All perfect praise be to Allaah, The Lord of the Worlds.

I testify that there is

none worthy of worship except Allah, and that Muhammad is His slave and
Messener, may Allah exalt his mention as well as that of his family and all
his companions.
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The Prophet's Prayer From The beginning To The End As Though You See It
Introduction
By: Shaikh Muhammad aasir!ud!"een A#!A#baani
Trans#ated by: $sama ibn Suhaib %asan
In the Name of Allaah, the Merciful, the Bestower of Mercy
Introduction
Praise be to Allah, who made Prayer compulsory on his slaves and ordered them to
establish it and perform it well; who linked success and felicity to humility in Prayer; who
made it the criterion to distinguish between Iman and ufr ; and who made it a
restrainer from shameful and un!ust deeds"
Prayers and peace be upon our Prophet Muhammad, who was addressed in the #ords of
the $%alted&
'And #e have sent down to you the Message, that you may e%plain clearly to the people
what is sent for them'
(
, and who fully carried out this task" )he Prayer was one of the
most important things which he e%plained to the people, verbally and practically, even
praying on the pulpit once * standing, bowing and prostrating, and then saying to them, I
have done this so that you may follow me and learn my prayer"
+
,e obligated us to copy
him in his prayer, saying, Pray as you have seen me praying"
-
,e also gave the good
tidings to whoever prayed like him that such a person has a covenant with Allah that ,e
will enter him into the .arden, saying, )here are /ve prayers which Allah, Mighty and
0ublime, has made compulsory& he who performs ablution well for them, prays them at
their proper times, and is complete in their bowings, prostrations and humility, he has a
guarantee from Allah that ,e will forgive him; but he who does not do so, has no
guarantee from Allah& if ,e wishes, ,e will forgive him or if ,e wishes, ,e will punish
him"
1

Prayers and peace be also on his family and his pious and !ust 2ompanions, who passed
on to us his worship, prayer, sayings and actions 3sallallaahu 4alaihi wa sallam5, and who
made these, and these alone, a Madhhab and a path for them to follow; and also on
those who follow in their footsteps and tread their path until the 6ay of 7udgment"
#hen I /nished reading the book of prayer in At*)argheeb wat*)arheeb by al*,aa/8 al*
Mundhiri 3rahimahullaah5 and teaching it to our brothers, four years ago, it became clear
to us all the important position of the Prayer in Islaam; and the reward, grace and
respect awaiting those who establish and perform it well; and that all this varies,
depending on its closeness to the Prophet4s prayer 3sallallaahu 4alaihi wa sallam5" )his is
what he indicated in his saying, 9erily the slave prays a prayer of which nothing is
*
written down for him e%cept a tenth, ninth, eighth, seventh, si%th, /fth, :uarter, third or
half of it"
;
)herefore, I reminded the brothers that it is not possible for us to perform
prayer as it should be performed, or even approach that, unless we know the detailed
description of the Prophet4s prayer 3sallallaahu 4alaihi wa sallam5, including its essentials,
manners, forms, supplications 3du4aas5 and remembrances 3adhkaar5, and then we make
an e<ort to put that knowledge into practice carefully, for then we could hope that our
prayers would restrain us from shameful and un!ust deeds, and that the reward and
blessings mentioned in the narrations would be written down for us"
,owever, detailed familiarity with all these aspects of prayer is unlikely to be achieved
by most people nowadays, even many scholars, because of their limiting themselves to
a particular Madhhab" But, as anyone concerned with assisting in compiling and studying
the puri/ed 0unnah knows, in every Madhhab there are sunnahs which are not found in
other Madhhabs; moreover, in every Madhhab there are sayings and actions which
cannot be authentically traced back to the Prophet 3sallallaahu 4alaihi wa sallam5 * most
of these are found in the sayings of the later scholars
=
, many of whom we see /rmly
attributing these to the Prophet 3sallallaahu 4alaihi wa sallam5>
?
)his is why the scholars
of ,adeeth * may Allaah reward them well * have produced books of )akhree! on the
famous books of the later scholars, e%plaining the rank of each hadeeth given in them&
whether e"g" authentic, weak or fabricated" $%amples of these books of )akhree! are&
Al*4Inaayah / Ma4rifah Ahaadeeth al* ,idaayah and At*)uru: wal*#asaa4il / )akhree!
Ahaadeeth hulaasah ad*6alaa4il by 0haikh 4Abdul @aadir ibn Muhammad al* @urashi al*
,ana/; Nasb ar*Aaayah li Ahaadeeth al*,idaayah by ,aa/8 Bayla4i, and its abridged
version ad*6irayah by ,aa/8 Ibn ,a!r al*As:alaani, who also wrote )alkhees al*,abeer /
)akhree! Ahaadeeth ar*Aaa/4i al*abir; there are many others, naming which will only
lengthen this discussion"
C
&easons behind the 'ompi#ation o( this Book) and some o( its Features
0ince I had not come across a comprehensive book covering this topic, I felt obliged to
produce a book which collected together as many features of the Prophet4s prayer
3sallallaahu 4alaihi wa sallam5 from the takbeer to the tasleem as possible, for the
bene/t of my Muslim brothers who wished to follow the guidance of their Prophet
3sallallaahu 4alaihi wa sallam5 in their worship, such that it would be easy for any who
truly loved the Prophet 3sallallaahu 4alaihi wa sallam5 to use this book to ful/l his
command, 'Pray as you have seen me praying"'
)hus I embarked on a diDcult task, and researched the relevant ahaadeeth from the
various sources of ,adeeth, the book in your hands being the end result of it all" I
stipulated on myself that I would only give ahaadeeth which had an authentic sanad
according to the principles and regulations of the science of ,adeeth" I disregarded any
hadeeth which depended on unknown or weak narrators, whether it dealt with the
outward form, adhkaar, e%cellence, etc" of the Prayer" )his is because I hold that the
authentic ahadeeth
E
are suDcient, leaving no need for anything weak, for the latter does
not amount to anything e%cept 8ann 3con!ecture, suspicion5, and incorrect con!ecture at
that; as the $%alted says&
'""" And con!ecture is of no use against the truth'
(F
; and the Prophet 3sallallaahu 4alaihi
wa sallam5 said, Beware of suspicion, for truly, suspicion is the most false of speech"
((

)herefore, we cannot worship Allaah by acting according to inauthentic ahaadeeth; in
fact, the Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 forbade us from this saying,
eep away from saying things about me, e%cept what you know
(+
; since he has
+
forbidden us from relating weak narrations, it goes without saying that it is forbidden to
act according to them"
I have compiled the book as two te%ts& the main te%t and the subsidiary te%t"
)he main te%t includes the te%t of ahaadeeth or phrases taken from them, as well as
appropriate words to string them together to give the book a Guency from start to /nish"
I have been careful to preserve the te%t of each hadeeth as it is found in the books of
0unnah; where a hadeeth has di<erent wordings, I have chosen the version which best
/ts the Guency etc", but I have brought together other wordings thus& '3in one version& """
5' or '3in one narration& """5'" Hnly rarely have I given the 2ompanion who narrated the
hadeeth, or e%plained in the main te%t which of the Imaams of ,adeeth have collected
each hadeeth, in order to provide easier reading and reference"
As for the subsidiary te%t, it is a commentary on the main te%t" In it I have traced the
ahaadeeth to their sources, e%ploring their various versions and routes of narration"
Along with this, I have commented on their isnaads and supporting narrations, with
authenticating and disparaging remarks on narrators, whether authentic or weak, !udged
according to the rules of the science of ,adeeth" Hften, one route of narration has
additional words which are not found in other routes, so I have inserted these into the
original hadeeth in the main te%t whenever it is possible to do so without destroying the
Guency, enclosing the addition in s:uare brackets& I"""J, usually without stating which of
the sources were alone in containing that addition" )his has been done only if the
hadeeth is originally on the authority of the same 2ompanion, otherwise I have given it
separately, e"g" in the opening supplications etc" )his insertion of additional wordings is
a tremendous advantage which you will not /nd in many books * Praise be to Allaah, by
#hose Kavour good actions are completed"
Ne%t, I have mentioned in the subsidiary te%t the madhhabs of the scholars regarding
the hadeeth traced, as well as the evidence and counter*evidence for each view, along
with the strengths and weaknesses of each argument" #e have then selected out of that
the correct view which we have given in the main te%t" Also in the subsidiary te%t, we
have given some issues for which there is no te%t in the 0unnah, but which re:uire
i!tihaad, and do not come under the title of this book"
0ince the publication of this book with both main and subsidiary te%ts is not feasible
right now due to various reasons, we have decided to publish only the main te%t of the
book 3along with brief footnotes5 by Allaah4s #ill, and named it '0ifah 0alaah an*Nabi
3sallallaahu 4alaihi wa sallam5, min at*takbeer ilaa at*tasleem ka4annaka taraahaa 3)he
Prophet4s Prayer 6escribed, from beginning to end, as though you were watching it5'"
I ask Allaah to make this work sincerely for ,is Kace, and to help my brothers in faith to
bene/t from it, for ,e is the ,earer, the Answerer"
Methodo#ogy o( this Book
0ince the purpose of this book is to convey the guidance of the Prophet 3sallallaahu
4alaihi wa sallam5 regarding Prayer, it was elementary that I would not limit myself to a
particular Madhhab, for the reasons mentioned previously" )herefore, I would give
whatever is authentically proved from him 3sallallaahu 4alaihi wa sallam5, as has always
been the way of the scholars of ,adeeth
(-
, whether of old or of the recent past
(1
, as the
e%cellent saying goes&
,
)he People of ,adeeth are the People of the Messenger, although )hey accompany him
not, they are with his every movement"
(;

)hus this book would, Allaah #illing, gather whatever is relevant to each topic from the
various contents of the books of ,adeeth and the books on the di<erences between the
Madhhabs, such that the correct verdicts found in this book would not be found totally in
any one Madhhab" ,ence the one acting on it, Allaah #illing, would be among those
whom Allaah had guided 'by ,is .race to the )ruth concerning that in which they
di<ered, for Allaah guides whom ,e will to a path that is straight"'
(=

#hen I adopted these principles for myself, i"e" to adhere to the authentic 0unnah, and
to implement them in this book as well as others, I knew for sure that this would not
satisfy every group of people or sect; in fact, it would result in some, if not most of them,
insulting or criticising me" )his does not matter to me, for I also know that to please
everyone is an unattainable notion, and that ',e who pleases the people by angering
Allaah, Allaah will entrust him to the people', as the Messenger of Allaah 3sallallaahu
4alaihi wa sallam5 said"
(?
)he reward is with Allaah for the author of the following lines&
Nor could I ever escape from abuse, $ven were I in a cave in a rugged mountain; Kor
who can escape from the people unharmed, $ven if he hides behind the eagle4s wingsL
It is enough for me that I believe that this is the most upright way, which Allaah has
commanded the believers to take; which our Prophet Muhammad 3sallallaahu 4alaihi wa
sallam5, 2hief of the Messengers, has e%plained" )his is the path which was trodden by
the Pious Predecessors& the 2ompanions, their 0uccessors and those after them,
including the four Imaams to whose Madhhabs the ma!ority of Muslims today attribute
themselves" All of them were agreed on the obligation to stick to the 0unnah and to refer
to it; to ignore every view contradictory to it, no matter how great the holder or
propounder of that view, for the status of the Messenger of Allaah 3sallallaahu 4alaihi wa
sallam5 is far greater, and his e%ample is far truer" Because of this, I have acted on their
guidance, followed in their footsteps and carried out their commands to stick to the
authentic hadeeth, even if this opposes their view" )hese commands of theirs have
inGuenced me greatly in my perusal of this path, and my re!ection of blind ta:leed
3following of opinion5" I ask Allaah $%alted to reward them greatly"
Sayings *( The Imaams &egarding Fo##o+ing The Sunnah And Ignoring Their
,ie+s 'ontradictory To It
It would be bene/cial if we gave some of these here, for perhaps this will admonish or
remind those who follow the opinion of the Imaams * nay, of those far below the Imaams
in rank * blindly
(C
, sticking to their madhhabs or views as if these had descended from
the heavens> But Allaah, Mighty and 0ublime, says&
'Kollow 3H men>5 the revelation given to you from your Mord, and follow not, as friends
and protectors, other than ,im" Mittle is it you remember of admonition"'
(E

-. Abu %anee(ah /rahimahu##aah.
)he /rst of them is Abu ,aneefah Nu4maan ibn )haabit, whose companions have
narrated from him various sayings and diverse warnings, all of them leading to one
thing& the obligation to accept the ,adeeth, and to give up following the opinions of the
imaams which contradict it&
(" '#hen a hadeeth is found to be saheeh, then that is my madhhab"'
+F

-
+" 'It is not permitted
+(
for anyone to accept our views if they do not know from where
we got them"'
++

In one narration, 'It is prohibited
+-
for someone who does not know my evidence to give
verdicts
+1
on the basis of my words"'
Another narration adds, '""" for we are mortals& we say one thing one day, and take it
back the ne%t day"'
In another narration, '#oe to you, H Na4:ub
+;
> 6o not write down everything you hear
from me, for it happens that I hold one opinion today and re!ect it tomorrow, or hold one
opinion tomorrow and re!ect it the day after tomorrow"'
+=

-" '#hen I say something contradicting the Book of Allaah the $%alted or what is
narrated from the Messenger 3sallallaahu 4alaihi wa sallam5, then ignore my saying"'
+?

.
0. Maa#ik ibn Anas /rahimahu##aah.
As for Imaam Maalik ibn Anas, he said&
(" ')ruly I am only a mortal& I make mistakes 3sometimes5 and I am correct 3sometimes5"
)herefore, look into my opinions& all that agrees with the Book and the 0unnah, accept
it; and all that does not agree with the Book and the 0unnah, ignore it"'
+C

+" '$veryone after the Prophet 3sallallaahu 4alaihi wa sallam5 will have his sayings
accepted and re!ected * not so the Prophet 3sallallaahu 4alaihi wa sallam5"'
+E

-" Ibn #ahb said& 'I heard Maalik being asked about cleaning between the toes during
ablution" ,e said, 4)he people do not have to do that"4 I did not approach him until the
crowd had lessened, when I said to him, 4#e know of a sunnah about that"4 ,e said,
4#hat is that L4 I said, 4Maith ibn 0a4d, Ibn Mahee4ah and 4Amr ibn al*,aarith narrated to us
from Na8eed ibn 4Amr al*Ma4aa/ri from Abu 4Abdur*Aahman al*,ubuli from Mustawrid ibn
0haddaad al*@urashi who said, 4I saw the Messenger of Allaah 3sallallaahu 4alaihi wa
sallam5 rubbing between his toes with his little /nger"4 ,e said, 4)his hadeeth is sound; I
had not heard of it at all until now"4 Afterwards, I heard him being asked about the same
thing, on which he ordered cleaning between the toes"'
-F

1. Shaa2'i /rahimahu##aah.
As for Imaam 0haa/4i, the :uotations from him are most numerous and beautiful
-(
, and
his followers were the best in sticking to them&
(" ')he sunnahs of the Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 reach, as well
as escape from, every one of us" 0o whenever I voice my opinion, or formulate a
principle, where something contrary to my view e%ists on the authority of the Messenger
of Allaah 3sallallaahu 4alaihi wa sallam5, then the correct view is what the Messenger of
Allaah 3sallallaahu 4alaihi wa sallam5 has said, and it is my view"'
-+

+" ')he Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah
3sallallaahu 4alaihi wa sallam5 is made clear to someone, it is not permitted
--
for him to
leave it for the saying of anyone else"'
-1

-" 'If you /nd in my writings something di<erent to the 0unnah of the Messenger of
Allaah 3sallallaahu 4alaihi wa sallam5, then speak on the basis of the 0unnah of the
Messenger of Allaah 3sallallaahu 4alaihi wa sallam5, and leave what I have said"'
In one narration& '""" then follow it 3the 0unnah5, and do not look sideways at anyone
else4s saying"'
-;

1" '#hen a hadeeth is found to be saheeh, then that is my madhhab"'
-=

;" 'Nou
-?
are more knowledgeable about ,adeeth than I, so when a hadeeth is saheeh,
inform me of it, whether it is from ufah, Basrah or 0yria, so that I may take the view of
the hadeeth, as long as it is saheeh"'
-C

=" 'In every issue where the people of narration /nd a report from the Messenger of
Allaah 3sallallaahu 4alaihi wa sallam5 to be saheeh which is contrary to what I have said,
then I take my saying back, whether during my life or after my death"'
-E

/
?" 'If you see me saying something, and contrary to it is authentically*reported from the
Prophet 3sallallaahu 4alaihi wa sallam5, then know that my intelligence has departed"'
1F

C" 'Kor everything I say, if there is something authentic from the Prophet 3sallallaahu
4alaihi wa sallam5 contrary to my saying, then the hadeeth of the Prophet 3sallallaahu
4alaihi wa sallam5 comes /rst, so do not follow my opinion"'
1(

E" '$very statement on the authority of the Prophet 3sallallaahu 4alaihi wa sallam5 is also
my view, even if you do not hear it from me"'
1+

3. Ahmad ibn %anba# /rahimahu##aah.
Imaam Ahmad was the foremost among the Imaams in collecting the 0unnah and
sticking to it, so much so that he even 'disliked that a book consisting of deductions and
opinions be written"'
1-
Because of this he said&
(" '6o not follow my opinion; neither follow the opinion of Maalik, nor 0haa/4i, nor
Aw8aa4i, nor )hawri, but take from where they took"'
11

In one narration& '6o not copy your 6een from anyone of these, but whatever comes
from the Prophet 3sallallaahu 4alaihi wa sallam5 and his 2ompanions, take it; ne%t are
their 0uccessors, where a man has a choice"'
Hnce he said& 'Kollowing
1;
means that a man follows what comes from the Prophet
3sallallaahu 4alaihi wa sallam5 and his 2ompanions; after the 0uccessors, he has a
choice"'
1=

+" ')he opinion of Aw8aa4i, the opinion of Maalik, the opinion of Abu ,aneefah& all of it is
opinion, and it is all e:ual in my eyes" ,owever, the proof is in the narrations 3from the
Prophet 3sallallaahu 4alaihi wa sallam5 and his 2ompanions5"'
1?

-" '#hoever re!ects a statement of the Messenger of Allaah 3sallallaahu 4alaihi wa
sallam5 is on the brink of destruction"'
1C

)hese are the clear, lucid sayings of the Imaams 3Allaah $%alted be pleased with them5
about sticking to the ,adeeth and forbidding the following of their opinion without
clearly* visible evidence, such that mere opinion and interpretation is not acceptable"
,ence, whoever adhered to whatever of the 0unnah that was proved authentic, even if it
opposed some of the Imaams4 sayings, he would not be conGicting with their madhhab,
nor straying from their path; rather, such a person would be following all of them and
would be grasping the most trustworthy hand*hold, which never breaks" ,owever, this
would not be the case with the one who abandoned any of the authentic 0unnah simply
because it contradicted their views; nay, such a person would be being disobedient to
them and opposing their above mentioned sayings, while Allaah says&
'But no, by Nour Mord, they can have no 3real5 faith, until they make you !udge in all
disputes between them, and /nd in their souls no resistance against your decisions, but
accept them with the fullest conviction"'
1E
" ,e also says&
')hen let those beware who withstand the Messenger4s order, lest some trial befall them
or a grievous penalty be inGicted on them"'
;F

,aa/8 Ibn Aa!ab al*,anbali 3rahimahullaah5 says&
0
')herefore it is obligatory on anyone who hears of a command of the Messenger of
Allaah 3sallallaahu 4alaihi wa sallam5 or knows it, to e%plain it to the Ommah, advise
them sincerely, and order them to follow his command, even if it contradicts the opinion
of someone great" )his is because the authority of the Messenger of Allaah 3sallallaahu
4alaihi wa sallam5 has the most right to be respected and followed, over and above the
opinion of anyone great who has unknowingly contradicted the Messenger4s command in
any matter" )his is why the 2ompanions and those after would refute anyone who
contradicted the authentic 0unnah, sometimes being very stern in their refutation
;(
, not
out of hatred for that person, for they loved and respected him, but because the
Messenger of Allaah was more beloved to them, and his command was superior to the
command of any other created being" ,ence, when the order of the Messenger and that
of someone else conGicted, the order of the Messenger would be more /tting to be
enforced and followed" None of this would stop them respecting the person they had
opposed because they knew that he would be forgiven
;+
; in fact, the latter would not
mind his instruction being opposed when the command of the Messenger of Allaah
3sallallaahu 4alaihi wa sallam5 was clearly shown to be opposite"'
;-

Indeed, how could they mind that, when they had ordered their followers to do so, as we
have seen, and had en!oined on them to abandon any of their views which contradicted
the 0unnah" In fact, Imaam 0haa/4i 3rahimahullaah5 told his companions to attribute the
authentic 0unnah to him also, even if he had not adopted it or had adopted something
contradictory to it" ,ence, when the analyst Ibn 6a:ee: al*4$id 3rahimahullaah5 collected
together, in a bulky volume, the issues in which one or more of the four Imaams4
madhhabs had contradicted the authentic hadeeth, he wrote at the beginning of it, 'It is
prohibited to attribute these answers to the Mu!tahid Imaams, and obligatory on the
!urists who follow their opinions to know of these so that they do not :uote them
regarding these and thus lie against them"'
;1

The Imaams' Fo##o+ers 4ea5ing their ,ie+s i( these 'ontradicted the Sunnah
6ue to all that we have mentioned, the disciples of the Imaams, a number of people
from those of old, and a few from those of later time
;;
, would not accept all of their
Imaam4s views; they actually ignored many when they found them to be clearly against
the 0unnah" $ven the two Imaams, Muhammad ibn al*,asan and Abu Noosuf
3rahimahullaah5 di<ered from their shaikh Abu ,aneefah 'in about a third of the
Madhhab'
;=
, as the books of masaa4il prove" 0imilarly is said about Imaam al* Mu8ani
;?

and other followers of 0haa/4i and other Imaams; were we to start giving e%amples, the
discussion would become e%ceedingly, long, and we would digress from what we set out
to do in this Introduction, so we shall limit ourselves to two instances&
(5 Imaam Muhammad says in his Muwatta4
;C
3p" (;C5, 'As for Abu ,aneefah, he did not
regard there being a prayer to ask for rain, but we hold that the imaam prays two
rak4ahs and then supplicates and holds out his wrapping garment """'
+5 #e have 4Isaam ibn Noosuf al*Balkhi, one of the companions of Imaam Muhammad
;E

and a servant of Imaam Abu Noosuf
=F
, who 'would give verdicts contrary to Imaam Abu
,aneefah because he did not know the latter4s evidence, and other evidence would
present itself to him, so he would give verdicts using that"'
=(
,ence, 'he would raise his
hands on bowing 3in prayer5 and on rising from it'
=+
, as is the mutawaatir sunnah of the
Prophet 3sallallaahu 4alaihi wa sallam5; the fact that his three Imaams 3i"e" Abu ,aneefah,
Abu Noosuf and Muhammad5 said otherwise did not prevent him from practising this
sunnah" )his is the approach which every Muslim is obliged to have, as we have already
seen from the testimony of the Kour Imaams, and others"
1
)o sum up& I sincerely hope that no follower of an Imaam will race to condemn the
principles of this book and abandon bene/ting from the sunnahs of the Prophet
3sallallaahu 4alaihi wa sallam5 which it contains, with the argument that they are
contrary to his Madhhab" I hope that such a person will instead consider what we have
given of the e%hortations of the Imaams towards the obligation to act on the 0unnah and
ignore their sayings contradictory to it" I hope also that he will realise that to condemn
the attitude of this book is to condemn whichever Imaam he is following, for we have
taken these principles from those Imaams, as we have e%plained" )herefore, whoever
refuses to be guided by them on this path is in great danger, for such refusal
necessitates turning away from the 0unnah, the 0unnah to which we have been ordered
to refer in cases of di<erence of opinion and on which we have been commanded to
depend"
I ask Allaah to make us among those about whom ,e says,
')he answer of the believers, when summoned to Allaah and ,is Messenger, in order
that he may !udge betweeen them, is no other than this& they say, '#e hear and we
obey' * it is such as these that will attain 0uccess" It is those who obey Allaah and ,is
Messenger, and fear Allaah, and keep their duty to ,im, who will triumph"'
=-

23
Misconceptions '#eared
Misconceptions '#eared
)he preceding Introduction was written ten years ago, during which time it has become
apparent to us that our words have had a positive e<ect on Muslim youth in guiding
them towards the obligation in matters of their 6een and worship to return to the pure
sources of Islaam& the Book and the 0unnah" Among them, there was an increase in the
ranks of of those who practised the 0unnah and devoted themselves to it, * Praise be to
Allaah * such that they became conspicuous for it" ,owever, I still found among some of
them a steadfastness in failing to practise the 0unnah& not due to any doubt about its
obligation after reading the @ur4aanic verses and narrations from the Imaams about
going back to the 0unnah, but because of some ob!ections and misconceptions which
they had heard from some mu:allid shaikhs" )herefore, I decided to mention these
incorrect notions and refute them, so that perhaps ths would encourage more people to
practise the 0unnah and thus be among the 0aved 0ect, Allaah #illing"
Misconception *ne
0ome of them say, ')here is no doubt that it is obligatory to return to the guidance of
our Prophet 3sallallaahu 4alaihi wa sallam5 in the matters of our 6een, especially in the
recommended acts of worship such as Prayer, where there is no room for opinion or
i!tihaad, due to their immutable nature" ,owever, we hardly hear any of the mu:allid
shaikhs propounding this; in fact, we /nd them upholding di<erence of opinion, which
they regard as Ge%ibility for the Ommah" )heir proof for this is the hadeeth which they
repeatedly :uote in such circumstances, when refuting the helpers of the 0unnah, 4)he
di<erence of opinion 3ikhtilaaf5 among my Ommah is a mercy 3rahmah54" It seems to us
that this hadeeth contradicts the principles to which you invite and based on which you
have compiled this book and others" 0o, what do you say about this hadeeth L'
Answer& )he answer is from two angles&
A5 Kirstly& )his hadeeth is not authentic; in fact, it is false and without foundation"
4Allaamah 0ubki said, 'I have not come across an authentic or weak or fabricated chain
of narration for it', i"e" no chain of narrators e%ists for this 'hadeeth'>
It has also been related with the wordings& '""" the di<erence of opinion among my
2ompanions is a mercy for you' and 'My 2ompanions are like the stars, so whichever of
them you follow, you will be guided"' Both of these are not authentic& the former is very
feeble; the latter is fabricated" 30ee Appendi% (5
B5 0econdly& )his hadeeth contradicts the .lorious @ur4aan, for the aayaat forbidding
division in the 6een and en!oining unity are too well*known to need reminding" ,owever,
there is no harm in giving some of them by way of e%ample& Allaah says,
'""" and do not fall into disputes, lest you lose heart and your power depart'
(
;
'And do not be among those !oin deities with Allaah, those who split up their 6een and
become sects * each party re!oicing with what it has >'
+
;
'But they will not cease to di<er, e%cept those on whom your Mord bestows ,is Mercy'
-
"
22
)herefore, if those on whom your Mord has mercy do not di<er, and the people of
falsehood di<er, how can it make sense that di<ering is a mercyL>
,ence, it is established that this hadeeth is not authentic, neither in the chain of
narration, nor in meaning; therefore, it is clear and obvious that it cannot be used to
!ustify resistance towards acting on the Book and the 0unnah, which is what our Imaams
have commanded us anyway"
Misconception T+o
Hthers say, 'If di<ering in the 6een is forbidden, what do you say about the di<erences
among the 2ompanions and among the Imaams after themL Is there any distinction
between their di<ering and that of later generations L'
Answer& Nes, there is a big di<erence between these two e%amples of di<ering, which
manifests itself in two ways& /rstly, in cause; secondly, in e<ect"
A5 As for the di<ering among the 2ompanions, that was unavoidable, natural di<erence
of understanding& they did not di<er by choice" Hther factors of their time contributed to
this, necessitating di<erence of opinion, but these vanished after their era"
1
)his type of
di<ering is impossible to totally remove and such people cannot be blamed in the light
of the above mentioned aayaat because of the absence of the appropriate conditions,
i"e" di<ering on purpose and insisting on it"
,owever, as for the di<ering found among the mu:allideen today, there is no overriding
e%cuse for it" )o one of them, the proof from the Book and the 0unnah is shown, which
happens to support a Madhhab other than his usual one, so he puts the proof aside for
no other reason e%cept that it is against his Madhhab" It is as though his Madhhab is the
original, or it is the 6een which Muhammad 3sallallaahu 4alaihi wa sallam5 brought, while
other Madhhabs are separate 6eens which have been abrogated> Hthers take the
opposite e%treme, regarding the Madhhabs * for all their di<erences * as parallel codes of
Maw, as some of their later adherents e%plain
;
& there is no harm in a Muslim taking what
he likes from them and leaving what he likes, because they are all valid codes of Maw >
Both these categories of people !ustify their remaining divided by this false hadeeth,
')he di<ering among my Ommah is a mercy' * so many of them we hear using this as
evidence> 0ome of them give the reason behind this hadeeth and its purpose by saying
that it ensures Ge%ibility for the Ommah> Apart from the fact that this 'reason' is
contrary to the clear @ur4aanic verses and to the meanings of the Imaam4s words
mentioned, there is also te%t fom some Imaams to refute it"
Ibn al*@aasim said,
'I heard Maalik and Maith saying about the di<ering of the 2ompanions of the Messenger
of Allaah 3sallallaahu 4alaihi wa sallam5, 4It is not as people say& ')here is Ge%ibility in it';
no, it is not like that, but it is a matter of some being mistaken and some being
correct4"'
=
Ashhab said,
'Maalik was asked about the person who accepted a hadeeth narrated by reliable people
in the authority of the 2ompanions of the Messenger of Allaah 3sallallaahu 4alaihi wa
sallam5& 46o you see any Ge%ibility thereL4 ,e said, 4No, by Allaah, so that he may be on
2*
the truth" )ruth can only be one" )wo contradictory views, can both be correctL> )ruth
and right are only one"'
?
Imaam Mu8ani, a companion of Imaam 0haa/4i said,
')he 2ompanions of the Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 indeed
di<ered, and some of them corrected others" 0ome scrutinised others4 views and found
fault with them" If all their views had been correct, they would not have done so"
4Omar ibn al*hattab became angry at the dispute between Obayy ibn a4b and Ibn
Mas4ood about prayer in a single garment" Obayy said, 4Prayer in one garment is good
and /ne; Ibn Mas4ood said, 4)hat is only if one does not have many clothes"4 0o 4Omar
came out in anger, saying, 4)wo men from among the companions of the Messenger of
Allaah 3sallallaahu 4alaihi wa sallam5, who are looked up to and learnt from, disputingL
Obayy has spoken the truth and not cared about Ibn Mas4ood" But if I hear anyone
disputing about it after this I will do such*and*such to him4"'
C

Imaam Mu8ani also said,
')here is the one who allows di<ering and thinks that if two scholars make i!tihaad on a
problem and one says, 4,alaal4, while the other says, 4,araam4, then both have arrived at
the truth with their i!tihad> It can be said to such a person, 4Is this view of yours based on
the sources or on :iyaas 3analogy5 L4 If he says, 4Hn the sources4, it can be said, 4,ow
can it be based on the sources, when the @ur4aan negates di<ering L4 And if he says, 4Hn
analogy4, it can be said, 4,ow can the sources negate di<ering, and it be allowed for you
to reason by analogy that di<ering is allowedL> )his is unacceptable to anyone
intelligent, let alone to a man of learning"'
E
If it is said further& '#hat you have :uoted from Imaam Maalik that truth is only one, not
plural, is contradicted by what is found in Al*Madkhal al*Ki:hi by 0haikh Bar:aa4 3(PCE5,
')he 2aliphs Abu 7a4far al*Mansoor and later ar* Aasheed proposed to select the
Madhhab of Imaam Maalik and his book Al*Muwatta4 as the oDcial code of Maw for the
4Abbaasi empire, but Maalik forbade them from this, saying, 'Indeed, the 2ompanions of
the Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 di<ered in the non* fundamental
issues and were scattered in various towns, but each of them was correct"'
I say& )his incident of Imaam Maalik 3rahimahullaah5 is well* known, but his saying at the
end, 'but each of them was correct' is one for which I /nd no basis in any of the
narrations or sources I have come across
(F
, by Allaah, e%cept for one narration collected
by Abu Nu4aim in ,ilyah al* Awliyaa4 3=P--+5, but with a chain of narrators which includes
al*Mi:daam ibn 6aawood who is classi/ed among the weak narrators by 6hahabi in ad*
6u4afaa4; not only this, but the wording of it is, '""" but each of them was correct in his
own eyes"' ,ence the phrase 'in his own eyes' shows that the narration in Madkhal is
fabricated; indeed, how could it be otherwise, when it contradicts what has been
reported on reliable authority from Imaam Maalik that truth is only one and not plural, as
we have mentioned, and this is agreed on by all the Imaams of the 2ompanions and the
0uccessors as well as the four Mu!tahid Imaams and others" Ibn 4Abdul Barr says, 'If the
conGicting views could both be right, the 0alaf would not have corrected each other4s
i!tihaad, !udgments, and verdicts" 0imple reasoning forbids that something and its
opposite can both be correct; as the /ne saying goes,
)o prove two opposites simultaneously is the most hideous absurity"'
((

2+
If it is said further, '.iven that this narration from Imaam Maalik is false, why did he
forbid al*Mansoor from bringing the people together on his book Al*Muwatta4 rather than
acceding to the 2aliph4s wish L'
I say& )he best that I have found in answer to this is what ,aa/8 Ibn atheer has
mentioned in his 0harh Ikhtisaar 4Oloom al*,adeeth 3p"-(5, that Imaam Maalik said,
'Indeed the people have come together on, and know of, things which we are not
ac:uainted with"' )his was part of the e%cellence of his wisdom and impartiality, as Ibn
atheer 3rahimahullaah5 says"
,ence, it is proved that all di<ering is bad, not a mercy> ,owever, one type of di<ering is
reprehensible, such as that of staunch followers of the Madhhabs, while another type is
not blameworthy, such as the di<ering of the 2ompanions and the Imaams who
succeeded them * May Allaah raise us in their company, and give us the capability to
tread their path"
)herefore, it is clear that the di<ering of the 2ompanions was not like that of the
mu:allideen" BrieGy& the 2ompanions only di<ered when it was inevitable, but they used
to hate disputes, and would avoid them whenever possible; as for the mu:allideen, even
though it is possible in a great many cases to avoid di<ering, they do not agree nor
strive towards unity; in fact, they uphold di<ering" ,ence there is an enormous gulf
between these two types of people in their di<erence of opinion"
)his was from the point of view of cause"
B5 )he di<erence in e<ect is more obvious"
)he 2ompanions 3radi Allaahu 4anhum5, despite their well* known di<ering in non*
fundamental issues, were e%tremely careful to preserve outward unity, staying well*
away from anything which would divide them and split their ranks" Kor e%ample, there
were among them those who approved of saying the basmalah loudly 3in prayer5 and
those who did not; there were those who held that raising the hands 3in prayer5 was
recommended and those who did not; there were those who held that touching a woman
nulli/ed ablution, and those who did not; * but despite all that, they would all pray
together behind one imaam, and none of them would disdain from praying behind an
imaam due to di<erence of opinion"
As for the mu:allideen, their di<ering is totally opposite, for it has caused Muslims to be
divided inthe mightiest pillar of faith after the two testi/cations of faith& none other than
the 0alaah 3Prayer5" )hey refuse to pray together behind one imaam, arguing that the
imaam4s prayer is invalid, or at least detestable, for someone of a di<erent Madhhab"
)his we have heard and seen, as others beside us have seen
(+
; how can it not be, when
nowadays some famous books of the Madhhabs rule such cases of invalidity or
detestability" )he result of this has been that you /nd four Mihraabs 3alcoves5 in some
large congregational mos:ues, in which four imaams successively lead the Prayer, and
you /nd people waiting for their imaam while another imaam is already standing in
Prayer>>>
In fact, to some mu:allideen, the di<erence between the Madhhabs has reached a worse
state than that, such as a ban in marriage between ,anafees and 0haa/4is; one well
known ,ana/ scholar, later nicknamed Mufti ath*)ha:alayn 3)he Mufti for ,umans and
7inn5, issued a fatwaa allowing a ,ana/ man to marry a 0haa/4i woman, because 'her
position is like that of the People of the Book'
(-
> )his implies * and implied meanings are
2,
acceptable to them * that the reverse case is not allowed, i"e" a ,ana/ woman marrying
a 0haa/4i man, !ust as a Muslim woman cannot marry a 7ew or 2hristianL>>
)hese two e%amples, out of many, are enough to illustrate to anyone intelligent the evil
e<ects of the di<ering of the later generations and their insistence upon it, unlike the
di<ering of the earlier generations 3the 0alaf5, which did not have any adverse e<ect on
the Ommah" Because of this, the latter are e%empt from the verses prohibiting division in
the 6een, unlike the later generations" May Allaah guide us all to the 0traight Path"
Kurther, how we wish that the harm caused by such di<ering be limited to among
themselves and not e%tend to the other peoples being given da4wah, for then it would
not be that bad, but it is so sad when they allow it to reach the non* believers in many
areas around the world, and their di<ering obstructs the entry of people in large
numbers into the 6een of Allaah> )he book Balaam min al*.harb by Muhammad al*
.ha8aali 3p" +FF5 records the following incident,
'It so happened during a conference held at the Oniversity of Princeton in America that
one of the speakers raised a :uestion, one which is a favourite of the Hrientalists and
the attackers of Islaam& 4#hich teachings do the Muslims advance to the world in order
to specify the Islaam towards which they are inviting L Is it Islamic teachings as
understood by the 0unnisL Hr is it as understood by the Imaami or Baidi 0hee4ahsL
Moreover, all of these are divided further amongst themselves, and further, some of
them believe in limited progression in thought, while others believe obstinately in /%ed
ideas"4
)he result was that the inviters to Islaam left those being invited in confusion, for they
were themselves utterly confused"'
(1

In the Preface to ,adiyyah as*0ultaan ilaa Muslimee Bilaad 7aabaan by 4Allaamah 0ultaan
al*Ma4soomi 3rahimahullaah5, the author says,
A :uery was posed to me by the Muslims from 7apan, from the cities of )okyo and Hsaka
in the far east, '#hat is the actual 6een of IslaamL #hat is a MadhhabL Is it necessary
for one ennobled by the 6een of Islaam to adhere to one of the four MadhhabsL )hat is,
should he be Maaliki, ,ana/, 0haa/4i or ,anbali, or is it not necessaryL'
)his was because a ma!or di<ering, a /lthy dispute, had occured here, when a number of
groups of 7apanese intellectuals wanted to enter into the 6een of Islaam, and be
ennobled by the nobility of $eman" #hen they proposed this to some Muslims present in
)okyo, some people from India said, 'It is best that they choose the Madhhab of Abu
,aneefah, for he is the Mamp of the Ommah'; some people from Indonesia 37ava5 said,
'No, they should be 0haa/4i>' 0o when the 7apanese heard these statements, they were
e%tremely perple%ed and were thrown o< their original purpose" ,ence the issue of the
Madhhabs became a barrier in the path of their accepting Islaam>
Misconception Three
Hthers have the idea that what we invite to, of following the 0unnah and not accepting
the views of the Imaams contrary to it, means to completely abandon following their
views and bene/ting from their opinions and i!tihaad"
2-
Answer& )his idea is as far as can be from the truth * it is false and obviously Gawed, as
is clearly evident from our previous discussion, all of which suggests otherwise" All that
we are calling to is to stop treating the Madhhab as a 6een, placing it in the position of
the @ur4aan and the 0unnah, such that it is referred to in the case of dispute or when
e%tracting a new !udgment for une%pected cirumstances, as the so*called !urists of this
age do when setting new rules for personal matters, marriage, divorce, etc, instead of
referring to the @ur4aan and the 0unnah to distinguish the right from the wrong, the
truth from falsehood * all of this on the basis of their '6i<ering is a mercy' and their idea
of pursuing every concession, ease and convenience> ,ow /ne was the saying of
0ulaiman at*)aymi 3rahimahullaah5&
#ere you to accept the concessions of every scholar, In you would gather every evil"
Aelated by Ibn 4Abdul Barr in 7aami4 Bayaan al*4Ilm 3+PE(* E(5, who said after it, ')here is
i!maa4 3consensus of opinion5 on this& I know of no contrary view"'
All this pursuing of concessions for the sake of it is what we re!ect, and it agrees with
i!maa4, as you see"
As for referring to the Imaams4 views, bene/ting from them, and being helped by them
in understanding the truth where they have di<ered and there is no te%t in the @ur4aan
and the 0unnah, or when there is need for clari/cation, we do not re!ect it" In fact, we
en!oin it and stress upon it, for there is much bene/t e%pected in this for whoever treads
the path of being guided by the @ur4aan and the 0unnah" 4Allaamah Ibn 4Abdul Barr
3rahimahullaah5 says 3+P(C+5,
',ence, my brother, you must preserve the fundamentals and pay attention to them"
Nou should know that he who takes care over preserving the sunnahs and the
commandments stated in the @ur4aan, considers the views of the !urists to assist him in
his i!tihaad, open up di<erent angles of approach and e%plain sunnahs which carry
di<erent possible meanings, does not blindly follow the opinion of anyone of them the
way the 0unnah should be followed without analysis, nor ignores what the scholars
themselves achieved in preserving and reGecting on the sunnahs, but follows them in
discussion, understanding and analysis, is grateful to them for their e<orts through
which they have bene/ted him and alerted him about various points, praises them for
their correct conclusions, as in the ma!ority of cases, but does not clear them of errors
!ust as they did not clear themselves& such is the pursuer of knowledge who is adhering
to the way of the pious predecessors; such is the really fortunate and truly guided; such
is the follower of the 0unnah of his Prophet 3sallallaahu 4alaihi wa sallam5, and the
guidance of the 2ompanions 3radi Allaahu 4anhum5"
But he who refrains from analysis, forsakes the method we have mentioned, disputes
the sunnahs with his opinion and desires to accommadate them only where his own view
allows& such a one is straying and leading others astray" Kurther, he who is ignorant of all
we have mentioned, and plunges carelessly into giving verdicts without knowledge& such
a one is even more blind, and on a path more astray"'
Misconception Four
)here e%ists another common misconception among mu:allideen which bars them from
practising the 0unnah which it is apparent to them that their Madhhab is di<erent to it in
that issue& they think that practising that sunnah entails faulting the founder of the
2.
Madhhab" )o them, /nding fault means insulting the Imaam; if it is not allowed to insult
any individual Muslim, how can they insult one of their Imaams L
Answer& )his reasoning is totally fallacious, and borne of not understanding the 0unnah;
otherwise, how can an intelligent Muslim argue in such a wayL>
)he Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 himself said, #hen the one
making a !udgment strives his outmost and arrives at the correct result, he has two
rewards; but if he !udges, striving his utmost and passes the wrong !udgment, he has
one reward"
(;
)his hadeeth refutes the above argument and e%plains lucidly and without
any obscurity that if someone says, '0o*and*so was wrong', its meaning under the
0haree4ah is '0o*and*so has one reward"' 0o if he is rewarded in the eyes of the one
/nding fault, how can you accuse the latter of insulting himL> )here is doubt that this
type of accusation is baseless and anyone who makes it must retract it& otherwise it is
he who is insulting Muslims, not !ust ordinary individuals among them, but their great
Imaams among the 2ompanions, 0uccessors the subse:uent Mu!tahid Imaams and
others" )his is because we know for sure that these illustrious personalities used to fault
and refute each other
(=
; is it reasonable to say, ')hey used to insult each other'L No> In
fact, it is authentically*reported that the Messenger of Allaah 3sallallaahu 4alaihi wa
sallam5 himself faulted Abu Bakr 3radi Allaahu 4anhu5 in his interpretation of a man4s
dream, saying to him, 'Nou were right in some of it and wrong in some of it'
(?
* so did he
3sallallaahu 4alaihi wa sallam5 insult Abu Bakr by these wordsL>
Hne of the astonishing e<ects this misconception has on its holders is that it prevents
them from following the 0unnah when it is di<erent to their Madhhab, since to them
practising it means insulting the Imaam, whereas following him, even when contrary to
the 0unnah, means respecting and loving him> ,ence they insist on following his opinion
to escape from this supposed disrespect"
)hese people have forgotten * I am not saying& """ pretended to forget * that because of
this notion, they have landed in something far worse than that from which they were
Geeing" It should be said to them, 'If to follow someone means that you are respecting
him, and to oppose him means that you are insulting him, then how do you allow
yourselves to oppose the e%ample of the Prophet 3sallallaahu 4alaihi wa sallam5 and not
follow it, preferring to follow the Imaam of the Madhhab in a path di<erent to the
0unnah, when the Imaam is not infallible and insulting him is not ufrL> If you interpret
opposing the Imaam as insulting him, then opposing the Messenger of Allaah
3sallallaahu 4alaihi wa sallam5 is more obviously insulting him; in fact, it is open ufr,
from which we seek refuge with Allaah>' If this is said to them, they cannot answer to it,
by Allaah, e%cept one retort which we hear time and time again from some of them& '#e
have left this sunnah trusting in the Imaam of the Madhhab, and he was more learned
about the 0unnah than us"'
Hur answer to this is from many angles, which have already been discussed at length in
this Introduction" )his is why I shall brieGy limit myself to one approach, a decisive reply
by the permission of Allaah" I say&
')he Imaam of your Madhhab is not the only one who was more learned about the
0unnah than you& in fact, there are do8ens, nay hundreds, of Imaams who too were more
knowledgeable about the 0unnah than you" )herefore, if an authentic sunnah happens
to di<er from your Madhhab, and it was taken by one of these other Imaams, it is
de/nitely essential that you accept this sunnah in this circumstance" )his is because
your above* mentioned argument is of no use here, for the one opposing you will reply,
4#e have accepted this 0unnah trusting in our Imaam, who accepted it4 * in this instance,
2/
to follow the latter Imaam is preferable to following the Imaam who has di<ered from the
0unnah"'
)his is clear and not confusing to anyone, Allaah #illing"
Because of all of the above, I am able to say&
0ince this book of ours has collected the authentic sunnahs reported from the
Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 about the description of his Prayer,
there is no e%cuse for anyone to not act on it, for there is nothing in it which the scholars
have unanimously re!ected, as they would never do" In fact, in every instance several of
them have adopted the authentic sunnah; any one of them who did not do so is e%cused
and rewarded once, because the te%t was not conveyed to him at all, or it was conveyed
but in such a way that to him it did not constitute proof, or due to other reasons which
are well*known among the scholars" ,owever, those after him in front of whom the te%t
is /rmly established have no e%cuse for following his opinion; rather, it is obligatory to
follow the infallible te%t"
)his message has been the purpose of this Introduction" Allaah, Mighty and 0ublime,
says,
'H you who believe> .ive your response to Allaah and ,is Messenger when he calls you
to that which will give you life, and know that Allaah comes in between a man and his
heart, and it is ,e to whom you shall all be gathered"'
(C

Allaah says the )ruth; ,e shows the #ay; and ,e is the Best to Protect and the Best to
,elp" May Allaah send prayers and peace on Muhammad, and on his family and his
2ompanions" Praise be to Allaah, Mord of the #orlds"
Muhammad Naasir ad*6een al*Albaani
6amascus +CP(FP(-CE A,
20
Facing The 6a'bah
#hen the Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 stood for prayer, he would
face the a4bah in both obligatory and voluntary prayers
(
, and he 3sallallaahu 4alaihi wa
sallam5 ordered that, saying to the 'one who prayed badly'
+
& #hen you stand for
prayer, perform ablution perfectly, then face the :iblah and say takbeer"
-

'6uring a !ourney, he 3sallallaahu 4alaihi wa sallam5 would pray voluntary prayers and
witr on his mount, wherever it faced carrying him Ieast or westJ"'
1

)he saying of Allaah, the $%alted, '#herever you turn, there is the Kace of Allaah'
3Ba:arah, +&((;5 applies to this"
;

'I0ometimesJ when he intended to pray non*obligatory prayers on his she*camel, he
would make it face the :iblah, say takbeer, and pray towards wherever his mount turned
its face"'
=

',e would make rukoo4 and sa!dah on his mount by lowering his head, making the
sa!dah lower than the rukoo4"'
?

'#hen he intended to pray obligatory prayers, he would dismount and face the :iblah"'
C

In prayer during severe fear, he 3sallallaahu 4alaihi wa sallam5 set the e%ample for his
ummah to pray 'on foot, standing on their feet, or mounted; facing the :iblah or not
facing it'
E
, and he also said, #hen they 3the armies5 meet, then it 3i"e" the prayer5 is
takbeer and indication with the head"
(F

,e 3sallallaahu 4alaihi wa sallam5 also used to say& #hat is between the east and the
west is :iblah"
((

7aabir 3radiallaahu 4anhu5 said&
'Hnce, when we were with the Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 on an
e%pedition, the sky was cloudy, so we tried to /nd the @ibla but we di<ered, so each one
of us prayed in a di<erent direction, and each of us drew marks in front of him in order
to mark our positions" In the morning, we looked at it and found that we had not prayed
towards the @iblah" 0o we mentioned this to the Prophet 3sallallaahu 4alaihi wa sallam5
Ibut he did not order us to repeat 3the prayer5J and he said& Nour prayer was suDcient"'
(+
',e 3sallallaahu 4alaihi wa sallam5 used to pray towards Bait al*Mu:addas Iwith the
a4bah in front of himJ before the following verse was revealed& '#e see the turning of
your faces to the heavens; now shall we turn you to a @iblah that shall please you& turn
then your faces in the direction of the 0acred Mos:ue' 3Ba:arah +&(115" #hen it was
revealed he faced the a4bah" )here were people at @ubaa4 praying Ka!r when someone
came to them and said, 49erily the Messenger of Allaah 3sallallaahu 4alaihi wa sallam5
has had some of the @ur4aan revealed to him last night and he has been ordered to face
the a4bah, IverilyJ so face it4" )heir faces were towards 0haam, so they turned round
Iand their Imaam turned round to face the :iblah along with themJ"'
(-

Standing in Prayer
21
,e 3sallallaahu 4alaihi wa sallam5 used to stand in prayer for both obligatory and
voluntary prayers, carrying out the command of the $%alted&
'And stand before Allaah devoutly"' 3Ba:arah, +&+-C5"
As for during a !ourney, he would pray voluntary prayers on his riding beast"
,e set the e%ample for his ummah to pray during severe fear on foot or while mounted,
as has been mentioned, and that is the purpose of the saying of Allaah&
'.uard strictly your 3habit of5 prayers, especially the Middle Prayer
(1
, and stand before
Allaah devoutly" If you fear 3an enemy5 then pray on foot, or while riding" But when you
are in security, celebrate Allaah4s praises in the manner ,e has taught you, which you
did not know before"' 3Ba:arah, +&+-C*E5
,e 3sallallaahu 4alaihi wa sallam5 prayed sitting during the illness of which he died"'
(;
,e
also prayed sitting on another occasion before that, when he was in!ured, and the people
behind him prayed standing; so he indicated to them to sit, so they sat 3and prayed5"
#hen he /nished, he said, Nou were going to do as the Persians and the Aomans do&
stand for their kings who sit" 0o do not do so, for the Imaam is there to be followed&
when he makes rukoo4, make rukoo4, when he rises, rise; and when he prays sitting, pray
sitting Iall of youJ"
(=
The Prayer o( a Sick Person in a Sitting Position
4Imran ibn ,usain 3radiallaahu 4anhu5 said, 'I was su<ering from haemorrhoids 3piles5, so
I asked the Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 and he said, Pray
standing; if you are not able, then sitting down; if you are not able to do so, then pray
lying down"
(?

4Imraan ibn ,usain also said, 'I asked him 3sallallaahu 4alaihi wa sallam5 about the prayer
of a man while sitting, so he said& ,e who prays standing, that is better; he who prays
sitting, his reward is half that of the former" ,e who prays lying down 3and in another
narration& reclining5, has half the reward of the one who sits"
(C
)his applies to the sick
person, for Anas 3radiallaahu 4anhu5 said, ')he Messenger of Allaah 3sallallaahu 4alaihi
wa sallam5 came out to the people while they were praying sitting due to illness, so he
said& 9erily, the prayer of one who sits is 3worth5 half of the prayer of the one who
stands"
(E

Hnce 'he 3sallallaahu 4alaihi wa sallam5 visited a sick person and saw him praying
3leaning5 on a pillow, so he took it and cast it aside" 0o the man took a stick to pray
3leaning5 on it, but he took it and cast it aside and said& Pray on the ground if you can,
but otherwise make movements with your head, making your su!ood lower than your
rukoo"'
+F
Prayer on a Ship
,e 3sallallaahu 4alaihi wa sallam5 was asked about prayer on a ship, so he said, Pray on it
standing, unless you are afraid of drowning"
+(

*3
#hen he grew old he took a support at his place of prayer to lean on
++
"
Sitting and Standing in the ight Prayer /Taha77ud.
,e 3sallallaahu 4alaihi wa sallam5, used to pray long through the night standing, and long
through the night sitting, and if he recited standing, he would bow standing, and if he
recited sitting, he would bow sitting"'
+-

0ometimes, ',e would pray sitting, so he would recite sitting until about thirty or forty
verses of his recitation wre left; he would then stand up to recite these standing and
then bow and prostrate, and he would do likewise in the second raka4ah"'
+1

In fact, 'he prayed as*subhah
+;
sitting down towards the end of his life when he had
grown old, and that was a year before his death"'
+=

Also 'he would sit cross*legged"'
+?
Prayer 8earing Shoes and the command to do so
',e used to stand 3in prayer5 bare*footed sometimes and wearing shoes sometimes"'
+C

,e allowed this for his ummah, saying& #hen one of you prays, he should wear his shoes
or take them o< and put them between his feet, and not harm others with them"
+E

,e encouraged prayer wearing them sometimes, saying& Be di<erent from the 7ews, for
they do not pray in their shoes nor in their khu<s 3leather socks5"
-F

Hccasionally he would remove them from his feet while in prayer and then continue his
prayer, as Abu 0a4eed al*hudri has said&
')he Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 prayed with us one day" #hilst
he was engaged in the prayer he took o< his shoes and placed them on his left" #hen
the people saw this, they took o< their shoes" #hen he /nished his prayer he said, #hy
did you take your shoes o<L )hey said, 4#e saw you taking your shoes o<, so we took
our shoes o<"4 ,e said, 9erily 7ibreel came to me and informed me that there was dirt *
or he said& something harmful * 3in another narration& /lth5on my shoes, so I took them
o<" )herefore, when one of you goes to the mos:ue, he should look at his shoes& if he
sees in them dirt * or he said& something harmful * 3in another narration& /lth5 he should
wipe them and pray in them"
-(

'#hen he removed them, he would place them on his left'
-+
and he would also say&
#hen one of you prays, he should not place his shoes on his right nor on his left, where
they will be on someone else4s right, e%cept if there is no one on his left, but he should
place them between his feet"
--
Prayer on the Pu#pit /Minbar.
'Hnce he 3sallallaahu 4alaihi wa sallam5 prayed on the pulpit 3in another narration& 4"""
which had three steps45
-1
" ,ence Ihe stood on it and said takbeer and the people behind
*2
him said takbeer while he was on the pulpit,J Ithen he made rukoo4 on the pulpit,J then
he rose and descended backwards to make sa!dah at the foot of the pulpit" )hen he
returned, Iand did on it as he had done in the /rst rak4ahJ, until he completed his prayer"
,e then turned to the people and said& H people> I have done this so that you may follow
me and learn my prayer"
-;
The Sutrah
19
) and the *b#igation to ha5e one
',e 3sallallaahu 4alaihi wa sallam5 used to stand near to the sutrah, so that there was 3a
distance of5 three cubits between him and the wall'
-?
and 'between the place of his
prostration and the wall, 3there was5 enough space for a sheep to pass"'
-C

,e used to say& '6o not pray e%cept towards a sutrah, and do not let anyone pass in
front of you, but if someone continues 3to try to pass5 then /ght him, for he has a
companion 3i"e" a shaytaan5 with him"'
-E

%e +ou#d a#so say: :8hen one o( you prays to+ards a sutrah) he shou#d get
c#ose to it so that Shaytaan cannot break his prayer;:
3<
0ometimes 'he would seek to pray at the pillar which was in his mos:ue"'
1(

'#hen he prayed Iin an open space where there was nothing to use as sutrahJ he would
plant a spear in the ground in front of him and pray towards it with the people behind
him'
1+
; 0ometimes 'he would to set his mount sideways and pray towards it'
1-
but this is
not the same as prayer in the resting*place of camels
11
, which 'he forbade'
1;
, and
sometimes 'he would take his saddle; set it lengthways and pray towards its end"'
1=

,e would say& #hen one of you places in front of him something such as the stick on the
end of a saddle, he should pray and not mind anyone who passes beyond it"
1?

Hnce 'he prayed towards a tree'
1C
and sometimes 'he would pray towards the bed on
which 4Aa4ishah 3radi Allaahu anhaa5 was lying Iunder her sheetJ"'
1E

,e 3sallallaahu 4alaihi wa sallam5, would not let anything pass between him and his
sutrah, hence once 'he was praying, when a sheep came running in front of him, so he
raced it until he pressed his belly against the wall Iand it passed behind himJ"'
;F

Also, once 'while praying an obligatory prayer, he clenched his /st 3during it5, so when
he had /nished, the people said& 4H Messenger of Allaah, did something happen during
the prayerL4 ,e said& No, e%cept that the devil wanted to pass in front of me, so I
strangled him until I could feel the coldness of his tongue on my hand By Allaah> ,ad my
brother 0ulaimaan not beaten me to it
;(
, I would have tied him 3the devil5 to one of the
pillars of the mos:ue so that the children of Madinah could walk round him" I0o whoever
can prevent something intervening between him and the :iblah, he must do soJ"'
;+

,e also used to say&
#hen one of you prays towards something which is a sutrah between him and the
people and someone intends to cross in front of him, then he should push him in the
throat Iand repel, as much as he canJ, 3in one narration& he should stop him, twice5 but if
he refuses 3to not pass5 then he should /ght him, for verily he is a devil"
;-

**
,e also used to say& If the person who passed in front of someone praying knew 3the sin5
on him, it would be better for him to wait forty than to pass in front" 3Abu an*Nadr said,
'I do not remember e%actly whether he said forty days, months or years"'5"
;1
8hat Breaks the Prayer
,e used to say& A man4s prayer is cut o< when there is nothing such as the end of a
saddle in front of him, by& a ImenstruatingJ
;;
woman, a donkey or a black dog" Abu 6harr
said, 4I said& 'H Messenger of Allaah, why the black dog rather than the red oneL' ,e
said, )he black dog is a shaytaan"
;=
Prohibition o( Prayer Facing the =ra5e
,e used to forbid prayer facing the grave, saying& 6o not pray towards the graves, and
do not sit on them"
;?

Intention
,e 3sallallaahu 4alaihi wa sallam5 used to say& All actions are by intention, and every man
shall have what he intended"
;C

;E
Takbeer
)hen he 3sallallaahu 4alaihi wa sallam5 would commence the prayer by saying&
Allaah is the .reatest
=F

,e ordered 'the man who prayed badly' to do likewise as has been mentioned, and he
said to him& 9erily, the prayer of a person is not complete until he has made an ablution
which has included the necessary parts of the body and has then said& 4Allaahu Akbar4"
=(

,e would also used to say& )he key to the prayer is puri/cation, it is entered by takbeer
and e%ited by tasleem"
=+

Also, 'he used to raise his voice for the takbeer such that those behind him could
hear"'
=-
But, 'when he fell ill Abu Bakr used to raise his voice to convey the takbeer of
the Messenger 3sallallaahu 4alaihi wa sallam5 to the people"'
=1

*+
,e would also say& #hen the Imaam says& Allaahu Akbar, then say& Allaahu Akbar"
=;
&aising the %ands
,e would raise his hands sometimes with the takbeer,
==
sometimes after the takbeer,
=?

and sometimes before it"
=C

',e would raise them with /ngers apart Inot spaced out, nor togetherJ',
=E
and 'he would
put them level with his shoulders'
?F
, although occasionally, 'he would raise them until
they were level with Ithe tops ofJ his ears"'
?(
To P#ace the &ight Arm on the 4e(t Arm) and the command (or it
',e 3sallallaahu 4alaihi wa sallam5 used to place his right arm on his left arm'
?+
, and he
used to say& #e, the company of prophets, have been commanded to hasten the
breaking of the fast, to delay the meal before the fast, and to place our right arms on our
left arms during prayer"
?-

Also 'he passed by a man who was praying and had placed his left arm on his right, so
he pulled them apart and placed the right on the left"'
?1
To P#ace the %ands on the 'hest ',e used to place the right arm on the back of his
left palm, wrist and forearm'
?;
, 'and he commanded his companions to do likewise'
?=
,
and 3sometimes5 'he would grasp his left arm with his right"'
??

',e used to place them on his chest"'
?C

Also 'he used to forbid putting one4s hand on the waist during prayer Iand he put his
hand on his waist 3to demonstrate5J'
?E
" And this is the 'silb' which he used to forbid"
CF

To 4ook At The P#ace *( Prostration) And %umi#ity
',e 3sallallaahu 4alaihi wa sallam5 used to incline his head during prayer and /% his sight
towards the ground'
C(
* 'while he was in the a4bah, his sight did not leave the place of
his prostration until he came out from it'
C+
; and he said, It is not /tting that there should
be anything in the ,ouse which disturbs the person praying"
C-

',e used to forbid looking up at the sky'
C1
, and he emphasised this prohibition so much
that he said& People must refrain from looking up at the sky in prayer, or their sight will
not return to them 3and in one narration& or their sight will be plucked away5"
C;
In
another hadeeth& 0o when you pray, do not look here and there, for Allaah sets ,is Kace
for the face of his slave in his prayer as long as he does not look away
C=
, and he also
said about looking here and there, 'it is a snatching away which the devil steals from the
slave during prayer"'
C?

*,
,e 3sallallaahu 4alaihi wa sallam5 also said& Allaah does not cease to turn to a slave in his
prayer as long as he is not looking around; when he turns his face away, Allaah turns
away from him
CC
; he 'forbade three things& pecking like a hen, s:uatting 3i:4aa45, like a
dog and looking around like a fo%'
CE
; he also used to say, Pray a farewell prayer as if you
see ,im, but if you do not see ,im, surely ,e sees you
EF
; and, Any person who, when an
obligatory prayer is due, e%cels in its ablution, humility and bowings, will have it as a
remission for his previous minor sins as long as he does not commit a ma!or sin, and this
3opportunity5 is for all times"
E(

Hnce he 3sallallaahu 4alaihi wa sallam5, prayed in a khameesah
E+
and 3during the prayer5
he looked at its marks" 0o when he /nished, he said& )ake this khameesah of mine to
Abu 7ahm and bring me his anbi!aaniyyah
E-
, for it has diverted my attention from the
prayer 3in one narration& for I have looked at its marks during the prayer and it almost
put me to trial5"
E1
Also '4Aaishah had a cloth with pictures spread towards a sahwah
E;
,
towards which the Prophet 3sallallaahu 4alaihi wa sallam5 prayed and then said& )ake it
away from me Ifor its pictures did not cease to thwart me in my prayerJ"
E=

,e would also say& Prayer is not valid when the food has been served, nor when it is time
to relieve oneself of the two /lths"
E?
*pening Supp#ications /"u'aa's.
Ne%t, he 3sallallaahu 4alaihi wa sallam5 would commence his recitation with many kinds
of supplications in which he would praise Allaah the $%alted, and glorify and e%tol ,im"
,e in fact ordered 'the man who prayed badly' to do so, saying to him& No person4s
prayer is complete unless he says takbeer, praises Allaah the Mighty and 0ublime and
e%tols ,im, recites of the @ur4aan what is easy for him """
EC

,e would say any one of the following supplications& *
(" H Allaah> 0eparate me 3far5 from my sins as you have separated 3far5 the $ast and
#est" H Allaah> 2leanse me of my sins as white cloth is cleansed from dirt" H
Allaah> #ash me of my sins with water, ice and snow"
,e used to say this in obligatory prayers"
EE
+" I have set my face towards the Hriginator of the heavens and the earth sincerely
Iin IslamJ and I am not among the Mushrikeen" Indeed my prayer, my sacri/ce, my
living and my dying are for Allaah, the Mord of the #orlds& no partner has ,e" #ith
this I have been commanded, and I am the /rst of the Muslims 3those who submit
to ,im5"
(FF
H Allaah> Nou are the ing, none has the right to br worshipped but Nou,
INou are the Most Perfect Q all Praise is for NouJ Nou are my Mord and I am Nour
slave
(F(
" I have wronged myself, and have acknowledged my sins, so forgive all my
sins, for no*one forgives sins e%cept Nou" .uide me to the best of characters, to
which no* one can guide e%cept Nou, and save me from the worst of characters,
from which no*one can save e%cept Nou" I am here and happy to serve you
(F+
" All
good is in your ,ands, and evil is not from Nou"
(F-
I)he guided one is he who is
guided by you"J I e%ist by your will and belong to Nou" I)here is no escape or
shelter from Nou e%cept to Nou"J Nou are blessed and e%alted" I seek Nour
forgiveness and repent to Nou"
,e used to say this in obligatory and voluntary prayers
(F1
"
*-
-" 0imilar to the above, without;
Nou are my Mord and I am Nour slave to the end, with the following addition&
H Allaah> Nou are the ing, there is no 3true5 deity e%cept Nou, glori/ed be Nou and
praised"
(F;
1" 0imilar to no" + until
and I am the /rst of the Muslims, adding&
H Allaah, guide me to the best of characters and the best of actions, no one to
which can guide e%cept Nou, and save me from the evil characters and actions,
from which no one e%cept Nou can save 3others5 e%cept Nou
(F=
"
;" Nou are .lori/ed
(F?
, H Allaah, and Praised
(FC
; Nour Name is Blessed
(FE
; Nour
Ma!esty
((F
is $%alted, and none has the right to worshipped but Nou"
(((
,e
3sallallaahu 4alaihi wa sallam5 also said, Indeed, the words most loved by Allaah
are when ,is slave says& Nou are glori/ed, H Allaah
((+
=" 0imilar to the above, adding in prayer at night&)here is no true god e%cept Allaah,
three times, and
Allaah is the .reatest, 9ery .reat, three times"
?"
Allaah is the .reatest, very great" Praise be to Allaah, again and again" .lori/ed is
Allaah morning and evening * one of the 2ompanions commenced with this, to
which the Messenger 3sallallaahu 4alaihi wa sallam5 said& #onderful for it 3the
supplication5 is that the doors of the heavens were opened for it"
((-
C" Praise be to Allaah, many, pure, blessed praises" Another man commenced with
this, to which he 3sallallaahu 4alaihi wa sallam5 said& I saw twelve angels
competing as to which of them would take it up"
((1
E" H Allaah, to Nou belongs all Praise" Nou are the Might
((;
of the heavens and the
earth and all those in them; to Nou belongs all Praise" Nou are the Maintainer
((=
of
the heavens and the earth and all those in them; Ito Nou belongs all Praise" Nou are
the ing of the heavens and the earth and all those in themJ to Nou belongs all
Praise" Nou are the ,a::
((?
; Nour promise is ha::; Nour saying is ha::; meeting Nou
is ha::; Paradise is ha::; the Kire is ha::; the ,our is ha::; the Prophets are
ha::; Muhammad is ha::" H Allaah> to Nou I have submitted; in Nou I have placed
my trust; in Nou I have believed; to Nou I have turned; for Nour sake I have fought;
to Nou I have referred for !udgement; INou are our Mord and to Nou is the end of all
!ourneys& so forgive me my earlier and later sins, what I have concealed and what I
have showedJ Iand whatever else Nou know about more than I"J Nou are the
Bringer* Korward and Nou are the 6elayer; INou are my deity;J and none has the
right to worshipped but Nou"
((C
Iand there is no might nor power e%cept with NouJ"
,e 3sallallaahu 4alaihi wa sallam5 used to say this in prayer at night, as he did the
following supplications&
((E
(F" H Allaah, Mord of 7ibraa4eel, Meekaa4eel and Israafeel, 2reator of the heavens
and the earth, nower of all that is hidden and open> It is Nou that will !udge
between Nour servants in those matters about which they used to di<er" .uide me
by Nour .race to the )ruth concerning that about which they di<ered, for indeed
*.
Nou guide whomsoever Nou wish to a path that is straight"
(+F
((" ,e would say takbeer, tahmeed, tasbeeh, tahleel and istighfaar ten times
each, and then say,
H Allaah> forgive me and guide me and give me sustenance and Ioverlook my
sinsJ ten times, and then say&
H Allaah> I seek refuge with Nou from the distress of the 6ay of Account ten
times"
(+(
(+" 'Allaah is the .reatest Ithree timesJ, Possessor of ingdom, Power,
Magni/cence and Might"'
(++


&ecitation
Ne%t, he 3sallallaahu 4alaihi wa sallam5 would seek refuge with Allaah the $%alted,
saying&
I seek refuge with Allaah from the $vil Hne, the Ae!ected, from his madness
(+-
, his
arrogance, and his poetry
(+1
" 0ometimes he would add to this, saying&
I seek refuge with Allaah, the all*,earing, the all*nowing, from the $vil Hne """
(+;

)hen he would recite,
In the Name of Allaah, the Most Merciful, the Bestower of Mercy, but not loudly
(+=
"
&ecitation o( one ,erse at a Time
Ne%t, he would recite 0oorah al*Kaatihah and divide his recitation, reciting one verse at a
time" ,e would say&
I,ere he would pause, and then say&J
I)hen he would pause, and then say&J
*/
I)hen he would pause, and then say&J
""" and so on, until the end of the soorah" )he rest of his recitation was also like this&
stopping at the end of the verse and not !oining it with the one after"
(+?

0ometimes, he would recite,
3ing of the 6ay of 7udgment5 instead of
3Master of the 6ay of 7udgment5"
(+C
The ecessity o( a#!Faatihah) and its E>ce##ence
,e would vehemently emphasise the importance of this soorah, saying& ')here is no
prayer for the one who did not recite Iin itJ the opening chapter Iat leastJ'
(+E
, and in
another saying& )hat prayer is not suDcient in which a man does not recite the Hpening
of the Book
(-F
" ,e also said& ,e who performs a prayer in which he does not recite the
Hpening of the Book, then it 3i"e" the prayer5 is de/cient, it is de/cient, it is de/cient,
incomplete"
(-(
" ,e also said&
Allaah the Blessed and $%alted has said& 'I have divided the prayer
(-+
between Myself
and My servant, into two halves& half of it is for Me and half is for My servant, and My
servant shall have what he has asked for"' )hen the Messenger of Allaah 3sallallaahu
4alaihi wa sallam5 said& Aecite> )he servant says 'Praise be to Allaah, the Mord of the
#orlds'; Allaah the $%alted says 'My servant has praised Me'" )he servant says, ')he
Most Merciful, the Bestower of Mercy'; Allaah says, 'My servant has e%tolled Me'" )he
servant says 'Master of the 6ay of 7udgment'; Allaah the $%alted says, 'My servant has
glori/ed Me'" )he servant says, 'It is Nou 3alone5 we worship and it is Nou 3alone5 we ask
for help'; I,e says&J, ')his is between Me and My servant, and My servant shall have
what he has asked for'" )he servant says, '.uide us to the 0traight Path, the Path of
those whom Nou have favoured, not of those who receive Nour anger, nor of those who
go astray'" I,e says&J, 'All these are for My servant, and My servant shall have what he
has asked for"'
(--
,e also used to say& Allaah did not reveal in the )orah or the .ospel anything like the
Mother of the @ur4aan" It is the 0even Hft*Aepeated
(-1
Iand the .rand Aecitation which
have been bestowed upon meJ"
(-;

*0
,e 3sallallaahu 4alaihi wa sallam5 commanded 'the one who prayed badly' to recite it in
his prayer
(-=
, but said to one who could not remember it, 0ay&
3I declare Allaah free from all defects; all Praise be to Allaah; none has the right to be
worshipped but Allaah; Allaah is the .reatest; there is no might or power e%cept by
Allaah5
(-?
"
,e also said to 'the one who prayed badly'& If you know some of the @ur4aan, then recite
it, otherwise praise Allaah, declare ,is .reatness and declare that none has the right to
be worshipped but Allaah;
(-C
The Abrogation o( &ecitation behind the Imaam in the 4oud Prayers
,e had given permission for those being led by the Imaam to recite 0oorah al*Kaatihah
in the loud prayers, when once&
'he was praying Ka!r and the recitation became diDcult for him" #hen he /nished, he
said& Perhaps you recite behind your imaam" #e said& 'Nes, :uickly
(-E
, H Messenger of
Allaah"' ,e said& 6o not do so, e%cept for Ieach of you recitingJ the opening chapter of
the Book, for the prayer is not valid of the one who does not recite it"
(1F
Mater, he forbade them from reciting in the loud prayers at all, when&
',e /nished a prayer in which he was reciting loudly 3in one narration& it was the dawn
prayer5 and said& #ere any of you reciting with me !ust nowL> A man said& 'Nes, I was, H
Messenger of Allaah'" ,e said& I say, why am I contended withL IAbu ,urairah said&J 0o
the people stopped reciting with the Messenger of Allaah 3sallallaahu 4alaihi wa sallam5
when he was reciting loudly after hearing that from him Ibut they recited to themselves
:uietly when the imaam was not reciting loudlyJ"'
(1(
,e also made silence during the imaam4s recitation part of the completeness of following
the imaam, saying& )he imaam is there to be followed, so when he says takbeer, say
takbeer, and when he recites, be silent
(1+
, !ust as he made listening to the imaam4s
recitation enough to not have to recite behind him, saying& ,e who has an imaam, then
the recitation of the imaam is recitation for him
(1-
* this applying in the loud prayers"
The *b#igation to &ecite in the ?uiet Prayers
As for the :uiet prayers, he urged them to recite during them; 7aabir said, '#e used to
recite behind the imaam in Buhr and 4Asr& soorah al*Kaatihah and another soorah in the
/rst two rak4ahs, and soorah al*Katihah in the last two"'
(11

,owever, he dissuaded them from confusing him with their recitation, when&
'he prayed Buhr with his 2ompanions and said 3afterwards5& #hich of you recited
'.lorify the name of your Mord the Most ,igh' 3soorah al*A4laa, C?5L 0omeone said& It
was I Ibut I was only intending nothing but good by doing soJ" 0o he said& I knew that
someone was contending with me by it"
(1;
In another hadeeth& ')hey used to recite
*1
behind the Prophet 3sallallaahu 4alaihi wa sallam5 IloudlyJ, so he said& Nou have mi%ed up
my 3recitation of the5 @ur4aan"
(1=
,e also said& )ruly, the person praying is privately consulting his Mord, so he should be
careful about what he consults him with, and you should not recite the @ur4aan loudly
over each other"
(1?

,e also used to say& #hoever recited a harf 3letter5 from the Book of Allaah, it will count
for him as one good deed, and a good deed is worth ten times over" I do not mean that
'alif laam meem' is a harf, but 'alif' is a harf, 'laam' is a harf, and 'meem' is a harf"
(1C
The aameen) and the Imaam's saying it 4oud#y
#hen he 3sallallaahu 4alaihi wa sallam5 /nished reciting al* Kaatihah, he would say&
3'aameen'5 loudly, prolonging his voice"
(1E

,e also used to order the congregation to say aameen& #hen the imaam says,
'Not of those who receive 3Nour5 anger, nor of those who go astray', then say 'aameen'
Ifor the angels say 'aameen' and the imaam says aameen'J 3in another narration& when
the imaam says 'aameen' say 'aameen'5, so he whose aameen coincides with the
aameen of the angels 3in another narration& when one of you says 'aameen' in prayer
and the angels in the sky say 'aameen', and they coincide5, his past sins are forgiven"
(;F
In another hadeeth& """ then say aameen; Allaah will answer you"
(;(

,e also used to say& )he 7ews do not envy you over anything as much as they envy you
over the salutation and aameen Ibehind the imaamJ"
(;+
The &ecitation a(ter a#!Faatihah
Ne%t, he 3sallallaahu 4alaihi wa sallam5 would recite another soorah after al*Kaatihah,
making it long sometimes, and on other occasions making it short because of travel,
cough, illness or the crying of infants"
Anas ibn Maalik 3may Allaah be pleased with him5 said& ',e 3sallallaahu 4alaihi wa
sallam5 made it Ii"e" the recitationJ short one day in the dawn prayer"' 3In another
hadeeth& he prayed the morning prayer and recited the two shortest soorahs in the
@ur4aan"5 0o it was said& 'H Messenger of Allaah, why did you make it shortL' ,e said& I
heard the crying of a child, and I supposed that his mother was praying with us, so I
wanted to free his mother for him"
(;-

,e also used to say& I enter into prayer intending to lengthen it, but I hear the crying of a
child so I shorten my prayer because I know how deeply his mother feels about his
crying"
(;1

+3
,e used to start from the beginnning of a soorah, completing it most of the time"
(;;

,e used to say& .ive every soorah its share of rukoo4 and su!ood"
(;=
In another narration&
$very soorah should have a rak4ah"
(;?

0ometimes he would divide the soorah into two rak4ahs
(;C
and sometimes he would
repeat the whole soorah in the second rak4ah
(;E
"
0ometimes he would combine two or more soorahs in one rak4ah"
(=F

Hne of the Ansaar used to lead them in the mos:ue of @ubaa4, and every time he recited
a soorah
(=(
for them, he would begin with '0ay& ,e is Allaah, the Hne and Hnly ' 3soorah
al* Ikhlaas, ((+5 until its end, and then recite another soorah with it, and he would do
this in every rak4ah" Because of this, his people spoke to him, saying& 'Nou begin with
this soorah, and then you do not regard it as enough until you recite another one& you
should either recite it 3only5 or leave it and recite another one" ,e said& 'I will not leave
it& if you do not mind me leading you with it, I shall carry on, but if you do not like it, I
shall leave you"' )hey knew that he was one of their best, and they did not like to be led
by anyone else, so when the Prophet 3sallallaahu 4alaihi wa sallam5 came to them, they
told him the story" ,e said& H so* and*so, what stops you from doing what your people
ask you toL #hat makes you recite this soorah in every rak4ahL ,e said& 'I love this
soorah"' ,e said& Nour love for it will enter you into the .arden"
(=+
'ombining Simi#ar Soorahs and others in *ne &ak'ah
,e used to combine the pairs
(=-
of the mufassal
(=1
soorahs, so he used to recite one of
the following pairs of soorahs in one rak4ah
(=;
&
ar*Aahmaan 3;;&?C5
(==
Q an*Na!m 3;-&=+5;
al*@amar 3;1&;;5 Q al*,aa::ah 3=E&;+5;
at*)oor 3;+&1E5 Q 6haariyaat 3;(&=F5;
al*#aa:i4ah 3;=&E=5 Q al*@alam 3=C&;+5;
al*Ma4aari! 3?F&115 Q an*Naa8i4aat 3?E&1=5;
al*MutaDfeen 3C-&-=5 Q 4Abasa 3CF&1+5;
al*Muddaththir 3?1&;= 5 Q al*Mu88ammil 3?-&+F5;
ad*6ahr 3?=&-(5 Q al*@iyaamah 3?;&1F5;
an*Naba 3?C&1F5 Q al*Mursalaat 3??&;F5;
ad*6ukhaan 311&;E5 Q at*)akweer 3C(&+E5"
0ometimes he would combine soorahs from the seven tiwaal 3long soorahs5, such as al*
Ba:arah, an*Nisaa4 and aal*Imraan in one rak4ah during night prayer 3below5" ,e used to
say& )he most e%cellent prayer is one with long standing"
(=?

#hen he recited, '6oes ,e not have the power to give life to the deadL' 3@iyaamah
?;&1F5, he would say,
3.lory be to Nou, of course>5
and when he recited,'.lorify the name of your Mord Most ,igh' 3A4laa C?&(5, he would
say,
+2
3.lori/ed be my Mord Most ,igh5"
(=C
The Permissibi#ity o( &eciting a#!Faatihah on#y
Mu4aadh ibn 7abal used to pray 4Ishaa4 Ithe lastJ with the Messenger of Allaah 3sallallaahu
4alaihi wa sallam5, and then return and lead his people in prayer" Hne night when he
returned and prayed with them, a young man Icalled 0ulaim, of the Banu 0alamahJ from
his people prayed, but when it became too long for him, he Iwent away andJ prayed Iin
the corner of the mos:ueJ, then came out, took the reins of his camel and departed"
#hen Mu4aadh had prayed, this was mentioned to him, so he said& ',e surely has some
hypocrisy in him> I will surely tell the Messenger of Allaah 3sallallaahu 4alaihi wa sallam5
what he has done"' )he young man said& 'And I will tell the Messenger of Allaah
3sallallaahu 4alaihi wa sallam5 what he has done"' 0o in the morning they came to the
Messenger of Allaah 3sallallaahu 4alaihi wa sallam5, and Mu4aadh informed him of what
the young man had done" )he young man said& 'H Messenger of Allaah> ,e stays a long
time with you, and then he returns and lengthens it for us"' 0o the Messenger of Allaah
3sallallaahu 4alaihi wa sallam5 said& Are you one who causes great trouble, Mu4aadhL>
and he said to the young man
(=E
& #hat do you do when you pray, son of my brotherL ,e
said& 'I recite the opening chapter of the Book, then I ask Allaah for the .arden, and
seek refuge with ,im from the Kire" I know neither your dandanah
(?F
nor the dandanah of
Mu4aadh>' 0o the Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 said& I and Mu4aadh
are similar in this"
)he narrator said& )he young man said, 'But Mu4aadh will know 3about me5 on going to
the people when they will have been informed that the enemy has arrived"' )he narrator
said& 0o the enemy came, and the young man attained shahaadah 3martyrdom5" 0o after
that the Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 said to Mu4aadh, #hat did
the one disputing with me and you doL ,e said, 'H Messenger of Allaah, he was true to
Allaah, and I spoke falsely * he was martyred"'
(?(
?uiet and 4oud &ecitation in the Fi5e Prayers and others
,e 3sallallaahu 4alaihi wa sallam5 used to recite loudly in the morning prayer and in the
/rst two rak4ahs of Maghrib and 4Ishaa4, and :uietly in Buhr, 4Asr, the third rak4ah of
Maghrib and the last two rak4ahs of Ishaa4"
(?+

)hey could tell when he was reciting :uietly from the movement of his beard
(?-
, and
because he would let them hear an aayah or so sometimes
(?1
"
,e also recited loudly in Kriday prayer and the two 4$id prayers
(?;
, in the prayer for
rain
(?=
, and in the eclipse prayer
(??
"
?uiet and 4oud &ecitation in the ight Prayer /Taha77ud.
-@A

As for night prayer, he would sometimes recite :uietly and sometimes loudly
(?E
, and 'he
used to recite in his house such that he could be heard in the courtyard"'
(CF

+*
'Hccasionally he would raise his voice more than that until someone lying in bed could
hear him'
(C(
3i"e" from outside the courtyard5"
,e ordered Abu Bakr and 4Omar 3Allaah be pleased with them5 likewise, when&
'he came out at night to /nd Abu Bakr 3Allaah be pleased with him5 praying in a low
voice, and he passed by 4Omar ibn al*hattaab 3Allaah be pleased with him5 who was
praying in a loud voice" Mater, when they gathered around the Prophet 3sallallaahu 4alaihi
wa sallam5 said& H Abu Bakr, I passed by you and you were praying in a low voiceL ,e
said& 'I let ,im whom I was consulting hear, H Messenger of Allaah"' ,e said to 4Omar& I
passed by you and you were praying raising your voiceL 0o he said& 'H Messenger of
Allaah, I repel drowsiness and keep the devil away"' )he Prophet 3sallallaahu 4alaihi wa
sallam5 said& H Abu Bakr, raise your voice a little bit and to 4Omar& lower your voice a
little bit"
(C+
,e used to say& )he one who recites the @ur4aan loudly is like the one who gives charity
loudly, and the one who recites the @ur4aan :uietly is like the one who gives charity
:uietly"
(C-
8hat he /sa##a##aahu 'a#aihi +a sa##am. used to &ecite in the "iBerent Prayers
As for which soorahs and aayaat he 3sallallaahu 4alaihi wa sallam5 used to recite in
prayer, this varied according to the di<erent prayers" )he details now follow, beginning
with the /rst of the /ve prayers& - ! Fa7r Prayer ,e 3sallallaahu 4alaihi wa sallam5 used
to recite the longer mufassal
(C1
surahs
(C;
, hence 'he 3sometimes5 recited al*#aa:i4ah
3;=&E=5 and similar surahs in two rak4ahs'
(C=
"
,e recited from soorah at*)oor 3;+&1E5 during the Karewell Pilgrimage"
(C?

0ometimes 'he would recite soorah @aaf 3;F&1;5 or similar Iin the /rst rak4ahJ"'
(CC

0ometimes 'he would recite the shorter mufassal surahs, such as '#hen the sun is
folded up' 3at*)akweer C(&+E5"'
(CE

Hnce, he recited '#hen the $arth is shaken' 3Bil8aal EE&C5 in both rak4ahs, so that the
narrator said, 'I do not know whether the Messenger of Allaah forgot or recited it on
purpose"'
(EF

Hnce, on a !ourney, he recited '0ay& I seek refuge with the Mord of the 6aybreak' 3Kala:
((-&;5 and '0ay& I seek refuge with the Mord of Mankind' 3Naas ((1&=5"
(E(
,e also said to
4O:bah ibn 4Aamir 3may Allaah be pleased with him5& Aecite the mu4awwadhatain
(E+
in
your prayer, for no seeker of refuge has sought refuge by means of anything like
them"
(E-

0ometimes he used to recite more than that& 'he would recite si%ty aayaat or more'
(E1
*
one of the narrators said, 'I do not know whether this was in each rak4ah or in total"'
,e used to recite soorah ar*Aoom 3-F&=F5
(E;
and sometimes soorah Naa 0in 3-=&C-5
(E=
"
Hnce, 'he prayed the 0ubh Ii"e" Ka!r PrayerJ in Makkah and started reciting soorah al*
Mu4minoon 3+-&((C5 until, when he got to the mention of Moosaa and ,aaroon or the
++
mention of 4Isa
(E?
* one of the narrators was not sure * he started coughing and so made
rukoo4"'
(EC

0ometimes, 'he would lead them in Ka!r with as*0aa<aat' 3??&(C+5"
(EE

'In Ka!r on Kriday, he would recite as*0a!dah 3-+&-F5 Iin the /rst rak4ah, and, in the
second,J ad*6ahr' 3?=&-(5"
+FF

,e used to make the /rst rak4ah longer than the second"
+F(

&ecitation in the Sunnah prayer be(ore Fa7r
,is recitation in the two rak4ahs of sunnah in Ka!r used to be e%tremely short
+F+
, so much
so that 4Aa4ishah 3may Allaah be pleased with her5 used to say& ',as he recited soorah
al* Kaatihah or not L'
+F-

0ometimes, after al*Kaatihah, he would recite the aayah '0ay& #e believe in Allaah and
the revelation given to us"""' 3Ba:arah +&(-=5 in the /rst rak4ah; in the second, the aayah
'0ay& H People of the Book> 2ome to common terms as between us and you"""'
3aal*4Imraan -&=15"
+F1
Hccasionally, he would recite instead of the latter, '#hen 4Isa
found unbelief on their part"""' 3aal*4Imraan -&;+5"
+F;

0ometimes he would recite soorah al*aa/roon 3(FE&=5 in the /rst rak4ah, and soorah al*
Ikhlaas 3((+&15 in the second;
+F=
also, he used to say& An e%cellent pair of soorahs they
are>
+F?
,e heard a man reciting the former soorah in the /rst rak4ah, so he said, )his is a
slave who believes in his Mord" )hen the man recited the latter soorah in the second
rak4ah, so he said, )his is a slave who knows his Mord"
+FC

0! Cuhr Prayer
',e 3sallallaahu 4alaihi wa sallam5 used to recite al*Kaatihah and two soorahs in the /rst
two rak4ahs, making the /rst one longer than the second"'
+FE

0ometimes he would make lengthen it to the e%tent that 'the Buhr prayer would have
started, and someone could go to a plain& al*Ba:i,4 ful/l his need, Icome back to his
place,J make his ablution, and then come 3to the mos:ue5 while the Messenger of Allaah
3sallallaahu 4alaihi wa sallam5 was still in the /rst rak4ah, it was that long"'
+(F
" Also, 'they
used to think that he did it so that the people could catch the /rst rak4ah"'
+((

',e used to recite in each of these two rak4ah about thirty aayaat, such as al*Kaatihah
followed by soorah as*0a!dah 3-+&-F5"'
+(+

0ometimes 'he would recite 'By the 0ky and the Night*9isitant' 3)aari:, C=&(?5, 'By the
0ky, 3displaying5 the 2onstellations' 3Buroo!, C;&++5, 'By the Night as it conceals' 3Mayl,
E+&+(5 and similar soorahs"'
+(-

Hccasionally, he recited '#hen the 0ky is rent asunder' 3Inshi:aa: C1&+;5 and similar
ones"
+(1

')hey could tell that he was reciting in Buhr and 4Asr from the movement of his
beard"'
+(;

&ecitation o( Aayaat a(ter a#!Faatihah in the #ast t+o &ak'ahs
+,
',e used to make the last two rak4ahs about half as long as the /rst two, about /fteen
aayaat
+(=
, and sometimes he would recite only al*Kaatihah in them"'
+(?

0ometimes 'he would let them hear an aayah or so"'
+(C

')hey would hear the tones of his recitation of '.lorify the name of your Mord Most ,igh'
3A4laa C?&(E5 and ',as the story reached you of the Hverwhelming L' 3.haashiyah
CC&+=5"'
+(E

0ometimes 'he would recite 'By the 0ky and the Night*9isitant' 3)aari:, C=&(?5, 'By the
0ky, 3displaying5 the 2onstellations' 3Buroo!, C;&++5, and similar soorahs"'
++F

0ometimes 'he would recite 'By the Night as it conceals' 3Mayl E+&+(5 and similar
soorahs"'
++(

1! 'Asr prayer
',e 3sallallaahu 4alaihi wa sallam5 used to recite al*Kaatihah and two 3other5 soorahs in
the /rst two rak4ahs, making the /rst one longer than the second'
+++
, and 'they used to
think that he did it so that the people could catch the rak4ah"'
++-

',e used to recite about /fteen aayaat in each of the /rst two rak4ahs, about half as
much as he recited in each of the /rst two rak4ahs of Buhr, and he used to make the last
two rak4ahs about half as long the /rst two"'
++1

',e used to recite al*Kaatihah in the last two"'
++;
',e would let them hear an aayah or so sometimes"'
++=

,e used to recite the surahs mentioned under 'Buhr prayer' above"
3! Maghrib prayer
',e 3sallallaahu 4alaihi wa sallam5 used to 3sometimes5 recite the short mufassal
soorahs'
++?
, so that 'when they had /nished praying with him, they could go away and
3it was possible to5 shoot an arrow and see where it landed"'
++C
Hnce, 'while on a
!ourney, he recited 'By the Kig and the Hlive' 3)een E;&C5 in the second rak4ah"'
++E

But sometimes he would recite the long or medium mufassal surahs, hence 'he would
recite ')hose who disbelieve and hinder 3men5 from the Path of Allaah' 3Muhammad
1?&1C5;'
+-F
or soorah at*)oor 3;+&1E5;
+-(
or soorah al*Mursalaat 3??&;F5, which he recited
in the last prayer he prayed"
+-+

0ometimes 'he would recite the longer of the two long surahs
+--
3A4raaf ?&+F=5 Iin two
rak4ahsJ"'
+-1
Hr he would recite al* Anfaal 3C&?;5 in two rak4ahs"
+-;

&ecitation in the sunnah prayer a(ter Maghrib
In this prayer, 'he used to recite '0ay& H you who re!ect faith' 3aa/roon (FE&=5 and
'0ay& ,e is Allaah, the Hne and Hnly' 3Ikhlaas ((+&15"'
+-=

D! 'Ishaa' prayer
,e 3sallallaahu 4alaihi wa sallam5 would recite the medium mufassal surahs in the /rst
+-
two rak4ahs
+-?
, hence 'he used to recite 'By the 0un and his splendour' 30hams E(&(;5
and surahs like it"'
+-C

Hr 'he would recite '#hen the 0ky is rent asunder' 3Inshi:aa: C1&+;5 and make sa!dah
during it"'
+-E
Also, 'he once recited 'By the Kig and the Hlive' 3)een E;&C5 Iin the /rst
rak4ahJ while on a !ourney"'
+1F

,e forbade prolonging of recitation in 4Ishaa4, and that was when&
Mu4aadh ibn 7abal led his people in 4Ishaa4 prayer, and made it very long for them, so one
of the Ansaar left and prayed 3alone5" #hen Mu4aadh was informed about this, he said&
',e is surely a hypocrite'" #hen the man heard of this, he went to the Messenger of
Allaah 3sallallaahu 4alaihi wa sallam5 and told him what Mu4aadh had said, so the Prophet
3sallallaahu 4alaihi wa sallam5 said to him& '6o you want to be on who causes a lot of
trouble, Mu4aadhL> #hen you lead the people, recite 'By the 0un and his splendour'
30hams E(&(;5 or '.lorify the Name of your Mord Most ,igh' 3A4laa ??&(E5 or 'Aead in the
Name of your Mord' 34Ala: E=&(E5 or 'By the Night as it conceals' 3Mayl E+&+(5 Ibecause
the old, the weak and those who have a need to ful/l pray behind youJ"'
+1(
9! ight prayer /Taha77ud.
,e 3sallallaahu 4alaihi wa sallam5 would sometimes recite loudly in it and sometimes
:uietly,
+1+
,e 3sallallaahu 4alaihi wa sallam5 would shorten his recitation in this
sometimes and lengthen it sometimes, occasionally making it so e%ceedingly long that
4Abdullaah ibn Mas4ood 3radi Allaahu 4anhu5 once said& 'I prayed with the Prophet
3sallallaahu 4alaihi wa sallam5 one night, and he carried on standing for so long that I was
struck by a wrong idea"' ,e was asked, '#hat was this ideaL' ,e said& 'I thought I would
sit down and leave the Prophet 3sallallaahu 4alaihi wa sallam5>'
+1-

Also ,udhaifah ibn al*Namaan said&
'I prayed with the Prophet 3sallallaahu 4alaihi wa sallam5 that night when he started
soorah al*Ba:arah 3+&+C=5" 0o I said 3to myself5, ',e will make rukoo4 after one hundred
aayaat'" But he carried on after that, so I thought, ',e will /nish it 3the soorah5 in two
rak4ahs'" But he carried on, so I thought, ',e will make rukoo4 when he has /nished it"'
)hen he started soorah an*Nisaa4 31&(?=5 and recited it all, then he started soorah
aal*4Imraan 3-&+FF5
+11
and recited it all" ,e was reciting slowly; when he came to an
aayah in which there was glori/cation of Allaah, he glori/ed Allaah; at an aayah which
had something to be asked for, he asked for it; at mention of seeking refuge, he sought
refuge 3with Allaah5" )hen he made rukoo4 """ ' to the end of the hadeeth"
+1;
Also, 'one night when he was ill he recited the 0even Mong surahs"'
+1=

Also, 'he would 3sometimes5 recite one of these surahs in each rak4ah"'
+1?

'It was ItotallyJ unknown for him to recite the whole @ur4aan in one night"'
+1C
In fact, he
did not recommend it for 4Abdullaah ibn 4Amr 3may Allaah be pleased with him5 when he
said to him&
Aecite the whole @ur4aan in each month" I said& 'I have the power 3to do more than
that5"' ,e said& Aecite it in twenty nights" I said& 'I have the power to do more'" ,e said&
)hen recite it in seven days and do not go beyond that"
+1E
)hen 'he allowed him to recite
it in /ve days"'
+;F
)hen 'he allowed him to recite it in three days"'
+;(
Kurther, he forbade
him from reciting it in less time than that
+;+
, and he gave a reason for that by saying to
him& #hoever recites the @ur4aan in less than three days does not understand it"
+;-
In
another version& ,e does not understand, the one who recites the @ur4aan in less than
+.
three days"
+;1
Also when he said to him& Kor every worshipper has a 3period of5
keenness
+;;
and every 3period of5 keenness has a lapse
+;=
, either towards a sunnah or
towards a bid4ah 3innovation5; so he whose lapse is towards a sunnah has found
guidance, and he whose lapse is towards other than that has been destroyed"
+;?

Kor this reason, 'he 3sallallaahu 4alaihi wa sallam5 would not recite the whole @ur4aan in
less than three days"'
+;C

,e used to say& #hoever prays at night reciting two hundred aayaat will be written down
as one of the sincere devotees"
+;E
Also, 'he used to recite soorah Bani Israa4eel 3(?&(((5
and soorah a8*Bumar 3-E&?;5 every night"'
+=F
,e also used to say& #hoever prays at
night reciting a hundred aayaat will not be written down as one of the heedless"
+=(

0ometimes 'he would recite about /fty aayaat or more in each rak4ah'
+=+
, or he 'would
recite about as much as soorah al*Mu88ammil 3?-&+F5"'
+=-

',e 3sallallaahu 4alaihi wa sallam5 would not pray all through the night'
+=1
e%cept rarely,
for once&
' 4Abdullaah ibn habbaab ibn al*Arat * who was present at 3the Battle of5 Badr with the
Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 * stayed up the whole night with the
Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 3in another version& a night when he
prayed throughout it5 until it was dawn" 0o when he /nished his prayer, habbaab said
to him& 'H Messenger of Allaah, may my father and mother be sacri/ced for you>
)onight, you have prayed a prayer the like of which I have never seenL' ,e said& Nes, it
was a prayer of hope and fear; IindeedJ I asked my Mord, Mighty and 0ublime, three
things; ,e granted me two, but refused me one" I asked my Mord that ,e would not
destroy us the way the nations before us were 3in another version& that ,e would not
destroy my ummah with famine5 and ,e granted me this; I asked my Mord, Mighty and
0ublime, that ,e would not impose on us an enemy from outside us, and ,e granted me
this; and I asked my Mord not to cover us with confusion in party strife, but ,e refused
me this"' '
+=;
Also, one night he stood 3in prayer5 repeating one aayah until it was dawn&
'If Nou do punish them, they are Nour servants; if Nou do forgive them, Nou are indeed the
$%alted in Power, the #ise"' 3Maa4idah ;&(+(5 Iwith it he bowed, with it he prostrated,
and with it he supplicatedJ, Iso in the morning Abu 6harr 3radi Allaahu 4anhu5 said to
him& 'H Messenger of Allaah, you did not stop reciting this aayah until it was morning;
you bowed with it and you prostrated with itJ Iand you supplicated with it,J Iwhereas
Allaah has taught you the whole @ur4aan;J Iif one of us were to do this, we would be
stern with himLJ I,e said& Indeed I asked my Mord, the Mighty and 0ublime, for
intercession for my ummah& ,e granted me it, and it will be possible if Allaah wills for
whoever does not associate any partners with Allaah"
+==
A man said to him& 'H Messenger of Allaah, I have a neighbour who stands 3in prayer5 at
night and does not recite anything e%cept '0ay& ,e is Allaah the Hne and Hnly' 3Ikhlaas
((+&15, Irepeating it,J Inot adding anything else,J as if he considers it little"' 0o the
Prophet 3sallallaahu 4alaihi wa sallam5 said& By ,im in #hose ,and is my soul, it is worth
a third of the @ur4aan"
+=?

@! 8itr prayer
',e 3sallallaahu 4alaihi wa sallam5 used to recite '.lorify the Name of Nour Mord Most
,igh' 3al*A4laa C?&(E5 in the /rst rak4ah, '0ay& H you who disbelieve' 3aa/roon (FE&=5 in
+/
the second, and '0ay& ,e is Allaah the Hne and Hnly' 3Ikhlaas ((+&15 in the third"
+=C

0ometimes he would add on to the last one '0ay& I seek refuge with the Mord of
6aybreak' 3Kala: ((-&;5 and '0ay& I seek refuge with the Mord of Mankind' 3Naas
((1&=5"
+=E
Hnce, 'he recited a hundred aayaat from soorah an*Nisaa4 31&(?=5 in the third
rak4ah"'
+?F

As for the two rak4ahs after witr
+?(
, he used to recite '#hen the earth is shaken ' 3Bil8aal
EE&C5 and '0ay& H you who disbelieve' 3aa/roon (FE&=5 in them"
+?+

A! Friday Prayer
,e 3sallallaahu 4alaihi wa sallam5 would sometimes recite soorah al*7umu4ah 3=+&((5 in
the /rst rak4ah and '#hen the hypocrites come to you' 3Munaa/:oon =-&((5
+?-
in the
second, sometimes reciting ',as the story reached you of the HverwhelmingL'
3.haashiyah CC&+=5 instead of the latter"
+?1
Hr sometimes 'he would recite '.lorify the
Name of your Mord Most ,igh' 3A4laa C?&(E5 in the /rst rak4ah and ',as the story reached
you' 3.haashiyah CC&+=5 in the second"'
+?;

E!'Eid Prayer
',e 3sallallaahu 4alaihi wa sallam5 would 3sometimes5 recite '.lorify the Name of your
Mord Most ,igh' 3A4laa C?&(E5 in the /rst rak4ah and ',as the story reached you'
3.haashiyah CC&+=5 in the second"'
+?=
Hr sometimes 'he would recite in them '@aaaaf"
By the .lorious @ur4aan"' 3@aaf ;F&1;5 and ')he ,our has drawn near' 3@amar
;1&;;5"'
+??

-<! Funera# Prayer
')he 0unnah is to recite al*Kaatihah
+?C
Iand another soorahJ in it"'
+?E
Also, 'he would be
silent for a while, after the /rst takbeer"'
+CF
Tartee# /&ecitation in s#o+) rhythmic tones.) F Making the ,oice Beauti(u#
+hen &eciting
,e 3sallallaahu 4alaihi wa sallam5 used to recite the @ur4aan in slow, measured rythmic
tones as Allaah had instructed him, not racing or hurrying; rather, his was 'a recitation
clearly* distinguishing each letter'
(
, so much so that 'he would recite a soorah in such
slow rhythmic tones that it would be longer than would seem possible"'
+

,e also used to say& It will be said to the reciter of the @ur4aan 3on the 6ay of 7udgment5,
4Aecite and ascend; recite slowly and rhythmically as you used to do in the previous
world; your place will be at the last aayah you recite"
-

,e 'used to prolong his recitation 3at a letter which can be prolonged5, such as at bismil*
laah, at ar*rahmaan, and at ar* raheem'
1
, and at 'nadeed' 3@aaf ;F&(F5
;
Q their like"
,e used to stop at the end of an aayah, as has already been e%plained"
=

0ometimes 'he would recite in an attractive vibrating tone
?
, as he did on the 6ay of the
2on:uest of Makkah, when, while on his she*camel, he recited soorah al*Kath 31C&+E5
Ivery softlyJ
C
, and 4Abdullaah ibn Mugha<al narrated this attractive tone thus & aaa"'
E

+0
,e used to command making one4s voice beautiful when reciting the @ur4aan, saying
Beautify the @ur4aan with your voices Ifor a /ne voice increases the @ur4aan in beautyJ
(F
and
)ruly, the one who has one of the /nest voices among the people for reciting the @ur4aan
is the one whom you think fears Allaah when you hear him recite"
((

,e also used to command recitation of the @ur4aan in a pleasant tone, saying& 0tudy the
Book of Allaah; recite it repeatedly; ac:uire 3memorise5 it; and recite it in a melodious
tone, for by ,im in whose ,and is my soul, it runs away :uicker than camels from their
tying ropes"
(+

,e also used to say, ,e who does not recite the @ur4aan in a pleasant tone is not of us
(-

and
Allaah does not listen to anything as he listens 3in some versions& as he is listening5 to a
prophet Iwith a nice voice, and in one version& with a nice melodyJ who recites the
@ur4aan in a pleasant tone
(1
IloudlyJ"
(;

,e said to Abu Moosaa al*Ash4ari 3radi Allaahu 4anhu5,
,ad you seen me while I was listening to your recitation yesterday> Nou have surely been
given one of the musical wind* instruments
(=
of the family of 6aawood> I0o Abu Moosaa
said& ',ad I known you were there, I would have made my voice more pleasant and
emotional for youJ"'
(?
'orrecting the Imaam
,e 3sallallaahu 4alaihi wa sallam5 set the e%ample of correcting the imaam when his
recitation becomes mi%ed up, when once 'he prayed, reciting loudly, and his recitation
became mi%ed up, so when he /nished, he said to Obayy& 6id you pray with usL ,e
replied, 4Nes"4 ,e said, 0o what prevented you Ifrom correcting meJL'
(C
Seeking &e(uge F Spitting 4ight#y during Prayer in order to &epe# Temptation
4Othmaan ibn Abi l*4Aas 3radi Allaahu 4anhu5 said to him, 'H Messenger of Allaah> )he
devil comes between me and my prayer and confuses me in my recitation>' 0o the
Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 said, )hat is a devil called hin8ab, so
when you detect him, seek refuge with Allaah from him, and spit lightly
(E
on your left
three times" ,e said, '0o when I did that, Allaah caused him to go away from me"'
+F
The &ukoo' /Bo+ing.
After completing his recitation, he 3sallallaahu 4alaihi wa sallam5 would pause for a
moment
+(
, then raise his hands
++
in the way described earlier under the 'Hpening
)akbeer', say takbeer
+-
, and make rukoo4"
+1

+1
,e also ordered 'the one who prayed badly' likewise, saying to him, Indeed, the prayer
of one of you is not complete until he makes an e%cellent ablution as Allaah has
commanded him to """ then he celebrates Allaah4s greatness, praises and glori/es ,im,
then recites the @ur4aan as much as is easy for him from what Allaah has taught him
and allowed him, then says takbeer and makes rukoo4 Iand places his hands on his
kneesJ until his !oints are at ease and rela%ed
+;
The &ukoo' "escribed
',e 3sallallaahu 4alaihi wa sallam5 would place his palms on his knees'
+=
, and 'would
order them to do likewise'
+?
, as he ordered 'the one who prayed badly' in the afore*
mentioned hadeeth"
',e would put his hands /rmly on his knees Ias though he were grasping themJ'
+C
, and
'would space his /ngers out'
+E
, ordering 'the one who prayed badly' likewise, saying&
#hen you make rukoo4, place your palms on your knees, then space your /ngers out,
then remain 3like that5 until every limb takes its 3proper5 place"
-F

',e used to spread himself 3i"e", not be in a compact position5, and keep his elbows
away from his sides"'
-(

'#hen he made rukoo4, he would spread his back and make it level'
-+
, 'such that if
water were poured on it, it 3the water5 would stay there 3i"e", not run o<5"'
--
,e also said
to 'the one who prayed badly', #hen you make rukoo4, put your palms on your knees,
spread your back 3Gat5 and hold /rm in your rukoo4"
-1

',e would neither let his head droop nor raise it 3i"e" higher than his back5'
-;
, but it
would be in between"
-=
The *b#igation o( Being at Ease in &ukoo'
,e used to be at ease in his rukoo4, and ordered 'the one who prayed badly' to be so, as
has been mentioned in the /rst section on rukoo4"
,e used to say, 2omplete the rukoo4 and su!ood, for by ,im in whose ,and is my soul, I
surely see you behind my back
-?
when you make rukoo4 and su!ood"
-C

',e saw a man praying not completing his rukoo4 properly, and pecking in his su!ood, so
he said, #ere this man to die in this state, he would die on a faith other than that of
Muhammad, Ipecking in his prayer as a crow pecks at blood; he who does not make
rukoo4 completely and pecks in his su!ood is like the hungry person who eats one or two
dates, which are of no use to him at all"
-E

Abu ,urairah 3radi Allaahu 4anhu5 said, 'My close friend 3sallallaahu 4alaihi wa sallam5
forbade me from pecking in my prayer like a cockerel, from looking around like a fo%,
and from s:uatting like a monkey"'
1F

)he Messenger of Allaah 3sallallaahu 4alaihi wa sallam5 also used to say, )he worst thief
among men is the one who steals from his prayer" )hey said, 'H Messenger of Allaah,
,3
how does he steal from his prayerL' ,e said, ,e does not complete its rukoo4 and
su!ood"
1(

Hnce, 'he was praying, when he glanced out of the corner of his eye at a man not
settling his backbone in rukoo4 and su!ood" #hen he /nished, he said, H assembly of
Muslims> 9erily, the prayer is not valid of the one who does not settle his spine in rukoo4
and su!ood"'
1+

,e said in another hadeeth, )he prayer of a man does not count unless he straightens
his back in rukoo4 and su!ood"
1-
The Adhkaar o( &ukoo'
,e would say di<erent types of remembrance of Allaah and supplication, any one of the
following at a time&
("
,ow Perfect is my Mord, the 0upreme>, three times"
11
But sometimes, he would
repeat it more than that"
1;
Hnce, in night prayer, he repeated it so much that his
rukoo4 became nearly as long as his standing before it, in which he had recited
three of the Mong 0oorahs& Ba:arah, Nisaa4 and aal* 4Imraan" )his prayer was full of
supplication Q seeking forgiveness, and the hadeeth has already been mentioned
under 'Aecitation in Night Prayer"'
+"
,ow Perfect is my Mord, the 0upreme, and Praised be ,e, three times"
1=
-"
Perfect, Blessed,
1?
Mord of the Angels and the 0pirit"
1C
1"
,ow Perfect Nou are H Allaah, and Praises are for Nou" H Allaah, forgive me" ,e
would say it often in his rukoo4 and su!ood, implementing 3the order of5 the
@ur4aan"
1E
,2
;"
H Allaah> )o Nou I have bowed; in Nou I have believed; to Nou I have submitted;
INou are my MordJ; humbled for Nou are my hearing, my seeing, my marrow, my
bone 3in one narration& my bones5, my sinews, Iand whatever my feet carry
;F
3are
humbled5 for Allaah, Mord of the #orldsJ"
;(
="
H Allaah> to Nou I have bowed; in Nou I have believed; to Nou I have submitted; in
Nou I have placed my trust; Nou are my Mord; my hearing, my seeing, my blood, my
Gesh, my bones, and my sinews are humbled for Allaah, Mord of the #orlds"
;+
?"
,ow Perfect is ,e #ho has all Power, ingdom, Magni/cence and 0upremity, which
he used to say in night prayer"
4engthening the &ukoo'
',e 3sallallaahu 4alaihi wa sallam5 used to make his rukoo4, his standing after rukoo4, his
su!ood, and his sitting in between the two sa!dahs, nearly e:ual in length"'
;-
Forbiddance o( &eciting the ?ur'aan in &ukoo'
',e used to forbid recitation of the @ur4aan in rukoo4 and su!ood"'
;1
Kurther, he used to
say, 9erily, I have indeed been forbidden from reciting the @ur4aan in rukoo4 or su!ood" In
the rukoo4, therefore, glorify the 0upremity of the Mord, Mighty and 0ublime, in it; as for
the su!ood, e%ert yourselves in supplication in it, for it is most likely that you will be
answered"
;;
Straightening up (rom the &ukoo') F +hat is to be said then
Ne%t, 'he 3sallallaahu 4alaihi wa sallam5 would straighten up his back out of rukoo4,
saying,
,*
3Allaah listens to the one who praises ,im5"
;=

,e also ordered 'the one who prayed badly' to do that, when he said to him& No
person4s prayer is complete until """ he has said takbeer """ then made rukoo4 """ then has
said 'Allaah listens to the one who praises ,im' until he is standing straight"'
;?
#hen he
raised his head, he would stand straight until every vertebra returned to its place"
;C

Ne%t, 'he would say while standing&
3Hur Mord, IandJ to Nou be all Praise5"
;E

,e has commanded all worshippers, whether behind an imaam or not, to do the above
on rising from rukoo4, by saying Pray as you have seen me praying"
=F

,e also used to say, )he imaam is there to be followed """ when he has said 4Allaah
listens to the one who praises ,im4 then say, 4IH Allaah>J Hur Mord, and to Nou be all
Praise4; Allaah will listen to you, for indeed, Allaah, Blessed and $%alted, has said via the
tongue of ,is Prophet 3sallallaahu 4alaihi wa sallam5& Allaah listens to the one who
praises ,im"4
=(

,e also gave a reason for this command in another hadeeth, saying& for he whose saying
coincides with that of the angels will have his past sins forgiven"
=+

,e used to raise his hands when straightening up
=-
, in the ways described under the
Hpening )akbeer"
#hile standing, he would say, as previously*mentioned,
("
Hur Mord, and to Nou be all Praise
=1
; or
+"
Hur Mord, to Nou be all Praise"
=;
0ometimes, he would add at the beginning of either of these&
,+
-"
H Allaah> """
==
,e used to order others to do this, saying, '#hen the imaam says& Allaah listens to
the one who praises ,im, then say& H Allaah> Hur Mord, to Nou be all Praise, for he
whose saying coincides with that of the angels will have his past sins forgiven"'
=?
0ometimes, he would add either&
1"
""" Killing the heavens, /lling the earth, and /lling whatever else Nou wish
=C
, or
;"
""" Killing the heavens, I/llingJ the earth, whatever is between them, and /lling
whatever else Nou wish"
=E
Sometimes, he would add even further:
="
Lord of Glory & Majesty! None can withhold what You grant, and none can grant what You withhold nor can the
!ossessions of an owner "enefit him in front of You#
$%
&r, sometimes, the addition would "e:
?"
'illing the heavens, filling the earth, and filling whatever else You wish# Lord of Glory and Majesty! ( )he truest thing a slave
has said, and we are all slaves to You# *& +llaah!, None can withhold what You grant, *and none can grant what You
withhold,, nor can the !ossessions of an owner "enefit him in front of You#
$-
Sometimes, he would say the following during night !rayer:
C"
)o my Lord "e all .raise, to my Lord "e all .raise, re!eating it until his standing was a"out as long as his ru/oo0, which had
"een nearly as long as his first standing, in which he had recited soorah al(1a2arah#
$3
E"
&ur Lord, and to You "e all .raise, so much !ure !raise, inherently "lessed, *e4ternally "lessed, as our Lord loves and is
!leased with,#
$5
,,
+ man !raying "ehind him 6sallallaahu 0alaihi wa sallam7 said this after he 6sallallaahu 0alaihi wa sallam7 had raised his head
from ru/oo0 and said: +llaah listens to the one who !raises 8im# 9hen the Messenger of +llaah had finished his !rayer, he
said, 9ho was the one s!ea/ing just now: )he man said, ;<t was <, & Messenger of +llaah#; So the Messenger of +llaah
6sallallaahu 0alaihi wa sallam7 said, < saw over thirty angels hurrying to "e the first one to write it down#
$=
Lengthening this Standing, & the Obligation to be at Ease in it
8e 6sallallaahu 0alaihi wa sallam7 used to ma/e this standing a"out as long as his ru/oo0, as has "een mentioned in fact, ;he would
stand 6for so long7 sometimes that one would say, 08e has forgotten0, *"ecause of his standing for so long#,;
$>

8e used to instruct them to "e at ease in it hence, he said to ;the one who !rayed "adly;, ### Ne4t, raise your head until you are
standing straight *and every "one has ta/en its !ro!er !lace, ( in another narration, 9hen you rise, ma/e your s!ine u!right and
raise your head, until the "ones return to their joints#
$?

8e also reminded him: that no(one0s !rayer is com!lete unless he does that, and used to say: +llaah, Mighty and Su"lime, does not
loo/ at the !rayer of the slave who does not ma/e his "ac/"one u!right in "etween his "owings and !rostrations#
$$

The Sujood (Prostration)
Ne4t, ;he 6sallallaahu 0alaihi wa sallam7 would say ta/"eer and go down into sajdah;
$@
, and he ordered ;the one who !rayed "adly;
to do so, saying to him, No one0s !rayer is com!lete unless ### he says: +llaah listens to the one who !raises 8im and stands u!
straight, then says: +llaah is the Greatest and !rostrates such that his joints are at rest#
$A

+lso, ;when he wanted to !erform sajdah, he would say ta/"eer, *se!arate his hands from his sides,, and then !erform sajdah#;
@%

Sometimes, ;he would raise his hands when !erforming sajdah#;
@-

Going Down into the Sajdah on the Hands
;8e used to !lace his hands on the ground "efore his /nees#;
@3

8e used to instruct li/ewise, saying, 9hen one of you !erforms sajdah, he should not /neel li/e a camel, "ut should !lace his hands
"efore his /nees#
@5

8e also used to say, Berily, the hands !rostrate as the face !rostrates, so when one of you !laces his face 6on the ground7, he
should !lace his hands, and when he raises it, he should raise them#
@=

The Sajdah Described
;8e would su!!ort himself on his !alms *and s!read them,;
@>
, ;!ut his fingers together;
@?
, and ;!oint them towards the 2i"lah#;
@$

+lso, ;he would !ut them 6his !alms7 level with his shoulders;
@@
, and sometimes ;level with his ears;
@A
# ;8e would !ut his nose and
forehead firmly on the ground#;
A%

8e said to ;the one who !rayed "adly;, 9hen you !rostrate, then "e firm in your !rostration
A-
in one narration: 9hen you
!rostrate, !ut your face and hands down firmly, until all of your "ones are rela4ed in their !ro!er !laces#
A3

8e also used to say, ;)here is no !rayer for the one whose nose does not feel as much of the ground as the forehead#;
A5

;8e used to !ut his /nees and toes down firmly;
A=
, ;!oint with the front of the toes towards the 2i"lah;
A>
, ;!ut his heels together;
A?
,
;/ee! his feet u!right;
A$
, and ;ordered li/ewise#;
A@

8ence, these are the seven lim"s on which he 6sallallaahu 0alaihi wa sallam7 would !rostrate: the !alms, the /nees, the feet, and the
forehead and nose ( counting the last two as one lim" in !rostration, as he 6sallallaahu 0alaihi wa sallam7 said: < have "een ordered
to !rostrate 6in one narration: we have "een ordered to !rostrate7 on seven "ones: on the forehead ###, and he indicated "y moving
his hand
AA
around his nose, the hands 6in one version: the !alms7, the /nees and the toes, and not to tuc/ u!
-%%
the garments and
hair#
-%-

8e also used to say, 9hen a slave !rostrates, seven lim"s !rostrate with him: his face, his !alms, his /nees and his feet#
-%3

,-
8e said a"out a man who was !raying with his hair tied
-%5
"ehind him, 8is e4am!le is surely li/e that of someone who !rays with his
hands "ound 6"ehind his "ac/7#
-%=
8e also said, )hat is the saddle of the devil, i#e# where the devil sits, referring to the /nots in the
hair#
-%>

;8e would not rest his fore(arms on the ground;
-%?
, "ut ;would raise them a"ove the ground, and /ee! them away from his sides
such that the whiteness of his arm!its could "e seen from "ehind;
-%$
, and also ;such that if a small lam" or /id wanted to !ass under
his arms, it would have "een a"le to do so#;
-%@

8e would do this to such an e4tent that one of his Com!anions said, ;9e used to feel sorry for the Messenger of +llaah 6sallallaahu
0alaihi wa sallam7 "ecause of the way he /e!t his hands away from his sides#;
-%A

8e used to order li/ewise, saying, 9hen you !erform sajdah, !lace your !alms 6on the ground7 and raise your el"ows
--%
, and 1e
level in sujood, and none of you should s!read his fore( arms li/e the s!reading of a dog 6in one narration: li/e a dog s!reads
them7
---
# <n a se!arate hadeeth, None of you should rest arms on the ground the way a dog rests them#
--3

8e also used to say, Do not s!read your arms *the way a "east of !rey does,, rest on your !alms and /ee! your u!!er arms a!art,
for when you do all that, every one of your lim"s !rostrates with you#
--5

The Obligation to be at Ease in Sujood
8e 6sallallaahu 0alaihi wa sallam7 used to command the com!letion of ru/oo0 and sujood, com!aring someone not doing so to the
hungry man who eats one or two dates, which are of no use to him, and also saying a"out him, he is indeed one of the worst
thieves among the !eo!le#
8e also ruled that the !rayer of one who does not straighten his s!ine fully in ru/oo0 and sujood is invalid, as has "een mentioned
under ;Eu/oo0;, and ordered ;the one who !rayed "adly; to "e at ease in his sujood, as mentioned "efore#
The dh!aar o" Sujood
8e 6sallallaahu 0alaihi wa sallam7 would say any one of the following remem"rances of +llaah and su!!lications in this !osture:
-#
8ow .erfect is my Lord, the Most 8igh, three times#
--=
Sometimes, ;he would re!eat it more times than that#;
-->

&nce, he re!eated it so much that his sujood were nearly as long as his standing, in which he had recited three of the Long
Soorahs: al(1a2arah, an(Nisaa0 and aal(0<mraan# )hat !rayer was full of su!!lication and see/ing of forgiveness, as
mentioned "efore under ;Night .rayer;#
3#
8ow .erfect is my Lord, the Most 8igh, and .raised "e 8e, three times#
--?
5#
.erfect, 1lessed, Lord of the +ngels and the S!irit#
--$
=#
8ow !erfect You are & +llaah, our Lord, and .raised# & +llaah! 'orgive me, which he would say often in his ru/oo0 and
sujood, im!lementing the order of the Fur0aan#
--@
>#
& +llaah! 'or you < have !rostrated in You < have "elieved to You < have su"mitted *You are my Lord, my face has
!rostrated for the &ne 9ho created it and sha!ed it , *sha!ed it e4cellently,, then "rought forth its hearing and vision: *so,
"lessed "e +llaah, the 1est to Create!
--A
,.
?#
& +llaah! 'orgive me all my sins: the minor and the major, the first and the last, the o!en and the hidden#
-3%
$#
My !erson and my shadow have !rostrated to You my heart has "elieved in You < ac/nowledge Your favours towards me:
here are my hands and whatever < have earned against myself#
-3-
@#
8ow .erfect is 8e 9ho has all .ower, Gingdom, Magnificence and Su!remity
-33
, which he would say in night !rayer, as with
the following ones:
A#
8ow !erfect You are *& +llaah, and .raised# None has the right to "e worshi!!ed e4ce!t you#
-35
-%#
& +llaah! 'orgive me what 6sins7 < have concealed and what 6sins7 < have done o!enly#
-3=
--#
& +llaah! .lace light in my heart *and light in my tongue, and !lace light in my hearing and !lace light in my seeing and
!lace light from "elow me and !lace light from a"ove me, and light on my right, and light on my left and !lace light
ahead of me and !lace light "ehind me *and !lace light in my self, and ma/e the light greater for me#
-3>
-3#
*& +llaah!, *<ndeed, < see/ refuge with Your .leasure from Your +nger *< see/ refuge, with Your .ardons from Your
.unishment < see/ refuge with You from You# < cannot count all e4ultations u!on You You are as You have e4tolled
Yourself#
-3?
#orbiddance o" $eciting the %ur&aan in Sujood
8e 6sallallaahu 0alaihi wa sallam7 used to for"id recitation of the Fur0aan in ru/oo0 and sujood, and commanded striving in, and a lot
of, su!!lication in this !osture, as e4!lained !reviously under ;Eu/oo0;# 8e also used to say, )he slave is closest to his Lord when he
is !rostrating, so increase su!!lication *in it,#
-3$

Lengthening the Sajdah
8e 6sallallaahu 0alaihi wa sallam7 would ma/e his sujood a"out as long as his ru/oo0, and sometimes he would ma/e it e4tremely
long due to the circumstances, as one of his Com!anions said:
;)he Messenger of +llaah 6sallallaahu 0alaihi wa sallam7 came out to us for one of the two later !rayers, *Huhr or 0+sr,, carrying
8asan or 8usain# )he .ro!het 6sallallaahu 0alaihi wa sallam7 then came to the front and !ut him down *ne4t to his right foot,, said
ta/"eer for the !rayer and commenced !raying# During the !rayer, he !erformed a very long !rostration, so < raised my head *from
among the !eo!le,, and there was the child, on the "ac/ of the Messenger of +llaah 6sallallaahu 0alaihi wa sallam7, who was in
!rostration# < then returned to my !rostration# 9hen the Messenger of +llaah 6sallallaahu 0alaihi wa sallam7 had offered the !rayer,
,/
the !eo!le said, 0& Messenger of +llaah! <n the middle of *this, your !rayer, you !erformed a !rostration and lengthened it so much
that we thought either something had ha!!ened, or that you were receiving revelation!0 8e said, Neither of those was the case:
actually, my son made me his mount, so < did not want to hurry him until he had satisfied his wish ;
-3@
<n another hadeeth, ;8e 6sallallaahu 0alaihi wa sallam7 was !raying# 9hen he !erformed sajdah, al(8asan and al(8usain jum!ed
onto his "ac/# 9hen the !eo!le tried to sto! them, he gestured to them to leave the two alone# +fter offering his !rayer, he !laced
them in his la! and said, 9hoever loves me should love these two#;
-3A

The E'cellence o" the Sajdah
8e 6sallallaahu 0alaihi wa sallam7 used to say, )here is no one among my ummah whom < will not recognise on the Day of
Eesurrection# )hey said, ;8ow will you recognise them, & Messenger of +llaah, among the multitude of created "eings:; 8e said, Do
you not see that were one of you to enter an enclosure in which there was a jet "lac/
-5%
steed and a horse with a white forehead and
legs
-5-
, would you not recognise the latter from the former: )hey said, ;&f course#; 8e said, )hus, my ummah on that day will surely
have white faces
-53
"ecause of sujood, and white arms and feet
-55
"ecause of a"lution#
-5=

8e would also say, 9hen +llaah intends to have mercy on whomsoever he wishes of the !eo!le of the 'ire, 8e will order the angels
to "ring out whoever used to worshi! +llaah so they will "ring them out, recognising them from the mar/s of sujood, for +llaah has
!rohi"ited the 'ire from devouring the mar/s of sujood# )hus, they will "e "rought out from the 'ire, for the 'ire devours all of a son
of +adam e4ce!t the mar/s of sujood#
-5>

Sajdah on the Ground, and on (ats
)*+

8e would often !rostrate on the 6"are7 ground#
-5$

;8is Com!anions would !ray with him in the intense heat, so when one of them could not !ress his forehead against the ground, he
would s!read his ro"e and !rostrate on that#;
-5@

8e also used to say, the whole earth has "een made a !lace of worshi! 6masjid7 and a !urification for me and my ummah so
wherever !rayer "ecomes due on someone of my ummah, he has his !lace of worshi! 6masjid7 and his !urification ne4t to him#
)hose "efore me used to thin/ that this was too much: indeed, they would only !ray in their churches and synagogues#
-5A

Sometimes, he would !rostrate in mud and water, and that ha!!ened to him once at dawn on the twenty(first night of Eamadaan,
when it rained and the roof of the mos2ue, which was made of !alm("ranches, was washed away# So he 6sallallaahu 0alaihi wa
sallam7 !rostrated in mud and water +"u Sa0eed al( Ghudri said, ;So < saw, with my own eyes, the Messenger of +llaah 6sallallaahu
0alaihi wa sallam7, with traces of mud and water on his forehead and nose#;
-=%

+lso, ;he would !ray on a /humrah;
-=-
sometimes, or ;on a mat;
-=3
sometimes, and ;he !rayed on it once when it had "ecome
"lac/ened due to !rolonged use#;
-=5

$ising "ro, Sajdah
Ne4t, ;he 6sallallaahu 0alaihi wa sallam7 would raise his head from !rostration while saying ta/"eer;
-==
, and he ordered ;the one who
!rayed "adly; to do that, saying, )he !rayer of any !erson is not com!lete until ### he !rostrates until his lim"s are at rest, then he
says, 0+llah is the Greatest0 and raises his head until he is sitting straight#
-=>
+lso, ;he would raise his hands with this ta/"eer;
sometimes#
-=?

To sit ,u"tarishan between the Two Sajdahs
Ne4t, ;he would lay his left foot along the ground and sit on it *rela4ed,;
-=$
, and he ordered ;the one who !rayed "adly;
thus, saying to him, 9hen you !rostrate, !rostrate firmly, then when you rise, sit on your left thigh#
-=@

;8e would have his right foot u!right;
-=A
, and ;!oint its toes towards the 2i"lah#;
->%

-.&aa&/etween the Two Sajdahs
;8e would sometimes !ractise i20aa0 *resting on "oth his heels and 6all7 his toes,#;
->-

The Obligation o" /eing at Ease between the Two Sajdahs
;8e 6sallallaahu 0alaihi wa sallam7 would "e rela4ed until every "one returned to its 6!ro!er7 !osition;
->3
, and he ordered ;the one
who !rayed "adly; li/ewise, and said to him, )he !rayer of any of you is not com!lete until he does this#
->5

Lengthening the Sitting between the Two Sajdahs
+lso, ;he would lengthen it until it was a"out almost as long as his sajdah;
->=
, and sometimes, ;he would remain 6in this !osition7
until one would say: 8e has forgotten#;
->>

,0
The dh!aar between the Two Sajdahs
<n this sitting, he 6sallallaahu 0alaihi wa sallam7 would say:
-#
& +llaah! 6in one version: & my Lord!7 'orgive me have mercy on me *strengthen me, *raise my ran/, guide me
*!ardon me, sustain me#
->?
&r sometimes, he would say:
3#
& my Lord! 'orgive me, forgive me#
->$
8e would say the a"ove two in night !rayer also#
->@

The Second Sajdah Ne4t, ;he would say ta/"eer and !rostrate for the second time#;
->A
8e also ordered ;the one who !rayed "adly;
to do so, saying to him after he had ordered him to "e at ease "etween sajdahs, then say 0+llaah is the Greatest0 and !rostrate until
your joints are rela4ed *and do that in all your !rayer,#
-?%
8e would !erform this sajdah e4actly as he !erformed the first one# +lso,
;he would raise his hands with this ta/"eer; sometimes#
-?-

Ne4t, ;he would raise his head while saying ta/"eer;
-?3
, and he ordered ;the one who !rayed "adly; to do li/ewise, saying to him
after ordering him to !rostrate for the second time, ;then raise your head and say ta/"eer;
-?5
# 8e also said to him, ;*then do that in
all your "owings and !rostrations,, for if you do that, your !rayer will "e com!lete, and if you fall short in any of this, you will "e
deficient in your !rayer#;
-?=
+lso, ;he would raise his hands;
-?>
sometimes with this ta/"eer#
The Sitting o" $est Ne4t, ;he would sit straight *on his left foot, u!right, until every "one returned to its !osition,#;
-??

Su00orting Onesel" with the Hands on $ising "or the 1e't $a!&ah
Ne4t, ;he 6sallallaahu 0alaihi wa sallam7 would get u! for the second ra/0ah, su!!orting himself on the ground#;
-?$
+lso, ;he would
clench his fists
-?@
during !rayer: su!!orting himself with his hands when getting u!#;
-?A
The Second $a!&ah
;9hen he 6sallallaahu 0alaihi wa sallam7 got u! for the second ra/0ah, he would commence with +ll .raise "e to +llaah 6'aatihah
-:-7, without !ausing#;
-$%

8e would !erform this ra/0ah e4actly as he !erformed the first, e4ce!t that he would ma/e it shorter than the first, as "efore#
The Obligation o" $eciting Soorah al2#aatihah in e3er4 $a!&ah
8e ordered ;the one who !rayed "adly; to recite al('aatihah in every ra/0ah, when he said to him after ordering him to recite it in
the first ra/0ah
-$-
, then do that throughout your !rayer
-$3
6in one narration: in every ra/0ah7#
-$5
8e also used to say, )here is
recitation in every ra/0ah#
-$=

The #irst Tashahhud
,1
Ne4t, he 6sallallaahu 0alaihi wa sallam7 would sit for tashahhud after finishing the second ra/0ah#
<n a two(ra/0ah !rayer such as 'ajr, ;he would sit muftarishan;
-$>
, as he used to sit "etween the
two sajdahs, and ;he would sit in the first tashahhud similarly;
-$?
in a three( or four(ra/0ah
!rayer#
8e also ordered ;the one who !rayed "adly; thus, saying to him, 9hen you sit in the middle of
the !rayer, then "e calm, s!read your left thigh and !erform tashahhud#
-$$

+"u 8urairah 6radi +llaahu 0anhu7 said, ;My friend 6sallallaahu 0alaihi wa sallam7 for"ade me from
s2uatting 6i20aa07 li/e a dog;
-$@
in another hadeeth, ;he used to for"id the s2uatting of the
devil#;
-$A

;9hen he sat in tashahhud, he would !lace his right !alm on his right thigh 6in one narration: /nee7, and his left !alm on his left
thigh 6in one narration: /nee, s!reading it u!on it7;
-@%
and ;he would !ut the end of his right el"ow on his right thigh#;
-@-

+lso, ;he for"ade a man who was sitting in !rayer resting on his left hand, and said: Berily, that is the !rayer of the Iews
-@3
in one
wording, Do not sit li/e this, for indeed this is the way of sitting of those who are !unished
-@5
in another hadeeth, <t is the sitting
!osture of those who incurred 6+llaah0s7 anger#
-@=
(o3ing the #inger in Tashahhud
;8e 6sallallaahu 0alaihi wa sallam7 would s!read his left !alm on his left /nee, clench all the fingers of his right hand, !oint with the
finger adjacent to the thum" towards the 2i"lah, and fi4 his sight on it 6i#e# the finger7#;
-@>

+lso, ;when he !ointed with his finger, he would !ut his thum" on his middle finger;
-@?
, and sometimes ;he would ma/e a circle with
these two#;
-@$

;9hen he raised his finger, he would move it, su!!licating with it;
-@@
, and he used to say, ;<t is surely more !owerful against the
devil than iron, meaning the forefinger#;
-@A

+lso, ;the Com!anions of the .ro!het 6sallallaahu 0alaihi wa sallam7 used to remind each other, that is, a"out !ointing with the finger
when su!!licating#;
-A%

&nce, ;he saw a man su!!licating with two fingers, so he said, ;Ma/e it one, *ma/e it one,,; and indicated with his forefinger#;
-A-

;8e 6sallallaahu 0alaihi wa sallam7 would do this in "oth tashahhuds#;
-A3
The Obligation o" the #irst Tashahhud, & the5alidit4 o" Su00lication during it
;8e 6sallallaahu 0alaihi wa sallam7 would recite the )ahiyyah after every two ra/0ahs;
-A5
;the first thing he would say in this sitting
would "e: +ll com!liments "e to +llaah#;
-A=

;9hen he forgot to !erform the tashahhud after the first two ra/0ahs, he would !rostrate 6twice7 for forgetfulness#;
-A>

8e used to order them to !erform tashahhud, saying, 9hen you sit after every two ra/0ahs, then say: +ll com!liments ### and then
each of you should select the su!!lication he li/es "est and su!!licate +llaah, Mighty and Su"lime, *with it,
-A?
in another version:
Say, +ll com!liments ### in every sitting
-A$
, and he also ordered ;the one who !rayed "adly; to do so, as has "een mentioned#
;8e 6sallallaahu 0alaihi wa sallam7 would teach them the tashahhud the way he taught them Soorahs of the Fur0aan;
-A@
, and ;the
Sunnah is to say it 2uietly#;
-AA
The (anner o" Tashahhud
8e taught several ways of tashahhud:
-# )he tashahhud of <"n Mas0ood, who said, ;)he Messenger of +llaah 6sallallaahu 0alaihi wa sallam7 taught me the tashahhud,
*with, my !alm "etween his !alms, the way he taught me Soorahs of the Fur0aan:
+ll com!liments
3%%
, !rayers
3%-
and !ure words
3%3
are due to +llaah# .eace
3%5
"e on you, & .ro!het, and also the mercy of
+llaah and 8is "lessings
3%=
# .eace "e on us, and on the righteous slaves of +llaah# *'or when one says that, it includes every
-3
righteous slave in the heaven and the earth#, < "ear witness that none has the right to "e worshi!!ed e4ce!t +llaah, and <
"ear witness that Muhammad is 8is slave and messenger#
*)his was while he was among us, "ut after he was ta/en, we would say:
*.eace "e on the .ro!het,#;
3%>

3# )he tashahhud of <"n 0+""aas: ;)he Messenger of +llaah 6sallallaahu 0alaihi wa sallam7 used to teach us the tashahhud the
way he taught us *soorahs of, the Fur0aan he used to say,
+ll com!liments, "lessed words, !rayers, !ure words are due to +llaah# .eace "e on you, & .ro!het, and also the mercy of
+llaah and 8is "lessings# .eace "e on us and on the righteous slaves of +llaah# < "ear witness that none has the right to "e
worshi!!ed e4ce!t +llaah, and *< "ear witness, that Muhammad is the Messenger of +llaah 6in one narration: ### is 8is slave
and messenger7#;
3%?

5# )he tashahhud of <"n 0Jmar, who re!orted the Messenger of +llaah 6sallallaahu 0alaihi wa sallam7 as saying in the
tashahhud:
+ll com!liments, !rayers and good words are due to +llaah# .eace "e on you, & .ro!het, and also the mercy of +llaah ( <"n
0Jmar said, ;< add:;
3%$
### and 8is "lessings# ( .eace "e on us and on the righteous slaves of +llaah# < "ear witness that
none has the right to "e worshi!!ed e4ce!t +llaah ( <"n 0Jmar said, ;< add:;
3%@
### alone, 8e has no !artner, ( and < "ear
witness that Muhammad is 8is slave and messenger#
3%A

=# )he tashahhud of +"u Moosaa al(+sh0ari, who said that the Messenger of +llaah 6sallallaahu 0alaihi wa sallam7 said, ### when
you are sitting, the first thing each of you says should "e:
+ll com!liments, good words and !rayers are due to +llaah# .eace "e on you, & .ro!het, and also the mercy of +llaah and
8is "lessings# .eace "e on us, and on the righteous slaves of +llaah# < "ear witness that none has the right to "e
worshi!!ed e4ce!t +llaah *alone, 8e has no !artner,, and < "ear witness that Muhammad is 8is slave and messenger (
seven !hrases, and they are the greetings in the !rayer#;
3-%

># )he tashahhud of 0Jmar i"n al(Ghattaa", who would teach the !eo!le the tashahhud while on the !ul!it, saying, ;Say:
+ll com!liments are due to +llaah all !ure titles are due to +llaah all good words *are due to +llaah, all !rayers are due
to +llaah# .eace "e on you, & .ro!het, and also the mercy of +llaah and 8is "lessings# .eace "e on us and on the righteous
slaves of +llaah# < "ear witness that none has the right to "e worshi!!ed e4ce!t +llaah, and < "ear witness that Muhammad
is 8is slave and messenger#
3--
s2Salaah &alaa an21abi44(Sending Pra4ers on the Pro0het) 2 -ts Place & (anner
8e 6sallallaahu 0alaihi wa sallam7 used to send !rayers on himself in the first tashahhud as well as the other#
3-3
8e also esta"lished it
for his ummah, ordering them to send !rayers on him after sending !eace on him
3-5
, and he taught them several ways of doing so:
-2
-#
& +llaah! send !rayers on Muhammad
3-=
, and on his household, and on his wives and !rogeny, as you sent !rayers on the
family of <"raaheem You are indeed 9orthy of .raise, 'ull of Glory# +nd send "lessings on Muhammad
3->
, and his
household, and his wives and !rogeny, as you sent "lessings on the family of <"raaheem You are indeed 9orthy of .raise,
'ull of Glory#
)his su!!lication he would use himself#
3-?

3#
& +llaah! send !rayers on Muhammad, and on the family of Muhammad, as you sent !rayers on *<"raaheem, and on,
3-$
the
family of <"raaheem You are indeed 9orthy of .raise, 'ull of Glory# & +llaah! send "lessings on Muhammad, and on the
family of Muhammad, as you sent "lessings on *<"raaheem, and on,
3-@
the family of <"raaheem You are indeed 9orthy of
.raise, 'ull of Glory#
3-A

5#
& +llaah! send !rayers on Muhammad, and on the family of Muhammad, as you sent !rayers on <"raaheem, *and the
family of <"raaheem, You are indeed 9orthy of .raise, 'ull of Glory# +nd send "lessings on Muhammad, and on the family
of Muhammad, as you sent "lessings on *<"raaheem, and, the family of <"raaheem You are indeed 9orthy of .raise, 'ull of
Glory#
33%

=#
& +llaah! send !rayers on Muhammad *the Jnlettered .ro!het,, and on the family of Muhammad, as you sent !rayers on
*the family of, <"raaheem and send "lessings on Muhammad *the Jnlettered .ro!het, and the family of Muhammad, as
you sent "lessings on *the family of, <"raaheem among the nations You are indeed 9orthy of .raise, 'ull of Glory#
33-

>#
& +llaah! send !rayers on Muhammad, Your slave and messenger, as You sent !rayers on *the family of, <"raaheem# +nd
send "lessings on Muhammad *Your slave and messenger,, *and the family of Muhammad,, as you sent "lessings on
<"raaheem *and on the famly of <"raaheem,#
333

?#
& +llaah! send !rayers on Muhammad and *on, his wives and !rogeny, as You sent !rayers on *the family of <"raaheem,#
+nd send "lessings on Muhammad, and *on, his wives and !rogeny, as You sent "lessings on *the family of, <"raaheem
You are indeed 9orthy of .raise, 'ull of Glory#
335

-*
$#
& +llaah! send !rayers on Muhammad, and on the family of Muhammad, and send "lessings on Muhammad, and on the
family of Muhammad, as you sent !rayers and sent "lessings on <"raaheem and the family of <"raaheem You are indeed
9orthy of .raise, 'ull of Glory#
33=
-,0ortant 1otes about as2Salaah &alaa an21abi44 2 Sending Pra4ers on the Pro0het o" the 6,,ah
-7 <t can "e seen that in most of these ways of sending !rayers on the .ro!het 6sallallaahu 0alaihi wa sallam7, there is no mention of
<"raaheem se!arate from his family, the wording "eing, ;### as you have sent !rayers on the family of <"raaheem#; )he reason for
this is that in 0+ra"ic, the family of a man includes the man as well as his de!endants, e#g# in the words of the K4alted,
;+llaah has chosen +adam, Nooh, the family of <"raaheem and the family of 0<mraan a"ove all !eo!le; 6aal(0<mraan 5:557
;9e sent against them a violent tornado with showers of stones, e4ce!t the family of Loot ( 9e delivered them "y early dawn;
6Famar >=:5=7 similar is his saying 6sallallaahu 0alaihi wa sallam7, & +llaah! send !rayers on the family of +"u +wfaa# )he !hrase
+hl al(1ayt 6!eo!le of the house7 is also li/e this, e#g0s grace and 8is "lessings "e on you, & !eo!le of the house; 68oud --:$57#
8ence, <"raaheem is included in ;the family of <"raaheem;#
Shai/h(ul(<slaam <"n )aymiyyah says,
;Most of the versions have, 0as you sent !rayers on the family of <"raaheem0 and 0as you sent "lessings on the family of <"raaheem0
some have 0<"raaheem0 himself# )his is "ecause he is the cause of all !rayers and !urifications on them the rest of his family are
secondary reci!ients of all that# )o show these two !oints, "oth wordings have "een em!loyed se!arately#;
'urther, there is a well(/nown 2uestion among the !eo!le of /nowledge: a"out the nature of the com!arison in his statement, ;as
you sent !rayers on ###;, for it is true that the model for com!arison is normally su!erior to the one "eing com!ared here, the
o!!osite is the case, since Muhammad 6sallallaahu 0alaihi wa sallam7 is greater than <"raaheem, and so his su!eriority dictates that
the !rayers re2uested are more e4cellent than any !rayers received or to "e received "y anyone else# )he !eo!le of /nowledge have
!rovided many answers to this, and these can "e found in 'ath al(1aari and Ialaa0 al(<fhaam# )hey amount to a"out ten views, all of
which are unsu"stantiated, some wea/er than others, e4ce!t one, a well(su!!orted view, and ado!ted "y Shai/h(ul(<slaam <"n
)aymiyyah and <"n al(Fayyim# )his view is: ;)he family of <"raaheem includes many !ro!hets none li/e them is found in the family
of Muhammad# )herefore, when !rayers on the .ro!het 6sallallaahu 0alaihi wa sallam7 and his family are sought similar to that
"estowed on <"raaheem and his family, which includes !ro!hets, the family of Muhammad receives out of that what is a!!ro!riate
for them# Since the family of Muhammad does not reach the ran/ of the !ro!hets, the e4tra "lessings and "enefit given to the
!ro!hets, including <"raaheem, are left for Muhammad 6sallallaahu 0alaihi wa sallam7# )hus he gains a distinguished !osition which
others cannot reach#;
<"n al(Fayyim says,
;)his is the "est of all the !revious views: that Muhammad 6sallallaahu 0alaihi wa sallam7 is one of the family of <"raaheem in fact,
he is the "est of the family of <"raaheem, as 0+li i"n )alhah has related from <"n 0+""aas 6radi +llaahu 0anhu7 a"out the saying of the
K4alted, ;+llaah has chosen +adam, Nooh, the family of <"raaheem and the family of 0<mraan a"ove all !eo!le; 6aal(0<mraan 5:557
<"n 0+""aas said, ;Muhammad is among the family of <"raaheem;# )his is te4t for the fact that if other !ro!hets descended from
<"raaheem are included in his family, then the inclusion of the Messenger of +llaah 6sallallaahu 0alaihi wa sallam7 is more fitting#
8ence our saying, ;### as you sent !rayers on the family of <"raaheem;, includes the !rayers sent on him and on the rest of the
!ro!hets descended from <"raaheem# +llaah has then ordered us to s!ecifically send !rayers on Muhammad and his family, as much
as we send !rayers on him, along with the rest of <"raaheem0s family generally# )herefore, the .ro!het0s family receives out of that
what is a!!ro!riate for them, leaving all of the remainder to him 6sallallaahu 0alaihi wa sallam7# )here is no dou"t that the total
amount of !rayers received "y <"raaheem0s family, with the Messenger of +llaah 6sallallaahu 0alaihi wa sallam7 among them, is
greater than that received "y the .ro!het 6sallallaahu 0alaihi wa sallam7 alone# )herefore, what is sought for him is such a great
favour, definitely su!erior than that sought for <"raaheem# 8ence, the nature of the com!arison and its consistency "ecome clear#
)he !rayers sought for him with these words are greater than those re2uested any other way, since what is re2uested with the
su!!lication is that it "e as much as the model of com!arison, and that the .ro!het 6sallallaahu 0alaihi wa sallam7 receive a large
!ortion: the com!arison dictates that what is re2uested is more than what was given to <"raaheem and others# )hus, the e4cellence
and no"ility of Muhammad 6sallallaahu 0alaihi wa sallam7, over and a"ove <"raaheem and his family, which includes many !ro!hets,
is evident, and is as he deserves# )his sending of !rayers on the .ro!het 6sallallaahu 0alaihi wa sallam7 "ecomes evidence for this
e4cellence of his, and this is no more than he deserves# So, may +llaah send !rayers on him and on his family, and send !eace on
them, many greetings of !eace, and reward him from our su!!lications "etter than 8e has rewarded any !ro!het from his !eo!le# &
+llaah! send !rayers on Muhammad, and on the family of Muhammad, as you sent !rayers on the family of <"raaheem You are
indeed 9orthy of .raise, 'ull of Glory# +nd send "lessings on Muhammad, and on the family of Muhammad, as you sent "lessings on
the family of <"raaheem You are indeed 9orthy of .raise, 'ull of Glory#;
37 )he reader will see that this !art of the .rayer, with all its different ty!es, is always a sending of !rayers on the family of the
.ro!het 6sallallaahu 0alaihi wa sallam7: on his wives and children as well as himself# )herefore, it is neither from the Sunnah, nor
carrying out the .ro!het0s command, to leave it at ;& +llaah! send !rayers on Muhammad; only# Eather, one of these com!lete ty!es
of su!!lication must "e used, as is re!orted from his action 6sallallaahu 0alaihi wa sallam7, whether in the first or the last tashahhud#
-+
)here is te4t a"out this from <maam Shaafi0i in al(Jmm: ;)he tashahhud in the first and second instance is the same thing "y
0tashahhud0, < mean the "earing of witness and the sending of !rayers on the .ro!het 6sallallaahu 0alaihi wa sallam7: neither will
suffice without the other#;
<n fact, one of the most amaLing things to arise from this age and its intellectual anarchy is that one !erson, Muhammad <s0aaf
Nashaashee"i, in his "oo/ al(<slaam as(Saheeh 6;)he Correct <slaam;7, has the audacity to reject the sending of !rayers on the
family of the .ro!het 6sallallaahu 0alaihi wa sallam7 when sending !rayers on him, des!ite it "eing firmly esta"lished in the Saheehs
of al(1u/haari and Muslim, and elsewhere, on the authority of several Com!anions, e#g# Ga0" i"n 0Jjrah, +"u 8umaid as(Saa0idi, +"u
Sa0eed al(Ghudri, +"u Mas0ood al(+nsaari, +"u 8urairah and )alhah i"n 0J"aidullaah! <n their ahaadeeth, it is found that they as/ed
the .ro!het 6sallallaahu 0alaihi wa sallam7, ;8ow do we send !rayers on you:;, so he taught them this way of doing so#
Nashaashee"i0s argument for his view is that +llaah the K4alted did not mention anyone else with the .ro!het 6sallallaahu 0alaihi wa
sallam7 in 8is saying:
;& you who "elieve! Send !rayers on him, and salute him with all res!ect#; 6+hLaa" 55:>?7 8e then goes on to say in his refutation
that the Com!anions as/ed him 6sallallaahu 0alaihi wa sallam7 that 2uestion "ecause the meaning of ;salaah; was /nown to them as
;su!!lication;, so they were as/ing: ;8ow can we su!!licate to you:;!
)his is a clear dece!tion, for their 2uestion was not a"out the meaning of ;salaah; on him, in which case he would have a !oint, "ut
it was a"out the manner of doing the salaah on him, as is found in the narrations to which we have referred# )hus it all fits, for they
as/ed him a"out the way of doing it according to the Sharee0ah, something which they could not !ossi"ly find out e4ce!t from the
guidance of the +ll(Gnowing, +ll(9ise, Giver of the Sharee0ah# Similarly, they could also as/ him a"out the way of !erforming the
Salaah made o"ligatory "y words of the K4alted such as ;Ksta"lish the Salaah 6.rayer7; for their /nowledge of the literal meaning
of ;Salaah; could not remove their need to as/ a"out its manner according to the Sharee0ah, and this is crystal clear#
+s for Nashaashee"i0s argument referred to, it is of no conse2uence, for it is well(/nown among the Muslims that the .ro!het
6sallallaahu 0alaihi wa sallam7 is the e4!ounder of the words of the Lord of the 9orlds, as 8e says:
;+nd 9e have sent down to you the Message that you may e4!lain clearly to the !eo!le what is sent for them; 6Nahl -?:==7# 8ence,
the .ro!het 6sallallaahu 0alaihi wa sallam7 e4!lained the way of doing salaah on him, and it included mention of his family, so it is
com!ulsory to acce!t that from him, due to +llaah0s saying:
So ta/e what the Messenger gives you 68ashr >A:$7, and the well(/nown authentic hadeeth, Berily, < have "een given the Fur0aan
and something similar to it#
33>

< really wonder what Nashaashee"i and those ta/en in "y his !om!ous words would say if someone were to reject the tashahhud in
!rayer altogether, or reject the menstruating woman0s a"staining from !rayer and fasting, all with the argument that +llaah the
K4alted did not mention the tashahhud in the Fur0aan 8e only mentioned "owing and !rostration, and 8e did not e4em!t a
menstruating woman from !rayer and fasting in the Fur0aan!! So, do they agree with such arguments, which are along the lines of
his original one, or not: <f they do, and we ho!e not, then they have strayed far, far away from guidance, and have left the
mainstream of the Muslims if they do not, then they are correct in agreeing with us, and their reasons for rejecting those
arguments are e4actly the same as our reasons for rejecting Nashaashee"i0s original !ronouncement, which we have e4!lained
clearly#
)herefore "eware, & Muslims, of attem!ting to understand the Fur0aan without recourse to the Sunnah, for you will never "e a"le to
do that, even if you were the See"awaih
33?
of the age, the e4!ert of the age in the 0+ra"ic language# 8ere is an e4am!le in front of
you, for this Nashaashee"i is one of the leading scholars of the 0+ra"ic language of this !eriod you have seen how he has strayed,
after "eing deceived "y his /nowledge of the language, "y not see/ing the aid of the Sunnah in understanding the Fur0aan in fact
he has rejected this aid, as you /now# )here are many other e4am!les of this ( there is not enough room here to mention them, "ut
what we have mentioned will suffice, and +llaah is the Granter of all ca!a"ility#
57 )he reader will also see that in none of these ty!es of salaah on the .ro!het 6sallallaahu 0alaihi wa sallam7 is there the word
sayyid 6chief, leader7# )he later scholars have differed a"out the validity of its inclusion in the <"raaheemee salaah# Due to lac/ of
s!ace we will not go into the details of that nor ma/e mention of those who rejected its validity in /ee!ing with the .ro!het
6sallallaahu 0alaihi wa sallam70s com!lete teaching to his ummah when he instructed, ;Say: & +llaah! send !rayers on
Muhammad ###; on "eing as/ed a"out the manner of salaah on him, "ut we will 2uote the 8aafidh <"n 8ajr al(0+s2alaani on this,
"earing in mind his !osition as one of the great Shaafi0i scholars of "oth hadeeth and fi2h, for contradiction of this teaching of the
.ro!het 6sallallaahu 0alaihi wa sallam7 has "ecome wides!read among Shaafi0i scholars!
8aafiL Muhammad i"n Muhammad i"n Muhammad al(Ghuraa"eeli 6$A%( @5> +87, a com!anion of <"n 8ajr, said, and < 2uote from
his manuscri!t
33$
:
8e 6i#e# <"n 8ajr7, may +llaah "enefit us with his life, was as/ed a"out the features of salaah on the .ro!het 6sallallaahu 0alaihi wa
sallam7, whether during !rayer or outside it, com!ulsory or recommended: <s one of its conditions that the .ro!het 6sallallaahu
0alaihi wa sallam7 "e attri"uted with sayaadah 6leadershi!7, e#g# 0& +llaah! send !rayers on sayyidinaa 6our leader7 Muhammad ###0
or 0the foremost of creation0, or 0the leader of the children of +adam0 etc#: &r should one stic/ to 0& +llaah! send !rayers on
Muhammad0: 9hich of these two is the "etter a!!roach: including the word sayyid, due to it "eing an esta"lished attri"ute of the
.ro!het 6sallallaahu 0alaihi wa sallam7, or leaving it out due to the a"sence of it in the narrations: 8e 6<"n 8ajr7, may +llaah "e
!leased with him, re!lied: ;Yes, to follow the narrated wording is su!erior# <t cannot "e said, ;May"e the .ro!het 6sallallaahu 0alaihi
wa sallam7 himself did not say it out of modesty, just as he did not say 6sallallaahu 0alaihi wa sallam7 on mention of his name,
although his ummah has "een encouraged to do so; ( for we say that if that were su!erior, it would have "een 2uoted from the
Com!anions and then from the Successors, "ut we do not come across it in any narrations from any Com!anion or Successor# )his is
des!ite the volume of 2uotations from them# 9e have <maam Shaafi0i, may +llaah e4alt his ran/, one of the foremost among men in
his res!ect for the .ro!het 6sallallaahu 0alaihi wa sallam7, saying in the !reface to his "oo/ which is a "ase for the !eo!le of his
-,
madhha": ;& +llaah! send !rayers on Muhammad ###; etc# until the end of what his judgment dictated, ;### every time one of the
remem"erers remem"ers him, and every time one of the heedless fails to remem"er him;, which he seems to have deduced from
the authentic hadeeth which has in it that the .ro!het 6sallallaahu 0alaihi wa sallam7 saw the Mother of the 1elievers engaging in
long and numerous glorifications, so he said to her, ;You have said words which, if weighed against the following, would "e
"alanced: Glorified "e +llaah, as many times as the num"er of 8is creation; he 6sallallaahu 0alaihi wa sallam7 used to li/e
su!!lications which were concise, "ut e4haustive in meaning# Faadi 0<yaad set out a cha!ter a"out salaah on the .ro!het
6sallallaahu 0alaihi wa sallam7 in his "oo/ ash( Shifaa0 6)he 1oo/ of Cure7, 2uoting in it narrations from the .ro!het 6sallallaahu
0alaihi wa sallam7 on the authority of several Com!anions and Successors in none of these is the word sayyid re!orted:
a7 )he hadith of 0+li, that he used to teach them the manner of salaah on the .ro!het 6sallallaahu 0alaihi wa sallam7 "y saying, &
+llaah, S!reader of .lains, &riginator of 8eights, send the foremost of Your !rayers, the most fertile of Your "lessings, and any
remaining com!liments, on Muhammad, Your slave and messenger, the o!ener of what is closed#
"7 +gain from 0+li, that he used to say, ;)he !rayers of +llaah, the 1eneficent, the Merciful, of the +ngels nearest 6to +llaah7, of the
.ro!hets, of the Sincere ones, of the 9itnesses, of the Eighteous, and of whatever glorifies You, & Lord of the 9orlds, "e on
Muhammad son of 0+"dullaah, Seal of the .ro!hets, <maam of the Godfearers, ### etc#;
c7 &n the authority of 0+"dullaah i"n Mas0ood, that he used to say, ;& +llaah! send Your !rayers, Your "lessings and Your mercy, on
Muhammad, Your slave and messenger, the imaam of goodness, the messenger of mercy, ###; etc#
d7 'rom al(8asan al(1asri, that he used to say, ;9hoever wants to drin/ from the cu! which 2uenches, from the fount of the al(
Mustafaa, should say: & +llaah! send !rayers on Muhammad, and on his family, his Com!anions, his wives, his children, his
descendants, his household, his in(laws, his hel!ers, his followers, and all those who love him#; )his is what he 6Faadi 0<yaad7 has
written in ash( Shifaa0, regarding the manner of salaah on the .ro!het, on the authority of the Com!anions and those who
succeeded them, and he also mentioned other things in it# Yes, it is related in a hadeeth of <"n Mas0ood that in his salaah on the
.ro!het 6sallallaahu 0alaihi wa sallam7, he would say, ;& +llaah! send the "est of Your !rayers, mercy and "lessings on the leader
6sayyid7 of the messengers ###; etc#, transmitted "y <"n Maajah, "ut its isnaad is wea/, so the hadeeth of 0+li, transmitted "y
)a"araani with a acce!ta"le isnaad, ta/es !recedence# )his hadeeth has difficult words, which < have re!orted and e4!lained in the
"oo/ 'adl an(Na"i 6K4cellence of the .ro!het 6sallallaahu 0alaihi wa sallam7;7 "y +"ul 8asan i"n al('aaris# Some Shaafi0is have said
that if a man too/ an oath to send the "est salaah on the .ro!het 6sallallaahu 0alaihi wa sallam7, the way to fulfil his oath would "e
to say, ;& +llaah! send !rayers on Muhammad every time the remem"erers remem"er him or the heedless fail to remem"er him;
Nawawi said, ;)he one which is most fitting to "e designated as correct is that one should say: & +llaah! send !rayers on
Muhammad, and on the family of Muhammad, as you sent !rayers on <"raaheem ###; Several of the later scholars have re!lied to
this "y saying that in neither of the two ways mentioned a"ove is there anything to !rove which is su!erior as regards narration, "ut
as regards the meaning, then the former is clearly su!erior# )his issue is well(/nown in the "oo/s of fi2h, and of all the scholars of
fi2h who addressed this issue, without e4ce!tion, in none of their words does the word sayyid a!!ear# 8ad this additional word "een
commenda"le, it would not have esca!ed all of them, leaving them ignorant of it# +ll good is in following what is narrated, and
+llaah /nows "est#;
<"n 8ajr0s view of the unacce!ta"ility of descri"ing the .ro!het 6sallallaahu 0alaihi wa sallam7 as sayyid during the salaah on him in
accordance with the Fur0aanic order, is also that of the 8anafi scholars# <t is the view which must "e adhered to, for it is a true
indication of love for him, 6sallallaahu 0alaihi wa sallam7
;Say: <f you do love +llaah, then follow me: +llaah will love you#; 6aal(0<mraan 5:5-7
1ecause of this, <maam Nawawi said in Eawdah at()aali"een 6-M3?>7, ;)he most com!lete salaah on the .ro!het 6sallallaahu 0alaihi
wa sallam7 is: & +llaah! send your !rayers on Muhammad ###; etc#, corres!onding to ty!e no# 5 given, in which there is no mention
of sayyid!
=7 <t should "e /nown that ty!es nos# - and = are the ones which the Messenger of +llaah 6sallallaahu 0alaihi wa sallam7 taught his
Com!anions when they as/ed a"out the manner of salaah on him, so this has "een used as evidence that these are the "est ways of
doing the salaah on him, for he would not choose anything for them or himself e4ce!t the "est and no"lest# <maam Nawawi, as
mentioned, endorsed 6in Eawdah at( )aali"een7 that if a man were to ta/e an oath to do the "est !ossi"le salaah on the .ro!het
6sallallaahu 0alaihi wa sallam7, this could not "e fulfilled e4ce!t in these ways#
Su"/i has given another reason: whoever does salaah with those ty!es has made salaah on the .ro!het 6sallallaahu 0alaihi wa
sallam7 with certainty, and whoever does so with other words is in dou"t whether or not he has !erformed the !rayers as re2uested#
)his is "ecause they said, ;8ow do we send !rayers on you:; and he re!lied, ;Say: ###;, thus defining their salaah on him as their
saying such(and(such# )his was mentioned "y 8aitami in ad(Darr al(Mandood 63>M37 he then said 63$M-7 that the o"jective is
achieved with all the ty!es which have occurred in authentic ahaadeeth#
>7 <t should "e /nown that it is not valid to com"ine all these way into one way of salaah, and the same goes for the different
tashahhuds given !reviously# <n fact, that would "e an innovation in the religion the Sunnah is to say different ones at different
times, as Shai/h(ul(<slaam <"n )aymiyyah has e4!lained in his discussion of the ta/"eers of the two 0Kids 6Majmoo0 al('ataawaa
3AM3>5M-7#
?7 0+llaamah Siddee2 8asan Ghaan says in his "oo/ NuLul al( +"raar "il 0<lm al(Ma0thoor min al(+d0iyah wal(+dh/aar, after giving
many ahaadeeth a"out the e4cellence of re!eated salaah on the .ro!het 6sallallaahu 0alaihi wa sallam7 6!# -?-7:
;)here is no dou"t that the foremost among the Muslims in sending salaah on him 6sall(+llaahu 0alaihi wa sallam7 are the .eo!le of
8adeeth and the narrators of the !urified Sunnah, for it is one of their duties in this no"le "ranch of learning to ma/e salaah on him
"efore every hadeeth, and so their tongues are always engaged in his mention, may +llah grant him mercy and !eace# )here is no
"oo/ of Sunnah or collection of hadeeth, "e it a jaami0, musnad, mu0jam, juL0, etc#, e4ce!t that it com!rises thousands of
ahaadeeth even one of the least "ul/y ones, Suyooti0s al(Iaami0 as(Sagheer, contains ten thousand ahaadeeth, and the rest of the
collections are no different# So this is the Saved Sect: the "ody of the .eo!le of 8adeeth, who will "e the closest among men to the
Messenger of +llaah 6sallallaahu 0alaihi wa sallam7 on the Day of Eesurrection, and the most li/ely to "e rewarded "y his intercession
6sallallaahu 0alaihi wa sallam7, may my mother and father "e sacrificed for him! )his e4cellence of the .eo!le of 8adeeth cannot "e
sur!assed "y anyone unless he does more than what they do, something which is well(nigh im!ossi"le# )herefore, & desirer of
--
good, see/er of salvation, no matter what, you should either "e a muhaddith, or "e close to the muhadditheen do not "e
otherwise ### for a!art from that there is nothing which will "enefit you#;
< as/ +llaah, 1lessed and K4alted, to ma/e me one of these .eo!le of 8adeeth, who are the closest among men to the Messenger of
+llaah 6sallallaahu 0alaihi wa sallam7 !erha!s this "oo/ will "e a testimony to that# May +llaah shower 8is mercy on <maam +hmad,
who recited:
)he religion of Muhammad is in narrations,
)he "est mounts for a young man are the traditions
)urn not away from 8adeeth and its !eo!le,
'or &!inion is night, while 8adeeth is day,
+ young man can "e ignorant of the guidance ###
+lthough the sun is shining in all its s!lendour!
Du&aa& in the #irst Tashahhud
8e 6sallallaahu 0alaihi wa sallam7 also set the guidance of du0aa in this tashahhud as well, saying, 9hen you sit after every two
ra/0ahs, then say: +ll com!liments are due to +llaah ### 6till the end of that su!!lication, and then said:7 ### then he should select of
the su!!lications what is most !leasing to him#
33@
Standing u0 "or the Third, and then the #ourth, $a!&ah
Ne4t, he 6sallallaahu 0alaihi wa sallam7 would get u! for the third ra/0ah with ta/"eer
33A
, and he ordered ;the one who !rayed "adly;
to do so: )hen do that in every ra/0ah, as "efore#
;9hen he 6sallallaahu 0alaihi wa sallam7 stood from the sitting !osition, he would say ta/"eer, and then stand u!;
35%
and ;he
6sallallaahu 0alaihi wa sallam7 would raise his hands;
35-
with this ta/"eer sometimes#
;9hen he wanted to stand u! for the fourth ra/0ah, he would say: +llaah is the Greatest;
353
, and he ordered ;the one who !rayed
"adly; li/ewise, as "efore, and ;he 6sallallaahu 0alaihi wa sallam7 would raise his hands;
355
with this ta/"eer sometimes#
;8e would sit u! straight on his left foot, at ease, until every "one returned to its !ro!er !lace, then stand u!, su!!orting himself on
the ground and he would clench his fists
35=
: su!!orting himself with his hands when standing u!#;
35>

8e would recite al('aatihah in "oth these ra/0ahs, and he ordered ;the one who !rayed "adly; to do that# <n Huhr !rayer, he would
sometimes add a few aayaat to this, as has "een e4!lained under ;Eecitation in Huhr .rayer;#
%unoot in the #i3e Pra4ers because o" a 7ala,it4
;9hen he 6sallallaahu 0alaihi wa sallam7 wanted to su!!licate against someone, or su!!licate for someone, he would !erform
2unoot
35?
in the last ra/0ah, after ru/oo0 after having said: +llaah listens to the one who !raises 8im#
35$
;8e would su!!licate
loudly;
35@
, ;raise his hands;
35A
, and ;those "ehind him would say: aameen;
3=%
#
;8e was /nown to !erform 2unoot in all five !rayers;
3=-
, although ;he would only !erform 2unoot in them when he su!!licated for a
!eo!le or su!!licated against a !eo!le;
3=3
# 'or e4am!le, he once said, & +llaah! rescue al(9aleed i"n al( 9aleed, and Salamah i"n
8ishaam, and 0+yyaash i"n +"i Ea"ee0ah# & +llaah! harden Your !enalty on 6the tri"e of7 Mudar, and cause for it years 6of famine7
li/e the years of Yoosuf# *& +llaah! curse Lahyaan, and Eu0l, and Dha/waan, and 0Jsayyah, who diso"eyed +llaah and 8is
Messenger!,
3=5

)hen, ;he would say: +llaah is the Greatest when he had finished 2unoot and !rostrate#;
3==
%unoot in 8itr Pra4er
;8e 6sallallaahu 0alaihi wa sallam7 used to !erform 2unoot in the 6odd7 ra/0ah of the 9itr !rayer;
3=>
sometimes
3=?
, and ;he would
!erform it "efore ru/oo0#;
3=$

8e taught al(8asan i"n 0+li 6radi +llaahu 0anhu7 to say *after finishing his recitation in 9itr,:
-.
;& +llaah! guide me among those whom You have guided and !ardon me among those who You have !ardoned and turn on me in
friendshi! among those on whom You have turned in friendshi! and "less me in what You have "estowed and save me from the
evil of what You have decreed *for, indeed You decree, and none can influence You *and, he is not humiliated whom You have
"efriended *nor is he honoured who is Your enemy#, 1lessed are You, & Lord, and K4alted# *)here is no !lace of safety from You
e4ce!t towards You#,;
3=@
The #inal Tashahhud
The Obligation o" this Tashahhud
Ne4t, after com!leting the fourth ra/0ah, he 6sallallaahu 0alaihi wa sallam7 would sit for the last
tashahhud# 8e would instruct regarding it, and do in it, just as he did in the first tashahhud,
e4ce!t that ;he would sit mutawarri/an;
3=A
, ;with his left u!!er thigh on the ground, and "oth his
feet !rotruding from one 6i#e# the right7 side#;
3>%
;8e would have his left foot under his 6right7
thigh and shin;
3>-
, ;his right foot u!right;
3>3
or occasionally ;he would lay it along the ground#;
3>5

;8is left !alm would cover his 6left7 /nee, leaning heavily on it#;
3>=

8e set the e4am!le of sending !rayers on him 6sallallaahu 0alaihi wa sallam7 in this tashahhud, as
in the first tashahhud the ways of sending !rayer on him 6sallallaahu 0alaihi wa sallam7 narrated
have "een given in that section#
The Obligation o" Sending Pra4ers on the Pro0het (sallallaahu &alaihi wa salla,) in this Tashahhud
&nce, ;he 6sallallaahu 0alaihi wa sallam7 heard a man su!!licating in his !rayer without glorifying the majesty of +llaah K4alted, nor
sending !rayers on the .ro!het 6sallallaahu 0alaihi wa sallam7, so he said: )his man has "een hasty#; 8e then called him and said to
him and others, ;9hen one of you !rays, he should "egin with the !raise of his Lord, Su"lime and Mighty, and his e4ultation, and
then send !rayers 6in one narration: he should send !rayers7 on the .ro!het 6sallallaahu 0alaihi wa sallam7, and then su!!licate as
he wishes#;
3>>

+lso, ;he heard a man glorifying and !raising +llaah, and sending !rayers on the .ro!het 6sallallaahu 0alaihi wa sallam7 in !rayer, so
the Messenger of +llaah 6sallallaahu 0alaihi wa sallam7 said to him: Su!!licate, and you will "e answered as/, and you will "e
given#;
3>?
The Obligation to See! $e"uge "ro, #our Things be"ore Su00licating
8e 6sallallaahu 0alaihi wa sallam7 used to say, ;9hen one of you has finished the *last, tashahhud, he should see/ refuge with +llaah
from four things *saying:
& +llaah! < truly see/ refuge with You, from the !unishment of 8ellfire, and from the !unishment of the grave, and from the trials of
living and dying, and from the evil *trials, of the 'alse Christ# *)hen he should su!!licate for himself with what occurs to him#,;
3>$
(
;8e 6sallallaahu 0alaihi wa sallam7 would su!!licate with it in his own tashahhud#;
3>@

+lso, ;he used to teach the Com!anions 6radi +llaahu 0anhum7 this the way he taught them Soorahs of the Fur0aan#;
3>A
Su00lication be"ore the Salaa,, & its 3arious t40es
8e 6sallallaahu 0alaihi wa sallam7 used to use different su!!lications in his !rayer
3?%
, su!!licating with different ones at different
times he also endorsed other su!!lications, and ;ordered the worshi!!er to select of them what he wishes#;
3?-
)hey are:
-#
;& +llaah! truly < see/ refuge with You from the !unishment of the grave, and < see/ refuge with you from the trials of the
-/
'alse Christ, and < see/ refuge with You from the trials of living and dying# & +llaah! truly < see/ refuge with You from sin
3?3

and "urden
3?5
#;
3?=

3#
;& +llaah! truly < see/ refuge with You from the evil of what < have done, and from the evil of what < have not done
3?>

*yet,#
3??

5#
;& +llaah! call me to account with an easy rec/oning#;
3?$

=#
;& +llaah! *< as/ you,, "y Your /nowledge of the Jnseen, and Your control over the creation: give me life as long as You
/now that life is "est for me, and ta/e me when death is "est for me# & +llaah! < also as/ of You fear of You, in secret and
in o!en < as/ of You the word of )ruth 6in one narration: 9isdom7 and justice in anger and in !leasure < as/ of You
moderation in !overty and affluence < as/ of You joy which does not fade < as/ of You !leasure *which does not !ass
away, nor that, which ceases < as/ of You contentment with Your decree < as/ of You coolness of life after death < as/ of
You the delight of loo/ing towards Your 'ace and *< as/ of You, eagerness towards meeting You, not in harmful adversity,
nor in misleading afflictions# & +llaah! adorn us with the decoration of eemaan, and ma/e us those who guide and are
guided#
3?@

># 8e taught +"u 1a/r as(Siddee2 6radi +llaahu 0anhu7 to say:
;& +llaah! indeed < have wronged myself greatly, and none can forgive sins e4ce!t You, so forgive me out of Your
forgiveness, and have mercy on me# )ruly, You are the &ft( 'orgiving, the Most Merciful#;
3?A

?# 8e instructed 0+a0ishah 6radi +llaahu 0anhaa7 to say:
;& +llaah! indeed < as/ of You all Good, *the imminent and the far(off,, that of it which < /now and that which < do not
/now# < see/ refuge with You from all Kvil, *the imminent and the far(off,, that of it which < /now and that which < do not
/now# < as/ of You 6in one narration: & +llaah! indeed < as/ of You7 the Garden, and whatever saying or deed which "rings
one near to it < see/ refuge with You from the 'ire, and 6from7 whatever saying or deed which "rings one near to it# < as/
of You 6in one narration: & +llaah! indeed < as/ of You7 *the, good of what was as/ed of You "y Your slave and messenger
*Muhammad and < see/ refuge with You from evil of what Your slave and messenger Muhammad 6sallallaahu 0alaihi wa
sallam7 sought refuge with You,# *< as/ of You, that whatever You have decreed for me, its result *for me, "e "eneficial#
3$%

$# 8e said to a man, 9hat do you say during the !rayer: 8e re!lied, ;< "ear witness 6i#e# do the tashahhud7, then < as/ +llaah
for the Garden, and < see/ refuge with 8im from the 'ire# 8owever, "y +llaah, there is no murmuring
3$-
as good as yours or
that of Mu0aadh#; So he said, &ur murmuring is li/e yours#
3$3

-0
@# 8e heard a man saying in his tashahhud:
;& +llaah! indeed < as/ of You, & +llaah 6in one narration: "y +llaah7, the &ne, the &nly, the +"solute, 9ho "egets not and
nor is 8e "egotten, and there is none li/e 8im, that You forgive me my sins indeed You are the &ft('orgiving, Most
Merciful#
&n this, he 6sallallaahu 0alaihi wa sallam7 said, 8e has "een forgiven, he has "een forgiven#
3$5

A# 8e heard another man say in his tashahhud:
;& +llaah! <ndeed, < as/ of You, "y the fact that to You "elongs all .raise there is no 6true7 god e4ce!t You, *You alone, You
have no !artners, the 1estower of 'avours *&, &riginator of the 8eavens and the Karth & &ne that is 'ull of Majesty and
8onour & Living &ne, & Kternal &ne *indeed < as/ of You, *the Garden, and < see/ refuge with You from the 'ire,# *So the
.ro!het 6sallallaahu 0alaihi wa sallam7 said to his Com!anions, Do you /now with what he has su!!licated: )hey said,
;+llaah and 8is Messenger /now "est#; 8e said, 1y 8im in 9hose 8and is my soul,, he has su!!licated +llaah with 8is
Mighty 6in one narration: Mightiest7 name
3$=
, with which if 8e is su!!licated, 8e answers, and with which if 8e is as/ed, 8e
gives#
3$>

-%# &ne of the last things he would say "etween the tashahhud and the tasleem would "e:
;& +llaah! 'orgive me what < have done in the !ast, and what < will do in the future, and what < have concealed, and what <
have done o!enly, and what < have e4ceeded in, whatever You /now a"out more /now than <# You are the 1ringer('orward,
and You are the Delayer, there is no 6true7 god e4ce!t You#;
3$?
The Taslee, (Salutation O" Peace)
Ne4t, ;he 6sallallaahu 0alaihi wa sallam7 would salute to his right:
.eace and +llaah0s Mercy "e on you *such that the whiteness of his right chee/ was visi"le,,, and on his left:
.eace and +llaah0s Mercy "e on you *such that the whiteness of his left chee/ was visi"le,#;
3$$

Sometimes, he would add to the greeting on the right:
### and 8is "lessings 6"e on you7#
3$@

;9hen he said:
-1
.eace and +llaah0s Mercy "e on you to his right, he would sometimes shorten the greeting on his left to:
.eace "e on you#
3$A

Sometimes, ;he would salute once only, *
.eace "e on you, *in front of his face, turning to his right side a "it,, *or a little,#;
3@%

;)hey used to gesture with their hands when saluting to the right and left when the Messenger of +llaah 6sallallaahu 0alaihi wa
sallam7 saw them, he said, 09hat is the matter with you, gesturing with your hands as if they are the tails of wild horses:! 9hen
one of you salutes, he should loo/ towards his com!anion and not indicate with his hand#0 *So when they !rayed with him, they did
not gesture#, 6<n one narration: <t is enough for each of you to !lace his hand on his thigh, and then salute his "rothers who are on
his right and left7#
3@-
The Obligation o" the Taslee,
8e 6sallallaahu 0alaihi wa sallam7 used to say, ### it 6the !rayer7 is e4ited "y the tasleem#
3@3

)his is the last of what has "een !ossi"le to com!ile regarding the descri!tion of the .ro!het0s !rayer 6sallallaahu 0alaihi wa sallam7
from the ta/"eer to the tasleem: < ho!e that +llaah will ma/e it sincerely for 8is 'ace, 'ull of 8onour, and a guide to the Sunnah of
8is /ind and merciful .ro!het#
Glorified "e +llaah, and .raised# Glorified "e You, & +llaah, and .raised# < "ear witness that there is no true god e4ce!t You# < see/
forgiveness from You and re!ent to You#
& +llaah! send !rayers on Muhammad, and on the family of Muhammad, and send "lessings on Muhammad, and on the family of
Muhammad, as You sent !rayers on <"raaheem and the family of <"raaheem You are indeed 9orthy of .raise, 'ull of Glory#
3@5
.3
ddendu,
+ll that has "een mentioned of the descri!tion of the .ro!het0s !rayer 6sallallaahu 0alaihi wa sallam7 a!!lies e2ually to men and
women, for there is nothing in the Sunnah to necessitate the e4ce!tion of women from any of these descri!tions in fact, the
generality of his statement 6sallallaahu 0alaihi wa sallam7, ;.ray as you have seen me !raying;, includes women#
)his is the view of <"raaheem an(Na/h0i, who said, ;+ woman0s actions in the !rayer are the same as a man0s; ( transmitted "y <"n
+"i Shai"ah 6-M$>M37, with a saheeh sanad from him#
+lso, 1u/haari re!orted in at()aaree/h as(Sagheer 6!# A>7 with a saheeh sanad from Jmm ad(Dardaa0, ;that she used to sit in her
!rayer just as a man sits, and she was a woman of understanding#;
)he hadeeth a"out the indimaam 6tuc/ing u!7 of a woman in !rostration, and that she is in that regard not li/e a man, is mursal and
not authentic# +"u Daawood transmitted it in al( Maraaseel on the authority of YaLeed i"n +"i 8a"ee"#
+s for what <maam +hmad has re!orted, as in his son 0+"dullaah0s Masaa0il, from <"n 0Jmar, that he used to instruct his wives to sit
cross(legged in !rayer, its sanad is not authentic, for it contains 0+"dullaah i"n 0Jmar al(0+mri, who is a da0eef 6wea/7 narrator#
.2
00endi' )
7ha0ter ) #ootnotes
*-,Soorah an(Nahl, -?:==
*3,1u/haari & Muslim ( it will later follow in full#
*5,1u/haari & +hmad#
*=,Maali/, +"u Daawood, Nasaa0i, & <"n 8i""aan# + saheeh hadeeth, declared saheeh "y several <maams# < have given its ta/hreej
in Saheeh +"i Daawood 6=>-, -3$?7#
*>,Saheeh ( collected "y <"n al(Mu"aara/ in aL(Huhd 6-%M3-M-( 37, +"u Daawood & Nasaa0i with a good sanad < have given its
ta/hreej in Saheeh +"i Daawood 6$?-7#
*?,+"ul(8asanaat +l(Luc/nowi says in +n(Naafi0 al(Ga"eer liman yutaali0 al(Iaami0 as(Sagheer 6!# -33(57, after ran/ing the "oo/s of
8anafi fi2h and saying which of them are de!enda"le and which are not: ;+ll that we have said a"out the relative grades of these
com!ilations is related to their content of fi2h issues however, as for their content with regards to ahaadeeth of the .ro!het
6sallallaahu 0alaihi wa sallam7, then it does not a!!ly, for many "oo/s on which the cream of the fu2ahaa0 rely are full of fa"ricated
ahaadeeth, let alone rulings of the scholars# <t is clear to us from a "road analysis that although their authors were otherwise
com!etent, they were careless in their 2uotation of narrations#;
&ne of these false, fa"ricated ahaadeeth which are found in some of the "est "oo/s is: ;8e who offers the com!ulsory !rayers on
the last 'riday of Eamadaan, that will ma/e u! for every !rayer he missed during his life u! to the age of seventy years; ! Luc/nowi
6rahimahullaah7 says in +l(+athaar al(Marfoo0ah fil(+/h"aar al(Mawdoo0ah 6!# 5->7, after giving this hadeeth, ;0+li al(Faari says in
his al(Mawdoo0aat as( Sughraa and al(Gu"raa: this is totally false, for it contradicts the ijmaa0 6consensus of o!inion7 that one act of
worshi! cannot ma/e u! for those missed over years# 8ence, there is no !oint in 2uoting the author of an(Nihaayah nor the rest of
the commentators on al(8idaayah, for they are not scholars of 8adeeth, nor did they reference this hadeeth to any of the collectors
of 8adeeth#;
Shaw/aani also mentioned this hadeeth in +l('awaa0id al( Majmoo0ah fil(+haadeeth al(Mawdoo0ah with a similar wording and then
said 6!# >=7, ;)his is fa"ricated "eyond dou"t ( < do not even find it in any of the com!ilations of fa"ricated ahaadeeth! 8owever, it
has "ecome !o!ular among some students of fi2h in the city of San0aa0 in this age of ours, and many of them have started acting
according to it# < do not /now who has fa"ricated it for them ( May +llaah disgrace the liars#;
Luc/nowi further says, ;)o esta"lish that this hadeeth, which is found in "oo/s of rituals and formulas, is fa"ricated, < have
com!osed a "rief essay, with intellectual and narrated evidence, called Ee!elling the 1rethren from the <nventions of the Last 'riday
of Eamadaan, in which < have filed !oints which will enlighten minds and to which ears will hear/en, so consult it, for it is valua"le in
this to!ic and of high 2uality#;
)he occurrence of similar false ahaadeeth in the "oo/s of fi2h destroys the relia"ility of other ahaadeeth which they do not 2uote
from de!enda"le "oo/s of 8adeeth# )he words of 0+li al( Faari contain an indication towards this: a Muslim must ta/e 8adeeth from
the !eo!le who are e4!erts in that field, as the old +ra"ic sayings go, ;)he !eo!le of Ma//ah /now its mountain( !aths "est; and
;)he owner of the house /nows "est what is in it#;
*$,<maam Nawawi6rahimahullaah70s words in +l(Majmoo0 Sharh al( Muhadhdha" 6-M?%7 can "e summed u! as follows: ;)he
researching scholars of the .eo!le of 8adeeth and others say that if the hadeeth is wea/, it will not "e said regarding it, 0)he
Messenger of +llaah 6sallallaahu 0alaihi wa sallam7 saidMdidMcommandedMfor"ade ###0 or any other !hrase designating certainty, "ut
instead it will "e said, 0<t is re!ortedM2uotedMnarrated from him ###0 or other !hrases suggesting uncertainty# )hey say that !hrases of
certainty are for saheeh and hasan ahaadeeth, and !hrases of uncertainty are for anything else# )his is "ecause !hrases designating
certainty mean that what follows is authentic, so they can only "e used in the case of what is authentic, otherwise one would
effectively "e lying a"out him 6sallallaahu 0alaihi wa sallam7#
)his convention is one ignored "y most of the fu2ahaa0 of our age, in fact, "y most scholars of any disci!line, e4ce!t for the s/illed
muhadditheen# )his is disgusting carelessness, for they often say a"out a saheeh hadeeth, 0<t is re!orted from him that ###0, and
a"out a da0eef one, 0he said0 and 0so( and(so re!orted ###0, and this is far from correct#;
*@,.u"lisher0s note: +lso in this category are the wor/s of our teacher, author of e#g# <rwaa0 al(Ghaleel fi ta/hreej Manaar as(Sa"eel
in @ volumes, & Ghaayah al(Maraam fi ta/hreej ahaadeeth al(8alaal wal(8araam, a ta/hreej of the ahaadeeth found in Dr# Yoosuf al(
Faradaawi0s )he Lawful and the .rohi"ited in <slam, 6which contains many da0eef ahaadeeth7#
*A,)he term, ;authentic hadeeth; includes saheeh and hasan in the eyes of the muhadditheen, whether the hadeeth is saheeh li
dhaatihi or saheeh li ghairihi, or hasan li dhaatihi or hasan li ghairihi#
*-%,an(Najm, >5:3@
*--,1u/haari & Muslim#
.*
*-3,Saheeh ( collected "y )irmidhi, +hmad & <"n +"i Shai"ah#
Later, < discovered that this hadeeth is actually da0eef: < had relied on Manaawi in declaring saheeh the isnaad of <"n +"i Shai"ah,
"ut then < ha!!ened to come across it myself, and found that it was clearly wea/, "eing the same isnaad as )irmidhi and others (
see my "oo/ Silsilah al(+haadeeth ad( Da0eefah 6-$@57# 8owever, its !lace is ta/en "y the .ro!het0s saying 6sallallaahu 0alaihi wa
sallam7, ;8e who relates from me a saying which he /nows is a lie is indeed one of the liars;, collected "y Muslim and others#
*-5,+"dul 8ayy +l(Luc/nowi says in <maam al(Galaam fimaa yata0alla2 "il(Firaa0ah Ghalf al(<maam 6!# ->?7, as follows: ;9hoever
dives into the oceans of fi2h and the fundamentals of juris!rudence with an o!en mind, and does not allow himself to "e !rejudiced,
will /now with certainty that in most of the !rinci!al and su"sidiary issues in which the scholars have differed, the madhha" of the
scholars of 8adeeth is firmer than other madhha"s# Kvery time < go into the "ranches of difference of o!inion, < find the view of the
muhadditheen nearest to justice ( their reward is with +llaah, and 8e will than/ them# 8ow could it "e otherwise, when they are the
true inheritors of the .ro!het 6sallallaahu 0alaihi wa sallam7, and the sincere agents of his Law may +llaah include us in their
com!any and ma/e us die loving them#;
*-=,Su"/i says in al('ataawaa 6-M-=@7:
;)he most im!ortant affair of the Muslims is the .rayer, which every Muslim must care a"out and ensure its !erformance and the
esta"lishment of its essentials# Eelated to .rayer are issues on which there is consensus and there is no esca!ing the truth, and
other issues in which the scholars have differed# )he correct a!!roach is either to /ee! clear of dis!ute if !ossi"le, or to loo/ for
what is authentically( !roven from the .ro!het 6sallallaahu 0alaihi wa sallam7 and adhere to that# 9hen one does this, his .rayer will
"e correct and righteous, and included in the words of the K4alted, ;So whoever e4!ects to meet his Lord, let him wor/ correct,
righteous deeds#; 6+l(Gahf, -@:--%7
< say: )he latter a!!roach is su!erior, nay, o"ligatory this is "ecause the former a!!eoach, as well as "eing im!ossi"le many issues,
does not fulfil his command 6sallallaahu 0alaihi wa sallam7, Pra4 as 4ou ha3e seen ,e 0ra4ing, "ut instead leads to one0s !rayer
"eing decidedly different to that of the .ro!het 6sallallaahu 0alaihi wa sallam7#
*->,'rom the !oetry of 8asan i"n Muhammad an(Nasawi, as narrated "y 8aafiL Diyaa0 ad(Deen al(Ma2disi in his article on the
e4cellence of the 8adeeth and its .eo!le#
*-?,1a2arah, 3:3-5
*-$,)irmidhi, Fudaa0i, <"n 1ushraan & others#
*-@,)his is the sort of ta2leed 6"lind following 7 which <maam )ahaawi was referring to when he said, ;&nly someone with !arty(
s!irit or a fool "lindly follows o!inion; ( 2uoted "y <"n 0+a"ideen in Easm al(Mufti 6vol# -, !# 53 from the Com!ilation of his Kssays7#
*-A,al(+0raaf, $:5
*3%,<"n 0+a"ideen in al(8aashiyah 6-M?57, and in his essay Easm al(Mufti 6-M= from the Com!ilation of the Kssays of <"n 0+a"ideen7,
Shai/h Saalih al('ulaani in Ke2aaL al(8imam 6!# ?37 & others# <"n 0+a"ideen 2uoted from Sharh al(8idaayah "y <"n al(Shahnah al(
Ga"eer, the teacher of <"n al(8umaam, as follows:
;9hen a hadeeth contrary to the Madhha" is found to "e saheeh, one should act on the hadeeth, and ma/e that his madhha"#
+cting on the hadeeth will not invalidate the follower0s "eing a 8anafi, for it is authentically re!orted that +"u 8aneefah said, 09hen
a hadeeth is found to "e saheeh, then that is my madhha"0, and this has "een related "y <maam <"n 0+"dul 1arr from +"u 8aneefah
and from other imaams#;
)his is !art of the com!leteness of the /nowledge and !iety of the <maams, for they indicated "y saying this that they were not
versed in the whole of the Sunnah, and <maam Shaafi0i has elucidated this thoroughly 6see later7# <t would ha!!en that they would
contradict a sunnah "ecause they were unaware of it, so they commanded us to stic/ to the Sunnah and regard it as !art of their
Madhha"# May +llaah shower 8is mercy on them all#
*3-,+r#: halaal
*33,<"n 0+"dul 1arr in +l(<nti2aa0 fi 'adaa0il ath()halaathah al( +0immah al('u2ahaa0 6!# -=>7, <"n al(Fayyim in <0laam al( Moo2i0een
63M5%A7, <"n 0+a"ideen in his 'ootnotes on +l(1ahr ar(Eaa0i2 6?M3A57 and in Easm al(Mufti 6!!# 3A,537 & Sha0raani in +l(MeeLaan
6-M>>7 with the second narration# )he last narration was collected "y 0+""aas ad(Dawri in +t( )aaree/h "y <"n Ma0een 6?M$$M-7 with
a saheeh sanad on the authority of Hafar, the student of <maam +"u 8aneefah# Similar narrations e4ist on the authority of +"u
8aneefah0s com!anions Hafar, +"u Yoosuf and 0+afiyah i"n YaLeed cf# Ke2aaL 6!# >37# <"n al(Fayyim firmly certified its authenticity
on the authority of +"u Yoosuf in <0laam al(Moo2i0een 63M5==7# )he addition to the second narration is referenced "y the editor of
Ke2aaL 6!# ?>7 to <"n 0+"dul 1arr, <"n al(Fayyim and others#
<f this is what they say of someone who does not /now their evidence, what would "e their res!onse to one who /nows that the
evidence contradicts their saying, "ut still gives verdicts o!!osed to the evidence:! )herefore, reflect on this saying, for it alone is
enough to smash "lind following of o!inion that is why one of the mu2allid shai/hs, when < criticised his giving a verdict using +"u
8aneefah0s words without /nowing the evidence, refused to "elieve that it was a saying of +"u 8aneefah!
*35,+r#: haraam
.+
*3=,+r#: fatwaa
*3>,i#e# <maam +"u 8aneefah0s illustrious student, +"u Yoosuf 6rahimahullaah7#
*3?,)his was "ecause the <maam would often "ase his view on Fiyaas 6+nalogy7, after which a more !otent analogy would occur to
him, or a hadeeth of the .ro!het 6sallallaahu 0alaihi wa sallam7 would reach him, so he would acce!t that and ignore his !revious
view# Sha0raani0s words in +l(MeeLaan 6-M?37 are summarised as:
;&ur "elief, as well as that of every researcher into <maam +"u 8aneefah 6radi +llaahu 0anhu7, is that, had he lived until the
recording of the Sharee0ah, and the journeys of the .reservers of 8adeeth to the various cities and frontiers in order to collect and
ac2uire it, he would have acce!ted it and ignored all the analogies he had em!loyed# )he amount of 2iyaas in his Madhha" would
have "een just as little as that in other Madhha"s, "ut since the evidences of the Sharee0ah had "een scattered with the Successors
and their successors, and had not "een collected in his lifetime, it was necessary that there "e a lot of 2iyaas in his Madhha"
com!ared to that of other imaams# )he later scholars then made their journeys to find and collect ahaadeeth from the various cities
and towns and wrote them down hence, some ahaadeeth of the Sharee0ah e4!lained others# )his is the reason "ehind the large
amount of 2iyaas in his Madhha", whereas there was little of it in other Madhha"s#;
+"ul(8asanaat +l(Luc/nowi 2uoted his words in full in +n( Naafi0 al(Ga"eer 6!# -5>7, endorsing and e4!anding on it in his footnotes,
so whoever wishes to consult it should do so there#
Since this is the justification for why +"u 8aneefah has sometimes unintentionally contradicted the authentic ahaadeeth ( and it is a
!erfectly acce!ta"le reason, for +llaah does not "urden a soul with more than it can "ear ( it is not !ermissi"le to insult him for it,
as some ignorant !eo!le have done# <n fact, it is o"ligatory to res!ect him, for he is one of the imaams of the Muslims through
whom this Deen has "een !reserved and handed down to us, in all its "ranches also, for he is rewarded under any circumstance:
whether he is correct or wrong# Nor is it !ermissi"le for his devotees to continue stic/ing to those of his statements which contradict
the authentic ahaadeeth, for those statements are effectively not !art of his Madhha", as the a"ove sayings show# 8ence, these are
two e4tremes, and the truth lies in "etween# ;&ur Lord! 'orgive us, and our "rethren who came "efore us into the 'aith and leave
not, in our hearts, any rancour against those who have "elieved# &ur Lord! You are indeed 'ull of Gindness, Most Merciful#; 6+l(
8ashr >A:-%7
*3$,+l('ulaani in Ke2aaL al(8imam 6!# >%7, tracing it to <maam Muhammad and then saying, ;)his does not a!!ly to the mujtahid,
for he is not "ound to their views anyway, "ut it a!!lies to the mu2allid#;
Sha0raani e4!anded on that in +l(MeeLaan 6-M3?7:
;<f it is said: 09hat should < do with the ahaadeeth which my <maam did not use, and which were found to "e authentic after his
death:0 )he answer which is fitting for you is: 0)hat you act on them, for had your <maam come across them and found them to "e
authentic, he would have instructed you to act on them, "ecause all the <maams were ca!tives in the hand of the Sharee0ah#0 8e
who does so will have gathered all the good with "oth his hands, "ut he who says, 0< will not act according to a hadeeth unless my
<maam did so0, he will miss a great amount of "enefit, as is the case with many followers of the <maams of the Madhha"s# <t would
"e "etter for them to act on every hadeeth found to "e authentic after the <maam0s time, hence im!lementing the will of the
<maams for it is our firm "elief a"out the <maams that had they lived longer and come to /now of those ahaadeeth which were
found authentic after their time, they would have definitely acce!ted and acted according to them, ignoring any analogies they may
have !reviously made, and any views they may have !reviously held#;
*3@,<"n 0+"dul 1arr in Iaami0 1ayaan al(0<lm 63M537, <"n 8aLm, 2uoting from the former in Jsool al(+h/aam 6?M-=A7, & similarly +l(
'ulaani 6!# $37
*3A,)his is well /nown among the later scholars to "e a saying of Maali/# <"n 0+"dul 8aadi declared it saheeh in <rshaad as( Saali/
633$M-7 <"n 0+"dul 1arr in Iaami0 1ayaan al(0<lm 63MA-7 & <"n 8aLm in Jsool al(+h/aam 6?M-=>, -$A7 had narrated it as a saying of
+l(8a/am i"n 0Jtai"ah and Mujaahid )a2i ad( Deen as(Su"/i gave it, delighted with its "eauty, in al( 'ataawaa 6-M-=@7 as a saying
of <"n 0+""aas, and then said: ;)hese words were originally those of <"n 0+""aas and Mujaahid, from whom Maali/ 6radi +llaahu
0anhu7 too/ them, and he "ecame famous for them#; <t seems that <maam +hmad then too/ this saying from them, as +"u
Daawood has said in Masaa0il of <maam +hmad 6!# 3$?7: ;< heard +hmad say, 0Kveryone is acce!ted and rejected in his o!inions,
with the e4ce!tion of the .ro!het 6sallallaahu 0alaihi wa sallam70#;
*5%,'rom the <ntroduction to +l(Iarh wat()a0deel of <"n +"i 8aatim, !!# 5-(3#
*5-,<"n 8aLm says in Jsool al(+h/aam 6?M--@7:
;<ndeed, all the fu2ahaa0 whose o!inions are followed were o!!osed to ta2leed, and they for"ade their com!anions from following
their o!inion "lindly# )he sternest among them in this regard was Shaafi0i 6rahimahullaah7, for he re!eatedly em!hasised, more than
anyone else, following the authentic narrations and acce!ting whatever the !roof dictated he also made himself innocent of "eing
followed totally, and announced this to those around him# May this "enefit him in front of +llaah, and may his reward "e of the
highest, for he was the cause of great good#;
*53,Eelated "y 8aa/im with a continuous sanad u! to Shaafi0i, as in )aaree/h Dimash2 of <"n 0+saa/ir 6->M-M57, <0laam al( Moo2i0een
63M5?5, 5?=7 & Ke2aaL 6!# -%%7#
*55,+r#: halaal
.,
*5=,<"n al(Fayyim 63M5?-7 & 'ulaani 6!# ?@7
*5>,8arawi in Dhamm al(Galaam 65M=$M-7, Ghatee" in +l(<htijaaj "i ash(Shaafi0i 6@M37, <"n 0+saa/ir 6->MAM-%7, Nawawi in +l(
Majmoo0 6-M?57, <"n al(Fayyim 63M5?-7 & 'ulaani 6!# -%%7 the second narration is from 8ilyah al(+wliyaa0 of +"u Nu0aim#
*5?,Nawawi in +l(Majmoo0 6-M?57, Sha0raani 6-M>$7, giving its sources as 8aa/im and 1aiha2i, & 'ulaani 6!# -%$7# Sha0raani said,
;<"n 8aLm said, 0)hat is, ### found to "e saheeh "y him or "y any other <maam0#; 8is saying given ne4t confirms this understanding#
Nawawi says: ;&ur com!anions acted according to this in the matter of tathwee" 6calling to !rayer in addition to the adhaan7, the
conditions on coming out of ihraam due to illness, and other issues well(/nown in the "oo/s of the Madhha"# +mong those of our
com!anions who are re!orted to have !assed judgment on the "asis of the hadeeth 6i#e# rather than the saying of Shaafi0i7 are +"u
Ya02oo" al(1uweeti and +"u l(Faasim ad(Daari/i# &f our com!anions from the muhadditheen, <maam +"u 1a/r +l(1aiha2i and
others em!loyed this a!!roach# Many of our earliest com!anions, if they faced an issue for which there was a hadeeth, and the
madhha" of Shaafi0i was contrary to it, would act according to the hadeeth and give verdicts "ased on it, saying, 0)he madhha" of
Shaafi0i is whatever agrees with the hadeeth#0 Shai/h +"u 0+mr 6<"n as(Salaah7 says, 09hoever among the Shaafi0is found a hadeeth
contradicting his Madhha", he would consider whether he fulfilled the conditions of ijtihaad generally, or in that !articular to!ic or
issue, in which case he would "e free to act on the hadeeth if not, "ut nevertheless he found it hard to contradict the hadeeth after
further analysis, he would not "e a"le to find a convincing justification for o!!osing the hadeeth# 8ence, it would "e left for him to
act according to the hadeeth if an inde!endent imaam other than Shaafi0i had acted on it, and this would "e justification for his
leaving the Madhha" of his <maam in that issue#0 9hat he 6+"u 0+mr7 has said is correct and esta"lished# +llaah /nows "est#;
)here is another !ossi"ility which <"n as(Salaah forgot to mention: what would one do if he did not find anyone else who acted
according to the hadeeth: )his has "een answered "y )a2i ad(Deen as(Su"/i in his article, )he Meaning of Shaafi0i0s saying, ;9hen a
hadeeth is found to "e saheeh, then that is my madhha"; 6!# -%3, vol# 57: ;'or me, the "est thing is to follow the hadeeth# + !erson
should imagine himself in front of the .ro!het 6sallallaahu 0alaihi wa sallam7, just having heard it from him: would there "e leeway
for him to delay acting on it: No, "y +llaah ### and everyone "ears a res!onsi"ility according to his understanding#;
)he rest of this discussion is given and analysed in <0laam al( Muwa22i0een 63M5%3, 5$%7 and in the "oo/ of al('ulaane, 6full title:7
Ke2aaL 8imam ulu l(+"saar, lil(<2tidaa0 "i Sayyid al( Muhaajireen wal(+nsaar, wa )ahdheeruhum 0an al(<"tidaa0 ash( Shaa0i0 fi l(Furaa
wal(+msaar, min )a2leed al(Madhaahi" ma0a l( 8amiyyah wal(0+sa"iyyah "ain al('u2ahaa0 al(+0saar 6+wa/ening the Minds of those
who have .erce!tion, towards following the Leader of the Kmigrants and 8el!ers, and 9arning them against the <nnovation
9ides!read among Contem!orary Iurists in the )owns and Cities, of following Madhha"s with Heal and .arty( S!irit7# )he latter is a
uni2ue "oo/ in its field, which every desirer of truth should study with understanding and reflection#
*5$,addressing <maam +hmad i"n 8an"al 6rahimahullaah7#
*5@,Eelated "y <"n +"i 8aatim in +adaa" ash(Shaafi0i 6!!# A=(>7, +"u Nu0aim in 8ulyah al(+wliyaa0 6AM-%?7, al(Ghatee" in +l(
<htijaaj "ish(Shaafi0i 6@M-7, and from him <"n 0+saa/ir 6->MAM-7, <"n 0+"dul 1arr in al(<nti2aa0 6!# $>7, <"n al(IawLi in Manaa2i" al(
<maam +hmad 6!# =AA7 & 8arawi 63M=$M37 with three routes from 0+"dullaah i"n +hmad i"n 8an"al from his father that Shaafi0i said
to him: ###etc thus, it is authentic on the authority of Shaafi0i# )his is why <"n al( Fayyim attri"uted it definitely to him in <0laam
63M53>7, as did 'ulaani in Ke2aaL 6!# ->37 and then said: ;1aiha2i said, 0)his is why he ( i#e# Shaafi0i ( used hadeeth so much,
"ecause he gathered /nowledge from the !eo!le of 8ijaaL, Syria, Yemen and 0<ra2, and so acce!ted all that he found to "e
authentic, without leaning towards or loo/ing at what he had considered out of the Madhha" of the !eo!le of his land when the truth
was clear to him elsewhere# Some of those "efore him would limit themselves to what they found in the Madhha" of the !eo!le of
their land, without attem!ting to ascertain the authenticity of what o!!osed it# May +llaah forgive all of us0#;
*5A,+"u Nu0aim 6AM-%$7, 8arawi 6=$M-7, <"n al(Fayyim in <0laam al(Muwa22i0een 63M5?57 & 'ulaani 6!# -%=7#
*=%,<"n +"i 8aatim in al(+adaa" 6!# A57, +"ul Faasim Samar2andi in al(+maali, as in the selection from it "y +"u 8afs al( Mu0adda"
635=M-7, +"u Nu0aim 6AM-%?7 & <"n 0+saa/ir 6->M-%M-7 with a saheeh sanad#
*=-,<"n +"i 8aatim, +"u Nu0aim & <"n 0+saa/ir 6->MAM37#
*=3,<"n +"i 8aatim 6!!# A5(=7#
*=5,<"n al(IawLi in al(Manaa2i" 6!# -A37
*==,'ulaani 6!# --57 & <"n al(Fayyim in <0laam 63M5%37#
*=>,+r#: itti"aa0
*=?,+"u Daawood in Masaa0il of <maam +hmad 6!!# 3$?($7
*=$,<"n 0+"dul 1arr in Iaami0 1ayaan al(0<lm 63M-=A7#
*=@,<"n al(IawLi 6!# -@37#
*=A,an(Nisaa0, =:?>
*>%,an(Noor, 3=:?5
.-
*>-,Kven against their fathers and learned men, as )ahaawi in Sharh Ma0aani al(+athaar 6-M5$37 & +"u Ya0laa in his Musnad
65M-5-$7 have related, with an isnaad of trustworthy men, from Saalim i"n 0+"dullaah i"n 0Jmar, who said:
;< was sitting with <"n 0Jmar 6radi +llaahu 0anhu7 in the mos2ue once, when a man from the !eo!le of Syria came to him and as/ed
him a"out continuing the 0Jmrah onto the 8ajj 6/nown as 8ajj )amattu07# <"n 0Jmar re!lied, 0<t is a good and "eautiful thing#0 )he
man said, 01ut your father 6i#e# 0Jmar i"n al(Ghattaa"7 used to for"id it!0 So he said, 09oe to you! <f my father used to for"id
something which the Messenger of +llaah 6sallallaahu 0alaihi wa sallam7 !ractised and commanded, would you acce!t my father0s
view, or the order of the Messenger of +llaah 6sallallaahu 0alaihi wa sallam7 :0 8e re!lied, 0)he order of the Messenger of +llaah
6sallallaahu 0alaihi wa sallam7#0 8e said, 0So go away from me#0 +hmad 6no# >$%%7 related similarly, as did )irmidhi 63M@37 and
declared it saheeh#
+lso, <"n 0+saa/ir 6$M>-M-7 related from <"n +"i Dhi0", who said:
;Sa0d i"n <"raaheem 6i#e# the son of 0+"dur Eahmaan i"n 0+wf7 !assed judgment on a man on the "asis of the o!inion of Ea"ee0ah
i"n +"u 0+"dur Eahmaan, so < informed him of the saying of the Messenger of +llaah 6sallallaahu 0alaihi wa sallam7 which was
contradictory to the judgment# Sa0d said to Ea"ee0ah, 09e have <"n +"i Dhi0", whom < regard to "e relia"le, narrating from the
.ro!het 6sallallaahu 0alaihi wa sallam7 contrary to what < ruled#0 Ea"ee0ah said to him, 0You have made your effort, and your
judgment has "een !assed#0 Sa0d said, 0Most amaLing! < enforce the decree of Sa0d, and not the decree of the Messenger of +llaah
6sallallaahu 0alaihi wa sallam7! No, < shall withdraw the decree of Sa0d, son of the mother of Sa0d, and enforce the decree of the
Messenger of +llaah 6sallallaahu 0alaihi wa sallam7#0 So Sa0d called for the written decree, tore it u! and gave a new verdict#;
*>3,<n fact, he would "e rewarded, "ecause of the .ro!het0s saying 6sallallaahu 0alaihi wa sallam7: 98hen a judge 0asses
judg,ent, i" he ,a!es his e""ort (ijtihaad) and rules correctl4, he will ha3e two rewards: i" he ,a!es his e""ort
(ijtihaad) and rules wrongl4, he will ha3e one reward;9 6Eelated "y 1u/haari, Muslim & others#7
*>5,Fuoted in the notes on Ke2aaL al(8imam 6!# A57
*>=,'ulaani 6!# AA7
*>>,cf# al(9aa2i0ah >?:-5(-=
*>?,<"n 0+a"ideen in 8aashiyah 6-M?37, & Luc/nowi gave its source in an(Naafi0 al(Ga"eer 6!# A57 as GhaLaali #
*>$,8e himself says at the "eginning of his Concise Shaafi0i 'i2h 6!rinted in the margin of <maam Shaafi0i0s +l(Jmm7:
;)his "oo/ is a selection from the /nowledge of Muhammad i"n <drees al(Shaafi0i 6rahimahullaah7 and from the meanings of his
sayings, to aid the understanding of whoever wants it, /nowing of his for"idding the following of his, or anyone else0s, o!inion, so
that such a !erson may carefully loo/ for his Deen in it#;
*>@,<n which he has e4!lained his o!!osing his <maam in a"out twenty masaa0il 6nos# =3, ==, -%5, -3%, ->@, -?A, -$3, -$5, 33@,
35%, 3=%, 3==, 3$=, 3$>, 3@=, 5-=, 55-, 55@, 5>>, 5>? ( from )a0lee2 al(Mumajjid 0alaa Muwatta0 Muhammad 6<m!ortant Notes on
Muhammad0s Muwatta077
*>A,<"n 0+a"ideen mentioned him among them in 8aashiyah 6-M$=7 & in Easm al(Mufti 6-M-$7# Furashi mentioned him in +l(
Iawaahir al(Madiyyah fi )a"a2aat al(8anafiyyah 6!# 5=$7 and said, ;8e was a relia"le transmitter of 8adeeth# 8e and his "rother
<"raaheem were the two shai/hs of 1ala/h of their time#;
*?%,+l('awaa0id al(1ahiyyah fi )araajum al(8anafiyyah 6!# --?7
*?-,+l(1ahr ar(Eaa0i2 6?MA57 & Easm al(Mufti 6-M3@7#
*?3,+l('awaa0id ### 6!# --?7 the author then added a useful note:
;'rom this can "e deduced the falsity of Ma/hool0s narration from +"u 8aneefah: 0that he who raises his hands during .rayer, his
.rayer is ruined0, "y which +meer, the scri"e of <t2aani, was deceived, as has "een mentioned under his "iogra!hy# 0<saam i"n
Yoosuf, a com!anion of +"u Yoosuf, used to raise his hands, so if the a"ove(mentioned narration had any foundation, +"u Yoosuf
and 0<saam would have /nown a"out it ### <t can also "e deduced that if a 8anafi ignored the madhha" of his <maam in an issue due
to the strength of the evidence against it, this would not ta/e him outside the ran/s of the <maam0s followers, "ut this would in fact
"e !ro!er ta2leed in the guise of leaving ta2leed do you not see that 0<saam i"n Yoosuf left +"u 8aneefah0s madhha" of not raising
the hands, "ut he is stil counted as a 8anafi:### )o +llaah < com!lain of the ignorance of our time, when they insult anyone who does
not follow his <maam in an issue "ecause of the strength of evidence against it, and e4!el him from the fold of that <maam0s
followers! )his is not sur!rising when those who do this are from the ordinary masses, "ut it is amaLing when it comes from those
who imitate men of learning "ut !lod along that !ath li/e cattle!;
*?5,an(Noor 3=:>-(>3
..
00endi' <
7ha0ter < #ootnotes
*-,al(+nfaal, @:=?
*3,ar(Eoom, 5%:5-(3
*5,8oud, --:--@(A
*=,cf# +l(<h/aam fi Jsool al(+h/aam "y <"n 8aLm, 8ujjatullaah al(1aalighah "y al(Dehlawi, & the latter0s essay dealing s!ecifically
with this issue, 0<2d al(Ieed fi +h/aam al( <jtihaad wat()a2leed#
*>,See 'aid al(Fadeer "y al(Manaawi 6-M3%A7 or Silsilah al( +haadeeth ad(Da0eefah 6-M$?, $$7
*?,<"n 0+"dul 1arr in Iaami0 1ayaan al(0<lm 63M@-(37
*$,i"id# 63M@3, @@(A7
*@,i"id# 63M@5(=7
*A,i"id 63M@A7
*-%,cf# +l(<nti2aa0 "y <"n 0+"dul 1arr 6=-7, Gashf al(Mughatta fi 'adl al(Muwatta0 6!!# ?($7 "y <"n 0+saa/ir, & )adh/irah al(8uffaaL "y
Dhaha"i 6-M-A>7#
*--,Iaami0 1ayaan al(0<lm 63M@@7
*-3,see Cha!ter Kight of the "oo/, Maa Laa YajooL min al(Ghilaaf 6!!# ?>($37, where you will find numerous e4am!les of what we
have indicated, some of them involving scholars of +l(+Lhar#
*-5,+l(1ahr ar(Eaa0i2#
*-=,< now say: Muhammad al(GhaLaali0s recent writings such as his newly(released "oo/ entitled +s(Sunnah an(Na"awiyyah "ayna
+hl al(8adeeth wa +hl al('i2h 6)he .ro!hetic Sunnah "etween the .eo!le of 8adeeth and the .eo!le of 'i2h7 have confirmed that he
himself is one of those inviters to <slaam who are ;themselves utterly confused;! 8is writings have for long "etrayed his confusion,
his distortion of the Sunnah, and his using his intellect to authenticate or falsify ahaadeeth, not "y turning to the !rinci!les and
science of 8adeeth, nor to the e4!erts of that field instead, whatever a!!eals to him, he authenticates, even if it is wea/, and
declares unrelia"le whatever is not to his li/ing, even if it is agreed to "e authentic!
8is a"ove a!!roach is shown most o"viously in his discussion of the ahaadeeth in his !revious "oo/ 'i2h as( Seerah , where he
e4!lains his methodology of acce!ting unrelia"le ahaadeeth and discarding authentic ones on the "asis of the te4t of the hadeeth
alone, from which the reader can see that the o"jective criticism of 8adeeth has no value in his eyes if it contradicts a ;reasoned
analysis;, which varies enormously from !erson to !erson, for what is truth to one is falsehood to another! )hus the whole of <slaam
"ecomes su"ject to !ersonal whims, having no !rinci!les nor reference !oints e4ce!t !ersonal o!inion this is !oles a!art from the
!osition of the early leading 0ulamaa of <slaam, ;that the <snaad is !art of the religion were it not for the <snaad, !eo!le would have
said whatever they wished#;
8is latest a"ove(mentioned "oo/ has e4!osed to the !eo!le his Mu0taLilite methodology, his "latant disregard for the <maams of
8adeeth and their efforts over the ages in serving the Sunnah, and distinguishing the genuine traditions from the unrelia"le ones,
and his lac/ of a!!reciation of the efforts of the <maams of 'i2h in their laying down !rinci!les and develo!ing issues on that "asis,
for he ta/es from these and leaves from them whatever he wishes, with no consistency towards any set of !rinci!les or
fundamentals!
*->,1u/haari & Muslim#
*-?,See the !revious words of <maam MuLani and 8aafiL <"n Eaja" al(8an"ali#
*-$,1u/haari & Muslim see +!!endi4 )wo for the full hadeeth#
*-@,al(+nfaal, @:3=

./
00endi' *
7ha0ter * #ootnotes
) )his is a mutawaatir fact, so detail is not necessaary, although some of the evidence for it will follow#
< see +!!endi4 5#
* Collected "y 1u/haari, Muslim & Siraaj#
= Collected "y 1u/haari, Muslim & Siraaj# <ts ta/hreej is given in <rwaa0 al(Ghaleel 63@A & >@@7
> Muslim )irmidhi declared it saheeh#
+ +"u Daawood, <"n 8i""aan in )hi2aat 6-M-37, Diyaa0 in Mu/htaarah with a hasan sanad, <"n as(Su/n declared it saheeh, as did
<"n +l(Mula22in in Ghulasah 1adr al(Muneer 633M-7 and, "efore them, N+"dul 8a22 al(<sh"eeli in his +h/aam 6no# -5A= with my
chec/ing7# +hmad used it as !roof, as <"n 8aani re!orted from him in his Masaa0il 6-M?$7#
? +hmad & )irmidhi , who declared it saheeh#
@ 1u/haari & +hmad#
A 1u/haari & Muslim#
)B 1aiha2i with a sanad meeting the re2uirements of 1u/haari and Muslim#
)) )irmidhi and 8aa/im, who declared it saheeh, and < have given it in <rwaa0 al(Ghaleel 63A37, the !u"lication of which +llaah has
made easy#
)< Daara2utni, 8aa/im, 1aiha2i, )irmidhi, <"n Maajah & )a"araani it is given in <rwaa0 63A?7
)* 1u/haari, Muslim, +hmad, Siraaj, )a"araani 65M-%@M37 & <"n SaNd 6-M35=7# <t is also in <rwaa0 63A%7

.0
00endi' =
7ha0ter = #ootnotes
)= i#e##,the N+sr !rayer according to the correct saying of the majority of scholars, among them +"u 8aneefah and his two students#
)here are ahaadeeth a"out this which <"n Gatheer has given in his )afseer of the Fur0aan#
)> )irmidhi, who declared it saheeh, and +hmad#
)+ Muslim and 1u/haari, and it is given in my "oo/ <rwaa0 al(Ghaleel under 8adeeth 5A=#
)? 1u/haari, +"u Daawood and +hmad#
)@ i"id# Ghattaa"i said, ;)he meaning of N<mran0s hadeeth is intended for a sic/ !erson who is a"le to undergo hardshi! and stand
with difficulty# 8ence the reward of !raying sitting has "een made half of the reward of !raying standing: encouraging him to !ray
standing while allowing him to sit#; <"n 8ajr said in 'ath al(1aari 63M=?@7: ;)his deduction is valid;#
)A +hmad & <"n Maajah with a saheeh sanad#
<B )a"araani, 1aLLaar, <"n as(Samaa/ in his hadeeth "oo/ 6?$M37 & 1aiha2i # <t has a saheeh isnaad as < have e4!lained in Silsilah
al(+haadeeth as(Saheehah 65357#
<) 1aLLaar 6?@7, Daara2utni, N+"dul Ghani al(Ma2disi in his Sunan 6@3M37 and 8aa/im declared it saheeh and Dhaha"i agreed#
<< +"u Daawood and 8aa/im, who declared it saheeh, as did Dhaha"i# < have given it in as(Saheehah 65-A7 and <rwaa0 65@57
<* Muslim and +"u Daawood#
<= 1u/haari and Muslim#
<>i#e# voluntary !rayer 6night or forenoon7, named so due to its content of tas"eeh 6glorification7#
<+ Muslim and +hmad#
<? Nasaa0i, <"n GhuLaimah in his Saheeh 6-M-%$M37, N+"dul Ghani al(Ma2disi in his Sunan 6@%M-7 & 8aa/im, who declared it saheeh
and Dhaha"i agreed#
<@ +"u Daawood & <"n Maajah# <t is a mutawatir hadeeth as )ahaawi has mentioned#
<A +"u Daawood & 1aLLaar 6>5, aL(Hawa0id7 8aa/im declared it saheeh and Dhaha"i agreed#
*B i"id#
*) +"u Daawood, <"n GhuLaimah & 8aa/im, who declared it saheeh and Dhaha"i and Nawawi agreed# )he first one is given in
<rwaa0 63@=7
*< i"id#
** +"u Daawood, Nasaa0i & <"n GhuLaimah 6-M--%M37 with a saheeh isnaad#
*= )his is the sunnah a"out the !ul!it: that it should have three ste!s, not more, )o have more is an innovation, from the !eriod of
1ani Jmayyah, which often causes an interru!tion in the row, and to get out of that "y having it in the western corner of the
mos2ue or in the mihra" is another innovation, as is the raising of it in the wall li/e a "alcony to which one ascends "y means of
ste!s in the wall! 9hereas the "est guidance is the guidance of Muhammad 6sallallaahu Nalaihi wa sallam7# See 'ath al(1aari
63M55-7#
*> 1u/haari , Muslim 6who collected the other narration7 & <"n SaNd 6-M3>57# <t is given in <rwaa0 6>=>7
*+lit#, ;screen, cover; in the conte4t of !rayer, it refers to an o"ject just "eyond the !lace of !rostration, within which nothing
should !ass, as is detailed in this section#
*? 1u/haari & +hmad#
*@ 1u/haari & Muslim#
.1
*A <"n GhuLaimah in his Saheeh 6-MA5M-7 with a sound isnaad#
=B +"u Daawood, 1aLLaar 6!# >= ( Hawaaid7 & 8aa/im, who declared it saheeh and Dhaha"i and Nawawi agreed#
=) 1u/haari# )he sutrah is a must for the <maam or a !erson !raying alone, even in a large mos2ue# <"n 8aani said in his Masaa0il
from <maam +hmad 6-M??7: ;+"u N+"dullaah 6i#e# <maam +hmad i"n 8an"al7 saw me one day when < was !raying without a sutrah
in front of me, and < was in a 6large7 congregational mos2ue, so he said to me: N)a/e something as a sutrah0, so < too/ a man as a
sutrah#; )his contains an indication that <maam +hmad did not differentiate "etween "ig or small mos2ues in ta/ing a sutrah ( and
that is surely correct, "ut this is something neglected "y most !eo!le, including imaams of mos2ues, in every land that < have
visited, including +ra"ia which < was a"le to tour in Eaja" of this year 6-=-%7, so the Nulamaa should tell the !eo!le and advise them
of this, e4!laining its ruling and that it is also re2uired in the )wo Sacred Mos2ues#
=< 1u/haari, Muslim & <"n Maajah
=* 1u/haari & +hmad#
== i#e#, their /neeling !lace#
=> 1u/haari & +hmad#
=+ Muslim, <"n GhuLaimah 6A3M37 & +hmad#
=? Muslim & +"u Daawood#
=@ Nasaa0i & +hmad with a saheeh isnaad#
=A 1u/haari , Muslim & +"u YaNlaa 65M--%$7#
>B <"n GhuLaimah in his Saheeh 6-MA>M-7, )a"araani 65M-=%M57 & 8aa/im who declared it saheeh and Dhaha"i agreed#
>) Eeferring to the following !rayer of the .ro!het Sulaimaan 6Nalaihis salaam7 which was answered "y +llaah, as descri"ed in the
Fur0aan: 9(4 LordC #orgi3e ,e, and grant ,e so3ereignt4 not allowed to an4one a"ter ,e, "or Dou are indeed the
Granter o" /ounties; So we subjected to his 0owerE the 8ind, gentl4 "lowing to his order, where3er he wished: and the
de3ils, e3er4 !ind o" builder and di3er, and also others bound together in "etters#9 6Saad 5@: 5>(5@7
>< +hmad, Daara2utni & )a"ari with a saheeh isnaad, and similar in meaning to this hadeeth is found in 1u/haari and Muslim and
others on the authority of several Com!anions# <t is one of the many ahaadeeth which the Fadiani grou! dis"elieve, for they do not
"elieve in the world of the jinn which is mentioned in the Fur0aan and the Sunnah# )heir method of discarding the te4ts is well(
/nown: if it is from the Fur0aan, they change its meaning e#g# the saying of the K4alted 9Sa4, it has been re3ealed to ,e that a
grou0 o" jinns listened9 6$3:-7 they say ;i#e# a grou! of humans;! ma/ing the word ;jinn; synonymous with ;human;! 8ence
they !lay with the language and the religion if it is from the Sunnah, then if it is !ossi"le for them to change it with a false
inter!retation they do so, otherwise they find it easy to declare it to "e false, even if all the <maams of 8adeeth and the whole
ummah "ehind them are agreed on its authenticity, nay its "eing mutawaatir# May +llaah guide them#
>* 1u/haari & Muslim, and the additional narration is from <"n GhuLaimah 6-MA=M-7#
>= i"id#
>> i#e# mature, and what is meant "y Ncut off0 is Nrendered futile0# +s regards the hadeeth: ;Nothing cuts off the !rayer;, then it is a
wea/ hadeeth as < have shown in )amaam al(Minnah 6!# 5%?7#
>+ Muslim, +"u Daawood and <"n GhuLaimah 6-MA>M37#
>? i"id#
/3
00endi' >
7ha0ter > #ootnotes
>@ Nawawi says in Eawdah at()aali"een 6-M33= !u"lished "y Ma/ta" al(<slami7:
;)he intention is the !ur!ose, so the !erson a"out to !ray "rings to mind that !rayer and what is relevant of its characteristics, such
as which !rayer it is, whether it is o"ligatory etc# & he "rings these things together in his intention with the first ta/"eer#;
>A 1u/haari, Muslim and others# <t is given in <rwaa0 6no# 337
/2
00endi' +
7ha0ter + #ootnotes
+B Muslim & <"n Maajah# )he hadeeth contains an indication that he did not use to commence it with the words of some !eo!le: ;<
intend to !ray Oetc#; which is in fact agreed to "e an innovation# 1ut they differ as to whether it is a good or "ad innovation, to
which we say: ;<ndeed all innovations in worshi! are misguided, from the generality of his statement 6Nalaihis salaatu was salaam7,
FGand all inno3ations are ,isleading, and e3er4 ,isleading thing is in the #ire&;9 1ut this is not the !lace for a detailed
discussion of this#
+) )a"araani with a saheeh isnaad#
+< +"u Daawood, )irmidhi and 8aa/im who declared it saheeh and Dhaha"i agreed# <t is given in <rwaa0 6no# 5%-7#
Literally, ;the ta/"eer ma/es it haraam;, i#e# the actions which +llaah has made haraam during it, ;and the tasleem ma/es it halaal;
i#e# what is allowed outside !rayer# Iust as the hadeeth !roves that the door to !rayer is shut, no worshi!!er "eing a"le to o!en it
e4ce!t with !urification, it similarly !roves that the !rayer cannot "e entered e4ce!t with ta/"eer, and that it cannot "e e4ited
e4ce!t with tasleem# )his is the view of the majority of scholars#
+* +hmad & 8aa/im, who declared it saheeh and Dhaha"i agreed#
+= Muslim & Nasaa0i#
+> +hmad & 1aiha2i with a saheeh isnaad# 1OTEE )o !lace them on the chest is what is !roved in the Sunnah, and all that is
contrary to it is either daNeef or totally "aseless# <n fact, <maam <shaa2 i"n Eaahawaih acted on this sunnah, as MarwaLi said in
Masaa0il 6!# 3337: ;<shaa2 used to !ray witr with us Ohe would raise his hands in 2unoot, and ma/e the 2unoot "efore "owing, and
!lace his hands on his "reast or just under his "reast#; Similar is the saying of Faadi N<yaad al(Maali/i in Mustaha""aat as(Salaah in
his "oo/ al(<Nlaam 6!#->, 5rd edition, Ea"at7: ;the right arm is to "e !laced on the "ac/ of the left, on the u!!er !art of the chest#;
Close to this is what N+"dullaah i"n +hmad i"n 8an"al related in his Masaa0il 6!# ?37: ;< saw that when !raying, my father !laced his
hands, one on the other, a"ove the navel#; See +!!endi4 =#
$A 1u/haari & Muslim# <t is given in <rwaa0 65$=7 as well as the following one#
@% +"u Daawood, Nasaa0i and others#
++ 1u/haari & Nasaa0i#
+? i"id#
+@ 1u/haari & +"u Daawood#
+A +"u Daawood, <"n GhuLaimah 6-M?3M3, ?=M-7, )ammaam & 8aa/im who declared it saheeh and Dhaha"i agreed#
?B 1u/haari & Nasaa0i#
?) 1u/haari & +"u Daawood#
?< Muslim & +"u Daawood# <t is also given in <rwaa0 65>37#
?* <"n 8i""aan & Diyaa0, with a saheeh isnaad#
?= +hmad & +"u Daawood, with a saheeh isnaad#
?> +"u Daawood, Nasaa0i & <"n GhuLaimah 6-M>=M37 with a saheeh isnaad, and <"n 8i""aan declared it saheeh 6=@>7#
?+ Maali/, 1u/haari & +"u N+waanah#
?? Nasaa0i and Daara2utni with a saheeh isnaad# <n this hadeeth there is evidence that gras!ing is from the sunnah, and in the
!revious hadeeth that so is !lacing, so "oth are sunnah# +s for the com"ination of holding and !lacing, which some of the later
8anafis hold to "e good, then that is an innovation its form as they state is to !lace the right hand on the left, holding the wrist
with the little finger and the thum", and laying flat the remaining three fingers, as descri"ed in <"n N+a"ideen0s 'ootnotes on Durr
al(Mu/htaar 6-M=>=7 so do not "e confused "y what they say#
?@ +"u Daawood, <"n GhuLaimah in his saheeh 6-M>=M37, +hmad & +"u Shai/h in )aaree/h <s"ahaan 6!# -3>7 )irmidhi declared
one of its isnaads hasan, and its meaning is found in +l(Muwatta0 and Saheeh +l(1u/haari if considered carefully# < have fully 2uoted
the isnaads of this hadeeth in my "oo/ +h/aam al(Ianaa0iL 6!# --@7
/*

00endi' ?
7ha0ter ? #ootnotes
@) 1aiha2i and 8aa/im, who declared it saheeh and it is as he said# <t also has a strengthening hadeeth re!orted "y ten of his
Com!anions: transmitted "y <"n N+saa/ir 6-$M3%3M37# See <rwaa0 65>=7#
PN1:)hese two ahaadeeth show that the sunnah is to fi4 one0s sight on the !lace of !rostration on the ground, so the action of some
worshi!!ers of closing their eyes during .rayer is misdirected !iety, for the "est guidance is the guidance of Muhammad 6sallallaahu
Nalaihi wa sallam7#
@< i"id#
@* +"u Daawood & +hmad with a saheeh isnaad 6<rwaa0, -$$-7 what is meant here "y Nthe 8ouse0 is the Ga0"ah, as the conte4t of
this hadeeth shows#
@= 1u/haari & +"u Daawood#
@> 1u/haari, Muslim & Siraaj#
@+ )irmidhi & 8aa/im, who declared it saheeh, cf# Saheeh at()arghee" 6no# 5>57
@? 1u/haari and +"u Daawood#
@@ )ransmitted "y +"u Daawood and others# <"n GhuLaimah and <"n 8i""aan declared it saheeh# See Saheeh at()arghee" 6no#>>>7
@A +hmad and +"u YaNlaa# See Saheeh at()arghee" 6no# >>?7#
AB Mu/hlis in +haadeeth Munta2aah, )a"araani, Eooyaani, Diyaa0 in al(Mu/htaarah, <"n Maajah, +hmad and <"n N+saa/ir# 8aitami
declared it saheeh in +snaa al(Mataali"#
A) Muslim#
A< + woollen garment having mar/s#
A* + coarse garment without mar/s#
A= 1u/haari , Muslim & Maali/# <t is given in <rwaa0 65$?7#
A> ;+ small room em"edded in the ground slightly, li/e a small cham"er or cu!"oard; 6Nihaayah7#
A+ 1u/haari , Muslim & +"u N+waanah# )he Messenger 6sallallaahu Nalaihi wa sallam7 did not order the wi!ing out or tearing of the
!ictures "ut only removed them "ecause ( and +llaah /nows "est ( they were not !ictures of things having souls# )he evidence for
this is that he 6sallallaahu Nalaihi wa sallam7 tore other !ictures as !roved "y many narrations in 1u/haari and Muslim, and whoever
wishes to e4!lore this further should consult 'ath al(1aari 6-%M53-7 and Ghaayah al(Maraam fi )a/hreej +haadeeth al(8alaal wal(
8araam 6nos# -5-(-=>7#
A? 1u/haari and Muslim#
/+
00endi' @
7ha0ter @ #ootnotes
A@ 1u/haari , Muslim & <"n +"i Shai"ah 6-3M--%M37# <t is given in <rwaa0 6no# @7
AA+"u Daawood & 8aa/im, who declared it saheeh and Dhaha"i agreed#
)BB <t is thus in most of the narrations in some, it is wa ana min al(muslimeen 6;< am one of the Muslims;7# <t is li/ely that this is
"ecause of the mista/e of one of the narrators, and other evidence !oints to that, so the worshi!!er should say: wa ana awwal(ul(
muslimeen 6;< am the first of the Muslims;7# )here is nothing wrong with that, contrary to what some !eo!le say under the
im!ression that this means ;< am the first !erson who has this 2uality, while the rest of the !eo!le do not#; 1ut it is not so this
!hrase actually re!resents com!eting to fulfil orders ( similar to this is 9Sa4E i" the (erci"ul God has a son, then - a, the "irst
o" the worshi00ers9 6Hu/hruf =5:@-7 and the saying of Moosa 6Nalaihis salam7, 9and - a, the "irst o" the belie3ers;9 6+Nraaf
$:-=57
)B) +Lhari said: i#e# N< do not worshi! anything other than You#0
)B< la""ai/: < am firmly & continually !resent in Your o"edience saNdai/: e4tremely ha!!y under Your order and devoutly following
the deen which You have chosen#
)B* i#e# Kvil cannot "e traced "ac/ to +llaah "ecause there is nothing "ad in 8is actions, for they are all good, ranging from justice
to grace to wisdom, all of which are good with no "ad in them# 1ut evil is evil "ecause it cannot "e traced "ac/ to +llaah# <"n al(
Fayyim 6rahimahullaah7 said: ;8e is the Creator of good and evil, "ut the evil e4ists in some of 8is creatures, not in 8is act of
creating nor in 8is actions# 8ence the K4alted is cleared of any Lulm, which is fundamentally to !ut something in other than its
!ro!er !lace# 8e does not !ut anything e4ce!t in its suita"le !lace, so that is all good# 1ut evil is to !ut something in other than its
!ro!er !lace: when it is !ut in its !ro!er !lace it is not evil, so "e sure that evil is not from 8im# ###1ut if it is said: 9hy did 8e
create something which is evil: < would say: 8e did the creating, and 8is action is good not evil, for creation and action is with
+llaah, and it is im!ossi"le for evil to "e with, or attri"uted to, +llaah# +nything evil in the created cannot "e traced "ac/ to +llaah,
"ut 8is actions and 8is creation can "e attri"uted to 8im, so they are good#; )he rest of this im!ortant discussion as well as its
conclusion is to "e found in his "oo/ Shifaa0 al(N+leel fi Masaa0il al(Fadaa0 wal(Fadr wat()aNleel 6!!# -$@(3%?7#
)B= Muslim, +"u N+waanah, +"u Daawood, Nasaa0i <"n 8i""aan, +hmad, Shaafi0i & )a"araani those who s!ecify it to o!tional
!rayers are mista/en#
)B> Nasaa0i with a saheeh isnaad#
)B+Nasaa0i & Daara2utni with a saheeh isnaad#
)B? i#e < glorify You, meaning < consider You totally free from any deficiency#
)B@ i#e# we are su"merged in Your !raise#
)BA i#e# the "lessings of Your Name are great, for great good s!rings from the remem"rance of Your Name#
))B i#e# Your Glory and Might#
))) +"u Daawood & 8aa/im, who declared it saheeh and Dhaha"i agreed# NJ2aili said 6!# -%57: ;this has "een narrated via several
routes with good isnaads#; <t is given in <rwaa0 6no# 5=-7 )ransmitted "y <"n Mandah in +t()awheed 6-35M37 with a saheeh isnaad &
Nasaa0i in al(Yawm wal(Laylah as maw2oof and marfooN, as in IaamiN al(Masaaneed of <"n Gatheer 6vol# 5 !art 3 !# 35>M37
))< +"u Daawood & )ahaawi with a hasan isnaad#
))* Muslim & +"u N+waanah declared saheeh "y )irmidhi# +"u NuNaim also narrated it in +/h"aar <s"ahaan 6-M3-%7 from Iu"air
i"n MutNam who heard the .ro!het 6sallallaahu Nalaihi wa sallam7 saying it in voluntary !rayer#
))= Muslim & +"u N+waanah#
))> i#e# You are the Giver of Light to them, and those in them are guided "y You#
))+ i#e# the .rotector and the constant 9atcher over them#
))? ha22: truth, reality#
))@ 1u/haari , Muslim, +"u N+waanah, +"u Daawood, <"n Nasr & Daarimi#
/,
))A+lthough that clearly does not rule out using them in the o"ligatory !rayers also, e4ce!t for the imaam, so that he does not
!rolong the !rayer for the followers#
)<B Muslim & +"u N+waanah#
)<) +hmad, <"n +"i Shai"ah 6-3M--AM37, +"u Daawood & )a"araani in MuNjam al(+wsat 6?3M37 with one isnaad saheeh, and
another hasan#
)<< )ayaalisi & +"u Daawood with a saheeh isnaad#

/-
Glossar4
Glossar4
Nan: <n 8adeeth, ;on the authority of;#
N+sr: the +fternoon .rayer#
aayah 6!l# aayaat7: ;sign;, a verse of the Fur0aan#
Com!anion 6+r# Sahaa"i7: a Muslim who met the .ro!het 6sallallaahu Nalaihi wa sallam7#
daNeef: ;wea/;, inauthentic 6narration7#
Deen: the way of life !rescri"ed "y +llaah#
dhi/r 6!l# adh/aar7: ;remem"rance;, words "y which +llaah is remem"ered and su!!licated on doing various actions,
including in !rayer#
'ajr: the Dawn .rayer#
fa2eeh 6!l# fu2ahaa07: a scholar of fi2h, jurist#
fatwaa 6!l# fataawaa7: religious verdict#
fi2h: the understanding and a!!lication of ShareeNah 6divine law7 from its sources#
hadeeth 6!l# ahaadeeth7: a saying narrated from the .ro!het 6sallallaahu Nalaihi wa sallam7 6whether authentic or not7,
regarding his words, actions, or attri"utes#
hadeeth 2udsi: a narration "y the .ro!het 6sallallaahu Nalaihi wa sallam7 on "ehalf of +llaah#
8ajj: .ilgrimage to Ma//ah#
halaal: !ermitted under the ShareeNah#
haraam: !rohi"ited under the ShareeNah#
hasan: ;fine;, used for a hadeeth which is authentic "ut does not reach the higher category of saheeh#
hasan li dhaatihi: a narration which is hasan in itself#
hasan li ghairihi: a narration which is hasan due to other su!!orting narrations#
iftiraash: to sit muftarishan#
ijmaaN: ;consensus; a unified o!inion of scholars regarding a certain issue#
ijtihaad: ;e4ertion; the !rocess of arising at a reasoned decision "y a scholar on an issue#
i2Naa0: ;s2uatting;#
N<shaa0: the Night .rayer#
isnaad: the chain of re!orters for a narrated saying, lin/ing the collector of the saying with the !erson 2uoted#
istiNaadhah: ;see/ing of refuge; 6with +llaah from Shaytaan7#
istighfaar: to see/ forgiveness 6from +llaah7#
madhha": ;!osition 6o!inion7; of a scholar#
Madhha": ;school of thought;, the sum total of the legal rulings of the founder of that Madhha", as well as those of his
students and all scholars who adhered to his a!!roach#
ma2loo": ;reversed;, used for the te4t of a hadeeth in which an e4!ression has "een changed to its o!!osite, or for an
isnaad in which names of re!orters have "een interchanged#
Maghri": the Sunset !rayer#
ma/rooh: ;disli/ed; fi2h terminology denoting an action which is discouraged, and one is rewarded for a"staining from it#
marfooN: ;raised; a narration attri"uted to the .ro!het 6sallallaahu Nalaihi wa sallam7#
masaa0il 6sing# mas0alah7: ;that which is as/ed a"out; an issue in fi2h#
mawdooN: fa"ricated, s!urious, invented 6narration7#
maw2oof: ;sto!!ed; a narration from a Com!anion#
mawsool: ;connected; a continuous isnaad#
muNalla2: ;sus!ended; a narration in which its collector omits !art of the isnaad to !revious authorities#
mudallis: one who !ractises tadlees#
muftarishan: 6sitting7 on the left foot, which is s!read along the ground, with the right foot u!right#
mufti: one who gives fataawaa#
muhaddith 6!l# muhadditheen7: scholar of the science of 8adeeth#
mujtahid: one who is 2ualified to !ass judgments using ijtihaad#
mun/ar: ;rejected; a narration which is inauthentic in itself and also contradicts other authentic ones#
mu2allid: one who !ractises ta2leed#
mursal: ;loose; a narration in which a Successor narrates from the .ro!het 6sallallaahu Nalaihi wa sallam7 directly, i#e#
omitting the Com!anion from whom he heard it#
mutawaatir: a hadeeth which is narrated "y a very large num"er of re!orters, such that it cannot "e su!!osed that they all
agreed on a lie#
2iyaas: +nalogical deduction of <slaamic laws# New laws are deduced from old laws "ased on a similarity "etween their
causes#
/.
2unoot: ;devotion; a s!ecial su!!lication while standing in .rayer#
radi +llaahu NanhuMNanhaaMNanhum: ;May +llaah "e !leased with himMherMthem;#
rahimahullaah: ;May +llaah "estow 8is Mercy on him#;
ra/Nah: one cycle of standing, "owing and !rostrations during .rayer#
saheeh: ;correct; an authentic narration#
saheeh li dhaatihi: a narration which is saheeh in itself#
saheeh li ghairihi: a narration which is saheeh due to other su!!orting narrations#
Salaf: ;!revious; the early Muslims, of the first three eras: the Com!anions, Successors, and their successors#
sallallaahu Nalaihi wa sallam: ;May +llaah send "lessings and !eace on him;, used for the .ro!het 6sallallaahu Nalaihi wa
sallam7#
sanad: same as isnaad#
shaadhdh: ;unusual; a narration which is authentic in itself "ut inconsistent with other authentic ones#
shai/h: teacher of a scholar or narrator of hadeeth#
ShareeNah: )he divine code of Law#
sharh: commentary on, or e4!lanation of, a te4t other than the Fur0aan#
Successor 6+r# )aa"iNi7: a Muslim 6other than a Com!anion7 who met a Com!anion#
Sunnah: ;K4am!le, .ractice; the way of life of the .ro!het 6sallallaahu Nalaihi wa sallam7, consisting of his words, actions
and silent a!!rovals# )he Sunnah is contained in the various authentic ahaadeeth#
sunnah: an action of the .ro!het 6sallallaahu Nalaihi wa sallam7#
surah: a cha!ter of the Fur0aan#
sutrah: ;screen, covering; an o"ject ahead of the !lace of !rostration, only "eyond which may anyone !ass#
tadlees: ;concealment; to mas/ the identity of one0s immediate authority in narration, e#g# "y using a less well(/nown
name, or "y saying ;on the authority of ###; the ne4t narrator along#
tafseer: e4!lanation of the words and meanings of the Fur0aan#
tahajjud: voluntary, recommended !rayer "etween the com!ulsory !rayers of N<shaa0 and 'ajr#
tahleel: to declare that there is no true deity e4ce!t +llaah#
tahmeed: ;declare the !raise of;, es!# to declare the .raise of +llaah#
taNlee2: same as muNalla2#
ta/"eer: ;magnification; to declare the Greatness of +llaah#
ta/hreej: to reference a hadeeth to its source and analyse its isnaads#
tarjamah: notes a"out a re!orter of 8adeeth#
tas"eeh: to glorify +llaah, rejecting any im!erfections attri"uted to 8im#
tashahhud: from shahaadah 6to witness7 the sitting in .rayer, in which one "ears witness that there is no true god e4ce!t
+llaah, and that Muhammad is 8is messenger#
tasleem: ;to send !eace on; the Muslim salutation of !eace#
ta2leed: to follow someone0s o!inion to follow a Madhha"#
Jmmah: ;nation; the Muslims as a grou!#
NJmrah: the lesser !ilgrimage to Ma//ah#
9itr: ;&dd; the last !rayer at night, consisting of an odd num"er of ra/Nahs#
Huhr: the !ost(noon !rayer#

//
uthor&s /ibliogra0h4
) THE %6$&1
/) T#SEE$
3# <"n Gatheer 6$%-($$= +87: )afseer al(Fur0an al(N+Leem, Muhammad Mustafa !u"lications, -5?>#
7) THE S611H
5# Maali/ "in +nas 6A5(-$A7: +l(Muwatta0, Daar <hyaa0 Gutu" al(N+ra"iyyah, -5=5#
=# <"n al(Mu"aara/, N+"dullaah 6--@(-@-7: +L(Huhd, ms#
># Muhammad "in al(8asan Shai"aani 6-5-(-@A7: +l(Muwatta0, al(Mustafaa0i, -3A$#
?# )ayaalisi 6-3=(3%=7: +l(Musnad, Daa0irah al(MaNaarif, 8ydera"ad Deccan, -53-#
$# N+"d ar(EaLLaa2 "in 8umaam 6-3?(3--7: +l(+maali, ms#
@# 8umaidi, N+"dullah "in aL(Hu"air 6###(3-A7: Musnad, ms#
A# <"n SaNd, Muhammad 6-?@(35%7: +t()a"a2aat al(Gu"raa, Kuro!e#
-%# <"n MaNeen, Yahya 6###(3557: )aaree/h ar(Eijaal wal(N<lal, ms#
--# +hmad "in 8an"al 6-?=(3=-7: Musnad, +l(Mat"aNah al(Maymaniyyah, -5-5 Mat"aNah al(MaNaarif, -5?>#
-3# <"n +"i Shai"ah, N+"dullah "in Muhammad +"u 1a/r 6###(35>7: Musannaf, ms#
-5# Daarimi 6-@-(3>>7: Sunan, Mat"aNah al(<Ntidaal, Damascus, -5=A#
-=# 1u/haari 6-A=(3>?7: +l(IaamiN as(Saheeh, +l(Mat"aNah al(1ahiyya al(Misriyyah, -5=@# .rinted with its commentary, 'ath al(
1aaree
-># +l(+da" al(Mufrad, Mat"aNah al(Ghalili, <ndia, -5%?#
-?# Ghal2 +fNaal al(N<"aad, Mat"aNah al(+nsaar, <ndia#
-$# +t()aaree/h as(Sagheer, <ndia#
-@# IuL0 al(Firaa0ah 6;+rticle on Eecitation;7, !rinted#
-A# +"u Daawood 63%3(3$>7: Sunan, +l(Mat"aNah at()aaLiah, -5=A#
3%# Muslim 63%=(3?-7: Saheeh, Muhammad +li !u"lications#
3-# <"n Maajah 63%A(3$57: Sunan, +l(Mat"aNah at()aaLiah, -5=A#
33# )irmidhi 63%A(3$A7: Sunan, ed# +hmad Shaa/ir, 8ala", -5>?#
35# Shamaa0il Muhammadiyyah, with its commentary "y N+li al(Faari and N+"d ar(Ea0oof al(Manaawi, +l(Mat"aNah al(+da"iyyah,
Kgy!t, -5-$#
3=# +l(8aarith "in +"i Jsaamah 6-$?(3@37: Musnad ( Lawaa0iduh, ms#
3># +"u <shaa2 al(8ar"i, <"raaheem "in <shaa2 6-A@(3@>7:Gharee" al(8adeeth 6Difficult words in 8adeeth, ms#
3?# 1aLLaar, +"u 1a/r +hmad "in N+mr al(1asri 6###(3A37: Musnad ( Lawaa0iduh, !hotoco!y#
3$# Muhammad "in Nasr 63%3(3A=7: Fiyaam al(Layl, Mat"aNah Eifaah N+amm, Lahore, -53%#
3@# <"n GhuLaimah 6335(5--7: Saheeh, +l(Ma/ta" al(<slaami#
/0
3A# Nasaa0i 633>(5%57: Sunan ( +l(Mujta"aa, +l(Mat"aNah al(Maymaniyyah#
5%# +s(Sunan al(Gu"raa, ms#
5-# +l(Faasim al(Sar2asti 63>>(5%37: Gharee" al(8adeeth or ad(Dalaa0il, ms#
53# <"n al(Iaarood 6###(5%$7: +l(Munta2aa, ms#, Kgy!t#
55# +"u YaNlaa al(Mooseeli 6###(5%$7: Musnad, ms#
5=# Eooyaani, Muhammad "in 8aaroon 6###(5%$7: Musnad, ms#
5># Siraaj, +"ul(N+""aas Muhammad "in <shaa2 63-?(5-57: Musnad, several vols# of it as ms# in the Haahiriyyah Li"rary, Damascus#
5?# +"u N+waanah 6###(5-?7: Saheeh, Daa0irah al(MaNaarif, 8ydera"ad Deccan, -53?#
5$# <"n +"i Daawood, N+"dullaah "in Sulaimaan 635%(5-?7: +l(Masaahif, ms#
5@# )ahaawi 635A(53-7: Sharh MaNaani al(+athaar 6K4!lanation of the meanings of narrations7, +l(Mustafaa0i, <ndia, -5%%#
5A# Mush/il al(+athaar 6Difficult words in narrations7, Daar al(MaNaarif, <ndia, -555#
=%# NJ2aili, Muhammad "in N+mr 6###(5337: ad(DuNafaa0 6)he 9ea/ Narrators7, ms#
=-# <"n +"i 8aatim 63=%(53$7: +l(Iarh wat()aNdeel 6+uthentication and Dis!aragement of Ee!orters7, <ndia#
=3# N<lal al(8adeeth 6Defects in 8adeeth7, +s(Salafiyyah, Kgy!t, -5=5#
=5# +"u IaNfar al(1u/hturi, Muhammad "in N+mr ar(EaLaaL 6###(53A7: +l(+maali, ms#
==# +"u SaNeed "in al(+Nraa"i, +hmad "in Hiyaad 63=?(5=%7: MuNjam, ms#
=># <"n as(Sammaa/, NJthmaan "in +hmad 6###(5==7: 8adeeth, ms#
=?# +"ul(N+""aas al(+samm, Muhammad "in YaN2oo" 63=$(5=?7: 8adeeth, ms#
=$# <"n 8i""aan 6###(5>=7: Saheeh, Daar al(MaNaarif, Kgy!t#
=@# )a"araani 63?%(5?%7: +l(MuNjam al(Ga"eer, several vols# of it as ms#, Haahiriyyah Li"rary, Damascus#
=A# +l(MuNjam al(+wsat min al(jamN "ainahu wa "ain as(Sagheer, ms#
>%# +l(MuNjam as(Sagheer, Mat"aNah al(+nsaari, Delhi, -5--#
>-# +"u 1a/r al(+ajuri 6###(5?%7: +l(+r"aNeen 6'orty 8adeeth7, ms#
>3# +adaa" 8amlah al(Fur0aan, ms#
>5# <"n as(Sunni 6###(5?=7: N+ml al(Yawm wal(Laylah, Daa0irah al(MaNaarif, <ndia, -5->#
>=# +"u ash(Shai/h <"n 8ayyaan 63$=(5?A7: )a"a2aat al(<s"ahaaniyyeen, ms#
>># Maa rawaahu +"u aL(Hu"air Nan Ghair Iaa"ir 69hat +"u aL(Hu"air narrated from other than Iaa"ir7, ms#
>?# +/hlaa2 an(Na"i sall +llaahu Nalaihi wa sallam 6Manners of the .ro!het7, Kgy!t#
>$# Daara2utni 65%?(5@>7: Sunan, <ndia#
>@# Ghattaa"i 65-$(5@@7: MaNaalim as(Sunan, +nsaar as(Sunnah, Kgy!t#
>A# Mu/hlis 65%>(5A57: +l('awaa0id, ms#, Haahiriyyah Li"rary, Damascus#
?%# <"n Mandah, +"u N+"dullaah Muhammad "in <shaa2 65-?(5A>7: +t()awheed wa MaNrifah +smaa0 +llaah )aNaalaa, ms#
/1
?-# 8aa/im 653%(=%>7: +l(Mustadra/, Daa0irah al(MaNaarif, 8ydera"ad, -5=%#
?3# )ammaam ar(EaaLi 655%(=-=7: +l('awaa0id, 3 com!lete co!ies as ms#, Haahiriyyah Li"rary, Damascus#
?5# Sahmi, 8amLah "in Yoosuf al(Iurjaani 6###(=3$7: )aaree/h Iurjaan 68istory of Iurjaan7, !rinted#
?=# +"u NuNaim al(<s"ahaani 655?(=5%7: +/h"aar <s"ahaan 6Ee!orts from <s"ahaan7, !rinted in Kuro!e#
?># <"n 1ushraan 655A(=5%7: +l(+maali, most of its sections, ms#, Haahiriyyah Li"rary, Damascus#
??# 1aiha2i 65@=(=>@7: as(Sunan al(Gu"raa, Daa0irah al(MaNaarif, 8ydera"ad, -5>3#
?$# Dalaa0il an(Nu"uwwah, ms#, +hmadiyyah Li"rary, 8ala"#
?@# <"n N+"d al(1arr 65?@(=?57: IaamiN 1ayaan al(N<lm wa 'adlih, +l(Mat"aNah al(Muneeriyyah#
?A# <"n Mandah, +"ul(Faasim 65@-(=$%7: +r(Eadd Nalaa man Yunfi al(8arf min al(Fur0aan, ms#, Haahiriyyah Li"rary, Damascus#
$%# 1aaji 6=%5(=$$7: Sharh al(Muwatta0, !rinted#
$-# N+"d al(8a22 al(<sh"eeli 6>-%(>@-7: +l(+h/aam al(Gu"raa, ms#
$3# )ahajjud, ms#
$5# <"n al(IawLi 6>-%(>A$7: +t()ah2ee2 Nalaa Masaa0il at()aNlee2, ms#
$=# +"u 8afs al(Mu0aadi", N+mr "in Muhammad6>-?(?%$7: +l(Munta2aa min +maali +"il(Faasim as(Samar2andi, ms#
$># N+"d al(Ghani "in N+"d al(9aahid al(Ma2disi 6>=-(?%%7: Sunan, ms#
$?# Diyaa0 al(Ma2disi 6>?A(?=57: +l(+haadeeth al(Mu/htaarah, several vols# of it, ms#, Haahiriyyah Li"rary, Damascus#
$$# +l(Munta2aa min al(+haadeeth as(Sihaah wal(8isaan 6Selection of +uthentic +haadeeth7, ms#
$@# IuL0 fi 'adl al(8adeeth wa +hlih 6+rticle on the K4cellence of 8adeeth and its .eo!le7, ms#
$A# Mundhiri 6>@-(?>?7: +t()arghee" wat()arhee" 6Kncouragement and Deterrence7, +l(Mat"aNah al(Muneeriyyah, Kgy!t#
@%# HaylaNi 6###($?37: Nas" ar(Eaayah 68oisting of the 'la27, Daar al(Ma0moon, Kgy!t, -5>$#
@-# <"n Gatheer 6$%-($$=7: IaamiN al(Masaaneed, ms#
@3# <"n al(Mula22in, +"u 8afs N+mr "in +"il(8asan 6$35(@%=7: Ghulaasah al(1adr al(Muneer, ms#
@5# N<raa2i 6$3>(@%?7: )arh at()athree", IamNiyyah an(Nashr wat()a0leef al(+Lhariyyah, -5>5#
@=#)a/hreej of GhaLaali0s <hyaa0 NJloom ad(Deen, Kgy!t, -5=?#
@># 8aithami 6$5>(@%$7: MajmaN aL(Hawaa0id: 8usaam ad(Deen al(Fudsi, -5>3#
@?#Mawaarid aL(Ham0aan fi Hawaa0id <"n 8i""aan, Muhi"" ad(Deen !u"l#
@$#Hawaa0id al(MuNjam as(Sagheer wal(+wsat lit()a"araani, ms#
@@# <"n 8ajr al(N+s2alaani 6$$5(@>37: )a/hreej +haadeeth al(8idaayah, <ndia#
@A#)al/hees al(8a"eer, +l(Mat"aNah al(Muneeriyyah#
A%#'ath al(1aari, +l(Mat"aNah al(1ahiyyah#
A-#+l(+haadeeth al(N+aliyaat, ms#
A3# Suyooti 6@@A(A--7: +l(IaamiN al(Ga"eer, ms#
03
A5# N+li al(Faari 6###(-%-=7: +l(+haadeeth al(MawdooNah, <stan"ul#
A=# Manaawi 6A>3(-%5-7: 'aid al(Fadeer Sharh al(IaamiN as(Sagheer, Mustafa Muhammad !u"l#
A># Hur2aani 6-%>>(--337: Sharh al(Mawaahi" al(Ladunniyyah, Kgy!t#
A?# Shaw/aani 6--$-(-3>%7: +l('awaa0id al(MajmooNah fil(+haadeeth al(MawdooNah, <ndia#
A$# N+"d al(8ayy Luc/nowi 6-3?=(-5%=7: +t()aNlee2 al(Mumajjid Nalaa Muwatta0 Muhammad, al(Mustafaa0i, -3A$#
A@#+l(+athaar al(MarfooNah fil(+/h"aar al(MawdooNah, <ndia#
AA# Muhammad "in SaNeed al(8al"i 6###(###7: Musalsalaat, ms#
-%%# +l"aani, Muhammad Naasir ad(Deen al(: )a/hreej Sifah Salaah an(Na"i, ms#, the original sourcewor/ for this "oo/, in which it
is referred to as al(+sl#
-%-#<rwaa0 al(Ghaleel fi )a/hreej +haadeeth Manaar as(Sa"eel, @ vols#, al(Ma/ta" al(<slaami, !u"lished com!letely ( +ll .raise "e to
+llaah#
-%3#Saheeh +"i Daawood, incom!lete#
-%5#Notes on N+"d al(8a22 al(<sh"eeli0s +h/aam, incom!lete#
-%=#)a/hreej of the ahaadeeth of Sharh N+2eedah )ahaawiyyah, al(Ma/ta" al(<slaami#
-%>#Silsilah al(+haadeeth ad(DaNeefah, = vols#, al(Ma/ta" al(<slaami#
D) #-%H
-%?# Maali/ "in +nas 6A5(-$A7: +l(Mudawwanah 6Maali/i fi2h7, Mat"aNah as(SaNaadah, -535#
-%$# ShaafiNi, Muhammad "in <drees 6->%(3%=7: +l(Jmm 6ShaafiNi7, al(Mat"aNah al(+meeriyyah, -53-#
-%@# MarwaLi, <shaa2 "in Mansoor 6###(3>-7: Masaa0il al(<maam +hmad wa <shaa2 "in Eaahawaih, ms#
-%A# <"n 8aani, <"raaheem Naisa+"uri 6###(3?>7: Masaa0il al(<maam +hmad, ms#
--%# MuLani 6-$>(3?=7: Mu/htasar 'i2h ash(ShaafiNi, !rinted on the margin of al(Jmm#
---# +"u Daawood 63%3(3$>7: Masaa0il al(<maam +hmad 68an"ali7, al(Manaar, -5>5#
--3# N+"dullaah "in al(<maam +hmad 63%5(3A%7: Masaa0il al(<maam +hmad, ms#
--5# <"n 8aLm 65@=(=>?7: +l(Muhallaa 6Haahiri7, al(Mat"aNah al(Muneeriyyah#
--=# N<LL "in N+"d as(Salaam 6>$@(??%7: al('ataawaa, ms#
--># Nawawi 6?5-(?@?7: +l(MajmooN Sharh al(Muhadhdha" 6ShaafiNi7, al(Mat"aNah al(Muneeriyyah#
--?#Eawdah at()aali"een 6ShaafiNi7, al(Ma/ta" al(<slaami#
--$# <"n )aimiyyah 6??-($3@7: al('ataawaa 6<nde!endent7, 'arj ad(Deen al(Gurdi !u"l#
--@#min Galaam lahu fit()a/"eer fil(NKedain wa ghairuh 6Discussion on )a/"eer in the )wo NKid .rayers7, ms#
--A# <"n al(Fayyim 6?A-($>-7: <Nlaam al(Muwa22iNeen 6<nde!endent7#
-3%# Su"/i 6?@5($>?7: al('ataawaa 6ShaafiNee7#
-3-# <"n al(8umaam 6$A%(@?A7: 'ath al(Fadeer 68anafee7, 1oolaa2 ed#
-33# <"n N+"d al(8aadi, Yoosuf 6@=%(A%A7: <rshaad as(Saali/ 68an"alee7, ms#
02
-35#al('urooN 68an"alee7#
-3=# Suyooti 6@%A(A--7: +l(8aawi lil('ataawi 6ShaafiNee7, al(Fudsi#
-3># <"n Nujaim al(Misri 6###(A$%7: +l(1ahr ar(Eaa0i2 68anafee7, +l(Mat"aNah al(N<lmiyyah#
-3?# ShaNraani 6@A@(A$57: +l(MeeLaan 6according to the four madhha"s7#
-3$# 8aitami 6A%A(A$57: +d(Darr al(Mandood fis(Salaah was(Salaam Nalaa Saahi" al(Ma2aam al(Mahmood, ms#
-3@#+smaa al(Mataali", ms#
-3A# 9ali(ullah Dehlawi 6---%(--$?7: 8ujjat(ullaah al(1aalighah 6<nde!endent7, al(Muneerah#
-5%# <"n N+a"ideen 6-->-(-3%57: 'ootnotes on ad(Darr al(Mu/htaar 68anafee7, <stan"ul#
-5-#'ootnotes on al(1ahr ar(Eaa0i2 68anafee7#
-53#Easm al(Mufi 68anafee7#
-55# N+"d al(8a22 6-3?=(-5%=7: <maam al(Galaam feemaa yataNalla2 "il(Firaa0ah Ghalf al(<maam 6<nde!endent7, +l(1aladi, <ndia#
-5=#+n(NaafiN al(Ga"eer liman yutaaliN al(IaamiN as(Sagheer, +l(Yoosufi, <ndia, -5=A#
E) SEE$H (/iogra0h4 o" the Pro0het sallallaahu Falaihi wa salla,) and T$H6( (/iogra0hies o" the re0orters o"
Hadeeth)
-5># <"n +"i 8aatim, N+"d ar(Eahmaan 63=%(53$7: )a2addamah al(MaNrifah li Gitaa" al(Iarh wat()aNdeel, <ndia#
-5?# <"n 8i""aan 6###(5>=7: +th()hi2aat 6Eelia"le Narrators7, ms#
-5$# <"n N+di 63$$(5?>7: +l(Gaamil, ms#
-5@# +"u NuNaim 655?(=5%7: 8ilyah al(+wliyaa0, Mat"aNah as(SaNaadah, Kgy!t, -5=A#
-5A# Ghatee" 1aghdaadi 65A3(=?57: )aaree/h 1aghdaad 68istory of 1aghdaad7, Mat"aNah as(SaNaadah, Kgy!t#
-=%# <"n N+"d al(1arr 65?@(=?57: +l(<nti2aa0 fi 'adaa0il al('u2ahaa0#
-=-# <"n N+saa/ir 6=AA(>$-7: )aaree/h Dimash2 68istory of Damascus7, ms#
-=3# <"n al(IawLi 6>%@(>A$7: Manaa2i" al(<maam +hmad, !rinted#
-=5# <"n al(Fayyim 6?A-($>-7: Haad al(MaNaad, Muhammad N+li !u"l#, -5>5#
-==# N+"d al(Faadir al(Furashi 6?A?($$>7: +l(Iawaahir al(Madiyyah, <ndia#
-=># <"n Eaja" al(8an"ali 6$5?($A>7: Dhail at()a"a2aat, Kgy!t#
-=?# N+"d al(8ayy Luc/nowi 6-3?=(-5%=7: +l('awaa0id al(1ahiyyah fi )araajum al(8anafiyyah, Mat"aNah as(SaNaadah, Kgy!t, -53=#
#) THE $/-7 L1G6GE
-=$# <"n al(+theer 6>==(?%?7: +n(Nihaayah fi Gharee" al(8adeeth wal(+thar, +l(Mat"aNah al(NJthmaaniyyah, Kgy!t, -5--#
-=@# <"n ManLoor al(+free2i 6?5%($--7: Lisaan al(N+ra", Daar Saadir, 1eirut, -A>> +C#
-=A# 'airoL +a"aadi 6$3A(@-$7: +l(Faamoos al(Muheet, 5rd ed#, -5>5#
G) 6SOOL L2#-%H (Princi0les o" #i.h)
->%# <"n 8aLm 65@=(=>?7: +l(<h/aam fi Jsool al(+h/aam, Mat"aNah as(SaNaadah, Kgy!t, -5=>#
0*
->-# Su"/i 6?@5(@>?7: MaNnaa Fawl ash(ShaafiNi al(Matla"i, ;idhaa sahh al(hadeeth fahuwa madhha"i; 6)he Meaning of ShaafiNi0s
saying, ;9hen a hadeeth is found to "e saheeh, that is my madhha";7, from MajmooNah ar(Easaa0il, al(Muneeriyyah#
->3# <"n al(Fayyim 6?A-(@>?7: 1adaa0iN al('awaa0id, +l(Mat"aNah al(Muneeriyyah#
->5# 9ali(ullaah Dehlawi 6---%(--$?7: N<2d al(Ieed fi +h/aam al(<jtihaad wat()a2leed, <ndia#
->=# 'ulaani 6--??(-3-@7: Ke2aaL al(8imam, +l(Mat"aNah al(Muneeriyyah#
->># Hur2aa0, Shai/h Mustafaa 6contem!orary7: +l(Mad/hal ilaa N<lm Jsool al('i2h, !rinted#
H) DHI$
->?# <smaaNeel al(Faadi al(Ma2disi 6-AA(3@37: 'adl as(Salaah Nalaa an(Na"i sallallaahu Nalaihi wa sallam, with my chec/ing, +l(
Ma/ta" al(<slaami#
->$# <"n al(Fayyim 6?A-($>-7: Ialaa0 al(<fhaam fi as(Salaah Nalaa Ghair al(+naam, +l(Mat"aNah al(Muneeriyyah#
->@# Siddee2 8asan Ghaan 6-3=@(-5%$7: NuLul al(+"raar, +l(Iawaa0i"#
I7 (-S7ELL1EO6S
->A# <"n 1attah, N+"dullaah "in Muhammad 65%=(5@$7: +l(<"aanah Nan ShareeNah al('ir2ah an(Naajiyah 6Clarification of the Code
of the Saved Sect7, ms#
-?%# +"u N+mr ad(Daani, NJthmaan "in SaNeed 65$-(===7: +l(Mu/tafaa fi MaNrifah al(9a2f at()aamm, ms#
-?-# Ghatee" 1aghdaadi 65A3(=?57: +l(<htijaaj "i ash(ShaafiNi feemaa asnada ilaih ###, ms#
-?3# 8arawi, N+"dullaah "in Muhammad al(+nsaari 65A?(=@-7: Dhamm al(Galaam wa +hlah, ms#
-?5# <"n al(Fayyim 6?A-($>-7: Shifaa0 al(N+leel fi Masaa0il al(Fadaa0 wal(Fadr wat()aNleel, !rinted#
-?=# 'airoL +a"aadi 6$3A(@-$7: +r(Eadd Nalaa al(MuNtarid Nalaa <"n N+ra"i, ms#

0+