earlier that the Tarjee’ occurred by co-incidence, cannot apply because the law of Tarjee’ is being mentioned, but as it has been mentioned earlier that the Hadeeths of Abu Mahzoorah are doubtful and argumentative and contrary to the practice of the Companions, Azan of the dream taught by the angel, and the Azan of Hazrat Bilal.  Therefore it’s not worth practicing (Mirqaat etc.).  It’s the internal Tathweeb i.e. announcement after announcement, and it’s a bad innovation to say it in any other Azan besides Fajr, but Tathweeb is regarded as a recommended action by the modern scholars (Fiqh books and Mirqaat).  The words are not specified for such Tathweeb, Muslims have the choice to apply whichever Tathweeb they may be pleased with, some read, As Salaatu was Salaamu ‘alaika Ya RasoolAllah, which is virtuous since it’s Durrod as well as Tathweeb.

[198] i.e. do not say AsSalaatu Khairum Minan Nawm in any Azan.  When Hazrat Ali heard a Mu’azzin saying this, He said, “Take this bid’ati out of the Masjid.”

[199] It was a Rafidhi and enemy of the Companions especially Hazrat Uthmaan (Mirqaat).

Note:  The scholars regard the internal Tathweeb as something undesirable not on accord of this Da’eef Hadeeth, but some sound Hadeeths.

[200] It has been proven by all the Imams that the pronunciation and madd etc. must be very carefully applied whilst calling Azan by keeping distance between the words, but making haste in Takbeer.  The rational explanation of this difference is not yet found.  The command of the holy Prophet (peace be upon Him) is highly respected.  It may be because the motive of Takbeer is to gather the people that are already waiting for Salah in the Masjid, so there is no need to call them for a long time, whilst Azan is the message to the unheeding which is why it’s called for long.

[201] This distance is in other than the Maghrib.  Takbeer should begin just after Azan in Maghrib.

Note:  This distance between the Azan and the Takbeer should be so lengthy that one, who does not have Wudhu, is able to make Istinja, wudhu and perform four Rakaats of Sunnah.  We generally keep this gap for fifteen minutes and at some places it’s for half an hour also.

[202] It was their method at that time, that the Companions used to sit in rows, the Prophet (peace be upon Him) used to appear in His room, the Mukabbir used to start Takbeer and the Prophet (peace be upon Him) came out when the Mukabbir said, “Hayya ‘Alal Falaah,” and then He became visible to the Companions.  What the Fuqaha said, that the Musalli (one who performs Salah) in rows should stand up on Hayya ‘Alal Falaah, is originated from this Hadeeth, and also the Hadeeth of Mishkat, narrated by Bukhari and Muslim which will come after two or three pages, a little former than the chapter of Masjids.

[203] Allamah Ibn Hajar ‘Asqalaani said that Imam Haakim declared it to be sound.  Allamah Shaikh Muhaddith Abdul Haq states that the last sentence of this Hadeeth is also mentioned in Bukhari and Muslim, furthermore the entire nation practices it, therefore, it’s Hadeeth Hasan Li Ghairihi.

[204] Suda’ is a tribe in Yemen.  He was called Suda’i complying with this similarity.  He was from amongst the people of Basrah.  He pledged allegiance on the hands of the Prophet (peace be upon Him) and he occasionally called Azan in front of Him.

[205] i.e. One who calls Azan, is rightfully to deliver the Takbeer, and according Imam Azam’s ruling, it’s permissible for one to deliver Takbeer by the permission of the Mu’azzin, or, if one knows that the Mu’azzin would not get upset on this, since it has been narrated many a time that Hazrat Abdullah Ibn Umme Maktoom called Takbeer while the Azan was delivered by Hazrat Bilal and sometimes vice versa.  Therefore this Hadeeth is for the occasion when the Mu’azzin may be displeased, and both the Hadeeths are sound.

[206] He went to the markets and announced AsSalaatu Jaami’atun i.e. “O Muslims!  The Salah is ready.”  It was not the Shariah-Azan that is in practice.  That was delivered as per the dream of Hazrat Abdullah Ibn Zaid, which will be discussed in the next Hadeeth, thus, there is no argumentativeness between the Hadeeths.  He said, “Why don’t you appoint someone to go out calling for Salah?”

[207] i.e. in the Muslim areas.  Few historians have been mistaken by this Hadeeth in saying that the Azan was established by the advice of Hazrat, while the truth is what has been mentioned.

[208] He is Ansaari and Khazraji.  He was from amongst the seventy Ansaari’s who pledged allegiance in the second Bai’at Al-’Aqbah, and He was with the Prophet (peace be upon Him) in all the battles including the Battle of Badr.  He himself is a Companion as well as His parents.  His epithet was “Saahibal Azan” i.e. “Azan-maker” because Azan was established in Islam based on His dream, He dreamt of it in 1 A.H. and passed away in 2 A.H.  He lived for 64 years and He was burried in Madinah Munawwarah.

[209] Here, the command refers to the decision of the command as it is stated in Mirqaat.  It discloses that the Prophet (peace be upon Him) had now decided to blow the conch.  It must have been a temporal decision to employ the conch till the revelation comes in this concern, otherwise He already had heard Azan from the angels in the night of Me’raaj as it has been mentioned in Mirqaat in this regard.

[210] This unfolds what a person thinks whilst awake, he says or does the same thing in his sleep as well.  He thought of Salah when He saw the conch in His dream.  The soofie’s say, “You will die in the same notion and be raised in the same state on the Last Day which you lived with.

Note:  Allah Almighty did not send the revelation on the Prophet (peace be upon Him) for Azan as He did for other essential practices of Islam but He based it on the dreams of the Companions so that people be aware of their mighty status that if the dreams of those glorious beings are such, then what would be the status of their statements when they awake.  Such a great sign of Islam as Azan, is the result of a Companion’s dream.

[211] Which does not imitate the actions of the jews and christians and it would become the remembrance of Allah along with being an announcement and there will be the inducement of Salah, and also, it would not be a meaningless call.

[212] This Hadeeth strongly approves of Imam Azam’s ruling that there is no Tarjee’ in Azan and the words of Takbeer are not to be recited only once, because this dream is the base of Azan and the Companion’s practice was in accordance to this.

Note:  The addition of Qad Qaamatis Salah in Takbeer and As Salaatu Khairum Minan Nawm in Azan was established by the judgmental command of the Prophet (peace be upon Him).

[213] Because I had also heard this Azan in Me’raaj through the angels, and O Abdullah!  Allah Almighty has given us an indication via showing you this in your dream to practice the very same Azan of the angels.

Note:  InshaAllah is mentioned here for blessing, not as doubt; as Allah Almighty states:

لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ اِنۡ شَآءَ اللہُ

You shall, no doubt, enter the sacred mosque, if Allah pleases.

(Al-Fat’h 48, Verse 27)

The dreams of a believer, especially when authorized by a Prophet (peace be upon Him) are categorized as a revelation, then what would be the status of a Prophet’s dream.  Hazrat Ibraheem (peace be upon Him) was ready to sacrifice His son on the basis of a dream.  Dreams are of three types;

1. Caused by the thoughts of the Nafs i.e. animal self
2. Caused by the influence of satan
3. Inspired by Allah

The first two types are the false dreams.  The third type of dream is the true dream.  The detailed research on dreams will be discussed under the “Book of Dreams” inshaAllah.

[214] Two rulings have been discovered from within this;

1. Azan is pleasing in loud voice, thus, proclaiming Azan in loudspeakers is very good
2. It’s permissible for one to proclaim Azan as the other instucts

[215] i.e. I narrated the same Azan to Hazart Bilal which I had heard from the angel.  It did not have Tarjee’.  It discloses that the first Azan of Islam was proclaimed without Tarjee’ and Hazrat Bilal has been proclaiming the very Azan till the end.

[216] It appears that Hazrat Umar found out about the dream of Hazrat Abdullah Ibn Zain through manifestation (Kashf), or He might have seen Hazrat Abdullah Ibn Zaid talking to the angel in His dream, because none had related to Him the dream of Abdullah Ibn Zaid yet.  It’s perceptible that Hazrat Umar discovered it through manifestation. (Mirqaat)

[217] About more than ten Companions had dreamt the same at that night.  The Prophet (peace be upon Him) thanked Allah on this. (Mirqaat)  Ibn Qayyim has mentioned in Kitaab al-Rooh (The Book of soul) “The consensus of the dreams of the Muslims is as authentic as the consensus of the Muslims themselves.”  He presented this Hadeeth approving of his statement.

[218] His name is Naqee’ Ibn Haarith, filial appellation is Abu Bukrah.  He belonged to the tribe Bani Thaqeef, and He was a famous Tabe’i.

[219] i.e. He awoke for Salah whomever He passed by, either by calling them or stroking them with His blessed foot.  Few rulings have been derived from this;

1. It’s permissible to notify someone specifically of Salah after Azan, as though it’s a special form of Tathweeb.
2. It’s correct to awake someone in the name of Salah. It’s wrong what the people say that one should mention the Salah after one gets up, and not previously.
3. It’s correct to awake your young ones by stroking them with the foot. Blessed are the ones who obtained the touch of the beloved Prophet (peace be upon Him).

The spiritual masters have experienced that the Prophet (peace be upon Him) still awakes His loved ones with His foot and they even feel it.  May Allah bless us as such!

[220] This event probably took place in the time of Farooqi Caliphate and the Mu’azzin was someone other than Hazrat Bilal, since He had gone to Damascus after the demise of the Prophet (peace be upon Him).  He had passed away there in the time of Farooqi Caliphate.  This discloses that Mu’azzin is allowed to notify the Islamic King, Jurist, Aalim etc. of Salah individually.  It’s disallowed for the general public, for Azan is sufficient for them.

[221] i.e. this word is a part of the Fajr Azan, thus, it only is to be utilized during Azan and nowhere else.  Other words can used at other times for notification purposes, therefore there is no objection against this Hadeeth, e.g. there is no point in practicing this wording in today’s time, for this word was meant to be in His time, etc.  It has many other explanations, but this was the most comprehensive.

[222] His name is Hazrat Sa’d, the Mu’azzin of Masjid Quba at the time of the Prophet (peace be upon Him) and He was appointed as the Mu’azzin of the Prophet’s (peace be upon Him) Masjid at the place of Hazrat Bilal.

Note:  Hazrat Sa’d was a Companion, Hazrat ‘Ammaar Ibn Sa’d was a Tabe’i, and Hazrat Abdur Rahmaan Ibn Sa’d’s status is unknown. (Ash’atil Lam’aat)

[223] i.e. putting firgers to block the ears helps to produce the voice louder and Azan requires the loud voice, thus, you should put the two fingers in your ears.  This unfolds that it’s not Sunnah to put fingers in your ears when calling Azan in a child’s ear and also during Takbeer, and similarly at an occasion where the loud voice is not required, but if one proclaims Azan in the loudspeakers he should put his fingers in the ears, since the loud voice is required in Azan, and similarly in the Azan at the grave-side, since there too, the loud voice is required because the Azan chases the satan away.

[224] Countless benefits lie in the proclamation of the Azan while the truth is that the Imaamat (leadership in Salah) is better than Azan.  The Prophet (peace be upon Him) never proclaimed Azan, and the narrations which mention the Azan are in the sense of commanding someone to call Azan.  The answering manner to Azan is both the verbal and physical.  The physical answer is to present in the Masjid and the verbal answer is to repeat the words of Azan.  The sound ruling that it’s obligatory to keep quiet while Azan is being delivered and answer the words of Azan by their repetition, but the one who is eating, and the one answering the call of nature, and the one who is teaching the Islamic knowledge are do not fall under this ruling.

[225] i.e. their necks will be tall and their heads will be high, or they will raise their heads in waiting for the blessings of the Lord, or their height will be tall so that they may be recognized from far.  It does not mean that their necks will be tall and the rest of their body will be short, for this is ugliness.  Few exegisis have written I’naaq instead of A’naaq with Kasrah on Hamzah which will turn the meaning into, “Speediness and large stepped” i.e. the Mu’azzins will run speedily towards heaven with their large steps and enter the paradise before the others.

[226] Whether it’s for calling people towards Salah or for any other purpose e.g. in the child’s ears, or at the grave-side after the burial etc.  He stated for Salah, so that no one may take it into the literal meaning of Azan.

[227] Here, the real meaning of running is meant and the Azan has the effect of chasing the satan away.  It is for this reason that the Azan is called when the plague spreads, since it occurs by the outcome of the Jinn’s calamity.  The Azan that is called into the child’s ears because the satan is present at the time of the birth of the child by whose strike the child cries.  The Azan is given at the grave-side at the head of the grave after the burial because it is the of the trial of the deceased and the time of the satan’s deception.  The satan will run away through the virtue of the Azan and the heart of the deceased will feel tranquillity and he will be at peace in his new home.  Moreover, he will remember the answers of the questions asked by Munkar-Nakeer.  Refer to its entire research in my book “Ja-al Haq Vol. 1”.  The meaning of the satan running away farting is his utter insult and fear, that one running in such state runs while farting.

[228] Tathweeb means Iqaamah or Takbeer, since this also have the similar effect like the Azan.

[229] Thigs refers to the thoughts which have other relations than that to the Salah.  It’s an experienced fact that one remembers things in Salah which he does not think of, when not performing Salah.  This discloses that Allah Almighty has given the satan the authority over the hearts of the humans.  No matter how hard a person tries but he does not escape the evil-whispers totally, thus, one should pay heed to the evil-whispers and concentrate on Salah and do not give up eating because of the flies.

[230] Islamic ruling:  If it happens for the first time, then perform the Salah all anew, and take the least number of Rakaats into consideration if this is often the case e.g. if one gets confused whether he performed four Rakaats or three, consider it three.  This Hadeeth unfolds the fact that sometimes, the effect of the better exceeds the best, for instance, the satan runs away when the Azan is called but the Quran recitation, Rokoo’, Sajdah and Salah do not seem to have that impact on him, though the Salah is greater that the Azan.   The Prophet (peace be upon Him) said that the satan runs away from Hazrat Umar, while Hazrat Abu Bakr is superior than Him.

[231] They will bear witness that O Allah!  He is a Muslim and steadfast on Salah.  We have seen him proclaiming the Azan and heard him reciting the Kalimah of Shahaadah.  This Hadeeth is taken in its literal sense.  There is no need for any further explanation.  Allah Almighty has blessed every living and non-living creation the faculty of listening and understanding as it’s proven in the holy Quran.  There is a Hadeeth recorded in Mirqaat that the mountains ask one another everyday in the evening whether a person arrived at you to make the Zikr of Allah.  When one of them gives a positive reply, all of them become happy.  Azan should be called aloud so that there be many more witnesses including both the angels and humans.

[232] This declares that all the words of Azan should be repeated, even Hayya ‘Alas Salah, Hayya Alal Falah and AsSalatu Khairum Minan Nawm too.  It will be taught in the next Hadeeth to recite La Hawla Wala Quwwata Illa Billah after Hayya ‘Alas Salah and Hayya Alal Falah, in fact both should be recited so that one gets to act on both the Hadeeths.

 

[233]  This discloses that it’s Sunnah to recite Durood Shareef after the Azan.  Few Mu’azzin recite Durood Shareef even before the Azan, which is perfectly fine.  This is where they come about extracting this practice from.  It has been mentioned in shaami that it’s Sunnah to recite Durood Shareef during the Iqaamah.

Note:  It’s permissible and even rewarding to recite Durood Shareef before or after Azan, it cannot be forbidden for no reason.

[234]  Note:  Waseelah stands for means and medium, hence reaching at this place is a means of gaining an extraordinary nearness to Allah Almighty, therefore the term Waseelah has been mentioned.  The statement of hoping from the Prophet (peace be upon Him) is to express humbleness, otherwise that place has already been dedicated to the Prophet (peace be upon Him).  (Mirqaat, Ash’atul Lam’aat)  Our example of make du’a through the medium or Waseelah of the Prophet (peace be upon Him) is likewise a beggar as he prays for the rich at their doorstep so that he may receive something.  We are the beggars of the doorstep of the Prophet (peace be upon Him) our master, and to pray for Him is in fact the manner of begging and receiving from Him.

[235]  i.e the special intercession is meant by the Prophet’s (peace be upon Him) promise, or else, He is the intercessor of all the believers.  His intercession is a grace.  Refer to the detailed research of the intercession in my book “Teafseere Na’eemi Vol. 3”.

[236] It’s obvious that Mu’azzin here refers to the person who proclaimed the Azan for Salah, because answering the other Azans is not proven to be Sunnah.  Ahadukum refers to every Muslim who is capable of answering to the Azan.  It’s better to recite Hayya ‘Alas Salah, Hayya Alal Falah as well as reading La Hawla Wala Quwwata Illa Billah, so that you follow this Hadeeth along with the previous Hadeeth.  Recite the La Hawla Wala Quwwata Illa Billah is to keep the satan away so it becomes easy to make your way to the Masjid.

[237] The response to the whole Azan should occur from one’s heart because no worship is acceptable without sincerity.  If Dakhla refers to the paradise which will be given after the Day of Judgment then this word refers to the future tense, and if it refers to the worldly heaven i.e. the divine opportunity to fulfil all the worships, having a better life etc. then Dakhala is used to point out its outcome in past.  The Almighty Allah states:

وَ لِمَنْ خَافَ مَقَامَ رَبِّہٖ جَنَّتَانِ ﴿ۚ۴۶﴾

But for him who fears to stand before his Lord there are two Paradises.

i.e. one in this world and one in hereafter. (Mirqaat)

[238] Note:  Waseelah is also the name of a special place of the Prophet (peace be upon Him) in paradise and Maqaame Mahmood is the name of His place in resurrection; this is the place where the Prophet (peace be upon Him) will be made a groom.  All the preceding and following ones, Muslim and non-muslims, Prophets and Messengers, and even the Allah Almighty will praise in such a way which is beyond our comprehension to-day.  Who knows how mighty that place would be of which Allah makes mention in the Glorious Quran and we are instructed to supplicate for it after every Azan.  It will be on this place from where our Prophet (peace be upon Him) will issue the great intercession and at this place the chapter of intercession will be opened by our beloved Prophet (peace be upon Him).

[239] i.e. by the virtue of this Du’a he will be fortunate to die with Imaan and he will deserve my special and common intercession.  It’s stated in Mirqaat that Du’a after Azan is highly acceptable, thus one who is in trouble, should supplicate at this time.  It is for this reason that the Muslims say وَارْزُقْنَاشَفَاعَتَہٗ i.e. (O Allah) provide us with His intercession, too.

[240] i.e. whenever He attacked location of infidels, He waited for Azan in the morning, for this time is for the acceptance of worships and revelation of Allah’s blessing, and Jihad too is a worship.

[241] This discloses that the Azan repells the calamities.  The Prophet (peace be upon Him) used to recognise the Muslim areas from the sound of Azan where the Muslims are practicing their religion freely and there is no oppression from the infidels, thus there was no need for Jihad, since the Jihad is to overcome the oppression of infidelity, not to force the infidels to become a muslim.

[242] The Prophet (peace be upon Him) bore some testimonies on behalf of that shepherd:

1. He is a Muslim.
2. He will die with Imaan
3. All his sins will be forgiven

This makes clear that the Prophet (peace be upon Him) knows the state of everyone and He is also aware of their endings, and why not, for the Tablet is in front of Him.

[243] It’s obvious that the supplication will be made in the beginning of Azan when the voice of Mu’azzin reaches the ears, because answering the Azan will be interrupted if it’s read in the middle of Azan.

[244] Azan and Iqaamah are meant by two Azans likewise the term Qamarain i.e. two moons is used for both the sun and the moon, Umarain i.e. two Umars for Hazrat Abu Bakr and Hazrat Umar, Hasnain i.e. two Hasans for Hazrat Hasan and Husain, or the Azan refers to informing.  However, there is no objection against the Hadeeth.

[245] The word Salah is either used in the sense of supplication, i.e. you should supplicate between the Azan and Iqaamah, for this is the time of acceptance, or in the sense of Salah, i.e. you should perform voluntary Salah between the Azan and Iqaamah, for this is the excellent moment therefore the Salah performed within this time is also excellent, moreover one will not feel lazy going for Salah, because then he will reach early enough so that he gets sufficient time for performing the voluntary Salah and then Fard Salah with the first Takbeer after having made Wudhu.

Note:  Maghrib Salah is excluded from this ruling according to Hanafi school of thought because performing the voluntary Salah is undesirable after Maghrib Azan.  One may do it after Maghrib Salah, as it is in the narration of Hazrat Buraidah Aslami that the Salah is between every two Azans except the Maghrib Salah. (Mirqaat etc.)

[246] i.e. this Salah is not exclusive to the Mu’azzin only.  Every Muslim can perform it.  It’s not fard, thus, abandoning which could be a grave sin.

Note:  The former Sunnahs of Fajr and Dhuhr are Mu’akkadah (which the Prophet [peace be upon Him] had always performed).  The habit of abandoning them is very bad.  The former Sunnahs of ‘Asr and Maghrib are non-Mu’akkadah and forbidden in Maghrib.

[247] i.e. the Imam is responsible for the Salah of his followers and he is caretaker of their Salah within his.  It is for this reason that the recitation of the Imam stands for the recitation of his followers and the follower are liable for Sajdah Sahw due to Imam’s forgetfulness.  The travelling-follower (Musaafir) ought to perform the entire Salah behind the resident-Imam (Muqeem).  The Imam should not only make Du’a for himself but also for everyone else utilizing the plural form.  This discloses that the Salah of the one performing Fard behind the one who is performing Nafl is not valid, because the Fard is superior that the Nafl; and the inferior can go under the superior and not the other way round.  In the same manner it’s disallowed if the Salah of the follower differs from the Salah of the Imam because no Salah can go under a different one, therefore, the Qadha of Dhuhr Salah is invalid behind the one performing ‘Asr Salah, and also that the Salah of the followers will also nullifies due to the nullification of Imam’s Salah.  In short, this Hadeeth approves of many views of Imam Azam’s rulings.

[248] For he is entrusted with the fasts and Salahs of people.  This unfolds that the Imaamat is superior than the Mu’azzin’s occupation because the Imam is the caliph of the Prophet Hazrat Mustafa (peace be upon Him) while the Mu’azzin is the caliph of Hazrat Bilal (may Allah be pleased with Him).

[249] This also approves of the superiority of Imaamat over the occupation of Mu’azzin, since the guidance is superior that the forgiveness, i.e. may Allah guide the Imams to learn the rulings of Salah and perform it correctly, for the Salahs of a great number of people are dependant on his.  Mu’azzin may sometime make a mistake about the timing, so forgive him.

[250] Though Imam Shafe’i is their Imam and Tirmidhi etc. his follower, hence, their books of Hadeeth is more famous, therefore their names are formerly mentioned.  Though Imam Bukhari and Imam Muslim are the students of Imam Malik but their books are more authentic.  (Mirqaat)

[251] i.e. whoso proclaims Azan without wages for senven years, Allah Almighty sets him free from hell and writes the documentations of his entrance into paradise which will be given to him on day of Judgment by which he will enter paradise surpassing the hell.  What some Mu’azzin say that they will take wages for cleaning the Masjid but they will proclaim Azan solely for Allah; this Hadeeth is where they derive that motivation from.  They will inshaAllah definitely get its blessing.

[252] He is a famous Companion of the Messenger of Allah (peace be upon Him) who was sent to Egypt by Hazrat Ameer Mu’aawiyah (may Allah be pleased with them) after the demise of Uqbah Ibn Abu Sufyaan and became the governor of Egypt, and then Hazrat Ameer Mu’aawiyah deposed him.  He passed away in 58 A.H.

[253] i.e. who keeps distance from the worldly involvement, earn his sustenance by himself and though he performs the Salah alone but after haven given the Azan.  This discloses that one ought to proclaim Azan anyway for the five times Salah even if he performs Salah alone in a jungle.  It’s mentioned in Mirqaat that the Jinns and angels also accompany him in the Salah by the virtue of Azan and he receives the reward of congregation.  They differ in Takbeer but the truth is that one should recite the Takbeer as well, for alot of other benefits lie in both the Azan and Takbeer.

[254] To the angels, the souls of the Prophets and Saints and even to the Prophet (peace be upon Him).  (Mirqaat)

[255] This unfolds that the angels, the souls of the Prophets and Saints have the power to observe the entire world staying at one place, since Allah Almighty tells him, look at the my servant who is on the mountain.  This solves the concept of “the Omnipresent and Observing”.

[256] It declares a few Shariah rulings:

1. Sometimes, it’s better to be away from the world than its involvement.
2. Sometimes, worshipping in loneliness is better than worshipping in front of people, to avoid pretence, for this cannot happen when alone.
3. The individual ought to proclaim the Azan and Iqaamah separately, but the Azan of the district is sufficient for the residents of the district.
4. Angels, Prophets and Awliya are aware of the sincerity or pretence of our hearts and keep it observation. It was for this reason that Allah Almighty said, “out of fear” after saying, “look”.
5. The chosen servants of Allah are aware of people’s ending. The Lord had given then the news of forgiveness and punishment.

[257] The Hadeeth is in its literal sense.  There is no need for an explanation.  On the day of Judgment, firstly, everyone will be standing there, it is therefore called Qiyaamah, they will then be divided in many different sectors, some in the shade ‘Arsh Azam, some on the thrones, and these three groups will be on the mountains of musk so that everyone look at them and benefit from those fragrances.

Note:  The meaning of the people’s pleasure with Imam is that the Muslims should be pleased with the piety of conduct of Imam.  The displeasure of the non-muslims and wrong-doers is not to be taken into consideration.  The servant who does his duty as well as performing Salah is also included in the category of the slave who fulfils the duty towards Allah and his master.

[258] i.e. his forgiveness increases as much as his voice expands; only the grave (Kabeeerah) sins are forgiven if one proclaims Azan in low pitched voice and all his major and and minor sins are forgiven if one proclaims Azan aloud.  This could also mean that the sinners are forgiven for as far as the voice of the Azan approaches, i.e. he will intercede for all of them.

[259] i.e. the reward performing Salah in congregation inside Masjid is twenty five times more and in another narration it’s twenty seven times more, and in a few it’s 500 times, because the reward differs depending on the type of Masjid, Imam and the congregation.  The fortunate ones that performed the Salah in the Masjid of the Prophet (peace be upon Him) behind the Holy Prophet (peace be upon Him) with the congregation of the Companions, their one Sajdah is far much excellent than the billions Salahs of the others.

[260] i.e. the Mu’azzin receives the equal reward of the number of people that came to the Masjid after having heard the Azan and/or performed Salah at their homes, for he is the guide for them, and they also get reward of their Salah individually.

[261] He is a famous Thaqafi.  The Prophet (peace be upon Him) made him the ruler of Taaif.  He remained the the ruler of that place till the beginning of the Farooqi caliphate, then Hazrat Umar appointed him the governor of Amman and Bahrain after having deposed him from there.

[262] This informs us that the Islamic King also has the right to depose and appoint an Imam and his Imam cannot be deposed by the people.  See the books of Fiqh (Islamic Law) for details.

[263] i.e. think of the weak and unwell Musallies of yours when your perform Imaamat, so make it lighter.

[264] Few Shariah rulings have been extracted from this:

1. Imam has the right to either appoint or depose the Mu’azzin.
2. It’s permissible to take wages for Azan, but preferable is not taking, because the Prophet (peace be upon Him) did not forbid the wages but he said, look and find someone who is wiiling to proclaim Azan solely for the sake of Allah.

Note:  If taking wages for a regious service was even forbidden in that era, it was in compliance with that time, or else all the religious works will shut down.  All the caliphs except Hazrat Uthmaan Ghani took wages for caliphate, though the caliphate is the greatest leadership (Imaamat-al-Kubra), moreover, Hazrat Umar had set wages for the rulers and soldiers though Jihad is worship as well as being an Islamic ruler.

[265] Either in the very beginning of the Azan just after having heard the voice or after the Azan.  The second meaning is more apparent.

[266] Hence, the evening is the time of acceptance and also the occurance of Azan.  It was for this reason that the said Du’a was prescribed especially, i.e. forfive me through the virtue of the voice of those believers.  This declares that it is permissible to aupplicate through the prayers of others, thus it can be said that O Allah! Forgive me through the blessings of the prostration of your beloved.

 

[267] This unfolds that the Takbeer also should be responded like the Azan, and the said Du’a must be made at Qad QamatisSalah.

Note:  The words of the narrator, “few companions said so and so,” does not make the Hadeeth weak, since all the Companions are just and pious, not a wrong-doer.

[268] It’s obvious that the whole duration of Azan and Takbeer is meant by this, that the Du’a is acceptable throughout its entire process, but it’s preferable to supplicate acloser to the Azan so that the one may act on the next Hadeeth i.e. few Companions asked, “What should we ask for at this time?”  He replied, “Ask for the peace and tranquillity in the world and hereafter.”

[269] i.e. as soon as the Mu’azzin concludes the Azan; not diring the Azan, for that’s the time for responding towards the Azan.

[270] i.e. at the time when the Islamic soldiers be killing the infidels in the battle and receiving martyrdom by their hands, for that is the excellent worship. یُلْحِمُ is made from اِلْحَامٌ which means to cut the meant i.e. to kill.

[271] A few scholars said looking at the word تَحْتَ that one should make Du’a standing under the rain while getting wet, but the proper concept is that the Du’a is acceptable at the time of rain wheresoever one may be, especially the rain of mercy which occurs after du’as.

[272] i.e. we cannot not reach their status on the Day of Judgment, though we are equal to him in all the worships but they are steps ahead with Azan.  This unfolds that envy is permissible in the religious works and even worship on some occasions.

[273] From this we know that one should repeat all the words of Azan after Mu’azzin, even حی علی الصلوۃ and حی علی الفلاح too, but لا حول ولا قوۃ الا باللہ should also be recited along.

[274] i.e. make whichever Du’a you wish but it’s preferable to firstly make Du’a of Waseelah for the Prophet (peace be upon Him) and then for himself so that all the Hadeeths be brought into practice.  The Muslims generally say وَارْزُقْنَا شَفَاعَتَہٗ i.e. “(O Allah)! Grant us his intercession,” also in the same Du’a after Waseelah.  The Wahaabies forbid it and prevent this practice by calling it a bad innovation (Bid’ah), they may not deserve the intercession of the Prophet (peace be upon Him).  They should learn from this Hadeeth; سل i.e. ask, is mentioned in its literal sense.  There are many Du’as made in Mirqaat at this point.

[275] Satan refers to Iblees who is the ancestor of the Jinns, or it could refer to the satan who is always with every human, or all the satans.

[276] He runs away from the Musalli as far as the place Roohaa’ is from Madinah Munawwarah.

[277] The narrator is Hazrat Abu Sufyaan Talha Ibn Naafe’ of Makkah.  He said that Roohaa’ is located 36 miles towards Makkah Mukarramah from Madinah Munawwarah.  It reveals the speedy power of the satan that he can run upto 36 miles in just a moment, since he is made of fire.  If one wishes to observe the speed of fire look at the speed of the electricity.  If this is case of the speed of fire, then what would be the state of he power of the friends of Allah and the Prophets of Allah, for they are made of light.  The Quran says that Aasif Ibn Barkhiyah the Wali of Bani Isra’eel brought the throne of Balqees the Queen of Sheeba in Syria in lesser duration than a blink of one’s eyes.  All the Prophets performed Salah behind our Holy Prophet (peace be upon Them all) at Bait-al-Maqdis, when the Prophet (peace be upon Him) went into skies in a moment on Buraaq, the Prophets were already present there to welcome Him.  Look for its detail in my book “Ja-al-Haq, Vol. 1.

[278] He is Laithi, born in the time of the Prophet (peace be upon Him).  Shaikh said, he was a Taabe’i but in Mirqaat, he is mentioned to be a Companion of the Prophet (peace be upon Him).  He partook in the Battle of Trench and passed away in Madeenah Munawwarah in the time of Abdul malik.

[279] i.e. He only read   لا حول ولا قوۃ الا باللہ at حی علی الصلوۃ and حی علی الفلاح without repeating the same words.  Few Scholars practice it, but it’s more edvanced to repeat the words as well as reciting لا حول ولا قوۃ الا باللہ as it has been discissed earlier.

[280] It’s obvious that the response to Azan is meant by Azan at this point, i.e. one who repeats these words having faith is worthy of paradise, but if a non-muslim imitates the Azan by way of joking, then his infidelity will become more extreme.  It has been indicated in the Hadeeth that if the reward for responding towards Azan is so great, then how great of a reward one will receive upon proclaiming the Azan.

 

[281] i.e. I too bear testimony of the Oneness of Allah and My Prophethood.

Note:  We bear testimony of the Oneness of Allah Almighty and the Prophethood of the Prophet (peace be upon Him) by hearing while the Prophet (peace be upon Him) has witnessed by seeing the personality and the attributes of Allah Almighty and the entire invisible world with his eyes, moreover, our knowledge of His Prophethood is the perceptible knowledge because the Prophethood is His own attribute, furthermore, اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ i.e. I testify that Muhammad is Allah’s Messenger are the words of the Prophet (peace be upon Him) as well as اَشۡھَدُ اَنِّیْ رَسُوۡلُ اللّٰہِ i.e. I testify that I am the Messenger of Allah, is, switching between the two every now and then.  If one were to say, “I am the Messenger of Allah,” he will instantly become an infidel.  The same words are the article of faith for the Prophet (peace be upon Him) and for us they are the words of disbelief at the same time.  We also recite اَلسَّلَامُ عَلَیْکَ اَیُّھَا النَّبِیُّ i.e. peace be upon you, O the Prophet! but the Prophet (peace be upon Him) sometimes recited the same, and at times, He recited اَلسَّلَامُ عَلَیَّ i.e. peace be upon Me. (Mirqaat)

[282] Firstly, the freedom from the fire was promised upon seven years of proclamation of the Azan and at this point the paradise is promised upon twelve years of proclamation of the Azan, for the reward is in accordance with the amount of sincerity put in Azan.  The reward Hazrat Bilal will achieve for his one Azan none will grasp even if he does it for his entire lifetime.  This is also possible that firstly, the promise of paradise was for twelve years of service and then it was applied for seven years of service as well by expanding the span of Allah’s mercy, then it this case, this Hadeeth is cancelled by the former one.

[283] i.e. the reward of Takbeer is half of Azan, since the Takbeer is only for the people that are present in the Masjid while the Azan for everyone, moreover, Takbeer is easier while the Azan requires more effort, and the reward is given according to the effort.  It is stated in Mirqaat that this reward is not exclusive to only the Mu’azzin of twelve years but also for whoever proclaims Azan with sincerity, and Allah-willing, even the one who responds to the Azan and Iqaamah will desrve this reward, as it is known from the previous Hadeeths.

 

[284] The same Du’a is probably is meant by this as it is mentioned in the narration of Hazrat Umme Salimah.

Note:  Few people forbid raising the hands in order to supplicate after Azan, but it’s not right.  If its borbearance is not proven by the Quran and Hadeeth then whoelse has the right of forbidding it?!  It’s Sunnah to raise the hands for every Du’a except the Du’as during performing Salah, since one cannot raise the hands due to the involvement in Salah and it’s proven as it will be observed in the Chapter of Du’a inshaAllah.  Hazrat Mulla ‘Ali Qaari has prevented, from raising hands in Du’a when making Du’a after eating, in Mirqaat and the reason he mentioned for that is, that the people that are still eating will will feel shy that we are still eating while everyone else has finished eat.  This was just an opinion of his, and the said was the reason for it, and not the Shariah forebearance.

[285] Hence, many Hadeeths of different topics related to Azan will be mentioned under this chapter, therefore the compiler did not specify a name for this chapter.

[286] Probably, two Azans were always proclaimed in the mornings; one for Tahajjud and Sahri/Sohoor and the other for Fajr Salah.  Hazrat Bilal used to proclaim the first Azan and Hazrat Ibn Umme Maktoom the second.  The Tahajjud Azan is still operational in Madeenah Munawwarah.  Hence, the voices and the way of proclamation used to differ from each other; therefore people did not get confused.

[287] Few Shariah rulings have been extracted from this:

1. Azan is not only exclusive to Salah, but it’s also permissible for other purposes. This Azan of Hazrat Bilal was to awake the people for Sahri.
2. If the Azan of Fajr or any other Azan were given before its time, then it needs to be repeated when the time enters, as the Azan of Hazrat Bilal did not suffice. This is the ruling of Imam Azam.  Azan is allowed before the time of Fajr according to Imam Shafe’i based on this Hadeeth, but this proof is weak, otherwise what was the need for proclaiming the Azan once again?
3. One may appoint a blind person provided there is someone who tells him the time.
4. There may be two or more Mu’azzins in a Masjid.
5. It’s permissible and even proven by Hadeeth/Sunnah to proclaim Azan to awake for Sahri, but it will be done only when people do not get confused because of this, or else it will be completely avoided. Azan is the sign of dawn in our country, thus if the Azan of Sahri is given, people may not eat Sahri being confused with it to be the time of Fajr, or one may take the second Azan as the first and break his fast.  This act under no circumstances should be brought into practice now.  There were numerous other things which were justified in the time of the Companions, but they are no more valid now.  It was customary to go inside the Masjid and perform Salah with the shoes on at that time, but it’s forbidden now.  It was forbidden to build concrete houses but it’s now allowed.  People were commanded to abstain from farming at that time, but it’s necessary now.  There were eight expenditures of Zakaat but now, they are seven.  The rulings change by the alteration in revolutionary situations.

 

[288] There are two types of dawn; true and false.  The false dawn glows like a white line similar to the tale of a wolf in the easterly and westerly horizon and then it fades away after alittle while of its appearance, and then, after a while, the whiteness that glows in the northern and southern horizon which expamds after a short while, is named as the true dawn.  It is the beginning point of the day.  Glory be to Allah!  The Prophet (peace be upon Him) explained the hundreds of rulings just by the utterance of a rectangular word.

[289] His name is Malik, filial appellation (Kunniyah) Abu Sulaimaan, from the tribe Bani Laith.  He came to the Prophet (peace be upon with) with a degation for twenty days.  He stayed in Basrah and passed away there in 73 A.H. in the time Abdul Malik.

[290] When departing from Madeenah Munawwarah after his twenty day stay, he found out that it was the Sunnah of the Companions to visit the Prophet (peace be upon Him) before departing.  Even now the Hajis perform the departing Tawaaf (Tawaaf-al-Wadaa’) when departing Makkah Mukarramah and pay the peace and benediction in the holy court of the Prophet (peace be upon Him) when departing Madeenah Munawwarah.

[291]i.e. anyone can make Azan and Takbeer but the older one should perform the Imaamat, He added the journey because the place of stay was not specified during the journey, so whoever is appointed as an Imam in the Masjid will perform Imaamat be he a younger one or an older one as it’s mentioned in other narrations.  Older has a vast detail; whether older/greater in knowledge, greater in Quran recitation, greater in piety or greater/older in age etc.  This Hadeeth also discloses that Imaamat is greater than proclaiming Azan and also that as far as possible one should perform with congregation during the journey as well even if it means to form a congregation of two persons than reading individually.  Few Scholars have declared the Azan to be Fard besed on this Hadeeth, but the truth is that it’s Sunnah although it’s from amongst the signs of Islam and Jihad becomes obligatory upon its abandonment.

.

[292] Glory be to Allah!  How full of faith word it is that i.e. my actions are the practical commentary of the Quran.  The Lord Almighty had only commanded to perform Salah and did not meantion its method, thus He is saying that I am the explanation of اَقِیْمُوْا الصَّلٰوۃَ i.e. Establish the Salah and my actions of the entire Quran:

تری سیرت کو ہم قرآن کی تفسیر کہتے ہیں

We call your lifestyle the commentary of Quran

[293] i.e. both the Azan and Salah must be done within the time, therefore, no Azan given before the due time is valid. (Hanafi ruling)

[294] This battle was fought near Madeenah Munawwarah in Muharram 7 A.H., for about seven days the Muslims besieged the fort of Khaibar.  Allah Almighty blessed them with the great victory.  Khaibar is at two stages from Madeenah Munawwarah.

[295] The name of that night is Lalat-al-Ta’rees and the name of that incident is the event of of Ta’rees.  Ta’rees means to settle down to rest at the last night.  This declares that it’s permissible for the Saints or elders to take the service of their servants, moreover, it’s not against Tawakkul (Having complete trust in Allah) to make the servant one’s guard.

[296] i.e. He performed whichever voluntary Salah was in his fate for that night acoording to his capability.

[297] i.e. it was not his intial intention to sleep over but he intended to observe the rise of dawn whilst sitting, therefore he sat and did not lie down and kept his face towards the easterly direction but it was bound to happen that he slept away out of helplessness, which is why it cannot be assumed that he went aginst the holy command.

 

[298] i.e. woke up due to the heat of sunshine.

Note:  Only the eyes of the Prophet (peace be upon Him) sleep, not His heart, but observing the darkness, light and dawn is the tasks accomplished by the vision of one’s eyes, not the heart, therefore this event is not against that Hadeeth.

Note:  The sleep of the Prophet (peace be upon Him) does not create unconsciousness, therefore His Wudhu does break because of sleep.  He did not miss the Salah due to unconsciousness in sleep, but Allah Almighty had drawn His beloved’s attention towards Him and withdrawn His attention from the other side so that His nation may learn the method of performing missed Salah, thus there is no objection against the Hadeeth.

[299] What did you do?  You did not awake us on Salah time?  This unfolds that it’s Sunnah to get surprised when the Salah is missed which is also worthy of great reward.

 

[300] The All-Wise Lord who did not let you get up had made me fall asleep.  This conversation indicates towards the folloeing verse of the Holy Quran:

اَللہُ یَتَوَفَّی الْاَنۡفُسَ حِیۡنَ مَوْتِہَا وَ الَّتِیۡ لَمْ تَمُتْ فِیۡ مَنَامِہَا

Allah takes away the souls at the time of their death and of those who die not, during their sleep.

Sub’haanAllah! What a brilliant answer i.e. this sleep of ours was not because of the evil inspiring, but it was a divine inspiration which is based on Islamic wisdom and faith.

 

[301] i.e. go through this jungle; we shall perform Salah at a distance since the sun was still rising and the Salah was not valid, and also we shall be proceeding further with the journey if we keep moving and the undesirable timing will also elapse.  Arabs travel in a cool temperature.

Note:  It becomes permissible to perform Salah after twenty minutes from the sunrise; therefore this Hadeeth is a strong proof of Imam Azam that neither Fard nor Nafl is allowed at sunrise.  It’s permissible to perform the Fard of that time according to Imam Shafe’i.

 

[302] i.e. it’s not a sin to miss the Salah unintentionally.

Note: The Azan and Takbeer was given at this point as well as the Sunnah was performed, and the Fard Salah was performed in congregation.  This Hadeeth approves of many Shariah rulings.

[303] i.e. do not already stand at Takbeer but when you see me coming out of my room, so that you may get the double blessing by standing on my arrival along with standing at Takbeer.  The Prophet (peace be upon Him) used to come out of his room at حَیَّ عَلَی الْفَلَاحِ and even now the Sunnah for the Muqtadi’s to sit and listen to Takbeer and stand on حَیَّ عَلَی الْفَلَاحِ.  This discloses that it’s valid to recite Takbeer in the absence of the Imam provided there is an indication which informs that the Imam is about to come.  Its detail has been previously discussed.

[304] i.e. do not run make haste and run to join the congregation, for there may be chances of you falling down and getting hurt.

Note:  The command of hastening for Salah:

فَاسْعَوْا اِلٰی ذِکْرِ اللّٰہِ

hasten towards the remembrance of Allah

(Surah Juma 62, Verse 9)

In the Quran means to prepare for Salah; not running for it, hence, the Hadeeth is not against the Quran’s command.

[305] Few Shariah rulings have been discovered from within this:

1. it’s commendable to join the congregation peacefully. Running is against it. Thus the action of running of Hazrat Umar once to join the congregation was not forbidden.
2. Joining the congregation in the last portion of the Salah still joins one with the congregation, thus, whoso joins the Juma congregation in Al-Tahiyyaat, should complete the Juma Salah.
3. The Rakaat which the Muqtadi joins is the first according to the number and the last according to the Qiraat.

[306] i.e. one receives the reward of Salah since he leaves with the intention of Salah, then what’s the point in rushing?  Why does one make haste and get hurt?  He should rather walk in peace and perform the Salah when he approaches.

Note:  There is no harm if one walks fast to approach the first Takbeer i.e. Takbeer-al-Oola of Salah but not so much so that he may get injured, as the action of Hazrat Umar had  been mentioned previously.

[307] He was the freed-slave of Hazrat Umar (may Allah be pleased with Them).  He was a Tabe’i, very pious and a man of knowledge and Allah-fearing.

[308] This was the second incident of Ta’rees, since the first incident took place between Khaibar and Madinah Munawwarah while this occurred in the half-way between Madinah Munawwarah and Mukkah Mukarramah.  (Mirqaat)  Hazrat Shaikh Abdul Haq Muhaddith Dehlvi said, “The event is probably the same but the narrator made a mistake that he thought of it to occur on the way to Makkah Mukarramah.

[309] If this is the same incident as of Khaibar, then Hazrat Bilal slept reclining on the back of the camel and the prominent Companions slept lying flat intentionally, and if it was a different even, then Hazrat Bilal also slept lying flat, but not with the intention of sleeping.  He may have lied down to straighten his back and sleep overcame him.

[310] Its explanation is the same as mentioned ealier.  It does not mean that hence, there is a satan in this jungle, who made us fall asleep, thus we should perform the Salah here, because the satan is always with every human, moreover, not performing the Salah because of satan is inconceivable.  Performing Salah in bars and temples is prohibited because these places are of the places of sins or infidelity and polytheism.  It’s prohibited in the toilet and bathroom because these are the places of impurities; not because there is a satan over there.

[311] It’s clear that اَوۡ meaning “or” is used in the sense of وَ meaning “and,” i.e. to proclaim the Azan and Takbeer, and if it was due to a doubt, then it’s the confusion of the narrator, i.e. I am not sure whether my Shaikh mention Azan or Takbeer.

[312] This informs that if the Salah of a group of people is missed, then the Qadha should be performed in congregation, and the Azan and Iqaamah will be proclaimed for this purpose too.

[313] i.e. had He wished, He would have raised us only on the day of Judgment.  It’s His grace that He returned it to us today.  Sleep is the younger sister of death, so do not feel nervous of this fate.  It contains the wisdom of Allah Almighty therein.”

[314] It’s the ruling of most of the Hanafis that the Qadha of the loud Salah (Fajr, Maghrib and ‘Isha. This means that the recitation should be at least loud for the Musallis in the first row to hear) should also be performed aloud, and the Salah of the soft rendering (Dhuhr and ‘Asr. This means that the recitation should be just loud enough so that only the one who is reciting can hear, provided if there is no such noise that does not make it clear to his ears, and the person next to him does not hear the recitation) should also be performed softly.  They present this Hadeeth as proof.  This unfolds that if one were to perform Qadha, of the missed Salah whilst travelling (for as far as 92.698km or more), at home, he should shorten it (as per prescribed in sacred Shariah law) and vice-versa.  Moreover, if one were to perform the Qadha of missed Fajr prior to forenoon (Zawaal), he should perform the Qadha of the Sunnah Salah along as well.

[315] The Master of both worlds (peace be upon Him) is mentioning the innocence of Hazrat Bilal that he did not go against my command.  Whatever happened was caused by the influence of devil.  Hazrat Bilal is not guilty.  Few Shariah rulings are derived from within this:

1. Satan strokes the people in the morning like a mother strokes her child to put it to sleep. One should wake up sayingالۡعَلِیِّ الۡعَظِیۡمِ   لَاحَوۡلَ وَلَاقُوَّۃَاِلَّا بِاللّٰہِ.
2. Satan sometimes causes evil whispering or sleep to the loved servants of Allah as well, but yes, he certainly cannot mislead them, thus it’s not against the Verse:

اِنَّ عِبَادِیۡ لَیۡسَ لَکَ عَلَیۡہِمْ سُلْطٰنٌ اِلَّا مَنِ اتَّبَعَکَ مِنَ الْغَاوِیۡنَ ﴿۴۲﴾

Verily, over My bondmen you have no control, save those misguided ones who follow you.

(Al-Hajar 15, Verse 42)

3. The luminous Prophet (peace be upon Him) is aware of the state of people even when sleeping, hence, he observed the activity of satan.

The Lord Almighty had made him unaware of the sunrise at that point yet he observed what took place with Hazrat Bilal.  If this is the state of the sleep of the beloved, imagine, what would have been the state of his wakefulness.  The Lord Almighty states:

عَزِیۡزٌ عَلَیۡہِ مَاعَنِتُّمْ

heavy upon him is your suffering

(Taubah 9, Verse 128)

This sheds light upon that, he, the keeper of his nation is aware of all the states of his nation.

Note:  Although the sleep of Hazrat Bilal was caused by the satan, but the creator of sleep is the Lord, because at an earlier point in this Hadeeth the sleep was referred to the Lord Almighty, and here, it was referred to the satan.  Many doubts regarding numerous Quranic Verses and Hadeeths could be dissolved because of this statement of this humble servant.

[316] That the devil was stroking me during Salah, which is why I fell asleep.  This unfolds that most of the companions used to feel the satans’ activities and sometimes, they also used to observe them and catch them too.  When they could not flee, they begged for forgiveness, as it will be observed during the Hadeeth of this very Mishkaat Shareef.

[317] i.e. today, I have witness your Prophethood with my eyes, so I am testifying after witnessing.  This sheds light upon the fact that the knowledge of unseen is the proof of His Prophethood, and whosoever denies this knowledge for Him, indirectly denies the Prophethood itself.  See the details of this issue in my book “Ja-aj-Haq Vol. 1.”

[318] That the Mu’azzins are responsible for both the Salahs and the fasts of the believers, since the Iftaar and Sahri is from Azan and the performance of Salahs too.  People’s Salahs and fasts will be correct if the Azan is given on the correct times and he will gain the reward of all, and if it’s given on wrong times, then all the fasts and the Salahs of everyone will be destroyed and its calamity will be on them.  There is a Hadeeth mentioned at this point in Mirqaat, that the Holy Prophet (peace be upon Him)  states, “The very first group to enter paradise will be the Prophets (peace be upon Them All) and then the Mu’azzin of Ka’bah i.e. Hazrat Bilal, then the Mu’azzin of Baitul Maqdis, and then the rest of the Mu’azzins.

[319] The lexical meaning of Masjid is “the place of prostration,” but in Shariah, “Masjid is a place which is dedicated for Salah.”  The Hadeeth Shareef which reads as, “The entire earth is Masjid for me,” means that the Salah is valid everywhere.  In the former religions, the prayer was not performed anywhere else than the places of prayers.  The objective of mentioning “the places of Salah” is the places where the Salah is either valid or undesirable.

Note:  The Masjid build within the house is better, but it’s not dedicated for Salah.

[320] i.e. at first, the idols were thrown out of the Ka’bah Shareef on the day Makkah Mukarramah was conquered, and then the Ka’bah was washed with ZamZam water, then the Prophet (peace be upon Him) entered into it.

Note:  Ka’bah Mu’azzamah and Masjid-al-Haraam Shareef are greater than the ‘Arsh of Allah. (Mirqaat)

[321] The truth is that the Prophet (peace be upon Him) did perform the Salah there.  Hazrat Ibn ‘Abbas was not aware of it since he was not with the Holy Prophet (peace be upon Him).  The narration in which Hazrat Bilal mentioned that He performed Salah is coming soon and he was present with Him there.  His narration is based on vision while the narration of Hazrat Ibn Abbas is based on hearing.  Moreover, there was negation of Salah while the other had the proof on Salah.  The proof gets the preference at the time of clash.

[322] For, He had His face facing the Ka’bah; neither his sides nor his back.

[323] i.e. The Ka’bah is Qiblah for Muslims till the day of Judgment; it is never to be cancelled.  There is a sly indication towards the fact that every portion of Ka’bah is Qiblah, it’s not necessary for the whole of Ka’bah to be in front of Musalli.  If one were to perform Salah inside Ka’bah, then his face will be facing one side of Ka’bah while the back will be facing the other, yet the Salah is valid.

Note:  Ka’bah is the name of that space, and not the four walls themselves.  If one were to perform Salah on a mountain or in the basement of a house, the walls of Ka’bah will not be in front of the Ka’bah, yet the Salah will be valid, therefore, this Hadeeth is not against the Hanafis.

[324] He is Qarashi Hajabi from the tribe Bani Shaibah, the holder of the key of Ka’bah Shareef.  The Prophet (peace be upon Him) gave him the key of Ka’bah and said, “Take it forever.”  Hence, the key of Ka’bah is still in his family and Allah-willing it will be with them till the day of Judgment.  Neither will their family end nor will any tyrant ruler will be able to snatch it from them.  Even the tyrant rulers such as Yazeed and Hajjaj did not get their hands on that key.  He passed away in 42 A.H.

[325] Either Hazrat Bilal or Hazrat Usman locked the door from inside so that there may not be a rush of people, not for the reason that it was not permissible to perform Salah without locking the Ka’bah, as the Shafe’is understood.

[326] i.e. He approached the wall in front entering through the door of Ka’bah, and three pillars were behind the back and the wall was closer, and then He performed the Salah.  This narration informs us that the Holy Prophet (peace be upon Him) has performed Salah inside Ka’bah Shareef.  Hazrat Bilal is narrating the eye-witness event.  This event took place on no other occasion but on the conquest of Makkah Mukarramah.  This Hadeeth sheds light upon the fact that every Salah is permissible inside Ka’bah be it Fard or Nafl.  This is the Hanafi ruling.  According to Imam Malik, Nafl Salah is valid in Ka’bah and not the Fard.  Accrording to Imam Shafe’i, if the door of Ka’bah is open, then it’s not permissible to perform Salah facing the door.  Imam Azam’s ruling is much stronger and this Hadeeth supports it all in all.  When the Prophet (peace be upon Him) performed the Salah inside, he did not restrict it to a particular spot or a particular type of Salah i.e. that the Salah is valid in certain parts of Ka’bah and it’s invalid in the other portions etc. It’s mentioned in Mirqaat, that Hazrat Usman Ibn Talha states, “I used to open the door of Ka’bah on every Monday and Thursday.  The Prophet (peace be upon Him) told me one day, ‘Open the Ka’bah for me today.’ I insulted Him alot, but the Prophet (peace be upon Him) tolerated it and said, ‘O Usman! There will come a time when you will see this key in my hand; I shall give it to whomever I want.’ I said, if this is to happen then the Quraish will be ruined and Ka’bah will be insulted.  He said, ‘I swear by the Lord of Ka’bah, Ka’bah will get the respect only on that day.’  I believed that it’s bound to happen, because any statement of His tongue does not turn futile.  When the Holy Prophet (peace be upon Him) visited the House of Allah for the Umrah Qadha, and when I saw His honour and grace, it changed the state of my heart; it had the warmth of Imaan.  I looked for an opportunity but I could not present myself before Him till He retured to Madinah Munawwarah, but I was in this state:

وہ دکھا کے شکل جو چل دیے، تو دل انکے ساتھ رواں ہوا

نہ وہ دل ہے اور نہ وہ دلربا، زندگی سودہ بار ہے

My heart went along as he departed, giving a glance of his personality

Neither there is that heart nor that darling, life has become a burden

One day, when my heart became restless and I left Makkah at night.  I met Hazrat Khalid Ibn Waleed and ‘Amr Ibn ‘Aas; their situation was the  same as mine.  All three of us then went to Madinah Shareef and became Muslim by pledging allegiance at the hands of the Messenger of Allah (peace be upon Him).  On the day of the conquest of Makkah, which occurred in 8 A.H., the three of us came to Makkah along with the Prophet (peace be upon Him).  When the Messenger of Allah (peace be upon Him) was given the key, Hazrat Abbas desired the key to be given to him, and I did not dare ask for the key due to fear.  I remembered that incident and I was thinking that I, being an outsider, would not have a value against the uncle of the Prophet (peace be upon Him), but, may I be sacrifice on his blessed feet, He said, ‘O Abbas!  Give me the key if you have faith in Allah and His Messenger.’  Taking the key from him, He said, ‘Where is Usman?’  I said I’m present.  ‘Take this key; it will always be with you,’ He said.  Then the following Verse revealed on this basis:

اِنَّ اللّٰہَ یَاۡمُرُکُمْ اَنۡ تُؤَدُّوا الۡاَمٰنٰتِ اِلٰۤی اَھۡلِہَا

Undoubtedly, Allah commends you to pay back the trusts to their owners

)Nisa 4, Verse 58)

That key then stayed by Hazrat Usman.  He gave it to his brother Shaibah Ibn Usman at the time of his demise.

[327] i.e. the Salah of one time in the Masjid of the Holy Prophet (peace be upon Him) is far more excellent than a thousand Salahs performed anywhere else besides Ka’bah Shareef.

Note:  The Masjid of the Holy Prophet (peace be upon Him) is not only as it existed in His time, but also the extended portions which were added to it at later stages, all are included within the The Masjid of the Holy Prophet (peace be upon Him), and the excellence of the daily five times Salah will be the same in all its portions, especially in the garden of paradise, for the Salah is more excellent therein.  Further, the more is one closer to the Beloved’s court the more the excellence, for all the grace is in the nearness to the Holy Prophet (peace be upon Him).

Note:  Although the Salah performed in the Masjid of the Prophet (peace be upon Him) is inferior to the one that is performed in Haram of Ka’bah Shareef in excellence, but it exceeds that in the ranks and nearness, because if the nearness of Ka’bah is there then the nearness of that personality who made the Ka’bah Qiblah is here.  It is for this reason that the Migrators and the Ansaar (the ones who assisted the Prophetﷺ) stayed in Madinah Munawwarah even after the conquest of Makkah and were pleased with their Salah therein.  It’s stated in Mirqaat that the increase of reward is not only restricted to the Salah itself but also to whichever rewarding action performed there will have the increase in reward and blessing.  Qadhi ‘Ayaadh, Mulla ‘Ali Qari and ‘Allamah Ibn ‘Aabideen Shaami etc. said that the part in the grave of the Prophet (peace be upon Him) which touches the blessed body of the Prophet (peace be upon Him) is greater in excellence than the Ka’bah and even the ‘Arsh of Allah.

[328] i.e. it’s disallowed to undertake a journey to visit any other Masjid, besides these with the intention of increase in reward as some people travel from Badaayoon to Delhi for Juma Salah, thinking that the reward in that Masjid will be more, is wrong.  All the Masjids are equal in reward.  The Hadeeth is clear upon this explanation.  Wahabis have derived the concept of forbiddance in going to any other Masjid besides these three from this very Hadeeth.  Therefore, they said that it’s forbidden to travel for visiting the Mazaars and attending the ‘Urs etc.  If this was the meaning of the Hadeeth then going on business trips, for treatment, visitning friends and family, acquiring knowledge etc. would also be forbidden and the entire railway department will be suspended and the Hadeeth will then be contrary to Quran as well as other Hadeeths.  Allah Almighty states:

قُلْ سِیۡرُوۡا فِی الۡاَرْضِ ثُمَّ انۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الْمُکَذِّبِیۡنَ ﴿۱۱﴾

Say you, Go about in the land, then see how has been the end of beliers’.

It’s stated in Mirqaat at this point and in Shaami in the chapter of visiting the graves that hence, all the other Masjids besides these three are common, and the journey towards the Masjids is disallowed and the graves of the friends of Allah differ in blessings and grace, it is thus allowed to undertake a jouney to visit the graves.  These jaahils may even forbid travelling to the graves of the Prophets as well.

[329] In a few other narrations “between my grave and my pulpit” and “between my Musalla and my room” is mentioned, but all mean the same, since his room, grave and pulpit all are at one place and the Musallah i.e. Mehraab of the Prophet (peace be upon Him) and His pulpit are quite attached which the visitors know.

[330] i.e. this place was a garden of paradise before and is brought from there.  Allah Almighty had bestowed Hazrat Ibraheem with the Black Stone of paradise and He sent the garden of paradise for His beloved Prophet (peace be upon Him), or, this place is the garden of paradise by itself, or it’s that whoever comes here enters the garden of paradise and will enter paradise by the blessing of it, or this place is like the garden of paradise.

Note:  The Prophet (peace be upon Him) has mentioned that the gatherings of Zikrullah and the graves of the believers are the gardens of paradise, which also has many explanation.

[331] Its explanation is the same as mentioned above.

Note:  Puplit means the place where the pulpit is placed despite the fact which pulpit is placed there.  Further, although the Black Stone of Ka’bah, Rukn Yamaani and this place of Madinah Munawwarah are brought from paradise, but that beauty of those places has been ruined nowadays.

[332] Quba is a residential area, three miles away from Madinah Munawwarah; Quba is the name of its Masjid.  This is the place where the Prophet (peace be upon Him) stayed on the day day of migration prior to entering Madinah Munawwarah and this Masjid was built first.  The Holy Quran has spoken of its excellence.  I have repeatedly visited it.

[333] It has been mentioned in a few narrations that one who comes here after having made his Wudhu in Madinah Munawwarah and performs two Rakats of Nafl Salah will get the reward of an ‘Umrah.  The Pilgrims nowadays practice it on weekends.  This discloses that the shrines and the masjids of the saints are worthy of blessing; to visit them is an act of reward, for the masjid of Quba was the masjid of Ansaar and those personalities were the chosen servants of Allah.  To prostrate there is a means of acceptance.  Hazrat Khwaja Mu’eenuddin Chishti came to Lahore from Ajmer and spent forty days at the foot side of the grave of Hazrat Data Gang Bakhsh, this action was justified by the Hadeeth.

Note: The place where a saint sets his foot becomes blessed.  Now, there are no Ansar in Quba but its honour remains the same.

[334] Because the visit of Masjid is for the rememberance of Allah while the visit to the market involves one in lieing, cheating, back biting etc.  Although seldom in Masjids too the shoes get stolen and on the other hand, the friends of Allah also sometimes go to the markets.  It is for this reason that it has been taught that you should become from amoungst the ones whose body is in the market but the heart is in Masjid and not the other way round.

Note: The cities here mean the common cities.  Madinah Munawwarah and Makkah Mukarrah are excluded from them, for even the streets and the markets of them are all beloved to Allah.  Allah Almighty thus states:

وَ ہٰذَا الْبَلَدِ الْاَمِیۡنِ ۙ﴿۳﴾

And by this city of Security.

(Al-Teen 95, Verse 3)

 

And also:
لَاۤ اُقْسِمُ بِہٰذَا الْبَلَدِ ۙ﴿۱﴾

I swear by this City;

(Al-Balad 90, Verse 1)

And why not, for these are the cities of the beloved.

کھاءی قرآں نے خاکِ گُزر کی قسم

اس کف پا کی حرمت پہ لاکھوں سلام

Be millions of benedictions upon the dignity of that sole of foot

That even the Quran swore by the sand that touched it when he walked

[335] i.e. There will be built such a house in paradise, for  a person who builds a Masjid, which will be mightier compared to the other houses as the masjid is, when compared to the other houses of this world.

Note: Both, building a whole Masjid and contributing towards the building of a Masjid have the same reward provided that it’s not for show of but solely for Allah.  It is for this reason that the scholars of Islam forbid writing ones name onto the Masjid for there will be a doubt of show of, but if it is done with the intention of receiving the praise then there is no harm.  (Mirqaat) it was on the basis of this Hadeeth that the Companions and Muslim kings had built Masjids so that they be remembered.  A Masjid, be it small or big, old fashioned or modern, the reward will be in accordance with sincerity.

[336] The meaning of morning and evening means the punctuality, ie. One who is habitual of always going to the Masjid will get the eternal sustenance of paradise.  Nuzul is the name of a food which is cooked on the arrival of a guest, hence, the guest is hesitating and worthy of the honour of the host, therefore the food of paradise is described by the word Nuzul, otherwise the people of paradise will not be a guest but the masters.

[337] ie. He gets the reward according to the numbers of steps he takes to get to the masjid to join the congregation by staying far from Masjid.  It doesn’t mean that one should rather leave the Masjid of his area for no reason and go to another area, but if the Imam is a disbeliever then he may do so.

[338] Whether by performing the Salah individually or after another Imam in congregation for the first congregation is more rewarding and the first congregation is the one which consists of the Imam of Masjid but if that Imam performs Salah at undesirable times then it is better to perform the Salah individually as it has been mentioned in the previous Hadeeths.

[339] It was a tribe of Ansaar whose houses were too far from the Masjid of the Prophet (peace be upon Him)

[340] i.e. they did not attempt to build another Masjid in their district but they rather accepted to perform Salah behind the Prophet (peace be upon Him) on the cost of leaving their houses for it.

[341] For the increase of reward in the book of your deeds, for every step towards the Masjid is worship.  This hardship of yours will be mentioned in the books of Hadeeth and the literatures of the scholars, the lecturers will be lecturing about it and setting an example for the ones that stay far from Masjid so that they come and you get the reward of this action of theirs.

Note:  The distance of stay from the Masjid is a means of blessing for Allah-fearing people but for the irresponsible, it’s the deprivation of them from the blessing.  Thus, this Hadeeth is not against the Hadeeth where it’s mentioned, “the house where the sound of Azan does not reach is unfortunate” i.e. the distance from Masjid is a misfortune for the irresponsible.

[342] In the shade of His mercy or the greatest ‘Arsh of His, so that they be safe from the sunshine of the doomsday.

[343] i.e. those Muslim kings and rulers who do justice with their nation, for they dwell under their shade, therefore auch a king will be under the shade of Allah on the day of Judgment.  He is the most superior of them all, therefore he was the first to be mentioned, and the just officers are also included in this glad tiding.

[344] i.e. the one who abstains from sins in his youth and remembers his Lord.  Hence, the body parts are strong in youth and the baser self is attracted towards sinning, therefore, worshipping in youth is better than the worships of oldhood.

در جوانی توبہ کردن سنت پیغمبری است

وقت پیری گرگ ظالم می شود پرہیزگار

To repent in youth is of the Prophetic attributes

Every tyrant becomes pious in his oldhood

[345] The mystic masters say that a believer’s state in Masjid is as of a fish in the ocean, and the state of a hypocrite therein is as of a bird in the cage, it is therefore not feasible to run away from the Masjid just after performing the Salah without any reason.  If Allah grants you the devine opportunity then be the first one to enter the Masjid and the last one to leave.  Your ears should be attentive for Azna when you are not in the Masjid with the intention of going to the Masjid as soon as the Azan is called.

[346] To love the one on whose love the Lord be pleased and to hate the one on whose hatred the Lord be pleased.  It’s an act of worship to hate the non-Muslims and transgressor offsprings and to love the pious stranger.

ہزار خویش کہ بیگانہ از خدا باشد

فدائے یک تن بیگانہ کآشنا باشد

It’s better to fall in love with one grateful person

Than a thousand who are distant from Allah

Similarly, to keep distance from a close friend after being aware of his disbelief and to befiend a deadly enemy after the awareness of his piety is a worthy deed.

[347] i.e. that he cries in the fear of Allah and the love of the Prophet (peace be upon Him).  The concept of loneliness is given to avoid the show off.

[348] i.e. a woman herself expresses the desire to make mischief with him and he simply gets rid of that mess due to the fear of Allah; it’s very daring.  It is for this reason that Allah Almighty has praised this action of the Prophet Hazrat Yusuf (peace be upon Him) in the Glorious Quran.  May Allah make us such!

Note:  To switch a woman off like this at a delecate occasion is not a show off, it’s Tableegh (Propagation of the trure message) i.e. I fear the Lord Almighty; you should also fear Him.

[349] The voluntary charity is meant at this point; not the Fard charity and it’s recommended to give charity openly at the time of collection.  This Hadeeth is thus not against the Quranic Verse:

اِنۡ تُبْدُوا الصَّدَقٰتِ فَنِعِمَّا ھِیَۚ

If you give charity openly then what a good thing it is

(Al-Baqarah 2, Verse 271)

[350] The objective of market is the shops and not the Masjid of the market.  Some Masjids multiply the reward of Salah performed therein by 25 times, some 27 times while some multiply by 500 times.  The reward varies depending on the quality of the Masjid, the Imam and the congregation; therefore the Hadeeths are not clashing.  One who organises a congregation at home also will not be deprived of the reward of the Masjid.

[351] This discloses that it is rewarding to go to the Masjid after having made Wudhu at home, since this walk is worship, and an act of worship is more excellent whilst in Whudu.  There are few people who go to visit a sick person having Wudhu.

[352] It is for the sinful; there are two virtues and two stations are are elevated on every step for the pious, because what causes the removal of sins for a sinner elevates the station of a pious.

[353] Probably, the blessing of hereafter is meant by Salah and the wordly blessing is meant by Raham, or the special blessing is meant by Salah and general blessing is meant by Raham.  There are many explanations for it.

[354] i.e. for, he sits therein for nothing else besides awaitning the Salah; as if he in the Salah, therefore shattering of fingers is Makrooh at that time.

[355] i.e. He will continue to receive the Du’as of the angels for as long as he does not trouble a Musalli and neither does he pass the wind.

Note:  It’s disallowed for one who is not sitting in I’tikaaf to pass the wind inside the Masjid, but hence, the one who is in I’tikaaf stays inside the Masjid, he is pardoned for this.

[356] It has been mentioned in the narrations of Abu Dawood etc. to recite the following Du’a:

بِسْمِ اللّٰہِ وَالسَّلَامُ عَلٰی رَسُوْلِ اللّٰہِ

In the name of Allah and peace be upon the Messenger of Allah.

whilst stepping into a Masjid.  Generally a Muslim comes to the Masjid for worship and leaves in the search of sustenance; it is therefore feasible to make Du’a for mercy when entering Masjid and for abundance when leaving.  (Mirqaat etc.)

[357] Those are the Nafl Salahs of Tahiyyat Al-Masjid that are performed upon entering the Masjid provided that it’s not the Makrooh time; hence, this Nafl Salah is recommended at the times of all the Salahs except Fajr and Maghrib.

Note:  This ruling is for the common Masjids and not for Masjid.  It’s more rewarding to make Tawaaf when in the Sacred Masjid of Makkah Mukarrama than performing the Nafl Salah.  This ruling is for others than the lecturer (Khateeb).  The lecturer ought to deliver the lecture as soon as he enters the Masjid.

[358] Three Shariah rulings have been derived from this Hadeeth:

1. One should return from journey in day time, but it was applicable in that era when the traveller could not inform of his arrival in advance, but now, that one can inform via telegram in advance, so there is no harm if one arrives at night, because the people of the house will know and be ready to receive them.
2. If it’s not the undesirable time, then one should firstly go to Masjid and perform the Nafl of arrival, or else, he should just sit there for a little while.
3. One should be seated in the Masjid and visit the people therein before coming to the house.

[359] By screaming and making noise which disturbs the Musallis in the Salah, since, it’s not disallowed to search for a lost item in the Masjid quietly as it is apparent from the objective of the Hadeeth.

[360] i.e. the Masjids are not for worldly talks and making noise.  It is soully built for the remembrance of Allah.  One ought to make it known to the one making noise therein so that he may abstain from it.  This discloses that it’s disallowed to beg or to start a worldly conversation inside the Masjid.  Some Scholars even prohibit giving anything to a beggar who begs inside the Masjid, for this will be assisting the cause of a sinful activity.  The incident of Hazrat Ali where he had given his ring to a beggar while in the state of salah, must have taken taken place outside the Masjid, or he must have been performing Salah somewhere else than the Masjid.

Note:  Nikah, Religious preaching, Naath recitation and the judgment of the Qaadhi of Islam are the religious activities; they are thus valid in the Masjid.  There are Hadeeths recorded in this regard, although no such activities should be taking place at the time of the first congregation, so that there may occur any disturbance in Salah.  They should be delayed till the Salah terminates.

[361] One who eats the raw onion or garlic should not come to the Masjid for as long as the bad breath lasts.  He should therefore not come to the Masjid after having smoked Huqqah, or eating uncooked white raddish too, moreover, one who has a bad smell on his clothes, body or in his mouth should not come to the Masjid.

Note:  Every Masjid in the world is the Masjid of the Prophet (peace be upon Him), therefore He said, “Out Masjid”.  Its objective is not only the Masjid-e-Nabawi as it clear from the dialect.

[362] One should not enter the Masjid with bad odour even if there is no one in the Masjid, for the angels of mercy are always there and they will be annoyed by his bad smell.

Note:  The angels of Masjid are the angels of mercy and therefore more revered, thus, no one should raise the objection that the angels are always with every human being at all times, which means that we should not eat those things at any given time?  The answer is that Allah Almighty has has created our companion angels with a different quality.  The Scholars of Islam have stated that no one should go to a gathering of the Muslims with bad smelling body or clothes, so that people may not get annoyed.

[363] This proves the prohibition of spitting onto the tiled or cemented floor of the Masjid, its mats, carpets and the Musalla, since one will not be able to bury it overthere.  This ruling was concerning the Masjids with the unsolidified floors, and that too when there was a tough need when one coughs in Salah and he does not get a chance to go out.  Spitting without a valid reason is disallowed, and doing it by way of insulting is infidelity (Kufr).

[364] I was shown all the deeds of my followers whatever they will do till the Day of Judgment.  This unfolds that the Prophet (peace be upon Him) is aware of the deeds of His followers.  His eyes observe all the hidden, apparent existing and non existing things in light and darkness.  His eyesight is far better than our intellect. The Soofies say that the deeds of ones heart are also included in the deeds (stated above) hence the Prophet (peace  be upon Him) is aware of the states of our hearts.  For more details, refer to my book “Ja-al Haq”

[365] مَسَاوِی is the plural form of سُوْءٌ meaning evil, just as مَسَاعِی is the plural of سَعْیٌ.  Its ی stands for ھمزہ.  The objective of the path is the path through which a Muslim passes by, it’s a rewarding act to remove the thorn, brick or stone from it.

[366] Few Shariah rulings have been extracted fron this Hadeeth:

1. The mercy of Allah significantly reveals.
2. One may turn his face towards right and left at the time of need, for the allowance is given to turn the face in order to spit.
3. The angel on the right hand side ie.who writes the good deeds, is better than the one on the left. It has been stated in Mirqaat that the angel on the right is the leader while the one on the left is under his leadership.  The angel on the right is the angel of mercy while the one on the left is the angel of anger.
4. The respect of someone great is also great.

[367] ie. In the sickness which led him to death; this Hadeeth is thus established (Muhkam), and not cancelled (Mansookh).

[368] In a manner that there began to prostrate before their graves and some even started worshipping their graves.  Both these actions are polytheism.  Or they included that portion of land whereupon their graves existed by levelling it and started to perform Salah standing therein, which is also forbidden, for this is insult to the grave.

Note: To build Masjid near the tombs of the saints and praying there is proven from the Quran and numerous Hadeeths.  It is stated in Surah Kahf:

لَنَتَّخِذَنَّ عَلَیۡہِمۡ مَّسْجِدًا ﴿۲۱﴾

We swear that we shall erect over them a mosque.

(AL-Kahf 18, Verse 21)

The Masjid is built by the grave of the Holy Prophet (peace be upon Him) and also, there are numerous Masjids built by the graves of His Companion as well, which were built by the pious Sahaba themselves or Tabe’een.  Muslims nowadays, build the Masjids near the graves of Saints, for the Salah is worthier in the nearness of the beloved servants of Allah.  The reward of one Salah in Masjid Al-Nabawi Shareef is equivalent to 50,000.  It is due to the nearness to the Holy Prophet (peace be upon Him).  Allah Almighty had told the Israeli’s:

وَّادْخُلُوا الْبَابَ سُجَّدًا وَّقُوۡلُوۡا حِطَّۃٌ

And enter the gate prostrating and say, ‘forgive our sins’.

(Al-Baqarah 2, Verse 58)

i.e. enter through the door of Bait Al-Maqdis prostrating and your repentance will be accepted therein through the blessings of the graves of the Prophets.  Allah Almighty mentioned the incident of Hazrat Zakariya (peace be upon Him):

ہُنَالِکَ دَعَا زَکَرِیَّا رَبَّہٗۚ

Here Zakaria called his Lord, said, ‘O my Lord!

(Aale Imraan 3, verse 38)

Hazrat Zakariya (peace be upon Him) stood by Hazrat Maryam and made Du’a asking for a son.  This discloses that the Du’as and repentance are accepted through the nearness of the Saints.

Note:  It’s disallowed to perform Salah standing on a grave, but if the grave is covered by a vault and the floor be built on top of it, then it’s permissible.  Hence, there are 70 graves of the Prophets in the place around Ka’bah Shareef where the Haajis make Tawaaf and perform Salah on them, further, the grave of Hazrat Isma’eel (peace be upon Him) is under the drain of Ka’bah where the Salah is perform day and night; it’s permissibity is based on this reason.  (Mirqaat, Ash’at Al-Lam’aat)

[369] Hazrat Shaikh Abdul Haq says that even if there remains no trace of the grave but it’s a known fact that there used to be a grave, one should avoid Salah at such places, but one should perform Salah by the grave of a saint, for their nearness makes the Salah more worthy of acceptance. (Ash’at Al-Lam’aat)

[370] By performing the Fard Salah in the Masjid and Sunnah and Nafl in the house, or one should perform the five times Salah in the Masjid and the Salah of Tahajjud, Chaasht etc. at home, so that the Noor of Salah illuminates at home also and the children and women feel enthusiastic towards performing Salah by looking, moreover, there is lesser sense of hypocrisy in the Salah when performed at home.

[371] i.e. do not make them like the grave-yard, but occupying them with Salah or it could also mean that one should not make graves inside the house.

Note:  It’s from the extraordinary specialities of the Prophet (peace be upon Him) to be buried inside the house, and through His medium, Hazrat Abu Bakr and Umar also achieved this great honour.  Others should be buried out of residential areas in a grave-yard.  Some people make the place of their grave inside a Masjid or Madrasah which is not contrary to the ruling of the Hadeeth.  قُبُوْرًا indicates towards its permissibility.  But it is not permissible to take out the body of the deceased from the grave, but in some conditions.

[372] This Hadeeth is for the people of Madinah, for there, the Qiblah is in the southern direction.  It differs as the direction of the area differs.  If the Musalli yields lesser than 45 degrees from the actual direction of Qiblah, the Salah will still be valid, because even then he will remain between the east and the west.

[373] To convey the greetings and the messages from his nation and to acquire the Shariah ruling.

[374] This allegiance is the allegiance of Islam.  The allegiance nowadays is the allegiance of repentance.  The reality of allegiance is “to pledge allegiance to the Lord through the medium of an accepted servant of Allah.”  It is of four types.  Refer to my book “Shaane Habeebur Rahmaan” for the details.  It’s a great honour to perform Salah with the Prophet (peace be upon Him) therefore they are proud to mention it.

[375] It was obviously the Wudhu-water dripping from the limbs of the Prophet (peace be upon Him) in which He especially gargled, or perhaps He gargled in the remainder Wudhu-water that was given to them for blessing.  It seems that they knew it to be a treasure of blessings, thus they used to humbly ask for it.

[376] So that the previous filth of infedility fades away by its virtue and your Salahs will be more accepted in future, and your Masjid will be higher in excellence than other Masjids, since it received My blessings therein.

[377] i.e. we will also drink it on our way so that our hearts may also be enlightened along with the Masjid though the virtues of it and it may get dried due to the heat as well.

[378] Few Shariah rulings have been extracted from within this Hadeeth:

1. Whatever gets the touch of the blessed body of the Prophet (peace be upon Him) becomes blessed, therefore the dust of Madinah Munawwarah is a means of blessing as well as a source of cure.
2. The Wudhu-water of the Prophet (peace be upon Him) removes the hidden spiritual stains as well.
3. The Masjid that has anything related to the Prophet (peace be upon Him) is higher in excellence than the other Masjids. Some Masjids have the blessed hair of the Prophet (peace be upon Him); this sensation is derived from this Hadeeth.
4. It is the Sunnah of the Sahaba to bring and/or send the virtuous Tabarruk of the saints to the different cities. Some people send the Langar (Blessed food) of the ‘Urs celebration to different areas, which is derived from this Hadeeth.  It is mentioned in Mirqaat that the Prophet (peace be upon Him) used to ask the Ameer of Makkah to send Zam-Zam water to Madinah Munawwarah, and even now the Zam-Zam is exported to many countries.
5. Whatever mixes with something blessed becomes blessed. The Zam-Zam water is used over and over by mixing other water into it.
6. The Muslims are not allowed to demolish the prayer-place of the non-Muslims, but there is no harm if the infidels themselves demolish it and turn it into a Masjid after becoming Muslims.

[379] The Masjid of home is meant by this i.e. there should be a corner or room dedicated for Salah where no worldly activity should take place.  That place should be kept clean and the arrangements are made to keep it fragrant.  We found our ancestors practicing it but now this practice does not seem to exist.  Some Scholars are of the opinion that the Masjid of the district is meant by this i.e. where there are some houses of the Muslims, they should build a Masjid therein.  In Punjab, the Masjids are generally built onto the wells.  This sensation is also derived from this Hadeeth.  This Hadeeth unfolds that it is recommended to burn insense sticks and apply perfume therein.

[380] Its objective is the inappropriate decorations, e.g. decorating the Masjid with photos and the decaoration that is to show pride, not for the sake of Allah.  However, it’s decorating the Masjids with a sincere intention that is a rewarding act.

[381] i.e. The Muslims will also utilize these things in order to decorate the Masjids when the Qiyamah will come near as the chiristians and jews used to decorate their prayer places with photos and the large sized mirrors etc.  To decorate the Masjid is the Sunnah of Sahaba, hence, Hazrat Umar had decorated the Masjid Al-Nabawi Shareef, then Hazrat Usman Ghani had its walls decorated with the mortar artwork and utilized teak-wood in its ceiling.  Hazrat Sulaimaan (Soloman, peace be upon Him) had illuminated the Masjid Al-Aqsa so mush so that the women used to draw thread from cotton on a spinning wheel in its light upto three miles in distance.  See the research on this subject in my book “Ja-al Haq Vol. 1”.

[382] This Hadeeth and the previous statement of Hazrat Ibn Abbaas is the best commentary on this prohibition, i.e. it’s disallowed to decorate the Masjid with forbidden things and by way of showing pride.  The Muslims illuminate the Masjids and decorate it in the night of Lalatul Qadr and few people do not allow it on the basis of this Hadeeth which is wrong.  If we can decorate our houses on the occasions of marriage etc. then why can’t we decorate the house of Allah on the blessed dates!

[383] This unfolds that sweeping inside the Masjid, repairing its walls and ceiling etc. are good deeds.

[384] In a manner that he does not memorize and abandon reading it in Salah, then forgets it.  If one cannot remember some verses due to old age, then perhaps he may not be regarded as a sinner.

Note:  There is a difference between the Kabeerah sin and the grave sin; this forgetfulness is a grave sin and not the Kabeerah sin, therefore this Hadeeth is not against the Hadeeths where it’s mentioned that the grave Kabeerah sin is polytheism.

[385] i.e. people that do not lag behind from going to the Masjid in dark nights and rain Allah Almighty will provide them with light on Pul Siraat where there will be immense darkness.  Their foreheads will be shining and there, this darkness will work for them.

[386] That he is present there for every Salah, cleans the Masjid and sees to the maintenance, does its appropriate decoration and preaches the Shariah rulings while sitting there; all these aspects are covered under frequenting the Masjid.

[387] For these things are the signs of Faith.

Note:  This testification is as if we grasp the idea of someone to be a Muslim by looking at his dress code.  This testification does not stand for the concrete decision; therefore, this Hadeeth is not contrary to the Hadeeths mentioned under the chapter of Faith in fate, that Hazrat ‘Aaishah proclaimed a child of Ansaar to be the bird of paradise and the Prophet (peace be upon Him) stopped her saying, “How would you know as to where this child belongs?”  Moreover, if one whose infidelity is apparent, does the work in Masjid, will not be called a believer, likewise the hypocrites of this time and the Musallies of that time and the volunteers of the Masjid that are the followers of Mirza Ghulam Ahmad Qadyani; therefore, this Hadeeth is also not contrary to the following verse:
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَرْفَعُوۡۤا اَصْوٰتَکُمْ فَوْقَ صَوْتِ النَّبِیِّ وَلَا تَجْہَرُوۡا لَہٗ بِالْقَوْلِ کَجَہۡرِ بَعْضِکُمْ لِبَعْضٍ اَنۡ تَحْبَطَ اَعْمٰلُکُمْ وَ اَنۡتُمْ لَا تَشْعُرُوۡنَ ﴿۲﴾

  ‘O believers! raise not your voices above the voice of the Communicator of unseen (the Prophet) and speak not aloud in presence of him as you shout to one another, lest your works become vain while you are unaware.

(Al-Hujraat 49, Verse 2)

Or
لَاتَعْتَذِرُوۡا قَدْکَفَرْتُمۡ بَعْدَ اِیۡمٰنِکُمْ ؕ اِنۡ نَّعْفُ عَنۡ طَآئِفَۃٍ مِّنۡکُمْ نُعَذِّبْ طَآئِفَۃًۢ بِاَنَّہُمْ کَانُوۡا مُجْرِمِیۡنَ ﴿۶۶﴾

  Make no excuses; you have already become disbelievers after being muslims. If We forgive someone of you, then We shall chastise others because they were guilty.

(Al-Taubah 9, Verse 66)

[388] This verse has two commentaries:

1. Generally, the believers get the divine opportunity to repent.
2. The believers alone have the right to build a Masjid and maintain it, not the infidels. It is for this reason that the Masjid Dhiraar of the hypocrites had been demolished.  It is mentioned in Mirqaat, that the illuminating inside a Masjid and its decoration are included in it.

[389] i.e. you should grant me and the poor like me to castrate so that we do not commit adultery.  It’s a sign of ultimate fear of Allah Almighty.  It’s stated in Mirqaat that the motive of this was that they no longer remain capable of getting married, since the marriage is the source of worldly complications, and spend their lives soully for the sake of Allah.

[390] For it conceals the human race, and the existence of Islam depends on the existence of the human race, this declares that the use of medicines prescribed for the ruin of virtility is forbidden.  Furthermore, the removal of a woman’s womb or making them incapable of bearing children is also forbidden when it’s done for committing adultery or to conceal the fertility of the race.

[391] Because the carnal desire diminishes due to fasting, it reveals that the ones who cannot marry must not get their manlihood destroyed, they should rather fast instead.

[392] For the Mujaahid (one who goes for Jihaad) forsakes the motherland in the path of fighting for the sake of Allah and wanders about with his luggage.  It unfolds that it’s disallowed for one to abandon the motherland and wander about in difficulty aimlessly.  To tour the world temporarily, as it has been practiced by many AwliyaAllah, is allowed, for the Almighty Allah states:

سِیۡرُوۡا فِی الۡاَرْضِ

Go about in the land.

(Al-An’aam 6, Verse 11)

[393] The word تَرَھُّب is made from رَھْبٌ which means fear.  In Shariah terminology, it means “to go away from people in the fear of Allah to the mountains and corners for the sake of worshipping Allah.  That is where the term monkery comes from, i.e. to sit and wait for Salah is forsaking the world, for a person is separated from his family and children at that time.  Forsaking of the world was a great mode of worship in previous religions.  It’s forbidden in our Islam.  Islam wants the religion in your one hand and the world in the other.  It’s not an excellence to void the powers given by Allah, but the excellence is in employing them in the righteous cause.

[394] i.e. it was my image that was in a beautiful form, not Allah’s; as it is said, “I went to the king in good clothes, i.e. my attire was better at my presence before the king, otherwise Allah is free from any form and image.

Note:  The presence of the Prophet (peace be upon Him) among us is in the human stature, and his visit to Allah Almighty was in the form of light, likewise the attire of a human is something else when at home compared to what he wears for the office.  Some said that it was a dream but the one formerly mentioned is more correct, therefore, his sighting of Allah (Deedare Ilahi) is proven.  The truth is that the Prophet (peace be upon Him) saw Allah with His eyes.  The statement of Allah Almighty:

لَا تُدْرِکُہُ الۡاَبْصٰرُ۫

Eyes comprehend Him not.

(Al-An’aam 6, Verse 103)

Does not negate the sighting, but the following verse is strengthening this Hadeeth in the positive aspect:
مَا زَاغَ الْبَصَرُ وَمَا طَغٰی ﴿۱۷﴾

 

  The eye deviated not, nor crossed the limit.

(Al-Najm 53, Verse 17)

Refer to my book “Shaan-e-Habeebur Rahman” (which is available in English now entitled “The Beloved’s Majesty” for detail.

[395] Ie. Which are those actions that the angels quarrel in order to convey it to me.  This sentence has other explanations as well.

[396] Ie. The Lord Almighty placed His merciful hand on my back and its blessing reached my chest and heart.

[397] Mirqaat has stated that this Hadeeth is a clear evidence of the vastness of the Prophet’s (peace be upon Him) knowledge.  Allah Almighty had bestowed upon Him the knowledge of the seven heavens and even further including whats therein and seven earths and whatever is below them, each sand and each drop even the fish on which the earth resides.  He gave Him the complete knowledge of all these things.  Hazrat Shaikh Abdul Haq Muhaddith Dehlvi says that it means that He gave him the generic and partial knowledge of everything.

Note: Allah Almighty has given His Beloved all the knowledge of past, present and what is about to take place up till the day of judgement because the deeds of people on the earth and the quarrelling of the angels in heaven will continue till the day of judgement which the Prophet (peace be upon Him) observes to-date. Numerous verses in Quran strengthen the motive of this Hadeeth and where it’s denied, the personal knowledge of Allah is meant there.  Refer to my book “Ja-al Haq.  Vol 1”.

[398] Ie. Similarly, as Allah had shown His intimate friend the world of angels, I also came to know that the Prophet (peace be upon Him) was not only taught the rulings, since it’s taught to any so called scholar, but He was shown the entire kingdom of Allah, or else the Prophet (peace be upon Him), would not have emphasised on it by the Quranic verse.

[399] The angels that deliver the deeds are meant by the high ranking  angels ie. The angels that are deligates of the affairs.

[400] Ie. Yes, now, I know everything by Your grace and blessing.  This reveals that the Lord Almighty has not only informed Him of the things but also He had shown Him.

[401] Ie. Allah Almighty removes the minor sins by these three virtues.  Its explanation has been given previously.

[402]  The following verse strengthens it:

مَنْ عَمِلَ صٰلِحًا مِّنۡ ذَکَرٍ اَوْ اُنۡثٰی وَ ہُوَ مُؤْمِنٌ فَلَنُحْیِیَنَّہٗ حَیٰوۃً طَیِّبَۃً ۚ وَ لَنَجْزِیَنَّہُمْ اَجْرَہُمۡ بِاَحْسَنِ مَا کَانُوۡا یَعْمَلُوۡنَ ﴿۹۷﴾

  Whoever works good, male or female and be a Muslim, then certainly We shall make him live a good life; and necessarily, We shall give them their reward befitting to their best work.

(Al-Nahl 16, Verse 97)

Hazrat Ibn Abbaas said that the halal sustenance, serving on very little, pleasure with fate, joy in worship and the divine opportunity of obedience is a good life, and end on faith, repentance at the time of death angels giving the glad tiding of paradise while removing the soul and even give the fragrance of heavenly flowers, his remembrance amoung the musims after death with goodness is a good death.  May Allah bless us with it.  This promise of the Lord Almighty, which we are given through the prophet (peace be upon Him) can not be denied.

[403] All his minor sins will be forgiven.  The kabeerah sins and unfufillment of the rights are not meant here; therefore he said خَطِیْئَتِہٖ.

[404] Ie. You should recite the dua after finishing every Salah, not during the Salah, as the Prophet (peace be upon Him) stated:

اِذَا صَلَّیْتُمْ عَلَی الْمَیِّتِ فَاَخْلِصُوْا لَہٗ الدُّعَآءَ

Tr:  When you finish the funeral Salah, make sincere Du’a for him, both the writings are similar.

[405] Though compassion for the poor is also a good form of worship, but it’s the best of them all, since it’s the means of Imaan, it is therefore mentioned particularly.  The Prophets, saints and the pious Muslims are meant by the poor, for all those personalities are the poor and humble in their hearts.  There is a major difference between the poor and the needy.

[406] Becuase the death is better then life at that point.

Note:  It’s disallowed to ask for death due to the worldly problems, but it is allowed due to disruption in faith.  This Hadeeth therefore is not against those Hadeeths which deny the concept of wishing for death.

[407] The previous three deeds were the means of the forgiveness of the sins and these deeds are the medium for the elevation of one’s station.  This declares that the Tahajjud Salah, feeding the hungry and paying everyone Salaam are very virtuous deeds.

[408] i.e. either their rewards are in Allah’s safe keeping or they themselves are are in His safe keeping and protection like a government employee is in the proction of the government, that degrading him will be regarded as a challenge to the government and so is quarrelling with them is fighting with the government.

[409] i.e. if he was killed then he is a myrter, and if returned alive; then he will either return as a loser and get only the reward, or as a conquerer and then he will gain both the reward and the booty.

[410] This discloses that it’s a very rewarding action to pay Salaam when entering the house, and this will bring peace, abundance in sustenance and the divine opportunity to do good deeds therein.  One should also pay Salaam upon entering an empty house in the following words:

اَلسَّلَامُ عَلَیْکَ اَیُّھَا النَّبِیُّ

Peace be upon You, O the Prophet!

There is a third meaning added to it that the person who lives in his house in peace should not wander about with people aimlessly, as the second Hadeeth gives an indication towards it.

[411] Because the pigrim go to Ka’bah Shareef and they both are the houses of Allah.  The pilgrim wears the Ihraam for pilgrimage while he leaves home with the intention of Salah, and likewise the pilgrimage is appointed in a set time but the pilgrim receives the reward from the time he left home till he returns, the Musalli is also covered in Allah’s mercy from departure to return though the Salah in congregation is performed at a set time.

[412] Note:  Although the Salah of Chaasht and other Nafl Salahs are recommended at home, but the reward will be the same if one goes and performs it in the Masjid due to the noise and disturbance at home.  Some scholars have said that it is more rewarding to perform the Chaasht Salah in the Masjid, this Hadeeth is their basis.

[413] It could mean two things; one, that he should perform the Nafl and Sunnah Salah without doing any worldly thing in between, two, that he should abstain from the sins between the five times Salah as well thinking that he is going to present himself before the Lord having both the internal and external cleanliness so that his deed may be written in the topmost ferternity.  The ‘Illiyyeen is a registration office on the seventh sky where the good deeds of the pious are registered.  Hence, it is placed at such a great hight, therefore called ‘Illiyyeen.

[414] Even if you do not go to perform Salah in a Masjid but whenever you happen to pass by a Masjid, you should pray for a while, because it’s depriving on yourself to visit an orchard and come out of it without enjoying its fruits, especially when the Master of the orchard is so generous.

[415] There will be healthy foods and endless fruits in paradise and there will be no obstruction; same is the case of the spiritual feed of the remembrance of Allah in the Masjids that will never end.  It is for this reason that Hazrat Ali Murtadha said that if Allah were to give me a choice between going to the Masjid and the paradise, I will rather choose the Masjid instead of paradise.  The scholars have said that if one enters the Masjid at the time when the Nafl is Makrooh, he should recite these words and he shall inshaAllah get the reward of performing Tahiyyat Al-Masjid Salah.  It has been mentioned in a Hadeeth that Hazrat Ibraheem (peace be upon Him) requested the Prophet (peace be upon Him) to convey his Salaam to His nation and said that there are many vacant lands in paradise, so come to it decorated with flowers, and they are:

سُبْحٰنَ اللّٰہِ وَالْحَمْدُ لِلّٰہِ وَلَاۤ اِلٰہَ اِلَّااللّٰہُ وَاللّٰہُ اَکْبَرُ

Glory be to Allah and all praise is to Allah and there is none worthy of worship but Allah and Allah is greatest.

(Mirqaat)

[416] i.e. One will get the wish he intends upon entering the Masjid.  If his intention is to steal the shoes, he will be beaten with shoes.  If he goes to beg then he will be forced to beg all his life.  Who goes with the intention of performing Salah and making the Zikr of Allah will receive the reward.  I say that if one visits the Masjid Al-Nabawi Shareef so that he may find the Prophet (peace be upon Him) he will find Him inshaAllah.  The intention should be made to please Allah and His Messenger only; you may receive their pleasure if Allah wills.

[417] Her title is Fatima Sughra; she is the daughter of Hazrat Imam Husain and the sister of Hazrat Imam Zain Al-‘Aabideen.  She was married to Hazrat Husain Ibn Hasan Ibn ‘Ali and she got married to Hazrat Abdullah Ibn ‘Amr Ibn Usmaan Ibn ‘Affaan.  She was from amongst the great Taabe’i’s.

[418] Her epithet is Fatima Kubra, she was the youngest daughter of the Prophet (peace be upon Him).  She was born from Hazrat Khadeeja Al-Kubra in Ramadan 2 A.H.  She was married to Hazrat Ali and left her house in Zil Hijjah.  She bore two sons; Hazrat Hasan and Husain and three daughters; Hazrat Zainab, Umme Kulthoom and Ruqaiyah.  She passed away six months after the demise of the Prophet (peace be upon Him) when she was 28 years old.  Hazrat Ali gave her a bath; either Hazrat Abbaas or Hazrat Abu Bakr performed her funeral Salah.  Hazrat ‘Aaishah said that she never saw someone more truthful than Hazrat Fatimah.

[419] Two Shariah rulings are derived from this:

1. It is Sunnah to recite Durood Shareef when going to the Masjid. It’s mentioned in Shifa shareef that one should recite the following upon entering an empty house or Masjid:

اَلسَّلَامُ عَلَیْکَ اَیُّھَا النَّبِیُّ وَرَحْمَۃُ اللّٰہِ وَبَرَکَاتُہٗ

Peace be upon you, O the Prophet, and Allah’s mercy and His blessings

2. The Prophet (peace be upon Him) also used to recite Salaam upon Himself; sometimes, صَلَّی اللّٰہُ عَلٰی مُحَمَّدٍ وَّ سَلَّمَ and sometimes He recited صَلَّی اللّٰہُ عَلَیَّ وَّ سَلَّمَ.

[420] The interpretation of both these sentences has been mention previously in this chapter.  Either His pardon from the sins was to teach us a lesson or the sins at this point mean the sins of His nation, which forgiveness is on His kind accord just as the lawyer calls the case of his client, “my case”.  Refer to its detailed research in my book “Tafseere Na’eemi” under the Verse لِیَغْفِرَلَکَ اللّٰہُ.

[421] It’s still Sunnah to say these words, which unfolds that the manifestation of the Prophet (peace be upon Him) is everywhere, or else there is no point in greeting the one who is not present.  Every Musalli recites اَلسَّلَامُ عَلَیْکَ اَیُّھَا النَّبِیُّ “Peace be upon You, O the Prophet!” in Al-Tahiyyaat.

[422] Because the age of Her father Hazrat Imam Husain was only eight years when His mother Hazrat Fatimah Kubra passed away, thus the name of a narrator in the middle is missing, who heard from Hazrat Fatimah Kubra.  It’s mentioned in Mirqaat that the narrator in the middle was her father Imam Husain Himself, hence, Ibn Mardwiyah has mentioned its chain, “Fatimah Bint Husain narrated from Hazrat Husain, He narrated from Hazrat Fatimah Kubra”.

[423] His grandfather’s name is Hazrat Abdullah Ibn ‘Amr Ibn Al-‘Aas who was a Sahabi.  Its detail has been discussed earlier.

[424] The objective of poetry is the indecent poems or love songs.  It is permissible to recite the Naath, Hamd, Manqabats, Naseehah, poems of kuffaars’ disgrace.  This Hadeeth is therefore not against the Hadeeth where it is recorded that the Prophet (peace be upon Him) used to place the pulpit for Hazrat Hassaan Ibn Thaabit on which he used to stand and recite the poems of the Naath of the Prophet (peace be upon Him) and degrade the infidels.  Moreover, Hazrat Hassaan and Hazrat Ka’b Ibn Zubair used to recite the Naath in Masjid Al-Nabawi shareef in front of Huzoor.  You shall observe its detail under the chapter of poets.

[425] Because it’s a worldly business which is disallowed in the Masjid.  Nowadays, the cover of Ka’bah shareef and books are sold within the premises of Masjid Al-Haraam shareef, which is also not allowed, but one who is in I’tikaaf can only discuss a business-deal in the Masjid and not bring the goods there.

[426] They should sit in a row and not in a circle, but they can sit in a circle after Salah for listening to the lecture etc. because now, they are not waiting for Salah.

[427] This informs that cursing someone upon sinning is permissible.  It’s better to say it loudly in front of him, so that it includes the concept of Tableegh.  The meaning of buying and selling is bringing the goods there, then buying and selling there, and discussing a deal there as well.

[428] Its interpretation has been given in the past that the meaning of searching is making noise while searching.

[429] Because the Masjid will get dirty because of the blood in it.

[430] The ordained sentences probably means the punishment for negligence of the rights towards Allah as the punishment for neglecting the rights towards Allah’s servants was to cut the hand in theft and 100 whips in adultery.

Note:  The Judge can do the hearing of the cases in the Masjid, but the punishment will occur outside the Masjid.

[431] His name is Mu’awiyah Ibn Qurrah Ibn Ayaas Ibn Hilaal.  He was from amongst the residents of the city of Basrah and a great Tabe’i.  He was born on the Day of the Battle of Jumal.  He visited 70 Sahaba, and passed away in 113 A.H.  (Ash’at Al-Lam’aat)

[432] This sentence is the interpretation of the first sentence, i.e. it’s not forbidden to eat the onion and garlic, but it is forbidden to come to Masjid after eating it whether there is a Musallim inside or not, but the angels always stay therein.

[433] So that its smell goes away, for the bad odour is the cause of its forbiddance.  It is already made clear that this ruling is common for all the Masjids, but one should apply it to every Islamic gathering.

[434] i.e. in Islam, Salah is valid everywhere.  It is forbidden in a grave-yard when the grave is in front of the Musalli; therefore Salah is permissible in the Masjids of the grave-yard.  Moreover, The Salah is not allowed in a toilet, bathroom, and wherever the impurities collect but there is no harm if the Salah is performed in a clean corner of it.

[435] The dunghills and abbatoirs are full of impurities, Salah is therefore invalid therein.

[436] i.e. one should not perform Salah where people generally pass by, for it will interrupt the concentration of the Musalli and the path-way will be blocked.  One should also not sit near and in front of the gate of the Masjid, for it will give the people a hard time in order to enter and exit.  The Salah should be performed by the pillar or in a corner.

[437] Whether or not a camel is tied there, because the shepherd of the camel urinates at the side of the camel, if the camel is tied, there is a fear that the urine might have splashed on the camel.  Therefore He mentioned the camel in particular.  The Salah is invalid on every impure surface and ground.

[438] Becuase it is disallowed to climb there without a valid reason, for it is an insult to the Ka’bah Shareef.  There will be the essence of insulting in that Salah, it is therefore Makrooh Tahreemi, and this is the common ruling for every Masjid that, if there are no floors on top, then it’s disallowed to climb it for no reason and the Salah is Makrooh there.

[439] Because the place where goats are kept is usually not impure, for the goat-owners do not urinate there, moreover the fear of the urine splashing is least expected, for the height of a goat is low and it leans when urinating.

Note:  The objective of the Hadeeth is that it’s permissible to perform Salah in the place where the goats stay, but not where the camels stay.  Few scholars said that since the birth of the camel is from the devil, therefore the Salah is not allowed near the camel, but it’s wrong, because the Prophet (peace be upon Him) Himself peformed the Nafl Salah on the camel.  Camel is a blessed animal.  It’s the Prophets’ mode of transport.  Its meat is eaten and its milk is drunk and it’s very useful for carrying goods and passengers.  There are countless benefits in each and every part of its body.  The utensils are made of its skin and its hair are are used to make expensive carpets.  Eating the ordinary food that it is given, it provides very good service.  It is for this reason that Allah Almighty made it one of the signs of His creations:

اَفَلَا یَنۡظُرُوۡنَ اِلَی الْاِبِلِ کَیۡفَ خُلِقَتْ ﴿ٝ۱۷﴾

  Do they not look at the camel, how it is created?  

(Al-Ghaashiyah, Verse 17)

[440] The majority of scholars said that this ruling has been abolished; its cancelling verse will be mentioned under the chapter of visiting the grave that the Prophet (peace be upon Him) said, “I had stopped you from visiting the graves, but now you may visit them, for it reminds you of your death.” But the truth is that it’s not allowed for women to visit the graves, for they will either prostrate before the graves or cry and moan.  Once Hazrat ‘Aaishah passed by the grave of her brother and observed the grave, it’s not visiting the grave, but the grave was on her way.

Note:  This was the ruling regarding the common graves, otherwise it’s compulsory for every pilgrim male and female to visit the blessed grave of the Prophet (peace be upon Him).  Allah Almighty states:

وَلَوْ اَنَّہُمْ اِذۡ ظَّلَمُوۡۤا اَنۡفُسَہُمْ جَآءُوۡکَ

And if when they do injustice unto their souls, then O beloved! they should come to you

(AL-Nisa 4, Verse 64)

Its detail will be mentioned in the chapter of visiting the graves insha Allah.

[441] To build a Masjid by a grave in such a way that the grave is attached to the floor of the Masjid or the grave is located in front of the Musalli, is forbidden.  In the first condition it’s due to disrespect to a Muslim’s grave, and in second, prostration before the grave.  Moreover, it’s strictly disallowed to light a lamp onto the grave, for it contains fire.  The grave of a believer should be protected from the fire, and it’s also a waste of money to consume the fuel without a valid reason, and if one’s intention behind lighting the lamp is that the lamp will provide light in the grave, then it’s a corrupt belief, for the source for light of the grave is the radiations of the sun of Prophethood (peace be upon Him).  May Allah bless us with it!  It’s Sunnah of the Prophets (peace be upon Them) and Sahaba (may Allah be pleased with Them all), and it’s proven from the Quran as it has been previously mentioned, and lighting a lamp near the grave so that it will be easy upon the visitors and they may recite Quran in its light, is permissible and rewarding.  Even up to this day, the light at the Tomb of the Prophet (peace be upon Him) is so bright that by looking at which our Iman becomes enlightened.  Glory be to Allah!  It is for this reason that the Master of the eloquent ones said, “on them” i.e. it’s disallowed to light the lamp on the grave itself, but it’s permissible near them, which will be mentioned in the chapter of burial that when the Prophet (peace be upon Him) buried a deceased in the night, the lamp was lit there.  This discloses that it’s permissible at the time of need.  Refer to its research in my book “Ja-al Haq, Vol. 1”.

[442] It’s obvious that this silence was not due to ignorance, as it is apparent from the next conversation, but He wanted to express His status and bless Hazrat Jibra’eel with the ascention.

[443] This conversation expresses that some hidden secret lies under this silence, or else, this query could have been answered by way of authoritative interpretation as well.

[444] i.e. Allah Almighty sent Hazrat Jibreel in the midst of the conversation.  What is more amazing is that Allah Ta’ala sent him without answering his query and Hazrat Jibreel did not acknowledge his ignorance.  He rather said, “Your knowledge is more in this regard than mine.”  He refused his excellence in knowledge, i.e. “though you also have its knowledge and I also do, but I’m not allowed to reveal it just as yet.  A secret lies therein.”

[445] When you reach your destination and not whilst sitting here.

[446] This is the conclusion of the entire Hadeeth, i.e. while the meeting was still continuing, Hazrat Jibreel returned from the journey with the message.

Note:  Usually Hazrat Jibreel used to come to the Prophet (peace be upon Him) on the command of Allah, but today, He went to Allah on the command of the Prophet (peace be upon Him).  The messenger of the beloved is also beloved, therefore, Allah Almighty called him further than the Sidra.  He could not proceed further in the night of Ascention, for it was the occasion of privacy between the lover and the beloved, and the servants should be distant at that time.  It has been mentioned very beautifully in Mirqaat that this whole incident was to honour Hazrat Jibreel (peace be upon Him).

[447] i.e. there used to be millions of screens prior to this, but today, there remained lesser than one hundred thousand.  Hazrat Shaikh Muhaddith Dehlvi said that these screens were in accordance with the view of the creation, not the creator, for the creation is kept behind the screens, not the creator, just as the sun is hidden from the blind, but the screen is on his eyes, not on the sun.

Note:  We are beyond the dark screens while the angels are beyond the luminous screens.

[448] i.e. learning and teaching the religious sciences in the Masjid Al-Nabawi shareef is better than learning and teaching anywhere else, likewise one Salah there is equivalent to fifty thousand Salahs, one lesson learnt or taught there is better than fifty thousand lessons through the blessing of the nearness to the Prophet (peace be upon Him).  It is for this reason that the scholars have always preferred delivering the lectures and classes inside the Masjid AL-Nabawi Shareef.  This reveals that it’s permissible to open the Islamic Institutions in the Masjids.  Imam Bukhari wrote Bukhari Shareef in the Sacred Masjid (Haram of Ka’bah Shareef).

[449] i.e. as the onlooker is deprived from goodness, similarly, this person is also deprived from goodness.

Note:  The objective of goodness at this point refers to worldly work, i.e. one who visits the Masjid Al-Nabawi Shareef just to obsrve the lighting and the building and does not have the intention of worship, is very unfortunate.  The objective of this غیر is not the grave of the Prophet (peace be upon Him), for this is the soul motive of the visit.

Note:  The pilgrim should leave for Pilgrimage with the intention of visiting the grave of the Prophet (peace be upon Him), for the promise of intercession lies under this:

مَنْ زَارَ قَبْرؐیْ وَجَبَتْ لَہٗ شَفَاعَتِیْ

My intercession is obligatory upon the one who visited my grave.

Those unfortunate people, who go there just to look at the Masjid, are deprived of His intercession, this Hadeeth therefore is not the proof of theirs and it’s not against our objective.

[450] The scholars have said that the permissible worldly conversation in the Masjid also void the virtues.  By the condition of worldly conversation we come to know that the religious conversation is permissible in the Masjid.

[451] i.e. Allah Almighty will not show mercy on them, oe else, Allah Azza Wa Jall is not in need of a servant.  He is free from any needs.

[452] He is a very young Sahabi.  He was present before the Prophet (peace be upon Him) in Hajjatul Wada’ with his father.  He was seven years old at that time.

[453] Hazrat Saa’ib could have slept inside the Masjid Al-Nabawi Shareef for few reasons; either he was a traveller, or he made the intention of I’tikaaf, or he knew it to be permissible.  Some scholars say it’s Makrooh to sleep in the Masjid, few say it’s permissible with no karaahat.  Hazrat Umar did not wake him by calling, due to the respect of the Masjid.

[454] On talking aloud in the Masjid Al-Nabawi Shareef, for the residents of Madinah Munawwarah are aware of its manners, and you being a stranger, are aware of the rulings completely.  This unfolds that the ruler may punish on the minor crimes by way of threatening.  Furthermore, the residents of the places where the knowledge has not reached yet can be considered ignorant and therefore forgiven; otherwise ignorance is not an excuse.

Note:  Taa’if is a famous city of Hijaaz, three stages away from Makkah Mu’azzamah.  The grave of Hazrat Sayyiduna Abdullah Ibn Abbaas is there and this humble servant has visited it.

[455] It’s mentioned in Mirqaat that the honour of Masjid Al-Nabawi is greater than other Masjids, for the Prophet (peace be upon Him) is alive in His grave.  The court of the Prophet (peace be upon Him) is there, therefore it should be respected and those people were continuing worldly conversations aloud,  otherwise it’s permissible to learn and teach, make Zikr of Allah and recite Naath etc. in a loud voice in the Masjid, provided the Musallis do not get disturbed because of it.

[456] Because its floor was made of gravel.  Butaha means the rough land.  This place was in the exterior portion of the Masjid, and not the interior, or else, its respect would be similar to that of the Masjid.

[457] The objective of poem is the worldly poem, or worldly conversation with loud voice.  Naath Shareef, Zikr of Allah aloud is permissible in the Masjid.  It’s mentioned in Muslim Shareef that the Prophet and His Companions (peace be upon Him and all His Companions) used to make Zikr of Allah in a very loud voice after every Fard Salah.

[458] i.e. in the wall of Qiblah.  It does not mean the Mehraab, since there were no Mehraab in the Masjids in that era.  Mehraab is the Bid’at invented by Hazrat Umar Ibn Abdul Azeez when He was appointed the ruler of Madinah Munawwarah by Waleed Ibn Abdul Malik.  The place where the Mahraab Al-Nabi is now, was the place where the Prophet (peace be upon Him) used to perform Salah.

[459] Two rulings have been derived from this:

1. To put dirt in the Masjid is a cause of earning the displeasure of the Prophet (peace be upon Him).
2. It’s the Sunnah of the Prophet (peace be upon Him) to clean the Masjid with one’s own hands, therefore sometimes the scholars, saints and even the kings used to clean the Masjid with their hands.

[460] i.e. His special mercy comes in front, further, the Ka’bah is also in front.  Some people forbid spitting in the direction of Ka’bah shareef besides when in Salah.

[461] This too, is applicable where the floor of the Masjid is unsolidified or made of gravel where the saliva could be absorbed.  It’s absolutely disallowed on a solidified floor, for it’s similar to dirtying the Masjid.  There is other guidance for such situations.

[462] This can be done on the solidified floors and also on the expensive Musallas as well.  It reveals that it’s Sunnah of the Prophet (peace be upon Him) to wrap the shawl, and this minor action is valid in Salah when necessary.

[463] Hence, there is a dispute regarding His Companionship with the Prophet (peace be upon Him) and he is a little rare also, therefore the writer gave the description that his kunniyat is Abu Sahl and he is Madani (From Madinah Shareef).  He had been the ruler of Yamen in the caliphate of Hazrat Umar.

[464] Since he was disrespectful towards the Ka’bah Shareef, that is why the Prophet (peace be upon Him) did not even talk to him, he was not worthy to be spoken to.  When someone who is disrespectful to Ka’bah Shareef is worthy of performing the Imaamat, then how can someone who is disrespectful to the Prophet (peace be upon Him) be worthy of becoming an Imam?!  The people who make any transgressor and disrespect person an Imam without authorisation should learn a lesson from this.

Note:  This Imam was a Sahabi, but he made a mistake by co-incidence and then he repented, because none of the Companions are transgressors.  When one, on a mistake, is dismissed from the position of Imaamat, then the one who is disrespectful on purpose must definitely be dismissed.

[465] The command of the Prophet (peace be upon Him) “Perform Salah behind every pious and transgressor” is for the occasion when such a person happens to become the Imam and it’s not within our power to dismiss him.  This reveals that the king and the tribe have the previllege to dismiss the Imam from the position of Imaamat.

[466] Because this action of yours is the cause of hurting Me and My ache is the cause of hurting Allah Almighty.  Since, he did not do it to hurt the Prophet (peace be upon Him), otherwise this action would take him out of the folds of Islam and make him an infidel and he would be made a Muslim once again.  It’s apparent that he must have repented and made Imam again.

[467] This reveals that neither the Companions used to wake the Prophet (peace be upon Him) for Salah nor did they perform Salah without Him.  They used to say that the Qadha with Him is better than the Ada (performing Salah in its appointed time) without Him.  They also knew that His sleep is from Allah and His dreams are the revelations, and there could be millions of wisdoms from Allah if He did not get up at the time of Salah.  His sleep is billions times better than the wakefulness of the entire world.

[468] It all happened due to the lack of time.  This reveals that it’s allowed to run for the Salah in such situations, but it’s still disallowed to run to approach the Ruku’, therefore this Hadeeth is not against the disallowance, furthermore, the Quran recitation should be shortened when the time is short.

[469] Glory be to Allah!  The laziness does not stop the Prophet (peace be upon Him) from the Salah but the connection with Allah does.

[470] And we slept after having performed the Tahajjud Salah.  It does not mean that they slept in the Salah.

[471] Its explanation has been mentioned previously.

Note:  Either it’s the same incident that has been mentioned or that was the event of Ascention while this was the dream.

[472] Note:  Allah Ta’ala never called the Prophet (peace be upon Him) by his name in the entire Quran.  He always called him by the titles, so that the the readers of Quran do not dare call him by his name.  This was the occasion of secret meeting; He called him by his name to reveal His grace.

[473] Because You did not grant me the knowledge of it as yet.

[474] The meaning of hand and finger are the ones that are worthy of associating with Allah Almighty’s personality i.e. His mercy and helping hand.  It is said that the government’s hand is involved in a certain matter, which means that the government’s helping hand is behind a certain matter.  The meaning of the coldness in his chest is that the effect of mercy reached his heart.

[475] I knew and recognised each and everything individually, be it the knowledge of unseen or of an atom.  There is difference between knowledge and recognition.  Looking at a gathering one may estimate and have the knowledge of the presence of two hundred thousand people, but it’s not anyone’s cup of tea to also have the recognition of each individual sitting there.  Few facts have been disclosed from this:

1. The vast knowledge of the Prophet (peace be upon Him) encircles the entire world.
2. The knowledge of the Prophet (peace be upon Him) is not acquired, it’s bestowed knowledge.
3. His knowledge is not dependant on the Quran, but He had the knowledge prior to the revelation of the Quran.
4. Manifestation is something other than explanation, here the Prophet (peace be upon Him) was shown to Him and He was explained about everything in the Quran, therefore the manifestation is mentioned here while the explanation is mentioned In the Holy Quran:

وَ نَزَّلْنَا عَلَیۡکَ الْکِتٰبَ تِبْیٰنًا لِّکُلِّ شَیۡءٍ

And We have sent down this Quran on you in which every thing is clearly explained.

(Al-Nahl 16, Verse 89)

Therefore, there is no objection against the Hadeeth that “when everything was shown to the Prophet (peace be upon Him) today then what was the need to reveal the Quran?”

[476] The first question was to create awareness in the Prophet (peace be upon Him) and now, the second time it was to examine if the beloved had forgotten after learning.  Both the teacher and the student are perfect.

Note:  Only the teacher teaches a senior student.

[477] It unfolds that it’s better to take a walk to the Masjid.  Although one should always make the complete Wudhu but especially in winter when the water is cold and it becomes hard to make the Wudhu nicely, is more rewarding.

[478] The system of Langar at the shrine of some saints and feeding the people is derived from this Hadeeth.  Talking softly with the Muslims and harshly with the infidels and hypocrites are the rewarding actions, for Allah Almighty states:

وَاغْلُظْ عَلَیۡہِمْ

and be strict to them.

(Al-Taubah 9, Verse 73)

This Hadeeth is therefore not contrary to this verse.

[479] The interpretation of it has been given previously.  Two rulings have been extracted from it:

1. Surely Allah is the provider but it’s His will that the servant must ask from Him and then He gives. To ask is the excellence of our servitude, it is therefore He states: سَلْ meaning, Ask.
2. We commit only sins and if the mercy of Allah favours, we can afford to do good deeds, likewise a stone will always fall down unless there is a force to lift it up.

Note:  All these Du’as are to teach us, otherwise the Prophet (peace be upon Him) was already blessed with these bounties.  Moreover, whoso wants to love Allah must love His friends.

[480] i.e. you yourself must learn it and teach it to the people, for all these dreams are for your sake.

[481] It reveals that it’s permissible to make the attributes of Allah a means for the acceptance of the Du’as, and everyone should ask refuge in Allah from the devil and none should consider oneself protected, for Hazrat Adam (peace be upon Him) was sinless and innocent and he resided in paradise, the safest place, but even then he played his tricks, then what are we counted for!  Neither are we safe nor are our houses protected from him.

[482] This discloses that the devil is aware of the Du’as as well as their effects.  It has been stated in Tafseer Al-Kabeer that the devil is aware of every good and bad deed.  It is on this accord that he stops us from every good deed and urges us to commit sins.  He is even aware of the intentions of everyone, hence, misleads everyone.  If that is the extent of that corrupt insignificant then imagine how great the knowledge of the guidance of the mankind (peace be upon Him)!  It also reveals that the Prophet (peace be upon Him) is also aware of all the actions of the devil and his talks.

[483] He is a famous Tabe’i, the freed slave of Hazrat Maimoonah (may Allah be pleased with Her), the mother of the believers.  He lived for 84 years and passed away in 94 A.H.

[484] Glory be to Allah!  This Du’a of the Prophet (peace be upon Him) was so accepted that every year millions of the learned and ignorant come to visit, but neither does anyone prostrate before the blessed grave nor does one perform Salah towards it.  It is the effect of that Du’a.

Note:  The jews and Christians believed in Hazrat ‘Isa and ‘Uzair (peace be upon Them both) to be the God or the son of God after having heard of few miracles and began to worship him but the Muslims on the other hand, not heard but observed thousands of the miracles and neither do they call Him the God nor the son of God, and this is the belief of even the ignorant Muslims, “He is the servant of Allah and His Messenger,” is the blessing of this very Du’a.

Some people have mentioned under this Hadeeth that visiting the graves, to gather there every year, lighting lamps there etc. all is polytheism (associating a partner with Allah), for this promotes grave-worshipping and the grave is taken as an idol, but this is quite wrong interpretation, for all these things are practiced over the grave of the Prophet (peace be upon Him) for last 1300 years and the visitors gather there, and the Salam is recited respectfully by leaning the head a little and the hands tied and the faith-enlightening lamps are lit in the nights.  All the scholars, Saints and the pious practice it.  The jusrists say that if standing respectfully and reciting the Salam at the grave tying the hands as in Salah were polytheism then it would have never been practiced at the grave of the Prophet (peace be upon Him).  Since the Du’a of the Prophet (peace be upon Him) has been answered, on the interpretation of those immature it will mean that Allah rejected His Du’a altogether, this Hadeeth is therefore a strong evidence of the Ahle Sunnah on the permissibility of the ‘Urs celebration.  In order to understand the Hadeeth one needs to have the knowledge, wisdom and love.

[485] That they began to worship the grave or perform Salah towards it.  The first one is polytheism and the second is forbidden.  If there happens to be a grave in the premises of a Masjid for some reason, then there must be a complete screen between the Musallis and the grave, as the Salah is performed all around the grave of the Prophet (peace be upon Him) in Masjid Al-Nabawi Shareef but its four walls are the screens.  Its detail is discussed previously.

[486] i.e. they preferred the Nafl Salah to be performed behind the walls or in the gardens so that the residents of the gardens also may perform the Nafl and even the Fard Salahs when necessary, otherwise it’s better to perform the Fard Salahs in the Masjid.

[487] i.e. the word حیطان mentioned in the Hadeeth is the plural form of حائطۃ means walls and garden, for the garden is surrounded by the walls.  It means the garden at this point.

[488] Abu Haatim said that Hazrat Hasan was the one, whose Du’a used to be answered and he was a very pious person, but he lacked interest in memorising the Hadeeths by intensively indulging in the prayes.

[489] It’s stated in Mirqaat that the reward of the Salah performed in the house is one time and if performed in the Masjid of district, its reward equals to 25 times.  The reward of the Salah performed in the Grand Masjid is equivalent to the 25 Salahs performed in the Masjid of district.  The reward of the Salah performed in the Masjid of Bait Al-Maqdis, which was the first Qiblah of Islam, is equivalent to the 50 Salahs performed in the Grand Masjid.  The reward of the Salah performed in Masjid Al-Nabawi Shareef is equivalent to 50,000 Salahs performed in the Masjid of Bait Al-Maqdis.  The reward of the Salah performed in Masjid Al-Haraam is equivalent to 100,000 Salahs performed in Masjid Al-Nabawi Shareef, but remember that the difference is in the reward, and as for the acceptance and Allah’s nearness, then the Salah performed in Masjid Al-Nabawi Shareef is 50, 000 times more excellent than the Salah performed in Masjid Al-Haraam.  It is for this reason that the Ansaar and the immigrants used to love to perform Salah in Masjid Al-Nabawi with the bottom of their hearts.

مہاجر چھوڑ کر کعبہ بسے آ کر مدینے میں

مدینہ ایسی بستی ہے مدینہ ایسی بستی ہے

The immigrants resided in Madinah Munawwarah forsaking the Ka’bah Mukarramah

Madinah Munawwarah is such an area, Madinah Munawwarah is such an area.

This discloses, that the reward of worship increases by the nearness of the Prophet (peace be upon Him).  It is for this reason that the left hand side of the row in Masjid Al-Nabawi Shareef is better than the right side of it, for it’s close to the blessed grave of the Prophet (peace be upon Him).

Note:  This is the state of the Salahs performed there till the Day of Judgment, but the reward of the Salah behind the Prophet (peace be upon Him) is beyond our imagination.

[490] Because Hazrat Adam (peace be upon Him) made this Masjid by the command of Allah Almighty when requested by Hazrat Jibreel (peace be upon Him).

[491] Aqsa means very far, hence, Masjid Al-Aqsa is located very far from Madinah Munawwarah and Makkah Mukarramah, it is therefore called Aqsa i.e. the fartherest Masjid.

[492] Note:  Hazrat Ibraheem (peace be upon Him) built the Holy ka’bah and Hazrat Sulaiman (peace be upon Him) built Bait Al-Maqdis but they did not lay the foundation, they built them onto the formerly laid foundations.  There is more than a thousand years difference between these two Prophets (peace be upon Them).  Either this Hadeeth speaks of the foundations of the two Masjids, that Hazrat Adam (peace be upon Him) laid the foundation of Masjid Al-Haraam right after His repentance was accepted and forty years later when His offspring became much and widely spread around the world, then one of them might have laid the foundation of Bait Al-Maqdis.  Few narrations reveal that Hazrat Adam (peace be upon Him) Himself laid the foundation of the Holy Ka’bah and the foundation of Bait Al-Maqdis forty years later, or it could mean another particular building as it is mentioned in some narrations that Hazrat Ibraheem (peace be upon Him) that Hazrat Ya’qoob (peace be upon Him) built Bait Al-Maqdis firty years after Hazrat Ibraheem (peace be upon Him) building the Holy Ka’bah.  There is a detail conversation on the the subject of the foundation of the Holy ka’bah in Mirqaat.  However, there is no such objection against the Hadeeth that if the Ka’bah is built by Hazrat Ibraheem (peace be upon Him) and Bat Al-Maqdis is built by Hazrat Sulaiman (peace be upon Him) and their periods were more than a thousands years apart, then how could there be the difference of forty years between the construction of these two buildings, as the anti-Hadeeth group are lost in the vast ocean of Hadeeths.

[493] i.e. in Islam, the Salah is permissible everywhere, the forbiddance of performing Salah in abattoirs, grave etc. is due to a reason.

[494] The part of the body, covering which is Fard in Salah, is called Satr.  For the male, the Satr is from the navel to the knees and for the female, from head to toe, leaving the face, palms till the wrists, and covering the ankles.  If the 1/4^th portion of the body remains uncovered during the Salah for the duration in which one could recite Tasbeeh thrice, then the Salah is not valid at all.  The author will mention both the recommended and irrecommended attire also within this chapter.

[495] He is Quraishi as well as Makhzoomi, and the step-son of the Prophet (peace be upon Him), the son of Hazrat Umme Salimah (may Allah be pleased with Her).  He was born in an area of Habshah.  He was nine years old at the time of the Physical departure of the Prophet (peace be upon Him).  He passed away in 83 A.H. during the ruler-ship of Abdul Malik Ibn Marwaan.

[496] In a manner that he wraped one cloth from head to toe and the right corner of the cloth was leaning on to the left shoulder and the left corner onto the right shoulder.  This reveals that the Salah is permissible in a single cloth, provided that the shoulders etc. do not remain uncovered, although it is recommended to perform Salah in three clothes:

1. Cap or turban
2. Shirt or cloak
3. Tahband (Lungi) or pants.

[497] For, it is disallowed to perform Salah bare stomach, bare back or bare shouldered.  Some people perform Salah wearing only the pants or Tahband, which is Makrooh, and the Salah will be Makrooh Tahreemi (close to Haraam) and obligatory to be repeated.

[498] i.e. the right corner onto the left shoulder and the left onto the right; of the corners are left out then the Salah will not be performed at all, for the Satr is uncovered, and if one held them with the hand then the Salah will be Makrooh, because in this case one will not be able to tie the hands.

[499] In Arabic, the sheet which has woollen work on it, is called  خمیصۃ.  Mentioning its quality of painting was to fully describe it.  It was an ordinary black sheet which was given to Him by Abu Jahm as a gift, by wearing which He was performing Salah.

[500] Al-Bajaniyah is the name of an area in Shaam (Syria is a part of it) where the plain clothes are manufactured; this is where it refers to, as in our region, Bhagalpur or Dhaka is famous for it. Hence, to return the sheet to Abu Jahm would be hurtful to him, he asked to replace it with another sheet.  Abu Jahm is Qarashi Adwi, a famous Companion, and the Prophet (peace be upon Him) used to respect him, for he was from amongst the elders of the Quraish.

[501] In a way that my concentration be distracted due to the art-work and the sincerety and humbleness remains no more.  The Mystic-Masters (Soofies) state that the clothes have an effect on the heart, especially the clean and enlightened hearts take the effect ultimately; as a tiny black spot on a white cloth is too apparent to miss even from far.  This creates awareness that it’s better to keep the Mahraab of Masjid plain and simple so that the concentration of the Musalli does not get distracted.  Few Soofies recommend the Salah onto a plain and simple Salah-mat instead of the embroidered Musallas or a Musalla having art-work on it; it’s from this Hadeeth where they derive this concept.

Note:  All this was done to teach His nation; the state of the heart of the boved Prophet (peace be upon Him) is different altogether.  Sometimes, He had the fear of His sincerety in Salah getting affaected by the art-work of the garments and sometimes, He performed Salah in the shade of swords in the battlefield of Jihad, yet His sincerety and concentration remained firm.  Some occasions resembled His human-self while some reflected the luminous personality of His.

[502] It’s obvious that they must have been the images of the non-living things, and if they were to be of the living creatures, even then they would not have been kept by way of fondness or respect, so that the ruling of indesirability may apply to it.

Note:  It is permissible to cover the walls with draping though it’s preferable to do so.  This Hadeeth is therefore not against the narration of its disallowance.  Hazrat Muhaddith Dehlvi states that this event might have occurred prior to the period of its disallowance, or perhaps it was applied for protecting the belongings kept onto the shelves etc. as it is practiced even nowadays when necessary, that instead of fitting a door people tie the curtain etc.

[503] Achkan is called فزوج in Arabic, which has a split at the back.  This cloak was given to Him as a gift either from Ekdar, the king of Domatah Al-Jundul, or from the king of Elexendra.  He wore it for their pleasure.  Some said that this incident occurred prior to the announcement of Prophethood.  The Prophet (peace be upon Him) used to perform Salah at that time also, but it’s more authentic that this event took place before the forbiddance of wearing silk, or else, the Prophet (peace be upon Him) never wore the silk clothing after its forbiddance.

Note:  It is disallowed for men to wear pure silk clothes; other fabricated silk variations are permissible.

[504] Glory be to Allah!  This was the oure nature of the Prophet (peace be upon Him) that He already took a disliking to the silk clothing.

[505] He is Aslami, Madani, kunniyat Abu Muslim.  He was from amongst the Companions who pledged allegiance for the second time at Bai’at Al-Ridwaan.  He was famous in bravery and unparalleled from amongst the one who fought afoot.  He lived for 80 years and departed from this world in 74 A.H. in Madinah Munawwarah.

[506] One has to do much running aroundwhen hunting and Tahband (Lungi) puts obstruction in running.

[507] Few rulings are derived from it:

1. The Salah is permissible in a lengthy cloak without having the pants on.
2. It is recommended Sunnah to keep the buttons of the cloak closed, but it’s obligatory to do so if the Satr is visible from the nack.
3. It’s Fard to hide the Satr in Salah from oneself as well. Many more rulings could be extracted from this.

[508] His garment was dregging below the ankles due to expressing pride, as it’s the attire of Chawdhries nowadays.  It is Makrroh Tahreemi, but if it’s not for expressing fashion then there is no harm as it is narrated from Hazrat Abu a Bakr Siddeeq that his pants did not stay on his belly, it used to slide downwards, and this way, it used to proceed below his ankles.  The Prophet (peace be upon Him) stated, “You are not from amongst the fashionable arrogants,” This Hadeeth is therefore not against it.

[509] Wudhu does not become obligatory due to the pants hanging below the ankles, the command for making Wudhu at this point was either for giving the person a lesson so that he may remember this incident and never repeat it in future, for one remembers the things taught by casting a punishment, or for the reason that he had fashion and pride in his heart, and the physical cleanliness may lead to the spiritual cleanliness, by washing the hands and feet the pride and arrogance gets washed away from the heart.  The Soofies say that always wearing clean clothes, sleeping on the clean bed and always having Wudhu is a means for purifying the heart.  This Hadeeth is their referral.

[510] The word is made from the word خمرۃ which means to cover, the wine is therefore called خمر, for it blocks the intellect.  The turban is also called خمار.  The head-covering cloth; scarf, sheet or a big hankerchief is meant by it at this point.  This discloses that the head of a matured girl is her Satr, covering which is Fard in Salah, thus the Salah will not be valid in a thin see-through Orhni/scarf.  This ruling is for the liberated women, the head is not the Satr of a lady-slave.

[511] The top of a woman’s feet is not Satr, neither is it Fard to hide them in Salah.  The feet are mentioned that the fabric which leans on it will cover the entire calf.

[512] i.e. he declared it to be the words of Hazrat Umme Saimah, and not the command of the Prophet (peace be upon Him), but these types of Hadeeths fall in the category of Hadeeth Marfoo’-Mawqoof, for these are the rulings that cannot be uttered by applying perception.

[513] Sadal is to wear the garments onto the shoulders and leaving its corners hanging just like that.  To wear Achkan (a tight long coat with full buttons in front) or coat without closing the buttons also falls under Sadal.  Sadal is Makrooh in Salah and it’s Makrooh Tahreemi if there is no garments underneath it, otherwise Makrooh Tanzeehi, for the heart is distracted in managing the clothes in such a situation.

[514] With the hand or cloth, because if one were to keep the hand or a cloth on the mouth, then the Quran recitation will not be correct.  Few have said that it’s disallowed to cover the mouth with the edge of the turban, for it’s the practice of jews, but it’s allowed for someone whose mouth leaves bad breath or if one burps.

[515] He is Ansaari, Hazrat Hassaan’s nephew, Kunniyat Abu Ya’la.  He stayed in Shaam and lived for 75 years and passed away in Bait Al-Maqdis in 58 A.H.

[516] i.e. the jews do not consider the Salah valid while wearing shoes or socks.

Note:  It’s Sunnah to perform Salah while wearing socks, but it’s allowed to perform Salah wearing the type of shoes, that are soft enough to allow the toes to easily bend towards the Qiblah direction in Sajdah, provided they are clean.  It’s applicable to the shoes in our region, and aside from this, people nowadays are not as respectful as the Sahaba, if they are given permission to do so, they will fill the Masjid with dirt, therefore they have to remove their shoes outside and then enter the Masjid. (Mirqaat, Shaami etc.)  This reveals that one should definitely do the permissible thing in order to oppose the non-Muslims, as we practice Mawlid and Gyarvee Shareef in this era.  It’s mentioned in Mirqaat that, since there are no jews left in our community nowadays, thus the need of performing Salah wearing socks no longer remains.

Note:  Removing the shoes for the respect of Masjid or Salah is proven from Quran; Allah Almighty states:

فَاخْلَعْ نَعْلَیۡکَ ۚ اِنَّکَ بِالْوَادِ الْمُقَدَّسِ طُوًی ﴿ؕ۱۲﴾

  Take off your shoes (O Moosa), undoubtedly, you are in the sacred valley Tuwa.

(Taha 20, Verse 12)

Few respectful deciples do not wear shoes in the territory of their spiritual guide.  Imam Maalik never rode on a horse or any other kind of transport on the blessed land of Madinah Munawwarah; this verse was the referral of His ultimate respect, and this Hadeeth is also not contrary to the verse.

[517] All this took occurred with a little movement, or else, excess of movement nullifies the Salah.

[518] Two rulings have been derived from this:

1. The Prophet (peace be upon Him) must be followed, whether one understands its reasons or not. The Sahaba removed their shoes also when they saw Him removing His shoes without looking for a reason and the Prophet (peace be upon Him) did not raised an objection against it.
2. The Sahaba used to look at the Prophet, the embodiment of their Iman (peace be upon Him) during Salah instead of looking at their place of Sajdah, otherwise, how would they have found out about this action of His? Likewise, the Musalli in Haram Shareef ought to look at the Holy Ka’bah in Salah instead of looking at the place of Sajdah, in the same manner; one who performs Salah behind the Prophet (peace be upon Him) ought to look at Him in Salah.

[519] Saliva, snivel etc. are displeasuring things; they are not impurities, or else it would be obligatory to repeat the Salah, because if the Salah is commenced in the dirty shoes or clothes and one finds out later, then the Salah needs to be repeated.  The matter was in fact that the Prophet (peace be upon Him) knew, since these things are clean, there is no harm in performing Salah with them on.  Allah Ta’ala sent Hazrat Jibreel (peace be upon Him) with the message, “My beloved, it is against you honour.  Your clothes need to be neat as well as clean.”  There is neither an objection against the Hadeeth as to why He did not repeat the Salah, nor that, if He is not aware of the state of His shoes, then what would he know about others?  The answer is that, one who observes the punishments given underneath the ground whilst standing on the surface and also knows the reason that is causing the punishment in grave, and one who says, “Perform Salah correctly, for nothing from amongst your Sajdahs, Rokoo’s, sincerity and humbleness is hidden from me.”  How could the state of His own shoes’ be hidden from Him?!  This Hadeeth unfolds that Allah Almighty observes each action of His beloved, for He Himself states:

فَاِنَّکَ بِاَعْیُنِنَا

that verily you are before Our eyes.

(Al-Toor 52, Verse 48)

The Sahaba used to observe the movements of the Prophet (peace be upon Him) in Salah and used to imtitate Him.

[520] This reveals that the shoes become clean by rubbing against the sand if the impurity was a matter but if the impurity was in liquid form, e.g. urine etc. then they will not be clean if not washed.

[521] Hence, the angel of mercy is on the right shoulder who writes our good deeds and he is active in Salah, therefore, by showing him respect, no one should spit or keep the shoes on the right side, but there is no harm if the shoes are kept far on the right side.

[522] If they are clean and soft.

Note:  There is difference between performing Salah wearing the shoes and standing on the shoes.  It’s allowed if there was dirt beneath the shoes and one takes them off and perform Salah standing on them, for then the shoes are not worn, but they are the place of Salah, and it will suffice if the dirt is not on its surface, as the thick log of wood which is impure underneath.

[523] It reveals that if there is something between the ground and the Musalli then the Salah is permissibe.  The Jurists state that it is more excellent to perform Salah on a mat or something that is touching the ground, for it expresses one’s humbleness, and it also saves from going against Imam Malik, because, to Him, it’s Makrooh to make Sajdah on anything else besides the surface of earth itself.

[524] Or to reveal the permissibility, or there was no other cloth, otherwise it’s Sunnah to perform Salah in three clothes; cloak/Kurta/shirt, Pyjamas/pants, turban/cap.  The method of wrapping is that the right corner of the sheet must fall on the left shoulder and the left one on the right.

[525] i.e. sometimes like this.  Both the actions were not performed in a single Salah.

[526] i.e. he was wrapped in one sheet from head to toe; the shoulder, head etc. were not left uncovered, hence, the modernists of these days cannot grasp evidence on performing Salah without covering the head by this Hadeeth.

[527] This question was to express astonishment, which means that the practice of perfoming Salah in a single cloth was forsaken in that time.  All the Companions were accustomed to perform Salah wearing two or three clothes.

[528] He called him a fool because they hurried in picking on a Sahabi.  If an elder’s action seems awkward, then one should wait patiently, that perhaps he may explain the reason himself.  This should be the criterion of respecting the elders, righteous scholars as well. (Ash’at Al-Lam’aat)

[529] i.e. if the Salah were impermissible only in one cloth, then none of our Salahs would be performed in the state of our poverty.  This practice of mine is based on its permissibility, not on laziness.

[530] Sunnah is used in its literal meaning at this point, i.e. manner of doing something, or it means that its permissibity is proven from Sunnah; thus, there is no clash between his and Hazrat Ibn Mas’ood’s statement.

[531] i.e. the Salah is more rewarding in two clothes instead of just one.  It has been stated in some Hadeeths that the Salah with turban is better that if the one performed without turban, therefore the Salah in three clothes is better, for the cloak and pyjamas are mentioned in that Hadeeth while the turban is mentioned in this Hadeeth.

وَصَلَّ اللّٰہُ تَعَالٰی عَلٰی خَیْرِ خَلْقِہٖ سَیِّدِنَا مُحَمَّدٍ وَّ اَصْحَابِہٖ وَسَلَّمَ (اَحْمَدْ یَارْ خَانْ)

[532] سترۃ is made from the word ستر meaning, to cover, its lexical meaning is something which hides something, i.e. Screen; in Shariah, Sutrah is something the Musalli places in front so that the people may pass by in front of him.  Its length should be at least 1 ½ ft. and and the width equivalent to the thickness of one’s finger.  It is forbidden to walk past the Musalli from the front without a Sutrah but it’s permissible in Haram Shareef.  It’s mentioned in Mirqaat that if the people have left a gap in the first row then the Musalli who joins later, must go past the Musallis from the front and fill the gap, for the mistake was made by the congregation and not him.

[533] For both Eid Salahs, and quickly in the Salah of Eid Al-Ad’ha so that the Qurbani may be done later on and lately in Eid Al-Fitr, so that the Muslims may easily attend the Salah after eating something and paying the Fitrah.  This discloses that it is Sunnah to perform the Eid Salah in a jungle, though it is permissible in town as well.

[534] So that the passer bys may not have an obstruction while passing by in front.  There were no Eid Gaah buildings in that time; the Salah used to be performed in a field.

[535] His name is Wahb Ibn Abdullah ‘Aamir.  He was a very young Companion.  He had not reached the age of puberty at the time of the Prophet’s (peace be upon Him) passing away.  He passed away in Koofah in 74 A.H.

[536] This place is alittle farther than Jannat Al-Ma’la towards Mina, it’s also called the valley of Muhassab and Butaha.  It is in accordance with this connection that the Prophet (peace be upon Him) is also remembered with the epithet of Abtahi.  Abtah means the field of gravel where it floods in the rainy days.

[537] i.e. the Prophet (peace be upon Him) made Wudhu in the camp, his water of Wudhu fell into a bowl, Hazrat Bilal brought it outside to the Companions so that they may gain blessing by it.  The Companions grabbed that water.

[538] To achieve and get its blessings  because that water had become luminous by the touch of the limbs of the Prophet (peace be upon Him) just as the wind that touches the flower makes the brain fragrant, the water that touches the pure body of the Prophet (peace be upon Him) makes the soul and the Iman fragrant.

[539] And rubbed it onto his head and and face.  It is mentioned in Mirqaat at this point that Hazrat Abu Taibah had the vein of the Prophet (peace be upon Him) opened to bleed, and drank the blood instead of throwing it.

Note:  Our washed water of Wudhu is not drinkable, for it carries our sins, while the water that touched the Prophet (peace be upon Him) is blessed, for it carries His Noor.  This Hadeeth is the referral of some disciples who drink the left over water of their spiritual guide.

[540] The meaning of red garment is not the completely plain red garment, for it is disallowed for men, but its objective is either the red stripped garment or the garment made of red cotton thread, it is therefore not against the Hadeeth of forbiddance.

[541] Or the Farj or Dhuhr, since He was a traveller, hence, this incident probably occurred in Hajjatul Wada’ or ‘Umrat Al-Qadha.

[542] For the Sutrah of Imam is the Sutrah of the entire congregation; it’s permissible to walk past in front of it.

[543] In a manner that He performed Salah in front of a seated camel so that the people may pass by.  It reveals that the Sutrah does not have to be only made of wood etc. but it could also be of an animal or a human as well.

[544] i.e. Hazrat Nafe’ inquired from Hazrat Ibn Umar that this mode of Salah is alarming; what is the Musalli to do if the camel gets up and walks away in the middle of the Salah?  He replied that the Prophet (peace be upon Him) used to already make the arrangements for such a situation so that the camel could not move.  Aakhirah and Muwakkharah is the wooden lock which the rider uses as a support for his back.  It is 1 ½ feet in length, which in our custom is called Pashti.

[545] i.e. one should not bother if someone passes beyond the Sutrah.

Note:  If the Musalli does not have Sutrah then it is disallowed to pass in front the area of the Musalli till where his eyes can notice when he looks at the place of Sajdah.

[546] He is a Sahabi, the nephew of Hazrat Ubay Ibn Ka’b.  His name is Abdullah Ibn Haarith Ibn Sumah Ansaari.  He passed away in the time of Hazrat Mu’awiyah.

[547] Obviously he might have mentioned forty years as it is in other narrations.  He mentioned the number forty because the revolution in the state of a human takes place at forty; e.g. he remains in the form of a drop of sperm in the womb of the mother for forty days, then transforms and remains in the form of a blood clot for forty days, then a fetus for forty days, and then after giving birth, the mother bleeds for forty days, then his development of his life occurs till forty years, therefore the Fatiha is constantly recited for forty years after his demise and the Fatiha of the 40^th day is well organised.

[548] i.e. so there may be a screen between him and the people, it does not mean to hide completely, for the Sutrah of 1 ½ feet cannot hide the whole body.

[549] i.e. remove it with his hand by making the least movement, and not let them pass.  Obviously the children and insane also fall under anyone, they should be stopped too.  The objective of passing by at this point is to pass by between the Sutrah and Musalli, for it is disallowed.

[550] One should strictly stop them, it does not mean one should fight and quarrel with them.  It is mentioned in Mirqaat that if one deliberately kills someone, then the Qisaas is obligatory on him and if killed by mistake, then the penalty will be obligatory.

Note:  If the Musalli performs Salah in a pathway without a Sutrah, then he does not have the right to stop anybody from passing in front, for it’s the Musalli’s fault.  The objective of devil at this point is either the terminological devil, i.e. the remote ancestor of the Jinns, then it will mean that the devil manipulated him to walk pass though this this way while the devil rides on him, or the objective of devil is the humanly devil, who imitates the acts of a devil is a devil himself.  The Holy Quran also classed the ones performing satanic tasks as devils:

الَّذِیۡ یُوَسْوِسُ فِیۡ صُدُوۡرِ النَّاسِ ۙ﴿۵﴾

  Those who whisper in the hearts of mankind. 
مِنَ الْجِنَّۃِ وَ النَّاسِ﴿۶﴾

  Jinn and men. 

(Al-Naas 114, Verse 5,6)

Two rulings have been derived from this Hadeeth:

1. One who interrupts in the religious activities is a big criminal, thus, the ones that make a noise near the Masjid, play songs on the radio etc. must take a lesson from this Hadeeth that the one who crosses a Musalli is a criminal because the Musalli’s concentration gets distracted.
2. If a criminal does not understand the message calmly then he must be stopped harshly, for this harshness then will also be a kind of Tableegh.

[551] Anything which hides, be it a wall, pillar, stick etc. or someone sitting in front or an animal like a camel etc. all fall under Sutrah.

[552] i.e. if one of them walks past the Musalli from the front, it will interrupt the concentration and the sincerity, and the humbleness will decrease.  The breaking of Salah at this point does not mean the nullification of Salah.  The conclusion is that both are liable for the calamity of crossing the Musalli; the passer commits a grave sin and the heart of the Musalli is distracted.  Allah and His Messenger know best the wisdom behind mentioning the three things.

[553] i.e. his Salah will be protected through the means of Sutrah and the passer by will not become a sinner.  It will benefit both.

[554] The room was small which did not have space for a separate place for Nafl Salah, hence, the state of the Prophet’s (peace be upon Him) Tahajjud used to be such.  This Hadeeth unfolds that it is one thing for a woman to walk past in front of a Musalli and her being in front of the Musalli is something else; it’s Makrroh to pass by while it’s permissible to be in front.  There is an indication that passing of a woman from the front does not void the Salah, as if this Hadeeth is the interpretation of the previous one.

[555] i.e. there was no wall in front of the Prophet (peace be upon Him); He was perfoming Salah in a field, definitely there had to be a Sutrah of a stick or something, for the Sutrah of the Imam suffices the followers too.  It is for this reason that Hazrat Ibn Abbaas walked past in front of everyone on this pccasion, this Hadeeth is therefore not against the Sutrah.  Imam Bukhari mentioned this Hadeeth under the chapter of “The Sutrah of Imam is Sutrah for Muqtadi” which discloses that there had to be another Sutrah before the Prophet (peace be upon Him) besides the wall, he rejected the wall and not the Sutrah.

[556] This Hadeeth is the interpretation of the Hadeeth that a woman, ass and dog void the Salah, i.e. this is when they walk past in front without a Sutrah.

[557] i.e. something that is 1 ½ long and equivalent to the finger-length in width as it had been clearly mentioned in the previous Hadeeth.  Some Musallis do it very incorrectly by placing a knife or a cup in front; they do not understand the meaning of the Hadeeth.

[558] The Hadeeth of drawing the line is Mudhtarab and weak too (Mirqaat, Ash’at Al-Lam’aat etc.) therefore the majority of scholar did not act upon it, they merely regard the line useless.  Some said that if one passed by in front, it will not affect the Salah and his Salah will not become void, but passing by will not be allowed and the passer by will become a sinner as well, therefore he said, it will not harm him, at this point, i.e. it will not harm the Musalli and not the one who passes by, but the correct ruling is of the majority of the scholars, for neither the line is a screen nor is it visible to anyone, thus it’s presence and absence is same.

[559] He is Ansaari and Awsi, born in 3 A.H.  His Kunniyat is either Abu Muhammad or Abu Umaarah.  He stayed in Koofah and he died there in the time of Hazrat Ameer Mu’awiyah.  Many Sahaba have narrated Hadeeths from him.

[560] Some said that one should stand at the distance of 1 ½ yards far from the Sutrah, but the the correct ruling is that the distance should be till the place of Sajdah, hence there cannot a precision be applied, because some people are tall in height and some are short.

[561] i.e. the blessing of that Sutrah and its nearness will be  such that the devil will not be able to whisper during Salah.  It unfolds that as the devil keeps away from the food by the virtue of ﷽and the calamities do not come near by placing a Matka onto a fixed stick, in the same manner, the devil keeps a distance from the Musalli through the virtue of Sutrah.

[562] The Islamic Jurists state that the Sutrah should not be fixed right in the central front of the Musalli, but a little towards the left or right; it is this Hadeeth where they derive it from.

[563] i.e. one should not place the Sutrah right in front of the nose lest it should become like the idol-worshippers, for they place the idol right in front at the time of worshipping.  Although this Hadeeth is weak, but hence, it’s from the Hadeeths of Fadhaail, it is therefore acceptable.  It is mentioned in Nasaa’i that the Sutrah should be fixed in front of the left eye.  It is for this reason that the Jurists say that it is better to fix the Sutrah on the left than placing on the right.  Hence, the Sutrah is to repell the devil, and it only comes from the left, thus, if one needs to spit during Salah, he should spit on the left.

[564] Since, there was no suspicion of anyone passing by in the front in that jungle, therefore the Sutrah was not fixed, and the dog and ass were at a stone’s throw, He was thus not bothered about them.  Hence, the Jurists say that it is permissible to pass by in front of a Musalli in a jungle at a distance that when the Musalli looks at the place of Sajdah, he does not feel the movement there, therefore, this Hadeeth is not contrary to the other Hadeeths.

[565] i.e. pssing of something by the front of a Musalli does not void the Salah, this Hadeeth is thus not against the Hadeeth of nullification, because the concentration of the heart is meant there and not the actual Salah, and here is the negation of voiding the actual Salah.

[566] She did not use to spread out Her legs towards the Qiblah, for it’s disallowed, but Her used to be in front of the Prophet (peace be upon Him) when He faced the Qiblah.  Three rulings have been derived from this:

1. Alittle movement is permissible in Salah.
2. Wudhu does break by touching a woman, even if it’s without anything a veil, for there is no restriction of the veil at this point.
3. The presence of a woman in the front does not ruin the Salah; this Hadeeth is therefore a proof of Hanafis.

[567] i.e. She used to spread out Her legs and sleep for as long as the Prophet (peace be upon Him) stood and made Rukoo’ etc. of Tahajjud Salah, and when it was the time for His Sajdah, He used press my legs and indicate, and there used to be space for Sajdah when I used to bend my legs, and then He used to make Sajdah.

[568] This is the mentioning of the very initial era when the woods were lit up to the light when necessary, and later, the lamps were accustomed in the time of the Prophet (peace be upon Him), as it is mentioned in the Hadeeth that when a mouse took away the wig of the burning lamp, the Prophet (peace be upon Him) said, “You should sleep after putting the lamps off, for the mouse burns the house by it.”  This Hadeeth is therefore not against the Hadeeth of lamp.

[569] This Hadeeth is the explanation of the Hadeeth where only ‘forty’ was mentioned, i.e. neither the year nor the month was mentioned.  This explains that ‘forty years’ were meant there as well.  This unfolds that it’s not impermissible to be seated, to come and sit, to stand from sitting, or to walk straight in front of a Musalli, but passing by from the front is disallowed, as it is Makrooh for one to come and sit in front of a Musalli and then to stand up turning into another direction, but he should rather turn into the direction he came from.  The meaning of the Hadeeth is quite clear that one must never pass by front the front of a Musalli.

[570] All these warnings are to prevent from passing by from the front, i.e. if one were fully aware of its punishment he would wish the earth must burst and he be buried therein, instead of passing by the front of a Musalli.  The same disallowed manner of passing by is meant at this point.  There are exclusive conditions under which the sacred Islamic Shariah has allowed passing by front the front of a Musalli.

[571] Its commentary has just been mentioned that it means the concentration of heart in Salah.  Three were mentioned there, while there are five mentioned here, the meaning is that although it’s harmful for anyone to pass by, but it’s more harmful for these five to pass by, for they cause major distraction.  And Allah knows best.  Although the fire-worshippers are also human, but the Muslims hate them more, therefore it’s a burden for him to let them pass by from the front.

[572] i.e. if there was no Sutrah in front of the Musalli and one of them passed by from the front of the Musalli, on such distance that the Musalli will not notice when looking at the place of Sajdah, then there is no harm, and at a stone’s throw, i.e. if one were to throw a medium sized stone with normal force, then the place where the stone falls, if one passes by from the front of a Musalli on such a distance, it’s allowed.

[573] The Fards, Waajibs, Sunnahs and Mustahabs of Salah will be mentioned under this chapter, i.e. the entire formation of Salah, front start to end, will be mentioned.

[574] This newcomer was Hazrat Khallaad Ibn Raafe’ Ansaari who was martyred in the Battle of Badr.  Hazrat Abu Hurairah did not witness this event with his own eyes, but he is mentioning it after hearing from a Sahabi, for Hazrat Khallaad was martyred in 2 A.H. during the Battle of Badr and Hazrat Abu Hurairah accepted Islam in 7 A.H., but since, all the Companions are ‘Aadil (pious), thus omitting the name of the observer does not cause any harm.

[575] This Salah was probably Tahiyyat Al-Masjid which he performed without applying pausing between the essentials, or there was something else left out.

[576] Few rulings are derived from this article:

1. One who comes to Masjid Al-Nabawi must greet the Musallies and then greet the Prophet (peace be upon Him) individually. Even now the visitors perform two Rakats Salah and then pay Salam to the Prophet (peace be upon Him) when visiting the Muwajahah Shareef.  May Allah grant us all that blessed opportunity!  Ameen!
2. One may also say ‘Alaika as well as ‘Alaikum when greeting.
3. It is Waajib to repeat the Salah when the Waajib of the Salah is left out.

Note:  Sajdah Sahw becomes Waajib when the Waajib of Salah is missed out forgetfully, but it’s Waajib to repeat the Salah upon leaving the Waajib deliberately.

4. The Ta’deel, i.e. perfoming Salah slowly, is Waajib in Salah, and hence, he performed in hurriedness, that is why he was commanded to repeat.

[577] i.e. every time he came, paid Salam and then was commanded to return.

Note:  The Prophet (peace be upon Him) did not teach him the method of performing Salah at first, but after he made him repeat it a few times and then instructed him so that he may remember this incident and the method is learnt properly, for what one perceives the hard way and after waiting, is inscripted in the heart; like a Sahabi who entered without paying Salam, He told him to go back, and enter paying Salam.  There is a lesson of Tableegh for the scholars.

[578] i.e. read which ever Ayah or Surah you remember.  This Hadeeth gains support by the following verse:

 

­­­­­­­­­­­­­­­­­­­­­­­­­­­فَاقْرَءُوۡا مَا تَیَسَّرَ مِنَ الْقُرْاٰنِ

Now recite from Quran as much as is easy for you.

(Al-Muzzammil 73, Verse 20)

This Hadeeth and the verse unfold, that to recite Surah Fatiha is not Fard in Salah, but absolute Quran recitation is Fard, for the Prophet (peace be upon Him) mentioned the absolute Quran recitation, in the midst of mentioning the Wudhu, facing Qiblah and Takbeer etc., and not to recite Surah Fatiha.  The occasions where it was said that the Salah is not valid without Surah Fatiha, means that the Salah is incomplete without Surah Fatiha.  This Hadeeth is therefore not aginst that.  This Hadeeth is a very strong proof of Imam Azam.

Note:  To recite less than a lengthy verse or three short verses is not called Quran recitation, hence, there is no such objection that, ‘even a word of Quran could have been sufficient for Salah, but you do not accept it’ etc.

[579] This is called Ta’deel Al-Arkaan i.e. to perform the essentials of Salah calmly, that one pauses between every essential for the duration of reciting Sub’haanAllah once.  Ta’deel is Fard according to Imam Shafe’i and Imam Yusuf, their proof is that the Prophet (peace be upon Him) stated “You have not performed Salah” upon the omission of Ta’deel, and what causes invalidity of Salah happens to be regarded as Fard.  Ta’deel is not Fard according to Imam Azam, but it’s Waajib, that if left out, the Salah is incomplete and Obligatory to be repeated, but the Fard has been performed.  Imam Azam says that the negation of the completion falls under “You have not performed Salah” i.e. you have not performed the Salah completely, for the Prophet (peace be upon Him) mentioned at the end of the very Hadeeth narrated by Abu Dawood, Tirmidhi and Nasa’i, “If you complete these tasks, your salah will be completed, and if you omit any of them, your Salah will be incomplete.”  It unfolds that the Salah is incomplete without Ta’deel and not null; it is therefore Waajib, and not Fard.  Further, had the Ta’deel been Fard, the Prophet (peace be upon Him) would have mentioned it at first place; he would not have permitted him to repeat many times without having performed the Fard, for without them, those Salahs were absoulutely null and the action void, but at least, some reward was gained by those Salahs without the Waajib.

[580] This discloses that the Quran recitation is Fard in every Rakat but this ruling is applicable in other than Fard Salahs.  Quran recitation is Fard in first two Rakats of Fard Salah, and Nafl in the rest.  Since, he had performed the Nafl of Tahiyyat Al-Masjid therefore he was given this command.

[581] i.e. He used to commence the Quran recitation aloud with اَلْحَمْدُ لِلّٰہِ when performing Imaamat which means, He did not recite ﷽ aloud.    It reveals that neither is ﷽ the part of every Surah nor the Imam ought to recite it aloud.  The declaration of it is approved from the event which is mentioned in Bukhari, Muslim and all the books of Hadeeth, that when the first revelation

اِقْرَاۡ بِاسْمِ رَبِّکَ الَّذِیۡ خَلَقَ ۚ﴿۱﴾

  Recite with the name of your Lord Who created,

(Al-‘Alaq 96, Verse 1)

came to the Prophet (peace be upon Him), ﷽ did not come before it, this Hadeeth is thus a strong proof of Imam Azam, and further, it does not mean that He did not recite it at all; he used to read it, but softly.  There is the denial of reciting it aloud at this point; therefore this Hadeeth is not against the ones where the recital of ﷽ is mentioned, for there it will mean the soft recital.

Note:  Where ever the term Qira’ah (recitation) is mentioned in the chapter of Salah, it means Quran recitation in Shariah terminology, and not just any recitation, therefore it is said, that the Qirat (Quran recitation), Qiyam (standing), Rukoo’ (bowing), Sajdah (prostration) are Fard.  This Hadeeth does not state that the Prophet (peace be upon Him) did not read سُبْحٰنَکَ اللّٰھُمَّ there.  This Hadeeth is not against the Hadeeths of reciting سُبْحٰنَکَ اللّٰھُمَّ.

[582] i.e. in line with one’s back; this is Sunnah, contrary to this is contrary to Sunnah.

[583] Except in the Fard Salah of Maghrib and Witr Salah; since its first Al-Tahiyyaat is after two Rakats while the second occurs after one.

Note:  Both of these Al-Tahiyyaats are Wajib (Obligatory), but to sit in the first is Wajib while sitting in the second is Fard (compulsory).

[584] i.e. The Prophet (peace be upon Him) used to sit in Qa’dah (Al-Tahiyyaat) on His left foot by erecting His right foot.  This Hadeeth is a strong proof of Hanafis that one ought to sit like this in every Al-Tahiyyaat.  The Hadeeths which mention, that the Prophet (peace be upon Him) used to place His left foot on the right and sit on the floor during the last Al-Tahiyyaat, was either due to His state of illness or oldhood, when He was not able to sit on His left foot for long; therefore this Hadeeth is not contrary to this matter.  Hanafis practice both the Hadeeths while the opposition neglect this Hadeeth.

[585] By allowing the both buttock-cheeks to stay onto the ground whilst keeping the calfs erect, and placing both hands onto the ground like the dogs sit, which is disallowed.  Hence, the dog is a dirty animal, therefore its style of sitting is compared to the sitting of a devil.

[586] To sit placing both legs aside and the elbows spread is also disallowed.

[587] His name is Abdur Rahmaan.  He was from the tribe of Bani Sa’idah.  He was Ansari and used to stay in His village.  He used to come to visit the Prophet (peace be upon Him).  It was for this reason that the Companions asked Him in surprise, “O Abdur Rahmaan, you did not have the opportunity to be often in the company of the Prophet (peace be upon Him), then how is it possible that you are so well aware of the Salah of the Prophet (peace be upon Him)?” as it is in the narration of Abu Dawood.

[588] In such a manner that His wrist would be as high as the shoulders and the thumbs against the ears; therefore this Hadeeth is not contrary to the Hadeeths that are narrated in Bukhari and Muslim, which will shortly come; where it’s stated that the Prophet (peace be upon Him) used to lift His hands till the ears.  Hence, the thumbs are meant there, thus the people who lift their thumbs till the shoulders do not act upon this Hadeeth.  Hanafis practice that Hadeeth as well as this one; therefore, this Hadeeth is not against the Hanafis at all, but it is compliant to Hanafi School of thought.  Refer to my book “Ja Al-Haq Vol. 2” to study the discussion about lifting the hands till the ears, where there are 20 Hadeeths compiled on this issue.  It’s important to bring the Hadeeths together rather than abandoning any of them.

[589] He used to spread His fingers and hold the knees tight while keeping the hands straight and the entire weight of the back would come onto them.  He did not bend both His hand in an arch shape.

[590] i.e. neither He let the elbows touch the ground in Sajdah nor did he allow the arms to touch the armpits, but kept the hands distant.

[591] He used to place His feet firm onto the ground which allowed every toe to be bent towards the Qiblah direction.

Note:  It is Fard for the belly of one toe of the foot to touch the ground, and Wajib for the bellies of three toes to touch the ground, and Sunnah for the bellies of all ten toes to touch the ground.  The majority of Musallies nowadays are unaware of it.  They either lift both feet up whilst making Sadah or they place the edges of the toes onto the ground which makes the Salah absolutely void.

[592] This sentence is the proof of Imam Shafe’i.  This is how they sit in the second Al-Tahiyyaat.  I have already explained this issue earlier.  He used to sit only on His right foot on a normal occasion, and I have presented 18 Hadeeths of sitting in this manner in my book “Ja Al-Haq Vol. 2” and from amongst them, the narration of Muslim has just passed.  One may study this issue there.  Imam Bukhari, Abu Dawood, Nasa’i and Malik narrated from Abdullah Ibn Abdullah Ibn Umar that He said, “It is Sunnah to erect the right foot and sit on the left foot.”  I said, “Why don’t you yourself do like this?”  He replied, “My foot cannot bear my weight.”

[593] Its commentary has also been given earlier that His wrists used to remain till shoulders and the thumbs used to reach the ears.

[594] This Hadeeth explains that the Prophet (peace be upon Him) lifted His hands whilst going into Rukoo’ but the fact that He continued to do it till the end is not mentioned here.  The truth is that lifting the hands is cancelled.  Hence, it has been mentioned in ‘Umdatul Qari, the Sharah of Bukhari, that when Hazrat Abdullah Ibn Zubair saw a man lifting his hands, he told him not to do it, for this is the action which the Messenger of Allah practiced at first, then abandoned it.  Aside from this, many Companions; such as, Hazrat Ibn Mas’ood, Umar Ibn Al-Khattaab, ‘Ali Murtadha, Baraa Ibn ‘Aazib and ‘Alqamah etc. did not lift their hands and stopped whoever did it.  Moreover, Hazrat Ibn Abi Shaibah and Imam Tahawi have narrated from Hazrat Mujaahid who said, “I performed Salah behind Hazrat Ibn Umar, and he did not lift his hands at any point except in the first Takbeer;” which discloses that lifting the hands is cancelled by Hazrat Ibn Umar as well.  Further, it’s mentioned in Risalah Aftabe Muhammadi that the Hadeeth of Hazrat Ibn Umar is narrated by different chains of narrators among which there is Yunus in one chain who is very unreliable and in the other there is Abu Qulabah who was Khariji in beliefs.  (See, Tahzeeb)  There is Abdullah in the third chain who was a strong Rafidhi and Shu’aib Ibn Is’haaq in the fourth chain, who belonged to Marjiyyah sect.  In short, the narrators who are included in most of the chains of narrators in the Hadeeths of lifting the hands are the men of corrupt beliefs, especially the Rafidhis are included in excess.  Hence, it’s their propaganda, then perhaps Imam Bukhari also might not have come to know about it because of their deception; therefore the Hanafi school of thought is very authentic that it did not allow lifting the hands at any point except in the first Takbeer.  Refer to its whole research in my book “Ja Al-Haq Vol. 2”.

[595] Just now I have mentioned that Hazrat Mujahid stated that Hazrat Ibn Umar did not lift his hands when going into Rokoo’ in Salah, and here, in the narration of Hazrat Nafe’ it’s said that He used to do it; so let’s put both the narrations in an order that he used to do it before and then later he stopped doing it i.e. when he came to know about the cancellation of lifting hands, he stopped it.  (Tahawi)  I have compiled 25 Hadeeths in “Ja Al-Haq Vol. 2” on the negation of lifting hands.  One may study them there.

Once, a debate took place between Imam Azam and Imam Auzaa’i regarding lifting hands.  When Imam Auzaa’i presented the Hadeeth of Hazrat Ibn Umar in order to prove the authenticity of lifting hands, Imam Azam replied, “Hammad narrated to me, He narrated from Ibraheem Nakh’i, Imam Nakh’i from Alqamah and Aswad and they narrated from Hazrat Ibn Mas’ood, that the Prophet (peace be upon Him) never used to lift his hands at any point except in the first Takbeer.”  And then He said, “All the narrators in my chain are great jurists and scholars, therefore this Hadeeth overcomes your Hadeeth in authenticity.”  (Mirqaat, Fat’hul Qadeer etc.)

[596] This Hadeeth is the proof of Imam Azam that the hands must be lifted till the ears i.e. the thumbs must be in line with the ears and the wrists must be against the shoulders.  There are numerous Hadeeths that speak of lifting the hands till the ears and I have gathered them in my book “Ja Al-Haq Vol. 2”.

[597] It’s called Jalsa Istiraahat (sitting for relaxation) which is Sunnah according to Imam Shafe’i but not in Hanafis.  Our proof is the Hadeeth of Hazrat Abu Hurairah which is recorded by Tirmidhi etc. that the Prophet (peace be upon Him) used to stand on the chest of His feet in odd nights.  Furthermore, Hazrat Ibn Abi Shaibah narrates from Hazrat Ibn Mas’ood, Ali Murtadha, Umar, Ibn Umar and Ibn Zubair (may Allah be pleased with them all) that all of them used to stand on the chests of their feet.  Imam Sha’bi says that all the Companions of the Holy Prophet (peace be upon Him) used to stand on the chest of their feet.  The meaning of the Hadeeth that is mentioned here is that when He was unable to stand from the Sajdah due to old age, He used to sit for a while.  This action was due to a valid reason.

[598] His name is Waa’il Ibn Hujr Ibn Rabee’ah Ibn Waa’il Ibn Ma’mar, Kunniyat Abu Hameedah.  He was from the tribe Banu Hazm.  He was the prince of Hadhra Maut.  When he visited the Prophet (peace be upon Him) to become a Muslim, He spread His sheet for him and made him sit beside Him and said, “You have undertaken a very long journey for Allah.”  He prayed for him in abundance and made him the ruler of Hadhra Maut.  This unfolds that he did not always have the opportunity to present himself in His court.

[599] Hence, it was extremely cold, thus he had wrapped the hands.  This discloses that it is not necessary to keep the hands open and the Salah is valid by covering the hands with the shawl etc. as well.

[600] To tie the hands is Sunnah according to all the Imams except Imam Malik.  According to Him, it’s Sunnah to perform Salah leaving the hands loose.  This Hadeeth is the proof of all the Imams.  Moreover, placing the right hand over the left is Sunnah according to all the Imams.  They differ between tying the hands above the navel or below it.  It’s Sunnah to tie them below the navel according to Imam Azam.  I have presented 14 Hadeeths in “Ja Al-Haq Vol. 2” in this concern wherein the word تَحْتَ السّرۃِ i.e. “below the navel” is clearly mentioned.  Hence, Ibn Abi Shaibah has narrated the Hadeeth from a sound chain of narrators, all of which narrators are reliable.  He narrated it from Waa’il Ibn Hujr that he said, “When I saw the Prophet (peace be upon Him) performing Salah, He tied his hands below the navel placing the right hand over the left.  Dar Qutni, Baihaqi, Razeen and Kitab Al-Aathaar, written by Imam Muhammad Ibn Hazm, etc. narrated from different Companions who directly narrated from the Prophet  (peace be upon Him) and there were some of their own statements (Marfoo’ and Mawqoof) as well, and in all of them the word تَحْتَ السّرۃِ i.e. “below the navel” is mentioned.  Further, it is closer to expressing humbleness when the hands are tied below the navel.  This is how the slaves stand in front of the master.  To tie them above the navel is the manner of warriors who come to the ring to compete face to face.  Refer to its research in “Ja Al-Haq Vol. 2”.

[601] All these Hadeeths of lifting the hands are cancelled, which has been mentioned along with the Hadeeths which cancel them.  The Prophet (peace be upon Him) definitely used to lift His hands at first but He did not continue doing it till the end of His life.  This is also to be considered.

[602] His blessed head was between His hands.  This Hadeeth is a strong proof of Hanafis that one should not place his hands against the shoulders but against the head in a manner that if a drop of water were to fall from the earlobe, it would fall on the thumb of the hand.

[603] He is Ansaari, Khazraji, from the tribe of Bani Saa’idah.  He was 15 years old at the demise of the Prophet (peace be upon Him).  He was the last Companion in Madinah Munawwarah, i.e. He was the last one to die.

[604] Zeraa’ encompasses the whole area from wrist to the elbow, and it means placing the hand above the wrist, below the navel at this point.  Had the meaning been placing the hands on the chest, then there would not have been the condition of being male, for placing the hands on the chest is for females.

[605] When He performed Salah alone, and not in congregation, for the Imam reads سمع اللہ لمن حمدہ only and the follower reads ربنا لک الحمد; only the individual Musalli can gather both these words, even though the individual Musalli recites them softly, but the Prophet (peace be upon Him) seldom read the words, that were needed to be recited softly, aloud for teaching the Ummah; the Companions therefore say that the Prophet (peace be upon Him) used to recite certain Surahs in Dhuhr and certain Surahs in ‘Asr.

[606] The conclusion is that the Takbeer should be recited in every activity of Salah except when getting up from the Ruku’.

[607] Qunoot has a few meanings; obedience, silence, supplication and standing in Salah.  The last meaning “standing in Salah” is meant at this point i.e. the best Salah is the one in which the Qiyaam (standing) is enlengthened.

Note:  Few Scholars give preference to the lengthy standing (in Salah), for it is more difficult and it includes lengthy Quran recitation.  The Prophet (peace be upon Him) used to stand for so long in Tahajjud Salah that His blessed feet used to swell.  And some give preference to Sajdah, for the Prophet (peace be upon Him) told Hazrat Rabee’ah that if you wish to reside in paradise with me, then perform Sajdah in excess, moreover, He said, “A human is closest to Allah in Sajdah,” further, Allah Almighty states:

وَ اسْجُدْ وَ اقْتَرِبْ ﴿ٛ۱۹﴾

And prostrate and draw near to Us.

(Verse 19, Al ‘Alaq 96)

Some recommend lengthy standing in Tahajjud and excessive Sajdahs during the day.  Allah Almighty states:

قُمِ الَّیۡلَ اِلَّا قَلِیۡلًا ۙ﴿۲﴾

  Stand praying at night except a small portion thereof.

(Verse 2, Al Muzzammil 73)

Some said that standing for a lengthy duration is recommended due to some reasons and excessive Sajdahs are recommended due to some reasons.  Our Imam (Abu Hanifah, may Allah be pleased with Him) gives preference to the first opinion, and this Hadeeth is His proof.

[608] Probably, he might have discussed it with the Companions that seldom used to be in the presence of the Holy Court, and not with Hazrat Siddeeq Akbar and Farooq Al Azam etc. who always had the blessed opportunity to be in the presence of the King of both worlds.  It is therefore unimaginable for Hazrat Abu Hameed to have a better knowledge than them.  A narration of Abu Dawood even desbribes that they were astonished on this statement of Abu Hameed.

[609] In a manner that the wrist used to be fronting the shoulders and the thumbs against the ears, as it has been described earlier and exactly the same posture is to be mentioned in the next narration.

[610] i.e. He never read ربنا لک الحمد, for He used to be the Imam.  The state of Imaamat is being mentioned at this occasion, so this Hadeeth is not contrary to the previous one, since that was to describe the Salah of an individual.

[611] In the manner that the اَ of اَللہُ  is recited when bending and the رُ of اَکْبَرُ after going into Sajdah, and not in the manner that the whole Allahu Akbar is recited and then the Sajdah is performed, as one may get confused by ثُمَّ, for this ثُمَّ is for describing the order of narrating, and not to describe the physical order, as Allah Almighty states:

ثُمَّ قَسَتْ قُلُوۡبُکُمۡ

Then, thereafter your hearts hardened.

(Verse 74, Al Baqarah 2)

And

ثُمَّ اَنۡتُمْ تَمْتَرُوۡنَ ﴿۲﴾

Thereafter you doubt.

(Verse 2, Al An’aam 6)

[612] In the Manner that the tips of all ten toes used to be directed towards Qiblah and the balls of the feet used to be placed onto the ground.  یَفْتَخُ is made from فَتْخٌ which means “to bend”, the bangle is therefore called فَتْخٌ.

[613] It discloses that to stand erect after Ruku’ and to sit erect between two Sajdahs is necessary.  Some people procrastinate in this.

[614] This Hadeeth is a strong evidence of the ones that practice lifting hands in other than the first Takbeer, which even their children have mastered.  There are some objections related to it:

1. This Hadeeth is weak (Dha’eef) according to its chain of narrators, Mudallas and even close to (Maudoo’) being fabricated because it consists of a narrator Abdul Hameed Ibn Ja’far as well, who is extremely reproached and unauthentic (Tahaawi).
2. Another narrator of its chain Muhammad Ibn ‘Amr Ibn ‘Ata who had no meeting with Abu Hameed Saa’idi, but sometimes he said, “I heard Abu Hameed” and sometimes, “It is narrated from Abu Hameed”; therefore, he is a liar. He has omitted a narrator in the middle who is unknown.
3. The very Abu Hameed’s narration of Bukhari has just passed but he did not mention lifting of hands there at all, which leads to the fact that the writing of lifting the hands is interpolated, otherwise Imam Bukhari would definitely have included it.
4. Also, Abu Hameed did not mention that this practice of the Prophet (peace be upon Him) lasted till the end of His life, instead, he mentioned a cancelled practice which the Messenger of Allah (peace be upon Him) used to initially excercise and later abandoned.
5. This Hadeeth is contrary to Shariah Analogy as well, for the Takbeer of Ruku’ is similar to the Takbeer of Sajdah, and not the Takbeer Tahreemah (the first Takbeer), for Takbeer Tahreemah is Fard and this Takbeer is Sunnah. Takbeer Tahreemah is recited once in Salah while the other is recited repeatedly.  So it was only appropriate that if there was no lifting of hands in the Takbeer of Sajdah, then similarly, there should not have been lifting of hands in the Takbeer of Ruku’ as well.
6. The jusrist Companions like Hazrat Ibn Mas’ood, ‘Alqamah, Abdullah Ibn Abbas, Abdullah Ibn Zubair, Baraa’ Ibn ‘Aazib etc. narrate against it, that the Prophet (peace be upon Him) lifted His hands only at Takbeer Tahreemah, and He did not do it again. They used be just behind the Prophet (peace be upon Him) in Salah, therefore, their narration is much stronger than this.  Refer to its research in my book “Ja Al-Haq Vol. 2”.

[615] i.e. Tirmidhi did not classify this Hadeeth as Sahih.  The Hadeeth which is mentioned here does not even exist there, but there is another Hadeeth of similar meaning, which He said is Hasan Sahih.  This Hadeeth is extremely unauthentic and unworthy of practicing.  Hence, I referred to Tirmidhi, the chapter of lifting hands, and the narration of Hazrat Ibn Umar was recorded there.  He mentioned the Hadeeth of Abu Hameed saying فِیْ الْبَابِ and then at the end, he said, “Abu ‘Isa says that the Hadeeth of Hazrat Ibn Umar is Hasan Sahih.  The readers should not get confused by this writing.  If this Hadeeth of Abu Hameed were to be declared Sahih by Tirmidhi, he would have mentioned it, and indicated towards the rest saying فِیْ الْبَابِ as it is his manner.  This unfolds that this Hadeeth is very weak according to Him as well.

[616] This Hadeeth of Abu Hameed is narrated in Abu Dawood from many chains but they all include Abdul Hameed Ibn Ja’far or Muhammad Ibn ‘Amr ‘Ata, and both of them are unauthentic.  Imam Maarwi has stated in Jauhar Naqee’ that Abdul Hameed is Munkar in Hadeeth, therefore, all these chains are Maj’hool, Mudtarib, Mudallas, almost fabricated.  See the footnotes of Abu Dawood, at the same place, and in my book “Ja Al haq Vol. 2”.

[617] i.e. His posture used to be similar to that of a bow, the hands straight and somewhat bent and the back bent.  The hands used to be bent so that they be at a distance from the sides.

[618] This Hadeeth is contrary to the narration of Muslim that has just passed which described that He used to make Sajdah between the two palms, and hence, this Hadeeth itself is unauthentic and discreditable to act upon, therefore the narration of Imam Muslim will be worthy of practicing.

[619] i.e. neither He sat on His left foot nor did he set his right foot erect in the second Al-Tahiyyaat, He instead, used to lay both His feet in a manner that the chest of His right foot used to face towards the Qiblah; therefore, this Hadeeth is against the Shafe’is as well, for they set their right foot erect.

[620] In the manner that He used to lift the forefinger of His right hand on لَا اِلٰہَ and put it down on اِلَّا اللّٰہُ as it is generally practiced nowadays.

[621] i.e. He used to spread both feet towards the right and sit on the ground.  I have just mentioned that neither is this Hadeeth according to our ruling nor of the Shafe’is, for they set their right foot erect as it’s been described in the narration of Muslim.

[622] All praise due to Allah, it’s the same thing which I, the humble servant, had described earlier on, and this Hadeeth is the commentary on all those Hadeeths where lifting of hands till the shoulders or ears is mentioned.  This Hadeeth has assembled both of those methods, which Hanafis practice.

[623] Hulb’s name is either Yazeed or Salaamah.  He was a Companion and he was bald.  The Prophet (peace be upon Him) caressed his head with His blessed hands and the hair grew instantaneously on his head; therefore his title happened to be Hulb, meaning, one who has hair.

[624] In the manner that He grasped the left wrist with the grip of the little finger and the thumb of the right hand and place the three fingers of the right hand onto the wrist (below the navel) as the Muslims nowadays practice.

[625] He is Ansaari, Khazraji.  His Kunniyat is Abu Ma’aaz.  He himself was from amongst the ones who participated in the Battle of Badr and his father was one of the heralds who were appointed as one of the propagators in Madinah Munawwarah prior to the migration (Ash’at Al-Lam’aat).

[626] This newcomer was Rifaa’ah’s brother Khallaad Ibn Raafe’.  He performed an incorrect or void Salah.  His incident has been mentioned earlier.

[627] Because, either he did not perform the Salah at all or performed incompletely.

Note:  If the Fard is left out, the whole Salah becomes void and it becomes Fard to repeat it, and it remains extremely incomplete and it becomes Waajib (Obligatory) to repeat it, and this blessed command consists of both apprehensions.

[628] This discloses that it is a condition to face towards the Qiblah in Salah and Takbeer Tahreemah is an essential.  If one were to recite the Takbeer first and then turn towards the Qiblah, one’s Salah will be void.

[629] i.e. you should also recite some other Surah besides Surah Fatiha.  This Hadeeth is a strong evidence of Hanafis that to recite another Surah, or a lengthy verse, or three small verses, is Waajib in Salah as well as Surah Fatiha is Waajib.  Surah Fatiha is Fard according to Imam Shafe’i and to recite another Surah attached to it is Sunnah, which is against the Hadeeth, because اِقْرَءْ i.e. “read” is mentioned to describe both of these things.

Note:  Although it is Waajib to read another Surah but the Musalli has the choice as to which Surah he wants to recite, but he has no choice in Surah Fatiha, therefore مَا شَآءَ اللّٰہُ i.e. “as Allah wishes” is mentioned.  Shafe’is cannot prove the Surah recitation to be Sunnah from this  مَا شَآءَ اللّٰہُ.  The Hanafis respected the command of اِقْرَءْ i.e. “read” as well as of مَا شَآءَ اللّٰہُ; for they acknowledged the absolute recital of the Surah as Waajib yet gave the option to choose.

[630] i.e. perform Ruku’ with calmness.

Note:  It is Sunnah to place the palms upon the knees, and perfoming it calmly is Waajib.

[631] i.e. stand completely.  Hence, He only described the action; He thus did not mention the words for recitation.

[632] i.e. perform it with calmness and stay there for the duration of three Tasbeehs (reciting سُبْحٰنَ اللّٰہِ thrice).  According to Hanafi School of Thought, it is Sunnah for the hands to be touching the ground in Sajdah, and Fard according to the Shafe’i.  Their ruling cannot be proven from this piece of writing, for Taskeen means calmness.

[633] i.e. when you sit in Salah, then sit on the left thigh in a manner that the right foot is erect.  It reveals that the sitting posture in both sittings is identical i.e. in sitting on the left thigh, which is a Hanafi ruling.

[634] i.e. to recite Kalimah is Sunnah after Wudhu, and in few other narrations, to recite اِنَّا اَنْزَلْنَا is mentioned.  It is better to read both.

[635] i.e. if one does not remember Quran at all, then one should instead recite the following:

سُبْحٰنَ اللّٰہِ وَالْحَمْدُ لِلّٰہِ وَلَآاِلٰہَ اِلَّااللّٰہُ وَاللّٰہُ اَکْبَرُ

The Jurists recommend its recital for the one who is a convert Muslim and haven’t remembered the Quran yet.  For Hanafis it’s once, and according to Imam Shafe’i it should be recited seven times.  He probably was a convert Muslim, therefore He permitted him for this, and otherwise it is Fard to recite Quran in Salah.

[636] i.e. it’s better to perform the Nafl Salah two Rakats each.

Note:  According to Imam Azam it’s preferable to perform Nafl Salah four Rakats each, and two Rakats in Shafe’i, Saahibain (Imam Muhammad and Imam Abu Yusuf) recommend two Rakats each during the night and four Rakats during the day.  This Hadeeth is a strong evidence of Imam Shafe’i (may Allah be pleased with Him).  Imam Azam said that the Prophet (peace be upon Him) used to perform Nafl four Rakats each after ‘Isha Salah and similarly in Chaasht.  This Hadeeth is about finding out the number of Rakats in Nafl Salah, and not about the excellence of Nafl Salah i.e. Nafl cannot be read in one or three Rakats, therefore this Hadeeth is against Imam Azam’s ruling.

[637] i.e. if one makes intention to perform four or eight rakats of Nafl Salah, even then Al Tahiyyaat is Waajib (Obligatory) after every two Rakats.

Note:  Khudhoo’ is to express humility with the body and Khushoo’ is to lower the gaze.  A few said that exterior humility is called Khudhoo’ and the humility of the heart is called Khushoo’.

[638] The manner of making Du’a is taught on this occasion which discloses that it is Sunnah to make Du’a even after Nafl Salah and lifting the hands is Sunnah in every Du’a, and the hands should be lifted towards the sky, for it’s the auspicious place for the manifestation of Allah’s radiance and the treasure of the servants’ sustenance.  Allah Almighty states:

وَ فِی السَّمَآءِ رِزْقُکُمْ وَ مَا تُوۡعَدُوۡنَ ﴿۲۲﴾

  And in heaven is your provision, and that you are promised.

(Verse 22, Al-Zaariyaat 51)

One should raise the hands till the chest and above the head in the Salah for seeking rainfall (Salaat Al-Istisqa).

[639]

[640]

[1] صَلٰوۃ is derived from the word صَلّٰی which means “to roast meat or cook on fire”, hence, Allah Almighty states:

سَیَصْلٰی نَارًا ذَاتَ لَہَبٍ

Now he enters into a blazing fire.

(Lahab 111, Verse 3)

And تَصۡلِیَۃٌ means “to straighten wood in fire”.  Hence, Salah burns the evil self of its performer in the spiritual fire of devotion and also brings to the straight path, therefore it’s called Salah.  The meaning of Salah is du’a, mercy, revelation of mercy, seeking forgiveness and moving buttocks, since all these aspects are practiced in Salah, thus it’s called Salah.  Salah is the first obligation among all the Islamic practices.  Allah Almighty bestowed this gift of Salah upon His beloved Messenger by calling Him up into the skies in the 11^th year from the announcement of His Prophethood, and two years and few months prior to His migration from Makkah Muazzamah to Madinah Munawwarah, yet all the other practices were sent down on earth.  It is for this reason that Salah is the greatest worship after Kalimah Shahadah.  Who performs the Salah correctly, Salah also corrects him.  Refer to my books “Asrarul Ahkaam” and “Tafseere Na’eemi vol. 1” to find out more about the wisdom and secrets of Salah.  Salah is of four types; Fard (Compulsory), Wajib (Obligatory), Sunnah Mu’akkadah (Regular Practice of the Prophet [peace be upon Him]) and Nafl (voluntary).

[1] The five times Salah is a means to seek expiation for daily minor sins.  If one fails to seek expiation throughout the week by virtue of these prayers, then the Friday’s prayer (Juma Salah) is expiation for the sins of a week.  If one fails to fulfil that i.e. because he could not make it successfully, then Ramadan’s fasts are the expiation for the sins of the whole year.  Behold, that the major sins; such as, infidelity, polytheism, adultery, theft etc. and also, neglecting one’s rights or harming someone (Huqooqul ‘Ibaad) are not forgiven unless you repent and they also forgive you.

[1] The prayers which are a means of forgiveness for the sinner are a medium of gaining high ranks for the pious, thus, the innocent and the protected reach higher stations by virtue of Salah, therefore none ought to raise an objection against the Hadeeth, e.g. the pious then  need  not perform Salah, since Salah is just a means of the forgiveness for sins and they are already sinless.

[1] Sins here refer to minor sins, aside from major sins and Huqooqul ‘Ibaad because they are not forgiven by Salah as mentioned earlier.  The Prophet (peace be upon Him) compared Salah with the river and not with the well because the water in the well is not often good for bathing, for it is stagnate but the river has flowing water and it has the quality of cleaning anyone thoroughly.  Salah also provides the thorough cleansing no matter how filthy a person is.  Secondly, it’s hard to extract water from the well, it needs the rope and a container etc. and a weak person cannot draw the water while the water is easily accessible from the river and Salah is also performed with ease.  Sins are filth within the heart and Salah is the water for cleansing it.

[1] He used to sell dates in his shop.  Once a woman came to buy dates and his heart began to long for her.  He told her the nice dates are inside the house and then he got her inside the house by making this false excuse and kissed her.  She confronted, “Fear Allah, O Allah’s servant!”  He felt very ashamed.  This proves that loneliness with a stranger woman is risky. (Ash’atul Lam’aat)

[1] The beloved Companions (Sahaba) used to come to the Prophet (peace be upon Him) to have their sins forgiven.

وَلَوْ اَنَّہُمْ اِذۡ ظَّلَمُوۡۤا اَنۡفُسَہُمْ جَآءُوۡکَ

And if when they do injustice unto their souls, then O beloved! they should come to you

(Nisaa 4, Verse 64)

It’s still necessary for us sinners to present ourselves in the Holy Court of the Prophet (peace be upon Him) without having the doubt that He resides only in Madinah Munawwarah; nay, but hearts of the believers are the abodes of that Merciful One.

[1] It’s mentioned in “Miqaat” that when the Prophet (peace be upon Him) heard this, He said, “I am waiting for the command of my Lord,” and then the verse revealed after Asr Salah.  Fajr and Zuhr Salah are for the first half of the day and Asr and Maghrib for the second half and Isha for the night, thus, this Hadeeth consists of all five Salah.  زُلَفٌ  is taken from زُلۡفَۃٌ which means nearness i.e. the closer part to the night as Allah Almighty states:

وَ اِذَا الْجَنَّۃُ اُزْلِفَتْ

And when the Paradise is brought near

(Takweer 81, Verse 13)

[1] i.e. “Though this verse is revealed in your concern but its message is common for every Muslim if they commit minor sins their Salah will be a means for their forgiveness.”  From this it’s clear that merely kissing or hugging a stranger woman is a minor sin but regular practice of this crime will turn it into a major sin, because the regular practice of minor sin becomes the major sin.  Having the belief that “it’s no big deal; once we perform Salah, we will be forgiven” is infidelity (Kufr), for this is in fact taking Allah for granted.  This Hadeeth is for the one who commits this deed by co-incidence and then repent feeling ashamed of it, no objection can now be raised against the Hadeeth based upon the doubt that it would allow such a horrible practices, Allah forbid!  By saying اُمِّتِی مِنۡ, He declared that this kindness is bestowed upon His nation while the other nations had to strive very hard to get pardoned.

[1] i.e. I have committed such a crime which deserves the Shariah penalty.  حَدٌّ means “penal ordinance” likewise the penalty of an adulterer (married) is stoning to death and for a thief is cutting his hand and Ta’zeer is the type of penalty which is not to be issued by Islamic law (Shariah) but the magistrate should issued it in accordance with his insight.  He had committed an ordinary sin and thought there might have been a Shariah punishment for it; or حَدٌّ is used in its literal sense which means “(any) punishment.”

[1] It’s because the Prophet (peace be upon Him) knew that He only committed a puny crime and He would lose his honour if asked; what a beautiful manner of covering one’s shortfalls! (Mirqaat)

[1] It was only one Salah, Asr Salah as it is mentioned in Mirqat etc.

[1] Whether it was a matter of issuing a penalty or not, whatever Allah’s command would have been, be it the penal ordinance or expiation or some sort of other thing, therefore He mentioned the termللّٰہاکِتَابُi.e. Book of Allah (Quran).  This was the ultimate faith of the beloved Companions of the Holy Prophet (peace be upon Him, his pure Household and all His respected Companions) that where everyone tries to conceal their crimes and seeks easy escape to save dear life but the beloved Companions of the Prophet (peace be upon Him) go about jeopardizing their very own existence in order to keep the faith ever-living.

[1] i.e. The sin you regarded to be earning you a punishment has been washed away by virtue of this Salah; though, it does not prove that the Salah forgives the Shariah penalty of its performer.  Always remember that minor sins do not earn you a penal ordinance and no penalty besides that of robbery is not forgiven only by repentance and that too, if the rough repents before coming in custody and if a non-muslim becomes Muslim after having committed adultery, does not deserve sympathy. (Mirqaat)  Shaikh Abdul Haq (may Allah shower mercy upon Him) has stated, “مَعَنَا i.e. ‘with us’ indicates that reading Salah behind the Messenger of Allah (peace be upon Him) is the sovereign for having the sins forgiven.  The excellence of Salah is elevated in accordance with the excellence of the leader, (Imam) and Sub’hanAllah, if the Salah read in His Company could take away the sins, what would be the state of that merciful personality Himself!

[1] i.e. Always perform your Salah on time.  The scholars of Islam in their statement, “Salah has the secondary status after faith,” present this Hadeeth as proof despite some other narrations where Jihad (fight for uplifting Allah’s religion) is mentioned before Salah was about some riotous conditions when Jihad becomes the strict obligation (Fard al ‘ain) and the bloodshed of the enemy overcomes, or else Jihad by all means is for Salah-establishment, or the difference of statements could have occurred because of reply in compliance to different type of questioners; for some, Jihad was dearer, for some, it was feeding the poor and needy while for some it was giving charity etc. therefore, the Hadeeths are not argumentative against each-other.

[1] This order is according to the view of Sayyiduna Abu Mas’ood (whom Allah is pleased with); otherwise it has also been recorded differently in other narrations.

[1] i.e. I certainly questioned alot.  Take notice that serving the parents has many connections with Salah; as Salah is worship to Allah and serving them is the obedience to the patron.  It is for this reason stated in the holy Quran:

وَقَضٰی رَبُّکَ اَلَّا تَعْبُدُوۡۤا اِلَّاۤ اِیَّاہُ وَ بِالْوٰلِدَیۡنِ اِحْسٰنًا

And your Lord commanded that worship not any else except Him and do good to parents.

(Bani Isra’eel 17, Verse 23)

[1] i.e. Salah is the dividing-wall  between a faithful Muslim and infidelity which does not let one proceed towards infidelity that when this is neglected then it becomes easy for the infidelity to make its way in and there occurs a possibility that the believer may even accept the infidelity.  You should also be aware that some Scholars identify the one abandoning Salah as infidelity while few say, such person deserves to be beheaded though he is not a disbeliever.  Our Leader (Imam Azam Abu Hanifa, may Allah shower mercy upon Him) ruling is to beat up such person and imprison him for a certain duration until he becomes punctual on Salah.  Our view regarding this Hadeeth is that either such a person is close to infidelity or he may possibly die while on infidelity, or the abandoning of Salah in this place could mean that the denier of Salah is a disbeliever.

[1] It declares that there is no compulsory (Fard) Salah in Islam besides the five times Salahs.  Eid-al-Fitr, Eid-al-Ad’ha and Witr Salahs are obligatory (Wajib) not Fard.  Juma Salah is included within these five, for it represents Zuhr Salah, hence one, on whom Juma is Compulsory, Zuhr is not Fard, and vice versa.  It’s impossible for both, the Zuhr and Juma Salah to be Fard on a person, because then, the number of Fard Salahs will become six.  Though Salah of vow is Fard, but it’s not the Islamic Fard.

[1] Since Rukoo’ is from amongst the specialities of Islamic Salah, thus it generally did not exist in the Salahs of former nations.  If one joins the Salah by approaching whilst performing Rukoo’, it connects to the Salah, and moreover, Rukoo’ is from amongst the excellent essentials of Salah, therefore He mentioned it with emphasis, for this is the form of humility for body as Khushoo’ is for the heart.  Please refer to the entire chapter on this, discussed in my book “Tafseere Na’eemi”.

[1] By forgiving the minor sins and granting the divine opportunity to repent from sins and fulfil people’s rights.  Know that the meaning of fulfilling the Salah is to meet all its conditions.  Imaan also is a condition of Salah, thus, no objections can be raised against the Hadeeth that one who performs Salah has the authority to commit any crime he wants, and his sins will be forgiven and neither the objection, that there had been many hypocrites and non-muslims  who did perform Salah but were never forgiven.

[1] From this we come to know that one who does not perform Salah is not a disbeliever and abandoning of Salah is not a infidelity because there is no forgiveness for infidelity; as Allah Almighty states:

اِنَّ اللہَ لَا یَغْفِرُ اَنۡ یُّشْرَکَ بِہٖ وَیَغْفِرُ مَا دُوۡنَ ذٰلِکَ لِمَنۡ یَّشَآءُ

Undoubtedly, Allah forgives not that infidelity be done with Him and whatever is less than infidelity forgives whomsoever He pleases.

(Nisaa 4, Verse 48)

شِرۡک, i.e. Polytheism, which is mentioned in the verse, is in the sense of infidelity.

[1] The objectives of who have power of command are the caliphs of Muslims, Muslim rulers and Islamic scholars etc.  Obey, here, means to obey them in permissible things, not in the anti-Shariah actions.  Hence, the fasts of Ramadan are Fard only on this Ummah, therefore it’s addressed by your month.  Zakaat, which became Fard after fasting, it’s mentioned after the fasts.

[1] Actions are referred to the servants while the paradise is referred to the Lord just to unfold the terms of the following deal:

اِنَّ اللہَ اشْتَرٰی مِنَ الْمُؤْمِنِیۡنَ اَنۡفُسَہُمْ وَ اَمْوٰلَہُمۡ بِاَنَّ لَہُمُ الۡجَنَّۃَ ؕ یُقٰتِلُوۡنَ فِیۡ سَبِیۡلِ اللہِ فَیَقْتُلُوۡنَ وَ یُقْتَلُوۡنَ ۟ وَعْدًا عَلَیۡہِ حَقًّا فِی التَّوْرٰىۃِ وَ الۡاِنۡجِیۡلِ وَ الْقُرۡاٰنِ ؕ وَمَنْ اَوْفٰی بِعَہۡدِہٖ مِنَ اللہِ فَاسْتَبْشِرُوۡا بِبَیۡعِکُمُ الَّذِیۡ بَایَعْتُمۡ بِہٖ ؕ وَ ذٰلِکَ ہُوَ الْفَوْزُ الْعَظِیۡمُ ﴿۱۱۱﴾

No doubt. Allah has purchased from the muslims their lives and their belongings against this return that for them is Paradise, they fight in the way of Allah, then they kill and are killed; true promise on His generous responsibility in the Taurah and the Injeel and the Quran And who is true to his words than Allah’? Rejoice then in your trade which you have done with Him And it is this which is the great triumph.

(Tubah 9, Verse 107)

It’s important to remember that different Hadeeths were recorded at different times; thus, whoever reads Kalimah Tayyebah will enter the Paradise was recorded when no prayers were revealed and when Salah came, then the Salah became the basis of promising the paradise and after Zakah and fasting etc. they also became the additional conditions to practice in order to obtain the paradise, therefore there is no argumentative among the Hadeeths.

[1] Though Salah is not compulsory upon them in those ages yet, for they are still minor, but make them punctual from now to form the habit of performing Salah.  Hence, the child has enough consciousness by the age of ten which is why one is commanded to beat them (if they still abandon Salah), and because the Salah is much important, the act of beating is implied on this.  مُرُوۡا  indicates towards the fact that they should be inclined to perform Salah even prior to turning seven, but the command should be given when they turn seven.

[1] i.e. put the siblings in separate beds to sleep, because they are at the doorstep of reaching the age puberty.

[1] Its objectives are the hypocrites; i.e. Salah is the only thing between the hypocrites and the believers, for this is a means of peace for hypocrites, that we do not kill them for the very reason, moreover, we apply Muslums’ laws on them, and that if a hypocrite were to abandon Salah, his infidelity will become apparent and he will be sentenced.

[1] i.e. because the infidelity of such hypocrite will be exposed.  The commentary of this Hadeeth is:

مَنۡ تَرَکَ الصَّلٰوۃَ مُتَعَمِّداً فَقَدۡ کَفَرَ

“One who abandons Salah deliberately is as if he committed infidelity”

[1] It was probably somebody other than the one has been mentioned earlier, because both stories are different.

[1] i.e. “I have committed everything else save adultery.  Please issue the verdict for me; I’m here.”  He might have made his mind that his punishment is also “stoning to death” as if the reasons for adultery were also adultery.  Sub’haanAllah!  This was the state of the strength of faith and Allah’s fear.

[1] i.e. “it would have been better if you had this secret sin repented in secret, for the announcement of hidden sins is bad.”  Two rulings are derived from this; one, that the secret sins should be repented in secret and open sins should be repented in public and two, it’s not show off to present your good deeds before the holy Prophet (peace be upon Him) and on the other hand, it’s not impermissible to reveal your sins before Him to have them forgiven as well, for the patient is to reveal his sickness before the doctor for treatment.  It is for this reason that He did not embarrass him as to why did you reveal your sin.  Hence, the instruction of Hazrat Umar (whom Allah is pleased with) was right as well as the silence of the Prophet (peace be upon Him).

[1] This departure of his was not for running away, but he thought perhaps there may reveal a verse in his matter and then he will be called for the judgment; I shall be grateful if forgiven and patient if punished, thus, he should not be made target of blasphemy that he walked away from there without His permission, because, it’s only forbidden to do so when the intention of returning is not made, just as leaving the Masjid after Azaan is invalid with the intention of not returning, therefore this Hadeeth is not against the Quranic Verse where it has been made forbidden to leave His court without seeking permission.

[1] The commentary of this Verse has been mentioned earlier on, that this sin does not require punishment, for it is minor, which you have co-incidentally committed.  It should be noted that the Prophet (peace be upon Him) did not already recited the Verse for him, moreover he waited and then called him back, because, perhaps He was expecting a Verse to reveal in his matter.

[1] The speaker was either Hazrat Umar or Ma’az Ibn Jabal (whom Allah is pleased with).

[1] Because, though it was revealed on a special occasion but its wording is general.  A point to remember that the objective of النَّاسِ (people) are Muslims i.e. whichever Muslim will be steadfast on Salah,, his minor sins will be forgiven.

[1] Somewhere in a jungle, in rural areas of Madinah Munawwarah.  It was autumn when leaves are fallen as the trees are shaken and they fall by themselves too.

[1] It was probably a wild tree of jungle which leaves, flowers and fruits anyone could pluck, or it might have been His own, or of someone who was agreeable with this action of His, otherwise it’s impermissible to pluck the leaves etc. of anyone’s tree without permission. (Mirqaat)

[1] i.e. Salah when performed sincerely, is like the gust of autumn-wind which causes decay from sins.  It has already been made clear previously that “minor sins” are meant by sins.

[1] He belonged to the tribe Johniyyah, stayed in Koofah and passed away there.

[1] The objective of “two Rakaats” is probably the two Rakaats of the voluntary Salah after Wudhu (Tahiyyatul Wudhu) as it’s apparent in other narration i.e. whoever performs two Rakaats of Salah of Wudhu sincerely, all his minor sins are forgiven, and the remainder Sunnah and Fard Salah etc. will elevate his status, so to say, if the benefits of voluntary Salah are such, then what great benefits would lie under the Sunnah, Wajib and Fard Salahs.

[1] By performing it rightfully with sincerity; this is the meaning of establishing the Salah which Quran has repeatedly commanded:

وَاَقِیۡمُوا الصَّلٰوۃَ

And establish prayer

(Baqarah 2, Verse 43)

[1] Grave is also included in “the last day”, for it is in fact Qiyamah i.e. the Salah will be light in the grave and Jasarus Siraat (A bridge which everyone will have to go through, which is made above hell; thinner than the strand of hair and sharper than the sword).  The forehead of the one who performed Salah will be shining and Salah will be the evidence of one to be a believer but rather an ‘Aarif billaah, moreover, one shall get rid of punishment by virtue of the Salah, because, the first thing to be asked, on the Day of Judgment, will be Salah.  If one succeeds in this, shall Allah-willing, succeed in the latter stages as well.

[1]Abu Khalf is the polytheist whom the Prophet (peace be upon Him) had slain on the day of battle Uhad with His own hands.  It has been mentioned in Mirqaat, that the ones who abandon Salah will be treated with infidels on the on the Day of Judgment and the believers that are steadfast on Salah will be, Allah-willing, treated with the Prophets, the Truthful, martyrs and the pious ones.    This does not prove that Salah-abandoner becomes infidel and Salah-performer a Prophet, but the Salah-abandoner will be made stood in line with the infidels as it is disgraceful to sit an honourable person down next to a mean person, thus, the Hadeeth is clear about it, so no objection should occur against it.  It should be noted that everyone on the Day of Judgment will be judged with whomever he loved in the world and whomever he imitated in action i.e. the infidel in abandoning the Salah, therefore he will be judged with them, where on the other hand, the Salah-performer who imitates the Prophets and the Truthful, will be judged with them.  It is said for this reason, “imitating the righteous is good and imitating the devil is evil.”

[1] He is a great Taabe’i (a person who saw a Companion of the holy Prophet [peace be upon Him] with Imaan).  He met Hazrat Umar, Ali, Usmaan, and Aaishah (whom Allah is pleased with).  He belonged to “Bani Aqeel” tribe, stayed in Basrah and passed away in 108 A.H.

[1] Because the performance of Salah was the sign of a believer in that era and abandoning it was of a non-believer as in today’s time the sign of a Hindu (non-believer) is wearing dhoti and having churki; it was for this reason that when they saw somebody who does not perform Salah, assumed to be a non-believer.  This Hadeeth does not confirm infidelity for the Salah-abandoner nor is the Hadeeth contrary to the ones wherein it’s said that whether a believer be a thief or an adulterer deserves the paradise.

[1] Will here, refers to a strict command; as our Lord states:

یُوۡصِیۡکُمُ اللہُ فِیۡۤ اَوْلٰدِکُمْ

Allah commands you concerning your children

(Nisaa 4,Verse 11 )

And the objective of not associating any partner with Allah is not to have this thought in your heart, thus, it does not clash with the sense of the following Verse:

مَنۡ کَفَرَ بِاللہِ مِنۡۢ بَعْدِ اِیۡمٰنِہٖۤ اِلَّا مَنْ اُکْرِہَ وَ قَلْبُہٗ مُطْمَئِنٌّۢ بِالۡاِیۡمٰنِ وَ لٰکِنۡ مَّنۡ شَرَحَ بِالْکُفْرِ صَدْرًا فَعَلَیۡہِمْ غَضَبٌ مِّنَ اللہِ ۚ وَلَہُمْ عَذَابٌ عَظِیۡمٌ ﴿۱۰۶﴾

Whoso denies Allah after believing in Him save him who is compelled and his heart is firm in belief, yes whoso becomes infidel with open heart, upon them is the wrath of Allah and for them is the great torment.

(Nahl 16, Verse 106)

Since, in the Verse, it is permitted for one in a gruesome hardship to utter the disbelief merely with tongue while the Hadeeth approves negation of having disbelief in the heart.  It is also possible that the Hadeeth is speaking of norm while the Verse approves of exception, for, although it’s permitted for the helpless to utter the words of disbelief, but the preference is not to utter disbelief even if it costs you life.

[1] i.e. the Islamic trust has taken away from a Salah-abandoner; the ruler can give him a painful punishment, or, it means that the Salah-performer is always in Allah’s grace; protected from hundreds of hardships while the Salah-abandoner is deprived of this grace.

[1] Because the wine corrupts the brain and it’s the brain which provides immunity against evil while in folly, one does anything and everything.  It should be remembered that خمر is the name of grape-wine but here, it’s used in the sense of all types of alcohol that has intoxication, as it is apparent from the dialect.

[1] مواقیت  is the plural form of میقات i.e. timing, just as میعاد means promise, میلاد means birth, معراج means height; میقات means timing (of Salah).  There are three types of Salah timings; Permissible timing (Mubaah), recommended timing (Mustahab) and undesirable timing (Makrooh).  Times of Salah are shariah-based where the rational reasoning does not matter, but there is wisdom.  Refer to my book “Asraarul Ahkaam”.  Hence, the time is the first condition for Salah, therefore the compiler of Mishkaat has mentioned it at first.

[1] ظھر  (Dhuhr) is either taken from the word ظھور (appearance) or ظھیرہ (afternoon), since, it was the first Salah to appear after Me’raj and was performed at first, furthermore it’s performed in afternoon, therefore it’s called Dhuhr.

[1] The sun rises from morning till noon and lowers from afternoon till sunset; the point of time, when it concludes its rise and begins to lower, is called midday (Nisfun Nahaar) and process of this time is Zawaal.  The end of Zawaal is the beginning point of Dhuhr time, and that is what meant here.

[1] The equivalency of one’s shadow may be applicable only in a few countries and in certain weather.  For instance, in winter, the sun moves towards the south, thus its shadow at some places equals to things, but at the same time, the shadow does not exist at all in some other countries, or if it is there, then, very little.  The time, the Prophet (peace be upon Him) told him this, could have been the time of winter, thus, this Hadeeth is clear and not against the latter Hadeeths where the length of the shadow is described equivalent to a shoe lace.  Since, that was mentioned in the winter and this, in summar, or its objective could be the last moments of Dhuhr and the meaning of Hadeeth will then be, that Dhuhr begins from the time sun starts to lower and it ends when it’s equivalent to an object.  This Hadeeth will then approve of Imam Shafe’i’s view, since it’s twice the shadow of an object that concludes Dhuhr time according to us (Hanafi/Ahnaaf), but this proof of theirs is weaker because it does not speak of the actual shadow (during Zawaal), and Shawaafe’ require an equivalent shadow excluding the actual one.

[1] This sentence is either the explanation of the last moments of Dhuhr time, or the exaggeration to the former sentence.  This makes it known that there is no gap between Dhuhr and ‘Asr i.e. the time of ‘Asr enter as the time of Dhuhr terminates.

[1] This is the recommended time of ‘Asr Salah to perform it before the colour of the sun turns pale, or else ‘Asr time lasts up till sunset as it is mentioned in the narrations of Bukhari and Muslim.  Remember, the sun turns pale twenty minutes prior to sunset.

[1] i.e. the time of Maghrib begins with sunset and remains until the evening twilight completely fades off.  According to Imam Azam (may Allah shower mercy upon Him), the evening twilight is the name of the light that remains on the westerly horizon which appears after the redness and Imam Shafe’i and Saahibain (Imam Abu Yusuf and Imam Muhammad) regard the redness itself to be the evening twilight.  Hazrat Imam Abu Hurairah, Imam Awzaa’i and Hazrat Umar Ibn Abdul Azeez are unanimous to Imam Azam while the evening twilight, which Imam Azam regards as the time of Maghrib, Imam Shafe’i declares it to be the time of ‘Isha and Hazrat Abdullah Ibn Umar and Abdullah Ibn Abbaas are unanimous to him.  It’s preferable to perform Maghrib before the evening twilight enters and perform ‘Isha when the evening twilight goes away completely, to avoid the differences.

[1] Here also the recommended time is meant i.e. it is recommended to perform it before midnight, or else, the time of ‘Isha lasts up till dawn.

[1] i.e. do not perform any Salah at sunrise neither Fard Salah nor Nawaafil.  There are two things to understand; one, that there are three times when Salah is undesirable at all; sunrise, midday i.e. Nisfun Nahaar and when the sun is setting because any Salah and even prostration itself is forbidden at all in these moments, although the ‘Asr Salah of the day is okay to perform, two, that it will be regarded as sunrise until the sun rays become sharp enough i.e. it’s forbidden to prostrate for twenty minutes after sunrise.

[1] i.e. a devil stands before the sun at sunrise in a manner that the sun appears to fit between its horns so that it shows the other devils that the sun-worshippers are worshipping him.  A lot of polytheists prostrate before the sun at that time and some honour it by throwing water in its direction.  Muslims are forbidden to prostrate at this time so they do not imitate the polytheists nor the devil may claim that a Muslim is prostrating before him.  It should be noted that the sun rises everywhere at different times and the devil is always alongside.  It has numerous explanations.

[1]His name is Buraidah Ibn Haseeb.  He belonged to Bani Aslam tribe.  He was with the Prophet (peace be upon Him) in all the battles except Badr.  He went to Khorasaan with the honour of Ghaazi (who partakes in many battle but never gets martyred) and passed away in Mard.  His offspring still resides there.

[1]So that you know the beginning and ending point of time for every Salah, for the practical instruction is more beneficial than the verbal.  He was probably from far away area, otherwise the Companions always used to perform every Salah with the Prophet (peace be upon Him).

[1] i.e. He commanded to call the Dhuhr Azaan as the sun lowered without any further delay and then the Takbeer after having been performed the Sunnah, thus, this Hadeeth does not prove that the Takbeer should be given just after Azaan.  There should be a gap between Azaan and Takbeer in all the Salahs except Maghrib.  It is for this reason that ثم i.e. “then” is said here.  This indicates that the Takbeer was given a little later after Azaan.

[1] i.e. He called him to give Azaan of ‘Asr Salah as the time of ‘Asr entered; when the size of one’s shadow becomes twice the size which, Allah-willing, will be mentioned later in the next section.  The whiteness i.e. brightness of the sun does not prove that Azaan was called when the shadow was equalled to x1, but the sun still remains clear when the shadow is x2.

[1] i.e. He called Takbeer just after calling the Maghrib Azaan; hence, this time the Azaan and Takbeer were attached, therefore He only mentioned the Takbeer.

[1] i.e. He performed Dhuhr at last moments till the heat completely decreased and it cooled.  It was probably in summer, otherwise in winter it’s always cold at all time.  From this we know that today he performed Dhuhr much later after x1 shadow, or else, it remains hot when the shadow is x1, thus, this Hadeeth approves of Imam Azam’s objective.

[1] Here also the recommended time is mentioned, though the time of ‘Asr lasts till sunset, but today, He performed ‘Asr prior to the sun turning pale to avoid the undesirability.

[1] This informs us, the time of Maghrib lasts till the disappearance of the evening twilight starting from sunset.  This is the ruling of our Imam Azam.  Maghrib time is limited within the space that is required to complete the Salah, according to Imam Shafe’i and Imam Malik (may Allah shower mercy upon Them all).  This Hadeeth provides strength to our Imam’s ruling.

[1] It has already been mentioned that the recommended timings of few Salah timings are mentioned here, for it is the beginning and ending of the recommended timings, hence, there is no objection against the Hadeeth.

[1] i.e. Jibra’eel led me in Salah for two days since the morning of the night of Me’raj; firstly Dhuhr.  One should always remember that Hazrat Jibra’eel (peace be upon Him) is not the teacher of the Prophet (peace be upon Him) but a servant.  This leadership in Salah was to deliver Allah’s message.  It was the practical messaging which He fulfilled, and sometimes, the follower can be more excellent than the leader (Imam).  The Prophet (peace be upon Him) had performed Fajr Salah behind Hazrat Abdur Rahman Ibn ‘Awf (whom Allah is pleased with) despite the fact that He was the Prophet and he was a member from amongst the nation of His followers.  Furthermore, this does not prove the validity of the one whom the very Salah is compulsory (Fard) behind the one who is to perform voluntary Salah (Nafl), because those Salahs were made Fard upon Hazrat Jabra’eel for that day, for when his Lord commended him, they became compulsory.  This event occurred near the Gate of the House of Allah (Ka’bah) where people still perform Nawaafil and the place is deep like a pond.  It is this place where the water of Zamzam is filled to wash Ka’bah Shareef.  One more fact also to be remembered is that this lesson of Hazrat Jibra’eel was for the Ummah; not for the Prophet (peace be upon Him), for He already knew the method of performing Salah and its timings.  He was in I’tikaaf in the cave “Hiraa” when the first revelation came, moreover, He had led the congregation of all the Prophets in Salah at Baitul Maqdis on his way to Me’raaj, then He led all the angels Salah at Baitul Ma’moor.  He is the leader (Imam) of all the Prophets and angels, but His nation was to be taught after the appliance of the Islamic rulings.

[1] i.e.  The shadow of a person was equivalent to the length of a shoe lace that day, since it was summer and the shadow gradually increases and decreases in accordance with the weather.  Point to be remembered that here, the shadow means the shadow of a common human being; not of the holy Prophet nor of Hazrat Jibra’eel (peace be upon Them), for they both are light which does not have a shadow.  The Prophet (peace be upon Him) did not have a shadow though the entire universe is blessed under His shade.  Refer to my book “Risala-e-Noor” for its details.

[1] Imam Shafe’i and Saahibain (Imam Muhammad and Imam Abu Yusuf) grasp their proofs from this Hadeeth that the time of ‘Asr begins when the shadow is x1.  Our Imam Azam confirms it when the shadow becomes x2, but this Hadeeth also goes against their motive, because it does not even speak of the actual shadow, and the actual shadow has to be there followed by x1 shadow according to them as well.  This Hadeeth of timing in fact has been abolished, just as the numbers of Rakaats that were two that day, so were the timings, the numbers of Rakaats were added later on as were the timings changed.  We shall discuss its research in the next section, or you may refer to my book “Jaa-al-Haq, vol. 2”.  The coming Hadeeths will be mentioned which caused the cancellations.

[1] i.e. He led Him in Maghrib the time we open our fasts nowadays, otherwise neither was the fasting Fard at that time nor did the Iftaar exist, since the fasting became compulsory after the migration, thus there is no objection against the Hadeeth.

[1] It means the same thing which we have discussed earlier i.e. the evening twilight is the glow which disappearance is the beginning point of ‘Isha time.  That’s what is meant here.

[1] It’s said in the synonymous sense as the earlier that, as it’s forbidden for the fasting person to eat or drink when it’s dawn, He led Him in Fajr Salah at that time, otherwise neither the fasting existed at that time nor did the beginning (Suhoor/Sahri) or the opening of fast (Iftaar).

[1] It’s obvious that today He performed Dhuhr the time He performed ‘Asr yesterday i.e. at x1 shadow, therefore, this Hadeeth is cancelled by the consensus.  It’s no one’s ruling to equalize the ending point of Dhuhr and the beginning point of ‘Asr as one.  All are unanimous in the beginning of the ‘Asr time after the termination of Dhuhr.  Few said that the closeness of time measure is meant here i.e. closed to x1 shadow; a little earlier than x1.  Few said that the x1 occurred at the end of Dhuhr time; not at its beginning.  Few said that the x1 is inclusive of the actual shadow i.e. yesterday’s ‘Asr was performed at the x1 excluding the actual shadow and today’s Dhuhr was performed at the x1 including the actual shadow.  In short, this Hadeeth is of very secretive meanings while the truth is that it has been cancelled.

[1] This method is also cancelled by consensus, because the termination of ‘Asr is at sunset according to all; not at x2 shadow, but according to Imam Azam, it’s the beginning point of ‘Asr.

[1]i.e. He prayed Maghrib both days at the same time.  Imam Shafe’i and Imam Malik are unanimous in this, but this Hadeeth is cancelled altogether by our Imam.  It has been mentioned in the previous Hadeeth that the Prophet (peace be upon Him) performed the Maghrib Salah a little before the evening twilight had disappeared, if the Maghrib time was as little as it takes one to perform the Salah, then what’s this delay all about?  And that Hadeeth was recorded later than this; hence today, it was the first Salah of Islam.

[1] The Prophet (peace be upon Him) was saying this in his words by way of humility, otherwise Hazrat Jibra’eel requested Him with utmost respect e.g. “O the Messenger of Allah!”  Just as an Aalim nowadays says that the audience told me, “Hey, you too go forward and say something,” but actually they request respectfully.  How could it be possible for Hazrat Jibra’eel to call Him by His name, when it’s against the Quranic command:

لَا تَجْعَلُوۡا دُعَآءَ الرَّسُوۡلِ بَیۡنَکُمْ کَدُعَآءِ بَعْضِکُمۡ بَعْضًا ؕ قَدْ یَعْلَمُ اللہُ الَّذِیۡنَ یَتَسَلَّلُوۡنَ مِنۡکُمْ لِوَاذًا ۚ فَلْیَحْذَرِ الَّذِیۡنَ یُخَالِفُوۡنَ عَنْ اَمْرِہٖۤ اَنۡ تُصِیۡبَہُمْ فِتْنَۃٌ اَوْ یُصِیۡبَہُمْ عَذَابٌ اَلِیۡمٌ ﴿۶۳﴾

  Make not the summoning of the Messenger among yourselves, like one calls the other among you. Undoubtedly, Allah knows those of you who slip away quietly taking shelter of any excuse; therefore let those who do against the command of the Messenger fear lest some trial befall them or a painful torment overtake them.

(Noor 24, Verse 63)

[1] i.e. whichever Prophet had prayed any Salah from amongst these, performed them at these very times.  Remember, that all five Salahs were not compulsory collectively upon any other Prophet.  This accumulation is the speciality of our holy Prophet’s nation (peace be upon Them all), thus, the Hadeeth is clear.  Hazrat Abu Dawood, Baihaqi and Ibn Abi Shaibah said that no other Ummah than this read the ‘Isha Salah.  It’s possible that it might have been made Fard upon few Prophets and not their nation, as Tahajjud Salah was Fard upon our Prophet (peace be upon Him) but not for us.  Hazrat Imam Tahawi narrated from the mother of believers Hazrat Aaishah (whom Allah is pleased with) that Hazrat Adam (peace be upon Him) performed Fajr Salah when His repentance was accepted, Hazrat Ibraheem (peace be upon Him) performed Dhuhr Salah when Hazrat Isma’eel’s (peace be upon Him) Qurbani was replaced with a ram, Hazrat ‘Uzair (peace be upon Him) performed ‘Asr Salah when He came alive after hundred years, Hazrat Dawood (peace be upon Him) performed Maghrib Salah upon the acceptance of His repentance; he made the intention for four Rakkats but paid Salam on third, because He got tired, thus it remained three, our Prophet (peace be upon Him) performed ‘Isha Salah and few said that Hazrat Moosa (peace be upon Him) performed ‘Isha when He went on Toor to take fire and was blessed with Prophethood fortunately and found His wife in peace when He returned and the child had already born.  And Allah knows best.

[1] It’s obvious that the two days, when the Prophet (peace be upon Him) performed Salah with Hazrat Jibra’eel (peace be upon Him), the Companions did not pray with them, as the word اَمَّنِیۡ (He led Me) describes.  The Prophet (peace be upon Him) Himself performed and them commanded them to follow thereafter, or He firstly performed with Hazrat Jibra’eel and later on, He taught the Companions.  Point to be noted that the Fajr Salah was not performed at the morning of Me’raaj nor was its Qadha because the law is not to be practiced before it’s applied.  The Salah was made Fard in the night of Me’raaj and Dhuhr was the first Salah to be performed, hence, there were only four Salahs today, and then five.  Refer to its detailed research in my book “Tafseere Na’eemi” etc.

[1]It’s the filial appellation of Imam Zohri, His name is Muhammad, and filial appellations (Kunniyat) are Abu Bakr and Ibn Shehaab.  He was a famous Tabe’i.

[1] i.e. He delayed it more than the habitual time.  Hazrat Umar Ibn Abdul Azeez was the fifth righteous caliph from amongst the caliphs. (Mirqaat)  He is regarded the fifth because Hazrat Imam Hasan (whom Allah is pleased with) had abdicated the caliphate.

[1] Sub’haanAllah!  How much of reverence they had for the Prophet (peace be upon Him), Hazrat Urwah did not say that Hazrat Jibra’eel (peace be upon Him) led the Prophet (peace be upon Him) but He said that Hazrat Jibra’eel (peace be upon Him) performed Salah before Him.  Hazart Urwah is Hazrat Aaishah’s nephew and son of Hazrat Asma (whom Allah is pleased with).  I had the privilege to drink water from the well of His garden.

[1] i.e. how could it be possible, Urwah, that Hazrat Jibra’eel was standing before the Prophet (peace be upon Him) while the Quran states:

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تُقَدِّمُوۡا بَیۡنَ یَدَیِ اللہِ وَ رَسُوۡلِہٖ وَاتَّقُوا اللہَ ؕ اِنَّ اللہَ سَمِیۡعٌ عَلِیۡمٌ ﴿۱﴾

  ‘O believers! exceed not over Allah and his Messenger and fear Allah. Undoubtedly, Allah Hears, Knows.

(Hujraat 49, Verse 1)

This news of yours, to me, seems against the Quran.

[1] It should be noted, though Hazrat Urwah Ibn Zubair himself is a Sahaabi, but He mentioned the chain of narrators for Hadeeth and His objective was, that although He had heard this Hadeeth from the Messenger of Allah (peace be upon Him) but at the same time, some other Companions besides Him also heard this Hadeeth and other Muslims heard from them too.  He in fact presented this chain of narration as a witness, or else when a Sahaabi narrates a Hadeeth, He does not need a chain of narrators.

[1] Hazrat Urwah did not make mention of the Salah timings on this occasion, because Hazrat Umar Ibn Abdul Azeez did not doubt it.  He doubted the leadership of Hazrat Jibra’eel (peace be upon Him) over the holy Prophet (peace be upon Him) in Salah, for the Prophet (peace be upon Him) is the leader of all the Prophets and angels (peace be upon Them all).  He led all the Prophets in Salah at Baitul Maqdis and among the followers, were Hazrat Jibra’eel and Meekaa’eel and all other angels as well, then how is it that suddenly, Hazrat Jibra’eel got the leadership?!  It was for this reason that He only mentioned the incident of leading the Salah.  I have previously mentioned that the Salah in the night of Me’raaj was the Salah of love; not the Islamically appointed Salah, or else the predeceasing Prophets would not perform it, since the shariah rulings are taken away after they’ve passed away, but this time, it was the shariah appointed Salah and the bearer of the rulings was Hazrat Jibra’eel.  The Prophet (peace be upon Him) taught Hazrat Jibra’eel the love and Shariah rulings were brought by Hazrat Jibra’eel.  اَللّٰھُمَّ صَلِّ عَلیٰ سَیِّدِنَا مُحَمَّدٍوَّاٰلِہٖ وَصَحۡبِہٖ وَسَلِّمۡ۔

[1] i.e. the missionary work and civil organisation come after Salah.  Leave all the work when it’s time for Salah.  Two rulings are derived from this; one, that the ruler should not only concentrate on the worldly affairs, but also reform the religious affair of his subjects, two, “Reform the elders, minors will automatically follow.”  It was for this reason that He had written to his officers peculiarly.

[1]حَفِظَ  refers to performing Salah correctly and حَافَظَ refers to adherence and performing it on right times.  This message teaches us, as the adherence to Salah opens the doors to all the godliness, in the same manner, abandonment of Salah opens up the doors to all evil.  Thus, Allah Almighty states:

وَ اَقِمِ الصَّلٰوۃَ ؕ اِنَّ الصَّلٰوۃَ تَنْہٰی عَنِ الْفَحْشَآءِ وَالْمُنۡکَرِؕ وَلَذِکْرُ اللہِ اَکْبَرُؕ وَاللہُ یَعْلَمُ مَا تَصْنَعُوۡنَ﴿۴۵﴾

And establish prayer. Undoubtedly, the prayer forbids one from indecency and evil thing. And no doubt, the remembrance of Allah is the greatest. And Allah knows what you do.

(Al-‘Ankaboot 29, Verse 45)

[1] Shadow refers to an ordinary person’s shadow, yard means the Shar’i yard i.e. 24 finger’s breadths or 1 ½ feet.  This statement of His was in accordance with the season when Dhuhr time might have begun at one yard in that country, because Dhuhr time differs as per different times and different locations.

[1] All the Hadeeths of this type approves of Imam Shafe’i’s rulings i.e. the time of Dhuhr ends at x1 shadow while Imam Azam holds the view that the duration of Dhuhr time is till x2 shadow.  The Hedeeths that speak of x1 are cancelled according to Him and their abolisher Hadeeths will be mentioned in the next chapter.  This command of Hazrat Umar was concerning their recommended timings i.e. it’s better to perform them prior to the x1 shadow and our ruling is also to perform it before x1 and ‘Asr after x2, otherwise this Hadeeth would be against Imam Shafe’i’s motive too if taken literally, since in His ruling also x1 shadow is required aside from the actual shadow, and the actual shadow is not mentioned here at all.

[1] i.e. 50 minutes before sunset, because the sun turns pale before 20 minutes which is undesirable time.  ‘Asr should be commenced half an hour earlier than this.  The traveller will travel two to three miles in this time with ease.

[1] Here also, the recommended time is mentioned, or else, Maghrib time lasts till evening twilight disappears and ‘Isha time lasts till dawn, but it’s recommended to perform Maghrib just after sunset and ‘Isha before 1/3^rd of the night.

[1] This curse of Hazrat Umar is to reveal anger.  Remember, that sleeping before ‘Isha and talking afterwards is against Sunnah and badly disliked by the Prophet (peace be upon Him) because abandoning ‘Isha by sleeping before ‘Isha and missing Fajr by awaking till late night is forbidden, for the reason accountable for a forbidden act is also forbidden (Haraam).

[1] i.e. perform Fajr while it’s dark, approves of Imam Shafe’i’s objective.  Imam Azam is in favour of performing Fajr when it’s bright.  His proofs will be observed in the next chapter.  Refer to my book “Ja-al-Haq” for the detailed research about Salah timings.

[1] i.e. if the Prophet (peace be upon Him) used to perform Dhuhr Salah early in summer when the shadow of an average person lengthened as large as three steps, and if he delayed, then He performed Dhuhr when it was as large as five steps.  And if He performed it early in winter, then it used to be as large as five steps and if He delayed, then it should be seven, due to the shadow enlarging more in winter compared to summer.  This estimation is in accordance with Arabia and not applicable in other countries, because the larger the latitude of a place, the larger the shadow will be.

[1] Take note that it’s recommended by Imam Azam to always perform Maghrib and Dhuhr in winter hurriedly, that the Salah should be commenced as the time enters.  Delaying a little besides these two is recommended.  The meaning of commencing Salah early by Imam Azam, is to commence with Salah as soon as the time starts without delaying.  Few Imams hold the view of performing all the Salahs early except delaying ‘Isha till third of night which is recommended by all the Imams.  The conclusion is that, all are unanimous on delay in ‘Isha and hurriedness in Maghrib and Dhuhr of winter, they differ in the rest.

[1] He is a famous Tabe’i.  He was from Bani Tameem tribe in Basrah and He met many Companions (Sahaba).

[1] His name is Naflah Ibn Ubaid.  He is a Sahaabi.  Muslims from far, used to come to visit the Sahaaba and ask them about Islamic rulings.  His visit was also in this regard.

[1] i.e. He used to perform Dhuhr early.  The Dhuhr of winter is meant here.  It’s coming in the next Hadeeth that the Prophet (peace be upon Him) said, “Cool Dhuhr because the heat of afternoon is from the rage of hellfire.”  Thus, neither this Hadeeth is argumentative with one another, nor is it against the Hanafis’ objective.

[1] i.e. He used to perform ‘Asr 50 minutes before sunset and half an hour before the sun turns pale.  He probably used to complete the Salah in ten minutes and one could easily reach the bank of Madinah Munawwarah within forty minutes.  This faqeer (I) used to approach Masjid Qubaa in half an hour, there it does not prove that the Prophet (peace be upon Him) used to perform ‘Asr at x1; this Hadeeth is not against us.

[1] This Salah is called ‘Isha in Islamic terms, but the Bedouins used to call it ‘Atamah.

Note:  One should only refer to the Salahs’ by the names that are appointed by Shariah.

Delay refers to delaying it till 1/3^rd of the night as it has been mentioned in other narrations.

[1] Its commentary has been given earlier.  Talking means unnecessary worldly discussions and this is what is undesirable, thus it does not prohibit one from participating in religious gatherings, studying Islamic literatures etc. after ‘Isha.  Conclusion:  Sleep early after ‘Isha and get up early for Fajr.

[1] i.e. He used to perform Fajr so early that even after reciting sixty to hundred verses, it used to be bright enough for one to easily recognize the next person.  It approves of ones who hold the view of recommending Fajr Salah to be performed in dark.  According to Imam Azam, this darkness was of the Masjid, not of the time, because Masjid-al-Nabawi Shareef is very deep, the exterior light penetrates there after some time.  And supposedly, if we do accept the darkness of time, then it was His personal action.  His command will be mentioned soon that He said, “Perform Fajr when it’s bright, for it is more rewarding.”  And when His command and action seem to clash, then His command has the preference, since there is an apprehension in action to be His speciality.

Note:  There is no such Hadeeth where it’s commanded to perform Fajr in darkness, yet there are various Hadeeths speaking of performing Fajr when it gets bright.  Hazrat ‘Ali used to say, “Make it brighter. Make it brighter.” (Tahaawi) When Hazrat Abu Bakr used to complete Fajr Salah, the sun was about to appear. (Baihaqi) Hazrat Ibraheem Nakh’i said, “There are fewer issues than performing Fajr in brightness in which the Sahaaba agreed.” (Tahaawi)  I have also presented 29 Hadeeths that approves of Fajr to be performed in brightness including one from Dailami that the Prophet (peace be upon Him) said, “Allah Almighty will enlighten the grave and the heart of the one who performs Fajr in brightness.”

[1] This informs us that if the time allows, one should await the crowd, instead of behaving like a train that the Musallies gather or not, Salah would be performed.  Look at His action that He used to delay ‘Isha when there were lesser people.

[1] It used to be the heat of the ground, not the time.  He used to cool it but the floor still used to be hot as it is seen in Haram Shareef up to this date.  This gives the idea that the Salah-performer can prostrate onto the worn clothes when necessary, and it’s the ruling of Imam Azam (may Allah shower mercy upon Him).

[1] This Hadeeth is the commentary of the Hadeeths where it’s said that the Prophet (peace be upon Him) used to perform Dhuhr at noon.  This explains that it refers to the Dhuhr Salah of winter, since the ruling is strict regarding performing Dhuhr Salah in summer when it cools.  Two rulings of the Hanafi school of thought are proven from this; one, that it’s Sunnah to perform Dhuhr in summer when it cools, and two, that the time of Dhuhr remains till x2 of one’s shadow, since it still remains hot till the x1 everywhere, especially in Arabia, furthermore, Bukhari, Abu Dawood, Baihaqi, Tahaawi and Tirmidhi etc. have narrated from Hazrat Abu Zar Ghifaari that the Prophet (peace be upon Him) once performed Fajr at the time when the shadows of hills were fallen, and the shadows of hills spread out only when it surpasses x1.  Moreover, Bukhari has narrated from Hazrat Ibn Umar that the Prophet (peace be upon Him) said, “Jews are like the labourers who work from morning to Dhuhr for one Qeeraat (24^th part of an ounce) and Christians are like the labourers who work from Dhuhr to ‘Asr for one Qeeraat, and you (Muslims) are like the labourers who work from ‘Asr to Maghrib for two Qeeraats.  Your work is lesser and the wages is much.”  This reveals that the duration of ‘Asr is less than Dhuhr, or else this example will not set right.  If the time of ‘Asr were to begin from x1 then the duration of Dhuhr will be equivalent to that of ‘Asr and in summer it would even exceed the duration of ‘Asr.  Imam Azam provides some more proofs regarding this ruling.  If you have compassion, refer to my book “Ja-al-Haq vol. 2.”

[1] Note:  The heat is originated from the sun according to the philosophers, but the heat of the sun comes from hell, or both the sun and hell produce the heat, though in summer it still remains cold in some mountains and valleys but it’s not contrary to this, as the heat of the sun always has the same temperature but its effects apply differently, thus when it’s cold in a certain regions, it’s hot in the other i.e. the more the rage, the hotter it gets and the less the rage the colder is gets.  Now, therefore, no objection should be raised against the Hadeeth, be it from jews or christians.

[1] i.e. it’s winter when hell inhales and it’s summer when it exhales.  This Hadeeth is taken literally without any apprehensions.  Nature has placed life and intellect in everything as Quran states:

فَمَا بَکَتْ عَلَیۡہِمُ السَّمَآءُ وَ الْاَرْضُ وَمَا کَانُوۡا مُنۡظَرِیۡنَ ﴿۲۹﴾

And the heavens and the earth did not shed tears for them, nor were they given respite.

(Al-Dukhaan 44, Verse 29)

i.e. the heavens and the earth do not cry on the death of a non-believer, i.e. they do cry on the death of a believer.  The Holy Quran also says:

ثُمَّ قَسَتْ قُلُوۡبُکُمۡ مِّنۡۢ بَعْدِ ذٰلِکَ فَہِیَ کَالْحِجَارَۃِ اَوْ اَشَدُّ قَسْوَۃً ؕ وَ اِنَّ مِنَ الْحِجَارَۃِ لَمَا یَتَفَجَّرُ مِنْہُ الۡاَنْہٰرُ ؕ وَ اِنَّ مِنْہَا لَمَا یَشَّقَّقُ فَیَخْرُجُ مِنْہُ الْمَآءُ ؕ وَ اِنَّ مِنْہَا لَمَا یَہۡبِطُ مِنْ خَشْیَۃِ اللہِ ؕوَمَا اللہُ بِغٰفِلٍ عَمَّا تَعْمَلُوۡنَ﴿۷۴﴾

  Then, thereafter your hearts hardened, then they are like stones, but harder than these; and of stones there are some from which rivers gush forth and some are those which split, then water comes therefrom and there are some which fall down for fear of Allah, and Allah is not unmindful of your doings.

(Baqarah 2, Verse 74)

Some stones tremble due to the fear of Allah Almighty.  The arrogant should have a look at this verse before raising an objection.

[1] Neither this Hadeeth approves of the idea of Him performing ‘Asr before x2 of one’s shadow nor that He used to perform ‘Asr in the early moments.  It’s possible according to Hanafi ruling to walk and reach this far after ‘Asr.  It’s recorded in Tahaawi shareef that Hazrat Abu Hurairah used to perform ‘Asr when the sun could be seen shining on the heights of the mountains and Hazrat Umar wrote to His officers that the Companions used to delay in ‘Asr Salah.

[1] This Hadeeth approves of three rulings; one, that it’s the sign of hypocrites to delay ‘Asr Salah so much by being indulged in worldly affairs, two, that it’s the undesirable time, i.e. twenty minutes before sunset, and one should perform ‘Asr at its recommended time, three, that one should make Rukoo’ and Sajdah comfortably.  The Prophet (peace be upon Him) confirmed the act of hurriedness in Sajdah similar to the eating manner of the roosters as they peck the grains from the ground.

[1] i.e. such person suffers such a loss which recovery is not possible.  Same is the case of one who abandons ‘Asr Salah, its reason will be mentioned in the next Hadeeth.

[1] The worldly affairs are probably meant by deeds which caused the abandonment of Salah.  The objective of one’s deeds being vanished could be either that the blessing of such work is taken away, or that if one gets into the habit of abandoning ‘Asr Salah,  then there is a fear that such a person may die in the state of becoming an infidel which will vanish his deeds.  It does not mean that abandoning the ‘Asr Salah is infidelity.

Note:  The Quran has put much emphasis on ‘Asr Salah by mentioning it to be the middle Salah, furthermore, the accumulation of the angels of day and night takes place at this time, and this time is of people’s evening walk and trading hour for businesses.  It is for this reason that many a people miss this Salah.  Both, the Quran and the Hadeeth have put emphasis on this for the very reasons.

[1] i.e. it used to be bright enough after performing Maghrib for one to see the spot of his shot arrow.  All the scholars are unanimous on performing the Maghrib Salah in early moments.

[1] This darkness was either of the Masjid, for, the Prophet’s (peace be upon Him) Masjid was very deep, or of time, for, the Prophet (peace be upon Him) used to perform Fajr at its early time due to the women who partook in Salah, so that they may return to their homes while it was still dark.  The women then were stopped from coming to the Masjids, so was this ruling also changed.  The Hadeeth according to the first reasoning is Muhkam, and according to the next, this practice was in accordance with that time, and it was one of the personal actions of the Prophet (peace be upon Him).  I posed the explanation because the coming Hadeeths present the view of performing Fajr in brightness.  On the basis of this explanation, this Hadeeth, being a practice (‘Amali), will not clash with the coming Hadeeth which is a verbal command (Qawli).  The women perhaps used to leave just after Tasleem before du’a as the ف of فتنصرف indicates, and the men left after du’a, lest should there occur the intermingling of males and females.

Note:  Hazrat Umar had stopped the women from coming to Masjid, Hazrat ‘Aaishah complied with it that if the Prophet (peace be upon Him) were to see this era, He would have forbidden the women’s entrance into Masjid.  Pity on people who let their women enter the market and cinemas without a veil.

[1] He is one of the famous Tabe’i’s.  He was a very good Haafiz and an exegetist of Quran and blind by birth.  His memory was extraordinary.  He was from Sadoos tribe, stayed in Basrah and passed away in 117 A.H.  Great saints as Khwaja Hasan Basri have narrated Hadeeths from Him.

[1] i.e. They had Suhoor at last moments and performed Fajr in its early moments.  Such gap between Suhoor and Fajr Salah was His personal action, for He was free from making any religious mistakes.  He definitely was aware of the Suhoor and Fajr timings, yet it’s not permissible for us to perform Fajr at such a little gap of time, for, we may mistaken in making a distinction between the two, and may perhaps have Suhoor after the termination of time or perform Fajr before its time enters. (Mirqaat)  Remember, that there are numerous ‘Amali Hadeeths which speak of performing Fajr early, but there isn’t a single Qawli Hadeeth which mentions this, thus, Hanafi school of thought is very mighty.

[1] This sheds light on the knowledge of the unseen which was bestowed upon the Prophet (peace be upon Him) by Allah Almighty.  He gave Hazrat Abu Zar Ghifaari the news of His long life as well as the news of the appointment of irresponsible rulers in future; i.e. “O Abu Zar!  You will be living later than the righteous Caliphs and join the era of such tyrant and irresponsible rulers that you will not be able to make them apply the right timings of Salahs.”

[1] Many a Shariah rulings are derived from this sentence; one, that the Salah should not be delayed more than its recommended time by relying on congregation, rather perform it alone, two, that if the ruler does not make the congregation at right time, then perform your Salah alone either in Masjid or at home, as the pilgrims face the similar problem because of Najdi rulers, three, that if one helplessly fails to raise the truth in the presence of an unjust ruler, he does not become a sinner, four, that one should join a congregation if he finds one after having performed the Salah individually with the intention of praying Nafl.  This rule is applicable only in Dhuhr and ‘Isha, since Nafl is undesirable after Fajr and ‘Asr, and Maghrib consists of tree Rakaats, five, that if any harm could occur due to not performing Salah behind a tyrant ruler, then one may pray behind them but repeat the Salah afterwards, as the residents of Haram shareef face it nowadays, six, that the Salah of one performing Nafl behind the one performing Fard, is valid, seven, that if the Imam appointed by the king has wrong beliefs, and a true Muslim is forced to pray behind him at the time of congregation, then he should do the same in such circumstances.

[1]

[1] i.e. if the sun rises whilst performing Fajr or sets whilst performing ‘Asr, then the Salah will be valid.

[1] Because he approached the Salah in time and this Salah of his will be performed, not repaid.  There are numerous argumentative Hadeeths on this subject in this concern.  This Hadeeth informs that the Salah is valid at sunrise and sunset, but it’s mentioned in other narrations that the Prophet (peace be upon Him) forbade strictly praying in these time, thus, the Shariah analogy is to be applied here in order to give a preference to one of the Hadeeths.  Fayyaadh has pointed out that the ‘Asr Salah will be valid under such circumstances and Fajr will be nullified, since in ‘Asr, the time was already undesirable at the time of starting the Salah right till sunset, therefore both the beginning and the ending were done at undesirable times, but in Fajr, the timing is perfect till the end of Fajr time, so in this case, the Salah is started at the perfect time but its ending will occur at undesirable time, hence, this Hadeeth is applicable in ‘Asr while the Hadeeth of negation will be applied in Fajr.  In short, Salah is not valid when the sun is rising, but the ‘Asr of the day is valid at sunset.  For more details refer to my book, “Ja-al-Haq vol. 2.”

[1] In a situation, when one lied down without having intended to sleep but fell asleep and got up when the time of Salah had elapsed, then he will be regarded helpless, but if one had intentionally slept away without performing Salah, or slept late at night without a valid reason which caused deep sleep that did not allow one to get up for Fajr, then he is guilty.  Allah Almighty is aware of the intentions.  It is for this reason we are commanded to sleep early after ‘Isha Salah, hence, the wrong-doers nowadays cannot make this Hadeeth an approval for them to neglect the Salah.

[1] i.e. the compensatory method which is applied in fasting and pilgrimage, is not applicable in Salah.  It requires only repayment.  Two rulings are understood from اِذَا ذَکَرَ; one, that if the missed Salah is totally forgotten it does not make one a sinner, two, that one should immediately repay it as he remembers, because then, delaying it even further will be a sin, Since there is no guaranty of our life.  As too is the case of all the other prayers.  He specifically mentioned “when one remembers,” because it becomes obligatory for one to repay when the missed prayer is remembered, not by merely awaking.  If one gets up and still does not remember, there is no repayment.

[1] i.e. if someone does not get up co-incidentally at the time of Salah and Salah is missed, then it will not be a sin.  One will become a sinner by missing the Salah deliberately when awake.  It should also be remembered that if one is finding it difficult to get up by one’s own fault; such as, sleeping late at night for no valid cause which lets you awake at broad day light, then it’s obviously a sin.

[1] i.e. perform Salah when you remember Me.  This verse has many an explanation and the best of all is the one which is given by the holy Prophet (peace be upon Him) Himself.  Point to be noted that Allah Almighty did not say, “Perform Salah when you remember the Salah,”  Instead, He said, “Perform Salah when you remember Me,” this makes it clear that the one who remembers Allah does not forgets the Salah and one who is steadfast on Salah is not unconscious of Allah.  This verse has many more explanations, refer to my exegesis “Noorul ‘Irfaan.”

[1] i.e. do not delay when it’s the recommended time to perform Salah, thus, neither is the Hadeeth against Hanafi’s nor is it in favour of the Shafe’i’s, nor is it argumentative with other Hadeeths, for ‘Isha is recommended to be performed late according to all.

[1] اَیِّمٌ was in fact اَیۡوَمٌ , و becoming ی mixed with ی, it became اَیِّمٌ , which means “a mature woman who does not have a husband, be it a bachelorette or widow.”  i.e. do not delay further when the right match is found for the girl, since it is the key to thousands of corruptions if neglected.  This Hadeeth informs that the funeral Salah is to be performed even if it occurs at undesirable times, and this is the ruling of Hanafi school of thought.  It’s impermissible to delay the time of funeral Salah till the undesirable time enters if the funeral was ready prior to that.  This Hadeeth is thus, not against the Hadeeth where the Prophet (peace be upon Him) forbade the funeral Salah to be performed at sunrise, sunset or midday.

[1] Recommended time is meant by the early moments and undesirable time is meant by the last moments i.e. performing the Salah in its recommended time is a means to earn Allah’s pleasure and performing it in undesirable time, which was supposedly a grave sin, hence the Salah would have been missed, but Allah Almighty has forgiven it.  This explanation of mine does not make this Hadeeth go against the one where it’s instructed to delay in ‘Isha.

[1] i.e. it has been mentioned in the Book Of Faith.

[1] His name is Abdullah Ibn Umar Ibn Hafs Ibn Aasim Ibn Umar Ibn Al-Khattaab.  He was very pious but his memory was a little weak.  He passed away in 171 A.H.  His brother Ubaidullah Ibn Umar was a very reliable narrator.

Note:  This Hadeeth has been narrated by many chains of narrators, thus, it’s Hasan Li Ghairihi (A Hadeeth which is Hasan by gaining strength from another similar narration)

[1] This Hadeeth is very perceptible, because the Prophet (peace be upon Him) has performed Salah many a time at the last moments, for Hazrat Jibra’eel (peace be upon Him) had led Him in all Salahs in their last moments, and the Prophet (peace be upon Him) Himself led the Companions in Salah one day in the early moments and the second day in the last moments.  He repaid the five Salahs in The Battle of Trench, and in the night of Ta’rees, He prayed the Fajr Salah after having it missed.  Once, He got up very late in the last moments of Fajr Salah, He performed the Salah in haste, and said, “I had been seeing my Lord in the dream busy talking to Him.”  Thus, it’s compulsory to reveal the hidden meaning of this Hadeeth.  Either She was not aware of all these events, or She did not mention the event of learning and teaching, or it means that He did not delay in performing any Salah since She had been married to Him.  This Hadeeth is authentic as well; hence its chain of narration is not connected.  The Muhaddith says that this Hadeeth has disinclination.  Fitrat i.e. nature either means Islam, or the tradition of the Prophets (peace be upon Them) or the Sunnah of Islam.

[1] This informs that such delay in Maghrib, when the stars become visible and shining, gather and form a rich accumulation, is undesirable, as the Maghrib time of the Rawaafiz (Shi’ahs).  This Hadeeth approves of Imam Azam’s view, since the evening twilight is the whiteness in the horizon; not the redness.  The time Maghrib is in the whiteness because the accumulation of stars does not take place at the time of redness, but when there is whiteness.  The Prophet (peace be upon Him) called it the last moments of Maghrib; not the ending point.  This also makes us aware that AhlusSunnah are on goodness and, Allah-willing, they will be, for they perform Maghrib early.

[1] The narrator has confusion whether He said one third of night or half the night.  This Hadeeth is the commentary of the Hadeeth where the emphasis is on performing the Salah in early moments.  This Hadeeth declares that the early moments there, were meant as the early moments of the recommended timings.  i.e. If it wasn’t hard for my nation I would make such a delay in ‘Isha compulsory that it would be disallowed to performed ‘Isha prior to that at all.  This delay is in fact Sunnah; not Fard.  This Hadeeth also informs that the Prophet (peace be upon Him) has been appointed by Allah Almighty as the master of Islamic Laws, to make anything Fard and vice versa by the command of His Lord.  See my book “Saltanate Mustafa”.  It also gives us the awareness of His mercy and compassion for His nation, that He is concerned about His nation’s ease in prayers as well.

[1] i.e.  Since you alone are given the gift of ‘Isha Salah, so delay in performing it so that you get the reward of waiting for the Salah, and then you may not have extra time for chatting and you go to sleep just after Salah.  This gives the understanding that the nation of the Prophet (peace be upon Him) is better than all the other nations.  There are many reasons to this excellence and the gift of ‘Isha Salah is one of them.  It should be noted that the ‘Isha Salah was not compulsory on any other nation before us, but few Prophets (peace be upon Them) used to perform it as Nafl, therefore this Hadeeth is not against the Hadeeth where Hazrat Jabra’eel made the statement that these are the timings of your and the other Prophets’ Salahs before you, nor against the narration that Hazrat Moosa (peace be upon Him) performed ‘Isha Salah when He found His wife Safooraa’ in peace upon His return from the mount Sinai.

[1] The calculation of such comes to half past nine in winter as it is proven from experience.

[1] This Hadeeth is a strong proof of Imam Azam that Fajr should be performed in brightness.  This Hadeeth is quite clear in this regard.  This Hadeeth is supported by two things; firstly, both Bukhari and Muslim have narrated from Hazrat Ibn Mas’ood that the Prophet (peace be upon Him) performed the Fajr Salah in Muzdalifah before His everyday routine.  So, if He were into performing Fajr Salah everyday in the early moments, then did he perform that day even before Fajr time?!  Nay, this Hadeeth means that He used to usually perform Salah in brightness, but today He performed it in darkness.  This is the Hanafi ruling.  Secondly, Fajr is similar to Maghrib in many aspects.  Fajr in brightness is Sunnah as well as Maghrib is Sunnah in brightness, yet the brightness of Maghrib is in its early moments while it’s in the last moments of Fajr.  (Refer to “Ja-al Haq vol. 2” for its thorough research.)

[1] Tirmidhi said, “This Hadeeth is Hasan, Sahih.”  This Hadeeth is also found in Ibn Majah, Baihaqi, Abu Dawood, Teyalsi and Tabrani.

[1] The experience bears witness of the efficiency of Arabs in slaughtering the animals and preparing the meat.  I have personally witnessed it with my own eyes.  One could easily accomplish these tasks after having performed ‘Asr at x2 of one’s shadow, thus this Hadeeth does not approve of the performance of Salah at x1 at all, moreover, the meat of young camel tenderizes quicker and the expert cook can prepare it very quickly while the Pakistani butcher and cook cannot accomplish this task throughout one whole day.

[1] Waiting for is also a form of worship as performing the Salah is, especially when awaiting the arrival of the Prophet (peace be upon Him) is the best form of worship.  From this we come to know the respect that the Companions used to observe for the Prophet (peace be upon Him) that they never used raise their voice to call Him neither would they send the news of the accumulation of the Musallies for Salah, because they knew that there is no point in informing the knower.  Furthermore, the Quran regards the ones who raise their voice to call them stupid:

اِنَّ الَّذِیۡنَ یُنَادُوۡنَکَ مِنۡ وَّرَآءِ الْحُجُرٰتِ اَکْثَرُہُمْ لَا یَعْقِلُوۡنَ ﴿۴﴾

Undoubtedly, those who call you from behind your private apartments, most of them are stupid.

(Hujraat 49, Vesre 4)

[1] Because neither He gave us the reason for delay nor did we ask Him due to respect.  This teaches us that we should not question our Murshid on every little thing and rather be patient.  Hazrat Khizr (peace be upon Him) had already warned Hazrat Moosa (peace be upon Him), “Do not question me about any of my actions.”

[1] i.e. your wait is also worship and so is your wakefulness, sitting in the Masjid, and being patient in waiting.  No other Prophet was blessed with the accumulation of so many worships.  Few scholars mention the excellence of ‘Isha over ‘Asr on the basis of this Hadeeth.

[1] It appears that the today’s ‘Isha was performed late compared to other days.  The meaning of “I would make them perform this Salah” is to command them to perform the Salah at this time.

[1] He himself is a Companion and his father too.  He was the nephew of Hazrat Sa’d Ibn Abu Waqqaas, and stayed in Koofah.  He passed away either in 64 A.H. or 66 A.H.

[1] It’s to address the Tabe’is.  They asked him about the Salah timings of the Prophet (peace be upon Him).  He replied to them, “You are performing Salahs at the right times, for the Prophet (peace be upon Him) also prayed at the same times.

[1] Note:  It has been disallowed to call the ‘Isha ‘Atamah.  Either Hazrat Jabir was unaware of its prevention or they did not know its meaning yet, but only by calling it ‘Atamah, as in Punjab the villagers know ‘Asr as Digar and ‘Isha as Khuftaan.

[1] i.e. He shortened the time when He led in Salah, but He lengthened much when prayed individually e.g. Tahujjud etc. and this was often, otherwise, sometimes He recited Surah A’raaf in Maghrib, but no matter how much He lengthened, it seemed light to the companions.

[1] Performing Salah here refers to the intention of performing Salah.  It was the habit of the Companions that they never called the Prophet (peace be upon Him) nor did they pray alone or make their congregation separately despite the delay He made.  They believed that praying late with Him is better than praying on time alone.

[1] It’s obvious that those Muslims are meant here that had performed ‘Isha in their Masjids or those women and children that went to sleep after having performed their ‘Isha Salah individually, not the People of the Book, i.e. the jews, christian and sabians of that era, since ‘Isha did not exist in their religion.

[1] شَطۡرَاللَّیۡلِ means close to midnight, i.e. one third of the night and اَخَّرۡتُ unfolds that the Prophet (peace be upon Him) had the authority to delay the Salah time and vice versa.  He is the master over Shariah laws by the blessing of Allah.  This also discloses that though awaiting the Salah is generally regarded as worship but it’s more rewarding whilst sitting in the Masjid of the Prophet (peace be upon Him), it is therefore disallowed to crack your knuckles in this state.

[1] This Hadeeth unfolds that one should not perform ‘Asr Salah as the time begins but delay a little.  If the Prophet (peace be upon Him) performed it in early moments, then how would they have performed before Him?  Therefore this Hadeeth strongly approves of Imam Azam’s methodology of delaying ‘Asr a little.  Hazrat Umme Salimah is instructing them that if you wish to follow the Sunnah, perform ‘Asr a little later.

[1] Salah here, means Dhuhr Salah and Juma is also included within this as it’s obviously narrated in Bukhari.  This strongly approves of Imam Azam’s view of performing both Dhuhr and Juma late in summer and that the time of Dhuhr remains till x2 of one’s shadow, for the coolness only takes place after x1 shadow.  This Hadeeth has unfolded all those Hadeeths that speak of hastiness in performing Dhuhr, and also that the prostration of the Companions onto their clothes was not due to the heat in atmosphere, but it was the heat of the floor.  This Hadeeth cancels those Hadeeths (Mirqaat), but it in fact unfolds them.

[1] The Companions are addressed by this Hadeeth, and this news about the future is so-called news of the unseen (Ilme Ghaib) and this news turned into reality, hence there were appointed such rulers in the era of Yazeed Ibn Mu’awiyah and Hajjaaj Ibn Yoosuf who showed laziness and performed the Salahs at undesirable times, and the Imams could not perform Salah without them.  This was the knowledge of the unseen of the Prophet (peace be upon Him).  The rulers nowadays do not have the connection with Salah at all; they might even have not seen the path to Masjid except whom Allah guides.

[1] i.e. do not perform your Salahs at undesirable times because of them, but perform them at recommended times in your homes, Masjids, or by organising your separate congregation.

[1] So that you may be safe from their evil because they will harm you in suspicion if you do not participate with them in Salah.

[1] Because you would have performed the Salah at the recommended time and you will gain double reward by joining them in congregation.  They, on the contrary, will perform their Fard itself at an undesirable time, therefore you will be in profit and they will be the losers, and if you fail to perform Salah individually on time and you are forced to perform with them, you will not become a sinner, since it would be out of helplessness.

[1] Mulla Ali Qaari says in his Sharhul Fiqh al-Akbar that the meaning of facing towards Qiblah at places like this is to be a Muslim having sound beliefs, not just merely facing towards Ka’bah in Salah.  The hypocrites etc. all nowadays face towards Ka’bah in Salah while the Salah in their leadership is totally nullified, for if Salah is not valid behind a person wearing dirty clothes, then how could it be allowed behind the one with a dirty heart and impure beliefs?!  The Hadeeth means that you should read Salah behind the rulers’ only whose deeds are corrupt and not their beliefs.  It is for this reason that the Islamic Jurists say, “Do not make a wrong-doer of your Imam, but if he happens to obtain it, then pray behind him,” is derived from this Hadeeth.

Note:  If a Faasiq (wrong-doer) is committing sin in Salah, then the Salah is invalid behind him, and if one had performed, he is to perform his Salah again.  The example of the first is, if the Imam is a thief or an adulterer but he does not practice it whilst in Salah, and of the second is if the Imam’s beard is shaven or he is wearing silk or if he is drunk whilst performing Salah, thus there is no difference in the rulings of the Fuqaha (Islamic Jurists).

[1] He is a great Tabe’i.  He is Qarshi, Naufali or Zohri.  He was born in the time of the Messenger of Allah (peace be upon Him) but He passed away before he could reach the age of puberty.

[1] The Egyptian rebels had besieged his house, with the intention to kill him or depose him of the caliphate; in a manner that he could not go to the Masjid of the Prophet (peace be upon Him) on numerous occasions and not a drop of water could reach his house.  This event of his martyrdom is quite lengthy which I shall discuss in the “Book of Praises” inshaAllah.  Hazrat Ubaidullah could somehow approach his house.

[1] i.e. you are the caliph of all the believers.  The authority of leading in Salah either belongs to you or the Imam appointed by you, but now, the rebels have appointed their Imam in the Masjid of the Prophet (peace be upon Him),  Should we perform Salah behind him or not?  The name of the Imam, appointed by the rebels, was Kanaanah Ibn Basheer.

[1] i.e. support them in their good work and do not participate in their evils nor provide support; perform the good task of Salah behind them.  This discloses that performing Salah behind a person whose disbelief (Bad-Madh’hab, who is out of AhlusSunnah but did not go out of the folds of Islam yet) did not reach the state of infidelity (Kufr) and he is appointed as Imam.  This is what the Hadeeth means and the Fuqaha say, “Perform Salah behind every pious and impious.”

[1] Although the excellence of Salah had been previously mentioned in the “Book of Salah,” but there it was concerning the excellence of the Salah itself and here it’s pertaining to the excellence of the times of Salah, therefore the additional chapter has been compiled specifically followed by the “Book of Salah Timings”.

[1] It could have two meanings; one, that one who is steadfast on Fajr and ‘Asr will not go to hell remaining there forever, and if he goes, it will be temporary, this is thus, not against the Hadeeth i.e. “Few people will come with their Salahs but their Salahs will be given to the rightful one, and two, that one who is steadfast on Fajr and ‘Asr Salahs will inshaAllah be given the divine opportunity for the remainder Salahs and to refrain from all the sins as well, since these two Salahs are the most difficult, thus the objection should not be raised that these two Salahs alone are sufficient for salvation, regardless of the others.

Note:  The angels of day and night accumulate in these two Salahs, moreover these are the Salahs of the two ends of the day, and difficult on one’s animal self (Nafs), for the morning is the time for sleep and ‘Asr is the time of trading hours, therefore, their status is greater.

[1] The objective of cold Salahs is either Fajr and ‘Isha or Fajr and ‘Asr.  The remainder of the explanation has been mentioned above.

[1] The angels here could refer to the two angels that write the deeds or the sixty angels that guard us.  Every immature individual is accompanied by sixty angels and the mature individual is accompanied by sixty two angels.  Salam towards both our shoulders is intended for those two angels.  Those angels’ duty keeps on changing during the day and night, but the former angels do not get to leave yet the angels of the next duty arrive during Fajr and ‘Asr Salahs, so there will be many more witnesses of our beginning and ending.

[1] To the headquarter where they reside.

[1] This question is either to make the angels witness or to engross the greatness of Salah in their hearts, since the angels had passed remarks at the time of the creation of humans, that O Lord! Why do you appoint the ones, who will do bloodshed and corruption, as your caliph?  This unfolds that to question does not prove ignorance, so if the Prophet (peace be upon Him) asked someone of something, it does not prove His ignorance.

[1] This means that the angels cover the Salah-performers in the veil so that their name is taken for their goodness and their sin is kept secret, or it means, “O our Lord!  If the beginning and the ending of your servants is so worthy their middle deeds would also be good, if the opening of a shop is good, then there is blessing.

[1] i.e. one who performs Fajr is in protection of Allah just as an on duty police officer is in the protection of the government, that disrespect towards him is challenging the government.

Note:  The protection in Kalimah is other than the protection in Salah, thus, this Hadeeth is not argumentative with the other.

[1] i.e. Allah does not make it such that you harm the Salah-performer and get caught on the Day of Judgment as the rebel of Allah’s kingdom.

[1] Although we have spoken much of its excellence, but it’s not yet mentioned as it deserves.  This discloses that calling Azan and Takbeer and standing in the first line, especially behind the Imam in the path of Allah is far excellent which cannot be explained.

[1] i.e. everyone would want to do these two tasks and fight over it among themselves which will then be justified by the lucky draw.  It unfolds that quarrelling in piety is also worship and it’s admirable to avoid the quarrel by a lucky draw.

[1] It’s more rewarding to reach early so that one may find place in the first line though Dhuhr and Jumah are performed late.  People gather from eleven o’clock for Dhuhr, especially on the day of Jumah in Madinah Munawwarah.

[1] i.e. if they did not have the strength in their feet to walk, they would drag themselves on their buttocks and come.  It discloses that although going to Masjid is not obligatory for the disabled, but if he reaches the Masjid he will earn its reward.  Calling ‘Asr ‘Atamah is prior to its impermissibility.

[1] Because the hypocrites perform Salah just to show off.  They somehow manage to perform the other Salahs but the sleepiness at the time of ‘Isha and the pleasure of sleep at the time of ‘Asr makes them lazy while the love and sincerity solves all the problems which they do not have at all, therefore these two Salahs are very difficult for them.  It unfolds that the Muslim who gets lazy in these two Salahs imitates the hypocrites.

[1] It could mean two things; one, that the reward of ‘Isha Salah in congregation is equivalent to worshipping half a night and the reward of Fajr Salah in congregation is equal to the reward of the remainder half of the night, thus, the one who performs both the Salahs in congregation earns the reward of worshipping all night, two, that the reward of ‘Isha Salah in congregation is equivalent to worshipping half a night while the reward of Fjr Salah in congregation equals to worshipping all night, for this congregation is more difficult than that of ‘Isha.  The first meaning is more preferable.  The objective of the congregation is to obtain the first Takbber (Takbeer Oola) as some scholars have said.

[1] ‘Isha is extracted from the word عشی which means night time, which is why the supper is called ‘Isha i.e. the first Salah of night or the Salah of supper time, hence it employs the worldly works, therefore He disliked it.

[1] Because it’s stated in the holy Quran:

مِنۡۢ بَعْدِ صَلٰوۃِ الْعِشَآء

after the night prayer

(Noor 24, Verse 58)

It discloses that it’s bad to make changes in a name given by the Lord.  Let the people, who call themselves Mohammedan imitating the christians, learn from this.  Allah Almighty has named our religion Islam and named us Muslim:

ھُوَ سَمّٰىکُمُ الْمُسْلِمِیۡنَ

He has named you Muslims

(Hajj 22, Verse 78)

And He says:

اِنَّ الدِّیۡنَ عِنۡدَ اللہِ الۡاِسْلٰم

Verily, only Islam is the Religion before Allah

(Aale Imran 3, Verse 19)

[1] i.e. the reason why they called the ‘Isha Salah ‘Atamah is because ‘Atamah means the utter darkness of night, and Salah is light, it’s unfair to call the light darkness, moreover, this was the time when they used to milk their camels, then it would mean the Salah of the milking time, it also employs the customary habit in Salah, therefore it’s disallowed.

[1] Its name is Ghazwah Ahzaab because it was in this time of the month when the trench was dug in the surroundings of the city on the advice of Hazrat Salman Farsi in order to keep Madinah Munawwarah safe, this battle was thus called The Battle of the Trench.  The historians said, this battle took place in 5 A.H. but according to Imam Bukhari’s research it was in 4 A.H.  It took fifteen to twenty days to dig the trench when the Quraish, ‘Atfaan and the jews, in short all the non-believers had attacked the Muslims collectively, therefore it’s called Ahzaab (the battle of groups).  Muslims in those days were facing all types of challenges and hardships, due to the severe attacks, they had dug the trench remaining hungry and thirsty, it was so severe that they had missed Salah for a few days being involved in it.

[1] i.e. we had to dig the trench to protect Madinah Munawwarah from the attacks and we had even missed our Salahs, especially ‘Asr by involving in it.  It discloses that the middle Salah, which the Quran emphasizes, is none other than the ‘Asr Salah.  Most of the Imams are unanimous on this including our Imam Azam.

Note:  Although the Prophet (peace be upon Him) got physically hurt in the battle of Uhad, He did not curse the infidels, but he did curse them on this occasion for interrupting the establishment of the Salahs.  This unfolds that the Salah was dearer than the life in the eyes of the Prophet (peace be upon Him).  Furthermore, the objective of this curse was to show the anger and grief, not the curse itself which is why some of the infidels from amongst them became Muslim, had its objective been the curse, none of them would have been blessed with Imaan.

Note:  Once, they missed the ‘Asr Salah and once, they had missed four other Salahs during that battle, therefore there is no clash between the narrations of Bukhari and Tirmidhi.

[1] This Salah, since it occurs between the Salahs of day and night, and the angels of day and night gather in this Salah, and it falls under the trading hours, therefore it has been given more importance, and this was the opinion of most of the Companions.

[1] Its explanation has been given earlier.  This Hadeeth discloses the fact that the Salah which comprised the pious servants of Allah is worthy of great acceptance, thus, the ones who say that the Salah is more excellent by the tombs of the saints and the Masjids that are built at their graveside is for this very reason, the basis of their argument.

[1] Because it is performed in the central part of the day, they may probably have taken it literally in the sense of the middle Salah.  The earlier Hadeeth al-Marfoo’ did not reach them.  The Companions had differences of opinions in the middle Salah, few said, it’s the Fajr Salah whilst a few said, it’s Dhuhr and some said, it’s Maghrib and some said ‘Isha, but ‘Asr deserves the preference.

[1] Ta’leeq means to narrate Hadeeth without a chain of narrators e.g. Imam Tirmidhi’s Hadeeth, “Hazrat ‘Aaishah said.” etc.

[1] i.e. in winter, and if it was in summer then it would have been just to keep its allowance known, because it has already been mentioned in the previous Hadeeths that the Prophet (peace be upon Him) performed Dhuhr early in winter and delayed it in summer.

[1] This indicates that Dhuhr Salah is the middle Salah, this was also probably said by Hazrat Thaabit on accord of his perception, i.e. two Salahs, Fajr and ‘Isha fall before Dhuhr and two Salahs, ‘Asr and Maghrib fall after Dhuhr.

[1] The word “middle” in their opinion is in the sense of excellence; as,

وَکَذٰلِکَ جَعَلْنٰکُمْ اُمَّۃً وَّسَطًا لِّتَکُوۡنُوۡا شُہَدَآءَ عَلَی النَّاسِ وَیَکُوۡنَ الرَّسُوۡلُ عَلَیۡکُمْ شَہِیۡدًاؕ

And thus We made you exalted among all nations that you may be witnesses to the people and this Messenger your guard and witness.

(Baqarah 2, Verse 143)

Since this Salah is better than many other Salahs by many means, therefore it’s the middle Salah.

Note:  Hazrat ‘Ali himself has already narrated from the Prophet (peace be upon Him) that ‘Asr Salah is the middle Salah, calling the Fajr as the middle Salah here, is due to some other reason.  There is thus no objection against this comment that He, at first, said this, and later, He might have taken this statement back after having heard the Hadeeth from the Prophet (peace be upon Him).

[1] There are two groups of humans; the group of Allah and the group of satan.  The group of Allah begins the day with Salah and Allah’s remembrance and the group of satan starts theirs with worldly affairs and markets.

Note:  The Worldly business is not disallowed but it’s the work of satan to start the morning involved in worldly affairs without having taken the name of Allah nor His worship or remembrance.

[1] The lexical meaning of Azan is to proclaim or informing in general, and Allah Almighty states:

اَذٰنٌ مِّنَ اللہِ وَرَسُوۡلِہٖ

there is proclamation from Allah and His Messenger

(Taubah 9, Verse 3)

And He also says:

فَاَذَّنَ مُؤَذِّنٌۢ بَیۡنَہُمْ

and in between them a caller called out

(A’raaf 7, Verse 44)

In Shariah terminology, Azan is the name of informing people by specific words.  The very first Azan was delivered by Hazrat Jibra’eel (peace be upon Him) at Baitul Maqdis when the Prophet (peace be upon Him) led all the Prophets (peace be upon Them) in the night of Me’raj, but it was practiced by the Muslims in 1 A.H. (Durr Mukhtar) which incident will shortly be discussed.

Note:  Azan is not Sunnah for any other occasion besides the Jumah and five times daily Salahs. Azan is recommended at 9 occasions other than Salah:

1. In the ears of infant
2. When fire catches
3. In battle
4. When Jinn overcomes
5. In the ears of the grieved
6. In the ears of the angry
7. When a traveller wanders off
8. By the one suffering with epilepsy
9. At the grave after having buried the deceased

(Durr Mukhtar, Fatawa Shaami)

It’s mentioned in Mirqaat that Hazrat Ali said, “Once, when the Prophet (peace be upon Him) found me sad, He said, “O Ali! Tell someone to call Azan in your ears.”  Azan is from amongst the signs of Islam that it’s permissible to issue Jihaad against the nation which abandons the Azan.

Note:  Azan and Takbeer are similar in Imam Azam’s view except the addition of Qad Qaamatis Salah.

[1] i.e. there was no method of informing the people of Salah after the migration.  The Muslims gathered in the Masjid by estimation of time and formed the congregation.  The Companions thought of many an idea for the announcement when the number of the Muslims increased.  Few advised to light fire at the time of Salah, but an objection was raised that it’s the method of the jews.  Some said to blow the conch, but then too an objection was raised that it’s the method of the christians, and they also ring the bell at their prayer times.  Islamic announcements should be distinguished against theirs.

Note:  There was a certain group of jews who used to blow the bugle for the announcement of their prayer time while some lit a fire, the discussion was about the second group.

[1] This Hadeeth approves of the people who recite the words of Tabkeer once; such as, Shawaafe’ and the current day’s wahabi’s, but this proof of theirs is too weak, since the return in Azan is not mentioned here, although they approve of the method of Tarjee’ in Azan.  Furthermore, this Hadeeth expects all the words of Takbeer to be called only once, even though they say Allahu Akbar four times and Qad QaamatisSalah twice.  It’s apparent that here Azan and Takbeer are not used in the sense of their Shariah terminology, but the lexical meaning i.e. announcement and information is meant here, that the Prophet (peace be upon Him)  advised that Hazrat Bilal is to go to the districts and make announcements of Salah repeatedly and when the people begin to stand to form congregation then He should say it once to gather the people present in the Masjid, “stand and gather, for the congregation is prepared,” or else, the Azan of Shariah terminology was dreamt by the Companions like Abdullah Ibn Zaid etc. They had narrated in the court of the Apostle of Allah (peace be upon Him) and then the Azan was called for the first time at the time of Fajr Salah.  This Hadeeth therefore cannot be taken by those saints (Imam Shafe’i) as a proof.

[1] i.e. the words of Takbeer should be recited only once except Qad QaamatisSalah twice.  But as for wahabies, this Hadeeth still cannot be a proof of wahabies, because here illal Iqaamah meaning except the Iqamah, is the personal words of the narrator Hazrat Ayyoob, not the divine words of the Prophet (peace be upon Him), moreover, saying Allahu Akbar four times still did not occur.

[1] He is a famous Companion.  His name is Samurah or Aus or Salman or Salma, He was famous by His filial appellation.  His brief biography has been mentioned previously.

[1] Tarjee’ is to call the two Shahaadahs of Azan twice, at first, it’s called twice in a low tone and then twice aloud.  It’s Sunnah in Shawaafe’, not in Ahnaaf.  Its arguments will be observed later on.

[1] This Hadeeth approves of the wahabies arguments that there is Tarjee’ in Azan.  Imam Azam said, “There was no Tarjee’ in the Azan which Abdullah Ibn Zaid dreamt of.  He did not mention Tarjee’ when He narrated the Azan’s dream to the Prophet (peace be upon Him).  The Imam of Mu’azzins, Hazrat Bilal never included Tarjee’ in His Azan, moreover Tarjee’ is not recorded in the Azan of the vice Mu’azzin of the Masjid of the Prophet, (peace be upon Him) Hazrat Abdullah Ibn Umme Maktoom.  Furthermore, Tarjee’ was not recorded in the Azan of Hazrat Sa’d, the Mu’azzin of Masjid Quba.  As for the Hadeeth of Hazrat Abu Mahzoorah, his narration is argumentative and it’s doubtful, and the doubtful and argumentative Hadeeths are not worth practicing.  Hence, the Azan Tabraani narrated from Abu Mahzoorah does not have Tarjee’.  Allahu Akbar is mentioned twice in the narration of Hazrat Abu Mahzoorah in Tahaawi Shareef, and here Tarjee’ is also mentioned; moreover the Companions did not act on the Hadeeth of Abu Mahzoorah.  Hazrat Ali, Hazrat Bilal, Hazrat Thaubaan, Hazrat Salimah Ibn Auka’ etc. (May Allah be well pleased with Them all) recited the words of Azan and Takbeer twice and instructed others to do so.  It has been stated in ‘Inaayah the commantary on Hidaayah that Hazrat Abu Mahzoorah extremely hated the oneness of Allah and the Prophethood (Tauheed and Risaalat) when He was an infidel and when He was commanded to call Azan after becoming Muslim, He said the two Shahaadahs softly due to shyness, then the Prophet (peace be upon Him) said, “Say aloud once more.” It’s in Fat’hul Qadeer that Hazrat Abu Mahzoorah had left out the Madd in the Shahaadahs therefore He was commanded to repeat.  Now, the explanation I will give, will remove the argumentative and doubtful facts from the Hadeeth of Hazrat Abu Mahzoorah, because the Hadeeth of Tarjee’ is at a particular event while the other narrations contain the general ruling.  Refer to its entire research in my book “Ja-al-Haq vol. 2”.

[1] i.e. the words of Azan used to be recited twice and the words of Takbeer once.

Note:  If this Hadeeth is Sahih, then either it has been cancelled or its interpretation is obligatory.  The opposition can never prove their objective from this, since they are in favour of Tarjee’ in both Shahaadahs of Azan which cause these words to be recited four times, and here, it’s mentioned that the words of Azan used to be recited twice, moreover, they at first recite Takbeer four times and twice at the end, but here, it’s mentioned that the words of Iqaamah are to be recited only once, furthermore, if the words of Takbeer were to be recited only once, then the Companions would not have left it after the Prophet (peace be upon Him).  It has been reported in Baihaqi that when Hazrat Ali saw a person reciting the words of Iqaamah once, He was displeased and said, “Recite them twice; may your mother die!” You may even regard this Hadeeth cancelled by the coming Hadeeth which abolishes it, or it will be interpreted that it was not the general ruling but it occurred on a special occasion for some reason, or it will be taken into the literal meaning of Azan and Iqaamah as it has been mentioned previously.

[1] There are fifteen words in the Azan according to Hanafi’s and seventeen in Iqaamah.  This Hadeeth strongly approves of the Hanafi ruling of the words of Iqaamah to be recited twice, because had they been once, they would be thirteen in total and not seventeen.  Therefore, this Hadeeth cancels the earlier Hadeeth of Ibn Umar, and as for the nineteen words of Azan, it has already been discussed.

[1] It’s apparent that Sunnah means the Shariah way of Sunnah, thus it approves of Imam Azam’s ruling that Azan is Sunnah, and since it’s from amongst the signs of Islam, Jihaad can be issued against the one who abandons it.

[1] It was to express the love by realizing his compassion in learning; this means that the Prophet (peace be upon Him) loves whomsoever pursues knowledge.

[1] Here the interpretation, which I had given earlier that the Tarjee’ occurred by co-incidence, cannot apply because the law of Tarjee’ is being mentioned, but as it has been mentioned earlier that the Hadeeths of Abu Mahzoorah are doubtful and argumentative and contrary to the practice of the Companions, Azan of the dream taught by the angel, and the Azan of Hazrat Bilal.  Therefore it’s not worth practicing (Mirqaat etc.).  It’s the internal Tathweeb i.e. announcement after announcement, and it’s a bad innovation to say it in any other Azan besides Fajr, but Tathweeb is regarded as a recommended action by the modern scholars (Fiqh books and Mirqaat).  The words are not specified for such Tathweeb, Muslims have the choice to apply whichever Tathweeb they may be pleased with, some read, As Salaatu was Salaamu ‘alaika Ya RasoolAllah, which is virtuous since it’s Durrod as well as Tathweeb.

[1] i.e. do not say AsSalaatu Khairum Minan Nawm in any Azan.  When Hazrat Ali heard a Mu’azzin saying this, He said, “Take this bid’ati out of the Masjid.”

[1] It was a Rafidhi and enemy of the Companions especially Hazrat Uthmaan (Mirqaat).

Note:  The scholars regard the internal Tathweeb as something undesirable not on accord of this Da’eef Hadeeth, but some sound Hadeeths.

[1] It has been proven by all the Imams that the pronunciation and madd etc. must be very carefully applied whilst calling Azan by keeping distance between the words, but making haste in Takbeer.  The rational explanation of this difference is not yet found.  The command of the holy Prophet (peace be upon Him) is highly respected.  It may be because the motive of Takbeer is to gather the people that are already waiting for Salah in the Masjid, so there is no need to call them for a long time, whilst Azan is the message to the unheeding which is why it’s called for long.

[1] This distance is in other than the Maghrib.  Takbeer should begin just after Azan in Maghrib.

Note:  This distance between the Azan and the Takbeer should be so lengthy that one, who does not have Wudhu, is able to make Istinja, wudhu and perform four Rakaats of Sunnah.  We generally keep this gap for fifteen minutes and at some places it’s for half an hour also.

[1] It was their method at that time, that the Companions used to sit in rows, the Prophet (peace be upon Him) used to appear in His room, the Mukabbir used to start Takbeer and the Prophet (peace be upon Him) came out when the Mukabbir said, “Hayya ‘Alal Falaah,” and then He became visible to the Companions.  What the Fuqaha said, that the Musalli (one who performs Salah) in rows should stand up on Hayya ‘Alal Falaah, is originated from this Hadeeth, and also the Hadeeth of Mishkat, narrated by Bukhari and Muslim which will come after two or three pages, a little former than the chapter of Masjids.

[1] Allamah Ibn Hajar ‘Asqalaani said that Imam Haakim declared it to be sound.  Allamah Shaikh Muhaddith Abdul Haq states that the last sentence of this Hadeeth is also mentioned in Bukhari and Muslim, furthermore the entire nation practices it, therefore, it’s Hadeeth Hasan Li Ghairihi.

[1] Suda’ is a tribe in Yemen.  He was called Suda’i complying with this similarity.  He was from amongst the people of Basrah.  He pledged allegiance on the hands of the Prophet (peace be upon Him) and he occasionally called Azan in front of Him.

[1] i.e. One who calls Azan, is rightfully to deliver the Takbeer, and according Imam Azam’s ruling, it’s permissible for one to deliver Takbeer by the permission of the Mu’azzin, or, if one knows that the Mu’azzin would not get upset on this, since it has been narrated many a time that Hazrat Abdullah Ibn Umme Maktoom called Takbeer while the Azan was delivered by Hazrat Bilal and sometimes vice versa.  Therefore this Hadeeth is for the occasion when the Mu’azzin may be displeased, and both the Hadeeths are sound.

[1] He went to the markets and announced AsSalaatu Jaami’atun i.e. “O Muslims!  The Salah is ready.”  It was not the Shariah-Azan that is in practice.  That was delivered as per the dream of Hazrat Abdullah Ibn Zaid, which will be discussed in the next Hadeeth, thus, there is no argumentativeness between the Hadeeths.  He said, “Why don’t you appoint someone to go out calling for Salah?”

[1] i.e. in the Muslim areas.  Few historians have been mistaken by this Hadeeth in saying that the Azan was established by the advice of Hazrat, while the truth is what has been mentioned.

[1] He is Ansaari and Khazraji.  He was from amongst the seventy Ansaari’s who pledged allegiance in the second Bai’at Al-’Aqbah, and He was with the Prophet (peace be upon Him) in all the battles including the Battle of Badr.  He himself is a Companion as well as His parents.  His epithet was “Saahibal Azan” i.e. “Azan-maker” because Azan was established in Islam based on His dream, He dreamt of it in 1 A.H. and passed away in 2 A.H.  He lived for 64 years and He was burried in Madinah Munawwarah.

[1] Here, the command refers to the decision of the command as it is stated in Mirqaat.  It discloses that the Prophet (peace be upon Him) had now decided to blow the conch.  It must have been a temporal decision to employ the conch till the revelation comes in this concern, otherwise He already had heard Azan from the angels in the night of Me’raaj as it has been mentioned in Mirqaat in this regard.

[1] This unfolds what a person thinks whilst awake, he says or does the same thing in his sleep as well.  He thought of Salah when He saw the conch in His dream.  The soofie’s say, “You will die in the same notion and be raised in the same state on the Last Day which you lived with.

Note:  Allah Almighty did not send the revelation on the Prophet (peace be upon Him) for Azan as He did for other essential practices of Islam but He based it on the dreams of the Companions so that people be aware of their mighty status that if the dreams of those glorious beings are such, then what would be the status of their statements when they awake.  Such a great sign of Islam as Azan, is the result of a Companion’s dream.

[1] Which does not imitate the actions of the jews and christians and it would become the remembrance of Allah along with being an announcement and there will be the inducement of Salah, and also, it would not be a meaningless call.

[1] This Hadeeth strongly approves of Imam Azam’s ruling that there is no Tarjee’ in Azan and the words of Takbeer are not to be recited only once, because this dream is the base of Azan and the Companion’s practice was in accordance to this.

Note:  The addition of Qad Qaamatis Salah in Takbeer and As Salaatu Khairum Minan Nawm in Azan was established by the judgmental command of the Prophet (peace be upon Him).

[1] Because I had also heard this Azan in Me’raaj through the angels, and O Abdullah!  Allah Almighty has given us an indication via showing you this in your dream to practice the very same Azan of the angels.

Note:  InshaAllah is mentioned here for blessing, not as doubt; as Allah Almighty states:

لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ اِنۡ شَآءَ اللہُ

You shall, no doubt, enter the sacred mosque, if Allah pleases.

(Al-Fat’h 48, Verse 27)

The dreams of a believer, especially when authorized by a Prophet (peace be upon Him) are categorized as a revelation, then what would be the status of a Prophet’s dream.  Hazrat Ibraheem (peace be upon Him) was ready to sacrifice His son on the basis of a dream.  Dreams are of three types;

1. Caused by the thoughts of the Nafs i.e. animal self
2. Caused by the influence of satan
3. Inspired by Allah

The first two types are the false dreams.  The third type of dream is the true dream.  The detailed research on dreams will be discussed under the “Book of Dreams” inshaAllah.

[1] Two rulings have been discovered from within this;

1. Azan is pleasing in loud voice, thus, proclaiming Azan in loudspeakers is very good
2. It’s permissible for one to proclaim Azan as the other instucts

[1] i.e. I narrated the same Azan to Hazart Bilal which I had heard from the angel.  It did not have Tarjee’.  It discloses that the first Azan of Islam was proclaimed without Tarjee’ and Hazrat Bilal has been proclaiming the very Azan till the end.

[1] It appears that Hazrat Umar found out about the dream of Hazrat Abdullah Ibn Zain through manifestation (Kashf), or He might have seen Hazrat Abdullah Ibn Zaid talking to the angel in His dream, because none had related to Him the dream of Abdullah Ibn Zaid yet.  It’s perceptible that Hazrat Umar discovered it through manifestation. (Mirqaat)

[1] About more than ten Companions had dreamt the same at that night.  The Prophet (peace be upon Him) thanked Allah on this. (Mirqaat)  Ibn Qayyim has mentioned in Kitaab al-Rooh (The Book of soul) “The consensus of the dreams of the Muslims is as authentic as the consensus of the Muslims themselves.”  He presented this Hadeeth approving of his statement.

[1] His name is Naqee’ Ibn Haarith, filial appellation is Abu Bukrah.  He belonged to the tribe Bani Thaqeef, and He was a famous Tabe’i.

[1] i.e. He awoke for Salah whomever He passed by, either by calling them or stroking them with His blessed foot.  Few rulings have been derived from this;

1. It’s permissible to notify someone specifically of Salah after Azan, as though it’s a special form of Tathweeb.
2. It’s correct to awake someone in the name of Salah. It’s wrong what the people say that one should mention the Salah after one gets up, and not previously.
3. It’s correct to awake your young ones by stroking them with the foot. Blessed are the ones who obtained the touch of the beloved Prophet (peace be upon Him).

The spiritual masters have experienced that the Prophet (peace be upon Him) still awakes His loved ones with His foot and they even feel it.  May Allah bless us as such!

[1] This event probably took place in the time of Farooqi Caliphate and the Mu’azzin was someone other than Hazrat Bilal, since He had gone to Damascus after the demise of the Prophet (peace be upon Him).  He had passed away there in the time of Farooqi Caliphate.  This discloses that Mu’azzin is allowed to notify the Islamic King, Jurist, Aalim etc. of Salah individually.  It’s disallowed for the general public, for Azan is sufficient for them.

[1] i.e. this word is a part of the Fajr Azan, thus, it only is to be utilized during Azan and nowhere else.  Other words can used at other times for notification purposes, therefore there is no objection against this Hadeeth, e.g. there is no point in practicing this wording in today’s time, for this word was meant to be in His time, etc.  It has many other explanations, but this was the most comprehensive.

[1] His name is Hazrat Sa’d, the Mu’azzin of Masjid Quba at the time of the Prophet (peace be upon Him) and He was appointed as the Mu’azzin of the Prophet’s (peace be upon Him) Masjid at the place of Hazrat Bilal.

Note:  Hazrat Sa’d was a Companion, Hazrat ‘Ammaar Ibn Sa’d was a Tabe’i, and Hazrat Abdur Rahmaan Ibn Sa’d’s status is unknown. (Ash’atil Lam’aat)

[1] i.e. putting firgers to block the ears helps to produce the voice louder and Azan requires the loud voice, thus, you should put the two fingers in your ears.  This unfolds that it’s not Sunnah to put fingers in your ears when calling Azan in a child’s ear and also during Takbeer, and similarly at an occasion where the loud voice is not required, but if one proclaims Azan in the loudspeakers he should put his fingers in the ears, since the loud voice is required in Azan, and similarly in the Azan at the grave-side, since there too, the loud voice is required because the Azan chases the satan away.

[1] Countless benefits lie in the proclamation of the Azan while the truth is that the Imaamat (leadership in Salah) is better than Azan.  The Prophet (peace be upon Him) never proclaimed Azan, and the narrations which mention the Azan are in the sense of commanding someone to call Azan.  The answering manner to Azan is both the verbal and physical.  The physical answer is to present in the Masjid and the verbal answer is to repeat the words of Azan.  The sound ruling that it’s obligatory to keep quiet while Azan is being delivered and answer the words of Azan by their repetition, but the one who is eating, and the one answering the call of nature, and the one who is teaching the Islamic knowledge are do not fall under this ruling.

[1] i.e. their necks will be tall and their heads will be high, or they will raise their heads in waiting for the blessings of the Lord, or their height will be tall so that they may be recognized from far.  It does not mean that their necks will be tall and the rest of their body will be short, for this is ugliness.  Few exegisis have written I’naaq instead of A’naaq with Kasrah on Hamzah which will turn the meaning into, “Speediness and large stepped” i.e. the Mu’azzins will run speedily towards heaven with their large steps and enter the paradise before the others.

[1] Whether it’s for calling people towards Salah or for any other purpose e.g. in the child’s ears, or at the grave-side after the burial etc.  He stated for Salah, so that no one may take it into the literal meaning of Azan.

[1] Here, the real meaning of running is meant and the Azan has the effect of chasing the satan away.  It is for this reason that the Azan is called when the plague spreads, since it occurs by the outcome of the Jinn’s calamity.  The Azan that is called into the child’s ears because the satan is present at the time of the birth of the child by whose strike the child cries.  The Azan is given at the grave-side at the head of the grave after the burial because it is the of the trial of the deceased and the time of the satan’s deception.  The satan will run away through the virtue of the Azan and the heart of the deceased will feel tranquillity and he will be at peace in his new home.  Moreover, he will remember the answers of the questions asked by Munkar-Nakeer.  Refer to its entire research in my book “Ja-al Haq Vol. 1”.  The meaning of the satan running away farting is his utter insult and fear, that one running in such state runs while farting.

[1] Tathweeb means Iqaamah or Takbeer, since this also have the similar effect like the Azan.

[1] Thigs refers to the thoughts which have other relations than that to the Salah.  It’s an experienced fact that one remembers things in Salah which he does not think of, when not performing Salah.  This discloses that Allah Almighty has given the satan the authority over the hearts of the humans.  No matter how hard a person tries but he does not escape the evil-whispers totally, thus, one should pay heed to the evil-whispers and concentrate on Salah and do not give up eating because of the flies.

[1] Islamic ruling:  If it happens for the first time, then perform the Salah all anew, and take the least number of Rakaats into consideration if this is often the case e.g. if one gets confused whether he performed four Rakaats or three, consider it three.  This Hadeeth unfolds the fact that sometimes, the effect of the better exceeds the best, for instance, the satan runs away when the Azan is called but the Quran recitation, Rokoo’, Sajdah and Salah do not seem to have that impact on him, though the Salah is greater that the Azan.   The Prophet (peace be upon Him) said that the satan runs away from Hazrat Umar, while Hazrat Abu Bakr is superior than Him.

[1] They will bear witness that O Allah!  He is a Muslim and steadfast on Salah.  We have seen him proclaiming the Azan and heard him reciting the Kalimah of Shahaadah.  This Hadeeth is taken in its literal sense.  There is no need for any further explanation.  Allah Almighty has blessed every living and non-living creation the faculty of listening and understanding as it’s proven in the holy Quran.  There is a Hadeeth recorded in Mirqaat that the mountains ask one another everyday in the evening whether a person arrived at you to make the Zikr of Allah.  When one of them gives a positive reply, all of them become happy.  Azan should be called aloud so that there be many more witnesses including both the angels and humans.

[1] This declares that all the words of Azan should be repeated, even Hayya ‘Alas Salah, Hayya Alal Falah and AsSalatu Khairum Minan Nawm too.  It will be taught in the next Hadeeth to recite La Hawla Wala Quwwata Illa Billah after Hayya ‘Alas Salah and Hayya Alal Falah, in fact both should be recited so that one gets to act on both the Hadeeths.

 

[1]  This discloses that it’s Sunnah to recite Durood Shareef after the Azan.  Few Mu’azzin recite Durood Shareef even before the Azan, which is perfectly fine.  This is where they come about extracting this practice from.  It has been mentioned in shaami that it’s Sunnah to recite Durood Shareef during the Iqaamah.

Note:  It’s permissible and even rewarding to recite Durood Shareef before or after Azan, it cannot be forbidden for no reason.

[1]  Note:  Waseelah stands for means and medium, hence reaching at this place is a means of gaining an extraordinary nearness to Allah Almighty, therefore the term Waseelah has been mentioned.  The statement of hoping from the Prophet (peace be upon Him) is to express humbleness, otherwise that place has already been dedicated to the Prophet (peace be upon Him).  (Mirqaat, Ash’atul Lam’aat)  Our example of make du’a through the medium or Waseelah of the Prophet (peace be upon Him) is likewise a beggar as he prays for the rich at their doorstep so that he may receive something.  We are the beggars of the doorstep of the Prophet (peace be upon Him) our master, and to pray for Him is in fact the manner of begging and receiving from Him.

[1]  i.e the special intercession is meant by the Prophet’s (peace be upon Him) promise, or else, He is the intercessor of all the believers.  His intercession is a grace.  Refer to the detailed research of the intercession in my book “Teafseere Na’eemi Vol. 3”.

[1] It’s obvious that Mu’azzin here refers to the person who proclaimed the Azan for Salah, because answering the other Azans is not proven to be Sunnah.  Ahadukum refers to every Muslim who is capable of answering to the Azan.  It’s better to recite Hayya ‘Alas Salah, Hayya Alal Falah as well as reading La Hawla Wala Quwwata Illa Billah, so that you follow this Hadeeth along with the previous Hadeeth.  Recite the La Hawla Wala Quwwata Illa Billah is to keep the satan away so it becomes easy to make your way to the Masjid.

[1] The response to the whole Azan should occur from one’s heart because no worship is acceptable without sincerity.  If Dakhla refers to the paradise which will be given after the Day of Judgment then this word refers to the future tense, and if it refers to the worldly heaven i.e. the divine opportunity to fulfil all the worships, having a better life etc. then Dakhala is used to point out its outcome in past.  The Almighty Allah states:

وَ لِمَنْ خَافَ مَقَامَ رَبِّہٖ جَنَّتَانِ ﴿ۚ۴۶﴾

But for him who fears to stand before his Lord there are two Paradises.

i.e. one in this world and one in hereafter. (Mirqaat)

[1] Note:  Waseelah is also the name of a special place of the Prophet (peace be upon Him) in paradise and Maqaame Mahmood is the name of His place in resurrection; this is the place where the Prophet (peace be upon Him) will be made a groom.  All the preceding and following ones, Muslim and non-muslims, Prophets and Messengers, and even the Allah Almighty will praise in such a way which is beyond our comprehension to-day.  Who knows how mighty that place would be of which Allah makes mention in the Glorious Quran and we are instructed to supplicate for it after every Azan.  It will be on this place from where our Prophet (peace be upon Him) will issue the great intercession and at this place the chapter of intercession will be opened by our beloved Prophet (peace be upon Him).

[1] i.e. by the virtue of this Du’a he will be fortunate to die with Imaan and he will deserve my special and common intercession.  It’s stated in Mirqaat that Du’a after Azan is highly acceptable, thus one who is in trouble, should supplicate at this time.  It is for this reason that the Muslims say وَارْزُقْنَاشَفَاعَتَہٗ i.e. (O Allah) provide us with His intercession, too.

[1] i.e. whenever He attacked location of infidels, He waited for Azan in the morning, for this time is for the acceptance of worships and revelation of Allah’s blessing, and Jihad too is a worship.

[1] This discloses that the Azan repells the calamities.  The Prophet (peace be upon Him) used to recognise the Muslim areas from the sound of Azan where the Muslims are practicing their religion freely and there is no oppression from the infidels, thus there was no need for Jihad, since the Jihad is to overcome the oppression of infidelity, not to force the infidels to become a muslim.

[1] The Prophet (peace be upon Him) bore some testimonies on behalf of that shepherd:

1. He is a Muslim.
2. He will die with Imaan
3. All his sins will be forgiven

This makes clear that the Prophet (peace be upon Him) knows the state of everyone and He is also aware of their endings, and why not, for the Tablet is in front of Him.

[1] It’s obvious that the supplication will be made in the beginning of Azan when the voice of Mu’azzin reaches the ears, because answering the Azan will be interrupted if it’s read in the middle of Azan.

[1] Azan and Iqaamah are meant by two Azans likewise the term Qamarain i.e. two moons is used for both the sun and the moon, Umarain i.e. two Umars for Hazrat Abu Bakr and Hazrat Umar, Hasnain i.e. two Hasans for Hazrat Hasan and Husain, or the Azan refers to informing.  However, there is no objection against the Hadeeth.

[1] The word Salah is either used in the sense of supplication, i.e. you should supplicate between the Azan and Iqaamah, for this is the time of acceptance, or in the sense of Salah, i.e. you should perform voluntary Salah between the Azan and Iqaamah, for this is the excellent moment therefore the Salah performed within this time is also excellent, moreover one will not feel lazy going for Salah, because then he will reach early enough so that he gets sufficient time for performing the voluntary Salah and then Fard Salah with the first Takbeer after having made Wudhu.

Note:  Maghrib Salah is excluded from this ruling according to Hanafi school of thought because performing the voluntary Salah is undesirable after Maghrib Azan.  One may do it after Maghrib Salah, as it is in the narration of Hazrat Buraidah Aslami that the Salah is between every two Azans except the Maghrib Salah. (Mirqaat etc.)

[1] i.e. this Salah is not exclusive to the Mu’azzin only.  Every Muslim can perform it.  It’s not fard, thus, abandoning which could be a grave sin.

Note:  The former Sunnahs of Fajr and Dhuhr are Mu’akkadah (which the Prophet [peace be upon Him] had always performed).  The habit of abandoning them is very bad.  The former Sunnahs of ‘Asr and Maghrib are non-Mu’akkadah and forbidden in Maghrib.

[1] i.e. the Imam is responsible for the Salah of his followers and he is caretaker of their Salah within his.  It is for this reason that the recitation of the Imam stands for the recitation of his followers and the follower are liable for Sajdah Sahw due to Imam’s forgetfulness.  The travelling-follower (Musaafir) ought to perform the entire Salah behind the resident-Imam (Muqeem).  The Imam should not only make Du’a for himself but also for everyone else utilizing the plural form.  This discloses that the Salah of the one performing Fard behind the one who is performing Nafl is not valid, because the Fard is superior that the Nafl; and the inferior can go under the superior and not the other way round.  In the same manner it’s disallowed if the Salah of the follower differs from the Salah of the Imam because no Salah can go under a different one, therefore, the Qadha of Dhuhr Salah is invalid behind the one performing ‘Asr Salah, and also that the Salah of the followers will also nullifies due to the nullification of Imam’s Salah.  In short, this Hadeeth approves of many views of Imam Azam’s rulings.

[1] For he is entrusted with the fasts and Salahs of people.  This unfolds that the Imaamat is superior than the Mu’azzin’s occupation because the Imam is the caliph of the Prophet Hazrat Mustafa (peace be upon Him) while the Mu’azzin is the caliph of Hazrat Bilal (may Allah be pleased with Him).

[1] This also approves of the superiority of Imaamat over the occupation of Mu’azzin, since the guidance is superior that the forgiveness, i.e. may Allah guide the Imams to learn the rulings of Salah and perform it correctly, for the Salahs of a great number of people are dependant on his.  Mu’azzin may sometime make a mistake about the timing, so forgive him.

[1] Though Imam Shafe’i is their Imam and Tirmidhi etc. his follower, hence, their books of Hadeeth is more famous, therefore their names are formerly mentioned.  Though Imam Bukhari and Imam Muslim are the students of Imam Malik but their books are more authentic.  (Mirqaat)

[1] i.e. whoso proclaims Azan without wages for senven years, Allah Almighty sets him free from hell and writes the documentations of his entrance into paradise which will be given to him on day of Judgment by which he will enter paradise surpassing the hell.  What some Mu’azzin say that they will take wages for cleaning the Masjid but they will proclaim Azan solely for Allah; this Hadeeth is where they derive that motivation from.  They will inshaAllah definitely get its blessing.

[1] He is a famous Companion of the Messenger of Allah (peace be upon Him) who was sent to Egypt by Hazrat Ameer Mu’aawiyah (may Allah be pleased with them) after the demise of Uqbah Ibn Abu Sufyaan and became the governor of Egypt, and then Hazrat Ameer Mu’aawiyah deposed him.  He passed away in 58 A.H.

[1] i.e. who keeps distance from the worldly involvement, earn his sustenance by himself and though he performs the Salah alone but after haven given the Azan.  This discloses that one ought to proclaim Azan anyway for the five times Salah even if he performs Salah alone in a jungle.  It’s mentioned in Mirqaat that the Jinns and angels also accompany him in the Salah by the virtue of Azan and he receives the reward of congregation.  They differ in Takbeer but the truth is that one should recite the Takbeer as well, for alot of other benefits lie in both the Azan and Takbeer.

[1] To the angels, the souls of the Prophets and Saints and even to the Prophet (peace be upon Him).  (Mirqaat)

[1] This unfolds that the angels, the souls of the Prophets and Saints have the power to observe the entire world staying at one place, since Allah Almighty tells him, look at the my servant who is on the mountain.  This solves the concept of “the Omnipresent and Observing”.

[1] It declares a few Shariah rulings:

1. Sometimes, it’s better to be away from the world than its involvement.
2. Sometimes, worshipping in loneliness is better than worshipping in front of people, to avoid pretence, for this cannot happen when alone.
3. The individual ought to proclaim the Azan and Iqaamah separately, but the Azan of the district is sufficient for the residents of the district.
4. Angels, Prophets and Awliya are aware of the sincerity or pretence of our hearts and keep it observation. It was for this reason that Allah Almighty said, “out of fear” after saying, “look”.
5. The chosen servants of Allah are aware of people’s ending. The Lord had given then the news of forgiveness and punishment.

[1] The Hadeeth is in its literal sense.  There is no need for an explanation.  On the day of Judgment, firstly, everyone will be standing there, it is therefore called Qiyaamah, they will then be divided in many different sectors, some in the shade ‘Arsh Azam, some on the thrones, and these three groups will be on the mountains of musk so that everyone look at them and benefit from those fragrances.

Note:  The meaning of the people’s pleasure with Imam is that the Muslims should be pleased with the piety of conduct of Imam.  The displeasure of the non-muslims and wrong-doers is not to be taken into consideration.  The servant who does his duty as well as performing Salah is also included in the category of the slave who fulfils the duty towards Allah and his master.

[1] i.e. his forgiveness increases as much as his voice expands; only the grave (Kabeeerah) sins are forgiven if one proclaims Azan in low pitched voice and all his major and and minor sins are forgiven if one proclaims Azan aloud.  This could also mean that the sinners are forgiven for as far as the voice of the Azan approaches, i.e. he will intercede for all of them.

[1] i.e. the reward performing Salah in congregation inside Masjid is twenty five times more and in another narration it’s twenty seven times more, and in a few it’s 500 times, because the reward differs depending on the type of Masjid, Imam and the congregation.  The fortunate ones that performed the Salah in the Masjid of the Prophet (peace be upon Him) behind the Holy Prophet (peace be upon Him) with the congregation of the Companions, their one Sajdah is far much excellent than the billions Salahs of the others.

[1] i.e. the Mu’azzin receives the equal reward of the number of people that came to the Masjid after having heard the Azan and/or performed Salah at their homes, for he is the guide for them, and they also get reward of their Salah individually.

[1] He is a famous Thaqafi.  The Prophet (peace be upon Him) made him the ruler of Taaif.  He remained the the ruler of that place till the beginning of the Farooqi caliphate, then Hazrat Umar appointed him the governor of Amman and Bahrain after having deposed him from there.

[1] This informs us that the Islamic King also has the right to depose and appoint an Imam and his Imam cannot be deposed by the people.  See the books of Fiqh (Islamic Law) for details.

[1] i.e. think of the weak and unwell Musallies of yours when your perform Imaamat, so make it lighter.

[1] Few Shariah rulings have been extracted from this:

1. Imam has the right to either appoint or depose the Mu’azzin.
2. It’s permissible to take wages for Azan, but preferable is not taking, because the Prophet (peace be upon Him) did not forbid the wages but he said, look and find someone who is wiiling to proclaim Azan solely for the sake of Allah.

Note:  If taking wages for a regious service was even forbidden in that era, it was in compliance with that time, or else all the religious works will shut down.  All the caliphs except Hazrat Uthmaan Ghani took wages for caliphate, though the caliphate is the greatest leadership (Imaamat-al-Kubra), moreover, Hazrat Umar had set wages for the rulers and soldiers though Jihad is worship as well as being an Islamic ruler.

[1] Either in the very beginning of the Azan just after having heard the voice or after the Azan.  The second meaning is more apparent.

[1] Hence, the evening is the time of acceptance and also the occurance of Azan.  It was for this reason that the said Du’a was prescribed especially, i.e. forfive me through the virtue of the voice of those believers.  This declares that it is permissible to aupplicate through the prayers of others, thus it can be said that O Allah! Forgive me through the blessings of the prostration of your beloved.

 

[1] This unfolds that the Takbeer also should be responded like the Azan, and the said Du’a must be made at Qad QamatisSalah.

Note:  The words of the narrator, “few companions said so and so,” does not make the Hadeeth weak, since all the Companions are just and pious, not a wrong-doer.

[1] It’s obvious that the whole duration of Azan and Takbeer is meant by this, that the Du’a is acceptable throughout its entire process, but it’s preferable to supplicate acloser to the Azan so that the one may act on the next Hadeeth i.e. few Companions asked, “What should we ask for at this time?”  He replied, “Ask for the peace and tranquillity in the world and hereafter.”

[1] i.e. as soon as the Mu’azzin concludes the Azan; not diring the Azan, for that’s the time for responding towards the Azan.

[1] i.e. at the time when the Islamic soldiers be killing the infidels in the battle and receiving martyrdom by their hands, for that is the excellent worship. یُلْحِمُ is made from اِلْحَامٌ which means to cut the meant i.e. to kill.

[1] A few scholars said looking at the word تَحْتَ that one should make Du’a standing under the rain while getting wet, but the proper concept is that the Du’a is acceptable at the time of rain wheresoever one may be, especially the rain of mercy which occurs after du’as.

[1] i.e. we cannot not reach their status on the Day of Judgment, though we are equal to him in all the worships but they are steps ahead with Azan.  This unfolds that envy is permissible in the religious works and even worship on some occasions.

[1] From this we know that one should repeat all the words of Azan after Mu’azzin, even حی علی الصلوۃ and حی علی الفلاح too, but لا حول ولا قوۃ الا باللہ should also be recited along.

[1] i.e. make whichever Du’a you wish but it’s preferable to firstly make Du’a of Waseelah for the Prophet (peace be upon Him) and then for himself so that all the Hadeeths be brought into practice.  The Muslims generally say وَارْزُقْنَا شَفَاعَتَہٗ i.e. “(O Allah)! Grant us his intercession,” also in the same Du’a after Waseelah.  The Wahaabies forbid it and prevent this practice by calling it a bad innovation (Bid’ah), they may not deserve the intercession of the Prophet (peace be upon Him).  They should learn from this Hadeeth; سل i.e. ask, is mentioned in its literal sense.  There are many Du’as made in Mirqaat at this point.

[1] Satan refers to Iblees who is the ancestor of the Jinns, or it could refer to the satan who is always with every human, or all the satans.

[1] He runs away from the Musalli as far as the place Roohaa’ is from Madinah Munawwarah.

[1] The narrator is Hazrat Abu Sufyaan Talha Ibn Naafe’ of Makkah.  He said that Roohaa’ is located 36 miles towards Makkah Mukarramah from Madinah Munawwarah.  It reveals the speedy power of the satan that he can run upto 36 miles in just a moment, since he is made of fire.  If one wishes to observe the speed of fire look at the speed of the electricity.  If this is case of the speed of fire, then what would be the state of he power of the friends of Allah and the Prophets of Allah, for they are made of light.  The Quran says that Aasif Ibn Barkhiyah the Wali of Bani Isra’eel brought the throne of Balqees the Queen of Sheeba in Syria in lesser duration than a blink of one’s eyes.  All the Prophets performed Salah behind our Holy Prophet (peace be upon Them all) at Bait-al-Maqdis, when the Prophet (peace be upon Him) went into skies in a moment on Buraaq, the Prophets were already present there to welcome Him.  Look for its detail in my book “Ja-al-Haq, Vol. 1.

[1] He is Laithi, born in the time of the Prophet (peace be upon Him).  Shaikh said, he was a Taabe’i but in Mirqaat, he is mentioned to be a Companion of the Prophet (peace be upon Him).  He partook in the Battle of Trench and passed away in Madeenah Munawwarah in the time of Abdul malik.

[1] i.e. He only read   لا حول ولا قوۃ الا باللہ at حی علی الصلوۃ and حی علی الفلاح without repeating the same words.  Few Scholars practice it, but it’s more edvanced to repeat the words as well as reciting لا حول ولا قوۃ الا باللہ as it has been discissed earlier.

[1] It’s obvious that the response to Azan is meant by Azan at this point, i.e. one who repeats these words having faith is worthy of paradise, but if a non-muslim imitates the Azan by way of joking, then his infidelity will become more extreme.  It has been indicated in the Hadeeth that if the reward for responding towards Azan is so great, then how great of a reward one will receive upon proclaiming the Azan.

 

[1] i.e. I too bear testimony of the Oneness of Allah and My Prophethood.

Note:  We bear testimony of the Oneness of Allah Almighty and the Prophethood of the Prophet (peace be upon Him) by hearing while the Prophet (peace be upon Him) has witnessed by seeing the personality and the attributes of Allah Almighty and the entire invisible world with his eyes, moreover, our knowledge of His Prophethood is the perceptible knowledge because the Prophethood is His own attribute, furthermore, اَشۡھَدُ اَنَّ مُحَمَّداً رَّسُوۡلُ اللّٰہِ i.e. I testify that Muhammad is Allah’s Messenger are the words of the Prophet (peace be upon Him) as well as اَشۡھَدُ اَنِّیْ رَسُوۡلُ اللّٰہِ i.e. I testify that I am the Messenger of Allah, is, switching between the two every now and then.  If one were to say, “I am the Messenger of Allah,” he will instantly become an infidel.  The same words are the article of faith for the Prophet (peace be upon Him) and for us they are the words of disbelief at the same time.  We also recite اَلسَّلَامُ عَلَیْکَ اَیُّھَا النَّبِیُّ i.e. peace be upon you, O the Prophet! but the Prophet (peace be upon Him) sometimes recited the same, and at times, He recited اَلسَّلَامُ عَلَیَّ i.e. peace be upon Me. (Mirqaat)

[1] Firstly, the freedom from the fire was promised upon seven years of proclamation of the Azan and at this point the paradise is promised upon twelve years of proclamation of the Azan, for the reward is in accordance with the amount of sincerity put in Azan.  The reward Hazrat Bilal will achieve for his one Azan none will grasp even if he does it for his entire lifetime.  This is also possible that firstly, the promise of paradise was for twelve years of service and then it was applied for seven years of service as well by expanding the span of Allah’s mercy, then it this case, this Hadeeth is cancelled by the former one.

[1] i.e. the reward of Takbeer is half of Azan, since the Takbeer is only for the people that are present in the Masjid while the Azan for everyone, moreover, Takbeer is easier while the Azan requires more effort, and the reward is given according to the effort.  It is stated in Mirqaat that this reward is not exclusive to only the Mu’azzin of twelve years but also for whoever proclaims Azan with sincerity, and Allah-willing, even the one who responds to the Azan and Iqaamah will desrve this reward, as it is known from the previous Hadeeths.

 

[1] The same Du’a is probably is meant by this as it is mentioned in the narration of Hazrat Umme Salimah.

Note:  Few people forbid raising the hands in order to supplicate after Azan, but it’s not right.  If its borbearance is not proven by the Quran and Hadeeth then whoelse has the right of forbidding it?!  It’s Sunnah to raise the hands for every Du’a except the Du’as during performing Salah, since one cannot raise the hands due to the involvement in Salah and it’s proven as it will be observed in the Chapter of Du’a inshaAllah.  Hazrat Mulla ‘Ali Qaari has prevented, from raising hands in Du’a when making Du’a after eating, in Mirqaat and the reason he mentioned for that is, that the people that are still eating will will feel shy that we are still eating while everyone else has finished eat.  This was just an opinion of his, and the said was the reason for it, and not the Shariah forebearance.

[1] Hence, many Hadeeths of different topics related to Azan will be mentioned under this chapter, therefore the compiler did not specify a name for this chapter.

[1] Probably, two Azans were always proclaimed in the mornings; one for Tahajjud and Sahri/Sohoor and the other for Fajr Salah.  Hazrat Bilal used to proclaim the first Azan and Hazrat Ibn Umme Maktoom the second.  The Tahajjud Azan is still operational in Madeenah Munawwarah.  Hence, the voices and the way of proclamation used to differ from each other; therefore people did not get confused.

[1] Few Shariah rulings have been extracted from this:

1. Azan is not only exclusive to Salah, but it’s also permissible for other purposes. This Azan of Hazrat Bilal was to awake the people for Sahri.
2. If the Azan of Fajr or any other Azan were given before its time, then it needs to be repeated when the time enters, as the Azan of Hazrat Bilal did not suffice. This is the ruling of Imam Azam.  Azan is allowed before the time of Fajr according to Imam Shafe’i based on this Hadeeth, but this proof is weak, otherwise what was the need for proclaiming the Azan once again?
3. One may appoint a blind person provided there is someone who tells him the time.
4. There may be two or more Mu’azzins in a Masjid.
5. It’s permissible and even proven by Hadeeth/Sunnah to proclaim Azan to awake for Sahri, but it will be done only when people do not get confused because of this, or else it will be completely avoided. Azan is the sign of dawn in our country, thus if the Azan of Sahri is given, people may not eat Sahri being confused with it to be the time of Fajr, or one may take the second Azan as the first and break his fast.  This act under no circumstances should be brought into practice now.  There were numerous other things which were justified in the time of the Companions, but they are no more valid now.  It was customary to go inside the Masjid and perform Salah with the shoes on at that time, but it’s forbidden now.  It was forbidden to build concrete houses but it’s now allowed.  People were commanded to abstain from farming at that time, but it’s necessary now.  There were eight expenditures of Zakaat but now, they are seven.  The rulings change by the alteration in revolutionary situations.

 

[1] There are two types of dawn; true and false.  The false dawn glows like a white line similar to the tale of a wolf in the easterly and westerly horizon and then it fades away after alittle while of its appearance, and then, after a while, the whiteness that glows in the northern and southern horizon which expamds after a short while, is named as the true dawn.  It is the beginning point of the day.  Glory be to Allah!  The Prophet (peace be upon Him) explained the hundreds of rulings just by the utterance of a rectangular word.

[1] His name is Malik, filial appellation (Kunniyah) Abu Sulaimaan, from the tribe Bani Laith.  He came to the Prophet (peace be upon with) with a degation for twenty days.  He stayed in Basrah and passed away there in 73 A.H. in the time Abdul Malik.

[1] When departing from Madeenah Munawwarah after his twenty day stay, he found out that it was the Sunnah of the Companions to visit the Prophet (peace be upon Him) before departing.  Even now the Hajis perform the departing Tawaaf (Tawaaf-al-Wadaa’) when departing Makkah Mukarramah and pay the peace and benediction in the holy court of the Prophet (peace be upon Him) when departing Madeenah Munawwarah.

[1]i.e. anyone can make Azan and Takbeer but the older one should perform the Imaamat, He added the journey because the place of stay was not specified during the journey, so whoever is appointed as an Imam in the Masjid will perform Imaamat be he a younger one or an older one as it’s mentioned in other narrations.  Older has a vast detail; whether older/greater in knowledge, greater in Quran recitation, greater in piety or greater/older in age etc.  This Hadeeth also discloses that Imaamat is greater than proclaiming Azan and also that as far as possible one should perform with congregation during the journey as well even if it means to form a congregation of two persons than reading individually.  Few Scholars have declared the Azan to be Fard besed on this Hadeeth, but the truth is that it’s Sunnah although it’s from amongst the signs of Islam and Jihad becomes obligatory upon its abandonment.

.

[1] Glory be to Allah!  How full of faith word it is that i.e. my actions are the practical commentary of the Quran.  The Lord Almighty had only commanded to perform Salah and did not meantion its method, thus He is saying that I am the explanation of اَقِیْمُوْا الصَّلٰوۃَ i.e. Establish the Salah and my actions of the entire Quran:

تری سیرت کو ہم قرآن کی تفسیر کہتے ہیں

We call your lifestyle the commentary of Quran

[1] i.e. both the Azan and Salah must be done within the time, therefore, no Azan given before the due time is valid. (Hanafi ruling)

[1] This battle was fought near Madeenah Munawwarah in Muharram 7 A.H., for about seven days the Muslims besieged the fort of Khaibar.  Allah Almighty blessed them with the great victory.  Khaibar is at two stages from Madeenah Munawwarah.

[1] The name of that night is Lalat-al-Ta’rees and the name of that incident is the event of of Ta’rees.  Ta’rees means to settle down to rest at the last night.  This declares that it’s permissible for the Saints or elders to take the service of their servants, moreover, it’s not against Tawakkul (Having complete trust in Allah) to make the servant one’s guard.

[1] i.e. He performed whichever voluntary Salah was in his fate for that night acoording to his capability.

[1] i.e. it was not his intial intention to sleep over but he intended to observe the rise of dawn whilst sitting, therefore he sat and did not lie down and kept his face towards the easterly direction but it was bound to happen that he slept away out of helplessness, which is why it cannot be assumed that he went aginst the holy command.

 

[1] i.e. woke up due to the heat of sunshine.

Note:  Only the eyes of the Prophet (peace be upon Him) sleep, not His heart, but observing the darkness, light and dawn is the tasks accomplished by the vision of one’s eyes, not the heart, therefore this event is not against that Hadeeth.

Note:  The sleep of the Prophet (peace be upon Him) does not create unconsciousness, therefore His Wudhu does break because of sleep.  He did not miss the Salah due to unconsciousness in sleep, but Allah Almighty had drawn His beloved’s attention towards Him and withdrawn His attention from the other side so that His nation may learn the method of performing missed Salah, thus there is no objection against the Hadeeth.

[1] What did you do?  You did not awake us on Salah time?  This unfolds that it’s Sunnah to get surprised when the Salah is missed which is also worthy of great reward.

 

[1] The All-Wise Lord who did not let you get up had made me fall asleep.  This conversation indicates towards the folloeing verse of the Holy Quran:

اَللہُ یَتَوَفَّی الْاَنۡفُسَ حِیۡنَ مَوْتِہَا وَ الَّتِیۡ لَمْ تَمُتْ فِیۡ مَنَامِہَا

Allah takes away the souls at the time of their death and of those who die not, during their sleep.

Sub’haanAllah! What a brilliant answer i.e. this sleep of ours was not because of the evil inspiring, but it was a divine inspiration which is based on Islamic wisdom and faith.

 

[1] i.e. go through this jungle; we shall perform Salah at a distance since the sun was still rising and the Salah was not valid, and also we shall be proceeding further with the journey if we keep moving and the undesirable timing will also elapse.  Arabs travel in a cool temperature.

Note:  It becomes permissible to perform Salah after twenty minutes from the sunrise; therefore this Hadeeth is a strong proof of Imam Azam that neither Fard nor Nafl is allowed at sunrise.  It’s permissible to perform the Fard of that time according to Imam Shafe’i.

 

[1] i.e. it’s not a sin to miss the Salah unintentionally.

Note: The Azan and Takbeer was given at this point as well as the Sunnah was performed, and the Fard Salah was performed in congregation.  This Hadeeth approves of many Shariah rulings.

[1] i.e. do not already stand at Takbeer but when you see me coming out of my room, so that you may get the double blessing by standing on my arrival along with standing at Takbeer.  The Prophet (peace be upon Him) used to come out of his room at حَیَّ عَلَی الْفَلَاحِ and even now the Sunnah for the Muqtadi’s to sit and listen to Takbeer and stand on حَیَّ عَلَی الْفَلَاحِ.  This discloses that it’s valid to recite Takbeer in the absence of the Imam provided there is an indication which informs that the Imam is about to come.  Its detail has been previously discussed.

[1] i.e. do not run make haste and run to join the congregation, for there may be chances of you falling down and getting hurt.

Note:  The command of hastening for Salah:

فَاسْعَوْا اِلٰی ذِکْرِ اللّٰہِ

hasten towards the remembrance of Allah

(Surah Juma 62, Verse 9)

In the Quran means to prepare for Salah; not running for it, hence, the Hadeeth is not against the Quran’s command.

[1] Few Shariah rulings have been discovered from within this:

1. it’s commendable to join the congregation peacefully. Running is against it. Thus the action of running of Hazrat Umar once to join the congregation was not forbidden.
2. Joining the congregation in the last portion of the Salah still joins one with the congregation, thus, whoso joins the Juma congregation in Al-Tahiyyaat, should complete the Juma Salah.
3. The Rakaat which the Muqtadi joins is the first according to the number and the last according to the Qiraat.

[1] i.e. one receives the reward of Salah since he leaves with the intention of Salah, then what’s the point in rushing?  Why does one make haste and get hurt?  He should rather walk in peace and perform the Salah when he approaches.

Note:  There is no harm if one walks fast to approach the first Takbeer i.e. Takbeer-al-Oola of Salah but not so much so that he may get injured, as the action of Hazrat Umar had  been mentioned previously.

[1] He was the freed-slave of Hazrat Umar (may Allah be pleased with Them).  He was a Tabe’i, very pious and a man of knowledge and Allah-fearing.

[1] This was the second incident of Ta’rees, since the first incident took place between Khaibar and Madinah Munawwarah while this occurred in the half-way between Madinah Munawwarah and Mukkah Mukarramah.  (Mirqaat)  Hazrat Shaikh Abdul Haq Muhaddith Dehlvi said, “The event is probably the same but the narrator made a mistake that he thought of it to occur on the way to Makkah Mukarramah.

[1] If this is the same incident as of Khaibar, then Hazrat Bilal slept reclining on the back of the camel and the prominent Companions slept lying flat intentionally, and if it was a different even, then Hazrat Bilal also slept lying flat, but not with the intention of sleeping.  He may have lied down to straighten his back and sleep overcame him.

[1] Its explanation is the same as mentioned ealier.  It does not mean that hence, there is a satan in this jungle, who made us fall asleep, thus we should perform the Salah here, because the satan is always with every human, moreover, not performing the Salah because of satan is inconceivable.  Performing Salah in bars and temples is prohibited because these places are of the places of sins or infidelity and polytheism.  It’s prohibited in the toilet and bathroom because these are the places of impurities; not because there is a satan over there.

[1] It’s clear that اَوۡ meaning “or” is used in the sense of وَ meaning “and,” i.e. to proclaim the Azan and Takbeer, and if it was due to a doubt, then it’s the confusion of the narrator, i.e. I am not sure whether my Shaikh mention Azan or Takbeer.

[1] This informs that if the Salah of a group of people is missed, then the Qadha should be performed in congregation, and the Azan and Iqaamah will be proclaimed for this purpose too.

[1] i.e. had He wished, He would have raised us only on the day of Judgment.  It’s His grace that He returned it to us today.  Sleep is the younger sister of death, so do not feel nervous of this fate.  It contains the wisdom of Allah Almighty therein.”

[1] It’s the ruling of most of the Hanafis that the Qadha of the loud Salah (Fajr, Maghrib and ‘Isha. This means that the recitation should be at least loud for the Musallis in the first row to hear) should also be performed aloud, and the Salah of the soft rendering (Dhuhr and ‘Asr. This means that the recitation should be just loud enough so that only the one who is reciting can hear, provided if there is no such noise that does not make it clear to his ears, and the person next to him does not hear the recitation) should also be performed softly.  They present this Hadeeth as proof.  This unfolds that if one were to perform Qadha, of the missed Salah whilst travelling (for as far as 92.698km or more), at home, he should shorten it (as per prescribed in sacred Shariah law) and vice-versa.  Moreover, if one were to perform the Qadha of missed Fajr prior to forenoon (Zawaal), he should perform the Qadha of the Sunnah Salah along as well.

[1] The Master of both worlds (peace be upon Him) is mentioning the innocence of Hazrat Bilal that he did not go against my command.  Whatever happened was caused by the influence of devil.  Hazrat Bilal is not guilty.  Few Shariah rulings are derived from within this:

1. Satan strokes the people in the morning like a mother strokes her child to put it to sleep. One should wake up sayingالۡعَلِیِّ الۡعَظِیۡمِ   لَاحَوۡلَ وَلَاقُوَّۃَاِلَّا بِاللّٰہِ.
2. Satan sometimes causes evil whispering or sleep to the loved servants of Allah as well, but yes, he certainly cannot mislead them, thus it’s not against the Verse:

اِنَّ عِبَادِیۡ لَیۡسَ لَکَ عَلَیۡہِمْ سُلْطٰنٌ اِلَّا مَنِ اتَّبَعَکَ مِنَ الْغَاوِیۡنَ ﴿۴۲﴾

Verily, over My bondmen you have no control, save those misguided ones who follow you.

(Al-Hajar 15, Verse 42)

3. The luminous Prophet (peace be upon Him) is aware of the state of people even when sleeping, hence, he observed the activity of satan.

The Lord Almighty had made him unaware of the sunrise at that point yet he observed what took place with Hazrat Bilal.  If this is the state of the sleep of the beloved, imagine, what would have been the state of his wakefulness.  The Lord Almighty states:

عَزِیۡزٌ عَلَیۡہِ مَاعَنِتُّمْ

heavy upon him is your suffering

(Taubah 9, Verse 128)

This sheds light upon that, he, the keeper of his nation is aware of all the states of his nation.

Note:  Although the sleep of Hazrat Bilal was caused by the satan, but the creator of sleep is the Lord, because at an earlier point in this Hadeeth the sleep was referred to the Lord Almighty, and here, it was referred to the satan.  Many doubts regarding numerous Quranic Verses and Hadeeths could be dissolved because of this statement of this humble servant.

[1] That the devil was stroking me during Salah, which is why I fell asleep.  This unfolds that most of the companions used to feel the satans’ activities and sometimes, they also used to observe them and catch them too.  When they could not flee, they begged for forgiveness, as it will be observed during the Hadeeth of this very Mishkaat Shareef.

[1] i.e. today, I have witness your Prophethood with my eyes, so I am testifying after witnessing.  This sheds light upon the fact that the knowledge of unseen is the proof of His Prophethood, and whosoever denies this knowledge for Him, indirectly denies the Prophethood itself.  See the details of this issue in my book “Ja-aj-Haq Vol. 1.”

[1] That the Mu’azzins are responsible for both the Salahs and the fasts of the believers, since the Iftaar and Sahri is from Azan and the performance of Salahs too.  People’s Salahs and fasts will be correct if the Azan is given on the correct times and he will gain the reward of all, and if it’s given on wrong times, then all the fasts and the Salahs of everyone will be destroyed and its calamity will be on them.  There is a Hadeeth mentioned at this point in Mirqaat, that the Holy Prophet (peace be upon Him)  states, “The very first group to enter paradise will be the Prophets (peace be upon Them All) and then the Mu’azzin of Ka’bah i.e. Hazrat Bilal, then the Mu’azzin of Baitul Maqdis, and then the rest of the Mu’azzins.

[1] The lexical meaning of Masjid is “the place of prostration,” but in Shariah, “Masjid is a place which is dedicated for Salah.”  The Hadeeth Shareef which reads as, “The entire earth is Masjid for me,” means that the Salah is valid everywhere.  In the former religions, the prayer was not performed anywhere else than the places of prayers.  The objective of mentioning “the places of Salah” is the places where the Salah is either valid or undesirable.

Note:  The Masjid build within the house is better, but it’s not dedicated for Salah.

[1] i.e. at first, the idols were thrown out of the Ka’bah Shareef on the day Makkah Mukarramah was conquered, and then the Ka’bah was washed with ZamZam water, then the Prophet (peace be upon Him) entered into it.

Note:  Ka’bah Mu’azzamah and Masjid-al-Haraam Shareef are greater than the ‘Arsh of Allah. (Mirqaat)

[1] The truth is that the Prophet (peace be upon Him) did perform the Salah there.  Hazrat Ibn ‘Abbas was not aware of it since he was not with the Holy Prophet (peace be upon Him).  The narration in which Hazrat Bilal mentioned that He performed Salah is coming soon and he was present with Him there.  His narration is based on vision while the narration of Hazrat Ibn Abbas is based on hearing.  Moreover, there was negation of Salah while the other had the proof on Salah.  The proof gets the preference at the time of clash.

[1] For, He had His face facing the Ka’bah; neither his sides nor his back.

[1] i.e. The Ka’bah is Qiblah for Muslims till the day of Judgment; it is never to be cancelled.  There is a sly indication towards the fact that every portion of Ka’bah is Qiblah, it’s not necessary for the whole of Ka’bah to be in front of Musalli.  If one were to perform Salah inside Ka’bah, then his face will be facing one side of Ka’bah while the back will be facing the other, yet the Salah is valid.

Note:  Ka’bah is the name of that space, and not the four walls themselves.  If one were to perform Salah on a mountain or in the basement of a house, the walls of Ka’bah will not be in front of the Ka’bah, yet the Salah will be valid, therefore, this Hadeeth is not against the Hanafis.

[1] He is Qarashi Hajabi from the tribe Bani Shaibah, the holder of the key of Ka’bah Shareef.  The Prophet (peace be upon Him) gave him the key of Ka’bah and said, “Take it forever.”  Hence, the key of Ka’bah is still in his family and Allah-willing it will be with them till the day of Judgment.  Neither will their family end nor will any tyrant ruler will be able to snatch it from them.  Even the tyrant rulers such as Yazeed and Hajjaj did not get their hands on that key.  He passed away in 42 A.H.

[1] Either Hazrat Bilal or Hazrat Usman locked the door from inside so that there may not be a rush of people, not for the reason that it was not permissible to perform Salah without locking the Ka’bah, as the Shafe’is understood.

[1] i.e. He approached the wall in front entering through the door of Ka’bah, and three pillars were behind the back and the wall was closer, and then He performed the Salah.  This narration informs us that the Holy Prophet (peace be upon Him) has performed Salah inside Ka’bah Shareef.  Hazrat Bilal is narrating the eye-witness event.  This event took place on no other occasion but on the conquest of Makkah Mukarramah.  This Hadeeth sheds light upon the fact that every Salah is permissible inside Ka’bah be it Fard or Nafl.  This is the Hanafi ruling.  According to Imam Malik, Nafl Salah is valid in Ka’bah and not the Fard.  Accrording to Imam Shafe’i, if the door of Ka’bah is open, then it’s not permissible to perform Salah facing the door.  Imam Azam’s ruling is much stronger and this Hadeeth supports it all in all.  When the Prophet (peace be upon Him) performed the Salah inside, he did not restrict it to a particular spot or a particular type of Salah i.e. that the Salah is valid in certain parts of Ka’bah and it’s invalid in the other portions etc. It’s mentioned in Mirqaat, that Hazrat Usman Ibn Talha states, “I used to open the door of Ka’bah on every Monday and Thursday.  The Prophet (peace be upon Him) told me one day, ‘Open the Ka’bah for me today.’ I insulted Him alot, but the Prophet (peace be upon Him) tolerated it and said, ‘O Usman! There will come a time when you will see this key in my hand; I shall give it to whomever I want.’ I said, if this is to happen then the Quraish will be ruined and Ka’bah will be insulted.  He said, ‘I swear by the Lord of Ka’bah, Ka’bah will get the respect only on that day.’  I believed that it’s bound to happen, because any statement of His tongue does not turn futile.  When the Holy Prophet (peace be upon Him) visited the House of Allah for the Umrah Qadha, and when I saw His honour and grace, it changed the state of my heart; it had the warmth of Imaan.  I looked for an opportunity but I could not present myself before Him till He retured to Madinah Munawwarah, but I was in this state:

وہ دکھا کے شکل جو چل دیے، تو دل انکے ساتھ رواں ہوا

نہ وہ دل ہے اور نہ وہ دلربا، زندگی سودہ بار ہے

My heart went along as he departed, giving a glance of his personality

Neither there is that heart nor that darling, life has become a burden

One day, when my heart became restless and I left Makkah at night.  I met Hazrat Khalid Ibn Waleed and ‘Amr Ibn ‘Aas; their situation was the  same as mine.  All three of us then went to Madinah Shareef and became Muslim by pledging allegiance at the hands of the Messenger of Allah (peace be upon Him).  On the day of the conquest of Makkah, which occurred in 8 A.H., the three of us came to Makkah along with the Prophet (peace be upon Him).  When the Messenger of Allah (peace be upon Him) was given the key, Hazrat Abbas desired the key to be given to him, and I did not dare ask for the key due to fear.  I remembered that incident and I was thinking that I, being an outsider, would not have a value against the uncle of the Prophet (peace be upon Him), but, may I be sacrifice on his blessed feet, He said, ‘O Abbas!  Give me the key if you have faith in Allah and His Messenger.’  Taking the key from him, He said, ‘Where is Usman?’  I said I’m present.  ‘Take this key; it will always be with you,’ He said.  Then the following Verse revealed on this basis:

اِنَّ اللّٰہَ یَاۡمُرُکُمْ اَنۡ تُؤَدُّوا الۡاَمٰنٰتِ اِلٰۤی اَھۡلِہَا

Undoubtedly, Allah commends you to pay back the trusts to their owners

)Nisa 4, Verse 58)

That key then stayed by Hazrat Usman.  He gave it to his brother Shaibah Ibn Usman at the time of his demise.

[1] i.e. the Salah of one time in the Masjid of the Holy Prophet (peace be upon Him) is far more excellent than a thousand Salahs performed anywhere else besides Ka’bah Shareef.

Note:  The Masjid of the Holy Prophet (peace be upon Him) is not only as it existed in His time, but also the extended portions which were added to it at later stages, all are included within the The Masjid of the Holy Prophet (peace be upon Him), and the excellence of the daily five times Salah will be the same in all its portions, especially in the garden of paradise, for the Salah is more excellent therein.  Further, the more is one closer to the Beloved’s court the more the excellence, for all the grace is in the nearness to the Holy Prophet (peace be upon Him).

Note:  Although the Salah performed in the Masjid of the Prophet (peace be upon Him) is inferior to the one that is performed in Haram of Ka’bah Shareef in excellence, but it exceeds that in the ranks and nearness, because if the nearness of Ka’bah is there then the nearness of that personality who made the Ka’bah Qiblah is here.  It is for this reason that the Migrators and the Ansaar (the ones who assisted the Prophetﷺ) stayed in Madinah Munawwarah even after the conquest of Makkah and were pleased with their Salah therein.  It’s stated in Mirqaat that the increase of reward is not only restricted to the Salah itself but also to whichever rewarding action performed there will have the increase in reward and blessing.  Qadhi ‘Ayaadh, Mulla ‘Ali Qari and ‘Allamah Ibn ‘Aabideen Shaami etc. said that the part in the grave of the Prophet (peace be upon Him) which touches the blessed body of the Prophet (peace be upon Him) is greater in excellence than the Ka’bah and even the ‘Arsh of Allah.

[1] i.e. it’s disallowed to undertake a journey to visit any other Masjid, besides these with the intention of increase in reward as some people travel from Badaayoon to Delhi for Juma Salah, thinking that the reward in that Masjid will be more, is wrong.  All the Masjids are equal in reward.  The Hadeeth is clear upon this explanation.  Wahabis have derived the concept of forbiddance in going to any other Masjid besides these three from this very Hadeeth.  Therefore, they said that it’s forbidden to travel for visiting the Mazaars and attending the ‘Urs etc.  If this was the meaning of the Hadeeth then going on business trips, for treatment, visitning friends and family, acquiring knowledge etc. would also be forbidden and the entire railway department will be suspended and the Hadeeth will then be contrary to Quran as well as other Hadeeths.  Allah Almighty states:

قُلْ سِیۡرُوۡا فِی الۡاَرْضِ ثُمَّ انۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الْمُکَذِّبِیۡنَ ﴿۱۱﴾

Say you, Go about in the land, then see how has been the end of beliers’.

It’s stated in Mirqaat at this point and in Shaami in the chapter of visiting the graves that hence, all the other Masjids besides these three are common, and the journey towards the Masjids is disallowed and the graves of the friends of Allah differ in blessings and grace, it is thus allowed to undertake a jouney to visit the graves.  These jaahils may even forbid travelling to the graves of the Prophets as well.

[1] In a few other narrations “between my grave and my pulpit” and “between my Musalla and my room” is mentioned, but all mean the same, since his room, grave and pulpit all are at one place and the Musallah i.e. Mehraab of the Prophet (peace be upon Him) and His pulpit are quite attached which the visitors know.

[1] i.e. this place was a garden of paradise before and is brought from there.  Allah Almighty had bestowed Hazrat Ibraheem with the Black Stone of paradise and He sent the garden of paradise for His beloved Prophet (peace be upon Him), or, this place is the garden of paradise by itself, or it’s that whoever comes here enters the garden of paradise and will enter paradise by the blessing of it, or this place is like the garden of paradise.

Note:  The Prophet (peace be upon Him) has mentioned that the gatherings of Zikrullah and the graves of the believers are the gardens of paradise, which also has many explanation.

[1] Its explanation is the same as mentioned above.

Note:  Puplit means the place where the pulpit is placed despite the fact which pulpit is placed there.  Further, although the Black Stone of Ka’bah, Rukn Yamaani and this place of Madinah Munawwarah are brought from paradise, but that beauty of those places has been ruined nowadays.

[1] Quba is a residential area, three miles away from Madinah Munawwarah; Quba is the name of its Masjid.  This is the place where the Prophet (peace be upon Him) stayed on the day day of migration prior to entering Madinah Munawwarah and this Masjid was built first.  The Holy Quran has spoken of its excellence.  I have repeatedly visited it.

[1] It has been mentioned in a few narrations that one who comes here after having made his Wudhu in Madinah Munawwarah and performs two Rakats of Nafl Salah will get the reward of an ‘Umrah.  The Pilgrims nowadays practice it on weekends.  This discloses that the shrines and the masjids of the saints are worthy of blessing; to visit them is an act of reward, for the masjid of Quba was the masjid of Ansaar and those personalities were the chosen servants of Allah.  To prostrate there is a means of acceptance.  Hazrat Khwaja Mu’eenuddin Chishti came to Lahore from Ajmer and spent forty days at the foot side of the grave of Hazrat Data Gang Bakhsh, this action was justified by the Hadeeth.

Note: The place where a saint sets his foot becomes blessed.  Now, there are no Ansar in Quba but its honour remains the same.

[1] Because the visit of Masjid is for the rememberance of Allah while the visit to the market involves one in lieing, cheating, back biting etc.  Although seldom in Masjids too the shoes get stolen and on the other hand, the friends of Allah also sometimes go to the markets.  It is for this reason that it has been taught that you should become from amoungst the ones whose body is in the market but the heart is in Masjid and not the other way round.

Note: The cities here mean the common cities.  Madinah Munawwarah and Makkah Mukarrah are excluded from them, for even the streets and the markets of them are all beloved to Allah.  Allah Almighty thus states:

وَ ہٰذَا الْبَلَدِ الْاَمِیۡنِ ۙ﴿۳﴾

And by this city of Security.

(Al-Teen 95, Verse 3)

 

And also:
لَاۤ اُقْسِمُ بِہٰذَا الْبَلَدِ ۙ﴿۱﴾

I swear by this City;

(Al-Balad 90, Verse 1)

And why not, for these are the cities of the beloved.

کھاءی قرآں نے خاکِ گُزر کی قسم

اس کف پا کی حرمت پہ لاکھوں سلام

Be millions of benedictions upon the dignity of that sole of foot

That even the Quran swore by the sand that touched it when he walked

[1] i.e. There will be built such a house in paradise, for  a person who builds a Masjid, which will be mightier compared to the other houses as the masjid is, when compared to the other houses of this world.

Note: Both, building a whole Masjid and contributing towards the building of a Masjid have the same reward provided that it’s not for show of but solely for Allah.  It is for this reason that the scholars of Islam forbid writing ones name onto the Masjid for there will be a doubt of show of, but if it is done with the intention of receiving the praise then there is no harm.  (Mirqaat) it was on the basis of this Hadeeth that the Companions and Muslim kings had built Masjids so that they be remembered.  A Masjid, be it small or big, old fashioned or modern, the reward will be in accordance with sincerity.

[1] The meaning of morning and evening means the punctuality, ie. One who is habitual of always going to the Masjid will get the eternal sustenance of paradise.  Nuzul is the name of a food which is cooked on the arrival of a guest, hence, the guest is hesitating and worthy of the honour of the host, therefore the food of paradise is described by the word Nuzul, otherwise the people of paradise will not be a guest but the masters.

[1] ie. He gets the reward according to the numbers of steps he takes to get to the masjid to join the congregation by staying far from Masjid.  It doesn’t mean that one should rather leave the Masjid of his area for no reason and go to another area, but if the Imam is a disbeliever then he may do so.

[1] Whether by performing the Salah individually or after another Imam in congregation for the first congregation is more rewarding and the first congregation is the one which consists of the Imam of Masjid but if that Imam performs Salah at undesirable times then it is better to perform the Salah individually as it has been mentioned in the previous Hadeeths.

[1] It was a tribe of Ansaar whose houses were too far from the Masjid of the Prophet (peace be upon Him)

[1] i.e. they did not attempt to build another Masjid in their district but they rather accepted to perform Salah behind the Prophet (peace be upon Him) on the cost of leaving their houses for it.

[1] For the increase of reward in the book of your deeds, for every step towards the Masjid is worship.  This hardship of yours will be mentioned in the books of Hadeeth and the literatures of the scholars, the lecturers will be lecturing about it and setting an example for the ones that stay far from Masjid so that they come and you get the reward of this action of theirs.

Note:  The distance of stay from the Masjid is a means of blessing for Allah-fearing people but for the irresponsible, it’s the deprivation of them from the blessing.  Thus, this Hadeeth is not against the Hadeeth where it’s mentioned, “the house where the sound of Azan does not reach is unfortunate” i.e. the distance from Masjid is a misfortune for the irresponsible.

[1] In the shade of His mercy or the greatest ‘Arsh of His, so that they be safe from the sunshine of the doomsday.

[1] i.e. those Muslim kings and rulers who do justice with their nation, for they dwell under their shade, therefore auch a king will be under the shade of Allah on the day of Judgment.  He is the most superior of them all, therefore he was the first to be mentioned, and the just officers are also included in this glad tiding.

[1] i.e. the one who abstains from sins in his youth and remembers his Lord.  Hence, the body parts are strong in youth and the baser self is attracted towards sinning, therefore, worshipping in youth is better than the worships of oldhood.

در جوانی توبہ کردن سنت پیغمبری است

وقت پیری گرگ ظالم می شود پرہیزگار

To repent in youth is of the Prophetic attributes

Every tyrant becomes pious in his oldhood

[1] The mystic masters say that a believer’s state in Masjid is as of a fish in the ocean, and the state of a hypocrite therein is as of a bird in the cage, it is therefore not feasible to run away from the Masjid just after performing the Salah without any reason.  If Allah grants you the devine opportunity then be the first one to enter the Masjid and the last one to leave.  Your ears should be attentive for Azna when you are not in the Masjid with the intention of going to the Masjid as soon as the Azan is called.

[1] To love the one on whose love the Lord be pleased and to hate the one on whose hatred the Lord be pleased.  It’s an act of worship to hate the non-Muslims and transgressor offsprings and to love the pious stranger.

ہزار خویش کہ بیگانہ از خدا باشد

فدائے یک تن بیگانہ کآشنا باشد

It’s better to fall in love with one grateful person

Than a thousand who are distant from Allah

Similarly, to keep distance from a close friend after being aware of his disbelief and to befiend a deadly enemy after the awareness of his piety is a worthy deed.

[1] i.e. that he cries in the fear of Allah and the love of the Prophet (peace be upon Him).  The concept of loneliness is given to avoid the show off.

[1] i.e. a woman herself expresses the desire to make mischief with him and he simply gets rid of that mess due to the fear of Allah; it’s very daring.  It is for this reason that Allah Almighty has praised this action of the Prophet Hazrat Yusuf (peace be upon Him) in the Glorious Quran.  May Allah make us such!

Note:  To switch a woman off like this at a delecate occasion is not a show off, it’s Tableegh (Propagation of the trure message) i.e. I fear the Lord Almighty; you should also fear Him.

[1] The voluntary charity is meant at this point; not the Fard charity and it’s recommended to give charity openly at the time of collection.  This Hadeeth is thus not against the Quranic Verse:

اِنۡ تُبْدُوا الصَّدَقٰتِ فَنِعِمَّا ھِیَۚ

If you give charity openly then what a good thing it is

(Al-Baqarah 2, Verse 271)

[1] The objective of market is the shops and not the Masjid of the market.  Some Masjids multiply the reward of Salah performed therein by 25 times, some 27 times while some multiply by 500 times.  The reward varies depending on the quality of the Masjid, the Imam and the congregation; therefore the Hadeeths are not clashing.  One who organises a congregation at home also will not be deprived of the reward of the Masjid.

[1] This discloses that it is rewarding to go to the Masjid after having made Wudhu at home, since this walk is worship, and an act of worship is more excellent whilst in Whudu.  There are few people who go to visit a sick person having Wudhu.

[1] It is for the sinful; there are two virtues and two stations are are elevated on every step for the pious, because what causes the removal of sins for a sinner elevates the station of a pious.

[1] Probably, the blessing of hereafter is meant by Salah and the wordly blessing is meant by Raham, or the special blessing is meant by Salah and general blessing is meant by Raham.  There are many explanations for it.

[1] i.e. for, he sits therein for nothing else besides awaitning the Salah; as if he in the Salah, therefore shattering of fingers is Makrooh at that time.

[1] i.e. He will continue to receive the Du’as of the angels for as long as he does not trouble a Musalli and neither does he pass the wind.

Note:  It’s disallowed for one who is not sitting in I’tikaaf to pass the wind inside the Masjid, but hence, the one who is in I’tikaaf stays inside the Masjid, he is pardoned for this.

[1] It has been mentioned in the narrations of Abu Dawood etc. to recite the following Du’a:

بِسْمِ اللّٰہِ وَالسَّلَامُ عَلٰی رَسُوْلِ اللّٰہِ

In the name of Allah and peace be upon the Messenger of Allah.

whilst stepping into a Masjid.  Generally a Muslim comes to the Masjid for worship and leaves in the search of sustenance; it is therefore feasible to make Du’a for mercy when entering Masjid and for abundance when leaving.  (Mirqaat etc.)

[1] Those are the Nafl Salahs of Tahiyyat Al-Masjid that are performed upon entering the Masjid provided that it’s not the Makrooh time; hence, this Nafl Salah is recommended at the times of all the Salahs except Fajr and Maghrib.

Note:  This ruling is for the common Masjids and not for Masjid.  It’s more rewarding to make Tawaaf when in the Sacred Masjid of Makkah Mukarrama than performing the Nafl Salah.  This ruling is for others than the lecturer (Khateeb).  The lecturer ought to deliver the lecture as soon as he enters the Masjid.

[1] Three Shariah rulings have been derived from this Hadeeth:

1. One should return from journey in day time, but it was applicable in that era when the traveller could not inform of his arrival in advance, but now, that one can inform via telegram in advance, so there is no harm if one arrives at night, because the people of the house will know and be ready to receive them.
2. If it’s not the undesirable time, then one should firstly go to Masjid and perform the Nafl of arrival, or else, he should just sit there for a little while.
3. One should be seated in the Masjid and visit the people therein before coming to the house.

[1] By screaming and making noise which disturbs the Musallis in the Salah, since, it’s not disallowed to search for a lost item in the Masjid quietly as it is apparent from the objective of the Hadeeth.

[1] i.e. the Masjids are not for worldly talks and making noise.  It is soully built for the remembrance of Allah.  One ought to make it known to the one making noise therein so that he may abstain from it.  This discloses that it’s disallowed to beg or to start a worldly conversation inside the Masjid.  Some Scholars even prohibit giving anything to a beggar who begs inside the Masjid, for this will be assisting the cause of a sinful activity.  The incident of Hazrat Ali where he had given his ring to a beggar while in the state of salah, must have taken taken place outside the Masjid, or he must have been performing Salah somewhere else than the Masjid.

Note:  Nikah, Religious preaching, Naath recitation and the judgment of the Qaadhi of Islam are the religious activities; they are thus valid in the Masjid.  There are Hadeeths recorded in this regard, although no such activities should be taking place at the time of the first congregation, so that there may occur any disturbance in Salah.  They should be delayed till the Salah terminates.

[1] One who eats the raw onion or garlic should not come to the Masjid for as long as the bad breath lasts.  He should therefore not come to the Masjid after having smoked Huqqah, or eating uncooked white raddish too, moreover, one who has a bad smell on his clothes, body or in his mouth should not come to the Masjid.

Note:  Every Masjid in the world is the Masjid of the Prophet (peace be upon Him), therefore He said, “Out Masjid”.  Its objective is not only the Masjid-e-Nabawi as it clear from the dialect.

[1] One should not enter the Masjid with bad odour even if there is no one in the Masjid, for the angels of mercy are always there and they will be annoyed by his bad smell.

Note:  The angels of Masjid are the angels of mercy and therefore more revered, thus, no one should raise the objection that the angels are always with every human being at all times, which means that we should not eat those things at any given time?  The answer is that Allah Almighty has has created our companion angels with a different quality.  The Scholars of Islam have stated that no one should go to a gathering of the Muslims with bad smelling body or clothes, so that people may not get annoyed.

[1] This proves the prohibition of spitting onto the tiled or cemented floor of the Masjid, its mats, carpets and the Musalla, since one will not be able to bury it overthere.  This ruling was concerning the Masjids with the unsolidified floors, and that too when there was a tough need when one coughs in Salah and he does not get a chance to go out.  Spitting without a valid reason is disallowed, and doing it by way of insulting is infidelity (Kufr).

[1] I was shown all the deeds of my followers whatever they will do till the Day of Judgment.  This unfolds that the Prophet (peace be upon Him) is aware of the deeds of His followers.  His eyes observe all the hidden, apparent existing and non existing things in light and darkness.  His eyesight is far better than our intellect. The Soofies say that the deeds of ones heart are also included in the deeds (stated above) hence the Prophet (peace  be upon Him) is aware of the states of our hearts.  For more details, refer to my book “Ja-al Haq”

[1] مَسَاوِی is the plural form of سُوْءٌ meaning evil, just as مَسَاعِی is the plural of سَعْیٌ.  Its ی stands for ھمزہ.  The objective of the path is the path through which a Muslim passes by, it’s a rewarding act to remove the thorn, brick or stone from it.

[1] Few Shariah rulings have been extracted fron this Hadeeth:

1. The mercy of Allah significantly reveals.
2. One may turn his face towards right and left at the time of need, for the allowance is given to turn the face in order to spit.
3. The angel on the right hand side ie.who writes the good deeds, is better than the one on the left. It has been stated in Mirqaat that the angel on the right is the leader while the one on the left is under his leadership.  The angel on the right is the angel of mercy while the one on the left is the angel of anger.
4. The respect of someone great is also great.

[1] ie. In the sickness which led him to death; this Hadeeth is thus established (Muhkam), and not cancelled (Mansookh).

[1] In a manner that there began to prostrate before their graves and some even started worshipping their graves.  Both these actions are polytheism.  Or they included that portion of land whereupon their graves existed by levelling it and started to perform Salah standing therein, which is also forbidden, for this is insult to the grave.

Note: To build Masjid near the tombs of the saints and praying there is proven from the Quran and numerous Hadeeths.  It is stated in Surah Kahf:

لَنَتَّخِذَنَّ عَلَیۡہِمۡ مَّسْجِدًا ﴿۲۱﴾

We swear that we shall erect over them a mosque.

(AL-Kahf 18, Verse 21)

The Masjid is built by the grave of the Holy Prophet (peace be upon Him) and also, there are numerous Masjids built by the graves of His Companion as well, which were built by the pious Sahaba themselves or Tabe’een.  Muslims nowadays, build the Masjids near the graves of Saints, for the Salah is worthier in the nearness of the beloved servants of Allah.  The reward of one Salah in Masjid Al-Nabawi Shareef is equivalent to 50,000.  It is due to the nearness to the Holy Prophet (peace be upon Him).  Allah Almighty had told the Israeli’s:

وَّادْخُلُوا الْبَابَ سُجَّدًا وَّقُوۡلُوۡا حِطَّۃٌ

And enter the gate prostrating and say, ‘forgive our sins’.

(Al-Baqarah 2, Verse 58)

i.e. enter through the door of Bait Al-Maqdis prostrating and your repentance will be accepted therein through the blessings of the graves of the Prophets.  Allah Almighty mentioned the incident of Hazrat Zakariya (peace be upon Him):

ہُنَالِکَ دَعَا زَکَرِیَّا رَبَّہٗۚ

Here Zakaria called his Lord, said, ‘O my Lord!

(Aale Imraan 3, verse 38)

Hazrat Zakariya (peace be upon Him) stood by Hazrat Maryam and made Du’a asking for a son.  This discloses that the Du’as and repentance are accepted through the nearness of the Saints.

Note:  It’s disallowed to perform Salah standing on a grave, but if the grave is covered by a vault and the floor be built on top of it, then it’s permissible.  Hence, there are 70 graves of the Prophets in the place around Ka’bah Shareef where the Haajis make Tawaaf and perform Salah on them, further, the grave of Hazrat Isma’eel (peace be upon Him) is under the drain of Ka’bah where the Salah is perform day and night; it’s permissibity is based on this reason.  (Mirqaat, Ash’at Al-Lam’aat)

[1] Hazrat Shaikh Abdul Haq says that even if there remains no trace of the grave but it’s a known fact that there used to be a grave, one should avoid Salah at such places, but one should perform Salah by the grave of a saint, for their nearness makes the Salah more worthy of acceptance. (Ash’at Al-Lam’aat)

[1] By performing the Fard Salah in the Masjid and Sunnah and Nafl in the house, or one should perform the five times Salah in the Masjid and the Salah of Tahajjud, Chaasht etc. at home, so that the Noor of Salah illuminates at home also and the children and women feel enthusiastic towards performing Salah by looking, moreover, there is lesser sense of hypocrisy in the Salah when performed at home.

[1] i.e. do not make them like the grave-yard, but occupying them with Salah or it could also mean that one should not make graves inside the house.

Note:  It’s from the extraordinary specialities of the Prophet (peace be upon Him) to be buried inside the house, and through His medium, Hazrat Abu Bakr and Umar also achieved this great honour.  Others should be buried out of residential areas in a grave-yard.  Some people make the place of their grave inside a Masjid or Madrasah which is not contrary to the ruling of the Hadeeth.  قُبُوْرًا indicates towards its permissibility.  But it is not permissible to take out the body of the deceased from the grave, but in some conditions.

[1] This Hadeeth is for the people of Madinah, for there, the Qiblah is in the southern direction.  It differs as the direction of the area differs.  If the Musalli yields lesser than 45 degrees from the actual direction of Qiblah, the Salah will still be valid, because even then he will remain between the east and the west.

[1] To convey the greetings and the messages from his nation and to acquire the Shariah ruling.

[1] This allegiance is the allegiance of Islam.  The allegiance nowadays is the allegiance of repentance.  The reality of allegiance is “to pledge allegiance to the Lord through the medium of an accepted servant of Allah.”  It is of four types.  Refer to my book “Shaane Habeebur Rahmaan” for the details.  It’s a great honour to perform Salah with the Prophet (peace be upon Him) therefore they are proud to mention it.

[1] It was obviously the Wudhu-water dripping from the limbs of the Prophet (peace be upon Him) in which He especially gargled, or perhaps He gargled in the remainder Wudhu-water that was given to them for blessing.  It seems that they knew it to be a treasure of blessings, thus they used to humbly ask for it.

[1] So that the previous filth of infedility fades away by its virtue and your Salahs will be more accepted in future, and your Masjid will be higher in excellence than other Masjids, since it received My blessings therein.

[1] i.e. we will also drink it on our way so that our hearts may also be enlightened along with the Masjid though the virtues of it and it may get dried due to the heat as well.

[1] Few Shariah rulings have been extracted from within this Hadeeth:

1. Whatever gets the touch of the blessed body of the Prophet (peace be upon Him) becomes blessed, therefore the dust of Madinah Munawwarah is a means of blessing as well as a source of cure.
2. The Wudhu-water of the Prophet (peace be upon Him) removes the hidden spiritual stains as well.
3. The Masjid that has anything related to the Prophet (peace be upon Him) is higher in excellence than the other Masjids. Some Masjids have the blessed hair of the Prophet (peace be upon Him); this sensation is derived from this Hadeeth.
4. It is the Sunnah of the Sahaba to bring and/or send the virtuous Tabarruk of the saints to the different cities. Some people send the Langar (Blessed food) of the ‘Urs celebration to different areas, which is derived from this Hadeeth.  It is mentioned in Mirqaat that the Prophet (peace be upon Him) used to ask the Ameer of Makkah to send Zam-Zam water to Madinah Munawwarah, and even now the Zam-Zam is exported to many countries.
5. Whatever mixes with something blessed becomes blessed. The Zam-Zam water is used over and over by mixing other water into it.
6. The Muslims are not allowed to demolish the prayer-place of the non-Muslims, but there is no harm if the infidels themselves demolish it and turn it into a Masjid after becoming Muslims.

[1] The Masjid of home is meant by this i.e. there should be a corner or room dedicated for Salah where no worldly activity should take place.  That place should be kept clean and the arrangements are made to keep it fragrant.  We found our ancestors practicing it but now this practice does not seem to exist.  Some Scholars are of the opinion that the Masjid of the district is meant by this i.e. where there are some houses of the Muslims, they should build a Masjid therein.  In Punjab, the Masjids are generally built onto the wells.  This sensation is also derived from this Hadeeth.  This Hadeeth unfolds that it is recommended to burn insense sticks and apply perfume therein.

[1] Its objective is the inappropriate decorations, e.g. decorating the Masjid with photos and the decaoration that is to show pride, not for the sake of Allah.  However, it’s decorating the Masjids with a sincere intention that is a rewarding act.

[1] i.e. The Muslims will also utilize these things in order to decorate the Masjids when the Qiyamah will come near as the chiristians and jews used to decorate their prayer places with photos and the large sized mirrors etc.  To decorate the Masjid is the Sunnah of Sahaba, hence, Hazrat Umar had decorated the Masjid Al-Nabawi Shareef, then Hazrat Usman Ghani had its walls decorated with the mortar artwork and utilized teak-wood in its ceiling.  Hazrat Sulaimaan (Soloman, peace be upon Him) had illuminated the Masjid Al-Aqsa so mush so that the women used to draw thread from cotton on a spinning wheel in its light upto three miles in distance.  See the research on this subject in my book “Ja-al Haq Vol. 1”.

[1] This Hadeeth and the previous statement of Hazrat Ibn Abbaas is the best commentary on this prohibition, i.e. it’s disallowed to decorate the Masjid with forbidden things and by way of showing pride.  The Muslims illuminate the Masjids and decorate it in the night of Lalatul Qadr and few people do not allow it on the basis of this Hadeeth which is wrong.  If we can decorate our houses on the occasions of marriage etc. then why can’t we decorate the house of Allah on the blessed dates!

[1] This unfolds that sweeping inside the Masjid, repairing its walls and ceiling etc. are good deeds.

[1] In a manner that he does not memorize and abandon reading it in Salah, then forgets it.  If one cannot remember some verses due to old age, then perhaps he may not be regarded as a sinner.

Note:  There is a difference between the Kabeerah sin and the grave sin; this forgetfulness is a grave sin and not the Kabeerah sin, therefore this Hadeeth is not against the Hadeeths where it’s mentioned that the grave Kabeerah sin is polytheism.

[1] i.e. people that do not lag behind from going to the Masjid in dark nights and rain Allah Almighty will provide them with light on Pul Siraat where there will be immense darkness.  Their foreheads will be shining and there, this darkness will work for them.

[1] That he is present there for every Salah, cleans the Masjid and sees to the maintenance, does its appropriate decoration and preaches the Shariah rulings while sitting there; all these aspects are covered under frequenting the Masjid.

[1] For these things are the signs of Faith.

Note:  This testification is as if we grasp the idea of someone to be a Muslim by looking at his dress code.  This testification does not stand for the concrete decision; therefore, this Hadeeth is not contrary to the Hadeeths mentioned under the chapter of Faith in fate, that Hazrat ‘Aaishah proclaimed a child of Ansaar to be the bird of paradise and the Prophet (peace be upon Him) stopped her saying, “How would you know as to where this child belongs?”  Moreover, if one whose infidelity is apparent, does the work in Masjid, will not be called a believer, likewise the hypocrites of this time and the Musallies of that time and the volunteers of the Masjid that are the followers of Mirza Ghulam Ahmad Qadyani; therefore, this Hadeeth is also not contrary to the following verse:
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَرْفَعُوۡۤا اَصْوٰتَکُمْ فَوْقَ صَوْتِ النَّبِیِّ وَلَا تَجْہَرُوۡا لَہٗ بِالْقَوْلِ کَجَہۡرِ بَعْضِکُمْ لِبَعْضٍ اَنۡ تَحْبَطَ اَعْمٰلُکُمْ وَ اَنۡتُمْ لَا تَشْعُرُوۡنَ ﴿۲﴾

  ‘O believers! raise not your voices above the voice of the Communicator of unseen (the Prophet) and speak not aloud in presence of him as you shout to one another, lest your works become vain while you are unaware.

(Al-Hujraat 49, Verse 2)

Or
لَاتَعْتَذِرُوۡا قَدْکَفَرْتُمۡ بَعْدَ اِیۡمٰنِکُمْ ؕ اِنۡ نَّعْفُ عَنۡ طَآئِفَۃٍ مِّنۡکُمْ نُعَذِّبْ طَآئِفَۃًۢ بِاَنَّہُمْ کَانُوۡا مُجْرِمِیۡنَ ﴿۶۶﴾

  Make no excuses; you have already become disbelievers after being muslims. If We forgive someone of you, then We shall chastise others because they were guilty.

(Al-Taubah 9, Verse 66)

[1] This verse has two commentaries:

1. Generally, the believers get the divine opportunity to repent.
2. The believers alone have the right to build a Masjid and maintain it, not the infidels. It is for this reason that the Masjid Dhiraar of the hypocrites had been demolished.  It is mentioned in Mirqaat, that the illuminating inside a Masjid and its decoration are included in it.

[1] i.e. you should grant me and the poor like me to castrate so that we do not commit adultery.  It’s a sign of ultimate fear of Allah Almighty.  It’s stated in Mirqaat that the motive of this was that they no longer remain capable of getting married, since the marriage is the source of worldly complications, and spend their lives soully for the sake of Allah.

[1] For it conceals the human race, and the existence of Islam depends on the existence of the human race, this declares that the use of medicines prescribed for the ruin of virtility is forbidden.  Furthermore, the removal of a woman’s womb or making them incapable of bearing children is also forbidden when it’s done for committing adultery or to conceal the fertility of the race.

[1] Because the carnal desire diminishes due to fasting, it reveals that the ones who cannot marry must not get their manlihood destroyed, they should rather fast instead.

[1] For the Mujaahid (one who goes for Jihaad) forsakes the motherland in the path of fighting for the sake of Allah and wanders about with his luggage.  It unfolds that it’s disallowed for one to abandon the motherland and wander about in difficulty aimlessly.  To tour the world temporarily, as it has been practiced by many AwliyaAllah, is allowed, for the Almighty Allah states:

سِیۡرُوۡا فِی الۡاَرْضِ

Go about in the land.

(Al-An’aam 6, Verse 11)

[1] The word تَرَھُّب is made from رَھْبٌ which means fear.  In Shariah terminology, it means “to go away from people in the fear of Allah to the mountains and corners for the sake of worshipping Allah.  That is where the term monkery comes from, i.e. to sit and wait for Salah is forsaking the world, for a person is separated from his family and children at that time.  Forsaking of the world was a great mode of worship in previous religions.  It’s forbidden in our Islam.  Islam wants the religion in your one hand and the world in the other.  It’s not an excellence to void the powers given by Allah, but the excellence is in employing them in the righteous cause.

[1] i.e. it was my image that was in a beautiful form, not Allah’s; as it is said, “I went to the king in good clothes, i.e. my attire was better at my presence before the king, otherwise Allah is free from any form and image.

Note:  The presence of the Prophet (peace be upon Him) among us is in the human stature, and his visit to Allah Almighty was in the form of light, likewise the attire of a human is something else when at home compared to what he wears for the office.  Some said that it was a dream but the one formerly mentioned is more correct, therefore, his sighting of Allah (Deedare Ilahi) is proven.  The truth is that the Prophet (peace be upon Him) saw Allah with His eyes.  The statement of Allah Almighty:

لَا تُدْرِکُہُ الۡاَبْصٰرُ۫

Eyes comprehend Him not.

(Al-An’aam 6, Verse 103)

Does not negate the sighting, but the following verse is strengthening this Hadeeth in the positive aspect:
مَا زَاغَ الْبَصَرُ وَمَا طَغٰی ﴿۱۷﴾

 

  The eye deviated not, nor crossed the limit.

(Al-Najm 53, Verse 17)

Refer to my book “Shaan-e-Habeebur Rahman” (which is available in English now entitled “The Beloved’s Majesty” for detail.

[1] Ie. Which are those actions that the angels quarrel in order to convey it to me.  This sentence has other explanations as well.

[1] Ie. The Lord Almighty placed His merciful hand on my back and its blessing reached my chest and heart.

[1] Mirqaat has stated that this Hadeeth is a clear evidence of the vastness of the Prophet’s (peace be upon Him) knowledge.  Allah Almighty had bestowed upon Him the knowledge of the seven heavens and even further including whats therein and seven earths and whatever is below them, each sand and each drop even the fish on which the earth resides.  He gave Him the complete knowledge of all these things.  Hazrat Shaikh Abdul Haq Muhaddith Dehlvi says that it means that He gave him the generic and partial knowledge of everything.

Note: Allah Almighty has given His Beloved all the knowledge of past, present and what is about to take place up till the day of judgement because the deeds of people on the earth and the quarrelling of the angels in heaven will continue till the day of judgement which the Prophet (peace be upon Him) observes to-date. Numerous verses in Quran strengthen the motive of this Hadeeth and where it’s denied, the personal knowledge of Allah is meant there.  Refer to my book “Ja-al Haq.  Vol 1”.

[1] Ie. Similarly, as Allah had shown His intimate friend the world of angels, I also came to know that the Prophet (peace be upon Him) was not only taught the rulings, since it’s taught to any so called scholar, but He was shown the entire kingdom of Allah, or else the Prophet (peace be upon Him), would not have emphasised on it by the Quranic verse.

[1] The angels that deliver the deeds are meant by the high ranking  angels ie. The angels that are deligates of the affairs.

[1] Ie. Yes, now, I know everything by Your grace and blessing.  This reveals that the Lord Almighty has not only informed Him of the things but also He had shown Him.

[1] Ie. Allah Almighty removes the minor sins by these three virtues.  Its explanation has been given previously.

[1]  The following verse strengthens it:

مَنْ عَمِلَ صٰلِحًا مِّنۡ ذَکَرٍ اَوْ اُنۡثٰی وَ ہُوَ مُؤْمِنٌ فَلَنُحْیِیَنَّہٗ حَیٰوۃً طَیِّبَۃً ۚ وَ لَنَجْزِیَنَّہُمْ اَجْرَہُمۡ بِاَحْسَنِ مَا کَانُوۡا یَعْمَلُوۡنَ ﴿۹۷﴾

  Whoever works good, male or female and be a Muslim, then certainly We shall make him live a good life; and necessarily, We shall give them their reward befitting to their best work.

(Al-Nahl 16, Verse 97)

Hazrat Ibn Abbaas said that the halal sustenance, serving on very little, pleasure with fate, joy in worship and the divine opportunity of obedience is a good life, and end on faith, repentance at the time of death angels giving the glad tiding of paradise while removing the soul and even give the fragrance of heavenly flowers, his remembrance amoung the musims after death with goodness is a good death.  May Allah bless us with it.  This promise of the Lord Almighty, which we are given through the prophet (peace be upon Him) can not be denied.

[1] All his minor sins will be forgiven.  The kabeerah sins and unfufillment of the rights are not meant here; therefore he said خَطِیْئَتِہٖ.

[1] Ie. You should recite the dua after finishing every Salah, not during the Salah, as the Prophet (peace be upon Him) stated:

اِذَا صَلَّیْتُمْ عَلَی الْمَیِّتِ فَاَخْلِصُوْا لَہٗ الدُّعَآءَ

Tr:  When you finish the funeral Salah, make sincere Du’a for him, both the writings are similar.

[1] Though compassion for the poor is also a good form of worship, but it’s the best of them all, since it’s the means of Imaan, it is therefore mentioned particularly.  The Prophets, saints and the pious Muslims are meant by the poor, for all those personalities are the poor and humble in their hearts.  There is a major difference between the poor and the needy.

[1] Becuase the death is better then life at that point.

Note:  It’s disallowed to ask for death due to the worldly problems, but it is allowed due to disruption in faith.  This Hadeeth therefore is not against those Hadeeths which deny the concept of wishing for death.

[1] The previous three deeds were the means of the forgiveness of the sins and these deeds are the medium for the elevation of one’s station.  This declares that the Tahajjud Salah, feeding the hungry and paying everyone Salaam are very virtuous deeds.

[1] i.e. either their rewards are in Allah’s safe keeping or they themselves are are in His safe keeping and protection like a government employee is in the proction of the government, that degrading him will be regarded as a challenge to the government and so is quarrelling with them is fighting with the government.

[1] i.e. if he was killed then he is a myrter, and if returned alive; then he will either return as a loser and get only the reward, or as a conquerer and then he will gain both the reward and the booty.

[1] This discloses that it’s a very rewarding action to pay Salaam when entering the house, and this will bring peace, abundance in sustenance and the divine opportunity to do good deeds therein.  One should also pay Salaam upon entering an empty house in the following words:

اَلسَّلَامُ عَلَیْکَ اَیُّھَا النَّبِیُّ

Peace be upon You, O the Prophet!

There is a third meaning added to it that the person who lives in his house in peace should not wander about with people aimlessly, as the second Hadeeth gives an indication towards it.

[1] Because the pigrim go to Ka’bah Shareef and they both are the houses of Allah.  The pilgrim wears the Ihraam for pilgrimage while he leaves home with the intention of Salah, and likewise the pilgrimage is appointed in a set time but the pilgrim receives the reward from the time he left home till he returns, the Musalli is also covered in Allah’s mercy from departure to return though the Salah in congregation is performed at a set time.

[1] Note:  Although the Salah of Chaasht and other Nafl Salahs are recommended at home, but the reward will be the same if one goes and performs it in the Masjid due to the noise and disturbance at home.  Some scholars have said that it is more rewarding to perform the Chaasht Salah in the Masjid, this Hadeeth is their basis.

[1] It could mean two things; one, that he should perform the Nafl and Sunnah Salah without doing any worldly thing in between, two, that he should abstain from the sins between the five times Salah as well thinking that he is going to present himself before the Lord having both the internal and external cleanliness so that his deed may be written in the topmost ferternity.  The ‘Illiyyeen is a registration office on the seventh sky where the good deeds of the pious are registered.  Hence, it is placed at such a great hight, therefore called ‘Illiyyeen.

[1] Even if you do not go to perform Salah in a Masjid but whenever you happen to pass by a Masjid, you should pray for a while, because it’s depriving on yourself to visit an orchard and come out of it without enjoying its fruits, especially when the Master of the orchard is so generous.

[1] There will be healthy foods and endless fruits in paradise and there will be no obstruction; same is the case of the spiritual feed of the remembrance of Allah in the Masjids that will never end.  It is for this reason that Hazrat Ali Murtadha said that if Allah were to give me a choice between going to the Masjid and the paradise, I will rather choose the Masjid instead of paradise.  The scholars have said that if one enters the Masjid at the time when the Nafl is Makrooh, he should recite these words and he shall inshaAllah get the reward of performing Tahiyyat Al-Masjid Salah.  It has been mentioned in a Hadeeth that Hazrat Ibraheem (peace be upon Him) requested the Prophet (peace be upon Him) to convey his Salaam to His nation and said that there are many vacant lands in paradise, so come to it decorated with flowers, and they are:

سُبْحٰنَ اللّٰہِ وَالْحَمْدُ لِلّٰہِ وَلَاۤ اِلٰہَ اِلَّااللّٰہُ وَاللّٰہُ اَکْبَرُ

Glory be to Allah and all praise is to Allah and there is none worthy of worship but Allah and Allah is greatest.

(Mirqaat)

[1] i.e. One will get the wish he intends upon entering the Masjid.  If his intention is to steal the shoes, he will be beaten with shoes.  If he goes to beg then he will be forced to beg all his life.  Who goes with the intention of performing Salah and making the Zikr of Allah will receive the reward.  I say that if one visits the Masjid Al-Nabawi Shareef so that he may find the Prophet (peace be upon Him) he will find Him inshaAllah.  The intention should be made to please Allah and His Messenger only; you may receive their pleasure if Allah wills.

[1] Her title is Fatima Sughra; she is the daughter of Hazrat Imam Husain and the sister of Hazrat Imam Zain Al-‘Aabideen.  She was married to Hazrat Husain Ibn Hasan Ibn ‘Ali and she got married to Hazrat Abdullah Ibn ‘Amr Ibn Usmaan Ibn ‘Affaan.  She was from amongst the great Taabe’i’s.

[1] Her epithet is Fatima Kubra, she was the youngest daughter of the Prophet (peace be upon Him).  She was born from Hazrat Khadeeja Al-Kubra in Ramadan 2 A.H.  She was married to Hazrat Ali and left her house in Zil Hijjah.  She bore two sons; Hazrat Hasan and Husain and three daughters; Hazrat Zainab, Umme Kulthoom and Ruqaiyah.  She passed away six months after the demise of the Prophet (peace be upon Him) when she was 28 years old.  Hazrat Ali gave her a bath; either Hazrat Abbaas or Hazrat Abu Bakr performed her funeral Salah.  Hazrat ‘Aaishah said that she never saw someone more truthful than Hazrat Fatimah.

[1] Two Shariah rulings are derived from this:

1. It is Sunnah to recite Durood Shareef when going to the Masjid. It’s mentioned in Shifa shareef that one should recite the following upon entering an empty house or Masjid:

اَلسَّلَامُ عَلَیْکَ اَیُّھَا النَّبِیُّ وَرَحْمَۃُ اللّٰہِ وَبَرَکَاتُہٗ

Peace be upon you, O the Prophet, and Allah’s mercy and His blessings

2. The Prophet (peace be upon Him) also used to recite Salaam upon Himself; sometimes, صَلَّی اللّٰہُ عَلٰی مُحَمَّدٍ وَّ سَلَّمَ and sometimes He recited صَلَّی اللّٰہُ عَلَیَّ وَّ سَلَّمَ.

[1] The interpretation of both these sentences has been mention previously in this chapter.  Either His pardon from the sins was to teach us a lesson or the sins at this point mean the sins of His nation, which forgiveness is on His kind accord just as the lawyer calls the case of his client, “my case”.  Refer to its detailed research in my book “Tafseere Na’eemi” under the Verse لِیَغْفِرَلَکَ اللّٰہُ.

[1] It’s still Sunnah to say these words, which unfolds that the manifestation of the Prophet (peace be upon Him) is everywhere, or else there is no point in greeting the one who is not present.  Every Musalli recites اَلسَّلَامُ عَلَیْکَ اَیُّھَا النَّبِیُّ “Peace be upon You, O the Prophet!” in Al-Tahiyyaat.

[1] Because the age of Her father Hazrat Imam Husain was only eight years when His mother Hazrat Fatimah Kubra passed away, thus the name of a narrator in the middle is missing, who heard from Hazrat Fatimah Kubra.  It’s mentioned in Mirqaat that the narrator in the middle was her father Imam Husain Himself, hence, Ibn Mardwiyah has mentioned its chain, “Fatimah Bint Husain narrated from Hazrat Husain, He narrated from Hazrat Fatimah Kubra”.

[1] His grandfather’s name is Hazrat Abdullah Ibn ‘Amr Ibn Al-‘Aas who was a Sahabi.  Its detail has been discussed earlier.

[1] The objective of poetry is the indecent poems or love songs.  It is permissible to recite the Naath, Hamd, Manqabats, Naseehah, poems of kuffaars’ disgrace.  This Hadeeth is therefore not against the Hadeeth where it is recorded that the Prophet (peace be upon Him) used to place the pulpit for Hazrat Hassaan Ibn Thaabit on which he used to stand and recite the poems of the Naath of the Prophet (peace be upon Him) and degrade the infidels.  Moreover, Hazrat Hassaan and Hazrat Ka’b Ibn Zubair used to recite the Naath in Masjid Al-Nabawi shareef in front of Huzoor.  You shall observe its detail under the chapter of poets.

[1] Because it’s a worldly business which is disallowed in the Masjid.  Nowadays, the cover of Ka’bah shareef and books are sold within the premises of Masjid Al-Haraam shareef, which is also not allowed, but one who is in I’tikaaf can only discuss a business-deal in the Masjid and not bring the goods there.

[1] They should sit in a row and not in a circle, but they can sit in a circle after Salah for listening to the lecture etc. because now, they are not waiting for Salah.

[1] This informs that cursing someone upon sinning is permissible.  It’s better to say it loudly in front of him, so that it includes the concept of Tableegh.  The meaning of buying and selling is bringing the goods there, then buying and selling there, and discussing a deal there as well.

[1] Its interpretation has been given in the past that the meaning of searching is making noise while searching.

[1] Because the Masjid will get dirty because of the blood in it.

[1] The ordained sentences probably means the punishment for negligence of the rights towards Allah as the punishment for neglecting the rights towards Allah’s servants was to cut the hand in theft and 100 whips in adultery.

Note:  The Judge can do the hearing of the cases in the Masjid, but the punishment will occur outside the Masjid.

[1] His name is Mu’awiyah Ibn Qurrah Ibn Ayaas Ibn Hilaal.  He was from amongst the residents of the city of Basrah and a great Tabe’i.  He was born on the Day of the Battle of Jumal.  He visited 70 Sahaba, and passed away in 113 A.H.  (Ash’at Al-Lam’aat)

[1] This sentence is the interpretation of the first sentence, i.e. it’s not forbidden to eat the onion and garlic, but it is forbidden to come to Masjid after eating it whether there is a Musallim inside or not, but the angels always stay therein.

[1] So that its smell goes away, for the bad odour is the cause of its forbiddance.  It is already made clear that this ruling is common for all the Masjids, but one should apply it to every Islamic gathering.

[1] i.e. in Islam, Salah is valid everywhere.  It is forbidden in a grave-yard when the grave is in front of the Musalli; therefore Salah is permissible in the Masjids of the grave-yard.  Moreover, The Salah is not allowed in a toilet, bathroom, and wherever the impurities collect but there is no harm if the Salah is performed in a clean corner of it.

[1] The dunghills and abbatoirs are full of impurities, Salah is therefore invalid therein.

[1] i.e. one should not perform Salah where people generally pass by, for it will interrupt the concentration of the Musalli and the path-way will be blocked.  One should also not sit near and in front of the gate of the Masjid, for it will give the people a hard time in order to enter and exit.  The Salah should be performed by the pillar or in a corner.

[1] Whether or not a camel is tied there, because the shepherd of the camel urinates at the side of the camel, if the camel is tied, there is a fear that the urine might have splashed on the camel.  Therefore He mentioned the camel in particular.  The Salah is invalid on every impure surface and ground.

[1] Becuase it is disallowed to climb there without a valid reason, for it is an insult to the Ka’bah Shareef.  There will be the essence of insulting in that Salah, it is therefore Makrooh Tahreemi, and this is the common ruling for every Masjid that, if there are no floors on top, then it’s disallowed to climb it for no reason and the Salah is Makrooh there.

[1] Because the place where goats are kept is usually not impure, for the goat-owners do not urinate there, moreover the fear of the urine splashing is least expected, for the height of a goat is low and it leans when urinating.

Note:  The objective of the Hadeeth is that it’s permissible to perform Salah in the place where the goats stay, but not where the camels stay.  Few scholars said that since the birth of the camel is from the devil, therefore the Salah is not allowed near the camel, but it’s wrong, because the Prophet (peace be upon Him) Himself peformed the Nafl Salah on the camel.  Camel is a blessed animal.  It’s the Prophets’ mode of transport.  Its meat is eaten and its milk is drunk and it’s very useful for carrying goods and passengers.  There are countless benefits in each and every part of its body.  The utensils are made of its skin and its hair are are used to make expensive carpets.  Eating the ordinary food that it is given, it provides very good service.  It is for this reason that Allah Almighty made it one of the signs of His creations:

اَفَلَا یَنۡظُرُوۡنَ اِلَی الْاِبِلِ کَیۡفَ خُلِقَتْ ﴿ٝ۱۷﴾

  Do they not look at the camel, how it is created?  

(Al-Ghaashiyah, Verse 17)

[1] The majority of scholars said that this ruling has been abolished; its cancelling verse will be mentioned under the chapter of visiting the grave that the Prophet (peace be upon Him) said, “I had stopped you from visiting the graves, but now you may visit them, for it reminds you of your death.” But the truth is that it’s not allowed for women to visit the graves, for they will either prostrate before the graves or cry and moan.  Once Hazrat ‘Aaishah passed by the grave of her brother and observed the grave, it’s not visiting the grave, but the grave was on her way.

Note:  This was the ruling regarding the common graves, otherwise it’s compulsory for every pilgrim male and female to visit the blessed grave of the Prophet (peace be upon Him).  Allah Almighty states:

وَلَوْ اَنَّہُمْ اِذۡ ظَّلَمُوۡۤا اَنۡفُسَہُمْ جَآءُوۡکَ

And if when they do injustice unto their souls, then O beloved! they should come to you

(AL-Nisa 4, Verse 64)

Its detail will be mentioned in the chapter of visiting the graves insha Allah.

[1] To build a Masjid by a grave in such a way that the grave is attached to the floor of the Masjid or the grave is located in front of the Musalli, is forbidden.  In the first condition it’s due to disrespect to a Muslim’s grave, and in second, prostration before the grave.  Moreover, it’s strictly disallowed to light a lamp onto the grave, for it contains fire.  The grave of a believer should be protected from the fire, and it’s also a waste of money to consume the fuel without a valid reason, and if one’s intention behind lighting the lamp is that the lamp will provide light in the grave, then it’s a corrupt belief, for the source for light of the grave is the radiations of the sun of Prophethood (peace be upon Him).  May Allah bless us with it!  It’s Sunnah of the Prophets (peace be upon Them) and Sahaba (may Allah be pleased with Them all), and it’s proven from the Quran as it has been previously mentioned, and lighting a lamp near the grave so that it will be easy upon the visitors and they may recite Quran in its light, is permissible and rewarding.  Even up to this day, the light at the Tomb of the Prophet (peace be upon Him) is so bright that by looking at which our Iman becomes enlightened.  Glory be to Allah!  It is for this reason that the Master of the eloquent ones said, “on them” i.e. it’s disallowed to light the lamp on the grave itself, but it’s permissible near them, which will be mentioned in the chapter of burial that when the Prophet (peace be upon Him) buried a deceased in the night, the lamp was lit there.  This discloses that it’s permissible at the time of need.  Refer to its research in my book “Ja-al Haq, Vol. 1”.

[1] It’s obvious that this silence was not due to ignorance, as it is apparent from the next conversation, but He wanted to express His status and bless Hazrat Jibra’eel with the ascention.

[1] This conversation expresses that some hidden secret lies under this silence, or else, this query could have been answered by way of authoritative interpretation as well.

[1] i.e. Allah Almighty sent Hazrat Jibreel in the midst of the conversation.  What is more amazing is that Allah Ta’ala sent him without answering his query and Hazrat Jibreel did not acknowledge his ignorance.  He rather said, “Your knowledge is more in this regard than mine.”  He refused his excellence in knowledge, i.e. “though you also have its knowledge and I also do, but I’m not allowed to reveal it just as yet.  A secret lies therein.”

[1] When you reach your destination and not whilst sitting here.

[1] This is the conclusion of the entire Hadeeth, i.e. while the meeting was still continuing, Hazrat Jibreel returned from the journey with the message.

Note:  Usually Hazrat Jibreel used to come to the Prophet (peace be upon Him) on the command of Allah, but today, He went to Allah on the command of the Prophet (peace be upon Him).  The messenger of the beloved is also beloved, therefore, Allah Almighty called him further than the Sidra.  He could not proceed further in the night of Ascention, for it was the occasion of privacy between the lover and the beloved, and the servants should be distant at that time.  It has been mentioned very beautifully in Mirqaat that this whole incident was to honour Hazrat Jibreel (peace be upon Him).

[1] i.e. there used to be millions of screens prior to this, but today, there remained lesser than one hundred thousand.  Hazrat Shaikh Muhaddith Dehlvi said that these screens were in accordance with the view of the creation, not the creator, for the creation is kept behind the screens, not the creator, just as the sun is hidden from the blind, but the screen is on his eyes, not on the sun.

Note:  We are beyond the dark screens while the angels are beyond the luminous screens.

[1] i.e. learning and teaching the religious sciences in the Masjid Al-Nabawi shareef is better than learning and teaching anywhere else, likewise one Salah there is equivalent to fifty thousand Salahs, one lesson learnt or taught there is better than fifty thousand lessons through the blessing of the nearness to the Prophet (peace be upon Him).  It is for this reason that the scholars have always preferred delivering the lectures and classes inside the Masjid AL-Nabawi Shareef.  This reveals that it’s permissible to open the Islamic Institutions in the Masjids.  Imam Bukhari wrote Bukhari Shareef in the Sacred Masjid (Haram of Ka’bah Shareef).

[1] i.e. as the onlooker is deprived from goodness, similarly, this person is also deprived from goodness.

Note:  The objective of goodness at this point refers to worldly work, i.e. one who visits the Masjid Al-Nabawi Shareef just to obsrve the lighting and the building and does not have the intention of worship, is very unfortunate.  The objective of this غیر is not the grave of the Prophet (peace be upon Him), for this is the soul motive of the visit.

Note:  The pilgrim should leave for Pilgrimage with the intention of visiting the grave of the Prophet (peace be upon Him), for the promise of intercession lies under this:

مَنْ زَارَ قَبْرؐیْ وَجَبَتْ لَہٗ شَفَاعَتِیْ

My intercession is obligatory upon the one who visited my grave.

Those unfortunate people, who go there just to look at the Masjid, are deprived of His intercession, this Hadeeth therefore is not the proof of theirs and it’s not against our objective.

[1] The scholars have said that the permissible worldly conversation in the Masjid also void the virtues.  By the condition of worldly conversation we come to know that the religious conversation is permissible in the Masjid.

[1] i.e. Allah Almighty will not show mercy on them, oe else, Allah Azza Wa Jall is not in need of a servant.  He is free from any needs.

[1] He is a very young Sahabi.  He was present before the Prophet (peace be upon Him) in Hajjatul Wada’ with his father.  He was seven years old at that time.

[1] Hazrat Saa’ib could have slept inside the Masjid Al-Nabawi Shareef for few reasons; either he was a traveller, or he made the intention of I’tikaaf, or he knew it to be permissible.  Some scholars say it’s Makrooh to sleep in the Masjid, few say it’s permissible with no karaahat.  Hazrat Umar did not wake him by calling, due to the respect of the Masjid.

[1] On talking aloud in the Masjid Al-Nabawi Shareef, for the residents of Madinah Munawwarah are aware of its manners, and you being a stranger, are aware of the rulings completely.  This unfolds that the ruler may punish on the minor crimes by way of threatening.  Furthermore, the residents of the places where the knowledge has not reached yet can be considered ignorant and therefore forgiven; otherwise ignorance is not an excuse.

Note:  Taa’if is a famous city of Hijaaz, three stages away from Makkah Mu’azzamah.  The grave of Hazrat Sayyiduna Abdullah Ibn Abbaas is there and this humble servant has visited it.

[1] It’s mentioned in Mirqaat that the honour of Masjid Al-Nabawi is greater than other Masjids, for the Prophet (peace be upon Him) is alive in His grave.  The court of the Prophet (peace be upon Him) is there, therefore it should be respected and those people were continuing worldly conversations aloud,  otherwise it’s permissible to learn and teach, make Zikr of Allah and recite Naath etc. in a loud voice in the Masjid, provided the Musallis do not get disturbed because of it.

[1] Because its floor was made of gravel.  Butaha means the rough land.  This place was in the exterior portion of the Masjid, and not the interior, or else, its respect would be similar to that of the Masjid.

[1] The objective of poem is the worldly poem, or worldly conversation with loud voice.  Naath Shareef, Zikr of Allah aloud is permissible in the Masjid.  It’s mentioned in Muslim Shareef that the Prophet and His Companions (peace be upon Him and all His Companions) used to make Zikr of Allah in a very loud voice after every Fard Salah.

[1] i.e. in the wall of Qiblah.  It does not mean the Mehraab, since there were no Mehraab in the Masjids in that era.  Mehraab is the Bid’at invented by Hazrat Umar Ibn Abdul Azeez when He was appointed the ruler of Madinah Munawwarah by Waleed Ibn Abdul Malik.  The place where the Mahraab Al-Nabi is now, was the place where the Prophet (peace be upon Him) used to perform Salah.

[1] Two rulings have been derived from this:

1. To put dirt in the Masjid is a cause of earning the displeasure of the Prophet (peace be upon Him).
2. It’s the Sunnah of the Prophet (peace be upon Him) to clean the Masjid with one’s own hands, therefore sometimes the scholars, saints and even the kings used to clean the Masjid with their hands.

[1] i.e. His special mercy comes in front, further, the Ka’bah is also in front.  Some people forbid spitting in the direction of Ka’bah shareef besides when in Salah.

[1] This too, is applicable where the floor of the Masjid is unsolidified or made of gravel where the saliva could be absorbed.  It’s absolutely disallowed on a solidified floor, for it’s similar to dirtying the Masjid.  There is other guidance for such situations.

[1] This can be done on the solidified floors and also on the expensive Musallas as well.  It reveals that it’s Sunnah of the Prophet (peace be upon Him) to wrap the shawl, and this minor action is valid in Salah when necessary.

[1] Hence, there is a dispute regarding His Companionship with the Prophet (peace be upon Him) and he is a little rare also, therefore the writer gave the description that his kunniyat is Abu Sahl and he is Madani (From Madinah Shareef).  He had been the ruler of Yamen in the caliphate of Hazrat Umar.

[1] Since he was disrespectful towards the Ka’bah Shareef, that is why the Prophet (peace be upon Him) did not even talk to him, he was not worthy to be spoken to.  When someone who is disrespectful to Ka’bah Shareef is worthy of performing the Imaamat, then how can someone who is disrespectful to the Prophet (peace be upon Him) be worthy of becoming an Imam?!  The people who make any transgressor and disrespect person an Imam without authorisation should learn a lesson from this.

Note:  This Imam was a Sahabi, but he made a mistake by co-incidence and then he repented, because none of the Companions are transgressors.  When one, on a mistake, is dismissed from the position of Imaamat, then the one who is disrespectful on purpose must definitely be dismissed.

[1] The command of the Prophet (peace be upon Him) “Perform Salah behind every pious and transgressor” is for the occasion when such a person happens to become the Imam and it’s not within our power to dismiss him.  This reveals that the king and the tribe have the previllege to dismiss the Imam from the position of Imaamat.

[1] Because this action of yours is the cause of hurting Me and My ache is the cause of hurting Allah Almighty.  Since, he did not do it to hurt the Prophet (peace be upon Him), otherwise this action would take him out of the folds of Islam and make him an infidel and he would be made a Muslim once again.  It’s apparent that he must have repented and made Imam again.

[1] This reveals that neither the Companions used to wake the Prophet (peace be upon Him) for Salah nor did they perform Salah without Him.  They used to say that the Qadha with Him is better than the Ada (performing Salah in its appointed time) without Him.  They also knew that His sleep is from Allah and His dreams are the revelations, and there could be millions of wisdoms from Allah if He did not get up at the time of Salah.  His sleep is billions times better than the wakefulness of the entire world.

[1] It all happened due to the lack of time.  This reveals that it’s allowed to run for the Salah in such situations, but it’s still disallowed to run to approach the Ruku’, therefore this Hadeeth is not against the disallowance, furthermore, the Quran recitation should be shortened when the time is short.

[1] Glory be to Allah!  The laziness does not stop the Prophet (peace be upon Him) from the Salah but the connection with Allah does.

[1] And we slept after having performed the Tahajjud Salah.  It does not mean that they slept in the Salah.

[1] Its explanation has been mentioned previously.

Note:  Either it’s the same incident that has been mentioned or that was the event of Ascention while this was the dream.

[1] Note:  Allah Ta’ala never called the Prophet (peace be upon Him) by his name in the entire Quran.  He always called him by the titles, so that the the readers of Quran do not dare call him by his name.  This was the occasion of secret meeting; He called him by his name to reveal His grace.

[1] Because You did not grant me the knowledge of it as yet.

[1] The meaning of hand and finger are the ones that are worthy of associating with Allah Almighty’s personality i.e. His mercy and helping hand.  It is said that the government’s hand is involved in a certain matter, which means that the government’s helping hand is behind a certain matter.  The meaning of the coldness in his chest is that the effect of mercy reached his heart.

[1] I knew and recognised each and everything individually, be it the knowledge of unseen or of an atom.  There is difference between knowledge and recognition.  Looking at a gathering one may estimate and have the knowledge of the presence of two hundred thousand people, but it’s not anyone’s cup of tea to also have the recognition of each individual sitting there.  Few facts have been disclosed from this:

1. The vast knowledge of the Prophet (peace be upon Him) encircles the entire world.
2. The knowledge of the Prophet (peace be upon Him) is not acquired, it’s bestowed knowledge.
3. His knowledge is not dependant on the Quran, but He had the knowledge prior to the revelation of the Quran.
4. Manifestation is something other than explanation, here the Prophet (peace be upon Him) was shown to Him and He was explained about everything in the Quran, therefore the manifestation is mentioned here while the explanation is mentioned In the Holy Quran:

وَ نَزَّلْنَا عَلَیۡکَ الْکِتٰبَ تِبْیٰنًا لِّکُلِّ شَیۡءٍ

And We have sent down this Quran on you in which every thing is clearly explained.

(Al-Nahl 16, Verse 89)

Therefore, there is no objection against the Hadeeth that “when everything was shown to the Prophet (peace be upon Him) today then what was the need to reveal the Quran?”

[1] The first question was to create awareness in the Prophet (peace be upon Him) and now, the second time it was to examine if the beloved had forgotten after learning.  Both the teacher and the student are perfect.

Note:  Only the teacher teaches a senior student.

[1] It unfolds that it’s better to take a walk to the Masjid.  Although one should always make the complete Wudhu but especially in winter when the water is cold and it becomes hard to make the Wudhu nicely, is more rewarding.

[1] The system of Langar at the shrine of some saints and feeding the people is derived from this Hadeeth.  Talking softly with the Muslims and harshly with the infidels and hypocrites are the rewarding actions, for Allah Almighty states:

وَاغْلُظْ عَلَیۡہِمْ

and be strict to them.

(Al-Taubah 9, Verse 73)

This Hadeeth is therefore not contrary to this verse.

[1] The interpretation of it has been given previously.  Two rulings have been extracted from it:

1. Surely Allah is the provider but it’s His will that the servant must ask from Him and then He gives. To ask is the excellence of our servitude, it is therefore He states: سَلْ meaning, Ask.
2. We commit only sins and if the mercy of Allah favours, we can afford to do good deeds, likewise a stone will always fall down unless there is a force to lift it up.

Note:  All these Du’as are to teach us, otherwise the Prophet (peace be upon Him) was already blessed with these bounties.  Moreover, whoso wants to love Allah must love His friends.

[1] i.e. you yourself must learn it and teach it to the people, for all these dreams are for your sake.

[1] It reveals that it’s permissible to make the attributes of Allah a means for the acceptance of the Du’as, and everyone should ask refuge in Allah from the devil and none should consider oneself protected, for Hazrat Adam (peace be upon Him) was sinless and innocent and he resided in paradise, the safest place, but even then he played his tricks, then what are we counted for!  Neither are we safe nor are our houses protected from him.

[1] This discloses that the devil is aware of the Du’as as well as their effects.  It has been stated in Tafseer Al-Kabeer that the devil is aware of every good and bad deed.  It is on this accord that he stops us from every good deed and urges us to commit sins.  He is even aware of the intentions of everyone, hence, misleads everyone.  If that is the extent of that corrupt insignificant then imagine how great the knowledge of the guidance of the mankind (peace be upon Him)!  It also reveals that the Prophet (peace be upon Him) is also aware of all the actions of the devil and his talks.

[1] He is a famous Tabe’i, the freed slave of Hazrat Maimoonah (may Allah be pleased with Her), the mother of the believers.  He lived for 84 years and passed away in 94 A.H.

[1] Glory be to Allah!  This Du’a of the Prophet (peace be upon Him) was so accepted that every year millions of the learned and ignorant come to visit, but neither does anyone prostrate before the blessed grave nor does one perform Salah towards it.  It is the effect of that Du’a.

Note:  The jews and Christians believed in Hazrat ‘Isa and ‘Uzair (peace be upon Them both) to be the God or the son of God after having heard of few miracles and began to worship him but the Muslims on the other hand, not heard but observed thousands of the miracles and neither do they call Him the God nor the son of God, and this is the belief of even the ignorant Muslims, “He is the servant of Allah and His Messenger,” is the blessing of this very Du’a.

Some people have mentioned under this Hadeeth that visiting the graves, to gather there every year, lighting lamps there etc. all is polytheism (associating a partner with Allah), for this promotes grave-worshipping and the grave is taken as an idol, but this is quite wrong interpretation, for all these things are practiced over the grave of the Prophet (peace be upon Him) for last 1300 years and the visitors gather there, and the Salam is recited respectfully by leaning the head a little and the hands tied and the faith-enlightening lamps are lit in the nights.  All the scholars, Saints and the pious practice it.  The jusrists say that if standing respectfully and reciting the Salam at the grave tying the hands as in Salah were polytheism then it would have never been practiced at the grave of the Prophet (peace be upon Him).  Since the Du’a of the Prophet (peace be upon Him) has been answered, on the interpretation of those immature it will mean that Allah rejected His Du’a altogether, this Hadeeth is therefore a strong evidence of the Ahle Sunnah on the permissibility of the ‘Urs celebration.  In order to understand the Hadeeth one needs to have the knowledge, wisdom and love.

[1] That they began to worship the grave or perform Salah towards it.  The first one is polytheism and the second is forbidden.  If there happens to be a grave in the premises of a Masjid for some reason, then there must be a complete screen between the Musallis and the grave, as the Salah is performed all around the grave of the Prophet (peace be upon Him) in Masjid Al-Nabawi Shareef but its four walls are the screens.  Its detail is discussed previously.

[1] i.e. they preferred the Nafl Salah to be performed behind the walls or in the gardens so that the residents of the gardens also may perform the Nafl and even the Fard Salahs when necessary, otherwise it’s better to perform the Fard Salahs in the Masjid.

[1] i.e. the word حیطان mentioned in the Hadeeth is the plural form of حائطۃ means walls and garden, for the garden is surrounded by the walls.  It means the garden at this point.

[1] Abu Haatim said that Hazrat Hasan was the one, whose Du’a used to be answered and he was a very pious person, but he lacked interest in memorising the Hadeeths by intensively indulging in the prayes.

[1] It’s stated in Mirqaat that the reward of the Salah performed in the house is one time and if performed in the Masjid of district, its reward equals to 25 times.  The reward of the Salah performed in the Grand Masjid is equivalent to the 25 Salahs performed in the Masjid of district.  The reward of the Salah performed in the Masjid of Bait Al-Maqdis, which was the first Qiblah of Islam, is equivalent to the 50 Salahs performed in the Grand Masjid.  The reward of the Salah performed in Masjid Al-Nabawi Shareef is equivalent to 50,000 Salahs performed in the Masjid of Bait Al-Maqdis.  The reward of the Salah performed in Masjid Al-Haraam is equivalent to 100,000 Salahs performed in Masjid Al-Nabawi Shareef, but remember that the difference is in the reward, and as for the acceptance and Allah’s nearness, then the Salah performed in Masjid Al-Nabawi Shareef is 50, 000 times more excellent than the Salah performed in Masjid Al-Haraam.  It is for this reason that the Ansaar and the immigrants used to love to perform Salah in Masjid Al-Nabawi with the bottom of their hearts.

مہاجر چھوڑ کر کعبہ بسے آ کر مدینے میں

مدینہ ایسی بستی ہے مدینہ ایسی بستی ہے

The immigrants resided in Madinah Munawwarah forsaking the Ka’bah Mukarramah

Madinah Munawwarah is such an area, Madinah Munawwarah is such an area.

This discloses, that the reward of worship increases by the nearness of the Prophet (peace be upon Him).  It is for this reason that the left hand side of the row in Masjid Al-Nabawi Shareef is better than the right side of it, for it’s close to the blessed grave of the Prophet (peace be upon Him).

Note:  This is the state of the Salahs performed there till the Day of Judgment, but the reward of the Salah behind the Prophet (peace be upon Him) is beyond our imagination.

[1] Because Hazrat Adam (peace be upon Him) made this Masjid by the command of Allah Almighty when requested by Hazrat Jibreel (peace be upon Him).

[1] Aqsa means very far, hence, Masjid Al-Aqsa is located very far from Madinah Munawwarah and Makkah Mukarramah, it is therefore called Aqsa i.e. the fartherest Masjid.

[1] Note:  Hazrat Ibraheem (peace be upon Him) built the Holy ka’bah and Hazrat Sulaiman (peace be upon Him) built Bait Al-Maqdis but they did not lay the foundation, they built them onto the formerly laid foundations.  There is more than a thousand years difference between these two Prophets (peace be upon Them).  Either this Hadeeth speaks of the foundations of the two Masjids, that Hazrat Adam (peace be upon Him) laid the foundation of Masjid Al-Haraam right after His repentance was accepted and forty years later when His offspring became much and widely spread around the world, then one of them might have laid the foundation of Bait Al-Maqdis.  Few narrations reveal that Hazrat Adam (peace be upon Him) Himself laid the foundation of the Holy Ka’bah and the foundation of Bait Al-Maqdis forty years later, or it could mean another particular building as it is mentioned in some narrations that Hazrat Ibraheem (peace be upon Him) that Hazrat Ya’qoob (peace be upon Him) built Bait Al-Maqdis firty years after Hazrat Ibraheem (peace be upon Him) building the Holy Ka’bah.  There is a detail conversation on the the subject of the foundation of the Holy ka’bah in Mirqaat.  However, there is no such objection against the Hadeeth that if the Ka’bah is built by Hazrat Ibraheem (peace be upon Him) and Bat Al-Maqdis is built by Hazrat Sulaiman (peace be upon Him) and their periods were more than a thousands years apart, then how could there be the difference of forty years between the construction of these two buildings, as the anti-Hadeeth group are lost in the vast ocean of Hadeeths.

[1] i.e. in Islam, the Salah is permissible everywhere, the forbiddance of performing Salah in abattoirs, grave etc. is due to a reason.

[1] The part of the body, covering which is Fard in Salah, is called Satr.  For the male, the Satr is from the navel to the knees and for the female, from head to toe, leaving the face, palms till the wrists, and covering the ankles.  If the 1/4^th portion of the body remains uncovered during the Salah for the duration in which one could recite Tasbeeh thrice, then the Salah is not valid at all.  The author will mention both the recommended and irrecommended attire also within this chapter.

[1] He is Quraishi as well as Makhzoomi, and the step-son of the Prophet (peace be upon Him), the son of Hazrat Umme Salimah (may Allah be pleased with Her).  He was born in an area of Habshah.  He was nine years old at the time of the Physical departure of the Prophet (peace be upon Him).  He passed away in 83 A.H. during the ruler-ship of Abdul Malik Ibn Marwaan.

[1] In a manner that he wraped one cloth from head to toe and the right corner of the cloth was leaning on to the left shoulder and the left corner onto the right shoulder.  This reveals that the Salah is permissible in a single cloth, provided that the shoulders etc. do not remain uncovered, although it is recommended to perform Salah in three clothes:

1. Cap or turban
2. Shirt or cloak
3. Tahband (Lungi) or pants.

[1] For, it is disallowed to perform Salah bare stomach, bare back or bare shouldered.  Some people perform Salah wearing only the pants or Tahband, which is Makrooh, and the Salah will be Makrooh Tahreemi (close to Haraam) and obligatory to be repeated.

[1] i.e. the right corner onto the left shoulder and the left onto the right; of the corners are left out then the Salah will not be performed at all, for the Satr is uncovered, and if one held them with the hand then the Salah will be Makrooh, because in this case one will not be able to tie the hands.

[1] In Arabic, the sheet which has woollen work on it, is called  خمیصۃ.  Mentioning its quality of painting was to fully describe it.  It was an ordinary black sheet which was given to Him by Abu Jahm as a gift, by wearing which He was performing Salah.

[1] Al-Bajaniyah is the name of an area in Shaam (Syria is a part of it) where the plain clothes are manufactured; this is where it refers to, as in our region, Bhagalpur or Dhaka is famous for it. Hence, to return the sheet to Abu Jahm would be hurtful to him, he asked to replace it with another sheet.  Abu Jahm is Qarashi Adwi, a famous Companion, and the Prophet (peace be upon Him) used to respect him, for he was from amongst the elders of the Quraish.

[1] In a way that my concentration be distracted due to the art-work and the sincerety and humbleness remains no more.  The Mystic-Masters (Soofies) state that the clothes have an effect on the heart, especially the clean and enlightened hearts take the effect ultimately; as a tiny black spot on a white cloth is too apparent to miss even from far.  This creates awareness that it’s better to keep the Mahraab of Masjid plain and simple so that the concentration of the Musalli does not get distracted.  Few Soofies recommend the Salah onto a plain and simple Salah-mat instead of the embroidered Musallas or a Musalla having art-work on it; it’s from this Hadeeth where they derive this concept.

Note:  All this was done to teach His nation; the state of the heart of the boved Prophet (peace be upon Him) is different altogether.  Sometimes, He had the fear of His sincerety in Salah getting affaected by the art-work of the garments and sometimes, He performed Salah in the shade of swords in the battlefield of Jihad, yet His sincerety and concentration remained firm.  Some occasions resembled His human-self while some reflected the luminous personality of His.

[1] It’s obvious that they must have been the images of the non-living things, and if they were to be of the living creatures, even then they would not have been kept by way of fondness or respect, so that the ruling of indesirability may apply to it.

Note:  It is permissible to cover the walls with draping though it’s preferable to do so.  This Hadeeth is therefore not against the narration of its disallowance.  Hazrat Muhaddith Dehlvi states that this event might have occurred prior to the period of its disallowance, or perhaps it was applied for protecting the belongings kept onto the shelves etc. as it is practiced even nowadays when necessary, that instead of fitting a door people tie the curtain etc.

[1] Achkan is called فزوج in Arabic, which has a split at the back.  This cloak was given to Him as a gift either from Ekdar, the king of Domatah Al-Jundul, or from the king of Elexendra.  He wore it for their pleasure.  Some said that this incident occurred prior to the announcement of Prophethood.  The Prophet (peace be upon Him) used to perform Salah at that time also, but it’s more authentic that this event took place before the forbiddance of wearing silk, or else, the Prophet (peace be upon Him) never wore the silk clothing after its forbiddance.

Note:  It is disallowed for men to wear pure silk clothes; other fabricated silk variations are permissible.

[1] Glory be to Allah!  This was the oure nature of the Prophet (peace be upon Him) that He already took a disliking to the silk clothing.

[1] He is Aslami, Madani, kunniyat Abu Muslim.  He was from amongst the Companions who pledged allegiance for the second time at Bai’at Al-Ridwaan.  He was famous in bravery and unparalleled from amongst the one who fought afoot.  He lived for 80 years and departed from this world in 74 A.H. in Madinah Munawwarah.

[1] One has to do much running aroundwhen hunting and Tahband (Lungi) puts obstruction in running.

[1] Few rulings are derived from it:

1. The Salah is permissible in a lengthy cloak without having the pants on.
2. It is recommended Sunnah to keep the buttons of the cloak closed, but it’s obligatory to do so if the Satr is visible from the nack.
3. It’s Fard to hide the Satr in Salah from oneself as well. Many more rulings could be extracted from this.

[1] His garment was dregging below the ankles due to expressing pride, as it’s the attire of Chawdhries nowadays.  It is Makrroh Tahreemi, but if it’s not for expressing fashion then there is no harm as it is narrated from Hazrat Abu a Bakr Siddeeq that his pants did not stay on his belly, it used to slide downwards, and this way, it used to proceed below his ankles.  The Prophet (peace be upon Him) stated, “You are not from amongst the fashionable arrogants,” This Hadeeth is therefore not against it.

[1] Wudhu does not become obligatory due to the pants hanging below the ankles, the command for making Wudhu at this point was either for giving the person a lesson so that he may remember this incident and never repeat it in future, for one remembers the things taught by casting a punishment, or for the reason that he had fashion and pride in his heart, and the physical cleanliness may lead to the spiritual cleanliness, by washing the hands and feet the pride and arrogance gets washed away from the heart.  The Soofies say that always wearing clean clothes, sleeping on the clean bed and always having Wudhu is a means for purifying the heart.  This Hadeeth is their referral.

[1] The word is made from the word خمرۃ which means to cover, the wine is therefore called خمر, for it blocks the intellect.  The turban is also called خمار.  The head-covering cloth; scarf, sheet or a big hankerchief is meant by it at this point.  This discloses that the head of a matured girl is her Satr, covering which is Fard in Salah, thus the Salah will not be valid in a thin see-through Orhni/scarf.  This ruling is for the liberated women, the head is not the Satr of a lady-slave.

[1] The top of a woman’s feet is not Satr, neither is it Fard to hide them in Salah.  The feet are mentioned that the fabric which leans on it will cover the entire calf.

[1] i.e. he declared it to be the words of Hazrat Umme Saimah, and not the command of the Prophet (peace be upon Him), but these types of Hadeeths fall in the category of Hadeeth Marfoo’-Mawqoof, for these are the rulings that cannot be uttered by applying perception.

[1] Sadal is to wear the garments onto the shoulders and leaving its corners hanging just like that.  To wear Achkan (a tight long coat with full buttons in front) or coat without closing the buttons also falls under Sadal.  Sadal is Makrooh in Salah and it’s Makrooh Tahreemi if there is no garments underneath it, otherwise Makrooh Tanzeehi, for the heart is distracted in managing the clothes in such a situation.

[1] With the hand or cloth, because if one were to keep the hand or a cloth on the mouth, then the Quran recitation will not be correct.  Few have said that it’s disallowed to cover the mouth with the edge of the turban, for it’s the practice of jews, but it’s allowed for someone whose mouth leaves bad breath or if one burps.

[1] He is Ansaari, Hazrat Hassaan’s nephew, Kunniyat Abu Ya’la.  He stayed in Shaam and lived for 75 years and passed away in Bait Al-Maqdis in 58 A.H.

[1] i.e. the jews do not consider the Salah valid while wearing shoes or socks.

Note:  It’s Sunnah to perform Salah while wearing socks, but it’s allowed to perform Salah wearing the type of shoes, that are soft enough to allow the toes to easily bend towards the Qiblah direction in Sajdah, provided they are clean.  It’s applicable to the shoes in our region, and aside from this, people nowadays are not as respectful as the Sahaba, if they are given permission to do so, they will fill the Masjid with dirt, therefore they have to remove their shoes outside and then enter the Masjid. (Mirqaat, Shaami etc.)  This reveals that one should definitely do the permissible thing in order to oppose the non-Muslims, as we practice Mawlid and Gyarvee Shareef in this era.  It’s mentioned in Mirqaat that, since there are no jews left in our community nowadays, thus the need of performing Salah wearing socks no longer remains.

Note:  Removing the shoes for the respect of Masjid or Salah is proven from Quran; Allah Almighty states:

فَاخْلَعْ نَعْلَیۡکَ ۚ اِنَّکَ بِالْوَادِ الْمُقَدَّسِ طُوًی ﴿ؕ۱۲﴾

  Take off your shoes (O Moosa), undoubtedly, you are in the sacred valley Tuwa.

(Taha 20, Verse 12)

Few respectful deciples do not wear shoes in the territory of their spiritual guide.  Imam Maalik never rode on a horse or any other kind of transport on the blessed land of Madinah Munawwarah; this verse was the referral of His ultimate respect, and this Hadeeth is also not contrary to the verse.

[1] All this took occurred with a little movement, or else, excess of movement nullifies the Salah.

[1] Two rulings have been derived from this:

1. The Prophet (peace be upon Him) must be followed, whether one understands its reasons or not. The Sahaba removed their shoes also when they saw Him removing His shoes without looking for a reason and the Prophet (peace be upon Him) did not raised an objection against it.
2. The Sahaba used to look at the Prophet, the embodiment of their Iman (peace be upon Him) during Salah instead of looking at their place of Sajdah, otherwise, how would they have found out about this action of His? Likewise, the Musalli in Haram Shareef ought to look at the Holy Ka’bah in Salah instead of looking at the place of Sajdah, in the same manner; one who performs Salah behind the Prophet (peace be upon Him) ought to look at Him in Salah.

[1] Saliva, snivel etc. are displeasuring things; they are not impurities, or else it would be obligatory to repeat the Salah, because if the Salah is commenced in the dirty shoes or clothes and one finds out later, then the Salah needs to be repeated.  The matter was in fact that the Prophet (peace be upon Him) knew, since these things are clean, there is no harm in performing Salah with them on.  Allah Ta’ala sent Hazrat Jibreel (peace be upon Him) with the message, “My beloved, it is against you honour.  Your clothes need to be neat as well as clean.”  There is neither an objection against the Hadeeth as to why He did not repeat the Salah, nor that, if He is not aware of the state of His shoes, then what would he know about others?  The answer is that, one who observes the punishments given underneath the ground whilst standing on the surface and also knows the reason that is causing the punishment in grave, and one who says, “Perform Salah correctly, for nothing from amongst your Sajdahs, Rokoo’s, sincerity and humbleness is hidden from me.”  How could the state of His own shoes’ be hidden from Him?!  This Hadeeth unfolds that Allah Almighty observes each action of His beloved, for He Himself states:

فَاِنَّکَ بِاَعْیُنِنَا

that verily you are before Our eyes.

(Al-Toor 52, Verse 48)

The Sahaba used to observe the movements of the Prophet (peace be upon Him) in Salah and used to imtitate Him.

[1] This reveals that the shoes become clean by rubbing against the sand if the impurity was a matter but if the impurity was in liquid form, e.g. urine etc. then they will not be clean if not washed.

[1] Hence, the angel of mercy is on the right shoulder who writes our good deeds and he is active in Salah, therefore, by showing him respect, no one should spit or keep the shoes on the right side, but there is no harm if the shoes are kept far on the right side.

[1] If they are clean and soft.

Note:  There is difference between performing Salah wearing the shoes and standing on the shoes.  It’s allowed if there was dirt beneath the shoes and one takes them off and perform Salah standing on them, for then the shoes are not worn, but they are the place of Salah, and it will suffice if the dirt is not on its surface, as the thick log of wood which is impure underneath.

[1] It reveals that if there is something between the ground and the Musalli then the Salah is permissibe.  The Jurists state that it is more excellent to perform Salah on a mat or something that is touching the ground, for it expresses one’s humbleness, and it also saves from going against Imam Malik, because, to Him, it’s Makrooh to make Sajdah on anything else besides the surface of earth itself.

[1] Or to reveal the permissibility, or there was no other cloth, otherwise it’s Sunnah to perform Salah in three clothes; cloak/Kurta/shirt, Pyjamas/pants, turban/cap.  The method of wrapping is that the right corner of the sheet must fall on the left shoulder and the left one on the right.

[1] i.e. sometimes like this.  Both the actions were not performed in a single Salah.

[1] i.e. he was wrapped in one sheet from head to toe; the shoulder, head etc. were not left uncovered, hence, the modernists of these days cannot grasp evidence on performing Salah without covering the head by this Hadeeth.

[1] This question was to express astonishment, which means that the practice of perfoming Salah in a single cloth was forsaken in that time.  All the Companions were accustomed to perform Salah wearing two or three clothes.

[1] He called him a fool because they hurried in picking on a Sahabi.  If an elder’s action seems awkward, then one should wait patiently, that perhaps he may explain the reason himself.  This should be the criterion of respecting the elders, righteous scholars as well. (Ash’at Al-Lam’aat)

[1] i.e. if the Salah were impermissible only in one cloth, then none of our Salahs would be performed in the state of our poverty.  This practice of mine is based on its permissibility, not on laziness.

[1] Sunnah is used in its literal meaning at this point, i.e. manner of doing something, or it means that its permissibity is proven from Sunnah; thus, there is no clash between his and Hazrat Ibn Mas’ood’s statement.

[1] i.e. the Salah is more rewarding in two clothes instead of just one.  It has been stated in some Hadeeths that the Salah with turban is better that if the one performed without turban, therefore the Salah in three clothes is better, for the cloak and pyjamas are mentioned in that Hadeeth while the turban is mentioned in this Hadeeth.

وَصَلَّ اللّٰہُ تَعَالٰی عَلٰی خَیْرِ خَلْقِہٖ سَیِّدِنَا مُحَمَّدٍ وَّ اَصْحَابِہٖ وَسَلَّمَ (اَحْمَدْ یَارْ خَانْ)

[1] سترۃ is made from the word ستر meaning, to cover, its lexical meaning is something which hides something, i.e. Screen; in Shariah, Sutrah is something the Musalli places in front so that the people may pass by in front of him.  Its length should be at least 1 ½ ft. and and the width equivalent to the thickness of one’s finger.  It is forbidden to walk past the Musalli from the front without a Sutrah but it’s permissible in Haram Shareef.  It’s mentioned in Mirqaat that if the people have left a gap in the first row then the Musalli who joins later, must go past the Musallis from the front and fill the gap, for the mistake was made by the congregation and not him.

[1] For both Eid Salahs, and quickly in the Salah of Eid Al-Ad’ha so that the Qurbani may be done later on and lately in Eid Al-Fitr, so that the Muslims may easily attend the Salah after eating something and paying the Fitrah.  This discloses that it is Sunnah to perform the Eid Salah in a jungle, though it is permissible in town as well.

[1] So that the passer bys may not have an obstruction while passing by in front.  There were no Eid Gaah buildings in that time; the Salah used to be performed in a field.

[1] His name is Wahb Ibn Abdullah ‘Aamir.  He was a very young Companion.  He had not reached the age of puberty at the time of the Prophet’s (peace be upon Him) passing away.  He passed away in Koofah in 74 A.H.

[1] This place is alittle farther than Jannat Al-Ma’la towards Mina, it’s also called the valley of Muhassab and Butaha.  It is in accordance with this connection that the Prophet (peace be upon Him) is also remembered with the epithet of Abtahi.  Abtah means the field of gravel where it floods in the rainy days.

[1] i.e. the Prophet (peace be upon Him) made Wudhu in the camp, his water of Wudhu fell into a bowl, Hazrat Bilal brought it outside to the Companions so that they may gain blessing by it.  The Companions grabbed that water.

[1] To achieve and get its blessings  because that water had become luminous by the touch of the limbs of the Prophet (peace be upon Him) just as the wind that touches the flower makes the brain fragrant, the water that touches the pure body of the Prophet (peace be upon Him) makes the soul and the Iman fragrant.

[1] And rubbed it onto his head and and face.  It is mentioned in Mirqaat at this point that Hazrat Abu Taibah had the vein of the Prophet (peace be upon Him) opened to bleed, and drank the blood instead of throwing it.

Note:  Our washed water of Wudhu is not drinkable, for it carries our sins, while the water that touched the Prophet (peace be upon Him) is blessed, for it carries His Noor.  This Hadeeth is the referral of some disciples who drink the left over water of their spiritual guide.

[1] The meaning of red garment is not the completely plain red garment, for it is disallowed for men, but its objective is either the red stripped garment or the garment made of red cotton thread, it is therefore not against the Hadeeth of forbiddance.

[1] Or the Farj or Dhuhr, since He was a traveller, hence, this incident probably occurred in Hajjatul Wada’ or ‘Umrat Al-Qadha.

[1] For the Sutrah of Imam is the Sutrah of the entire congregation; it’s permissible to walk past in front of it.

[1] In a manner that He performed Salah in front of a seated camel so that the people may pass by.  It reveals that the Sutrah does not have to be only made of wood etc. but it could also be of an animal or a human as well.

[1] i.e. Hazrat Nafe’ inquired from Hazrat Ibn Umar that this mode of Salah is alarming; what is the Musalli to do if the camel gets up and walks away in the middle of the Salah?  He replied that the Prophet (peace be upon Him) used to already make the arrangements for such a situation so that the camel could not move.  Aakhirah and Muwakkharah is the wooden lock which the rider uses as a support for his back.  It is 1 ½ feet in length, which in our custom is called Pashti.

[1] i.e. one should not bother if someone passes beyond the Sutrah.

Note:  If the Musalli does not have Sutrah then it is disallowed to pass in front the area of the Musalli till where his eyes can notice when he looks at the place of Sajdah.

[1] He is a Sahabi, the nephew of Hazrat Ubay Ibn Ka’b.  His name is Abdullah Ibn Haarith Ibn Sumah Ansaari.  He passed away in the time of Hazrat Mu’awiyah.

[1] Obviously he might have mentioned forty years as it is in other narrations.  He mentioned the number forty because the revolution in the state of a human takes place at forty; e.g. he remains in the form of a drop of sperm in the womb of the mother for forty days, then transforms and remains in the form of a blood clot for forty days, then a fetus for forty days, and then after giving birth, the mother bleeds for forty days, then his development of his life occurs till forty years, therefore the Fatiha is constantly recited for forty years after his demise and the Fatiha of the 40^th day is well organised.

[1] i.e. so there may be a screen between him and the people, it does not mean to hide completely, for the Sutrah of 1 ½ feet cannot hide the whole body.

[1] i.e. remove it with his hand by making the least movement, and not let them pass.  Obviously the children and insane also fall under anyone, they should be stopped too.  The objective of passing by at this point is to pass by between the Sutrah and Musalli, for it is disallowed.

[1] One should strictly stop them, it does not mean one should fight and quarrel with them.  It is mentioned in Mirqaat that if one deliberately kills someone, then the Qisaas is obligatory on him and if killed by mistake, then the penalty will be obligatory.

Note:  If the Musalli performs Salah in a pathway without a Sutrah, then he does not have the right to stop anybody from passing in front, for it’s the Musalli’s fault.  The objective of devil at this point is either the terminological devil, i.e. the remote ancestor of the Jinns, then it will mean that the devil manipulated him to walk pass though this this way while the devil rides on him, or the objective of devil is the humanly devil, who imitates the acts of a devil is a devil himself.  The Holy Quran also classed the ones performing satanic tasks as devils:

الَّذِیۡ یُوَسْوِسُ فِیۡ صُدُوۡرِ النَّاسِ ۙ﴿۵﴾

  Those who whisper in the hearts of mankind. 
مِنَ الْجِنَّۃِ وَ النَّاسِ﴿۶﴾

  Jinn and men. 

(Al-Naas 114, Verse 5,6)

Two rulings have been derived from this Hadeeth:

1. One who interrupts in the religious activities is a big criminal, thus, the ones that make a noise near the Masjid, play songs on the radio etc. must take a lesson from this Hadeeth that the one who crosses a Musalli is a criminal because the Musalli’s concentration gets distracted.
2. If a criminal does not understand the message calmly then he must be stopped harshly, for this harshness then will also be a kind of Tableegh.

[1] Anything which hides, be it a wall, pillar, stick etc. or someone sitting in front or an animal like a camel etc. all fall under Sutrah.

[1] i.e. if one of them walks past the Musalli from the front, it will interrupt the concentration and the sincerity, and the humbleness will decrease.  The breaking of Salah at this point does not mean the nullification of Salah.  The conclusion is that both are liable for the calamity of crossing the Musalli; the passer commits a grave sin and the heart of the Musalli is distracted.  Allah and His Messenger know best the wisdom behind mentioning the three things.

[1] i.e. his Salah will be protected through the means of Sutrah and the passer by will not become a sinner.  It will benefit both.

[1] The room was small which did not have space for a separate place for Nafl Salah, hence, the state of the Prophet’s (peace be upon Him) Tahajjud used to be such.  This Hadeeth unfolds that it is one thing for a woman to walk past in front of a Musalli and her being in front of the Musalli is something else; it’s Makrroh to pass by while it’s permissible to be in front.  There is an indication that passing of a woman from the front does not void the Salah, as if this Hadeeth is the interpretation of the previous one.

[1] i.e. there was no wall in front of the Prophet (peace be upon Him); He was perfoming Salah in a field, definitely there had to be a Sutrah of a stick or something, for the Sutrah of the Imam suffices the followers too.  It is for this reason that Hazrat Ibn Abbaas walked past in front of everyone on this pccasion, this Hadeeth is therefore not against the Sutrah.  Imam Bukhari mentioned this Hadeeth under the chapter of “The Sutrah of Imam is Sutrah for Muqtadi” which discloses that there had to be another Sutrah before the Prophet (peace be upon Him) besides the wall, he rejected the wall and not the Sutrah.

[1] This Hadeeth is the interpretation of the Hadeeth that a woman, ass and dog void the Salah, i.e. this is when they walk past in front without a Sutrah.

[1] i.e. something that is 1 ½ long and equivalent to the finger-length in width as it had been clearly mentioned in the previous Hadeeth.  Some Musallis do it very incorrectly by placing a knife or a cup in front; they do not understand the meaning of the Hadeeth.

[1] The Hadeeth of drawing the line is Mudhtarab and weak too (Mirqaat, Ash’at Al-Lam’aat etc.) therefore the majority of scholar did not act upon it, they merely regard the line useless.  Some said that if one passed by in front, it will not affect the Salah and his Salah will not become void, but passing by will not be allowed and the passer by will become a sinner as well, therefore he said, it will not harm him, at this point, i.e. it will not harm the Musalli and not the one who passes by, but the correct ruling is of the majority of the scholars, for neither the line is a screen nor is it visible to anyone, thus it’s presence and absence is same.

[1] He is Ansaari and Awsi, born in 3 A.H.  His Kunniyat is either Abu Muhammad or Abu Umaarah.  He stayed in Koofah and he died there in the time of Hazrat Ameer Mu’awiyah.  Many Sahaba have narrated Hadeeths from him.

[1] Some said that one should stand at the distance of 1 ½ yards far from the Sutrah, but the the correct ruling is that the distance should be till the place of Sajdah, hence there cannot a precision be applied, because some people are tall in height and some are short.

[1] i.e. the blessing of that Sutrah and its nearness will be  such that the devil will not be able to whisper during Salah.  It unfolds that as the devil keeps away from the food by the virtue of ﷽and the calamities do not come near by placing a Matka onto a fixed stick, in the same manner, the devil keeps a distance from the Musalli through the virtue of Sutrah.

[1] The Islamic Jurists state that the Sutrah should not be fixed right in the central front of the Musalli, but a little towards the left or right; it is this Hadeeth where they derive it from.

[1] i.e. one should not place the Sutrah right in front of the nose lest it should become like the idol-worshippers, for they place the idol right in front at the time of worshipping.  Although this Hadeeth is weak, but hence, it’s from the Hadeeths of Fadhaail, it is therefore acceptable.  It is mentioned in Nasaa’i that the Sutrah should be fixed in front of the left eye.  It is for this reason that the Jurists say that it is better to fix the Sutrah on the left than placing on the right.  Hence, the Sutrah is to repell the devil, and it only comes from the left, thus, if one needs to spit during Salah, he should spit on the left.

[1] Since, there was no suspicion of anyone passing by in the front in that jungle, therefore the Sutrah was not fixed, and the dog and ass were at a stone’s throw, He was thus not bothered about them.  Hence, the Jurists say that it is permissible to pass by in front of a Musalli in a jungle at a distance that when the Musalli looks at the place of Sajdah, he does not feel the movement there, therefore, this Hadeeth is not contrary to the other Hadeeths.

[1] i.e. pssing of something by the front of a Musalli does not void the Salah, this Hadeeth is thus not against the Hadeeth of nullification, because the concentration of the heart is meant there and not the actual Salah, and here is the negation of voiding the actual Salah.

[1] She did not use to spread out Her legs towards the Qiblah, for it’s disallowed, but Her used to be in front of the Prophet (peace be upon Him) when He faced the Qiblah.  Three rulings have been derived from this:

1. Alittle movement is permissible in Salah.
2. Wudhu does break by touching a woman, even if it’s without anything a veil, for there is no restriction of the veil at this point.
3. The presence of a woman in the front does not ruin the Salah; this Hadeeth is therefore a proof of Hanafis.

[1] i.e. She used to spread out Her legs and sleep for as long as the Prophet (peace be upon Him) stood and made Rukoo’ etc. of Tahajjud Salah, and when it was the time for His Sajdah, He used press my legs and indicate, and there used to be space for Sajdah when I used to bend my legs, and then He used to make Sajdah.

[1] This is the mentioning of the very initial era when the woods were lit up to the light when necessary, and later, the lamps were accustomed in the time of the Prophet (peace be upon Him), as it is mentioned in the Hadeeth that when a mouse took away the wig of the burning lamp, the Prophet (peace be upon Him) said, “You should sleep after putting the lamps off, for the mouse burns the house by it.”  This Hadeeth is therefore not against the Hadeeth of lamp.

[1] This Hadeeth is the explanation of the Hadeeth where only ‘forty’ was mentioned, i.e. neither the year nor the month was mentioned.  This explains that ‘forty years’ were meant there as well.  This unfolds that it’s not impermissible to be seated, to come and sit, to stand from sitting, or to walk straight in front of a Musalli, but passing by from the front is disallowed, as it is Makrooh for one to come and sit in front of a Musalli and then to stand up turning into another direction, but he should rather turn into the direction he came from.  The meaning of the Hadeeth is quite clear that one must never pass by front the front of a Musalli.

[1] All these warnings are to prevent from passing by from the front, i.e. if one were fully aware of its punishment he would wish the earth must burst and he be buried therein, instead of passing by the front of a Musalli.  The same disallowed manner of passing by is meant at this point.  There are exclusive conditions under which the sacred Islamic Shariah has allowed passing by front the front of a Musalli.

[1] Its commentary has just been mentioned that it means the concentration of heart in Salah.  Three were mentioned there, while there are five mentioned here, the meaning is that although it’s harmful for anyone to pass by, but it’s more harmful for these five to pass by, for they cause major distraction.  And Allah knows best.  Although the fire-worshippers are also human, but the Muslims hate them more, therefore it’s a burden for him to let them pass by from the front.

[1] i.e. if there was no Sutrah in front of the Musalli and one of them passed by from the front of the Musalli, on such distance that the Musalli will not notice when looking at the place of Sajdah, then there is no harm, and at a stone’s throw, i.e. if one were to throw a medium sized stone with normal force, then the place where the stone falls, if one passes by from the front of a Musalli on such a distance, it’s allowed.

[1] The Fards, Waajibs, Sunnahs and Mustahabs of Salah will be mentioned under this chapter, i.e. the entire formation of Salah, front start to end, will be mentioned.

[1] This newcomer was Hazrat Khallaad Ibn Raafe’ Ansaari who was martyred in the Battle of Badr.  Hazrat Abu Hurairah did not witness this event with his own eyes, but he is mentioning it after hearing from a Sahabi, for Hazrat Khallaad was martyred in 2 A.H. during the Battle of Badr and Hazrat Abu Hurairah accepted Islam in 7 A.H., but since, all the Companions are ‘Aadil (pious), thus omitting the name of the observer does not cause any harm.

[1] This Salah was probably Tahiyyat Al-Masjid which he performed without applying pausing between the essentials, or there was something else left out.

[1] Few rulings are derived from this article:

1. One who comes to Masjid Al-Nabawi must greet the Musallies and then greet the Prophet (peace be upon Him) individually. Even now the visitors perform two Rakats Salah and then pay Salam to the Prophet (peace be upon Him) when visiting the Muwajahah Shareef.  May Allah grant us all that blessed opportunity!  Ameen!
2. One may also say ‘Alaika as well as ‘Alaikum when greeting.
3. It is Waajib to repeat the Salah when the Waajib of the Salah is left out.

Note:  Sajdah Sahw becomes Waajib when the Waajib of Salah is missed out forgetfully, but it’s Waajib to repeat the Salah upon leaving the Waajib deliberately.

4. The Ta’deel, i.e. perfoming Salah slowly, is Waajib in Salah, and hence, he performed in hurriedness, that is why he was commanded to repeat.

[1] i.e. every time he came, paid Salam and then was commanded to return.

Note:  The Prophet (peace be upon Him) did not teach him the method of performing Salah at first, but after he made him repeat it a few times and then instructed him so that he may remember this incident and the method is learnt properly, for what one perceives the hard way and after waiting, is inscripted in the heart; like a Sahabi who entered without paying Salam, He told him to go back, and enter paying Salam.  There is a lesson of Tableegh for the scholars.

[1] i.e. read which ever Ayah or Surah you remember.  This Hadeeth gains support by the following verse:

 

­­­­­­­­­­­­­­­­­­­­­­­­­­­فَاقْرَءُوۡا مَا تَیَسَّرَ مِنَ الْقُرْاٰنِ

Now recite from Quran as much as is easy for you.

(Al-Muzzammil 73, Verse 20)

This Hadeeth and the verse unfold, that to recite Surah Fatiha is not Fard in Salah, but absolute Quran recitation is Fard, for the Prophet (peace be upon Him) mentioned the absolute Quran recitation, in the midst of mentioning the Wudhu, facing Qiblah and Takbeer etc., and not to recite Surah Fatiha.  The occasions where it was said that the Salah is not valid without Surah Fatiha, means that the Salah is incomplete without Surah Fatiha.  This Hadeeth is therefore not aginst that.  This Hadeeth is a very strong proof of Imam Azam.

Note:  To recite less than a lengthy verse or three short verses is not called Quran recitation, hence, there is no such objection that, ‘even a word of Quran could have been sufficient for Salah, but you do not accept it’ etc.

[1] This is called Ta’deel Al-Arkaan i.e. to perform the essentials of Salah calmly, that one pauses between every essential for the duration of reciting Sub’haanAllah once.  Ta’deel is Fard according to Imam Shafe’i and Imam Yusuf, their proof is that the Prophet (peace be upon Him) stated “You have not performed Salah” upon the omission of Ta’deel, and what causes invalidity of Salah happens to be regarded as Fard.  Ta’deel is not Fard according to Imam Azam, but it’s Waajib, that if left out, the Salah is incomplete and Obligatory to be repeated, but the Fard has been performed.  Imam Azam says that the negation of the completion falls under “You have not performed Salah” i.e. you have not performed the Salah completely, for the Prophet (peace be upon Him) mentioned at the end of the very Hadeeth narrated by Abu Dawood, Tirmidhi and Nasa’i, “If you complete these tasks, your salah will be completed, and if you omit any of them, your Salah will be incomplete.”  It unfolds that the Salah is incomplete without Ta’deel and not null; it is therefore Waajib, and not Fard.  Further, had the Ta’deel been Fard, the Prophet (peace be upon Him) would have mentioned it at first place; he would not have permitted him to repeat many times without having performed the Fard, for without them, those Salahs were absoulutely null and the action void, but at least, some reward was gained by those Salahs without the Waajib.

[1] This discloses that the Quran recitation is Fard in every Rakat but this ruling is applicable in other than Fard Salahs.  Quran recitation is Fard in first two Rakats of Fard Salah, and Nafl in the rest.  Since, he had performed the Nafl of Tahiyyat Al-Masjid therefore he was given this command.

[1] i.e. He used to commence the Quran recitation aloud with اَلْحَمْدُ لِلّٰہِ when performing Imaamat which means, He did not recite ﷽ aloud.    It reveals that neither is ﷽ the part of every Surah nor the Imam ought to recite it aloud.  The declaration of it is approved from the event which is mentioned in Bukhari, Muslim and all the books of Hadeeth, that when the first revelation

اِقْرَاۡ بِاسْمِ رَبِّکَ الَّذِیۡ خَلَقَ ۚ﴿۱﴾

  Recite with the name of your Lord Who created,

(Al-‘Alaq 96, Verse 1)

came to the Prophet (peace be upon Him), ﷽ did not come before it, this Hadeeth is thus a strong proof of Imam Azam, and further, it does not mean that He did not recite it at all; he used to read it, but softly.  There is the denial of reciting it aloud at this point; therefore this Hadeeth is not against the ones where the recital of ﷽ is mentioned, for there it will mean the soft recital.

Note:  Where ever the term Qira’ah (recitation) is mentioned in the chapter of Salah, it means Quran recitation in Shariah terminology, and not just any recitation, therefore it is said, that the Qirat (Quran recitation), Qiyam (standing), Rukoo’ (bowing), Sajdah (prostration) are Fard.  This Hadeeth does not state that the Prophet (peace be upon Him) did not read سُبْحٰنَکَ اللّٰھُمَّ there.  This Hadeeth is not against the Hadeeths of reciting سُبْحٰنَکَ اللّٰھُمَّ.

[1] i.e. in line with one’s back; this is Sunnah, contrary to this is contrary to Sunnah.

[1] Except in the Fard Salah of Maghrib and Witr Salah; since its first Al-Tahiyyaat is after two Rakats while the second occurs after one.

Note:  Both of these Al-Tahiyyaats are Wajib (Obligatory), but to sit in the first is Wajib while sitting in the second is Fard (compulsory).

[1] i.e. The Prophet (peace be upon Him) used to sit in Qa’dah (Al-Tahiyyaat) on His left foot by erecting His right foot.  This Hadeeth is a strong proof of Hanafis that one ought to sit like this in every Al-Tahiyyaat.  The Hadeeths which mention, that the Prophet (peace be upon Him) used to place His left foot on the right and sit on the floor during the last Al-Tahiyyaat, was either due to His state of illness or oldhood, when He was not able to sit on His left foot for long; therefore this Hadeeth is not contrary to this matter.  Hanafis practice both the Hadeeths while the opposition neglect this Hadeeth.

[1] By allowing the both buttock-cheeks to stay onto the ground whilst keeping the calfs erect, and placing both hands onto the ground like the dogs sit, which is disallowed.  Hence, the dog is a dirty animal, therefore its style of sitting is compared to the sitting of a devil.

[1] To sit placing both legs aside and the elbows spread is also disallowed.

[1] His name is Abdur Rahmaan.  He was from the tribe of Bani Sa’idah.  He was Ansari and used to stay in His village.  He used to come to visit the Prophet (peace be upon Him).  It was for this reason that the Companions asked Him in surprise, “O Abdur Rahmaan, you did not have the opportunity to be often in the company of the Prophet (peace be upon Him), then how is it possible that you are so well aware of the Salah of the Prophet (peace be upon Him)?” as it is in the narration of Abu Dawood.

[1] In such a manner that His wrist would be as high as the shoulders and the thumbs against the ears; therefore this Hadeeth is not contrary to the Hadeeths that are narrated in Bukhari and Muslim, which will shortly come; where it’s stated that the Prophet (peace be upon Him) used to lift His hands till the ears.  Hence, the thumbs are meant there, thus the people who lift their thumbs till the shoulders do not act upon this Hadeeth.  Hanafis practice that Hadeeth as well as this one; therefore, this Hadeeth is not against the Hanafis at all, but it is compliant to Hanafi School of thought.  Refer to my book “Ja Al-Haq Vol. 2” to study the discussion about lifting the hands till the ears, where there are 20 Hadeeths compiled on this issue.  It’s important to bring the Hadeeths together rather than abandoning any of them.

[1] He used to spread His fingers and hold the knees tight while keeping the hands straight and the entire weight of the back would come onto them.  He did not bend both His hand in an arch shape.

[1] i.e. neither He let the elbows touch the ground in Sajdah nor did he allow the arms to touch the armpits, but kept the hands distant.

[1] He used to place His feet firm onto the ground which allowed every toe to be bent towards the Qiblah direction.

Note:  It is Fard for the belly of one toe of the foot to touch the ground, and Wajib for the bellies of three toes to touch the ground, and Sunnah for the bellies of all ten toes to touch the ground.  The majority of Musallies nowadays are unaware of it.  They either lift both feet up whilst making Sadah or they place the edges of the toes onto the ground which makes the Salah absolutely void.

[1] This sentence is the proof of Imam Shafe’i.  This is how they sit in the second Al-Tahiyyaat.  I have already explained this issue earlier.  He used to sit only on His right foot on a normal occasion, and I have presented 18 Hadeeths of sitting in this manner in my book “Ja Al-Haq Vol. 2” and from amongst them, the narration of Muslim has just passed.  One may study this issue there.  Imam Bukhari, Abu Dawood, Nasa’i and Malik narrated from Abdullah Ibn Abdullah Ibn Umar that He said, “It is Sunnah to erect the right foot and sit on the left foot.”  I said, “Why don’t you yourself do like this?”  He replied, “My foot cannot bear my weight.”

[1] Its commentary has also been given earlier that His wrists used to remain till shoulders and the thumbs used to reach the ears.

[1] This Hadeeth explains that the Prophet (peace be upon Him) lifted His hands whilst going into Rukoo’ but the fact that He continued to do it till the end is not mentioned here.  The truth is that lifting the hands is cancelled.  Hence, it has been mentioned in ‘Umdatul Qari, the Sharah of Bukhari, that when Hazrat Abdullah Ibn Zubair saw a man lifting his hands, he told him not to do it, for this is the action which the Messenger of Allah practiced at first, then abandoned it.  Aside from this, many Companions; such as, Hazrat Ibn Mas’ood, Umar Ibn Al-Khattaab, ‘Ali Murtadha, Baraa Ibn ‘Aazib and ‘Alqamah etc. did not lift their hands and stopped whoever did it.  Moreover, Hazrat Ibn Abi Shaibah and Imam Tahawi have narrated from Hazrat Mujaahid who said, “I performed Salah behind Hazrat Ibn Umar, and he did not lift his hands at any point except in the first Takbeer;” which discloses that lifting the hands is cancelled by Hazrat Ibn Umar as well.  Further, it’s mentioned in Risalah Aftabe Muhammadi that the Hadeeth of Hazrat Ibn Umar is narrated by different chains of narrators among which there is Yunus in one chain who is very unreliable and in the other there is Abu Qulabah who was Khariji in beliefs.  (See, Tahzeeb)  There is Abdullah in the third chain who was a strong Rafidhi and Shu’aib Ibn Is’haaq in the fourth chain, who belonged to Marjiyyah sect.  In short, the narrators who are included in most of the chains of narrators in the Hadeeths of lifting the hands are the men of corrupt beliefs, especially the Rafidhis are included in excess.  Hence, it’s their propaganda, then perhaps Imam Bukhari also might not have come to know about it because of their deception; therefore the Hanafi school of thought is very authentic that it did not allow lifting the hands at any point except in the first Takbeer.  Refer to its whole research in my book “Ja Al-Haq Vol. 2”.

[1] Just now I have mentioned that Hazrat Mujahid stated that Hazrat Ibn Umar did not lift his hands when going into Rokoo’ in Salah, and here, in the narration of Hazrat Nafe’ it’s said that He used to do it; so let’s put both the narrations in an order that he used to do it before and then later he stopped doing it i.e. when he came to know about the cancellation of lifting hands, he stopped it.  (Tahawi)  I have compiled 25 Hadeeths in “Ja Al-Haq Vol. 2” on the negation of lifting hands.  One may study them there.

Once, a debate took place between Imam Azam and Imam Auzaa’i regarding lifting hands.  When Imam Auzaa’i presented the Hadeeth of Hazrat Ibn Umar in order to prove the authenticity of lifting hands, Imam Azam replied, “Hammad narrated to me, He narrated from Ibraheem Nakh’i, Imam Nakh’i from Alqamah and Aswad and they narrated from Hazrat Ibn Mas’ood, that the Prophet (peace be upon Him) never used to lift his hands at any point except in the first Takbeer.”  And then He said, “All the narrators in my chain are great jurists and scholars, therefore this Hadeeth overcomes your Hadeeth in authenticity.”  (Mirqaat, Fat’hul Qadeer etc.)

[1] This Hadeeth is the proof of Imam Azam that the hands must be lifted till the ears i.e. the thumbs must be in line with the ears and the wrists must be against the shoulders.  There are numerous Hadeeths that speak of lifting the hands till the ears and I have gathered them in my book “Ja Al-Haq Vol. 2”.

[1] It’s called Jalsa Istiraahat (sitting for relaxation) which is Sunnah according to Imam Shafe’i but not in Hanafis.  Our proof is the Hadeeth of Hazrat Abu Hurairah which is recorded by Tirmidhi etc. that the Prophet (peace be upon Him) used to stand on the chest of His feet in odd nights.  Furthermore, Hazrat Ibn Abi Shaibah narrates from Hazrat Ibn Mas’ood, Ali Murtadha, Umar, Ibn Umar and Ibn Zubair (may Allah be pleased with them all) that all of them used to stand on the chests of their feet.  Imam Sha’bi says that all the Companions of the Holy Prophet (peace be upon Him) used to stand on the chest of their feet.  The meaning of the Hadeeth that is mentioned here is that when He was unable to stand from the Sajdah due to old age, He used to sit for a while.  This action was due to a valid reason.

[1] His name is Waa’il Ibn Hujr Ibn Rabee’ah Ibn Waa’il Ibn Ma’mar, Kunniyat Abu Hameedah.  He was from the tribe Banu Hazm.  He was the prince of Hadhra Maut.  When he visited the Prophet (peace be upon Him) to become a Muslim, He spread His sheet for him and made him sit beside Him and said, “You have undertaken a very long journey for Allah.”  He prayed for him in abundance and made him the ruler of Hadhra Maut.  This unfolds that he did not always have the opportunity to present himself in His court.

[1] Hence, it was extremely cold, thus he had wrapped the hands.  This discloses that it is not necessary to keep the hands open and the Salah is valid by covering the hands with the shawl etc. as well.

[1] To tie the hands is Sunnah according to all the Imams except Imam Malik.  According to Him, it’s Sunnah to perform Salah leaving the hands loose.  This Hadeeth is the proof of all the Imams.  Moreover, placing the right hand over the left is Sunnah according to all the Imams.  They differ between tying the hands above the navel or below it.  It’s Sunnah to tie them below the navel according to Imam Azam.  I have presented 14 Hadeeths in “Ja Al-Haq Vol. 2” in this concern wherein the word تَحْتَ السّرۃِ i.e. “below the navel” is clearly mentioned.  Hence, Ibn Abi Shaibah has narrated the Hadeeth from a sound chain of narrators, all of which narrators are reliable.  He narrated it from Waa’il Ibn Hujr that he said, “When I saw the Prophet (peace be upon Him) performing Salah, He tied his hands below the navel placing the right hand over the left.  Dar Qutni, Baihaqi, Razeen and Kitab Al-Aathaar, written by Imam Muhammad Ibn Hazm, etc. narrated from different Companions who directly narrated from the Prophet  (peace be upon Him) and there were some of their own statements (Marfoo’ and Mawqoof) as well, and in all of them the word تَحْتَ السّرۃِ i.e. “below the navel” is mentioned.  Further, it is closer to expressing humbleness when the hands are tied below the navel.  This is how the slaves stand in front of the master.  To tie them above the navel is the manner of warriors who come to the ring to compete face to face.  Refer to its research in “Ja Al-Haq Vol. 2”.

[1] All these Hadeeths of lifting the hands are cancelled, which has been mentioned along with the Hadeeths which cancel them.  The Prophet (peace be upon Him) definitely used to lift His hands at first but He did not continue doing it till the end of His life.  This is also to be considered.

[1] His blessed head was between His hands.  This Hadeeth is a strong proof of Hanafis that one should not place his hands against the shoulders but against the head in a manner that if a drop of water were to fall from the earlobe, it would fall on the thumb of the hand.

[1] He is Ansaari, Khazraji, from the tribe of Bani Saa’idah.  He was 15 years old at the demise of the Prophet (peace be upon Him).  He was the last Companion in Madinah Munawwarah, i.e. He was the last one to die.

[1] Zeraa’ encompasses the whole area from wrist to the elbow, and it means placing the hand above the wrist, below the navel at this point.  Had the meaning been placing the hands on the chest, then there would not have been the condition of being male, for placing the hands on the chest is for females.

[1] When He performed Salah alone, and not in congregation, for the Imam reads سمع اللہ لمن حمدہ only and the follower reads ربنا لک الحمد; only the individual Musalli can gather both these words, even though the individual Musalli recites them softly, but the Prophet (peace be upon Him) seldom read the words, that were needed to be recited softly, aloud for teaching the Ummah; the Companions therefore say that the Prophet (peace be upon Him) used to recite certain Surahs in Dhuhr and certain Surahs in ‘Asr.

[1] The conclusion is that the Takbeer should be recited in every activity of Salah except when getting up from the Ruku’.

[1] Qunoot has a few meanings; obedience, silence, supplication and standing in Salah.  The last meaning “standing in Salah” is meant at this point i.e. the best Salah is the one in which the Qiyaam (standing) is enlengthened.

Note:  Few Scholars give preference to the lengthy standing (in Salah), for it is more difficult and it includes lengthy Quran recitation.  The Prophet (peace be upon Him) used to stand for so long in Tahajjud Salah that His blessed feet used to swell.  And some give preference to Sajdah, for the Prophet (peace be upon Him) told Hazrat Rabee’ah that if you wish to reside in paradise with me, then perform Sajdah in excess, moreover, He said, “A human is closest to Allah in Sajdah,” further, Allah Almighty states:

وَ اسْجُدْ وَ اقْتَرِبْ ﴿ٛ۱۹﴾

And prostrate and draw near to Us.

(Verse 19, Al ‘Alaq 96)

Some recommend lengthy standing in Tahajjud and excessive Sajdahs during the day.  Allah Almighty states:

قُمِ الَّیۡلَ اِلَّا قَلِیۡلًا ۙ﴿۲﴾

  Stand praying at night except a small portion thereof.

(Verse 2, Al Muzzammil 73)

Some said that standing for a lengthy duration is recommended due to some reasons and excessive Sajdahs are recommended due to some reasons.  Our Imam (Abu Hanifah, may Allah be pleased with Him) gives preference to the first opinion, and this Hadeeth is His proof.

[1] Probably, he might have discussed it with the Companions that seldom used to be in the presence of the Holy Court, and not with Hazrat Siddeeq Akbar and Farooq Al Azam etc. who always had the blessed opportunity to be in the presence of the King of both worlds.  It is therefore unimaginable for Hazrat Abu Hameed to have a better knowledge than them.  A narration of Abu Dawood even desbribes that they were astonished on this statement of Abu Hameed.

[1] In a manner that the wrist used to be fronting the shoulders and the thumbs against the ears, as it has been described earlier and exactly the same posture is to be mentioned in the next narration.

[1] i.e. He never read ربنا لک الحمد, for He used to be the Imam.  The state of Imaamat is being mentioned at this occasion, so this Hadeeth is not contrary to the previous one, since that was to describe the Salah of an individual.

[1] In the manner that the اَ of اَللہُ  is recited when bending and the رُ of اَکْبَرُ after going into Sajdah, and not in the manner that the whole Allahu Akbar is recited and then the Sajdah is performed, as one may get confused by ثُمَّ, for this ثُمَّ is for describing the order of narrating, and not to describe the physical order, as Allah Almighty states:

ثُمَّ قَسَتْ قُلُوۡبُکُمۡ

Then, thereafter your hearts hardened.

(Verse 74, Al Baqarah 2)

And

ثُمَّ اَنۡتُمْ تَمْتَرُوۡنَ ﴿۲﴾

Thereafter you doubt.

(Verse 2, Al An’aam 6)

[1] In the Manner that the tips of all ten toes used to be directed towards Qiblah and the balls of the feet used to be placed onto the ground.  یَفْتَخُ is made from فَتْخٌ which means “to bend”, the bangle is therefore called فَتْخٌ.

[1] It discloses that to stand erect after Ruku’ and to sit erect between two Sajdahs is necessary.  Some people procrastinate in this.

[1] This Hadeeth is a strong evidence of the ones that practice lifting hands in other than the first Takbeer, which even their children have mastered.  There are some objections related to it:

1. This Hadeeth is weak (Dha’eef) according to its chain of narrators, Mudallas and even close to (Maudoo’) being fabricated because it consists of a narrator Abdul Hameed Ibn Ja’far as well, who is extremely reproached and unauthentic (Tahaawi).
2. Another narrator of its chain Muhammad Ibn ‘Amr Ibn ‘Ata who had no meeting with Abu Hameed Saa’idi, but sometimes he said, “I heard Abu Hameed” and sometimes, “It is narrated from Abu Hameed”; therefore, he is a liar. He has omitted a narrator in the middle who is unknown.
3. The very Abu Hameed’s narration of Bukhari has just passed but he did not mention lifting of hands there at all, which leads to the fact that the writing of lifting the hands is interpolated, otherwise Imam Bukhari would definitely have included it.
4. Also, Abu Hameed did not mention that this practice of the Prophet (peace be upon Him) lasted till the end of His life, instead, he mentioned a cancelled practice which the Messenger of Allah (peace be upon Him) used to initially excercise and later abandoned.
5. This Hadeeth is contrary to Shariah Analogy as well, for the Takbeer of Ruku’ is similar to the Takbeer of Sajdah, and not the Takbeer Tahreemah (the first Takbeer), for Takbeer Tahreemah is Fard and this Takbeer is Sunnah. Takbeer Tahreemah is recited once in Salah while the other is recited repeatedly.  So it was only appropriate that if there was no lifting of hands in the Takbeer of Sajdah, then similarly, there should not have been lifting of hands in the Takbeer of Ruku’ as well.
6. The jusrist Companions like Hazrat Ibn Mas’ood, ‘Alqamah, Abdullah Ibn Abbas, Abdullah Ibn Zubair, Baraa’ Ibn ‘Aazib etc. narrate against it, that the Prophet (peace be upon Him) lifted His hands only at Takbeer Tahreemah, and He did not do it again. They used be just behind the Prophet (peace be upon Him) in Salah, therefore, their narration is much stronger than this.  Refer to its research in my book “Ja Al-Haq Vol. 2”.

[1] i.e. Tirmidhi did not classify this Hadeeth as Sahih.  The Hadeeth which is mentioned here does not even exist there, but there is another Hadeeth of similar meaning, which He said is Hasan Sahih.  This Hadeeth is extremely unauthentic and unworthy of practicing.  Hence, I referred to Tirmidhi, the chapter of lifting hands, and the narration of Hazrat Ibn Umar was recorded there.  He mentioned the Hadeeth of Abu Hameed saying فِیْ الْبَابِ and then at the end, he said, “Abu ‘Isa says that the Hadeeth of Hazrat Ibn Umar is Hasan Sahih.  The readers should not get confused by this writing.  If this Hadeeth of Abu Hameed were to be declared Sahih by Tirmidhi, he would have mentioned it, and indicated towards the rest saying فِیْ الْبَابِ as it is his manner.  This unfolds that this Hadeeth is very weak according to Him as well.

[1] This Hadeeth of Abu Hameed is narrated in Abu Dawood from many chains but they all include Abdul Hameed Ibn Ja’far or Muhammad Ibn ‘Amr ‘Ata, and both of them are unauthentic.  Imam Maarwi has stated in Jauhar Naqee’ that Abdul Hameed is Munkar in Hadeeth, therefore, all these chains are Maj’hool, Mudtarib, Mudallas, almost fabricated.  See the footnotes of Abu Dawood, at the same place, and in my book “Ja Al haq Vol. 2”.

[1] i.e. His posture used to be similar to that of a bow, the hands straight and somewhat bent and the back bent.  The hands used to be bent so that they be at a distance from the sides.

[1] This Hadeeth is contrary to the narration of Muslim that has just passed which described that He used to make Sajdah between the two palms, and hence, this Hadeeth itself is unauthentic and discreditable to act upon, therefore the narration of Imam Muslim will be worthy of practicing.

[1] i.e. neither He sat on His left foot nor did he set his right foot erect in the second Al-Tahiyyaat, He instead, used to lay both His feet in a manner that the chest of His right foot used to face towards the Qiblah; therefore, this Hadeeth is against the Shafe’is as well, for they set their right foot erect.

[1] In the manner that He used to lift the forefinger of His right hand on لَا اِلٰہَ and put it down on اِلَّا اللّٰہُ as it is generally practiced nowadays.

[1] i.e. He used to spread both feet towards the right and sit on the ground.  I have just mentioned that neither is this Hadeeth according to our ruling nor of the Shafe’is, for they set their right foot erect as it’s been described in the narration of Muslim.

[1] All praise due to Allah, it’s the same thing which I, the humble servant, had described earlier on, and this Hadeeth is the commentary on all those Hadeeths where lifting of hands till the shoulders or ears is mentioned.  This Hadeeth has assembled both of those methods, which Hanafis practice.

[1] Hulb’s name is either Yazeed or Salaamah.  He was a Companion and he was bald.  The Prophet (peace be upon Him) caressed his head with His blessed hands and the hair grew instantaneously on his head; therefore his title happened to be Hulb, meaning, one who has hair.

[1] In the manner that He grasped the left wrist with the grip of the little finger and the thumb of the right hand and place the three fingers of the right hand onto the wrist (below the navel) as the Muslims nowadays practice.

[1] He is Ansaari, Khazraji.  His Kunniyat is Abu Ma’aaz.  He himself was from amongst the ones who participated in the Battle of Badr and his father was one of the heralds who were appointed as one of the propagators in Madinah Munawwarah prior to the migration (Ash’at Al-Lam’aat).

[1] This newcomer was Rifaa’ah’s brother Khallaad Ibn Raafe’.  He performed an incorrect or void Salah.  His incident has been mentioned earlier.

[1] Because, either he did not perform the Salah at all or performed incompletely.

Note:  If the Fard is left out, the whole Salah becomes void and it becomes Fard to repeat it, and it remains extremely incomplete and it becomes Waajib (Obligatory) to repeat it, and this blessed command consists of both apprehensions.

[1] This discloses that it is a condition to face towards the Qiblah in Salah and Takbeer Tahreemah is an essential.  If one were to recite the Takbeer first and then turn towards the Qiblah, one’s Salah will be void.

[1] i.e. you should also recite some other Surah besides Surah Fatiha.  This Hadeeth is a strong evidence of Hanafis that to recite another Surah, or a lengthy verse, or three small verses, is Waajib in Salah as well as Surah Fatiha is Waajib.  Surah Fatiha is Fard according to Imam Shafe’i and to recite another Surah attached to it is Sunnah, which is against the Hadeeth, because اِقْرَءْ i.e. “read” is mentioned to describe both of these things.

Note:  Although it is Waajib to read another Surah but the Musalli has the choice as to which Surah he wants to recite, but he has no choice in Surah Fatiha, therefore مَا شَآءَ اللّٰہُ i.e. “as Allah wishes” is mentioned.  Shafe’is cannot prove the Surah recitation to be Sunnah from this  مَا شَآءَ اللّٰہُ.  The Hanafis respected the command of اِقْرَءْ i.e. “read” as well as of مَا شَآءَ اللّٰہُ; for they acknowledged the absolute recital of the Surah as Waajib yet gave the option to choose.

[1] i.e. perform Ruku’ with calmness.

Note:  It is Sunnah to place the palms upon the knees, and perfoming it calmly is Waajib.

[1] i.e. stand completely.  Hence, He only described the action; He thus did not mention the words for recitation.

[1] i.e. perform it with calmness and stay there for the duration of three Tasbeehs (reciting سُبْحٰنَ اللّٰہِ thrice).  According to Hanafi School of Thought, it is Sunnah for the hands to be touching the ground in Sajdah, and Fard according to the Shafe’i.  Their ruling cannot be proven from this piece of writing, for Taskeen means calmness.

[1] i.e. when you sit in Salah, then sit on the left thigh in a manner that the right foot is erect.  It reveals that the sitting posture in both sittings is identical i.e. in sitting on the left thigh, which is a Hanafi ruling.

[1] i.e. to recite Kalimah is Sunnah after Wudhu, and in few other narrations, to recite اِنَّا اَنْزَلْنَا is mentioned.  It is better to read both.

[1] i.e. if one does not remember Quran at all, then one should instead recite the following:

سُبْحٰنَ اللّٰہِ وَالْحَمْدُ لِلّٰہِ وَلَآاِلٰہَ اِلَّااللّٰہُ وَاللّٰہُ اَکْبَرُ

The Jurists recommend its recital for the one who is a convert Muslim and haven’t remembered the Quran yet.  For Hanafis it’s once, and according to Imam Shafe’i it should be recited seven times.  He probably was a convert Muslim, therefore He permitted him for this, and otherwise it is Fard to recite Quran in Salah.

[1] i.e. it’s better to perform the Nafl Salah two Rakats each.

Note:  According to Imam Azam it’s preferable to perform Nafl Salah four Rakats each, and two Rakats in Shafe’i, Saahibain (Imam Muhammad and Imam Abu Yusuf) recommend two Rakats each during the night and four Rakats during the day.  This Hadeeth is a strong evidence of Imam Shafe’i (may Allah be pleased with Him).  Imam Azam said that the Prophet (peace be upon Him) used to perform Nafl four Rakats each after ‘Isha Salah and similarly in Chaasht.  This Hadeeth is about finding out the number of Rakats in Nafl Salah, and not about the excellence of Nafl Salah i.e. Nafl cannot be read in one or three Rakats, therefore this Hadeeth is against Imam Azam’s ruling.

[1] i.e. if one makes intention to perform four or eight rakats of Nafl Salah, even then Al Tahiyyaat is Waajib (Obligatory) after every two Rakats.

Note:  Khudhoo’ is to express humility with the body and Khushoo’ is to lower the gaze.  A few said that exterior humility is called Khudhoo’ and the humility of the heart is called Khushoo’.

[1] The manner of making Du’a is taught on this occasion which discloses that it is Sunnah to make Du’a even after Nafl Salah and lifting the hands is Sunnah in every Du’a, and the hands should be lifted towards the sky, for it’s the auspicious place for the manifestation of Allah’s radiance and the treasure of the servants’ sustenance.  Allah Almighty states:

وَ فِی السَّمَآءِ رِزْقُکُمْ وَ مَا تُوۡعَدُوۡنَ ﴿۲۲﴾

  And in heaven is your provision, and that you are promised.

(Verse 22, Al-Zaariyaat 51)

One should raise the hands till the chest and above the head in the Salah for seeking rainfall (Salaat Al-Istisqa).

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