The Prophet's Prayer Muslim Prayer Guide II &amp III

January 6, 2010 [THE PROPHET'S PRAYER]
Compiled and Edited by:

Akm Fakhrul Islam
New York, USA.
The Prophet's
Prayer [Muslim
Prayer Guide
Part III & IV]
donated to:
Muslim Ummah
161 Park Ave # 1, Brooklyn, NY11205
of North America
The Prophet's(saws) Prayer

Muslim Prayer Guide Part III & IV
Prophet's (saws) Prayer

Muslim Prayer Guide Part III & IV
Shaikh Muhammad Naasir-ud-Deen Al-Albaani

Translated by:
Usama ibn Suhaib Hasan
Akm Fakhrul Islam

New York, USA
Al-Qur'an Research Foundation-USA[AQRF-USA]
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The Prophet's(pbuh)
Prayer
Muslim Prayer Guide Part III
Original in Arabic by:

Allama Imam Shaikh Muhammad Naasir-Uddin Al-Albaani
Translated by: Usama ibn Suhaib Hasan
Akm Fakhrul Islam, New York, USA
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The Prophet's(pbuh)Prayer
Muslim Prayer Guide Part III
Table of Contents
Sl. No. Topics Page No.
Chapter -01
01.00.00.00: Introduction
01.01.01.00: Reasons behind the Compilation of this Book,
and some of its Features
01.01.02.00: Methodology of This Book
01.01.03.00: Sayings of The Imaams Regarding
Following The Sunnah And Ignoring
01.01.03:01: Their Views Contradictory To It
01.01.03:02: Abu Haneefah (Rahimahullaah)
01.01.03:03: Maalik Ibn Anas (Rahimahullaah)
01.01.03:04: Shaafi'i (Rahimahullaah)
01.01.03:05: Ahmad Ibn Hanbal (Rahimahullaah)
01.01.03:06: The Imaams' Followers Leaving
Their Views If These Contradicted The Sunnah
Chapter -02
02.00.00:00: Misconceptions Cleared
02.01.00:00: Misconception One
02.02.00:00: Misconception Two
02.03.00:00: Misconception Three
02.04.00:00: Misconception Four
Chapter -03
03.00.00:00: The Prophet's Prayer Described
03.01.00:00: Facing The Ka'bah
Chapter -04
04.00.00.00: Standing In Prayer
04.01.00.00: The Prayer Of A Sick Person In A Sitting Position
04.02.00.00: Prayer On A Ship
04.03.00.00: Sitting And Standing In The Night Prayer (Tahajjud)
04.04.00.00: Prayer Wearing Shoes And The Command To Do So
04.05.00.00: Prayer On The Pulpit (Minbar)
04.06.00.00: The Sutrah, And The Obligation To Have One
04.07.00.00: What Breaks The Prayer
04.08.00.00: Prohibition Of Prayer Facing The Grave
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Chapter -05
05.01.00.00: Intention
Chapter -06
06.02.00.00: Takbeer
06.01.00.00: Raising The Hands
06.02.00.00: To Place The Right Arm On The
Left Arm, And The Command For It
06.03.00.00: To Place The Hands On The Chest
Chapter -07
07.00.00.00: To Look At The Place Of Prostration, And Humility
Chapter -08
08.00.00.00: Opening Supplications (Du'aa's)
Chapter -09
09.01.00.00: Recitation
09.01.01.00: Recitation Of One Verse At A Time
09.01.02.00: The Necessity Of Al-Faatihah, And Its Excellence
09.01.03.00: The Abrogation Of Recitation Behind
The Imaam In The Loud Prayers
09.01.04.00: The Obligation To Recite In The Quiet Prayers
09.01.05.00: The Aameen, And The Imaam's Saying It Loudly
09.01.06.00: The Recitation After Al-Faatihah
09.01.07.00: Combining Similar Soorahs And Others In One Rak'ah
09.01.08.00: The Permissibility Of Reciting Al-Faatihah Only
09.01.09.00: Quiet And Loud Recitation In The Five Prayers And Others
09.01.10.00: Quiet And Loud Recitation In The Night Prayer (Tahajjud)
09.01.11.00: What He (Sallallaahu 'alaihi Wa Sallam) Used
To Recite In The Different Prayers
09.01.11.01: 1-Fajr Prayer
09.01.11.02: Recitation In The Sunnah Prayer Before Fajr
09.01.11.03: 2-Zuhr Prayer
09.01.11.04: Recitation Of Aayaat After Al-Fatihah In The Last Two Rak'ahs
09.01.11.05: 3-'Asr Prayer
09.01.11.06: 4-Maghrib Prayer
09.01.11.07: Recitation in the sunnah prayer after Maghrib
09.01.11.08: 5-'Ishaa' Prayer
09.01.11.09: 6-Night Prayer (Tahajjud)
09.01.11.10: 7-Witr Prayer
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09.01.11.11: 8-Friday Prayer
09.01.11.12: 9-'Eid Prayer
09.01.11.13: 10- Funeral Prayer
09.01.12.00: Tarteel (Recitation In Slow, Rhythmic Tones),
& Making The Voice Beautiful When Reciting
09.01.13.00: Correcting The Imaam
09.01.14.00: Seeking Refuge & Spitting Lightly During Prayer
In Order To Repel Temptation
Chapter-10
10.00.00.00: The Rukoo' (Bowing)
10.01.00.00: The Rukoo' Described
10.02.00.00: The Obligation Of Being At Ease In Rukoo'
10.03.00.00: The Adhkaar Of Rukoo'
10.04.00.00: Lengthening The Rukoo'
10.05.00.00: Forbiddance Of Reciting The Qur'aan In Rukoo'
10.06.00.00: Straightening Up From The Rukoo', & What Is To Be Said Then
10.07.00.00: Lengthening This Standing, & The Obligation To Beat Ease In It
Chapter-11
11.00.00.00: The Sujood (Prostration)
11.01.00.00: Going Down Into The Sajdah On The Hands
11.02.00.00: The Sajdah Described
11.03.00.00: The Obligation To Be At Ease In Sujood
11.04.00.00: The Adhkaar of Sujood
11.05.00.00: Forbiddance of Reciting The Qur'an In Sujood
11.06.00.00: Lengthening The Sajdah
11.07.00.00: The Excellence Of The Sajdah
11.08.00.00: Sajdah On The Ground, And On Mats
11.09.00.00: Rising From Sajdah
11.10.00.00: To Sit Muftarishan Between The Two Sajdahs
11.11.00.00: Iq'aa' Between The Two Sajdahs
11.12.00.00: The Obligation Of Being At Ease Between The Two Sajdahs
11.13.00.00: Lengthening The Sitting Between The Two Sajdahs
11.14.00.00: The Adhkaar Between The Two Sajdahs
11.15.00.00: The Second Sajdah
11.16.00.00: The Sitting of Rest
11.17.00.00: Supporting Oneself With The Hands
On Rising For The Next Rak'ah
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Chapter-12
12.00.00.00: The Second Rak'ah
12.01.00.00: The Obligation of Reciting
Surah Al-Faatihah In Every Rak'ah
Chapter-13
13.00.00.00: The First Tashahhud
13.01.00.00: Moving The Finger In Tashahhud
13.02.00.00: The Obligation Of The First Tashahhud,
& The Validity Of Supplication During It
13.03.00.00: The Manner Of Tashahhud
13.04.00.00: As-Salaah 'alaa An-Nabiyy
(Sending Prayers On The Prophet) - Its Place & Manner
13.05.00.00: Important Notes About As-Salaah 'alaa An-Nabiyy -
Sending Prayers On The Prophet Of The Ummah
13.06.00.00: Du'aa' In The First Tashahhud
13.07.00.00: Standing Up For The Third, And Then The Fourth, Rak'ah
13.08.00.00: Qunoot In The Five Prayers Because Of A Calamity
13.09.00.00: Qunoot In Witr Prayer
Chapter-14
14.00.00.00: The Final Tashahhud
14.00.00.00: The Obligation Of This Tashahhud
14.01.00.00: The Obligation Of Sending Prayers On The Prophet
(Sallallaahu 'alaihi Wa Sallam) In This Tashahhud
14.02.00.00: The Obligation To Seek Refuge From Four
Things Before Supplicating
14.03.00.00: Supplication Before The Salaam, & Its Various Types
Chapter-15
15.00.00.00: The Tasleem (Salutation Of Peace)
15.01.00.00: The Obligation Of The Tasleem
16.00.00.00: Addendum
17.00.00.00: Appendix 1
18.00.00.00: Appendix 2
19.00.00.00: Appendix 3
20.00.00.00: Appendix 4
21.00.00.00: Appendix 5
22.00.00.00: Appendix 6
23.00.00.00: Appendix 7
24.00.00.00: Appendix 8
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25.00.00.00: Glossary
26.00.00.00: Author's Bibliography
Muslim Prayer Guide Part IV

27.00.00.00: Basic Requirements and Rules for Pray
28.00.00.00: There is no Masa'h on the sole or the heels
29.00.00.00: Question about raising our hands for Du'a.
30.00.00.00: The Knowledge & Understanding in Islam
31.00.00.00: Essential Du'as Supplications in Arabic
31.01.00.00: Essential Du'as in Arabic
31.02.00.00: Dua in English
31.03.00.00: Quotes relating to Duas from The Holy Qur'an
31.03.01.00: The Night Supplication (Du'a)
31.03.02.00: 25 Dua's From the Holy Qur'an
31.04.00.00: Prayers in the Morning and Evening
31.05.00.00: RABBANA
31.06.00.00: The Dua of The Holy Prophet(saws)
32.00.00.00: A Guideline of Performing Ibadah
at the International Space Station (ISS)
33.00.00.00: Ensuring the Personal Obligatory
Knowledge of the Religion
34.00.00.00: Short Prayers of Daily Use
Which every Muslim Ought to Know
35.00.00.00: Basic Islamic Studies, Part I
35.01.00.00: Basic Islamic Studies, Part II
35.02.00.00: Test on the 7 Articles of Faith
35.03.00.00: Mishkat al-Anwar(The Niche for Lights) Quiz pp. 75-93
35.04.00.00: The essential Question on the Qur'an
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01.00.00.00
Introduction
In the Name of Allah The Compassionate, The Merciful
Praise be to Allaah, 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 Eeman and Kufr ; and who made it a
restrainer from shameful and unjust deeds.
Prayers and peace be upon our Prophet Muhammad, who was addressed in the Words of
the Exalted:
﴿ َ ‫\ز َل إِلَ ْي ِه ْم َولَ َعلَّهُ ْم يَتَفَ َّكر‬

‫ُون‬ ِّ \ُ‫اس َم\\ا ن‬ َ \‫َوأَ ْن َز ْلنَ\\ا إِلَ ْي‬
ِ َّ‫ك ال \ ِّذ ْك َر ِلتُبَي َِّن لِلن‬
﴾16:44
We sent the former Messengers with clear Signs a "And We have sent down to you the
Message, that you may explain clearly to the people what is sent for them" 1, and who
fully carried out this task. [Surah An-Nahl, 16:44]
The Prayer was one of the most important things which he explained 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.2 He obligated us to copy him in his prayer, saying, Pray as you have
seen me praying.3 He also gave the good tidings to whoever prayed like him that such a
person has a covenant with Allaah that He will enter him into the Garden, saying, There
are five prayers which Allaah, Mighty and Sublime, 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 Allaah that He
will forgive him; but he who does not do so, has no guarantee from Allaah: if He
wishes, He will forgive him or if He wishes, He will punish him.4
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Prayers and peace be also on his family and his pious and just Companions, who passed
on to us his worship, prayer, sayings and actions (sallallaahu 'alaihi wa sallam), 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 Day of Judgment.
When I finished reading the book of prayer in At-Targheeb wat-Tarheeb by al-Haafiz al-
Mundhiri (rahimahullaah) 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 Prophet's prayer (sallallaahu 'alaihi wa sallam). This is what he indicated
in his saying, Verily the slave prays a prayer of which nothing is written down for
him except a tenth, ninth, eighth, seventh, sixth, fifth, quarter, third or half of it. 5
Therefore, 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 Prophet's prayer (sallallaahu 'alaihi wa sallam), including its essentials, manners,
forms, supplications (du'aas) and remembrances (adhkaar), and then we make an effort to
put that knowledge into practice carefully, for then we could hope that our prayers would
restrain us from shameful and unjust deeds, and that the reward and blessings mentioned
in the narrations would be written down for us.
However, 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 purified Sunnah 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 (sallallaahu 'alaihi wa sallam) - most of these
are found in the sayings of the later scholars 6, many of whom we see firmly attributing
these to the Prophet (sallallaahu 'alaihi wa sallam)! 7 This is why the scholars of Hadeeth -
may Allaah reward them well - have produced books of Takhreej on the famous books of
the later scholars, explaining the rank of each hadeeth given in them: whether e.g.
authentic, weak or fabricated. Examples of these books of Takhreej are: Al-'Inaayah fi
Ma'rifah Ahaadeeth al- Hidaayah and At-Turuq wal-Wasaa'il fi Takhreej Ahaadeeth
Khulaasah ad-Dalaa'il by Shaikh 'Abdul Qaadir ibn Muhammad al- Qurashi al-Hanafi;
Nasb ar-Raayah li Ahaadeeth al-Hidaayah by Haafiz Zayla'i, and its abridged version ad-
Dirayah by Haafiz Ibn Hajr al-Asqalaani, who also wrote Talkhees al-Habeer fi Takhreej
Ahaadeeth ar-Raafi'i al-Kabir; there are many others, naming which will only lengthen
this discussion.8
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01.01.01.00
Reasons behind the
Compilation of this Book,
and some of its Features
Since 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 Prophet's prayer
(sallallaahu 'alaihi wa sallam) from the takbeer to the tasleem as possible, for the benefit
of my Muslim brothers who wished to follow the guidance of their Prophet (sallallaahu
'alaihi wa sallam) in their worship, such that it would be easy for any who truly loved the
Prophet (sallallaahu 'alaihi wa sallam) to use this book to fulfil his command, "Pray as
you have seen me praying."
Thus I embarked on a difficult task, and researched the relevant ahaadeeth from the
various sources of Hadeeth, 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 Hadeeth. I disregarded any
hadeeth which depended on unknown or weak narrators, whether it dealt with the
outward form, adhkaar, excellence, etc. of the Prayer. This is because I hold that the
authentic ahadeeth9 are sufficient, leaving no need for anything weak, for the latter does
not amount to anything except zann (conjecture, suspicion), and incorrect conjecture at
that; as the Exalted says:
ِّ ‫َوإِ َّن الظَّ َّن اَل يُ ْغنِي ِم َن ْال َح‬

﴾53:28﴿ ‫ق َش ْيئًا‬
"... And conjecture is of no use against the truth"10; [Surah An-Najm, 53:28]
and the Prophet (sallallaahu 'alaihi wa sallam) said, Beware of suspicion, for truly,
suspicion is the most false of speech. 11 Therefore, we cannot worship Allaah by acting
according to inauthentic ahaadeeth; in fact, the Messenger of Allaah (sallallaahu 'alaihi
wa sallam) forbade us from this saying, Keep away from saying things about me, except
what you know12; 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 texts: the main text and the subsidiary text.
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The main text includes the text of ahaadeeth or phrases taken from them, as well as
appropriate words to string them together to give the book a fluency from start to finish. I
have been careful to preserve the text of each hadeeth as it is found in the books of
Sunnah; where a hadeeth has different wordings, I have chosen the version which best
fits the fluency etc., but I have brought together other wordings thus: "(in one
version: ... )" or "(in one narration: ...)". Only rarely have I given the Companion who
narrated the hadeeth, or explained in the main text which of the Imaams of Hadeeth have
collected each hadeeth, in order to provide easier reading and reference.
As for the subsidiary text, it is a commentary on the main text. In it I have traced the
ahaadeeth to their sources, exploring 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, judged
according to the rules of the science of Hadeeth. Often, 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 text whenever it is possible to do so without destroying the
fluency, enclosing the addition in square brackets: [...], usually without stating which of
the sources were alone in containing that addition. This has been done only if the hadeeth
is originally on the authority of the same Companion, otherwise I have given it
separately, e.g. in the opening supplications etc. This insertion of additional wordings is a
tremendous advantage which you will not find in many books - Praise be to Allaah, by
Whose Favour good actions are completed.
Next, I have mentioned in the subsidiary text 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. We have then selected out of that the
correct view which we have given in the main text. Also in the subsidiary text, we have
given some issues for which there is no text in the Sunnah, but which require ijtihaad, and
do not come under the title of this book.
Since the publication of this book with both main and subsidiary texts is not feasible right
now due to various reasons, we have decided to publish only the main text of the book
(along with brief footnotes) by Allaah's Will, and named it "Sifah Salaah an-Nabi
(sallallaahu 'alaihi wa sallam), min at-takbeer ilaa at-tasleem ka'annaka taraahaa (The
Prophet's Prayer Described, from beginning to end, as though you were watching it)".
I ask Allaah to make this work sincerely for His Face, and to help my brothers in faith to
benefit from it, for He is the Hearer, the Answerer.
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01.01.02.00
Methodology of this Book
Since the purpose of this book is to convey the guidance of the Prophet (sallallaahu 'alaihi
wa sallam) regarding Prayer, it was elementary that I would not limit myself to a
particular Madhhab, for the reasons mentioned previously. Therefore, I would give
whatever is authentically proved from him (sallallaahu 'alaihi wa sallam), as has always
been the way of the scholars of Hadeeth13, whether of old or of the recent past 14, as the
excellent saying goes:
The People of Hadeeth are the People of the Messenger, although They accompany him
not, they are with his every movement.15
Thus this book would, Allaah Willing, gather whatever is relevant to each topic from the
various contents of the books of Hadeeth and the books on the differences between the
Madhhabs, such that the correct verdicts found in this book would not be found totally in
any one Madhhab. Hence the one acting on it, Allah Willing, would be among those
whom Allah had guided "by
‫ق بِإِ ْذنِ\ ِه َوهَّللا ُ يَ ْه\ ِدي‬

ِّ \‫اختَلَفُ\\وا فِي\ ِه ِم َن ْال َح‬ َ ‫فَهَ َدى هَّللا ُ الَّ ِذ‬
ْ ‫ين آَ َمنُوا ِل َما‬
﴾2:213﴿ ‫اط ُم ْستَقِ ٍيم‬
ٍ ‫ص َر‬ ِ ‫َم ْن يَ َشا ُء إِلَى‬
His Grace to the Truth concerning that in which they differed, for Allah guides whom He
will to a path that is straight."16 [Surah Al-baqarah, 2:213]
When I adopted these principles for myself, i.e. to adhere to the authentic Sunnah, 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. This does not matter to me, for I also know that to please
everyone is an unattainable notion, and that "He who pleases the people by angering
Allah, Allah will entrust him to the people", as the Messenger of Allah (sallallaahu
'alaihi wa sallam) said.17 The reward is with Allah for the author of the following lines:
Nor could I ever escape from abuse, Even were I in a cave in a rugged mountain; For
who can escape from the people unharmed, Even if he hides behind the eagle's wings?
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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 (sallallaahu 'alaihi wa
sallam), Chief of the Messengers, has explained. This is the path which was trodden by
the Pious Predecessors: the Companions, their Successors and those after them, including
the four Imaams to whose Madhhabs the majority of Muslims today attribute themselves.
All of them were agreed on the obligation to stick to the Sunnah 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 (sallallaahu 'alaihi wa sallam) is far
greater, and his example 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. These commands of theirs have influenced me
greatly in my perusal of this path, and my rejection of blind taqleed (following of
opinion). I ask Allaah Exalted to reward them greatly.
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01.01.03.00
Sayings Of The Imaams
Regarding Following The
Sunnah And Ignoring
01.01.03:01: Their Views Contradictory To It
It would be beneficial 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 - blindly18, sticking to their madhhabs or views as if these had descended from the
heavens! But Allaah, Mighty and Sublime, says:
‫اتَّبِعُوا َما أُ ْن ِز َل إِلَ ْي ُك ْم ِم ْن َربِّ ُك ْم َواَل تَتَّبِعُوا ِم ْن ُدونِ ِه أَ ْولِيَ\\ا َء قَلِياًل َم\\ا‬
﴾7:3﴿ ‫ُون‬ َ ‫تَ َذ َّكر‬
"Follow (O men!) the revelation given to you from your Lord, and follow not, as friends
and protectors, other than Him. Little is it you remember of admonition." 19 [Surah Al-
A'raf, 7:3]
01.01.03:02: Abu Haneefah (rahimahullaah)

The first of them is Abu Haneefah Nu'maan ibn Thaabit, whose companions have
narrated from him various sayings and diverse warnings, all of them leading to one thing:
the obligation to accept the Hadeeth, and to give up following the opinions of the imaams
which contradict it:
1. "When a hadeeth is found to be saheeh, then that is my madhhab."20
2. "It is not permitted21 for anyone to accept our views if they do not know from where
we got them."22
In one narration, "It is prohibited 23 for someone who does not know my evidence to give
verdicts24 on the basis of my words."
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Another narration adds, "... for we are mortals: we say one thing one day, and take it back
the next day."
In another narration, "Woe to you, O Ya'qub 25! Do not write down everything you hear
from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one
opinion tomorrow and reject it the day after tomorrow."26
3. "When I say something contradicting the Book of Allaah the Exalted or what is
narrated from the Messenger (sallallaahu 'alaihi wa sallam), then ignore my saying."27
01.01.03:03: Maalik ibn Anas (rahimahullaah)

As for Imaam Maalik ibn Anas, he said:
1. "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes).

Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it;
and all that does not agree with the Book and the Sunnah, ignore it."28
2. "Everyone after the Prophet (sallallaahu 'alaihi wa sallam) will have his sayings
accepted and rejected - not so the Prophet (sallallaahu 'alaihi wa sallam)."29
3. Ibn Wahb said: "I heard Maalik being asked about cleaning between the toes during
ablution. He said, 'The people do not have to do that.' I did not approach him until the
crowd had lessened, when I said to him, 'We know of a sunnah about that.' He said, 'What
is that ?' I said, 'Laith ibn Sa'd, Ibn Lahee'ah and 'Amr ibn al-Haarith narrated to us from
Yazeed ibn 'Amr al-Ma'aafiri from Abu 'Abdur-Rahman al-Hubuli from Mustawrid ibn
Shaddaad al-Qurashi who said, 'I saw the Messenger of Allaah (sallallaahu 'alaihi wa
sallam) rubbing between his toes with his little finger.' He said, 'This hadeeth is sound; I
had not heard of it at all until now.' Afterwards, I heard him being asked about the same
thing, on which he ordered cleaning between the toes."30
01.01.03:04: Shaafi'i (rahimahullaah)

As for Imaam Shaafi'i, the quotations from him are most numerous and beautiful 31, and
his followers were the best in sticking to them:
1. "The sunnahs of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) reach, as well
as escape from, every one of us. So whenever I voice my opinion, or formulate a
principle, where something contrary to my view exists on the authority of the Messenger
16 | P a g e
of Allaah (sallallaahu 'alaihi wa sallam), then the correct view is what the Messenger of
Allaah (sallallaahu 'alaihi wa sallam) has said, and it is my view."32
2. "The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah
(sallallaahu 'alaihi wa sallam) is made clear to someone, it is not permitted 33 for him to
leave it for the saying of anyone else."34
3. "If you find in my writings something different to the Sunnah of the Messenger of
Allaah (sallallaahu 'alaihi wa sallam), then speak on the basis of the Sunnah of the
Messenger of Allaah (sallallaahu 'alaihi wa sallam), and leave what I have said."
In one narration: "... then follow it (the Sunnah), and do not look sideways at anyone
else's saying."35
4. "When a hadeeth is found to be saheeh, then that is my madhhab."36
5. "You37 are more knowledgeable about Hadeeth than I, so when a hadeeth is saheeh,
inform me of it, whether it is from Kufah, Basrah or Syria, so that I may take the view of
the hadeeth, as long as it is saheeh."38
6. "In every issue where the people of narration find a report from the Messenger of
Allaah (sallallaahu 'alaihi wa sallam) 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."39
7. "If you see me saying something, and contrary to it is authentically-reported from the
Prophet (sallallaahu 'alaihi wa sallam), then know that my intelligence has departed."40
8. "For everything I say, if there is something authentic from the Prophet (sallallaahu
'alaihi wa sallam) contrary to my saying, then the hadeeth of the Prophet (sallallaahu
'alaihi wa sallam) comes first, so do not follow my opinion."41
9. "Every statement on the authority of the Prophet (sallallaahu 'alaihi wa sallam) is also
my view, even if you do not hear it from me."42
01.01.03:05: Ahmad ibn Hanbal (rahimahullaah)

Imaam Ahmad was the foremost among the Imaams in collecting the Sunnah and sticking
to it, so much so that he even "disliked that a book consisting of deductions and opinions
be written."43 Because of this he said:
17 | P a g e
1. "Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'i, nor
Awzaa'i, nor Thawri, but take from where they took."44
In one narration: "Do not copy your Deen from anyone of these, but whatever comes
from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions, take it; next are
their Successors, where a man has a choice."
Once he said: "Following45 means that a man follows what comes from the Prophet
(sallallaahu 'alaihi wa sallam) and his Companions; after the Successors, he has a
choice."46
2. "The opinion of Awzaa'i, the opinion of Maalik, the opinion of Abu Haneefah: all of it
is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the
Prophet (sallallaahu 'alaihi wa sallam) and his Companions)."47
3. "Whoever rejects a statement of the Messenger of Allaah (sallallaahu 'alaihi wa sallam)

is on the brink of destruction."48
These are the clear, lucid sayings of the Imaams (Allaah Exalted be pleased with them)
about sticking to the Hadeeth and forbidding the following of their opinion without
clearly- visible evidence, such that mere opinion and interpretation is not acceptable.
Hence, whoever adhered to whatever of the Sunnah that was proved authentic, even if it
opposed some of the Imaams' sayings, he would not be conflicting 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. However, this
would not be the case with the one who abandoned any of the authentic Sunnah 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:
‫ك فِي َم\\ا َش\ َج َر بَ ْينَهُ ْم ثُ َّم اَل يَ ِج\ ُدوا‬

َ ‫ون َحتَّى يُ َح ِّك ُمو‬َ ُ‫ك اَل ي ُْؤ ِمن‬
َ ِّ‫فَاَل َو َرب‬
﴾4:65﴿ ‫ْت َويُ َسلِّ ُموا تَ ْسلِي ًما‬ َ ‫ضي‬َ َ‫فِي أَ ْنفُ ِس ِه ْم َح َرجًا ِم َّما ق‬
"But no, by Your Lord, they can have no (real) faith, until they make you judge in all
disputes between them, and find in their souls no resistance against your decisions, but
accept them with the fullest conviction."49. [Surah An-Nisa, 4:65]
18 | P a g e
He also says:
ِ ‫صيبَهُ ْم فِ ْتنَةٌ أَ ْو ي‬
ٌ‫ُصيبَهُ ْم َع َذاب‬ ِ ُ‫ون َع ْن أَ ْم ِر ِه أَ ْن ت‬ َ ‫فَ ْليَحْ َذ ِر الَّ ِذ‬
َ ُ‫ين يُ َخالِف‬
﴾24:63﴿ ‫أَلِي ٌم‬
"Then let those beware who withst and the Messenger's order, lest some trial befall them
or a grievous penalty be inflicted on them."50 [Surah An-Nur, 24:63]
Haafiz Ibn Rajab al-Hanbali (rahimahullaah) says:
"Therefore it is obligatory on anyone who hears of a command of the Messenger of Allah

(sallallaahu 'alaihi wa sallam) or knows it, to explain it to the Ummah, advise them
sincerely, and order them to follow his command, even if it contradicts the opinion of
someone great. This is because the authority of the Messenger of Allaah (sallallaahu
'alaihi wa sallam) has the most right to be respected and followed, over and above the
opinion of anyone great who has unknowingly contradicted the Messenger's command in
any matter. This is why the Companions and those after would refute anyone who
contradicted the authentic Sunnah, sometimes being very stern in their refutation 51, 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. Hence, when the order of the Messenger and that of
someone else conflicted, the order of the Messenger would be more fitting to be enforced
and followed. None of this would stop them respecting the person they had opposed
because they knew that he would be forgiven52; in fact, the latter would not mind his
instruction being opposed when the command of the Messenger of Allaah (sallallaahu
'alaihi wa sallam) was clearly shown to be opposite."53
Indeed, how could they mind that, when they had ordered their followers to do so, as we
have seen, and had enjoined on them to abandon any of their views which contradicted
the Sunnah. In fact, Imaam Shaafi'i (rahimahullaah) told his companions to attribute the
authentic Sunnah to him also, even if he had not adopted it or had adopted something
contradictory to it. Hence, when the analyst Ibn Daqeeq al-'Eid (rahimahullaah) collected
together, in a bulky volume, the issues in which one or more of the four Imaams'
madhhabs had contradicted the authentic hadeeth, he wrote at the beginning of it, "It is
prohibited to attribute these answers to the Mujtahid Imaams, and obligatory on the
jurists who follow their opinions to know of these so that they do not quote them
regarding these and thus lie against them."54
19 | P a g e
01.01.03:06: The Imaams' Followers

Leaving their Views if these
Contradicted the Sunnah
Due to all that we have mentioned, the disciples of the Imaams,
َ ِ‫ثُلَّةٌ ِم َن اأْل َ َّول‬

َ ‫ َوقَلِي ٌل ِم َن اآْل َ ِخ ِر‬ ﴾56:13﴿ ‫ين‬
﴾56:14﴿ ‫ين‬
A number of people from those of old, and a few from those of later time 55,[Surah Al-
Waqiah, 56:13-14],
would not accept all of their Imaam's views; they actually ignored many when they found
them to be clearly against the Sunnah. Even the two Imaams, Muhammad ibn al-Hasan
and Abu Yusuf (rahimahullaah) differed from their shaikh Abu Haneefah "in about a
third of the Madhhab"56, as the books of masaa'il prove. Similarly is said about Imaam al-
Muzani57 and other followers of Shaafi'i and other Imaams; were we to start giving
examples, the discussion would become exceedingly, long, and we would digress from
what we set out to do in this Introduction, so we shall limit ourselves to two instances:
1) Imaam Muhammad says in his Muwatta'58(p.158), "As for Abu Haneefah, he did not
regard there being a prayer to ask for rain, but we hold that the imaam prays two rak'ahs
and then supplicates and holds out his wrapping garment ..."
2) We have 'Isaam ibn Yoosuf al-Balkhi, one of the companions of Imaam Muhammad 59
and a servant of Imaam Abu Yoosuf 60, who "would give verdicts contrary to Imaam Abu
Haneefah because he did not know the latter's evidence, and other evidence would
present itself to him, so he would give verdicts using that." 61 Hence, "he would raise his
hands on bowing (in prayer) and on rising from it"62, as is the mutawaatir sunnah of the
Prophet (sallallaahu 'alaihi wa sallam); the fact that his three Imaams (i.e. Abu Haneefah,
Abu Yoosuf and Muhammad) said otherwise did not prevent him from practising this
sunnah. This is the approach which every Muslim is obliged to have, as we have already
seen from the testimony of the Four Imaams, and others.
To sum up: I sincerely hope that no follower of an Imaam will race to condemn the
principles of this book and abandon benefiting from the sunnahs of the Prophet
(sallallaahu 'alaihi wa sallam) 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
exhortations of the Imaams towards the obligation to act on the Sunnah and ignore their
20 | P a g e
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 explained. Therefore, whoever refuses to be
guided by them on this path is in great danger, for such refusal necessitates turning away
from the Sunnah, the Sunnah to which we have been ordered to refer in cases of
difference of opinion and on which we have been commanded to depend.
I ask Allah to make us among those about whom He says:
‫ين إِ َذا ُد ُع\وا إِلَى هَّللا ِ َو َر ُس\ولِ ِه لِيَحْ ُك َم بَ ْينَهُ ْم أَ ْن‬ ْ ‫ان قَ ْو َل ْال ُم‬
َ ِ‫\ؤ ِمن‬ َ ‫إِنَّ َما َك‬
َ ‫ َو َم ْن ي ُِط\ ِع هَّللا‬ ﴾24:51﴿ ‫\ون‬ َ \‫ك هُ ُم ْال ُم ْفلِ ُح‬َ \ِ‫يَقُولُ\\وا َس\ ِم ْعنَا َوأَطَ ْعنَ\\ا َوأُولَئ‬
﴾24:52﴿ ‫ون‬ َ ‫ك هُ ُم ْالفَائِ ُز‬ َ ِ‫ش هَّللا َ َويَتَّ ْق ِه فَأُولَئ‬
َ ‫َو َرسُولَهُ َويَ ْخ‬
"The answer of the believers, when summoned to Allaah and His Messenger, in order
that he may judge betweeen them, is no other than this: they say, "We hear and we obey"
- it is such as these that will attain Success. It is those who obey Allaah and His
Messenger, and fear Allaah, and keep their duty to Him, who will triumph." 63 [Surah An-
Nur, 24:51-52]
-----------------------------------------------------------------------------------------------
Chapter 1 Footnotes
[1]Soorah an-Nahl, 16:44
[2]Bukhaari & Muslim - it will later follow in full.
[3]Bukhaari & Ahmad.
[4]Maalik, Abu Daawood, Nasaa'i, & Ibn Hibbaan. A saheeh hadeeth, declared saheeh by
several Imaams. I have given its takhreej in Saheeh Abi Daawood (451, 1276).
[5]Saheeh - collected by Ibn al-Mubaarak in az-Zuhd (10/21/1- 2), Abu Daawood &
Nasaa'i with a good sanad; I have given its takhreej in Saheeh Abi Daawood (761).
[6]Abul-Hasanaat Al-Lucknowi says in An-Naafi' al-Kabeer liman yutaali' al-Jaami' as-

Sagheer (p. 122-3), after ranking the books of Hanafi fiqh and saying which of them are
dependable and which are not: "All that we have said about the relative grades of these
21 | P a g e
compilations is related to their content of fiqh issues; however, as for their content with
regards to ahaadeeth of the Prophet (sallallaahu 'alaihi wa sallam), then it does not apply,
for many books on which the cream of the fuqahaa' rely are full of fabricated ahaadeeth,
let alone rulings of the scholars. It is clear to us from a broad analysis that although their
authors were otherwise competent, they were careless in their quotation of narrations."
One of these false, fabricated ahaadeeth which are found in some of the best books is:
"He who offers the compulsory prayers on the last Friday of Ramadaan, that will make
up for every prayer he missed during his life up to the age of seventy years" ! Lucknowi
(rahimahullaah) says in Al-Aathaar al-Marfoo'ah fil-Akhbaar al-Mawdoo'ah (p. 315),
after giving this hadeeth, "'Ali al-Qaari says in his al-Mawdoo'aat as- Sughraa and al-
Kubraa: this is totally false, for it contradicts the ijmaa' (consensus of opinion) that one
act of worship cannot make up for those missed over years. Hence, there is no point in
quoting the author of an-Nihaayah nor the rest of the commentators on al-Hidaayah, for
they are not scholars of Hadeeth, nor did they reference this hadeeth to any of the
collectors of Hadeeth."
Shawkaani also mentioned this hadeeth in Al-Fawaa'id al- Majmoo'ah fil-Ahaadeeth al-
Mawdoo'ah with a similar wording and then said (p. 54), "This is fabricated beyond
doubt - I do not even find it in any of the compilations of fabricated ahaadeeth! However,
it has become popular among some students of fiqh in the city of San'aa' in this age of
ours, and many of them have started acting according to it. I do not know who has
fabricated it for them - May Allaah disgrace the liars."
Lucknowi further says, "To establish that this hadeeth, which is found in books of rituals
and formulas, is fabricated, I have composed a brief essay, with intellectual and narrated
evidence, called Repelling the Brethren from the Inventions of the Last Friday of
Ramadaan, in which I have filed points which will enlighten minds and to which ears will
hearken, so consult it, for it is valuable in this topic and of high quality."
The occurrence of similar false ahaadeeth in the books of fiqh destroys the reliability of
other ahaadeeth which they do not quote from dependable books of Hadeeth. The words
of 'Ali al- Qaari contain an indication towards this: a Muslim must take Hadeeth from the
people who are experts in that field, as the old Arabic sayings go, "The people of Makkah
know its mountain- paths best" and "The owner of the house knows best what is in it."
[7]Imaam Nawawi(rahimahullaah)'s words in Al-Majmoo' Sharh al- Muhadhdhab (1/60)

can be summed up as follows: "The researching scholars of the People of Hadeeth and
others say that if the hadeeth is weak, it will not be said regarding it, 'The Messenger of
Allaah (sallallaahu 'alaihi wa sallam) said/did/commanded/forbade ...' or any other phrase
22 | P a g e
designating certainty, but instead it will be said, 'It is reported/quoted/narrated from

him ...' or other phrases suggesting uncertainty. They say that phrases of certainty are for
saheeh and hasan ahaadeeth, and phrases of uncertainty are for anything else. This is
because phrases designating certainty mean that what follows is authentic, so they can
only be used in the case of what is authentic, otherwise one would effectively be lying
about him (sallallaahu 'alaihi wa sallam).
This convention is one ignored by most of the fuqahaa' of our age, in fact, by most
scholars of any discipline, except for the skilled muhadditheen. This is disgusting
carelessness, for they often say about a saheeh hadeeth, 'It is reported from him that ...',
and about a da'eef one, 'he said' and 'so- and-so reported ...', and this is far from correct."
[8]Publisher's note: Also in this category are the works of our teacher, author of e.g.
Irwaa' al-Ghaleel fi takhreej Manaar as-Sabeel in 8 volumes, & Ghaayah al-Maraam fi
takhreej ahaadeeth al-Halaal wal-Haraam, a takhreej of the ahaadeeth found in Dr.
Yoosuf al-Qaradaawi's The Lawful and the Prohibited in Islam, (which contains many
da'eef ahaadeeth).
[9]The 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.
[10]an-Najm, 53:28
[11]Bukhaari & Muslim.
[12]Saheeh - collected by Tirmidhi, Ahmad & Ibn Abi Shaibah.
Later, I discovered that this hadeeth is actually da'eef: I had relied on Manaawi in
declaring saheeh the isnaad of Ibn Abi Shaibah, but then I happened to come across it
myself, and found that it was clearly weak, being the same isnaad as Tirmidhi and others
- see my book Silsilah al-Ahaadeeth ad- Da'eefah (1783). However, its place is taken by
the Prophet's saying (sallallaahu 'alaihi wa sallam), "He who relates from me a saying
which he knows is a lie is indeed one of the liars", collected by Muslim and others.
[13]Abdul Hayy Al-Lucknowi says in Imaam al-Kalaam fimaa yata'allaq bil-Qiraa'ah

Khalf al-Imaam (p. 156), as follows: "Whoever dives into the oceans of fiqh and the
fundamentals of jurisprudence with an open mind, and does not allow himself to be
prejudiced, will know with certainty that in most of the principal and subsidiary issues in
which the scholars have differed, the madhhab of the scholars of Hadeeth is firmer than
other madhhabs. Every time I go into the branches of difference of opinion, I find the
23 | P a g e
view of the muhadditheen nearest to justice - their reward is with Allaah, and He will
thank them. How could it be otherwise, when they are the true inheritors of the Prophet
(sallallaahu 'alaihi wa sallam), and the sincere agents of his Law; may Allaah include us
in their company and make us die loving them."
[14]Subki says in al-Fataawaa (1/148):
"The most important affair of the Muslims is the Prayer, which every Muslim must care
about and ensure its performance and the establishment of its essentials. Related to Prayer
are issues on which there is consensus and there is no escaping the truth, and other issues
in which the scholars have differed. The correct approach is either to keep clear of
dispute if possible, or to look for what is authentically- proven from the Prophet
(sallallaahu 'alaihi wa sallam) and adhere to that. When one does this, his Prayer will be
correct and righteous, and included in the words of the Exalted, "So whoever
expects to meet his Lord, let him work correct, righteous
deeds." (Al-Kahf, 18:110)
I say: The latter approach is superior, nay, obligatory; this is because the former
appeoach, as well as being impossible many issues, does not fulfil his command
(sallallaahu 'alaihi wa sallam), Pray as you have seen me praying, but instead leads to
one's prayer being decidedly different to that of the Prophet (sallallaahu 'alaihi wa
sallam).
[15]From the poetry of Hasan ibn Muhammad an-Nasawi, as narrated by Haafiz Diyaa'
ad-Deen al-Maqdisi in his article on the excellence of the Hadeeth and its People.
[16]Baqarah, 2:213
[17]Tirmidhi, Qudaa'i, Ibn Bushraan & others.
[18]This is the sort of taqleed (blind following ) which Imaam Tahaawi was referring to
when he said, "Only someone with party-spirit or a fool blindly follows opinion" - quoted
by Ibn 'Aabideen in Rasm al-Mufti (vol. 1, p. 32 from the Compilation of his Essays).
[19]al-A'raaf, 7:3
[20]Ibn 'Aabideen in al-Haashiyah (1/63), and in his essay Rasm al-Mufti (1/4 from the
Compilation of the Essays of Ibn 'Aabideen), Shaikh Saalih al-Fulaani in Eeqaaz al-
Himam (p. 62) & others. Ibn 'Aabideen quoted from Sharh al-Hidaayah by Ibn al-
Shahnah al-Kabeer, the teacher of Ibn al-Humaam, as follows:
24 | P a g e
"When a hadeeth contrary to the Madhhab is found to be saheeh, one should act on the
hadeeth, and make that his madhhab. Acting on the hadeeth will not invalidate the
follower's being a Hanafi, for it is authentically reported that Abu Haneefah said, 'When a
hadeeth is found to be saheeh, then that is my madhhab', and this has been related by
Imaam Ibn 'Abdul Barr from Abu Haneefah and from other imaams."
This is part of the completeness of the knowledge and piety of the Imaams, for they
indicated by saying this that they were not versed in the whole of the Sunnah, and Imaam
Shaafi'i has elucidated this thoroughly (see later). It would happen that they would
contradict a sunnah because they were unaware of it, so they commanded us to stick to
the Sunnah and regard it as part of their Madhhab. May Allaah shower His mercy on
them all.
[21]Ar.: halaal
[22]Ibn 'Abdul Barr in Al-Intiqaa' fi Fadaa'il ath-Thalaathah al- A'immah al-Fuqahaa' (p.
145), Ibn al-Qayyim in I'laam al- Mooqi'een (2/309), Ibn 'Aabideen in his Footnotes on
Al-Bahr ar-Raa'iq (6/293) and in Rasm al-Mufti (pp. 29,32) & Sha'raani in Al-Meezaan
(1/55) with the second narration. The last narration was collected by 'Abbaas ad-Dawri in
At- Taareekh by Ibn Ma'een (6/77/1) with a saheeh sanad on the authority of Zafar, the
student of Imaam Abu Haneefah. Similar narrations exist on the authority of Abu
Haneefah's companions Zafar, Abu Yoosuf and 'Aafiyah ibn Yazeed; cf. Eeqaaz (p. 52).
Ibn al-Qayyim firmly certified its authenticity on the authority of Abu Yoosuf in I'laam
al-Mooqi'een (2/344). The addition to the second narration is referenced by the editor of
Eeqaaz (p. 65) to Ibn 'Abdul Barr, Ibn al-Qayyim and others.
If this is what they say of someone who does not know their evidence, what would be
their response to one who knows that the evidence contradicts their saying, but still gives
verdicts opposed to the evidence?! Therefore, reflect on this saying, for it alone is enough
to smash blind following of opinion; that is why one of the muqallid shaikhs, when I
criticised his giving a verdict using Abu Haneefah's words without knowing the evidence,
refused to believe that it was a saying of Abu Haneefah!
[23]Al-Haraam
[24]Al-fatwaa
[25]i.e. Imaam Abu Haneefah's illustrious student, Abu Yoosuf (rahimahullaah).
[26]This was because the Imaam would often base his view on Qiyaas (Analogy), after
which a more potent analogy would occur to him, or a hadeeth of the Prophet (sallallaahu
25 | P a g e
'alaihi wa sallam) would reach him, so he would accept that and ignore his previous view.
Sha'raani's words in Al-Meezaan (1/62) are summarised as:
"Our belief, as well as that of every researcher into Imaam Abu Haneefah (radi Allaahu
'anhu), is that, had he lived until the recording of the Sharee'ah, and the journeys of the
Preservers of Hadeeth to the various cities and frontiers in order to collect and acquire it,
he would have accepted it and ignored all the analogies he had employed. The amount of
qiyaas in his Madhhab would have been just as little as that in other Madhhabs, but since
the evidences of the Sharee'ah had been scattered with the Successors and their
successors, and had not been collected in his lifetime, it was necessary that there be a lot
of qiyaas in his Madhhab compared to that of other imaams. The 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 Sharee'ah explained others. This is the reason
behind the large amount of qiyaas in his Madhhab, whereas there was little of it in other
Madhhabs."
Abul-Hasanaat Al-Lucknowi quoted his words in full in An- Naafi' al-Kabeer (p. 135),
endorsing and expanding on it in his footnotes, so whoever wishes to consult it should do
so there.
Since this is the justification for why Abu Haneefah has sometimes unintentionally
contradicted the authentic ahaadeeth - and it is a perfectly acceptable reason, for Allah
does not burden a soul with more than it can bear - it is not permissible to insult him for
it, as some ignorant people have done. In fact, it is obligatory to respect him, for he is one
of the imaams of the Muslims through whom this Deen has been preserved and handed
down to us, in all its branches; also, for he is rewarded under any circumstance: whether
he is correct or wrong. Nor is it permissible for his devotees to continue sticking to those
of his statements which contradict the authentic ahaadeeth, for those statements are
effectively not part of his Madhhab, as the above sayings show. Hence, these are two
extremes, and the truth lies in between.
َ ‫\ون َربَّنَ\\ا ا ْغفِ\\رْ لَنَ\\ا َوإِل ِ ْخ َوانِنَ\\ا الَّ ِذ‬

‫ين‬ َ \ُ‫ين َجا ُءوا ِم ْن بَ ْع\ ِد ِه ْم يَقُول‬ َ ‫َوالَّ ِذ‬
َ َّ‫ين آَ َمنُ\\وا َربَّنَ\\ا إِن‬
‫ك‬ َ ‫\ان َواَل تَجْ َع\\لْ فِي قُلُوبِنَ\\ا ِغاًّل لِلَّ ِذ‬ ِ \‫َس \بَقُونَا بِاإْل ِ ي َم‬
﴾59:10﴿ ‫وف َر ِحي ٌم‬ ٌ ‫َر ُء‬
26 | P a g e
"Our Lord! Forgive us, and our brethren who came before us into the Faith; and leave
not, in our hearts, any rancour against those who have believed. Our Lord! You are
indeed Full of Kindness, Most Merciful." [Al-Hashr, 59:10]
[27]Al-Fulaani in Eeqaaz al-Himam (p.50), tracing it to Imaam Muhammad and then

saying, "This does not apply to the mujtahid, for he is not bound to their views anyway,
but it applies to the muqallid."
Sha'raani expanded on that in Al-Meezaan (1/26):
"If it is said: 'What should I do with the ahaadeeth which my Imaam did not use, and
which were found to be authentic after his death?' The answer which is fitting for you is:
'That you act on them, for had your Imaam come across them and found them to be
authentic, he would have instructed you to act on them, because all the Imaams were
captives in the hand of the Sharee'ah.' He who does so will have gathered all the good
with both his hands, but he who says, 'I will not act according to a hadeeth unless my
Imaam did so', he will miss a great amount of benefit, as is the case with many followers
of the Imaams of the Madhhabs. It would be better for them to act on every hadeeth
found to be authentic after the Imaam's time, hence implementing the will of the Imaams;
for it is our firm belief about the Imaams that had they lived longer and come to know of
those ahaadeeth which were found authentic after their time, they would have definitely
accepted and acted according to them, ignoring any analogies they may have previously
made, and any views they may have previously held."
[28]Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/32), Ibn Hazm, quoting from the former
in Usool al-Ahkaam (6/149), & similarly Al-Fulaani (p. 72)
[29]This is well known among the later scholars to be a saying of Maalik. Ibn 'Abdul
Haadi declared it saheeh in Irshaad as- Saalik (227/1); Ibn 'Abdul Barr in Jaami' Bayaan
al-'Ilm (2/91) & Ibn Hazm in Usool al-Ahkaam (6/145, 179) had narrated it as a saying of
Al-Hakam ibn 'Utaibah and Mujaahid; Taqi ad- Deen as-Subki gave it, delighted with its
beauty, in al- Fataawaa (1/148) as a saying of Ibn 'Abbaas, and then said: "These words
were originally those of Ibn 'Abbaas and Mujaahid, from whom Maalik (radi Allaahu
'anhu) took them, and he became famous for them." It seems that Imaam Ahmad then
took this saying from them, as Abu Daawood has said in Masaa'il of Imaam Ahmad (p.
276): "I heard Ahmad say, 'Everyone is accepted and rejected in his opinions, with the
exception of the Prophet (sallallaahu 'alaihi wa sallam)'."
[30]From the Introduction to Al-Jarh wat-Ta'deel of Ibn Abi Haatim, pp. 31-2.
[31]Ibn Hazm says in Usool al-Ahkaam (6/118):

27 | P a g e
"Indeed, all the fuqahaa' whose opinions are followed were opposed to taqleed, and they
forbade their companions from following their opinion blindly. The sternest among them
in this regard was Shaafi'i (rahimahullaah), for he repeatedly emphasised, more than
anyone else, following the authentic narrations and accepting whatever the proof dictated;
he also made himself innocent of being followed totally, and announced this to those
around him. May this benefit him in front of Allaah, and may his reward be of the
highest, for he was the cause of great good."
[32]Related by Haakim with a continuous sanad up to Shaafi'i, as in Taareekh Dimashq

of Ibn 'Asaakir (15/1/3), I'laam al- Mooqi'een (2/363, 364) & Eeqaaz (p. 100).
[33]Ar:halaal
[34]Ibn al-Qayyim (2/361) & Fulaani (p. 68)
[35]Harawi in Dhamm al-Kalaam (3/47/1), Khateeb in Al-Ihtijaaj bi ash-Shaafi'i (8/2),

Ibn 'Asaakir (15/9/10), Nawawi in Al- Majmoo' (1/63), Ibn al-Qayyim (2/361) & Fulaani
(p. 100); the second narration is from Hilyah al-Awliyaa' of Abu Nu'aim.
[36]Nawawi in Al-Majmoo' (1/63), Sha'raani (1/57), giving its sources as Haakim and
Baihaqi, & Fulaani (p. 107). Sha'raani said, "Ibn Hazm said, 'That is, ... found to be
saheeh by him or by any other Imaam'." His saying given next confirms this
understanding.
Nawawi says: "Our companions acted according to this in the matter of tathweeb (calling
to prayer in addition to the adhaan), the conditions on coming out of ihraam due to
illness, and other issues well-known in the books of the Madhhab. Among those of our
companions who are reported to have passed judgment on the basis of the hadeeth (i.e.
rather than the saying of Shaafi'i) are Abu Ya'qoob al-Buweeti and Abu l-Qaasim ad-
Daariki. Of our companions from the muhadditheen, Imaam Abu Bakr Al-Baihaqi and
others employed this approach. Many of our earliest companions, if they faced an issue
for which there was a hadeeth, and the madhhab of Shaafi'i was contrary to it, would act
according to the hadeeth and give verdicts based on it, saying, 'The madhhab of Shaafi'i is
whatever agrees with the hadeeth.' Shaikh Abu 'Amr (Ibn as-Salaah) says, 'Whoever
among the Shaafi'is found a hadeeth contradicting his Madhhab, he would consider
whether he fulfilled the conditions of ijtihaad generally, or in that particular topic or
issue, in which case he would be free to act on the hadeeth; if not, but nevertheless he
found it hard to contradict the hadeeth after further analysis, he would not be able to find
a convincing justification for opposing the hadeeth. Hence, it would be left for him to act
according to the hadeeth if an independent imaam other than Shaafi'i had acted on it, and
28 | P a g e
this would be justification for his leaving the Madhhab of his Imaam in that issue.' What
he (Abu 'Amr) has said is correct and established. Allah knows best."
There is another possibility which Ibn as-Salaah forgot to mention: what would one do if
he did not find anyone else who acted according to the hadeeth? This has been answered
by Taqi ad-Deen as-Subki in his article, The Meaning of Shaafi'i's saying, "When a
hadeeth is found to be saheeh, then that is my madhhab" (p. 102, vol. 3): "For me, the
best thing is to follow the hadeeth. A person should imagine himself in front of the
Prophet (sallallaahu 'alaihi wa sallam), just having heard it from him: would there be
leeway for him to delay acting on it? No, by Allaah ... and everyone bears a responsibility
according to his understanding."
The rest of this discussion is given and analysed in I'laam al- Muwaqqi'een (2/302, 370)
and in the book of al-Fulaane, (full title:) Eeqaaz Himam ulu l-Absaar, lil-Iqtidaa' bi
Sayyid al- Muhaajireen wal-Ansaar, wa Tahdheeruhum 'an al-Ibtidaa' ash- Shaa'i' fi l-
Quraa wal-Amsaar, min Taqleed al-Madhaahib ma'a l- Hamiyyah wal-'Asabiyyah bain
al-Fuqahaa' al-A'saar (Awakening the Minds of those who have Perception, towards
following the Leader of the Emigrants and Helpers, and Warning them against the
Innovation Widespread among Contemporary Jurists in the Towns and Cities, of
following Madhhabs with Zeal and Party- Spirit). The latter is a unique book in its field,
which every desirer of truth should study with understanding and reflection.
[37]addressing Imaam Ahmad ibn Hanbal (rahimahullaah).
[38]Related by Ibn Abi Haatim in Aadaab ash-Shaafi'i (pp. 94-5), Abu Nu'aim in Hulyah
al-Awliyaa' (9/106), al-Khateeb in Al- Ihtijaaj bish-Shaafi'i (8/1), and from him Ibn
'Asaakir (15/9/1), Ibn 'Abdul Barr in al-Intiqaa' (p. 75), Ibn al-Jawzi in Manaaqib al-
Imaam Ahmad (p. 499) & Harawi (2/47/2) with three routes from 'Abdullaah ibn Ahmad
ibn Hanbal from his father that Shaafi'i said to him: ...etc; thus, it is authentic on the
authority of Shaafi'i. This is why Ibn al- Qayyim attributed it definitely to him in I'laam
(2/325), as did Fulaani in Eeqaaz (p. 152) and then said: "Baihaqi said, 'This is why he -
i.e. Shaafi'i - used hadeeth so much, because he gathered knowledge from the people of
Hijaaz, Syria, Yemen and 'Iraq, and so accepted all that he found to be authentic, without
leaning towards or looking at what he had considered out of the Madhhab of the people
of his land when the truth was clear to him elsewhere. Some of those before him would
limit themselves to what they found in the Madhhab of the people of their land, without
attempting to ascertain the authenticity of what opposed it. May Allaah forgive all of us'."
[39]Abu Nu'aim (9/107), Harawi (47/1), Ibn al-Qayyim in I'laam al-Muwaqqi'een (2/363)
& Fulaani (p. 104).
29 | P a g e
[40]Ibn Abi Haatim in al-Aadaab (p. 93), Abul Qaasim Samarqandi in al-Amaali, as in
the selection from it by Abu Hafs al- Mu'addab (234/1), Abu Nu'aim (9/106) & Ibn
'Asaakir (15/10/1) with a saheeh sanad.
[41]Ibn Abi Haatim, Abu Nu'aim & Ibn 'Asaakir (15/9/2).
[42]Ibn Abi Haatim (pp. 93-4).
[43]Ibn al-Jawzi in al-Manaaqib (p.192)
[44]Fulaani (p.113) & Ibn al-Qayyim in I'laam (2/302).
[45]Al-ittibaa'
[46]Abu Daawood in Masaa'il of Imaam Ahmad (pp. 276-7)
[47]Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/149).
[48]Ibn al-Jawzi (p.182).
[49]an-Nisaa', 4:65
[50]an-Noor, 24:63
[51]Even against their fathers and learned men, as Tahaawi in Sharh Ma'aani al-Aathaar
(1/372) & Abu Ya'laa in his Musnad (3/1317) have related, with an isnaad of trustworthy
men, from Saalim ibn 'Abdullaah ibn 'Umar, who said:
"I was sitting with Ibn 'Umar (radi Allaahu 'anhu) in the mosque once, when a man from
the people of Syria came to him and asked him about continuing the 'Umrah onto the Hajj
(known as Hajj Tamattu'). Ibn 'Umar replied, 'It is a good and beautiful thing.' The man
said, 'But your father (i.e. 'Umar ibn al-Khattaab) used to forbid it!' So he said, 'Woe to
you! If my father used to forbid something which the Messenger of Allaah (sallallaahu
'alaihi wa sallam) practised and commanded, would you accept my father's view, or the
order of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) ?' He replied, 'The order
of the Messenger of Allaah (sallallaahu 'alaihi wa sallam).' He said, 'So go away from
me.' Ahmad (no. 5700) related similarly, as did Tirmidhi (2/82) and declared it saheeh.
Also, Ibn 'Asaakir (7/51/1) related from Ibn Abi Dhi'b, who said:
"Sa'd ibn Ibraaheem (i.e. the son of 'Abdur Rahmaan ibn 'Awf) passed judgment on a
man on the basis of the opinion of Rabee'ah ibn Abu 'Abdur Rahmaan, so I informed him
30 | P a g e
of the saying of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) which was
contradictory to the judgment. Sa'd said to Rabee'ah, 'We have Ibn Abi Dhi'b, whom I
regard to be reliable, narrating from the Prophet (sallallaahu 'alaihi wa sallam) contrary to
what I ruled.' Rabee'ah said to him, 'You have made your effort, and your judgment has
been passed.' Sa'd said, 'Most amazing! I enforce the decree of Sa'd, and not the decree of
the Messenger of Allaah (sallallaahu 'alaihi wa sallam)! No, I shall withdraw the decree
of Sa'd, son of the mother of Sa'd, and enforce the decree of the Messenger of Allaah
(sallallaahu 'alaihi wa sallam).' So Sa'd called for the written decree, tore it up and gave a
new verdict."
[52]In fact, he would be rewarded, because of the Prophet's saying (sallallaahu 'alaihi wa
sallam): "When a judge passes judgment, if he makes his effort (ijtihaad) and rules
correctly, he will have two rewards; if he makes his effort (ijtihaad) and rules
wrongly, he will have one reward." (Related by Bukhaari, Muslim & others.)
[53]Quoted in the notes on Eeqaaz al-Himam (p. 93)
[54]Fulaani (p. 99)
[55]cf. al-Waaqi'ah 56:13-14
[56]Ibn 'Aabideen in Haashiyah (1/62), & Lucknowi gave its source in an-Naafi' al-
Kabeer (p. 93) as Ghazaali .
[57]He himself says at the beginning of his Concise Shaafi'i Fiqh (printed in the margin
of Imaam Shaafi'i's Al-Umm):
"This book is a selection from the knowledge of Muhammad ibn Idrees al-Shaafi'i
(rahimahullaah) and from the meanings of his sayings, to aid the understanding of
whoever wants it, knowing of his forbidding the following of his, or anyone else's,
opinion, so that such a person may carefully look for his Deen in it."
[58]In which he has explained his opposing his Imaam in about twenty masaa'il (nos. 42,
44, 103, 120, 158, 169, 172, 173, 228, 230, 240, 244, 274, 275, 284, 314, 331, 338, 355,
356 - from Ta'leeq al-Mumajjid 'alaa Muwatta' Muhammad (Important Notes on
Muhammad's Muwatta'))
[59]Ibn 'Aabideen mentioned him among them in Haashiyah (1/74) & in Rasm al-Mufti
(1/17). Qurashi mentioned him in Al- Jawaahir al-Madiyyah fi Tabaqaat al-Hanafiyyah
(p. 347) and said, "He was a reliable transmitter of Hadeeth. He and his brother
Ibraaheem were the two shaikhs of Balakh of their time."
31 | P a g e
[60]Al-Fawaa'id al-Bahiyyah fi Taraajum al-Hanafiyyah (p. 116)
[61]Al-Bahr ar-Raa'iq (6/93) & Rasm al-Mufti (1/28).
[62]Al-Fawaa'id ... (p. 116); the author then added a useful note:
"From this can be deduced the falsity of Makhool's narration from Abu Haneefah: 'that he
who raises his hands during Prayer, his Prayer is ruined', by which Ameer, the scribe of
Itqaani, was deceived, as has been mentioned under his biography. 'Isaam ibn Yoosuf, a
companion of Abu Yoosuf, used to raise his hands, so if the above-mentioned narration
had any foundation, Abu Yoosuf and 'Isaam would have known about it ... It can also be
deduced that if a Hanafi ignored the madhhab of his Imaam in an issue due to the strength
of the evidence against it, this would not take him outside the ranks of the Imaam's
followers, but this would in fact be proper taqleed in the guise of leaving taqleed; do you
not see that 'Isaam ibn Yoosuf left Abu Haneefah's madhhab of not raising the hands, but
he is stil counted as a Hanafi?... To Allaah I complain of the ignorance of our time, when
they insult anyone who does not follow his Imaam in an issue because of the strength of
evidence against it, and expel him from the fold of that Imaam's followers! This is not
surprising when those who do this are from the ordinary masses, but it is amazing when it
comes from those who imitate men of learning but plod along that path like cattle!"
[63]an-Noor 24:51-52
32 | P a g e
Chapter-2
02.00.00:00
Misconceptions Cleared
The preceding Introduction was written ten years ago, during which time it has become
apparent to us that our words have had a positive effect on Muslim youth in guiding them
towards the obligation in matters of their Deen and worship to return to the pure sources
of Islaam: the Book and the Sunnah. Among them, there was an increase in the ranks of
of those who practised the Sunnah and devoted themselves to it, - Praise be to Allaah -
such that they became conspicuous for it. However, I still found among some of them a
steadfastness in failing to practise the Sunnah: not due to any doubt about its obligation
after reading the Qur'aanic verses and narrations from the Imaams about going back to
the Sunnah, but because of some objections and misconceptions which they had heard
from some muqallid shaikhs. Therefore, I decided to mention these incorrect notions and
refute them, so that perhaps ths would encourage more people to practise the Sunnah and
thus be among the Saved Sect, Allaah Willing.
02.01.00:00
Misconception One
Some of them say, "There is no doubt that it is obligatory to return to the guidance of our
Prophet (sallallaahu 'alaihi wa sallam) in the matters of our Deen, especially in the
recommended acts of worship such as Prayer, where there is no room for opinion or
ijtihaad, due to their immutable nature. However, we hardly hear any of the muqallid
shaikhs propounding this; in fact, we find them upholding difference of opinion, which
they regard as flexibility for the Ummah. Their proof for this is the hadeeth which they
repeatedly quote in such circumstances, when refuting the helpers of the Sunnah, 'The
difference of opinion (ikhtilaaf) among my Ummah is a mercy (rahmah)'. 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. So, what do you say about this hadeeth ?"
33 | P a g e
Answer: The answer is from two angles:
A) Firstly: This hadeeth is not authentic; in fact, it is false and without foundation.
'Allaamah Subki said, "I have not come across an authentic or weak or fabricated chain of
narration for it", i.e. no chain of narrators exists for this "hadeeth"!
It has also been related with the wordings: "... the difference of opinion among my
Companions is a mercy for you" and "My Companions 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. (See Appendix 1)
B) Secondly: This hadeeth contradicts the Glorious Qur'aan, for the aayaat forbidding
division in the Deen and enjoining unity are too well-known to need reminding.
However, there is no harm in giving some of them by way of example: Allah says:
َ َ‫َواَل تَنَا َز ُعوا فَتَ ْف َشلُوا َوتَ ْذه‬

﴾8:46﴿ ‫ب ِري ُح ُك ْم‬
"... and do not fall into disputes, lest you lose heart and your power depart" 1; [Surah Al-
Anfal, 8:46]
َ ‫َواَل تَ ُكونُ\\وا ِم َن ْال ُم ْش\\ ِر ِك‬

َ ‫ ِم َن الَّ ِذ‬ ﴾30:31﴿ ‫ين‬
‫ين فَ َّرقُ\\وا ِدينَهُ ْم َو َك\\انُوا‬
﴾30:32﴿ ‫ُون‬ ٍ ‫ِشيَعًا ُكلُّ ِح ْز‬
َ ‫ب بِ َما لَ َد ْي ِه ْم فَ ِرح‬
"And do not be among those join deities with Allaah, those who split up their Deen and
become sects - each party rejoicing with what it has !"2; [Surah Ar-Rum, 30:31-32]
َ ُّ‫إِاَّل َم ْن َر ِح َم َرب‬ ﴾11:118﴿ ‫ين‬

﴾11:119﴿ ‫ك‬ َ ُ‫َواَل يَ َزال‬
َ ِ‫ون ُم ْختَلِف‬
"But they will not cease to differ, except those on whom your Lord bestows His Mercy" 3.
[Surah Hud, 11:118-119]
Therefore, if those on whom your Lord has mercy do not differ, and the people of
falsehood differ, how can it make sense that differing is a mercy?!
Hence, 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 justify
34 | P a g e
resistance towards acting on the Book and the Sunnah, which is what our Imaams have
commanded us anyway.
02.02.00:00
Misconception Two
Others say, "If differing in the Deen is forbidden, what do you say about the differences
among the Companions and among the Imaams after them? Is there any distinction
between their differing and that of later generations ?"
Answer: Yes, there is a big difference between these two examples of differing, which
manifests itself in two ways: firstly, in cause; secondly, in effect.
A) As for the differing among the Companions, that was unavoidable, natural difference
of understanding: they did not differ by choice. Other factors of their time contributed to
this, necessitating difference of opinion, but these vanished after their era. 4 This type of
differing 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.
differing on purpose and insisting on it.
However, as for the differing found among the muqallideen today, there is no overriding
excuse for it. To one of them, the proof from the Book and the Sunnah is shown, which
happens to support a Madhhab other than his usual one, so he puts the proof aside for no
other reason except that it is against his Madhhab. It is as though his Madhhab is the
original, or it is the Deen which Muhammad (sallallaahu 'alaihi wa sallam) brought, while
other Madhhabs are separate Deens which have been abrogated! Others take the opposite
extreme, regarding the Madhhabs - for all their differences - as parallel codes of Law, as
some of their later adherents explain5: 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 Law !
Both these categories of people justify their remaining divided by this false hadeeth, "The
differing among my Ummah is a mercy" - so many of them we hear using this as
evidence! Some of them give the reason behind this hadeeth and its purpose by saying
that it ensures flexibility for the Ummah! Apart from the fact that this "reason" is
contrary to the clear Qur'aanic verses and to the meanings of the Imaam's words
mentioned, there is also text fom some Imaams to refute it.
35 | P a g e
Ibn al-Qaasim said,
"I heard Maalik and Laith saying about the differing of the Companions of the Messenger
of Allaah (sallallaahu 'alaihi wa sallam), 'It is not as people say: "There is flexibility in
it"; no, it is not like that, but it is a matter of some being mistaken and some being
correct'."6
Ashhab said,
"Maalik was asked about the person who accepted a hadeeth narrated by reliable people
in the authority of the Companions of the Messenger of Allaah (sallallaahu 'alaihi wa
sallam): 'Do you see any flexibility there?' He said, 'No, by Allaah, so that he may be on
the truth. Truth can only be one. Two contradictory views, can both be correct?! Truth
and right are only one."7
Imaam Muzani, a companion of Imaam Shaafi'i said,
"The Companions of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) indeed

differed, and some of them corrected others. Some scrutinised others' views and found
fault with them. If all their views had been correct, they would not have done so.
'Umar ibn al-Khattab became angry at the dispute between Ubayy ibn Ka'b and Ibn
Mas'ood about prayer in a single garment. Ubayy said, 'Prayer in one garment is good and
fine; Ibn Mas'ood said, 'That is only if one does not have many clothes.' So 'Umar came
out in anger, saying, 'Two men from among the companions of the Messenger of Allaah
(sallallaahu 'alaihi wa sallam), who are looked up to and learnt from, disputing? Ubayy
has spoken the truth and not cared about Ibn Mas'ood. But if I hear anyone disputing
about it after this I will do such-and-such to him'."8
Imaam Muzani also said,
"There is the one who allows differing and thinks that if two scholars make ijtihaad on a
problem and one says, 'Halaal', while the other says, 'Haraam', then both have arrived at
the truth with their ijtihad! It can be said to such a person, 'Is this view of yours based on
the sources or on qiyaas (analogy) ?' If he says, 'On the sources', it can be said, 'How can
it be based on the sources, when the Qur'aan negates differing ?' And if he says, 'On
analogy', it can be said, 'How can the sources negate differing, and it be allowed for you
to reason by analogy that differing is allowed?! This is unacceptable to anyone
intelligent, let alone to a man of learning."9
36 | P a g e
If it is said further: "What you have quoted from Imaam Maalik that truth is only one, not
plural, is contradicted by what is found in Al-Madkhal al-Fiqhi by Shaikh Zarqaa' (1/89),
"The Caliphs Abu Ja'far al-Mansoor and later ar- Rasheed proposed to select the
Madhhab of Imaam Maalik and his book Al-Muwatta' as the official code of Law for the
'Abbaasi empire, but Maalik forbade them from this, saying, "Indeed, the Companions of
the Messenger of Allaah (sallallaahu 'alaihi wa sallam) differed in the non- fundamental
issues and were scattered in various towns, but each of them was correct."
I say: This incident of Imaam Maalik (rahimahullaah) is well- known, but his saying at
the end, "but each of them was correct" is one for which I find no basis in any of the
narrations or sources I have come across10, by Allaah, except for one narration collected
by Abu Nu'aim in Hilyah al- Awliyaa' (6/332), but with a chain of narrators which
includes al-Miqdaam ibn Daawood who is classified among the weak narrators by
Dhahabi in ad-Du'afaa'; not only this, but the wording of it is, "... but each of them was
correct in his own eyes." Hence 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 Companions
and the Successors as well as the four Mujtahid Imaams and others. Ibn 'Abdul Barr says,
"If the conflicting views could both be right, the Salaf would not have corrected each
other's ijtihaad, judgments, and verdicts. Simple reasoning forbids that something and its
opposite can both be correct; as the fine saying goes,
To prove two opposites simultaneously is the most hideous absurity."11
If it is said further, "Given that this narration from Imaam Maalik is false, why did he
forbid al-Mansoor from bringing the people together on his book Al-Muwatta' rather than
acceding to the Caliph's wish ?"
I say: The best that I have found in answer to this is what Haafiz Ibn Katheer has
mentioned in his Sharh Ikhtisaar 'Uloom al-Hadeeth (p.31), that Imaam Maalik said,
"Indeed the people have come together on, and know of, things which we are not
acquainted with." This was part of the excellence of his wisdom and impartiality, as Ibn
Katheer (rahimahullaah) says.
Hence, it is proved that all differing is bad, not a mercy! However, one type of differing
is reprehensible, such as that of staunch followers of the Madhhabs, while another type is
not blameworthy, such as the differing of the Companions and the Imaams who
succeeded them - May Allaah raise us in their company, and give us the capability to
tread their path.
37 | P a g e
Therefore, it is clear that the differing of the Companions was not like that of the
muqallideen. Briefly: the Companions only differed when it was inevitable, but they used
to hate disputes, and would avoid them whenever possible; as for the muqallideen, even
though it is possible in a great many cases to avoid differing, they do not agree nor strive
towards unity; in fact, they uphold differing. Hence there is an enormous gulf between
these two types of people in their difference of opinion.
This was from the point of view of cause.
B) The difference in effect is more obvious.
The Companions (radi Allaahu 'anhum), despite their well- known differing in non-
fundamental issues, were extremely careful to preserve outward unity, staying well-away
from anything which would divide them and split their ranks. For example, there were
among them those who approved of saying the basmalah loudly (in prayer) and those
who did not; there were those who held that raising the hands (in prayer) was
recommended and those who did not; there were those who held that touching a woman
nullified 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 difference of opinion.
As for the muqallideen, their differing is totally opposite, for it has caused Muslims to be
divided inthe mightiest pillar of faith after the two testifications of faith: none other than
the Salaah (Prayer). They refuse to pray together behind one imaam, arguing that the
imaam's prayer is invalid, or at least detestable, for someone of a different Madhhab. This
we have heard and seen, as others beside us have seen 12; how can it not be, when
nowadays some famous books of the Madhhabs rule such cases of invalidity or
detestability. The result of this has been that you find four Mihraabs (alcoves) in some
large congregational mosques, in which four imaams successively lead the Prayer, and
you find people waiting for their imaam while another imaam is already standing in
Prayer!!!
In fact, to some muqallideen, the difference between the Madhhabs has reached a worse
state than that, such as a ban in marriage between Hanafees and Shaafi'is; one well
known Hanafi scholar, later nicknamed Mufti ath-Thaqalayn (The Mufti for Humans and
Jinn), issued a fatwaa allowing a Hanafi man to marry a Shaafi'i woman, because "her
position is like that of the People of the Book" 13 ! This implies - and implied meanings
are acceptable to them - that the reverse case is not allowed, i.e. a Hanafi woman
marrying a Shaafi'i man, just as a Muslim woman cannot marry a Jew or Christian?!!
38 | P a g e
These two examples, out of many, are enough to illustrate to anyone intelligent the evil
effects of the differing of the later generations and their insistence upon it, unlike the
differing of the earlier generations (the Salaf), which did not have any adverse effect on
the Ummah. Because of this, the latter are exempt from the verses prohibiting division in
the Deen, unlike the later generations. May Allaah guide us all to the Straight Path.
Further, how we wish that the harm caused by such differing be limited to among
themselves and not extend to the other peoples being given da'wah, 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 differing obstructs the entry of people in large numbers into
the Deen of Allaah! The book Zalaam min al-Gharb by Muhammad al- Ghazaali (p. 200)
records the following incident,
"It so happened during a conference held at the University of Princeton in America that
one of the speakers raised a question, one which is a favourite of the Orientalists and the
attackers of Islaam: 'Which teachings do the Muslims advance to the world in order to
specify the Islaam towards which they are inviting ? Is it Islamic teachings as understood
by the Sunnis? Or is it as understood by the Imaami or Zaidi Shee'ahs? 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 fixed ideas.'
The result was that the inviters to Islaam left those being invited in confusion, for they
were themselves utterly confused."14
In the Preface to Hadiyyah as-Sultaan ilaa Muslimee Bilaad Jaabaan by 'Allaamah

Sultaan al-Ma'soomi (rahimahullaah), the author says,
A query was posed to me by the Muslims from Japan, from the cities of Tokyo and Osaka
in the far east, "What is the actual Deen of Islaam? What is a Madhhab? Is it necessary
for one ennobled by the Deen of Islaam to adhere to one of the four Madhhabs? That is,
should he be Maaliki, Hanafi, Shaafi'i or Hanbali, or is it not necessary?"
This was because a major differing, a filthy dispute, had occured here, when a number of
groups of Japanese intellectuals wanted to enter into the Deen of Islaam, and be ennobled
by the nobility of Eeman. When they proposed this to some Muslims present in Tokyo,
some people from India said, "It is best that they choose the Madhhab of Abu Haneefah,
for he is the Lamp of the Ummah"; some people from Indonesia (Java) said, "No, they
should be Shaafi'i!" So when the Japanese heard these statements, they were extremely
perplexed and were thrown off their original purpose. Hence the issue of the Madhhabs
became a barrier in the path of their accepting Islaam!!
39 | P a g e
02.03.00:00
Misconception Three
Others have the idea that what we invite to, of following the Sunnah and not accepting
the views of the Imaams contrary to it, means to completely abandon following their
views and benefiting from their opinions and ijtihaad.
Answer: This idea is as far as can be from the truth - it is false and obviously flawed, 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 Deen, placing it in the position of the
Qur'aan and the Sunnah, such that it is referred to in the case of dispute or when
extracting a new judgment for unexpected cirumstances, as the so-called jurists of this
age do when setting new rules for personal matters, marriage, divorce, etc, instead of
referring to the Qur'aan and the Sunnah to distinguish the right from the wrong, the truth
from falsehood - all of this on the basis of their "Differing is a mercy" and their idea of
pursuing every concession, ease and convenience! How fine was the saying of Sulaiman
at-Taymi (rahimahullaah):
Were you to accept the concessions of every scholar, In you would gather every evil.
Related by Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/91- 91), who said after it, "There
is ijmaa' (consensus of opinion) on this: I know of no contrary view."
All this pursuing of concessions for the sake of it is what we reject, and it agrees with
ijmaa', as you see.
As for referring to the Imaams' views, benefiting from them, and being helped by them in
understanding the truth where they have differed and there is no text in the Qur'aan and
the Sunnah, or when there is need for clarification, we do not reject it. In fact, we enjoin
it and stress upon it, for there is much benefit expected in this for whoever treads the path
of being guided by the Qur'aan and the Sunnah. 'Allaamah Ibn 'Abdul Barr
(rahimahullaah) says (2/182),
"Hence, my brother, you must preserve the fundamentals and pay attention to them. You
should know that he who takes care over preserving the sunnahs and the commandments
stated in the Qur'aan, considers the views of the jurists to assist him in his ijtihaad, open
up different angles of approach and explain sunnahs which carry different possible
meanings, does not blindly follow the opinion of anyone of them the way the Sunnah
should be followed without analysis, nor ignores what the scholars themselves achieved
40 | P a g e
in preserving and reflecting on the sunnahs, but follows them in discussion,

understanding and analysis, is grateful to them for their efforts through which they have
benefited him and alerted him about various points, praises them for their correct
conclusions, as in the majority of cases, but does not clear them of errors just 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 Sunnah of his Prophet (sallallaahu 'alaihi wa sallam), and the guidance of the
Companions (radi Allaahu 'anhum).
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. Further, 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."
02.04.00:00
Misconception Four
There exists another common misconception among muqallideen which bars them from
practising the Sunnah which it is apparent to them that their Madhhab is different to it in
that issue: they think that practising that sunnah entails faulting the founder of the
Madhhab. To them, finding fault means insulting the Imaam; if it is not allowed to insult
any individual Muslim, how can they insult one of their Imaams ?
Answer: This reasoning is totally fallacious, and borne of not understanding the Sunnah;
otherwise, how can an intelligent Muslim argue in such a way?!
The Messenger of Allaah (sallallaahu 'alaihi wa sallam) himself said, When the one
making a judgment strives his outmost and arrives at the correct result, he has two
rewards; but if he judges, striving his utmost and passes the wrong judgment, he has
one reward.15 This hadeeth refutes the above argument and explains lucidly and without
any obscurity that if someone says, "So-and-so was wrong", its meaning under the
Sharee'ah is "So-and-so has one reward." So if he is rewarded in the eyes of the one
finding fault, how can you accuse the latter of insulting him?! There 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 just ordinary individuals among them, but their great
Imaams among the Companions, Successors the subsequent Mujtahid Imaams and others.
41 | P a g e
This is because we know for sure that these illustrious personalities used to fault and
refute each other16; is it reasonable to say, "They used to insult each other"? No! In fact, it
is authentically-reported that the Messenger of Allaah (sallallaahu 'alaihi wa sallam)
himself faulted Abu Bakr (radi Allaahu 'anhu) in his interpretation of a man's dream,
saying to him, "You were right in some of it and wrong in some of it" 17- so did he
(sallallaahu 'alaihi wa sallam) insult Abu Bakr by these words?!
One of the astonishing effects this misconception has on its holders is that it prevents
them from following the Sunnah when it is different to their Madhhab, since to them
practising it means insulting the Imaam, whereas following him, even when contrary to
the Sunnah, means respecting and loving him! Hence they insist on following his opinion
to escape from this supposed disrespect.
These 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
fleeing. 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 example of the Prophet (sallallaahu 'alaihi wa sallam) and not
follow it, preferring to follow the Imaam of the Madhhab in a path different to the
Sunnah, when the Imaam is not infallible and insulting him is not Kufr?! If you interpret
opposing the Imaam as insulting him, then opposing the Messenger of Allaah (sallallaahu
'alaihi wa sallam) is more obviously insulting him; in fact, it is open Kufr, from which we
seek refuge with Allaah!" If this is said to them, they cannot answer to it, by Allaah,
except one retort which we hear time and time again from some of them: "We have left
this sunnah trusting in the Imaam of the Madhhab, and he was more learned about the
Sunnah than us."
Our answer to this is from many angles, which have already been discussed at length in
this Introduction. This is why I shall briefly limit myself to one approach, a decisive reply
by the permission of Allaah. I say:
"The Imaam of your Madhhab is not the only one who was more learned about the
Sunnah than you: in fact, there are dozens, nay hundreds, of Imaams who too were more
knowledgeable about the Sunnah than you. Therefore, if an authentic sunnah happens to
differ from your Madhhab, and it was taken by one of these other Imaams, it is definitely
essential that you accept this sunnah in this circumstance. This is because your above-
mentioned argument is of no use here, for the one opposing you will reply, 'We have
accepted this Sunnah trusting in our Imaam, who accepted it' - in this instance, to follow
the latter Imaam is preferable to following the Imaam who has differed from the Sunnah."
42 | P a g e
This is clear and not confusing to anyone, Allaah Willing.
Because of all of the above, I am able to say:
Since this book of ours has collected the authentic sunnahs reported from the Messenger
of Allaah (sallallaahu 'alaihi wa sallam) about the description of his Prayer, there is no
excuse for anyone to not act on it, for there is nothing in it which the scholars have
unanimously rejected, 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 excused and
rewarded once, because the text 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. However, those after him in front of whom the text is firmly
established have no excuse for following his opinion; rather, it is obligatory to follow the
infallible text.
This message has been the purpose of this Introduction. Allaah, Mighty and Sublime,
says:
‫ول إِ َذا َد َع\\ا ُك ْ\م لِ َم\\ا يُحْ يِي ُك ْم‬ ُ ‫اس\تَ ِجيبُوا هَّلِل ِ َولِلر‬
ِ \‫َّس‬ ْ ‫ين آَ َمنُ\\وا‬ َ ‫يَا أَيُّهَ\\ا الَّ ِذ‬
﴾8:24﴿ ‫ُون‬ َ ‫َوا ْعلَ ُموا أَ َّن هَّللا َ يَحُو ُل بَي َْن ْال َمرْ ِء َوقَ ْلبِ ِه َوأَنَّهُ إِلَ ْي ِه تُحْ َشر‬
"O you who believe! Give your response to Allaah and His 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 He to whom you shall all be gathered."18 [Surah Al-Anfal, 8:24]
Allaah says the Truth; He shows the Way; and He is the Best to Protect and the Best to
Help. May Allaah send prayers and peace on Muhammad, and on his family and his
Companions. Praise be to Allaah, Lord of the Worlds.
Muhammad Naasir ad-Deen al-Albaani, Damascus 28/10/1389 AH
--------------------------------------------------------------------
Chapter 2 Footnotes
[1]al-Anfaal, 8:46
[2]ar-Room, 30:31-2
43 | P a g e
[3]Houd, 11:118-9
[4]cf. Al-Ihkaam fi Usool al-Ahkaam by Ibn Hazm, Hujjatullaah al-Baalighah by al-

Dehlawi, & the latter's essay dealing specifically with this issue, 'Iqd al-Jeed fi Ahkaam
al- Ijtihaad wat-Taqleed.
[5]See Faid al-Qadeer by al-Manaawi (1/209) or Silsilah al- Ahaadeeth ad-Da'eefah

(1/76, 77)
[6]Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/81-2)
[7]ibid. (2/82, 88-9)
[8]ibid. (2/83-4)
[9]ibid (2/89)
[10]cf. Al-Intiqaa' by Ibn 'Abdul Barr (41), Kashf al-Mughatta fi Fadl al-Muwatta' (pp. 6-
7) by Ibn 'Asaakir, & Tadhkirah al-Huffaaz by Dhahabi (1/195).
[11]Jaami' Bayaan al-'Ilm (2/88)
[12]see Chapter Eight of the book, Maa Laa Yajooz min al-Khilaaf (pp. 65-72), where
you will find numerous examples of what we have indicated, some of them involving
scholars of Al-Azhar.
[13]Al-Bahr ar-Raa'iq.
[14]I now say: Muhammad al-Ghazaali's recent writings such as his newly-released book
entitled As-Sunnah an-Nabawiyyah bayna Ahl al-Hadeeth wa Ahl al-Fiqh (The Prophetic
Sunnah between the People of Hadeeth and the People of Fiqh) have confirmed that he
himself is one of those inviters to Islaam who are "themselves utterly confused"! His
writings have for long betrayed his confusion, his distortion of the Sunnah, and his using
his intellect to authenticate or falsify ahaadeeth, not by turning to the principles and
science of Hadeeth, nor to the experts of that field; instead, whatever appeals to him, he
authenticates, even if it is weak, and declares unreliable whatever is not to his liking,
even if it is agreed to be authentic!
His above approach is shown most obviously in his discussion of the ahaadeeth in his
previous book Fiqh as- Seerah , where he explains his methodology of accepting
unreliable ahaadeeth and discarding authentic ones on the basis of the text of the hadeeth
44 | P a g e
alone, from which the reader can see that the objective criticism of Hadeeth has no value
in his eyes if it contradicts a "reasoned analysis", which varies enormously from person
to person, for what is truth to one is falsehood to another! Thus the whole of Islaam
becomes subject to personal whims, having no principles nor reference points except
personal opinion; this is poles apart from the position of the early leading 'ulamaa of
Islaam, "that the Isnaad is part of the religion; were it not for the Isnaad, people would
have said whatever they wished."
His latest above-mentioned book has exposed to the people his Mu'tazilite methodology,
his blatant disregard for the Imaams of Hadeeth and their efforts over the ages in serving
the Sunnah, and distinguishing the genuine traditions from the unreliable ones, and his
lack of appreciation of the efforts of the Imaams of Fiqh in their laying down principles
and developing issues on that basis, for he takes from these and leaves from them
whatever he wishes, with no consistency towards any set of principles or fundamentals!
[15]Bukhaari & Muslim.
[16]See the previous words of Imaam Muzani and Haafiz Ibn Rajab al-Hanbali.
[17]Bukhaari & Muslim; see Appendix Two for the full hadeeth.
[18]al-Anfaal, 8:24
45 | P a g e
Chapter-3
03.00.00:00
The Prophet's Prayer Described
03.01.00:00
Facing The Ka'bah
When the Messenger of Allaah (sallallaahu 'alaihi wa sallam) stood for prayer, he would
face the Ka'bah in both obligatory and voluntary prayers1, and he (sallallaahu 'alaihi wa
sallam) ordered that, saying to the "one who prayed badly"2 : When you stand for prayer,
perform ablution prefectly, then face the qiblah and say takbeer.3
"During a journey, he (sallallaahu 'alaihi wa sallam) would pray voluntary prayers and
witr on his mount, wherever it faced carrying him [east or west]."4
The saying of Allaah, the Exalted, "Wherever you turn, there is the
Face of Allaah" (Baqarah, 2:115) applies to this.5
"[Sometimes] when he intended to pray non-obligatory prayers on his she-camel, he

would make it face the qiblah, say takbeer, and pray towards wherever his mount turned
its face."6
"He would make rukoo' and sajdah on his mount by lowering his head, making the sajdah
lower than the rukoo'."7
"When he intended to pray obligatory prayers, he would dismount and face the qiblah."8
In prayer during severe fear, he (sallallaahu 'alaihi wa sallam) set the example for his
ummah to pray "on foot, standing on their feet, or mounted; facing the qiblah or not
facing it"9, and he also said, When they (the armies) meet, then it (i.e. the prayer) is
takbeer and indication with the head.10
He (sallallaahu 'alaihi wa sallam) also used to say: What is between the east and the
west is qiblah.11
Jaabir (radiallaahu 'anhu) said:
46 | P a g e
"Once, when we were with the Messenger of Allaah (sallallaahu 'alaihi wa sallam) on an
expedition, the sky was cloudy, so we tried to find the Qibla but we differed, so each one
of us prayed in a different 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 Qiblah. So we mentioned this to the Prophet (sallallaahu 'alaihi wa sallam)
[but he did not order us to repeat (the prayer)] and he said: Your prayer was
sufficient."12
"He (sallallaahu 'alaihi wa sallam) used to pray towards Bait al-Muqaddas [with the
Ka'bah in front of him] before the following verse was revealed: "We see the turning of
your faces to the heavens; now shall we turn you to a Qiblah that shall please you: turn
then your faces in the direction of the Sacred Mosque" (Baqarah 2:144). When it was
revealed he faced the Ka'bah. There were people at Qubaa' praying Fajr when someone
came to them and said, 'Verily the Messenger of Allaah (sallallaahu 'alaihi wa sallam) has
had some of the Qur'aan revealed to him last night and he has been ordered to face the
Ka'bah, [verily] so face it'. Their faces were towards Shaam, so they turned round [and
their Imaam turned round to face the qiblah along with them]."13
----------------------------------------------------------------------------
Chapter 3 Footnotes
1 This is a mutawaatir fact, so detail is not necessaary, although some of the evidence for
it will follow.
2 see Appendix 3.
3 Collected by Bukhaari, Muslim & Siraaj.
4 Collected by Bukhaari, Muslim & Siraaj. Its takhreej is given in Irwaa' al-Ghaleel (289
& 588)
5 Muslim; Tirmidhi declared it saheeh.
6 Abu Daawood, Ibn Hibbaan in Thiqaat (1/12), Diyaa' in Mukhtaarah with a hasan
sanad,; Ibn as-Sukn declared it saheeh, as did Ibn Al-Mulaqqin in Khulasah Badr al-
Muneer (22/1) and, before them, Àbdul Haqq al-Ishbeeli in his Ahkaam (no. 1394 with
my checking). Ahmad used it as proof, as Ibn Haani reported from him in his Masaa'il
(1/67).
7 Ahmad & Tirmidhi , who declared it saheeh.
47 | P a g e
8 Bukhaari & Ahmad.
9 Bukhaari & Muslim.
10 Baihaqi with a sanad meeting the requirements of Bukhaari and Muslim.
11 Tirmidhi and Haakim, who declared it saheeh, and I have given it in Irwaa' al-Ghaleel
(292), the publication of which Allaah has made easy.
12 Daaraqutni, Haakim, Baihaqi, Tirmidhi, Ibn Maajah & Tabaraani; it is given in Irwaa'
(296)
13 Bukhaari, Muslim, Ahmad, Siraaj, Tabaraani (3/108/2) & Ibn Sa`d (1/234). It is also
in Irwaa' (290)
48 | P a g e
Chapter-4
04.00.00.00
Standing in Prayer
He (sallallaahu 'alaihi wa sallam) used to stand in prayer for both obligatory and
voluntary prayers, carrying out the command of the Exalted:
﴿ َ ِ‫الص \اَل ِة ْال ُو ْس \طَى َوقُو ُم\\وا هَّلِل ِ قَ\\انِت‬

‫ين‬ َّ ‫ت َو‬ َّ ‫َح\\افِظُوا َعلَى‬
ِ ‫الص \لَ َوا‬
﴾2:238
Take great care of your Prayers, *262 especially of a Prayer that has excellent qualities of
Salat *263 and stand before Allah like devoted servants. [Surah Al-Baqarah, 2:238]
262After enunciating rules and regulations for ensuring social welfare and for leading a
civilized life, Allah has impressed the importance of the Salat as a finishing touch
because it alone can produce fear of Allah and feelings of virtue and piety and create
the attitude of obedience to the Divine Law and keep one on the right path. None can
remain firm in one's obedience to the Law of Allah without Salat, for one is liable to
swerve into one kind of disobedience or the other like the Jews.
263Interpreters differ in regard to the meaning of "Salat-al-wusta"but the majority of

them are of the opinion that it refers to one of the five Prayers, and most of them have
opined that it is the "Asr Prayer." There is, however, no definite saying of the Holy
Prophet in support of any of these interpretations. Those who are in favour of the "
Àsr Prayer" infer their opinion from this Tradition: In the "Battle of the Clans," the
Holy Prophet was so engaged in repelling the invasion of the enemies that he got no
time to offer the " Àsr Prayer" till sunset. Then he said, "May Allah fill their graves
with fire for depriving us of our 'Salat al-wusta'." From this they infer that by "Salat al-
wusta" is meant the " 'Asr Prayer." But in my opinion what the Holy Prophet meant by
this was that they were responsible for the spiritual loss the Muslims had suffered by
their inability to offer their " 'Asr Prayer" in time and with peace of mind. As the
Prayer whose loss the Holy Prophet regretted happened to be the " 'Asr Prayer," the
interpreters were led to conclude that the "'Asr Prayer" itself was the Salat al- wu.sta.
The Arabic word "wusta" means both middle and excellent. Thus, Salat al-wusta implies
both the middle Prayer and also an excellent Prayer which is said in time and with full
49 | P a g e
attention to Allah, that is, a Prayer which has all the excellent qualities of Salat. The
subsequent sentence, "Stand before Allah like obedient servants", itself supports the
interpretation that it meant an excellent Prayer offered to Allah, having all the
excellent qualities of Salat, and not any one particular Prayer out of the five prescribed
Prayers. [nn.262-263 Al-Baqarah, Towards Understanding the Qur'an:Sayyid Abul
A'la Mawdudi]
As for during a journey, he would pray voluntary prayers on his riding beast.
He set the example 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 Allah:
﴿ َ ِ‫الص \اَل ِة ْال ُو ْس \طَى َوقُو ُم\\وا هَّلِل ِ قَ\\انِت‬

‫ين‬ َّ ‫ت َو‬ َّ ‫َح\\افِظُوا َعلَى‬
ِ ‫الص \لَ َوا‬
‫فَإِ ْن ِخ ْفتُ ْم فَ ِر َجااًل أَ ْو ُر ْكبَانًا فَإِ َذا أَ ِم ْنتُ ْم فَ ْاذ ُكرُوا هَّللا َ َك َم\\ا َعلَّ َم ُك ْم‬ ﴾2:238
﴾2:239﴿ ‫ون‬َ ‫َما لَ ْم تَ ُكونُوا تَ ْعلَ ُم‬
"Guard strictly your (habit of) prayers, especially the Middle Prayer 14, and stand before
Allaah devoutly. If you fear (an enemy) then pray on foot, or while riding. But when you
are in security, celebrate Allaah's praises in the manner He has taught you, which you did
not know before." [Surah Al-Baqarah, 2:238-239]
[14 i.e..,the Àsr prayer according to the correct saying of the majority of scholars,
among them Abu Haneefah and his two students. There are ahaadeeth about this which
Ibn Katheer has given in his Tafseer of the Qur'aan.]
He (sallallaahu 'alaihi wa sallam) prayed sitting during the illness of which he died." 15 [15
Tirmidhi, who declared it saheeh, and Ahmad.]
He also prayed sitting on another occasion before that, when he was injured, and the
people behind him prayed standing; so he indicated to them to sit, so they sat (and
prayed). When he finished, he said, You were going to do as the Persians and the
Romans do: stand for their kings who sit. So do not do so, for the Imaam is there to
be followed: when he makes rukoo', make rukoo', when he rises, rise; and when he
prays sitting, pray sitting [all of you].16 [16 Muslim and Bukhaari, and it is given in my
book Irwaa' al-Ghaleel under Hadeeth 394.]
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04.01.00.00
The Prayer of a Sick Person
in a Sitting Position
'Imran ibn Husain (radiallaahu 'anhu) said, "I was suffering from haemorrhoids (piles), so
I asked the Messenger of Allaah (sallallaahu 'alaihi wa sallam) 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.17 [17 Bukhaari, Abu Daawood and Ahmad]
'Imraan ibn Husain also said, "I asked him (sallallaahu 'alaihi wa sallam) about the prayer
of a man while sitting, so he said: He who prays standing, that is better; he who prays
sitting, his reward is half that of the former. He who prays lying down (and in
another narration: reclining), has half the reward of the one who sits. 18 [18 ibid.
Khattaabi said, "The meaning of Ìmran's hadeeth is intended for a sick person who is
able to undergo hardship and stand with difficulty. Hence the reward of praying sitting
has been made half of the reward of praying standing: encouraging him to pray standing
while allowing him to sit." Ibn Hajr said in Fath al-Baari (2/468): "This deduction is
valid"]
This applies to the sick person, for Anas (radiallaahu 'anhu) said, "The Messenger of
Allaah (sallallaahu 'alaihi wa sallam) came out to the people while they were praying
sitting due to illness, so he said: Verily, the prayer of one who sits is (worth) half of
the prayer of the one who stands.19 [19 Ahmad & Ibn Maajah with a saheeh sanad]
Once "he (sallallaahu 'alaihi wa sallam) visited a sick person and saw him praying
(leaning) on a pillow, so he took it and cast it aside. So the man took a stick to pray
(leaning) 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 sujood lower than
your rukoo."20 [20 Tabaraani, Bazzaar, Ibn as-Samaak in his hadeeth book (67/2) &
Baihaqi . It has a saheeh isnaad as I have explained in Silsilah al-Ahaadeeth as-Saheehah
(323)]
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04.02.00.00
Prayer on a Ship
He (sallallaahu 'alaihi wa sallam) was asked about prayer on a ship, so he said, Pray on it
standing, unless you are afraid of drowning.21 [21 Bazzaar (68), Daaraqutni, Àbdul
Ghani al-Maqdisi in his Sunan (82/2) and Haakim declared it saheeh and Dhahabi
agreed]
When he grew old he took a support at his place of prayer to lean on 22. [22 Abu
Daawood and Haakim, who declared it saheeh, as did Dhahabi. I have given it in as-
Saheehah (319) and Irwaa' (383)]
04.03.00.00
Sitting and Standing
in the Night Prayer (Tahajjud)
He (sallallaahu 'alaihi wa sallam), 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."23 [23 Muslim and Abu Daawood.]
Sometimes, "He 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 raka'ah."24
In fact, "he prayed as-subhah25 [25i.e. voluntary prayer (night or forenoon), named so due
to its content of tasbeeh (glorification)] sitting down towards the end of his life when he
had grown old, and that was a year before his death."26 [26 Muslim and Ahmad]
Also "he would sit cross-legged."27 [27 Nasaa'i, Ibn Khuzaimah in his Saheeh (1/107/2),
Àbdul Ghani al-Maqdisi in his Sunan (80/1) & Haakim, who declared it saheeh and
Dhahabi agreed.]
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04.04.00.00
Prayer Wearing Shoes
and the command to do so
"He used to stand (in prayer) bare-footed sometimes and wearing shoes
sometimes."28 [28 Abu Daawood & Ibn Maajah. It is a mutawatir hadeeth as Tahaawi has
mentioned]
He allowed this for his ummah, saying: When one of you prays, he should wear his
shoes or take them off and put them between his feet, and not harm others with
them.29 [29 Abu Daawood & Bazzaar (53, az-Zawa'id); Haakim declared it saheeh and
Dhahabi agreed]
He encouraged prayer wearing them sometimes, saying: Be different from the Jews, for
they do not pray in their shoes nor in their khuffs (leather socks).30 [30 ibid]
Occasionally he would remove them from his feet while in prayer and then continue his
prayer, as Abu Sa'eed al-Khudri has said:
"The Messenger of Allaah (sallallaahu 'alaihi wa sallam) prayed with us one day. Whilst
he was engaged in the prayer he took off his shoes and placed them on his left. When the
people saw this, they took off their shoes. When he finished his prayer he said, Why did
you take your shoes off? They said, 'We saw you taking your shoes off, so we took our
shoes off.' He said, Verily Jibreel came to me and informed me that there was dirt -
or he said: something harmful - (in another narration: filth)on my shoes, so I took
them off. Therefore, when one of you goes to the mosque, he should look at his
shoes: if he sees in them dirt - or he said: something harmful - (in another narration:
filth) he should wipe them and pray in them. 31 [31 Abu Daawood, Ibn Khuzaimah &
Haakim, who declared it saheeh and Dhahabi and Nawawi agreed. The first one is given
in Irwaa' (284)]
"When he removed them, he would place them on his left"32[32 ibid]
and he would also say: When one of you prays, he should not place his shoes on his
right nor on his left, where they will be on someone else's right, except if there is no
one on his left, but he should place them between his feet.33 [33 Abu Daawood, Nasaa'i
& Ibn Khuzaimah (1/110/2) with a saheeh isnaad]
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04.05.00.00
Prayer on the Pulpit (Minbar)
"Once he (sallallaahu 'alaihi wa sallam) prayed on the pulpit (in another narration: '...
which had three steps')34. [34 This is the sunnah about the pulpit: that it should have
three steps, not more, To have more is an innovation, from the period of Bani Umayyah,
which often causes an interruption in the row, and to get out of that by having it in the
western corner of the mosque or in the mihrab is another innovation, as is the raising of it
in the wall like a balcony to which one ascends by means of steps in the wall! Whereas
the best guidance is the guidance of Muhammad (sallallaahu àlaihi wa sallam). See Fath
al-Baari (2/331)]
Hence [he stood on it and said takbeer and the people behind him said takbeer while he
was on the pulpit,] [then he made rukoo' on the pulpit,] then he rose and descended
backwards to make sajdah at the foot of the pulpit. Then he returned, [and did on it as he
had done in the first rak'ah], until he completed his prayer. He then turned to the people
and said: O people! I have done this so that you may follow me and learn my
prayer.35 [35 Bukhaari , Muslim (who collected the other narration) & Ibn Sa`d (1/253). It
is given in Irwaa' (545)]
04.06.00.00
The Sutrah , 36
and the Obligation to have one

"He (sallallaahu 'alaihi wa sallam) used to stand near to the sutrah, so that there was (a
distance of) three cubits between him and the wall"37 [37 Bukhaari & Ahmad]
[36 lit., "screen, cover"; in the context of prayer, it refers to an object just beyond the
place of prostration, within which nothing should pass, as is detailed in this section]
And "between the place of his prostration and the wall, (there was) enough space for a
sheep to pass."38 [38 Bukhaari & Muslim]
He used to say: "Do not pray except towards a sutrah, and do not let anyone pass in
front of you, but if someone continues (to try to pass) then fight him, for he has a
companion (i.e. a shaytaan) with him."39 [39 Ibn Khuzaimah in his Saheeh (1/93/1) with
a sound isnaad]
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He would also say: "When one of you prays towards a sutrah, he should get close to it
so that Shaytaan cannot break his prayer."40 [40 Abu Daawood, Bazzaar (p. 54 -
Zawaaid) & Haakim, who declared it saheeh and Dhahabi and Nawawi agreed]
Sometimes "he would seek to pray at the pillar which was in his mosque."41
[41 Bukhaari. The sutrah is a must for the Imaam or a person praying alone, even in a
large mosque. Ibn Haani said in his Masaa'il from Imaam Ahmad (1/66): "Abu
Àbdullaah (i.e. Imaam Ahmad ibn Hanbal) saw me one day when I was praying without
a sutrah in front of me, and I was in a (large) congregational mosque, so he said to me:
`Take something as a sutrah', so I took a man as a sutrah." This contains an indication
that Imaam Ahmad did not differentiate between big or small mosques in taking a sutrah
- and that is surely correct, but this is something neglected by most people, including
imaams of mosques, in every land that I have visited, including Arabia which I was able
to tour in Rajab of this year (1410), so the ùlamaa should tell the people and advise them
of this, explaining its ruling and that it is also required in the Two Sacred Mosques.]
"When he prayed [in an open space where there was nothing to use as sutrah] he would
plant a spear in the ground in front of him and pray towards it with the people behind
him"42; [42 Bukhaari, Muslim & Ibn Maajah]
Sometimes "he would to set his mount sideways and pray towards it" 43 [43 Bukhaari
& Ahmad]
But this is not the same as prayer in the resting-place of camels 44, [ 44 i.e. their kneeling
place] which "he forbade"45 [45 Bukhaari & Ahmad]
And sometimes "he would take his saddle; set it lengthways and pray towards its end." 46
[46 Muslim, Ibn Khuzaimah (92/2) & Ahmad]
He would say: When 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. 47 [47
Muslim & Abu Daawood]
Once "he prayed towards a tree"48 [48 Nasaa'i & Ahmad with a saheeh isnaad]
And sometimes "he would pray towards the bed on which 'Aa'ishah (radi Allaahu
anhaa) was lying [under her sheet]."49 [49 Bukhaari , Muslim & Abu Ya`laa (3/1107)]
He (sallallaahu 'alaihi wa sallam), 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
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raced it until he pressed his belly against the wall [and it passed behind him]." 50 [50
Ibn Khuzaimah in his Saheeh (1/95/1), Tabaraani (3/140/3) & Haakim who declared it
saheeh and Dhahabi agreed]
Also, once "while praying an obligatory prayer, he clenched his fist (during it), so when
he had finished, the people said: 'O Messenger of Allaah, did something happen during
the prayer?' He said: No, except 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!
Had my brother Sulaimaan not beaten me to it 51, [51Referring to the following prayer
of the Prophet Sulaimaan (àlaihis salaam) which was answered by Allah, as described in
the Qur'aan:
‫ت‬َ ‫ك أَ ْن‬َ َّ‫قَا َل َربِّ ا ْغفِرْ لِي َوهَبْ لِي ُم ْل ًكا اَل يَ ْنبَ ِغي أِل َ َح ٍد ِم ْن بَ ْع ِدي إِن‬
﴿ ‫اب‬
َ ‫ص‬ َ َ‫ْث أ‬ ُ ‫فَ َس َّخرْ نَا لَهُ الرِّي َح تَجْ ِري بِأ َ ْم ِر ِه ُر َخا ًء َحي‬ ﴾38:35﴿ ُ‫ْال َوهَّاب‬
‫ين فِي‬ َ ِ‫ين ُمقَ\\ َّرن‬ ِ ‫ َوآَ َخ‬ ﴾38:37﴿ ‫ص‬
َ ‫\\ر‬ ٍ ‫ين ُك\\ َّل بَنَّا ٍء َو َغ\\ َّوا‬
َ ‫اط‬ َّ ‫ َو‬ ﴾38:36
ِ َ‫الش\\ي‬
﴾38:38﴿ ‫اأْل َصْ فَا ِد‬
"(35) My Lord! Forgive me, and grant me sovereignty not allowed to anyone after me,
for You are indeed the Granter of Bounties. (36) So we subjected to his power: the Wind,
gently flowing to his order, wherever he wished; (37) and the devils, every kind of
builder and diver, (38) and also others bound together in fetters." [Surah As-Soad, 38:35-
38]
I would have tied him (the devil) to one of the pillars of the mosque so that the
children of Madinah could walk round him. [So whoever can prevent something
intervening between him and the qiblah, he must do so]."52
[52 Ahmad, Daaraqutni & Tabari with a saheeh isnaad, and similar in meaning to this
hadeeth is found in Bukhaari and Muslim and others on the authority of several
Companions. It is one of the many ahaadeeth which the Qadiani group disbelieve, for
they do not believe in the world of the jinn which is mentioned in the Qur'aan and the
Sunnah. Their method of discarding the texts is well-known: if it is from the Qur'aan,
they change its meaning e.g. the saying of the Exalted:
56 | P a g e
‫ي أَنَّهُ ا ْستَ َم َع نَفَ ٌر ِم َن ْال ِج ِّن فَقَالُوا إِنَّا َس ِم ْعنَا قُرْ آَنًا َع َجبً\\ا‬ ِ ُ‫قُلْ أ‬
َّ َ‫وح َي إِل‬
﴾72:1﴿
"Say, it has been revealed to me that a group of jinns listened(to the recitation of the
Qur'an) and then (went back to their people) and said." (Surah Al-Jinn, 72:1)]
They say "i.e. a group of humans"! making the word "jinn" synonymous with "human"!
Hence they play with the language and the religion; if it is from the Sunnah, then if it is
possible for them to change it with a false interpretation they do so, otherwise they find it
easy to declare it to be false, even if all the Imaams of Hadeeth and the whole ummah
behind them are agreed on its authenticity, nay its being mutawaatir. May Allah guide
them]
He also used to say:
When 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 [and repel, as much as he can], (in one narration: he should stop him, twice)
but if he refuses (to not pass) then he should fight him, for verily he is a devil. 53 [53
Bukhaari & Muslim, and the additional narration is from Ibn Khuzaimah (1/94/1)]
He also used to say: If the person who passed in front of someone praying knew (the sin)
on him, it would be better for him to wait forty than to pass in front. (Abu an-Nadr said,
"I do not remember exactly whether he said forty days, months or years.").54 [54 ibid]
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04.07.00.00
What Breaks the Prayer
He used to say: A man's prayer is cut off when there is nothing such as the end of a
saddle in front of him, by: a [menstruating] 55 woman, a donkey or a black dog. Abu
Dharr said, 'I said: "O Messenger of Allaah, why the black dog rather than the red one?"
He said, The black dog is a shaytaan.56 [56 Muslim, Abu Daawood and Ibn Khuzaimah
(1/95/2)]
[55 i.e. mature, and what is meant by `cut off' is `rendered futile'. As regards the hadeeth:
"Nothing cuts off the prayer", then it is a weak hadeeth as I have shown in Tamaam al-
Minnah (p. 306)]
04.08.00.00
Prohibition of Prayer Facing the Grave
He used to forbid prayer facing the grave, saying: Do not pray towards the graves, and
do not sit on them.57 [57 ibid]
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Chapter-5
05.01.00.00
Intention58
He (sallallaahu 'alaihi wa sallam) used to say: All actions are by intention, and every
man shall have what he intended.59 [59 Bukhaari, Muslim and others. It is given in
Irwaa' (no. 22)]
-------------------------------------------------------
Chapter 5 Footnotes
58 Nawawi says in Rawdah at-Taalibeen (1/224 published by Maktab al-Islami):
"The intention is the purpose, so the person about to pray brings to mind that prayer and
what is relevant of its characteristics, such as which prayer it is, whether it is obligatory
etc. & he brings these things together in his intention with the first takbeer."
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Chapter-6
05.02.00.00
Takbeer
Then he (sallallaahu 'alaihi wa sallam) would commence the prayer by saying:
Allaah is the Greatest60
He ordered "the man who prayed badly" to do likewise as has been mentioned, and he
said to him: Verily, 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:
'Allaahu Akbar'.61
He would also used to say: The key to the prayer is purification, it is entered by
takbeer and exited by tasleem.62
Also, "he used to raise his voice for the takbeer such that those behind him could hear." 63
But, "when he fell ill Abu Bakr used to raise his voice to convey the takbeer of the
Messenger (sallallaahu 'alaihi wa sallam) to the people."64
He would also say: When the Imaam says: Allaahu Akbar, then say: Allaahu
Akbar.65
05.02.01.00
Raising the Hands
He would raise his hands sometimes with the takbeer,66 sometimes after the takbeer,67 and
sometimes before it.68
"He would raise them with fingers apart [not spaced out, nor together]", 69 and "he would
put them level with his shoulders"70, although occasionally, "he would raise them until
they were level with [the tops of] his ears."71
60 | P a g e
05.02.02.00
To Place the Right Arm on the Left Arm,
and the command for it
"He (sallallaahu 'alaihi wa sallam) used to place his right arm on his left arm" 72, and he
used to say: We, 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.73
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."74
05.02.03.00
To Place the Hands on the Chest
"He used to place the right arm on the back of his left palm, wrist and forearm" 75, "and he
commanded his companions to do likewise"76, and (sometimes) "he would grasp his left
arm with his right."77
"He used to place them on his chest."78
Also "he used to forbid putting one's hand on the waist during prayer [and he put his hand
on his waist (to demonstrate)]"79. And this is the "silb" which he used to forbid.80
---------------------------------------------------------
Chapter 6 Footnotes
60 Muslim & Ibn Maajah. The hadeeth contains an indication that he did not use to
commence it with the words of some people: "I intend to pray _etc." which is in fact
agreed to be an innovation. But they differ as to whether it is a good or bad innovation, to
which we say: "Indeed all innovations in worship are misguided, from the generality of
his statement (àlaihis salaatu was salaam), `_and all innovations are misleading, and
every misleading thing is in the Fire'." But this is not the place for a detailed discussion
of this.
61 | P a g e
61 Tabaraani with a saheeh isnaad.
62 Abu Daawood, Tirmidhi and Haakim who declared it saheeh and Dhahabi agreed. It is
given in Irwaa' (no. 301).
Literally, "the takbeer makes it haraam", i.e. the actions which Allaah has made haraam
during it, "and the tasleem makes it halaal" i.e. what is allowed outside prayer. Just as the
hadeeth proves that the door to prayer is shut, no worshipper being able to open it except
with purification, it similarly proves that the prayer cannot be entered except with
takbeer, and that it cannot be exited except with tasleem. This is the view of the majority
of scholars.
63 Ahmad & Haakim, who declared it saheeh and Dhahabi agreed.
64 Muslim & Nasaa'i.
65 Ahmad & Baihaqi with a saheeh isnaad.
66 Bukhaari & Nasaa'i.
67 ibid.
68 Bukhaari & Abu Daawood.
69 Abu Daawood, Ibn Khuzaimah (1/62/2, 64/1), Tammaam & Haakim who declared it
saheeh and Dhahabi agreed.
70 Bukhaari & Nasaa'i.
72 Muslim & Abu Daawood. It is also given in Irwaa' (352).
73 Ibn Hibbaan & Diyaa', with a saheeh isnaad.
74 Ahmad & Abu Daawood, with a saheeh isnaad.
75 Abu Daawood, Nasaa'i & Ibn Khuzaimah (1/54/2) with a saheeh isnaad, and Ibn
Hibbaan declared it saheeh (485).
76 Maalik, Bukhaari & Abu Àwaanah.
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77 Nasaa'i and Daaraqutni with a saheeh isnaad. In this hadeeth there is evidence that
grasping is from the sunnah, and in the previous hadeeth that so is placing, so both are
sunnah. As for the combination of holding and placing, which some of the later Hanafis
hold to be good, then that is an innovation; its form as they state is to place the right hand
on the left, holding the wrist with the little finger and the thumb, and laying flat the
remaining three fingers, as described in Ibn Àabideen's Footnotes on Durr al-Mukhtaar
(1/454); so do not be confused by what they say.
78 Abu Daawood, Ibn Khuzaimah in his saheeh (1/54/2), Ahmad & Abu Shaikh in
Taareekh Isbahaan (p. 125); Tirmidhi declared one of its isnaads hasan, and its meaning
is found in Al-Muwatta' and Saheeh Al-Bukhaari if considered carefully. I have fully
quoted the isnaads of this hadeeth in my book Ahkaam al-Janaa'iz (p. 118)
NOTE: To place them on the chest is what is proved in the Sunnah, and all that is
contrary to it is either daèef or totally baseless. In fact, Imaam Ishaaq ibn Raahawaih
acted on this sunnah, as Marwazi said in Masaa'il (p. 222): "Ishaaq used to pray witr with
us _he would raise his hands in qunoot, and make the qunoot before bowing, and place
his hands on his breast or just under his breast." Similar is the saying of Qaadi Ìyaad al-
Maaliki in Mustahabbaat as-Salaah in his book al-I`laam (p.15, 3rd edition, Rabat): "the
right arm is to be placed on the back of the left, on the upper part of the chest." Close to
this is what Àbdullaah ibn Ahmad ibn Hanbal related in his Masaa'il (p. 62): "I saw that
when praying, my father placed his hands, one on the other, above the navel." See
Appendix 4.
79 Bukhaari & Muslim. It is given in Irwaa' (374) as well as the following one.
80 Abu Daawood, Nasaa'i and others.
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Chapter-7
07.00.00.00
To Look at the Place
of Prostration and Humility
"He (sallallaahu 'alaihi wa sallam) used to incline his head during prayer and fix his sight
towards the ground"81- "while he was in the Ka'bah, his sight did not leave the place of
his prostration until he came out from it"82; and he said, It is not fitting that there
should be anything in the House which disturbs the person praying.83
"He used to forbid looking up at the sky" 84, 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 (and in one narration: or their sight will be plucked away). 85
In another hadeeth: So when you pray, do not look here and there, for Allaah sets His
Face for the face of his slave in his prayer as long as he does not look away 86, and he
also said about looking here and there, "it is a snatching away which the devil steals
from the slave during prayer."87
He (sallallaahu 'alaihi wa sallam) 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 him88; he "forbade three things: pecking like a hen, squatting (iq'aa'),
like a dog and looking around like a fox"89; he also used to say, Pray a farewell prayer
as if you see Him, but if you do not see Him, surely He sees you 90; and, Any person
who, when an obligatory prayer is due, excels 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 major sin, and this (opportunity) is for all times.91
Once he (sallallaahu 'alaihi wa sallam), prayed in a khameesah 92 and (during the prayer)
he looked at its marks. So when he finished, he said: Take this khameesah of mine to
Abu Jahm and bring me his anbijaaniyyah93, for it has diverted my attention from
the prayer (in one narration: for I have looked at its marks during the prayer and it
almost put me to trial).94 Also "'Aaishah had a cloth with pictures spread towards a
sahwah95, towards which the Prophet (sallallaahu 'alaihi wa sallam) prayed and then said:
Take it away from me [for its pictures did not cease to thwart me in my prayer].96
He would also say: Prayer is not valid when the food has been served, nor when it is
time to relieve oneself of the two filths.97
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---------------------------------------------------------------
Chapter 7 Footnotes
81 Baihaqi and Haakim, who declared it saheeh and it is as he said. It also has a
strengthening hadeeth reported by ten of his Companions: transmitted by Ibn Àsaakir
(17/202/2). See Irwaa' (354).
*NB: These two ahaadeeth show that the sunnah is to fix one's sight on the place of
prostration on the ground, so the action of some worshippers of closing their eyes during
Prayer is misdirected piety, for the best guidance is the guidance of Muhammad
(sallallaahu àlaihi wa sallam).
82 ibid.
83 Abu Daawood & Ahmad with a saheeh isnaad (Irwaa', 1771); what is meant here by
`the House' is the Ka'bah, as the context of this hadeeth shows.
85 Bukhaari, Muslim & Siraaj.
86 Tirmidhi & Haakim, who declared it saheeh, cf. Saheeh at-Targheeb (no. 353)
87 Bukhaari and Abu Daawood.
88 Transmitted by Abu Daawood and others. Ibn Khuzaimah and Ibn Hibbaan declared it
saheeh. See Saheeh at-Targheeb (no.555)
89 Ahmad and Abu Ya`laa. See Saheeh at-Targheeb (no. 556).
90 Mukhlis in Ahaadeeth Muntaqaah, Tabaraani, Rooyaani, Diyaa' in al-Mukhtaarah,

Ibn Maajah, Ahmad and Ibn Àsaakir. Haitami declared it saheeh in Asnaa al-Mataalib.
91 Muslim.
92 A woollen garment having marks.
93 A coarse garment without marks.
94 Bukhaari , Muslim & Maalik. It is given in Irwaa' (376).
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95 "A small room embedded in the ground slightly, like a small chamber or cupboard"
(Nihaayah).
96 Bukhaari , Muslim & Abu Àwaanah. The Messenger (sallallaahu àlaihi wa sallam)
did not order the wiping out or tearing of the pictures but only removed them because -
and Allaah knows best - they were not pictures of things having souls. The evidence for
this is that he (sallallaahu àlaihi wa sallam) tore other pictures as proved by many
narrations in Bukhaari and Muslim, and whoever wishes to explore this further should
consult Fath al-Baari (10/321) and Ghaayah al-Maraam fi Takhreej Ahaadeeth al-
Halaal wal-Haraam (nos. 131-145).
97 Bukhaari and Muslim.
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Chapter-8
08.00.00.00
Opening Supplications (Du'aa's)
Next, he (sallallaahu 'alaihi wa sallam) would commence his recitation with many kinds
of supplications in which he would praise Allaah the Exalted, and glorify and extol Him.
He in fact ordered "the man who prayed badly" to do so, saying to him: No person's
prayer is complete unless he says takbeer, praises Allaah the Mighty and Sublime
and extols Him, recites of the Qur'aan what is easy for him ...98
He would say any one of the following supplications: -
1.
O Allaah! Separate me (far) from my sins as you have separated (far) the East
and West. O Allaah! Cleanse me of my sins as white cloth is cleansed from
dirt. O Allaah! Wash me of my sins with water, ice and snow.
He used to say this in obligatory prayers.99
2.
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I have set my face towards the Originator of the heavens and the earth sincerely [in
Islam] and I am not among the Mushrikeen. Indeed my prayer, my sacrifice, my
living and my dying are for Allaah, the Lord of the Worlds: no partner has He.
With this I have been commanded, and I am the first of the Muslims (those who
submit to Him).100 O Allaah! You are the King, none has the right to br worshipped
but You, [You are the Most Perfect & all Praise is for You] You are my Lord and I
am Your slave101. I have wronged myself, and have acknowledged my sins, so
forgive all my sins, for no-one forgives sins except You. Guide me to the best of
characters, to which no- one can guide except You, and save me from the worst of
characters, from which no-one can save except You. I am here and happy to serve
you102. All good is in your Hands, and evil is not from You. 103 [The guided one is
he who is guided by you.] I exist by your will and belong to You. [There is no
escape or shelter from You except to You.] You are blessed and exalted. I seek
Your forgiveness and repent to You.
He used to say this in obligatory and voluntary prayers104.
3. Similar to the above, without
You are my Lord and I am Your slave to the end, with the following addition:
O Allaah! You are the King, there is no (true) deity except You, glorified be
You and praised.105
4. Similar to no. 2 until
and I am the first of the Muslims, adding:
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O Allaah, guide me to the best of characters and the best of actions, no one to
which can guide except You, and save me from the evil characters and actions,
from which no one except You can save (others) except You106.
5.
You are Glorified107, O Allaah, and Praised108; Your Name is Blessed109; Your
Majesty110 is Exalted, and none has the right to worshipped but You. 111 He
(sallallaahu 'alaihi wa sallam) also said, Indeed, the words most loved by Allaah
are when His slave says: You are glorified, O Allaah112
6. Similar to the above, adding in prayer at night:
There is no true god except Allaah, three times, and
Allaah is the Greatest, Very Great, three times.
7.
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Allah is the Greatest, very great. Praise be to Allaah, again and again.
Glorified is Allaah morning and evening - one of the Companions commenced
with this, to which the Messenger (sallallaahu 'alaihi wa sallam) said: Wonderful
for it (the supplication) is that the doors of the heavens were opened for it.113
8.
Praise be to Allaah, many, pure, blessed praises. Another man commenced with
this, to which he (sallallaahu 'alaihi wa sallam) said: I saw twelve angels
competing as to which of them would take it up.114
9.
O Allaah, to You belongs all Praise. You are the Light 115 of the heavens and
the earth and all those in them; to You belongs all Praise. You are the
Maintainer116 of the heavens and the earth and all those in them; [to You
belongs all Praise. You are the King of the heavens and the earth and all those
in them] to You belongs all Praise. You are the Haqq 117; Your promise is
haqq; Your saying is haqq; meeting You is haqq; Paradise is haqq; the Fire is
haqq; the Hour is haqq; the Prophets are haqq; Muhammad is haqq. O
Allaah! to You I have submitted; in You I have placed my trust; in You I have
believed; to You I have turned; for Your sake I have fought; to You I have
referred for judgement; [You are our Lord and to You is the end of all
journeys: so forgive me my earlier and later sins, what I have concealed and
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what I have showed] [and whatever else You know about more than I.] You
are the Bringer- Forward and You are the Delayer; [You are my deity;] and
none has the right to worshipped but You.118 [and there is no might nor power
except with You].
He (sallallaahu 'alaihi wa sallam) used to say this in prayer at night, as he did the
following supplications:119
10.
O Allaah, Lord of Jibraa'eel, Meekaa'eel and Israafeel, Creator of the

heavens and the earth, Knower of all that is hidden and open! It is You that
will judge between Your servants in those matters about which they used to
differ. Guide me by Your Grace to the Truth concerning that about which
they differed, for indeed You guide whomsoever You wish to a path that is
straight.120
11.He would say takbeer, tahmeed, tasbeeh, tahleel and istighfaar ten times each, and
then say,
O Allaah! forgive me and guide me and give me sustenance and [overlook my

sins] ten times, and then say:
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O Allaah! I seek refuge with You from the distress of the Day of Account ten
times.121
12.
"Allaah is the Greatest [three times], Possessor of Kingdom, Power,

Magnificence and Might."122
-------------------------------------------------------
Chapter 8 Footnotes
98 Bukhaari , Muslim & Ibn Abi Shaibah (12/110/2). It is given in Irwaa' (no. 8)
99Abu Daawood & Haakim, who declared it saheeh and Dhahabi agreed.
100 It is thus in most of the narrations; in some, it is wa ana min al-muslimeen ("I am one
of the Muslims"). It is likely that this is because of the mistake of one of the narrators,
and other evidence points to that, so the worshipper should say: wa ana awwal-ul-
muslimeen ("I am the first of the Muslims"). There is nothing wrong with that, contrary to
what some people say under the impression that this means "I am the first person who has
this quality, while the rest of the people do not." But it is not so; this phrase actually
represents competing to fulfil orders - similar to this is "Say: if the Merciful God has a
son, then I am the first of the worshippers" (Zukhruf 43:81) and the saying of Moosa
(àlaihis salam), "and I am the first of the believers." (A`raaf 7:143)
101 Azhari said: i.e. Ì do not worship anything other than You.'
102 labbaik: I am firmly & continually present in Your obedience; sa`daik: extremely
happy under Your order and devoutly following the deen which You have chosen.
103 i.e. Evil cannot be traced back to Allaah because there is nothing bad in His actions,
for they are all good, ranging from justice to grace to wisdom, all of which are good with
no bad in them. But evil is evil because it cannot be traced back to Allaah. Ibn al-Qayyim
(rahimahullaah) said: "He is the Creator of good and evil, but the evil exists in some of
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His creatures, not in His act of creating nor in His actions. Hence the Exalted is cleared of
any zulm, which is fundamentally to put something in other than its proper place. He does
not put anything except in its suitable place, so that is all good. But evil is to put
something in other than its proper place: when it is put in its proper place it is not evil, so
be sure that evil is not from Him. ...But if it is said: Why did He create something which
is evil? I would say: He did the creating, and His action is good not evil, for creation and
action is with Allaah, and it is impossible for evil to be with, or attributed to, Allaah.
Anything evil in the created cannot be traced back to Allaah, but His actions and His
creation can be attributed to Him, so they are good." The rest of this important discussion
as well as its conclusion is to be found in his book Shifaa' al-Àleel fi Masaa'il al-Qadaa'
wal-Qadr wat-Ta`leel (pp. 178-206).
104 Muslim, Abu Àwaanah, Abu Daawood, Nasaa'i Ibn Hibbaan, Ahmad, Shaafi'i &
Tabaraani; those who specify it to optional prayers are mistaken.
105 Nasaa'i with a saheeh isnaad.
106Nasaa'i & Daaraqutni with a saheeh isnaad.
107 i.e I glorify You, meaning I consider You totally free from any deficiency.
108 i.e. we are submerged in Your praise.
109 i.e. the blessings of Your Name are great, for great good springs from the
remembrance of Your Name.
110 i.e. Your Glory and Might.
111 Abu Daawood & Haakim, who declared it saheeh and Dhahabi agreed. Ùqaili said
(p. 103): "this has been narrated via several routes with good isnaads." It is given in
Irwaa' (no. 341) Transmitted by Ibn Mandah in At-Tawheed (123/2) with a saheeh isnaad
& Nasaa'i in al-Yawm wal-Laylah as mawqoof and marfoo`, as in Jaami` al-Masaaneed
of Ibn Katheer (vol. 3 part 2 p. 235/2)
112 Abu Daawood & Tahaawi with a hasan isnaad.
113 Muslim & Abu Àwaanah; declared saheeh by Tirmidhi. Abu Nuàim also narrated it
in Akhbaar Isbahaan (1/210) from Jubair ibn Mutàm who heard the Prophet (sallallaahu
àlaihi wa sallam) saying it in voluntary prayer.
114 Muslim & Abu Àwaanah.
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115 i.e. You are the Giver of Light to them, and those in them are guided by You.
116 i.e. the Protector and the constant Watcher over them.
117 haqq: truth, reality.
118 Bukhaari , Muslim, Abu Àwaanah, Abu Daawood, Ibn Nasr & Daarimi.
119Although that clearly does not rule out using them in the obligatory prayers also,
except for the imaam, so that he does not prolong the prayer for the followers.
121 Ahmad, Ibn Abi Shaibah (12/119/2), Abu Daawood & Tabaraani in Mu`jam al-
Awsat (62/2) with one isnaad saheeh, and another hasan.
122 Tayaalisi & Abu Daawood with a saheeh isnaad.
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09.01.00.00
Recitation
Next, he (sallallaahu 'alaihi wa sallam) would seek refuge with Allaah the Exalted,
saying:
I seek refuge with Allaah from the Evil One, the Rejected, from his madness123, his
arrogance, and his poetry124. Sometimes he would add to this, saying:
I seek refuge with Allaah, the all-Hearing, the all-Knowing, from the Evil One ...125
Then he would recite,
In the Name of Allaah, the Most Merciful, the Bestower of Mercy, but not loudly126.
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09.01.01.00
Recitation of one Verse at a Time
Next, he would recite Soorah al-Faatihah and divide his recitation, reciting one verse at a
time. He would say:
[Here he would pause, and then say:]
[Then he would pause, and then say:]
[Then he would pause, and then say:]
... and so on, until the end of the soorah. The rest of his recitation was also like this:
stopping at the end of the verse and not joining it with the one after.127
Sometimes, he would recite,
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(King of the Day of Judgment) instead of
(Master of the Day of Judgment).128
09.01.02.00
The Necessity of al-Faatihah
and its Excellence
He would vehemently emphasise the importance of this soorah, saying: "There is no
prayer for the one who did not recite [in it] the opening chapter [at least]"129, and in
another saying: That prayer is not sufficient in which a man does not recite the
Opening of the Book130. He also said: He who performs a prayer in which he does not
recite the Opening of the Book, then it (i.e. the prayer) is deficient, it is deficient, it is
deficient, incomplete.131. He also said:
Allaah the Blessed and Exalted has said: "I have divided the prayer 132 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." Then the Messenger of Allaah (sallallaahu
'alaihi wa sallam) said: Recite! The servant says "Praise be to Allaah, the Lord of the
Worlds"; Allaah the Exalted says "My servant has praised Me". The servant says,
"The Most Merciful, the Bestower of Mercy"; Allaah says, "My servant has extolled
Me". The servant says "Master of the Day of Judgment"; Allaah the Exalted says,
"My servant has glorified Me". The servant says, "It is You (alone) we worship and it
is You (alone) we ask for help"; [He says:], "This is between Me and My servant, and
My servant shall have what he has asked for". The servant says, "Guide us to the
Straight Path, the Path of those whom You have favoured, not of those who receive
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Your anger, nor of those who go astray". [He says:], "All these are for My servant,
and My servant shall have what he has asked for."133
He also used to say: Allaah did not reveal in the Torah or the Gospel anything like
the Mother of the Qur'aan. It is the Seven Oft-Repeated134[and the Grand Recitation
which have been bestowed upon me].135
He (sallallaahu 'alaihi wa sallam) commanded "the one who prayed badly" to recite it in
his prayer136, but said to one who could not remember it, Say:
(I declare Allaah free from all defects; all Praise be to Allaah; none has the right to
be worshipped but Allaah; Allaah is the Greatest; there is no might or power except
by Allaah)137.
He also said to "the one who prayed badly": If you know some of the Qur'aan, then
recite it, otherwise praise Allaah, declare His Greatness and declare that none has
the right to be worshipped but Allaah;138
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09.01.03.00
The Abrogation of Recitation
behind the Imaam in the Loud Prayers
He had given permission for those being led by the Imaam to recite Soorah al-Faatihah in
the loud prayers, when once:
"he was praying Fajr and the recitation became difficult for him. When he finished, he
said: Perhaps you recite behind your imaam. We said: "Yes, quickly139, O Messenger
of Allaah." He said: Do not do so, except for [each of you reciting] the opening
chapter of the Book, for the prayer is not valid of the one who does not recite it.140
Later, he forbade them from reciting in the loud prayers at all, when:
"He finished a prayer in which he was reciting loudly (in one narration: it was the dawn
prayer) and said: Were any of you reciting with me just now?! A man said: "Yes, I
was, O Messenger of Allaah". He said: I say, why am I contended with? [Abu Hurairah
said:] So the people stopped reciting with the Messenger of Allaah (sallallaahu 'alaihi wa
sallam) when he was reciting loudly after hearing that from him [but they recited to
themselves quietly when the imaam was not reciting loudly]."141
He also made silence during the imaam's recitation part of the completeness of following
the imaam, saying: The imaam is there to be followed, so when he says takbeer, say
takbeer, and when he recites, be silent 142, just as he made listening to the imaam's
recitation enough to not have to recite behind him, saying: He who has an imaam, then
the recitation of the imaam is recitation for him143 - this applying in the loud prayers.
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09.01.04.00
The Obligation to
Recite in the Quiet Prayers
As for the quiet prayers, he urged them to recite during them; Jaabir said, "We used to
recite behind the imaam in Zuhr and 'Asr: soorah al-Faatihah and another soorah in the
first two rak'ahs, and soorah al-Fatihah in the last two."144
However, he dissuaded them from confusing him with their recitation, when:
"he prayed Zuhr with his Companions and said (afterwards): Which of you recited
"Glorify the name of your Lord the Most High" (soorah al-A'laa, 87)? Someone said:
It was I [but I was only intending nothing but good by doing so]. So he said: I knew that
someone was contending with me by it.145 In another hadeeth: "They used to recite
behind the Prophet (sallallaahu 'alaihi wa sallam) [loudly], so he said: You have mixed
up my (recitation of the) Qur'aan.146
He also said: Truly, the person praying is privately consulting his Lord, so he should
be careful about what he consults him with, and you should not recite the Qur'aan
loudly over each other.147
He also used to say: Whoever recited a harf (letter) 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.148
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09.01.05.00
The aameen, and
the Imaam's saying it Loudly
When he (sallallaahu 'alaihi wa sallam) finished reciting al- Faatihah, he would say:
("aameen") loudly, prolonging his voice.149
He also used to order the congregation to say aameen: When the imaam says,
"Not of those who receive (Your) anger, nor of those who go astray", then say
"aameen" [for the angels say "aameen" and the imaam says aameen"] (in another
narration: when the imaam says "aameen" say "aameen"), so he whose aameen
coincides with the aameen of the angels (in another narration: when one of you says
"aameen" in prayer and the angels in the sky say "aameen", and they coincide), his
past sins are forgiven.150 In another hadeeth: ... then say aameen; Allaah will answer
you.151
He also used to say: The Jews do not envy you over anything as much as they envy
you over the salutation and aameen [behind the imaam].152
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09.01.06.00
The Recitation after al-Faatihah
Next, he (sallallaahu 'alaihi wa sallam) would recite another soorah after al-Faatihah,
making it long sometimes, and on other occasions making it short because of travel,
cough, illness or the crying of infants.
Anas ibn Maalik (may Allaah be pleased with him) said: "He (sallallaahu 'alaihi wa
sallam) made it [i.e. the recitation] short one day in the dawn prayer." (In another
hadeeth: he prayed the morning prayer and recited the two shortest soorahs in the
Qur'aan.) So it was said: "O Messenger of Allaah, why did you make it short?" He 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.153
He 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.154
He used to start from the beginnning of a soorah, completing it most of the time.155
He used to say: Give every soorah its share of rukoo' and sujood. 156 In another
narration: Every soorah should have a rak'ah.157
Sometimes he would divide the soorah into two rak'ahs158 and sometimes he would repeat
the whole soorah in the second rak'ah159.
Sometimes he would combine two or more soorahs in one rak'ah.160
One of the Ansaar used to lead them in the mosque of Qubaa', and every time he recited a
soorah161 for them, he would begin with "Say: He is Allaah, the One and Only " (soorah
al- Ikhlaas, 112) until its end, and then recite another soorah with it, and he would do this
in every rak'ah. Because of this, his people spoke to him, saying: "You begin with this
soorah, and then you do not regard it as enough until you recite another one: you should
either recite it (only) or leave it and recite another one. He 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." They knew that he was one of their best, and they did not like to be led by anyone
else, so when the Prophet (sallallaahu 'alaihi wa sallam) came to them, they told him the
story. He said: O so- and-so, what stops you from doing what your people ask you to?
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What makes you recite this soorah in every rak'ah? He said: "I love this soorah." He
said: Your love for it will enter you into the Garden.162
09.01.07.00
Combining Similar Soorahs
and others in One Rak'ah
He used to combine the pairs163 of the mufassal164 soorahs, so he used to recite one of the
following pairs of soorahs in one rak'ah165:
 ar-Rahmaan (55:78)166 & an-Najm (53:62);

 al-Qamar (54:55) & al-Haaqqah (69:52);
 at-Toor (52:49) & Dhaariyaat (51:60);
 al-Waaqi'ah (56:96) & al-Qalam (68:52);
 al-Ma'aarij (70:44) & an-Naazi'aat (79:46);
 al-Mutaffifeen (83:36) & 'Abasa (80:42);
 al-Muddaththir (74:56 ) & al-Muzzammil (73:20);
 ad-Dahr (76:31) & al-Qiyaamah (75:40);
 an-Naba (78:40) & al-Mursalaat (77:50);
 ad-Dukhaan (44:59) & at-Takweer (81:29).
Sometimes he would combine soorahs from the seven tiwaal (long soorahs), such as al-
Baqarah, an-Nisaa' and aal-Imraan in one rak'ah during night prayer (below). He used to
say: The most excellent prayer is one with long standing.167
When he recited, "Does He not have the power to give life to the dead?" (Qiyaamah
75:40), he would say,
(Glory be to You, of course!)
and when he recited,"Glorify the name of your Lord Most High" (A'laa 87:1), he would
say,
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(Glorified be my Lord Most High).168
09.01.08.00
The Permissibility of
Reciting al-Faatihah only
Mu'aadh ibn Jabal used to pray 'Ishaa' [the last] with the Messenger of Allaah (sallallaahu
'alaihi wa sallam), and then return and lead his people in prayer. One night when he
returned and prayed with them, a young man [called Sulaim, of the Banu Salamah] from
his people prayed, but when it became too long for him, he [went away and] prayed [in
the corner of the mosque], then came out, took the reins of his camel and departed. When
Mu'aadh had prayed, this was mentioned to him, so he said: "He surely has some
hypocrisy in him! I will surely tell the Messenger of Allaah (sallallaahu 'alaihi wa sallam)
what he has done." The young man said: "And I will tell the Messenger of Allaah
(sallallaahu 'alaihi wa sallam) what he has done." So in the morning they came to the
Messenger of Allaah (sallallaahu 'alaihi wa sallam), and Mu'aadh informed him of what
the young man had done. The young man said: "O Messenger of Allaah! He stays a long
time with you, and then he returns and lengthens it for us." So the Messenger of Allaah
(sallallaahu 'alaihi wa sallam) said: Are you one who causes great trouble, Mu'aadh?!
and he said to the young man169: What do you do when you pray, son of my brother?
He said: "I recite the opening chapter of the Book, then I ask Allaah for the Garden, and
seek refuge with Him from the Fire. I know neither your dandanah 170 nor the dandanah of
Mu'aadh!" So the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said: I and
Mu'aadh are similar in this.
The narrator said: The young man said, "But Mu'aadh will know (about me) on going to
the people when they will have been informed that the enemy has arrived." The narrator
said: So the enemy came, and the young man attained shahaadah (martyrdom). So after
that the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said to Mu'aadh, What did
the one disputing with me and you do? He said, "O Messenger of Allaah, he was true
to Allaah, and I spoke falsely - he was martyred."171
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09.01.09.00
Quiet and Loud Recitation
in the Five Prayers and others
He (sallallaahu 'alaihi wa sallam) used to recite loudly in the morning prayer and in the
first two rak'ahs of Maghrib and 'Ishaa', and quietly in Zuhr, 'Asr, the third rak'ah of
Maghrib and the last two rak'ahs of Ishaa'.172
They could tell when he was reciting quietly from the movement of his beard 173, and
because he would let them hear an aayah or so sometimes 174. He also recited loudly in
Friday prayer and the two 'Eid prayers175, in the prayer for rain176, and in the eclipse
prayer177.
09.01.10.00
Quiet and Loud Recitation
in the Night Prayer (Tahajjud) 178
As for night prayer, he would sometimes recite quietly and sometimes loudly179, and "he
used to recite in his house such that he could be heard in the courtyard." 180 "Occasionally
he would raise his voice more than that until someone lying in bed could hear him"181 (i.e.
from outside the courtyard).
He ordered Abu Bakr and 'Umar (Allaah be pleased with them) likewise, when: "He
came out at night to find Abu Bakr (Allaah be pleased with him) praying in a low voice,
and he passed by 'Umar ibn al-Khattaab (Allaah be pleased with him) who was praying in
a loud voice. Later, when they gathered around the Prophet (sallallaahu 'alaihi wa sallam)
said: O Abu Bakr, I passed by you and you were praying in a low voice? He said: "I
let Him whom I was consulting hear, O Messenger of Allaah." He said to 'Umar: I
passed by you and you were praying raising your voice? So he said: "O Messenger of
Allaah, I repel drowsiness and keep the devil away." The Prophet (sallallaahu 'alaihi wa
sallam) said: O Abu Bakr, raise your voice a little bit and to 'Umar: lower your voice
a little bit.182 He used to say: The one who recites the Qur'aan loudly is like the one who
gives charity loudly, and the one who recites the Qur'aan quietly is like the one who gives
charity quietly.183
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09.01.11.00
What he (sallallaahu 'alaihi wa sallam) used to
Recite in the Different Prayers
As for which soorahs and aayaat he (sallallaahu 'alaihi wa sallam) used to recite in
prayer, this varied according to the different prayers. The details now follow, beginning
with the first of the five prayers:
09.01.11.01
1-Fajr Prayer
He (sallallaahu 'alaihi wa sallam) used to recite the longer mufassal 184 surahs185, hence "he
(sometimes) recited al-Waaqi'ah (56:96) and similar surahs in two rak'ahs"186.
He recited from soorah at-Toor (52:49) during the Farewell Pilgrimage.187
Sometimes "he would recite soorah Qaaf (50:45) or similar [in the first rak'ah]."188
Sometimes "he would recite the shorter mufassal surahs, such as "When the sun is folded
up" (at-Takweer 81:29)."189
Once, he recited "When the Earth is shaken" (Zilzaal 99:8) in both rak'ahs, so that the
narrator said, "I do not know whether the Messenger of Allaah forgot or recited it on
purpose."190
Once, on a journey, he recited "Say: I seek refuge with the Lord of the Daybreak" (Falaq
113:5) and "Say: I seek refuge with the Lord of Mankind" (Naas 114:6). 191 He also said to
'Uqbah ibn 'Aamir (may Allaah be pleased with him): Recite the mu'awwadhatain192 in
your prayer, for no seeker of refuge has sought refuge by means of anything like
them.193
Sometimes he used to recite more than that: "he would recite sixty aayaat or more" 194 -
one of the narrators said, "I do not know whether this was in each rak'ah or in total."
He used to recite soorah ar-Room (30:60)195 and sometimes soorah Yaa Sin (36:83)196.
Once, "he prayed the Subh [i.e. Fajr Prayer] in Makkah and started reciting soorah al-
Mu'minoon (23:118) until, when he got to the mention of Moosaa and Haaroon or the
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mention of 'Isa197 - one of the narrators was not sure - he started coughing and so made
rukoo'."198
Sometimes, "he would lead them in Fajr with as-Saaffaat" (77:182).199
"In Fajr on Friday, he would recite as-Sajdah (32:30) [in the first rak'ah, and, in the
second,] ad-Dahr" (76:31).200
He used to make the first rak'ah longer than the second.201
09.01.11.02
Recitation in the
Sunnah prayer before Fajr
His recitation in the two rak'ahs of sunnah in Fajr used to be extremely short 202, so much
so that 'Aa'ishah (may Allaah be pleased with her) used to say: "Has he recited soorah al-
Faatihah or not ?"203
Sometimes, after al-Faatihah, he would recite the aayah "Say: We believe in Allaah and
the revelation given to us..." (Baqarah 2:136) in the first rak'ah; in the second, the aayah
"Say: O People of the Book! Come to common terms as between us and you..."
(aal-'Imraan 3:64).204 Occasionally, he would recite instead of the latter, "When 'Isa found
unbelief on their part..." (aal-'Imraan 3:52).205
Sometimes he would recite soorah al-Kaafiroon (109:6) in the first rak'ah, and soorah al-
Ikhlaas (112:4) in the second;206 also, he used to say: An excellent pair of soorahs they
are!207 He heard a man reciting the former soorah in the first rak'ah, so he said, This is a
slave who believes in his Lord. Then the man recited the latter soorah in the second
rak'ah, so he said, This is a slave who knows his Lord.208
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09.01.11.03
2- Zuhr Prayer
"He (sallallaahu 'alaihi wa sallam) used to recite al-Faatihah and two soorahs in the first
two rak'ahs, making the first one longer than the second."209
Sometimes he would make lengthen it to the extent that "the Zuhr prayer would have
started, and someone could go to a plain: al-Baqi,' fulfil his need, [come back to his
place,] make his ablution, and then come (to the mosque) while the Messenger of Allaah
(sallallaahu 'alaihi wa sallam) was still in the first rak'ah, it was that long." 210. Also, "they
used to think that he did it so that the people could catch the first rak'ah."211
"He used to recite in each of these two rak'ah about thirty aayaat, such as al-Faatihah
followed by soorah as-Sajdah (32:30)."212
Sometimes "he would recite "By the Sky and the Night-Visitant" (Taariq, 86:17), "By the
Sky, (displaying) the Constellations" (Burooj, 85:22), "By the Night as it conceals" (Layl,
92:21) and similar soorahs."213
Occasionally, he recited "When the Sky is rent asunder" (Inshiqaaq 84:25) and similar
ones.214
"They could tell that he was reciting in Zuhr and 'Asr from the movement of his beard."215
09.01.11.04
Recitation of Aayaat
after al-Fatihah in the last two Rak'ahs
"He used to make the last two rak'ahs about half as long as the first two, about fifteen
aayaat216, and sometimes he would recite only al-Faatihah in them."217
Sometimes "he would let them hear an aayah or so."218
"They would hear the tones of his recitation of "Glorify the name of your Lord Most
High" (A'laa 87:19) and "Has the story reached you of the Overwhelming ?" (Ghaashiyah
88:26)."219
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Sometimes "he would recite "By the Sky and the Night-Visitant" (Taariq, 86:17), "By the
Sky, (displaying) the Constellations" (Burooj, 85:22), and similar soorahs."220
Sometimes "he would recite "By the Night as it conceals" (Layl 92:21) and similar
soorahs."221
09.01.11.05
3- 'Asr prayer
"He (sallallaahu 'alaihi wa sallam) used to recite al-Faatihah and two (other) soorahs in
the first two rak'ahs, making the first one longer than the second" 222, and "they used to
think that he did it so that the people could catch the rak'ah."223
"He used to recite about fifteen aayaat in each of the first two rak'ahs, about half as much
as he recited in each of the first two rak'ahs of Zuhr, and he used to make the last two
rak'ahs about half as long the first two."224
"He used to recite al-Faatihah in the last two."225
"He would let them hear an aayah or so sometimes."226
He used to recite the surahs mentioned under "Zuhr prayer" above.
09.01.11.06
4- Maghrib prayer
"He (sallallaahu 'alaihi wa sallam) used to (sometimes) recite the short mufassal
soorahs"227, so that "when they had finished praying with him, they could go away and (it
was possible to) shoot an arrow and see where it landed."228 Once, "while on a journey, he
recited "By the Fig and the Olive" (Teen 95:8) in the second rak'ah."229
But sometimes he would recite the long or medium mufassal surahs, hence "he would
recite "Those who disbelieve and hinder (men) from the Path of Allaah" (Muhammad
47:48);"230 or soorah at-Toor (52:49);231 or soorah al-Mursalaat (77:50), which he recited
in the last prayer he prayed.232
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Sometimes "he would recite the longer of the two long surahs 233 (A'raaf 7:206) [in two
rak'ahs]."234 Or he would recite al- Anfaal (8:75) in two rak'ahs.235
09.01.11.07
Recitation in the sunnah prayer
after Maghrib
In this prayer, "he used to recite "Say: O you who reject faith" (Kaafiroon 109:6) and
"Say: He is Allaah, the One and Only" (Ikhlaas 112:4)."236
09.01.11.08
5- 'Ishaa' prayer
He (sallallaahu 'alaihi wa sallam) would recite the medium mufassal surahs in the first
two rak'ahs237, hence "he used to recite "By the Sun and his splendour" (Shams 91:15)
and surahs like it."238
Or "he would recite "When the Sky is rent asunder" (Inshiqaaq 84:25) and make sajdah
during it."239 Also, "he once recited "By the Fig and the Olive" (Teen 95:8) [in the first
rak'ah] while on a journey."240
He forbade prolonging of recitation in 'Ishaa', and that was when:
Mu'aadh ibn Jabal led his people in 'Ishaa' prayer, and made it very long for them, so one
of the Ansaar left and prayed (alone). When Mu'aadh was informed about this, he said:
"He is surely a hypocrite". When the man heard of this, he went to the Messenger of
Allaah (sallallaahu 'alaihi wa sallam) and told him what Mu'aadh had said, so the Prophet
(sallallaahu 'alaihi wa sallam) said to him:
"Do you want to be on who causes a lot of trouble, Mu'aadh?! When you lead the
people, recite "By the Sun and his splendour" (Shams 91:15) or
"Glorify the Name of your Lord Most High" (Surah Al-A'laa 77:19) or
"Read in the Name of your Lord" (Surah Al-'Alaq 96:19) or
"By the Night as it conceals" (Surah Al-Layl 92:21)
[because the old, the weak and those who have a need to fulfil pray behind you]."241
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09.01.11.09
6- Night prayer (Tahajjud)
He (sallallaahu 'alaihi wa sallam) would sometimes recite loudly in it and sometimes
quietly,242 He (sallallaahu 'alaihi wa sallam) would shorten his recitation in this
sometimes and lengthen it sometimes, occasionally making it so exceedingly long that
'Abdullaah ibn Mas'ood (radi Allaahu 'anhu) once said: "I prayed with the Prophet
(sallallaahu 'alaihi wa sallam) one night, and he carried on standing for so long that I was
struck by a wrong idea." He was asked, "What was this idea?" He said: "I thought I
would sit down and leave the Prophet (sallallaahu 'alaihi wa sallam)!"243
Also Hudhaifah ibn al-Yamaan said:
"I prayed with the Prophet (sallallaahu 'alaihi wa sallam) that night when he started
soorah al-Baqarah (2:286). So I said (to myself), "He will make rukoo' after one hundred
aayaat". But he carried on after that, so I thought, "He will finish it (the soorah) in two
rak'ahs". But he carried on, so I thought, "He will make rukoo' when he has finished it."
Then he started soorah an-Nisaa' (4:176) and recited it all, then he started soorah
aal-'Imraan (3:200)244 and recited it all. He was reciting slowly; when he came to an
aayah in which there was glorification of Allaah, he glorified Allaah; at an aayah which
had something to be asked for, he asked for it; at mention of seeking refuge, he sought
refuge (with Allaah). Then he made rukoo' ... " to the end of the hadeeth.245
Also, "one night when he was ill he recited the Seven Long surahs."246
Also, "he would (sometimes) recite one of these surahs in each rak'ah."247
"It was [totally] unknown for him to recite the whole Qur'aan in one night."248
In fact, he did not recommend it for 'Abdullaah ibn 'Amr (may Allaah be pleased with
him) when he said to him: Recite the whole Qur'aan in each month. I said: "I have the
power (to do more than that)."
He said: Recite it in twenty nights. I said: "I have the power to do more".
He said: Then recite it in seven days and do not go beyond that.249 Then "he allowed
him to recite it in five days."250
Then "he allowed him to recite it in three days."251
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Further, he forbade him from reciting it in less time than that 252, and he gave a reason for
that by saying to him: Whoever recites the Qur'aan in less than three days does not
understand it.253 "
In another version: He does not understand, the one who recites the Qur'aan in less
than three days.254 Also when he said to him: For every worshipper has a (period of)
keenness255 and every (period of) keenness has a lapse256, either towards a sunnah or
towards a bid'ah (innovation); so he whose lapse is towards a sunnah has found
guidance, and he whose lapse is towards other than that has been destroyed.257
For this reason, "he (sallallaahu 'alaihi wa sallam) would not recite the whole Qur'aan in
less than three days."258
He used to say: Whoever prays at night reciting two hundred aayaat will be written
down as one of the sincere devotees. 259 Also, "he used to recite soorah Bani Israa'eel
(17:111) and soorah az-Zumar (39:75) every night."260 He also used to say: Whoever
prays at night reciting a hundred aayaat will not be written down as one of the
heedless.261 Sometimes "he would recite about fifty aayaat or more in each rak'ah" 262, or
he "would recite about as much as soorah al-Muzzammil (73:20)."263
"He (sallallaahu 'alaihi wa sallam) would not pray all through the night" 264 except rarely,
for once:
" 'Abdullaah ibn Khabbaab ibn al-Arat - who was present at (the Battle of) Badr with the
Messenger of Allaah (sallallaahu 'alaihi wa sallam) - stayed up the whole night with the
Messenger of Allaah (sallallaahu 'alaihi wa sallam) (in another version: a night when he
prayed throughout it) until it was dawn. So when he finished his prayer, Khabbaab said to
him: "O Messenger of Allaah, may my father and mother be sacrificed for you! Tonight,
you have prayed a prayer the like of which I have never seen?" He said: Yes, it was a
prayer of hope and fear; [indeed] I asked my Lord, Mighty and Sublime, three
things; He granted me two, but refused me one. I asked my Lord that He would not
destroy us the way the nations before us were (in another version: that He would not
destroy my ummah with famine) and He granted me this; I asked my Lord, Mighty
and Sublime, that He would not impose on us an enemy from outside us, and He
granted me this; and I asked my Lord not to cover us with confusion in party strife,
but He refused me this." "265
Also, one night he stood (in prayer) repeating one aayah until it was dawn:
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﴿ ‫ت ْال َع ِزي\ ُز ْال َح ِكي ُم‬

َ ‫ك أَ ْن‬ َ ‫إِ ْن تُ َع ِّذ ْبهُ ْم فَ\إِنَّهُ ْم ِعبَ\\ا ُد‬
َ َّ‫ك َوإِ ْن تَ ْغفِ\\رْ لَهُ ْم فَإِن‬
﴾5:118
"If You do punish them, they are Your servants; if You do forgive them, You are indeed
the Exalted in All-Power, the All-Wise." (Maa'idah 5:118)
[with it he bowed, with it he prostrated, and with it he supplicated], [so in the morning
Abu Dharr (radi Allaahu 'anhu) said to him: "O Messenger of Allaah, you did not stop
reciting this aayah until it was morning; you bowed with it and you prostrated with it]
[and you supplicated with it,] [whereas Allah has taught you the whole Qur'aan;] [if one
of us were to do this, we would be stern with him?] [He said: Indeed I asked my Lord,
the Mighty and Sublime, for intercession for my ummah: He granted me it, and it
will be possible if Allaah wills for whoever does not associate any partners with
Allaah.266
A man said to him: "O Messenger of Allaah, I have a neighbour who stands (in prayer) at
night and does not recite anything except "Say: He is Allaah the One and Only" (Ikhlaas
112:4), [repeating it,] [not adding anything else,] as if he considers it little." So the
Prophet (sallallaahu 'alaihi wa sallam) said: By Him in Whose Hand is my soul, it is
worth a third of the Qur'aan.267
09.01.11.10
7- Witr prayer
a. "He (sallallaahu 'alaihi wa sallam) used to recite "Glorify the Name of Your Lord Most
High" (Surah Al-A'laa 87:19) in the first rak'ah,
"Say: O you who disbelieve" (Surah Al-Kaafiroon 109:6) in the second, and
"Say: He is Allaah the One and Only" (Surah Al-Ikhlaas 112:4) in the third.268
b. Sometimes he would add on to the last one "Say: I seek refuge with the Lord of
Daybreak" (Surah Al-Falaq 113:5) and
"Say: I seek refuge with the Lord of Mankind" (Surah An-Naas 114:6). 269 Once, "he
recited a hundred aayaat from soorah an-Nisaa' (4:176) in the third rak'ah."270
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2 raka's nafl:
As for the two rak'ahs after witr271, he used to recite "When the earth is shaken " (Zilzaal
99:8) and "Say: O you who disbelieve" (Kaafiroon 109:6) in them.272
09.01.11.11
8- Friday Prayer
He (sallallaahu 'alaihi wa sallam) would sometimes recite soorah al-Jumu'ah (62:11) in
the first rak'ah and "When the hypocrites come to you" (Munaafiqoon 63:11) 273 in the
second, sometimes reciting "Has the story reached you of the Overwhelming?"
(Ghaashiyah 88:26) instead of the latter.274 Or sometimes "he would recite "Glorify the
Name of your Lord Most High" (A'laa 87:19) in the first rak'ah and "Has the story
reached you" (Ghaashiyah 88:26) in the second."275
09.01.11.12
9-'Eid Prayer
"He (sallallaahu 'alaihi wa sallam) would (sometimes) recite "Glorify the Name of your
Lord Most High" (Surah Al-A'laa 87:19) in the first rak'ah and
"Has the story reached you" (Surah Al-Ghaashiyah 88:26) in the second."276
Or
sometimes "he would recite in them "Qaaaaf. By the Glorious Qur'aan." (Surah Al-Qaaf
50:45) and
"The Hour has drawn near" (Surah Al-Qamar 54:55)."277
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09.01.11.13
10- Funeral Prayer
"The Sunnah is to recite al-Faatihah278 [and another soorah] in it."279 Also, "he would be
silent for a while, after the first takbeer."280
09.01.12.00
Tarteel (Recitation in slow, rhythmic tones), &
Making the Voice Beautiful when Reciting
He (sallallaahu 'alaihi wa sallam) used to recite the Qur'aan in slow, measured rythmic
tones as Allaah had instructed him, not racing or hurrying; rather, his was "a recitation
clearly- distinguishing each letter"1, so much so that "he would recite a soorah in such
slow rhythmic tones that it would be longer than would seem possible."2
He also used to say: It will be said to the reciter of the Qur'aan (on the Day of
Judgment), 'Recite 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.3
He "used to prolong his recitation (at a letter which can be prolonged), such as at bismil-
laah, at ar-rahmaan, and at ar- raheem"4, and at "nadeed" (Qaaf 50:10)5 & their like.
He used to stop at the end of an aayah, as has already been explained.6
Sometimes "he would recite in an attractive vibrating tone 7, as he did on the Day of the
Conquest of Makkah, when, while on his she-camel, he recited soorah al-Fath (48:29)
[very softly]8, and 'Abdullaah ibn Mughaffal narrated this attractive tone thus : aaa."9
He used to command making one's voice beautiful when reciting the Qur'aan, saying
Beautify the Qur'aan with your voices [for a fine voice increases the Qur'aan in
beauty]10 and
Truly, the one who has one of the finest voices among the people for reciting the
Qur'aan is the one whom you think fears Allaah when you hear him recite.11
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He also used to command recitation of the Qur'aan in a pleasant tone, saying: Study the
Book of Allaah; recite it repeatedly; acquire (memorise) it; and recite it in a
melodious tone, for by Him in whose Hand is my soul, it runs away quicker than
camels from their tying ropes.12
He also used to say, He who does not recite the Qur'aan in a pleasant tone is not of
us13 and
Allaah does not listen to anything as he listens (in some versions: as he is listening)
to a prophet [with a nice voice, and in one version: with a nice melody] who recites
the Qur'aan in a pleasant tone14 [loudly].15
He said to Abu Moosaa al-Ash'ari (radi Allaahu 'anhu),
Had you seen me while I was listening to your recitation yesterday! You have surely
been given one of the musical wind- instruments16 of the family of Daawood! [So
Abu Moosaa said: "Had I known you were there, I would have made my voice more
pleasant and emotional for you]."17
09.01.13.00
Correcting the Imaam
He (sallallaahu 'alaihi wa sallam) set the example of correcting the imaam when his
recitation becomes mixed up, when once "he prayed, reciting loudly, and his recitation
became mixed up, so when he finished, he said to Ubayy: Did you pray with us? He
replied, 'Yes.' He said, So what prevented you [from correcting me]?"18
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09.01.14.00
Seeking Refuge & Spitting Lightly during
Prayer in order to Repel Temptation
'Uthmaan ibn Abi l-'Aas (radi Allaahu 'anhu) said to him, "O Messenger of Allaah! The
devil comes between me and my prayer and confuses me in my recitation!" So the
Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, That is a devil called Khinzab,
so when you detect him, seek refuge with Allaah from him, and spit lightly 19 on your
left three times. He said, "So when I did that, Allaah caused him to go away from me."20
------------------------------------------------------
Chapter 9 Footnotes
123 The three Àrabic words hamz, nafkh, and nafth, were interpreted such by the
narrator; all three interpretations are also traced back to the Prophet (sallallaahu àlaihi
wa sallam) with a saheeh mursal isnaad. By "poetry" here is meant the vain kind, for the
Prophet (on whom be peace and blessings) said: "Truly, some poetry is wisdom"
(Bukhaari ).
124 Abu Daawood, Ibn Maajah, Daaraqutni & Haakim who, along with Ibn Hibbaan and
Dhahabi, declared it saheeh. It is given along with the next one in Irwaa' al-Ghaleel
(342).
125 Abu Daawood & Tirmidhi with a hasan isnaad. Ahmad endorsed it (Masaa'il of Ibn
Haani 1/50).
126 Bukhaari , Muslim, Abu Àwaanah, Tahaawi & Ahmad.
127 Abu Daawood & Sahmi (64 -65); Haakim declared it saheeh and Dhahabi agreed. It
is given in Irwaa' (343). Abu Àmr ad-Daani transmitted it al-Muktafaa (5/2) and said:
"This hadeeth has many routes, and it is what is depended upon in this regard, and several
of the past imaams and reciters preferred to stop at every verse, even if some were
connected (in meaning) to the one after." I say: This is a sunnah which has been
neglected by the majority of the reciters of this age, let alone others.
128 Tammaam ar-Raazi in al-Fawaa'id, Ibn Abi Dawood in al-Masaahif (7/2), Abu
Nuàim in Akhbaar Isbahaan (1/104) & Haakim who declared it saheeh and Dhahabi
agreed. Both of these recitations are mutawaatir.
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129 Bukhaari, Muslim, Abu Àwaanah & Baihaqi. It is given in Irwaa' (302).
130 Daaraqutni, who declared it saheeh, and Ibn Hibbaan in his Saheeh. It is also in
Irwaa' (302).
132 i.e. soorah al-Fatihah. It is an example of the wording including the whole prayer but
intending only a part, as a way of emphasis on that part.
133 Muslim, Abu Àwaanah & Maalik, and Sahmi has a supporting hadeeth of Jaabir in
Taareekh Jurjaan (144)
134 Baaji said: "He is referring to the saying of the Exalted "And We have bestowed
upon you seven of the Oft-Repeated and the Grand Recitation." (Hijr 15:87). It is
named the "seven" because it has seven verses, and "oft-repeated" because it is repeated
again and again in prayer. It has been called "the grand recitation" to specify this name
for it, even though every part of the Qur'aan is a grand recitation; similarly, the Ka`bah is
"the House of Allaah" even though all houses belong to Allaah; this is by way of
specifying it and emphasising its importance."
135 Nasaa'i & Haakim, who declared it saheeh and Dhahabi agreed.
136 Bukhaari in his article on "Recitation behind the Imaam" with a saheeh isnaad.
137 Abu Daawood, Ibn Khuzaimah (1/80/2), Haakim, Tabaraani & Ibn Hibbaan who,
along with Haakim, declared it saheeh and Dhahabi agreed. It is in Irwaa' (303).
138 Abu Daawood & Tirmidhi, who declared it hasan; its isnaad is saheeh. (Saheeh Abi
Dawood no. 807)
139 hadhdhan: reciting quickly, implying racing or hurrying.
140 Bukhaari in his pamphlet, Abu Daawood & Ahmad. Tirmidhi & Daaraqutni declared
it hasan.
141 Maalik, Humaidi, Bukhaari in his pamphlet, Abu Daawood & Mahaamali (6/139/1).
Tirmidhi declared it hasan; Abu Haatim ar-Raazi, Ibn Hibbaan & Ibn Qayyim declared it
saheeh.
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142 Ibn Abi Shaibah (1/97/1), Abu Daawood, Muslim, Abu Àwaanah & Ruwayaani in
his musnad (24/119/1). It is given in Irwaa' (332, 394).
143 Ibn Abi Shaibah (1/97/1), Daaraqutni, Ibn Maajah, Tahaawi & Ahmad from
numerous routes, musnad and mursal. Shaikh-ul-Islam Ibn Taymiyyah declared it strong,
as in al-Furoo` of Ibn Àbdul Haadi (48/2). Boosayri declared some of its isnaads saheeh.
I have discussed it in detail and investigated its routes of narration inthe manuscript
version and then in Irwaa' al-Ghaleel (no. 500)
144 Ibn Maajah with a saheeh isnaad. It is given in Irwaa' (506)
145 Muslim, Abu Àwaanah & Siraaj.
146 Bukhaari in his article, Ahmad & Siraaj with a hasan isnaad.
147 Maalik & Bukhaari in Afàal al-Ìbaad with a saheeh isnaad.
* NB The view of the validity of recitation behind the imaam in quiet but not loud
prayers was taken by Imaam Shaafiì initially, and by Muhammad the student of Abu
Haneefah in a narration from him which was preferred by Shaikh Àli al-Qaari and other
shaikhs of the madhhab; it was also the position of, among others, the Imaams Zuhri,
Maalik, Ibn al-Mubaarak, Ahmad ibn Hanbal, several of the muhadditheen, and it is the
preference of Shaikh-ul-Islam Ibn Taymiyyah.
148 Tirmidhi & Ibn Maajah with a saheeh isnaad. Transmitted also by Aajuri in Aadaab
Haml al-Qur'aan. As for the hadeeth, "He who recites behind the imaam, his mouth is
filled with fire", it is fabricated (mawdoo`) and this is explained in Silsilat al-ahaadeeth
al-daèefah (no. 569) - see Appendix 5.
149 Bukhaari in Juz' al-Qiraa'ah & Abu Daawood with a saheeh isnaad.
150 Bukhaari , Muslim, Nasaa'i, & Daarimi; the additional wordings are reported by the
latter two, and prove that this hadeeth cannot justify that the imaam does not say aameen,
as reported from Maalik; hence, Ibn Hajar says in Fath al-Baari, "It clearly shows that
the imaam says aameen." Ibn Àbdul Barr says in Tamheed (7/13), "It is the view of the
majority of the Muslims, including Maalik as the people of Madeenah report from him,
for it is authentic from Allaah's Messenger (sallallaahu àlaihi wa sallam) through the
ahaadeeth of Abu Hurairah (i.e. this one) and that of Waa'il ibn Hujr (i.e. the previous
one)."
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152 Bukhaari in al-Adab al-Mufrad, Ibn Maajah, Ibn Khuzaimah, Ahmad & Siraaj with
two saheeh isnaads.
*NB The aameen of the congregation behind the imaam should be done loudly and
simultaneously with the imaam, not before him as the majority of worshippers do, nor
after him. This is what I finally find most convincing, as I have explained in some of my
works, among them Silsilat al-ahaadeeth ad-daèefah (no. 952, vol. 2) which has been
printed and published by the grace of Allaah, and Saheeh at-Targheeb wat-Tarheeb
(1/205). See Appendix 6.
153 Ahmad with a saheeh isnaad; the other hadeeth was transmitted by Ibn Abi Dawood
in al-Masaahif (4/14/2). This and other similar hadeeths contain permission for infants to
enter the mosque. As for the hadeeth on many lips: "Keep your small children away from
your mosques...", it is daèef and cannot be used for proof at all; among those who have
declared it daèef are Ibn al-Jawzi, Mundhiri, Haitami, Ibn Hajar al-Asqalaani and
Boosayri. Àbdul Haqq al-Ishbeeli said, "It is baseless".
155 There are many ahadeeth mentioned further on which prove this.
156 Ibn Abi Shaibah (1/100/1), Ahmad & Àbdul Ghani al-Maqdisi in his Sunan (9/2)
with a saheeh isnaad.
157 Ibn Nasr & Tahaawi with a saheeh isnaad; I take the meaning of the hadeeth as:
Make every rakàh have a complete soorah. The order is one of preference, not
compulsion, from the evidence which follows.
158 Ahmad & Abu Ya`laa from two routes. Also see "Recitation in Fajr prayer".
159 As he did in Fajr, as will follow.
160 Details and sources will follow shortly.
161 i.e. a soorah after al-Fatihah.
162 Bukhaari as ta`leeq & Tirmidhi as mawsool, and he declared it saheeh.
163 nazaa'ir: soorahs which are similar in meaning, e.g. they both contain advice,
commandments, or stories.
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164 These are agreed to end at the end of the Qur'aan; the soundest view is that they
begin with soorah Qaaf (no. 50).
166 The first number is that of the soorah, while the second is the number of aayaat in the
soorah. By inspecting the first of the two numbers in each case, it is easy to see that in
many of these combinations, he (sallallaahu àlaihi wa sallam) did not stick to the
Qur'aanic order of the soorahs, so this is evidence for the permissibility of doing this,
even though it is better to follow the sequence of the Qur'aan. A similar case is to be
found later under "Night prayer".
167 Muslim & Tahaawi.
168 Abu Daawood & Baihaqi with a saheeh isnaad. This hadeeth is general, so it applies
to both recitation during prayer, whether voluntary or obligatory, and outside it. Ibn Abi
Shaibah (2/132/2) has transmitted from Abu Moosa al-Ashàri and Mugheerah ibn
Shu`bah that they used to say this in obligatory prayers, and from Ùmar and Àli without
such specification.
169 In the original, "the young man said".
170 dandanah: when someone speaks some words such that their intonation is audible
but they cannot be understood; it is a little bit more than murmuring. (Nihaayah)
171 Ibn Khuzaimah in his saheeh (1634) & Baihaqi with a saheeh isnaad. It has a
supporting narration in Abu Daawood (no. 758, Saheeh Abi Dawood) and the basic story
is in Bukhaari and Muslim. The first addition is in one narration of Muslim, the second in
Ahmad (5/74), and the third and fourth in Bukhaari . Also under this heading is the
hadeeth on the authority of Ibn Àbbaas: "that the Messenger of Allaah (sallallaahu
àlaihi wa sallam) prayed two rakàhs in which he recited only al-Fatihah", transmitted by
Ahmad (1/282), Haarith ibn Abi Usaamah in his musnad (p.38 of its zawaaid) and
Baihaqi (2/62) with a daèef isnaad. I used to declare this hadeeth hasan in previous
works, until I realised that I had been mistaken, because this hadeeth depends on
Hanzalah al-Dawsi, who is daèef, and I do not know how this was unknown to me;
maybe I thought he was someone else. Anyway, praise is due to Allaah who guided me to
recognise my mistake, and that is why I hurried to correct it in print. Then Allaah
compensated me with this better hadeeth of Muàadh which relates to what the hadeeth of
Ibn Àbbaas indicated. Praise be to Allaah by whose Grace good actions are completed.
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172 There is Ijmaa` (consensus of opinion) of the Muslims on this, with successors
passing it on from the predecessors, along with authentic hadeeths which establish this, as
Nawawi has said, and some of them follow. See also Irwaa' (345).
175 see the sections on his recitation in Friday prayer and the two Èid prayers.
178 Àbdul Haqq said in Tahajjud (90/1):
"As for voluntary prayers during the day, there is nothing authentic from him (sallallaahu
àlaihi wa sallam) regarding either quiet or loud recitation, but it would seem that he used
to recite quietly during them. It is reported from him (sallallaahu àlaihi wa sallam) that
once, during the daytime, he passed by Àbdullaah ibn Hudhaafah who was praying and
reciting loudly, so he said to him: O Àbdullaah, let Allaah hear, not us. But this hadeeth
is not strong."
179 Muslim & Bukhaari in Afàal al-Ìbaad.
180 Abu Daawood & Tirmidhi in Shamaa'il with a hasan isnaad. The hadeeth means that
he (sallallaahu àlaihi wa sallam) used to moderate between quietness and loudness.
181 Nasaa'i, Tirmidhi in Shamaa'il & Baihaqi in Dalaa'il with a hasan isnaad.
182 Abu Daawood & Haakim , who declared it saheeh, and Dhahabi agreed.
183 ibid.
184 The last seventh of the Qur'aan, beginning with soorah Qaaf (no. 50) according to the
soundest view, as before.
185 Nasaa'i & Ahmad with a saheeh isnaad.
186 Ahmad, Ibn Khuzaimah (1/69/1) & Haakim who declared it saheeh and Dhahabi
agreeed.
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188 Muslim & Tirmidhi. It is given along with the next one in Irwaa' (345).
189 Muslim & Abu Daawood.
190 Abu Daawood & Baihaqi with a saheeh isnaad. And what is apparent is that he
(àlaihis salaam) did it on purpose to establish its validity.
191 Abu Daawood, Ibn Khuzaimah (1/76/1), Ibn Bushraan in al-Amaali & Ibn Abi
Shaibah (12/176/1); Haakim declared it saheeh and Dhahabi agreed.
192 lit. "the two by means of which refuge is sought", i.e. the last two surahs of the
Qur'aan, both beginning "Say: I seek refuge ... "
193 Abu Daawood & Ahmad with a saheeh isnaad.
195 Nasaa'i, Ahmad & Bazzaar with a good isnaad.
196 Ahmad with a saheeh isnaad.
197 Moosaa is mentioned in aayah 45: "Then We sent Moosaa and his brother
Haaroon, with our signs and manifest authority. ;" Ìsa is mentioned soon after in
aayah 50: "And We made the son of Maryam and his mother as a sign - we gave
them both shelter on high ground, affording rest and security and furnished with
springs. "
198 Muslim, & Bukhaari in ta`leeq.form. It is given in Irwaa' (397).
199 Ahmad & Abu Ya`laa in their musnads, and Maqdisi in al-Mukhtaarah.
201 ibid.
204 Muslim, Ibn Khuzaimah & Haakim.
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206 ibid.
207 Ibn Maajah & Ibn Khuzaimah.
208 Tahaawi, Ibn Hibbaan in his saheeh & Ibn Bushraan; Ibn Haajar declared it hasan in
al-Ahaadeeth al-Àaliyaat (no. 16).
210 Muslim, & Bukhaari in Juz' al-Qiraa'ah (Article on Recitation).
211 Abu Daawood with a saheeh isnaad & Ibn Khuzaimah (1/165/1).
212 Ahmad & Muslim.
213 Abu Daawood, Tirmidhee& Ibn Khuzaimah (1/67/2); the latter two declared it
saheeh.
214 Ibn Khuzaimah in his saheeh (1/67/2).
216 Ahmad & Muslim. The hadeeth contains evidence that reciting more than al-Faatihah
in the last two rakàhs is a sunnah, and many Companions did so, among them Abu Bakr
Siddeeq (may Allaah be pleased with him). It is also the view of Imaam Shaafiì, whether
in Zuhr or others, and of our later scholars, Abul Hasanaat al-Lucknowi took it in Notes
on Muhammad's al-Muwatta' (p. 102) and said:
"Some of our companions take hold a very strange view in obligating a sajdah sahw
(prostration for forgetfulness) for the recitation of a soorah in the last two rakàhs, but the
commentators on al-Maniyyah, Ibraaheem al-Halabi, Ibn Ameer Haajj and others, have
refuted this view extremely well. There is no doubt that those who said this were unaware
of the hadeeth, and had it reached them they would not have said so."
218 Ibn Khuzaimah in his saheeh (1/67/2) & Diyaa' al-Maqdisi in al-Mukhtaarah with a
saheeh isnaad.
219 Bukhaari in Article on Recitation & Tirmidhi, who declared it saheeh.

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220 Muslim & Tayaalisi.
222 ibid.
223 Abu Daawood with a saheeh isnaad & Ibn Khuzaimah.
224 Ahmad & Muslim.
226 ibid.
227 ibid (Bukhaari & Muslim).
229 Tayaalisi & Ahmad with a saheeh isnaad.
230 Ibn Khuzaimah (1/166/2), Tabaraani & Maqdisi with a saheeh isnaad.
232 ibid.
233 called "at-toolayain": A`raaf (7) is agreed to be one; Anàam (6) is the other,
according to the most correct saying, as in Fath al-Baari.
234 Bukhaari, Abu Daawood, Ibn Khuzaimah (1/68/1), Ahmad, Siraaj & Mukhlis.
235 Tabaraani in Mu`jam al-Kabeer with a saheeh isnaad.
236 Ahmad, Maqdisi, Nasaa'ee Ibn Nasr & Tabaraani .
238 Ahmad & Tirmidhi, who declared it hasan.
239 Bukhaari, Muslim & Nasaai.
240 ibid.
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241 ibid. It is also given in Irwaa' (295)
242Nasaai with Saheeh isnaad.
244 The narration is like this, with Nisaa' (4) before aal-Ìmraan (3), and thus it is
evidence for (the permissibility of) departing from the order of surahs found in the
Ùthmaani copy of the Qur'aan in recitation. An example of this has already been seen.
245 Muslim & Nasaa'i .
246 Abu Ya`laa & Haakim, who declared it saheeh and Dhahabi agreed. Ibn al-Atheer
says: "... the Seven Long surahs are Baqarah (2), aal-Ìmraan (3), Nisaa' (4), Maa'idah
(5), Anàam (6), A`raaf (7) and Tawbah (9)."
247 Abu Daawood & Nasaa'i with a saheeh isnaad.
250 Nasaa'i & Tirmidhi, who declared it saheeh.
251 Bukhaari & Ahmad.
252 Daarimi & Saèed ibn Mansoor in his sunan with a saheeh isnaad.
254 Daarimi & Tirmidhi, who declared it saheeh.
255 Ar. shirrah: excitement, enthusiasm, keenness, energy. The shirrah of youth is his its
beginning and its fervour/zeal. Imaam Tahaawi says:
"This is the zeal/fervour of the Muslims in their actions which bring them nearer to their
Lord. However they are bound to fall short and leave some actions (which they began due
to this zeal) so the most beloved of their actions to Allaah's Messenger (sallallaahu àlaihi
wa sallam) were those done otherwise (and kept up), so he ordered them to carry out
righteous deeds which they are able to do continually and keep to until they meet their
Lord-the Mighty and Majestic. It is narrated from him (sallallaahu àlaihi wa sallam) to
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clarify this that he said: "The actions most loved by Allaah are those which are the
most regular, even if they are little."
I say: this hadeeth which he prefixes with the words "it is narrated" is saheeh, agreed
upon by Bukhaari & Muslim from the narration of Àa'ishah (Allaah be pleased with
her).
256 Ar. fatrah: interval, break, lapse; referring here to a period of reduced enthusiasm.
257 Ahmad & Ibn Hibbaan in his saheeh.
258 Ibn Saàd (1/376) & Abu ash-Shaikh in Àkhlaaq Nabi (281).
259 Daarimi & Haakim , who declared it saheeh and Dhahabi agreed.
260 ibid.
261 Ahmad & Ibn Nasr with a saheeh isnaad.
263 Ahmad & Abu Daawood with a saheeh isnaad.
264Muslim & Abu Daawood. This hadeeth and others make it disliked (makrooh) to stay
awake the whole night, whether always or regularly, for it is against the example of the
Prophet (sallallaahu àlaihi wa sallam); for if staying up the whole night were better, he
(sallallaahu àlaihi wa sallam) would have done so, and the best guidance is the guidance
of Muhammad. So do not be deceived by what is narrated from Abu Haneefah
(rahimahullaah) that he prayed Fajr with the ablution of Ìshaa' for forty years!!
(translator's note: see Tablighi Nisab: Virtues of Salaat by Maulana Zakariyya Kandhalvi
for examples of this type of claim) For this narration from him is totally baseless; in fact
Àllaamah al-Fairoozaabaadi says in Ar-Radd àlaa al-Mu`tarid ((44/1):
"This narration is a clear lie and cannot be attributed to the Imaam, for there is nothing
excellent about it, whereas it was the nature of the likes of the Imaam to do the better
thing; there is no doubt that the renewal of purification for each prayer is more excellent,
most complete, and best. This is even if it is correct that he stayed awake the length of the
night for forty consecutive years! This story seems more like a fairy tale, and is an
invention of some of the extremely ignorant fanatics, who say it about Abu Haneefah and
others, and all of it is lies."
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265 Nasaa'i, Ahmad & Tabaraani (1/187/2); Tirmidhi declared it saheeh.
266 Nasaa'i, Ibn Khuzaimah (1/70/1), Ahmad, Ibn Nasr & Haakim, who declared it
267 Ahmad & Bukhaari .
268 Nasaa'i & Haakim, who declared it saheeh.
269 Tirmidhi, Abul Àbbaas al-Asamm in his al-Hadeeth (vol 2 no. 117) & Haakim, who
declared it saheeh and Dhahabi agreed.
271 The evidence for these two rakàhs is found in Saheeh Muslim and others as a
practice of the Prophet (sallallaahu àlaihi wa sallam), but they oppose his saying: Make
the last of your prayer at night odd (witr) transmitted by Bukhaari and Muslim. The
scholars have differed in reconciling these two hadeeth, none of them being convincing to
me, so the most cautious thing is to leave the two rakàhs in compliance with the
command of the Prophet (sallallaahu àlaihi wa sallam). Allaah knows best.
Later I came across an authentic hadeeth which had a command for two rakàhs after
witr, so the order of the Prophet (sallallaahu àlaihi wa sallam) agrees with his action, and
the two rakàhs are validated for everyone; the first command is thus one of
recommendation, not negating the two rakàhs. The latter hadeeth is given in Silsilat al-
ahaadeeth as-saheehah (1993) - see Appendix 7.
272 Ahmad & Ibn Nasr and Tahaawi (1/202) and Ibn Khuzaimah & Ibn Hibbaan with a
hasan saheeh isnaad.
273 Muslim & Abu Daawood. It is given in Irwaa' (345).
274 ibid.
276 ibid.
277 ibid.
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278 This is the saying of Imaam Shaafiì, Ahmad and Ishaaq, and some of the later
Hanafis who researched took this view. As for the recitation of a soorah after it, this is the
view of some of the Shaafièes and it is the correct view.
279 Bukhaari , Abu Daawood, Nasaa'i & Ibn al-Jaarood. The addition is not shaadhdh
(odd) as Tuwaijiri thinks.
280 Nasaa'i & Tahaawi with a saheeh isnaad. 1Ibn al-Mubaarak in az-Zuhd (162/1 from
al-Kawaakib 575), Abu Daawood & Ahmad with a saheeh isnaad.
2Muslim & Maalik.
3Abu Daawood & Tirmidhi, who declared it saheeh.
4Bukhaari & Abu Daawood.
5Bukhaari in Afàal al-Ìbaad with a saheeh isnaad.
6In the section on "Recitation of one verse at a time".
7Tarjee` -explained as a vibrating tone by Ibn Hajar; Manaawi said: "It arises from a
feeling of joy & happiness, which he (sallallaahu àlaihi wa sallam) felt a good deal on
the day of the conquest of Makkah."
8Bukhaari & Muslim.
9ibid. Ibn Hajar said in his commentary on"aaa (| | |)", "this is a hamzah with a fathah,
followed by a silent alif, followed by another hamzah." Shaikh Àli al-Qaari quoted
likewise from others and then said: "It is obvious that this is three prolonged alifs."
10Bukhaari as ta`leeq, Abu Daawood, Darimi, Haakim and Tammaam al-Raazi with two
saheeh isnaads.
NOTE: This hadeeth was turned round by one of the narrators, who narrated it as
"beautify your voices with the Qur'aan". This is a mistake in narration and understanding,
and whoever declared it saheeh is submerged in error, for it contradicts the authentic
explanatory narrations in this section. In fact, it is a prime example of a maqloob hadeeth,
and the details of this brief note are in Silsilah al-Ahaadeeth ad-Daèefah (no. 5328).
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11A saheeh hadeeth transmitted by Ibn al Mubarak in az-Zuhd (162/1 from al-Kawaakib
575), Daarimi, Ibn Nasr, Tabaraani, Abu Nuàim in Akhbaar Isbahaan and Diyaa' in al-
Mukhtaarah.
12Daarimi & Ahmad with a saheeh isnaad.
13Abu Daawood and Haakim who declared it saheeh and Dhahabi agreed.
14 Mundhiri said, "taghannnaa does mean to recite in a pleasant voice; Sufyaan bin
Ùyainah and others took the the view that it is to do with istighnaa (i.e. letting the
Qur'aan make one dispense with worldly pleasures), but this is rejected."
15Bukhaari, Muslim, Tahaawi & Ibn Mandah in Tawheed (81/1).
16The scholars have said that musical instruments here means a beautiful voice and that
the family of Daawood refers to Daawood himself; the family of so-and-so can be
specifically for so-and-so only; Daawood (àlaihis salaam) had an extremely beautiful
voice. This is mentioned by Nawawi in his commentary on Saheeh Muslim.
17Àbdur Razzaaq in al-Amaali (2/44/1), Bukhaari, Muslim, Ibn Nasr and Haakim.
18 Abu Daawood, Ibn Hibbaan, Tabaraani, Ibn Àsaakir (2/296/2) & Diyaa' in al-
Mukhtaarah with a saheeh isnaad.
19 Ar. tafl: to blow with a minimum amount of saliva - Nihaayah.
20 Muslim & Ahmad. Nawawi (rahimahullaah) says, "This hadeeth contains a

recommendation to seek refuge from the devil when he tempts, along with spitting to the
left three times."
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10.00.00.00
The Rukoo' (Bowing)
After completing his recitation, he (sallallaahu 'alaihi wa sallam) would pause for a
moment21, then raise his hands22 in the way described earlier under the "Opening
Takbeer", say takbeer23, and make rukoo'.24
He 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 excellent ablution as Allaah has
commanded him to ... then he celebrates Allaah's greatness, praises and glorifies
Him, then recites the Qur'aan as much as is easy for him from what Allaah has
taught him and allowed him, then says takbeer and makes rukoo' [and places his
hands on his knees] until his joints are at ease and relaxed25
10.01.00.00
The Rukoo' Described
"He (sallallaahu 'alaihi wa sallam) would place his palms on his knees" 26, and "would
order them to do likewise"27, as he ordered "the one who prayed badly" in the afore-
mentioned hadeeth.
"He would put his hands firmly on his knees [as though he were grasping them]" 28, and
"would space his fingers out"29, ordering "the one who prayed badly" likewise, saying:
When you make rukoo', place your palms on your knees, then space your fingers
out, then remain (like that) until every limb takes its (proper) place.30
"He used to spread himself (i.e., not be in a compact position), and keep his elbows away
from his sides."31
"When he made rukoo', he would spread his back and make it level" 32, "such that if water
were poured on it, it (the water) would stay there (i.e., not run off)." 33 He also said to "the
one who prayed badly", When you make rukoo', put your palms on your knees,
spread your back (flat) and hold firm in your rukoo'.34
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"He would neither let his head droop nor raise it (i.e. higher than his back)" 35, but it
would be in between.36
10.02.00.00
The Obligation
of Being at Ease in Rukoo'
He used to be at ease in his rukoo', and ordered "the one who prayed badly" to be so, as
has been mentioned in the first section on rukoo'.
He used to say, Complete the rukoo' and sujood, for by Him in whose Hand is my
soul, I surely see you behind my back37 when you make rukoo' and sujood.38
"He saw a man praying not completing his rukoo' properly, and pecking in his sujood, so
he said, Were this man to die in this state, he would die on a faith other than that of
Muhammad, [pecking in his prayer as a crow pecks at blood; he who does not make
rukoo' completely and pecks in his sujood is like the hungry person who eats one or
two dates, which are of no use to him at all.39
Abu Hurairah (radi Allaahu 'anhu) said, "My close friend (sallallaahu 'alaihi wa sallam)
forbade me from pecking in my prayer like a cockerel, from looking around like a fox,
and from squatting like a monkey."40
The Messenger of Allaah (sallallaahu 'alaihi wa sallam) also used to say, The worst thief
among men is the one who steals from his prayer. They said, "O Messenger of Allaah,
how does he steal from his prayer?" He said, He does not complete its rukoo' and
sujood.41
Once, "he was praying, when he glanced out of the corner of his eye at a man not settling
his backbone in rukoo' and sujood. When he finished, he said, O assembly of Muslims!
Verily, the prayer is not valid of the one who does not settle his spine in rukoo' and
sujood."42
He said in another hadeeth, The prayer of a man does not count unless he straightens
his back in rukoo' and sujood.43
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10.03.00.00
The Adhkaar of Rukoo'
He would say different types of remembrance of Allaah and supplication, any one of the
following at a time:
1.
How Perfect is my Lord, the Supreme!, three times.44 But sometimes, he would
repeat it more than that.45 Once, in night prayer, he repeated it so much that his
rukoo' became nearly as long as his standing before it, in which he had recited
three of the Long Soorahs: Baqarah, Nisaa' and aal- 'Imraan. This prayer was full
of supplication & seeking forgiveness, and the hadeeth has already been mentioned
under "Recitation in Night Prayer."
2.
How Perfect is my Lord, the Supreme, and Praised be He, three times.46
3.
Perfect, Blessed,47 Lord of the Angels and the Spirit.48
4.
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How Perfect You are O Allaah, and Praises are for You. O Allaah, forgive me.
He would say it often in his rukoo' and sujood, implementing (the order of) the
Qur'aan.49
5.
O Allaah! To You I have bowed; in You I have believed; to You I have

submitted; [You are my Lord]; humbled for You are my hearing, my seeing,
my marrow, my bone (in one narration: my bones), my sinews, [and whatever
my feet carry50 (are humbled) for Allaah, Lord of the Worlds].51
6.
O Allaah! to You I have bowed; in You I have believed; to You I have

submitted; in You I have placed my trust; You are my Lord; my hearing, my
seeing, my blood, my flesh, my bones, and my sinews are humbled for Allaah,
Lord of the Worlds.52
7.
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How Perfect is He Who has all Power, Kingdom, Magnificence and

Supremity, which he used to say in night prayer.
10.04.00.00
Lengthening the Rukoo'
"He (sallallaahu 'alaihi wa sallam) used to make his rukoo', his standing after rukoo', his
sujood, and his sitting in between the two sajdahs, nearly equal in length."53
10.05.00.00
Forbiddance of Reciting
the Qur'aan in Rukoo'
"He used to forbid recitation of the Qur'aan in rukoo' and sujood." 54 Further, he used to
say, Verily, I have indeed been forbidden from reciting the Qur'aan in rukoo' or
sujood. In the rukoo', therefore, glorify the Supremity of the Lord, Mighty and
Sublime, in it; as for the sujood, exert yourselves in supplication in it, for it is most
likely that you will be answered.55
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10.06.00.00
Straightening up from the Rukoo'
& what is to be said then
Next, "he (sallallaahu 'alaihi wa sallam) would straighten up his back out of rukoo',
saying,
(Allaah listens to the one who praises Him).56
He also ordered "the one who prayed badly" to do that, when he said to him: No person's
prayer is complete until ... he has said takbeer ... then made rukoo' ... then has said
"Allaah listens to the one who praises Him" until he is standing straight." 57 When he
raised his head, he would stand straight until every vertebra returned to its place.58
Next, "he would say while standing:
(Our Lord, [and] to You be all Praise).59
He has commanded all worshippers, whether behind an imaam or not, to do the above on
rising from rukoo', by saying Pray as you have seen me praying.60
He also used to say, The imaam is there to be followed ... when he has said 'Allaah
listens to the one who praises Him' then say, '[O Allaah!] Our Lord, and to You be
all Praise'; Allaah will listen to you, for indeed, Allaah, Blessed and Exalted, has
said via the tongue of His Prophet (sallallaahu 'alaihi wa sallam): Allaah listens to
the one who praises Him.'61
He 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.62
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He used to raise his hands when straightening up 63, in the ways described under the
Opening Takbeer.
While standing, he would say, as previously-mentioned,
1.
Our Lord, and to You be all Praise64; or
2.
Our Lord, to You be all Praise.65
Sometimes, he would add at the beginning of either of these:
3.
O Allaah! ...66
He used to order others to do this, saying, "When the imaam says: Allaah listens
to the one who praises Him, then say: O Allaah! Our Lord, to You be all
Praise, for he whose saying coincides with that of the angels will have his past sins
forgiven."67
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Sometimes, he would add either:
4.
... Filling the heavens, filling the earth, and filling whatever else You wish 68, or
5.
... Filling the heavens, [filling] the earth, whatever is between them, and filling
whatever else You wish.69
Sometimes, he would add even further:
6.
Lord of Glory & Majesty! None can withhold what You grant, and none can
grant what You withhold; nor can the possessions of an owner benefit him in
front of You.70
Or, sometimes, the addition would be:
7.
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Filling the heavens, filling the earth, and filling whatever else You wish. Lord
of Glory and Majesty! - The truest thing a slave has said, and we are all slaves
to You. [O Allaah!] None can withhold what You grant, [and none can grant
what You withhold,] nor can the possessions of an owner benefit him in front
of You.71
Sometimes, he would say the following during night prayer:
8.
To my Lord be all Praise, to my Lord be all Praise, repeating it until his

standing was about as long as his rukoo', which had been nearly as long as his first
standing, in which he had recited soorah al-Baqarah.72
9.
Our Lord, and to You be all Praise, so much pure praise, inherently blessed,
[externally blessed, as our Lord loves and is pleased with].73
A man praying behind him (sallallaahu 'alaihi wa sallam) said this after he
(sallallaahu 'alaihi wa sallam) had raised his head from rukoo' and said: Allaah
listens to the one who praises Him. When the Messenger of Allaah had finished
his prayer, he said, Who was the one speaking just now? The man said, "It was I,
O Messenger of Allaah." So the Messenger of Allaah (sallallaahu 'alaihi wa
sallam) said, I saw over thirty angels hurrying to be the first one to write it
down.74
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10.07.00.00
Lengthening this Standing,
& the Obligation to be at Ease in it
He (sallallaahu 'alaihi wa sallam) used to make this standing about as long as his rukoo',
as has been mentioned; in fact, "he would stand (for so long) sometimes that one would
say, 'He has forgotten', [because of his standing for so long.]"75
He used to instruct them to be at ease in it; hence, he said to "the one who prayed
badly", ... Next, raise your head until you are standing straight [and every bone has
taken its proper place] - in another narration, When you rise, make your spine
upright and raise your head, until the bones return to their joints.76
He also reminded him: that no-one's prayer is complete unless he does that, and used to
say: Allaah, Mighty and Sublime, does not look at the prayer of the slave who does
not make his backbone upright in between his bowings and prostrations.77
--------------------------------------------------------------------------
Chapter 10 Footnotes
21 Abu Daawood & Haakim, who declared it saheeh & Dhahabi agreed.
22 Bukhaari & Muslim. This raising of the hands is reported as mutawaatir from him
(sallallaahu àlaihi wa sallam), as is the raising of the hands on straightening up after
rukoo`. It is the madhhab of the three Imaams Maalik, Shaafiì and Ahmad, and of the
majority of scholars of hadeeth and fiqh. Imaam Maalik (rahimahullaah) practised it right
up to his death, as reported by Ibn Àsaakir (15/78/2). Some of the Hanafis chose to do it,
among them Ìsaam bin Yusuf Abu Àsamah al-Balkhi (d. 210), a student of Imaam Abu
Yusuf (rahimahullaah), as has been explained in the Introduction. Àbdullaah bin Ahmad
reported from his father in his Masaa'il (p. 60), "It is related from Ùqbah bin Àamir that
he said about a man raising his hands during prayer, 'He earns ten good deeds for each
such movement'." This is supported by the hadeeth qudsi, "... he who intends a good deed
and then does it, Allaah writes it down with Himself as from ten to seven hundred good
deeds", transmitted by Bukhaari & Muslim. See Saheeh at-Targheeb, no. 16.
23 ibid.
24 ibid.
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25 Abu Daawood & Nasaa'i. Haakim declared it saheeh & Dhahabi agreed.
27Bukhaari & Muslim.
29Haakim , who declared it saheeh; Dhahabi & Tayaalisi agreed. It is given in Saheeh
Abi Daawood (809).
30Ibn Khuzaimah & Ibn Hibbaan in their Saheehs.
31 Tirmidhi, who declared it saheeh, & Ibn Khuzaimah.
32Bukhaari, and Baihaqi with a saheeh isnaad.
33Tabaraani in Mu`jam al-Kabeer and Mu`jam al-Sagheer, Àbdullaah b. Ahmad in

Zawaa'id al-Musnad & Ibn Maajah.
34Ahmad & Abu Daawood with a saheeh isnaad.
35Abu Daawood & Bukhaari in Juz' al-Qiraa'ah with a saheeh isnaad.
36Muslim & Abu Àwaanah.
37This vision was physically real, and was one of his miracles; it was confined to during
prayer: there is no evidence for it being of a general nature.
39Abu Ya`laa in his Musnad (340/3491/1), Aajuri in al-Arbaèen, Baihaqi, Tabaraani

(1/192/1), Diyaa' in al-Muntaqaa (276/1), Ibn Àsaakir (2/226/2, 414/1, 8/14/1, 76/2)
with a hasan isnaad, & Ibn Khuzaimah declared it saheeh (1/82/1). Ibn Battah has a
supporting mursal narration for the first part of the hadeeth, minus the addition, in al-
Ibaanah (5/43/1).
40Tayaalisi, Ahmad & Ibn Abi Shaibah; it is a hasan hadeeth, as I have explained in my
footnotes on al-Ahkaam (1348) by Àbdul Haqq Ishbeeli.
41Ibn Abi Shaibah (1/89/2), Tabaraani & Haakim , who declared it saheeh and Dhahabi
agreed.
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42Ibn Abi Shaibah (1/89/1), Ibn Maajah & Ahmad, with a saheeh isnaad.
43Abu Àwaanah, Abu Daawood & Sahmi (61); Daaraqutni declared it saheeh.
44Ahmad, Abu Daawood, Ibn Maajah, Daaraqutni, Tahaawi, Bazzaar, & Tabaraani in
Mu`jam al-Kabeer, on the authority of seven Companions. Hence this refutes those who
did not accept the specification of the glorifications to three times, such as Ibn al-Qayyim
and others.
45This can be deduced from the ahaadeeth which make it clear that he (sallallaahu àlaihi
wa sallam) used to make his standing, rukoo` and sujood equal in length, as mentioned
after this section.
46A saheeh hadeeth, transmitted by Abu Daawood, Daaraqutni, Ahmad, Tabaraani &
Baihaqi .
47Abu Ishaaq said: subbooh means "the one who is free of any defect", while quddoos
means "the Blessed" or "the Pure". Ibn Saidah said: Glorified and Blessed are attributes
of Allaah, Mighty and Sublime, because He is glorified and sanctified by others. (Lisaan
al-Àrab)
49Bukhaari & Muslim. "Implementing the Qur'aan" refers to the saying of Allaah:
َ ‫ك َوا ْستَ ْغفِرْ هُ إِنَّهُ َك‬

﴾110:3﴿ ‫ان تَ َّوابًا‬ َ ِّ‫فَ َسبِّحْ بِ َح ْم ِد َرب‬
"Then glorify with the Praises of your Lord, and seek His Forgiveness, for He is
Oft-Returning." (Surah An-Nasr, 110:3]
50This is an example of use of a general phrase coming after mention of individual items.
51Muslim, Abu Àwaanah, Tahaawi & Daaraqutni .
52Nasaa'i with a saheeh isnaad.
NOTE: Is there proof for combining two or more of these adhkaar in one rukoo`, or not ?
The scholars have differed about this. Ibn al-Qayyim was uncertain about this in Zaad al-
Maàad. Nawawi chose the first possibility in al-Adhkaar, saying, "It is best to combine
all of these adhkaar if possible, and similarly with the adhkaar of other postures." Abu al-
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Tayyib Siddeeq Hasan Khan disagreed with him, saying in Nuzul al-Abraar (84), "It is
narrated with one of them here, another one there, but I see no evidence for combining.
The Messenger of Allaah (sallallaahu àlaihi wa sallam) would not combine them in one
go, but he would say one of them sometimes, another one sometimes; to follow is better
than to start something new." This latter view is the correct one, Allaah willing, but it is
proved in the Sunnah to lengthen this posture, as well as others, until it is about the length
of the standing: hence, if the worshipper wishes to follow the Prophet (sallallaahu àlaihi
wa sallam) in this sunnah, the only way is to combine adhkaar, as Nawawi said, and as
Ibn Nasr has related it in Qiyaam al-Layl (76) from Ibn Juraij as done by Àtaa', or to
repeat one of the adhkaar for which there is text for repetition, and this is closer to the
Sunnah. Allaah knows best.
53Bukhaari & Muslim. It is given in Irwaa' al-Ghaleel (331).
54Muslim & Abu Àwaanah. The forbiddance is general, hence covering both obligatory
and voluntary prayers. The addition in Ibn Àsaakir (17/299/1), "as for voluntary prayers,
then there is no harm" is either shaaddh or munkar - Ibn Àsaakir pointed out a defect in
it - so it is not permissible to act according to it.
55ibid.
57Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed.
58 Bukhaari & Abu Daawood; Ar. faqaar: vertebrae, "the bones making up the spine,
from the base of the neck to the coccyx" according to Qaamoos; see also Fath al-Baari
(2/308).
59Bukhaari & Ahmad.
60ibid.
61Muslim, Abu Àwaanah, Ahmad & Abu Daawood.
*NB: This hadeeth does not prove that those following an imaam should not share with
the imaam in saying: Allaah listens to the one who praises Him, just as it does not prove
that the imaam does not share with those following him in saying: Our Lord, to You be
all Praise. This is because the purpose of this hadeeth is not to set out exactly what the
imaam and his followers should say in this position; rather, it explains that the followers'
tahmeed should be said after the imaam's tasmee`. This is supported by the fact that the
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Prophet (sallallaahu àlaihi wa sallam) used to say the tahmeed when he was the imaam,
and also because the generality of his saying, "Pray as you have seen me praying",
dictates that the follower should say what the imaam says, e.g. tasmee`, etc. Those
respected brothers who referred to us in this issue should consider this, and perhaps what
we have mentioned is satisfactory. Whoever would like further discussion on this issue
should refer to the article by the Haafiz Suyooti on this matter in his book al-Haawi lil
Fataawi (1/529).
62Bukhaari & Muslim; Tirmidhi declared it saheeh.
63Bukhaari & Muslim. The raising of the hands here is narrated in a mutawaatir way
from the Messenger (sallallaahu àlaihi wa sallam), and the majority of scholars have
supported it, including some Hanafis. See the previous footnote under Rukoo`.
64ibid.
65ibid.
66Bukhaari & Ahmad. Ibn al-Qayyim (rahimahullaah) erred on this point in Zaad al-
Maàad, rejecting the combination of "O Allaah!" with "and", despite the fact that it is
found in Saheeh al-Bukhaari, Musnad Ahmad, in Nasaa'i & Ahmad again via two routes
of narration from Abu Hurairah, in Daarimi as a hadeeth of Ibn Ùmar, in Baihaqi from
Abu Saèed al-Khudri, & in Nasaa'i again as a hadeeth of Abu Musa al-Ashàri .
67Bukhaari & Muslim; Tirmidhi declared it saheeh.
69ibid.
70 jadd: wealth, might, power; i.e., the one who has wealth, sons, might and power in this
world will not benefit from them in front of You; his possessions will not save him from
You: only righteous deeds will benefit or save anyone.

72Muslim, Abu Àwaanah & Abu Daawood.
73Abu Daawood & Nasaa'i with a saheeh isnaad. It is given in Irwaa' (335).
74Maalik, Bukhaari & Abu Daawood.
75Bukhaari , Muslim & Ahmad. It is given in Irwaa' (no. 307).
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76Bukhaari & Muslim (first sentence only), Daarimi, Haakim, Shaafiì & Ahmad. By
'bones' here is meant those of the spinal structure, the vertebrae, as has preceded in the
main text.
*NB: The meaning of this hadeeth is clear and obvious: to be at ease in this standing. As
for the usage of this hadeeth by our brothers from the Hijaaz and elsewhere as evidence
to justify placing the right hand on the left in this standing, it is far-removed from the
meaning of the multitude of narrations of this hadeeth. In fact it is a false argument, since
the placing mentioned is not referred to with regard to the first standing in any of the
narrations or wordings of the hadeeth; therefore, how can "the bones taking their proper
places" mentioned in the hadeeth be interpreted as referring to the right hand taking hold
of the left before rukoo`?! This would apply if all the versions of the hadeeth could be
construed to mean this, so what about when they imply an obviously different meaning?
In fact, this placing of theirs cannot be inferred from the hadeeth at all, since what is
meant by "bones" is the bones of the spine, as confirmed by the Sunnah, "... he would
stand straight until every vertebra returned to its place."
I, for one, am in no doubt that to place the hands on the chest in this standing is an
innovation and a leading astray, for it is not mentioned in any of the ahaadeeth about
prayer, despite their large number. Had this practice any foundation, it would have
reached us by at least one narration. Further, not one of the Salaf practised it, nor has a
single leading scholar of hadeeth mentioned it, as far as I know.
This is not inconsistent with what Shaikh Tuwaijiri has quoted in his article (pp. 18-19)
from Imaam Ahmad (rahimahullaah), "if one wishes, he may leave his hands by his sides,
or, if he wishes, he can place them on his chest", for Imaam Ahmad did not attribute this
to the Prophet (sallallaahu àlaihi wa sallam), but said it from his own ijtihaad and
opinion, and opinion can be erroneous. When authentic evidence establishes the
innovatory nature of any practice, such as this one, then the saying of an imaam in its
favour does not negate its being an innovation, as Shaikh-ul-Islaam Ibn Taymiyyah
(rahimahullaah) has written. In fact, I see in these words of his, an indication that Imaam
Ahmad did not regard the above-mentioned placing as being proved in the Sunnah, for he
allowed a choice between practising it and leaving it! - Does the respected shaikh think
that the Imaam also allowed a similar choice regarding placing the hands before rukoo`?
Thus, it is proved that the placing of the hands on the chest in the standing after rukoo` is
not part of the Sunnah. This is a brief discussion of this issue, which could be dealt with
in more detail and depth, but due to lack of space here, that is done instead in my
Refutation against Shaikh Tuwaijiri.
77Ahmad & Tabaraani in Mu`jam al-Kabeer with a saheeh isnaad.
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11.00.00.00
The Sujood (Prostration)
Next, "he (sallallaahu 'alaihi wa sallam) would say takbeer and go down into sajdah" 78,
and he ordered "the one who prayed badly" to do so, saying to him, No one's prayer is
complete unless ... he says: Allaah listens to the one who praises Him and stands up
straight, then says: Allaah is the Greatest and prostrates such that his joints are at
rest.79
Also, "when he wanted to perform sajdah, he would say takbeer, [separate his hands from
his sides,] and then perform sajdah."80
Sometimes, "he would raise his hands when performing sajdah."81
11.01.00.00
Going Down into
the Sajdah on the Hands
"He used to place his hands on the ground before his knees."82
He used to instruct likewise, saying, When one of you performs sajdah, he should not
kneel like a camel, but should place his hands before his knees.83
He also used to say, Verily, the hands prostrate as the face prostrates, so when one of
you places his face (on the ground), he should place his hands, and when he raises it,
he should raise them.84
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11.02.00.00
The Sajdah Described
"He would support himself on his palms [and spread them]" 85, "put his fingers together"86,
and "point them towards the qiblah."87
Also, "he would put them (his palms) level with his shoulders" 88, and sometimes "level
with his ears"89. "He would put his nose and forehead firmly on the ground."90
He said to "the one who prayed badly", When you prostrate, then be firm in your
prostration91; in one narration: When you prostrate, put your face and hands down
firmly, until all of your bones are relaxed in their proper places.92
He also used to say, "There is no prayer for the one whose nose does not feel as much
of the ground as the forehead."93
"He used to put his knees and toes down firmly" 94, "point with the front of the toes
towards the qiblah"95, "put his heels together"96, "keep his feet upright"97, and "ordered
likewise."98
Hence, these are the seven limbs on which he (sallallaahu 'alaihi wa sallam) would
prostrate: the palms, the knees, the feet, and the forehead and nose - counting the last two
as one limb in prostration, as he (sallallaahu 'alaihi wa sallam) said: I have been ordered
to prostrate (in one narration: we have been ordered to prostrate) on seven bones:
on the forehead ..., and he indicated by moving his hand99 around his nose, the hands (in
one version: the palms), the knees and the toes, and not to tuck up 100 the garments
and hair.101
He also used to say, When a slave prostrates, seven limbs prostrate with him: his
face, his palms, his knees and his feet.102
He said about a man who was praying with his hair tied 103 behind him, His example is
surely like that of someone who prays with his hands bound (behind his back). 104 He
also said, That is the saddle of the devil, i.e. where the devil sits, referring to the knots
in the hair.105
"He would not rest his fore-arms on the ground" 106, but "would raise them above the
ground, and keep them away from his sides such that the whiteness of his armpits could
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be seen from behind"107, and also "such that if a small lamb or kid wanted to pass under
his arms, it would have been able to do so."108
He would do this to such an extent that one of his Companions said, "We used to feel
sorry for the Messenger of Allaah (sallallaahu 'alaihi wa sallam) because of the way he
kept his hands away from his sides."109
He used to order likewise, saying, When you perform sajdah, place your palms (on
the ground) and raise your elbows110, and Be level in sujood, and none of you should
spread his forearms like the spreading of a dog (in one narration: like a dog spreads
them)111. In a separate hadeeth, None of you should rest arms on the ground the way a
dog rests them.112
He also used to say, Do not spread your arms [the way a beast of prey does], rest on
your palms and keep your upper arms apart, for when you do all that, every one of
your limbs prostrates with you.113
11.03.00.00
The Obligation to be
at Ease in Sujood
He (sallallaahu 'alaihi wa sallam) used to command the completion of rukoo' and sujood,
comparing someone not doing so to the hungry man who eats one or two dates, which are
of no use to him, and also saying about him, he is indeed one of the worst thieves
among the people.
He also ruled that the prayer of one who does not straighten his spine fully in rukoo' and
sujood is invalid, as has been mentioned under "Rukoo'", and ordered "the one who
prayed badly" to be at ease in his sujood, as mentioned before.
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11.04.00.00
The Adhkaar of Sujood
He (sallallaahu 'alaihi wa sallam) would say any one of the following remembrances of
Allaah and supplications in this posture:
1.
How Perfect is my Lord, the Most High, three times.114

Sometimes, "he would repeat it more times than that." 115
Once, he repeated it so much that his sujood were nearly as long as his standing, in
which he had recited three of the Long Soorahs: al-Baqarah, an-Nisaa' and
aal-'Imraan. That prayer was full of supplication and seeking of forgiveness, as
mentioned before under "Night Prayer".
2.
How Perfect is my Lord, the Most High, and Praised be He, three times.116
3.
Perfect, Blessed, Lord of the Angels and the Spirit.117
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4.
How perfect You are O Allaah, our Lord, and Praised. O Allaah! Forgive me,
which he would say often in his rukoo' and sujood, implementing the order of the
Qur'aan.118
5.
O Allaah! For you I have prostrated; in You I have believed; to You I have
submitted; [You are my Lord;] my face has prostrated for the One Who
created it and shaped it , [shaped it excellently,] then brought forth its hearing
and vision: [so] blessed be Allaah, the Best to Create!119
6.
O Allaah! Forgive me all my sins: the minor and the major, the first and the
last, the open and the hidden.120
7.
My person and my shadow have prostrated to You; my heart has believed in
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You; I acknowledge Your favours towards me: here are my hands and
whatever I have earned against myself.121
8.
How Perfect is He Who has all Power, Kingdom, Magnificence and

Supremity122, which he would say in night prayer, as with the following ones:
9.
How perfect You are [O Allaah] and Praised. None has the right to be
worshipped except you.123
10.
O Allaah! Forgive me what (sins) I have concealed and what (sins) I have done
openly.124
11.
O Allaah! Place light in my heart; [and light in my tongue;] and place light in
131 | P a g e
my hearing; and place light in my seeing; and place light from below me; and
place light from above me, and light on my right, and light on my left; and
place light ahead of me; and place light behind me; [and place light in my
self;] and make the light greater for me.125
12.
[O Allaah!] [Indeed] I seek refuge with Your Pleasure from Your Anger; [I
seek refuge] with Your Pardons from Your Punishment; I seek refuge with
You from You. I cannot count all exultations upon You; You are as You have
extolled Yourself.126
11.05.00.00
Forbiddance of Reciting
the Qur'an in Sujood
He (sallallaahu 'alaihi wa sallam) used to forbid recitation of the Qur'aan in rukoo' and
sujood, and commanded striving in, and a lot of, supplication in this posture, as explained
previously under "Rukoo'". He also used to say, The slave is closest to his Lord when
he is prostrating, so increase supplication [in it].127
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11.06.00.00
Lengthening the Sajdah
He (sallallaahu 'alaihi wa sallam) would make his sujood about as long as his rukoo', and
sometimes he would make it extremely long due to the circumstances, as one of his
Companions said:
"The Messenger of Allaah (sallallaahu 'alaihi wa sallam) came out to us for one of the
two later prayers, [Zuhr or 'Asr,] carrying Hasan or Husain. The Prophet (sallallaahu
'alaihi wa sallam) then came to the front and put him down [next to his right foot], said
takbeer for the prayer and commenced praying. During the prayer, he performed a very
long prostration, so I raised my head [from among the people], and there was the child,
on the back of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), who was in
prostration. I then returned to my prostration. When the Messenger of Allaah (sallallaahu
'alaihi wa sallam) had offered the prayer, the people said, 'O Messenger of Allaah! In the
middle of [this] your prayer, you performed a prostration and lengthened it so much that
we thought either something had happened, or that you were receiving revelation!' He
said, Neither of those was the case: actually, my son made me his mount, so I did not
want to hurry him until he had satisfied his wish "128
In another hadeeth, "He (sallallaahu 'alaihi wa sallam) was praying. When he performed
sajdah, al-Hasan and al-Husain jumped onto his back. When the people tried to stop
them, he gestured to them to leave the two alone. After offering his prayer, he placed
them in his lap and said, Whoever loves me should love these two."129
11.07.00.00
The Excellence of the Sajdah
He (sallallaahu 'alaihi wa sallam) used to say, There is no one among my ummah
whom I will not recognise on the Day of Resurrection. They said, "How will you
recognise them, O Messenger of Allaah, among the multitude of created beings?" He
said, Do you not see that were one of you to enter an enclosure in which there was a
jet black130 steed and a horse with a white forehead and legs 131, would you not
recognise the latter from the former? They said, "Of course." He said, Thus, my
133 | P a g e
ummah on that day will surely have white faces132 because of sujood, and white arms
and feet133 because of ablution.134
He would also say, When Allaah intends to have mercy on whomsoever he wishes of
the people of the Fire, He will order the angels to bring out whoever used to worship
Allaah; so they will bring them out, recognising them from the marks of sujood, for
Allaah has prohibited the Fire from devouring the marks of sujood. Thus, they will
be brought out from the Fire, for the Fire devours all of a son of Aadam except the
marks of sujood.135
11.08.00.00
Sajdah on the Ground, and on Mats136
He would often prostrate on the (bare) ground.137
"His Companions would pray with him in the intense heat, so when one of them could
not press his forehead against the ground, he would spread his robe and prostrate on
that."138
He also used to say, the whole earth has been made a place of worship (masjid) and a
purification for me and my ummah; so wherever prayer becomes due on someone of
my ummah, he has his place of worship (masjid) and his purification next to him.
Those before me used to think that this was too much: indeed, they would only pray
in their churches and synagogues.139
Sometimes, he would prostrate in mud and water, and that happened to him once at dawn
on the twenty-first night of Ramadaan, when it rained and the roof of the mosque, which
was made of palm-branches, was washed away. So he (sallallaahu 'alaihi wa sallam)
prostrated in mud and water; Abu Sa'eed al- Khudri said, "So I saw, with my own eyes,
the Messenger of Allaah (sallallaahu 'alaihi wa sallam), with traces of mud and water on
his forehead and nose."140
Also, "he would pray on a khumrah"141 sometimes, or "on a mat"142 sometimes, and "he
prayed on it once when it had become blackened due to prolonged use."143
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11.09.00.00
Rising from Sajdah
Next, "he (sallallaahu 'alaihi wa sallam) would raise his head from prostration while
saying takbeer"144, and he ordered "the one who prayed badly" to do that, saying, The
prayer of any person is not complete until ... he prostrates until his limbs are at rest,
then he says, 'Allah is the Greatest' and raises his head until he is sitting straight. 145
Also, "he would raise his hands with this takbeer" sometimes.146
11.10.00.00
To sit muftarishan
between the Two Sajdahs
Next, "he would lay his left foot along the ground and sit on it [relaxed]" 147, and he
ordered "the one who prayed badly" thus, saying to him, When you prostrate, prostrate
firmly, then when you rise, sit on your left thigh.148
"He would have his right foot upright"149, and "point its toes towards the qiblah."150
11.11.00.00
Iq'aa' Between the Two Sajdahs
"He would sometimes practise iq'aa' [resting on both his heels and (all) his toes]."151
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11.12.00.00
The Obligation of Being at Ease
"He (sallallaahu 'alaihi wa sallam) would be relaxed until every bone returned to its
(proper) position"152, and he ordered "the one who prayed badly" likewise, and said to
him, The prayer of any of you is not complete until he does this.153
11.13.00.00
Lengthening the Sitting
Also, "he would lengthen it until it was about almost as long as his sajdah" 154, and
sometimes, "he would remain (in this position) until one would say: He has forgotten."155
11.14.00.00
The Adhkaar
In this sitting, he (sallallaahu 'alaihi wa sallam) would say:
1.
O Allaah! (in one version: O my Lord!) Forgive me; have mercy on me;
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[strengthen me;] [raise my rank;] guide me; [pardon me;] sustain me. 156
Or sometimes, he would say:
2.
O my Lord! Forgive me, forgive me.157
He would say the above two in night prayer also.158
11.15.00.00
The Second Sajdah
Next, "he would say takbeer and prostrate for the second time." 159 He also ordered "the
one who prayed badly" to do so, saying to him after he had ordered him to be at ease
between sajdahs, then say 'Allaah is the Greatest' and prostrate until your joints are
relaxed [and do that in all your prayer]. 160 He would perform this sajdah exactly as he
performed the first one. Also, "he would raise his hands with this takbeer" sometimes.161
Next, "he would raise his head while saying takbeer" 162, and he ordered "the one who
prayed badly" to do likewise, saying to him after ordering him to prostrate for the second
time, "then raise your head and say takbeer"163. He also said to him, "[then do that in
all your bowings and prostrations,] for if you do that, your prayer will be complete,
and if you fall short in any of this, you will be deficient in your prayer."164 Also, "he
would raise his hands"165 sometimes with this takbeer.
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11.16.00.00
The Sitting of Rest
Next, "he would sit straight [on his left foot, upright, until every bone returned to its
position]."166
11.17.00.00
Supporting Oneself with the
Hands on Rising for the Next Rak'ah
Next, "he (sallallaahu 'alaihi wa sallam) would get up for the second rak'ah, supporting
himself on the ground."167 Also, "he would clench his fists 168 during prayer: supporting
himself with his hands when getting up."169
-------------------------------------------------------------
80Abu Ya`laa in his Musnad (284/2) with a good isnaad & Ibn Khuzaimah (1/79/2) with
a different, saheeh isnaad.
81Nasaa'i, Daaraqutni & Mukhlis in al-Fawaa'id (1/2/2) with two saheeh isnaads. This
raising of the hands has been reported from ten Companions, and a number of the Salaf
viewed it as correct, among them Ibn Ùmar, Ibn Àbbas, Hasan Basri, Taawoos, his son
Àbdullaah, Naafi` the freed slave of Ibn Ùmar, Saalim the son of Ibn Ùmar, Qaasim
bin Muhammad, Àbdullaah bin Deenaar & Àtaa'. Also, Àbdur Rahmaan bin Mahdi
said, "This is from the Sunnah", it was practised by the Imaam of the Sunnah, Ahmad bin
Hanbal, and it has been quoted from Maalik & Shaafiì .
82Ibn Khuzaimah (1/76/1), Daaraqutni & Haakim, who declared it saheeh and Dhahabi
agreed. All the ahaadeeth which contradict this are inauthentic. This way has been
endorsed by Maalik, and similar is reported from Ahmad in Ibn al-Jawzi's al-Tahqeeq
138 | P a g e
(108/2). Also, al-Marwazi quoted with a saheeh isnaad, Imam al-Awzaaì in his Masaa'il
(1/147/1) as saying, "I found the people placing their hands before their knees."
83Abu Daawood, Tammaam in al-Fawaa'id, & Nasaa'i in Sunan as-Sughraa and Sunan
al-Kubraa (47/1) with a saheeh isnaad. Àbdul Haqq declared it saheeh in al-Ahkaam
(54/1), and went on to say in Kitaab al-Tahajjud (56/1), "it has a sounder isnaad than the
previous one", i.e. the hadeeth of Waa'il which is the other way round (knees before
hands). In fact, the latter hadeeth, as well as being contradictory to this saheeh hadeeth
and the preceding one, is neither authentic in isnaad nor in meaning, as I have explained
in Silsilah al-Ahaadeeth ad-Daèefah (no. 929) and al-Irwaa' (357).
It should be known that the way to differ from the camel is to place the hands before the
knees, because the camel places its knees first; a camel's "knees" are in its forelegs, as
defined in Lisaan al-Àrab and other books of the Àrabic language, and as mentioned by
Tahaawi in Mushkil al-Aathaar and Sharh Maàani al-Aathaar. Also, Imaam Qaasim al-
Saraqusti (rahimahullaah) narrated in Ghareeb al-Hadeeth (2/70/1-2), with a saheeh
isnaad, Abu Hurairah's statement, "No one should kneel the way a runaway camel does",
and then added, "This is in sajdah. He is saying that one should not throw oneself down,
as a runaway (or untamed) camel does, hurriedly and without calmness, but he should go
down calmly, placing his hands first, followed by his knees, and an explanatory marfoo`
hadeeth has been narrated in this regard." He then mentioned the hadeeth above.
As for Ibn al-Qayyim's extremely strange statement, "These words are incomprehensible,
and not understood by the experts of the language", it is answered by the sources which
we have mentioned, and also many others which can be consulted. I have also expanded
on this in the refutation against Shaikh Tuwaijari, which may be published.
84Ibn Khuzaimah(1/79/2), Ahmad & Siraaj; Haakim declared it saheeh and Dhahabi
agreed. It is given in Irwaa' (313).
86Ibn Khuzaimah, Baihaqi & Haakim, who declared it saheeh and Dhahabi agreed.
87Baihaqi with a saheeh isnaad. Ibn Abi Shaibah (1/82/2) & Siraaj have related the
pointing of the toes in a different narration.
88Abu Daawood & Tirmidhi, who declared it saheeh, as did Ibn al-Mulaqqin (27/2); it is
given in Irwaa' (309).
89Abu Daawood & Nasaa'i with a saheeh isnaad.
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90Abu Daawood & Tirmidhi, who declared it saheeh, as did Ibn al-Mulaqqin (27/2) it is
given in al-Irwaa, (309).
91 Abu Daawood & Ahmad with saheeh isnaad.
92Ibn Khuzaimah (1/10/1) with a hasan isnaad.
93Daaraqutni, Tabaraani (3/140/1) & Abu Nuàim in Akhbaar Isbahaan.
94Baihaqi with a saheeh isnaad. Ibn Abi Shaibah (1/82/2) & Siraaj have related the
pointing of the toes in a different narration.
95Bukhaari & Abu Daawood. Ibn Sa`d (4/157) related from Ibn Ùmar that he liked to
point whatever of his body he could towards the qiblah when praying, even his thumbs.
96Tahaawi, Ibn Khuzaimah (no. 654) & Haakim, who declared it saheeh and Dhahabi
agreed.
97Baihaqi with a saheeh isnaad.
98Tirmidhi & Siraaj; Haakim declared it saheeh and Dhahabi agreed.
99This movement of the hand was deduced from the grammar of the Àrabic text. (Fath
al-Baari)
100i.e. to draw them in and prevent them from being scattered, meaning to gather the
garment or hair with the hands for rukoo` and sujood. (Nihaayah). This forbiddance is not
only during prayer; the majority of scholars include tucking in the hair and garments
before prayer in the prohibition. This is further strengthened by his forbidding men to
pray with their hair tied, which follows later.
101Bukhaari & Muslim. It is given in al-Irwaa' (310).
102Muslim, Abu Àwaanah & Ibn Hibbaan.
103i.e. tied up or plaited.
104Muslim, Abu Àwaanah & Ibn Hibbaan. Ibn al-Atheer says, "The meaning of this
hadeeth is that were his hair loose, it would fall on the ground when in sajdah; hence, the
man would be rewarded for the prostration of the hair. However, if the hair is tied, it is
effectively as though it did not prostrate, for he compared him to someone whose hands
are shackled together, since they would then not lie on the ground in sajdah."
140 | P a g e
It would seem that this instruction is limited to men and does not apply to women, as
Shawkaani has quoted from Ibn al-Àrabi.
105Abu Daawood & Tirmidhi, who declared it hasan; Ibn Khuzaimah & Ibn Hibbaan
declared it saheeh. See Saheeh Abi Daawood (653).
107Bukhaari & Muslim. It is given in Irwaa' (359).
108Muslim, Abu Àwaanah & Ibn Hibbaan.
109Abu Daawood & Ibn Maajah with a hasan isnaad.
111Bukhaari, Muslim, Abu Daawood & Ahmad.
112Ahmad & Tirmidhi, who declared it saheeh.
113Ibn Khuzaimah (1/80/2), al-Maqdisi in al-Mukhtaarah & Haakim, who declared it

114Ahmad, Abu Daawood, Ibn Maajah, Daaraqutni, Tahaawi, Bazzaar, & Tabaraani in
Mu`jam al-Kabeer on the authority of seven different Companions. See also the note on
this dhikr under "Rukoo`".
115See the previous note on this under "Rukoo`"also.
116Saheeh, transmitted by Abu Daawood, Daaraqutni, Ahmad, Tabaraani & Baihaqi.
119Muslim, Abu Àwaanah, Tahaawi & Daaraqutni.
121Ibn Nasr, Bazzaar & Haakim, who declared it saheeh but Dhahabi disagreed,
however, it has a support which is mentioned in the manuscript version.
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122Abu Daawood & Nasaa'i, with a saheeh isnaad.
123Muslim, Abu Àwaanah, Nasaa'i & Ibn Nasr.
124Ibn Abi Shaibah (62/112/1) & Nasaa'i ; Haakim declared it saheeh and Dhahabi
agreed.
125Muslim, Abu Àwaanah & Ibn Abi Shaibah (12/106/2, 112/1).
126ibid.
127Muslim, Abu Àwaanah & Baihaqi . It is given in Irwaa' (456).
128Nasaa'i, Ibn Àsaakir (4/257/1-2) & Haakim, who declared it saheeh and Dhahabi
agreed.
129Ibn Khuzaimah in his Saheeh, with a hasan isnaad from Ibn Mas'ood (887) & Baihaqi
in mursal form. Ibn Khuzaimah prefixed it with, "Chapter: evidence that gesturing which
is understood during prayer neither invalidates nor spoils the prayer" - this action is one
which the People of Opinion have prohibited! In this regard, there are also ahaadeeth in
Bukhaari, Muslim and others.
130i.e. its colour is pure black, with no other colours mixed with it. (Nihaayah)
131the whiteness refers to that part of the horse where chains and bangles are put,
including the lower legs but not the knees.
132i.e. the shining of the face due to the light of sujood.
133i.e. the shining of the parts covered in ablution: the face, hands and feet. The shining
marks of ablution on the face, hands and legs of humans is compared to the whiteness of
a horse's face and legs.
134Ahmad, with a saheeh isnaad. Tirmidhi related a part of it and declared it saheeh. It is
given in Silsilah al-Ahaadeeth as-Saheehah.
135Bukhaari & Muslim; the hadeeth shows that the sinful from among those regular at
Prayer, will not remain the Fire forever; in fact, even those given to missing prayers out
of laziness will not remain in the Fire forever, this is authentic - see as-Saheehah (2054).
136 Ar. haseer: a mat made of date-palm leaves or straw, etc.
142 | P a g e
137This was because his mosque was not covcered with mats, etc. This is evident from a
great many ahaadeeth, such as the next one and the one of Abu Saèed later.
139Ahmad, Siraaj & Baihaqi, with a saheeh isnaad.
141ibid. A khumrah is a piece of matting, palm-fibre, or other material which is big

enough for a man to place his face on it in sajdah; the term does not apply to larger
pieces.
142ibid.
143Muslim & Abu Àwaanah. Ar. labisa usually means 'to wear', but here it is used to
mean 'to use', i.e. to sit on; hence 'wearing' includes 'sitting on', so this indicates that it is
prohibited (haraam) to sit on silk, because of the prohibition on wearing it established in
the Saheehs of Bukhaari and Muslim, and others. In fact, a clear forbiddance of sitting on
silk is related in these, so do not be confused by the fact that some leading scholars allow
it.
145Abu Daawood & Haakim who declared it saheeh and Dhahabi agreed.
146Bukhaari in his Juz' Raf` al-Yadain, Abu Daawood with a saheeh isnaad, Muslim &
Abu Àwaanah. It is given in Irwaa' (316).
To raise the hands here, and with every takbeer, was a view voiced by Ahmad, as in Ibn
al-Qayyim's Badaa'i` (3/89): "Athram quoted from him (Imaam Ahmad) that on being
asked about raising the hands, he said: With every movement down and up. Athram said:
I saw Abu Àbdullaah (i.e. Imaam Ahmad) raising his hands in prayer with every
movement down and up."
This was also the opinion of Ibn al-Mundhir & Abu Àli of the Shaafiìs, and also a view
of Maalik and Shaafiì themselves, as in Tarh at-Tathreeb. The raising of the hands here
is also authentically-reported from Anas bin Maalik, Ibn Ùmar, Naafi`, Taawoos, Hasan
Basri, Ibn Seereen & Ayyoob as-Sikhtiaani, as in Musannaf Ibn Abi Shaibah (1/106) with
saheeh narrations from them.
143 | P a g e
147Ahmad & Abu Daawood with a good isnaad.
148Bukhaari & Baihaqi .
149Nasaa'i with a saheeh isnaad.
150Muslim, Abu Àwaanah, Abu Shaikh in Maa Rawaahu Abu az-Zubair àn Ghair
Jaabir (nos. 104-6) & Baihaqi .
151ibid. Ibn al-Qayyim (rahimahullaah) overlooked this, so after mentioning the

Prophet's (sallallaahu àlaihi wa sallam) iftiraash between the two sajdahs, he said, "No
other way of sitting here is preserved from him" ! How can this be correct, when iqàa'
has reached us via: the hadeeth of Ibn Àbbaas in Muslim, Abu Daawood & Tirmidhi,
who declared it saheeh, and others (see Silsilah al-Ahaadeeth as-Saheehah 383); the
hadeeth of Ibn Ùmar with a hasan isnaad in Baihaqi, declared saheeh by Ibn Hajar. Also,
Abu Ishaaq al-Harbi related in Ghareeb al-Hadeeth (5/12/1) from Taawoos, who saw Ibn
Ùmar and Ibn Àbbaas practising iqàa'; its sanad is saheeh. May Allaah shower His
Mercy on Imaam Maalik, who said, "Every one of us can refute and be refuted, except
the occupant of this grave", and he pointed to the grave of the Prophet (sallallaahu àlaihi
wa sallam). This sunnah was practised by several Companions, Successors and others,
and I have expanded on this in al-Asl.
Of course, this iqàa' is different to the one which is forbidden, and follows under
"Tashahhud".
152Abu Daawood & Baihaqi with a saheeh isnaad.
155ibid. Ibn al-Qayyim said, "This sunnah was abandoned by the people after the time of
the Companions. But as for the one who abides by the Sunnah, and does not glance
sideways towards whatever contradicts it, he is unworried by anything opposing this
guidance."
156Abu Daawood, Tirmidhi, Ibn Maajah & Haakim , who declared it saheeh and
Dhahabi agreed.
157Ibn Maajah with a hasan sanad. Imaam Ahmad chose to supplicate with this one;
Ishaaq bin Raahawaih said, "If he wishes, he can say this three times, or he can say O
144 | P a g e
Allaah! Forgive me ..., because both of them have been reported from the Prophet
(sallallaahu àlaihi wa sallam) between the two sajdahs." (Masaa'il of Imaam Ahmad &
Ishaaq bin Raahawaih as related by Ishaaq al-Marwazi, p. 19).
158This does not negate the validity of the expressions in the obligatory prayers due to
the absence of anything to differentiate between those and voluntary prayers. This is the
view of Shaafiì, Ahmad & Ishaaq, who held that this was allowed in compulsory and
voluntary prayers, as Tirmidhi has narrated. Imaam Tahaawi has also taken this view in
Mushkil al-Aathaar. Proper analysis supports this argument, for there is no position in
prayer where a dhikr is not valid, and so it is fitting that this should be the case here.
160Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed; the addition
is from Bukhaari & Muslim.
161Abu Àwaanah & Abu Daawood with two saheeh sanads. this raising of the hands has
supported by Ahmad, Maalik & Shaafiì in narrations from them. See the previous note
under Sujood.
164Ahmad & Tirmidhi, who declared it saheeh.
165 see the fourth last note.
166Bukhaari & Abu Daawood. This sitting is known as jalsah al-istiraahah (the sitting
of rest) by the scholars of fiqh. Shaafiì supported it, as did Ahmad in Tahqeeq (111/1)
and favoured it more strongly, as is well-known of him that he would insist on following
a sunnah which had nothing to contradict it. Ibn Haani said in his Masaa'il of Imaam
Ahmad (p. 42), "I saw Abu Àbdullaah (i.e. Imaam Ahmad) sometimes leaning on his
hands when standing up for the next rakàh, and sometimes sitting straight and then
getting up." It was also the preference of Imaam Ishaaq bin Raahawaih, who said in
Marwazi's Masaa'il (1/147/2), "The example was set by the Prophet (sallallaahu àlaihi
wa sallam) of supporting himself with his hands when getting up, whether he was old or
young." See also Irwaa' (2/82-3).
167Bukhaari & Shaafiì .
145 | P a g e
168literally, "as one who kneads dough".
169Abu Ishaaq al-Harbi with a faultless sanad, and its meaning is found in Baihaqi with a
saheeh sanad. As for the hadeeth, "He used to get up like an arrow, not supporting
himself with his hands", it is mawdoo` (fabricated), and all narrations of similar meaning
are weak, not authentic, and I have explained this in Silsilah al-Ahaadeeth ad-Daèefah
(562, 929, 968).
12.00.00.00
The Second Rak'ah
"When he (sallallaahu 'alaihi wa sallam) got up for the second rak'ah, he would
commence with All Praise be to Allaah (Faatihah 1:1), without pausing."170
He would perform this rak'ah exactly as he performed the first, except that he would
make it shorter than the first, as before.
12.01.00.00
The Obligation of Reciting Surah
Al-Fatihah in every Rak'ah
He ordered "the one who prayed badly" to recite al-Faatihah in every rak'ah, when he said
to him after ordering him to recite it in the first rak'ah 171, then do that throughout your
prayer172 (in one narration: in every rak'ah).173 He also used to say, There is recitation
in every rak'ah.174
------------------------------------------------------------
170Muslim & Abu Àwaanah. The pause negated in this hadeeth could be a pause for reciting an
opening supplication, and not include a pause for reciting the istiàadhah, or it could be wider in
meaning than that; I find the former possibility more convincing. There are two views among the
scholars regarding the istiàadhah, and we regard the correct one as being that it is to be said in every
rakàh; the details of all this are given in al-Asl.
171Abu Daawood & Ahmad with a strong sanad.

146 | P a g e
173Ahmad with a good isnaad.
174Ibn Maajah, Ibn Hibbaan in his Saheeh & Ahmad in Ibn Haani's Masaa'il (1/52). Jaabir bin
Àbdullaah (radi Allaahu ànhu) said, "He who prays a rakàh in which he does not recite the Mother of
the Qur'aan has not prayed, except behind an imaam" - related by Maalik in Muwatta'.
13.00.00.00
The First Tashahhud
Next, he (sallallaahu 'alaihi wa sallam) would sit for tashahhud after finishing the second
rak'ah. In a two-rak'ah prayer such as Fajr, "he would sit muftarishan" 175, as he used to sit
between the two sajdahs, and "he would sit in the first tashahhud similarly" 176 in a three-
or four-rak'ah prayer.
He also ordered "the one who prayed badly" thus, saying to him, When you sit in the
middle of the prayer, then be calm, spread your left thigh and perform tashahhud.177
Abu Hurairah (radi Allaahu 'anhu) said, "My friend (sallallaahu 'alaihi wa sallam)
forbade me from squatting (iq'aa') like a dog" 178; in another hadeeth, "he used to forbid
the squatting of the devil."179
"When he sat in tashahhud, he would place his right palm on his right thigh (in one
narration: knee), and his left palm on his left thigh (in one narration: knee, spreading it
upon it)"180; and "he would put the end of his right elbow on his right thigh."181
Also, "he forbade a man who was sitting in prayer resting on his left hand, and said:
Verily, that is the prayer of the Jews182; in one wording, Do not sit like this, for
indeed this is the way of sitting of those who are punished 183; in another hadeeth, It is
the sitting posture of those who incurred (Allaah's) anger.184
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Moving the Finger in Tashahhud
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"He (sallallaahu 'alaihi wa sallam) would spread his left palm on his left knee, clench all
the fingers of his right hand, point with the finger adjacent to the thumb towards the
qiblah, and fix his sight on it (i.e. the finger)."185
Also, "when he pointed with his finger, he would put his thumb on his middle finger" 186,
and sometimes "he would make a circle with these two."187
"When he raised his finger, he would move it, supplicating with it" 188, and he used to say,
"It is surely more powerful against the devil than iron, meaning the forefinger."189
Also, "the Companions of the Prophet (sallallaahu 'alaihi wa sallam) used to remind each
other, that is, about pointing with the finger when supplicating."190
Once, "he saw a man supplicating with two fingers, so he said, "Make it one, [make it
one,]" and indicated with his forefinger."191
"He (sallallaahu 'alaihi wa sallam) would do this in both tashahhuds."192
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The Obligation of the First Tashahhud
& theValidity of Supplication during it
"He (sallallaahu 'alaihi wa sallam) would recite the Tahiyyah after every two rak'ahs" 193;
"the first thing he would say in this sitting would be: All compliments be to Allaah."194
"When he forgot to perform the tashahhud after the first two rak'ahs, he would prostrate
(twice) for forgetfulness."195
He used to order them to perform tashahhud, saying, When you sit after every two
rak'ahs, then say: All compliments ... and then each of you should select the
supplication he likes best and supplicate Allaah, Mighty and Sublime, [with it] 196; in
another version: Say, All compliments ... in every sitting 197, and he also ordered "the
one who prayed badly" to do so, as has been mentioned.
"He (sallallaahu 'alaihi wa sallam) would teach them the tashahhud the way he taught
them Soorahs of the Qur'aan"198, and "the Sunnah is to say it quietly."199
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The Manner of Tashahhud
He taught several ways of tashahhud:
1. The tashahhud of Ibn Mas'ood, who said, "The Messenger of Allaah (sallallaahu
'alaihi wa sallam) taught me the tashahhud, [with] my palm between his palms, the
way he taught me Soorahs of the Qur'aan:
All compliments200, prayers201 and pure words202 are due to Allaah. Peace203 be
on you, O Prophet, and also the mercy of Allaah and His blessings 204. Peace be
on us, and on the righteous slaves of Allaah. [For when one says that, it
includes every righteous slave in the heaven and the earth.] I bear witness that
none has the right to be worshipped except Allaah, and I bear witness that
Muhammad is His slave and messenger.
[This was while he was among us, but after he was taken, we would say:
[Peace be on the Prophet]."205
2. The tashahhud of Ibn 'Abbaas: "The Messenger of Allaah (sallallaahu 'alaihi wa

sallam) used to teach us the tashahhud the way he taught us [soorahs of] the
Qur'aan; he used to say,
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All compliments, blessed words, prayers, pure words are due to Allaah. Peace
be on you, O Prophet, and also the mercy of Allaah and His blessings. Peace
be on us and on the righteous slaves of Allaah. I bear witness that none has the
right to be worshipped except Allaah, and [I bear witness] that Muhammad is
the Messenger of Allaah (in one narration: ... is His slave and messenger)."206
3. The tashahhud of Ibn 'Umar, who reported the Messenger of Allaah (sallallaahu
'alaihi wa sallam) as saying in the tashahhud:
All compliments, prayers and good words are due to Allaah. Peace be on you,
O Prophet, and also the mercy of Allaah - Ibn 'Umar said, "I add:"207 ... and His
blessings. - Peace be on us and on the righteous slaves of Allaah. I bear witness
that none has the right to be worshipped except Allaah - Ibn 'Umar said, "I
add:"208 ... alone, He has no partner, - and I bear witness that Muhammad is
His slave and messenger.209
4. The tashahhud of Abu Moosaa al-Ash'ari, who said that the Messenger of Allaah
(sallallaahu 'alaihi wa sallam) said, ... when you are sitting, the first thing each of
you says should be:
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All compliments, good words and prayers are due to Allaah. Peace be on you,
O Prophet, and also the mercy of Allaah and His blessings. Peace be on us,
and on the righteous slaves of Allaah. I bear witness that none has the right to
be worshipped except Allaah [alone, He has no partner], and I bear witness
that Muhammad is His slave and messenger - seven phrases, and they are the
greetings in the prayer."210
5. The tashahhud of 'Umar ibn al-Khattaab, who would teach the people the
tashahhud while on the pulpit, saying, "Say:
All compliments are due to Allaah; all pure titles are due to Allaah; all good
words [are due to Allaah]; all prayers are due to Allaah. Peace be on you, O
Prophet, and also the mercy of Allaah and His blessings. Peace be on us and
on the righteous slaves of Allaah. I bear witness that none has the right to be
worshipped except Allaah, and I bear witness that Muhammad is His slave
and messenger.211
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As-Salaah A'laa An-Nabiyy
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(Sending Prayers on the Prophet)

Its Place & Manner
He (sallallaahu 'alaihi wa sallam) used to send prayers on himself in the first tashahhud as
well as the other.212 He also established it for his ummah, ordering them to send prayers
on him after sending peace on him213, and he taught them several ways of doing so:
1.
O Allaah! send prayers on Muhammad214, and on his household, and on his

wives and progeny, as you sent prayers on the family of Ibraaheem; You are
indeed Worthy of Praise, Full of Glory. And send blessings on Muhammad 215,
and his household, and his wives and progeny, as you sent blessings on the
family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory.
This supplication he would use himself.216
2.
O Allaah! send prayers on Muhammad, and on the family of Muhammad, as

you sent prayers on [Ibraaheem, and on]217 the family of Ibraaheem; You are
indeed Worthy of Praise, Full of Glory. O Allaah! send blessings on
Muhammad, and on the family of Muhammad, as you sent blessings on
[Ibraaheem, and on]218 the family of Ibraaheem; You are indeed Worthy of
Praise, Full of Glory.219
3.
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O Allaah! send prayers on Muhammad, and on the family of Muhammad, as

you sent prayers on Ibraaheem, [and the family of Ibraaheem]; You are
indeed Worthy of Praise, Full of Glory. And send blessings on Muhammad,
and on the family of Muhammad, as you sent blessings on [Ibraaheem, and]
the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory.220
4.
O Allaah! send prayers on Muhammad [the Unlettered Prophet], and on the

family of Muhammad, as you sent prayers on [the family of] Ibraaheem; and
send blessings on Muhammad [the Unlettered Prophet] and the family of
Muhammad, as you sent blessings on [the family of] Ibraaheem among the
nations; You are indeed Worthy of Praise, Full of Glory.221
5.
O Allaah! send prayers on Muhammad, Your slave and messenger, as You

sent prayers on [the family of] Ibraaheem. And send blessings on Muhammad
[Your slave and messenger], [and the family of Muhammad,] as you sent
blessings on Ibraaheem [and on the famly of Ibraaheem].222
6.
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O Allaah! send prayers on Muhammad and [on] his wives and progeny, as
You sent prayers on [the family of Ibraaheem]. And send blessings on
Muhammad, and [on] his wives and progeny, as You sent blessings on [the
family of] Ibraaheem; You are indeed Worthy of Praise, Full of Glory.223
7.
O Allaah! send prayers on Muhammad, and on the family of Muhammad,

and send blessings on Muhammad, and on the family of Muhammad, as you
sent prayers and sent blessings on Ibraaheem and the family of Ibraaheem;
You are indeed Worthy of Praise, Full of Glory.224
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Important Notes about
As-Salaah A'laa an-Nabiyy
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Sending Prayers on the

Prophet of the Ummah
1) It can be seen that in most of these ways of sending prayers on the Prophet (sallallaahu
'alaihi wa sallam), there is no mention of Ibraaheem separate from his family, the
wording being, "... as you have sent prayers on the family of Ibraaheem." The reason for
this is that in 'Arabic, the family of a man includes the man as well as his dependants, e.g.
in the words of the Exalted,
"Allaah has chosen Aadam, Nooh, the family of Ibraaheem and the family of 'Imraan
above all people" (aal-'Imraan 3:33);
"We sent against them a violent tornado with showers of stones, except the family of
Loot - We delivered them by early dawn" (Qamar 54:34); similar is his saying
(sallallaahu 'alaihi wa sallam), O Allaah! send prayers on the family of Abu Awfaa.
The phrase Ahl al-Bayt (people of the house) is also like this, e.g.
"Allaah's grace and His blessings be on you, O people of the house" (Houd 11:73).
Hence, Ibraaheem is included in "the family of Ibraaheem".
Shaikh-ul-Islaam Ibn Taymiyyah says,
"Most of the versions have, 'as you sent prayers on the family of Ibraaheem' and 'as you
sent blessings on the family of Ibraaheem'; some have 'Ibraaheem' himself. This is
because he is the cause of all prayers and purifications on them; the rest of his family are
secondary recipients of all that. To show these two points, both wordings have been
employed separately."
Further, there is a well-known question among the people of knowledge: about the nature
of the comparison in his statement, "as you sent prayers on ...", for it is true that the
model for comparison is normally superior to the one being compared; here, the opposite
is the case, since Muhammad (sallallaahu 'alaihi wa sallam) is greater than Ibraaheem,
and so his superiority dictates that the prayers requested are more excellent than any
prayers received or to be received by anyone else. The people of knowledge have
provided many answers to this, and these can be found in Fath al-Baari and Jalaa' al-
Ifhaam. They amount to about ten views, all of which are unsubstantiated, some weaker
than others, except one, a well-supported view, and adopted by Shaikh-ul-Islaam Ibn
Taymiyyah and Ibn al-Qayyim. This view is: "The family of Ibraaheem includes many
prophets; none like them is found in the family of Muhammad. Therefore, when prayers
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on the Prophet (sallallaahu 'alaihi wa sallam) and his family are sought similar to that
bestowed on Ibraaheem and his family, which includes prophets, the family of
Muhammad receives out of that what is appropriate for them. Since the family of
Muhammad does not reach the rank of the prophets, the extra blessings and benefit given
to the prophets, including Ibraaheem, are left for Muhammad (sallallaahu 'alaihi wa
sallam). Thus he gains a distinguished position which others cannot reach."
Ibn al-Qayyim says,
"This is the best of all the previous views: that Muhammad (sallallaahu 'alaihi wa sallam)
is one of the family of Ibraaheem; in fact, he is the best of the family of Ibraaheem, as
'Ali ibn Talhah has related from Ibn 'Abbaas (radi Allaahu 'anhu) about the saying of the
Exalted, "Allaah has chosen Aadam, Nooh, the family of Ibraaheem and the family of
'Imraan above all people" (aal-'Imraan 3:33); Ibn 'Abbaas said, "Muhammad is among the
family of Ibraaheem". This is text for the fact that if other prophets descended from
Ibraaheem are included in his family, then the inclusion of the Messenger of Allaah
(sallallaahu 'alaihi wa sallam) is more fitting. Hence our saying, "... as you sent prayers
on the family of Ibraaheem", includes the prayers sent on him and on the rest of the
prophets descended from Ibraaheem. Allaah has then ordered us to specifically send
prayers on Muhammad and his family, as much as we send prayers on him, along with
the rest of Ibraaheem's family generally. Therefore, the Prophet's family receives out of
that what is appropriate for them, leaving all of the remainder to him (sallallaahu 'alaihi
wa sallam). There is no doubt that the total amount of prayers received by Ibraaheem's
family, with the Messenger of Allaah (sallallaahu 'alaihi wa sallam) among them, is
greater than that received by the Prophet (sallallaahu 'alaihi wa sallam) alone. Therefore,
what is sought for him is such a great favour, definitely superior than that sought for
Ibraaheem. Hence, the nature of the comparison and its consistency become clear. The
prayers sought for him with these words are greater than those requested any other way,
since what is requested with the supplication is that it be as much as the model of
comparison, and that the Prophet (sallallaahu 'alaihi wa sallam) receive a large portion:
the comparison dictates that what is requested is more than what was given to Ibraaheem
and others. Thus, the excellence and nobility of Muhammad (sallallaahu 'alaihi wa
sallam), over and above Ibraaheem and his family, which includes many prophets, is
evident, and is as he deserves. This sending of prayers on the Prophet (sallallaahu 'alaihi
wa sallam) becomes evidence for this excellence of his, and this is no more than he
deserves. So, may Allaah send prayers on him and on his family, and send peace on them,
many greetings of peace, and reward him from our supplications better than He has
rewarded any prophet from his people. O Allaah! send prayers on Muhammad, and on the
family of Muhammad, as you sent prayers on the family of Ibraaheem; You are indeed
Worthy of Praise, Full of Glory. And send blessings on Muhammad, and on the family of
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Muhammad, as you sent blessings on the family of Ibraaheem; You are indeed Worthy of
Praise, Full of Glory."
2) The reader will see that this part of the Prayer, with all its different types, is always a
sending of prayers on the family of the Prophet (sallallaahu 'alaihi wa sallam): on his
wives and children as well as himself. Therefore, it is neither from the Sunnah, nor
carrying out the Prophet's command, to leave it at "O Allaah! send prayers on
Muhammad" only. Rather, one of these complete types of supplication must be used, as is
reported from his action (sallallaahu 'alaihi wa sallam), whether in the first or the last
tashahhud. There is text about this from Imaam Shaafi'i in al-Umm: "The tashahhud in
the first and second instance is the same thing; by 'tashahhud', I mean the bearing of
witness and the sending of prayers on the Prophet (sallallaahu 'alaihi wa sallam): neither
will suffice without the other."
In fact, one of the most amazing things to arise from this age and its intellectual anarchy
is that one person, Muhammad Is'aaf Nashaasheebi, in his book al-Islaam as-Saheeh
("The Correct Islaam"), has the audacity to reject the sending of prayers on the family of
the Prophet (sallallaahu 'alaihi wa sallam) when sending prayers on him, despite it being
firmly established in the Saheehs of al-Bukhaari and Muslim, and elsewhere, on the
authority of several Companions, e.g. Ka'b ibn 'Ujrah, Abu Humaid as-Saa'idi, Abu
Sa'eed al-Khudri, Abu Mas'ood al-Ansaari, Abu Hurairah and Talhah ibn 'Ubaidullaah!
In their ahaadeeth, it is found that they asked the Prophet (sallallaahu 'alaihi wa sallam),
"How do we send prayers on you?", so he taught them this way of doing so.
Nashaasheebi's argument for his view is that Allaah the Exalted did not mention anyone
else with the Prophet (sallallaahu 'alaihi wa sallam) in His saying:
"O you who believe! Send prayers on him, and salute him with all respect." (Ahzaab
33:56) He then goes on to say in his refutation that the Companions asked him
(sallallaahu 'alaihi wa sallam) that question because the meaning of "salaah" was known
to them as "supplication", so they were asking: "How can we supplicate to you?"!
This is a clear deception, for their question was not about the meaning of "salaah" on
him, in which case he would have a point, but it was about the manner of doing the salaah
on him, as is found in the narrations to which we have referred. Thus it all fits, for they
asked him about the way of doing it according to the Sharee'ah, something which they
could not possibly find out except from the guidance of the All-Knowing, All-Wise,
Giver of the Sharee'ah. Similarly, they could also ask him about the way of performing
the Salaah made obligatory by words of the Exalted such as "Establish the Salaah
(Prayer)"; for their knowledge of the literal meaning of "Salaah" could not remove their
need to ask about its manner according to the Sharee'ah, and this is crystal clear.
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As for Nashaasheebi's argument referred to, it is of no consequence, for it is well-known

among the Muslims that the Prophet (sallallaahu 'alaihi wa sallam) is the expounder of
the words of the Lord of the Worlds, as He says:
"And We have sent down to you the Message that you may explain clearly to the people
what is sent for them" (Nahl 16:44). Hence, the Prophet (sallallaahu 'alaihi wa sallam)
explained the way of doing salaah on him, and it included mention of his family, so it is
compulsory to accept that from him, due to Allaah's saying:
So take what the Messenger gives you (Hashr 59:7), and the well-known authentic
hadeeth, Verily, I have been given the Qur'aan and something similar to it.225
I really wonder what Nashaasheebi and those taken in by his pompous words would say
if someone were to reject the tashahhud in prayer altogether, or reject the menstruating
woman's abstaining from prayer and fasting, all with the argument that Allaah the
Exalted did not mention the tashahhud in the Qur'aan; He only mentioned bowing and
prostration, and He did not exempt a menstruating woman from prayer and fasting in the
Qur'aan!! So, do they agree with such arguments, which are along the lines of his original
one, or not? If they do, and we hope 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 exactly the
same as our reasons for rejecting Nashaasheebi's original pronouncement, which we have
explained clearly.
Therefore beware, O Muslims, of attempting to understand the Qur'aan without recourse

to the Sunnah, for you will never be able to do that, even if you were the Seebawaih 226 of
the age, the expert of the age in the 'Arabic language. Here is an example in front of you,
for this Nashaasheebi is one of the leading scholars of the 'Arabic language of this period;
you have seen how he has strayed, after being deceived by his knowledge of the
language, by not seeking the aid of the Sunnah in understanding the Qur'aan; in fact he
has rejected this aid, as you know. There are many other examples of this - there is not
enough room here to mention them, but what we have mentioned will suffice, and Allaah
is the Granter of all capability.
3) The reader will also see that in none of these types of salaah on the Prophet
(sallallaahu 'alaihi wa sallam) is there the word sayyid (chief, leader). The later scholars
have differed about the validity of its inclusion in the Ibraaheemee salaah. Due to lack of
space we will not go into the details of that nor make mention of those who rejected its
validity in keeping with the Prophet (sallallaahu 'alaihi wa sallam)'s complete teaching to
his ummah when he instructed, "Say: O Allaah! send prayers on Muhammad ..." on being
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asked about the manner of salaah on him, but we will quote the Haafidh Ibn Hajr
al-'Asqalaani on this, bearing in mind his position as one of the great Shaafi'i scholars of
both hadeeth and fiqh, for contradiction of this teaching of the Prophet (sallallaahu 'alaihi
wa sallam) has become widespread among Shaafi'i scholars!
Haafiz Muhammad ibn Muhammad ibn Muhammad al-Ghuraabeeli (790- 835 AH), a
companion of Ibn Hajr, said, and I quote from his manuscript227:
He (i.e. Ibn Hajr), may Allaah benefit us with his life, was asked about the features of
salaah on the Prophet (sallallaahu 'alaihi wa sallam), whether during prayer or outside it,
compulsory or recommended: Is one of its conditions that the Prophet (sallallaahu 'alaihi
wa sallam) be attributed with sayaadah (leadership), e.g. 'O Allaah! send prayers on
sayyidinaa (our leader) Muhammad ...' or 'the foremost of creation', or 'the leader of the
children of Aadam' etc.? Or should one stick to 'O Allaah! send prayers on Muhammad'?
Which of these two is the better approach: including the word sayyid, due to it being an
established attribute of the Prophet (sallallaahu 'alaihi wa sallam), or leaving it out due to
the absence of it in the narrations? He (Ibn Hajr), may Allaah be pleased with him,
replied: "Yes, to follow the narrated wording is superior. It cannot be said, "Maybe the
Prophet (sallallaahu 'alaihi wa sallam) himself did not say it out of modesty, just as he did
not say (sallallaahu 'alaihi wa sallam) on mention of his name, although his ummah has
been encouraged to do so" - for we say that if that were superior, it would have been
quoted from the Companions and then from the Successors, but we do not come across it
in any narrations from any Companion or Successor. This is despite the volume of
quotations from them. We have Imaam Shaafi'i, may Allaah exalt his rank, one of the
foremost among men in his respect for the Prophet (sallallaahu 'alaihi wa sallam), saying
in the preface to his book which is a base for the people of his madhhab: "O Allaah! send
prayers on Muhammad ..." etc. until the end of what his judgment dictated, "... every time
one of the rememberers remembers him, and every time one of the heedless fails to
remember him", which he seems to have deduced from the authentic hadeeth which has
in it that the Prophet (sallallaahu 'alaihi wa sallam) saw the Mother of the Believers
engaging in long and numerous glorifications, so he said to her, "You have said words
which, if weighed against the following, would be balanced: Glorified be Allaah, as many
times as the number of His creation"; he (sallallaahu 'alaihi wa sallam) used to like
supplications which were concise, but exhaustive in meaning. Qaadi 'Iyaad set out a
chapter about salaah on the Prophet (sallallaahu 'alaihi wa sallam) in his book ash- Shifaa'
(The Book of Cure), quoting in it narrations from the Prophet (sallallaahu 'alaihi wa
sallam) on the authority of several Companions and Successors; in none of these is the
word sayyid reported:
a) The hadith of 'Ali, that he used to teach them the manner of salaah on the Prophet
(sallallaahu 'alaihi wa sallam) by saying, O Allaah, Spreader of Plains, Originator of
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Heights, send the foremost of Your prayers, the most fertile of Your blessings, and
any remaining compliments, on Muhammad, Your slave and messenger, the opener
of what is closed.
b) Again from 'Ali, that he used to say, "The prayers of Allaah, the Beneficent, the
Merciful, of the Angels nearest (to Allaah), of the Prophets, of the Sincere ones, of the
Witnesses, of the Righteous, and of whatever glorifies You, O Lord of the Worlds, be on
Muhammad son of 'Abdullaah, Seal of the Prophets, Imaam of the Godfearers, ... etc."
c) On the authority of 'Abdullaah ibn Mas'ood, that he used to say, "O Allaah! send Your
prayers, Your blessings and Your mercy, on Muhammad, Your slave and messenger, the
imaam of goodness, the messenger of mercy, ..." etc.
d) From al-Hasan al-Basri, that he used to say, "Whoever wants to drink from the cup
which quenches, from the fount of the al-Mustafaa, should say: O Allaah! send prayers
on Muhammad, and on his family, his Companions, his wives, his children, his
descendants, his household, his in-laws, his helpers, his followers, and all those who love
him." This is what he (Qaadi 'Iyaad) has written in ash- Shifaa', regarding the manner of
salaah on the Prophet, on the authority of the Companions and those who succeeded
them, and he also mentioned other things in it. Yes, it is related in a hadeeth of Ibn
Mas'ood that in his salaah on the Prophet (sallallaahu 'alaihi wa sallam), he would say, "O
Allaah! send the best of Your prayers, mercy and blessings on the leader (sayyid) of the
messengers ..." etc., transmitted by Ibn Maajah, but its isnaad is weak, so the hadeeth of
'Ali, transmitted by Tabaraani with a acceptable isnaad, takes precedence. This hadeeth
has difficult words, which I have reported and explained in the book Fadl an-Nabi
(Excellence of the Prophet (sallallaahu 'alaihi wa sallam)") by Abul Hasan ibn al-Faaris.
Some Shaafi'is have said that if a man took an oath to send the best salaah on the Prophet
(sallallaahu 'alaihi wa sallam), the way to fulfil his oath would be to say, "O Allaah! send
prayers on Muhammad every time the rememberers remember him or the heedless fail to
remember him"; Nawawi said, "The one which is most fitting to be designated as correct
is that one should say: O Allaah! send prayers on Muhammad, and on the family of
Muhammad, as you sent prayers on Ibraaheem ..." Several of the later scholars have
replied to this by saying that in neither of the two ways mentioned above is there
anything to prove which is superior as regards narration, but as regards the meaning, then
the former is clearly superior. This issue is well-known in the books of fiqh, and of all the
scholars of fiqh who addressed this issue, without exception, in none of their words does
the word sayyid appear. Had this additional word been commendable, it would not have
escaped all of them, leaving them ignorant of it. All good is in following what is narrated,
and Allaah knows best."
Ibn Hajr's view of the unacceptability of describing the Prophet (sallallaahu 'alaihi wa
sallam) as sayyid during the salaah on him in accordance with the Qur'aanic order, is also
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that of the Hanafi scholars. It is the view which must be adhered to, for it is a true
indication of love for him, (sallallaahu 'alaihi wa sallam);
﴾3:31﴿ ُ ‫ُّون هَّللا َ فَاتَّبِعُونِي يُحْ بِ ْب ُك ُم هَّللا‬

َ ‫قُلْ إِ ْن ُك ْنتُ ْم تُ ِحب‬
"Say: If you do love Allaah, then follow me: Allaah will love you." [Surah Al-'Imran,
3:31]
Because of this, Imaam Nawawi said in Rawdah at-Taalibeen (1/265), "The most
complete salaah on the Prophet (sallallaahu 'alaihi wa sallam) is: O Allaah! send your
prayers on Muhammad ..." etc., corresponding to type no. 3 given, in which there is no
mention of sayyid!
4) It should be known that types nos. 1 and 4 are the ones which the Messenger of Allaah
(sallallaahu 'alaihi wa sallam) taught his Companions when they asked about the manner
of salaah on him, so this has been used as evidence that these are the best ways of doing
the salaah on him, for he would not choose anything for them or himself except the best
and noblest. Imaam Nawawi, as mentioned, endorsed (in Rawdah at- Taalibeen) that if a
man were to take an oath to do the best possible salaah on the Prophet (sallallaahu 'alaihi
wa sallam), this could not be fulfilled except in these ways.
Subki has given another reason: whoever does salaah with those types has made salaah
on the Prophet (sallallaahu 'alaihi wa sallam) with certainty, and whoever does so with
other words is in doubt whether or not he has performed the prayers as requested. This is
because they said, "How do we send prayers on you?" and he replied, "Say: ...", thus
defining their salaah on him as their saying such-and-such. This was mentioned by
Haitami in ad-Darr al-Mandood (25/2); he then said (27/1) that the objective is achieved
with all the types which have occurred in authentic ahaadeeth.
5) It should be known that it is not valid to combine all these way into one way of salaah,
and the same goes for the different tashahhuds given previously. In fact, that would be an
innovation in the religion; the Sunnah is to say different ones at different times, as
Shaikh-ul-Islaam Ibn Taymiyyah has explained in his discussion of the takbeers of the
two 'Eids (Majmoo' al-Fataawaa 29/253/1).
6) 'Allaamah Siddeeq Hasan Khaan says in his book Nuzul al- Abraar bil 'Ilm al-
Ma'thoor min al-Ad'iyah wal-Adhkaar, after giving many ahaadeeth about the excellence
of repeated salaah on the Prophet (sallallaahu 'alaihi wa sallam) (p. 161):
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"There is no doubt that the foremost among the Muslims in sending salaah on him (sall-
Allaahu 'alaihi wa sallam) are the People of Hadeeth and the narrators of the purified
Sunnah, for it is one of their duties in this noble branch of learning to make salaah on him
before every hadeeth, and so their tongues are always engaged in his mention, may Allah
grant him mercy and peace. There is no book of Sunnah or collection of hadeeth, be it a
jaami', musnad, mu'jam, juz', etc., except that it comprises thousands of ahaadeeth; even
one of the least bulky ones, Suyooti's al-Jaami' as-Sagheer, contains ten thousand
ahaadeeth, and the rest of the collections are no different. So this is the Saved Sect: the
body of the People of Hadeeth, who will be the closest among men to the Messenger of
Allaah (sallallaahu 'alaihi wa sallam) on the Day of Resurrection, and the most likely to
be rewarded by his intercession (sallallaahu 'alaihi wa sallam), may my mother and father
be sacrificed for him! This excellence of the People of Hadeeth cannot be surpassed by
anyone unless he does more than what they do, something which is well-nigh impossible.
Therefore, O desirer of good, seeker of salvation, no matter what, you should either be a
muhaddith, or be close to the muhadditheen; do not be otherwise ... for apart from that
there is nothing which will benefit you."
I ask Allaah, Blessed and Exalted, to make me one of these People of Hadeeth, who are
the closest among men to the Messenger of Allaah (sallallaahu 'alaihi wa sallam); perhaps
this book will be a testimony to that. May Allaah shower His mercy on Imaam Ahmad,
who recited:
The religion of Muhammad is in narrations,

The best mounts for a young man are the traditions;
Turn not away from Hadeeth and its people,
For Opinion is night, while Hadeeth is day,
A young man can be ignorant of the guidance ...
Although the sun is shining in all its splendour !
13.06.00.00
Du'aa' in the First Tashahhud
He (sallallaahu 'alaihi wa sallam) also set the guidance of du'aa in this tashahhud as well,
saying, When you sit after every two rak'ahs, then say: All compliments are due to
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Allaah ... (till the end of that supplication, and then said:) ... then he should select of the
supplications what is most pleasing to him.228
13.07.00.00
Standing up for the Third
and then the Fourth Rak'ah
Next, he (sallallaahu 'alaihi wa sallam) would get up for the third rak'ah with takbeer 229,
and he ordered "the one who prayed badly" to do so: Then do that in every rak'ah, as
before.
"When he (sallallaahu 'alaihi wa sallam) stood from the sitting position, he would say
takbeer, and then stand up"230; and "he (sallallaahu 'alaihi wa sallam) would raise his
hands"231 with this takbeer sometimes.
"When he wanted to stand up for the fourth rak'ah, he would say: Allaah is the
Greatest"232, and he ordered "the one who prayed badly" likewise, as before, and "he
(sallallaahu 'alaihi wa sallam) would raise his hands"233 with this takbeer sometimes.
"He would sit up straight on his left foot, at ease, until every bone returned to its proper
place, then stand up, supporting himself on the ground; and he would clench his fists 234:
supporting himself with his hands when standing up."235
He would recite al-Faatihah in both these rak'ahs, and he ordered "the one who prayed
badly" to do that. In Zuhr prayer, he would sometimes add a few aayaat to this, as has
been explained under "Recitation in Zuhr Prayer".
13.08.00.00
Qunoot in the Five Prayers
because of a Calamity
163 | P a g e
"When he (sallallaahu 'alaihi wa sallam) wanted to supplicate against someone, or

supplicate for someone, he would perform qunoot236 in the last rak'ah, after rukoo'; after
having said: Allaah listens to the one who praises Him.237 "He would supplicate
loudly"238, "raise his hands"239, and "those behind him would say: aameen"240.
"He was known to perform qunoot in all five prayers" 241, although "he would only
perform qunoot in them when he supplicated for a people or supplicated against a
people"242. For example, he once said, O Allaah! rescue al-Waleed ibn al- Waleed, and
Salamah ibn Hishaam, and 'Ayyaash ibn Abi Rabee'ah. O Allaah! harden Your
penalty on (the tribe of) Mudar, and cause for it years (of famine) like the years of
Yoosuf. [O Allaah! curse Lahyaan, and Ru'l, and Dhakwaan, and 'Usayyah, who
disobeyed Allaah and His Messenger!]243
Then, "he would say: Allaah is the Greatest when he had finished qunoot and
prostrate."244
13.09.00.00
Qunoot in Witr Prayer
"He (sallallaahu 'alaihi wa sallam) used to perform qunoot in the (odd) rak'ah of the Witr
prayer"245 sometimes246, and "he would perform it before rukoo'."247
He taught al-Hasan ibn 'Ali (radi Allaahu 'anhu) to say [after finishing his recitation in
Witr]:
"O Allaah! guide me among those whom You have guided; and pardon me among
those who You have pardoned; and turn on me in friendship among those on whom
You have turned in friendship; and bless me in what You have bestowed; 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 befriended; [nor is he
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honoured who is Your enemy.] Blessed are You, O Lord, and Exalted. [There is no
place of safety from You except towards You.]"248
----------------------------------------------------------------
175Nasaa'i (1/173) with a saheeh isnaad.
177Abu Daawood & Baihaqi with a good sanad.
178Tayaalisi, Ahmad & Ibn Abi Shaibah. About iqàa', Abu Ùbaidah and others said, "It
is when a man presses his buttocks against the ground, keeps his shins upright, and leans
his hands on the ground, the way a dog does." This is different to the iqàa' between
sajdahs, which is approved in the Sunnah, as covered previously.
179Muslim, Abu Àwaanah & others. It is given in Irwaa' (316).
181Abu Daawood & Nasaa'i with a saheeh sanad. It is as though the meaning is that he
would not separate his elbows from his side, as Ibn al-Qayyim has elucidated in Zaad
al-Maàad.
182Baihaqi & Haakim , who declared it saheeh and Dhahabi agreed. It is given, as well
as the next one, in Irwaa' (380).
183Ahmad & Abu Daawood with a good isnaad.
184Àbdur Razzaaq; Àbdul Haqq declared it saheeh in his Ahkaam (no. 1284 - with my
checking).
185Muslim, Abu Àwaanah & Ibn Khuzaimah. Humaidi (13/1) and Abu Ya`laa (275/2)
added with a saheeh sanad on the authority of Ibn Ùmar: "and this is the shooting of the
devil; no-one will forget when he does this", and Humaidi raised his finger. Humaidi also
said that Muslim bin Abi Maryam said, "A man related to me that in a church in Syria, he
saw images of Prophets depicted like this", and Humaidi raised his finger. This is an
extremely strange remark, but its sanad up to "the man" is saheeh.
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187Abu Daawood, Nasaa'i, Ibn al-Jaarood in al-Muntaqaa (208), Ibn Khuzaimah

(1/86/1-2) & Ibn Hibbaan in his Saheeh (485) with a saheeh sanad. Ibn al-Mulaqqin also
declared it saheeh (28/2), and it has a supporting narration in Ibn Àdi (287/1).
188ibid. About "supplicating with it", Imaam Tahaawi said, "This is evidence that it was
at the end of the prayer." Hence, there is evidence in this that the Sunnah is to continue
pointing and moving the finger until the tasleem, for the supplication is until then. This is
the view of Maalik and others. Imaam Ahmad was asked, "Should a man point with his
finger during prayer?" He replied, "Yes, vigorously." (Mentioned by Ibn Haani in his
Masaa'il of Imaam Ahmad, 1/80). From this, it is clear that moving the finger in
tashahhud is a proven sunnah of the Prophet (sallallaahu àlaihi wa sallam), and it was
practised by Ahmad and other imaams of the Sunnah. Therefore, those who think that it
is pointless and irrelevant and has nothing to do with the Prayer, should fear Allaah, since
because of this, they do not move their fingers although they know it to be an established
sunnah; and they take great pains to interpret it in a way which is inconsistent with the
Àrabic way of expression and contrary to the understanding of the imaams with regard
to it.
The amazing thing is that some of them will defend an imaam on other issues, even if his
opinion conflicts with the Sunnah, with the argument that to point out the imaam's
mistakes inevitably means to taunt and disrespect him. They then forget this and reject
this established sunnah, at the same time mocking at those who practise it. Whether or
not they realise it, their mockery also includes those imaams whom they often defend
wrongly, and who are correct about the Sunnah this time! In fact, they are deriding the
Prophet (sallallaahu àlaihi wa sallam) himself, for he is the one who brought us this
sunnah, and so jeering at it is equivalent to jeering at him. << But what is the reward
for those among you who behave like this except ... >>
As for putting the finger down after pointing, or limiting the movement to the affirmation
(saying laa ilaaha: 'there is no god ...') and negation (saying: illallaahu: '...
except Allaah'), all of that has no basis in the Sunnah; in fact, it is contrary to the Sunnah,
as this hadeeth proves.
Further, the hadeeth that he would not move his finger does not have an authentic isnaad,
as I have explained in Daèef Abi Daawood (175). Even if it were authentic, it is
negatory, while the hadeeth above is affirmatory: the affirmatory takes precedence over
the negatory, as is well-known among the scholars.
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189Ahmad, Bazzaar, Abu Ja`far al-Bukhteeri in al-Amaali (60/1), Àbdul Ghani al-
Maqdisi in his Sunan (12/2) with a hasan sanad, Rooyaani in his Musnad (249/2) &
Baihaqi .
190Ibn Abi Shaibah (2/123/2) with a hasan sanad.
191Ibn Abi Shaibah (12/40/1, 2/123/2) & Nasaa'i . Haakim declared it saheeh and
Dhahabi agreed, and there is a supporting narration for it in Ibn Abi Shaibah.
192Nasaa'i & Baihaqi with a saheeh sanad.
194Baihaqi transmitted it as a narration from Àa'ishah with a good isnaad, as verified by

Ibn al-Mulaqqin (28/2).
195Bukhaari & Muslim. It is given in Irwaa' al-Ghaleel (338).
196Nasaa'i, Ahmad & Tabaraani in Mu`jam al-Kabeer (3/25/1) with a saheeh sanad.
The literal meaning of the hadeeth is evidence for the validity of supplication in every
tashahhud, even the one not adjacent to the tasleem, and this is the view of Ibn Hazm
(rahimahullaah).
197Nasaa'i with a saheeh sanad.
200Ar. tahiyyaat, i.e. "all words which imply peace, sovereignty and eternity, are due
to Allaah." (Nihaayah)
201Ar. salawaat, i.e. "all supplications which are used to glorigy the majesty of
Allaah, for He is fully entitled to them, and none but Him is worthy of them."
(Nihaayah)
202Ar. tayyibaat, i.e. "all good and pure words suitable for praising Allaah, not those
ones incompatible with his attributes with which kings were greeted." (Fath al-
Baari)
167 | P a g e
203meaning seeking of refuge with Allaah and being strengthened by him, since as-
Salaam (Peace) is actually a name of Allaah. Hence, the greeting effectively means:
Allaah be a watcher and safeguard over you. Similarly, it is said, "Allaah be with you",
i.e. in His safeguarding, help and favour.
204A term for all the good continuously emanating from Allaah.
205Bukhaari, Muslim, Ibn Abi Shaibah (1/90/2), Siraaj & Abu Ya`laa in his Musnad
(258/2). It is given in Irwaa' (321).
Ibn Masòod's statement, "We said: Peace be on the Prophet" clarifies that the
Companions (radi Allaahu ànhum) used to say, "Peace be on you, O Prophet" in
tashahhud while the Prophet (sallallaahu àlaihi wa sallam) was alive, but when he died,
they ceased to do that, instead saying, "Peace be on the Prophet". Undoubtedly, this was
with the endorsement of the Prophet (sallallaahu àlaihi wa sallam); this is supported by
the fact that Àa'ishah (radi Allaahu ànhaa) would similarly teach the tashahhud in
prayer with "Peace be on the Prophet", as transmitted by Siraaj in his Musnad (9/1/2) &
Mukhlis in al-Fawaa'id (11/54/1) with two saheeh isnaads from her.
Ibn Hajar says, "This addition shows clearly that they used to say 'Peace be on you, O
Prophet', addressing him directly during his life, but when the Prophet (sallallaahu àlaihi
wa sallam) died, they stopped addressing him and mentioned him in the third person
instead, saying 'Peace be on the Prophet'." He also says in a different place, "Subki said in
Sharh al-Minhaaj, after mentioning this narration from Abu Àwaanah only, 'If this
is authentically-reported from the Companions, it proves that after his time, it is not
compulsory to address the Prophet (sallallaahu àlaihi wa sallam) directly in the greeting
of peace, so one says: Peace be on the Prophet.' (Ibn Hajar continues:) This is authentic
without doubt (i.e. because it is established in Sahih al-Bukhaari ), and I have also found
strong support for it:- Àbdur Razzaaq said: Ibn Juraij informed me: Àtaa' informed me
that the Companions used to say 'Peace be on you, O Prophet' while the Prophet
(sallallaahu àlaihi wa sallam) was alive, but after he died, they would say 'Peace be on
the Prophet', and this is a saheeh isnaad. As for Saèed bin Mansoor's narration from Abu
Ùbaidah bin Àbdullaah bin Masòod, who reported from his father that the Prophet
(sallallaahu àlaihi wa sallam) taught them the tashahhud, and then he (Àbdullaah bin
Masòod) said it (the tashahhud); Ibn Àbbaas said: We used to say 'Peace be on you, O
Prophet' only while he was alive, to which Ibn Masòod replied, 'This is how we were
taught, and this is how we teach it', it would appear that Ibn Àbbaas said this as a matter
of discussion but Ibn Masòod did not accept. However, the narration of Abu Ma`mar
(i.e. the narration of Bukhaari ) is more authentic, since Abu Ùbaidah did not hear
168 | P a g e
(ahaadeeth) from his father, and furthermore, the isnaad up to Abu Ùbaidah is weak."
(End of quote from Ibn Hajar)
These words of Ibn Hajar have been quoted by several scholars in their analysis, e.g.
Qastalaani, Zarqaani, Lucknowi, etc. They all chose to give his words without
commenting further. This discussion is treated more fully in al-Asl.
206Muslim, Abu Àwaanah, Shaafiì & Nasaa'i .
207see next note.
208These two additions have been proved to be part of the tashahhud from the Prophet
(sallallaahu àlaihi wa sallam). Ibn Ùmar did not add them of his own accord (far is he
above such a thing! ); in fact, he learnt them from other Companions who reported them
from the Prophet (sallallaahu àlaihi wa sallam), and he then added them to the tashahhud
which he heard from the Prophet (sallallaahu àlaihi wa sallam) directly.
209Abu Daawood & Daaraqutni, who declared it saheeh.
210Muslim, Abu Àwaanah, Abu Daawood & Ibn Maajah.
211Maalik & Baihaqi with saheeh isnaads. Although this hadeeth is mawqoof, it is
effectively marfoo`, for it is known that this sort of thing is not said from personal
opinion, since it were so, it would be no better than any other sayings of dhikr, as Ibn
Àbdul Barr has said.
*NB: In none of the types of tashahhud is there the addition: wa maghfiratuhu (...
"and His forgiveness"), so one should not be accustomed to it. Hence some of the Salaf
rebuked it, as the following narrations show:
Tabaraani (3/56/1) reported with a saheeh isnaad from Talhah bin Musarrif, who said:
Rabee` bin Khaitham added during tashahhud, "... and His blessings, and His
forgiveness"! So Àlqamah said, "We stop where we were taught: Peace be upon
you, O Prophet, and also the mercy of Allaah and His blessings"; Àlqamah was actually
following the example of his teacher Àbdullaah bin Masòod (radi Allaahu ànhu), from
whom it is authentically-reported that he was teaching a man the tashahhud: when he got
to "I bear witness that there is no (true) god except Allaah ...", the man said: "alone, He
has no partner", to which Àbdullaah said, "He is so, but we stop at where we were
taught." (Transmitted by Tabaraani in Mu`jam al-Awsat, no. 2848, with a saheeh
isnaad.)
169 | P a g e
212Abu Àwaanah in his Saheeh (2/324) & Nasaa'i .
213They had said, "O Messenger of Allaah, we have been taught how to send peace on
you (i.e. in tashahhud), but how do we send prayers on you? He said, "Say: O Allaah!
send prayers on Muhammad ..." etc. Thus he did not specify one tashahhud to the
exclusion of another, so there is evidence here to establish sending prayers on him in the
first tashahhud also. This is the way of Imaam Shaafiì, as in the text of his book al-
Umm, and it is held to be correct by his companions, as Nawawi has explained in al-
Majmoo` (3/460) and supported in Rawdah Taalibeen (1/263). It is also the view of
Wazeer bin Hubairah al-Hanbali in al-Ifsaah, as Ibn Rajab ha quoted and strongly
supported in Dhail Tabaqaat (1/280). Many ahaadeeth exist about sending prayers
on him (sallallaahu àlaihi wa sallam) in tashahhud; in none of them is there any such
specification mentioned. In fact, these ahaadeeth are general, hence including every
tashahhud, and I have given them in al-Asl as ta`leeq, but not in the main text, for they do
not satisfy our conditions for authenticity. However, they do support each other in
meaning, and those who reject and oppose this have no authentic evidence to use as
proof, as I have detailed in al-Asl. Similarly, to say that adding anything to "O
Allaah! send prayers on Muhammad" is makrooh has no basis in the Sunnah, nor is there
any convincing proof for it. In fact, we see that whoever says this does not implement the
previous instruction of the Prophet (sallallaahu àlaihi wa sallam), "Say: O Allaah! send
prayers on Muhammad, and on the family of Muhammad ..." ; there is more to this
discussion in al-Asl.
214One of the earliest views about the meaning of "sending prayers on the Prophet
(sallallaahu àlaihi wa sallam)" is that of Abu al-Àaliyah (with reference to Surah al-
Ahzaab, 33:56), "Allaah's sending prayers on his Prophet means His exalting him and
raising his rank; the angels' and others' sending prayers means their seeking this from
Allaah, and here it is meant asking the prayers to be increased, not asking for the original
prayer in itself." Ibn Hajar quoted this in Fath al-Baari, and went on to refute the
widespread notion that the Lord's prayer on someone is His Mercy; Ibn al-Qayyim also
clarified this in Jalaa' al-Afhaam, leaving little scope for further comment.
215from barakah: growth, increase. Hence this supplication secures for Muhammad
the good which Allaah granted to the family of Ibraaheem, continual, established good, as
well as its multiplying and increase.
216Ahmad & Tahaawi with a saheeh sanad.
217see next note.
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218These two additions are conclusively found in Bukhaari, Tahaawi, Baihaqi, Ahmad &
Nasaa'i . They also exist via different routes of narration in other types of this
supplication (see nos. 3,7), and so do not be confused by Ibn al-Qayyim's view in
Jalaa' al-Afhaam (p. 198), following in the footsteps of his great teacher Ibn
Taymiyyah in al-Fataawaa (1/16), "There is no authentic hadeeth with the phrases
'Ibraaheem' and 'the family of Ibraaheem' together"; here, we have shown you such
authentic ahaadeeth. Ibn al-Qayyim's error is further established by the fact that he
himself declared no. 7 saheeh, which contains what he denied above!
219Bukhaari, Muslim, Humaidi (138/1) & Ibn Mandah (68/2), who said, "There is
consensus on this hadeeth being authentic."
220Ahmad, Nasaa'i & Abu Ya`laa in his Musnad (44/2) with a saheeh sanad.
221Muslim, Abu Àwaanah, Ibn Abi Shaibah (2/132/1) & Abu Daawood; Haakim
declared it saheeh.
222Bukhaari, Nasaa'i, Tahaawi, Ahmad & Ismaaèel al-Qaadi in Fadl as-Salaah àlaa
Nabi sallallaahu àlaihi wa sallam (p. 28 1st ed., p. 62 2nd ed. with my checking).
223Bukhaari, Muslim & Nasaa'i.
224Nasaa'i, Tahaawi, Abu Saèed bin al-Àrabi in al-Mu`jam (79/2) with a saheeh
sanad. Ibn al-Qayyim gave its source as Muhammad bin Ishaaq as-Siraaj in Jalaa'
al-Afhaam (pp. 14-15) and then declared it saheeh. This wording includes both
'Ibraaheem' and 'the family of Ibraaheem', something overlooked by both Ibn al-Qayyim
& his teacher Ibn Taymiyyah, as explained above.
225 Abu Daawood & Ahmad with a saheeh isnaad.
226 a famous grammarian and scholar of the Àrabic language of the second century AH.
227which is preserved in the Zaahiriyyah Library in Damascus.
228 Nasaa'i, Ahmad & Tabaraani with various isnaads from Ibn Masòod - the details are
given in as-Saheehah (878) - and there is a supporting hadeeth of Ibn az-Zubair in
Majma` az-Zawaa'id (2/142).
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230Abu Ya`laa in his Musnad (284/2) with a good isnaad. It is given in Silsilah
al-Ahaadeeth as-Saheehah (604).
232ibid.
233Abu Àwaanah & Nasaa'i with a saheeh sanad.
234literally, "as one who kneads dough."
235Harbi in Ghareeb al-Hadeeth; its meaning is found in Bukhaari and Abu

Daawood. As for the hadeeth, he forbade that a man should support himself with his hand
when getting up during prayer", it is munkar and not authentic, as I have explained in
Silsilah al-Ahaadeeth ad-Daèefah (967).
236Qunoot: carries several meanings, e.g. humility, devotion. What is meant here is the
special supplication while standing during prayer.
237Bukhaari & Ahmad.
238ibid.
239Ahmad & Tabaraani with a saheeh sanad. To raise the hands in qunoot is the
madhhab of Ahmad and also Ishaaq bin Raahawaih, cf. Marwazi's Masaa'il (p. 23).
As for wiping the face with the hands, it is not reported in this position, and is thus an
innovation; as for outside of prayer, it is not authentically-reported: all that has been
transmitted in this regard is either weak or very weak, as I have shown in Daèef Abi
Daawood (262) & Silsilah al-Ahaadeeth as-Saheehah (597). This is why
Ìzz bin Àbd as-Salaam said in one of his fatwas, "Only an ignorant person does it." See
Appendix 8.
240Abu Daawood & Siraaj ; Haakim declared it saheeh, and Dhahabi & others agreed.
241Abu Daawood, Siraaj & Daaraqutni with two hasan sanads.
242Ibn Khuzaimah in his Saheeh (1/78/2) & Khateeb in Kitaab al-Qunoot with a
saheeh sanad.
243Bukhaari & Ahmad; the addition is in Muslim.
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244Nasaa'i, Ahmad, Siraaj (109/1) & Abu Ya`laa in his Musnad with a good sanad.
245Ibn Nasr & Daaraqutni with a saheeh sanad.
246We have said, "... sometimes" because the Companions who narrated the Witr prayer
did not mention the qunoot in it, whereas had the Prophet (sallallaahu àlaihi wa sallam)
done so always, they would have all mentioned it. However, Ubayy ibn Ka`b alone
narrated the qunoot in Witr, so this shows that he used to do it sometimes. Hence, this is
evidence that qunoot in Witr is not obligatory (waajib), and this is the opinion of the
majority of scholars. For this reason, the researching Hanafi scholar, Ibn al-Humaam,
recognised in Fath al-Qadeer (1/306,359,360) that the view of it being obligatory is
feeble and not substantiated by evidence. This shows his fairness and lack of party-spirit,
for this view which he has supported is contrary to his madhhab !
247Ibn Abi Shaibah (12/41/1), Abu Daawood, Nasaa'i in Sunan al-Kubraa (218/1-
2), Ahmad, Tabaraani, Baihaqi & Ibn Àsaakir (4/244/2) narrated this, along with the
supplication after it, with a saheeh sanad. Ibn Mandah narrated the supplication only in
Tawheed (70/2) with a different, hasan sanad. Its takhreej is also given in Irwaa'
(426).
248Ibn Khuzaimah (1/119/2) & also Ibn Abi Shaibah etc., as for the last hadeeth.
*NB: Nasaa'i adds at the end of the qunoot: wa sall-Allaahu àla-n-Nabiyy

al-Ummiyy ("may Allaah send prayers on the Unlettered Prophet"), related with a
weak isnaad; among those who declared it daèef are Ibn Hajar al-Àsqalaani & Zurqaani.
Therefore, we have not included it in our system of combining acceptable narrations. Ìzz
bin Àbd as-Salaam said in al-Fataawaa (66/1,1962), "To send prayers on the
Messenger of Allaah (sallallaahu àlaihi wa sallam) in qunoot is not authentic, nor is it
fitting to add to the Messenger of Allaah (sallallaahu àlaihi wa sallam)'s prayer in any
way." This view of his shows that he did not widen the argument by including the idea of
bidàh hasanah ("good" innovation), as some of the later scholars are prone to doing !
However, it is proved in the hadeeth about Ubayy bin Ka`b leading the people during the
Ramadaan night prayers that he used to send prayers on the Prophet (sallallaahu àlaihi
wa sallam) at the end of the qunoot, and that was during the reign of Ùmar (radi Allaahu
ànhu) - transmitted by Ibn Khuzaimah in his Saheeh (1097). Similarly is proved from
Abu Haleemah Muàadh al-Ansaari, who also used to lead them during Ùmar's rule -
transmitted by Ismaaèel al-Qaadi (no. 107) & others, so this addition is justified by the
practice of the Salaf, and it is thus not fitting to categorically state that this addition is an
innovation. Allaah knows best.
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14.00.00.00
The Final Tashahhud
The Obligation of this Tashahhud
Next, after completing the fourth rak'ah, he (sallallaahu 'alaihi wa sallam) would sit for
the last tashahhud. He would instruct regarding it, and do in it, just as he did in the first
tashahhud, except that "he would sit mutawarrikan"249, "with his left upper thigh on the
ground, and both his feet protruding from one (i.e. the right) side." 250 "He would have his
left foot under his (right) thigh and shin" 251, "his right foot upright"252 or occasionally "he
would lay it along the ground."253 "His left palm would cover his (left) knee, leaning
heavily on it."254 [see diagram - qss]
He set the example of sending prayers on him (sallallaahu 'alaihi wa sallam) in this
tashahhud, as in the first tashahhud; the ways of sending prayer on him (sallallaahu 'alaihi
wa sallam) narrated have been given in that section.
14.01.00.00
The Obligation of Sending
Prayers on the Prophet(saws)
in this Tashahhud
Once, "he (sallallaahu 'alaihi wa sallam) heard a man supplicating in his prayer without
glorifying the majesty of Allaah Exalted, nor sending prayers on the Prophet (sallallaahu
'alaihi wa sallam), so he said: This man has been hasty." He then called him and said to
him and others, "When one of you prays, he should begin with the praise of his Lord,
Sublime and Mighty, and his exultation, and then send prayers (in one narration: he
should send prayers) on the Prophet (sallallaahu 'alaihi wa sallam), and then
supplicate as he wishes."255
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Also, "he heard a man glorifying and praising Allaah, and sending prayers on the Prophet
(sallallaahu 'alaihi wa sallam) in prayer, so the Messenger of Allaah (sallallaahu 'alaihi
wa sallam) said to him: Supplicate, and you will be answered; ask, and you will be
given."256
14.02.00.00
The Obligation to Seek Refuge
from Four Things before Supplicating
He (sallallaahu 'alaihi wa sallam) used to say, "When one of you has finished the [last]
tashahhud, he should seek refuge with Allaah from four things; [saying:
O Allaah! I truly seek refuge with You] from the punishment of Hellfire, and from
the punishment of the grave, and from the trials of living and dying, and from the
evil [trials] of the False Christ. [Then he should supplicate for himself with what occurs
to him.]"257 - "He (sallallaahu 'alaihi wa sallam) would supplicate with it in his own
tashahhud."258
Also, "he used to teach the Companions (radi Allaahu 'anhum) this the way he taught
them Soorahs of the Qur'aan."259
14.03.00.00
Supplication before the Salaam
& its various types
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He (sallallaahu 'alaihi wa sallam) used to use different supplications in his prayer 260,
supplicating with different ones at different times; he also endorsed other supplications,
and "ordered the worshipper to select of them what he wishes."261 They are:
1.
"O Allaah! truly I seek refuge with You from the punishment of the grave,
and I seek refuge with you from the trials of the False Christ, and I seek
refuge with You from the trials of living and dying. O Allaah! truly I seek
refuge with You from sin262 and burden263."264
2.
"O Allaah! truly I seek refuge with You from the evil of what I have done, and
from the evil of what I have not done265 [yet].266
3.
"O Allaah! call me to account with an easy reckoning."267
4.
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"O Allaah! [I ask you], by Your knowledge of the Unseen, and Your control
over the creation: give me life as long as You know that life is best for me, and
take me when death is best for me. O Allaah! I also ask of You fear of You, in
secret and in open; I ask of You the word of Truth (in one narration: Wisdom)
and justice in anger and in pleasure; I ask of You moderation in poverty and
affluence; I ask of You joy which does not fade; I ask of You pleasure [which
does not pass away, nor that] which ceases; I ask of You contentment with
Your decree; I ask of You coolness of life after death; I ask of You the delight
of looking towards Your Face; and [I ask of You] eagerness towards meeting
You, not in harmful adversity, nor in misleading afflictions. O Allaah! adorn
us with the decoration of eemaan, and make us those who guide and are
guided.268
5. He taught Abu Bakr as-Siddeeq (radi Allaahu 'anhu) to say:
"O Allaah! indeed I have wronged myself greatly, and none can forgive sins
except You, so forgive me out of Your forgiveness, and have mercy on me.
Truly, You are the Oft- Forgiving, the Most Merciful."269
6. He instructed 'Aa'ishah (radi Allaahu 'anhaa) to say:
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"O Allaah! indeed I ask of You all Good, [the imminent and the far-off,] that
of it which I know and that which I do not know. I seek refuge with You from
all Evil, [the imminent and the far-off,] that of it which I know and that which
I do not know. I ask of You (in one narration: O Allaah! indeed I ask of You)
the Garden, and whatever saying or deed which brings one near to it; I seek
refuge with You from the Fire, and (from) whatever saying or deed which
brings one near to it. I ask of You (in one narration: O Allaah! indeed I ask of
You) [the] good of what was asked of You by Your slave and messenger
[Muhammad; and I seek refuge with You from evil of what Your slave and
messenger Muhammad (sallallaahu 'alaihi wa sallam) sought refuge with
You]. [I ask of You] that whatever You have decreed for me, its result [for
me] be beneficial.270
7. He said to a man, What do you say during the prayer? He replied, "I bear witness
(i.e. do the tashahhud), then I ask Allaah for the Garden, and I seek refuge with
Him from the Fire. However, by Allaah, there is no murmuring 271 as good as yours
or that of Mu'aadh." So he said, Our murmuring is like yours.272
8. He heard a man saying in his tashahhud:
"O Allaah! indeed I ask of You, O Allaah (in one narration: by Allaah), the
One, the Only, the Absolute, Who begets not and nor is He begotten, and
there is none like Him, that You forgive me my sins; indeed You are the Oft-
Forgiving, Most Merciful.
On this, he (sallallaahu 'alaihi wa sallam) said, He has been forgiven, he has been
forgiven.273
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9. He heard another man say in his tashahhud:
"O Allaah! Indeed, I ask of You, by the fact that to You belongs all Praise;
there is no (true) god except You, [You alone, You have no partners;] the
Bestower of Favours; [O] Originator of the Heavens and the Earth; O One
that is Full of Majesty and Honour; O Living One, O Eternal One; [indeed I
ask of You] [the Garden, and I seek refuge with You from the Fire]. [So the
Prophet (sallallaahu 'alaihi wa sallam) said to his Companions, Do you know with
what he has supplicated? They said, "Allaah and His Messenger know best." He
said, By Him in Whose Hand is my soul,] he has supplicated Allaah with His
Mighty (in one narration: Mightiest) name274, with which if He is supplicated,
He answers, and with which if He is asked, He gives.275
10.One of the last things he would say between the tashahhud and the tasleem would
be:
"O Allaah! Forgive me what I have done in the past, and what I will do in the
future, and what I have concealed, and what I have done openly, and what I
have exceeded in, whatever You know about more know than I. You are the
Bringer-Forward, and You are the Delayer, there is no (true) god except
You."276
----------------------------------------------------
249Bukhaari.
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250ibid. As for two-rakàh prayers such as Fajr, the Sunnah is to sit muftarishan. This
difference in detail is documented from Imaam Ahmad, cf. Ibn Hani's Masaa'il of Imaam
Ahmad (p. 79).
251Abu Daawood & Baihaqi with a saheeh sanad.
253ibid.
254ibid.
255Ahmad, Abu Daawood, Ibn Khuzaimah (1/83/2) & al-Haakim , who declared it
It should be known that this hadeeth proves that salaah (sending prayers) on the Prophet
(sallallaahu àlaihi wa sallam) in this tashahhud is obligatory, due to the command about
it. This opinion was taken by Imaam Shaafiì and by Imaam Ahmad in the later of the
two narrations from him, and before them by several Companions, as well as other people
of knowledge. Because of this, Aajuri said in Shareeàh (p. 415): "He who does not send
prayers on the Prophet (sallallaahu àlaihi wa sallam) in the final tashahhud must repeat
the prayer." Hence, those who label Imaam Shaafiì as being alone and odd in his opinion
on this, are not being just, as the faqeeh Haitami has explained in Darr al-Mandood
(sections 13-16).
256Nasaa'i with a saheeh sanad.
257Muslim, Abu Àwaanah, Nasaa'i & Ibn al-Jaarood in al-Muntaqaa (27). It is given in
Irwaa' (350).
258Abu Daawood & Ahmad with a saheeh sanad.
260We have not said, "... in his tashahhud" because the text is "... in his prayer", not
specifying either tashahhud or anything else. Hence, it covers all positions suitable for
supplication, e.g. prostration and tashahhud; the instruction to supplicate in these two
postures has been mentioned.
261Bukhaari & Muslim. Athram said, "I asked Ahmad: 'With what (words) should I
supplicate after tashahhud ?' He said, 'As has been narrated.' I said, 'Didn't the Messenger
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of Allaah (sallallaahu àlaihi wa sallam) say, "Then he should select whichever

supplication he likes" ?' He said, 'He should select out of what has been narrated.' I
repeated the question: he said, 'From what has been narrated'." This was quoted by Ibn
Taymiyyah (Majmoo` al-Fataawaa 69/218/1), who endorsed it, adding, "Hence,
'whichever supplication' refers to the supplications which Allaah loves, not to any
supplication ..."; later he said, "Hence, it is best to say: (one should supplicate) with the
approved, established supplications, and these are what have ben narrated and those that
are beneficial." This is so, but to recognise which supplications are indeed beneficial
depends on authentic knowledge, and this is rarely found among the people, so it is best
to stick to the supplications quoted, especially when they include what the worshipper
wishes to request. Allaah knows best.
262ma'tham: what causes a man to sin, or the sin itself.
263maghram: burden; here it means debt, as proved by the rest of the hadeeth, in which
Àa'ishah said, "Someone said to him, `Why do you seek refuge from maghram, so often,
O Messenger of Allaah ?' He replied, Truly, when a man becomes indebted, he speaks
and lies, and he promises and breaks his promise.
265i.e. from the evil of the bad actions I have done, and from the evil of not doing good
actions.
266Nasaa'i with a saheeh sanad & Ibn Abi Àasim in his as-Sunnah (no. 370 - with my
checking); the addition is from the latter.
267Ahmad & Haakim who declared it saheeh and Dhahabi agreed.
268Nasaa'i & al-Haakim who declared it saheeh and Dhahabi agreed.
270Ahmad, Tayaalisi, Bukhaari in al-Adab al-Mufrad, Ibn Maajah & Haakim who
declared it saheeh and Dhahabi agreed. I have given its takhreej in Silsilah al-Ahaadeeth
as-Saheehah (1542).
271dandanah: to speak such the intonation is audible, but the words are
incomprehensible - in the case, the quiet words of supplication. The final statement
means, "Our words are like yours."
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272Abu Daawood, Ibn Maajah & Ibn Khuzaimah (1/87/1) with a saheeh isnaad.
273Abu Daawood, Nasaa'i, Ahmad & Ibn Khuzaimah; Haakim declared it saheeh and
Dhahabi agreed.
274This is tawassul (a seeking of approach) to Allaah through His most beautiful names
and attributes, and this is what Allaah the Exalted commands: "To Allaah belong the
most beautiful names, so call on Him by them." (A`raaf 7:180). As for seeking to
approaching Allaah through other things, e.g. for so-and-so's sake, or by so-and-so's right,
status, dignity, etc., there is text from Imaam Abu Haneefah (rahimahullaah) and his
companions that such a practice is at least disliked (makrooh); in general it is prohibited
(haraam). Therefore, it is a pity that one sees most of the people, among them many
shaikhs, totally neglecting the approved tawassul, - you will never hear them approaching
Allaah this way - but they are well-versed in innovated forms of tawassul, which are at
the very least debatable, as though no other way is allowed! Shaikh-ul-Islaam Ibn
Taymiyyah has composed an extremely good essay on this subject entitled Tawassul and
Waseelah ("Approaching Allaah, and the Means of doing so"), which should be
consulted, for it is very important, and there is little to compare with it in its coverage.
There is also my article Tawassul - its types and its rules, which is also important in its
subject-matter and format, and also refutes some of the latest misconceptions advanced
by contemporary doctors of religion. May Allaah guide us and them.
275Abu Daawood, Nasaa'i, Ahmad, Bukhaari in al-Adab al-Mufrad, Tabaraani & Ibn
Mandah in Tawheed (44/2, 67/1, 70/1-2) with saheeh isnaads.
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15.00.00.00
The Tasleem (Salutation of Peace)
Next, "he (sallallaahu 'alaihi wa sallam) would salute to his right:
Peace and Allaah's Mercy be on you [such that the whiteness of his right cheek was
visible,], and on his left:
Peace and Allaah's Mercy be on you [such that the whiteness of his left cheek was
visible]."277
Sometimes, he would add to the greeting on the right:
... and His blessings (be on you).278
"When he said:
Peace and Allaah's Mercy be on you to his right, he would sometimes shorten the
greeting on his left to:
Peace be on you.279
Sometimes, "he would salute once only, [
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Peace be on you] [in front of his face, turning to his right side a bit,] [or a little]."280
"They used to gesture with their hands when saluting to the right and left; when the
Messenger of Allaah (sallallaahu 'alaihi wa sallam) saw them, he said, 'What is the
matter with you, gesturing with your hands as if they are the tails of wild horses?!
When one of you salutes, he should look towards his companion and not indicate
with his hand.' [So when they prayed with him, they did not gesture.] (In one narration:
It is enough for each of you to place his hand on his thigh, and then salute his
brothers who are on his right and left).281
15.01.00.00
The Obligation of the Tasleem
He (sallallaahu 'alaihi wa sallam) used to say, ... it (the prayer) is exited by the tasleem.282
This is the last of what has been possible to compile regarding the description of the
Prophet's prayer (sallallaahu 'alaihi wa sallam) from the takbeer to the tasleem: I hope
that Allaah will make it sincerely for His Face, Full of Honour, and a guide to the Sunnah
of His kind and merciful Prophet.
Glorified be Allaah, and Praised. Glorified be You, O Allaah, and Praised. I bear witness
that there is no true god except You. I seek forgiveness from You and repent to You.
O Allaah! send prayers on Muhammad, and on the family of Muhammad, and send
blessings on Muhammad, and on the family of Muhammad, as You sent prayers on
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Ibraaheem and the family of Ibraaheem; You are indeed Worthy of Praise, Full of
Glory.283
---------------------------------------------------------------
277Abu Daawood, Nasaa'i & Tirmidhi, who declared it saheeh.
278Abu Daawood & Ibn Khuzaimah (1/87/2) with a saheeh sanad. Àbdul Haqq also
declared it saheeh in his Ahkaam (56/2), as did Nawawi & Ibn Hajar. It was also
transmitted via another route by Àbdur Razzaaq in his Musannaf (2/219), Abu Ya`laa in
his Musnad (3/1253), Tabaraani in Mu`jam al-Kabeer (3/67/2) and Mu`jam al-Awsat (no.
4476 - my numbering) & Daaraqutni .
279Nasaa'i, Ahmad & Siraaj with a saheeh sanad.
280Ibn Khuzaimah, Baihaqi, Diyaa' in al-Mukhtaarah & Àbdul Ghani al-Maqdisi in his
Sunan (243/1) with a saheeh isnaad; Ahmad, Tabaraani in Mu`jam al-Awsat (32/2),
Baihaqi, Ibn al-Mulaqqin (29/1) and Haakim, who declared it saheeh and Dhahabi
agreed. Its takhreej is given in Irwaa' al-Ghaleel under hadeeth no. 327.
281Muslim, Abu Àwaanah, Siraaj, Ibn Khuzaimah & Tabaraani.
*NB: The Ibaadiyyah have distorted this hadeeth: their scholar Rabee` has related it in
his unreliable Musnad with a different wording to justify their view that raising the hands
with takbeer invalidates the Prayer! That wording is false, as I have explained in ad-
Daèefah (6044).
282Haakim & Dhahabi declared it saheeh; it has already been given in full under the
opening "Takbeer".
283 The first supplication is the fullest form of the duàa' known as kaffaarah al-majlis
(expiation of the gathering); "he who says it in a gathering of Remembrance (of
Allaah), it will be like a seal to stamp it with, and he who says it in a gathering of
vain talk, it will be an expiation for it" - authentically related by Haakim and Tabaraan.
The second supplication is, of course, from the Sunnah of sending peace and mercy on
the Messenger. These two supplications are thus the best way of implementing the
following Islamic guideline: "No people sit in a gathering in which they do not
mention Allaah, nor send prayers on the Prophet, without it being a source of regret
for them; if Allaah wishes, He will punish them, or if He wishes, he will forgive
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them" - authentically related by Tirmidhi, Haakim & Ahmad. See Shaykh Albaani's
Silsilah al-Ahaadeeth as-Saheehah (74-81) for details.
16.00.00.00:Addendum
All that has been mentioned of the description of the Prophet's prayer (sallallaahu 'alaihi
wa sallam) applies equally to men and women, for there is nothing in the Sunnah to
necessitate the exception of women from any of these descriptions; in fact, the generality
of his statement (sallallaahu 'alaihi wa sallam), "Pray as you have seen me praying",
includes women.
This is the view of Ibraaheem an-Nakh'i, who said, "A woman's actions in the prayer are
the same as a man's" - transmitted by Ibn Abi Shaibah (1/75/2), with a saheeh sanad from
him.
Also, Bukhaari reported in at-Taareekh as-Sagheer (p. 95) with a saheeh sanad from
Umm ad-Dardaa', "that she used to sit in her prayer just as a man sits, and she was a
woman of understanding."
The hadeeth about the indimaam (tucking up) of a woman in prostration, and that she is
in that regard not like a man, is mursal and not authentic. Abu Daawood transmitted it in
al- Maraaseel on the authority of Yazeed ibn Abi Habeeb.
As for what Imaam Ahmad has reported, as in his son 'Abdullaah's Masaa'il, from Ibn
'Umar, that he used to instruct his wives to sit cross-legged in prayer, its sanad is not
authentic, for it contains 'Abdullaah ibn 'Umar al-'Amri, who is a da'eef (weak) narrator.
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17.00.00.00:Appendix 1
The Weakness of the Ahaadeeth endorsing
ikhtilaaf (disagreement, differing)
from: Silsilah al-Ahaadeeth ad-Daèefah wa'l-Mawdooàh (58-62) by Shaykh al-Albaani
1) "The disagreement
among my ummah is a mercy."
a) Laa Asla Lahu (Baseless). The muhadditheen have tried to find an isnaad for it but
have not found one, to the extent that Suyooti said in his al-Jaami` as-Sagheer, "Perhaps
it was collected in one of the books of the huffaadh which did not reach us"!
This suggestion is very far-fetched, since it would mean that some of the sayings of the
Prophet (sallallaahu àlaihi wa sallam) have been lost to the ummah forever, something
which is not permissible for a Muslim to believe.
Manaawi quoted Subki as saying, "It (i.e. the saying) is not known to the muhadditheen
and I cannot find any isnaad for it, whether saheeh, daèef or mawdoo`", and this was
endorsed by Shaykh Zakareeyyah al-Ansaari in his notes on Tafseer al-Baidaawi [92/2].
Further, the meaning of this hadeeth is also incorrect as shown by the verifying scholars,
hence Ibn Hazm says in al-Ihkaam fi Usool al-Ahkaam [5/64] after indicating that it is
not a hadeeth,
"This is one of the most incorrect sayings possible, since if ikhtilaaf were a mercy, then
agreement would be a punishment, something which no Muslim would say, because there
can only be agreement or disagreement, and there can only be mercy or punishment."
More of Ibn Hazm's words are quoted below.
b) It contradicts the Qur'an, which has condemned ikhtilaaf in many places.
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2) "My Companions are like the stars:

whichever of them you follow
you will be rightly-guided."
Mawdoo` (Fabricated). Related by Ibn Àbdul-Barr in Jaami` Bayaan al-Ìlm [2/91] &
Ibn Hazm in al-Ihkaam [6/82] via the route:
Sallaam ibn Sulaim, who said: al-Haarith ibn Ghisseen narrated to us from al-A`mash
from Abu Sufyaan from Jaabir from the Prophet (sallallaahu àlaihi wa sallam).
Ibn Àbdul-Barr said, "Proof cannot be established with this isnaad because al-Haarith
ibn Ghisseen is majhool (unknown)"; Ibn Hazm said, "This is a fallen narration. Abu
Sufyaan is weak; al-Haarith ibn Ghisseen is Abu Wahb ath-Thaqafee; Sallaam ibn
Sulaimaan narrated fabricated ahaadeeth - this is one of them without a doubt."
To judge this hadeeth on Sallaam ibn Sulaim - also known as Sallaam ibn Sulaimaan - is
better, for he is agreed to be daèef; in fact, Ibn Khiraash said about him, "An utter liar"
and Ibn Hibbaan said, "He narrated fabricated ahaadeeth."
As for Abu Sufyaan, he is not weak as Ibn Hazm said, but rather he is reliable as Ibn
Hajar has said in at-Taqreeb, and Muslim narrates from him in his Saheeh.
Al-Haarith ibn Ghisseen is unknown as Ibn Hazm said, as did Ibn Àbdul Barr, even
though Ibn Hibbaan does mention him in ath-Thiqaat (The Reliable Narrators)
Hence, Ahmad said, "This hadeeth is not authentic", as quoted in al-Muntakhab

[10/199/2] of Ibn Qudaamah.
As for the saying of Sha`raani in al-Meezaan [1/28], "This hadeeth, although debatable in
the eyes of the muhadditheen, is nevertheless authentic in the eyes of the people of
Kashf", it is completely false and whimsical, and is not to be given any significance! This
is because authenticating ahaadeeth by way of Kashf ("unveiling", while in a state of
trance) is a wicked innovation of the Sufis, and depending upon it leads to the
authentication of false, baseless ahaadeeth such as this one. This is because, even at the
best of times, Kashf is like opinion, which is sometimes correct and sometimes wrong -
and that is if no personal desires enter into it! We ask Allaah to save us from it and from
everything He is not pleased with.
Similar narrations to the above are as follows:

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2.1) "The example of my Companions is that of the stars: he who follows any of
them will be rightly-guided."
Mawdoo` (Fabricated). Related by Qudaaì (109/2) via:
Ja`far ibn Àbdul Waahid, who said: Wahb ibn Jareer ibn Haazim informed us from his
father from al-A`mash from Abu Salih from Abu Hurairah from The Prophet (sallallaahu
àlaihi wa sallam).
One of the muhadditheen, either Ibn al-Muhibb or Dhahabi, wrote in the margin, "This
hadeeth is not at all authentic", i.e. it is fabricated: the flaw in it is Ja`far here, about
whom Daaraqutni said, "He used to fabricate ahaadeeth"; Abu Zuràh said, "He narrated
baseless ahaadeeth"; Dhahabi gave some hadeeth because of which he disparaged him,
among them being this one, and then said, "This is one of his calamities!"
2.2) "Whatever you are given from the Book of Allaah is to be acted upon; there is
no excuse for anyone to leave it. If it is not in the Book of Allaah, then (act upon) a
previous example (sunnah) of mine. If there is no previous example (sunnah) of
mine, then (act upon) what my Companions say: verily, my Companions are of the
station of the stars in the sky, so whichever of them you take, you will be guided, and
the disagreement of my Companions is a mercy for you."
Mawdoo` (Fabricated). Collected by Khateeb in al-Kifaayah fi Ìlm ar-Riwaayah [p.48]

and also by Abul-Àbbaas al-Asamm in the his Hadeeth (no. 142), & Ibn 'Asaakir
[7/315/2] by way of:
Sulaimaan ibn Abi Kareemah from Juwaibir from ad-Dahhaak from Ibn Àbbaas from
The Prophet (sallallaahu àlaihi wa sallam).
This isnaad is daèef jiddan (very weak).
About Sulaimaan ibn Abi Kareemah, Ibn Abi Haatim [2/1/138] reported from his father
about him, "He is weak in hadeeth."
Juwaibir is Ibn Saèed al-Azadee, and is matrook (abandoned) as Daaraqutnee, Nasaaì

and others have said, and Ibn al-Madeeni declared him to be very weak.
Dahhaak is Ibn Muzaahim al-Hilaalee, and he did not meet Ibn Àbbaas.
Ìraaqi quoted the last part of the hadeeth in his Takhreej of Ghazaali's Ihyaa' Ùloom ad-
Deen [1/25] and then said, "Its isnaad is daèef."
189 | P a g e
The isnaad is actually very weak due to what we have mentioned about Juwaibir, as
Sakhaawi said in al-Maqaasid . In meaning, however, the hadeeth is fabricated, as is clear
from what has preceeded and what will follow.
Suyooti quoted the hadeeth in its entirety at the begining of his treatise Jazeel al-
Mawaahib fi Ikhtilaaf al-Madhaahib from the narration of Bayhaqi in al-Madkhal, and
Dailami related it from this route, as occurs in al-Mawdooàat of Àli al-Qaari [p.19].
Once you know this, then the saying of Suyooti in his aforementioned treatise is very
strange: "... and this hadeeth contains several points to note; among them his (sallallaahu
àlaihi wa sallam) informing of the disagreements between the madhaahib in non-
fundamental matters, and that is one of his miracles, since it is information about the
Unseen; also, his being pleased with that and approving of it, since he described it as a
mercy, and that the burdened person may choose whichever of them he wishes."
It could be said to him: first establish the throne, and then sit. What he has mentioned
about the choice is false: it is not possible for the Muslim to cling to it and act upon its
generality, since it leads to breaking away from the restrictions of the Shareeàh, as is not
hard to see. See also the discussion under 2.4 below.
2.3) "I asked my Lord about that which my Companions would disagri about after
me, so Allaah inspired me: O Muhammad! Your Companions are to Me of the
station of the stars in the sky - some are brighter than others; so whoever takes from
any of them in those matters where they have differed, then to Me, he is upon
guidance."
Mawdoo` (Fabricated). Reported by Ibn Battah in al-Ibaanah [4/11/2], Khateeb, Nizam

al-Malik in al-Amaali [13/2], Diyaa' in al-Muntaqaa àn Masmooàatihi bimaroo [116/2]
& Ibn Àsaakir [6/303/1] by way of:
Nuàim ibn Hammaad, who said: Àbdur-Raheem ibn Zaid narrated to us from his father
from Saèed ibn al-Musayyib from Ùmar ibn al-Khattaab from the Prophet (sallallaahu
àlaihi wa sallam).
This isnaad is mawdoo`.
Nuàim ibn Hammaad is weak: Ibn Hajar said, "He makes many mistakes."
About Àbdur-Raheem ibn Zaid al-Àmmee, al-Bukhaari said, "He was abandoned"; Abu
Haatim said, "His ahaadeeth are abandoned: he is unacceptable in hadeeth - he used to
undermine his father by narrating disasters from him"; Ibn Maèen said, "He was an utter,
filthy liar."
190 | P a g e
About his father, Zaid al-Àmmi ibn al-Hawaaree, Ibn Sa`d said, "He was weak in
hadeeth."
Suyooti recorded this hadeeth in al-Jaami` as-Sagheer through the narration of Sijizzi in
al-Ibaanah and Ibn Àsaakir from Ùmar; Manaawi said in his commentary on al-Jaami`
as-Sagheer :
Ibn al-Jawzi said in his al-Ìlal, "This is not authentic. Nuàim has been disparaged; Ibn
Maèen has described Àbdur-Raheem as an utter liar; it says in al-Meezaan: This
hadeeth is false."
2.4) "Verily, my Companions are like the stars: so if you accept any of their sayings,
you will be guided."
Mawdoo` (Fabricated). Ibn Àbdul-Barr reports it in muàllaq (suspended, i.e. an

incomplete chain of narrators at the collector's end) form and Ibn Hazm reports it from
him; the complete chain was provided by Àbd ibn Humaid in al-Muntakhab min al-
Musnad (86/1):
Ahmad ibn Yoonus informed me: Abu Shihaab al-Hannaat narrated to us, from Hamzah
al-Jazree, from Naafee`, from Ibn Ùmar from the Prophet (sallallaahu àlaihi wa sallam).
Also, Ibn Battah narrated it in al-Ibaanah [4/11/2] by another chain from Abu Shihaab.
Ibn Àbdul-Barr said, "This isnaad is not authentic; no one acceptable as proof has
reported it from Naafee`."
This Hamzah is Ibn Abi Hamzah; Daaraqutni said about him, "Matrook (abandoned)";
Ibn Àdi said, "His narrations are mostly fabricated"; Ibn Hibbaan said, "He would be
alone in narrating things which are fabricated from reliable narrators, to such an extent
that it is as if he did so deliberately - it is not permissible to narrate from him"; Dhahabi
quoted some of his fabricated ahaadeeth in al-Meezaan, this being one of them.
Ibn Hazm said in al-Ihkaam (6/83), after declaring that this hadeeth (no. 2, with all its
versions) is undoubtedly a lie since it also contradicts many aayaat of the Qur'aan, e.g.
Najm (53:3-4), Nisaa' (4:82), Anfaal (8:46), the following:
"... therefore, it is absurd that the Messenger (sallallaahu àlaihi wa sallam) would
command us to follow every view expressed by the Companions, may Allaah be pleased
with them all, for there were among them those who permitted something while others
prohibited it: if the above were the case, trading in intoxicants would be permissible if
191 | P a g e
one followed Samurah ibn Jundub; it would be permissible for someone fasting to eat
snow if one followed Abu Talhah, but prohibited by following others beside him; to not
take a bath due to incomplete intercourse would be obligatory if one followed Àli,
Ùthmaan, Talhah, Abu Ayyoob and Ubayy ibn Ka`b, but prohibited if one followed
Àa'ishah and Ibn Ùmar; all these examples have been related to us with authentic chains
of narration."
He then went on to explain at length some opinions expressed by Companions in which

they were wrong about the Sunnah, both during the lifetime of the Prophet (sallallaahu
àlaihi wa sallam) and after his death. He then said (6/86),
"So how can it be allowable to blindly follow the opinions of people who make mistakes
as well as get it right?!"
Before that, he had explained, under the heading Differing Condemned (5/64), the error
of those who say, "Disagreement is a mercy", using as evidence the hadeeth, "My
Companions are like the stars: whichever of them you follow, you will be rightly-
guided", by clarifying that the hadeeth is a lie for several reasons:
(i) it is not authentic with regard to its chain of narration;
(ii) further, the Prophet (sallallaahu àlaihi wa sallam) could not have commanded us to
follow something which he himself had declared erroneous at times; e.g. he pointed out
Abu Bakr's mistake in interpreting a dream, Ùmar's error in another interpretation, and
Abus-Sanaabil's going wrong in a verdict he gave; hence, it is not possible for him to
order us to follow someone mistaken;
(iii) the Prophet (sallallaahu àlaihi wa sallam) never spoke falsehood; his words were
always truth: the comparison with the stars is clearly flawed, since for example, if
someone intends to travel a certain route directed by the stars in the constellation of
Capricorn, but instead follows the stars in Cancer, he will not be correctly-guided, but
will stray far away from the correct path and err tremendously; therefore, it is obviously
false to say that following any star will guide one correctly.
Ibn al-Mulaqqin gave a summarised version of Ibn Hazm's words in his al-Khulaasah
[2/175], endorsed it and ended his discussion of the hadeeth saying: Ibn Hazm said,"This
is an invented, fabricated, false narration, not correct at all."
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18.00.00.00:Appendix 2
The authentic Hadith:
"You are right in some of it and wrong in some of it."
from: Saheeh al-Bukhaari, Book of Dreams, English translation of the meanings by Dr.
Muhammad Muhsin Khan
Narrated Ibn Àbbaas (Allaah be pleased with him):
A man came to Allaah's Messenger (sallallaahu àlaihi wa sallam) and said, "I saw in a
dream, a cloud having shade. Butter and honey were dropping from it and I saw the
people gathering it in their hands, some gathering much and some little. And behold,
there was a rope extending from the earth to the sky, and I saw that you held it and went
up; then, another man held it and went up and (after that) another (third) man held it and
went up, and then another (fourth) man held it, but it broke and then got connected
again." Abu Bakr said, "O Allaah's Messenger! Let my father be sacrificed for you! By
Allaah, allow me to interpret this dream." The Prophet (sallallaahu àlaihi wa sallam) said
to him, Interpret it. Abu Bakr said, "The cloud with shade symbolises Islaam, and the
butter and the honey dropping from it symbolises the Qur'aan, it's sweetness and some
people learning much of the Qur'aan while some a little. The rope which is extended from
the sky to the earth is the Truth which you (the Prophet (sallallaahu àlaihi wa sallam) are
following. You follow it and Allaah will raise you high with it, and then another person
will follow it and will rise up with it and then another man will follow it but it will break
and then it will be connected for him and he will rise up with it. O Allaah's Messenger!
Let my father be sacrificed for you! Am I right or wrong?" The Prophet (sallallaahu
àlaihi wa sallam) replied, You are right in some of it and wrong in some of it. Abu
Bakr said, "O Allaah's Prophet! By Allaah, you must tell me in what I was wrong." The
Prophet (sallallaahu àlaihi wa sallam) said, Do not swear.
(Related by Bukhaari and Muslim, and also by Abu Daawood, Tirmidhi, Daarimi, Ibn
Maajah, Ibn Abi Shaibah and Ahmad.)
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19.00.00.00:Appendix 3
"The one who prayed badly"
(radi Allaahu ànhu)
In Hadeeth and Fiqh literature, this term refers to the Companion mentioned in the
following hadeeth of Saheeh al-Bukhaari (Book of Prayer, English translation by Dr.
Muhammad Muhsin Khan); many other narrations of this incident are found in the
various collections of hadeeth, and provide an important source of instructions from the
Prophet (sallallaahu àlaihi wa sallam) regarding the correct way to pray:
Narrated Abu Hurairah (radi Allaahu ànhu):
The Messenger of Allaah (sallallaahu àlaihi wa sallam) entered the mosque and a person
followed him. The man prayed and then went to the Prophet (sallallaahu àlaihi wa
sallam) and greeted him; he returned the greeting and said (to him), Go back and pray,
for you have not prayed. The man went back and prayed in the same way as before, and
then returned and greeted the Prophet (sallallaahu àlaihi wa sallam), who said, Go back
and pray, for you have not prayed, three times. The man said, "By Him Who sent you
with the Truth, I cannot do so any better than this, so please teach me." He said, When
you stand for the Prayer, say takbeer and then recite what is easy for you from the
Qur'aan (from what you know by heart); then bow until you feel at ease in rukoo`;
then raise your head and stand up straight, then prostrate until you feel at ease in
sajdah; then sit with calmness until you feel at ease, and do likewise in all your
prayers.
[further narrations of this hadeeth found in the other works of Hadeeth such as Sunan Abi
Daawood, etc. contain further details.]
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20.00.00.00:Appendix 4
The weakness of the hadith
about placing the hands below the navel.
from Irwaa' al-Ghaleel (353) & Ahkaam al-Janaa'iz ( p. 118), by Shaykh al-Albaani
Abu Daawood (756), Daaraqutni (107), Baihaqi (2/310), Ahmad in his son Àbdullaah's
Masaa'il (62/2) and also in Zawaa'id al-Musnad (1/110), and Ibn Abi Shaiba (1/156/1)
transmitted:
àn Àbd ar-Rahmaan ibn Ishaaq àn Ziyaad ibn Zaid as-Siwaa'i àn Abu Juhaifah àn
Àli (radi Allaahu ànhu), who said, "It is from the Sunnah during the prayer to place one
palm on the other, below the navel."
This is a daèef (weak) sanad due to Àbd ar-Rahmaan ibn Ishaaq (al-Waasiti al-Koofi),
who is weak (see below). On top of that, it has idtiraab (shakiness) in it, for he has
narrated it:
1. once àn Ziyad àn Abu Juhaifa àn Àli (as above);
2. once àn Nu`man ibn Sa`dàn Àli (transmitted by Daaraqutni and Baihaqi); and
3. once àn Siyaas Abul Hakam àn Abu Waa'il, who said, "Abu Hurairah said: It is
from the Sunnah ..." (transmitted by Abu Dawood [758] and Daaraqutni).
The Weakness of
A'bdur Rahman ibn Ishaq Al-Kufi
in the eyes of the Imams of Hadith
1. Abu Daawood said, "I heard Ahmad ibn Hanbal declaring Àbd ar-Rahmaan ibn
Ishaaq al-Koofi daèef (weak)." [This is why Imaam Ahmad did not accept this
hadeeth of his, for his son Àbdullaah said, "I saw that when praying, my father
placed his hands, one on the other, above the navel."]
2. Nawawi said in Majmoo` (3/313), and also in Sharh Saheeh Muslim and
elsewhere, "They (the scholars of hadeeth) agree in declaring this hadeeth weak,
because it is a narration of Àbd ar-Rahmaan ibn Ishaaq al-Waasiti, who is a daèef
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(weak) narrator, as agreed upon by the Imaams of Jarh and Ta`deel (Authentication
and Disparagement of reporters)."
3. Zaylaì said in Nasb ar-Raayah (1/314), "Baihaqi said in al-Ma`rifah: Ìts isnaad
is not firm, for it is a unique narration of Àbd ar-Rahmaan ibn Ishaaq al-Waasiti,
who is matrook (abandoned)'."
4. Ibn Hajar said in Fath al-Baari (2/186), "It is a weak hadeeth."
What further points to its weakness is that contrary to it has been narrated on the
authority of Àli with a better isnaad: the hadeeth of Ibn Jareer al-Dabbi àn his father,
who said, "I saw Àli (radi Allaahu ànhu) holding his left arm with his right on the wrist,
above the navel" - this isnaad is a candidate for the rank of hasan; Baihaqi (1/301)
firmly designated it to be hasan, and Bukhaari (1/301) designated it with certainty while
giving it in an abridged, ta`leeq form.
What is authentic from the Prophet (sallallaahu àlaihi wa sallam) with respect to the
position of the hands is that they should be on the chest; there are many ahaadeeth about
this, among them is one on the authority of Taawoos, who said, "The Messenger of
Allaah (sallallaahu àlaihi wa sallam) used to place his right arm on his left arm, and
clasp them firmly on his chest during prayer" - transmitted by Abu Daawood (759) with a
saheeh isnaad. Although this is mursal, it is enough as proof for all scholars, with all their
various opinions regarding the Mursal Hadeeth, since it is saheeh as a mursal isnaad and
has also been related as mawsool in many narrations; hence, it is valid as proof for all.
Some of the supporting narrations are as follows:
1. from Waa'il ibn Hujr: "That he saw the Prophet - sallallaahu àlaihi wa sallam - put
his right hand upon his left and place them upon his chest." Reported by Ibn
Khuzaimah in his Saheeh (Nasb ar-Raayah, 1/314) and reported by Baihaqi in his
Sunan (2/30) with two chains of narration which support each other.
2. from Qabeesah ibn Hulb, from his father who said:
"I saw the Prophet (sallallaahu àlaihi wa sallam), leave [after completing the
Prayer] from his right and his left, and I saw him place this upon his chest -
Yahyaa (Ibn Sa'eed) described the right (hand) upon the left above the joint."
Reported by Ahmad (5/226) with a chain of narrators who are of the standard set
by Muslim except for Qabeesah, but he is declared reliable by 'Ijli & Ibn Hibbaan;
however, no one narrates from him except Simaak ibn Harb about whom Ibn al-
Madeeni and Nasaa'i say: "Unknown" and Ibn Hajar says in Taqreeb: "He is
`Maqbool' [i.e. acceptable only if supported]." The hadeeth of one such as him are
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hasan as supporting narrations, and therefore Tirmidhi said after quoting the part of
this hadeeth concerning taking the left hand with the right, "It is a hasan hadeeth."
So these are three ahaadeeth which show that the Sunnah is to place the hands on the
chest, and one who comes across them will not doubt that together they are sufficient to
prove this.
21.00.00.00:Appendix 5
The Weakness of the Hadeeth
condemning Recitation behind the Imaam
from: Silsilah al-Ahaadeeth ad-Daèefah wal-Mawdooàh (568-570) by Shaykh al-
Albaani
1-"He who recites behind the imaam

his mouth is filled with fire."
Mawdoo` (Fabricated). Ibn Taahir quoted it in Tadhkirah al-Mawdooàat (p.93), and
said, "The isnaad contains Ma'moon ibn Ahmad al-Harawi, an utter liar who used to
narrate fabrications." More of his description is given in hadeeth 2 below. Ibn Hibbaan
mentioned this hadeeth under his name in ad-Duàfaa (The Weak Narrators) and Dhahabi
regarded it as one of his calamities!
Some Hanafis have been deceived by this hadeeth, arguing on its basis that any recitation
behind the imaam is totally haraam! Abul Hasanaat al-Luknawi said in at-Ta`leeq al-
Mumajjid àlaa Muwatta` Muhammad (p. 99), "It was mentioned by the author of
Nihaayah and by others as marfoo` with the wording, `_there is a burning coal in his
mouth', and it is totally baseless."
He had said before that, "In no saheeh marfoo` hadeeth is there a forbiddance of reciting
al-Faatihah behind the imaam; all that they quote as marfoo` regarding this is either
baseless or not authentic", and had then mentioned this hadeeth with both wordings as an
example.
The people of knowledge, both past and present, have differed regarding recitation
behind the imaam, taking one of three views:
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1. That recitation in loud and quiet prayers is obligatory.

2. That silence in loud and quiet prayers is obligatory.
3. That there be recitation in quiet, but not in loud, prayers.
This last view is the most balanced and closest to the truth, for in it, all the evidences can
be accommodated such that none of them is rejected totally. It is the view of Maalik and
Ahmad, and has also been prefered after analysis by some Hanafis, including Abul
Hasanaat al-Luknawi in his aforementioned book.
Another example of Ma'moon al-Harawi's inventions is the following:
2- "He who raises his hands during the prayer,

there is no prayer for him."
Mawdoo` (Fabricated). Ibn Taahir quoted it in Tadhkirah al-Mawdooàat (p. 87), and
said, "The isnaad contains Ma'moon ibn Ahmad al-Harawi, an utter liar who used to
fabricate ahadeeth."
Dhahabi said about him, "He brought calamities and disgraceful reports. He invented
ahaadeeth, this being one of them, and related them apparently on the authority of reliable
narrators."
It is clear to me from the ahaadeeth which Ma'moon al-Harawi has invented that he is a
bigoted zealot of the Hanafi Madhhab, for all the ahaadeeth mentioned under his
descriptions (in books of narrators) revolve around supporting Imaam Abu Haneefah and
insulting Imaam Shaafiì; amongst them is this one: a clear insult to the Shaafiì view,
which approves the raising of the hands on going down into rukoo` and rising from it
(which is the truth without doubt), while obviously backing the Hanafi view which says
that this is makrooh. This disgusting man was not even satisfied with the position of his
Madhhab that raising the hands was makrooh: he even went to the extent of inventing this
hadeeth, in order to propagate amongst the people that raising the hands actually
invalidates the prayer!
Perhaps he also intended to support Makhool's narration from Abu Haneefah that he said,
"He who raises his hands during prayer, his prayer is ruined", a narration which deceived
Ameer Kaatib al-Itqaani, who compiled a treatise on the basis of it to argue the
invalidation of the prayer by the raising of the hands! Similarly deceived was the one
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who trod his path and ruled that it was not permissible for Hanafis to pray behind
Shaafiìs because the latter raise their hands! While all along, this narration from Abu
Haneefah is utterly false, as Àllaamah Abul Hasanaat al-Luknawi has verified in al-
Fawaìd al-Bahiyyah fi Taraajum al-Hanafeeyyah (pp. 116, 216-7).
Shaikh Àli al-Qaari quoted this hadeeth in al-Mawdooàt and then said (p. 81), "This
hadeeth was fabricated by Muhammad b. Ùkaashah al-Kirmaani, may Allaah disgrace
him." Later (p. 129), he quoted Ibn al-Qayyim as saying, "It is fabricated."
This is contrary to what has been established (above) that the fabricator was al-Harawi; if
it is proved, than perhaps one of them stole it from the other!
We can see from all this what lack of heed to the Sunnah, and abandonment of
verification of narrations from the Prophet (sallallaahu àlaihi wa sallam) and the
Imaams, can do!
NOTE: About raising the hands on going into rukoo` and rising from it, many many
ahadeeth have been narrated from the Prophet (sallallaahu àlaihi wa sallam): they are
actually mutawaatir in the eyes of the scholars; in fact, raising the hands with every
takbeer is proven on his authority in many ahadeeth; whereas not raising the hands is not
authentically-related from him except once via Àbdullaah ibn Masòod (radi Allaahu
ànhu), but this is not suitable for putting into practice, for it is naaf (negatory). It is
firmly established, in the eyes of the Hanafis and others, that the muthbit (affirmatory)
takes precedence over the naaf (negatory); this is even when the affirmatory is on its own,
let alone the case when it is a multitude of narrations, as in this issue! On the basis of this
principle, and in the abscence of anything contrary, this renders it binding on them to
adopt the raising of the hands, and not to stick zealously to the Madhhab after the
establishment of proof. However, it is a pity that only a handful of the earlier or later ones
have adopted it, so much so that not raising the hands has become a landmark for them!
Yet another of the inventions of this vile liar, this time a personal insult to Imaam
Shaafiì (Muhammad bin Idrees), is the following:
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3- "There will be a man among my ummah known as

Muhammad bin Idris, who will be more harmful to my
ummah than Iblees, and there will be a man among my
ummah known as Abu Haneefah, who will be the lamp of
my ummah."
Mawdoo` (Fabricated). Ibn al-Jawzi quoted it in al-Mawdooàat(1/457) via:
Ma'moon ibn Ahmad as-Salmi, who said: Ahmad ibn Àbdullaah al-Juwaibaari narrated
to us: Àbdullaah ibn Mi`daan al-Azadi informed us from Anas, as marfoo`;
and then said, "Fabricated; invented by Ma'moon or by Juwaibaari. Haakim mentioned in

Madhkal that it was said to Ma'moon, `Do you not look to Shaafiì and his followers?' So
he said, Àhmad ibn Àbdullaah al-Juwaibaari narrated to us ...' etc., so it becomes
evident from this that he is the fabricator of it."
The following addition appears in Lisaan: "Haakim then said, Ànyone whom Allaah has
granted the least amount of intelligence would testify that a hadeeth such as this is a
fabrication attributed to the Messenger of Allaah (sallallaahu àlaihi wa sallam)'."
The hadeeth does have other routes of narration, but these depend on liars and unknown
reporters. Therefore, it is extremely bizarre that Àllaamah Àyni should incline towards
strengthening the hadeeth with those other routes, and that Shaykh Kawthari should
support him! However, it is no surprise from the latter, for he was notorious for being
submerged in zealousy for Imaam Abu Haneefah (rahimahullaah), even if it entailed
insulting other Imaams; but it is very surprising from Àyni, for he was generally known
not to go to such extremes. The opinion of these two has been refuted, with analysis of
the other routes of narration referred to, in a unique way in Àllaamah Yamaanee's
valuable book, at-Tankeel bi maa fi Ta'neeb al-Kawthari min al-Abaateel (1/20, 446-9).
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22.00.00.00:Appendix 6
Analysis of the Ahaadeeth regarding the saying of

àameen' by the Imaam and the Congregation
from: Silsilah al-Ahaadeeth ad-Daèefah (951-2) by Shaykh al-Albaani
1- "When he said aameen, those behind him would say

aameen, such that there was a lot of noise in the mosque."
There is no basis for the hadeeth with this wording as far as we know. Ibn Hajr said
in Talkhees al-Habeer (p. 90), "I do not find it with this wording, but its meaning is
related by Ibn Maajah in the hadeeth of Bishr ibn Raafi`":
2- "When he recited `Not of those who received Your

anger, nor of those who go astray', he said àameen', such
that those close to him in the first row could hear [and the
mosque trembled with it]."
Daèef (Weak). Related by Ibn Maajah (1/281) & Abu Dawood without the addition
(1/148), both via:
Bishr ibn Raafi` from Abu Àbdullaah, cousin of Abu Hurairah, from Abu Hurairah from
the Prophet (sallallaahu àlaihi wa sallam).
Ibn Hajar said in Talkhees (p. 90), "Bishr ibn Raafi` is weak; the cousin of Abu Hurairah
has been said to be unknown, but Ibn Hibbaan has declared him reliable."
Boosayri said in Zawaa'id (56/1), "This is a weak isnaad; Abu Àbdullaah's condition is
not known; Bishr was declared weak by Ahmad, and Ibn Hibbaan said, 'He narrated
fabrications'."
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Hadeeth 2 only gives a part of the meaning of no. 1, i.e. the saying of aameen by the
imaam alone. As for the aameen of those behind, this could be the reason for the phrase
"the mosque trembled with it (the sound)", but the hadeeth literally implies that the
aameen of the Prophet (sallallaahu àlaihi wa sallam) was the reason for this.
3- "When he finished reciting the Mother of the Qur'aan,

he raised his voice and said ameen'."
Daèef (Weak). Related by Daaraqutni, Haakim & Baihaqi.
All the above sources contain Ishaaq ibn Ibraaheem ibn al-Àlaa' az-Zubaidi, also known
as Ibn Zibreeq, who is weak: Abu Haatim said, "An old man, no harm in him"; Ibn
Maèen described him in good terms; Nasaa'i said, "Not reliable"; Muhammad ibn Àwf
said, "I have no doubt that Ishaaq ibn Zibreeq used to lie." However, this wording is
correct in meaning, for it has a supporting hadeeth of Waa'il ibn Hajar with a saheeh
sanad.
(Since the text of this hadeeth does not imply the aameen of the congregation at all, it is
incorrect to regard it as another version of hadeeth no. 2, as Shawkaani did.)
The only support for no. 1 is what Shaafiì related in his Musnad (1/76) via Muslim ibn
Khaalid from Ibn Juraij from Àtaa', who said:
4- "I used to hear the imaams: Ibn az-Zubair and others

after him would say 'aameen', and those behind would say
àameen', until the mosque echoed."
This has two defects:
(i) The weakness of Muslim ibn Khaalid az-Zanji; Ibn Hajar said, "He was truthful, but
made many errors."
(ii) The ànànah of Ibn Juraij, who was a mudallis; perhaps he actually took it from
Khaalid ibn Abi Anoof, who narrated it from Àtaa' as follows:
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4.1- "I came across two hundred Companions of the Messenger of Allaah (sallallaahu
àlaihi wa sallam) in this mosque (i.e. Masjid al-Haraam, Makkah): when the imaam had
said `Nor of those who go astray', they raised their voices in aameen (in one narration: I
heard the thundering sound of their aameen)."
Related by Baihaqi (2/59) & Ibn Hibbaan in Thiqaat (2/74); the alternative narration is
from the former.
This Khaalid was described by Ibn Abi Haatim (1/2/355-6), but he did not include any
authentication or disparagement. Ibn Hibbaan included him among the reliable narrators,
but Ibn Hibbaan is well-known to be far from rigorous in such cases, so I am not satisfied
that this narration is authentic. This is because if Ibn Juraij indeed took it from him, this
constitutes only one debatable route; if not, we do not know from whom Ibn Juraij took
it. It seems that Imaam Shaafiì himself was not satisfied of the authenticity of this
narration, for his position is contrary to it: he says in al-Umm (1/95), "So when the
imaam completes reciting the Mother of the Book, he says 'aameen', raising his voice so
that those behind may follow him: when he says it, they say it to themselves, but I do not
like them saying it aloud"; had the above narration from the Companions been authentic
in Shaafiì's view, he would not have opposed their action.
Hence, the most correct opinion in this issue appears to be the madhhab of Shaafiì: that
the imaam, but not those following, should say àameen' loudly. Allaah knows best.
But then, I saw that Bukhaari mentioned the text (only) of the narration about Ibn az-
Zubair in his Saheeh (i.e. in muàllaq form), designating it with certainty. Ibn Hajar said
in Fath al-Baari (2/208), "The connecting isnaad has been provided by Àbd ar-Razzaaq
from Ibn Juraij from Àtaa'. He (i.e. Ibn Juraij) said, Ì said to him, "Did Ibn az-Zubair
say aameen at the end of the Mother of the Qur'aan ?" He said, "Yes, and those behind
him also said aameen, until the mosque echoed." He then said, "Verily, aameen is a
supplication".'" This is found in the Musannaf of Àbd ar-Razzaaq (2640/2), and from
this route, in Ibn Hazm's al-Muhallaa (3/364).
In this narration, Ibn Juraij has clarified that he took the narration from Àtaa' face-to-
face, so we are assured of the absence of tadlees, and the narration of Ibn az-Zubair is
established firmly. Similarly is proven from Abu Hurairah; Abu Raafi` said:
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5- "Abu Hurairah used to call to prayer for Marwaan ibn

al-Hakam, stipulating that the latter would not get to `Nor
of those who go astray' unless he knew that Abu Hurairah
had entered the row. So when Marwaan said `Nor of those
who go astray', Abu Hurairah would say àameen',
prolonging it. He also said, `When the aameen of those on
the earth coincides with the aameen of those in the heaven,
they are forgiven'."
Related by Baihaqi (2/59); its isnaad is saheeh.
Hence, since nothing is established from any of the Companions other than Abu Hurairah
and Ibn az-Zubair contrary to their aameen aloud, this must be accepted. Presently, I
know of no narration opposing this. Allaah knows best.
23.00.00.00:Appendix 7
The Two Rakàhs After Witr
from: Silsilah al-Ahaadeeth as-Saheehah (1993) by Shaykh al-Albaani
1) The Messenger of Allaah (sallallaahu àlaihi wa sallam) said, Make the last of your
prayer at night odd (witr).[Related by Bukhaari & Muslim.]
2) Abu Salamah asked À'ishah about the prayer of the Messenger of Allaah (sallallaahu
àlaihi wa sallam). She said, "He performed thirteen rakàhs (in the night prayer): he
observed eight rakàhs and would then observe Witr and then observe two rakàhs
sitting, and when he wanted to bow, he stood up and then bowed down, and then
observed two rakàhs in between the adhaan and iqaamah of the Dawn
Prayer."[Related by Muslim.]
3) Thawbaan said, "We were on a journey with the Messenger of Allaah (sallallaahu
àlaihi wa sallam), when he said, Truly, this journey is an exertion and a burden, so
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when each of you has prayed Witr, he should perform two rakàhs; if he wakes up
(then well and good), otherwise these two will be (the night prayer) for him.
Related by Daarimi (1/374), Ibn Khuzaimah in his Saheeh (2/159/1103) & Ibn Hibbaan
(683) from various routes going back to: Ibn Wahb, who said: Muàawiyah ibn Saalih
narrated to me from Shuraih ibn Ùbaid from Àbd ar-Rahmaan ibn Jubair ibn Nufair
from his father from Thawbaan, who said ...
Ibn Wahb has been backed up by Àbdullaah ibn Saalih, who said: Muàawiyah ibn
Saalih narrated to us ... etc., related by Daaraqutni (p. 177) & Tabaraani in al-Mu`jam al-
Kabeer (1410). Àbdullaah ibn Saalih is a shaykh of Bukhaari, so he can be used as
evidence in supporting others' narrations.
This hadeeth is used as evidence by Imaam Ibn Khuzaimah, "that prayer after Witr is
allowed to whoever wants to pray after it, and that the two rakàhs which the Prophet
(sallallaahu àlaihi wa sallam) used to pray after Witr were not exclusively for him over
his Ummah, for he has ordered us to pray two rakàhs after Witr, an order of
recommendation and preference, not one of obligation and compulsion."
Hence, it is clear to us from this hadeeth (because of his general order to his Ummah) that
the two rakàhs after Witr were not exclusively for him; it seems that the purpose of his
command to make the last prayer at night odd was to prevent neglect of the one odd
rakàh, so this objective is not contradicted by the two rakàhs after it, as established in
his practice and his command. Allaah knows best.
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24.00.00.00:Appendix 8
The Weakness of the Ahaadeeth Mentioning Wiping the
Face with the Hands After Duàa' (Supplication)
From Irwaa' al-Ghaleel (2/178-182) by Shaykh al-Albaani
(1) "The Prophet (sallallaahu àlaihi wa sallam), when he raised his hands in duàa',
he would not put them down until he had wiped his face with them."
Daèef (Weak). Transmitted by Tirmidhi (2/244) & Ibn Àsaakir (7/12/2) via: Hammaad
ibn Ìsa al-Juhani from Hanzalah ibn Abi Sufyaan al-Jamhi from Saalim ibn Àbdullaah
from his father from Ùmar ibn al-Khattaab, who said: ...
Tirmidhi said after it, "This is a saheeh ghareeb hadeeth. We only know it as a hadeeth of
Hammaad ibn Èsa, for he is alone in reporting it; he has few ahaadeeth, but the people
have reported from him."
However, this reporter is weak, as in Taqreeb of Ibn Hajr, who says about him in
Tahdheeb:
Ibn Maèen said, "A good shaikh"1Abu Haatim said, "Weak in Hadeeth"; Abu Daawood
said, "Weak, he reports munkar ahaadeeth"; Haakim and Naqqaash said, "He reports
fabricated ahaadeeth from Ibn Juraij and Ja`far as-Saadiq." He is declared to be weak by
Daaraqutni. Ibn Hibbaan said, "He reports things which are the wrong way round on the
authority of Ibn Juraij and Àbdul Àzeez ibn Ùmar ibn Àbdul Àzeez, such that it
seems to those whose field this is that it is deliberate; it is not permissible to use him as
proof." Ibn Maakoolaa said, "They declare his ahaadeeth to be weak."
Hence, the like of this reporter is very weak, so his ahaadeeth cannot be raised to the
level of hasan, let alone saheeh!
A similar hadeeth is:
"When the Prophet (sallallaahu àlaihi wa sallam) did duàa' and raised his hands,
he would wipe his face with his hands."
Daèef (Weak). Abu Daawood (1492) from Ibn Laheeàh from Hafs ibn Hishaam ibn
Ùtbah ibn Abi Waqqaas from Saa'ib ibn Yazeed from his father.
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This is a weak sanad due to Hafs ibn Hishaam being unknown and the weakness of Ibn
Laheeàh (cf. Taqreeb at-Tahdheeb).
This hadeeth cannot be strengthened by the two routes of narration together due to the
severity in weakness of the first one, which you have seen.
2) "When you call upon Allaah, then supplicate with the palms of your hands, and
do not supplicate with their backs, and when you finish, wipe your face with them."
Daèef (Weak). Related by Ibn Maajah (1181, 3866), Ibn Nasr in Qiyaam al-Lail (p.
137), Tabaraani in Al-Mu`jam al-Kabeer (3/98/1) & Haakim (1/536), from Saalih ibn
Hassaan from Muhammad ibn Ka`b from Ibn Àbbaas (radi Allaahu ànhu) as marfoo`.
This is a weak sanad due to Ibn Hassaan, who is munkar in Hadeeth, as Bukhaari said;
Nasaa'i said, "He is abandoned in Hadeeth"; Ibn Hibbaan said, "He used to have female
singers and listen to music, and he used to narrate fabricated reports on the authority of
trustworthy narrators"; Ibn Abi Haatim said in Kitaab al-Ìlal (2/351), "I asked my father
(i.e. Abu Haatim al-Raazi) about this hadeeth, to which he said: `Munkar'."
Ibn Hassaan has been backed up by Èesaa ibn Maimoon, who also reported it from
Muhammad ibn Ka`b, as related by Ibn Nasr. However, this does not alter anything, since
Ibn Maimoon is similarly weak: Ibn Hibbaan said, "He reports ahaadeeth, all of which
are fabricated"; Nasaa'i said, "Not reliable."
This hadeeth of Ibn Àbbaas is also related by Abu Daawood (1485), and from him
Baihaqi (2/212), via: Àbdul Malik ibn Muhammad ibn Aiman from Àbdullaah ibn
Ya`qoob ibn Ishaaq from someone who narrated to him from Muhammad ibn Ka`b, the
wording being:
"Do not cover the walls. He who looks into the letter of his brother without his
permission, verily he looks into the Fire. Ask Allaah with the palms of your hands,
and do not ask him with their backs, and when you finish, wipe your faces with
them."
This is a weak sanad: Àbdul Malik is declared weak by Abu Daawood; it also contain
the shaikh of Àbdullaah ibn Ya`qoob who is unnamed, and therefore unknown - it is
possible that he may be Ibn Hassaan or Ibn Maimoon, both of whom are mentioned
above.
The hadeeth is also transmitted by Haakim (4/270) via: Muhammad ibn Muàawiyah,
who said that Masaadif ibn Ziyaad al-Madeeni narrated to him that he heard it from
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Muhammad ibn Ka`b al-Qurazi. Dhahabi followed this up by pointing out that Ibn
Muàawiyah was declared to be a liar by Daaraqutni, so the hadeeth is falsified.
Abu Daawood said about this hadeeth, "This hadeeth has been narrated via more than one
route on the authority of Muhammad ibn Ka`b; all of them are feeble."
Raising the hands on doing Qunoot for a calamity is established from the Messenger of
Allaah (sallallaahu àlaihi wa sallam) in his supplication against the polytheists who
killed seventy reciters - transmitted by Imaam Ahmad (3/137) & Tabaraani in Al-Mu`jam
as-Sagheer (p. 111) as the hadeeth of Anas with a saheeh sanad. Similar is proved from
Ùmar and others in the Qunoot of Witr Prayer. However, since wiping the face after
Duàa' al-Qunoot is not quoted at all from the Prophet (sallallaahu àlaihi wa sallam), nor
from any of his Companions, it is an innovation without doubt.
As for wiping the face after duàa' outside of prayer, there are only these two ahaadeeth;
it is not correct to say that they mutually strengthen each other to the rank of hasan, as
Manaawi did, due to the severity of the weakness found in their routes of narration. This
is why Imaam Nawawi said in Majmoo`, "It is not recommended", endorsing Ibn Àbd
as-Salaam, who said, "Only an ignorant person does it."
The view that wiping the face after duàa' is not prescribed is strengthened by the fact
that there are many authentic ahaadeeth about raising the hands in supplication, and in
none of them is there a mention of wiping the face; this shows, Allaah Willing, that it is
unacceptable and not prescribed.
If Ibn Maèen speaks favourably about a narrator, whereas the rest of the scholars declare
him to be weak, then the statement of Ibn Maèen is disregarded, the reason being that he
was known for his strictness and severity in criticism: weak narrators would be very
careful not to reveal their weakness before him; he would therefore pass judgment
accordingly. This explains why he is alone in authenticating the narrator.
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25.00.00.00:Glossary
(of terms as used in this book)
 àn: In Hadeeth, "on the authority of".

 Àsr: the Afternoon Prayer.
 aayah (pl. aayaat): "sign", a verse of the Qur'aan.
 Companion (Ar. Sahaabi): a Muslim who met the Prophet (sallallaahu àlaihi wa
sallam).
 daèef: "weak", inauthentic (narration).
 Deen: the way of life prescribed by Allaah.
 dhikr (pl. adhkaar): "remembrance", words by which Allaah is remembered and
supplicated on doing various actions, including in prayer.
 Fajr: the Dawn Prayer.
 faqeeh (pl. fuqahaa'): a scholar of fiqh, jurist.
 fatwaa (pl. fataawaa): religious verdict.
 fiqh: the understanding and application of Shareeàh (divine law) from its sources.
 hadeeth (pl. ahaadeeth): a saying narrated from the Prophet (sallallaahu àlaihi
wa sallam) (whether authentic or not), regarding his words, actions, or attributes.
 hadeeth qudsi: a narration by the Prophet (sallallaahu àlaihi wa sallam) on behalf
of Allaah.
 Hajj: Pilgrimage to Makkah.
 halaal: permitted under the Shareeàh.
 haraam: prohibited under the Shareeàh.
 hasan: "fine", used for a hadeeth which is authentic but 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 supporting narrations.
 iftiraash: to sit muftarishan.
 ijmaa`: "consensus"; a unified opinion of scholars regarding a certain issue.
 ijtihaad: "exertion"; the process of arising at a reasoned decision by a scholar on
an issue.
 iqàa': "squatting".
 Ìshaa': the Night Prayer.
 isnaad: the chain of reporters for a narrated saying, linking the collector of the
saying with the person quoted.
 istiàadhah: "seeking of refuge" (with Allaah from Shaytaan).
 istighfaar: to seek forgiveness (from Allaah).
209 | P a g e
 madhhab: "position (opinion)" of a scholar.

 Madhhab: "school of thought", the sum total of the legal rulings of the founder of
that Madhhab, as well as those of his students and all scholars who adhered to his
approach.
 maqloob: "reversed", used for the text of a hadeeth in which an expression has
been changed to its opposite, or for an isnaad in which names of reporters have
been interchanged.
 Maghrib: the Sunset prayer.
 makrooh: "disliked"; fiqh terminology denoting an action which is discouraged,
and one is rewarded for abstaining from it.
 marfoo`: "raised"; a narration attributed to the Prophet (sallallaahu àlaihi wa
sallam).
 masaa'il (sing. mas'alah): "that which is asked about"; an issue in fiqh.
 mawdoo`: fabricated, spurious, invented (narration).
 mawqoof: "stopped"; a narration from a Companion.
 mawsool: "connected"; a continuous isnaad.
 muàllaq: "suspended"; a narration in which its collector omits part of the isnaad
to previous authorities.
 mudallis: one who practises tadlees.
 muftarishan: (sitting) on the left foot, which is spread along the ground, with the
right foot upright.
 mufti: one who gives fataawaa.
 muhaddith (pl. muhadditheen): scholar of the science of Hadeeth.
 mujtahid: one who is qualified to pass judgments using ijtihaad.
 munkar: "rejected"; a narration which is inauthentic in itself and also contradicts
other authentic ones.
 muqallid: one who practises taqleed.
 mursal: "loose"; a narration in which a Successor narrates from the Prophet
(sallallaahu àlaihi wa sallam) directly, i.e. omitting the Companion from whom he
heard it.
 mutawaatir: a hadeeth which is narrated by a very large number of reporters, such
that it cannot be supposed that they all agreed on a lie.
 qiyaas: Analogical deduction of Islaamic laws. New laws are deduced from old
laws based on a similarity between their causes.
 qunoot: "devotion"; a special supplication while standing in Prayer.
 radi Allaahu ànhu/ànhaa/ànhum: "May Allaah be pleased with
him/her/them".
 rahimahullaah: "May Allaah bestow His Mercy on him."
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 rakàh: one cycle of standing, bowing and prostrations during Prayer.

 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 supporting narrations.
 Salaf: "previous"; the early Muslims, of the first three eras: the Companions,
Successors, and their successors.
 sallallaahu àlaihi wa sallam: "May Allaah send blessings and peace on him",
used for the Prophet (sallallaahu àlaihi wa sallam).
 sanad: same as isnaad.
 shaadhdh: "unusual"; a narration which is authentic in itself but inconsistent with
other authentic ones.
 shaikh: teacher of a scholar or narrator of hadeeth.
 Shareeàh: The divine code of Law.
 sharh: commentary on, or explanation of, a text other than the Qur'aan.
 Successor (Ar. Taabiì): a Muslim (other than a Companion) who met a
Companion.
 Sunnah: "Example, Practice"; the way of life of the Prophet (sallallaahu àlaihi wa
sallam), consisting of his words, actions and silent approvals. The Sunnah is
contained in the various authentic ahaadeeth.
 sunnah: an action of the Prophet (sallallaahu àlaihi wa sallam).
 surah: a chapter of the Qur'aan.
 sutrah: "screen, covering"; an object ahead of the place of prostration, only
beyond which may anyone pass.
 tadlees: "concealment"; to mask the identity of one's immediate authority in
narration, e.g. by using a less well-known name, or by saying "on the authority
of ..." the next narrator along.
 tafseer: explanation of the words and meanings of the Qur'aan.
 tahajjud: voluntary, recommended prayer between the compulsory prayers of
Ìshaa' and Fajr.
 tahleel: to declare that there is no true deity except Allaah.
 tahmeed: "declare the praise of", esp. to declare the Praise of Allaah.
 ta`leeq: same as muàllaq.
 takbeer: "magnification"; to declare the Greatness of Allaah.
 takhreej: to reference a hadeeth to its source and analyse its isnaads.
 tarjamah: notes about a reporter of Hadeeth.
 tasbeeh: to glorify Allaah, rejecting any imperfections attributed to Him.
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 tashahhud: from shahaadah (to witness); the sitting in Prayer, in which one bears
witness that there is no true god except Allaah, and that Muhammad is His
messenger.
 tasleem: "to send peace on"; the Muslim salutation of peace.
 taqleed: to follow someone's opinion; to follow a Madhhab.
 Ummah: "nation"; the Muslims as a group.
 Ùmrah: the lesser pilgrimage to Makkah.
 Witr: "Odd"; the last prayer at night, consisting of an odd number of rakàhs.
 Zuhr: the post-noon prayer.
26.00.00.00:Author's Bibliography
AUTHOR'S BIBLIOGRAPHY
A) THE QUR'AAN
B) TAFSEER
2. Ibn Katheer (701-774 AH): Tafseer al-Qur'an al-Àzeem, Muhammad Mustafa

publications, 1365.
C) THE SUNNAH
3. Maalik bin Anas (93-179): Al-Muwatta', Daar Ihyaa' Kutub al-Àrabiyyah, 1343.
4. Ibn al-Mubaarak, Àbdullaah (118-181): Az-Zuhd, ms.
5. Muhammad bin al-Hasan Shaibaani (131-189): Al-Muwatta', al-Mustafaa'i, 1297.
6. Tayaalisi (124-204): Al-Musnad, Daa'irah al-Maàarif, Hyderabad Deccan, 1321.
7. Àbd ar-Razzaaq bin Humaam (126-211): Al-Amaali, ms.
8. Humaidi, Àbdullah bin az-Zubair (...-219): Musnad, ms.
9. Ibn Sa`d, Muhammad (168-230): At-Tabaqaat al-Kubraa, Europe.
10. Ibn Maèen, Yahya (...-233): Taareekh ar-Rijaal wal-Ìlal, ms.
212 | P a g e
11. Ahmad bin Hanbal (164-241): Musnad, Al-Matbaàh al-Maymaniyyah, 1313;

Matbaàh al-Maàarif, 1365.
12. Ibn Abi Shaibah, Àbdullah bin Muhammad Abu Bakr (...-235): Musannaf, ms.
13. Daarimi (181-255): Sunan, Matbaàh al-I`tidaal, Damascus, 1349.
14. Bukhaari (194-256): Al-Jaami` as-Saheeh, Al-Matbaàh al-Bahiyya al-Misriyyah,

1348. Printed with its commentary, Fath al-Baaree
15. ------------: Al-Adab al-Mufrad, Matbaàh al-Khalili, India, 1306.
16. ------------: Khalq Afàal al-Ìbaad, Matbaàh al-Ansaar, India.
17. ------------: At-Taareekh as-Sagheer, India.
18. ------------: Juz' al-Qiraa'ah ("Article on Recitation"), printed.
19. Abu Daawood (202-275): Sunan, Al-Matbaàh at-Taaziah, 1349.
20. Muslim (204-261): Saheeh, Muhammad Ali publications.
21. Ibn Maajah (209-273): Sunan, Al-Matbaàh at-Taaziah, 1349.
22. Tirmidhi (209-279): Sunan, ed. Ahmad Shaakir, Halab, 1356.
23. ------------: Shamaa'il Muhammadiyyah, with its commentary by Àli al-Qaari and
Àbd ar-Ra'oof al-Manaawi, Al-Matbaàh al-Adabiyyah, Egypt, 1317.
24. Al-Haarith bin Abi Usaamah (176-282): Musnad - zawaa'iduh, ms.
25. Abu Ishaaq al-Harbi, Ibraaheem bin Ishaaq (198-285):Ghareeb al-Hadeeth (Difficult
words in Hadeeth, ms.
26. Bazzaar, Abu Bakr Ahmad bin Àmr al-Basri (...-292): Musnad - zawaa'iduh,
photocopy.
27. Muhammad bin Nasr (202-294): Qiyaam al-Layl, Matbaàh Rifaah Àamm, Lahore,
1320.
28. Ibn Khuzaimah (223-311): Saheeh, Al-Maktab al-Islaami.
213 | P a g e
29. Nasaa'i (225-303): Sunan - Al-Mujtabaa, Al-Matbaàh al-Maymaniyyah.
30. ------------: as-Sunan al-Kubraa, ms.
31. Al-Qaasim al-Sarqasti (255-302): Ghareeb al-Hadeeth or ad-Dalaa'il, ms.
32. Ibn al-Jaarood (...-307): Al-Muntaqaa, ms., Egypt.
33. Abu Ya`laa al-Mooseeli (...-307): Musnad, ms.
34. Rooyaani, Muhammad bin Haaroon (...-307): Musnad, ms.
35. Siraaj, Abul-Àbbaas Muhammad bin Ishaaq (216-313): Musnad, several vols. of it as
ms. in the Zaahiriyyah Library, Damascus.
36. Abu Àwaanah (...-316): Saheeh, Daa'irah al-Maàarif, Hyderabad Deccan, 1326.
37. Ibn Abi Daawood, Àbdullaah bin Sulaimaan (230-316): Al-Masaahif, ms.
38. Tahaawi (239-321): Sharh Maàani al-Aathaar (Explanation of the meanings of

narrations), Al-Mustafaa'i, India, 1300.
39. ------------: Mushkil al-Aathaar (Difficult words in narrations), Daar al-Maàarif,

India, 1333.
40. Ùqaili, Muhammad bin Àmr (...-322): ad-Duàfaa' (The Weak Narrators), ms.
41. Ibn Abi Haatim (240-327): Al-Jarh wat-Ta`deel (Authentication and Disparagement
of Reporters), India.
42. ------------: Ìlal al-Hadeeth (Defects in Hadeeth), As-Salafiyyah, Egypt, 1343.
43. Abu Ja`far al-Bukhturi, Muhammad bin Àmr ar-Razaaz (...-329): Al-Amaali, ms.
44. Abu Saèed bin al-A`raabi, Ahmad bin Ziyaad (246-340): Mu`jam, ms.
45. Ibn as-Sammaak, Ùthmaan bin Ahmad (...-344): Hadeeth, ms.
46. Abul-Àbbaas al-Asamm, Muhammad bin Ya`qoob (247-346): Hadeeth, ms.
47. Ibn Hibbaan (...-354): Saheeh, Daar al-Maàarif, Egypt.
214 | P a g e
48. Tabaraani (260-360): Al-Mu`jam al-Kabeer, several vols. of it as ms., Zaahiriyyah

Library, Damascus.
49. ------------: Al-Mu`jam al-Awsat min al-jam` bainahu wa bain as-Sagheer, ms.
50. ------------: Al-Mu`jam as-Sagheer, Matbaàh al-Ansaari, Delhi, 1311.
51. Abu Bakr al-Aajuri (...-360): Al-Arbaèen (Forty Hadeeth), ms.
52. ------------: Aadaab Hamlah al-Qur'aan, ms.
53. Ibn as-Sunni (...-364): Àml al-Yawm wal-Laylah, Daa'irah al-Maàarif, India, 1315.
54. Abu ash-Shaikh Ibn Hayyaan (274-369): Tabaqaat al-Isbahaaniyyeen, ms.
55. ------------: Maa rawaahu Abu az-Zubair àn Ghair Jaabir (What Abu az-Zubair
narrated from other than Jaabir), ms.
56. ------------: Akhlaaq an-Nabi sall Allaahu àlaihi wa sallam (Manners of the Prophet),
Egypt.
57. Daaraqutni (306-385): Sunan, India.
58. Khattaabi (317-388): Maàalim as-Sunan, Ansaar as-Sunnah, Egypt.
59. Mukhlis (305-393): Al-Fawaa'id, ms., Zaahiriyyah Library, Damascus.
60. Ibn Mandah, Abu Àbdullaah Muhammad bin Ishaaq (316-395): At-Tawheed wa
Ma`rifah Asmaa' Allaah Taàalaa, ms.
61. Haakim (320-405): Al-Mustadrak, Daa'irah al-Maàarif, Hyderabad, 1340.
62. Tammaam ar-Raazi (330-414): Al-Fawaa'id, 2 complete copies as ms., Zaahiriyyah

Library, Damascus.
63. Sahmi, Hamzah bin Yoosuf al-Jurjaani (...-427): Taareekh Jurjaan (History of
Jurjaan), printed.
64. Abu Nuàim al-Isbahaani (336-430): Akhbaar Isbahaan (Reports from Isbahaan),
printed in Europe.
215 | P a g e
65. Ibn Bushraan (339-430): Al-Amaali, most of its sections, ms., Zaahiriyyah Library,
Damascus.
66. Baihaqi (384-458): as-Sunan al-Kubraa, Daa'irah al-Maàarif, Hyderabad, 1352.
67. ------------: Dalaa'il an-Nubuwwah, ms., Ahmadiyyah Library, Halab.
68. Ibn Àbd al-Barr (368-463): Jaami` Bayaan al-Ìlm wa Fadlih, Al-Matbaàh al-
Muneeriyyah.
69. Ibn Mandah, Abul-Qaasim (381-470): Ar-Radd àlaa man Yunfi al-Harf min al-
Qur'aan, ms., Zaahiriyyah Library, Damascus.
70. Baaji (403-477): Sharh al-Muwatta', printed.
71. Àbd al-Haqq al-Ishbeeli (510-581): Al-Ahkaam al-Kubraa, ms.
72. ------------: Tahajjud, ms.
73. Ibn al-Jawzi (510-597): At-Tahqeeq àlaa Masaa'il at-Ta`leeq, ms.
74. Abu Hafs al-Mu'aadib, Àmr bin Muhammad(516-607): Al-Muntaqaa min Amaali
Abil-Qaasim as-Samarqandi, ms.
75. Àbd al-Ghani bin Àbd al-Waahid al-Maqdisi (541-600): Sunan, ms.
76. Diyaa' al-Maqdisi (569-643): Al-Ahaadeeth al-Mukhtaarah, several vols. of it, ms.,
Zaahiriyyah Library, Damascus.
77. ------------: Al-Muntaqaa min al-Ahaadeeth as-Sihaah wal-Hisaan (Selection of

Authentic Ahaadeeth), ms.
78. ------------: Juz' fi Fadl al-Hadeeth wa Ahlih (Article on the Excellence of Hadeeth
and its People), ms.
79. Mundhiri (581-656): At-Targheeb wat-Tarheeb (Encouragement and Deterrence), Al-

Matbaàh al-Muneeriyyah, Egypt.
80. Zaylaì (...-762): Nasb ar-Raayah (Hoisting of the Flaq), Daar al-Ma'moon, Egypt,
1357.
81. Ibn Katheer (701-774): Jaami` al-Masaaneed, ms.
216 | P a g e
82. Ibn al-Mulaqqin, Abu Hafs Àmr bin Abil-Hasan (723-804): Khulaasah al-Badr al-
Muneer, ms.
83. Ìraaqi (725-806): Tarh at-Tathreeb, Jamìyyah an-Nashr wat-Ta'leef al-Azhariyyah,

1353.
84. ------------: Takhreej of Ghazaali's Ihyaa' Ùloom ad-Deen, Egypt, 1346.
85. Haithami (735-807): Majma` az-Zawaa'id: Husaam ad-Deen al-Qudsi, 1352.
86. ------------: Mawaarid az-Zam'aan fi Zawaa'id Ibn Hibbaan, Muhibb ad-Deen publ.
87. ------------: Zawaa'id al-Mu`jam as-Sagheer wal-Awsat lit-Tabaraani, ms.
88. Ibn Hajr al-Àsqalaani (773-852): Takhreej Ahaadeeth al-Hidaayah, India.
89. ------------: Talkhees al-Habeer, Al-Matbaàh al-Muneeriyyah.
90. ------------: Fath al-Baari, Al-Matbaàh al-Bahiyyah.
91. ------------: Al-Ahaadeeth al-Àaliyaat, ms.
92. Suyooti (889-911): Al-Jaami` al-Kabeer, ms.
93. Àli al-Qaari (...-1014): Al-Ahaadeeth al-Mawdooàh, Istanbul.
94. Manaawi (952-1031): Faid al-Qadeer Sharh al-Jaami` as-Sagheer, Mustafa

Muhammad publ.
95. Zurqaani (1055-1122): Sharh al-Mawaahib al-Ladunniyyah, Egypt.
96. Shawkaani (1171-1250): Al-Fawaa'id al-Majmooàh fil-Ahaadeeth al-Mawdooàh,

India.
97. Àbd al-Hayy Lucknowi (1264-1304): At-Ta`leeq al-Mumajjid àlaa Muwatta'

Muhammad, al-Mustafaa'i, 1297.
98. ------------: Al-Aathaar al-Marfooàh fil-Akhbaar al-Mawdooàh, India.
99. Muhammad bin Saèed al-Halbi (...-...): Musalsalaat, ms.
217 | P a g e
100. Albaani, Muhammad Naasir ad-Deen al-: Takhreej Sifah Salaah an-Nabi, ms., the
original sourcework for this book, in which it is referred to as al-Asl.
101. ------------: Irwaa' al-Ghaleel fi Takhreej Ahaadeeth Manaar as-Sabeel, 8 vols., al-
Maktab al-Islaami, published completely - All Praise be to Allaah.
102. ------------: Saheeh Abi Daawood, incomplete.
103. ------------: Notes on Àbd al-Haqq al-Ishbeeli's Ahkaam, incomplete.
104. ------------: Takhreej of the ahaadeeth of Sharh Àqeedah Tahaawiyyah, al-Maktab

al-Islaami.
105. ------------: Silsilah al-Ahaadeeth ad-Daèefah, 4 vols., al-Maktab al-Islaami.
D) FIQH
106. Maalik bin Anas (93-179): Al-Mudawwanah (Maaliki fiqh), Matbaàh as-Saàadah,
1323.
107. Shaafiì, Muhammad bin Idrees (150-204): Al-Umm (Shaafiì), al-Matbaàh al-
Ameeriyyah, 1321.
108. Marwazi, Ishaaq bin Mansoor (...-251): Masaa'il al-Imaam Ahmad wa Ishaaq bin
Raahawaih, ms.
109. Ibn Haani, Ibraaheem NaisaAburi (...-265): Masaa'il al-Imaam Ahmad, ms.
110. Muzani (175-264): Mukhtasar Fiqh ash-Shaafiì, printed on the margin of al-Umm.
111. Abu Daawood (202-275): Masaa'il al-Imaam Ahmad (Hanbali), al-Manaar, 1353.
112. Àbdullaah bin al-Imaam Ahmad (203-290): Masaa'il al-Imaam Ahmad, ms.
113. Ibn Hazm (384-456): Al-Muhallaa (Zaahiri), al-Matbaàh al-Muneeriyyah.
114. Ìzz bin Àbd as-Salaam (578-660): al-Fataawaa, ms.
115. Nawawi (631-686): Al-Majmoo` Sharh al-Muhadhdhab (Shaafiì), al-Matbaàh al-

Muneeriyyah.
116. ------------: Rawdah at-Taalibeen (Shaafiì), al-Maktab al-Islaami.
218 | P a g e
117. Ibn Taimiyyah (661-728): al-Fataawaa (Independent), Farj ad-Deen al-Kurdi publ.
118. ------------: min Kalaam lahu fit-Takbeer fil-Èedain wa ghairuh (Discussion on

Takbeer in the Two Èid Prayers), ms.
119. Ibn al-Qayyim (691-751): I`laam al-Muwaqqièen (Independent).
120. Subki (683-756): al-Fataawaa (Shaafièe).
121. Ibn al-Humaam (790-869): Fath al-Qadeer (Hanafee), Boolaaq ed.
122. Ibn Àbd al-Haadi, Yoosuf (840-909): Irshaad as-Saalik (Hanbalee), ms.
123. ------------: al-Furoo` (Hanbalee).
124. Suyooti (809-911): Al-Haawi lil-Fataawi (Shaafièe), al-Qudsi.
125. Ibn Nujaim al-Misri (...-970): Al-Bahr ar-Raa'iq (Hanafee), Al-Matbaàh al-
Ìlmiyyah.
126. Sha`raani (898-973): Al-Meezaan (according to the four madhhabs).
127. Haitami (909-973): Ad-Darr al-Mandood fis-Salaah was-Salaam àlaa Saahib al-
Maqaam al-Mahmood, ms.
128. ------------: Asmaa al-Mataalib, ms.
129. Wali-ullah Dehlawi (1110-1176): Hujjat-ullaah al-Baalighah (Independent), al-

Muneerah.
130. Ibn Àabideen (1151-1203): Footnotes on ad-Darr al-Mukhtaar (Hanafee), Istanbul.
131. ------------: Footnotes on al-Bahr ar-Raa'iq (Hanafee).
132. ------------: Rasm al-Mufi (Hanafee).
133. Àbd al-Haqq (1264-1304): Imaam al-Kalaam feemaa yataàllaq bil-Qiraa'ah Khalf
al-Imaam (Independent), Al-Baladi, India.
134. ------------: An-Naafi` al-Kabeer liman yutaali` al-Jaami` as-Sagheer, Al-Yoosufi,

India, 1349.
219 | P a g e
E) SEERAH (Biography of the Prophet sallallaahu àlaihi wa sallam) and

TARAAJUM (Biographies of the reporters of Hadeeth)
135. Ibn Abi Haatim, Àbd ar-Rahmaan (240-327): Taqaddamah al-Ma`rifah li Kitaab al-
Jarh wat-Ta`deel, India.
136. Ibn Hibbaan (...-354): Ath-Thiqaat (Reliable Narrators), ms.
137. Ibn Àdi (277-365): Al-Kaamil, ms.
138. Abu Nuàim (336-430): Hilyah al-Awliyaa', Matbaàh as-Saàadah, Egypt, 1349.
139. Khateeb Baghdaadi (392-463): Taareekh Baghdaad (History of Baghdaad),

Matbaàh as-Saàadah, Egypt.
140. Ibn Àbd al-Barr (368-463): Al-Intiqaa' fi Fadaa'il al-Fuqahaa'.
141. Ibn Àsaakir (499-571): Taareekh Dimashq (History of Damascus), ms.
142. Ibn al-Jawzi (508-597): Manaaqib al-Imaam Ahmad, printed.
143. Ibn al-Qayyim (691-751): Zaad al-Maàad, Muhammad Àli publ., 1353.
144. Àbd al-Qaadir al-Qurashi (696-775): Al-Jawaahir al-Madiyyah, India.
145. Ibn Rajab al-Hanbali (736-795): Dhail at-Tabaqaat, Egypt.
146. Àbd al-Hayy Lucknowi (1264-1304): Al-Fawaa'id al-Bahiyyah fi Taraajum al-

Hanafiyyah, Matbaàh as-Saàadah, Egypt, 1324.
F) THE ARABIC LANGUAGE
147. Ibn al-Atheer (544-606): An-Nihaayah fi Ghareeb al-Hadeeth wal-Athar, Al-

Matbaàh al-Ùthmaaniyyah, Egypt, 1311.
148. Ibn Manzoor al-Afreeqi (630-711): Lisaan al-Àrab, Daar Saadir, Beirut, 1955 AC.
149. Fairoz Aabaadi (729-817): Al-Qaamoos al-Muheet, 3rd ed., 1353.
G) USOOL AL-FIQH (Principles of Fiqh)
220 | P a g e
150. Ibn Hazm (384-456): Al-Ihkaam fi Usool al-Ahkaam, Matbaàh as-Saàadah, Egypt,
1345.
151. Subki (683-856): Ma`naa Qawl ash-Shaafiì al-Matlabi, "idhaa sahh al-hadeeth
fahuwa madhhabi" (The Meaning of Shaafiì's saying, "When a hadeeth is found to be
saheeh, that is my madhhab"), from Majmooàh ar-Rasaa'il, al-Muneeriyyah.
152. Ibn al-Qayyim (691-856): Badaa'i` al-Fawaa'id, Al-Matbaàh al-Muneeriyyah.
153. Wali-ullaah Dehlawi (1110-1176): Ìqd al-Jeed fi Ahkaam al-Ijtihaad wat-Taqleed,

India.
154. Fulaani (1166-1218): Eeqaaz al-Himam, Al-Matbaàh al-Muneeriyyah.
155. Zurqaa', Shaikh Mustafaa (contemporary): Al-Madkhal ilaa Ìlm Usool al-Fiqh,
printed.
H) ADHKAAR
156. Ismaaèel al-Qaadi al-Maqdisi (199-282): Fadl as-Salaah àlaa an-Nabi sallallaahu
àlaihi wa sallam, with my checking, Al-Maktab al-Islaami.
157. Ibn al-Qayyim (691-751): Jalaa' al-Ifhaam fi as-Salaah àlaa Khair al-Anaam, Al-
Matbaàh al-Muneeriyyah.
158. Siddeeq Hasan Khaan (1248-1307): Nuzul al-Abraar, Al-Jawaa'ib.
J) MISCELLANEOUS
159. Ibn Battah, Àbdullaah bin Muhammad (304-387): Al-Ibaanah àn Shareeàh al-
Firqah an-Naajiyah (Clarification of the Code of the Saved Sect), ms.
160. Abu Àmr ad-Daani, Ùthmaan bin Saèed (371-444): Al-Muktafaa fi Ma`rifah al-
Waqf at-Taamm, ms.
161. Khateeb Baghdaadi (392-463): Al-Ihtijaaj bi ash-Shaafiì feemaa asnada ilaih ..., ms.
162. Harawi, Àbdullaah bin Muhammad al-Ansaari (396-481): Dhamm al-Kalaam wa

Ahlah, ms.
163. Ibn al-Qayyim (691-751): Shifaa' al-Àleel fi Masaa'il al-Qadaa' wal-Qadr wat-
Ta`leel, printed.
221 | P a g e
164. Fairoz Aabaadi (729-817): Ar-Radd àlaa al-Mu`tarid àlaa Ibn Àrabi, ms.
Hadith - al-Tirmidhi # 2151. [Classed as saheeh by al-Haakim, 1/699, and al-Dhahabi

agreed with him. It was classed as hasan by al-Haafiz ibn Hajar in Fath al-Baari, 11/184]
The happiness of the son of Adam depends on his being content with what Allah has
decreed for him, and the misery of the son of Adam results from his failure to pray
istikharah, and the misery of the son of Adam results from in his discontent with what
Allah has decreed for him.
To make the prayer of Istikharah (say: iss-teh-KHAR-uh), one should pray two non-fard
(non-obligatory) rakat (units) of prayer, even if they are of the regular sunnah prayers or
a prayer for entering the mosque, and so on, during any time of the day or night.
One should recite in them whatever one wishes of the Qur'an, after reciting al-Fatihah.
Then one should praise Allah and invoke blessings upon the Prophet, peace be upon him.
After this one should supplicate to Allah. Jabir Ibn 'Abdullah has reported the following
supplication from the Prophet, peace be upon him, when he related, "The Prophet, peace
be upon him, taught us how to make Istikharah in all (our) affairs, just as he taught us
various surahs of the Qur'an. He told us, 'If anyone of you considers doing something he
should offer a two-rak'at prayer other than the obligatory prayers, and then say (after the
prayer),
"Allahumma inni astakhiruka bi'ilmika. wa astaqdiruka bi-qudratika, wa as'aluka min

fadlika al-azimfa-innaka taqdiru wala aqdiru, wa ta'lamu wala a ' lamu, wa anta 'allamu-l-
ghuyub.
Allahumma, in kunta ta' lamu anna hadhaI-amra khairun lifi dini wa ma'ashi wa aqibati
amri (or 'ajili amri wa'ajilihi) f aqdirhu li wa yas-sirhu li thumma barik li fihi, wa in kunta
ta'llamu anna hadha-l-amra sharrun lifi dini wa ma'ashi wa-aqibati amri (orfi'ajili amri wa
ajilihi) fasrifhu anni was-rifni'anhu.
Wa aqdir li al-khaira haithu kana thumma ardini bihi"
(O Allah ! I ask guidance from Your knowledge, and Power from Your Might and I ask
for Your great blessings. You are capable and I am not. You know and I do not and You
222 | P a g e
know the unseen. O Allah! If You know that this thing is good for my din and my
subsistence and for my Hereafter - (or say, If it is better for my present and later needs) -
then ordain it for me and make it easy for me to obtain, and then bless me in it. If You
know that this thing is harmful to me in my din and subsistence and in the Hereafter--(or
say, If it is worse for my present and later needs)--then keep it away from me, and keep
me away from it. And ordain for me whatever is good for me, and make me satisfied with
it)."'
The Prophet, may peace be upon him, added that then the person should mention his
need."
There is nothing authentic concerning anything specific that is to be recited in the prayer
nor is there any authentic report concerning how many times one should repeat it.
An-Nawawi holds that "after making istikharah, a person must do what he is

wholeheartedly inclined to do and feels good about doing and should not insist on doing
what he had desired to do before making the istikharah. And if his feelings change, he
should leave what he had intended to do, for otherwise he is not leaving the choice to
Allah, and would not be honest in seeking aid from Allah's power and knowledge.
Sincerity in seeking Allah's choice, means that one should completely abandon what one
desired oneself."
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Muslim Prayer Guide

Part IV
Questions and Answers
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Essential Du'as
Islamic Practices
As Essential Part of Worship
Akm Fakhrul Islam

New York, USA
27.00.00.00
Basic Requirements
and Rules for Pray
225 | P a g e
Islamic practices are essential part of our worship (ibadah). The advice of reliable Ulema
or alternatively knowledgeable person in Islam should be sought to ensure the proper
understanding of these rules.
Filth and Istinja

FILTH
Purification of filth from the body and clothing of the musalli is obligatory, as from the
place in which he performs salah.
This is based on the ayah of the Quran “keep you clothes pure”. The evidence is extended
to body and place of prayer.
Means of cleansing
1. Cleansing of filth is permissible with water, and with any pure liquid with which it can
be removed, such as vinegar and rose-water.
Shafii says water must be used as impure water can not be used for purification. Ahnaf
say that the objective is reached, that is removal of filth.
2. If filth has touch become affixed to a khuff, and it has body, and then it dried, then
rubbing it with the ground is permissible.
This is based on hadith, and is specific to khuffs and not clothes.
3. Semen is unclean, and it is obligatory to wash it, but if it has dried on a garment it
suffices to scrape it off.
This is based on hadith narrated by Ayesha. Imam Shafii does not regard it is unpure (as
it is the root of human life)
4. If filth becomes affixed to a mirror, or a sword, it is sufficient to wipe it.
5. If the ground is contaminated by filth, and then it dries in the sun and its trace
disappears (due to a hadith that the land is purified by heat), salah is permissible in that
place, but tayammum is not permissible from it.
This is due to the difference between the 2 concepts of pure and purifying.
Also, the ayah of tayammum refers to clean earth, and can not be changed by this hadith.
The clean earth is a fard of tayammum, the clean place of praying is an extension to the
ayah of the Quran “keep you clothes pure”.
6. Any hide which has been tanned has become clean - salah is valid on it, and wudu
from it - except the skins of pigs and humans. The hair of a dead animal, its bones,
hooves, sinews and horns are clean.
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Regulations of Cleansing
1. Heavy Filth: Whoever is contaminated by severe filth, such as blood, urine*, stool, or
wine, to the extent of a dirham** or less, salah is permissible with it, but if it is more
[than a dirham] it is not permissible.
* Not sure which urine is referred to here, as the rule for urine is more strict and
mentioned below.
**The rule for the size of the dirham is complex and is based on weight and size.
2. Light Filth: If he is contaminated with light filth, such as the urine of those [animals]
whose flesh may be eaten, salah is permissible with it as long as it does not reach one
fourth of the garment.
The evidence for this is due to conflict of hadith.
3. Visible: That which has a visible essence, its cleansing is the removal of its substance,
unless there persists some trace of it which is cumbersome to remove. Due to the
principal that hardship is to be removed.
4. Invisible: That which does not have a visible essence, its cleansing is that it be washed
until the one washing is satisfied that it has been cleansed. Similar to case of seeking
the qibla, a person uses reasonable satisfaction, but can not really be convinced.
ISTINJA:
Definitions
Istinja: Remove or reduce the filth from the two private parts (usually refers to the back
passage).
Istibra: to clean urine from the body
Ruling:
Istinja' is sunnah mukaddah.
Ahnaf say that wiping away will suffice, even doing nothing, if you are sure that there is
no filth. Evidence is from hadith, 'whoever cleaned 3 times that is good, there is no harm
who didn't do this'. Also hadith mentions 'perform istinja, with three stones', but this
doesn't guarantee complete removal.
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Shafi says it is fard, due to Quranic ayah 'and clean your clothes'.
The aim is cleansing so the aim is taken into account, so toilet paper can also be used.
Material:
1. Stones, and that which take their place (eg toilet roll) suffice; must wipe [the area]
until it is clean.
2. Washing it with water is better. Due to evidence for Quran “Never stand in it;
certainly a masjid founded on piety from the very first day is more deserving that
you should stand in it; in it are men who love that they should be purified; and
Allah loves those who purify themselves” (9:108), Prophet Muhammad (saw)
asked these people form quba, why they had been specifically mentioned and they
replied that they used water for istinja. Also due to hadith that Prophet Muhammad
(saw) was using loo, ibn abbas prepared water for him and Prophet Muhammad
(saw) gave him special dua to make him faqih. If the filth exceeds its orifice,
nothing but water may be used [to remove it].
Makruh tahreem to use:

1. Bone - night of jinn, jinn asked Prophet Muhammad (saw) leave food for them and
animals, Prophet Muhammad (saw) replied that bones is food for jinn, and dung is
food for their animals. Makruh tahreem, because strong hadiths, Prophet
Muhammad (saw) says that someone who use bones and dung, then he is not of the
ummah.
2. Dung - ibn masud brought 2 stones and dung to Prophet Muhammad (saw), who
threw away the dung, and said it is rijs.
3. Food - this is israf (extravagance). Similarly grass can not be used. Anything pure
and with value.
Number of times:
There is no specific number, but enough to complete the objective, of cleaning the area
(unless the person has a compulsive disoreder ther should be a limiting number). Shafii
says 3 times is wajib due to hadiths of witr etc. Ahnaf agree witr is good, 3 is sufficient
and 7 times maximum (from hadith of dog), person with waswasa especially should
restrict to this.
Evidences for no specific number:
1. Ibn masud brought 2 stones and dung to Prophet Muhammad (saw), who threw
away the dung, and didn't ask for more stones.
2. Hadith mentions witr and this can be 1.
3. The stone may have three sides, and can be used for 3 wipes.
Acceptable amount of filth:

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1. The size of dirham can be carried (for the back passage), approximately 2cm in
diameter, at the orifice. Due to hadith 'whoever cleaned 3 times that is good, there
is no harm who didn't do this'. This makruh but not tahreem.
2. If the filth exceeds its orifice, nothing but water may be used to remove it.
Evidences is that default is to use water, and only for the removing filth at the
orifice shariah shows we can also use stones.
Istibra
Istibra is fard and there is no dirham exception (as orifice is not size of dirham).
Evidences is narrated by ibn abbas, Prophet Muhammad (saw) passed two graves, and
said one is being punished because he didn't do istibra and the other did ghiba. He then
placed leaves on the grave and made due to reduce their punishment. Sahih sita also have
another hadith, that majority of punishment of grave is due to istibra.
a. Ibn umar and Prophet Muhammad (saw) recommended for urine coming out
afterwards:
1. Taking time
2. Coughing
3. Moving about
4. Splash water on clothes to avoid waswasa.
Direction of urination:
In open space it is Makruh tahreemi:
1. Facing qiblah
2. Back to qiblah
3. Face to Jerusalem
4. Back to Jerusalem
5. Facing sun or moon
In closed space this is not such an issue as hadith says that in closed space the Prophet
Muhammad (saw) did this.
Notes:
1. Should not take name of Allah into toilet, or say his name.
2. Should ask for protection form the jinn on entering.
3. Should say due on exiting.
4. Cover as much as possible.
5. Disliked to do in a public place. Prophet Muhammad (saw) said be cautious of the
two curses, someone he urinates in public place and shaded place.
6. Enter with left foot, and exit with right foot.
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7. Right hand - Prophet Muhammad (saw) forbade this in hadith. Disliked to stand
and do it, Ayesha narrates only a liar would say this about the Prophet Muhammad
(saw), the hadith says that shaytan would stand and urinate. Although there is one
hadith that says the Prophet Muhammad (saw) did this, but there is ikhtilaf about
this, may be he was ill, or may be he was just showing us.
Cleanliness of the body in Islam

THE PRAYER (SALAT)
The Islamic prayer ( salat ) is a special way of worshipping Allah and offering devotion
to Him which has been taught by Allah, the Almighty, and by the Holy Prophet (Peace be
on him). There are seven pre-requisites of Prayers. Without all these, Prayer is not valid.
These are the essentials of Prayers', and hence obligatory (Fard).
Seven pre-requisites of Prayer

1. Cleanliness of the body;
2. Cleanliness of the clothes;
3. Cleanliness of the place (where Prayer is being offered);
4. Hiding (covering) parts of the body-ordained to be covered (i.e. the Satr);
5. Time being proper for the Prayer
6. Facing the Qiblah;
7. Saying the 'intention' (Niyyah).
Body's cleanliness means that it should be free from all impurities (Najaasat) which are
of two type:

1. Visible impurities (Haqeeqi), such as: urine; faeces; blood, or wine. (see rule on
Istinja)
2. Invisible impurities (Hukmi). which are two type
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a. Lesser type or minor uncleanliness known as 'Hadath Asghar in such case Ablulation
(wudu) is required.
b. Major uncleanliness', known as 'Hadath Akbar and Janabat'. in most cases can only be
removed from the body by taking a bath (GHUSUL)
Before doing ablution one must sure that his or her is correct, In what circumstances the
bath is become obligatory? and proper method to performing the bath. bath (ghusul) It
is also a practices of Muslims to clean the private parts after the call of nature (see rule on
Istinja)
The abulation is neccessary for an obligatory, sunnah and optional prayers; reciting and
touching the Holy Qur'an; Sajdah-e-Talawat, offering funeral prayers; or and many
other kinds of worship .

Authortiy of Abulation in Holy Quran sura-. Maida (5:6) Allah says:

O you who believe! When you rise up for prayer, wash your face, and your hands up to
the elbows, and lightly rub your heads and (wash) your feet up to the ankles. And if you
are unclean, purify yourselves. And if you are sick or on a journey, or one of you comes
from the closet, or you have had contact with women, and you find not water, then go to
clean, high ground and rub your faces and your hands with some of it. Allah would not
place a burden on you, but He would purify you and would perfect His grace upon you,
that you may give thanks.
It is highly virtues to remain in Wadu condition in all time. The general rule is one
should make fresh ablulation before each prayer, however, one's wadu is valid until
unless the following one of the eight (8) conditions take place known as the nullifiers of
Ablution (Nawaquid of Wudu), namely:

1. Discharging urine; faeces, or any other matter from these passages; (advance topics)
2. Passing stomach gases from the back;
3. Flow of blood, or pus from any part of the body;
4. Mouthful-vomiting;
5. To fall asleep, while lying down, or when leaning against some thing;
6. Fainting due to illness, or for any other reason;
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7. Going mad; insane

8. Laughing aloud in Prayers (Salat)
If a person requiring wadu he or she is in state of Hadather Asghar. It is makrooh

Tahrimi to touch the Holy Quran or even the empty spaces of the pages. but is
permissible to recite the Quran without touching. If a verse of Holy Quran is written on
a page which is not a part of Holy Quran i.e., books, or newspaper, it will be permissible
to touch the book or page but not the verse. minor children may touch the Quran without
Wudhu, It is not permissible to perform Salaat.
Islamic ablution (Wudu) consists of many actions Some actions are absouletly obligatory'
(Fard). without these actions the ablution is invalid. There are some actions which may
be left out, the 'ablution' will not be invalidated; though it will be improper (Naquis).
Such actions are called 'Sunnah'. There are certain other actions which bring greater
blessings of Allah, known as 'desirables' (Mustahab'bat). If these are left out, no harm is
done
No doubt clean water play important role in acheiving the purity , alternatively in absence
of water or health reasons the dry ablution is ordered by Almighty Allah.
Obligatory' (Fard) actions in Ablution
There are four compulsory actions (Fard) in Ablution: (advance topics)

1. Washing the face from hair of the forehead to the lower portion of the chin; and across
from one ear to the other;
2. Washing both hands and arms upto the elbows;
3. Performing the Masa'h (wiping with wet hands, one fourth of one's head);
4 Washing both the feet upto the ankles ( see also Masa'h on Socks)
Sunnah actions in Ablution are 13 in total (advance topics)

l. Saying the Intention (Niyyah);

2. Reciting 'Bismillah';
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3. Washing the hands, three times, upto the wrists;

4. Brushing teeth with a tooth-stick (Miswak);
5. Rinsing the mouth, thrice;
6. Sniffing water into the nostrils, thrice,
7. Combing (doing Khilal) the beard with the fingers;
8. Passing fingers of both hands, against each other, and also passing them through the
toes (Khilal of fingers and toes);
9. Washing, each limb, three times;
10. Performing the Masa'h once over the whole head i e. wiping head with wet hands;
l l. Performing the Masa'h of the two ears;
12. Performing Ablution (Wudu) in proper order;
13. Washing each part, one after the other, without pause, to ensure that no part dries up
before the next step. (see topics on Mas'ha on Socks)
(See method MASA'H ON JABIRAH (SPLINT) Wiping a splint, bandage, plaster etc.)
Five desirable (Mustahabbat) actions in Ablution
1. To begin Ablution (Wudu) from the right side Some scholars regard this among the
Masnun (Sunnah) acts. This is quite likely.
2. Performing 'Masa'h' of the nape.
3. Performing Ablution all by himself, without taking other's help.
4. Facing Qiblah.
5. Performing Ablution while sitting at a clean and elevated place.
In additions the followings act are undesirable acts (Makruhat) in Ablution:

1. Performing Ablution at a dirty place;

2. Blowing one's nose with the right hand;
3. Talking worldly affairs while performing Ablution;
4. Performing Ablution in a manner contrary to Sunnah.
Formula of a complete wadu

With the intention of saying the prayers (Salat) one should take running clean water (or
take water in a clean bucket etc.
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Wash hands upto the wrists.

Rinse the mouth three times; brush the teeth;
sniff water into each nostril, three times; cleanse the nose.
wash the face, three times;
hands, upto the elbows.
Perform 'Masa'h of the head and ears
(moving palms of wet hands over-head, starting from top of forehead to the back and pass
both hands over the back of the head to the neck.
rub wet fingers into the grooves of both ears and holes, and also pass the wet thumbs
behind the ears).
Wash the feet, including the ankles. (see Masa'h on Socks)
THE BATH (GHUSUL)
The major Uncleanliness (Najaasat-eHukmiyaah i.e. Hadas-e-Akbar and Janabat) can

only be removed from the body by washing the entire body (bath) as known as (ghusul).
There are three kinds of ghusul
(1) Obligatory (Fard).

(2) Sunnah.
(3) Desirable (Mustahab).
In following conditions the bath become obligatory (Fard) (state of Janaabat)
1 Discharge of semen in any circumstances

2. Sexual intercourse
3. Menses (Hajdh)
3. Blood discharge after childbirth (Nifaas)
In state of janaabat the following actions are prohibited
 Salaat (Prayers any type)

 Touching the Holy Quran
 Reciting the Holy Quran
 To enter into a Masjid (mosque)
 To make Tawaaf of Ka'bah
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There other baths which are Sunnah
there is a particular way of taking the bath, specified by the Shariat (Islamic Law).
The way of taking the ghusul is:
1. Wash hands upto the wrists;

2. Clean the of the private parts also know as Istinja and remove the major
Uncleanliness, if any, from the body.
3. Perform Ablution (Wudu).
4. Pour some water and rub the whole body. Pour water again over the whole body, three
times. Then rinse the mouth and sniff water into the nostrils.
Obligatory (Fara'id) actions for the proper bath are 3 three

1. Rinsing the mouth;

2. Sniffing water into the nostrils,
3. Pouring water over the whole body so no single part of the body remained dry
including hairs.

Sunnah actions
There are five Sunnah in taking a Bath;

1. Washing both the hands upto the wrists;
2. Washing the private parts and such areas which are not clean;
3. Having the intention (Niyah) to remove the uncleanliness;
4. --
5. Pouring the water thrice, on the whole body.

MASA'H ON SOCKS (Wiping the socks with wet hands)
Masa'h is permissible on three kinds of socks:
1 Socks made of leather covering the feet upto the ankles,
2. Such kind of woolen or cotton socks which have a leather sole.
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3.Wollen or cotton socks, so thick and strong that they are not torn (damaged) if one
walks wearing them without shoes etc., for a distance of three or four miles,
It is permissible to perform Masa'h when the proper socks are worn after the Ablution, or
after washing the feet, and having continuously worn them, even after the Ablution
breaks. Masa'h on socks is allowed for one day and a night, if one is at home, or is
staying at some place. If one is on a journey, Masa'h is permissible for three days and
three nights.
Masa'h is to be performed on the upper part of the socks. Wet your fingers with water.
then put three fingers on the toes, pulling them upwards. apply full fingers, and not only
their tips.
28.00.00.00
There is no Masa'h on the sole or the heels
Important note: mash'a on reqular socks is not permitted, also one should make mas'ha
upper part of the socks rather than only sol or the heels. It is better to wash feet rather
than taking risk.
Is Masa'h (wiping) allowed on the torn socks?
If the sock is torn so much that its flaw is equal to the area of three small toes, or the sock
opens-up during walk to that extent, then Masa'h (wiping) is not permitted. If the damage
is less, Masa'h is permissible.
Q. From what time the duration of wiping (Massah) over the socks is to be counted?
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A. The permissible duration, for wiping (Massah) is calculated from the moment the
ablution is nullified. From that time onwards, the Massah is allowed on socks: for one
day and one night; or, for three days and three nights, as the case may be. For example, if
socks are worn on Friday morning after ablution, and it (ablution) nullifies after the time
for Zuhr prayer is over, a local person (Muqim) can perform Massah till the time of Zuhr
prayer on Saturday. If the person is a traveller (not local) he can perform Massah till Zuhr
prayer on Monday.
Q. What are the things that invalidate Massah?
A. The same acts which nullify the ablution, also nullify the Massah. Apart from that,
Massah becomes invalid as soon as: (1) The permissible period for Massah is over; (2)
The socks are taken off, (3) The socks are torn, making a hole as big as three toes.
Q. What, if one takes off the socks, or the time for Massah expires, while one has the
ablution?
A. Under both these situations, it is enough to wash the feet only, and put on the socks. It
is, however, desirable (Mustahab) to renew the entire ablution.
Q.. What should a traveler do if he returns home only one day and one night after he
began the Massah on socks?
A. He should remove the socks and start the Massah again.
Q. What should a local person (non-traveler) do if he starts on a journey after making
Massah at home?
A. If he starts on a journey before the expiry of one day and a night, he can keep the
socks on and continue doing the Massah for three days and three nights. If, however, he
starts the journey after one day and one night, he must remove the socks and begin with a
fresh Massah.
Q. What, if the socks are torn at several places?
A. We must judge whether the total area of the tear is equal to three toes. If so, Massah is
not allowed. If the tear is less, Massah is allowed. However, if the combined tear of the
two socks equals three toes, while the tear of each sock, separately, is less than that, then
Massah is permissible.

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MASA'H ON JABIRAH (SPLINT) Wiping a splint, bandage, plaster etc.
What is Jabirah?
Jabirah is a piece of wood (Splint) used to keep in place a broken (fractured) part of the
body. But here it also means: plaster; bandage which covers a wound, or ointment etc., on
any part of the body.
What are the instructions for the Masash on: a splint (wood), bandage or a wound's
covering?
Masa'h is allowed over wood (splint), bandage or the wound's covering, if their removal
is harmful, or causes much pain.
Q. On how much of the covering should Masa'h be performed?
A. On the entire covering, whether or not the wound is beneath all of it.
Q What are the injunctions if removal of bandage does no harm, and causes no pain?
A If washing the wound is not harmful, nor painful, then it must be washed. If water is
harmful, then performing the Masa'h is obligatory (Wajib). But if Masa'h is also harmful
then it is permissible to do Masa'h on the bandage, covering etc.

Visible uncleanliness NAJAASAT HAQIQIY-YAH
Q. How many kinds of gross defilement [Najaasat Haqiqiya-yah (Visible dirt)] are there?
A There are two kinds of gross defilement (Najaasat Haqiqiyyah): One is Najaasat-a-
Ghaleeza and the other, Najaasat-a-Khafeefa
Q. What are: Najaasat-a-Ghaleeza, and Najaasat-a-Khafeefa?
A. (a) Gross defilements are called Najaasat Ghaleeza; (b) Light uncleanliness is called
Najaasat-a-Khafeefa.
Q. How many things fall under the category of gross defilement (Najaasat-a-Ghaleeza)?
A. Urine faeces of human, excretion of animals, urine of forbidden (Haram) animals, the
flowing blood of man and animals, wine and droppings of chicken and ducks, fall under
the category of gross defilement (Najaasat-a-Ghaleeza).
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Q. What things fall under the category of Light Uncleanliness (Najaasat-a-Khafeefa)?
A Urine of permissible (Halal) animals and the droppings of forbidden (Haram) birds, are
all Light Uncleanliness (Najaasat-a-Khafeefa).
Q. To what extent gross defilement (Najaasat-a-Ghaleeza) is excusable?
A If the gross defilement is thick like an excrement, its maximum extent of three grams is
excusable. If it is in liquid form, such as wine, or urine, then it is excusable if the area
covered is not more than that of an English one-rupee coin. To be excusable it means that
the prayers offered with such defilements on body or the clothes will be valid, though
undesirable. Not removing, deliberately, even such an extent of defilement, is not
allowed.
Q. . How much of light defilement (Najusat a-Khafeefa) is excusable?
A. It is excusable, when it covers less than a quarter of a garment, or less than one-fourth
of any particular part of the body.

Q. . How to clean the body or a garment from gross defilement (Najaasat-a-Haqiqiyyah)?
A. Gross defilement (Najaasat-a-Haqiqiyyah), whether it be gross defilement (Najaasat--

a-Ghaliza) or (Najaasat-a-Khafeefa) i.e. light uncleanliness on the body, or a garment,
can be removed by washing three times. The clothes must also be squeezed, all the three
times.
Q. Can defilement be cleaned just by water, or also by something else?
Ans. Yes, by all thin fluids such as: Vinegar; or water-melon's juice. These are good
enough to wash gross defilement (Najaasat-a-Haqiqiyyah)
ISTNNJA CLEANING PRIVATE PARTS After Urination and Excretion
Allah say in Holy Quran (9:109)
“.....therein, where there are men who love to purify themselves. Allah Loves the pure...”
This verse was revelead in which Allah is praising the people of Quba who were
accustomed to use both stones and water after calls of nature
Q. What is meant by Istinja?
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Ans. Istinja means the removal of dirt that is left on the body after the call of nature: such
as urine, or faeces.
Q. . How to perform Istimja after urination?
Ans. After passing urine, its drops should be dried with clean mud, then washed with
water.
Q. How to perform Istinja after excreting faeces?
Ans. After discharging faeces, the unclean area should be wiped with three or five pieces
of mud. Then wash the body with clean water.
Q. What is the importance of Istinja?
Ans Istinja is desirable (Mustahab) if excrement or urine has not smeared the private
parts. Istinja is Sunnah (Masnun) if the dirt spreads around, but covers less than, or equal
to a 'Dirham' in area. But if the dirt covers space of over one 'Dirham', it is obligatory
(Fard) to perform Istinja.
Q. Which substances may be used for Istinja?
Ans. Clean mud, or pieces of stone can be used for this purpose. ( note:If there are no
proper facilities for the disposal of mud and pebble alike , instead only water must be
used alternatively use of toilet paper before applying water

Q. Which substances are undesirable (Makruh) for performing Istinja?
Ans. It is undesirable (Makruh) to perform Istinja with: bones dung; horse-dung; edibles;
coal; pieces of cloth and paper. (toilet paper may be used)
Q. Which hand should be used to perform Istinja?
Ans. The left hand should be used. It is undesirable (Makruh) to use the right hand.
Q. What things are undesirable (Makruh) in Istinja?
A. It is undesirable to do the Istinja: (I) Facing the Qiblah, or sitting with one's back in
that direction. (2) At a place where parts of the body that must remain covered from
others (Satr) are exposed to others.
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Q. What things are undesirable (Makruh) while urinating, or passing stool?

1. Urinating or passing stool in a position with the Qiblah in front or at the back.
2. It is undesirable (Makruh) to pass urine or stool at a place where the 'Satr' is exposed
to one's view.
3. Urinating in a standing position.
4. Urinating or passing stool in a pond, canal, or a well.
5. Urinating or passing stool at the bank of a canal, pond etc.
6. Urinating or passing stool near the wall of a mosque.
7 Urinating or passing stool in a graveyard.
8. Urinating into a rat's hole or any other hole in the ground.
9. Talking, while urinating or passing stool.
10. Aiming the urine, from a lower place towards a higher surface.
11. Urinating or passing stool at a public resort or pathway
12. Urinating or passing stool at a place which is meant for Ablution or bath.
WATER
Q. What sorts ef water are good for Ablution (Wudu)?
Ans. Ablution (Wudu) and Bath (Gnusl) are allowed with rain water; spring or well's
water; stream, river/sea water; melted snow; hail-water; water in a large pond, or a big
tank.
Q. Which are the liquids not allowed for Ablution (Wudu)?
Ans. The following liquids are not allowed for Ablution:
Fruit juice; squeezed sap (fluids of plants & trees); soup; such viscous water whose
colour, smell and taste have changed due to its blending with any permissible thing.
Water in small quantity in which some impermissible thing has dropped, or some animal
has drowned and died in it; water that has already been used for Ablution or Bath. Also
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such water which is largely polluted; water from which forbidden (Haram) animals have
drunk, and water distilled from: aniseed, rose or any other herb.
Q. What term is used for the water which has Eeady been used for Ablution or Bath
(Wudu & Ghusl)l
Ans. Such water is called 'used-up-water' (Musta'mil). I1: is clean by itself, but is not
permissible for re-using it for Ablution, or Bath. BISMIL-LAHIR-RAHAL4RIR-
RAHIM (In the name of ALLAH, the Beneficent, the Merciful)
MORE ABOUT ABLUTION (WUDU)
Q. How is it to say the prayer, without ablution?
Ans. It is a big sin. Some religious scholars hold the person Kafir, who intentionally
offers the prayer, without ablution.
Q. What is the proof of ablution being a necessity for saying the prayer?
Ans. The following verse of the Holy Qur'an stipulates that ablution is an essential pre-
requisite for the prayer.
YA AYYU HAL LAZINA AMANU IZA QUMTUM ILASSALATI FAGHSILU

WUJUHAKUM WA AI DIYAKUM ILAL MARAFIQI WAMSAHU BIRU-U-SIKUM
WA ARJULAKUM ILAL KA'BAIN
(O Believers when you rise up for prayer, wash your face, and your hands upto the
elbows. And lightly rub your heads. And wash your feet upto the ankles).
And Hadrat Muhammad (Peace be upon him) has said: MIFTAHUS SALATIT TUHUR
(Cleanliness is the key to prayer)

COMPULSORY. ACTIONS FOR ABLUTION
Q. What is the minimum that may be called washing?
Ans. To pour water on a limb, sufficient enough to wet it, permitting one or two drops to
fall down. This is washing in its lowest term Wetting to a lesser degree, is not 'washing'.
For example, if one moves wet hands over the face, using so little water that all of it is
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absorbed and no drops fall down, it will not be considered that one has 'washed' the face.
Ablution (Wudu) therefore, will not be complete.
Q. . How many times, parts be washed, whose washing is obligatory for ablution?
Ans. Washing them once, is obligatory (Fard) Washing them upto three times, is Sunnah
of the Holy Prophet (Peace be upon him). And to wash more than three times, is
undesirable (Makruh) and not permissible.
Q. What portion of the face must be washed?
Ans. The face must be washed from the hair of the forehead to down under the chin; and
from the tip of one ear to the tip of the second ear.
Q. Is ablution valid if a small area of the limb, washing of which is obligatory, is left
dry?
Ans. Even if a tiny spot, as small as one hair, is left dry, the ablution will not be valid.
Q. If one has six fingers, is it obligatory to wash also the sixth finger?
Ans. Yes. It is obligatory to wash the sixth finger also. Similarly, any additional growth
within a part or a limb, whose washing is obligatory, must also be washed.
Q. What is the meaning of performing Massah?
Ans. To move wet hands over a part of body is known as Massah
Q. Must a person wet the hands afresh, for performing Massah of the head, or would the
moisture still left on them (while washing other parts of the body), suffice for the
purpose?
Ans. It is better to take fresh water, but if hands are wet after washing,

Massah is allowed with them. But Massah is not allowed with hands with which Massah
has been performed once before. Similarly, Massah is not allowed with hands: a) soaked
from some other wet part, b) or hands moistened by another such part on which Massah
has already been done.
Q. If there are drops of rain on bare head, and such water drops are spread by a dry hand
all over the head, would that serve the purpose of Massah?
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Ans. Yes, the Massah is performed.
Q. Is it necessary, in ablution, to wash the inside of the eyes?
Ans. No, it is not necessary to wash the inside of: the eyes, the nose or the mouth.
Q. If after ablution one shaves the head, or cuts finger nails, will it be necessary to do
fresh Massah of the head, or wash the finger nails again?
Ans. No, it is not required to be done.
Q. If one's hand is amputated (cut) below the elbow, is it necessary to wash that limb
(hand)?
Ans. Yes, as long as the elbow, or some other portion below it is intact, it must be
washed.
SUNNAH IN ABLUTION (WUDU) Remaining Rules
Q. How is it to perform ablution (Wudu) without its intention?
Ans. If without intention of ablution, one falls in the river, or one keeps standing in the
rain so that water passes over all the parts which are necessary for the ablution, it will be
considered that the ablution is done for saying prayers. But there will be no blessings for
the ablution.
Q. How to make intention (Niyyah) for ablution (Wudu)?
Ans Intention implies the making-up of one's mind at the start of ablution; have the
intention of removing impurity, and becoming clean for saying the prayers properly. Such
thoughts mean 'intention' i.e. 'Niyyah' for the ablution.
Q. Is it necessary to express the intention (Niyyah) in words?
Ans. No, it is not necessary. However, if said in words, that too will be correct.
Q. With ablution mtact, if fresh ablution is performed, w'nat should be the 'intention'
(Niyyah) for that?
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Ans. The sole intention of performing ablution-over-ablution should be to enhance the

blessings of Allah and to earn more benefits.
Q. Must one say the complete Tasmiah in ablution?
Ans. It is equally permissible to recite:
BISMIL LAHIR RAHMAN NIR RAHIM (or)

BISMIL LAHIL 'ALIYIL 'AZIM VAL HAMDU LIL LAHI 'ALA DINIL ISLAM (or)
BISMIL LAHI WAL HAMDU LIL LAHI i.e., in any of the above three ways
Q. How is it to use a tooth-stick (Miswak) and what is its method?
Ans. Brushing the teeth with a tooth-stick (Miswak) is 'Sunnah Mu'akkadah' i.e.
Emphasized Sunnah. It has many blessings, and very many benefits. It may be had from
the root of a bitter-tree, or its twig e.g., Peelo's root or a stick from the Neem tree, not
more than 8 inches in length. It should be rinsed before and after use. First brush the teeth
from the right-side, followed by those on the left. The teeth should be brushed thrice,
using fresh water each time.
Q. What is the opinion about gargling?
Ans. Gargling is an act of Sunnah, both during bath and ablution It should not be done if
one is Fasting. During Fasting, only rinse the mouth with a handful of water using the
right hand.
Q. How to put water into the nostrils?
Ans. Hold water in the scooped right hand close to the nose. After this, sniff water into
the nostrils (taking care not to let it reach the brain). If one is Fasting, the water should
not be sniffed. Instead, it should be put into the nostrils with the hand. Gargling and
sniffing water into the nostrils are both Sunnah-mu'akkadah of the Holy Prophet (Peace
be upon him).
Q. Which part of the beard should be combed (to do Khalal) according to the Sunnah?
Ans. It is Sunnah to comb (to do Khalal with fingers) the lower and middle (part) of the
beard. And it is obligatory (Fard) to wash hair on the face adjoining the skin.
Q. How to comb the fingers i.e., to do Khalal of the fingers?
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Ans. Khalal of the fingers mean that the fingers of both hands should be rubbed against
each other and shaken in a manner that they are interwowen. The Khalal of the toe is
done by the little finger of the left hand beginning from the little toe of the right foot and
ending with the little toe of the left foot.
Q. How to perform the Massah of the whole head?
Ans. Wet both hands, place them on both sides of the hair at the forehead. Move both
palms and fingers, to the back of the head, upto the nape. Then return hands, ensuring
that the whole head is covered.
Q. Must fresh water be used for the Massah of the ears?
Ans. No, the water taken for the Massah of the head would do. use index finger for
Massah inside the ears. Thumb should be used for outerside of the ear.
Q. Is it Sunnah or Mustahab (desirable) to start the ablution from the right side?
Ans. Some religious scholars hold it as Sunnah, while others regard it as desirable
(Mustahab).
Q. How to perform Massah on the back of the neck (nape)?
Ans, The neck should be wiped with the back of fingers of both the hands. It is an
innovation (Bi'dah) to do Massah on the throat.
Q. What are the other procedures in ablution?
Ans. There are many procedures for ablution. For example, the following are desirable:

1. Putting the wet-tip of the small finger into the ear holes.
2. Performing ablution before the time of prayer.
3. Rubbing parts of the body while washing them.
4. Moving the ring on the finger.

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5, Refraining from gossip about worldly affairs.
6. Avoiding splashing of water on the face (with force).
7. Not using too much water for ablution.
8. Reciting Tasmiah while washing each part of the body.
9. Sending Darud on the Holy Prophet (Peace be upon him) after ablution.
10. Reciting Kalima of Shahadah, and reciting the following Dua after ablution. . .
ALLA HUMMAJ 'ALNI MINAT-TAW-WABINA WAJ 'ALNI MINAL
MUTATAHIRIN
11. Drinking the left-over water of ablution while standing,

12. Offering two Raka~hs of prayer after ablution, known as TAHI YAT UL WUDU
(Thanks giving for the ablution) etc.

REMAINING RULES ABOUT 'INVALIDATORS' OF ABLUTION
Q. What quantity of an unclean discharge from the body invalidates the ablution?
Ans. If any small quantity of an unclean fluid, (blood/pus) discharges from the body and
flows towards that part of the body whose washing is essential in bath or ablution, will
breach the ablution.
Q. . Does any blood which remains within the eye, invalidate the ablution?
Ans. No. It is because washing the inner portion of the eye is not commanded in ablution,
or in bath.
Q. If blood trickles out of a wound, time and again, and is wiped off each time with a
finger or a piece of cloth, would that invalidate the ablution?
Ans It must be judged whether the blood would have flowed, had it not been wiped. If it
would have flowed, then the ablution breaks; otherwise it remains intact
Q. What things when vomitted nullify the ablution?
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Ans If mouthful of bile; blood; food, or water is thrown out, the ablution is breached. If,
however, only phlegm is thrown out, the ablution is not invalidated.
Q. What, if one vomits again and again, but in little quantity each time?
A . The ablution is breached if one nausea causes several vomits whose total discharge
equals a mouthful. However, if a nausea results in vomiting a small quantity which brings
relief, and thereafter one nauseates a second time to vomit a small quantity again, the
discharge of these two separate episodes will not be added (to see they equal a mouthful),
and the ablution will remain intact.
Q. If blood or pus, oozing out of a boil on any part of the body, stains the clothing, will
that dress be considered clean, or unclean?
A. If the blood or pus is so little that it cannot flow from the wound, the clothing will be
considered as clean. However, it is better to wash it.
Q. Is the vomit, which is less than a mouthful, unclean (Napak)?
Ans. No. It is not.
Q. Will ablution be invalidated if a leech clings to one's body, and sucks blood to its fill;
or, a bug, or a mosquito bites a person?
A. The sucking of blood by a leech will breach the ablution even if no blood flows from
the wound after freeing the body from it. The blood would have certainly oozed down the
body had it not been sucked by the leech. Ablution, however, will be valid in the case of
a mosquito, or a bug bite, because blood sucked by these insects is quite small, and
cannot flow.
Q. What type of sleep does not invalidate the ablution?
A. Sleeping in a standing position, or while sitting without any support, or in any posture
adopted in the prayer, such as: Sijdah, or a Qa'dah, does not break the ablution.
Q. Is there such a person whose ablution does not break even by falling asleep?
A. Yes, ablution of the prophets of Allah does not break even if they fall asleep. This was
their special privilege and superiority.
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Q. Does bursting into laughter during prayers, break the ablution of all? If so what is
meant by 'bursting into laughter'?
A. Bursting into laughter means: Laughing in such a loud way that it is heard by the
others who are nearby. The following are the conditions which invalidate ablution during
the prayer because of laughter:
The person laughing aloud is an adult man, or a woman. (Minor's laughter does not break
the ablution).
2. The person who laughs must be awake. If a person falls asleep during prayer, and then
bursts into laughter, his ablution will remain intact.
3. If one laughs in a prayer requiring bowing (Ruku), or prostration (Sujud). Thus, if one
laughs in a funeral prayer, the ablution would not break.

Q. Is ablution nullified if one sees the private part/s of any other person's body, that must
remain hidden (Satr)?
A. No. The ablution remains valid, if one looks at the private part/s of one's oven, or
other person's body, intentionally or unintentionally.

Q. Which Baths are Sunnah, and what are their names?
A. These are four, namely:
(1) Bath for Friday prayers.

(2) Bath for the prayers of the two 'Eids'.
(3) Bath before wearing 'IHRAM' (cloth specially worn by the Hajj pilgrims).
(4) Bath at ARAFAT for the stay there (Waquf).
(5) At the time of conversion to Islam
(6) Washing a dead body
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Q. Which, and how many Baths are 'Desirable' (Mustahab)?
A. These are quite many. However, a few of them being:
(1) Bath on night of the 15th of the month of Sha'ban (known as Shab-e-Bar'at).
(2) Bath on the night of 'Arafa' i.e. the night following the evening of the 8th of Zil-
Hiijah.
(3) Bath for the prayer of the Solar and Lunar Eclipse.
(4) Bath for the prayer of Istisqa (Salat-ul-Istisqa), which is a prayer for begging rains
from Allah.
(5) Bath before entering the holy cities of Makkah and Madinah.
(6) Bath of a person who has-given a bath to the dead, and
(7) Bath of a disbeliever, after embracing Islam.
Q. If there is necessity of Bath (Ghusl), and one stands in rain; or dives into the river,
water flowing all over the body, would that fulfill conditions of having a Bath?
A. Yes, provided that one also rinses the mouth, and passes water into the nostrils.
Q. Is it permissible to face the Qiblah while bathing?
A. It is not allowed to face the Qiblah when one is naked. There is no harm, however, if
the 'Satr' is covered. (Satr means such parts of one's body which must remain covered,
according to Shariah).
Q. How is it to bathe with the Satr, uncovered?
A it is permissible to bathe naked in the bathroom, or at any other secluded place, where
one's Satr is not exposed.
Q. What are the undesirable acts (Makruhat) in a Bath?
A. These are: (I) Consuming lot of water i.e. unnecessary wastage; (2) Talking during
Bath with the Satr uncovered; (3) Facing the Qiblah and (4) Bathing against Sunnah of
the Holy Prophet (Peace be upon him).
Q. If ablution (Wudu) is not performed before the Bath, is it necessary to do so for
prayer, after taking the Bath?
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A. Bath covers ablution, as well. Therefore, no ablution is necessary after the bath.

MORE ABOUT VISIBLE UNCLEANLINESS AND HOW TO CLEANSE IT
Q. How to clean leather articles, such as: socks; shoes; hold-alls, etc. if some filthy
material defiles them?
A. These are cleaned (purified) by rubbing them against the ground, or any other
substance, provided filth and its effects are fully removed.
Q. How to clean (purify) these articles if filth like urine, wine etc. defile them?
A. Washing with water, or any other thin clean liquid, removes the impurity. Therefore
other defilements on leather items, except solid dirt; cannot be cleansed by a rub; hence
must be washed.
Q. Could the dirty (Napak) articles like: knife; sword or things of steel; silver; copper or
aluminium etc. be cleansed without washing
A. Plain items of iron, which are rust free, and things made of silver; gold, copper;
aluminium; brass, and lead—without engravings, also those made of glass, ivory and
bone; and crockery, can be purified by rubbing them in a manner that all traces of filth
and its effects are completely erased. (Items should have no carving).
Q. What is meant by 'no-engravings'?
A. It means that there should be no carving marks (lines etc) on the surface of the things.
Due to the uneaven surface, rubbing cannot clean off the dirt. Things, however, become
pure by the rubbing, if they just have coloured patterns, but no engravings.
Q. How to clean the ground which is defiled with urine, wine etc.
A Uncleanliness automatically vanishes once the ground dries up, and the effects of
uncleanliness (such as colour, smell and taste) disappear.
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Q. How to clean the baked bricks, or stones of the floor of a house or a mosque, or those
on a wall which have been defiled by filth?
A The bricks or stones of a building become clean when their surface dries up and the
effects of the filth disappear.
Q. What is the method of purifying or washing articles like: brass vessels or thick
cushions which cannot be wringed?
A The method to be followed in cleaning articles that are difficult or impossible to Wing
is as follows:
Wash these once, and leave them. When the water stops dripping, give them a second
wash and leave them. Wash for the third time, after water stops dripping. Now they will
become clean. However, it is necessary to rub them, as much as possible, so that
maximum possible filth is removed.
Q. Can the defiled clay vessels, be purified?
A Clay vessels can also be cleansed. The method described in the previous Question &
Answer, holds good here also.
Q. Are the ashes of an unclean substance, such as dung, clean or unclean?
A. The ashes of an unclean substance, when burnt, are clean.
Q. What should we do if a rat falls into butter oil (Ghee) and dies?
A. If the butter oil (Ghee) is solid, throw out the rat and the ghee just around it. The
remaining butter oil(Ghee)is clean. But if the butter oil (Ghee) is in a melted-form, the
entire ghee will be unclean (Napak).
Q. What is the procedure of purifying unclean butter oil, or oil?
Ans Add water to the unclean ghee or oil, equal to its quantity and boil the two together.
Then remove the ghee, or oil that floats on the surface. Repeat this process, thrice, and
the ghee or oil will become clean.
MORE ABOUT WATER
Q. Is Ablution (Wudu) allowed with the water, that has been warmed by the heat of the
sun?
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A. Yes. It is allowed, but not liked.
Q. Is Ablution allowed with water from a container in which drops of water have fallen
from the parts of one's body during ablution?
A. Water that falls from parts of one's body during ablution, or bath, (if there is no visible
uncleanliness on the body) is known as used water. If the quantity of used water is less
than the unused water in which it has fallen, then it is permissible to use it for bath or
ablution. However, if the quantity of used water is greater than or equal to the quantity of
unused water, then such water is not permissible for bath or ablution.
Q. If some clean substance, such as soap or safron, gets mixed with water, is it
permissible to use that water for ablution?
A. If a clean substance mixes up with water, ablution is allowed even if one or two
characteristics of it change. Nevertheless, if all the three properties of the water change,
and it thickens, it its forbidden for use.
Q. Will a pond or a water tank, measuring: 2 X 50 or 4 X 25, or 5 X 20 yards, qualify as

being 'running water'?
A. Yes, it will come under the definition of 'running water'.
Q. Will it be treated as 'running-water' or a 'bigger reservoir' if the opening of a tank is

smaller than that prescribed by the Shariah, but is quite large at the bottom?
A. Such a tank will be taken as 'running water' if it is 10 yards long, and 10 yards wide;
and is covered from four sides, or from one or two sides. The cover must be above the
water level (not touching water). But if the cover touches the water, the tank will be
regarded as a 'small tank' And the rules of 'running water' will not apply, whatever the
quantity of water it may have. It means that the open surface of the water, (or if covered,
the surface that is not in contact with anyting) is solely to be taken into account, while
comparing with the quantity of water allowed in the Shariah. Enis amount of water
should, however, not be less than the prescribed measurement set by the Shariah (one
yard, in Shariah is 35.88 inches).
MORE RULES ABOUT THE WELL
Q. What is the ruling if a disbeliever (Kafir) gets into the well to take out a bucket, and
also dives into the water?
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A. If the disbeliever was given a bath, and made to cover his Satr (parts of body ordained
to be covered) with clean clothes before getting into the well, the water will remain clean.
But if he did not bathe, and went down with clothes already on, then all the water will
have to be taken out from the well This is because the body and clothes of the disbeliever
are often unclean.
Q. What should be done if the droppings of a pigeon or sparrow fall into a well?
A. The water in the well does not become unclean if the excreta of a pigeon, or a
sparrow, or a few droppings (say 2 to 4) of a camel; goat or a sheep fall into the well.
Q. If there is no particular bucket for a well, and water is taken out by all kinds of
buckets, big and small, by the people, what bucket should be used for drawing out the
water of such a well to make it clean?
A. If there is no fixed bucket at the well, or the one in use is too big or too small, then a
bucket of an average size should be used. An average sized bucket can hold 31E seers of
water (about 7 Ibs).
So far we have expanded on the Questions already given in Book II. Now additional
problems will be discussed.

DRY ABLUTION (TAYAMMUM) (Cleaning with clay)
Q.. What is Dry Ablution (Tayammum)?
A. Purifying (cleaning) the body from Najasaat-e-Hukmiya with clean clay, or any other
substance which is considered equivalent to clay; earth, or sod. This is known as dry-
ablution (Tayammum).
Q.- 'When is dry-ablution (Tayammum) permissible?
A. Dry-ablution is allowed, when water is not available, or there is a danger of falling

sick, or the illness getting severe, by the use of water.
Q. What is meant by Water not available'?
A If any of the following situations hold, water will be considered as 'not-available':

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(a) Water is a mile away.

(b) Water is available but in a region threatened by an enemy. For example, though water
is available outside one's house, but there is a threat of being killed by an enemy, or a
thief (if one goes out).
(c) Also, if there is a big snake near the well, or a lion nearby.
(d) or there is so little water that if used for ablution, may cause the trouble of thirst.
(e) The well is there, but without rope or a pail
(f) Or when a person is alone, and is helpless to fetch water, nearby
All these conditions mean that 'water is not available'.

Q. When should the danger to health be considered real?
Ans When guessed reasonably by one's own experience, or in the opinion of an

experienced physician that the use of water would be injurious for health, then dry
ablution (Tayammum) is allowed
Q. Explain in detail, what is meant by 'water being a mile away?
Ans. When a person is at a place where there is no water, but assumes due to own
intution and estimation, or learns from someone else that water is available within a
mile's radius, then it becomes obligatory to fetch it for the ablution. However, if there is
nobody to say whether or not water is available, and also there is no other way of
ascertaining this, there is no obligation for bringing water for the ablution. Similarly, if
there is water at a distance of over one mile, it is not obligatory to fetch it.
Dry ablution (Tayammum) is allowed in both cases, given above.
Q. How many actions are mandatory (Fard) in dry ablution?
A. The following three actions are obligatory:

1. First making the intention (Niyyah).
2. Striking both hands on sod, or lump of dry clay, and wiping
the face with them.
3. Striking both the hands, on sod, or lump of dry clay, and
wiping both arms upto the elbows, with the same hands.
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Q.. What is the complete method for dry ablution (Tayammum)?
A. First, have the intention: to remove impurities; to say the prayer, and to perform the
dry ablution. Then strike both hands over a lump of clay, shaking off the excess dust. But
if the hands are smeared with too much dust, blow away the excess and wipe hands
across the face in such a way that no part of it is left out. If a spot equal to a single hair, is
left out, dry ablution will not be proper. Now strike the hands on the clay once again.
After shaking away the excess, put the four fingers of the left hand below the finger tips
of the right hand and wipe the hand and arm upto the elbow. The lower side of the right
hand is thus covered. Now put the palm of the left hand on the upper side of the elbow
and move it down to the fingers. Then move the inside of the left thumb on the back of
the right thumb. Likewise, wipe the right hand over the left in the same manner. Then
comb (Khilal) the fingers. If a ring is worn, it is necessary to remove it. or atleast shift it.
Combing the beard with fingers, is also Sunnah.
Booker ection-2
Q. Is dry ablution (Tayammum) a substitute both for: ablution, and bath, or only for the
ablution?
A. Yes, it is a substitute for the both.
Q. On what things is dry ablution (Tayammum) allowed?
A Dry ablution is allowed on: clean earth, and sand; stone and limestone; unglazed
earthernware, baked or unbaked; earthen bricks-baked or unbaked; walls of mud; bricks;
stone; lime-stone, or yellow clay. Likewise, dry ablution is also allowed on clean dust.
Q. On what things dry ablution (Tayammum) is not allowed?
Ans. Dry ablution is not allowed on: wood; iron; silver; gold; copper; brass; cloth, and
ashes. In other words, things that melt or burn to ashes in fire, are not proper for dry
ablution (Tayammum)
Q. Is dry ablution allowed, even if there is no dust, on the walls made of stone, lime or
brick?
A. The presence of dust is not a precondition for all the items on which dry ablution is
permissible. Dry ablution is even allowed on: stone; brick; clay pots and wares, which
have been washed (having no dust).
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Q. Can dry ablution be performed with the dust that collects over the things on which,
otherwise, dry ablution is not allowed?
A. Yes, dry ablution on these otherwise non-permissible items is allowed if dust particles
on them start flying around when struck by hand. Yes, also if a mark is left on it when
hand is removed from the article.
Q. If dry ablution has been performed with the intention of touching or reciting the Holy
Qur'an, or for entering the mosque, or for calling the Azan, or for acknowledging the
greetings (Salam), will such dry ablution also hold good for performing the prayer?
A. No. It will not be valid for the prayers.
Q. Is prayer allowed with dry ablution which is made for: a) offering the funeral prayer,
b) offering Sajdah of Recitation (compulsory prostration for reciting particular verses
from the Holy Qur'an)?
Q.. What should a person do who has performed dry ablution due to non-availability of
water, and offers the prayer, but water becomes available after the prayer?
A The prayer, already offered, need not be repeated if water becomes available within or
after the prescribed time-limit for that prayer.
Q. What things invalidate dry ablution?
A The things that breach the ablution, also invalidate the dry ablution. However, the dry
ablution, in lieu of bath, can only be invalidated by Major uncleanliness (Hadath-Akbar).
if dry ablution was performed due to the non-availability of water, it will be invalidated
the moment water becomes available. But if it was necessitated for some other reasons,
such as, disease etc., it will be nullified the moment those compelling circumstances are
no longer there.
Q. Is second prayer also permissible with dry ablution, which was performed for the first
prayer?
A Dry ablution performed once, is good for as many prayers as one likes, so long as it is
not nullified. Similarly, the dry ablution, performed for an obligatory prayer, is also valid
for: saying Nafl prayer; reciting the Holy Qur'an; offering funeral prayers; or Sajdah-e-
Talawat, and all other kinds of worship.
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Q. What is the maximum time-limit for which dry ablution is valid?
A Dry ablution is allowed for as long as one does not find water, or till other compelling
reasons last. Even if the need continues for many years, there is no harm in performing
dry ablution?
29.00.00.00
Question about raising our hands for dua.
Question #21976: Making du’aa’ after the obligatory prayers is bid’ah
Question :
After fard salat (i.e. after saying salam), some people make Dua while others say only
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Tasbih Fatmi. Some people are adament that making Dua after salat is Bidat. This is
causing some restraint in the cummunity speacially those who follow Imam Abu Hanifa
or Shafai.
Can we make dua'a after salat.
Can we make dua'a with the imama after salat alltogether.
Answer :
Praise be to Allaah.
It says in Fatawa al-Lajnah al-Daa’imah:
Making du’aa’ after the obligatory prayers is not Sunnah if it is done by raising the
hands, whether that is done by the imam alone or a member of the congregation alone, or
it is done by them both together. Rather that is bid’ah, because it was not narrated that the
Prophet (peace and blessings of Allaah be upon him) or any of his companions (may
Allaah be pleased with them) did that. With regard to making du’aa’ without doing that
(raising the hands etc.), there is nothing wrong with it, because there are some ahaadeeth
concerning that.
Fataawa al-Lajnah al-Daa’imah, 7/103
The Committee was asked about raising the hands for du’aa’ after the five daily prayers –
is it proven that the Prophet (peace and blessings of Allaah be upon him) raised his hands
or not? If it is not proven, is it permissible to raise the hands after the five daily prayers or
not?
They replied: It is not proven that the Prophet (peace and blessings of Allaah be upon
him) raised his hands in du’aa’ after the obligatory prayers as far as we know, so raising
them after the salaam of an obligatory prayer is contrary to the Sunnah.
Fataawa al-Lajnah, 7/104
The Committee also stated that saying du’aa’ out loud after the five daily prayers or
regular Sunnah prayers, or reciting du’aa’ in unison as a regular practice is a
reprehensible innovation (bid’ah), because it was not proven that the Prophet (peace and
blessings of Allaah be upon him) or his companions (may Allaah be pleased with them)
did anything like that. Whoever makes du’aa’ after the obligatory or regular Sunnah
prayers in unison is going against the way of Ahl al-Sunnah wa’l-Jamaa’ah, and for those
people to accuse those who disagree with them of being kaafirs and not belonging to Ahl
al-Sunnah wa’l-Jamaa’ah, is misguidance, ignorance and a distortion of the facts.
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Fataawa Islamiyyah, 1/319
Man has been asked repeatedly to ask Allah(swt) for that which he desires. To end
suffering, pain or to acquire that which we desire the most, dua is made unto Allah(swt).
In Surah Ghafir, Allah(swt) says:
"And your Lord says: "Call on Me; I will answer your (Prayer)" – [Quran 40:60]
Yet many of our prayers go unanswered and people often wonder why their prayers were
not heard. All prayers made to Allah(swt) are heard by Him:
"When my servants ask you concerning me, (tell them) I am indeed close (to them). I
listen to the prayer of every suppliant when he calls on me." – [Quran 2:186]
Primarily, certain conditions apply to duas before they can be answered:
1. A dua for something that is haram cannot be made and will not be fulfilled. We cannot
ask for that which is forbidden in Islam. Such duas would definitely not be answered.
Hence for starters we should know that what we are asking for should be halal according
to the Islamic Shariah.

2. Our duas should be for our betterment. If Allah(swt) feels that what we ask for will
harm us then He will not grant us our wish. A child who has no sense of what is harmful
often cries and weeps asking him mother to let him play with a knife. The mother knows
that he can cut himself and thus expose himself to pain if he is given the knife and hence
does not fulfill his request. Similarly we often ask for things that are actually indeed
harmful to us. Due to our limited wisdom we cannot assess the harmful effects of it but
Allah(swt) in His Divine Wisdom knows of it and thus in order to protect us, He does not
fulfill our request.
I have often come across the younger generation who wish for a certain person of the
opposite sex to fall in love with them. When these duas are not answered they get
depressed and disheartened. Some actually wish that they would have a love affair with
that certain person, not realizing that this dua falls under the category of a forbidden act.
Then there are others who wish for marriage which is permissible in Islam but a dua
fulfilling the first criteria does not mean that it also fulfills the second criteria as
mentioned above.
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A person wishes for wealth but does not get it. Why? Allah(swt) in His Divine Wisdom
knows how we will spend that wealth. A person can think "but I would spend it in the
cause of Allah(swt)" however they fail to realize that we dont know a fraction of what we
are. Only The Creator does. He knows that we might do all the wrong things. These
wrong things can lead us right to the footsteps of Hell. Hence Allah(swt) in His Divine
Wisdom is protecting us but we in our non-existant wisdom fail to understand.

3. We should pray to Allah(swt) while having faith in Him and with humility. We should
express our need for Him.
Call on your Lord with humility and in private: for Allah loveth not those who trespass
beyondbounds.
Do no mischief on the earth, after it hath been set in order, but call on Him with fear and
longing (in your hearts): for the Mercy of Allah is (always) near to those who do good. –
[Quran 7:55-56]
Many a times we quickly say our Salah and hurriedly go through the duas taking it for
granted that because we have offered the Salah, our prayers will be answered. This is not
the way to make dua. We must be sincere to Allah(swt)

4. This is one of the most important factors which we have to keep in mind. Though we
spend time weeping for what we desire, as soon as we leave the masjid or our praying
mats we continue with that which is haram. We will indulge in all kinds of things that are
forbidden by Allah(swt) yet we expect Him to do as we have desired. Why is it that while
we refuse to follow and obey the commandments of Allah(swt), we expect Him to do
everything for us? We should always try to prove our worth. Ask yourself why Allah
should help you? Have your proven your worth to Him?
Suffiyan At-Thawri answered the question "why does Allah(swt) not answer my prayer?"
very appropriately. He listed 10 points which I will list below:

1- You know Allah(swt) YET you disobey Him.
2- You recite the Quran YET you dont act according to it.
3- You know shaitan YET you have agreed with him.
4- You proclaim your love of the messenger(saw) of Allah(swt) YET you abandon his
Sunnah.
5- You proclain your love for Paradise YET you do not act to gain it.
6- You proclaim your fear of the Fire YET you do not prevent yourselves from sins.
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7- You say indeed death is true YET you have not done anything to prepare for it.
8- You point out the faults of others YET you do not look at your own faults.
9- You eat of that which Allah(swt) has provided for you YET you do not thank
Him(swt).
10- You bury your dead YET you do not take a lesson from it.
How many of these 10 points hold to be true with us? If one would assess themselves
honestly, the results will be surprising.

5. Allah(swt) tests His creation in many ways. Many a times our prayers are not answered
as swiftly as we desire because Allah(swt) wants to test our patience. Truly the following
verses in the Quran correctly describe the nature of man:
Now, as for man, when his Lord trieth him, giving him honour and gifts, then saith he,
(puffed up), "My Lord hath honoured me."
But when He trieth him, restricting his subsistence for him, then saith he (in despair),
"My Lord hath humiliated me!" – [Quran 89:15-16]
And again it is said:
There are among men some who serve Allah, as it were, on the verge: if good befalls
them, they are, therewith, well content; but if a trial comes to them, they turn on their
faces: they lose both this world and the Hereafter: that is loss for all to see! – [Quran
22:11]

To conclude, we must be sure that what we wish for is halal and not haram. We must
have faith in Allah(swt) and know that He will fulfill that which is good for us. Our
intentions should be pure and the dua should be made with humility. It is important for us
to refrain from that which is haram and follow the commands of Allah(swt) as strictly as
we can. Losing faith in Allah(swt) is harmful only for us for He needs not that we have
faith in Him. Prayers that are unanswered in this world are deferred to be rewarded for in
the Hereafter. Most importantly, we must recognize that Allah(swt) tests us and thus
should practice patience during such times.
[Ebrahim Saifuddin]
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The Knowlege & Understanding in Islam
PRAYER IN ISLAM
Here are some question that non muslim ask about how or what way do we pray? Right !
i just get this info and make it simple for you to understand and gain some knowledge
about our prayer.
Q: There is NO pictures, NO idols, NO symbols, then what do muslim pray?
Q: NO burning of incense or papermoney, NO lighting of joss sticks, NO flowers, then
what do muslims use for prayer?
Q: NO priests, then who guidesthe Muslims in their prayer?
Q: Is the Imam an intermediarybetween GOD and man?
Q: NO holy water, NO peacock feathers, then how are muslims blessed?
Q: NO chairs in the Mosques, then where do muslims sit when they pray?
Q: They don't speak Arabic here, then why do muslims here pray in Arabic?
Q: A big prayer hall, but why are only a few Muslims praying here?
With all that Questions up here let me show you the Answer.
THE UNSEEN CREATOR
Muslims pray to The Unseen Creator Who created everything...what i mean everything,
every single things on earth and univers
His power to create is limitless.
All he has to say is "BE" and it comes into existance.
Everything came from him and will return to him.
He does not have a son, and was not fathered by anyone... You can read The Holy Quran
Translation in any library or book shop... Surah Al Ikhlas
He has NO partners, and unlike anything that the human mind can imagine..
The Unseen Creator calls Himself by the personal name of "ALLAH" in The Noble
Holy Al Quran
Some say that when we drink water, we must remember the person who dug the well.
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The aims of a Muslim's prayer are to remember and be grateful to ALLAH who created
eyerything, including the water and the person who dug the well!
Environment-friendly prayer
Prayer in Islam is a simple activity that consists of a series of body postures and recitation
of verses from The Holy Quran.
It is an environment-friendly prayer in that it does not require the burning of paper or
other substances.
The practice of making "offerings" to GOD is unacceptable in Islam.
GOD is self-sufficient and has no needs.
NO Pirests
The person who lead the prayer is called IMAM in Arabic.
A person who has good knowledge of Islam and is able to recite The Holy Quran well
and lecture to the gathering during the Friday noon prayer is appointed as the Imam of a
Mosque.
The Imam is not a priest in that he is not an intermediary between GOD and man.
Muslims seek the Mercy of GOD directly.
Reason And Logic
Islam calls on the Believers to base their faith on reason and logic and not on blind
beliefs such as believing that sprinkling holy water on the body or stoking the body with
peacock feathers will drive away bad luck and bring prosperity.
To receive the Mercy and blessings of GOD, Muslims are commanded to base their life
on what is permitted, and keep away from the things prohibited (such as intoxicants,
gambling and adultery) in The Noble Holy Qur'an and the traditions of the Prophet
[pbuh] means (PEACE BE UPON HIM).
Furniture-Free
The Muslim prayer positions consist of standing, bowing, sitting and placing the forehead
on the floor.
It is not possible to do these while sitting on a chair. Thus all Muslim prayer places are
furniture-free.
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There are no reserved places in the Mosque.

All Muslims pray as equals.
Prayer In Arabic
Muslims use the words of GOD when praying to Him.
They recite from The Noble Holy Qur'an ensures uniformity.
A Muslims can go to any Mosque in the world and join the prayer without any difficulty.
Praying in the language of THE QUR'AN ensures accuracy.
Translations of the meanings of the verses in The Qur'an are not used in prayer.
At the end of the formal prayer, Muslims may seek the forgiveness and blessings of GOD
in their own languages.
This is called DOA = DU'A or Supplication.
Prayer In Any Clean Place.

Muslims can perform their prayers in Mosques, homes or in any clean area/place.
In some places, only a small number pray in Mosques, and they are usually those staying
near the Mosque and visitors.
Muslims are required to perform the Friday noon prayer in the Mosque.
The Mosque is packed during this prayer and in some places, Muslims pray in the
compound of the Mosque due to lack of space inside.
Ok these is just a simple explanation for your knowledge about Prayer In Islam.
This info above i got it from Dr Y Mansoor Marican, Ph.D.
To know more knowledge and how to pray in Arabic a person need to attend classes at
any Islamic school or you can ask any Ustaz (Male teacher) or Ustazah (Female teacher)
at home.
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There is some website you can enter such as www.hajtips.com , www.perkim.net.my ,

www.islamicreligion.com, www.ahmaddeedat.com , www.islamic.about.com
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Essential Du'as
Supplications
Sneezing
Alhamdulillah! (right graphic) / Alhamdulillahi 'alaa kul-li haalin (left graphic).
Translation: Thanks and all praise be to Allah (or) Thanks and all praise be to
Allah under all conditions.
Praising
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Alhamdulillah hamdan khatheeran taiyyiban mubaarakan feehi

Translation: Praise be to Allah, many, pure, blessed praises. Another man
commenced with this, to which he SAW said: I saw 12 angels competing as to
which of them would take it up. [Muslim Abu Awaanah]
Thanking Allah
Allahu akbar kabeeran wal hamdulillahi katheeran wa subhaanallahi

bukratan wa a seelaa
Translation: Allah is the Greatest, very great. Praise be to Allah, again and
again. Glorified is Allah SWT morning and evening - one of the Companions
commenced with this, to that the Messenger SAW said
Remembrance of Allah
Anta rabbee wa anaa 'abduka

Translation: You are my Lord (Allah SWT) and I am Your slave
Taking off clothes
Bismillahi allazee laa ilaaha illaa huwa

Translation: In the name of Allah besides whom there is no other worthy of
worship. [Ibn Sunni]
The Prophet Muhammad SAW said, "If one does not ask Allah, He will get
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angry with him". [Saheeh al-Jami` no.2414]
In wearing clothes
Allahumma innee as aluka min khairihi wa khairi maa huwa lahu wa a

u'oozubika min sharrihi wa sharri maa huwa lahu
Translation: Allah! Verily, grant me the goodness of this clothing and the
goodness it delivers, and I ask Thy protection from the evil of this clothing
and spare me from the evil that it may cause.[Source: Ibn Sunni]

Before eating
Allhuma baa rik lanaa feemaa razaqtanaa wa qinaa azaaba al-naar

Translation: O Allah! Bless us on everything You give us, and avoid us from
Hellfire. And with the name of Allah. [Source: Ibnu Sunni]
After eating
Alhamdulillahillazee at 'amanaa wa-saqaanaa wa-kafaa-naa wa-awaa naa

Translation: All Praises be to Allah, who provides us food, drink, satisfaction
and protection
Starting ablution
Bismillah
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Translation: In the name of Allah
Abdullah ibn as-Sunnabiji stated that the Messenger of Allah SAW said,
"When a slave makes ablution and rinses his mouth, his wrong deeds fall from
it. As he rinses his nose, his wrong deeds fall from it. When he washes his face,
his wrong deeds fall from it until they fall from beneath his eyelashes. When he
washes his hands, his wrong deeds fall from them until they fall from beneath
his fingernails. When he wipes his head, his wrong deeds fall from it until they
fall from his ears. When he washes his feet, his wrong deeds fall from them
until they fall from beneath his toenails. Then his walking to the mosque and his
prayer give him extra reward."
[Maalik, Nasaaie, Ibn Majah and Haakim.]
Completing ablution
Ashadu an laa ilaaha illallah wa ashhadu an na muhammadan 'abduhu wa

rasooluhu
Translation: I testify that there is no god except Allah, the One Who has no
partner, and that Muhammad is His slave and Messenger
Wisdom
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Allahummaftah lee hikmataka wan shur 'alaiyya rahmataka min khazaa

ini rahmatika yaa arhama ar-raahimeen.
Translation: O Allah, bless us with wisdom and mercy, O Allah the most
Merciful.
When angry
A'uoozubillahi minas shaitaanir rajeem

Translation: I take refuge with Allah (SWT) from the accursed devil. [Bukhari
and Muslim]
Asking forgiveness
Allahumma in nee as aluka yaa Allah (wa fee riwaayatin: billah) [al
waahidu] as samad allazee lam yalid wa lam yoolad wa lam yakun lahu
kufuwwan ahad- an taghfira lee zunoobee inn naka antal ghafoorul raheem
Translation: "O Allah! indeed I ask of You, O Allah (in one narration: by
Allah), the One, the Only, the Absolute, Who begets not and nor is He begotten,
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and there is none like Him, that You forgive me my sins; indeed You are the
Oft-Forgiving, Most Merciful. On this, he SAW said, He has been forgiven, he
has been forgiven. [Abu Daawood, Nasaaie, Ahmad Ibn Khuzaimah; Haakim
declared it saheeh and Dhahabi agreed]
Asking for success
Rabbanaa a tinaa fid dunyaa hasanah wa fil akhirati hasanatan wa qinaa

azaaban naar
Translation: Our Lord! Grant us good in this world and good in the life to
come and keep us safe from the torment of the Fire[Al-Baqarah :201]
Increasing success
Rabbee zidnee 'ilman war zuqnee fahman

Translation: O Allah, bless me with more knowledge and true understanding
Zikr
"Subhaanallahi wal hamdulillahi wa laa ilaaha illallahu wallahu akbar wa

la haula wala quwwata illa billahil 'aliyil 'azeem".
Translation: Allah the Most Exalted, praise be to Allah, there is no God but
Allah, and there is
no help except from Allah, the Almighty and the Great.
Glorify Allah
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Allahuakbar kabeeraa
Translation: Allah is the Greatest, Very Great.
Remembrance of Allah
Laa ilaaha illallah

Translation: There is no true god except Allah
Upon leaving the house
Allahumma innee a'uoozubika an adhilla auw adhalla auw azilla auw uzalla
auw azhlima auw uzhlama auw ajhala auw yujhala 'alaiyya
Translation: O Allah, I take refuge with You lest I should stray or be led stray ,
or slip or be tripped, or oppressed, or behave foolishly or be treated foolishly
[Source, Abu Dawood, Tirmizi]
Upon entering the house
Bismillahi walajnaa wa bismillahi kharajnaa wa 'alaa rabbinaa

tawakkalnaa
Translation: In the name of Allah we enter and in the name of Allah we leave
and upon our Lord we place our trust. [Source: Abu Dawood with saheeh
Isnaad]
Avoiding sins
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Allahumma innee a'oozubika min sharri maa 'amaltu wa min sharri maa
lam 'a mal [ba'd].
Translation: "O Allah! truly I seek refuge with You from the evil of what I have
done, and from the evil of what I have not done (i.e. from the evil of the bad
actions I have done, and from the evil of not doing good actions)[yet].
Avoiding hellfire
Allahumma in nee a'ouuzubika minal dhaiqi yaumal hisaab

Translation: O Allah! I seek refuge with You from the distress of the Day of
Account (ten times).
[Ahmad, Ibn Abi Shaibah, Abu Dawood Tabaraani]
Waking up from sleep
Alhamdulillahi lazee ahyaanaa b'ada amaatanaa wa ilaihil nushoor

Translation: Thanks be to Allah who awoke us after our death and He is the
only one that can resurrect us.
Seeing bad dreams
Alhamdulillahi lazee ahyaanaa b'ada amaatanaa wa ilaihil nushoor

Translation: Thanks be to Allah who awoke us after our death and He is the
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only one that can resurrect us.
Leaving mosque
Bismillahi wassolaatu wassalaamu 'alaa rasoolillah Allahumma innee as

aluka min fadhlika Allahumma i'isimnee minaa shaitaanir rajeem
Translation: In the name of Allah,and parayers and peace be upon the
Messenger of Allah. O Allah, I askYou from your Favour. O Allah, guard me
from the accused devil. [Abu Dawood, Saheeh al-Jaami' # 4591]
Entering mosque
Allahummaghfirlee zunoobee waftah lee abwaaba rahmatika

Translation: O Allah! Pardon all my sins and open your doors of blessing to me
Walking to the mosque
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Allahummaj'al fee qalbee nooran wa fee lisaanee nooran waj'al fee sam'iee
nooran, waj'al fee basaree nooran, waj'al fee khalfee nooran wa min
amaamee nooran waj'al min fauqee nooran wa min tahtee nooran .
Allahumma i'itinee nooran.
Translation: O Allah, please put light into my heart. Turn my hearing into light.
Let there be light in front of me, above, and below me/ O Allah, grant me light.
[Source: Muslim]
Visiting the sick
As alullah al-'azheem rabb al-'arsh al-'azheem an yashfeeka

Translation: I ask Allah the Supreme, Lord of the magnificent throne to cure you
When there is bodyache
Aoozu bi'izzatillaahi wa qudratihi wa sultaanihi min sharri maa ajidu.

Translation: I seek the protection of Allah's Prestige, His Power, His Dominance
and His Kingship from the evil of my pain.[Hasan and Tirmizi]
Asking Al-Jannah
Allahumma in nee as aluka bi anna lakalhamd, laa ilaaha illa anta [wahdaka
laa shreeka lak], [al-manaan], [yaa]badee' as samaawaati wal ardh, yaa zal
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jalaa li wal ikraam, yaa haiyyu yaa qaiyyoom [in nee as aluka] [al-jannata wa
a'oouzubika minar naar]
Translation: "O Allah! Indeed, I ask of You, by the fact that to You belongs all
Praise; there is no (true) god except You, [You alone, You have no partners;] the
Bestower of Favours; [O] Originator of the Heavens and the Earth; O One that is
Full of Majesty and Honour; O Living One, O Eternal One; [indeed I ask of You]
[the Garden, and I seek refuge with You from the Fire].
Asking for firmness of iman
Rabbanaghfirlanaa zunoobanaa wa israafanaa fee amrinaa wa thabbit

aqdaamanaa wan sur naa 'alal qaumal kaafireen
Translation: Our Lord! Forgive us our sins and the lack of moderation in our
doings, and make firm our steps and succour us against those who deny the truth.
[Ale Imraan: 147]
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Essential Du'as
Extracted from Al Hisnul Hasin by Allamah Muhammed Al-Jazri (RA)
English rendering by Maulana Muhammad Rafeeq Hathurani
Posted on the 'net and transliteration by www.Islam.tc
Greeting another Muslim
As salamu alaykum wa Rahmatullahi wa Barakatuh.

Translation: May the peace of Allah descend upon you and His Mercy and Blessings.
When salaam is conveyed (when some conveys salam to you on another's behalf).
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Alayka wa alay-his salaamu wa Rahmatullahi wa Barakatuh.

Translation: Upon you and upon him be the peace of Allah, His mercy and blessings.
Before a meal
Bismillahi wa 'ala baraka-tillah.

Translation: With Allah's name and uon the blessings granted by Allah (do we eat).
After having a meal
Alham do lillah hilla-thee At Amana wa saquana waja 'alana minal Muslimeen.

Translation: All praise is due to Allah who gave us food and drink and who made us
Muslims.
Dua for ZamZam (Holy Water)
Allah humma Innee As alooka 'ilman naa fee-ow wa Rizq-ow waa See-ow wa Shee-faa
amm min Kooll-lee daa-een.
Translation: O Allah, I ask You to grant me beneficial knowledge, abundant sustenance
and cure from all diseases.
Before wudhu (ablution)
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Allahumma-gh fir-lee dhan-bee wawass si'lee fi dari wa bariklee fi rizq.

Translation: O Allah Forgive my sins, make my home accommodating and grant me
abundance in my livelihood.
After wudhu
Allahummaj 'al-ni minat-tow-wa beena waj-alni minal muta-tah-hireen.

Translation: I testify that there is no deity except Allah; He is One and has no partner.
And I testify that Muhammad (Sallallahu alayhi wasallam) is His servant and apostle.
When entering the masjid (mosque)
A'uthu bil-Lahil 'atheemi wa biwajhi-hil kareemi wasultaani-hil qadeemi minash-

shaytaanir rajeem.
Translation: I seek protection from Allah, The Sublime, and I seek the protection of His
Merciful Self and of His Eternal Kingdom against the accursed devil.
After sneezing
Alhamdulillah! (right graphic) / Alhamdu lillahi 'ala kull-lee ha-leen (left graphic).
Translation: Thanks and all praise be to Allah (or) Thanks and all praise be to Allah
under all conditions.
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Reply to someone who sneezes
Yar Hamoo kall Lah.

Translation: May Allah have mercy on you.
When a Non-Muslim sneezes
Yahdee Kumullahu wa Yaslih Ba Lakoom.

Translation: May Allah give you guidance and make your children pious.
When someone is critically ill

When someone is so critically ill that there is no hope for his recovery, under no
circumstances should he (or she) pray for his (or her) death. But if one must, then one
should recite the following dua:
Allah-humma ah-yini ma kaanatil hayaatu khairall-lee wa tawaff-fani i-dha kaanatil wa

faato khai-rall-lee.
Translation: O Allah, keep me alive so long as it is in my best interest and give me death
when it is in my best interest.
When visiting the sick
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La ba'sa tahoorun inshaa-Allah. La ba'sa tahoorun inshaa-Allah.

Translation: No need to worry. It (this sickness) is a means of cleansing from sins. No
need to worry. It (this sickness) is a means of cleansing from sins.
Dua taught to a new muslim
Allahummagh fir-lee warr hamnee wah-dini warr zuq-ni.

Translation: O Allah, forgive me, have mercy on me, guide me aright and grant me
sustenance.
When entering the toilet
Allahumma in-nee a'oothu bika minal khubu-thee wal khabaa ith.
When leaving the toilet, recite
Ghuf-raa naka
followed by
Alhamdulillah-hilla-thee ath-haba ann-nil athaa wa 'afaani.
Reaching the top of an incline
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Allahumma lakash-sharafu 'ala kull-lee shara-few walakal hamdu 'ala kull-li haalin.
Translation: O Allah, all sublimity is for You at every incline and all praise is for You at
all times under all conditions.
Repentance dua
Whenever a person commits any sin, he/she should immediately offer repentance to
Allah, saying the following dua.
Allahumma In-nee a-toobu ilayka minha la ar-ji-u ilayhaa abada.

Translation: O Allah, I repent before You for all my sins and I promise never to return to
the same (again).
Upon awakening
Alhamdulillah-hillathee ah-yana ba'da ma ama tana wa ilayhi nushoor.

Translation: Many thanks to Allah who gave us life after having given us death and (our)
final return (on the Day of Qiyaamah (Judgement)) is to Him.
When undertaking a journey
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Subhanalla-thee sakh-khara-lana haatha wa-ma kun-na lahoo muqrineena wa inna ila

Rabbina la-mun-qali-boon.
Translation: Glory be to Him (Allah) who has brought this (vehicle) under our control
though we were unable to control it. Sure, we are to return to our Lord.
Istikhara for nikah (marriage)

When intending to marry someone then even before proposing or expressing one's
intention to propose, one should perform Wudhu in the best of manner and then offer as
many Nafl Salaahs as possible. Thereafter one should praise and glorify Allah in the best
manner and recite the following Dua:
Translation: O Allah, You have power and I have none. You know all and I know not.
You are The Knower of all that is hidden. If, in Your knowledge (mention name of
person here) be good for me in my faith and in my temporal and religious life, then
ordain her (or him) for me. And if anyone other than her (or him) be good for me in my
faith and religious life, then ordain her (or him) for me.
Dua-e-Qunoot (read in Witr)
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Translation: O Allah! We beg help from You alone; ask forgiveness from You alone, and
turn towards You and praise You for all the good things and are grateful to You and are
not ungrateful to You and we part and break off with all those who are disobedient to
you. O Allah! You alone do we worship and pray exclusively to You and bow before
You alone and we hasten eagerly towards You and we fear Your severe punishment and
hope for Your Mercy as your severe punishment is surely to be meted out to the
unbelievers.
Related Web Sites:
Ramadhan Duas
Uloom-al-Islam Duas page
Du'aas for all occasions (Madrasah In'aamiyyah, South Africa)
Method of worship (Ibaadat) Purity and Prayer (Salaat)
Salaatul Istikhaarah
al-Madinah.com Dua's, etiquette, references and for Islamic Books you can see the
following: www.scribd.com/islamakmfi@
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Dua in English
Oh Allah, all praise is due to You; and to You is due all gratitude and thanks; and to You
returns all matters - the open of them, and the hidden of them
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Glory to the Lord of power and dominion; glory to the One who will not die; glory to the
One who gives life to His creation, and He will not die
Glory to the One who is Lord of all lords [arbaab]; glory to the One who facilitates all
means; glory to the One whose throne [àrsh] is in the heavens, and in the earth is His
authority [sultaan]; glory to the One whom no creature of this life [dunyaa] can see, and
Whom no sense can perceive; and Whom description seekers cannot perceive; and Whom
incidents do not change; and He does not fear His creatures
He knows the weight of the mountains; and the measure of the oceans; and the count of
rain; and the number of veins of the trees; and the amount of the darkness of nights and
the brightness of days
Oh Giver of refuge for those who seek refuge; Beloved of those who love; Hope of those
who are cut off [munqatìyeen]; Raiser of the fallen; The One who is with broken hearts;
Who answers the calls of the dejected; the Mercy of this life and the hereafter and the
Compassion of both; Who answers the desires of those in need
He knows the minds of the silent; One who does not have a partner from whom He must
seek, or an angel from whom He asks and is refused, or one who is thankful to Him but is
deprived
Glory is due to Allah, and praise; all glory is due to Allah
Oh Allah, guide us by Your favor among those whom You have guided; and forgive us
among those whom You have forgiven; and be our Protector among those whom You
have protected; and bless us in all that You have given us; and save us and keep away
from us any evil which You have decreed; verily You decree and none decrees besides
what You decree; and none is abased whom You befriend; and none holds power whom
You oppose. Blessed are You, our Lord, exalted; and to You are due all thanks, for Your
blessings and bounty; we seek forgiveness from Allah from all sins and we repent to
You; there is no refuge or place of shelter except for to You
Oh Allah, distance our sins [ma'seeya] from our obedience to You that will lead us to
paradise; and indeed from certainty in faith [yaqeen] comes difficulty in the life of this
world [dunyaa]
And bless us our hearing, and our sight, and our faculties, as long as You allow us to live;
and make them protectors for us against the transgressions we have committed; and make
us victorious over our enemies; and do not allow us to have problems in our deen; and do
not allow us to make the life of this world our greatest concern; and remove from us
284 | P a g e
difficulty in attaining knowledge; and do not make hellfire our destination; and make
jannah our home; and do not impose upon us, because of our sins, people who lack mercy
and do not fear You (as authorities over us) by Your mercy, oh the Most Merciful of
those who show mercy
Oh Allah, preserve us with steadfastness in Islam while we're standing; and preserve us in
Islam while we're sitting; and preserve us in Islam while we're sleeping
Oh Allah bless us with a pure life; and an easy death; and a return to You without grief
and difficulty;
Oh Allah help us with our death; and with the grave and its punishment; and from
slipping from the siraat; and the Day of Reckoning and its terror
Our Lord, You created us in the best of forms; and You granted us sustenance from Your
bounty; and You taught us and gave us guidance; and then we disobeyed You openly, but
You forgave us; and we committed sins, but You availed us from them; Your generosity
has been descending upon us, yet we sin easily, and we are weak; if You look to our
account then we indeed deserve punishment; but Your mercy is more expansive than our
sins, so grant us Your mercy, oh the Most Merciful of those who show mercy
Oh Allah give us, and do not deprive us; and increase for us, and do not decrease us; and
be generous to us, and do not be severe with us; and grace us, and do not disgrace us; and
help us, and do not forsake us
Oh Allah, make white our faces (with light); and give us our books on our right; and raise
our degrees in status; and make our balances heavy (on the side of good); and overlook
our sins [sayeeàat]
Oh Allah, Creator of the heavens and the earth; Lord of Majesty and Bounty; by Your
power which does not exhaust, we ask, Oh Allah, Oh the Most Merciful
Make our vision lighted by Your Book; so that our tongues will manifest (from it); and
lighten our graves (with it); and by it forgive our sins [dhunoob]; and improve with it our
affairs by Your mercy, oh the Most Merciful of those who show mercy
Oh Allah, allow the month of Ramadan to be completed in Your pleasure; [--]; and with
us attaining the success of entering Your garden
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Oh our Lord, this holy month has indeed past; and we stand fearful and shaking before
You; and we hope in You; accept from us, our Lord, our fasting [sawm]; and our standing
in worship [qiyaamina]; and our prayers [salaatina]; and our remembrance [adhkaarina];
and all our deeds; and do not reject our deeds on the Day of Judgement, the Day of regret
and shame
Oh our Lord, close all gates except Your gate; and do not reject us from Your presence;
and if You do so, we have no power nor strength save You
La ilaha illa Allah... He who wills the number of footsteps on the surface of the earth, and
on steps; and all praise is due to Allah, He in Whose hand is the keys of escape [farraj]
Oh our Hope when all doors are closed; and our Hope when all links are cut; and when
there is a barrier between us and our family and our people (and we stand alone)
La ilaha illa Allah... oh Allah do not let this gathering disperse except when our sins are
forgiven; and our efforts accepted; and our good deeds counted
Oh the Powerful, the Most Forgiving; by Your mercy, oh the Most Merciful of those who
show mercy
Oh Allah, forgive all the Muslims that have died who bore witness to Your oneness; and
(who bore witness) to Your messenger with his message; and who died upon that
Oh Allah, forgive them and grant them Your mercy; and pardon them; and be generous
with them; and bless their arrival; and make wide their entrance; and wash them with
water and coolness; and purify them from their sins as clothes are washed of dirt
Oh Allah reward them and grant them goodness in the best way; and pardon and forgive
their sins [sayeeàat]; so that they feel tranquility in their graves; and so that on the day of
judgement they will be among the protected ones;
Oh Allah, move them from the narrowness of the grave and the insects, to everlasting
jannah; with [--], comfort and vast shade
Oh Allah, grant us mercy when we reach where they have reached, under casket and soil,
alone; oh Allah, grant us mercy when our families wash us; and mercy when they shroud
us; and mercy when they carry us on their shoulders; and mercy when they lower us into
our graves; and mercy when they throw on us dirt by Your mercy, oh the Most Merciful
of those who show mercy
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Oh Allah, bring down upon our graves the light of our fasting; and the light of our
prayers [salah]; and the light of our recitation of Qur'an by Your mercy, oh the Most
Merciful of those who show mercy
Oh Allah, who hears all; and who can revive the dead; and who will dress the bones with
flesh after death; have mercy on our weaknesses; straighten our affairs; and end our
deaths in good deeds.
Oh Allah ornament our graves with the gardens of paradise; [--] by Your mercy, oh the
Most Merciful of those who show mercy
Oh Allah, forgive the Muslim men and the Muslim women; and the believing men and
the believing women; those living and those dead; You are our Protector; Hearer, the
Near, the One who answers our dua
Oh Allah, we ask You for all good [khayr]; the sooner of it and the later; what we know
of it and what we don't know; and we seek refuge in You from all evil [sharr]; the sooner
of it and the later; what we know of it and what we don't know
Oh Allah, whatever You have distributed in this blessed night of health and well being,
then make us, oh our Lord, among the fortunate who receive from this distribution; and
whatever You have distributed in this night of trial [balaà], keep it from us and from the
Muslims
Oh Allah strengthen Islam and the Muslims; and disgrace shirk and the mushrikeen; and
smash the enemies of the deen
Oh Allah, our Lord, better the condition of the Muslims; oh Allah better the young of us;
and better the old of us; and better the women of us; and make better the children of us;
and our spouses
Oh Allah, forgive the Muslim women, those present and those absent; oh Allah, raise
their status; and make secure their dignity and honor [awraat]; and accept from them their
good deeds by Your mercy, oh the Most Merciful of those who show mercy
Oh Allah, help Your forces and Your devoted servants [awliyaa] of those who believe
[mumineen]; amongst the elders, the scholars, and the pious [shuyookh, ulema, saliheen]
by Your mercy, oh the Most Merciful of those who show mercy
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Oh Allah, we ask You by Your beautiful names; and Your exalted attributes; in this
blessed night; save our necks from the hellfire. Oh Allah, save our necks from the
hellfire. Oh Allah, save our necks from the hellfire
Oh Allah, save the necks of our fathers; and our mothers; and our brothers; and our
sisters; and our paternal uncles; and our paternal aunts; and our maternal uncles; and our
maternal aunts; and those who love us for Your sake; and those who love each other for
Your sake; and those who lead us to good [khayr]; and those who facilitate good; and all
the Muslims, oh Lord of the worlds
Oh Allah, help Your servants and the mujahideen in Your way in all places; Oh Allah
help your worshippers in Chechnya; and in Bosna; and in Palestine; and in Lebanon; and
in all other places
Oh Allah, make firm their feet; Oh Allah guide their aim; oh Allah, join them on the
word of clear truth. Oh our Lord. Overlook our sins when we reach The Gate and do not
return us in disappointment
Oh Allah, accept our dua. Oh Allah, accept our dua. Oh Allah, accept our dua and do not
return us in disappointment; and do not deprive us from Your generosity that we seek;
and do not return us deprived from Your blessings
Oh Allah, make us from amongst the fortunate who will attain the reward of laylatul qadr
by Your mercy, oh the Most Merciful of those who show mercy
Oh our Lord, grant us good in this life, and good in the hereafter, and keep us from the
punishment of the fire.
Oh Allah, we seek refuge in You from Your displeasure [sakhatik]; and we seek Your
forgiveness, and we seek refuge in You from Your punishment. I cannot account for the
praises that are due to You;
You are as You praise Yourself. And peace and blessings be upon the messenger
Muhammad, and upon his family and companions.
[Source: http://www.jannah.org/jannahradio/dua_ghamdi_trans.txt]
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31.03.00.00
Quotes relating to
Duas from The Holy Qur'an
Allah says in the Qur'an to call him to make du'a:
ِ \‫اع إِ َذا َد َع‬

‫\ان‬ َّ
‫د‬ \ ‫ال‬ َ ‫ة‬ ‫و‬
َ \‫ع‬ْ ‫د‬
َ ُ‫يب‬ ‫ج‬ِ ُ‫ك ِعبَا ِدي َعنِّي فَ\إِنِّي قَ\\ريبٌ أ‬ َ َ ‫ل‬َ ‫َوإِ َذا َسأ‬
ِ ِ
﴾2:186﴿ ‫ون‬َ ‫فَ ْليَ ْستَ ِجيبُوا لِي َو ْلي ُْؤ ِمنُوا بِي لَ َعلَّهُ ْم يَرْ ُش ُد‬
And when My servants ask thee concerning Me, I am indeed close (to them): I respond to
the dua (prayer) of every suppliant when they calleth on Me. So let them respond to My
call and believe in Me. Convey this to them, O Prophet; perhaps they may be guided
aright. [ Surah Al-Baqarah, 2:186 ]
Prayers:
﴿ ‫ار‬ َ ‫َربَّنَا آَتِنَ\\ا فِي ال\ ُّد ْنيَا َح َس\نَةً َوفِي اآْل َ ِخ\ َر ِة َح َس\نَةً َوقِنَ\\ا َع\ َذ‬
ِ َّ‫اب الن‬
﴾2:201
Our Lord! Grant us good in this world and good in the life to come and keep us safe
from the torment of the Fire. [Surah Al-Baqarah, 2:201]
Prayers:
َ ‫صرْ نَا َعلَى ْالقَ ْو ِم ْال َكافِ ِر‬

‫ين‬ ُ ‫ِّت أَ ْق َدا َمنَا َوا ْن‬ َ ‫َربَّنَا أَ ْف ِر ْغ َعلَ ْينَا‬
ْ ‫ص ْبرًا َوثَب‬
﴾2:250﴿
Our Lord! Bestow on us endurance and make our foothold sure and give us help against
those who reject faith. [Surah Al-Baqarah, 2:250]
Prayers:
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‫ص \رًا‬ ْ ِ‫اخ ْذنَا إِ ْن نَ ِسينَا أَ ْو أَ ْخطَأْنَ\\ا َربَّنَ\\ا َواَل تَحْ ِم\\لْ َعلَ ْينَ\\ا إ‬
ِ ‫َربَّنَا اَل تُ َؤ‬
‫ين ِم ْن قَ ْبلِنَا َربَّنَا َواَل تُ َح ِّم ْلنَا َم\\ا اَل طَاقَ\ةَ لَنَ\\ا بِ\ ِه‬
َ ‫َك َما َح َم ْلتَهُ َعلَى الَّ ِذ‬
ْ \َ‫ص \رْ نَا َعلَى ْالق‬
‫\و ِم‬ ُ ‫ت َم ْواَل نَ\\ا فَا ْن‬ َ ‫ف َعنَّا َوا ْغفِرْ لَنَ\\ا َوارْ َح ْمنَ\\ا أَ ْن‬ ُ ‫َوا ْع‬
﴾2:286﴿ ‫ين‬ َ ‫ْال َكافِ ِر‬
" Our Lord! Take us not to task if we forget or fall into error. Lord! lay not on us the kind
of burdens that You had lain on the people before us. Lord, lay not on us the kind of
burden that we have not the strength to bear. *341 Be kind to us, forgive us and show
mercy to us. You are our Protector : help us against the disbelievers." Our Lord! Lay not
upon us such a burden as You did lay upon those before us. [Surah Al-Baqarah, 2:286]
Prayers:
‫قَ\\ااَل َربَّنَ\\ا ظَلَ ْمنَ\\ا أَ ْنفُ َس\\نَا َوإِ ْن لَ ْم تَ ْغفِ\\رْ لَنَ\\ا َوتَرْ َح ْمنَ\\ا لَنَ ُك\\ونَ َّن ِم َن‬
﴾7:23﴿ ‫ين‬ َ ‫اس ِر‬ ِ ‫ْال َخ‬
'Our Lord! We have wronged ourselves. If You do not forgive us and do not have mercy
on us, we shall surely be among the losers.' [Surah Al-A'araf, 7:23]
Prayers:
َ ‫َربَّنَا اَل تَجْ َع ْلنَا َم َع ْالقَ ْو ِم الظَّالِ ِم‬

﴾7:47﴿ ‫ين‬
'Our Lord! Do not cast us among the people who have been guilty of evildoing.'[Surah
Al-A'araf, 7:47]
Prayers:
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‫َربُّنَا َو ِس َع َربُّنَا ُك َّل َش ْي ٍء ِع ْل ًما َعلَى هَّللا ِ تَ َو َّك ْلنَا َربَّنَا ا ْفتَحْ بَ ْينَنَ\\ا َوبَي َْن‬
﴾7:89﴿ ‫ين‬ \َ ‫ت َخ ْي ُر ْالفَاتِ ِح‬
َ ‫ق َوأَ ْن‬
ِّ ‫قَ ْو ِمنَا بِ ْال َح‬
Our Lord! Our Lord has knowledge of all things, and in Allah we put our trust. Our
Lord! Lay open the truth between us and our people, for You are the best of all to lay
open the truth. [Surah Al-A'araf, 7:89]
Prayers:
َ ‫َربِّنَا لَ َّما َجا َء ْتنَا َربَّنَا أَ ْف ِر ْغ َعلَ ْينَا‬

َ ‫ص ْبرًا َوتَ َوفَّنَا ُم ْسلِ ِم‬
﴾7:126﴿ ‫ين‬
Our Lord! Pour out on us patience and constancy, and make us die as those who have
surrendered themselves unto You. ([Surah Al-A'araf, 7:126]
Prayers:
ْ \َ‫ك ِم َن ْالق‬
‫\و ِم‬ َ ‫َربَّنَا اَل تَجْ َع ْلنَا فِ ْتنَةً لِ ْلقَ ْو ِم الظَّالِ ِم‬
َ \ِ‫ َونَجِّ نَا بِ َرحْ َمت‬ ﴾10:85﴿ ‫ين‬
﴾10:86﴿ ‫ين‬ َ ‫ْال َكافِ ِر‬
Our Lord! Make us not a trial for the evildoing folk, and save as by Your mercy from
people who deny the truth [surah Yunus, 10:85-86]
Prayers:
﴾18:10﴿ ‫ك َرحْ َمةً َوهَيِّئْ لَنَا ِم ْن أَ ْم ِرنَا َر َش ًدا‬

َ ‫َربَّنَا آَتِنَا ِم ْن لَ ُد ْن‬
"Our Lord! have a special mercy on us from Thyself and guide us out of our ordeal
aright." [Surah Al-Kahf, 18:10]
Prayers:
‫ان َواَل تَجْ َعلْ فِي قُلُوبِنَا‬ َ ‫َربَّنَا ا ْغفِرْ لَنَا َوإِل ِ ْخ َوانِنَا الَّ ِذ‬
ِ ‫ين َسبَقُونَا بِاإْل ِ ي َم‬
﴾59:10﴿ ‫وف َر ِحي ٌم‬ ٌ ‫ك َر ُء‬ َ ‫ِغاًّل لِلَّ ِذ‬
َ َّ‫ين آَ َمنُوا َربَّنَا إِن‬
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"Our Lord, forgive us , and forgive all our brothers who embraced the Faith before us,
and do not place in our hearts any malice towards the believers. Our Lord, You are very
Kind and Compassionate."[Surah Al-Hashr, 59:10]
Prayers:
ِ ‫ك ْال َم‬
﴾60:4﴿ ‫صي ُر‬ َ ‫ك أَنَ ْبنَا َوإِلَ ْي‬
َ ‫ك تَ َو َّك ْلنَا َوإِلَ ْي‬
َ ‫َربَّنَا َعلَ ْي‬
Our Lord! In You we have placed our trust, and to You do we turn in repentance, and to
You is our ultimate return. [Surah Al-Mumtahina, 60:4]
Prayers:
َ َّ‫َربَّنَا أَ ْت ِم ْم لَنَا نُو َرنَا َوا ْغفِرْ لَنَا إِن‬

﴾66:8﴿ ‫ك َعلَى ُكلِّ َش ْي ٍء قَ ِدي ٌر‬
Our Lord! Perfect our light for us and forgive us our sins Surely You have power over
all things. [Surah At-Tahrim, 66:8]
Prayers:
َ ‫ي َو َم َماتِي هَّلِل ِ َربِّ ْال َعالَ ِم‬

﴾6:162﴿ ‫ين‬ َ ‫صاَل تِي َونُ ُس ِكي َو َمحْ يَا‬
َ ‫إِ َّن‬
'Surely my Prayer, all my acts of worship, and my living and my dying are for Allah
alone, the Lord of the whole universe.
31.03.01.00
The Night Supplication (Du'a)
Arabic
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Translation
In the Name of Allah, the Beneficent, the Merciful. O Allah, I beg to request You that I
have no knowledge of the estuaries of my provisions and I no doubt seek it because of the
uncertainties springing in my heart so I hustle about in the cities in seeking it. I be therein
like a confounded seeker, not knowing either it is in plains or is it in mountains, either in
the land or in the rivers, yonder anyone or before anyone, and I do know that You have
its knowledge, its means at Your hands and You are the one awarding it by Your favor
and executing it by Your favor. O Allah, peace be on Hazrat Mohammed (S.A.W.) and
his sacred progeny, and favor me, O Lord, ever magnifying provisions, its seeking easier
and its attainment nearer, and not strain me from tapping sources having no provisions
therein for me. And You are over and above straining me, and I a beggar of Your favor,
and peace be on Mohammed (S.A.W.) and his sacred progeny, and ameliorate me by
Your favors. Verily You have abundant favors.
31.03.02.00
25 Dua's From the Holy Qur'an
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1. Our Lord! Grant us good in this world and good in the life to come and keep us safe
from the torment of the Fire (Surah Al-Baqarah, 2:201)
2. Our Lord! Bestow on us endurance and make our foothold sure and give us help
against those who reject faith. (Surah Al-Baqarah, 2:250)
3. Our Lord! Take us not to task if we forget or fall into error. (Surah Al-Baqarah, 2:286)
4. Our Lord! Lay not upon us such a burden as You did lay upon those before us. (Surah
Al-Baqarah, 2:286)
5. Our Lord! Impose not on us that which we have not the strength to bear, grant us
forgiveness and have mercy on us. You are our Protector. Help us against those who deny
the truth. (Surah Al-Baqarah, 2:286)
6. Our Lord! Let not our hearts deviate from the truth after You have guided us, and
bestow upon us mercy from Your grace.Verily You are the Giver of bounties without
measure. (Surah Al-Imran, 3:8)
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7. Our Lord! Forgive us our sins and the lack of moderation in our doings, and make firm
our steps and succour us against those who deny the truth. (Suah Al-Imran, 3:147)
8. Our Lord! Whomsoever You shall commit to the Fire, truly You have brought [him] to
disgrace, and never will wrongdoers find any helpers (Suah Al-Imran, 3:192)
9. Our Lord! Behold we have heard a voice calling us unto faith: "Believe in your
Lord" as we have believed. (3:193)
10. Our Lord! Forgive us our sins and efface our bad deeds and take our souls
in the company of the righteous. (3:193)
11. Our Lord! And grant us that which you have promised to us by Your messengers and
save us from shame on the Day of Judgment. Verily You never fail to fulfill Your
promise. (3:194)
12. Our Lord! We have sinned against ourselves, and unless You grant us forgiveness and
bestow Your mercy upon us, we shall most certainly be lost! (7:23)
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13. Our Lord! Place us not among the people who have been guilty of evildoing. (7:47)
14. Our Lord! Lay open the truth between us and our people, for You are the best of all to
lay open the truth. (7:89)
15. Our Lord! Pour out on us patience and constancy, and make us die as those who have
surrendered themselves unto You. (7:126)
16. Our Lord! Make us not a trial for the evildoing folk, and save as by Your mercy from
people who deny the truth (10:85-86)
17. Our Lord! You truly know all that we may hide [in our hearts] as well as all that we
bring into the open, for nothing whatever, be it on earth or in heaven, remains hidden
from Allah (14:38)
18. Our Lord! Bestow on us mercy from Your presence and dispose of our affairs for us
in the right way. (18:10)
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19. Our Lord! Grant that our spouses and our offspring be a comfort to our eyes, and give
us the grace to lead those who are conscious of You. (25:74)
20. Our Lord! You embrace all things within Your Grace and Knowledge, forgive those
who repent and follow Your path, and ward off from them the punishment of Hell. (40:7)
21. Our Lord! Make them enter the Garden of Eden which You have promised to them,
and to the righteous from among their fathers, their wives and their offspring, for verily
You are alone the Almighty and the truly Wise. (40:8)
22. Our Lord! Relieve us of the torment, for we do really believe. (44:12)
23. Our Lord! Forgive us our sins as well as those of our brethren who proceeded us in
faith and let not our hearts entertain any unworthy thoughts or feelings against [any of]
those who have believed. Our Lord! You are indeed full of kindness and Most Merciful
(59:10)
297 | P a g e
24. Our Lord! In You we have placed our trust, and to You do we turn in repentance, for
unto You is the end of all journeys. (60:4)
25. Our Lord! Perfect our light for us and forgive us our sins, for verily You have power
over all things. (66:8)
31.04.00.00
PRAYERS IN
THE MORNING AND EVENING
AS BAHNA WA ASBAHAL MULKO LI
We enter upon morning and so doth the creation of Allah, lord of the worlds.
AllahUMMA INNI AS ALUKA KHAIRA HAAZAL YAUME FAT HAHU WA

NUSRAHU WA AOOZUBIKA MIN SHARRI MA FEEHI WA AHARRI MA
BAADAHU.
O Allah !I beg of thee, the good of this day, the victory thereof, the help thereof: and the
guidance the evil that be therein. And the evil that be hereafter.
AllahUMMA INNI AS ALUKA LIMAN NAAFI ANW WA RIZQANW WAASIL

ANW WA AMALAM MUTAQABBILANW WA SHIFA AM MIN KULLE DAYIN.
O Allah! I beg of thee useful knowledge, and abounding sustenance, and commendable
conduct and cure from all ailments.
FOR DUSK
AM SAINA WA AMSAL MULKU LIL LAHE RABBIL AALAMEEN.
We enter upon the evening, and so doth the creation of Allah, lord of the worlds.
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AllahUMMA INNI AS ALUKA KHAIRA HAAZIHIL LAILATI FAT HAH WA

NUSRAHA WA NOORAHA WA BARKATAHA WA HUDAHA WAAOOZOBIKA
MIN SHARRIMA FEEHA WA SHARRIMA BAADAHA.
O Allah !I beg of thee the good of this night, the victory thereof, the help thereof: and
light thereof: the blessing thereof: and the guidance thereof: and be therein, and evil that
be thereafter (in the evening).
AT THE RISING OF THE SUN

ALHAMDU LIL LAHIL LAZI AQAALANA YAUMANA HAAZA WA LAM
YUHLIKNA BI ZUNOOBA.
All praise be to him , who excused us this day and did not destroy us on account of our
misdeeds.
AT THE CALL EVENING PRAYER

AllahUMA INNA HAAZA IQBALO LAILEKA WA IDBARU NAHAREKA WA
ASWATU DUAAIKA FAGHFIRLEE.
O Allah ! This is the hour of the advent of thy night, and the departure of thy day, and the
sounds of thy heralds, so grant me forgiveness.
BISMILLAHIL LAZI LA YADHURRO MAA ISMEHI SHAI UN FIL ARHDI WALA

FIS SAMA I WA HUWAS SAMI UL ALEEM.
in the name of Allah. He with whose name nothing: either on the earth or in the sky, can
any harm he is the best hearer and knower.
AT THE TIME OF GOING TO BED

AllahUMMAQINI AZAABAK YAUMA TAB ASU IBADAKA.
O Allah! Save me from the pangs of the day of resurrection.
AllahUMMA BISMEKA AMOOTU WA AHYA.

O Allah ! In thy name do I die and live.
AT THE TIME OF AWAKENING

ALHAMDU LIL LAHIL LAZI AHYAANA BAASA MA AMATAN WA
ILAIHINNUSHOORO.
All praise to Allah , he who revived us to life after giving us death, and to him we shall
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have to return.
AOOZO BI KALIMATIL LAHIT TAAMMATI MINGHADHABITHEE WA

IQAABIHEE WA SHARRE IBAADIHI WA MIN HAMA ZAATISH SHAYA TEENI
WA ANY YAHDHUROON.
I seek refuge, through the complete words of Allah, from his anger, his punishment, and
the mischief of his men, and the evil suggestions of the devils lest they should come to
me.
AT TAHAJJUD
AllahUMA LAKAL HAMDU ANTA QAYYIMUS SAMAAWATTI WAL ARDHE
WA MAN FEE HINNA WA LAKAL HAMDU ANTA NOORUS SAMAAWATTI
WAL ARDHI WA MAN FEE HINNA WA LAKAL HAMDU ANTA MALIKUS
SAMAAWATTI WAL ARDHI WA MAN FEE HINNA ANTAL HAQQO WA
WAADUKA HAQQUNW WA LIQQA UKA HAQQUNW WAN NAARU HAQQUNW
WAN NABIYOONA HAQQUBW WA MUHAMMADUN HAQQUNW WAS SA ATU
HAQQUN AllahUMMA LAKA ASLAMU WA BIKA AAMANTU WA ALAIKA
TAWAKKALTU WA ALAIKAANABTU WA BIKA KHAASAMTU WA ILAIKA
HAKAMTU FAGHFIRLI MA QADDAMTU WA MA AALAANTU WA MAA ANTA
AALAMU BIHI MINNI ANTAL MUQADDIMO WA ANTAL MUAKHKHERO LA
ILAHA ILLA ANTA WA LA ILAHA GHAIRUKA.
O Allah! Praise be to thee, thou art the guardian of the heavens and the earth . And of
those that are therein. Praise be to thee, thou art the light of the heavens and the earth and
of those that are therein. Thou art the king of the heavens and the earth, and those that are
therein. Thou art true, true is thy promise. True is our meeting with thee, true is thy
world, are the prophets. True is mohammad, and true is the hour of judgement o Allah !
Unto thee do I surrender: in thee do I turn . With thy help do I content and unto thee do I
seek judgement. So forgive me for that which I expedite. And that which I defer and that
which I conceal. And that which I reveal. And also for that (sin) of mine whereof thou art
better aware than I. Thou art the expediter and thou art the deferer. There is no god other
than thee.
AT THE TIME OF ENTERING AND COMING OUT OF THE CLOSET

BISMILLAHE AllahUMA INNI AOOZOBIKA MINAL KHUSBUSI WAL KHABAA
ISE.
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In the name of Allah . O Allah ! I seek refuge in thee from the foul male and female
devils.
GHUFRAANAKA AL HAMDO LIL LA HIL LAZI AZ HABA ANIL AZAA WA AA

FAANI.
(I ask) thy pardon. Praise be to Allah who revleived me from the suffering and gave me
health.
ON HEARING AZAN
AllahUMMA RABBA HAAZIHID DAAWATIL TAAMMATI WAS SALAATIL QAA
IMATE AATI MOHAMMADANIL WASILATA WAL FADHEELATA WAD
DARAJATAR RAFEEATA WAB AS HO MAQAAMAM MAHMOODA NIL LAZI
WA ATTAHU WAR ZUQNA SHAFA ATTAHU YAUMAL QIYAAMATI INNAKA
LAA TUKHLIFUL MEEYAD.
O Allah ! Lord of this perfect call and of the salaat to be offered presently, vouchasafe
Muhammad the way of approach unto thee, and also eminence, and elivate him to the
glorious position which thou hast promised him, and afford us his intercession. On the
day of tjudgement and thou goest not back on thy promise.
WHILE ENTERING MOSQUE

WHILE ENTERING THE MOSQUE ONE SHOULD PLANT ONES RIGHT FOOT
FIRST AND THEN THE LEFT AND ALONG WITH DARUD OFFER THE
FOLLOWING PRAYER.
ALLA HUMMAF TAHIL ABWABBA RAHMATIKA.
O Allah ! Open unto me the gates of thy mercy.
WHILE STEPPING OUT OF MOSQUE

AFTER RECITING DARUD ONE SHOULD UTTER THESE WORDS.
AllahUMMA INNI ASAALUKA MIN FADHLIKA
O Allah! I beg of thee thy bounty.
AFTER MORNING AND EVENING PRAYERS.

THE FOLLOWING SUPPLICATION SHOULD BE MADE AFTER MORNING AND
EVENING PRAYERS.
AllahUMMAAJIRNI MINAN NARRI.
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O Allah ! Protect me against the fire (of hell)
AT THE CONCLUSION OF THE PRAYER, ONE SHOULD

RECITEASTAGHFIRULLAH (I SEEK FORGIVENESS FROM Allah) THRICE
AND THEN MAKE THIS SUPPLICATION.
AllahUMMA ANTAS SALAAMU WA MINKAS SALAAMU HAYINA RABBANA
BISSA LAAME WA AD KHILNA DAARASSALAAM TABARAKTA YA
ZALJALALI WAL IKRAAM, SAMENA ATAANA GHUFRANAKA RABBANA WA
ILAIKAL MASEER.
O Allah ! Thou art the author of peace and from thee comes peace and peace returns
towards thee. Keep us alive with peace, and let us enter the house of peace. Blessed and
exalted art thou o lord of glory and honour ! (o our lord!) hear us and grant us pardon to
thee is (our ) return.
AFTER WITR ONE SHOULD RECITE THE WORDS.

SUBHANAL MALIKAL QUDDUS (GLORY BE TO THE KING, THE HOLY). TO BE
RECITED THRICE.
ONE SHOULD RECITE SUBHAAN Allah (GLORY BE TO Allah THIRTY THREE

TIMES ALHUMDULLILAH (PRAISE BE TO Allah ) THIRTY THREE TIMES, AND
AllahO AKBAR (Allah IS GREAT) THIRTY FOUR TIMES AFTER EVERY
PRAYER.
AT THE TIME OF BREAKING FAST

AllahUMMA LAKA SUMTU WA ALA RIZQEKA AFTARU.
O Allah! IT IS FOR THEE I OBSERVE FAST IT IS WITH THINE BLESSING THAT
I BREAK IT.
AFTER BREAKING FAST

ZUHABAZZAMMAAO WABTALLATIL UROOQU WA SABATAL AJRO INSHA
AllahO TA ALA.
NO MORE WAS THE THIRST, MOISTENED WERE THE VEINS, AND THE
REWARD BECAME DUE, THE LORD SO WILLED.
WHILE BREAKING THE FAST AT THE TABLE OF ANOTHER PERSON.

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AFTARA INDAKUMUS SAA IMUNA WAAKALA TA AAMAKUMAL ABRAARU

WA SALLAT ALIAKOMUL MALAIKATU.
MAY THE OBSERVERS OF THE FAST BREAK IT AT YOUR (TABLE) AND THE
PIOUS TAKE MEALS AT YOUR (HOUSE) AND ANGELS BEG MERCY FOR YOU.
AllahUMMA BARRIK LAHUM FEEMA RAZAQTAHUM WAGHFIR LAHUM WAR

HAMHUM.
O Allah ! BLESS THEIR LIVELIHOOD THAT THOU GAVEST THEM GRANT
THEM PARDON AND GRANT THEM MERCY.
SUBHANA ZI MULKI WAL MALAKOOTI SUBHAANA ZIL IZZATE WAL

AZMATE WAL HAIBATE WAL QUDRATE WAL KIBRIAA E WAL JABAROOTE
SUBHANAL MALIKIL HAYYIL LAZI LA YANAMU WALA YAMOOTU
SUBBOOHUN QUDDOSUN RABUNA WA RABBUL MALAAI KATI WAR ROOHI
AllahUMMA AJIRNA MINAN NARE YA MUJIRU YA MUJIRU YA MUJEER.
GLORY BE TO THE MASTER OF THIS WORLD, AND THAT OF THE HEAVEN.
GLORY BETO THE POSSESSOR OF HONOUR, GREATNESS, AWE, DOMINION,
MAJESTY AND MIGHT. GLORY BE TO THE EVER LIVING SOVEREIGN WHO
NEITHER SLEEPS NOR DIES. O ALL GLORIOUS, ALL HOLY ONE. OUR LORD
AND LORD OF THE ANGELS, AND THE SOUL. O Allah!SAVE US FROM
THE(HELL) FIRE GUARDIAN. O GUARDIAN, O GUARDIAN.
AN IMPORTANT SUPPLICATION IN PILIGRIMAGE

THIS SUPPLICATION IS MADE AFTER DONNING THE IHRAM (PILGRIMAGE
DRESS)
LABBAIKA AllahUMMA LABAIKA LABAIKA LA SHARIKA LAKA LABAIKA
INNAL HAMDA WANNAIMATA LAKA WAL MULKA LA SHARIKA LAKA.
HERE I AM AT THY SERVICE, O Allah! HERE I AM AT THY SERVICE. NO
PARTNER HAST THOU. HERE I AM AT THY SERVICE. VERILY UNTO THEE
BELONG THE PRAISE AND THE BOUNTY AND ALSO THE SOVEREIGNTY. NO
PARTNER HAS THOU.
AT THE TIME OF BEGINNING MEAL

BISMILLAAHE WA ALA BARKATILLAH.
IN THE NAME OF Allah AND WITH THE BLESSING OF Allah.
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AT THE FINISHING OF MEAL

AL HAMDO LIL LAHIL LAZI ATAMANA WA SAQAANA WAJA ALANA MINAL
MUSLIMEEN.
PRAISE BE TO Allah WHO FED US AND GAVE US DRINK AND MADE US
MUSLIMS.
WHILE DINING AT THE TABLE OF THE OTHER PERSON

AllahUMMA AT IM MAN AT AMANI WAQSI MAN SAQANI.
O Allah ! FEED HIM WHO FED ME AND GIVE HIM DRINK WHO GAVE ME
DRINK.
AFTER TAKING MILK

AllahUMMA BAARIK LANA FEEHE WA ZIDNA MINHU.
O Allah ! BLEES US WITH IT AND INCREASE IT FOR US
AT THE TIME OF DONNING A NEW GARMENT

ALHAMDU LIL LAHIL LAZI KASAANI MA WWAARI BEHI AURATI WA ATA
JAMMALU BEHI FEE HAYATEE.
PRAISE BE TO Allah, WHO CLAD MEWITH THAT WHEREWITH I COVER MY
SHAME AND WHERE WITH I ADORN MYSELF IN MY LIFE.
SUPLICATION FOR ISTIKHARAH

WHEN ANYONE INTENDS TO DO ANY THING, LET HIM OFFER TWO RAKATS
OF UNOBLIGATORY PRAYER, AND THEN RECITE.
AllahUMMA INNI ASTAKHIRUKA BI ILLMIKA WA ASTAQDIRUKA
BIQUDRATIKA WA AS ALUKA MIN FADHLEKAL AZEEM. FA INNAKA
TAQDIRU WALA AQDIRU WA TAA LAMU WALA AALAMU WA ANTA
ALLAMUL GHUYOOBE AllahUMMA IN KUNTA TAALANU ANNA HAAZAL
AMRA KHAIRUL LE FEE DEENE WA MA YASSIRHU LEE SUMMA BARRIK
LEE FEEHI WA AASHI WA AAQIBATE AMRI FASRIFHU ANNI WASRIFNI
ANHU AAQIBATE AMRI FASRIFU ANNI WASRIFNI ANHU WAQDIR LEYAL
KHAIRA HAISU KAANA SUMMA ARDHINE BEHI.
O Allah ! I BEG THEE THE GOOD THROUGH THY KNOWLEDGE AND ABILITY
THROUGH THY POWER AND BEG (THY FAVOURS) OUT OF THINE INFINITE
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BOUNTY FOR THOU HAST POWER, I HAVE NONE. THOU KNOWEST. I KNOW
NOT AND THOU ART THE GREAT KNOWER OF THINGS HIDDEN. O Allah! IF
IN THY KNOWLEDGE THIS MATTER BE GOOD FOR MY FAITH, FOR MY
LIVELIHOOD AND FOR THE CONSEQUENCES OF MY AFFAIRS, THEN TURN
ME AWAY FROM ME DAIN FOR ME THE GOOD WHEREVER IT BE AND
CAUSE ME TO BE PLEASED THEREWITH.
SEEKING DIVINE HELP IN THE MEMORISATION OF THE HOLY QURAN

WHOEVER INTENDS TO MEMORISE THE HOLY QURAN, HE SHOULD ON A
FRIDAY NIGHT WAKE UP IN THE THIRD PART OF THENIGHT OR MIDNIGHT
AND IF THAT IS NOT POSSILE, EVEN IN THE EARLIER PART OF THE NIGHT
AND OFFER FOUR RAKATS. IN THE FIRST RAKAT HE SHOULD RECITE
SURAH FAATIHA AND DUKHAAN. IN THE THIRD ONE FAATIHA AND AL
SAJDAH. IN THE FOURTH ONE FAATIHA AND AL MULK.
AT THE CONCLUSION OF THIS PRAYER, HE SHOULD GLORIFY Allah AND
SHOWER BLESSING IN THE FORM OF DAROOD UPON MUHAMMAD (MAY
THE PEACE OF Allah BE UPON HIM) AND ALL OTHER APOSTLES OF THE
LORD, AND BEG PARDON FROM HIM FOR ALL THE MUSLIMS, MALE AND
FEMALE, AND FOR THOSE WHO ARE THEIR PREDECESSORS IN FAITH. THEN
HE SHOULD MAKE THE (FOLLOWING SUPPLICATION TO THE LORD WITH
THE FIRM CONVICTION THAT IT WILL BE GRANTED.
AllahUMMA ARHAMNI BI TARKIL MASSI ABADAM MA ABQAITANI
WARHAMNI AN ATAKALLAFA MAALA YAANAINI WARZUQNI HUSNAN
NAZARI FEEMA YARADHIKA ANNI AllahUMMA BADI AS SAMAAWATTE
WAL ARDHEZALJALAALI WAL IKRAAMI WAL IZZATIL LATI LA TARUMU
AS ALUKA YA AllahU YA RAHMAANU BE JALAAIKA WA NOORE WAJHIKA
AN TULZIMA QAIBI HIFZAKITABIKA KAMA ALLAMTANI WAR ZUQNI AN
AQRA AHU ALLAMTANI WAR ZUQNI AN AQRA AHU ALANNAHWIL LAZI
YAUDHEEKA ANNI AllahUMMA BADI ASSAMAWATTI WAL ARDHI
ZALJALALI WAL IKRAAMI WAL IZZATILLATI LA TARAMU AS ALUKA YA
ALAAHU YA RAHMAANU BE JALAAIKA WA NOORE WAJHIKA AN TULZIMA
QALBI HIFZA KITABIKA KAMA ALLATANI WAR ZUQNI AN AQRA AHU
ALANNAHWIL LAZI YURDHEEKA AllahUMMA BADI ASSAMAWAATI WAL
ARDHI ZALJALALI WAL IKRARAAMI WAL IZZATILLATI LA TARAMU AS
ALUKA YA AllahU YA RAHMANU BI JALALIKA WA NOORI WAJHIKA AN
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TANAWWIRA BI KITAABIKA BASARI WA AN TUTLIQA BEHI LESAANI WA

AN TUFARRIJA BIHI AN QALBI WA AN TASHRAHA BIHI SADRI WA AN
TAGHSILA BIHI BADANI FA INNAHU LAYUEENUNI ALAA HAQQI GHARUKA
WALA YUTEEHI ILLA ANTA WA LA HAULA WALA QUWATTA ILLA
BILLAHIL ALIYIL AZEEM.
O Allah ! BE THOU GRACIOUS UNTO ME BY ENABLING ME TO GIVE UP SINS
ALTOGETHER. AS LONG AS THOU GRANTEST ME LIFE AND HAST MERCY
UPON ME, LEST I SHOULD CONCERN MYSELF WITH AUGHT WHICH IS OF
NO COSEQUENCE TO ME AND VOUCHSAFE ME THE GOODNESS OF SIGHT
WHICH WILL CAUSE THEE TO BE WELL PLEASED WITH ME. O Allah!
ORIGINATOROF THE HEAVENS AND THE EARTH LORD OF MAJESTY, GLORY
AND OF MIGHT INCOMPREHENSIBLE ! I BESEECH THEE, O Allah, O
BENIFICENT LORD. IN THE NAME OF THY COUNTENANCE TO CAUSE MY
HEART TO RETAIN THY SCRIPTURE EVENAS THOU HAST TAUGHT (IF UNTO
ME). AND GRANT THAT I MAY RECITE IT IN SUCH A MANNER AS WILL
CAUSE THEE TO BE WELL PLEASED WITH ME, O Allah ! ORIGINATOR OF THE
HEAVENS AND THE EARTH LORD OF MAJESTY, GLORY AND OF MIGHT
INCOMPREHENSIBLE! I BESEECH THEE, O BENIFICENT LORD! IN THE NAME
OF THY MAJESTY AND OF THE LIGHT OF THY COUNTENANCE TO
ILLUMINATE MY SIGHT WITH THY SCRIPTURE, TO SET FREE MY TONGUE,
TO COMFORT MY HEART THEREWITH. FOR, INDEED! NONE HELPS ME IN
(THE PATH OF)TRUTH BESIDES THEE AND FAVOURS ME BESIDES THEE.
THERE IS NO STRENGTH NOR POWER SAVE IN Allah, THE EXALTED, THE
MAGNIFICENT.
FOR GREETING THE BRIDE AND THE BRIDEGROOM

BARAKAllahU LAKA WA BAARAKAllahU ALAIKA WA JAMA AA BAINAKUMA
FEE KHAIR.
MAY Allah BLESS YOU AND SHOWER HIS BLESSING UPON YOU TWAIN AND
KEEP YOU IN A HAPPY UNION.
FOR PRIVACY ON THE FIRST NIGHT WHEN THE HUSBAND AND WIFE
MEET TOGETHER
THE HUSBAND SHOULD TAKE HOLD OF THE FORLOCK OF HIS WIFE AND
MAKE THIS SUPPLICATIN. IT IS ALSO EFFECTIVE AT THE TIME OF BUYING
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AN ANIMAL.
AllahUMMA INNI AS ALUK MIN KHAIREHA WA KHAIRIMA JABALTAHA
ALAIHI AOOZUBIKA MIN SHARRIHA WA SHARRIMA JABALTAHA ALAIHI.
O Allah ! I BEG OF THEE THE GOOD OF THIS (WITH) AND THE GOOD OF
DISPOSITION WHEREWITH THOU HAST CREATED HER EVIL AND FROM THE
EVIL OF HER DISPOSITION WHERE WITH THOU HAST CREATED HER.
AT THE TIME OF SEXUAL INTERCOURSE

BISMILLAHI AllahUMMA JANNIBANASH SHAITANA WA JANNIBISH
SHAITAANA MA RAZAQTANA.
IN THENAME OF Allah. O Allah !GUARD US AGAINST SATAN AND CAUSE
SATAN TO KEEP OFF FROM WHAT THOU VOUCHSAFEST US.
AT THE TIME OF EJACULATION OF SPERM

AllahUMMA LA TAJ ALLISH SHAITAANI FEEMA RAZAQTANI NASEEBA.
O Allah ! LET SATAN NOT TAKE ANY PART OF THE CHILD WHICH THOU
HAST DESTINED FOR ME.
WHILE BIDDING GOOD BYE TO ANYBODY

ASTAUDI ULLAHA DEENAKA WA AMMAANATAKA WA KHAWATEEMA
AMALIKA.
UNTO Allah I COMMEND THY FAITH, THEY TRUST AND THE CONSEQUENCE
OF THY WORK.
AT THE TIME OF UNDERTAKING A JOURNEY

AllahUMMA BIKA ASULU WA BIKA AHULU WA BIKA ASEERU.
O Allah ! IT IS BY THY HELP THAT I DO ASSAIL AND IT IS BY THY HELP
THAT I MOVE AND IT IS BY THY HELP THAT I WALK.
AT THE TIME OF RIDING

WHILE RIDING A HORSE OR BOARDING A TRAIN OR BOARDING A
PLANE,ONE SHOULD RECITE.
BISMILLAH (IN THE NAME OF Allah) AND AFTER HAVING TAKEN ONES
SEAT ONE SHOULD MAKE THE FOLLOWING SUPPLICATION.
ALHUMDU LIL LAHI SUBHANAL LAZI SAKHKHARA LANA HAZZA WAMA
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KUNNA LAHU MUQRINEEN, WA INNA ILA RABBINA LA MUNQALIBOON.

PRAISE BE TO Allah. GLORY UNTO HIM WHO HATH SUBJECTED THIS
(VEHICLE…)FOR US, THOUGH WE WERE UNABLE TO SUDUE IT BEHOLD WE
ARE ASSUREDLY TO RETURN UNTO OUR LORD.
AFTER HAVING SET OUT A JOURNERY

AllahUMMA HAW WIN ALAINA HAAZAS SAFARA WATWI ANNA BO DA HU
AllahUMMA ANTAS SAHIBU FIS SAFARI WAL KHALIFATU FIL AHLI
AllahUMMA INNI AOOZUBIKA MINW WAA SAA ISSAFARI WA KAABATIL
MANZARI WA SU IL MUNQALABI FIL AALI WAL WALADI.
O Allah ! MAKE EASY FOR US THIS JOURNEY OF OURS AND ROLL UP FOR US
THE DISTANCE THEREOF. O Allah! THOU ART OUR COMPANION IN THIS
JOURNEY AND GUARDIAN IN (OUR) HOUSEHOLD. O Allah! I SEEK REFUGE
IN THEE FROM THE TOIL OF THIS JOURNEY, FROM BEHOLDING A
MISERABLE SIGHT AND ON ILL RETURN IN MY WEALTH, HOUSEHOLD AND
MY CHILDREN.
ON RETURN FROM JOURNEY

AAEBUNA TAAIBUNA AABIDUNA LE RABBINA HAAMIDOONA.
WE ARE RETURNERS, PENITENTS, WORSHIPPERS AND ADORES OF OUR
LORD.
ON UNDERTAKING A SEA JOURNEY

WHEN A PERSON EMBARKS A BOAT OR A SHIP, HE SHOULD MAKE THE
FOLLOWING SUPPLICATION
BISMILLAHI MAJREEHA INNA RABBI LA GHAFOORUR RAHIM WA MA
QADARUL LAAHA HAQQA QUDRIHI WAL ARDHO JAMIAN QABDHATO HOO
YOMAL QIYAMATE WAS SAMMAWAATU MATWIYATUM BEYAMEENEHI
SUBHANAHU WA TA AALA AMMA YAUSHREKOON.
IN THE NAME OF Allah BUT ITS SAILING AND ITS ENCHORING. SURELY. MY
LORD IS FORGIVING, Merciful AND THEY HONOUR NOT Allah WITH THE
HONOUR DUE TO HIM AND THE WHOLE EARTH WILL BE IN HIS GRIP ON
THE DAY OF RESURRECTION AND THE HEAVENS ROLLED UP IN HIS GRIP
ON THE DAY OF RESURRECTION AND THE HEAVENS ROLLED UP IN HIS
RIGHT HAND. GLORY BE TO HIM ! AND HIGHLY EXALTED IS HE ABOVE
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WHAT THEY ASSOCIATE (WITH HIM).
WHILE ENTERING A CITY

AllahUMMA BAARIK LANA FEEHA (TO BE RECITED THRICE)
AllahUMMAR ZUQNA JANAAHA HABBIBNA ILA AHLIHA WA HABBIB
SAALEHEE AHLIHAA ILAINA.
O Allah ! BLESS US IN THIS (TOWNSHIP) O Allah ! PROVIDE US WITH THE
FRUITS THEREOF.
AND CAUSE US TO BE LOVED BY THE FOLK THEREOF AND CAUSE THE
RIGHTOUS FOLK THEREOF TO BE LOVED BY US.
AT THE TIME OF LANDING AT A PLACE

RABBI ANZILNI MUNZALAM MUBARAKANW WA ANTA KHAIRUL
MUNZILEEN.
MY LORD! CAUSE ME TO LAND AT THE LANDING BLEST AND THOU ART
THE BEST OF THOSE WHO BRING TO LAND.
AOOZUBIKALILMATILLAHII TAAMMAATI MIN SHARRE MA KHALAQA.

I SEEK REFUGE IN THE PERFECT WORDS OF Allah FROM THE EVIL OF THAT
WHICH HE HATH CREATED.
AT THE TIME OF INSTRUCTING A NEW CONVERT TO ISLAM

AllahUMMAGHFIRLI WAR HAMNI WAAHDINI WAR ZUQNI.
O Allah ! GRANT ME PARDON, HAVE MERCY ON ME, GUIDE ME ( TO THE
RIGHT PATH) AND GRANT ME LIVELIHOOD.
AT THE TIME OF COMING BACK FROM A JOURNEY TO ONES HOME

TAUBAN TAUBAL LE RABBENA AUBAL LA YUGHADIRO ALAINA HAUBAN.
WE OFFER TOO MUCH REPENTANCE TO OUR TURN TO HIM (SO THAT) NO
SIN BE LEFT WITH US.
AT THE TIME OF DISTRESS

HUSBUNAL LAAHO WA MNAMAL WAKEELU ALAL LAAHE TAWAKKALNA.
Allah IS SUFFICENT FOR US AND HE IS AN EXCELLENT GUARDIAN AND WE
REPOSE OUR TRUST IN Allah.
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AT THE TIME OF RECIEVEING A SHOCK

INNA LILLAHI WA INNA RAAJEOON. AllahUMMA INDAKA AHTASIBO
MUSEEBATI FA AJIR NI FEEHA WA ABDILNI MINHA KHAIRAN.
SURELY WE ARE Allah'S AND TO HIM SHALL WE RETURN. O Allah !I
BESEECH THEE FOR THE REWARD OF MY HARDSHIP. REWARD ME AND
COMPENSATE ME BY SUBSTITUTING IT WITH GOODNESS.
WHEN OVERWHELMED BY THE AWE OF TYRANT

AllahUMMAK FINA HUM BEMA SHEETA AllahUMMA INNI AJ ALUKA FEE
NUHOOREHI AllahUMMA INNI AJ ALUKA FEE NUHOOREHI WA AOOZOBEKA
MIN SHOROOREHIM.
O Allah ! LET THY SUSTENACE, SUFFICE US AGAINST THEM AS THOU
DESIREST. O Allah ! I PLACE THEE IN FRONT OF THEM. AND I SEEK REFUGE
IN THEE FROM THEIR MISCHIEF.
FOR RELIEF IN HARDSHIP

AllahUMMA LA SAHLA ILLA MA JAALTAHU SAHLAN WA ANTO TAJ ALUL
HUZNA SAHLAN IZA SHATTA.
O Allah ! THERE IS NOTHING EASY EXCEPT WHAT THOU SO MAKETH AND
THOU MAKETH THE DIFFICULT EASY, WHATSOEVER THOU LIKETH.
FOR THE FULFILMENT OF A NEED OR DESIRE

AllahUMMA INNI AS ALUKA ATAWAJJAHU ILAIKA BE NABIEKA
MOHAMMADIN NABIYYIR RAHMATE FEE HAAJATE HAAZIHEE IT TUQDHA
LEE FASHAFFEHOO FEEA
O Allah! I BESEECH THEE AND APPROACH THEE THROUGH MUHAMMED,
THE PROPHET OF MERCY AND BE THEE TO FULFIL MY NEED SO THAT THE
PROPHETS INTERCESSION MAY BE COMPLETED IN MY FAVOUR.
FOR FORGIVENESS
AllahUMMA MAGHFIRATUKA AUSA O MIN ZUNOOBE WA RAHMATUKA
ARJAA INDEEMIN AMALI.
O Allah! THE EXTENT OF THY FORGIVENESS IS FAR WIDER AS COMPARED
TO MY SINS AND THE EXTENT OF THY MERCY IS A MATTER OF GREATER
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HOPE FOR ME THAN MY DEED.
AT THE TIME OF DRAUGHT

AllahUMMA ASQENA AllahUMMA AGHISNA.
O Allah! GIVE US THE DRINK, O Allah! BLESS US WITH RAINFALL.
ON SEEING CLOUDS
AllahUMMA INNA NAOOZUBIKA MIN SHARRI MA URSELA BEHI.
O Allah ! WE SEEK REFUGE IN THEE FROM THE EVIL OF THAT WHICH HATH
BEEN SENT THEREWITH.
AT THE TIME OF RAINFALL

AllahUMMA SAYYEBAN NAAFEAN
O Allah MAKE IT A PROFITABLE DOWNPOUR.
WHEN THERE IS AN EXCESSIVE DOWNPOUR

AllahUMMA HAWALAINA WA LA ALAINA AllahUMMA ALAL
AAKAAMIWALAAJAME WAZ ZIRAABI WAL AUDEYATI WA MANABITITISH
SHAJARE.
O Allah ! LET THERE BE DOWNPOUR IN OUR SURBURBS BUT NOT ON US.
LET THE RAIN FALL ON HILLOCKS IN THE THICKETS ON THE MOUNTAINS,
RIVERS AND ON THE HOT BEDS OF PLANTATION
WHEN ONE HEARS THUNDERS

AllahUMMA HAWALAINA WA LA ALAINA AllahUMMA ALAL AAKAAMI WAL
AAJAME WAZ ZIRAABI WAL AUDEYATI WA MANABITISH SHAJARE.
O Allah ! LET THERE BE DOWNPOUR IN OUR SURBURBS BUT NOT ON US .
LET THE RAIN FALL ON HILLOCKS IN THE THICKETS ON THE MOUNTAINS,
RIVER AND ON THE HOT BEDS OF PLANTATIONS.
SUBHANAL LAZI YASABBEHUR RAADO BE HAMDEHI WAL MALAAIKATO

MIN KHEEFATEHI.
GLORY BE UNTO HE (Allah) WHOSE PRAISE THE THUNDER HYMNETH AND
THE ANGELS (HYMN) OUT OF AWE OF HIM.
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IN DARKNESS AND STORM

AllahUMMA INNA NASAALUKA MIN KHAIRE HAAZEHIR REEHI WA KHAIRE
MA FEEHA WA KHAIRE MA OMERAT BEHI WA NAOOZUBEKA MIN SHARRE
HAAZEHIR REHHE WA SHARRE MA FEEHA WA SHARRE MA AMERAT BEHI.
O Allah ! WE BEG OF THEE THE GOOD OF THIS WIND AND THE GOOD OF
THAT WHICH IS THEREIN AND THE GOOD OF THAT WHICH IT HATH BEEN
BIDDEN AND WE SEEK REFUGE IN THEE FROM THE EVIL OF THAT WHICH
IS THERIN AND THE EVIL OF THAT WHICH IT HATH BIDDEN.
ON HEARING THE CROWNING

AllahUMMA INNI AS ALUKA MIN FADHLIKA.
O Allah ! I BEG OF THEE THY BOUNTY.
ON HEARING A DONKEY BRAY OR A DOG BARK.

AOOZOBILLAHE MINASH SHAITWANIR RAJEEM
I SEEK REFUGE IN Allah FROM SATAN THE OUTCAST
WHEN THERE IS SOLAR OR LUNAR ECLIPSE.

ONE SHOULD HYMN THE GLORY OF Allah BY SAYING ALLA O AKBAR
( Allah IS GREAT). OFFER PRAYER, AND GIVE CHARITY AND ALMS.
ON SIGHTING THE NEW MOON

AllahUMMA AHILLAHU ALAINA BIL YUMNI WAL AIMAANE WAS
SALAAMATI WAL ISLAAME WATTAUFEEQE LEMA TUHIBBU WA
TARDHARABBI WA RABBUKAL LAAHU.
O Allah! LET THIS NEW MOON APPEAR UNTO US WITH GOOD LUCK AND
PROPERITY, WITH SAFETY AND WITHISLAM AND WITH HOPE OF SUCCESS
TO DO DEEDSWHICH MY LORD AND YOUR (MOONS) LORD LIKES AND
APPROVES.
ON BEHOLDING THE MOON

AOOZUBILLAHE MIN SHARRE HAZAL GHAASIQE.
I SEEK REFUGE IN Allah FROM THE EVIL OF THIS DARKNESS.
ON SHABE QADR
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AllahUMMA INNAKA AFFOWWUN TUHIBBUL AFWA FA FU ANNI.

O Allah ! VERILY THOU ART PARTONER, THOU LOVEST PARDON SO GRANT
ME FORGIVENESS.
ON SEEING ONES FACE IN THE LOOKING GLASS

AllahUMMA ANTA HASSANTA KHALQE FA HASSIN KHULQI.
O Allah ! THOU MADE MY PHYSICAL CONSTITUTION QUITE GOOD, MAKE
MY DISPOSITION GOOD TOO.
WHEN ONE IS REMINDED OF THE OTHER PERSON

AllahUMMA SALLI ALLA MOHAMMADIN ZAKARAllahO BE KHAIRIM MAN
ZAKARANI.
O Allah ! SHOWER THY BLESSING ON MUHAMMAD LET Allah BEAR WELL IN
MIND ONE WHO REMEMBERED ME.
WHEN A MUSLIM SEEKS ANOTHER MUSLIM WITH CHEERFUL

COUNTENANCE
ADH HAKAL LAHOO SINNAKA.
MAY Allah ALWAYS KEEP YOU CHEERFUL!
WHEN ANY FAVOUR IS DONE UNTO YOU

JAZAKAllahO KHAIRAN
MAY Allah GIVE YOU A GOOD REWARD!
ON RECEIVING THE DEBT

AUFAITANI AUFAllahO BEKA.
YOU PAID ME MY DUE LET Allah FULFIL (HIS PROMISE UNTO YOU).
WHEN A MAN FINDS ANYTHING IN ACCORDANCE WITH HIS WISHES.

ALHAMDULIL LAHIL LAZI BE NAIMATEHEE TATIMMUS SAALEHATU.
ALL PRAISE BE TO Allah WITH WHOSE BENOVOLENCE THE GOOD THINGS
LEAD TO PERFECTION.
WHEN ONE FINDS ANYTHING DISAGREEABLE

ALHAMDU LIL LAHE ALA KULLE HAALIN.
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PRAISE BE TO Allah UNDER ALL SORTS OF CONDITION.
WHEN EVIL THOUGHTS COME TO MIND

AOOZUBILLAHE MINASH SHAITAANE AAMANTU BILLAHI WA RASOOLEHI.
I TAKE REFUGE WITH Allah FROM THESATAN. I REPOSE MY FAITH IN Allah
AND APOSTLES.
AT THE TIME OF ANGER

AOOZUBILLAHE MINASH SHAITWANIR RAJEEM
I TAKE REFUGE IN Allah FROM THE SATAN OUTCAST.
FOR THE EXPIATION OF SINS (OF THE TONGUE) COMMITED IN AN

ASSEMBLY.
SUBHANAL LAHE WA BE HAMDEHISUBHANA KALLA HUMMA WA BE
HAMDIKA ASH HADU ANL LA ILAAHA ILLA ANTA ASTAGHFIRUKA WA
ATOOBU ILAIKA.
GLORY BE TO Allah AND PRAISE UNTO HIM. THY GLORY I EXTOL, O Allah!
AND THY PRAISE I HYMN. I TESTIFY THAT THERE IS NO GOD SAVE THEE. I
SEEK THY FORGIVENESS AND UNTO THEE DO I TURN PENITENT.
BEFORE ENTERING THE MARKET

BISMILLAHE ALLHUMMA INNI AS ALUKAKHAIRA HAAZEHIS SOOQE WA
KHAIRA MA FEEHA WA AOOZUBEKA MIN SHARREHA WA SHARRI MA
FEEHA AllahUMMA INNI AOOZUBEKA AN USEEBA FEEHA YAMEENAN
FAAJIRATAN AU SAFQATAN KHAASERATAN.
IN THE NAME OF Allah. O Allah! I ASK OF THEE GOOD OF THIS MARKET AND
THE GOOD OF THAT WHICH IS THEREIN AND I SEEK REFUGE IN THEE LEST
I SHOULD STRIKE A BARGAIN HEREIN INCURRING LOSS.
ON BEHOLDING A FRUIT OF SEASON FOR THE FIRST TIME.

AllahUMMA BAARIK LANA FEE SAMARENA WA BAARIK LANA FEE
MADEENATENA WA BAARIK LANA FEE SAAENA WA BAARIKLANA FEE
MUDDENA.
O Allah ! BLESS US IN OUR FRUITS, BLESS US IN OUR CITY, BLESS US IN
OUR SA’S AND BLESS US IN OUR MUDD.
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ON FINDING ANYONE IN AFFLICATION

ALHAMDO LIL LAHIL LAZI AAFAANI MIMAB TALAKA BEHI FADH DHALANI
ALA KASEERIM MIMMAN KHALAQA TAFDHEELA.
PRAISE BE TO Allah WHO SAVED ME FROM THAT THEREWITH HE HATH
AFFLICTED THEE AND MADE ME TO EXCEL WITH A MARKED EXCELLENCE
MOST OF THOSE WHOM HE CREATED.
WHEN ANYTHING LOST OR SOMBODY ABSCONDS

AllahUMMA RA AADDADH DHAALLATE WA HAADEYADH DHAALLATE
ANTA TAHDEE MINADH DHALATE URDUD ALAYYA DHUAALLATI BE
QUDTATEKA WA SULTANEKA FA INNA HA MIN ATAAIKA WA FADHLEKA.
O Allah !THOU ART THE RESTORER OF THE THING LOSTAND THOU ART THE
GUIDE TO ONE WHO IS IN ERROR. THOU GUIDETH (TO THEPATH OF
RIGHTEOUSNESS) ONE WHO IS LED ASTRAY. RESTORE ME WITH THY
POWER AND MIGHT MY LOST THING. FOR VERILY THAT WAS OUT OF THY
GIFT AND BOUNTY.
WHEN ONE APPREHENDS ON OMEN

AllahUMMA LA AAYATI BIL HASANAATE ILA ANTA WALA YUZHABU BIS
SAYYE AATE ILA ANTA WA LA HAULA WALA QUWATA ILLA BEKA.
O Allah! NONE BRINGS GOOD BUT THEE ALONE AND NONE TAKES AWAY
EVIL BUT THEE ALONE. THERE IS NO STRENGTH NOR POWER SAVE WITH
THEE.
THE WARD OFF AN EVIL EYE

BISMILLAAHE AllahUMMA AZHIB HARRAHA WA BARDAHA WA WA
SABAHA.
IN THE NAME OF Allah. O Allah ! TAKE AWAY ITS HEAT AND COLD AND ITS
PAIN.
EXORCISING AN EVIL SPIRIT

AZHIBIL BAASA RABBANASISH FI ANTASH SHAFFI LAA FAI ILLA ANTA.
O THE NOURISHER AND SUSTAINER OFMANKIND ! REMOVE AFFLICTION,
CURE(HIM) THOU ART THE CURER, THERE IS NO CURER BUT THEE.
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WHEN FIRE BREAKS OUT

ON SUCH OCCASSIONS ONE SHOULD REPEAT AllahO AKBAR (Allah IS
GREAT) AGAIN AND AGAIN.
WHEN ONE FEELS PAIN IN KIDNEY DUE TO STONE.

RAABU NAllahUL LAZI FIS SAMAA I TAQADDASA ISMUKA AMRUKA FIS
SAMMA I WAL ARDHE KAMA RAHMATUKA FIS SAMMA I FAJ AL
RAHMATAKA FIL ARDHE WAGHFIR LANA HUBBANA WA KHATAAYANA
ANTA RABBUL TAYYIBEENA FA ANZIL SHIFAA AM MIN SHIFAEKA WA
RAHMATAM MIR RAHMATIKA ALA HAAZAL WAJ E .
OUR LORD IS Allah, HE I WHO IS IN HEAVEN. HALLOWED BE THY NAME
THINE IS THE COMMAND IN THE HEAVEN AND OPON THE EARTH. EVEN AS
THY MERCY PREVAILETH IN THE HEAVENS SO LET THY MERCY
PREVAILETH IN THE HEAVENS SO LET THY MERCY PREVAIL UPON THE
EARTH. FORGIVE OUR SINS AND FAILINGS THOU ART THE LOD OF THE
WELL DISPOSED. SEND DOWN CURE FROM THY CURE AND MERCY FROM
THY MERCY FOR THIS AILMENT.
FOR SORES AND SWELLINGS

APPLY SOME SALIVA ON THE INDEX FINGER AND THEN BESMEAR IT WITH
DUST AND ROLL IT OVER THE SORE AND THE SWELLING AND SUPPLICATE
IN THE FOLLOWING WORDS.
BISMILLAHE TURBATO ARDHINA BI REQQATE BAADHINA LLIY USHFA
SAQEEMUNA BI IZNI RABBINA.
IN THE NAME OF Allah. THIS IS THE DUST OF OUR EARTH WITH SALIVA OF
ONE AMONGST US SO THAT OUR AILMENT MAY BE CURED WITH THE
PERMISSION OF Allah.
WHEN THE FEET ARE BENUMBED.

SALLAllahU ALA MOHAMMADIN SALLAL LAHOO ALAIHE WA AALEHI WA
SALLAM.
LET THERE BE BLESSING OF Allah UPON MOHAMMAD, BLESSING OF Allah
UPON HIM AND HIS FAMILY AND PEACE TOO.
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FOR SAFE GUARDING OURSELF AGAINST ALL TYPES OF DISEASES

BISMILLAHE AOOZOBILLAHE WA QADRATIHEE MIN SHARRIMA AJIDU WA
OHAZERU.
IN THE NAME OF Allah. I SEEK REFUGE WITH Allah AND WITH HIS POWER
EVERY EVIL THAT I MAY FIND OR THE FEAR OF WHICH EVER HAUNTS ME.
(TO BE REPEATED SEVEN TIMES).
WHEN EYES ARE SWOLLEN

AllahUMMA MATTENI BE BASREI WAJ AL HUL WAARISA MINNI WA ARINI
FIL ADDOWWI SAARI WANSURNI ALA MANZALAMANI.
O Allah ! GRATIFY ME WITH MY EYE SIGHT AND MAKE IT SURVIVE AFTER
ME, AND SHOW ME MY STRIVING AGAINST THE ENEMY AND GRANT ME
VICTORY OVER HIM, WHO PERPETRATES OPPRESSION ON ME.
WHEN A MAN SUFFERS FROM FEVER

BISMILLAHIL KABEERI AOOUZUBILLAHIL AZEEME MIN SHARRIKULLI
IRQINNAARINW WA MIN SHARRE HARRIN NAARE.
IN THE NAME OF Allah, THE GREAT. I TAKE REFUGE WITH Allah, THE
MAGNIFICENT, FROM THE EVIL OF EVERY SPURTING VIEN AND FROM THE
EVIL OF EVERY SPURTING VIEN AND FROM THE EVIL OF THE HEAT OF
FIRE.
ON VISITING THE SICK

LA BAASA TAHURUN INSHA AllahO LA BAASA TAHURUN INSHA AllahO
ALLA HUMMASH FEHI AllahUMMA AAFIHI.
MIND IT NOT ! IT IS A PURGER. IF Allah SO WILLS, MIND IT NOT ! IT IS A
PURGER. IF Allah SO WILLS. O Allah ! CURE HIM AND RECUPERATE.
AT THE TIME OF DEATH

LAILAHA ILLA LAHU MOHAMMADUR RASOOLULLAH.
THERE IS NO GOD SAVE Allah MOHAMMAD IS THE APOSTLE OF Allah.
AT THE TIME OF CONDOLENCE

INNA LILLAAHE MAA AKHAZA WA LIL LAAHE MA ANTA WA KULLAUN
INDAHU BE AJALIM MUSAMMAN FAL TASBIRU WAL TAHTSIB
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VERILY EVERYTHING BELONGS TO Allah THAT HE HATH TAKEN AWAY

AND BELONGS TO Allah THAT HE HATH GIVEN. Allah IS WITH HIM FOR AN
APPOINTED TIME FOR BEAR AND EXPECT RAWARD.
WHEN THE DEAD BODY IS LOWERED INTO THE GRAVE

BISMILLAHE WA ALA MILLATE RASOOLILLAH.
IN THE NAME OF Allah AND IN ACCORDANCE WITH THE RITUAL OF THE
MESSENGER OF Allah.
ON VISITING THE GRAVEYARD

ASSALLAAMU ALAIKUM YAA AHLAL QUBOOR YAGHFIRYL LAHU LANA
WA LAKUM ANTUM SALAFANA WA NAHNO BIL ASR.
PEACE BE UPON YOU. O YE DWELLERS OF PEACEGRAVES ! MAY Allah
FORGIVE US AND YOU ! YOU ARE OUR FORERUNNERS AND WE ARE AT
YOUR HEELS.
FOR THE FULFILMENT OF A NEED OR DESIRE

IT IS NARRATED ON THE AUTHORITY OF ABDULLA BIN ABI AUFA (MAY
Allah BE PLEASED WITH HIM!) THAT HOLY PROPHET(SALAM) SAID
WHOSEEVER HAS A NEED THAT CAN BE FULFILLED BY GOD, LET HIM
MAKE ABULTION AND LET HIM MAKE IT WELL. THEN HE SHOULD OFFER
TWO RAKATS OF PRAYER, GLORYIFY Allah, AND INVOKE BLESSING ON
THE APOSTLE OF Allah,THEREAFTER SUUPLICATE IN THE FOLLOWING
WORDS.
LA ILAHA ILLAL LAHUL HALEEMUL KAREEMO SUBHANAllahE RABBIL
ARSHIL AZEEM, WAL HAMDULILLAHE RABBIL AALAMEEN. AS ALUKA
MUJIBAATE RAHMATEKA WA AZAEMA MAGHFIRATEKA WAL
GHANEEMATA MIN KULLE BIRRNW WASSALAAMATA MIN KULLE BIRRNW
WASSALAAMATA MIN KULLE ISMIN LA TADA LEE ZAMBAN ILLA
GHAFARTAHU WA LA HAMMAN ILLA FARRAJTAHU WALA HAAJATAN
HIYA LAKA RIDHAN ILLA QADHAITAHA YA ARHAMAR RAHEEM.
THERE IS NO GOD SAVE Allah, CLEMENT, THE BOUTIFUL. GLORY BE TO
Allah, LORD OF THE MAGNIFICENT THRONE. PRAISE BE TO Allah, LORD OF
THE WORLDS! I BEG OF THEE THE CAUSES ENTAILING THY MERCY AND
THE PURPOSES OF ( SECURING) THY PARDON GAINS FROM EVERY
318 | P a g e
RIGHTEOUSNESS AND SAFEGUARD FROM EVERY SIN. LEAVE NO SIN OF

MINE UNFORGIVEN, NO ANXIETY UNRELIEVED AND NO NEED OF MINE,
WHERE WITH THOU, THE MOST Merciful OF THESE WHO SHOW MERCY !
FOR RELIEF FROM INDEBTEDNESS

AllahUMMAKFINEE BI HALAALIKA AN HARAAMIKA WA AGHNENI BE
FADHLEKA AMMAN SITWAAKA.
O Allah! LET THY SUBLIMITY SUFFICE ME AGAINST THINGS UNLAWFUL
UNTO THEE. MAKE ME,BY THY GRACE, DEPENDANT ON NONE SAVE
THYSELF.
FOR THE RELIEF OF PAIN

WA BIL HAQQE ANZAL NAAHO WA BIL HAQQE NAZALA WA MA
ARSALNAAKA ILLA MUBASH SHIRANW WA NAZEERA.
AND WITH TRUTH HAVE WE REVEALED IT AND WITH TRUTH DID IT COME,
AND WE HAVE NOT SENT THEE , BUT AS A GIVER OF GLAD TIDINGS AND
AS A WARNER.
FOR THE STRENGHTHENING OF MEMORY

DAILY AFTER THE FIVE FARZ PRAYERS, PLACE YOUR HAND ON THE HEAD
AND RECITE ELEVEN TIMES YA QUWIYO (O STRONG)
FOR IMPROVEMENT OF EYESIGHT

DAILY AFTER THE FIVE PRAYERS, RECITE ELEVEN TIMES THE WORDS YA
NOORO (O LIGHT) AND PLACE THE END OF YOUR FINGERS ON YOUR EYES.
FOR STAMMERING
RECITE THE FOLLOWING PRAYER FOR 21 TIMES AFTER THE MORNING
PRAYER.
RABBISH LEE SADRI WA YASSIR LEE AMRI WA AHLUL UQDATAM
MILLISAANI YAF QAHOO QAULEE.
O MY LORD! EXPAND ME MY BREST. EASE MY TASK FOR ME AND REMOVE
THE IMPEDIMENT FROM MY SPEECH, SO THAT THEY MAY UNDERSTAND
WHAT I SAY.
319 | P a g e
FOR THE RELIEF OF STOMACH ACHE

RECITE THREE TIMES THE FOLLOWING WORDS FROM HOLY QURAN OVER
WATER AND MAKE THE SUFFERER DRINK IT.
LA FEEHA GHAULUNW WALAHUM ANHA YUNZAFOON.
IT DEPRIVES NOT OF REASON NOR ARE THEY EXHAUSTED THEREWITH.
WHEN THE EPIDEMICS LIKE CHOLOERA AND PLAGUE BREAK OUT

DURING THESE CALAMITIES BEFORE EATING ANYTHING RECITE THE
FOLLOWING SURAH THREE TIMES.
BISMILLAHIR RAHMAANIR RAHEEM, INNA AUZALNAAHU FEE LAILATIL
QADRE, LAILATUL QADRE KHAIRUMMIN ALFI SHAHAR, TANAZIZNE
RABBEHIM MIN KULLE AMRIN, SALAAMUN HIYA HATTA MATLA IL FAJR.
IN THE NAME OF Allah, THE BENIFECENT, THE Merciful. SURELEY WE HAVE
REVEALED IT ON THE NIGHT OF MAJESTY. AND WHAT WILL MAKE THEE
COMPREHEND. WHAT THE NIGHT OF MAJESTY IS ? THE NIGHT OF MAJESTY
IS BETTER THAN A THOUSAND MONTHS. THE ANGELS AND THE SPIRIT
DECEND IN IT BY THE PERMISSION OF THEIR LORD . FOR EVERY AFFAIR
PEACE IT TILL THE RISING OF MORN. IF A PERSON FALLS A VICTIM TO
THESE EPIDEMICS THE ABOVE VERSES MAY BE RECITED OVER ANY
EATABLES AND THE PATIENT ASKED TO EAT THEM.
FOR THE RELIEF FROM FEVER

IF A PERSON RUNS TEMPERATURE WITHOUT FEELINGS COLD, THE
FOLLOWING WORDS OF QURAN SHOULD BE RECITED.
QULNA YA NAARO KUNI BARDANW WA SALAAMAN ALA IBRAHIM.
WE SAID! O FIRE! BE COOLNESS AND PEACE ABRAHAM.
IN CASE A PERSON RUNS TEMPRATURE WITH COLDNESS, THE FOLLOWING

WORDS OF THE QURAN BE RECITED.
BISMILLAAHE MAJREEHA WA MURSAAHA INNA RABBI LA GHAFOORUR
RAHEEM.
IN THE NAME OF Allah. BE ITS SAILING AND ITS MOORING. VERILY MY
LORD IS INDEED FORGIVING AND Merciful.
WHEN BITTEN BY SNAKE, SCORPION , OR WASP

320 | P a g e
TOUCH THE BITTEN PLACE SLIGHTLY AFTER DIPPING A FINGER IN THE

SOLUTION OF SALT AND RECITE THIS VERSE SEVEN TIMES.
BISMILLAHIR RAHMAANIR RAHEEM. QUL YA AYYOHAL KAFFIROONA LA
AABOODO MA TAABUDOONA WALA ANTUM AABIDOONA MA AABUD,
WALA ANA AABIDUM MA ABAT TUM WALA ANTUM AABIDOONA MAA
AABUD, LAKUM DEENAKUM WALIYADEEN.
IN THE NAME OF Allah. THE BENIFICENT, THE MERCIFAUL .SAY O
DISBELIEVERS ! I WORSHIP NOT THAT WHICH YE WORSHIP NOR DO YE
WORSHIP THAT, NOR WILL YE HAVE BEEN WONT TO WORSHIP HIM WHOM
I WORSHIP. TO YOU BE YOUR WAY AND TO ME MINE.
WHEN BITTEN BY A MAD DOG

WRITE THESE WORDS OF THE QURAN ON A BISCUIT AND OFFER IT TO THE
MAN WHO HAS BEEN BITTEN BY A MAD DOG AND ASK HIM TO EAT IT.
INNAHUM YAKEEDUNA KAIDAN WA AKEEDU KAIDA, FA MAHHELIL
KAAFIREEN AM LIL HUM RAWWAIDA.
AS FOR THEM. THEY ARE BUT PLOTTING A SCEME AND I AM PLANNING A
SCEME SO GRANT THE DISBELIEVERS, A RESPITE LET THEM ALONE FOR A
WHILE.
FOR RELIEF OF EVERY KIND OF AILMENT

WRITE SURAH FATIHA AND THESE VERSES ON A CHINA PLATE AND THEN
SOLVE THEM IN WATER AND ASK THE PATIENT TO DRINK IT.
WA YASHFE SUDOORA QAUMIM MOMENEEN WA IZA MARIDHO FA HUWA
YASHFEEN. WA SHIFA UL LEEMA FIS SUDOORI WA HUDANW WA
RAMATULIL MOMENEEN SHIFA UW WA RAHMATUL LIL MOMINEEN WALA
YAZEEDUZ ZU AALEMEENA ILLA KHASAARA QUL HUWWA LIL LAZINA
AAANU HUDDANW WA SHIFA UN.
RELIEVE THE HEARTS OF A BELIEVING PEOPLE AND WHEN I AM SICK. HE
HEALS ME AND A HEALING FOR WHAT IS IN THE BRESTS AND A GUIDENCE
AND A MERCY TO THE BELIEVERS. AND WE REVEAL OF THE MERCY TO
THE BELIEVERS AND IT ADDS ONLY TO THE PREDICTION OF WRONG
DOERS. SAY IT IS THOSE WHO BELIEVE A GUIDANCE AND A HEALING.
WHEN ONE IS INFLUENCED BY AN EVIL EYE

321 | P a g e
RECITE THE FOLLOWING SURAHS THREE TIMES.

QUL AOOZU BE RABBIL FALAQE MIN SHARRI KHALAQA WA MIN SHARRI
GHAASIQIN IZA WAQAB WA MIN SHARRINNAFFAASATTI FIL OQADI, WA
MIN SHARRI HAASIDIN IZA HASAD. QUL AOOZO BE RABBIN NAASE,
MALIKIN NAASE, ILAHIN NAASE, MIN SHARRIL WAS WA SIL
KHANNAASILLAZI YUWAS WISO FEE SUDOORIN NAASE, MINAL JINNATE
WANNAAS.
SAY I SEEK REFUGE IN THE LORD OF THE DAWN FROM THE EVIL OF THAT
WHICH HE HATH CREATED AND FROM THE EVIL OF INTENSE DARKNESS
AS IT COMES AND FROM THE EVIL OF THOSE WHO CAST (EVIL
SUGGESTIONS) IN FIRM RESOLUTIONS AND REFUGE WITH THE LORD AND
CHERISHER OF MANKIND THE KING OF MANKIND THE GOD OF MANKIND
FROM THE MISCHIEF OF THE WHISPERING OF THE SLINKING (DEVIL), WHO
WHISPERS INTO THE HEARTS OF MEN, FROM AMONG THE JINN AND THE
MEN.
WHEN ONE IS INFLUENCED BY AN EVIL SPIRIT

RECITE THE FOLLOWING VERSES IN THE EAR OF THE PATIENT. RECITE
THEM OVER WATER TOO AND OFFER HIM AS A DRINK.
AFA HASIBTUM ANNAMA KHALAQNAAKUM ABASANW WA ANNAKUM
ILAINA LA TUJA OON FATA AA LAllahUL MALIKUL HAQQO LA ILAHA ILLA
HUWA RABBUL ARSHIL KAREEM. WA MANY YAD OO MAA AllahE ILAAHAN
AAKHARA LAA BURHANA LAHU BI HEE FA INNAHHOO LA YUFLIHUL
KAFFIROON WA QUL RABBIGH FIR WARHAM WA ANTA KHAIRURAHEEM.
DO YOU THINK THAT WE HAVE CREATED YOU IN VAIN AND THAT YOU
WILL NOT BE TURNED TO US ? SO EXALTED BE Allah. THE TRUE KING ! NO
GOD IS THERE BUT HE,THE LORD OF THE THRONE OF GRACE, AND
WHOEVER INVOKES, BESIDES Allah, ANOTHER GOD HE HAS NO PROOF OF
THIS. HIS RECKONING IS ONLY WITH HIS LORD. SURELY THE
DISBELIEVERS WILL NOT BE SUCESSFUL AND SAY MY LORD ! FORGIVE
THOSE WHO SHOW MERCY AND THOU ART THE BEST OF THOSE WHO
SHOW THE MERCY.
THE FOLLOWING SURAH

WAS SAMA E WAT TAARIQE IS ALSO EFFICACIOUS FOR RELIEVING A MAN
322 | P a g e
FROM THE INFLUENCE OF EVIL SPIRITS. IT MUST BE RECITED 7 TIMES IN

THE EAR AND SHOULD BE FOLLOWED BY AZZAN IN THE RIGHT EAR AND
TAKBIR IN THE LEFT.
GLORY BE TO Allah MY LORD, BLESSING BE UPON MOHAMMAD, THE

GREATEST BENEFACTOR OF MANKIND. LET Allah BLESS HIM WITH. LET
Allah BLESS HIM WITH HIS CHOICEST BLESSING.
DUA JAMILAH
(IF RECITED AFTER ANY OBLIGATORY PRAYER THEN YOU WILL RECIEVE
THE SWAAB OF DOING 1000 HAJJS).
BISMILAH-HIR-RAHMAN-NIR RAHEEM.
YA JAMEELU, YA ALLAHU, YA KARIBU, YA ALLAHU, YA HAJEBU, YA
ALLAHU, YA MUJEBU, YA ALLAHU, YA RAUFU, YA ALLAHU, YA MARUFU,
YA ALLAHU, YA MANANNU, YA ALLAHU, YA DAYANU, YA ALLAHU, YA
BURHANU, YA ALLAHU, YA SULTANU, YA ALLAHU, YA MUSTAHANU, YA
ALLAHU, YA MUSINU, YA ALLAHU, YA MUTALI, YA ALLAHU, YA
REHMANU, YA ALLAHU, YA HALIMU, YA ALLAHU, YA KARIMU, YA
ALLAHU, YA JALEELU,
YA ALLAHU, YA MAJEEDU, YA ALLAHU, YA HAKEEMU, YA ALLAHU, YA
MUKTADEERU, YA ALLAHU, YA GAFUWRU, YA ALLAHU, YA GAFURU, YA
ALLAHU, YA MUBDIYU, YA ALLAHU, YA RAFEHU, YA ALLAHU, YA
SHAKURU,
YA ALLAHU, YA KABEERU, YA ALLAHU, YA BASEERU, YA ALLAHU, YA
SAMIU, YA ALLAHU, YA AWWALU, YA ALLAHU, YA AKHIRU, YA ALLAHU,
YA SAHERU, YA ALLAHU, YA BATEENU, YA ALLAHU, YA QUDUSU, YA
ALLAHU, YA SALAMU, YA ALLAHU, YA MUHEYMEENU, YA ALLAHU, YA
AZIZU, YA ALLAHU, YA MUTAKABEERU, YA ALLAHU, YA KHALEEQU, YA
ALLAHU, YA WALIYU, YA ALLAHU, YA MUSAWEERU, YA ALLAHU, YA
JABARU, YA ALLAHU, YA HEIYU, YA ALLAHU, YA KAYUMU, YA ALLAHU,
YA KABEETU, YA ALLAHU, YA BASEETU, YA ALLAHU, YA MUSEYLU, YA
ALLAHU, YA QAWEEYU, YA ALLAHU, YA SHAHEEDU, YA ALLAHU, YA
MUSI, YA ALLAHU, YA MANIU, YA ALLAHU, YA QAFEETU, YA ALLAHU, YA
RAFEEHU, YA ALLAHU, YA WAKEELU, YA ALLAHU, YA KAFEELU, YA
ALLAHU, YA ZULJALI WAL IKRAMI, YA ALLAHU, YA RASHEEDU, YA
323 | P a g e
ALLAHU, YA SABURU, YA ALLAHU, YA FATAHU, YA ALLAHU, LAILAHA

ILA, ANTA, SUBHANAKA, INNI, KUNTU, MINAZALIMINU,WA SALALAHU, TA
ALA, HA LA , KEYRI, JAL KEY HI,MUHAMMADINWA, WA ALLA, ALEHI, WA
ASHABEHI,WA ASWAJEHI, WA ZURIYATEHI,WA ALLA, HE BAADILLAHI,
SALEHEENA, AJMAHEENA, BE RAHMATIKA, YA AR HA MURRAHEMEENA.
31.05.00.00
RABBANA
In Qur'an karim, word rabbana has come in various places. if man reads it with humility
and subjugation, there will be strange feeling of contentment the best time to read this
book is before or after fajr salat (morning prayer) before reading wazifa read this durud
sharif
324 | P a g e
ALLAHUMMA SALLE ALA SAYIDINA MUHAMMADIN NABIYIL UMMIYI WA

ALA AALEHI WA BAARIK WA SALLIM
BISMILLA-HIR-RAHMA-NIR-RAHEEM
in the name of ALLAH the benificient, the merciful.
1 Rabbannaa taqabbal minnaa innaka antas samii ul aliim.

Our lord! accept from us (this duty) lo! thou only thou art the relenting. the merciful.
2 Rabbanaa waj alnaa muslimayni laka wa min zurriyyatinaaa ummatam muslimatal lak
wa arina manaasikanaa wa tub alaynaa innaka antat tawwaaburrahim
Our lord! and make us submissive unto the and our seed a nation submissive unto thee,
and show us our ways of worship, and relent toward us. lo! thou only thou art the
relenting, the merciful.
3 Rabbanaa aatinaa fidunyaaa hasanatanw wa fil akhirati hasanatanw wa qinaa azaaban

naar.
our lord! give unto us in the world that which is good and in the hereafter that which is
good ,and guard us from the doom of fire.''
Our lord! bestow on us endurance, make our foothold sure, and give us help against the
disbelieving folk.
4 Rabbanaa afrig alaynaa sabranw wa sabbit aqdaanmanaa wan surnaa alal qawmil
kaafiriin.
Our lord! bestow on us endurance, make our foothold sure, and give us help against the
disbelieving folk.
5 rabbanaa laa tu aa khiznaaa in nasiinaaa aw akhta naa.

Our lord! condemn us not if we forget,
6 Rabbana wa laa tahmil alaynaaa is ran kamaa hamal tahuu alal laziina minqab linaa.
Our lord! lay not on us such a burden as thou didst lay on those before us!
7 Rabbanaa wa laa tuhammilnaa maa laa taaqata lanaa bih wa fu annaa wag firlanaa war
ham naa anta mawlaanaa fan surnaa alal qaw mil kaafi riin.
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Our lord! impose not on us that which we have not the strength to bear! pardon us,
absolve us and have mercy on us, thou, our protecter, and give us victory over the
disbelieving folk.!
8 rabbanaa laa tuzig quluubanaa ba da iz hadaytanaa wa hab lanaa miladunka rahmah

innaka antal wah haah.
Our lord! cause not our hearts stray after thou hast guided us and bestow upon us mercy
from thy presence. LO ! thou only thou art the bestower.
9 Rabbanaa innaka jaami unnaasi li yawmil laa rayba fiih innallaaha laa yukhliful mii
aad.
Our lord! it is thou who gatherest mankind together to a day of which there is no doubt.
LO! ALLAH faileth not to keep the trust
10 Rabbanaaa innanaa aamannaa fagfir lanaa zunuubanaa waqinaa azaabannaar.

Our lord! we believe. so forgive us our sins and guard us from the punishment of fire.
11 Rabbanaa aamanaa bimaaa anzalta wattaba nar rasuulafak tubnaa maash shaahidiin.
Our lord! webelieve in that which thou hast revealed and we follow him whom thou hast
sent. enroll us among those who witness (to the truth).
12 Rabbanagfir lanaa zunuubanaa wa israafanaa fii amrinaa wa sabbit aqdaamanaa wan

surnaa alal qawmil kafiriin.
Our lord! forgive us for our our sins and wasted efforts, make our foothold sure, and give
us victory over the disbelieving folk.
13 Rabbanaa maa khalaqtahaazaa baatilaa! sub haanaka faqinaa azaabannaar!

our lord! thou createdst not this in vain glory be to thee ! preserve us from doom of fire!
14 Rabbanaa innaka man tud khilinnaaarafaqad akhhzaytah wa maa lizzaalimiina min

ansar!
Our lord! whom thou causeest to enter the fire him indeed thou hast confounded. for evil
doers there will be no helpers.
15 Rabbanaa inna naa sami naa munaa diyany yunaadii lil iimaani an aaminuu bi
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rabbikum fa aanannaa.
Our lord! lo! we have heard a crier calling unto faith: ''believing ye in your lord!'' so we
believed.
16 Rabbanaa fagfir lanaa zunnubanaa wa kaffir annaa sayyi aatinaa wa ta waffanaa ma al

abraar.
Our lord! therefore forgive us our sins, and remit from us our evil deeds, and make us die
the death of the righteous!
17 Rabbanaa wa aatinaa maa wa attanaa alaa rusulika wa laa tukh zinaa yawmal
qiyaamah innaka laa tukhliful miiaad.
Our lord! and give us that which thou hast promised to us by thy messengers. confound
us not upon the day of resurrection. lo! thou breakest not the trust.
18 Rabbanaa aamannaa fak tubnaa maash shaahidin.

Our lord! we believe. inscribe us as among the witnesses.
19 Rabbanaa anzil alaynaa maa idatam minas samaa i takuunu lanaa iidalli awwa linaa
wa aakhirinaa wa aayatam minka war zuq naa wa anta khayrur raaziqin.
Lord of us! send down for us a table spread with food from heaven that it may be a feast
for us. for the first of us and for the last of us, and a sign from thee. give us sustenance,
for thou art the best of sustainers.
20 Rabbanaa zalamnaa anfu sanaa wa il lam taghfir lanaa wa tar hamnaa lanakuu nanna
minal khaa siriin.
Our lord! we have wronged ourselves. if thou forgive us not and have not mercy on us,
surely we are of the lost!
21 Rabbanaa laa taj alnaa ma al qawmiz zaalimiin.

Our lord! place us not with the wrong doing folk.
22 Rabbanaf tah bay nanaa wa bay na qawminaa bil haqqi wa anta khay rul faatihiin.
Our lord! decide with truth between us and our folk, thou art the best of those who make
decision.
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23 Rabbanaaa af rig alay naa sabranw wa ta waffanaa muslimiin!

Our lord! vouchsafe unto us steadfastness and make us die as men who have surrendered
(unto thee).
24 rabbanaa laa taj alnaa fitnatal lil qawmiz zaali miin wa najji naa bi rahmatika minal
qawmil kaafi riin.
Our lord! oh make us not a lure for the wrong doing folk ! and of thy mercy. save us from
the folk that disleieve.
25 Rabba naa innaka ta lamu maa nukh fii wa maa nu lin wa maa yukhfaa alal laahi min
shay in fil arzi wa laa fis samaa.
Our lord! lo! thou knowest that which we hide and that which we proclaim. nothing in the
earth or in the heaven is hidden from ALLAH.
26 Rabbanaa wa taqabbal du aaa.

Our lord! and accept the prayer.
27 Rabba nagfir lii wa lii waali dayya wa lil mu mi niina yawma yaquu mul hisaab!
Our lord! forgive me and my parents and believers on the day when the account is cast.
28 Rabbanaa aatinaa mil ladunka rahmatnw wahayyi lanaa min amrinaa rashadaa!
Our lord! give us mercy from thy presence and shape for us right conduct in our plight.
29 Rabbanaa innanaa nakhaafu any yafruta alaynaa aw any yatgaa.

Our lord! lo! we fear that he may be before hand with us or that he may play the tyrant.
30 Rabbunallazii ataa kulla shay in khalqahuu summa hadaa.

Our lord is he who gave unto every thing its nature, then guided it aright.
31 ''Rabbanaa aamannaa fagfir lanaa warhamnaa wa anta khayrur raahimiin''

Our lord! we believe. therefore forgive us and have mercy on us for thou art best of all
who show mercy.
32 Rabbanaasrif anna azaaba jahannaama inna azaabahaa kaana garaama, '' innahaa saa at
musttaqarranw wa muqaamaa.
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Our lord! avert from us the doom of hell, lo! the doomthereof is anguish lo! it is wretched
as abode and station.
33 Rabbanaa hab lanaa min azwaajinaa wa zurriyyatinaa qurrata a yuninw waj alnaa lil
muttaqiina imaamaa.
Our lord! vouchsafe us comfort of our wives and our off springs and make us patterns for
(all) those who ward off (evil).
34 Rabbanaa la ghafuurun shakuur.

Our lord is forgiving bountiful.
35 Rabbanaa wasi ta kulla shay if rahmatanwwa ilman fagfir lillaziina taabuu wattaba uu
sabiilaka waqihim azaabal lahim!
Our lord! thou comprehendest all things in mercy and knowledge. therefore forgive those
who repent and follow thy way. ward off from them the punishment of hell!
36 Rabbana waadkhil hum jannaati adni nillatii wa attahum wa man salaha min aabaaa
ihim wa azwaajihim wa zurriyyaatihim! innaka antal azizul hakim. waqihimus sayyi aat
wa man taqis sayyi aati yawma izin faqad rahimtah wa zaalika huwal fawzul aziim.
Our lord! and make them enter the gardens of eden which thou hast promised them,
which such of thier fathers and their wives and thier descendants as do right. lo! thou,
only thou, art the mighty, the wise, and ward off from them ill deeds that day him verily
hast thou taken into mercy. that is the supreme triumph.
37 Rabbanag fir lanaa wa li ikhwaani nallaziina sabaquuna bil limaani wa laa taj al fii
quluubinaa gillal lillaziina aamanuu rabbanaa inaka ra-uufur rahim.
Our lord! forgive us and our brethren who were before us in the faith. and place not in
our hearts any rancour towards those who believe. Our lord! thou art full of pity,
merciful.
38 Rabbanaa alay ka tawakkalnaa wailay ka anabnaa wa ilay kal masiir.

Our lord! in thee we put our trust, and unto thee we turn repentant, and unto thee is the
journeying.
39 Rabbanaa laa taj alnaa fitnatal lillazina kafaruu wag fir lanaa rabbanaa innaka antal
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aziizul hakim.
Our lord! make us not a prey for those who disbelieve, and forgive us , our lord ! lo!
thou , only thou art the mighty, the wise.
40 ''Rabbanaa atmim lanaa nuuraanaa wag fir lanaa innaka alaa kulli shay in qadiir.
Our lord! perfect our light for us, and forgive us! lo ! thou art able to do all things.
41 subhaana rabbika rabbil izzati amma yasifuun! wa salaamun alal musaliin! wal hamdu
lillahi rabbil aalamiin.
glorified be thy lord, the lord of majesty, from that which thy attribute (unto him)! and
peace be unto those sent (to warn)! and praise be to ALLAH, lord of thw worlds!
Salawaat by Sufi Mashaaikh

Chapter Four: TANBEEHI'L ANAAM
Of: Shaykh 'ABDUL JALIL BIN 'AZOOM AL-MAGHRIBI
An Appreciation by Siddiq Osman Noormuhammad
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The Dua of The Holy Prophet(saws)
The two chapters on the invocations (dua) of the Holy Prophet Sallallahu 'alaihi wa
Sallam has 64 salawaat each dealing with a specific dua of the beloved Prophet Sallallahu
'alaihi wa Sallam all of which were answered. For example, he prayed that either 'Umar
ibn al-Khattab or Abu Jahl bin Hisham accept Islam. His prayer was answered and
Sayyidina 'Umar Rady Allahu 'Anhu accepted Islam. We learn of this in the following
Hadith Shareef:
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Hadhrat Abdullah Ibn Abbas Rady Allahu Anhu reported the Prophet Sallallahu 'alaihi
wa Sallam as saying, "O Allah, strengthen Islam with Abu Jahl bin Hisham, or with
Umar bin al-Khattab". In the morning, Sayyidina 'Umar Rady Allahu Anhu went to the
Prophet Sallallahu 'alaihi wa Sallam and accepted Islam; then prayed openly in the
mosque. (Ahmad and Tirmidhi)
The salaat in Tanbeehi'l Anaam is as follows:
Allahumma Salli wa Sallim 'alaa Sayyidina wa Mawlana Muhammad

Wa 'alaa aali Sayyidina Muhammad
Alladhee da'a an yu'azza'l Islamu bi ahadi'l 'Umarain
Fa kaana 'Umar ibn al-Khattab fi'l heen
O Allah! Bestow blessings and peace on our patron

Sayyidina Muhammad and on the family of Sayyidina Muhammad
who prayed that Islam be strengthened with one of the two 'Umars
and Lo! 'Umar ibn al-Khattab accepted Islam soon after.
He also prayed for Hadhrat 'Abdullah ibn 'Abbas Rady Allahu 'Anhu that Allah may give
him the knowledge of the Qur'an and Allah gave him so much knowledge he came to get
the title Tarjumaana'l Qur'an (One who explains the Qur'an). We learn of this dua in
Bukhari Shareef:
Narrated Hadhrat Ibn Abbas Rady Allahu Anhu: Once the Holy Prophet Sallallahu alaihi
wa Sallam embraced me and said, "O Allah! Bestow on him the knowledge of the Book
(Qur'an)". (Bukhari).
The salaat in Tanbeehi'l Anaam is as follows:

Alladhee da'a li-Ibni Abbas bittafaqquhi fiddeeni i'laan.
Fa kaana yud'aa bi-Tarjumaani'l Qur'an.

who prayed for Hadhrat 'Abdullah ibn 'Abbas
that he may get the knowledge of the Deen of Islam.
And Lo! he came to be called the Interpretor of the Qur'an.
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The blessed Prophet Sallallahu 'alaihi wa Sallam also prayed for Hadhrat Abu Hurairah,
for Hadhrat Abu Hurairah's mother and for Hadhrat Anas, may Allah be pleased with
them. The relevant Ahaadith Shareef and salawaat are as follows:
Prayer For Hadhrat Abu Hurairah

Narrated Hadhrat Abu Hurairah Rady Allahu Anhu: I said to Allah's Apostle Sallallahu
'alaihi wa Sallam, "I hear many narrations (ahaadith) from you but I forget them". Allah's
Apostle Sallallahu 'alaihi wa Sallam said, "Spread your Rida (garment)." I did
accordingly and then he moved his hands as if filling them with something (and emptied
them in my Rida) and then said, "Take and wrap this sheet over your body". I did it and
after that I never forgot anything. (Bukhari)
Salaat Concerning This

Alladhee da'a li Abi Huraira-ta heena wa'zah
Famaa nasiya shay'an minhu ba'da zaalika hafizah

who prayed for Abu Hurairah when advising him
after which he never forgot anything he had memorised.
Prayer For Hadrat Abu Hurairah's Mother

Hadhrat Abu Hurairah Rady Allahu Anhu said: I used to invite my mother who was a
polytheist to accept Islam, and one day when I had invited her and she caused me to hear
something about Allah's Messenger Sallallahu 'alaihi wa Sallam which I do not care to
repeat, I went to him weeping and said, "Messenger of Allah, supplicate Allah
Sub'hanahu wa Ta'ala to guide Abu Hurairah's mother." He said, "O Allah, guide Abu
Hurairah's mother". So I came out cheered by the Prophet's supplication. When I came to
the door I found it shut, and when she heard the sound of my feet, she said, "Stay where
you are, Abu Hurairah". I heard the splashing of water, and when she had bathed and put
on her chemise, but was in too big a hurry to put on her head-covering, and opened the
door and said, "I testify, Abu Hurairah, that there is no god but Allah, and I testify that
Muhammad is His servant and Messenger". I then returned to Allah's Messenger
Sallallahu 'alaihi wa Sallam weeping for joy, and he praised Allah (Sub'hanahu wa
Ta'ala) and said some good words. (Muslim)

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Alladhee da'a an yuhabbibAllahu
Aba Huraira-ta wa ummahu li'l mu'mineen
Fakaanaa fi'l anaami mahboobain

who prayed that may Allah be pleased to turn
Abu Hurairah and his mother into believers
and Lo! the two of them became the beloved among people.
Prayer For Hadhrat Anas

Umm Sulaim Rady Allahu Anha narrates that she requested (the beloved Prophet),
"Messenger of Allah! Anas is your servant. Make supplication to Allah for him." He said,
"O Allah, multiply his property and his children, and bless him in what You give him".
Hadhrat Anas Rady Allahu Anhu said, "I swear by Allah that my property is abundant
and that my chidren and grandchildren exceed the neighbourhood of a hundred in number
to-day". (Bukhari and Muslim).

Alladhee da'a li Anas-in bi kathrati'l maali wa'l walad
Fadafana miatan wa 'ishreena li-sulbihi
Wa kaanat tarikatuhu laa tu'addu wa laa tuhad

who prayed for Hadhrat Anas that he may have lots of wealth and children
and Lo! he passed away having one hundred and twenty offspring
and left a legacy that could neither be counted nor had any limits.
 Recite these salawaat while fasting

 Recite it in congregation
 Learn the Holy Qur'an Kareem
 Learn the blessed Hadith Shareef
 The Sifaat of the Holy Prophet
 The Dua of the Holy Prophet
 A Majlis of Ilm and Zikr
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 The Holy Prophet is the Imam

 Iman between hope and fear
 As-Salawaat u'l Hurufiyyah
 Salawaat in the form of a Mathnawi
 Salawaat with Dua and Asma u'l Husna
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A Guideline of Performing Ibadah at the
International Space Station (ISS)
DEFINITIONS AND INTERPRETATION
a. Ibadah
Ibadah in this guideline include the way of istinja’ (washing-up or cleansing oneself
from all the najas-filth (dirt/waste) from the private parts, i.e. after urination or
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defecation), determining the prayer time and the direction of Qibla (the direction faced
when praying), praying, fasting, caring of the deceased and others.
b. Space
Refers to space beyond the atmosphere of the earth.
c. Al-Maqasid Al-Syariah
Prioritization in Islam in safeguarding the purity of the religion, mental, life, property
and offspring of mankind.
d. Tayammum
Refers to the dry ablution in Islam using clean sand or dust, which may be performed
in place of ablution, only if water is not readily available.
e. Halal
Refers to anything permissible under Islamic law, in contrast to haraam, which is
forbidden.
f. Aurat
Refers to the part of the body that must be covered for the sake of basic decency under
the Islamic law.
1. OBJECTIVES
A Guideline of Performing Ibadah at International Space Station (ISS) is prepared by

Department of Islamic Development Malaysia (JAKIM) as a reference for Muslim
astronaut in performing ibadah at the ISS. With this guideline, Muslim astronaut is
aspired to be focusing on their research at space and at the same time performing their
obligations as a Muslim. Other than that, it also guide on how to fulfill the ‘al-maqasid
al-syariah’ in any situation.
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2. INTRODUCTION
2.1 Issues on ‘Performing Ibadah in Space’ were being arisen in conjunction with the
announcement from the government on Jun 2003, to send the first Malaysia’s astronaut to
the ISS.
2.2 Since the possibility of sending a Muslim astronaut to the ISS was apparent, lots of
opinions and suggestions have been proposed by academicians and others regarding the
issue of performing ibadah in space (at the ISS).
2.3 Issues on how to do istinja’ (washing-up), determining prayer time and the
direction of Qibla, performing solat (prayer), defining time of fasting, caring for the
deceased, and others, have brought concern within the Muslim community.
2.4 In conjunction with that, ‘Seminar on Islam and Living in Space’ had been
organized by the National Space Agency (ANGKASA) in collaboration with the
Department of Islamic Development Malaysia (JAKIM) on 25- 26 April 2006 for the
purpose of identifying related issues in performing ibadah in space (in particular at ISS)
based on Islamic perspective, and more importantly proposing solution on them.
3. PERFORMING IBADAH AT ISS
Performing ibadah at ISS includes:
3.1 Istinja’ (washing-up)
Istinja’ means cleaning of the private parts after relieving onself. Istinja’ is by
using wipes/tissues which are available at the ISS.
Rules of making istinja’:
i. Using pure, not sacred material

ii. Using a solid material
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iii. Using a dry, non-slippery material

iv. Using not less than 3 pieces wipes/tissues
v. Before the najas (filth) dries
vi. Before the najas (filth) spreads
3.2 Cleansing Oneself
i. Cleansing from minor impurity (ablution)

Cleansing from minor impurity is by tayammum or dry ablution. This could
be done by striking both palms of hands on a clean surface auch as wall or
mirror of the ISS (even without dust).
ii. Cleansing from major impurity

Cleansing from major impurity is the same way as in 3.2 (i).
3.3 Determining the Direction of Qibla
Qibla direction is based on what is possible, prioritizing as below:
i. The Ka’aba
ii. The projection of Ka’aba
iii. The Earth
iv. Wherever
3.4 Determining the Prayer Time
The daily five prayer times is defined in a 24 hour duration (equals to 1 Earth day)
following the time zone at which port the astronaut is launched (in this case,
Baikonur, Kazakhstan).
3.5 Praying
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i. Daily prayers could be performed in Jamak (combined) and Qasar

(shortened), without the need to Qadha’ (compensate) the prayer.
ii. The performance of the physical postures (such as standing, bowing and
prostrating) is to suit the conditions in ISS, prioritizing as follows:
a. If upright standing is not possible, then any standing posture,
b. Sitting. Bowing is by bringing down the chin closer to the knee or the
prostrating place,
c. Lying down on the right side with body facing the direction of Qibla,
d. Lying flat
e. Using the eye lid as an indicator of the changing of postures in prayer,
f. Imagining the sequence of prayer.
3.6 Fasting
i. Fasting can be performed at the ISS or Qada’ (compensate) on the Earth (in
the month of Ramadhan)
ii. The time of fasting according to the time zone of the location at which the
astronaut is launched.
3.7 Caring of the Deceased
i. The deceased need to be brought back to Earth for normal funeral process.
ii. In the case the former is not possible; the deceased should be buried in
space with a simple funeral process.
4 OTHER RELATED ISSUES
4.1 Food
If there is doubt on whether the food served on ISS it is halal or not, it is then
permissible to eat the food on the basis of not to starve.
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4.2 Dress code
A Muslim astronaut need to cover his aurat where:
a. Aurat for male is from the navel to the knee.
b. Aurat for female is the entire body except for her face and hands below
the wrist.
4.3 Musafir (Traveling) ethic
i. According to Islam, traveling to space is encouraged.
ii. A Muslim astronaut needs to observe traveling ethics which are:
a. To maintain the relationship with Allah SWT

b. To observe peace with other beings
c. To maintain sustainability of the space environment.
5. CONCLUSION
It is the hoped that this guideline could assist the Muslim Astronauts and all the
Muslim Airline Passengers in the Sky to ensure the success of the mission and at
the same time attaining the redha (pleasure) of Allah SWT.
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Ensuring the Personal Obligatory
Knowledge of the Religion
[Abdullah al-Harariyy]
Purification and Prayers

Chapter 1 Times of Prayer (Salah)
It is obligatory to perform five prayers throughout the day and the night. These are:
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* The Noon Prayer (Dhuhr). (Four (4) rakâhs): Its time begins when the sun has
declined westward from the middle of the sky and remains until the length of the shadow
of an object becomes equal to that of the object per se, in addition to the length of the
shadow of that object when the sun was at its zenith.
* The Mid-afternoon Prayer (Âsr). (Four (4) rakâhs): Its time begins after Dhuhr ends,
and remains until sunset.
* The Sunset Prayer (Maghrib). (Three (3) rakâhs): Its time begins after sunset, i.e.,
when Âsr ends, and remains until the disappearance of the redness in the western
horizon.
* The Nightfall Prayer (Îsha'). (Four (4) rakâhs): Its time begins when Maghrib time
ends and remains until the appearance of the true dawn (Fajr Sadiq).
* The Dawn Prayer (Subh). (Two (2) rakâhs): Its time begins after Îsha' time and
remains until sunrise (Shuruq).
These obligatory prayers must be performed in their due times by every Muslim who is
pubescent, sane, and pure. Without an excuse, it is unlawful to perform these prayers
ahead of their times or to delay performing these prayers until after their times have
passed. If something prohibitive, such as menses, occurs after a time which was enough
to perform the prayer, then one must make up that missed prayer. In the case of
incontinence of urine, if the prohibitive thing occurs after a time which was enough to
perform the prayer and its purification (taharah), then one must make up that missed
prayer. If, on the other hand, the prohibitive thing terminates and time enough to say
'Allahu akbar' is left, then one must make up that prayer and the one before it if they are
combinable; so if the prohibitive thing terminates before sunset while there is enough
time to say 'Allahu akbar', then both Âsr and Dhuhr must be prayed. If it terminates
before Fajr begins while there is time enough to say 'Allahu akbar', then both Îsha' and
Maghrib must be prayed.
Chapter 2 Obligations of the Guardians

It is obligatory upon the guardian of a child who reached the age of mental discrimination
(mumayyiz) to order him to perform prayer, to teach him the rules of prayer after he has
completed seven lunar years, and to hit him for not performing prayer after ten lunar
years of age. The same is done in the case of fasting--if the child can bear fasting.
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Moreover, the guardian must teach the child what is obligatory and what is unlawful of
the basic beliefs and rules, the rewardability of the toothstick (siwak), and congregational
prayers (jamaâh); and must order him accordingly. It is obligatory upon every Muslim
to order his family to perform prayer. It is obligatory on the Muslim rulers to kill the
person who out of laziness does not pray, if he does not repent; the judgment of such a
person is that he is a Muslim. It is obligatory on every Muslim to order his family and
everyone else he is able to order with prayers if they do not pray.
Chapter 3 Ablution (Wudu')

Ablution (Wudu') is one of the conditions of prayer.
Integrals of Ablution (Wudu'):
The integrals of ablution are six:
1. To have the intention of purification (taharah) for prayer--or any equivalent intention--
when the water first touches the face, according to Imam ash-Shafiîyy. However,
according to Imam Malik, it is enough if the intention preceded washing the face by a
short time;
2. To wash the whole face, from the normal hairline to the chin and from one ear to the
other including the hair and skin, but not the inner part of the man's beard when the hair
therein is thick;
3. To wash the hands and the forearms up to and including the elbows and what is on
them;4. To wet wipe the head or part of it--even if it is only one hair--within the
boundary of the head;
5. To wash the feet with the ankles included, or else to wet wipe the footgear (khuff)
when the conditions of the footgear are fulfilled;
6. To observe the aforementioned order.
Invalidators of Ablution (Wudu'): Ablution is invalidated by:

1. The emission of anything from the eliminatory outlets, except maniyy;1
2. Touching the penis, vagina, or anus of a human with the inside part of the bare hand;
3. Touching the skin of the marriageable woman who attained to an age at which she is
normally desired;
4. Losing consciousness, except if one is sleeping with his buttocks firmly seated.
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Chapter 4 Cleaning Oneself after Defecation and Urination (Istinja')

Istinja' is obligatory after the emission of any wet material from the eliminatory outlets,
except maniyy. Istinja' is performed with water by rinsing the soiled area until it becomes
pure, or else one must wipe the soiled area thrice or more until the area is clean (although
a trace that can only be removed with water may be left), with an uprooting, pure, solid,
and unrespectable material such as a stone or paper. Istinja' may be performed in this way
even if water is present provided the wet filth (najasah) is not displaced or dried before
cleaning it or else water must be used.
Chapter 5 The Purificatory Bath (Ghusl)

Among the conditions of prayer is purification from the state of major ritual impurity
(hadath akbar) by performing the purificatory bath. Dry purification (tayammum) is
performed when one cannot perform ghusl. One is required to perform the purificatory
bath after any of these five things occur:
1. The emission of maniyy;
2. Sexual intercourse;
3. Termination of menses (hayd);
4. Termination of postpartum bleeding (nifas);
5. Childbirth.
Integrals of the Purificatory Bath (Ghusl)

The integrals of the purificatory bath are two:
1. To have the intention to clear oneself of the state of major ritual impurity (hadath
akbar) or a similar intention;
2. To wash the whole body with water, including the skin and the hair even if it is thick.
Chapter 6 Conditions of Purification (Taharah)

The conditions of purification (taharah) are:
1. To be Muslim;
2. To be at the age of mental discrimination (mumayyiz);
3. To remove anything which prevents water from reaching the part to be washed;
4. To let the water flow on the part to be washed;
5. To use purifying water, i.e., water that has not changed by being mixed with a pure
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material, such as milk or ink, from which the water can be shielded. If the water changes
because of its mixing with something in such a way that it is not called water anymore,
then this water is not good for purification. However, if the water changes because of its
mixing with things which are in its original place or its pathway or the like, and from
which this water cannot be easily shielded, then this does not affect the purifying
property of this water. Moreover, the water must not have changed because of its contact
with a najas-filth even if the change was inappreciable. If the water was less than two
qullahs,1 an unexempted najas-filth must not have contacted it even if it does not change
the water, and it must not have been used already in clearing someone of a ritual impurity
(hadath), and it must not have been used to remove a najas-filth.
Chapter 7 Dry Purification (Tayammum)

If one needs to pray but he is in a state of ritual impurity (hadath), and one cannot find
water or would be harmed upon using it, one performs dry purification (tayammum).
Tayammum is performed after the time of prayer sets in and after the unexempted najas-
filth is removed. Tayammum is performed by using unmixed soil, which is purifying and
dusty. One strikes the soil with the inside part of the hands and makes the intention of
performing tayammum while transferring the dust of the soil from the ground until it is
wiped on part of the face. One wipes the entire face and then strikes the soil a second
time to wipe the hands and forearms.
Chapter 8 Prohibitions While in a State of Ritual Impurity (Hadath)

The one who invalidated his wudu' is prohibited to perform prayer, circumambulate the
Ka^bah, and to carry or touch the Book of the Qur'an (Mushaf). However, the child who
has reached the age of mental discrimination (mumayyiz) and is studying in the Book of
the Qur'an is allowed to carry it and touch it without wudu'.
It is unlawful for the person who emitted maniyy (junub) to do the aforementioned, and
also to recite the Qur'an, or stay in a mosque.
It is unlawful for the menstruating and postpartum-bleeding women to do all the
aforementioned actions, to fast before the cessation of bleeding, and to allow the husband
or the master to enjoy the area between their navel and knees before they have performed
the purificatory bath (ghusl). Some scholars said anything other than sexual intercourse is
allowed.
Chapter 9 Removing Najas-Filth
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Among the conditions of prayer is to be clear of najas-filth in one's body, clothes, place
of prayer, and what one carries in prayer, such as a bottle carried in one's pocket. If a
najas-filth contacts one or what one carries, one's prayer is invalidated unless the najas-
filth is dry and one throws it away immediately, or it is an exempted najas-filth like the
blood of one's wound. One must remove an unexempted najas-filth with purifying water
by removing the najas-filth and its properties, i.e., the taste, color, and odor.
The najas-filth without discernible characteristics (najasah hukmiyyah) is the najas-filth
the color, taste, or odor of which cannot be detected, and it is removed by pouring water
on it. The najas-filth of a dog or a pig is removed by washing the najas-filthy area seven
times--one of which should be mixed with purifying soil. The washes which remove the
physical presence of the najas-filth are deemed one wash even if they were numerous. In
the case of using little water for removing the najas-filth, i.e., less than two qullahs, it is
required to pour the water on the najas-filth. However, putting a najas-filth in an amount
of water which is two qullahs or more will not make the water najas-filthy unless it
changes it.
Chapter 10 Additional Conditions of Prayer

Among the conditions of prayer are:
1. To be Muslim;
2. The setting in of the prayer time;
3. To direct one's chest towards the Qiblah;
4. To be at the age of mental discrimination (mumayyiz), i.e., at the age which the child
understands when addressed and answers when asked;
5. To know this prayer is obligatory;
6. Not to deem any of the integrals of the prayer recommended (sunnah);
7. To cover the whole body of the free woman, i.e., to conceal the skin and hair and its
color, except for the face and hands, and to cover the area between the navel and the
knees of the male and of the female slave from all sides except from underneath.
Chapter 11 Invalidators of Prayer

Prayer is invalidated by:
1. Uttering even two letters or one meaningful letter unless one forgets and it is little;
2. Performing many moves, which according to some scholars are as many as what would
last for the duration of one rakâh. According to other scholars three consecutive moves
invalidate the prayer. The first saying, however, has a stronger evidence;
3. Performing an excessive move;
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4. Adding an extra integral which involves action;

5. Performing one move with the purpose of playing;
6. Eating and drinking except if one forgets and it is little;
7. Intending to interrupt prayer;
8. Making an intention to interrupt prayer contingent on the occurrence of an incident;
9. Hesitating about interrupting prayer;
10. The completion of an integral while the doubt about one's intention of the opening
saying of Allahu akbar (taharrum) is still persisting or doubting for a long time about this
intention.
Chapter 12 Conditions for the Rewardability of Prayer

In addition to what has been mentioned, prayer is rewardable by Allah, subhanah, if the
following are satisfied:
1. One performs the prayer seeking Allah's reward only;
2. One's food, clothing, and place of prayer are lawful;
3. One's heart has feared Allah for at least a moment during the prayer.
One's prayer is valid but no reward is granted if these three conditions are not met.
Chapter 13 Integrals of Prayer

The integrals of prayer are seventeen:
1. To have the intention in the heart of performing the prayer and of its obligation when
obligatory, and to specify the prayer which is performed for a particular reason or time;
2. To say 'Allahu akbar' loud enough to hear oneself, as is required in every verbal
integral;
3. To stand (qiyam) for the obligatory prayer, when able;
4. To recite the Fatihah, including and doubling the letters that

should be doubled, in order and succession without lengthy interruption, articulating its
letters properly, and avoiding any error (lahn) whether or not it breaches the meaning. An
error which does not breach the meaning is unlawful, but it does not invalidate the prayer
unless done intentionally;
5. To bow until one's palms could reach one's knees (ruku^);
6. To remain motionless in ruku^ for the duration of saying 'subhan-Allah' (tuma'ninah);
7. To straighten up after ruku^ ('i^tidal);
8. To remain motionless for the duration of saying 'subhan-Allah';
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9. To prostrate twice by putting all or part of one's uncovered forehead on one's praying
ground, with one's lower body (buttocks) higher than one's upper part, and putting part of
one's knees, the inside of one's hands and the bottom of one's toes on the ground;
10. To have tuma'ninah in prostration;
11. To sit between the two prostrations;
12. To have tuma'ninah in this sitting;
13. To sit for saying the last tashahhud, as-Salatu âlan-Nabiyy, and the closing salam;
14. To say the last tashahhud; one says:
The minimum tashahhud is:
15. To say as-Salatu âlan-Nabiyy, sallallahu âlayhi wa sallam. The minimum is:
16. To say the closing salam. The minimum is:
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17. To observe the order. To intentionally perform the integrals of prayer out of order
invalidates the prayer. An example is if one intentionally prostrated before one's ruku^. If
one forgets an integral, one must return to that integral unless one has reached that same
integral (or what is after it in the next or subsequent rakâh). In such a case, what was
performed in-between is canceled. An example is if one did not remember leaving out
ruku^ except after having performed ruku^ or prostration of the subsequent rakâh. In
such a case what is between the missing ruku^ and the performed ruku^ is canceled, and
what is after this performed ruku^ is the continuation of the rakâh.
Chapter 14 The Congregational Prayer (Jamaâh) and the Friday Prayer

(Jumuâh)
The Congregational Prayer (Jamaâh) is a communal obligation (fard kifayah) upon the
free, residing, pubescent, and unexcused males.
In the Friday Prayer (Jumuâh), to pray in congregation (jamaâh) is a personal
obligation (fard âyn) upon the free, pubescent, and unexcused male inhabitants if they
were forty and living in buildings, not tents.
The Friday Prayer is also obligatory upon the men who intend to stay in the town of
Jumuâh for four whole days, not counting the two days of entry and exit, and upon those
who reside out of the town but can hear the resounding call of a person who is standing at
its edge closest to him.
Conditions of the Friday Prayer (Jumuâh)
The conditions of the Friday Prayer are:
1. The setting in of Dhuhr prayer time;
2. The aforementioned forty inhabitants must hear the two speeches (khutbahs) during the
time for Dhuhr prayer and before praying the Jumuâh Prayer;
3. The Jumuâh Prayer must be performed in congregation by the aforementioned forty
inhabitants;
4. Another Jumuâh Prayer must not be performed simultaneously in the same town. If
the opening Allahu akbar (tahrimah) of one prayer preceded that of another, the former
would be valid and the latter would be invalid. This is true if the people were able to meet
in one place. If it was hard for them to meet in one place, then both Jumuâh prayers
would be valid--the former and the latter.
Integrals of the Two Speeches (Khutbahs)
The speaker must observe the following integrals of the two speeches:
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1. Praising Allah (hamdullah) in both speeches;

2. Performing Salat âla an-Nabiyy, sallallahu âlayhi wa sallam, in both speeches;
3. Commanding the audience to be God-fearing (taqwa) in both speeches;
4. Reciting an ayah which has a complete meaning in either of the two speeches;
5. Saying a supplication (duâ') for the believers in the second speech.
Conditions of the Two Speeches
The conditions of the two speeches are:
1. Purification from both states of ritual impurity and from najas-filth on the body,
clothes, place and what is carried by the speaker;
2. To cover the unlawful nakedness (âwrah);
3. To stand;
4. To sit between the two speeches;
5. To observe the succession without lengthy interruption between the integrals of the
two speeches, and between the two speeches and the prayer;
6. To say the integrals of the two speeches in Arabic.
Following the Imam in Prayer

Everyone who follows an imam while performing prayer--the Jumuâh Prayer or other
prayers--must fulfill the following obligations:
1. Not be ahead of one's imam in the standing position or in saying the opening Allahu
akbar. The prayer of the follower (ma'mum) is invalid if he says his opening Allahu akbar
during that of the imam. Simultaneity with the imam in other parts of the prayer is
disliked (makruh), with the exception of saying: "Amin";
It is unlawful (haram) for the ma'mum to precede the imam by one integral action. One's
prayer is invalidated by inexcusably preceding the imam by two consecutive integral
actions which are both long or one is long and the other is short. Similarly, the ma'mum
invalidates his prayer if he lags behind the imam by two integral actions without an
excuse, and by more than three long integral actions despite an excuse. If the ma'mum
stays behind to finish the Fatihah and during this time the imam has finished his ruku^
and two prostrations, and has sat for the tashahhud or stood up, then the ma'mum must
stop reciting the Fatihah and be in unison with his imam. In addition to this, the ma'mum
must perform a rakâh after the closing salam of the imam. However, if the ma'mum
finishes reciting the Fatihah before the imam has sat for the tashahhud or stood up for
another rakâh, then the ma'mum follows his own order until he catches up with the
imam.
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2. Know the movement of one's imam;

3. Be with one's imam in a mosque (masjid), or else within 300 cubits;
4. Not have any barrier between one (the ma'mum) and the imam which prevents one (the
ma'mum) from reaching the imam;
5. Have the format of one's prayer agree with the format of the imam's prayer. For
example, it is invalid for the performer of the daily obligatory prayer to follow the
performer of the Funeral Prayer (Salat-al-Janazah);
6. Not disagree enormously with the imam in a recommended act (sunnah), like the
sitting for the first tashahhud. If the imam does it or leaves it, then the ma'mum does it
with the imam or stands up with him;
7. Have the intention to follow the imam while saying the opening Allahu akbar in the
Jumuâh Prayer, and in other prayers, before following the imam. If the ma'mum was
performing the Jumuâh Prayer without having the intention to follow the imam within
the opening Allahu akbar, his prayer would be invalid. In other than the Jumuâh Prayer,
the intention to follow the imam must be in the heart before following the imam in his
moves. Following the imam in his moves without the intention to follow invalidates the
ma'mum's prayer. However, if one's moves agree with the imam's moves accidentally and
unintentionally, one does not invalidate one's prayer. To sum up this matter: If one
followed the imam's moves on purpose without an intention to pray in congregation
(jamaâh), then one would invalidate his prayer whether he waited for a long or short
time. However, if one waited for a long time but did not follow the imam's moves, his
prayer would not be invalidated.
It is obligatory upon the imam to intend to lead the prayer in the Jumuâh Prayer and the
repeated prayer, but it is recommended (sunnah) to do that in other prayers. The repeated
prayer is the prayer one reperforms after having prayed it alone because he found a
person to pray jamaâh with him, or he has already prayed jamaâh but wants another
person to earn the reward of jamaâh.
Chapter 15 The Funeral (Janazah)

Washing, shrouding, praying for, and burying the dead Muslim is a communal obligation
(fard kifayah) if he was born alive. Shrouding and burial are obligatory for a member of
the People of the Book who is a subject of the Islamic State (dhimmiyy). Moreover,
washing, shrouding, and burial are obligatory for a stillborn Muslim. The Funeral Prayer
is not performed for a dhimmiyy or the stillborn Muslim. Whoever dies as a result of
fighting the blasphemers will be shrouded in his battle clothes. If the battle clothes are not
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enough, more material will be added. He will be buried, but not washed; and the Funeral
Prayer will not be performed for him.
Washing and Shrouding the Dead

The minimum obligatory washing of the dead is to remove the najas-filth and to use
purifying water to wash the dead's whole skin and hair, even if the hair was thick.
The minimum obligatory shroud is that which covers the whole body. Three wraps are
used for the one who died with an inheritance exceeding his debts provided he did not
leave a will advising not to wrap him three times.

The Funeral Prayer (Salat al-Janazah)
The minimum obligatory prayer for the dead is:
1. To intend to perform the obligatory Funeral Prayer for that dead person in particular,
as one is saying the opening 'Allahu akbar'.
2. To stand while performing the Funeral Prayer, if one is able;
3. To recite the Fatihah;
4. To say Allahu akbar;
5. To say Allahumma salli âla Muhammad;
7. To supplicate Allah to forgive and have mercy on that dead Muslim;
9. To say the closing salam.
The one who performs the Funeral Prayer must satisfy the conditions and avoid the
invalidators of prayer.
Burial of the Dead

The minimum obligatory burial of the dead requires a hole dug in the ground which
prevents the smell from rising and protects the body of the dead person from wild
animals. It is recommended (sunnah) to have the grave as deep as a man's height with his
arms extended overhead and to widen the grave. The chest of the dead must be directed
towards the Qiblah. It is unlawful (haram) to bury the dead in a mausoleum.
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Short Prayers of Daily Use
Which every Muslim Ought to Know
1. Bismi-llah. ~ In the name of Allah.
Every affair is begun with these words. The object is to make a man realize that he should
seek the help of Allah in all affairs. This is an abbreviated form of the fuller formula:
Bismi-llahir Rahmanir Raheem. ~ In the name of Allah, the Beneficent, the Merciful.
These are the words with which the Holy Qur'an opens.
2. Al Hamdu li-llah. ~ All praise is due to Allah.
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These words are generally said when any good comes to one, as a kind of thanksgiving to
Allah. Even the one who sneezes, is required to thank Allah with these words when he
sneezes. It is with these words that the first chapter of the Holy Qur'an opens.
3. Allahu Akbar. ~ Allah is the greatest.
The phrase is called Takbir, and the words are uttered whenever a person has to give
expression to his own insignificance, or to the insignificance of all creation before Divine
Actions. These words also form the rallying cry of a Muslim, indicating that he is not
overawed by the force, or the number of those opposing him.
4. Subhana-llah ~ Glorious is Allah. [Allah is free from all imperfections.]
These words are sometimes used when a person has to give expression to the fact that
he/she is not free from imperfections, or that he/she has made an error. They are also used
as a warning when a person sees another making a mistake.
5. Astaghfiru-llah ~ I seek the protection of Allah.
This is a prayer to which a person should resort very often. The words are also used when
one sees a thing which one should avoid. It is known as Istighfar, which means the
seeking of Divine protection from the commission of sin as well as from the punishment
of sin when it has been committed, and the more often a person resorts to it the farther
away he/she is from the liability of falling into sin. The fuller form of istighfar is:
Astaghfiru-llaha, Rabbi min kulli dhanbin, wa atubu ilaihi. ~
I seek the protection of Allah, my Lord, from every fault, and I do turn to Him.
6. La Haula wa la Quwwata illa bi-llahi. ~
There is no Strength or Power but in Allah.
These words indicate that one has not the strength to turn away from what is evil or the
power to adopt the course of good, unless Allah gives one such strength or power, and
they are used to give expression to reliance on Allah in all matters.
7. In sha'a-llah. ~ If it pleases Allah. [If Allah Wills.]
When a person undertakes to do a thing, he/she uses these words to indicate that though
he/she is fully determined to do it, yet maybe, it is ordained by Allah otherwise.
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8. Ma sha'a-llah ~ It is as Allah has pleased. [What Allah has Willed.]
When one feels admiration for a person or a thing, he uses these words as showing that
all good comes from Allah.
9. Hasbiya-llah, May Allah suffice me.
Hasbu-na llah, May Allah suffice us.
The words are used to show that it is Allah alone Who saves people from stumbling and
from faults, or errors and afflictions.
10. Inna li-llahi wa inna ilaihi raji'un ~ Surely we belong to Allah, and to Him we shall
return.
These words are used when one receives the news of the death of a person, or of loss of
any kind to himself or to another. The words indicate that loss of life or property to
person is only part of a Divine scheme, and that one should not indulge too much in the
pleasures of this life, or grieve too much when one meets with an adversity.
11. As Salaamu 'Alaikum, Peace be on you!
Wa 'Alaikum Salaam, And on you be peace!
The first form is that in which one Muslim greets another, and the second is that in which
the greeting is returned. An enlarged form is as follows:
As Salaamu 'Alaikum, wa Rahmatu-llahi, wa Barakatuhu.
Wa 'Alaikum Salaam, wa Rahmatu-llahi, wa Barakatuhu.
Peace be on you, and the Mercy of Allah, and His blessings.
And on you be Peace, and the Mercy of Allah, and His blessing.
12. Jazaka-llah, May Allah reward you!
Jazakumu-llah khair, May Allah reward you with good!
When a Muslim receives a gift from another or receives any good, he/she thanks the
bestower of the gift or the doer of good with either of these forms.
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13. Baraka-llah, May Allah bless you!
When a person sees a good act done by a person or a friend, he/she addresses them with
these words, meaning that may good be granted to them in a greater measure, and that
may it never be cut off.
14. Hasbuka-llah, May Allah suffice you!
In these words a Muslim addresses his fellow Muslim when he/she sees them having hard
times and needing greater help.
15. Yarhamuka-llah, May Allah have mercy on you!
In these words a Muslim prays for his brother when he sees him in distress, or when
someone sneezes.
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BASIC ISLAMIC STUDIES, Part I
1. What are the 2 Words of the Witness (Kalimah Shahadah)?
2. What is Salat?
3. What are the 9 essentials for offering Salat?
4. What are the 10 acts in the performance of Wudu?
5. What is Tayammum? Explain
6. What are the requirements of making Wudu in stagnant water?
7. Explain the procedure of taking istingent and tell why it is necessary.
8. When does Ghusl become Obligatory? Explain procedure.
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9. What makes Wudu void?

10. Write in phonetics the prayer said after Wudu?
11. Essay: the 5 Pillars.

12. What are the positions of Salat? In order.
13. Write the phonetics and transliteration of what is said in each position of salat.
(Exclude writing suras.)
14. What are the acts that make Salat void?
15. Name the different classifications of Salat.
16. Whats the difference in the foot positioning of Jalsa and Sajda?
17. Write the Sana, Fatiha, Ikhlas, Nas, Kafirun, Asr, Nasr, Kauthar, or any other Sura
you have learned, also the At Tashahud, and Darud Sharief in phonetics and
transliteration.
18. What is Qadat ul Oola?
19. What is Qadat ul Akhira?
20. What is the difference between Fard al Ain and Fard al Kifayah?
21. What is Fard al Ain and Fard al Kifayah concerning Salat?

22. What is the difference between Wajib, Sunnah, and Nafl prayers?
23. How many kinds of Wajib prayers are there?
24. Name the 5 Obligatory Salats.
25. How many rakats are compulsory in each of the 5 daily prayers?
26. What is Wajib ul Witr?
27. How is it different from other salats?
28. What is Salatul Janazah? Explain.
29. What are the times of Fard salat according to the Sun and the alternation of night &
day? Not according to clocks, watches, or time schedules.
30. When is a person prohibited from making Salat?
31. What is Salatul Jumaà? What is the Khutbah? Elaborate.

32. What are the 2 Wajib ul Èid prayers? When are they offered?
33. What should one do if one misses the beginning of a congregational prayer and enters
the masjid when salat is already in process?
34. Name 5 Nafl Salat.
35. Name the rak'ats to make while traveling.
36. Give the definition of the following abbreviations: (S.A.W.S.), (P.B.U.H.),
(P.B.U.T.), (A.W.S.), (R.A.), (R.A.).
37. Give the definition of Zakat.
38. How is the Zakat to be calculated?
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39. To whom is Zakat given?

40. What is Sadaqat ul Fitr?
41. What do you mean by observation of the fast during Ramadan? Explain.
42. Under what circumstances should a woman postpone the observation of the fast?
43. What is the penalty for doing anything without good reason that makes a fast void?
44. What is the real significance of fasting?
45. Write in phonetics and transliteration the intentions for the fast during the month of
Ramadan.
46. Who is exempt from observing the fast?
47. What is the Qibla? What is the Ka'aba? (Its History).
48. Name the 12 Islamic months.
49. Essay: The 7 Articles of Faith.
50. Give an explanation of the meaning of "Islam".
Answers, Part One

1. La ilaha illa-llah, the goal in life. Muhammadar Rasulu-llah, the method of attaining
that goal.
2. Salat, prayer, is the act of worshipping Allah according to the teaching of the Holy
Prophet Muhammad (pbuh).
3. The worshipper must be a Muslim. The clothes and body must be free from impurities.
The place for prayer should be pure and clean. The body between the naval and knees
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should be covered for a male, and the whole body except the hands and face, for a
female. The worshipper must face the Ka'aba. You must make intentions for the
particular salat, must observe the times and rules, have istinja, wudu, and ghusl.
4. Use clean water. intentions of wudu for salat. recite Bismi-llahir Rahmanir Raheem.
wash hands 3 times. mouth with finger 3 times. nostrils 3 times. face 3 times. arms to
elbows 3 times. ears 3 times. feet 3 times.
5. Using earth instead of water for wudu or ghusl. to strike palms of hands on pure earth
lightly, leave excess, pass over face once. strike earth again, rub from fingers to elbows,
forearms and hands.
6. Make sure container is ten yards x ten yards x one foot full of water. (21 inch yard).
7. Do not face or turn your back to Qiblah without screening, do not use right hand,
excrement should not be visible to others, use water or no less than 3 stones, and no bone
or dung. Not purifying after toilet causes punishment in the grave.
8. After sexual intercourse, discharge or effusion of semen, completion of menses and

confinement, wash hands, private parts, make ablution, and pour water on the head and
the whole body 3 times.
9. Answering the call of nature, discharge of semen, worm, or impure matter, passage of
wind from private part, vomiting a mouthful of matter, emission of blood, puss, or yellow
matter from wound, boil or pimple, out of the wound, loss of consciousness lying while
down, temporary insanity, fainting fit, hysteria, or intoxication, loud laughter.
10. Allahumma jàlni minat tawwabeena wajàlni minal mutaTahhireen.
11. The declaration of La ilaha illa-llah, Muhammadar Rasulu-llah, observing obligatory

prayers five times a day, distribution of Zakat, (one fortieth of one's income after
necessities, each year), observing the fasts during the month of Ramadan, the
performance of Hajj to Mecca, at least once in a lifetime.
12. Iqamah, Takbir Tahrima, Qiyam, Ruku, Qaumah, Sajdah, Jalsa, Qa'dah.
13. Omitted.
14. Talking, making3 mistakes in a row, emission of impure matter or breaking wudu.
Drinking, or eating in prayer, turning the chest away from Ka'aba, committing breach of
any fard of prayer, uncovering an unlawful part of the body.
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15. Fard al Ain, fard al kifayah, wajib, sunnatul mu'akkadah, sunnatul ghairil
mu'akkadah, nafl.
16. in jalsa the left foot is lowered and turned in - in sajda, both feet are on the toes.
17. omitted.
18. the sitting position in the second rak'at of a 3 or 4 rak'at prayer.
19. the final sitting position in salat.
20. fard àin, compulsory duty on an individual, fard kifayah, compulsory duty on a
group.
21. Fard Àin prayers are the 5 daily prayers obligatory for each individual, Fard Kifayah
prayers must be offered by one of the community, for the community.
22. Wajib is next to fard and Necessary for Muslims. Sunnah, the Holy Prophet prayed
regularly. Nafl, are voluntary.
23. Witr, Jumaà, Eid Fitr, Eid Àdha.
24. Fajr, Zuhr, Àsr, Maghrib, Ìsha.
25. 2 fard 2 sunna, 4 sunna 4 fard 2 sunna, 4 fard, 3 fard 2 sunna, and 4 fard 2 sunna.
26. 1 or 3 rak'ats offered after the fard and sunna of Ìsha salat.
27. In the third rak'at, before Ruku, a prayer called Duà al Qunoot is said.
28. Salatul Janazah is a congregational salat of 4 Takbirs said for the dead.
29. After dawn but before sunrise; early after noon; late after noon; immediately after
sunset; after dark but before dawn.
30. While the sun is rising; While the sun is at high noon; While the sun is setting.
31. The friday congregational prayer which cannot be said alone. A sermon of praise to
Allah and blessing on His Messenger, and admonition to the people, delivered in 2 parts
before the fard prayer.
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32. Eid ul Fitr, The first day after the month of fasts; Eid ul Àdha, The 10th day of the
month of Hajj.
33. Say Takbir, join the congregation, make up lost rak'ats after salaam to the right.
34. Salatul Ishraq, Salatul Duha, Tahiyyat ul Masjid, Tahajjud, Tarawih.
35. 2 rak'ats fard Fajr, 2 rak'ats fard Zuhr, 2 rak'ats fard Àsr, 3 rak'ats fard Maghrib, 2
rak'ats fard Ìsha.
36. (Salla-llahu Alaihi Wa Sallam), (Peace be upon him), (Peace be upon them), (Alaihi
Wa Salaam), (Radee Allahu Anhu), (Rahmatu Alaihi).
37. Zakat is the income tax a muslim of means must pay each year.
38. It is 2 1/2% of money or articles of trade, after paying necessities, yearly.
39. To poor and needy Muslims or new converts with sudden needs, Muslims in debt,
way-farers, prisoners of war, employees of Imam or Amir, those in Jihad or out giving
da'wah.
40. A yearly necessary charity given by every Muslim on the last day of Ramadan.
41. The act of abstaining from eating, drinking, smoking, allowing anything whatsoever
to enter into the body, also voluntary vomiting, self pollution, sexual intercourse, from
dawn to sunset.
42. If a woman is suckling a child, pregnant, or during her menses.
43. omitting the fast will be committing a sin and must be made up.
44. Obedience to Allah, and developing the habit of self control against temptations and
sin.
45. Nawaitul sauma ghadin àn ada'i fardi Ramadana hadhihis sanati lillahi taàla. I
intend to fast for this day in order to perform my duty towards Allah in the month of
Ramadan of this year.
46. Infants, invalids, the insane, people too old or infirm to bear hardships.
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47. To face the direction of the Ka'aba. The cubic shaped House of Allah, containing
articles of the prophets, opposite the Throne of Allah, built by Adam, restored by
Abraham, preserved by the Qurayshi.
48. Muharram, Safar, Rabi'a 1, Rabi'a 2, Jumada 1, Jumada 2, Rajab, Sha'ban, Ramadan,
Shawwal, Zul Qadah, Zul Hijjah.
49. Belief in the Oneness of Allah; Belief in the Angels of Allah; Belief in the Books of
Allah; Belief in the Prophets of Allah; Belief in the Day of Resurrection; Belief in the
Day of Judgment; Belief that Allah has Power over all good and evil.
50. "Islam" means peace with Allah through submission and acting in accordance with
His and commands and guidance.
35.01.00.00
Basic Islamic Studies Part II
1. Who was the Comforter?
2. What subjects in the Qur'an are closely related to Deuteronomy (29:15-26)?
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3. Name the books revealed to Moses (pbuh)

4. What is the Arabic name for the Psalms?
5. To whom were they revealed?
6. How many Psalms are there?
7. What is the Injeel?
8. Who was it revealed to?
9. When was the Holy Qur'an revealed?
10. Where in the Qur'an does the Prophet Jesus (pbuh.) tell of the coming of Prophet
Muhammad? (pbuh)
11. Give the names referring to the Prophet Muhammad (pbuh) in the Bible.
12. Name as many Prophets as you can.
13. Name the five major Prophets.
14. What Prophets did Prophet Muhammad (pbuh) encounter during his Miraj?
15. Do the Taurat, Zaboor and Injeel exist in their original forms today?
16. What are the names of the respective Prophets to whom these books were revealed?
17. What is the Holy Qur'an?
18. Were the verses of the Holy Qur'an revealed to Prophet Muhammad (pbuh) all at the
same time? Explain.
19. What is a Prophet and what is his duty?
20. Where was the Prophet Muhammad (pbuh) born? When?
22. How was the Prophet Muhammad (pbuh) educated?

23. What is the Migration of our Prophet (pbuh) from Mecca to Medina called?
24. How many battles did he fight and how many did he participate in himself?
25. When did our Prophet (pbuh) die and where was he buried?
26. Name the 12 sons of Ismael (pbuh).
27. Where is the refutation of the birth of Jesus (pbuh) mentioned in the Qur'an?
28. Where is his death refuted?
29. At what date in history does the Islamic calendar begin?
30. Who made this statement and what is the meaning of it? Where is it located? "Think
not I am come to destroy the law, or the Prophets: I am not come to destroy, but to
fulfill."
31. Give an explanation of the death of Jesus (pbuh) as related in the Qur'an.
32. In the same manner, explain his birth.
33. What are the names of the twelve tribes of Israel that were under Moses (Musa, pbuh)
and Aaron (Haroon, pbuh)?
34. Where in the five books of Moses (pbuh) is it mentioned about the swine being
unlawful for food?
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35. What does the following verse from Daniel (pbuh) 2:45 imply? "For as much as thou
sawest that the stone was cut out of the mountain without hands, and that it broke in
pieces the iron, the brass, the clay, the silver, and the gold: the great God hath made
known to the king what shall come to pass hereafter and the dream is certain and the
interpretation there of sure."
36. Name the four righteous Caliphs in order of succession.
37. What was the mission of Jesus (pbuh)?
38. Where in the five books of Moses (pbuh) is the practice of witchcraft and the secret
arts forbidden?
39. Omitted
40. Name five Suras in the Qur'an that state mainly the injunctions of Allah.
Answers, Part Two

1. Muhammad (pbuh), spoken of by Jesus (pbuh) in St. John 16:7-13
2. ? Sura 2:83-86, 88-94, 100; Sura 17:1-10 ?

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3. Genesis, Exodus, Leviticus, Numbers, Deuteronomy
4. Zaboor
5. David (pbuh)
6. 150
7. The Gospel
8. Jesus - Isa b. Maryam (pbuh)
9. Between 610 and 632 A.D.
10. Sura 61:6
11. The Comforter, the Spirit of Truth
12. Adam, Idris, Noah, Hud, Salih, Shu'aib, Abraham, Ismael, Isaac, Jacob, Joseph,
Ayyub, Moses, Aaron, Lot, Jonas, Al-Yas'a, Zulkifl, David, Solomon, Elias, Zacharias,
John, Jesus, and Muhammad (peace be upon them all)
13. Adam, Noah, Abraham, Moses, Jesus, and Muhammad (peace be upon them all)
14. Adam, John and Jesus, Joseph, Idris, Aaron, Moses, Abraham (peace be upon them
all)
15. No
16. Torah, Moses; Zaboor, David; Injeel, Jesus; Qur'an, Muhammad (peace be upon them
all)
17. The last Holy Book revealed by Allah to Prophet Muhammad (pbuh) through the
angel Gabriel in Arabic
18. No, they were revealed stage by stage during the last 23 years of the Prophet's (pbuh)
life so the Muslims would live Qur'an and set an example
19. A prophet is a messenger of Allah who receives Divine Revelations, is a model for
humans, and teaches and practices the commands of Allah.
20. In Mecca, Arabia around 570 A.D.
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21. Muhammad (pbuh), Abdullah, Abd al-Muttalib, Hashim, Abd Manaf Qurayshi, from
Ishmael (pbuh) son of Abraham (pbuh)
22. Solely from Divine Sources, as he was unlettered before Qur'an
23. Al Hijra
24. 9 & 6 Badr, Uhud, Muraisi, Trench, Khaibar, Muta, Tabuk, Mecca, Hunain--al-Hadis
25. In 11 A.H. or 632 A.D.; in Medina, Arabia
26. Nebajoth, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadar, Tema, Jetur,
Naphish, and Kedemah; Gen. 25:12-18
27. Sura Maryam 19:sect. 2
28. Sura Nisaa 4:ayats 157,158
29. June 16, 622 A.D. - 1, A.H.
30. Omitted
31. The Jews crucified someone whom Allah made to resemble Jesus (pbuh), and Allah
raised Jesus (pbuh) to Himself.
32. Mary (ra) conceived Jesus (pbuh) in the presence of Gabriel (ra) and in a private
place, she then went to a remote place and bore Jesus (pbuh) under a palm tree by a steam
where she had dates and water. Jesus (pbuh) spoke for her.
33. Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Ephraim and Manasseh (of Joseph
(pbuh)), Benjamin, Dan, Asher, Gad, Naphtali--Numbers Chapter 1
34. Leviticus Chapter 11:7,8
35. That the Hand of God would cut out of the earth a people who would bring low the
corrupt ruler whose feet was part iron and part clay
36. Abu Bakr, Umar, Uthman, 'Ali (ra)
37. Sura 43 sect. 6-Jesus (pbuh) was a servant and an example to the children of Israel,
sent with wisdom to clear disputes; and will be a sign for the coming of the hour of
Judgment
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38. Leviticus 19:26,31; Leviticus 20:6,27; Exodus 22:18
39. Omitted
40. Sura's 1. Al-Baqarah; 2. Ali-Imran; 3. Nisaa; 4. Ma'ida; 5. Nur 24
Jesus (pbuh) answered: As God liveth, in whose presence my soul standeth, I am not the
Messiah whom all the tribes of the earth expect, even as God promised to our father
Abraham (pbuh), saying: "In thy seed will I bless all the tribes of the earth." But when
God shall take me away from the world, Satan will raise again this accursed sedition, by
making the impious believe that I am God and son of God, whence my words and my
doctrine shall be contaminated, insomuch that scarcely shall there remain thirty faithful
ones: whereupon God will have mercy upon the world, and will send His messenger for
whom he hath made all things; who shall come from the south with power, and shall
destroy the idols with the idolaters; who shall take away the dominion from Satan which
he hath over men. He shall bring with him the mercy of God for salvation of them that
shall believe in him, and blessed is he who shall believe his words. 'Unworthy though I
am to untie his shoes, I have received grace and mercy from God to see him.' ...
Then said the priest: 'How shall the Messiah be called, and what sign shall reveal his
coming?' Jesus (pbuh) answered: 'The name of the Messiah is admirable, for God
Himself gave him the name when He had created his soul, and placed it in a celestial
splendor. God said: "Wait Mohammed (pbuh); for for thy sake I will create paradise, the
world, and a great multitude of creatures, whereof I make thee a present, insomuch that
whoso shall bless thee shall be blessed, and whoso shall curse thee shall be cursed. When
I shall send thee into the world I shall send thee as my messenger of salvation, and thy
word shall be true, insomuch that heaven and earth shall fail, but thy faith shall never
fail."Mohammed (pbuh) is his blessed name.' [The Gospel of Barnabas]
35.02.00.00
Test on the 7 Articles of Faith
1. What is Iman?
2. What are the seven (7) Cardinal Articles of Faith in Islam?
3. What do we mean Oneness of Allah?
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4. What are seven (7) other descriptions of Allah mentioned by Imam Al-Ghazalli!
5. What are Angels and what are they made of?
6. Name the four (4) most important Angels.
7. What is belief in the Books?
8. Name the four (4) Books and to whom they were revealed.
9. Do they exist in their original forms today?
10. Who is a Prophet and what is his duty?
11. Can you deny any Prophets mentioned in Quràn or vouch for any whose name is not
in Quràn?
12. Name 7 of the most important Prophets.
13. What do you know about the Day of Resurrection and Judgment?
14. What will happen in the grave?
15. Who are Munkar and Nakir?
16. What will they ask?
17. What is the Balance?
18. What is the Sirat Bridge?
19. What is the Tank of Muhammad?
20. What do you understand by your belief in the Power of doing good or evil proceeding
from Allah, and Allah alone?
21. What is the Declaration of the Articles of Faith (Mujmal Fassal), in Arabic?
Test Answers on the seven (7) Articles of Faith

1. Iman (to believe in) means to have a firm and sincere belief in the cardinal articles of
faith.
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2.
(1) Belief in the Oneness of Allah.
(2) Belief in His Angels.
(3) Belief in His Books.
(4)Belief in His Prophets.
(5) Belief in the Day of Resurrection.
(6) Belief in the Day of Judgment.
(7) Belief that Allah has the Power over all things Good or Bad.
3.
(A) That He is One in His Essence without any associate
(B) Eternal, without any beginning and with none after Him
(C) Ancient, with nothing and no one before Him
(D)Everlasting, without any end.
4.
(1)Transcendence (He is not a body or substance),
(2)Life and Power (is all His),
(3)Knowledge (He knows all things which can be known),
(4)Will (what He Wills is and what He Wills not is not),
(5)Hearing and Sight (He hears all things which can be heard, and sees all things which
can be seen),
(6)Speech (He speaks without tongue),
(7)Works (nothing exists in Reality besides Him but His Works).
5. Spirit beings that are created from the Light of Allah, and that are completely obedient
to Allah's Will and Commandments.
6. Jibra'il (Gabrial), Mika'il (Michael), 'Isra'fil, and 'Azra'il.
7. Belief in all of the Commandments and Codes of Religion that were Revealed to the
Prophets.
8.
(1)Taurat (The Old Testament), Moses.
(2)Zaboor (The Psalms), David.
(3)Injeel (The Gospel), Jesus.
(4)The Quràn, Muhammad. (Peace and blessing of Allah be upon them all)
9. No, only The Quràn.
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10. A Prophet and Messenger of Allah who received Divine Revelation and was a Model
for Humanity.
11. No, no.
12. Adam, Noah, Abraham, Moses, David, Jesus, Muhammad. (Peace and blessing of
Allah be upon them all)
13. It is a Day when Allah will Resurrect the Dead, spiritually and physically, Judge them
according to their good and bad actions on earth, and reward with Heaven or punish them
with Hell.
14. Everyone will be questioned about their faith and deeds.
15. The Terrible Angels who will question and possibly punish those who are in the
grave.
16. Who is the Lord? What is the Religion? Who is your Prophet?
17. The Scales and Tongue wherein everyone's deeds will be weighed and judged.
18. A Bridge stretched over Hell that is sharper than a sword, and finer than a hair. The
feet of the unbelievers slip on it, but the believers stand firm.
19. A Tank that believers will drink and refresh from, after crossing the bridge and before
entering paradise.
20. That Allah has created all good and evil, grants us Power of Action, gives us Reason
and a Code of Life (Religion) to choose by, and makes us Responsible for our Actions.
21.
Amantu bi-llahi,
wa Mala'ikatihi,
wa Kutubihi,
war Rasulihi,
wa Yaumil Akhiri,
wal Qadri Khairihi wa Sharrihi, mina-llahi taàla,
wal ba`thi ba`dal maut.
[I solemnly believe in Allah,

and His Angels,
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and His Books,

and His Messengers (Prophets),
and the Last Day,
and that the Power of Good and Evil, is from Allah the Highest,
and in the raising (back to life) after the death.]
35.03.00.00
Mishkat al-Anwar
(The Niche for Lights) Quiz pp. 75-93
1. Which of the two is more properly called Light? The Sun or the Eye?
2. Which is more properly called Light? The Eye or the Intellect (Intelligence)?
3. Which of the three named does not have Perceptive Faculties? The Sun, the Eye, or the
Intelligence?
4. Which is more properly called Light: Starlight, or Moonlight?
5. What is the definition of Physical light?
6. Does Apprehension and Percipient Spirit make the Eye a greater or lesser light than the
Sun? and Why?
7. What is one of the defects found in the Light of the Eye, that the Light of the
Intelligence transcends?
8. What happens when the Imaginative and Fantastic Faculties pass judgments that are
mistaken for judgments of the Intelligence?
9. Why do the verses of the Quràn, in relation to the Intelligence, have the value of the
Sun, in relation to the Eye?
10. Which is more properly called Light? The Quràn, or the Intelligence?
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Answers
1. The Eye.
2. The Intelligence.
3. The Sun.
4. Moonlight.
5. Physical Light appears and causes other things to appear.
6. Greater, without apprehension through a percipient spirit, no light can be seen.
7. The Physical sight (eye), sees others but not itself.
8. Mistakes and errors occur unless the Intelligence is separated from the deceptions of
the Phantasy and the Imagination.
9. It is by Sunlight that the act of seeing is accomplished, and it is by Quràn that man
sees (or Realizes) actually, after having before seen potentially.
10. The Quràn.
35.04.00.00:
The essential Questions on the Qur'an
Q. 001. What is the meaning of the word "Qur'an"?
A. That which is Read.
Q.002. Where was the Qur'an revealed first?

A. In the cave of Hira (Makkah)
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Q.003. On which night was the Qur'an first revealed?

A. Lailatul-Qadr (Night of the Power)
Q.004. Who revealed the Qur'an?

A. Allah revealed the Qur'an
Q.005. Through whom was the Qur'an revealed?

A. Through Angel Jibraeel (Alaihis-Salaam)
Q.006. To whom was the Qur'an revealed?

A. To the last Prophet Muhammed (Sallahu Alaihi Wasallam)
Q.007. Who took the responsibility of keeping the Qur'an safe?

A. Allah himself
Q.008. What are the conditions for holding or touching the Qur'an?
A. One has to be clean and to be with wudhu (ablution)
Q.009. Which is the book which is read most?

A. The Qur'an
Q.010. What is the topic of the Qur'an?

A) Man
Q.011.What are the other names of the Qur'an according to the Qur'an itself?
A. Al-Furqaan, Al-Kitaab, Al-Zikr, Al-Noor, Al-Huda
Q.012. How many Makki Surahs (chapters) are there in the Qur'an?
A. 86
Q.013. How many Madani Surahs (chapters) are there in the Qur'an?
A. 28
Q.014. How many Manzils (stages) are there in the Qur'an?

A.7
Q.015. How many Paara or Juz (parts) are there in the Qur'an?
A. 30
Q.016. How many Surahs (chapters) are there in the Qur'an?

A. 114
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Q.017. How many Rukoo (paragraphs) are there in the Qur'an?

A. 540
Q.018. How many Aayaath (verses) are there in the Qur'an?

A. 6666
Q.019. How many times is the word 'Allah' repeated in the Qur'an?
A. 2698
Q.020. How many different types of Aayaath (verses) are there in the Qur'an?
A. 10
Q.021. Who is the first 'Haafiz' of the Qur'an?

A. Prophet Muhammed (Sallalahu Alaihi Wasallam)
Q.022. At the time of the death of Prophet Muhammed (Sallallahu Alaihi

Wasallam) how many Huffaz were there?
A. 22
Q.023. How many Aayaaths (verses) on Sajda (prostation) are there in the Qur'an?
A. 14
Q.024. In which Paara (part) and Surah (chapter) do you find the first verse about
Sajda (prostation)?
A. The 9th Paara, 7th Chapter-Surah-al-Araaf, Verse 206
Q.025. How many times has the Qur'an stressed about Salaat or Namaaz (prayer)?
A. 700 times
Q.026. How many times has the Qur'an emphasized on alms or charity?
A. 150
Q.027. How many times in the Qur'an, is the Prophet Muhammed (Sallallahu
Alaihi Wasallam) addressed as Yaa-Aiyu-Han-Nabi?
A.11 times
Q.028. Where in the Qur'an has Prophet Muhammed (Sallallahu Alaihi

Wasallam) been named 'Ahmed'?
A. Paara 28, Surah Saff, Ayath 6
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Q.029. How many times has the name of Rasool-ullah (Sallallahu Alaihi
Wasallam) been mentioned in the Qur'an?
A. Muhammed (Sallallahu Alaihi Wasallam) - 4 times Ahmed (Sallallahu
Alaihi Wasallam) - 1 time.
Q.030. Name the Prophet whose name is mentioned and discussed most in the
Qur'an?
A. Moosa (Alahis-Salaam)
Q.031. Who were the Kaathibe-Wahi (copyists of the revelations) of the Qur'an?
A. Abu Bakr (Radhiallahu Anhu), Usman (Radhiallahu Anhu), Ali
(Radhiallahu Anhu), Zaid Bin Harith (Radhiallahu Anhu) And Abdullah bin
Masood (Radhiallahu Anhu)
Q.032. Who was the first person who counted the Aayaath (verses) of the Qur'an?
A. Ayesha (Radhiallahu Anha)
Q.033. On whose advice did Abu Bakr (Radhiallahu Anhu) decide to compile the
Qur'an?
A. U'mar Faruq (Radhiallahu Anhu)
Q.034. On whose order was the Qur'an compiled completely in written form?
A. Abu Bakr (Radhiallahu Anhu)
Q.035. Who confined the recitation of the Qur'an on the style of the Quraysh tribe?
A. Usman (Radhiallahu Anhu)
Q.036. Out of the copies of the Qur'an compiled by Usman (Radhiallahu Anhu),
how many and where are they at present?
A. Only 2 copies. One in Tashkent and the other in Istanbul.
Q.037. Which Surah of the Qur'an was Prophet Muhammed (Sallallahu Alaihi
Wasallam) reciting while praying, that Hazrat Jabeer Bin Muth'im Listened to
and embraced Islam?
A. Surah Thur
Q.038. Which was that Surah of the Qur'an which the Prophet Muhammed
(Sallallahu Alaihi Wasallam) had recited when one of his enemies Utba after
listening to it fell in Sajda (prostation)?
A. The first five Ayaaths of Ham-Meem-Sajda
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Q.039. Which is the first and the most ancient Mosque according to the Qur'an?
A. Ka'abah.
Q.040. In Qur'an mankind is divided into two groups. Which are those two groups?
A. Believers and disbelievers.
Q.041. Who is the man about whom, Allah has said in the Qur'an that his body is
kept as an admonishing example for future generations to come?
A. Fir'aun. (Pharaoh)
Q.042. Besides the body of Pharaoh, what is that thing which is kept as an
admonishing example for future generations to come?
A. Noah's Ark.
Q.043. After the wreckage of Prophet Noah's Ark, which is its place of rest
mentioned in the Qur'an?
A. Cave of Judi.
Q.044. In the Qur'an the name of which companion of Prophet Muhammed

(Sallallahu Alaihi Wasallam) is mentioned?
A. Zaid Bin Harith.
Q.045. Who is the relative of the Prophet Muahmmed (Sallallahu Alaihi

Wasallam) whose name is mentioned in the Qur'an?
A. Abu Lahab
Q.046. In the Qur'an there is a mention of a Prophet who has been called by his
mother's name. Who was he?
A. Jesus Prophet (Isa Alahis salaam) is mentioned as bin Maryam.
Q.047. Which was the agreement that was titled Fath-hum-Mubeen' without
fighting a battle?
A. Treaty of Hudaibiya.
Q.048. What are the different names used for Satan or Devil in the Qur'an?
A. Iblees and Ash-Shaitaan.
Q.049. Which category of creature does the Qur'an put 'Iblees' into?
A. Jinn.
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Q.050. What were those worships and prayers that were ordered by Allah to the
community of Bani Israeel and which were continued by the Muslim Ummah
also?
A. Salaat and Zakaat. (Al-Baqarah, 2:43)
Q.051. The Qur'an repeatedly warns of a certain day. Can you say which day it is?
A. Youmal Qiyamah. (Doomsday)
Q052. Who were those people with whom Allah was pleased and they were
pleased with Him, as mentioned in the Qur'an?
A. Companions of Prophet Muhammed. (Sallallahu Alaihi Wasallam)
Q.053. In which Holy Book of Non-Muslims the Qur'an mentioned repeatedly?

A. In the Holy Book of Sikh Community-Granth Saheb.
Q.054. In which year were the vowels inserted in the Qur'an?

A. 43 Hijri.
Q.055. Who were the first serious students of the Qur'an?

A. As-Haabus Suffah.
Q.056. Which is the first Residential University where the faculty of the Qur'an
was established for the first time?
A. Masjid-e-Nabvi. Mosque of the Prophet (Sallallahu Alaihi Wasallam)
Q.057. By what name did the Qur'an address those noble and pious people who
were selected by Allah to convey His message to mankind?
A. Nabi (Prophet) and Rasool (Messenger).
Q.058. What type of a person does the Qur'an want to make?

A. A Mu'min.
Q.059. What is the scale or measure of one's dignity according to the Qur'an?
A. Thaqwa. (Piety)
Q.060. What according to the Qur'an is the root cause of the evil?
A. Alcohol.
Q.061. What are the two most important types of kinds of Aayaaths (Verses) found
in the Qur'an?
A. Muhakamaat and Muthashabihaath.
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Q.062. Which is the longest Surah (Chapter) in the Qur'an?

A. Surah-al-Baqarah.
Q.063. Which is the smallest Surah in the Qur'an?

A. Surah-al-Kausar.
Q.064. What was the age of Prophet Muhammed (Sallallahu Alaihi Wasallam)
when the Qur'an was first revealed to him through Gibraeel (Alaihis-salaam)?
A. 40 Years
Q.065. How long did Prophet Muhammed (Sallallahu Alaihi Wasallam) receive
the revelation of the Qur'an in Makkah?
A. 13 Years.
Q.066. How long did Prophet Muhammed (Sallallahu Alaihi Wasallam) receive
the revelation of the Qur'an in Madinah?
A. 10 Years.
Q.067. Where was the first Surah revealed?

A. In Makkah.
Q.068. Where was the last Surah revealed?

A. In Madinah.
Q.069. How many years did it take for the complete revelation of the Qur'an?
A. 22 years, 5 months and 14 days.
Q.070. Which Surah (Chapter) of the Qur'an is to be read compulsorily in each

raka'at of the Sallat (Namaaz)?
A. Surah-al-Fatihah.
Q.071. Which is the Surah, which Allah taught as a Du'a(Prayer)?

Q.072. What is the reason of keeping Surah-al-Fatihah in the beginning of the

Qur'an?
A. It is the door to the Qur'an
Q.073. What is the Surah (Chapter) revealed completely and found first place in
the Qur'an?
376 | P a g e
Q.074. Who was the only lady whose personal name is found in the Qur'an?
A. Bibi Mariam (Alaihis-salaam).
Q.075. In which Surah (Chapter) of the Qur'an do you find maximum instructions?
A. Surah-al-Baqarah.
Q.076. When and Where did the Prophet Muhammed (Sallallahu Alaihi
Wasallam) and Jibraeel (Alaihis-salaam) meet for the second time?
A. On Friday,18th Ramadan, in the Cave of Hira.
Q.077. What was the interval between the first and the second revelation?
A. 2 years and six months.
Q.078. Which is the Surah (Chapter) that does start without Bismillah?
A. Surah-al-Taubah or Bara'ath.
Q.079. In which Surah (Chapter) of the Qur'an is Bismillah repeated twice?

A. Surah-al Naml.
Q.081. How many Surahs (Chapters) in the Qur'an have the titles named after
different Prophets?
A. 6 Surahs (Chapters)
1- Surah-al-Yunus. 2- Surah-al-Hud. 3- Surah-al-Yusuf. 4- Surah-al-Ibrahim.
5- Surah-al-Noah. 6- Surah-al-Muhammed.
Q.082. In which part of the Qur'an do you find 'Ayat-ul-Kursi' (Verse of the
Throne)?
A. In the beginning of the third Part. (Chapter 2:255)
Q.083. How many different names of Allah are mentioned in the Qur'an?
A. 99.
Q.084. Who were the three non-Prophets whose names are mentioned with due
respect in the Qur'an?
A. Luqman, Aziz of Egypt and Zulqarnain.
Q.085. At the time Abu Bakr (Radhiallahu Anhu) how many companions had
compiled the Qur'an in the form of a book?
A. 75 Companions.
377 | P a g e
Q.086. Which is that only book which is completely memorized by millions of

people in the world?
A. Al-Qur'an.
Q.087. What did the Jinns who heard a few Aayaaths (Verses) of the Qur'an say to
each other?
A. We have heard a unique discourse which shows the right path, verily we
believe in it.
Q.088. Which are the most popular translations of the Qur'an in English?
A. Transalation by Muhammed Marmaduke Pickthall and by Allama Yusuf
Ali.
Q.089. Into how many languages of the world has the Holy Qur'an been translated?
A. Nearly 103 languages.
Q.090. Who was the first translator of the Holy Qur'an into Urdu?
A. Moulana Shah Rafiuddin Muhaddis Dehlavi.
Q.091. What will be our condition on 'The day of the Judgment' according to the
Qur'an?
A. Everybody will be in a state of anxiety.
Q.092. Who was the Prophet mentioned in the Qur'an whose three generations
were prophets?
A. Ibrahim (Alaihis-salaam).
Q.093. What is that book which abolished all old rules and regulations?
A. Al-Qur'an.
Q.094. What does the Qur'an say about property and wealth?
A. They are tests of one's faith.
Q.095. According to the Qur'an who is "khatamun Nabiyyeen" (the last of the
Prophets)?
A. Prophet Muhammed (Sallallahu Alaihi Wasallam)
Q.096. What is the name of the book that tells us clearly about the reality of the
beginning and the end of the world?
A. Al-Qur'an.
378 | P a g e
Q.097. In the Qur'an what other name is given to the city of Makkah?
A. Bakkah and Baladul Ameen.
Q.098. According to the Qur'an what other name is given to the city of Madinah?
A. Yathrib.
Q.099. Whose Generation is known as "Bani Isra'il" according to the Qur'an?

A. The generation of Prophet Yaqub (Alaihis salaam) who is also known as
Isra'il.
Q.100. Which are the 5 mosques that are mentioned in the Qur'an?
A. 1- Masjid-ul-Haram. 2- Masjid-ul-Zirar. 3- Masjid-ul-Nabawi. 4- Masjid-
ul-Aqsa. 5- Masjid Quba.
Q.101. Which are the 4 angels that are mentioned in the Qur'an?
A. 1- Gibra'il Ameen (Alaihis salaam); 2- Meekaeel (Alaihis salaam); 3-
Haroot (Alaihis salaam); 4- Root(Alaihis alaam)
Q.102. On which night was the Qur'an first revealed?

A. Lailatul-Qadr (Night of the Power)
Q.103. Who revealed the Qur'an?

A. Allah revealed the Qur'an
Q.104. Through whom was the Qur'an revealed?

A. Through Angel Gibraeel (Alaihis-Salaam)
Q.105. To whom was the Qur'an revealed?

A. To the last Prophet, Muhammed (Sallahu Alaihi Wasallam)
Q.106. Who took the responsibility of keeping the Qur'an safe?

A. Allah himself
Q.107. What are the conditions for holding or touching the Qur'an?
A. One has to be clean and to be with wudhu (ablution)
Q.108. Which is the book which is read most?

379 | P a g e
A. The Qur'an
Q.109. What is the topic of the Qur'an?

A. Man
Q.110. What are the other names of the Qur'an according to the Qur'an itself?
A. Al-Furqaan, Al-Kitaab, Al-Zikr, Al-Noor, Al-Huda
Q.112. How many Makki Surahs (chapters) are there in the Qur'an?
A. 86
Q.113. How many Madani Surahs (chapters) are there in the Qur'an?
A. 28
Q.114. How many Manzils (stages) are there in the Qur'an?

A. 7
Q.115. How many Paara or Juz (parts) are there in the Qur'an?
A. 30
Q.116. How many Surahs (chapters) are there in the Qur'an?

A. 114
Q.117. In which Paara (part) and Surah (chapter) do you find the first verse about Sajda
prostation) ?
A. 9th Paara, 7th Chapter-Surah- al-Araaf, Verse 206
Q.118. How many times in the Qur'an, is the Prophet Muhammed (Sallallahu Alaihi
Wasallam) addressed asYaa-Aiyu-Han- Nabi?
A. 11 times
Q.119. Where in the Qur'an has Prophet Muhammed (Sallallahu Alaihi Wasallam) been
named 'Ahmed'?
A. Paara 28th, Surah Saff, Ayath 6th
380 | P a g e
Q.120. Which category of creature does the Qur'an put 'Iblees' into?
A. Jinn.
Q.121. Which is the first Residential University where the faculty of the Qur'an was
established for the first time?
A. Masjid-e-Nabvi, Mosque of the Prophet (Sallallahu Alaihi Wasallam)
Q.122. What was the age of Prophet Muhammed (Sallallahu Alaihi Wasallam) when the
Qur'an was first revealed to him through aeel (Alaihis-salaam)?
A. 40 Years
Q.123. Where was the first Surah revealed?

A. In Makkah.
Q.124. Where was the last Surah revealed?

A. In Madinah.
Q.125. Which is the Surah, which Allah taught as a Du'a(Prayer)?

Q.126. Which is the Surah (Chapter) that does start without Bismillah? A.
Surah-al-Taubah or Bara'ath.
381 | P a g e
382 | P a g e

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January 6, 2010 [THE PROPHET'S PRAYER]

Compiled and Edited by:

The Prophet's(saws) Prayer

Prophet's (saws) Prayer

Shaikh Muhammad Naasir-ud-Deen Al-Albaani

Compiled and Edited by:

Akm Fakhrul Islam

Original in Arabic by:

Sl. No. Topics Page No.

Sl. No. Topics Page No.

Sl. No. Topics Page No.

Sl. No. Topics Page No.

Muslim Prayer Guide Part IV

In the Name of Allah The Compassionate, The Merciful

﴿ َ ‫\ز َل إِلَ ْي ِه ْم َولَ َعلَّهُ ْم يَتَفَ َّكر‬

ِّ ‫َوإِ َّن الظَّ َّن اَل يُ ْغنِي ِم َن ْال َح‬

‫ق بِإِ ْذنِ\ ِه َوهَّللا ُ يَ ْه\ ِدي‬

01.01.03:02: Abu Haneefah (rahimahullaah)

1. "When a hadeeth is found to be saheeh, then that is my madhhab."20

01.01.03:03: Maalik ibn Anas (rahimahullaah)

1. "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes).

01.01.03:04: Shaafi'i (rahimahullaah)

4. "When a hadeeth is found to be saheeh, then that is my madhhab."36

01.01.03:05: Ahmad ibn Hanbal (rahimahullaah)

3. "Whoever rejects a statement of the Messenger of Allaah (sallallaahu 'alaihi wa sallam)

‫ك فِي َم\\ا َش\ َج َر بَ ْينَهُ ْم ثُ َّم اَل يَ ِج\ ُدوا‬

Haafiz Ibn Rajab al-Hanbali (rahimahullaah) says:

"Therefore it is obligatory on anyone who hears of a command of the Messenger of Allah

01.01.03:06: The Imaams' Followers

َ ِ‫ثُلَّةٌ ِم َن اأْل َ َّول‬

I ask Allah to make us among those about whom He says:

[1]Soorah an-Nahl, 16:44

[2]Bukhaari & Muslim - it will later follow in full.

[3]Bukhaari & Ahmad.

[6]Abul-Hasanaat Al-Lucknowi says in An-Naafi' al-Kabeer liman yutaali' al-Jaami' as-

[7]Imaam Nawawi(rahimahullaah)'s words in Al-Majmoo' Sharh al- Muhadhdhab (1/60)

designating certainty, but instead it will be said, 'It is reported/quoted/narrated from

[11]Bukhaari & Muslim.

[12]Saheeh - collected by Tirmidhi, Ahmad & Ibn Abi Shaibah.

[13]Abdul Hayy Al-Lucknowi says in Imaam al-Kalaam fimaa yata'allaq bil-Qiraa'ah

[14]Subki says in al-Fataawaa (1/148):

[17]Tirmidhi, Qudaa'i, Ibn Bushraan & others.

[25]i.e. Imaam Abu Haneefah's illustrious student, Abu Yoosuf (rahimahullaah).

َ ‫\ون َربَّنَ\\ا ا ْغفِ\\رْ لَنَ\\ا َوإِل ِ ْخ َوانِنَ\\ا الَّ ِذ‬

[27]Al-Fulaani in Eeqaaz al-Himam (p.50), tracing it to Imaam Muhammad and then

Sha'raani expanded on that in Al-Meezaan (1/26):

[31]Ibn Hazm says in Usool al-Ahkaam (6/118):

[32]Related by Haakim with a continuous sanad up to Shaafi'i, as in Taareekh Dimashq

[34]Ibn al-Qayyim (2/361) & Fulaani (p. 68)

[35]Harawi in Dhamm al-Kalaam (3/47/1), Khateeb in Al-Ihtijaaj bi ash-Shaafi'i (8/2),

[37]addressing Imaam Ahmad ibn Hanbal (rahimahullaah).

[41]Ibn Abi Haatim, Abu Nu'aim & Ibn 'Asaakir (15/9/2).

[42]Ibn Abi Haatim (pp. 93-4).

[43]Ibn al-Jawzi in al-Manaaqib (p.192)

[44]Fulaani (p.113) & Ibn al-Qayyim in I'laam (2/302).

[46]Abu Daawood in Masaa'il of Imaam Ahmad (pp. 276-7)

[47]Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/149).

[48]Ibn al-Jawzi (p.182).

[53]Quoted in the notes on Eeqaaz al-Himam (p. 93)

[54]Fulaani (p. 99)

[55]cf. al-Waaqi'ah 56:13-14

[60]Al-Fawaa'id al-Bahiyyah fi Taraajum al-Hanafiyyah (p. 116)

[61]Al-Bahr ar-Raa'iq (6/93) & Rasm al-Mufti (1/28).