Book 8: Book of Virtues

Chapter 180 : The Excellence of Reciting the Qur’an

Hadith: 991.  Abu Umamah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, “Read the Qur’an, for it will come as an intercessor for its reciters on the Day of Resurrection.” [Muslim].
Commentary: This Hadith tells the excellence of reciting the Qur’an and acting upon its injunctions. Intercession (in this Hadath) means that the Qur’an will be endowed with the power of speech by Allah and it will request Allah to forgive the sins of its reciters who acted upon its teachings. Allah will accept the request of the Qur’an, as signified in other Ahadith.

Hadith: 992.  An-Nawwas bin Sam`an (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, “The Qur’an and its people who applied it, will be brought on the Day of Resurrection preceded with Surat Al-Baqarah and Surat Al¬`Imran arguing on behalf of those who applied them.” [Muslim].
Commentary: This Hadith means that on the Day of Requital, the Qur’an, with Surat Al-Baqarah and Al-`Imran in the forefront, will intercede before Allah for those who used to recite and act upon them in the life of the world.

Hadith: 993.  `Uthman bin `Affan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The best amongst you is the one who learns the Qur’an and teaches it.” [Al-Bukhari].

Hadith: 994.  `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, “The one who is proficient in the recitation of the Qur’an will be with the honourable and obedient scribes (angels) and he who recites the Qur’an and finds it difficult to recite, doing his best to recite it in the best way possible, will have a double reward.” [Al-Bukhari and Muslim].
Commentary: Proficient here means one who reads the Qur’an in accordance with the rules of “Ilm At-Tajwid” (the science of the recitation of the Qur’an) as is evidenced from the words of Imam Bukhari’s narration and the title given to the chapter.

This Hadith also highlights the merit of the reader of the Qur’an who does not know `Ilm At-Tajwid, and for that reason cannot read it fluently. But in spite of this, he reads it with great effort. He will be given double reward, one for the difficulty encountered in reciting it, and another for reading it. Safratun translated in the Hadith as scribes (angels) mean the angels that convey the Wahy (Revelation) to the Messenger of Allah. Imam Bukhari has taken it to mean “one who makes reconciliation”. The angels who bring Wahy and chastisement from Allah.

Hadith: 995.  Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The believer who recites the Qur’an is like a citron whose fragrance is sweet and whose taste is delicious. A believer who does not recite the Qur’an is like a date-fruit which has no fragrance but has a sweet taste. The hypocrite who recites the Qur’an is like a colocynth whose fragrance is so sweet, but its taste is bitter. The hypocrite who does not recite the Qur’an is like basil which has no fragrance and its taste is bitter.” [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that a believer who recites the Qur’an and acts upon it, Allah will grant him a high rank. He is loved by Allah and also enjoys public esteem. The believer who does not recite it but acts upon its teachings is also loved by Allah and people. The hypocrite who recites the Qur’an to have a good show has an evil and dark mind. Last of all comes that hypocrite who does not recite the Qur’an and has a dark mind and appearance.

Hadith: 996.  `Umar bin Al-Khattab (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Verily, Allah elevates some people with this Qur’an and abases others.” [Muslim].
Commentary: Only such people will be elevated who act upon the teachings of the Qur’an and abstain from what is forbidden by Allah. The Muslims of the early centuries of Islam were blessed with great honour by Allah because they loved and applied the Qur’an. Because of this meaningful attachment with the Qur’an, they made great achievements in religious and worldly spheres. Those who neglected the teachings of Islam will be disgraced and humiliated. May Allah guide and enable us to re-establish our contact with the Qur’an so that we can regain our past glory. Exaltation and humiliation mentioned in the Hadith is bound to happen in both this life and the Hereafter.

Hadith: 997.  Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said: “Envy is justified in regard to two types of persons only: a man whom Allah has given knowledge of the Qur’an, and so he recites it during the night and during the day; and a man whom Allah has given wealth and so he spends from it during the night and during the day.” [Al-Bukhari and Muslim].
Commentary: This Hadith has been quoted before at two places (see Hadith No. 572). It has been repeated here to bring into prominence the merit of reciting the Qur’an. Refer to the Commentary on Hadith No. 544.

Hadith: 998.  Al-Bara’ bin `Azib (May Allah be pleased with them) reported: A man was reciting Surat Al-Kahf, and a horse was tied with two ropes beside him. As he was reciting, a cloud overshadowed him, and as it began to come nearer and nearer, the horse began to trample voilently. The man came to the Messenger of Allah (PBUH) in the morning and mentioned the incident to him. He (PBUH) said, “That was tranquillity which descended as a result of the recitation of the Qur’an.”
Commentary: This Hadith brings out two points. Firstly, the excellence of Surat Al¬Kahf (The Cave, No. 18). Secondly, the descending of tranquillity from Allah on the pious persons. The appearance of a cloud for the tranquillity of heart on the recitation of the Qur’an is a supernatural event (miracle) to which a pious man does not make any contribution. It entirely depends on the Will of Allah.

Hadith: 999. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Whoever recites a letter from the Book of Allah, he will be credited with a good deed, and a good deed gets a ten-fold reward. I do not say that Alif¬Lam-Mim is one letter, but Alif is a letter, Lam is a letter and Mim is a letter.” [At-Tirmidhi].
Commentary: This Hadith urges us to recite the Qur’an and also mentions the great reward for reciting it.

Hadith: 1000. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “He who does not memorize any part from the Qur’an he is like the ruined house.” [At-Tirmidhi].
Commentary: This Hadith means that the heart of that Muslim is devoid of grace of spiritualism and Grace of Allah who does not remember by heart any portion of the Qur’an, in the same way as a deserted house is deprived of inhabitants and Blessings of Allah. What we learn from this is that every Muslim must remember some portion of the Qur’an so that he is safe from the admonition mentioned in this Hadith.

Hadith: 1001. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Prophet (PBUH) said, “The one who was devoted to the the Qur’an will be told on the Day of Resurrection: `Recite and ascend (in ranks) as you used to recite when you were in the world. Your rank will be at the last Ayah you recite.”’ [Abu Dawud and At-Tirmidhi].
Commentary: This Hadith mentions the merit of those who commit the Qur’an (whole or part thereof) to memory (Huffaz). The word `ascend’ here means to rise in ranks in the Jannah. The more one remembers the Qur’an, the more clear and distinct is his recitation of it, the higher would be the status that he will go on attaining through its blessings. Thus, this Hadith provides inducement for the remembrance of the Qur’an and tells us that its frequent recitation is a means to attain higher ranks in Jannah.

Chapter 181 : Warning against forgetting the Qur’an

Hadith: 1002. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Read the Qur’an regularly. By the One in Whose Hand Muhammad’s soul is, it escapes from memory faster than a camel does from its tying ropes.” [Al-Bukhari and Muslim].
Commentary: To safeguard the Qur’an means to recite it regularly, because if one fails to do so, he tends to forget it quickly. In the absence of regular recitation, one is bound to forget it more quickly than a camel breaks loose bound with. The breaking loose by the camel to liberate itself is a simile for the quick process of forgetting.

Hadith: 1003. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said: “The parable of one who knows the Qur’an by heart is as the parable of an owner of hobbled camel. If he remains vigilant, he will retain it; and if he neglects it, it will go away.” [Al-Bukhari and Muslim].
Commentary: This Hadith repeats the subject mentioned above. The person who  memorizes the entire Qur’an or a portion of it, if he recites it regularly, he will retain it; otherwise, it will start slipping from his memory.

Chapter 182 : The Merit of Recitation of the Noble Qur’an in a Pleasant Voice

Hadith: 1004. AbU Hurairah (May Allah be pleased with him) reported: I heard the Messenger of AllAh (PBUH) saying, “Allah does not listen so attentively to anything as He listens to the recitation of the Qur’an by a Prophet who recites well with a melodious and audible voice.” [Al-Bukhari and Muslim].
Commentary: “Allah does not listen so attentively” has two- fold meanings. First, Allah’s acceptance and pleasure. Second, His attribute of Hearing. One must have to believe in it although we can neither describe it nor compare it with anything else. Thus, this Hadith induces us to recite the Qur’an properly with nice feeling and voice.

Hadith: 1005. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to him, “You have been given a Mizmar (sweet melodious voice) out of the Mazamir of Prophet Dawud (David).” [Al-Bukhari and Muslim].
Commentary: Mizmar means flute but here it stands for tune and sweet voice. In the phrase Al-Dawud (PBUH), translated here `the family of Dawud,’ the word Al is superfluous and what is in fact meant is Prophet Dawud. In any case, sweet voice is a gift of Allah Who grants it to whom He likes. Lucky indeed are those who are granted this gift and they go about using it to invite people to the religion of Allah.

Hadith: 1006. Al-Bara’ bin `Azib (May Allah be pleased with them) reported: I heard the Prophet (PBUH) reciting Surat Wat-Teen Waz-Zaitun (Chapter 95) during the `Isha’ prayer. I have never heard anyone reciting it in a more beautiful voice than his. [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that, like other virtues and qualities, the Prophet (PBUH) was also granted a sweet voice by Allah.

Hadith: 1007. Abu Lubabah Bashir bin `Abdul-Mundhir (May Allah be pleased with him) reported: The Prophet (PBUH) said, “He who does not recite the Qur’an in a pleasant tone is not of us.” [Abu Dawud].
Commentary: The words “is not of us” mean that he is not following the way of the Prophet (PBUH) with regard to the recitation of the Qur’an. This Hadith also induces us to recite the Qur’an with a sweet and touching voice because the recitation of the Qur’an in this manner enhances its effect.

Hadith: 1008. Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) said to me, “Recite the Qur’an to me.” I said: “O Messenger of Allah! Shall I recite it to you when it was revealed to you?” He (PBUH) said, “I like to hear it from others.” Then I began to recite Surat An-Nisa’. When I reached the Ayah: `How will it be when We shall bring a witness from every people and bring you as a witness against them?’ (Having heard it) he said, “Enough! Enough!” When I looked at him, I found his eyes were overflowing with tears. [Al-Bukhari and Muslim].
Commentary: This Hadith has been mentioned earlier. It is repeated here for the reason that it has an aspect of honour for the people who are blessed with knowledge and grace. Moreover, it stresses the need to hear the recitation of the Qur’an from those who recite it beautifully in order to contemplate over it, as was done by the Prophet (PBUH) himself.

Chapter 183 : Inducement towards the Recitation of some Special verses and Surah of the Noble Qur’an

Hadith: 1009. Abu Sa`id Ar-Rafi` bin Al-Mu`alla (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Shall I teach you the greatest Surah in the Qur’an before you leave the mosque?” Then he (PBUH), took me by the hand, and when we were about to step out, I reminded him of his promise to teach me the greatest Surah in the Qur’an. He (PBUH) said, “It is `Alhamdu lillahi Rabbil `Alamin (i.e., Surat Al Fatihah) which is As-Sab` Al-Mathani (i.e., the seven oft-repeated Ayat) and the Great Qur’an which is given to me.” [Al-Bukhari].
Commentary: Allah the Almighty says: “And indeed, We have bestowed upon you seven of Al-Mathani (the seven repeatedly recited Ayat), (i.e., Surat Al-Fatihah) and the Grand Qur’an.” (15:87).
This Hadith is an elaboration of the Quranic Ayah quoted above. The Prophet (PBUH) held that As-Sab` Al-Mathani is Surat Al-Fatihah (the Opening Chapter) because these seven Ayat are recited not only in every Salat but in every Rak`ah of every Salat for the reason that no Salat is valid without the recitation of this Surah, as is evident from the saying of the Prophet (PBUH): “The Salat of that person who has not recited Surat Al-Fatihah is void.” It has also been regarded as the greatest Surah of the Qur’an as it covers all the objects of the Qur’an and is a condensation of all the subjects which have been discussed in detail in its other Surah. It includes the belief in the Tauhid (the belief in the Oneness of Allah)), the worship of Allah, the Day of Resurrection, promise (of Jannah) and warning (against Hell-fire), instances of the pious and impious people of the past communities, and the lessons their conduct has for others. Abu Dawud and At-Tirmidhi have reported a Hadith in which the Messenger of Allah (PBUH) said: “Al-hamdu lillahi Rabbil `Alamin (i.e., Surat Al¬Fatihah) is Umm-ul-Qur’an that is its origin, basis and essence”.

Hadith: 1010. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported about Surat Al¬Ikhlas (Chapter 112): The Messenger of Allah (PBUH) said, “By Him in Whose Hand my soul is, it is equivalent to one-third of the Qur’an.” According to another version, he (PBUH) said to his Companions, “Is anyone of you incapable of reciting one-third of the Qur’an in one night?” They considered it burdensome and said: “O Messenger of Allah, which of us can afford to do that?” He (PBUH) said, “Surat Al-Ikhlas [Say: He is Allah (the) One] is equivalent to one-third of the Qur’an.” [Al-Bukhari].
Commentary: One reading of Surat Al-Ikhlas has return and reward equal to the recitation of one-third of the Qur’an. This Surah mentions the Oneness of Allah. This is enough to make one realize how much Allah (SWT) likes the recitation and remembrance of His Oneness. This is the reason, He has declared Shirk (polytheism) an absolutely unpardonable sin.

Hadith: 1011. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: A man heard another reciting Surat Al-Ikhlas repeatedly. The next morning he came to the Messenger of Allah (PBUH) and informed him about it as if he considered it to be of little reward. On that the Messenger of Allah (PBUH) said, “By Him in Whose Hand my soul is, this Surah is equal to one-third of the Qur’an.” [Al-Bukhari].
Commentary: “Yataqalluha” means he thought that its recitation had no special merits. The Prophet (PBUH) clarified his misunderstanding by elucidating its eminence.

Hadith: 1012. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Surat Ikhlas is equivalent to one-third of the Qur’an.” [Muslim].

Hadith: 1013. Anas (May Allah be pleased with him) reported: A man said: “O Messenger of Allah! I love Surat-Al-Ikhlas [Say: He is Allah, (the) One].” He (PBUH) said, “Your love for it will admit you to Jannah.” [At-Tirmidhi].
Commentary: Some scholars have highlighted the eminence of Surat Al-Ikhlas by saying that it comprises the whole discipline of Tauhid. This Surat deals with Tauhid. Many other reasons have also been given for its great eminence by Muslim scholars.

Hadith: 1014. `Uqbah bin `Amir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: “Do you not know that last night certain Ayat were revealed the like of which there is no precedence. They are: `Say: I seek refuge with (Allah) the Rubb of the daybreak’ (Surah 113), and `Say: I seek refuge with (Allah) the Rubb of mankind’ (Surah 114).”
Commentary: “Alam tara” means “Have not you seen?” or “Are you not aware?” “There is no precedence” means that there is no other complete Surat in the Qur’an on this subject, except these two. For this reason these two Surat are called (Al¬Mu`awwidhatain) which means two Surat which we use to seek Allah’s protection.

Hadith: 1015. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to seek protection against the evil of jinn and the evil eyes till Surat Al-Falaq and Surat An-Nas were revealed. After they were revealed, he took to them for seeking Allah’s protection and left everything besides them. [At-Tirmidhi].
Commentary: Like men, jinns have also good and bad elements among them. Almighty Allah has endowed them with such power that if they want they can, with the Will of Allah, harm human beings. This is the reason mischievous jinns harm people. Similarly, influence of the evil eye is also true. What it means is that if a person looks at someone with greed and envy, the evil effects of his look will reach the person viewed, and because of that he has to suffer some loss or trouble or accident. For this reason, the Prophet (PBUH) would seek the protection of Allah against the jinns and the evil eye and pray in his own words for it, saying: “I seek Your protection against jinns and evil eyes of the people.” After the revelation of the Surah Al-Falaq and An-Nas (last two Surah of the Quran) he started reciting them because these were revealed for this purpose. These Surah are also called “Al¬Mu`awwidhatain” which mean two Surah which provide protection. It is, therefore, very useful to seek the protection of Allah by reciting them.

Hadith: 1016. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, “There is a Surah in the Qur’an which contains thirty Ayat which kept interceding for a man until his sins are forgiven. This Surah is `Blessed is He in Whose Hand is the dominion.’ (Surat Al-Mulk 67).” [At-Tirmidhi and Abu Dawud].
Commentary: This Hadith means that on the Day of Resurrection this Surah will intercede with Allah for the forgiveness of its reciter. This Hadith has been narrated (in Arabic) in the past tense because, like the past indefinite, its occurrence is definite and not open to inquiry. At some places, however, it has also been narrated in the present tense.

Hadith: 1017. Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, “He who recites the two Ayat at the end of Surat Al-Baqarah at night, they will suffice him.” [Al-Bukhari and Muslim].
Commentary: “Suffice him” here means that he will be protected from the evils. Its another meaning is that these two Ayat will take the place of Tahajjud (optional prayer in the late hours of the night). Imam An-Nawawi has cited the latter meaning.

Hadith: 1018. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: “Do not turn your houses into graveyards. Satan runs away from the house in which Surat Al-Baqarah is recited.” [Muslim].
Commentary: This Hadith instructs us not to turn our homes into the like of a graveyard through the negligence of reciting the Qur’an in them. It also points out the excellence of Surat Al-Baqarah, which when recited, will certainly keep the devil away.

Hadith: 1019. Ubayy bin Ka`b (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: “Abu Mundhir! Do you know which Ayah in Allah’s Book is the greatest?” I replied: “It is `Allah la ilaha illa Huwal-Haiyul-Qayum (Allah! none has the right to be worshipped but He, the Ever Living…)’.” (2:256) Thereupon he (PBUH) patted me in the chest and said, “Rejoice by this knowledge, O Abu Mundhir!” [Muslim].
Commentary: The words cited in the Hadith occur at the beginning of Ayat-ul-Kursi (No. 256 of Surat Al-Baqarah of the Qur’an). The merits mentioned in the Hadith are for the whole Ayah. Ayat-ul-Kursi mentions the Majestic Attributes and Mighty Powers of Allah and is, therefore, very meritorious. “Rejoice by this knowledge” means “May this knowledge be a source of respect, honour and benefit to you.” And knowledge here stands for the knowledge of the Qur’an and Hadith which is certainly a means of success in this world and the Hereafter.

Hadith: 1020. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) put me in charge of charity of Ramadan (Sadaqat-ul-Fitr). Somebody came to me and began to take away some food-stuff. I caught him and said, “I must take you to the Messenger of Allah (PBUH).” He said, “I am a needy man with a large family, and so I have a pressing need.” I let him go. When I saw the Messenger of Allah (PBUH) next morning, he asked me, “O Abu Hurairah! What did your captive do last night?” I said, “O Messenger of Allah! He complained of a pressing need and a big family. I felt pity for him so I let him go.” He (PBUH) said,

“He told you a lie and he will return.” I was sure, according to the saying of the Messenger of Allah (PBUH) that he would return. I waited for him. He sneaked up again and began to steal food-stuff from the Sadaqah. I caught him and said; “I must take you to the Messenger of Allah (PBUH).” He said, “Let go of me, I am a needy man. I have to bear the expenses of a big family. I will not come back.” So I took pity on him and let him go. I went at dawn to the Messenger of Allah (PBUH) who asked me, “O Abu Hurairah! What did your captive do last night?” I replied, “O Messenger of Allah! He complained of a pressing want and the burden of a big family. I took pity on him and so I let him go.” He (PBUH) said, “He told you a lie and he will return.” (That man) came again to steal the food-stuff. I arrested him and said, “I must take you to the Messenger of Allah (PBUH), and this is the last of three times.

You promised that you would not come again but you did.” He said, “Let go of me, I shall teach you some words with which Allah may benefit you.” I asked, “What are those words?” He replied, “When you go to bed, recite Ayat-ul-Kursi (2:255) for there will be a guardian appointed over you from Allah, and Satan will not be able to approach you till morning.” So I let him go. Next morning the Messenger of Allah (PBUH) asked me, “What did your prisoner do last night.” I answered, “He promised to teach me some words which he claimed will benefit me before Allah. So I let him go.” The Messenger of Allah (PBUH) asked, “What are those words that he taught you?” I said, “He told me: `When you go to bed, recite Ayat-ul-Kursi from the beginning to the end i.e.,[ Allah! none has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi encompasses the heavens and the earth, and preserving them does not fatigue Him. And He is the Most High, the Most Great].’ (2:255). He added: `By reciting it, there will be a guardian appointed over you from Allah who will protect you during the night, and Satan will not be able to come near you until morning’.” The Messenger of Allah (PBUH) said, “Verily, he has told you the truth though he is a liar. O Abu Hurairah! Do you know with whom you were speaking for the last three nights?” I said, “No.” He (PBUH) said, “He was Shaitan (Satan).” [Al-Bukhari].
Commentary: This Hadith tells us the excellence of Ayat-ul-Kursi and the importance of reciting it before going to bed.

Hadith: 1021. Abud-Darda’ (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: “Whoever commits to memory the first ten Ayat of the Surat Al¬Kahf, will be protected from (the trial of) Ad-Dajjal (Antichrist).” [Muslim]. In another narration, the Messenger of Allah (PBUH) said: “(Whoever commits to memory) the last ten Ayat of Surat Al-Kahf, he will be protected from (the trial of) Ad-Dajjal (Antichrist).”
Commentary: Ad-Dajjal will appear sometime before Yaum-ul-Qiyamah. Allah, the Almighty will give him some supernatural powers the manifestation of which will shake the faith of many people. For this reason, this will be a serious trial. All Prophets warned their people against him. Our Prophet (PBUH) also warned us against him and ordered us to guard ourselves from it and strictly advised us to seek Refuge of Allah against it. This Hadith tells us the way to save ourselves from Ad¬Dajjal. The recitation of the first or the last ten Ayat of Surat Al-Kahf, in the morning and evening, is very useful for this purpose. Sheikh Al-Albani has, however, regarded the last ten Ayat probably and the first ten Ayat surely effective against this mischief.

Hadith: 1022. Ibn `Abbas (May Allah be pleased with them) reported: While Jibril (Gabriel) was sitting with the Messenger of Allah (PBUH), he heard a sound above him. He lifted his head, and said: “This is a gate which has been opened in heaven today. It was never opened before.” Then an angel descended through it, he said: “This is an angel who has come down to earth. He never came down before.” He sent greetings and said: “Rejoice with two lights given to you. Such lights were not given to any Prophet before you. These (lights) are: Fatihah-til-Kitab (Surat Al-Fatihah), and the concluding Ayat of Surat Al-Baqarah. You will never recite a word from them without being given the blessings it contains.” [Muslim].
Commentary: This Hadith tells the excellence of the last Ayat of Surat Al-Baqarah. (That is from Amanar-Rasul to the end of the Surah). Anyone who recites these Ayat with a sincere heart will receive guidance, forgiveness and bliss in this life and in the Hereafter.

Chapter 184 : Desirability of Assembling for the Recitation of the Noble Qur’an

Hadith: 1023. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Any group of people that assemble in one of the Houses of Allah to study the Qur’an, tranquillity will descend upon them, mercy will engulf them, angels will surround them and Allah will make mention of them to those (the angels) in His proximity.” [Muslim].
Commentary: The meaning of the Hadith is that they teach one another by discussing the Quranic sciences, and knowledge the Qur’an contains. This meaning is correct because both these acts are auspicious and are means of gaining the Pleasure of Allah. This Hadith, however, does not tell us in any way that this group of people recite the Qur’an all at once. This is Bid`ah for this was not the practice of the Messenger of Allah (PBUH).

Chapter 185 : The Merits of Ablutions (Wudu’)

Allah, the Exalted, says:
“O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and your hands (forearms) up to the elbows, wipe (by passing wet hands over) your heads, and (wash) your feet up to the ankles. If you are in a state of Janaba (i.e., after a sexual discharge), purify yourselves (bathe your whole body). But if you are ill or on a journey, or any of you comes from responding to the call of nature, or you have been in contact with women (i.e., sexual intercourse) and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands. Allah does not want to place you in difficulty, but He wants to purify you, and to complete His Favour to you that you may be thankful.” (5:6)

Hadith: 1024. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: “On the Day of Resurrection, my followers (or Ummah) will be summoned `Al-Ghurr Al Muhajjalun’ from the traces of Wudu’. Whoever can increase the area of his radiance should do so.” [Al-Bukhari and Muslim].
Commentary: The word “Ghurr” is the plural of “Agharr” which means shining or white. It is used for animals (like a horse), i.e., a white mark on its face. Here, it refers to that radiance which will issue from the brows of the believers on the Day of Resurrection and which will make them prominent. Muhajjalun is from Tahjil which also means whiteness but it is used for that whiteness which is found on all the four or at least on three legs of a horse. Here, it refers to that light which will shine through the hands and feet of the believers because of their habit of performing Wudu’. This means that the believers among the Muslims will be distinguished from other communities by virtue of the refulgence issuing from their faces, hands and feet on the Day of Resurrection in the same way that a horse with a white forehead is easily distinguised from other horses.

Hadith: 1025. Abu Hurairah (May Allah be pleased with him) reported: I heard my Khalil (the Messenger of Allah (PBUH)) as saying, “The adornment of the believer (in Jannah) will reach the places where the water of Wudu’ reaches (his body).” [Muslim].

Hadith: 1026. `Uthman bin `Affan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “He who performs the Wudu’ perfectly (i.e., according to Sunnah), his sins will depart from his body, even from under his nails.” [Muslim].
Commentary: To perform Wudu’ in a proper manner means to perform it according to Sunnah. Ejection of sins from the body means forgiveness of sins, and the word `sins’ here stands for minor sins because major sins are not forgiven without devout penitence.

Hadith: 1027. `Uthman bin `Affan (May Allah be pleased with him) reported: I saw the Messenger of Allah (PBUH) performing Wudu’ the way I have just done it and said, “He who performs Wudu’ like this, his previous sins will be forgiven and his Salat and walking to the mosque will be considered as supererogatory act of worship.” [Muslim].
Commentary: Wudu’ is a means of remission of minor sins, provided those sins are not related to the rights of people because they too will not be forgiven without penitence and compensating the aggrieved or the wronged. To perform Wudu’ at home before proceeding to the mosque for Salat is highly meritorious. He who does so, will be purged of minor sins. Then his going to the mosque and performance of Salat there, is a means for gaining further reward.

Hadith: 1028. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When a Muslim, or a believer, washes his face (in the course of Wudu’), every sin which he committed with his eyes, will be washed away from his face with water, or with the last drop of water; when he washes his hands, every sin which is committed by his hands will be effaced from his hands with the water, or with the last drop of water; and when he washes his feet, every sin his feet committed will be washed away with the water, or with the last drop of water; until he finally emerges cleansed of all his sins.” [Muslim].
Commentary: This Hadith has the same meaning mentioned in the preceding Ahadith. That is to say, such minor sins are washed off by Wudu’. In other words, Wudu’ is a means of purification of the body as well as the soul.

Hadith: 1029. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) went to the (Baqi`) cemetery and said, “May you be secured from punishment, O dwellers of abode of the believers! We, if Allah wills, will follow you. I wish we see my brothers.” The Companions said, “O Messenger of Allah! Are not we your brothers?” He (PBUH) said, “You are my Companions, but my brothers are those who have not come into the world yet.” They said; “O Messenger of Allah! How will you recognize those of your Ummah who are not born yet?” He (PBUH) said, “Say, if a man has white-footed horses with white foreheads among horses which are pure black, will he not recognize his own horses?” They said; “Certainly, O Messenger of Allah!” He (PBUH) said, “They (my followers) will come with bright faces and white limbs because of Wudu’; and I will arrive at the Haud (Al-Kauthar) ahead of them.”
Commentary: On the principle “The believers are brothers” that is manifested in Surat Al-Hujurat of the Qur’an (49:10), the Prophet (PBUH) regarded all the successive generations of Muslims as his brothers. His Companions have an added distinction that they are his brothers as well as his companions.
This Hadith also mentions Haud Al-Kauthar which is awarded to the Prophet (PBUH) on the Day of Requital, and he will give water from it to his followers after which they will never feel thirst. Those who invent innovations in religion, will be deprived of this honour, as is evident from other narratives.
Farat is a person who goes ahead of the others in the caravan and makes arrangements for the encampment and provisions of the caravan. It is a unique distinction of the Muslims that their Prophet (PBUH) will be holding that position on the Day of Requital.

Hadith: 1030. Abu Hurairah (May Allah be pleased with him) reported that the Messenger of Allah (PBUH) said, “Shall I not tell you something by which Allah effaces the sins and elevates ranks (in Jannah)?” The Companions said; “Certainly, O Messenger of Allah.” He (PBUH) said, “Performing the Wudu’ thoroughly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next As¬Salat (the prayer) after observing Salat; and that is Ar-Ribat, and that is Ar-Ribat.” [Muslim].
Commentary: Hardship and unpleasantness here stand for the uneasiness that one feels while performing Wudu’ in severe cold. Ar-Ribat means watching the frontiers or battlefront to check the invasion of the enemy. To wait for the next Salat after offering a Salat is regarded as Ribat for the reason that by so doing, a person who is particular in offering Salat keeps himself constantly engaged in the obedience and worship of Allah to keep Satan away from him.

Hadith: 1031. Abu Malik Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: “Wudu’ is half the Iman.” [Muslim].

Hadith: 1032. `Umar bin Al-Khattab (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Whoever of you performs Wudu’ carefully and then affirms: `Ash-hadu an la ilaha illallahu Wahdahu la sharika Lahu, wa ash-hadu anna Muhammadan `abduhu wa Rasuluhu [I testify that there so no true god except Allah Alone, Who has no partners and that Muhammad ((PBUH) is His slave and Messenger],’ the eight gates of Jannah are opened for him. He may enter through whichever of these gates he desires (to enter).” [Muslim]. In the narration in At-Tirmidhi, it is added: “Allahummaj-`alni minat-tawwabina, waj¬`alni minal-mutatahhirin (O Allah make me among those who repent and purify themselves).”
Commentary: Tahur (means Wudu’ which is the foremost condition for Salat. One is not permitted to perform Salat without Wudu’ in the prescribed manner. Wudu’ is regarded as “half of the Salat” and this principle makes its importance clear.

Chapter 186 : The Excellence of Adhan

Hadith: 1033. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: “Were people to know the blessing of pronouncing Adhan and the standing in the first row, they would even draw lots to secure these privileges. And were they to realize the reward of performing Salat early, they would race for it; and were they to know the merits of Salat after nightfall (`Isha’) and the dawn (Fajr) Salat, they would come to them even if they had to crawl.” [Al-Bukhari and Muslim].
Commentary: This expression ‘to crawl’ is used to illustrate the high merit of praying `Isha and Fajr in congregation in the mosque. This Hadith also urges to make best to occupy the first rows, as the `Angels of Mercy’ pray for the Imam first, then for those who pray immediately behind him in the first row, then those behind them, and so on. The Hadith also points out the excellence of Adhan and the great reward of the person who pronounces it.

Hadith: 1034. Mu`awiyah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: “The Mu’adhdhinun (callers to prayer) will have the longest necks on the Day of Resurrection.” [Muslim].
Commentary: This Hadith highlights the eminence of Mu’adhdhin and Adhan. Adhan means calling people to the worship of Allah. Mu’adhdhin (the caller) gets reward for the Salat of all those who hear his Adhan. The phrase “will have the longest necks” has been given different interpretations. One of them is that they are those who long for the Mercy of Allah more than anyone else. Another interpretation is that their necks will grow longer on the Day of Requital and so sweat will not reach them, for every one will sweat on that day depending on his deeds: sweat will reach up to one’s ankles or knees or waists. In the case of some people, sweat will reach up to their mouths. Another interpretation is that those who call Adhan will have an honourable and great status on the Day of Requital.

Hadith: 1035. `Abdullah bin `Abdur-Rahman reported: Abu Sa`id Al-Khudri (May Allah be pleased with him) said to me: “I see that you like living among your sheep in wilderness. So whenever you are with your sheep or in wilderness and you want to call Adhan, you should raise your voice because whoever hears the Adhan, whether a human or jinn or any other creature, will testify for you on the Day of Resurrection.” Abu Sa`id added: “I heard this from the Messenger of Allah (PBUH).” [Al-Bukhari].
Commentary: Shayun is used for everything, or every other thing, and covers animals, vegetables and inanimate matter. On the Day of Requital, Almighty Allah will grant the faculty of speech, and all these things will testify for the Mu’adhdhin, as would be done by mankind and jinn.

Hadith: 1036. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When Adhan for Salat is pronounced, the devil takes to his heels and breaks wind with noise so as not to hear the call. When the Adhan is finished, he returns. When the Iqamah is announced, he turns his back, and after it is finished, he returns again to distract the attention of one and makes him remember things which he does not recall in his mind before the Salat, and says `Remember this, and this,’ and thus causes one to forget how many Rak`at he performed.” [Al-Bukhari and Muslim].
Commentary: The words signify that Satan runs with great speed and he breaks wind, or he intentionally does so. In any case, it shows that he has an aversion for Adhan. The second point that we learn from this Hadith is that the concentration of mind is a must for Salat to defeat all attempts of Satan to disrupt it.

Hadith: 1037. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, “When you hear the Adhan, repeat what the Mu’adhdhin says. Then ask Allah to exalt my mention because everyone who does so will receive in return ten rewards from Allah. Then beseech Allah to grant me Al-Wasilah, which is a high rank in Jannah, fitting for only one of Allah’s slaves; and I hope that I will be that man. If any one asks Al-Wasilah for me, it becomes incumbent upon me to intercede for him.” [Muslim]
Commentary: To invoke blessings upon the Prophet (PBUH) means to recite “Allahumma salli `ala Muhammadin, wa `ala ali Muhammadin, kama sallaita `ala Ibrahima wa `ala ali Ibrahima, innaka Hamidun Majid.” Wasilah literally means that mode or method by which one attains his goal, but here it stands for that high rank in Jannah which will be awarded to the Prophet (PBUH). The word Shafa`ah means to beg someone to pardon somebody’s faults and shortcomings or to request someone for doing a virtuous deed. In the context of this Hadith, it refers to the privilege of intercession of the Prophet (PBUH) due to which he will request for the forgiveness of such people for whom he will be given permission by Allah.

Hadith: 1038. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When you hear the Mu’adhdhin (pronouncing the call to Salat), repeat after him what he says.” [Al-Bukhari and Muslim].
Commentary: This Hadith also tells us to repeat the words of Adhan when we hear it. But when he says “Hayya `alas-Salah” or “Hayya `alal-Falah” we must say “La hawla wa la quwwata illa billah.”

Hadith: 1039. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “He who says upon hearing the Adhan: `Allahumma Rabba hadhihid¬da`wati-ttammati, was-salatil-qa’imati, ati Muhammadanil-wasilata wal-fadhilata, wab`athu maqaman mahmuda nilladhi wa `adtahu [O Allah, Rubb of this perfect call (Da`wah) and of the established prayer (As-Salat), grant Muhammad the Wasilah and superiority, and raise him up to a praiseworthy position which You have promised him]’, it becomes incumbent upon me to intercede for him on the Day of Resurrection.” [Al-Bukhari].
Commentary: This Hadith tells us the merit of (the prayer by maens of which one attains his should be recited in the manner narrated by `Abdullah bin `Amr, which says that one should first repeat the wording of Adhan, then recite the prayer asking to exalt the mention of the Prophet (PBUH) and then pray Allah to grant him the Wasilah.

Hadith: 1040. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: The Prophet (PBUH) said, “He who says after the Adhan: `Ash-hadu an la ilaha illallah Wah-dahu la sharika Lahu; wa ash-hadu anna Muhammadan `abduhu wa Rasuluhu, radhitu Billahi Rabban, wa bi Muhammadin Rasulan, wa bil Islami Dinan [I testify that there is no true god except Allah Alone; He has no partners and that Muhammad (PBUH) is His slave and Messenger; I am content with Allah as my Rubb, with Muhammad as my Messenger and with Islam as my Deen],’ his sins will be forgiven.” [Muslim].
Commentary: This Hadith mentions another prayer which should be recited beside the already mentioned Du`a-al-Wasilah.

Hadith: 1041. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: “The supplication made between the Adhan and the Iqamah is never rejected.” [Abu Dawud and At-Tirmidhi].

Chapter 187 : The Excellence of As-Salat (The Prayer)

Allah, the Exalted, says:
“Verily, As-Salat (the prayer) prevents from Al-Fahsha’ (i.e., great sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e., disbelief, polytheism, and every kind of evil, wicked deed).” (29:45)

Hadith: 1042. Abu Hurairahu (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, “Say, if there were a river at the door of one of you in which he takes a bath five times a day, would any soiling remain on him?” They replied, “No soiling would left on him.” He (PBUH) said, “That is the five (obligatory) Salat (prayers). Allah obliterates all sins as a result of performing them.” [Al-Bukhari and Muslim].
Commentary: This Hadith tells us about the merit and benefits of the performance of the prescribed five daily Salat, performing them will wash off one’s sins, but this is true of only such Salat which is performed in accordance with Sunnah, i.e., punctually in exactly the manner showed by the Prophet (PBUH), and not of that which is offered at will in one’s own way.

Hadith: 1043. Jabiru (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The similitude of the five (obligatory) Salat is like a river running at the door of one of you in which he takes a bath five times a day.” [Muslim].

Hadith: 1044. Ibn Mas`ud (May Allah be pleased with him) reported: A man kissed a woman. So he came to the Messenger of Allah (PBUH) and informed him about it. Then Allah revealed this Ayah: “And perform the Salat, between the two ends of the day and in some hours of the night. Verily, the good deeds efface the evil deeds (i.e., minor sins).” (11:114) The man asked the Messenger of Allah (PBUH) whether this applies to him only. The Messenger of Allah (PBUH) said, “It applies to all of my Ummah.” [Al-Bukhari and Muslim].
Commentary: “Between the ends of the day” means Fajr and Maghrib prayers. Some people think it refers to `Isha’ prayer while some think it means the Maghrib and `Isha’ prayers. “In some hours of the night” means the Tahajjud prayers. This Ayah of the Qur’an has been quoted here to stress that Salat is an act of great virtue and an expiation of sins, but only for minor sins because the major sins will not be pardoned without sincere repentance.

Hadith: 1045. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The five (daily) Salat (prayers) and the Friday (prayer) to the Friday (prayer) expiate whatever (minor sins) may be committed in between, so long as major sins are avoided.” [Muslim].
Commentary: This Hadith elucidates that the minor sins committed during the interval of the five prescribed Salat and in the period intervening between one Jumu`ah and the other are pardoned with the performance of the five-time prescribed Salat and the Jumu`ah prayer, provided one does not commit major sins which are not forgiven without repentance. Sins like Shirk (associating someone with Allah in worship), disobedience of parents, false oath, false evidence, encroachment on an orphan’s property, calumny against chaste women, etc., fall in the category of major sins and will not be forgiven by means of Salat only.

Hadith: 1046. `Uthman bin `Affan (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, “When the time for a prescribed Salat is due and a Muslim performs its Wudu’ and its acts of bowing and prostration properly, this Salat will be an expiation for his past sins, so long as he does not commit major sins, and this applies for ever.” [Muslim].
Commentary: This Hadith stresses the importance of performing Salat with all its essential prerequisites, i.e., Wudu’ and concentration of mind. Such a Salat will expiate the sins.

Chapter 188 : Excellence of the Morning (Fajr) and ‘Asr Prayers

Hadith: 1047. Abu Musa (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “He who The observes Al-Bardan (i.e., Fajr and `Asr prayers) will enter Jannah.” [Al-Bukhari and Muslim].
Commentary: It is a must for every Muslim to offer every Salat regularly but there are some prayers (Salat) which cannot be performed punctually unless one takes special care of them. This is the reason some additional merits have been mentioned in this Hadith so that people exercise extra effort for performing them. Of these two is the Fajr prayer, the performance of which is more difficult than the other prayers because it occurs at a time of rest and deep sleep. Similar is the case of `Asr prayer, the performance of which is difficult. Due to these reasons, special merits of these two prayers have been mentioned in this Hadith.

Hadith: 1048. Abu Zuhair `Umarah Ruwaibah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: “He who performs Salat (prayers) before the rising of the sun and before its setting, will not enter the Hell.” [Muslim].
Commentary: It will be wrong to infer that one who performs these two Salat punctually will be safe from Hell merely because of his strictness in their observance. A Muslim who will perform all the five Salat punctually, will be safe from Hell. In this Hadith, Fajr and `Asr prayers have been particularly mentioned because of their special importance. It is implied that one who takes special care of these two Salat will not show any laxity in the other ones. He will also be particular in observing the other obligations and Sunnah because it is a must for the salvation that one should do his best to fulfill all the religious obligations.

Hadith: 1049. Jundub bin Sufyan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “He who offers the dawn (Fajr) prayers will come under the Protection of Allah. O son of Adam! Beware, lest Allah should call you to account in any respect from (for withdrawing) His Protection.” [Muslim].
Commentary: One meaning of this Hadith is that one should show energy for the performance of Fajr prayer.

Hadith: 1050. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “There are angels who take turns in visiting you by night and by day, and they all assemble at the dawn (Fajr) and the afternoon (`Asr) prayers. Those who have spent the night with you, ascend to the heaven and their Rubb, Who knows better about them, asks: `In what condition did you leave My slaves?’ They reply: `We left them while they were performing Salat and we went to them while they were performing Salat.”’ [Al-Bukhari and Muslim].
Commentary: The angels for the night come at the time of `Asr when the angels for the morning are present. This is how the angels of the two shifts assemble at this time. The angels of the shift of `Asr leave their duty in the morning, and the angels of the morning shift resume their duty when the pious persons are engaged in Fajr prayer. This is how the two groups assemble again at that time. Thus, when the angels come or go, the people who are punctual in their prayer are engaged in Fajr and `Asr. Almighty Allah knows everything but even then He asks the angels about his pious slaves so that the piousness of the believers and their merit and distinction become evident to them.

Hadith: 1051. Jarir bin `Abdullah Al-Bajali (May Allah be pleased with him) reported: We were sitting with the Messenger of Allah (PBUH) when he looked at the full moon and observed, “You will see your Rubb in the Hereafter as you see this moon having no difficulty in seeing it. So try your best to perform the prayers before the rising of the sun and that before its setting.” [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that no one can see Allah in this world but in the Hereafter, the believers will have the honour of seeing Allah. It also highlights the importance and merits of performing the Fajr and `Asr prayers punctually and in congregation.

Hadith: 1052. Buraidahu (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “He who misses the `Asr Salat (deliberately), his deeds will be rendered nul and void.” [Al-Bukhari].
Commentary: It is a serious sin to miss any of the prescribed Salat deliberately. Some people regard it even an act of Kufr. But the willful omission of `Asr prayer is one of the most serious sins. Its omission nullifies one’s good deeds. Observing this Salat is, therefore, highly essential.

Chapter 189 : The Excellence of Proceeding towards the Mosque Walking

Hadith: 1053. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “He who goes to the mosque in the morning or in the evening, Allah prepares for him a place in Jannah whenever he goes to the mosque in the morning and returns from it in the evening.” [Al-Bukhari and Muslim].
Commentary: This Hadith points out the merit of going on foot to the mosque for Salat, no matter whether one goes in the morning or the evening. In fact, the heart of a Muslim should be attached to mosques and on account of this, he goes there at all the prescribed hours of Salat to perform his Salat in congregation.

Hadith: 1054. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “He who purifies (performs Wudu’) himself in his house and then walks to one of the houses of Allah (mosque) for performing an obligatory Salat, one step of his will wipe out his sins and another step will elevate his rank (in Jannah).” [Muslim].
Commentary: This Hadith has an inducement for offering Salat in the mosque and brings into eminence the merit of doing so. The merit lies in the fact that one minor sin is pardoned at every step that is taken towards the mosque and one’s status (in Jannah) is enhanced by one stage. This Hadith also mentions the vastness of the Mercy and Blessing of Allah.

Hadith: 1055. Ubayy bin Ka`b (May Allah be pleased with him) reported: There was a man of the Ansar whose house was the farthest from the mosque. As far as I know, he never missed Salat (in congregation). It was said to him: “If you buy a donkey, you may ride upon it in the dark nights and in the hot days.” He said: “I do not like that my house should be situated close to the mosque. I desire that my walking towards the mosque and returning home be recorded to my credit.” Upon this the Messenger of Allah (PBUH) said, “Allah has gathered all (rewards) for you.” [Muslim].
Commentary: We learn from this Hadith that the location of the mosque at a long distance from one’s house is advantageous in the sense that one gains merits at every step when he goes to the mosque and returns from it. Not only that, a minor sin of him is also pardoned at every step. This Hadith also highlights the merit of good intention. One can attain many heights by dint of one’s good intentions.

Hadith: 1056. Jabir (May Allah be pleased with him) reported: There were some plots of land lying vacant around the mosque. The people of Banu Salamah decided to move to this land and come nearer to the mosque. The Messenger of Allah (PBUH) heard about it and said to them, “I have heard that you intend to move near the mosque.” They said: “Yes, O Messenger of Allah! We have decided to do that.” Thereupon the Messenger of Allah (PBUH) said, “O Banu Salamah! Stay in your houses, because your footprints (when you come to the mosque) will be recorded.” He said this twice. They said: “We would not have liked it, had we moved near the mosque.” [Muslim].
Commentary: This Hadith mentions the merit of living at a distance from mosque. It is better that such people who lack the passion for worship and are not punctual in Salat should live near mosque so that they do not neglect the obligatory prayers.

Hadith: 1057. Abu Musa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The person who will receive the highest reward for Salat (prayer) is the one who comes to perform it in the mosque from the farthest distance. And he who waits for Salat to perform it with the Imam (in congregation) will have a greater reward than the one who observes it alone and then goes to sleep.” [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that a person who comes to the mosque for Salat from a longer distance earns a greater reward than the others who live near the mosque. It also mentions the merit of performing Salat in congregation and waiting for it till one performs it behind the Imam.

Hadith: 1058. Buraidah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Convey glad tidings to those who walk to the mosque in the darkness. For they will be given full light on the Day of Resurrection.” [At-Tirmidhi and Abu Dawud].
Commentary: “In the darkness” here indicates the Fajr and `Isha’ prayers which are performed when it is dark. Because of the street lighting nowadays we do not feel darkness in these hours in towns and cities but even then these lights do not overcome the darkness completely. Thus in spite of the lights, Fajr and `Isha’ prayers are the prayers of the dark. Their merit mentioned in this Hadith is that those Muslims who go to the mosque for these prayers will be endowed with perfect light on the Day of Requital by means of which they will easily cross As-Sirat, while those who will be deprived of this light will be facing great trouble in crossing it.

Hadith: 1059. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Shall I not tell you something by which Allah effaces the sins and elevates the ranks (in Jannah).” The Companions said: “Yes (please tell us), O Messenger of Allah.” He said, “Performing the Wudu’ properly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next Salat (prayer) after a observing Salat; and that is Ar-Ribat, and that is Ar-Ribat.” [Muslim].
Commentary: This Hadith has already been mentioned. It has been repeated here to show that meticulous care in respect of purification, Salat and worship is akin to Jihad for the sake of Allah, and fight against the enemy in the battlefield. See the commentary on Hadith No.1030.

Hadith: 1060. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When you see a man frequenting the mosque, testify that he is a believer because Allah says: `Allah’s mosques are visited only by those who believe in Allah and the Last Day.”’ [At-Tirmidhi].
Commentary: One who goes to the mosque again and again to perform Salat in congregation deserves that one bears witness to his faith. This Hadith also brings into prominence the merit and distinction of those who have an attachment to mosque, a passion for worship and remembrance of Allah, and fondness for the construction and maintenance of the mosque. This Hadith is weak in authenticity but correct in its meanings and significance.+

Chapter 190 : The Excellence of waiting for As-Salat (The Prayer)

Hadith: 1061. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Everyone among you will be deemed to be occupied in Salat (prayer) constantly so long as Salat (the prayer) detains him (from worldly concerns), and nothing prevents him from returning to his family but Salat.” [Al-Bukhari and Muslim].
Commentary: This Hadith tells us the merits of waiting for Salat. As long as a person sits in mosque waiting for Salat, all his time is reckoned as being in the state of Salat and so eligible for the same reward.

Hadith: 1062. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The angels supplicate in favour of one of you so long as he remains in the place where he has performed Salat (prayer) in a state of Wudu’. They (the angels) say: `O Allah! Forgive him, O Allah! Have mercy on him.”’ [Al-Bukhari].
Commentary: This Hadith has inducement for sitting in the place where one has performed Salat, provided one keeps his Wudu’ intact, when a person does so, angels pray Allah to forgive him and have mercy upon him.

Hadith: 1063. Anas (May Allah be pleased with him) reported: Once the Messenger of Allah (PBUH) delayed the night prayer (`Isha’) till midnight. He (PBUH) turned to us after Salat (prayer) and said, “The people slept after performing their Salat, but you who waited, will be accounted as engaged in Salat throughout the period of your waiting.” [Al-Bukhari].
Commentary: We learn from this Hadith that it is an act of merit and reward to sit and wait for the Imam and the Jama`ah (congregation) and one who does so will be treated as one who is engaged in Salat. We also learn from this Hadith that if a person performs Salat when its time is due, it is quite fair, although in that case he will not get the reward of waiting for the Imam and the Jama`ah.

Chapter 191 : The Excellence of Performing Salat (Prayers) in Congregation

Hadith: 1064. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “Salat in congregation is twenty-seven times more meritorious than a Salat performed individually.” [Al-Bukhari and Muslim].

Hadith: 1065. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “A man’s Salat in congregation is twenty-five times more rewarding than his Salat at home or in his shop, and that is because when he performs his Wudu’ properly and proceeds towards the mosque with the purpose of performing Salat in congregation, he does not take a step without being raised a degree (in rank) for it and having a sin remitted for it, till he enters the mosque. When he is performing Salat, the angels continue to invoke Blessings of Allah on him as long as he is in his place of worship in a state of Wudu’. They say: `O Allah! Have mercy on him! O Allah! Forgive him.’ He is deemed to be engaged in Salat as long as he waits for it.”  [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that Salat in congregation is far more in reward than Salat offered alone. In the preceding Hadith it has been held 27 times and in the present, 25 times more rewarding. The reason for this variation offered by some `Ulama’ is that at first it was told to the Prophet (PBUH) 25 times and then it was increased to 27 and he communicated to his Companions what was revealed to him. Some other scholars have linked it with the form, spirit and concentration of the Salat. The more meticulous one is about its details, the greater will be the reward for it. Another difference of opinion in this respect is regarding the nature of Salat in congregation. How does one become eligible for higher reward? Does he become eligible for it by performing Salat in congregation anywhere, i.e., at home, in business premises, at an open place, in the desert etc., or in that congregation which gathers in a mosque? Some `Ulama’ go with the first opinion while others agree with the second. Hafiz Ibn Hajar preferred the second view on the grounds that the words occuring in the text of this Hadith support this view.

Hadith: 1066. Abu Hurairah (May Allah be pleased with him) reported: A blind man came to the Messenger of Allah (PBUH) and said: “O Messenger of Allah! I have no one to guide me to the mosque.” He, therefore, sought his permission to perform Salat (prayer) in his house. He (PBUH) granted him permission. When the man turned away, he called him back, and said, “Do you hear the Adhan (call to prayer)?” He replied in the affirmative. The Messenger of Allah (PBUH) then directed him to respond to it. [Muslim].

Hadith: 1067. `Abdullah bin Umm Maktum, the Mu’adhdhin (May Allah be pleased with him) reported: I said to the Messenger of Allah (PBUH): “There are many poisonous insects and wild beasts in Al-Madinah, and I am blind. Please grant me permission to perform Salat at home.” He (PBUH) enquired whether he could hear the call: Hayya `alas-Salah; Hayya `alal-Falah (Come to the prayer, come to the salvation). When he replied in affirmative, the Messenger of Allah (PBUH) directed him to come (to mosque) for prayer.” [Abu Dawud].
Commentary: These two Ahadith relate to Ibn Umm Maktum. In spite of the fact that he was blind, he was not allowed by the Prophet (PBUH) to perform Salat at home. The Hadith signifies the importance of performing Salat in congregation in the mosque abundantly clear.

Hadith: 1068. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “By Him in Whose Hand my life is, I sometimes thought of giving orders for firewood to be collected, then for proclaiming the Adhan for Salat. Then I would appoint an Imam to lead Salat, and then go to the houses of those who do not come to perform Salat in congregation, and set fire to their houses on them.” [Al-Bukhari and Muslim].
Commentary: This Hadith and the incident relating to Ibn Umm Maktum are quoted by such people who hold that those who are physically fit, resident and have no valid reason for not coming to the mosque for Salat, for them Salat in the mosque (Jama`ah) is a must. Those who do not accept that Salat in mosque is obligatory and regard it Fard Kifayah (collective duty, i.e., if one Muslim performs it, the rest of the Muslim community will not be obliged to perform it, and thus will not be deemed sinful for doing so), for them such Ahadith refer to the hypocrites who did not come to the mosque for Salat. Some people are of the view that it is Sunnah Mu’akkadah (an established Sunnah, hence compulsory) and they take such Ahadith for inducement because if performance of Salat in congregation was obligatory, those who missed it would have been punished by the Prophet (PBUH), but we do not find any instance of it in his life. It clearly shows that it is Sunnah. If we go by logic, this view seems to be more correct. But we cannot, at the same time, lose sight of the importance that has been attached to the Salat in congregation especially the fact that it is 25 times more rewarding than the Salat offered individually. This Hadith also tells us that it is permissible to take criminals and sinful people from their homes by surprise.

Hadith: 1069.Ibn Mas`ud (May Allah be pleased with him) reported: He who likes to meet Allah tomorrow (i.e., on the Day of Requital) as a Muslim, should take care and observe the Salat when the Adhan is announced for them. Allah has expounded to your Prophet (PBUH) the ways of right guidance, and these (the prayers) are part of the right guidance. If you have to perform Salat in your houses, as this man who stays away (from the mosque) and performs Salat in his house, you will abandon the Sunnah (practice) of your Prophet (PBUH), and the departure from the Sunnah of your Prophet (PBUH) will lead you astray. I have seen the time when no one stayed behind except a well-known hypocrite. I also saw that a man was brought swaying (on account of weakness) between two men till he was set up in a row (in the mosque). [Muslim].
Commentary: This Hadith makes the following four points:
1.Emphasis on performing Salat in congregation.
2.The passion of the Companions of the Prophet (PBUH) for Salat.
3.Evasion from Salat with congregation is a practice of hypocrites.
4.Inducement for following the Sunnah of the Prophet (PBUH) because evasion from it is bound to lead one astray.

Hadith: 1070. Abud-Darda’ (May Allah be pleased with him)reported: I heard the Messenger of Allah (PBUH) saying, “If three men in a village or in the desert, make no arrangement for Salat in congregation, Satan must have certainly overcome them. So observe Salat in congregation, for the wolf eats up a solitary sheep that stays far from the flock.”
Commentary: This Hadith also stresses the importance of offering Salat in congregation and mentions the disadvantages of offering it individually. One who remains aloof from the congregation, is like the sheep which is separated from its herd and becomes a victim of the wolf. One who lives alone is easily overpowered by satanic doubts.

Chapter 192 : Urging to Observe ‘Isha’ and Fajr Prayers in Congregation

Hadith: 1071. `Uthman bin `Affan (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: “One who performs `Isha’ prayer in congregation, is as if he has performed Salat for half of the night. And one who performs the Fajr prayer in congregation, is as if he has performed Salat the whole night.” [Muslim] The narration of At-Tirmidhi says: `Uthman bin Affan (May Allah be pleased with him) narrated that he had heard the Messenger of Allah (PBUH) saying: “He who attends `Isha’ in congregation, is as if he has performed Salat for half of the night; and he who attends `Isha’ and Fajr prayers in congregation, is as if he has performed Salat for the whole night.”
Commentary: This Hadith tells us that the reward of performing `Isha’ and Fajr prayers in congregation is so great that it equals the worship of the whole night.

Hadith: 1072.Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, “If they knew the merits of Salat after nightfall (`Isha’) and the morning (Fajr) Salat, they would come to them even if they had to crawl to do so.” [Al-Bukhari and Muslim]
Commentary: This is part of a long Hadith which has already been mentioned. See Hadith No. 1033.

Hadith: 1073. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “No Salat is more burdensome to the hypocrites than the Fajr (dawn) prayer and the `Isha’ (night) prayer; and if they knew their merits, they would come to them even if they had to crawl to do so.” [Al-Bukhari and Muslim].
Commentary: `Isha’ and Fajr prayers were, and still are, very hard for the hypocrites for the reason that they performed Salat only to make a show of it and not for the fear of Allah. Therefore, Muslims should not show any laziness in them at all, lest they develop a resemblance with the hypocrites.

Chapter 193 : Strict Orders for Observance of Obligatory Salat

Allah, the Exalted, says:
“Guard strictly (the five obligatory) As-Salawat (the prayers) especially the middle Salat (i.e., the best prayer – `Asr).” (2:238) “But if they repent and perform As-Salat (Iqamat-as-Salat) and give Zakat, then leave their way free.” (9:5)

Hadith: 1074. Ibn Mas`ud (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH): “Which act is the best?” He (PBUH) said, “As-Salat at their fixed times.” I asked, “What next?” He (PBUH) said, “Being dutiful to parents.” I asked, “What next?” He (PBUH) said, “Striving (Jihad) in the way of Allah.” [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. Here it is repeated to indicate that every Salat should be performed at its proper time. Deliberate delay in performing is wrong. The ultimate result of deliberate delay is that one becomes sluggish and begins to ignore and neglect it by force of habit, which is obviously very dangerous. Imam Ash-Shafi`i is of the opinion that if a person shows such laziness in offering Salat that he misses its proper time, then he is liable to make penitence for it. If he does not do so, he should be killed.

Hadith: 1075. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “Islam is based on five (pillars): testifying that there is no true god except Allah and that Muhammad (PBUH) is His slave and Messenger; performing of Salat (Iqamat-as-Salat); the payment of Zakat; performing Hajj (pilgrimage) to the House [of Allah (Ka`bah)]; and Saum (fasting) during the month of Ramadan.” [Al-Bukhari and Muslim].
Commentary: In this Hadith, Islam has been compared to a building which rests on five pillars. As a building cannot stand without its foundation, similarly, Islam cannot exist without these pillars. For this reason, he who denies any one of these obligations is a disbeliever, and he who neglects any of them due to slackness or want of attention is a sinful and impious Muslim.

Hadith: 1076. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “I have been commanded to fight against the people till they testify La ilaha illAllah (There is no true god except Allah) and that Muhammad (PBUH) is His slave and Messenger, and to establish As-Salat (Iqamat-as-Salat), and to pay Zakat; and if they do this, then their blood and property are secured except by the rights of Islam, and their accountability is left to Allah.” [Al-Bukhari and Muslim].
Commentary: This Hadith has already appeared before. Here the word “An-Nas” translated `the people’ in the Hadith stands for those who associate others with Allah in worship. The people of the Book are not included among them. “Haqqul¬Islam” translated here as “the rights of Islam” denotes legal castigation, etc. That is, the punishments which are given for crimes like fornication, murder, etc.
“Their accountability is left to Allah” means what is hidden in their hearts is left to Allah or the crimes which go undetected by the authorities concerned are in the Purview of Allah, Who will decide their case in the Hereafter.

Hadith: 1077. Mu`adh (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) sent me as a governor to Yemen and (at the time of departure) he instructed me thus: “You will go to people of the Scripture (i.e., the Jews and the Christians). First of all invite them to testify that La ilaha ill Allah (There is no true god except Allah) and that Muhammad (PBUH) is His slave and Messenger; and if they accept this, then tell them that Allah has enjoined upon them five Salat (prayers) during the day and night; and if they accept it, then tell them that Allah has made the payment of Zakat obligatory upon them. It should be collected from their rich and distributed among their poor; and if they agree to it, don’t take (as a share of Zakat) the best of their properties. Beware of the supplications of the oppressed, for there is no barrier between it and Allah.” [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned and is repeated here to emphasize the importance of obligations and their meticulous performance. See Hadith No. 290.

Hadith: 1078. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Between a man and disbelief and paganism is the abandonment of Salat (prayer).” [Muslim].
Commentary: He who will be having the quality of Islam and will be particular in performing Salat regularly, will raise a wall between himself and Kufr. He who does not perform Salat after coming to the fold of Islam, does not have a frontier which separates him from infidelity. Leaving Salat is like demolishing the wall that separates Islam from Kufr. Thus, we learn from this Hadith that leaving Salat is Kufr. Some `Ulama’ are of the opinion that this injunction is for one who believes leaving Salat is permissible whereas the one who leaves it because of slackness is not Kafir. Some scholars, however, think that if such a person does not repent, he is liable to Hadd, i.e., death punishment. There are other `Ulama’ who think that rather than death punishment such a person should be subjected to corporal punishment till he starts offering Salat. This Hadith makes the importance of Salat in Islam abundantly clear.

Hadith: 1079. Buraidah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “That which differentiates us from the disbelievers and hypocrites is our performance of Salat. He who abandons it, becomes a disbeliever.” [At-Tirmidhi].
Commentary: The purport of this Hadith is the same as that of the preceding one.

Hadith: 1080. Shaqiq bin `Abdullah reported: The Companions of the Messenger of Allah (PBUH) did not consider the abandonment of any action as disbelief except neglecting Salat. [At-Tirmidhi].
Commentary: The opinion of the Companions of the Prophet (PBUH) was based on the information contained in the Ahadith which have been mentioned above. They did not take the Ahadith which interpreted the leaving of Salat as Kufr mere scolding or reproof. They considered slackness and negligence in Salat as Kufr and apostasy and regarded Salat a symbol of Islam.

Hadith: 1081. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The first of man’s deeds for which he will be called to account on the Day of Resurrection will be Salat. If it is found to be perfect, he will be safe and successful; but if it is incomplete, he will be unfortunate and a loser. If any shortcoming is found in the obligatory Salat, the Glorious and Exalted Rubb will command to see whether His slave has offered any voluntary Salat so that the obligatory Salat may be made up by it. Then the rest of his actions will be treated in the same manner.” [At-Tirmidhi].
Commentary: The rights mentioned in this Hadith are the Rights of Allah. The first of them for which one has to render account is Salat. In the rights of people, the first to be decided will be blood shed by a person of his fellow being. This Hadith also makes the following points:
1.Stress on the performance of the obligatory acts.
2.Inducement for voluntary prayers to make up the deficiency of the obligations.

Chapter 194 : The Excellence of Standing in the First Row (In Salat)

Hadith: 1082. Jabir bin Samurah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) came out to us (once) and said, “Why do you not stand in rows as the angels do before their Rubb?” We asked: “O Messenger of Allah! how do the angels stand in rows before their Rubb?” He (PBUH) replied, “They complete each row beginning with the first and filling all the gaps.” [Muslim].
Commentary: Taras means to stand in the style of a wall, each brick of which is interlocked with another so much so that there is not even the slightest gap between two of its bricks. When people array themselves for Salat, they should keep their feet and shoulders so close with one another on their left and right that there is no gap or space between them. Moreover, the front rows should be completed first. One should never take place in the second row if there is place in the first. Similarly, one should never take place in the third row if there is room in the second line. And so on and so forth.

Hadith: 1083. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “If people came to know the blessing of calling Adhan and the standing in the first row, they could do nothing but would draw lots to secure these privileges.” [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. It is repeated here to emphasize the merits of getting a place in the first row for Salat which is offered in congregation.

Hadith: 1084. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The best of the men’s rows (in Salat) is the first row and the worst is the last; but the best of the woman’s row is the last and the worst of their rows is the first.” [Muslim].
Commentary: Islam has strongly condemned the association of men and women and enjoined women to keep away from mixing with men and observe Hijab (veil). The merit and demerit of place, in the rows in prayer, mentioned in this Hadith is with reference to this background because in the days of the Prophet (PBUH) women used to perform Salat in the Prophet’s mosque and their rows were at the end of the gathering. There was no gallery nor a separate section for them. Thus, for men the best place for performing Salat in congregation is the first row because it is farthest from women. The best place for women in Salat in congregation is the last row because it is farthest from men. On the contrary, the last row of men was near the first row of women and for this reason it was regarded as the worst one. Every row of the people performing Salat is good but due to the reason just mentioned, the first row of men and the last row of women are more meritorious, while the last row of men and the first row of women have a lesser merit.

Hadith: 1085. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) perceived a tendency among his Companions to stand in the back rows, he said to them, “Come forward and be close to me and let those who come after you, follow your lead. If people continue to fall behind (i.e., in acquiring virtues), Allah puts them behind.” [Muslim].
Commentary: In the context of the chapter, this Hadith tells us that the Prophet (PBUH) disliked those who occupied a place in the rear rows in Salat offered in congregation, and exhorted people to find a place in the front rows for the reason that by virtue of that place they could closely observe his manner of offering Salat and emulate him, while people in the rear rows could emulate those who were in front of them. In this connection, he used a sentence which has become very common and can also apply to other matters besides Salat. One should not lag behind in the acquisition of knowledge and practice and in matters of merit and honour because those who lag behind in such matters are also pushed back by Allah, while those who strive hard to acquire merit and honour are helped by Allah and He makes their way convenient. This Hadith also stresses the need to stand close to the Imam and has an inducement for excelling each other in virtues.

Hadith: 1086. Abu Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to gently pat our shoulders when we were standing in rows at the time of Salat and say, “Keep (the rows) straight; do not differ from each other lest your hearts should suffer from discord. Let those of you who are mature and prudent be nearer to me, and then those who are next to them.” [Muslim].
Commentary: “To gently pat our shoulders” means that he would set their shoulders right to straighten the row. “Do not differ from each other” here means that they should stand shoulder to shoulder and ankle to ankle in a straight line. The reason is that disorder will have a spiritual effect and will create discord. The latter would eventually result in the domination of enmity. Thus, we learn from this Hadith that the Imam should stress on his followers the importance of setting their rows straight; and if his exhortation fails, he should go to them personally and set their lines in order. We also learn from this Hadith that men known for wisdom, knowledge and piety should stand in the first row and these should be followed by those who come next to them in these virtues.

Hadith: 1087. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Keep your rows straight (during Salat in congregation), for keeping the rows straight is part of the perfection of Salat.” [Al-Bukhari and Muslim].
Commentary: This Hadith also highlights the importance of setting the rows straight. In fact, this is part of the perfection of Salat. In other words, Salat in congregation does not become perfect without setting the rows in order.

Hadith: 1088. Anas (May Allah be pleased with him) reported: When the Iqamah had been announced, the Messenger of Allah (PBUH) turned his face towards us and said: “Make your rows straight and stand close together, for I can see you from behind my back.” [Al-Bukhari].
Commentary: This Hadith mentions a miracle of the Prophet (PBUH), namely that he could see people standing in the back rows when he was leading the Salat in congregation. But it does not mean that he was always capable of doing so, as is being impressed by certain people. The true position is that it was a miracle which happened with the Will of Allah at the time when the Prophet (PBUH) was leading the Salat in congregation. It must be borne in mind that a miracle happens with the Will of Allah only. It is not at all in the power of the Prophet (PBUH). Had he been capable of working a miracle on his own, he would have shown it at his own pleasure. But no Prophet was ever capable of it, nor was the Prophet (PBUH) an exception to this rule.
The second point that we learn from this Hadith is that of setting the rows straight, which, in practical terms, means that those who stand up for offering Salat in congregation must stand so close to each other that their shoulders and feet are in touch. The Prophet (PBUH) used the word “Tarassu” to describe this position which means that they should stand like a brick wall, each unit of which is riveted with the other. This is the meaning which the Companions of the Prophet (PBUH) understood from it and this is what they actually practised. Many people nowadays do not stand in Salat shoulder to shoulder and foot to foot. Some people dislike this practice. May Allah grant guidance to the Muslims so that they can offer Salat according to the Sunnah of the Prophet (PBUH).

Hadith: 1089. An-Nu`man bin Bashir (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, “Straighten your rows; otherwise, Allah will create dissension among you.” [Al-Bukhari and Muslim].
The narration in Muslim is: An-Nu`man bin Bashir (May Allah be pleased with them) said: The Messenger of Allah (PBUH) directed us to keep our rows as straight as arrows. He continued stressing this until he realized that we had learnt it from him (recognized its significance). One day he came into the mosque and stood up. He was just about to say Takbir (Allah is Greater) when he noticed a man whose chest was projected from the row, so he said, “O slaves of Allah, you must straighten your rows or Allah will certainly put your faces in opposite directions.”
Commentary: This Hadith has been mentioned earlier and is repeated here for its being germane to this chapter. “Put your faces in opposite directions” signifies that “Allah will create enmity in you”, which will create dissension rather than unity, weakness rather than strength and power, and the Muslims will then be overwhelmed with the fear and terror of their enemies. This phrase can also have a literal meaning, that is in consequence of confusion in your ranks, Allah will turn your face towards the napes of your necks and distort them. May Allah save the Muslims from both these punishments.

Hadith: 1090. Al-Bara’ bin `Azib (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to pass between the rows from one end to the other, touching our chest and shoulders (i.e., arranging the rows) in line and saying, “Do not be out of line; otherwise your hearts will be in disagreement”. He would add, “Allah and His angels invoke blessings upon the first rows.” [Abu Dawud].

Hadith: 1091. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “Arrange the rows in order, stand shoulder to shoulder, close the gaps, be accommodating to your brothers, and do not leave gaps for Satan. Whoever joins up a row, he will be joined to Allah (i.e., to the Mercy of Allah); and whoever cuts off a row, he will be cut off from Allah (i.e., from His Mercy).” [Abu Dawud].
Commentary: This Hadith also tells us about the straightening of rows. Here the phrase “be accommodating to your brothers” means that one must cooperate with him who tries to set the rows in order, and rather than feeling annoyance on his action, one should happily set the rows right according to his instructions. This Hadith tells us that leaving gaps in rows amounts to leaving space for Satan to get in them. To join rows means that no space should be left between the two persons who stand in a line. Similarly, a second row should not be started without completing the first one. To break a row means to leave space in it or start the second row without completing the first.”Break him and Join him” can be the words of prayer as well as imprecation, for what they mean is “May Allah join him or break him.” This is a prayer from the Prophet (PBUH) for the person who straightens the rows as well as an imprecation for the one who breaks the rows.

Hadith: 1092. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Stand close together in your rows, keep nearer to one another, and put your necks in line, for by Him in Whose Hands my soul is, I see the Satan entering through the opening in the row like Al-hadhaf (i.e., a type of small black sheep found in Yemen).” [Abu Dawud].
Commentary: This Hadith stresses that the rows made for Salat should not only be integrated like a solid wall but be set vertically close to each other also. This means that there should not be much space between the two rows. The maximum space allowed for it is three spans. Space in excess of this is disapproved and takes away the merit of offering Salat in congregation. This formula does not apply to the rows of women because a larger distance between the rows of men and women is more meritorious. (Ibn `Allan).
“Put your necks in line” here means to stand shoulder to shoulder – a point which has already been stressed. Viewing Satan secretly entering into the space left in the rows can be correct literally as well as technically. In the former case, it is a miracle of the Prophet (PBUH) while in the latter it is Wahy (Revelation). Almighty Allah informed him that Satan enters the rows of the people offering prayers through the spaces left by them in their rows. Satan is pleased to see these gaps as they make his task of creating doubts in the minds of worshippers easy.

Hadith: 1093. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Fill (complete) the first row, then the one next to it; and if there is any deficiency (incompleteness), it should be in the last row.” [Abu Dawud].
Commentary: This Hadith tells us that completion of rows in their sequence is essential, that is to say, first of all the first row should be completed, then the second, then the third, and so on and so forth. The last row may be left incomplete if it is short of a full row.

Hadith: 1094. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, “Allah and His angels invoke blessings upon those who are on the right side of the rows.” [Abu Dawud].

Hadith: 1095. Al-Bara’ (May Allah be pleased with him) reported: Whenever we performed Salat behind the Messenger of Allah (PBUH), we liked to be on his right side so that his face might turn towards us (at the end of the Salat). One day, I heard Messenger of Allah (PBUH) supplicating, “O my Rubb! Shield me from Your Torment on the Day when You will gather (or said, `resurrect’) Your slaves.” [Muslim].
Commentary: This Hadith describes the merit of standing on the right side of the Imam and tells us that for the Imam it is Sunnah of the Prophet (PBUH) to sit after the congregational Salat with his face towards his followers.

Hadith: 1096. Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, “Let the Imam stand in the middle (so that those praying behind him should be standing both on his right and his left) and close the gaps.” [Abu Dawud].
Commentary: Sheikh Al-Albani has stated that two narrators of this Hadith are Majhul (unknown). The second part of it, however, is correct because it is supported by a narration of Ibn `Umar quoted earlier.

Chapter 195 : The Excellence of Optional Prayers (Sunnah Mu’akkadah) along with the Obligatory Prayers

Hadith: 1097. Umm Habibah (May Allah be pleased with her) the Mother of the Believers reported: I heard the Messenger of Allah (PBUH) saying, “A house will be built in Jannah for every Muslim who offers twelve Rak`ah of optional Salat other than the obligatory Salat in a day and a night (to seek the Pleasure of Allah).”
Commentary: Tatawwu` means to offer more Nawafil (optional prayers) on one’s own after performing the Faraid (obligatory prayers). Thus, this Hadith tells us the merits of optional prayers and holds promise of (Jannah) for those who make it a practice.

Hadith: 1098. Ibn `Umar (May Allah be pleased with them) reported: I performed along with the Messenger of Allah (PBUH) two Rak`ah of optional prayers before Zuhr and two after the Zuhr (noon prayer), and two after the Friday prayer, and two after the Maghrib (evening) prayer, and two after the `Isha’ (night) prayer.” [Al-Bukhari and Muslim].
Commentary: There are two kinds of Nawafil which are performed before or after the obligatory prayer. Firstly, the one which were performed by the Prophet (PBUH) more frequently. According to the present Hadith, their total comes to ten Rak`ah while in other Ahadith their total is twelve or fourteen Rak`ah. They are called Sunnah Mu’akkadah or As-Sunnan Ar-Rawatib That is, the Rak`ah which are proved from the saying and practice of the Prophet (PBUH) and which were performed by him usually. These are said to be Compulsory prayers. Secondly, such Nawafil which were not performed by the Prophet (PBUH) regularly. These are called Sunnah Ghair Mu’akkadah and are said to be Optional prayers. In any case, Nawafil have great importance in creating a special link between the worshipper and Allah, and for this reason the believers do not neglect them. But their status in Shari`ah is of Nawafil the performing of which is rewarding and omission of which is not sinful. One thing that should be borne in mind in respect of As-Sunnan Ar-Rawatib or Mu’akkadah is that it is better to perform them at home. This was the usual practice of the Prophet (PBUH), and this is what he ordained the Muslims.

Hadith: 1099. `Abdullah bin Mughaffal (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “There is a Salat (prayer) between every Adhan and Iqamah; there is a Salat between every Adhan and Iqamah.” (While saying the same for the) third time (he (PBUH) added), “It is for him who desires (to perform it).” [Al-Bukhari and Muslim].
Commentary: The two Adhan here means Adhan and Iqamah, as has been elucidated by Imam An-Nawawi. That is, offering of two Rak`ah between Adhan and Iqamah is Mustahabb (desirable). It comes in the category of Ghair Ratiba or Ghair Mu’akkadah Nawafil. These Nawafil can be performed after the Adhan of every Salat before the congregation stands for the obligatory Salat.

Chapter 196 : Emphasis on Performing two Rak’ah Sunnah before Dawn (Fajr) Prayer

Hadith: 1100. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) never omitted four Rak`ah prayer before the Zuhr prayer and two Rak`ah prayers before dawn (Fajr) prayer. [Al-Bukhari].
Commentary: This Hadith tells us the practice of the Prophet (PBUH) in respect of the four Rak`ah Sunnah of Zuhr prayers and the two of Fajr prayers. He (PBUH) used to perform both regularly. Such Rak`ah are called Sunnah Rawatib or Sunnah Mu’akkadah (compulsory prayers).

Hadith: 1101. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) did not attach more importance to any Nawafil prayer than the two Rak`ah of prayer before dawn (Fajr) prayer. [Al-Bukhari and Muslim].
Commentary: This Hadith tell us about the special preparation which the Prophet (PBUH) used to make for performing the two Rak`ah of Fajr prayers.

Hadith: 1102. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, “The two Rak`ah before the dawn (Fajr) prayer are better than this world and all it contains.” [Muslim] Another narration goes: “The two Rak`ah before the dawn (Fajr) prayer are dearer to me than the whole world.”
Commentary: This Hadith tells us the merits of the two Rak`ah of Fajr prayers. All the Ahadith mentioned above prove that the two Rak`ah of Fajr are highly meritorious, and one should not show any slackness or negligence in offering them.

Hadith: 1103. Abu `Abdullah Bilal bin Rabah (May Allah be pleased with him) the Mu’adhdhin of Messenger of Allah (PBUH) reported: I went to inform the Messenger of Allah (PBUH) about the time of the dawn (Fajr) prayer, and `Aishah (May Allah be pleased with her) kept me busy and began to ask me about something till the day grew bright. Then I got up and informed the Messenger of Allah (PBUH) of the time of Salat. I informed him again but he did not came out immediately to lead As-Salat. When he came out, he led As-Salat. I said to him: `Aishah (May Allah be pleased with her) kept me busy and thus diverted my attention by asking about something and the morning grew bright. You also came out late. Upon that the Messenger of Allah (PBUH) said, “I was engaged in performing two Rak`ah of Fajr prayer.” Bilal (May Allah be pleased with him)said: “O Messenger of Allah! You delayed As-Salat so long as the morning grew bright.” He (PBUH) replied, “Even if the morning had become brighter than it had, I would have performed two Rak`ah of prayer in an excellent manner.” [Abu Dawud].

Chapter 197 :  Briefness to be Adopted in Performing the two Rak’ah Sunnah before Fajr Prayer, their time and the Surah to recite in them

Hadith: 1104. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to perform two Rak`ah short prayer between the Adhan (call to prayer) and the Iqamah of the dawn (Fajr) prayers. [Al-Bukhari and Muslim]
In another narration, `Aishah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) used to perform two supererogatory Rak`ah prayer of Fajr and make them so short in duration that I used to think whether he (PBUH) had recited Surat Al-Fatihah (in it) or not. [Al-Bukhari and Muslim]
In the narration of Muslim, `Aishah (May Allah be pleased with her) said: When the Messenger of Allah (PBUH) used to hear the Adhan (of Fajr prayer) he would perform two supererogatory Rak`ah prayer and would make them short.
Commentary: “Takhfif” here means that the Prophet (PBUH) used to shorten the standing, recitation, bowing, prostration, etc., in the two Rak`ah of Fajr prayer because soon after performing them he had to lead the Fajr prayer in which he would prolong his recitation. He would also offer these two Sunnah soon after the daybreak or Adhan, which gives an idea of the preparation he made for them.

Hadith: 1105. Hafsah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to perform two short Rak`ah prayer when it was dawn and the Mu’adhdhin had called Adhan (for the Fajr prayer). [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that the two Rak`ah of Fajr prayer should be performed after the daybreak not before it. One should also be brief in these two Rak`ah so that he is active and alert for performing the Fard (obligatory prayer).

Hadith: 1106. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to perform his optional night prayers at night, two Rak`ah followed by two Rak`ah, and at the end he would conclude with an odd Rak`ah (Witr). Then he would perform two Rak`ah prayer before the dawn (Fajr) prayer after hearing the Adhan, and he would make them so brief as if he could hear the Iqamah being called. [Al-Bukhari and Muslim].
Commentary: “As if he could hear the Iqamah being called” here means that he would hasten the two Rak`ah of Fajr prayer to the point that one had the impression that he was hearing the voice of Iqamah and he was making haste for fear of missing of the Salat.
This Hadith also makes the following three points:
1.The optional prayer of the night should be offered in a series of two Rak`ah.
2.One Rak`ah of Witr is also correct.
3.The Sunnah of Fajr prayer should be offered soon after the Adhan, and one should be brief in them.

Hadith: 1107. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to recite during the two Rak`ah of Fajr prayer: “Say (O Muslims): We believe in Allah and that which has been sent down to us…” (2:136) which is in Surat Al-Baqarah in the first Rak`ah and the Verse: “We believe in Allah, and bear witness that we are Muslims (i.e., we submit to Allah.” (3:52) in the second Rak`ah. According to another narration, he (PBUH) recited from Surat Al-`Imran the Verses: “Come to a word which is just between us and you…” (3:64). [Muslim].
Commentary: In the two Sunnah of Fajr prayer, the Prophet (PBUH) used to recite the two short Verses mentioned in this Hadith, after Surat Al-Fatihah.

Hadith: 1108. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) recited in the two supererogatory Rak`ah of the Fajr prayer Surat Al¬Kafirun (No. 109) [in the first Rak`ah], and Surat Al-Ikhlas (No. 112) [in the second Rak`ah]. [Muslim].

Hadith: 1109.Ibn `Umar (May Allah be pleased with them) reported: I observed the Prophet (PBUH) for one month reciting in the two supererogatory Rak`ah of the Fajr prayer Surat Al-Kafirun (No. 109) [in the first Rak`ah], and Surat Al-Ikhlas (No. 112) [in the second Rak`ah]. [At-Tirmidhi].
Commentary: One can recite any Surah or Ayah in the two Sunnah of Fajr prayer, but if one recites the Verses mentioned in this Hadith, he will have the benefit of following the Sunnah of the Prophet (PBUH). Every Muslim should strive to follow the practice of the Prophet (PBUH) for the enrichment of his mind, soul and actions.

Chapter 198 : Desirability of Lying down on one’s right side after the Sunnah of Fajr Prayer

Hadith: 1110. `Aishah (May Allah be pleased with her) reported: When the Prophet (PBUH) had performed two Rak`ah before the Fajr prayer, he would lie down on his right side. [Al-Bukhari].

Hadith: 1111. `Aishah (May Allah be pleased with her) reported: When the Prophet (PBUH) finished the `Isha prayer, he would perform eleven Rak`ah before the Fajr prayer, concluding each two Rak`ah with Taslim (i.e., saying As-Salamu `Alaikum) and observing the Witr (odd) at the end. When the Mu’adhdhin finished proclaiming Adhan for the Fajr prayer and it was dawn, he would rise and perform two short Rak`ah, and then would lie down on his right side till the Mu’adhdhin came to (inform) him about Iqamah. [Muslim].
Commentary: This Hadith tells us that the Prophet (PBUH) was in the habit of lying down on his right side after the two Sunnah of Fajr prayer. It also mentions his offering of Tahajjud prayer, which consists of eleven Rak`ah. He would perform this Salat in the form of four couplets and one Witr. According to some narrations, he would perform four couplets and supplement them with three Rak`ah of Witr. Both these forms are right. This Hadith, also proves the validity of one Witr.
This Hadith also tells us that the time for the Tahajjud and Witr prayer is from `Isha’ prayer to the daybreak. One can perform Tahajjud prayer at any time during this period. But, the best time for it is the third part of the night for the reason that after Tahajjud one can, after a while, perform Fajr prayer in congregation (Jama`ah).

The Tarawih (optional night prayer) performed in the month of Ramadan is this Tahajjud prayer which is also termed as Qiyam-ul-Lail For the sake of convenience and benefit of congregational prayer, it is offered soon after `Isha’ prayer in the month of Ramadan. The right number of Rak`ah in the Tarawih prayer is eight because the Prophet (PBUH) never offered more than eight Rak`ah; with three Witr in the month of Ramadan or otherwise. `Aishah’s statement to this effect quoted in Sahih Al-Bukhari also supports this fact. In Hadith literature, the Nawafil of the night have been termed as Qiyam-ul-Lail for which the word “Tahajjud” has also been used in the Qur’an and Hadith. The word “Tarawih” does not figure anywhere in Hadith. The word “Tarawih” for “Qiyam-ul-Lail” became popular after the era of the Prophet (PBUH) and his Companions. Thus, that number of Tarawih prayer agrees with the Sunnah of the Prophet (PBUH) which is proved by the actual practice of the Prophet (PBUH), that is eight Rak`ah and three Witr only. It is not in any case twenty Rak`ah. Authentic Ahadith prove this point abundantly.

Hadith: 1112. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When anyone of you has performed two of Sunnah before the Fajr prayer, he should lie down on his right side.” [Abu Dawud and At-Tirmidhi].
Commentary: The preceding Ahadith described the practice of the Prophet (PBUH) while the present one tells us about his order that one should lie down on his right side after offering the two Sunnah of Fajr prayer. Thus, this practice is proved by his speech as well as action which does not leave any doubt about it being a Sunnah and Mustahabb (desirable).

Chapter 199 : Sunnah of Zuhr Prayer

Hadith: 1113. Ibn `Umar (May Allah be pleased with them) reported: I performed with the Messenger of Allah (PBUH) two Rak`ah before and two after Zuhr prayers. [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. See Commentary on Hadith No. 1098.

Hadith: 1114. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) never omitted four Rak`ah supererogatory prayer before Zuhr prayers. [Al-Bukhari].
Commentary: Some Ahadith state that he (PBUH) used to perform two Rak`ah before and two after Zuhr prayer. The present Hadith says that he used to perform four Rak`ah before Zuhr prayer. Both narrations are correct and can be followed according to conditions and circumstances.

Hadith: 1115. `Aishah (May Allah be pleased with her) reported: Whenever the Prophet (PBUH) stayed in my house, he would perform four Rak`ah (supererogatory prayer) before Zuhr prayer. Then he would go out and lead Salat. He (PBUH) would then come back and perform two Rak`ah (supererogatory prayer). He would lead the Maghrib prayer and come back and perform two Rak`ah (supererogatory prayer). When he (PBUH) had led the `Isha’ prayer, he would enter the house and perform two Rak`ah (supererogatory prayer). [Muslim]

Hadith: 1116. Umm Habibah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, “Whoever observes the practice of performing four Rak`ah before Zuhr prayer and four after the Zuhr prayer, Allah will shield him against the Fire (of Hell). [Abu Dawud and At-Tirmidhi].
Commentary: This Ahadith mean that a person who follows this course of practice, will die as a Muslim and will not remain in Hell for ever like the Kuffar (infidels) unless Allah has forgiven all his sins for him and would, as a result, save him from Fire altogether. That is, Almighty Allah will not let him live in Hell for ever. According to some Ahadith, the fire of Hell will not touch him, which also amounts to saying that he will not be kept in Hell for all eternity. If a Muslim is liable to punishment, his stay in Hell – for a few days or weeks or months depending on the nature of his sins – is not a contravention of such Ahadith because he will ultimately be released from Hell and brought to Jannah. “Allah will shield him against the Fire” should not be taken to mean that a Muslim will not be sent to Hell no matter what he does. If Almighty Allah does not forgive him in the very first instance, he will have to suffer the torment of Hell as long as He would like and then he will be sent to Jannah.

Hadith: 1117. `Abdullah bin As-Sa’ib (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to perform four Rak`ah prayer after the declining of the sun before Zuhr prayer and would say, “This is an hour at which the gates of heaven are opened, and I like that my good deeds should rise to heaven at that time.” [At-Tirmidhi].
Commentary: The Prophet (PBUH) used to perform the four Rak`ah Sunnah of Zuhr prayer when the sun started declining. In fact, except for `Isha’ prayer, he would perform every Salat at its early hours. The phrase “the gates of heaven are opened” to means that the good deeds that people do are lifted to heavens at that time.

Hadith: 1118. `Aishah (May Allah be pleased with her) reported: If the Prophet (PBUH) could not perform four Rak`ah before Zuhr prayer, he would perform them after it (i.e., after the obligatory prayer). [At-Tirmidhi].
Commentary: This Hadith tells us about the preparation which the Prophet (PBUH)  used to make for performing the Sunnah. Every Muslim should, therefore, make full preparation for performing Sunnah. If one is unable to perform it before the Fard prayer, then one must do it afterwards.

Chapter 200 : Sunnah of the ‘Asr Prayer

Hadith: 1119. `Ali bin Abu Talib (May Allah be pleased with him)reported: The Prophet (PBUH) used to perform four Rak`ah before the `Asr prayer, separating them with Taslim (i.e., offering blessings) on the favourite angels who are near Allah’s proximity and the Muslims and the believers who come after them. [At-Tirmidhi].
Commentary: The phrase “separating them with Taslim” means that he would perform four Rak`ah in two couplets.

Hadith: 1120. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, “May Allah have mercy on a man who performs four Rak`ah before the `Asr prayer.” [Abu Dawud and At-Tirmidhi].
Commentary: These four Rak`ah can be performed in two couplets also, as was the practice of the Prophet (PBUH), according to the preceding Hadith. It can be performed with one Taslim also. Both forms are correct and permissible. Some scholars are of the opinion that the former method is better. `Ulama’ have stated that these four Sunnah of `Asr prayer are Ghair Mu’akkadah (optional prayers). Its importance is however evident from the fact that the Prophet (PBUH) prayed for mercy on those who performed these Sunnah.

Hadith: 1121. `Ali bin Abu Talib (May Allah be pleased with him) reported: The Prophet (PBUH) used to perform two Rak`ah before the `Asr prayer. [Abu Dawud].
Commentary: We learn from this Hadith that one can also perform two Sunnah before `Asr prayer. But Sheikh Al-Albani has stated that the word “two Rak`ah” occurring in this Hadith is rare. Four Rak`ah are secure and should, therefore, be preferred.

Chapter 201 : Sunnah of the Maghrib Prayer

[In the previous chapter, the practice of the Prophet (PBUH) has been reported by `Umar and `Aishah (May Allah be pleased with them) that he (PBUH) used to perform two Rak`ah Sunnah after the obligatory Maghrib prayer].

Hadith: 1122. `Abdullah bin Mughaffal (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Perform two Rak`ah before Maghrib prayer.” He (PBUH) repeated it twice; when repeating it for the third time he added: “He who may so wish.” [Al-Bukhari].
Although this has the position of Sunnah Ghair Mu’akkadah, its importance is evident from the fact that the Prophet (PBUH) stressed it three times. Usually an order (Amr) signifies that the act is “essential” but here the decency embedded in the words “He who may so wish” has turned it to “desirable”. In any case, inducement and stress of the Prophet (PBUH) on this Salat has left no room to doubt that it is desirable. Ahadith which follow lend further support to this contention.

Hadith: 1123. Anas (May Allah be pleased with him) reported: I saw the principal Companions of Messenger of Allah (PBUH) rushing to the pillars (of the mosque) to perform two Rak`ah prayers behind them before the Maghrib prayer. [Al-Bukhari].
Commentary: “Rushing to the pillars” here refers to the haste which the Companions of the Prophet (PBUH) usually showed in occupying the place near the pillars to perform the two Rak`ah before Maghrib prayer. Thus, this Hadith confirms the practice of the Companions of the Prophet (PBUH) in respect of the two Rak`ah performed before Maghrib prayer.

Hadith: 1124. Anas (May Allah be pleased with him) reported: In the lifetime of the Messenger of Allah (PBUH), we used to perform two Rak`ah (optional prayer) after sunset before the Maghrib prayer. It was asked: “Did Messenger of Allah (PBUH) perform them?” He replied: “He saw us performing it, but he neither ordered us to perform them nor did he forbid us from doing so.” [Muslim].
Commentary: This Hadith mentions the practice of the Companions of the Prophet (PBUH) in respect of two Rak`ah performed before Maghrib prayer. They sometimes performed these Rak`ah in the presence of the Prophet (PBUH). Thus according to the narration of Anas (May Allah be pleased with ihm) their being in practice is proved. But this statement of Anas is according to his own knowledge, otherwise, we have already seen a Hadith in which the Prophet (PBUH) stressed the need to perform them by way of inducement. Thus, it is proved by his speech as well.

Hadith: 1125. Anas bin Malik (May Allah be pleased with him) reported: When we were in Al-Madinah, the moment the Mu’adhdhin finished the Adhan of the Maghrib prayer, the people hastened to the pillars of the mosque and performed two Rak`ah prayer behind them. A stranger coming into the mosque would think that the obligatory prayer had already been performed because of the number of people performing them. [Muslim].
Commentary: This Hadith shows that it was usual with the Companions of the Prophet (PBUH) to perform two Rak`ah before Maghrib in the Prophet’s mosque. But in spite of this fact these are Sunnah Ghair Mu’akkadah while the two performed after the Salat are Sunnah Mu’akkadah.

Chapter 202 : Sunnah of the ‘Isha’ Prayer

[Ibn `Umar (May Allah be pleased with them) has narrated that he performed two Rak`ah after the Fard prayer of `Isha’ with the Prophet (PBUH). `Abdullah bin Maghaffal has narrated that the Messenger of Allah (PBUH) has said, “There is a Salat between every Takbir and Adhan.” This proves that apart from the four Rak`ah Fard, there are also two Rak`ah Sunnah of the `Isha’ prayer). See Ahadith No. 1098 and 1099.

Chapter 203 : Sunnah of Friday Prayer

`Abdullah bin `Umar (May Allah be pleased with them) reported: I performed along with the Prophet (PBUH) two Rak`ah (Sunnah prayer) after the Jumu’ah prayer. [Al-Bukhari and Muslim].

Hadith: 1126. Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, “If anyone of you performs the Friday prayer, he should perform four Rak`ah (Sunnah) after it.” [Muslim].

Hadith: 1127. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) would not perform any Salat (in the mosque) after the Friday prayer till he had returned to his house. He would then perform two Rak`ah there. [Muslim].
Commentary: In one Hadith, there is mention of four Rak`ah, while in the other it is mentioned as two Rak`ah. It can be deduced that both of these are acceptable. `Ulama’ are of the opinion that one who performs them in the mosque, should perform four Rak`ah; whereas the one performing them at home, should perform two Rak`ah with one Taslim. It is better to perform them in twos as the Prophet (PBUH) is reported to have said, “Perform the Nawafil of the day and night in twos.” (Al-Bukhari).

Chapter 204 : Desirability of offering Nawfil (Voluntary or Optional) Prayers at Home

Hadith: 1128. Zaid bin Thabit (May Allah be pleased with him)reported: The Prophet (PBUH) said, “O people! perform your (voluntary) Salat (prayers) in your homes because the best Salat of a man is the one he performs at home, except the obligatory Salat.” [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that the Nawafil and Sunnah prayers should be performed at home. It goes without saying that all the Fard constituents of every Salat are to be performed in the mosque (Masjid) in congregation. The order to perform the Nawafil prayers at home shows its merits. Firstly, it saves a person from showing off, and secondly, houses are blessed due to them.

Hadith: 1129. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, “Observe part of the [Nawafil (voluntary)] Salat (prayers) in your homes. Do not turn your homes into graves.” [Al-Bukhari and Muslim].
Commentary: “Observe part of the Salat (prayers) in your homes” here means Nawafil and Sunnah. The houses in which Nawafil are not performed are like graveyards. Such houses are like graves which have no scope for action and worship and are thus deprived of their reward, which is a great deprivation indeed.

Hadith: 1130. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When you have finished your (Fard) Salat (prayer) in the mosque, you should observe some of your (Sunnah and Nawafil) Salat at home; Allah will bless your homes because of your Salat (in your homes).” [Muslim]
Commentary: This Hadith has the same message which is conveyed by the preceding Ahadith namely that the Fard Salat should be performed in the Masjid (mosque) while some of the supererogatory, optional and voluntary prayers should be performed at home.

Hadith: 1131. `Umar bin `Ata reported that Nafi` bin Jubair sent him to Sa’ib bin Ukht Namir to ask him about something that Mu`awiyah had seen him doing in Salat (prayer). He said: “Yes, I performed the Friday prayer along with him in the enclosure (Maqsurah), and when the Imam concluded the Salat with Taslim, I stood up in my place and performed the Sunnah prayer. When Mu`awiyah went home, he sent for me (and when I came) he said: “Never do again what you have done. When you have observed the Friday prayer, you must not start another Sunnah prayer till you have spoken to some one or have shifted your place; because the Messenger of Allah (PBUH) ordered us not to follow up the congregational Salat with any other Salat until we have talked (to some one) or moved from the place.” [Muslim].
Commentary: “Maqsurah” was an enclosure in a mosque or a place which was made there for the security of rulers. When Muslim caliphs and rulers used to perform their prayers in congregation, they would occupy this place. The word “Friday” (Jumu`ah) has been mentioned here because of the incident reported in it, otherwise, this order applies to every Salat and is not restricted to Jumu`ah alone. There is a standing order that one must separate the Fard and the Sunnah of a Salat by some means, like conversation, changing place of the Salat, going out of the Masjid, etc., as has been mentioned in a Hadith narrated earlier. What Muawiyah has stated here is in the light of this Hadith.

Chapter 205 : Witr Prayer, its Time and Ruling

Hadith: 1132. `Ali (bin Abu Talib) (May Allah be pleased with him) reported: The Witr prayer is not obligatory as the prescribed Salat (prayers), but the Messenger of Allah (PBUH) observed it as his regular practice (Sunnah). He (PBUH) said, “Allah is Witr (single, odd) and loves what is Witr. So perform Witr prayer. O followers of Qur’an, observe Witr (prayer).” [At-Tirmidhi and Abu Dawud].
Commentary: “Witr” literally means odd number. “Allah is Witr” means He is One in Attributes and Actions and has no equal. Witr prayer is also called Witr for the reason that it is performed in one, three, five and seven Rak`ah. It is not permissible to perform it in an even number, like two, four, six, eight etc. Thus, we learn from this Hadith that Witr is not Fard and Wajib but Sunnah Mu’akkadah (compulsory). But it would not be correct to show any slackness in performing them to this reason because every Muslim should do his level best to follow the Sunnah of the Prophet (PBUH).

Hadith: 1133. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) observed Witr prayer in every part of night at the beginning, middle and at the last part. He (PBUH), however, would finish his Witr prayer before dawn. [Al-Bukhari and Muslim].
Commentary: This Hadith tells us the timing of Witr prayer. Its earliest time is soon after `Isha’ prayer and its time is just before dawn.

Hadith: 1134. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, “Make Witr prayer the last of your Salat at night.” [Al-Bukhari and Muslim].
Commentary: Some `Ulama’ are of the opinion that after performing the Witr prayer, it is not permissible to perform any other Nawafil prayers because the Prophet (PBUH) ordered to make it the last Salat. But Imam An-Nawawi and some other scholars have interpreted it as “desirable” rather than an order, because we do find instances in which the Prophet (PBUH) performed two Rak`ah Nafl prayer in the sitting position after Witr prayer. It is, therefore, better to go by this Hadith. But if someone wants to perform two Rak`ah Nafl prayer after Witr, prayer it is permissible.

Hadith: 1135. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Perform Witr prayer before dawn.” [Muslim].

Hadith: 1136.`Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to perform his voluntary prayer at night (i.e., Tahajjud prayer) while she was sleeping in front of him; and when the Witr prayer was yet to be observed, he would awaken her to perform her Witr prayer. [Muslim].
Commentary: This Hadith makes the following three points:
1.It is permissible to pray with someone sleeping in front of us.
2.It is desirable to awaken one’s own family members for Nafl prayer.
3.One can perform, Witr prayer before Fajr prayer.

Hadith: 1137. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, “Hasten to perform the Witr prayer before dawn.” [Abu Dawud and At-Tirmidhi].

Hadith: 1138. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “He who apprehends that he may not get up in the later part of the night, should observe the Witr prayer in the first part of it; and he who is certain to get up in the last part of it, he should observe Witr at the end of the night, because Salat at the end of the night is attended (by the angels), and that is better.” [Muslim].
Commentary: If a person is confident that he will get up to perform Witr prayer before dawn, it is better for him to perform it in the late hours of the night; otherwise, it will be well to do so after `Isha’ prayer.

Chapter 206 : Merit of the (Optional) Duha (Forenoon) Prayer

Hadith: 1139. observe two Rak`ah Duha (optional prayer) at forenoon, and to perform the Witr prayer before going to bed. [Al-Bukhari and Muslim].
Commentary: “Three days” can be any three days of a month, but it is better if one opts 13th, 14th and 15th of every lunar month because the Prophet (PBUH) used to observe fasting on these days.
This Hadith also highlights the importance of Duha and Witr prayer, and proves the merit of giving counsel persuasion and inducement for virtuous deeds.

Hadith: 1140. Abu Dharr (May Allah be pleased with him) reported: The Prophet (PBUH) said, “In the morning, charity is due on every joint bone of the body of everyone of you. Every utterance of Allah’s Glorification (i.e., saying Subhan Allah) is an act of charity, and every utterance of His Praise (i.e., saying Al-hamdu lillah) is an act of charity and every utterance of declaration of His Greatness (i.e., saying La ilaha illAllah) is an act of charity; and enjoining M`aruf (good) is an act of charity, and forbidding Munkar (evil) is an act of charity, and two Rak`ah Duha prayers which one performs in the forenoon is equal to all this (in reward).” [Muslim].
Commentary: “Charity is due from every joint bone” means that when a person gets up in the morning, it is obligatory for him to thank Allah for having every joint of his intact. Therefore, one must praise and glorify Allah. Since a single invocation of the words mentioned in this Hadith is equivalent to one Sadaqah, one must say these words for 360 times – a number which equals the number of joints in man’s body. Moreover, to enjoin someone to do what is good and dissuade somebody from vice constitutes Sadaqah. However, if one performs two Rak`ah of Duha prayer, it will serve for Sadaqah for all the joints of the body. Thus, this Hadith highlights the merits and importance of Duha prayer. We also learn from this Hadith that Sadaqah is not restricted to spending money alone but also has a vast meaning and covers all forms of virtues mentioned here.

Hadith: 1141. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to perform four Rak`ah of Duha prayer (at the forenoon) and would add to them whatever Allah wished. [Muslim].
Commentary: We learn from this Hadith that the Prophet (PBUH) used to perform usually four Rak`ah in Duha prayers but sometimes he also performed more. In some of the Ahadith, their number varies from two to eight. One is therefore free to perform two, four or eight Rak`ah according to his convenience.

Hadith: 1142. He was taking a bath at that time. When he finished the bath, he performed eight Rak`ah (of optional) prayers. This was during the Duha (forenoon). [Al-Bukhari and Muslim].
Commentary: This Hadith holds that Duha prayer consists of eight Rak`ah. Another Hadith elaborates that the Prophet (PBUH) performed these Rak`ah in four couplets. What is the time of Duha prayer? Is Duha prayer and Ishraq prayer one and the same? There is a difference of opinion on these issues. Some people think that Duha and Ishraq are two different names for one and the same prayer, and this is performed soon after sunrise. While others think that the earliest time of Duha prayer is soon after sunrise and the last is a little before the sun begins to decline. The one performed in the early hours is called Ishraq prayer, while the one performed in the late hours is called Duha prayer. Some people say that the two Rak`ah performed at the time when the sun is at a height of a lance in the sky is Ishraq, and the one, comprising four Rak`ah, performed when the sun covers one fourth of the sky is Duha. (For more details, see Miratul-Mafatih, a commentary of Mishkat Al-Masabih, Chapter Duha prayer). The majority of Muslim scholars consider this prayer as Mustahabb (desirable).

Chapter 207 : Time for the Duha (Forenoon Optional) Prayer

Hadith: 1143. Zaid bin Arqam (May Allah be pleased with him) reported: I saw some people performing Duha (prayers) in the early forenoon and warned them (saying): These people must know that performing Salat a little later is better. The Messenger of Allah (PBUH) said, “The Salat of the penitent is to be observed when the young ones of camels feel the heat of the sun (i.e., when it becomes very hot).” [Muslim].
Commentary: This Hadith confirms the opinion of those who hold that Duha prayer is different from Ishraq prayer. Ishraq prayer must be performed when the sun rises about a lance in the sky while the time for Duha prayer occurs when the hoofs of the animals begin to burn and they feel troubled with the heat of the sun. Usually the six Rak`ah performed after Maghrib prayer are called Salat-ul-Awwabin (prayer of the penitent) which is founded on a weak Hadith. In the present authentic Hadith, Duha prayer is interpreted as Salat-ul-Awwabin. Thus Salat-ul-Awwabin is in fact Duha prayer.

Chapter 208 : Inducement to Perform Tahiyyat-ul-Masjid (Upon Entering the Mosque)

Hadith: 1144. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When anyone of you enters the mosque, he should perform two Rak`ah (of voluntary prayer) before sitting.” [Al-Bukhari and Muslim].

Hadith: 1145. Jabir (May Allah be pleased with him) reported: I came to the Prophet (PBUH) when he was in the mosque, and he said to me, “Perform two Rak`ah prayer.” [Al-Bukhari and Muslim].
Commentary: Both the foregoing Ahadith stress on performing two Rak`ah upon entering the mosque. According to Imam An-Nawawi’s title of the chapter, everyone who comes to the mosque and performs Fard Salat or Sunnah Ratibah (compulsory), he will be exempted from performing two Rak`ah. Some `Ulama’ are of the opinion that the order in this respect makes it compulsory, and for this reason they held Tahiyyat-ul-Masjid as Wajib (obligatory), while others think that it is a liked act (i.e., Mandub) and thus comes in the category of Mustahabb (desirable).

Chapter 209 : The Excellence of Performing two Rak’ah of Voluntary Prayer after Ablution

Hadith: 1146. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to Bilal (May Allah be pleased with him) “Tell me about the most hopeful act (i.e., one which you deem the most rewarding with Allah) you have done since your acceptance of Islam because I heard the sound of the steps of your shoes in front of me in Jannah.” Bilal said: “I do not consider any act more hopeful than that whenever I make Wudu’ (or took a bath) in an hour of night or day, I would immediately perform Salat (prayer) for as long as was destined for me to perform.” [Al-Bukhari and Muslim].
Commentary: The word “Tuhur” is used for “Wudu”, Ghusl and Tayammum because one gets the ritual purity by all these means and then one can perform Salat freely. It means that everytime during the day or night Bilal made Wudu” or Ghusl, he would invariably perform some Nafl prayer. Some of the Ahadith explicitly say two Rak`ah. This act of his so much pleased Allah that he was blessed with the distinction which was witnessed by the Prophet (PBUH) himself. This Hadith proves the merit of performing two Rak`ah prayer after ablution. Some `Ulama’ hold that this two Rak`ah prayer as well as Tahiyyat-ul-Masjid are permissible even in hours when Salat is Makruh (undesirable), while others stick to the injunctions which regard Nafl Salat after Fajr and `Asr prayer undesirable.

Chapter 210 : The Excellence of Friday Prayer

Allah, the Exalted, says:
“Then when the (Jumu`ah) Salat is ended, you may disperse through the land, and seek the Bounty of Allah (by working), and remember Allah much: that you may be successful.” (62:10)

Hadith: 1147. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The best day on which the sun has risen is Friday. On that day Adam was created, he was admitted to Jannah, and he was expelled therefrom.” [Muslim].
Commentary: This Hadith tells us of the excellence of Jumu`ah. Many achievements were made on this day which also go to prove its excellent position in Islam.

Hadith: 1148. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “If anyone performs Wudu’ properly, then comes to the Friday prayer, listens to the Khutbah (religious talk) attentively and keeps silent, his (minor) sins between that Friday and the following Friday will be forgiven, with the addition of three more days; but he who touches pebbles has caused an interruption.” [Muslim].
Commentary:
1. “If anyone performs ablution properly” means does it in accordance with the Sunnah of the Prophet (PBUH), that is to say, one should not exceed the prescribed limits, nor should one use water extravagantly. One should wash every organ of the body involved in “Wudu”, at the most for three times. One should neither use water in excess of the need nor leave any of the organs unwashed or partly washed in Wudu’. This Hadith also makes it evident that it is more meritorious to perform Wudu’ at home.
2.Sins of ten days are pardoned because every virtue has at least ten-times reward. Here sins means minor sins as the major ones are not forgiven without sincere repentance nor are Huquq-ul-`Ibad i.e., (rights of people) forgiven without compensation.
3.One should listen to the Khutbah quietly with full attention. One must avoid toying with anything (such as straws, one’s watch, etc.) as this is a useless exercise, which will doubtlessly deprive one of the Friday reward.

Hadith: 1149. Abu Hurairah (May Allah be pleased with him)reported: The Prophet (PBUH) said, “The five daily (prescribed) Salat, and Friday (prayer) to the next Friday (prayer), and the fasting of Ramadan to the next Ramadan, is expiation of the sins committed in between them, so long as major sins are avoided.” [Muslim].
Commentary: This Hadith makes it clear that the good actions mentioned in it are means of forgiveness of sins but only if one saves oneself from major sins. Thus, it is abundantly clear that the sins which are pardoned through these good actions are minor sins. Major sins will not be forgiven by means of Salat and Saum (fasting). Sincere repentance for them is indispensable.

Hadith: 1150. Ibn `Umar and Abu Hurairah (May Allah be pleased with them) reported: We heard the Messenger of Allah (PBUH) saying (while delivering Khutbah on his wooden pulpit), “Either some people (i.e., hypocrites) stop neglecting the Friday prayers, or Allah will seal their hearts and they will be among the heedless.” [Muslim].
Commentary: “They will be among the heedless” means those who will become utterly unmindful of the remembrance of Allah and His Orders. Such people are Munafiqun (hypocrites), whose abode will be Hell. It means that negligence of Jumu`ah for a long time is such a serious offence that it can even seal a man’s heart, which finishes all hopes and chances of one’s improvement.

Hadith: 1151. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “When one of you intends to come for the Friday prayer, he should take a bath.” [Al-Bukhari and Muslim].

Hadith: 1152. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Taking a bath (before coming to Friday prayers) is obligatory on every adult.” [Al-Bukhari and Muslim].
Commentary: On the strength of this Hadith, some `Ulama’ have regarded bath for Salat-ul-Jumu`ah as Wajib (obligatory), and those who differ from this view, like Imam An-Nawawi, to resort the interpretation of Wajib made here. Whether Ghusl is Wajib or desirable, it applies to women as well, if they like to go to the mosque for Salat-ul-Jumu`ah. The manner of taking a bath for the Friday prayer is similar to the manner of performing Ghusl after sexual intercourse.

Hadith: 1153. Samurah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “It suffices to perform Wudu’ properly for the Friday prayer; but it is better to take a bath.” [Abu Dawud and At-Tirmidhi].
Commentary: This Hadith supports the contention of those who do not hold the Ghusl obligatory for two reasons. Firstly, it allows one to perform Wudu’. In fact, it has been regarded good. Secondly, the Ghusl has been regarded better, from which one can safely infer the permission to leave it. In any case, there is no doubt about its being Masnun (Sunnah of the Prophet (PBUH)) and Mustahabb (desirable). The time of the Ghusl is from the daybreak to the time of Salat-ul-Jumu`ah.

Hadith: 1154. Salman (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “If a man takes bath on Friday, (or) purifies himself as much as he can with Wudu’, oils his hair, applies whatever perfume available in his house, sets forth for the mosque, does not separate two people (to make a seat for himself), performs Salat what is prescribed for him, remains silent when the Imam speaks, his (minor) sins between that Friday and the following Friday will be forgiven.” [Al-Bukhari].
Commentary: This Hadith stresses the following four points:
1.The need to purify oneself as much as possible on Jumu`ah. One must use hair oil and perfume so that others do not feel any irritation on the bad smell which may rise from one’s clothes.
2.One is advised to go for Salat-ul-Jumu`ah early so that he has not to jump over the shoulders of others, nor has to sit tightly between two persons. If a person goes to the mosque late, then he should occupy the available seat and observe full manners.
3.One should perform Nawafil after reaching the mosque.

Hadith: 1155. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “He who takes a bath on Friday, like the bath for ceremonial purity, and then goes (to the mosque), he is like one who offers a camel as a sacrifice to seek the Pleasure of Allah; and he who comes at the second hour is like one who offers a cow to win the Pleasure of Allah; and he who comes at the third hour is like one who offers a ram with horns (in sacrifice); and he who comes at the fourth hour is like one who offers a hen; and he who comes at the fifth hour is like one who offers an egg. And when the Imam ascends the pulpit, the angels (who write the names of those who come to the mosque before the coming of the Imam) close (their record) in order to listen to the Khutbah.” [Al-Bukhari and Muslim].
Commentary: This Hadith mentions the merits of going early for Salat-ul-Jumu`ah and narrates inducements provided for it. The earlier a person goes for it, the greater his reward will be. In fact, the reward for it goes on diminishing in proportion to the delay that he makes in reaching the mosque for this purpose so much so that he who reaches the Masjid after the Khutbah, will be totally deprived of the benefits which go with it because his name does not figure in the register which shows men of merits. Salat-ul-Jumu`ah is also attended by angels. This fact shows the eminence for the Khutbah of Salat-ul-Jumu`ah and the Salat itself. The Ghusl performed on Jumu`ah should be done with the same meticulous care as is done in Ghusl Janabah (post-coition bath).

Hadith: 1156. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said while talking about the merits of Friday, “There is a time on Friday at which a Muslim, while he (or she) is performing Salat and is supplicating, will be granted whatever he (or she) is supplicating for.” And he (PBUH) pointed with his hand to indicate that this period of time is very short. [Al-Bukhari and Muslim].
Commentary: This Hadith mentions another distinction of Jumu`ah, namely a moment in which every prayer that a person then makes is granted with the condition that what one is asking for is good and lawful. It is a very short moment and its time has also not been revealed. For this reason one should remember Allah frequently and pray to Him on Jumu`ah so that one attains that moment when prayers are answered. Prayers can also be answered outside Salat if one happens to be supplicating at the specified moment.

Hadith: 1157. Abu Burdah bin Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: `Abdullah bin `Umar (May Allah be pleased with them) said to me: “Did you hear your father narrating something from the Messenger of Allah (PBUH) about the special moment during Friday?” I said: “Yes, I heard him report from the Messenger of Allah (PBUH): `It occurs between the time when the Imam sits down (on the pulpit after the first Khutbah) and the time Salat is over.”’ [Muslim].
Commentary: There is a difference of opinion among `Ulama’ in respect of this moment. Some `Ulama’ prefer the version given in this Hadith, that is, this moment could be any time in the period from the time the Imam sits down after the first Khutbah and the end of Salat-ul-Jumu`ah. But Sheikh Al-Albani has regarded this Hadith as “Mauquf” (its chain of narrators does not reach up to the Prophet (PBUH)) (See Riyadh-us-Saliheen edited by Sheikh Al-Albani). For this reason other `Ulama’ have inclined to a Marfu` Hadith (i.e., its chain of narrators reaches up to the Prophet (PBUH)) and urged to find this moment in the last hour of `Asr before the Maghrib.

Hadith: 1158. Aus bin Aus (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Among the best of your days is Friday. On that day pray to Allah to exalt my mention frequently, for your such supplications are presented to me.” [Abu Dawud].
Commentary: This Hadith brings forth the following three points:
1.The auspiciousness of time further enhances the merits of virtuous deeds, as is evident from the stress on reciting more and more salutation on the Prophet (PBUH) on Friday.

2.On Jumu`ah, salutation is presented to the Prophet (PBUH). This statement goes to prove that he does not hear salutation of anyone directly, either from near or from far. There is a famous Hadith which says that he hears it from near but this is not “Sahih” technically. Therefore, the truth of the matter is that he does not hear it directly. It is the angels who convey it to him.

3.The most well-worded is “Ibrahimi salutation” because the Prophet (PBUH) himself taught it to his Companions. The salutation is: Allahumma salli `ala Muhammadin wa `ala ali Muhammadin, kama sallaita `ala Ibrahima, wa `ala ali Ibrahima, innaka Hamidun Majeed. Allahumma barik `ala Muhammadin wa `ala ali Muhammadin, kama barakta `ala Ibrahima, wa `ala ali Ibrahima, innaka Hamidun Majeed.

Chapter 211 : The Desirability of Prostrating out of Gratitude

Hadith: 1159. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: We left Makkah with the Messenger of Allah (PBUH) for Al-Madinah, and when we were near `Azwara,’ he (PBUH) alighted (from his riding-camel) raised his hands in supplication to Allah for a while and prostrated himself. He remained for a long time in prostration. Then he stood up and raised his hands for a while, after which he prostrated himself (again), and remained for a long time in prostration. Then he stood up and raised his hands for a while, after which he prostrated himself for the third time. Then he (PBUH) said, “I supplicated my Rubb and made intercession for my Ummah, and He granted me one-third of them. So I again prostrated myself in gratitude to my Rubb. Then I raised my head and supplicated my Rubb for my Ummah, and He granted me another third of them. Again I raised my head and supplicated my Rubb for my Ummah and He granted me the last third of them. So I fell into prostration out of gratitude before my Rubb.” [Abu Dawud].
Commentary: The phrase “I supplicated my Rubb and made intercession for my Ummah” means that the Prophet (PBUH) prayed to Allah to pardon his Ummah and to admit them to Jannah. The interpretation of this Hadith is stated to be that ultimately all the Muslims will be sent to Jannah. They will not abide in Hell for ever. Some of them will go to Jannah after suffering the punishment for their major sins, some through the intercession of the Prophet (PBUH), and some by the Special Grace of Allah. This interpretation is no doubt true. This is confirmed by other Ahadith and forms the belief of the followers of Sunnah of the Prophet (PBUH). But the Hadith under discussion is not “Sahih”. However, Sujud-ush-Shukr (prostrations for thanksgiving), in support of which Imam An-Nawawi has reproduced this Hadith here, is also proved by other Ahadith. To prostrate in gratitude to Allah is correct and permissible. The incident of K`ab bin Malik is included in Sahih Bukhari and Sahih Muslim, which shows that after he came to know that his repentance was accepted, he prostrated to give thanks to Allah. According to the Shafi`i school of thought, the basic elements of Sujud-ush-Shukr (or prostrations to express thanks to Allah) are: (a) the intention (in the heart), (b) the Takbir, (c) prostration and (d) Taslim; the Hanafi school of thought, however, maintain that it is an act of prostration between two Takbir. It is permissible to perform it outside Salat, but not during it because it will invalidate it, if one does so deliberately.

Chapter 212 : Excellence of Standing in Prayer at Night

Allah, the Exalted, says:
“And in some parts of the night (also) perform the Salat (prayer) with it (i.e., recite the Qur’an in the prayer) as an additional prayer (Tahajjud optional prayer – Nawafil) for you (O Muhammad (PBUH)). It may be that your Rubb will raise you to Maqam Mahmud (a station of praise and glory, i.e., the honour of intercession on the Day of Resurrection).” (17:79)
“Their sides forsake their beds…” (32:16)

Hadith: 1160. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) kept standing (in prayer) so long that the skin of his feet would crack. I asked him: “Why do you do this, while you have been forgiven of your former and latter sins?” He said, “Should I not be a grateful slave of Allah?” [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. It is reproduced here to illustrate the practice of the Prophet (PBUH) in respect of Qiyam-ul-Lail. It tells us that:
1.The Nafl Salat should be performed with full concentration and peace of mind.
2.The more one is endowed with gifts from Allah, the greater gratitude and worship one should express for them to Allah.
3.The best time for showing one’s humility before Allah and for worship is the later period of night.

Hadith: 1161. `Ali (May Allah be pleased with him) reported: The Prophet (PBUH) visited me and Fatimah (May Allah be pleased with her) one night and said, “Do you not observe prayer (at night)?” [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that one should also awaken others at night for prayer so that they also avail the benefits of performing prayer at this particular time.

Hadith: 1162. Salim bin `Abdullah bin `Umar bin Al-Khattab (May Allah be pleased with them) reported, on the authority of his father, that the Messenger of Allah (PBUH) said, “What an excellent man `Abdullah is! If only he could perform optional prayers at night.” Salim said that after this, (his father) `Abdullah slept very little at night. [Al-Bukhari and Muslim].
Commentary: This Hadith points out the excellence of `Abdullah bin `Umar (May Allah be pleased with them) as well as the merits of Qiyam-ul-Lail. It also tells us that it is permissible to praise someone in his presence if one is sure that he will not become proud due to that praise. Another aspect of this Hadith is that it induces one to wish for others’ welfare and happiness.

Hadith: 1163. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said to me, “Do not be like so-and-so O `Abdullah! He used to pray during the night, then stopped the practice.” [Al-Bukhari and Muslim].

Hadith: 1164. ‘Abdullah bin Mas’ud (May Allah be pleased with him) reported: Mention was made before the Prophet (ﷺ) of a man who slept throughout the night till morning. The Messenger of Allah (PBUH) remarked, “He is a man in whose ears Satan urinated.” [Al-Bukhari and Muslim].
Commentary: This Hadith holds inducement for Qiyam-ul-Lail and highlights its merits. It also urges one to perpetuate his good actions, follow the practice of the righteous and avoid the way of those who are negligent or become negligent in the performance of virtuous deeds. Urination of Satan in a person’s ear or ears can be literally true (although we cannot perceive it) because if a person does not seek the protection of Allah against Satan, then Satan joins him in food and other activities, as is evident from other Ahadith. Therefore, urination of Satan is also possible. Some people think it is a metaphor to the effect that he who does not get up at night for prayer and goes on enjoying his sleep, Satan `closes’ his ears until he does not hear the remembrance of Allah. Some others consider it a metaphor for the contempt and insult of Satan. In either case, we learn from this Hadith that missing the Qiyam-ul-Lail is disliked because it provides Satan an opportunity to create mischief, and he succeeds in creating obstructions in the worship and obedience of Allah.

Hadith: 1165. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When any one of you sleeps, Satan ties three knots at the back of his neck. He recites this incantation at every knot: `You have a long night, so sleep.’ If he awakes and remembers Allah, one knot is loosened. If he performs Wudu’, the (second) knot is loosened; and if he performs prayer, (all) knots are loosened. He begins his morning in a happy and refreshed mood; otherwise, he gets up in bad spirits and sluggish state.” [Al-Bukhari and Muslim].
Commentary: “Tying knots” can be literal, the way magicians do it in their magical exercises. With this practice Satan tries to withhold people from the worship of Allah. Some people are of the opinion that it is a metaphor for sleepiness/dozing. In any case, Satan does his level best to withhold a person from the worship of Allah. Satan experiences frustration if someone gets up at night for prayer; he also experiences happiness if he manages to keep someone asleep until dawn.

Hadith: 1166. `Abdullah bin Salam (May Allah be pleased with him) reported: The Prophet (PBUH) said, “O people, promote the greetings, feed (the poor and needy) and perform Salat when others are asleep so that you will enter Jannah safely.” [At-Tirmidhi].
Commentary: This Hadith has glad tidings for those who enthusiastically do all the good works mentioned in this Hadith. “Enter Jannah in peace” here means that they will enter Jannah without suffering any punishment in Hell.

Hadith: 1167. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The best month for observing Saum (fasting) after Ramadan is Muharram, and the best Salat after the prescribed Salat is Salat at night.”
Commentary: The month of Muharram is related to Allah which makes its eminence clear. It shows that in the optional Saum (fasting) the most meritorious are those which are observed in this month. After the obligatory Salat, the most meritorious is the optional Salat performed at night.

Hadith: 1168. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, “Salat during the night should consist of pairs of but if you fear that morning is near, then pray one Rak`ah as Witr.” [Al-Bukhari and Muslim].

Hadith: 1169. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) performed the night prayer in pairs (i.e., Rak`ah) and made it odd number by observing one Rak`ah (as Witr). [Al-Bukhari and Muslim].
Commentary: Both the foregoing Ahadith tell us that the Nafl Salat performed at night should be in the form of couplets followed by one Rak`ah of Witr. Thus, this Hadith not only brings out justification for one Rak`ah Witr but also proves its superiority. Even if one has to perform three Rak`ah Witr, he should first perform two and then perform one separately.

Hadith: 1170. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to leave off observing Saum (fasting) during a month until we thought that he would not observe Saum at all during it; and (sometimes) he would observe Saum till we began to think that he would not omit any day of that month. If one wished to see him performing Salat during the night, he could do that; and if one wished to see him sleeping at night, he could do that. [Al-Bukhari].
Commentary: What this Hadith tells us is that whether it was optional Saum (fasting) or optional Salat (Nawafil) of the night, that is to say Qiyam-ul-Lail, the Prophet (PBUH) did not have a permanent routine for it. Sometimes it so happened that almost the month passed but he did not observe fasting and then a few days before the end of the month he would start fasting. Sometimes, he would fast day after day continuously, and it would appear as if he would continue fasts for the whole month, but he would then suddenly terminate fasts. Similar was the case of Tahajjud. Sometimes, he would perform Tahajjud prayer in the first portion of the night, sometimes in the second, and sometimes in its later portion. Thus, he was found sleeping and performing Salat in every part of the night.

Hadith: 1171. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to perform eleven Rak`ah (of Tahajjud) prayers at night. He (PBUH) would prostrate so long as one of you might recite fifty Ayat (of the Qur’an). Thereafter, he would perform two Rak`ah before Fajr prayers and would lie down on his right side till the Mu’adhdhin would come and inform him about the time of (Fajr) prayer.
Commentary: This Hadith tells us that it was a practice of the Prophet (PBUH) to sleep on his right side after performing two Sunnah of Fajr prayer. It also tells us that he used to make long prostrations in Tahajjud prayer, because one gets closer to Allah in a state of prostration. This Hadith also stresses on utmost concentration in Salat as it is highly pleasing to Allah and there is a greater possibility of acceptance of prayer which is made in a state of prostration.

Hadith: 1172. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) did not observe more than eleven Rak`ah (of Tahajjud prayers), be in Ramadan or any other month. First of all he would perform four Rak`ah. Ask not about their excellence and their length. He (PBUH) would then perform four more Rak`ah; and do not ask about their excellence and their length. Then he would perform three Rak`ah (Witr prayer). (`Aishah (May Allah be pleased with her) added) I submitted: “O Messenger of Allah! Do you sleep before performing the Witr prayer?” He (PBUH) said, “O `Aishah! My eyes sleep but my heart does not sleep.” [Al-Bukhari and Muslim].
Commentary:
1.”My heart does not sleep” signifies that “usually I am not so overwhelmed by sleep that I miss the Salat”. Some people give a different interpretation of this by saying that his Wudu’ remained intact as his heart was awake. This is one of the attributes of the Prophet (PBUH). This Hadith stresses on performing Salat with full decorum and concentration because this is the way the Prophet (PBUH) did it. The real beauty of Salat lies in performing it in accordance with the Sunnah of the Prophet (PBUH) and with full peace of mind.
2. If one is confident of getting up in the later part of the night, one can perform Witr after Tahajjud prayer; but if one is not sure of getting up at the time of Tahajjud then it is better to perform Witr after `Isha’ prayer.

Hadith: 1173. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) would sleep during the early part of night and stand in Salat during the latter part. [Al-Bukhari and Muslim].
Commentary: This Hadith tells us about the ordinary routine of the Prophet (PBUH). Ordinarily, he would go to sleep in the first part of the night and perform Tahajjud prayer in the later portion, which is the best time for it. But, as already mentioned in the preceding Ahadith, he sometimes also performed it in the early as well as middle hours of the night.

Hadith: 1174. Ibn Mas`ud (May Allah be pleased with him) reported: One night I joined the Prophet (PBUH) in his (optional) Salat. He (PBUH) prolonged the Qiyam (standing) so much that I made up my mind to commit an act of wrong. He was questioned: “What did you intend to do?” He replied: “I intended to sit down and stop following him (in Salat).” [Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that:
1.Qiyam-ul-Lail (Tahajjud prayer) must be fairly long and every constituent of it should be performed with full peace of mind.
2.It is permissible to perform Nafl Salat in congregation.
3.In case an Imam inordinately lengthens a Salat, it is permissible for his followers to detach themselves from the congregation. But Ibn Mas`ud has regarded his intention to do so as bad, and for this reason its justification becomes doubtful. Since the Imam has been exhorted to take care of his followers in Salat, this apparently furnishes justification for the detachment.

Hadith: 1175. Hudhaifah (May Allah be pleased with him) reported: I performed Salat with the Prophet (PBUH) one night, and he started reciting Surat Al-Baqarah. I thought that he would go in Ruku` (bowing posture in Salat) at the end of one hundred Ayat, but he continued (reciting); and I thought that he would perhaps recite (this Surah) in the whole Rak`ah (prayer), but he continued the recitation; I thought he would perhaps bow on completing (this Surah). He (PBUH) then started reciting Surat An-Nisa’ which he followed with Surat Al-Imran. He recited leisurely. When he recited an Ayah which mentioned the tasbeeh, he would say Subhan Allah and when he recited the Ayah which tells how the Rubb is to be asked, the Messenger of Allah (PBUH) would then ask from Him; and when he (PBUH) recited an Ayah asking one to seek Protection Allah, he would seek Protection of Allah.
Then he bowed and said, “Subhana Rabbiyal-Azim (My Rubb the Great is free from imperfection)”; his bowing lasted about the same length of time as his standing, (and then on returning to the standing posture after Ruku`) he would say, “Sami’ Allahu liman hamidah, Rabbana lakal-hamd (Allah listens to him who praises Him. Praise be to You, Our Rubb!),” and he would then stand about the same length of time as he had spent in bowing. He would then prostrate himself and say, “Subhana Rabbiyal-A`la (My Rubb the Supreme is free from imperfection),” and his prostration lasted nearly the same length of time as his standing (Qiyam). [Muslim].
Commentary: This Hadith has already been mentioned. In his commentary on Sahih Muslim, Imam An-Nawawi has interpreted the words (occuring in this Hadith) as “I thought he would perhaps recite in the whole Rak`ah.” Here Rak`ah means complete Salat (two Rak`ah). This interpretation is necessary for the reason that in its absence, the meanings of the next sentence go wrong. Due to this reason, we have kept these meanings in view in our translation. In any case, it furnishes justification for the desirability of long Qiyam (standing in Salat), the desirability of congregation in Nafl Salat, and the maintenance of the correct sequence in the recitation of the Surah of the Qur’an in prayers, which is not accepted by many people.

Hadith: 1176. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked: “Which Salat is the best?” He replied, ” The best Salat is that in which Qiyam (the duration of standing) is longer.” [Muslim].
Commentary: longer the recitation of the Qur’an will be. Since the recitation of the Qur’an is the best form of remembrance of Allah, the lengthening of the Qiyam is also most meritorious.

Hadith: 1177. `Abdullah bin `Amr (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “The Salat which is dearest to Allah is that of (Prophet) Dawud; and As-Saum (the fasting) which is dearest to Allah is that of (Prophet) Dawud. He used to sleep half the night, get up to perform Salat for one-third of it, then sleep through the remaining one-sixth of it; and he used to observe Saum on alternative days.” [Al-Bukhari and Muslim].
Commentary: Since Islam has strictly forbidden self-affliction to the extent that it has forbidden hardship even in worship, compulsory awakening for Salat at midnight and observing Saum (fasting) for the whole month (except of the month of Ramadan) is disapproved. The model set by the Prophet (PBUH) is the ideal pattern of moderation in this respect. In this Hadith the fasting and the prayer of Prophet Dawud have been regarded most pleasing to Allah, because their conduct had a moderation which is enjoined by Islam.

Hadith: 1178. Jabir (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, “Every night there is a special time during which whatever a Muslim asks Allah of any good relating to this life or the Hereafter, it will be granted to him; and this moment comes every night.” [Muslim].
Commentary: Like the special moment in Jumu`ah, the time when this special moment occurs every night is not determined. But it is generally in the late hours of the night because that is the best time for worship. As in the case of Lailat-ul-Qadr the wisdom of keeping it secret lies in the inducement to search it by means of worship and prayer, praise and remembrance of Allah.

Hadith: 1179. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “When one of you gets up at night to perform (Tahajjud) prayer, let him start Salat with two short Rak`ah.” [Muslim].

Hadith: 1180. `Aishah (May Allah be pleased with her) reported: Whenever the Messenger of Allah (PBUH) stood for Salat at night, he would start his prayer with two brief Rak`ah. [Muslim].
Commentary: These two Ahadith point out the desirability of performing two brief Rak`ah before one embarks on Tahajjud prayers, as this was the practice of the Prophet (PBUH). The wisdom behind this is to drive away laziness and pave the way for the nocturnal prayers in a proper manner. Allah knows better.

Hadith: 1181. `Aishah (May Allah be pleased with her) reported: If the Messenger of Allah (PBUH) missed his night (Tahajjud) Salat because of indisposition or the like, he would perform twelve Rak`ah during the day. [Muslim].

Hadith: 1182. `Umar bin Al-Khattab (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: “If anyone falls asleep and therefore fails to observe his Hizb (share) or part of it, if he observes it between the Fajr and the Zuhr prayers, it will be recorded for him as though he had observed it during the night.” [Muslim].
Commentary: This Hadith has already been mentioned. The word “Hizb” literally means “share” and “turn”. Here it means that (daily round of recitation) which a person determines for himself, such as prayer or recitation of the Qur’an. For instance, if a person decides that he will perform eight Rak`ah in Tahajjud, recite one Juz` (part) of the Qur’an everyday, remember Allah in such and such form for so many times etc., etc. And then he makes every possible effort to put into practice his decision, but if casually he is unable to fulfill his routine, he should do it afterwards. This action of his will be credited to his account by Allah as if he completed it at the appointed time. This Hadith furnishes justification for the performance of optional righteous acts even after their due time.

Hadith: 1183. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “May Allah show mercy to a man who gets up during the night and performs Salat, awakens his wife to pray and if she refuses, he sprinkles water on her face (to make her get up). May Allah show mercy to a woman who gets up during the night and performs Salat, awakens her husband for the same purpose; and if he refuses, she sprinkles water on his face.” [Abu Dawud].
Commentary: This Hadith tells us about the conduct of pious husbands and wives. Its outstanding feature mentioned here is that they help each other in acts of virtue and obedience of Allah.

Hadith: 1184. Abu Sa`id and Abu Hurairah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “When a man awakens his wife during the night and they both perform two Rak`ah Salat together, they are recorded among the men and women who celebrate remembrance of Allah.” [Abu Dawud].
Commentary: This Hadith points out the excellence of performing Tahajjud prayers with one’s wife. Those who do so will be recorded as (the men and the women who remember Allah much, with their hearts and tongues). For such people, as the Verse concludes [Allah has prepared for them forgiveness and a great reward (i.e., Jannah)]. (33:35)

Hadith: 1185. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, “When one of you dozes off while performing Salat, he should lie down till his drowsiness has gone away from him. When one of you performs Salat while dozing, he may abuse himself instead of seeking pardon (as a result of drowsiness).” [Al-Bukhari and Muslim].

Hadith: 1186. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When anyone of you stands up for Salat at night and finds it difficult to recite the Qur’an accurately and he is unaware of what he is reciting, he should go back to sleep.” [Muslim].
Commentary: Since peace of mind and concentration are essential for performing Salat, it should be performed when one is fresh and free from tiredness and drowsiness. This is the reason Muslims have been prohibited through these two Ahadith from performing Salat when they are overwhelmed by sleep. In such conditions one cannot make proper expression of one’s humility before Allah, which is the essence of Salat. Therefore, in such conditions one should first have some sleep because only then one will get real pleasure from the recitation of the Qur’an, prayer and praise of Allah, and will be in a position to beseech Him earnestly for pardoning one’s sins.

Chapter 213 : The Excellence of Optional (Tawawih) Prayer during Ramadan

Hadith: 1187. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “He who observes optional prayer (Tarawih prayers) throughout Ramadan, out of sincerity of Faith and in the hope of earning reward will have his past sins pardoned.” [Al-Bukhari and Muslim].

Hadith: 1188. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to urge (the people) to perform (optional Tarawih) prayer at night during the month of Ramadan. He did not order them or make it obligatory on them. He (PBUH) said, “Whosoever performs (optional Tarawih) prayers at night during the month of Ramadan, with Faith and in the hope of receiving Allah’s reward, will have his past sins forgiven.” [Muslim].
Commentary: This Hadith highlights the following points:
1.Qiyam in the month of Ramadan is a much-stressed act and has great importance from the viewpoint of reward and award.
2.The sins which are pardoned through it are minor sins because major sins are not forgiven unless one makes sincere repentance and compensates those whom he has wronged.

3.That Qiyam during the month of Ramadan was the practice of the Prophet (PBUH). During the course of a Ramadan, he made Qiyam for three nights consecutively, that is, he performed this Nafl Salat in congregation with his Companions. On the fourth night, when his Companions gathered for this purpose he said to them, “I am afraid it will be made obligatory for you.” So, in spite of their desire to join him in this prayer, he did not lead the Salat that night. How many Rak`ah did he perform in congregation in these three nights is a pertinent question here. According to Ahadith their total comes to eleven; eight Rak`ah and three Witr. Thus the Masnun number of Rak`ah of Qiyam Ramadan is eleven.

4.This Nafl Salat has been interpreted in Ahadith as Qiyam Ramadan. Later on they were named Tarawih. Tarawih is the plural of Tarwihah. Since the Companions of the Prophet (PBUH) and the successors to the Companions used to make a lengthy Qiyam in them and they would take rest after performing every four Rak`ah. This is how these came to be named Tarawih (Rest prayer). (Four Rak`ah are called Tarwihah).

5.Tarawih are in fact Tahajjud prayers. For the sake of convenience and benefit of the maximum number of people, it is performed in the month of Ramadan soon after `Isha’ prayer, along with the latter, which is the early time for Tahajjud prayers.

6.That the Tarawih were performed in congregation is established from the conduct of the Prophet (PBUH). He led this Salat on 23rd, 25th and 27th of Ramadan. During his caliphate, `Umar (May Allah be pleased with him) started it again and ordered Ubayy bin K`ab and Tamim Ad-Dari to perform them in congregation. He enjoined them to perform eight Rak`ah Tarawih and three Rak`ah Witr. This practice has been going on ever since.

7.Some people say that performing Tarawih in congregation is a Bid`ah (innovation in religion) because it was introduced in the reign of `Umar (May Allah be pleased with him). But this is not correct because it is established that the Prophet (PBUH) did not continue it out of fear that it will be made obligatory; otherwise he would have carried on with it. When the fear that this practice be made obligatory was over, `Umar (May Allah be pleased with him) gave it the form of a Nafl prayer and revived the mode of performing it collectively, and thus fulfilled the desire of the Prophet (PBUH). In spite of all these facts, it is still permissible for one to perform Tarawih individually in the late hours of the night. Since ordinary people are not capable of performing it individually, the step taken by `Umar (May Allah be pleased with him) is perfectly correct. If this had not been done, the majority of the people will have remained deprived of the blessings and reward of Qiyam-ul-Lail, which would have been a great deprivation indeed.

8.Twenty Rak`ah Tarawih is not confirmed from any authentic Hadith, nor its ascription to `Umar i(May Allah be pleased with him)is proved from any reliable Muttasil (connected) Hadith. A claim has been made in a Munqati` (disconnected) narration that in the days of `Umar (May Allah be pleased with him) people used to perform twenty, thirty-six and forty Rak`ah of Tarawih out of which one can at best

infer the justification for more than eight Rak`ah Nafl prayer. Even then the Masnun Tarawih will be eight Rak`ah only, and more or less than that will be Ghair-Masnun.

9.In Tarawih, that is Qiyam Ramadan, lengthy Qiyam is Masnun, but it must be borne in mind that the Qur’an must be recited according to the principles of `Ilm-ut¬Tajwid with clear and distinct voice at a slow pace. Many of the Qurra recite so fast that it is hard for one to understand, let alone concentrate on what is being recited. Such recitation is a means of retribution rather than reward. A new system is now in vogue: According to this fashion, the whole Qur’an is finished within a few days and eight to ten parts of it are recited daily in Tarawih. There are hundreds of thousands people in the audience. After listening the Qur’an for a few days, these people console themselves that they have heard the entire Qur’an in Tarawih and are now free to pay full attention to their business to make the best of the `Eid season. They do not care to know whether the Qari is reciting the Qur’an or something else.

Chapter 214 : The Superiority of Lailat-ul-Qadr (the Night of Decree)

Allah, the Exalted, says:
“Verily, We have sent it (this Qur’an) down in the Night of Al-Qadr (Decree). And what will make you know what the Night of Al-Qadr (Decree) is? The Night of Al-Qadr (Decree) is better than a thousand months (i.e., worshipping Allah in that night is better than worshipping Him a thousand months, i.e., 83 years and 4 months). Therein descend the angels and the Ruh [Jibril (Gabriel)] by Allah’s Permission with all Decrees. (All that night), there is peace (and goodness from Allah to His believing slaves) until the appearance of dawn.” (97:1-5)
“We sent it (this Qur’an) down on a blessed night [(i.e., the Night of Al¬Qadr, Surah No:97) in the month of Ramadan, the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments (i.e., the matters of deaths, births, provisions, and calamities for the whole (coming) year as decreed by Allah). As a Command (or this Qur’an or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers). (As) a Mercy from your Rubb, Verily! He is the All-Hearer, the All-Knower.” (44:3-6)

Hadith: 1189. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Whosoever performs Qiyam during Lailat-ul-Qadr (Night of Decree), with Faith and being hopeful of Allah’s reward, will have his former sins forgiven.” [Al-Bukhari and Muslim].
Commentary: Allah, urges one to praise Him. Specially, if a person performs `Isha prayer and Fajr prayer in congregation, he will hopefully attain all those distinctions which are mentioned in this Hadith.

Hadith: 1190. Ibn `Umar (May Allah be pleased with them) reported: Some of the Companions of the Prophet (PBUH) saw Lailat-ul-Qadr (Night of Decree) in their dreams in the last seven nights of Ramadan, whereupon the Messenger of Allah (PBUH) said, “I see that your dreams all agree upon the last seven nights. Whosoever seeks it, let him seek it in the last seven nights.” [Al-Bukhari and Muslim].
Commentary: “Tawat’at” linguistically means to step or walk on, that is, to place foot over the place where one’s fellow kept his foot. Here, it is used in the sense of correspondence. In other words, “I see that your dreams all agree upon the last seven nights” stands to mean “you had similar dreams”. This was done by showing all of them the (spectacle) of Lailat-ul-Qadr. On the strength of these dreams, the Prophet (PBUH) said that Lailat-ul-Qadr should be sought in the last seven nights of Ramadan. The wisdom of keeping it secret is to keep people awake to engage in worship for a larger number of nights in this auspicious month.

Hadith: 1191. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to seclude himself (in the mosque) during the last ten nights of Ramadan. He would say, “Search for Lailat-ul-Qadr (Night of Decree) in the last ten nights of Ramadan.” [Al-Bukhari and Muslim].

Hadith: 1192. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to observe I`tikaf in the last ten days of Ramadan and say, “Seek Lailat-ul-Qadr (Night of Decree) in the odd nights out of the last ten nights of Ramadan.” [Al-Bukhari].
Commentary: We learn from this Hadith that Lailat-ul-Qadr occurs in any of the five odd nights – 21st, 23rd, 25th, 27th and 29th – of the last ten nights of Ramadan. Its exact date has not been revealed for the reason that people keep themselves awake for prayer for a larger number of nights. Had its date been fixed, people would have kept awake for prayer only on that night. There is a general belief among the scholars that it is fixed, on the 27th night of Ramadan. But this is not correct. Ahadith do not confirm this view.

Hadith: 1193. `Aishah (May Allah be pleased with her) reported: When the last ten nights (of Ramadan) would begin, the Messenger of Allah (PBUH) would keep awake at night (for prayer and devotion), awaken his family and prepare himself to be more diligent in worship. [Al-Bukhari and Muslim].

Hadith: 1194. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to strive more in worship during Ramadan than he strove in any other time of the year; and he would devote himself more (in the worship of Allah) in the last ten nights of Ramadan than he strove in earlier part of the month. [Muslim].
Commentary: We learn from this Hadith that:
1.One should concentrate more on prayers and worship on the last ten nights of Ramadan than the first twenty nights, in the same way as one should do more worship in Ramadan than in the other months.
2.One should keep oneself awake for prayer, worship and glorification of Allah in the last ten nights of Ramadan so that one can attain the blessings of Lailat-ul-Qadr.
3.One should also persuade his family members to keep themselves awake for prayer and worship in the last ten odd nights of Ramadan so that they can also make efforts to please Allah.
4.I`tikaf (seclusion in the mosque for prayers) in the last ten days of Ramadan is also a meritorious act for its being a practice of the Prophet (PBUH).

Hadith: 1195. `Aishah (May Allah be pleased with her) reported: I asked: “O Messenger of Allah! If I realize Lailat-ul-Qadr (Night of Decree), what should I supplicate in it?” He (PBUH) replied, “You should supplicate: Allahumma innaka `afuwwun, tuhibbul¬`afwa, fa`fu `anni (O Allah, You are Most Forgiving, and You love forgiveness; so forgive me).” [At-Tirmidhi].
Commentary: Although no specific sign of Lailat-ul-Qadr has been mentioned in the Ahadith, some eminent scholars have stated, on the basis of their own experiences and observation, that since angels descend on this night, one feels a peculiar tranquillity and peace of mind and one is overwhelmed with a unique tenderness of heart. The night is neither very hot nor very cold but a temperate one. Similarly, the sun that rises on the next day is also not very hot etc. etc. Allah knows the truth of the matter despite all that has been said in this regard. In any case, on this auspicious night every Muslim should earnestly pray to Allah for the forgiveness of his sins with reference to His Attribute of Forgiveness.

Chapter 215 : The Excellence of using Miswak (Tooth-Stick)

Hadith: 1196. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Had I not thought it difficult for my Ummah, I would have commanded them to use the Miswak (tooth-stick) before every Salat.” [Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that the Prophet (PBUH) liked to clean his teeth with Miswak (a softened stick used as tooth brush for cleaning the teeth) with every Salat, but he did not made it obligatory for the reason that it would be inconvenient for his followers. It shows that he was extremely affectionate and kind to his Ummah.
This Hadith also shows that using Miswak is an admirable act. Every Muslim should make it a routine to use it as frequently as possible especially before performing prayers.

Hadith: 1197. Hudaifah (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) got up (from sleep), he would rub his teeth with Miswak (tooth-stick). [Al-Bukhari and Muslim].
Commentary: When a person awakes from sleep, he has an unpleasant breath because of the smell in his mouth. For this reason, the Prophet (PBUH) would cleanse his teeth with Miswak. We should also follow him and make this Sunnah a routine.

Hadith: 1198. `Aishah (may Allah be pleased with her) reported: We used to prepare for the Messenger of Allah (PBUH) a Miswak (tooth-stick) and the water for making Wudu’. Whenever Allah wished to awaken him from sleep at night, he (PBUH) would brush his teeth with Miswak, make Wudu’, and perform Salat. [Muslim].
Commentary: This Hadith shows how particular the Prophet (PBUH) was about using Miswak. Besides pointing out the importance of Miswak, it also throws light on the noble conduct of the wives of the Prophet (PBUH) as it shows how keen they were about his needs, habits and temperament.

Hadith: 1199. Anas (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, “I stress upon you to use Miswak (tooth-stick).” [Al-Bukhari].

Hadith: 1200. Shuraih bin Hani (May Allah be pleased with him) reported: I asked `Aishah (may Allah be pleased with her): “What was the first thing which the Prophet (PBUH) would do when he entered his house?” She replied: “He would use Miswak (tooth-stick).” [Muslim].

Hadith: 1201. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: I came to the Prophet (PBUH) once and noticed the tip of Miswak (tooth-stick) on his tongue. [Al-Bukhari and Muslim].

Hadith: 1202. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, “The Miswak (tooth-stick) cleanses and purifies the mouth and pleases the Rubb.” [An-Nasa’i and Ibn Khuzaimah].
Commentary: “Mataharah” means a medium and means of purification. “Mitaharah” means an instrument/tool for purification. In other words, on the one side, Miswak is a means of cleaning and purifying the mouth, and on the other, a way to attain the Pleasure of Allah.

Hadith: 1203. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “There are five acts which conform to the pure nature: Circumcision, removing of the pubic hair, clipping the nails, plucking the underarm hair and trimming the moustache.” [Al-Bukhari and Muslim].
Commentary: “Fitrah” literally means beginning, innovation, invention or making something altogether new, but here it means instinct or such nature or disposition which is inborn. Some people have defined it as that old way which was liked by all the Prophets and on which all the Divine laws had full agreement. That is to say, they are natural to man. In any case, one should adopt all these five good qualities in such a way as if they are a part of his nature. Moreover, they are also highly important from the point of view of cleanliness and purification.

Hadith: 1204. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, “There are ten demands of pure nature: trimming the moustache, letting the beard grow, using Miswak (tooth-stick), snuffing up water into the nose (in ablution), paring the nails, washing the bases of the finger joints; plucking the underarm hair, removing of the pubic hair and removing impurities with water from the affected part after a call of nature.” The subnarrator said: I forgot the tenth but it might possibly be the rinsing of the mouth (in ablution). [Muslim].
Commentary: This Hadith tells us about ten qualities which are natural to human beings. Some `Ulama’ are of the opinion that the tenth quality among them is circumcision. Anyway, the importance of these ten qualities and the stress on them are evident.
1.The first thing among them is the trimming of moustache. This is Sunnah of the Prophet (PBUH) and is meant to cut the projected hair on the upper lip.

2. In the opinion of `Ulama’, keeping the beard is compulsory but its extent is not determined. On the basis of Ibn `Umar’s practice, some `Ulama’ hold that the size of handful is essential and beyond that cutting is permissible, or according to a weak narration some consider its trimming towards length and breadth quite fair. But this opinion is not correct. In the words of Al-Bukhari and Muslim, the Prophet (PBUH) used five words for it which are (a’fu, aufu, arkhu, arju, waq’iru) and all of them have similar meanings that the beard should be left alone on natural growth. But, for a few exceptional cases, the common injunction in this behalf is that one should keep full beard. One should neither trim it in length and breadth nor make it handful in size. One can, however, bring it to a normal size in case of its wild growth if one fears that it will cause derision and laughter.

3,4. The Miswak and the rinsing of mouth, and putting water into the nostrils are necessary for Wudu’. “Istinshaq” means to draw water with full force in the nostrils as one does for smelling perfume. Except during Saum, Istinshaq is stressed in Wudu’.

5.Paring of the nails is also necessary for cleanliness. If this is not done, filthy matter will go to the mouth through the nails. The fashion of keeping long nails, similar to beasts and animals, now in vogue in women as well as men is not only against nature but is also a sign of beastliness and ferocity.

6.The washing of the joints of fingers is also necessary for cleanliness.

7,8. The removal of the underarm hair and below the naval is an integral part of cleanliness and inordinate delay in it is disliked. According to a Hadith, delay in it beyond forty days is disgusting.

9.Cleaning with water after evacuation is a must for purification because one cannot perform Salat without it. It is permissible to use clod or toilet tissue, etc., but such things used for this purpose should be odd in number, i.e., 3,5,7. But it is better to follow this with water, as water is a natural cleanser.

10.Circumcision is also an old tradition or practice. According to the general opinion of `Ulama’, it is obligatory. Some of them are of the view that it is desirable on the seventh day. It is, however, permissible afterwards.

Hadith: 1205. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, “Trim the moustaches and let the beard grow.” [Al-Bukhari and Muslim].
Commentary: Ahfu means trim excessively. Thus, keeping of long moustaches will  be against this injunction. The meanings of the word A`fu have been stated above, that is, leave the beard to follow its natural growth.

Chapter 216 : The Excellence and Obligation of the Payment of Zakat

Allah, the Exalted, says:
“And perform Salat (Iqamat-as-Salat), and give Zakat.” (2:43)
“And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and that is the right religion.” (98:5)
“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it.” (9:103)

Hadith: 1206. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “(The structure of) Islam is built on five (pillars): Testification of `La ilaha illallah’ (none has the right to be worshipped but Allah), that Muhammad (PBUH) is his slave and Messenger, the establishment of Salat, the payment of Zakat, the pilgrimage to the House of Allah (Ka`bah), and Saum during the month of Ramadan.” [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. Here it is repeated to emphasize that Zakat is one of the five pillars of Islam. Every Muslim who has fifty-two and a half Tola (a Tola is about 12 grams) silver or cash equivalent to it in excess of his need, and a year has passed since its possession is liable to pay it. One who has seven and a half Tola or more gold also comes in this category. It should be evaluated in terms of money and Zakat at the rate of 2.5% to be paid on it.

Hadith: 1207. Talhah bin `Ubaidullah (May Allah be pleased with him) reported: A person with dishevelled hair, one of the people of Najd, came to the Messenger of Allah (PBUH). We heard the humming of his voice but could not fully understand what he was saying, till he approached close to the Messenger of Allah (PBUH). Then I came to know that he was asking about Islam. The Messenger of Allah (PBUH) said: “There are five (obligatory) Salat during the day and the night.” He said: “Am I obliged to perform any other (Salat) besides these?” The Messenger of Allah (PBUH) said, “No, but whatever you observe voluntarily.” He (PBUH) added, “There is the Saum of Ramadan.” The inquirer asked: “Am I obliged to do anything besides this?” The Messenger of Allah (PBUH) said, “No, but whatever you do out of your own free will. You may observe voluntary fasting.” And the Messenger of Allah (PBUH) told him about the Zakat (obligatory charity). The inquirer asked: “Am I obliged to pay anything besides this?” The Messenger of Allah (PBUH) said, “No, but whatever you pay voluntarily out of your own free will.” That man turned back saying: “By Allah! I will neither make any addition to this nor will I decrease anything from it.” (Upon hearing this) the Messenger of Allah (PBUH) remarked, “He is successful if he proves truthful (to what he is saying).” [Al-Bukhari and Muslim].
Commentary: This Hadith highlights the following three points:
1.The status of some of the important obligations and voluntary prayers.
2.By mentioning practice with the precepts, it has made the fact evident that the two are inseparable.
3. It indicates the sagacious mode of preaching and invitation, and tells that ordinary people should be first of all taught the obligations of Islam and then gradually told to follow the Sunnah and Mustahabbat (desirable acts).

Hadith: 1208. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) appointed Mu`adh (May Allah be pleased with him) as governor of Yemen, and at the time of his departure, he instructed him thus: “First of all, call the people to testify `La ilaha illallah’ (there is no true god except Allah) and that I (Muhammad) am the Messenger of Allah, and if they accept this (declaration of Faith), then tell them that Allah has enjoined upon them five Salat during the day and night; and if they obey you, tell them that Allah has made the payment of Zakat obligatory upon them. It should be collected from their rich and distributed among their poor.” [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. Here it is repeated to emphasize the importance of Zakat. We learn from it that Zakat is collected from the affluent of the locality and distributed among the poor of that very locality. If there is any surplus, then that alone can be sent to the needy of other areas. In the same spirit, the amount of Zakat will be spent on the needy Muslims only and not among the non-Muslims. Alms and charity can, however, be spent on the poor of other communities. This Hadith also tells us the wisest course of invitation and preaching.

Hadith: 1209. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “I have been commanded to fight people till they testify `La ilaha illallah’ (there is no true god except Allah) that Muhammad (PBUH) is his slave and Messenger, and they establish Salat, and pay Zakat; and if they do this, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account.” [Al-Bukhari and Muslim].
Commentary: “Except when justified by law” means that after the acceptance of Islam, if someone commits a crime which is punishable by Hadd this will be certainly imposed on him, or her, i.e., cutting of hand in case of theft, one hundred stripes or stoning to death in case of fornication, capital punishment in retaliation for murdering an innocent person. In this Hadith the words “it is for Allah to call them to account” means that if they are not sincere in the acceptance of Islam and would put up an appearance of Islam like hypocrites, or would commit a crime which is liable for Hadd but is somehow not detected by the Islamic court or authorities concerned, they will be taken to account for it by Allah, that is Allah will decide about them on the Day of Judgement. It is evident from this Hadith that so long as Kufr is present in this world, it is necessary to wage Jihad against it to finish it off, and so long as all the disbelievers do not openly accept Islam and adopt the Islamic way of life, Muslims are duty-bound to make Jihad against them.

Hadith: 1210. Abu Hurairah (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) passed away, Abu Bakr (May Allah be pleased with him) was appointed as his successor (caliph). Amongst the Arabs some men apostatised. Abu Bakr (May Allah be pleased with him) resolved to fight them. `Umar bin Al-Khattab (May Allah be pleased with him) said to Abu Bakr: “How can you fight them when the Messenger of Allah (PBUH) has declared: `I have been commanded to fight people till they testify La ilaha illallah (there is no true god except Allah); and if they do it, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account.” Upon this Abu Bakr (May Allah be pleased with him) said: “By Allah, I would definitely fight him who makes distinction between Salat and the Zakat, because it is an obligation upon the rich to pay Zakat. By Allah I will fight them even to secure the piece of rope which they used to give to the Messenger of Allah (PBUH).” `Umar (May Allah be pleased with him) said: “I realized that Allah opened the heart of Abu Bakr (May Allah be pleased with him) for fighting those who refused to pay Zakat, and I fully recognized that Abu Bakr ¨(May Allah be pleased with him) was right.” [Al-Bukhari and Muslim].
Commentary: This Hadith brings into prominence the excellence of Abu Bakr As¬Siddiq’s determination, religious firmness and deep understanding of the Islamic law. It also tells us that one who does not accept that Zakat is obligatory in Islam, is a Kafir like the one who renounces Salat. The stand taken by Abu Bakr was ultimately accepted by all the Companions of the Prophet (PBUH), and this is how they unanimously agreed to wage Jihad against those who refused to pay Zakat. This unanimous consent on the issue of Zakat was based on the order of Shari`ah.

Hadith: 1211. Abu Ayyub (May Allah be pleased with him) reported: A man said to the Prophet (PBUH): “Direct me to a deed which may admit me to Jannah.” Upon this he (the Messenger of Allah (PBUH)) said, “Worship Allah and never associate anything with Him in worship, establish Salat, pay Zakat, and strengthen the ties of kinship.” [Al-Bukhari and Muslim].
Commentary: This Hadith mentions the compassion for relatives along with the Salat and Saum which are obligatory in Islam. It indicates the importance of compassion for relation in Islam. The term `strengthen the ties of kinship’ implies nice treatment of one’s relatives regardless of circumstances, maintenance of contact with them and fulfillment of the requirements of relationship with them.

Hadith: 1212. Abu Hurairah (May Allah be pleased with him) reported: A bedouin came to the Prophet (PBUH) and said: “O Messenger of Allah! Direct me to a deed by which I may be entitled to enter Jannah.” The Prophet (PBUH) said, “Worship Allah, and never associate anything with Him, establish Salat, pay the Zakat which has been enjoined upon you, and observe Saum of Ramadan.” He (the bedouin) said: “By Him in Whose Hand my soul is, I will never add anything to these (obligations).” When he turned his back, the Prophet (PBUH) said, “He who wants to see a man from the dwellers of Jannah, let him look at him (bedouin).” [Al-Bukhari and Muslim].
Commentary:
1. The bedouin mentioned in this Hadith was a new Muslim and for this reason the Prophet (PBUH) told him some essential obligations of Islam so that he did not feel over-burdened with exhortation. Imam At-Tabarani said: “This Hadith and its like was addressed to bedouins who were newly — converted to Islam. The Prophet (PBUH) told them no more than to fulfill the main obligatory acts of Islam so that they would not feel over-burdened, and therefore bored.” Following the Divine injunctions in a gradual manner is very important. For once the hearts of the newly converted start to open to the understanding of the Divine injuctions, they will automatically start practising the optional and voluntary acts of devotion with a view to gain Allah’s reward and pleasure.

2. There are two categories of people who have been granted Jannah. First, those who are called Al-`Asharah Al-Mubashsharah. They are ten most distinguished of the Prophet’s followers whose entrance into Jannah was foretold by the Prophet (PBUH) himself. Second, some other persons who were given glad tidings of Jannah by the Prophet (PBUH). The bedouin mentioned in this Hadith is a case in point. The Prophet (PBUH) also declared Hasan and Hussain, the two sons of `Ali (May Allah be pleased with them), the chiefs of young-men of Jannah and also gave glad tidings of Jannah to his wives and his daughter Fatimah (May Allah be pleased with him).

Hadith: 1213. Jarir bin `Abdullah (May Allah be pleased with him) reported: I pledged allegiance to the Prophet (PBUH) to establish Salat, to pay the Zakat and to have the welfare of every Muslim at heart. [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned and has been repeated here for its relevance to this chapter. Here the phrase “To pledge allegiance to establish Salat” and “to pay the Zakat” means acceptance of Islam because these are such important articles of Islam that one cannot think of Islam without them. Allegiance to them is, in other words, allegiance to Islam. It is a pledge which was taken by the Prophet (PBUH) from everyone who embraced Islam. He would also take a pledge for Jihad when there was a need for it. The third pledge is pledge of Khalifah which was taken by Khulafa Ar-Rashidun (the rightly-guided caliphs) and subsequently the Muslim rulers. These are the three pledges which are proved from the rightly-guided Muslims. The oath accepted by mystics and spiritual guides is an innovation of the later times – much after the Khair-ul-Qurun, that is the first three generations of Muslims.

Hadith: 1214. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Any person who possesses gold or silver and does not pay what is due on it (i.e., the Zakat); on the Day of Resurrection, sheets of silver and gold would be heated for him in the fire of Hell and with them his flank, forehead and back will be branded. When they cool down, they will be heated again and the same process will be repeated during the day the measure whereof will be fifty thousand years. (This would go on) until Judgement is pronounced among (Allah’s) slaves, and he will be shown his final abode, either to Jannah or to Hell.” It was asked, “How about someone who owns camels and does not pay what is due on him (i.e., their Zakat)?” He (PBUH) replied, “In the same way the owner of camels who does not discharge what is due in respect of them (their due includes their milking on the day when they are taken to water) will be thrown on his face or on his back in a vast desert plain on the Day of Resurrection and they will trample upon him with their hoofs and bite him with their teeth. As often as the first of them passes him, the last of them will be made to return during a day the measure whereof will be fifty thousand years, until Judgement is pronounced among (Allah’s) slaves, he will be shown his final abode either to Jannah or to Hell.”

It was (again) asked: “O Messenger of Allah, what about cows (cattle) and sheep?” He (PBUH) said, “If anyone who possesses cattle and sheep and does not pay what is due on them (i.e., their Zakat); on the Day of Resurrection, he will be thrown on his face in a vast plain desert. He will find none of the animals missing with twisted horns, without horns or with a broken horn, and they will gore him with their horns and trample upon him with their hoofs. As often as the first of them passes him, the last of them will be made to return to him during a day the measure whereof will be fifty thousand years, until Judgement is pronounced among (Allah’s) slaves; and he will be shown his final abode either to Jannah or to Hell.” It was asked: “O Messenger of Allah, what about the horses?” Upon this he (PBUH) said, “The horses are of three types. One, which is a burden for the owner; another which is a shield, and another one which makes its owner entitled to reward. The one for whom these are a burden is the person who rears them for show or for pride or for causing injury to the sentiments of the Muslims. They will be a cause of torment for their owners. The one for whom these are a shield is the person who rears them for the sake of Allah but does not forget the Right of Allah concerning their backs and their necks (i.e., he lets a needy ride on them), and so they are a shield for him.

Those which bring reward to the one who rears them in pastures and gardens are the ones that are used in the Cause of Allah (Jihad) by the Muslims. Whatever they eat from the meadows and the gardens will be recorded on his behalf as good deeds so much so that their droppings and urine will be counted for an equal number of good deeds for him. Even when they break their tying rope and every height from which they climb and every hoofprint which they leave will be counted as a good deed on behalf of the owner. When their owner leads them through a stream from which they drink, though he does not intend to quench their thirst, yet Allah would record for him the quantity (of water) of what they would drink on his behalf as good deeds.” It was asked: “O Messenger of Allah, what about the donkeys?” Upon this he (PBUH) said, “Nothing has been revealed to me in regard to the donkeys in particular except this one Verse of a comprehensive nature: “So whosoever does good equal to the weight of an atom (or a small ant) shall see it. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it.”’ (99: 8,9). [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that those people who do not pay Zakat on their property will be punished with this same property which will become an anguish for them on the Day of Resurrection.

The phrase “and he will be shown his final abode, either to Jannah or to Hell” clearly means that this would happen on the Day of Judgement and the punishment to defaulters would be given before one’s entry into Jannah or Hell. If Almighty Allah will consider this punishment sufficient for a Muslim, He will send him to Jannah, otherwise He will consign him to Hell. In case he is a Muslim, he will be ultimately sent to Jannah (after suffering the punishment in Hell) otherwise, he will be sent to Hell, where he will live for ever.

The phrase “As often as the first of them passes him, the last of them will be made to return” means that the process will be repeated again and again. Some people say that there is some alteration in the wording of this Hadith. According to them the correct wording is: “When the first camel will have passed, the last in the line will be returned on him”. This wording makes the text more orderly and evident and this is how it occurs in some of the narrations. Allah knows the truth.

In this Hadith the words “Fi sabilillah”, (for the sake of Allah, or in the Cause of Allah) have been repeated twice in connection with horses. In the first instance these words are used for noble intention. That is to fulfill humanly needs with it so that one does not have to beg them from others. In the second instance these words stand for Jihad. That is one breeds horses to make use of them in Jihad. The breeding of horses with this intention is eligible to reward, while in the former case is a means of covering one’s poverty.

Chapter 217 : The Excellence of Observing Saum (Fasts) during Ramadan

Allah, the Exalted, says:
“O you who believe! the fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious). (Fasting) for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you if only you know. The month of Ramadan in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must fast that month, and whoever is ill or on a journey, the same number (of days which one did not fast must be made up) from other days.” (2:183- 185)

Hadith: 1215. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Allah the Exalted and Majestic said: `Every act of the son of Adam is for him, except As-Siyam (the fasting) which is (exclusively) for Me, and I will reward him for it.’ Fasting is a shield. When anyone of you is observing fast, he should neither indulge in obscene language nor should he raise his voice; and if anyone reviles him or tries to quarrel with him, he should say: `I am fasting.’ By Him in Whose Hand the soul of Muhammad is, the breath of one observing Saum is sweeter to Allah than the fragrance of musk. The one who fasts, experiences two joys: he feels pleasure when he breaks the fast. He is joyful by virtue of his fast when he meets his Rubb.” [Al-Bukhari and Muslim].

In a narration by Al-Bukhari, the Messenger of Allah (PBUH) said, “Allah says: `(The person observing Saum) has abstained from food and drink, and sexual pleasures for My sake; fasting is for Me, and I will bestow its reward. Every good deed has ten times its reward’.” says: `The reward of observing Saum is different from the reward of other good deeds; Saum is for Me, and I Alone will give its reward. The person observing Saum abstains from food and drink only for My sake.’ The fasting person has two joyous occasions, one at the time of breaking his fast, and the other at the time of meeting his Rubb. Surely, the breath of one observing Saum is better smelling to Allah than the fragrance of musk.”
Commentary: “Khuluf”, is the smell that comes from the mouth of person who observes Saum. It results from the thirst and hunger which he has to suffer during the Saum. The Hadith not only tells us the merits of Saum but also brings into focus the true significance of it. Saum is not thus mere abstention from food, drink and sexual intercourse, but also keeping away from all evils and vices and embracing virtues.

Hadith: 1216. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “He who spends a pair in the way of Allah will be called from the gates of Jannah: `O slave of Allah! This gate is better for you’ and one who is constant in Salat (prayer), will be called from the Gate of Salat; and whoever is eager in fighting in the Cause of Allah, will be called from the Gate of Jihad; and who is regular in observing Saum will be called from Ar-Raiyan Gate. The one who is generous in charity will be called from the Gate of Charity.” Abu Bakr (May Allah be pleased with him) said: “O Messenger of Allah (PBUH)! May my mother and father be sacrificed for you! Those who are called from these gates will stand in need of nothing. Will anybody be called from all of those gates?” He replied, “Yes, and I hope that you will be one of them.” [Al-Bukhari and Muslim].
Commentary: “Pair” means two; in other channels of transmission, it has been explained thus: “They asked him, `Pair of what?’ He (PBUH) said, `A pair of horses, cows or camels’.” “Pair” in this Hadith, however, can be all-inclusive; i.e., fasting two days or performing two prayers, etc. This Hadith also mentions special distinction of Abu Bakr As-Siddiq (May Allah be pleased with him) and the esteem in which he was held by the Prophet (PBUH). It also transpires from this Hadith that one can praise such a person right on his face about whom one does not fear that it will make him proud. This Hadith has also an inducement for giving in Sadaqah two instead of a single item.

Hadith: 1217. Sahl bin Sa`d (May Allah be pleased with him): The Prophet (PBUH) said, “In Jannah there is a gate which is called Ar-Raiyan through which only those who observe Saum (fasting) will enter on the Day of Resurrection. None else will enter through it. It will be called out, “Where are those who observe fasting?” So they will stand up and proceed towards it. When the last of them will have entered, the gate will be closed and then no one will enter through that gate.” [Muslim].
Commentary: This Hadith tells us about the special distinction of those who observe Saum. “Only those who observe Saum” signify the faithful who not only observe Saum during the month of Ramadan but also frequently observe voluntary fasts over and above the obligatory ones, otherwise Saum of Ramadan are compulsory for every Muslim. Similar is the case of the people of Salat, people of Sadaqah and people of Jihad, who have been mentioned in the preceding Ahadith otherwise all Muslims are on par so far as the Salat, Sadaqah, etc., are concerned.

Hadith: 1218. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Every slave of Allah who observes Saum (fasting) for one day for the sake of Allah, Allah will draw his face farther from Hell-fire to the extent of a distance to be covered in seventy years.” [Al-Bukhari and Muslim].
Commentary: “Every slave of Allah” includes men, women, the free and the unfree, because they are slaves of Allah. The Hadith highlights the excellence of fasting for the sake of Allah which will serve, on the Day of Resurrection, as shield against Hell-fire.

Hadith: 1219. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH)  said, “He who observes fasting during the month of Ramadan with Faith while seeking   its reward from Allah, will have his past sins forgiven.” [Al-Bukhari and Muslim].
Commentary: “Sins” here means minor sins which relate to the Rights of Allah.

Hadith: 1220. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When Ramadan begins, the gates of Jannah are opened, the gates of Hell are closed, and the devils are chained.” [Al-Bukhari and Muslim].
Commentary: This is a special distinction of the month of Ramadan during which Muslims become more inclined towards the worship of Allah. They pay greater attention to the recitation of the Qur’an, remembrance of Allah, worship, and seeking pardon for sins.

Hadith: 1221. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Observe Saum (fast) on sighting the crescent and terminate it on sighting it (the new moon), but if the sky is cloudy before you, then complete the number (thirty days) of the month.” [Al-Bukhari and Muslim].
Commentary: The words “Ghabiya”, and “Ghumma”, both have the same meanings, namely clouded sky or sky overcast with clouds, as a result of which the moon is not visible. In that case, the injunction is that thirty days of the month be completed. If the moon of Ramadan is not sighted on the 29th Sha`ban, then its thirty days be completed and Ramadan’s Saum be started on the next day. Similarly, if the moon for the month of Shawwal is not sighted on the 29th of Ramadan, thirty days of Saum must be completed before celebrating `Eid-ul-Fitr. This means that the sighting of the moon is necessary for keeping the Saum of Ramadan. Counting by celestial system is not sufficient for this purpose. Moreover, the evidence of reliable witnesses for the crescent of Ramadan and the evidence of two dependable witnesses for the crescent of Shawwal are sufficient.

This amount of evidence will fulfill the requirement of sighting the moon. Whether the sighting of the moon at one place is sufficient for another place is controversial and arguments of both the groups of `Ulama’, who support and oppose it, are based on this Hadith. The group which contend that the sighting of the moon at one place is valid for another holds that the words “Sumu” and “Aftiru” are addressed to all the Muslims, and for this reason the sighting at one place holds good for another place. The group which holds that the sighting of the moon at one place is not enough for the Muslims of other localities contend that the words are addressed to the people who have actually sighted the moon. The Muslims of the localities of other areas who have not sighted the moon are not addressed by these words. They say that the sighting of the moon goes with each area according to which they will decide about starting of Saum and celebrating `Eid. There is a third group also, which is of the opinion that for such areas which are in close proximity and do not have much difference in the timings of sunrise and sunset, the sighting of the moon at one place holds good for the other. In any case, it is a moderate view, which can be implemented without fear of its being wrong. According to this view, at least in one country the sighting of the moon at one place holds good for all other areas.

Chapter 218 : The Excellence of Spending out Charity during Ramadan

Hadith: 1222. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) was the most generous of the men; and he was the most generous during the month of Ramadan when Jibril visited him every night and recited the Qur’an to him. During this period, the generosity of Messenger of Allah (PBUH) waxed faster than the rain bearing wind. [Al-Bukhari and Muslim].
Commentary: This Hadith induces us to do two good things frequently and with full preparation in the month of Ramadan. First, benevolence and generosity so that people get maximum time for worship and reduce their mundane affairs during this month. Second, recitation of the Qur’an and Mudarsah, (reading and hearing the Qur’an from one another) as is done by two Huffaz in this manner. The reason for the stress on the Qur’an is that the Qur’an and the month of Ramadan are closely linked with each other. The Qur’an was revealed in this month.

Hadith: 1223. `Aishah (May Allah be pleased with him) reported: When the last ten nights (of Ramadan) would begin, the Messenger of Allah (PBUH) would keep awake at night (for prayer and devotion), awaken his family and prepare himself to be more diligent in worship. [Al-Bukhari and Muslim].
Commentary:Therefore, one must strive hard in the last ten days and nights of this month to follow the practice of the Prophet (PBUH), to seek the Pleasure of Allah and to attain the benefits of Lailat-ul-Qadr, which occurs during this period. The Prophet (PBUH) used to make special arrangement for observing I`tikaf, and we must also follow this practice of his.

Chapter 219 : The Prohibition of Observing Saum (Fasting) after the Middle of Sha’ban

Hadith: 1224. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Do not observe Saum (fasting) for a day or two days preceding Ramadan. However, if a person is in the habit of observing Saum on a particular day (which may fall on these dates), he may fast on that day.” [Al-Bukhari and Muslim].
Commentary: “However, if a person is in the habit of observing Saum on a particular day” means that if it is his routine to observe Saum on these days, then he can do so two days before the advent of Ramadan. The reason being that in that case his Saum will not be for the reception of Ramadan but a matter of routine. Some people have taken “one or two days before” to mean the first two days of the second half of Shawwal on the grounds that some Ahadith contain prohibition of observing Saum in the second fortnight of Shawwal. Because of this injunction, it is not permissible to observe Saum in these days, except in case it is one’s routine.

Hadith: 1225. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “Do not observe Saum (fasting) before the advent of Ramadan. Observe Saum at sighting of the crescent of Ramadan and terminate it at sighting the crescent (of Shawwal). If the sky is overcast, complete (the month as) thirty (days).” [At-Tirmidhi].
Commentary: “Before the advent of Ramadan” here signifies the second half of Shawwal. That is, one should not observe voluntary Saum after 15th of Sha`ban so that one’s vitality is maintained for the Saum of Ramadan approaching near. If the moon is not sighted due to clouds, then observing Saum should be started after completing thirty days of Sha`ban. Similarly, if the moon of the of Shawwal is not sighted, then thirty days of fasting Ramadan must be completed before celebrating `Eid-ul-Fitr.

Hadith: 1226. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When there comes the middle of Sha`ban, don’t observe Saum (fasting).”

Hadith: 1227. `Ammar bin Yasir (May Allah be pleased with them) reported: He who observes the fast on a doubtful day, has in fact disobeyed Abul-Qasim, (i.e., Messenger of Allah (PBUH)). [Abu Dawud and At-Tirmidhi].
Commentary: “Doubtful day” here signifies the day of 30th Sha`ban. In other words, if the moon is not sighted on 29th of Sha`ban because of clouds and a person observes Saum, he will be in doubt whether it is the 30th of Sha`ban or the 1st of Ramadan. Thus, there is no need to observe Saum on a doubtful day, and one should complete thirty days of the month of Sha`ban.

Chapter 220 : Supplication at the Sight of the Crescent (At the outset of Every Lunar Month)

Hadith: 1228. Talhah bin Ubaidullah (May Allah be pleased with him) reported: At the sight of the new moon (of the lunar month), the Prophet (PBUH) used to supplicate: “Allahumma ahillahu `alaina bil-amni wal-iman, was-salamati wal-Islam, Rabbi wa Rabbuk-Allah, Hilalu rushdin wa khairin (O Allah, let this moon appear on us with security and Iman; with safety and Islam. (O moon!) Your Rubb and mine is Allah. May this moon be bringing guidance and good).” [At-Tirmidhi].
Commentary: After sighting the moon, one should recite the prayer which was recited by the Prophet (PBUH). The prayer cited in the text of this Hadith is one of them.

Chapter 221 : Merit of Suhur (Predawn meal in Ramadan) and the Excellence of Delaying having it till before Dawn

Hadith: 1229. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Eat Suhur (predawn meal). Surely, there is a blessing in Suhur.” [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that Suhur is Masnun (Sunnah of the Prophet (PBUH)), even if one takes a small quantity of food. This meal is blessed and maintains one’s energy and vitality during Saum. Against this, if a person goes to sleep after taking his dinner to save himself from the inconvenience of getting up before dawn or takes Suhur early will be, on one side, disobeying Messenger of Allah (PBUH) , while on the other side, he will be feeling hunger and thirst very early and very much as he himself has increased the period of fasting by not taking the Suhur. Subhan Allah! How the weaknesses of man have been taken into account in the teachings of Islam while suitable provision has been provided to overcome them!

Hadith: 1230. Zaid bin Thabit (May Allah be pleased with him) reported: We took Suhur (predawn meal) with the Messenger of Allah (PBUH) and then we stood up for (Fajr) Salat (prayer). It was asked: “How long was the gap between the two?” He replied: “The time required for the recitation of fifty Ayat.” [Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that Suhur should be taken towards the end of its timing. This is the Sunnah of the Prophet (PBUH). One should, however, take care that it is done before dawn.

Hadith: 1231. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) had two Mu’adhdhin: Bilal and Ibn Umm Maktum (May Allah be pleased with them). The Messenger of Allah (PBUH) said, “Bilal proclaims Adhan [call to Salat (prayer)] at fag end of night, so eat and drink till Ibn Umm Maktum pronounces Adhan.” Ibn `Umar (May Allah be pleased with them) added: And the gap between their Adhan was not more than the time spent in one’s getting down and the other’s climbing (the minaret). [Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that in the days of the Prophet (PBUH) there used to be two Mu’adhdhin and two Adhan in the morning. The first Adhan was meant to warn the people who were taking the Suhur meals that the time for the Suhur was about to finish and they should make preparation for Fajr prayer. Soon after that there was a second Adhan by another Mu’adhdhin which signified that the time for food was finished and people should attend to Salat. This practice was, however, terminated later so much so that we do not find it even in the times of the Companions of the Prophet (PBUH) and that of At-Tabi`un (the successors of the Prophet’s Companions) and Tabi`ut-Tabi`in (the followers of the Successors). In any case, this practice can be revived.
So far, the question of time between the two Adhan is concerned, `Ulama’ have stated that after announcing the Adhan, Bilal used to be engaged in prayer, etc., and waited for the daybreak. When the time for the daybreak drew near, he would then come down and inform Ibn Umm Maktum who would then make Wudu’, and then proceed to call the Adhan at the beginning of the daybreak. (Ibn Allan).

Hadith: 1232. `Amr bin Al-`As (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The difference between our observance of Saum (fasting) and that of the people of the Scriptures is Suhur (predawn meal in Ramadan).” [Muslim].

Chapter 222 : The Superiority of Hastening to Break the Fast, and the supplication to say upon Breaking it

Hadith: 1233. Sahl bin Sa`d (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “People will continue to adhere to good as long as they hasten to break the Saum (fasting).” [Al-Bukhari and Muslim].
Commentary: “Adhere to good” here means welfare of the religion as well as that of this world. Breaking the Saum early does not mean that it is terminated before the prescribed time. What it really means is without any delay after the sunset. One should not delay it for the mere reason that the rigour one has gone through in the Saum should be enhanced further, as is done by some Sufi. There is no merit in such things because the real merit lies in following the Sunnah of the Prophet (PBUH). Welfare of the Muslims will, therefore, come in the share of the Muslims because of their following the Prophet’s Sunnah of breaking the Saum in the early moments of the prescribed time.

Hadith: 1234. Abu Atiyyah (May Allah be pleased with him) reported: Masruq and I visited `Aishah (May Allah be pleased with her) and said: “O Mother of the Believers! There are two Companions of Muhammad (PBUH) and neither of them holds back from doing good acts; but one of them hastens to break Saum (fasting) and hastens to perform the Maghrib prayer, while the other delays breaking Saum and delays performing Salat (prayer).” She asked, “Who is the one who hastens to break Saum and perform the Maghrib prayer?” Masruq said, “It is `Abdullah (meaning `Abdullah bin Mas`ud).” She said, “The Messenger of Allah (PBUH) used to do so.” [Muslim].
Commentary: This Hadith points out the practice of the Prophet (PBUH) of breaking the Saum and performing the Maghrib prayer in the early moments of the prescribed time.

Hadith: 1235. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Allah the Most High says: `From amongst my slaves, the quicker the one is in breaking the Saum (fasting), the dearer is he to me.”’ [At-Tirmidhi].
Commentary: The person who breaks the Saum in its early time is best loved by Allah because he is a true follower of the Prophet (PBUH).

Hadith: 1236. east) and the day retreats from that side (i.e., west) and the sun sets, then it is time for a person observing Saum (fasting) to break his fast.” [Al-Bukhari and Muslim].
Commentary: The words “break his fast” can be interpreted in two ways. First, it is time to break the Saum Second, the Saum has reached its end. Whether one eats or not the Saum is over because it comes to a close with sunset. Thus, the time for Saum has been determined that it begins with the daybreak and ends at sunset. Any increase in this time is exaggeration which is disliked by Allah.

Hadith: 1237. Abu Ibrahim `Abdullah bin Abu Aufa (May Allah be pleased with them) reported: We were with the Messenger of Allah (PBUH) on a journey and he was observing Saum (fasting). When the sun set, he (PBUH) said to a person, “Dismount and prepare the ground roasted barley drink for us.” Upon this he replied, “O Messenger of Allah, there is daylight still.” The Messenger of Allah (PBUH) said, “Get down and prepare barley drink for us.” He said, “But it is still daytime.” The Messenger of Allah (PBUH) again said to him, “Get down and prepare barely drink for us.” So he got down and prepared a barley liquid meal for him. The Prophet (PBUH) drank that and then said, “When you perceive the night approaching from that side, a person observing Saum (fasting) should break the fast.” And he (PBUH) pointed towards the east with his hand. [Al-Bukhari and Muslim].
Commentary: This Hadith stresses that Saum must be broken soon after sunset and without delay.

Hadith: 1238. Salman bin `Amir (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, “When one of you breaks his Saum (fasting), let him break it on dates; if he does not have any, break his fast with water for it is pure.” [Abu Dawud].

Hadith: 1239. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to break his Saum (fasting) before performing Maghrib prayer with three fresh date-fruits; if there were no fresh date-fruits, he will eat three dry dates; and if there were no dry date-fruits; he would take three draughts of water. [At-Tirmidhi].
Commentary: It is well to keep the priorities of things mentioned in the Hadith as one gets the reward of following the Sunnah in breaking his Saum.

Chapter 223 : Safeguarding As-Saum (The Fast)

Hadith: 1240. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When any one of you is observing Saum (fasting) on a day, he should neither indulge in obscene language nor should he raise the voice; and if anyone reviles him or tries to quarrel with him he should say: `I am observing fast.”’ [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned and is repeated here for its being relevant to this chapter. We learn from it that during Saum not only food, drink and sex are prohibited but the improper use of the tongue and the other organs of the body as well. When one is observing Saum, he should neither use abusive language nor talk foolishly nor tell lies nor make obscene conversation nor indulge in backbiting nor quarrel with anyone. If someone provokes him, he should keep himself quiet and remember that he is observing Saum and he has to abstain from such things. As far as possible, he should keep his tongue engaged in the remembrance of Allah and recitation of the Qur’an.

Hadith: 1241. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “If one does not eschew lies and false conduct, Allah has no need that he should abstain from his food and his drink.” [Al-Bukhari].
Commentary: This Hadith exhorts those observing Saum to fulfill all the requirements of fasting. One should not conduct himself in such a manner that on the one side he observes Saum and on the other he is fearless of Allah. To save himself from Allah’s Wrath and to get the reward of the fasts, one must abstain from all sorts of vices, such as cheating, lying, backbiting, and using obscene language. The threat held against such people in this Hadith should make them fear that their Saum will go waste and they would be deprived of its reward. It does not mean that such people should start eating and drinking during Saum but what is intended is that they should save themselves from all kinds of sins so that they may earn the reward of Saum.

Chapter 224 : Matters relating to As-Saum (Fasting)

Hadith: 1242. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “If any one of you forgetfully eats or drinks (while observing fasting) he should complete his Saum (fasting), for Allah has fed him and given him to drink.” [Al-Bukhari and Muslim].
Commentary: This Hadith tells us of a kindness and convenience of Islam that during the Saum if a person inadvertently does any such thing which destroys his Saum, i.e., eating, drinking, cohabitation with wife, etc., his Saum will remain intact due to forgetfulness, provided one abandons the act as soon as he remembers that he is observing Saum . He needs not make any expiation for such a Saum.

Hadith: 1243. Laqit bin Sabirah (May Allah be pleased with him) reported: I requested the Messenger of Allah (PBUH) to talk to me about ablution. He said, “Perform the Wudu’ well (by washing those parts of the body, such as the face, hands and feet beyond what is required, like washing the hands up to the upper-arm instead of the elbow). Cleanse the base of your fingers and sniff water deep into the nose except when you are observing fast.” [Abu Dawud and At-Tirmidhi].
Commentary: Ordinarily, it is necessary for Wudu’ that one should pass water through the nose and rinse mouth thoroughly. But when one is observing Saum, he has to take care that water does not go down the throat through the nose as this nullifies the Saum.

Hadith: 1244. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) would wake up at Fajr time in a state of Janabah; so he would take bath before dawn and observe fasting. [Al-Bukhari and Muslim].

Hadith: 1245. `Aishah, and Umm Salamah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) would wake during Ramadan (fasting) in a state of major impurity without a wet dream, but on account of sexual intercourse and he would take a bath before dawn. [Al-Bukhari and Muslim].
Commentary: This Hadith sometimes and the one preceding it inform us that when the Prophet (PBUH) would awake in the morning and was in need of bath as a result of coition with his wife, he would take Sahur in that condition and then take a bath and perform Fajr prayer, because purification is essential for Salat. This condition of Janabah (impurity) occurred without Ihtilam (wet dream) and its cause was coitus with his wife because, according to a well-known saying, Ihtilam is the result of Satan’s suggestions from which Prophets are safe.

Chapter 225 : The Excellence of Observing Saum (Fasting) in the months of Muharram and Sha’ban and the Secred Months

Hadith: 1246. Ramadan is the month of Allah, the Muharram; and the best Salat (prayer) next after the prescribed Salat is Salat at night (Tahajjud prayers).” [Muslim].
Commentary: Reference of the month to Allah is a sign of its distinction and auspiciousness like Baitullah, Naqatullah etc. Muharram is one of the sacred months and it is this month with which the Islamic year starts. The other three sacred months are Rajab, Dhul-Qa`dah, and Dhul-Hijjah. The Hadith points out that fasting in the month of Muharram is better than any other month of the year after Ramadan.

Hadith: 1247. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) did not observe voluntary Saum (fasting) so frequently during any other month as he did during Sha`ban. He observed Saum throughout the month of Sha`ban. Another narration is: He (PBUH) observed Saum during the whole month of Sha`ban except a few days. [Al-Bukhari and Muslim].
Commentary: We learn from another Hadith the reason why the Prophet (PBUH) kept greater number of Saum in the month of Sha`ban. He did so because deeds are presented before Allah during this month. For this reason, he liked that when his deeds were presented, he should be observing Saum (Nasa’i on the authority of Usamah (May Allah be pleased with him). In spite of this distinction of Sha`ban, Muslims have been ordered to observe Saum in the first fortnight only, and not in the second in order to maintain their energy and vitality for the obligatory Saum (i.e., Ramadan). The Prophet (PBUH) had greater spiritual strength and Saum did not cause him weakness due to this strength. Again, by virtue of this strength he would sometimes even observe Saum which is termed “Saum-al-Wisal” (observing Saum continuous without a break in the evening). But he has forbidden his followers from such Saum.

Hadith: 1248. Reported Mujibah Al-Bahiliyah on the authority of her father or uncle that he visited the Messenger of Allah (PBUH) once and then went to see him again after a year. His appearance had totally changed. He asked the Messenger of Allah (PBUH) if he had recognized him. The Messenger of Allah (PBUH) asked, “Who are you?” He replied: “I am Al-Bahili who visited you last year.” The Messenger of Allah (PBUH) said, “You were quite handsome, what has changed your appearance so much?” He replied, “Since my departure from here, I have not eaten anything except at night.” The Messenger of Allah (PBUH) remarked, “You have put yourself to torture. Observe Saum (fasting) during the Month of Patience (i.e., Ramadan) and fast one day from each month.” He submitted, “Permit me to observe more voluntary fasts because I have capacity to do so.” The Messenger of Allah (PBUH) said, “Then observe fasts for two days in every month.” He said, “Permit me to observe more.” The Messenger of Allah (PBUH) said, “Observe fasts on three days in every month.” He requested that he should be allowed to observe more fasts. The Messenger of Allah (PBUH) said, “Fast three days during the sacred months and omit fasting for three days alternately.” He (PBUH) joined his three fingers together and left them apart while repeating this sentence thrice.
Commentary: The name of Mujibah Bahiliyah’s father was Abdullah bin Harith Al¬Bahli, and if this incident relates to his uncle, his name is not well-known. In any case, he used to take meal at night only, that is, he used to observe Saum daily. Because of this routine, his health was greatly affected and the Prophet (PBUH) prohibited him from observing Saum daily and stressed that he should keep Saum thrice a month only, especially in the sacred months. With the formula of ten-fold reward, he could thus get reward of thirty days Saum in a month. This is how he would be reckoned as one who observes Saum throughout the year. People with weak health should not observe more than three Saum in a month. Those who are healthy, are allowed to observe more Saum, but it will be well if they do so in the style of Prophet Dawud, that is, on alternate days.

Chapter 226 : The Excellence of As-Saum (The Fast) during the first ten Days of Dhul- Hijjah

Hadith: 1249. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “There are no days during which the righteous action is so pleasing to Allah than these days (i.e., the first ten days of Dhul-Hijjah).” He was asked: “O Messenger of Allah, not even Jihad in the Cause of Allah?” He (PBUH) replied, “Not even Jihad in the Cause of Allah, except in case one goes forth with his life and his property and does not return with either of it.” [Al-Bukhari].
Commentary: This Hadith brings out the following two points:
1.Righteous deeds during the first ten days of the month of Dhul-Hijjah are far better and more rewarding than righteous deeds done on other days of the year, because they are Hajj days in the sacred season of pilgrimage. Because of their excellence and importance, Allah (SWT) swore by them, thus: “By the Dawn; by the ten Nights…” (89:1,2)
2.Jihad has great eminence in Islam.

Chapter 227 :  The Excellence of Observing Saum on the Day of ‘Arafah, ‘Ashura’ and Tasu’a (i.e., 9th of Muharram)

Hadith: 1250. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked about the observance of Saum (fasting) on the day of `Arafah. He said, “It is an expiation for the sins of the preceding year and the current year.” [Muslim].
Commentary: The ninth day of Dhul-Hijjah is called Yaum-`Arafah. On this day, pilgrims stop and stand in prayers at `Arafat which is the most important ritual of Hajj, so much so that Hajj is deemed incomplete without it. On that day, the pilgrims are engaged in the remembrance of Allah and prayers as that is their most important worship on that day. For this reason, Saum is not desirable for them, but for other people, Saum has a special merit. The importance and merit of this Saum can be judged from the fact that it expiates sins for two consecutive years: the previous year and the current year. But these sins relate only to the minor sins, not the major ones, or become a means of elevation of one’s status.

Hadith: 1251. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) observed Saum (fasting) on the day of `Ashura’ and commanded us to fast on this day. [Al-Bukhari and Muslim].
Commentary: `Ashura’ 10th of Muharram. In another Hadith, it is stated that when the Prophet (PBUH) emigrated from Makkah to Al-Madinah, he saw that the Jews were fasting on this day. He asked them why they did this on that day, and they told him that they did it for the reason that Allah granted Prophet Musa emancipation from Pharaoh on this day, and so they observed Saum in token of their joy. On this, he (PBUH) said that in this happiness of Prophet Musa, Muslims have a greater right to observe Saum than the Jews. Consequently, he also observed Saum on 10th of Muharram. Then, he said that if he lived the following year, he would observe Saum on 9th of Muharram also so that they would make themselves different from the Jews. According to another Hadith, he (PBUH) ordained the Muslims to observe Saum on `Ashura’ and in addition one more Saum on 9th or 11th of Muharram in opposition to the Jews. (Musnad Ahmad, Vol.4, P-21, edited by Ahmad Shakir; and Mujamma` Az-Zawaid, Vol.3, P-188). Thus observance of two Saum on this occasion is a Sunnah of the Prophet (PBUH). These two Saum can be observed either on 9th and 10th or 10th and 11th of Muharram. It is regrettable indeed that present-day Muslims do not follow this Sunnah of the Prophet (PBUH) and instead observe the baseless practices of mourning assemblies (Majalis), which is a grave sin practised by Shi`ah.

Hadith: 1252. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked about observing As-Saum (the fast) on the tenth day of Muharram, and he replied, “It is an expiation for the sins of the preceding year.” [Muslim].

Hadith: 1253. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “If I remain alive till the next year, I shall also observe fast on the ninth of Muharram.” [Muslim].
Commentary: Ahadith. In order to oppose the Jews, he (PBUH) resolved to observe one more Saum with that of 10th of Muharram and ordained it for the Muslims. In this connection, we have quoted above the authority from Musnad Ahmad. Hence, the meanings we have given in the translation of the text are correct.

Chapter 228 : The Desirability of Fasting six Days in the Month of Shawwal

Hadith: 1254. Abu Ayyub (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “He who observes As-Saum (the fasts) in the month of Ramadan, and also observes As-Saum for six days in the month of Shawwal, it is as if he has observed As-Saum for the whole year.” [Muslim].
Commentary: According to the formula that there is at least ten-fold reward for every virtue, the Saum of one month (Ramadan) are equivalent to Saum of ten months. If one also observes six days of Saum of Shawwal, they will be equal to Saum of two months. Thus, one becomes eligible for the reward of one full years’ Saum. He who makes it a permanent feature is like one who observes Saum throughout his life. He will be considered by Allah as one who observes Saum permanently. Although voluntary in nature, they are highly important. One can observe these six-day Saum at a stretch or with intervals, but their observance one after the other at the beginning of the month is better. Similarly, if a person has missed some Saum of Ramadan due to illness, travelling etc., he should first make up the shortfall and then observe the voluntary six-day Saum of Shawwal.

Chapter 229 : The Desirability of Observing Saum (Fasting) on Monday and Thursday

Hadith: 1255. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked about fasting on Mondays. He said, “That is the day on which I was born and the day on which I received Revelation.” [Muslim].
Commentary: This Hadith points out the excellence of fasting on Mondays. The reason behind this, as is stated in the Hadith, is that the Prophet (PBUH) was born on it and that it was the day on which he received the first Revelation. It coincided with the 17th Ramadan as well.

Hadith: 1256. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Deeds of people are presented (to Allah) on Mondays and Thursdays. So I like that my actions be presented while I am fasting.” [At-Tirmidhi].
Commentary: Observance of Saum on Monday and Thursday is Mustahabb (desirable), and the reason for its being so has been mentioned in the Hadith.

Hadith: 1257. `Aishah (May Allah be pleased with her)u reported: The Messenger of Allah (PBUH) used to observe fast on Mondays and Thursdays. [At-Tirmidhi].
Commentary: “Yataharra” in the Hadith means to seek and search, that is, he (PBUH) used to make special arrangements for it. The reason he was so particular about these Saum has been mentioned in the previous Hadith.

Chapter 230 : The Desirability of Observing Three Days of Fasting in Every Month

Hadith: 1258. Abu Hurairah (May Allah be pleased with him) reported: My friend (the Messenger of Allah) (PBUH) directed me to observe fast for three days in every month, to perform two Rak`ah (optional) Duha prayer at forenoon and to perform the Witr prayer before going to bed. [Al-Bukhari and Muslim].

Hadith: 1259. Abud-Darda (May Allah be pleased with him) reported: My friend (the Messenger of Allah) (PBUH) directed me to observe Saum (fasting) for three days in every month, to perform two Rak`ah (optional) Duha prayer at forenoon, and to perform the Witr prayer before going to bed. [Al-Bukhari and Muslim].

Hadith: 1260. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “Observing Saum (fasting) on three days of every month is equivalent to a full month’s fasting.” [Al-Bukhari and Muslim].

Hadith: 1261. Mu`adhah Al-`Adawiyah (May Allah be pleased with her) reported: I asked `Aishah (May Allah be pleased with her). Did the Messenger of Allah (PBUH) use to observe three days of Saum (fasting) in every month?” She replied, “Yes.” I asked, “On which days in the month did he observed fast?” She replied that he did not mind on which days of the month he observed fast. [Muslim].
Commentary: meritorious to observe Saum on 13th, 14th and 15th of each lunar month because the Prophet (PBUH) has so ordained it. He himself also used to take special care of these dates and observe Saum on them, as is evident from the forthcoming Ahadith.

Hadith: 1262. Abu Dharr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “If you want to observe Saum on three days in a month, then fast on the thirteenth, fourteenth and fifteenth of the (lunar) month.” [At-Tirmidhi].

Hadith: 1263. Qatadah bin Milhan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) directed us to observe Saum (fasting) on the thirteenth, fourteenth and fifteenth of the (lunar) month. [Abu Dawud].

Hadith: 1264. Ibn `Abbas (May Allah be pleased with them) reported: It was the practice of the Messenger of Allah (PBUH) to not to omit fast on `bright days’ whether he was staying at a place or on a journey. [An-Nasa’i].
Commentary: “Beed” is the plural of “Abyad” which means white. Three days of 13, 14 and 15 of lunar month are called “Al-Ayyam-ul-Beed” for the reason that their nights are bright because of the moonlight. The moon begins to diminish gradually after these days. In any case, it is evident from the Ahadith mentioned here that observance of Saum on these days is more meritorious but one can do so with benefit on other days also.

Chapter 231 : The Merit of Providing something to the Person Observing Saum (Fasting) for breaking the Fast

Hadith: 1265. Zaid bin Khalid Al-Juhani (May Allah be pleased with him) reported: The Prophet (PBUH) said, “He who provides a fasting person something with which to break his fast, will earn the same reward as the one who was observing the fast, without diminishing in any way the reward of the latter.” [At-Tirmidhi].

Hadith: 1266. Umm `Umarah Al-Ansariyah (May Allah be pleased with her) reported: Once the Prophet (PBUH) visited us and I served him some food. He (PBUH) asked me to eat. I replied that I was observing (optional) fast. He (PBUH) said, “When people eat by a person observing fast, the angels keep asking Allah’s forgiveness for that person until they have had their fill.”
Commentary: This Hadith tells us the merits of the person who is himself observing Saum but serves meals to others.

Hadith: 1267. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) came to visit Sa`d bin `Ubadah (May Allah be pleased with him) who presented bread and olive oil to him. The Prophet (PBUH) ate it and said, “The observers of fast have broken their fast with you (this is the literal translation, but the meaning is: `May Allah reward you for providing a fasting people with food to break their fast’); the pious people have eat your food and the angels invoked blessings on you.” [Abu Dawud].
Commentary: The word “Aftara” is informative in nature, but it is used in the sense of a prayer. Thus, what it denotes is “May Allah give you the reward of one who arranges for the Iftar (breaking the Saum) of somebody.” Thus, it induces one to hospitality according to his means.