Preface to the Second Edition

This booklet by Maryam Jameelah is afascinating account of how the author, an

American female, discovered the beautyof Islam through the Qur'an and the life of the
Prophet (peace be upon him).

Such an account is of great value, for not only does it helpMuslims to understand the
beauty of their own religion (which unfortunately manyof them take for granted), but also
serves to spread the message of Islam.

To this end, the language of the original has beensimplified, making the work even more
effective in demonstrating the beauty andauthenticity of Islam to non-Muslims in general
and Westerners in particular.

Abu Ammar Yasir Qadhi

January1999
 How I discovered the Holy Qur'an and realized its impact Upon my life

My discovery of the Holy Qur'an wastortuous, and it led me trough strange

byways; but since the end of the road wassupremely worthwhile, I have never regretted
my experiences.

As a small child, I possessed a keen ear for music and was particularly fond ofthe
classical operas and symphonies considered high culture in the West. Musicwas my
favorite subject in school and that in which I always earned the highestgrades. By sheer
chance, when I was about eleven years old, I happened to hearArabic music over the
radio. It so pleased me that I was determined to hearmore. As soon as I heard Arabic
music, Western music at once lost all of itsappeal to me. I would not leave my parents in
peace until my father finally tookme to the Syrian section in New York City, where I
bought a stack of Arabicrecordings for my phonograph. The one I liked best was a
rendition of SurahMaryam of the Holy Qur'an chanted by Umm Kulthum. Back then, in
1946, I couldnot have foreseen heat an evil woman she would become in her later years,
for Iadmired her for her beautiful voice which rendered those passages of the HolyQur'an
with such intense feeling and devotion. It was through listening to theserecordings by the
hour that I came to love the sound of Arabic, even though Icould not understand it.
Without this basic appreciation of the Arabic musicalidiom, which sounds so utterly
strange to the Westerner, I could not possiblyhave grown to love the recitation of the
Holy Qur'an. My parents, relatives andneighbors thought Arabic and its music dreadfully
weird and so distressing totheir ears that whenever I put on my recordings, they
demanded that I close allof the doors and windows of my room so that they would not be
disturbed! After Iembraced Islam in 1961, I would sit enthralled by the celebrated
Egyptian qari','Abdul Basit. But at one Friday prayer the Imam did not play the tapes.
Thatparticular time we had a special guest - a short, very thin and poorly dressedblack
youth, who introduced himself to us as a student from Zinzibar. When heopened his
mouth to recite Surah ar-Rahman, I realized that I had never heardsuch glorious
recitation, even from 'Abdul Basit. This obscure Africanadolescent possessed such a
voice of gold that I felt that surely Bilal musthave sounded much like him!

From the age of ten I developeda passion for reading all of the books about Arabs that I
could lay my hands on- at school or at the public libraries in my community - especially
thosedealing with the historical relationship between the Jews and Arabs; but it wasnot
until more than nine years later that it ever occurred to me to satisfy mycuriosity about
the Holy Qur'an. Gradually, as I neared the end of myadolescence, I became convinced
that it was not the Arabs who had made Islamgreat but rather Islam which had raised the
Arabs from wild desert tribes tomasters of the world. It was not until I wanted to find out
just how and whythis had happened that I ever thought to read the Holy Qur'an for
myself.

In the summer of 1953 I strained myself too hard in collegeby taking an accelerated
curriculum of too many subjects. That August I fell illand had to discontinue all work for
the remainder of the season. One eveningwhen my mother was about to go to the public
library, she asked me if there wasany book I wanted, and I asked her for a copy of the
Holy Qur'an. An hour latershe returned with one - translation by the eighteenth-century
Christianmissionary and scholar, George Sale. Because of the extremely archaic
languageand the copious footnotes quoting al-Baydawi and Zamakhsahri out of context
inorder to refute them from the Christian viewpoint, I understood very little. Atthat time,
my immature mind regarded the Qur'an as nothing more than distortedand garbled
versions of the familiar stories from the Bible! Although my firstimpression of the Holy
Qur'an was unfavorable, I could not tear myself away fromit. I read it almost
continuously for three days and nights, and when I hadfinished, all of my strength had
been drained away! Although I was onlynineteen, I felt as weak as a woman of eighty.
Indeed, I never recovered my fullstrength or energy afterwards.

I continued to nurse thispoor opinion of the Holy Qur'an until one day I found in a
bookshop aninexpensive paperback edition of Muhammad Marmaduke Pickthall's
translation. Assoon as I opened that book, it proved to be a revelation! Its powerful
eloquenceliterally swept me off my feet. In the first paragraph of his preface
Pickthallwrote:

" The aim of this work is to present to English readers whatMuslims the world over hold
to be the meaning of the words of the Qur'an and thenature of that Book in not unworthy
language and concisely with a view to therequirement of English-speaking Muslims. It
may reasonably be claimed that noHoly Scripture can be fairly presented by one who
disbelieves its inspirationand its message: and this is the first English translation by an
Englishman whois a Muslim. Some o the translations include commentaries offensive to
Muslims,and almost all employ a style of language which Muslims, at once, recognize
asunworthy. The Qur'an cannot be translated. That is the conviction of theold-fashioned
shaykhs and the view of the present writer. The Book here isrendered almost literally, and
every effort is made to choose befittinglanguage. But the result is not the Glorious
Qur'an, that inimitable symphony,the very sounds of which move men to tears and
ecstasy; it is only an attempt topresent the meaning of the Qur'an - and peradventure,
something of the charm -in English. IT can never take the place of the Qur'an in Arabic
nor is it meantto do so "[1].

I then realized why George Sale's translation was mostunfair. From then on, I refused to
read his or any other renderings of the HolyQur'an by non-Muslims. After reading
Pickthall's rendition, I discovered otherEnglish translations by Yusuf 'Ali, Muhammad
'Ali Lahori and Maulana 'AbdulMajeed Daryabadi. I found the commentaries by Yusuf
'Ali and Muhammad 'AliLahorie offensive because of their apologetic tone and
farfetched, unconvincingattempts to explain away those passages which conflict with
modern philosophiesor scientific concepts. Their translations of the text were also weak.
AlthoughMaulana Daryabadi's attempt to pattern his translation of the Holy Qur'an on
thearchaic style of the King James's version of the Bible most annoyed me, I foundhis
commentary excellent - particularly the parts dealing with comparativereligion - and
learned much from it. However, Pickthall's rendition remained myfavorite, and to this
day, I have never found any other English translation thatcan equal it. The sweep of
eloquence, the virility and the dignity of thelanguage is unsurpassed in any others. Most
other translations commit themistake of using the word "God," but Pickthall retains
"Allah" throughout. Thismakes the message of Islam strike the Western reader as more
authentic andeffective. Throughout the darkest days during my years of hospitalization,
Ikept a paperback edition of Pickthall's translation with me as my constantcompanion,
which I read over so may times that I must have worn to pieces a halfdozen copies. May
Allah abundantly reward Pickthall with the choicest blessingsfor making the knowledge
about the Qur'an so easily and cheaply available toEngland and America! Were it not for
him, I would not have been able to come toknow and appreciate it.

After my discharge in 1959 I spentmuch of my leisure time reading books about Islam in
the Oriental Division ofthe New York Public Library. It was there that I discovered four
bulky volumesof an English translation of Mishkat ul-Masabeeh by al-Hajj Maulana
FadhlurRahman of Calcutta. It was then that I learned that a proper and
detailedunderstanding of the holy Qur'an is not possible without some knowledge of
therelevant ahadeeth, for how can the Holy Qur'an be interpreted correctly exceptby the
Prophet (may Allah be pleased with him), to whom it was revealed? Thosewho disbelieve
the ahadeeth also disbelieve the Qur'an, for its revelationexplicitly tells us that one cannot
follow what Allah wants us to do without anunquestioning acceptance of the authority of
Prophet Muhammad (may Allah bepleased with him).

Once I had studied the Mishkat, I beganto accept the Holy Qur'an as divine revelation.
What persuaded me that theQur'an must be from Allah and not composed by Muhammad
(may Allah be pleasedwith him) was its satisfying and convincing answers to all of the
most importantquestions of life - answers which I could not find elsewhere.

As a child, I was so mortally afraid of death - particularlythe thought of my own death -

that after nightmares about it, sometimes I wouldawaken my parents, crying in the middle
of the night. When I asked them why Ihad to die and what would happen to me after
death, all they could say was thatI had to accept the inevitable, that was a long way off
and because medicalscience was constantly advancing, perhaps I would live to be a
hundred yearsold! My parents, the remainder of my family and all of our
friendscontemptuously rejected as superstition any thought of the Hereafter, regardingthe
Day of Judgment, rewards in paradise, and punishment in Hell as outmodedconcepts of
bygone ages.

In vain I searched all of theverbose chapters of the Old Testament for any clear and
ambiguous concept of theHereafter, but all I found was that the prophets, patriarchs and
sages of theBible all received their rewards or punishments in this world. The story of
Job(Ayyub) is typical of this concept. God destroyed all of his loved ones andpossessions,
and He afflicted him with a loathsome disease in order to test hisfaith. Job plaintively
lamented his situation and asked God why He would make arighteous man suffer. At the
end of the story, God restored all of his earthlylosses, but nothing was ever mentioned
about any possible consequences in theHereafter. Although I did find the Hereafter
mentioned in the New Testament,when I compared it with that of the Holy Qur'an, I
found that it was vague andambiguous. Additionally, I found no answer to the question of
death in OrthodoxJudaism, for the Talmud preaches that even the worst life is better than
thebest death.
 Through bitter experience I discovered thatself-indulgence leads only to misery and that
nothing great or even worthwhileis ever accomplished without struggle through adversity
and self-sacrifice. Fromearliest childhood I have always wanted to accomplish important
and significantthings. Above all else, before my death I wanted the assurance that I had
notwasted my life in sinful deeds or worthless pursuits.

All ofmy life I have been intensely serious-minded. I have always detested thefrivolity
which is the dominant characteristic of contemporary culture. Myfather once disturbed
me with his unsettling conviction that there is no hingeof permanent value and that
because everything in this modern age continuallychanges all of the time, the best we can
do is accept the present trends asinevitable and adjust ourselves to them. I, however, was
thirsty to attainsomething that would endure forever. It was from the Holy Qur'an that I
learnedthat this aspiration was possible. No good deed done for the sake of seeking
thepleasure of Allah is ever wasted or lost. Even if the person concerned neverachieves
any worldly recognition, his reward is certain in the Hereafter.Conversely, the Qur'an tells
us that those who are guided by no moralconsiderations other than expediency or social
conformity and who crave thefreedom to do as they please - no matter how much worldly
success and prosperitythey attain or how keenly they are able to relish the short span of
theirearthly life - will be doomed as the losers on Judgment Day. Islam teaches usthat in
order to devote our exclusive attention to fulfilling our duties toAllah and to our fellow
beings, we must abandon all vain and useless activitieswhich distract us from this end.
These teachings of the Holy Qur'an, made evenmore explicit by ahadeeth, were
thoroughly compatible with my temperament. WhenI embraced Islam, my parents,
relatives and their friends regarded me almost asa fanatic because I could think and talk
of nothing else. To them, religion is apurely private concern which, at the most, perhaps
could be cultivated like anamateur hobby among other hobbies. But as soon as I read the
Holy Qur'an, I knewthat Islam was no hobby. It was life itself!

From the onsetof my adolescence until my migration to Pakistan at the age of twenty-
eight, Iwas a hopeless misfit. A young girl as serious-minded as I was - who was
alwayswith a pile of books at the library, who abhorred the cinema, dancing and
popmusic, who did not enjoy dating and mixed parties and who took no interest
inromance, glamour, cosmetics, jewelry or fashionable clothes - had to pay thefull
penalty of social ostracism for being "different".

Froma bleak future in America which had no place for a person like me, I escaped
andmigrated to Pakistan. Although Pakistan, like every other Muslim country, isbeing
increasingly contaminated by the most noxious "dirt" from Europe andAmerica, a
sufficient number of Pakistanis still remain good Muslims so as toprovide an
environment which makes it possible for the individual to lead a lifein conformity with
what Islam teaches. At times, I must admit, fail to apply tomy own life what Islam
demands that we practice, but I never indulge infar-fetched interpretations of the Qur'an
or the sunnah to justify my weaknessesand shortcomings. Whenever do wrong, I readily
admit it and try my best torectify my mistake. The happiness I have found in my new life
is entirely due tothe fact that those very qualities of character and temperament which
Westernsociety ridicules and scorns are most keenly appreciated and esteemed in Islam.

[1] Slight changes have been made to the quoted material for the purpose of improving
the English.

The Holy Prophet and his impact on my life

Ever since the days of my early childhood,my life has been dominated by a
religious outlook. This does not exclude myadolescence and early youth when, dues to
my disillusionment with theestablished Jewish synagogues and Christian churches, I
professed atheism; foreven then, my life was religious in the sense that I was always in
search of theabsolute truth, which alone gives human life its meaning, direction and
purpose.I was not, however, raised in a religious atmosphere. My family and theirfriends,
having been thoroughly integrated into American life, were Jews onlynominally. They
were completely decent, respectable, intelligent, broadminded,cultured people who firmly
believed in and observed all the basic moral laws,yet they denied that ethical behavior
was dependent upon theology' in fact, theycould not even understand the relevance
between the two. All of them regardedany conception of divine reward and punishment in
the Hereafter as an outmodedsuperstitious belief of bygone ages. Any concept of personal
deity who directlyintervenes into human affairs and who listens to the supplications of
Hisdevotees was rejected. Divine revelation and prophethood were also scorned forthe
same reasons.

As soon as I was able to think andcomprehend at all, I was repelled by the dominant
values of my society, thepurpose of which is happiness, pleasure and enjoyment, because
I longed aboveall else to achieve something eternally worthwhile. Since, according to
myparents; outlook, there are no answers to the "ultimates," one must avoidthinking
about them and just enjoy, as best one can, the transitory pleasureslife has to offer at the
moment. - good health, tasty food, comfortable living,the love of family, the
companionship of congenial friends, and the variety ofentertainment and amusements
which modern America makes available in suchabundance. One was never to ask oneself
why we were born, who created us, whatis the purpose of our life, why we must die and
what will happen to us afterdeath or else one would be afflicted with depression,
pessimism and despondency.Americans are often praised by outsiders because they are
not static and becausethey love (nay, worship) change. According to these "progressives,"
America issynonymous with progress because it is supposedly the only country
unimpeded byrigid, archaic, philosophies - social and religious - and which, therefore,
isable to nourish creative change. In contrast to these people, I never sharedthis worship
of change for its own sake. To me, the absence of permanence andstability in anything
means the outright denial of its value and makes lifefrivolous and superficial. My quest
was always for absolutes.

As a result of my outlook on life, neither Judaism orChristianity could satisfy me. I was
repelled by the narrow parochial-mindednessof the synagogue and horrified by the
atrocities of Zionism against theindigenous Arabs of Palestine. I could never reconcile
myself with thecomplicated, incomprehensible theology of the Christians and the
endlesscompromise of the Church with moral, social, political and economic evils.
Boththe synagogue and the Church, as I encountered them, were filled with
corruptionand hypocrisy. In the course of what Jewish training I received, it was
butnatural for me to be curious about the faith which was historically most closelyakin to
Judaism. I found that I could not learn about the Arabs and theircivilization without also
learning about Islam; and as soon as I discovered thatit was not the Arabs who had made
Islam great but the other way around, I wantedto know as much about this faith as I
could. To me, the superiority of theQur'an over the Bible lay in the Qur'an's all-embracing
universality, whichcontrasted the narrow, rigid nationalism of the Jewish scriptures. As
thisuniversality makes for superior morality, it has exerted a drastic effect on thehistorical
development of theses religions and the civilizations shaped by them.

My quest for absolute values was satisfied by Islam. In it Ifound all that was true, good
and beautiful and that which gives meaning anddirection to human life (and death). On
the other hand, in other religions thetruth is deformed, distorted, restricted and
fragmentary. If anyone were to askme how I came to know this, I could only reply that
my personal life experienceswere sufficient to convince me. My adherence to Islamic
faith is thus a calm,cool but very intense conviction. Unlike some other converts, I never
saw theProphet (may Allah be pleased with him) in my dreams during sleep at night,
Inever experienced any mystical visions, and nothing dramatic at the time of
myconversion ever happened. Since I have, I believe, always been a Muslim at heartand
by temperament, even before I ever knew there was such a thing as Islam, myconversion
was mainly a formality, involving no radical change in my heart atall. Rather, I only had
to make official what I had been thinking and yearningfor many years.

Soon after I began the study of the Qur'an,I discovered that a proper understanding of it
is impossible without someknowledge of the relevant ahadeeth, for who is better
qualified to interpret theQur'an than the man to whom it was revealed? The Qur'an
provides us with thegeneral outline of the life ordained by Islam, but only ahadeeth
provide all ofthe necessary details. To those who deny the validity of this only
authoritativeinterpretation of the Qur'an, I present the following:“ When the
Prophet'swife, 'A'ishah, was asked to describe the mode of the Prophet's life
andconduct, she replied: His morals are the Qur'an. In other words, his daily lifewas a
true picture of the Qur'anic teachings. He was an embodiment of all of thevirtues
which have been enunciated by the Qur'an. The record of his life, whichsheds light on
his conduct as a father, as a neighbor, as a merchant, as apreacher, as a persecuted
fugitive, as a friend, as a warrior, as an armycommander, as a conqueror, as a judge,
as a law-giver, as a ruler, and aboveall, as a devotee of Allah, was all an
exemplification of the Book ofAllah”[2].

The sincerity and purity of his pious life was evident inhis daily routine:“ The daily
routine of his life was extremely rigorous.After the fajr prayer, he would receive people
so as to educate them - he wouldeven settle disputes and administer justice, receive
envoys and dictatedispatches. Then the assembly would be adjourned. When the public
function wasover, he would go to one of his wives and do any work that she had for
him Hewould even go to the market for shopping. Then another short prayer would
beperformed, after which he would visit the sick and the poor, and call at thehouses of
his friends. Then he would go to the mosques for the dhuhr prayer.After returning
from the mosque, he would take his meal, if it was available,and then return to his
private room for some rest. Then he would go again to themosques for the 'asr prayer.
Afterwards, the Holy Prophet would go to his wivesand sit with them until children
claimed his time. Then he would lead themaghrib prayer and take his evening meal,
returning home for prayers in solitudeand rest. After this, he would sleep for a few
hours only. Then he would prayand meditate and again retire to bed only for a brief
time, rising again for thefajr prayer when the day's work began once more. His energy
was extraordinary.He seldom complained fatigue”[3].

The following illustrates how this piouslife affected the activities of the women:“ Ali
once asked one of hispupils: Should I tell you the story of Fatimah, the dearest and
most-loveddaughter of the Prophet? When the pupil replied in the affirmative, 'Ali
said:Fatimah used to grind the grain herself, which caused calluses on her hands.
Shecarried water for the house in a leather bag, which caused calluses on herhands.
She carried water for the house in a leather bag, which caused scars onher breasts.
She cleaned the house herself, which made her clothes dirty. Oncewhen some captives
were brought to Madeenah, I said to her: Go to the prophetand request from him a
servant to help you in your housework. She went to himbut found many people around
him. As she was very modest, she could not be boldenough to request the Prophet in
the presence of other people. The next day theProphet came to our house and said: O
Fatimah, what made you come to meyesterday? She felt shy, and so she kept quiet. I
said, : O Messenger of Allah,Fatimah has developed calluses on her hands and breasts
as a result of grindinggrain and carrying water. She is constantly busy cleaning the
house andperforming other domestic chores which cause her clothes to remain dirty.
Iinformed her about the captive and advised her to go to you and request aservant!
The Prophet replied: O Fatimah, fear Allah! Acquire taqwa (piety), andwhen you got
to bed, recite, "Subhanallah" 33 times, "Alhamdulillah" 33 timesand "Allahu akbar"
34 times. You will find this more helpful than a servant. Atthat, Fatimah said: I am
content with Allah and His messenger”[4].

And the following statement by 'A'isha is an example of how the Prophet's wivesspent
their time.

'A'ishah said:“ Maymunah was themost pious and most faithful of her kin among all
of the Prophet's wives. Shewas almost always seen either engaged in prayer or in
domestic duties. And whenshe was doing neither, she was busy cleaning her teeth with
miswak”[5].

The aforementioned examples of the lives of the women during the time of theProphet
(peace and blessings of Allah be upon him) would not appeal to theadvocates of the so-
called Women's Liberation. The immediate reaction of themodern-minded woman to this
would be dismay. She would certainly ask my how I, atwentieth-century woman born and
reared in modern America, could possiblyendorse such an apparently poor and limited
life. The answer is that, to theProphet (peace and blessings of Allah be upon him), depth
of experience was moreimportant than breadth. In the fast pace of modern, mechanized
living - wherebeing active and always "on the run" are, in themselves, regarded as
supremevirtues - the experiences of modern men and women may be broad and varied,
buttheir minds remain superficial, fickle and shallow. I would point out to a"women's
libber" the fact that many modern American women are unhappy eventhough they can do
virtually anything they please. They enjoy the higheststandard of living in history; they
are the best-dressed, best-groomed,best-fed, best housed women anywhere in the world
and endure the least drudgery;they have the most freedom and the greatest variety of
interesting socialcontacts; they are unexcelled in the extent of their secular education and
havethe widest possible opportunity to enrich their self-indulgence. Basically, theycan do
whatever they want. Yet, despite all of these material advantages, toomany American
women are restless, dissatisfied and even neurotic.

For the Prophet (peace and blessings of Allah be upon him),the purpose of life was
achievement, not enjoyment. In Islam pleasure andhappiness are but the natural
byproducts of one's emotional satisfaction inconscientiously performing one's duties for
the pleasure of Allah in order togain salvation in the life to come. In a materialistic world,
achievement isequated with the capture of political or economic power, fulfillment in the
artsand sciences, and the acquisition of fame, if one is exceptionally gifted. Ifnot,
achievement is measured by income from business and commerce. However, inIslam,
achievement is base on accomplishing what is enduring and worthwhilethrough useful,
benevolent and productive work and on refraining from wastingone's time on empty self-
gratification disgraced by sinful deeds. The supremeachievement is the attainment of
eternal salvation in the world to come throughimplicit obedience to the Quran and the
sunnah.

In Tabuk in9 A.H. the Prophet (peace and blessings of Allah be upon him)
proclaimed:“Verily, the most veracious discourse is the Book of Allah: the most
trustworthyhandhold is a word of piety; the best of religions is the faith of Ibrahim;
thebest of precedents is the precedent of Muhammad; the noblest speech is
theinvocation to Allah; the finest narrative is this Qur'an; the best affairs isthat which
has already been firmly resolved upon, and the worst things inreligion are innovations.
The best of the ways is the path of the prophets; thenoblest death is the death of
martyrdom; the greatest blindness is going astrayafter guidance; the best of actions is
that which benefits; the best guidance isthat which is followed in practice; the worst
blindness is the blindness of theheart the little but sufficient is better that the abundant
but alluring; theworst apology is that which is made a the point of death; and the worst
regretis that which will be felt on the Day of Resurrection”[6].

Thus the Prophet (peace and blessings of Allah be upon him) has revealed to
mepersonally as well as to all mankind for all times in all places the purpose ofhuman life
as it pertains to that which is important and that which is not.Unlike Hinduism, Buddhism
and classical Christianity, Islam repudiatesmonasticism and self-mortification as the path
to spiritual life. With hisperfect emotional balance, the Prophet (peace and blessings of
Allah be uponhim) did not shun the legitimate pleasures of this life. As a matter of fact,
hewas endowed with a fine sense of humor and occasionally even joined children intheir
games. Nevertheless, he never ceased to emphasize that the interests ofthis world must
always be subordinated by the believer to those of the nextworld. He often told his
companions:“ If you knew that which I know, youwould laugh a little and weep
much”[7].

And as a final point, theprayers and supplications of the Prophet (peace and blessings of
Allah be uponhim) are sufficient to prove his unmatched devotion to Allah as the
supreme endof life above all worldly considerations. Before going to sleep each night,
henever failed to plea:“ O Allah, save me from the pangs of the Day ofResurrection! O
Allah, in Your name do I die and live”[8].

[2] The Life of Muhammad, Abdul Hamid Siddiqui, Islamic Publications, Lahore, 1969,
p.384. Slight changes have been made to the quoted material for the purpose of
improving the English.

[3] Ibid., p.389. Slight cahnges have been made to the quoted material for the purpose of
improving the English.

[4] The Stories of Sahabah, Maulana Muhammad Xakaria, Malik Brothers, Lyaalour, no
date, pp. 157-158. slight changes have been made to the quoted material for the purpose
of improving the English.

[5] Ibid., p.197. Slight changes have been made to the quoted material for the pupose of
improving the English.

[6] Ibid., pp.552-553. Slight changes have been made to the quoted material for the
purpose of improving the English.

[7] Related in Saheeh al-Bukhari.

[8] Prayers of the Prophet, translated by Abdul Hamid Siddiqui, shaikh Muhammad
Ashraf, Lahore, 1968, p.13.