Allah, Glorified and Exalted is He, has said:

(Arabic********************)

Indeed, prayer has been prescribed for the believers at appointed times. (Surah 4, An-Nisa: 103)

(Arabic*************)

Certainly successful are the believers who observe humility and concentration in their prayer. (Surah 23, Al-Mu’minun: 1–2)

(Arabic**************)

Whatever the Messenger (Muhammad) gives you, accept it; and whatever he forbids you, abstain from it. Fear Allah. Indeed, Allah is severe in punishment. (Surah 59, Al-Hashr: 7)

The Messenger of Allah, peace and blessings be upon him, said:

(Arabic**********)

“Pray exactly as you have seen me pray.” (Sahih Bukhari, Musnad Ahmad)

Who Was Allamah Ibn al-Qayyim?

Allamah Hafiz Ibn al-Qayyim was a brilliant and radiant star in the Islamic world. Although he died physically many years ago, his immense and fruitful contributions to the realm of Islamic knowledge have kept him shining like the star Thurayya.

He was born in Damascus. He was born in 691 AH.

Because of his extraordinary stature in the world of Islamic knowledge and practice, the people of his time honored him with three titles:

1. ‘Allamah’—an ocean of knowledge.

2. ‘Shamsuddin’—the sun of the religion of Islam.

3. ‘Hafiz’—he was simultaneously a hafiz of the Qur’an and Hadith. His intelligence and memory were unparalleled.

His kunya was Abu Abdullah. His actual name was Muhammad ibn Bakr ibn Ayyub ibn Sa’d. However, he is known throughout the world primarily as Allamah Ibn al-Qayyim al-Jawzi.

Ibn al-Qayyim was a student and worthy successor of Shaykh al-Islam Imam Ibn Taymiyyah. Imam Ibn Taymiyyah was honored with the title ‘Shaykh al-Islam,’ meaning the teacher or master of Islam. Everyone knows the famous saying about Imam Ibn Taymiyyah: ‘Whatever hadith Ibn Taymiyyah did not know is not a hadith.’

Ibn al-Qayyim was his worthy disciple. Ibn al-Qayyim’s mastery of Hadith was like that of his teacher. The analyses and opinions of Imam Ibn Taymiyyah were propagated and expanded largely through Ibn al-Qayyim. In his works, Ibn al-Qayyim repeatedly said, ‘Qala Shaykhuna,’ meaning, ‘Our teacher—the Shaykh—said.’ Allamah Ibn al-Qayyim was at once—

a hafiz of the Qur’an and Hadith, the foremost scholar of the Sunnah of the Messenger, the foremost mufassir, the foremost Hadith analyst, the foremost analyst of the Sirah, the foremost faqih, and above all, a mujtahid mutlaq (an independent, fully qualified mujtahid).

The greatest characteristic of Allamah Ibn al-Qayyim was that he was a staunch and uncompromising follower of the Sunnah of the Messenger. He was also foremost in investigating the Sunnah of the Messenger. His written works are clear proof of this. In particular, his great work Zad al-Ma’ad is a golden memorial to the Sunnah of the Messenger.

Among the immortal works of Allamah Ibn al-Qayyim, several notable books are:

1. Zad al-Ma’ad (four volumes).

2. Tahdhib Sunan Abi Dawud wa Idahu Mushkilatihi.

3. Safar al-Hijratayn.

4. Marahil al-Sa’irin.

5. Al-Kalim al-Tayyib.

6. Zad al-Musafirin.

7. Naqd al-Manqul.

8. I’lam al-Muwaqqi’in ‘an Rabb al-‘Alamin (three volumes).

9. Bada’i al-Fawa’id (two volumes).

10. Al-Sawa’iq al-Mursalah.

11. Hadi al-Arwah ila Bilad al-Afrah.

12. Nuzhat al-Mushtaqin.

13. Al-Da’ wa al-Dawa’.

14. Miftah Dar al-Sa’adah (a vast work).

15. Gharib al-Usulub.

16. Ijtima’ al-Juyush al-Islamiyyah.

17. Kitab al-Turuq al-Hikmah.

18. Uddat al-Sabirin.

19. Ighathat al-Lahfan.

20. Al-Tibyan fi Aqsam al-Qur’an.

21. Kitab al-Ruh.

22. Al-Sirat al-Mustaqim.

23. Al-Fath al-Qudsi.

24. Al-Tuhfah al-Makkiyyah.

25. Al-Fatawa, and others.

26. Jam’ al-Ifham.

Because of his strict adherence to the Sunnah of the Messenger and his opposition to innovations, Allamah Ibn al-Qayyim, like his teacher Ibn Taymiyyah, faced imprisonment, oppression, and persecution many times.

Qadi Burhanuddin al-Zar’i said about him: No person possessing more extensive knowledge than he was seen beneath the heavens.

This great scholar, a living embodiment of the Sunnah of the Messenger, departed this world on 13 Rajab, 751 AH.

This Is the Finest Book on Prayer

This book is an unparalleled and unique masterpiece on how the Messenger of Allah, peace and blessings be upon him, performed prayer.

This book is essentially a compilation of the passages concerning prayer from the chapter on worship in Zad al-Ma’ad, the most trustworthy, reliable, and golden work written by Allamah Hafiz Ibn al-Qayyim on the Sirah and Sunnah of the Messenger.

How the Messenger of Allah, peace and blessings be upon him, prepared for prayer, how he performed prayer, what he recited in prayer, how he observed the pillars and essential rules of prayer, and what prayers besides the obligatory prayers he performed and how many rak’ahs he prayed—

—a trustworthy and authenticated account of all these matters has been recorded in this book. Because of ignorance, later generations do not observe many practices of prayer that the Messenger of Allah, peace and blessings be upon him, himself performed. Again, they have attached to prayer many practices that the Messenger of Allah, peace and blessings be upon him, did not perform. Yet the Messenger of Allah, peace and blessings be upon him, clearly said: (Arabic************)

Meaning: Pray exactly as you have seen me pray. (Sahih Bukhari, Musnad Ahmad)

That was the statement of the Messenger of Allah, peace and blessings be upon him. But Allah Himself has said: (Arabic**************)

Meaning: Say, O Prophet, ‘If you love Allah, then follow me; Allah will love you.’ (Surah 3, Al Imran: 31)

In another verse of the Qur’an, Allah says: (Arabic*********************)

Meaning: Whatever the Messenger of Allah has given you, accept it, and whatever he has forbidden you, abstain from it. (Surah Al-Hashr: 7)

It has now become clear to us that we must follow the Messenger of Allah in all matters. We must obey him. We must certainly observe the rules and practices that he established.

Prayer is the finest act of worship in Islam. Prayer must certainly be performed in the manner in which the Messenger of Allah, peace and blessings be upon him, himself performed it. He clearly instructed that just as he performed prayer, his followers must also perform prayer in exactly that manner.

Those who are acquainted with the Sunnah of the Messenger and the reports of the noble Companions nowadays go to the mosque and are astonished, and are even subjected to reproach by ignorant people. For example—

The imams of our country have adopted raising their hands and making du’a collectively with the worshippers after concluding the prayer with salam as an essential duty. Yet there is no evidence that the Messenger of Allah, peace and blessings be upon him, raised his hands and made du’a with the worshippers after concluding the prayer with salam.

The result of this practice of the imams is that the worshippers have now begun to regard it as part of the prayer. Not only that, in most cases the situation has become so extreme that if an imam does not raise his hands and make du’a with the worshippers after concluding the prayer with salam, he will lose his position as imam. As far as we know, some people have lost their position as imam for this reason. Again, many continue this practice solely to retain their position as imam, even though they know that it is not the Sunnah of the Messenger of Allah.

As a result, have the imams not become trapped in a great tribulation because of their own actions?

We would say that if an imam occasionally raises his hands and makes du’a with the worshippers, it is not impermissible. But turning it into a regular practice and making it indispensable and obligatory with every prayer is contrary to the Sunnah of the Messenger. Moreover, is persisting in this practice, despite knowing that it is incorrect, for fear of displeasing the worshippers not tantamount to turning a self-invented custom into a rule of the Shariah?

This is an invented addition to the prayer. On the other hand, the Messenger of Allah, peace and blessings be upon him, practiced raising his hands at the opening takbir, when going into ruku, and when rising from ruku. It is also reported that he raised his hands when standing after completing two rak’ahs. Raising the hands at these points is a clear and authentically established Sunnah of the Messenger of Allah. But many worshippers do not do it because of ignorance. Others know about it but do not do it for fear of reproach. And when someone does do it, he is labeled an Ahl al-Hadith.

Another form of ignorance is deeply regrettable. Some people use the excuse for not observing this Sunnah by saying, ‘I am Hanafi, and raising the hands is not practiced in the Hanafi madhhab; therefore I do not do it.’

This is nothing but a slander against Imam Abu Hanifah, the great standard-bearer of Islam. For Imam Abu Hanifah, may Allah have mercy on him, clearly explained the identity of his madhhab. He said: (Arabic*******************)

Meaning: When an authentic hadith is found, that is my madhhab. [See: Ibn Abidin’s work Al-Hashiyah, vol. 1, p. 63.]

It is proven from this statement of Imam Abu Hanifah, may Allah have mercy on him, that acting according to an authentic and established hadith is his madhhab.

The reason he said ‘when an authentic hadith is found’ is that in his time, hadith existed in people’s speech and memories. Hadith collections had not been compiled during his lifetime. Only after his death did the hadith scholars compile, verify, and sift through the hadiths scattered across various countries and cities.

He feared that there might be hadiths beyond those known to him. That is why he made this statement. In reality, his concern proved to be correct. When the hadith scholars gathered and verified hadiths from all regions, many hadiths came to light that had not previously reached Kufa, the city of Imam Abu Hanifah. [Even if one cannot read the large volumes in order to learn the method of prayer of the Messenger of Allah, peace and blessings be upon him, directly from hadith, everyone should at least read Mishkat Sharif.]

Although the statement mentioned above was made by Imam Abu Hanifah, may Allah have mercy on him, Imam al-Shafi’i, may Allah have mercy on him, also made the same statement. The views and principles of the other imams were similar. The Qur’an and Sunnah were the foundation of all their actions.

They explained, with complete sincerity, those verses of the Qur’an and hadiths that required explanation. Although there were some differences among their explanations, none of them called his own explanation final or the only explanation.

Moreover, regarding matters for which no statement was found in the Qur’an, no hadith was found, and not even a statement of the noble Companions was found, they exercised ijtihad. With complete sincerity, they used analogy based on the spirit of the Qur’an and Sunnah and presented their opinions. Each of them gave an opinion on what he considered best. None of them considered his own opinion final and indisputable. Rather, each of them said: “When an authentic hadith is found, that is my madhhab, and in that case my stated opinion and explanation must be abandoned.”

Because of this generosity, the students trained by them also differed with them on many matters. For example, Imam Abu Hanifah’s students Abu Yusuf and Muhammad ibn al-Hasan al-Shaybani, may Allah have mercy on them, differed with their highly respected teacher Abu Hanifah, may Allah have mercy on him, on many matters. Their students’ disagreement did not diminish the imam’s status at all; rather, it increased it.

All scholars know that the opinions on which Imam Abu Hanifah’s students differed with him are also regarded as part of Imam Abu Hanifah’s madhhab. The reason is the imam’s great statement: ‘When an authentic hadith is found, that is my madhhab.’

Therefore, it is self-evident that if someone refuses to accept and act upon an authentic hadith even after it has been found, using the madhhab as an excuse, then in effect he disobeys the imam of that madhhab.

Nowadays, our collective situation has become such that, due to a lack of correct knowledge, we are unable to follow the Qur’an and Sunnah properly, nor are we able to follow the imams of the madhhabs as we should.

Now let us return to the subject of this book. Alhamdulillah. This book will help us perform prayer according to the established Sunnah. And whenever we are truly able to follow the Sunnah of the Messenger, it will be proven that we are showing respect for and following the imams of the madhhabs.

We have translated and edited this work. As stated earlier, we have compiled here the passages concerning prayer from the original work Zad al-Ma’ad. Zad al-Ma’ad is one of the immortal achievements of Allamah Ibn al-Qayyim. It is not merely a book of fiqh; rather, it is a book of the Sirah of the Messenger and the Sunnah of the Messenger.

In this work, Allamah Ibn al-Qayyim openly presented the example and Sunnah of the Messenger of Allah, peace and blessings be upon him, in every matter. He reconciled conflicting hadiths, explained them, and resolved their apparent contradictions. In compiling the passages concerning prayer from this great work, we also carried out some editing. This consisted of the following:

1. We used headings and subheadings.

2. We rearranged the organization, moving some subjects forward or backward to make them suitable for contemporary readers.

3. In verifying and analyzing the authenticity and weakness of various hadiths, the author provided lengthy discussions about the narrators. We have not included those discussions in this book; rather, we have included the results of his analysis.

4. We also abridged lengthy relevant discussions on various subjects and included their essential points.

5. Since the author himself was an authority in Hadith and the science of Hadith, he did not cite the sources of hadiths in many places. We have cited the sources of hadiths in some places, though not everywhere.

6. The original work contains no notes or annotations. We have used notes and annotations to clarify certain matters for readers. (Therefore, if there are any errors in the notes and annotations, I alone bear responsibility for them.)

7. Throughout the book, we have added several passages in various places. These passages contain only hadiths. They contain none of my own statements. The added passages have been identified as additions in the notes.

In this way, alongside preserving the authenticity of this valuable book, we have tried to make it easy, simple, beautiful, fluent, enjoyable to read, and suitable for the general reader.

I firmly believe that this book will prove very beneficial for believers. For those who wish to pray exactly as the Messenger of Allah, peace and blessings be upon him, prayed, this book will serve as a greatly beneficial companion. This book is a reflection of the prayer of the Messenger of Allah, peace and blessings be upon him.

This book is for those who wish to pray like the Messenger of Allah, peace and blessings be upon him, on the basis of authentic hadith.

This book is for those who wish to hold fast to the Sunnah of the Messenger.

This book is for those who wish to attain peace of mind by following the method of prayer of the Messenger of Allah.

This book is for those who wish to make the Qur’an and Sunnah the standard for their worship and devotion and for their entire lives.

This book is for those who truly wish to follow the great imams of their respective madhhabs—imams who made the Qur’an of Allah and the Sunnah of the Messenger of Allah the basis of all their practices and opinions, and instructed their followers to do the same.

Before concluding, I would like to offer an apology. In this book we have used the word ‘namaz,’ although the original word in the Qur’an and Hadith is ‘salah.’ We should have used the word ‘salah,’ but we used ‘namaz’ instead for the convenience of the general readership. This is because the word has been familiar and commonly used in the Bengali language and among Bengali speakers for many centuries. For example, the word ‘Khoda’ is familiar and commonly used in place of ‘Allah.’ We believe that in everyday speech, the original words ‘Allah,’ ‘salah,’ and others should become widely used. Then, insha’Allah, they will also become established in books.

While I was writing this book, my eldest daughter, Sajeda Humaira Himu, assisted me by writing down the dictation for substantial portions. I pray for the welfare of her, the publisher of the book, and all its readers in this world and the Hereafter.

May Allah, Blessed and Exalted is He, grant all of us the ability to perform prayer according to the method taught by the Messenger of Allah, peace and blessings be upon him. If our method of prayer is mistaken, may Allah Almighty grant us the good fortune to correct it and become followers of the Sunnah of the Messenger. Amin.

Abdus Shahid Nasim

28.07.2000 CE

How Did the Messenger of Allah Pray?

1

The Messenger of Allah’s Method of Purification for Prayer

How did the Messenger of Allah, peace and blessings be upon him, perform wudu?

The Messenger of Allah, peace and blessings be upon him, usually performed a fresh wudu before praying. However, sometimes he performed several prayers with one wudu.

He used one mudd of water—approximately one kilogram, or slightly more or less—to perform wudu once. When performing wudu, he used water thoroughly on the parts of the body washed in wudu. However, he did not waste water; he used very little water. He also prohibited his ummah from wasting water. He said:

“Some people among my ummah will waste water while performing wudu (although this is an act inspired by Satan’s whisperings).” He also said, “While performing wudu, a devil named Walhan comes and continues to instill misgivings (in order to make one use more water). Do not be deceived by him.”

Sa’d ibn Abi Waqqas, may Allah be pleased with him, was once performing wudu. At that time, the Messenger, peace and blessings be upon him, was passing nearby. He said to him, “O Sa’d! Do not waste water.” Sa’d asked, “O Messenger of Allah! Is there waste even in water?” He replied, “Yes. Even if you perform wudu while sitting on the bank of a flowing river, there is waste in that too. Protect yourself from wastefulness under all circumstances.” (Musnad Ahmad)

Authentic sources prove that the Messenger of Allah (peace and blessings be upon him) sometimes washed the limbs of ablution once, sometimes twice, and sometimes three times. It is also proven that, in one ablution, he washed some limbs once, some twice, and some three times.

Sometimes he took one handful of water and used it both to rinse his mouth and to rinse his nose. At other times he performed these two actions with two or three handfuls. Sometimes he used half a handful to rinse his mouth and the other half for his nose. When he used two or three handfuls, he may have performed the two actions separately or together. However, in the narration of Abdullah ibn Zayd recorded by al-Bukhari and Muslim, it is reported that the Messenger of Allah (peace and blessings be upon him) took one handful of water, rinsed his mouth and nose with it, and did this three times. Another hadith, however, indicates that he performed these two actions with three handfuls of water.

This hadith is more authentic regarding the method of rinsing the mouth and nose. No authentic hadith is found stating that he used separate handfuls to rinse his mouth and nose. A hadith containing such a report is found through Talhah. He narrated it from his father, and his father from his grandfather, although his grandfather was not a Companion and did not meet the Messenger of Allah (peace and blessings be upon him).

The Messenger of Allah (peace and blessings be upon him) took water with his right hand. He put water into his nose with his right hand and cleaned it with his left hand.

He wiped his entire head. He began from the front and wiped toward the back, then from the back toward the front. Because of this, some have reported that he wiped it twice. In fact, he wiped his head only once. He washed the other limbs more than once, but wiped his head only once. This is conclusively established, and any contrary report is not authentic. The hadith of Ibn al-Yamani, narrated through his father from Umar, stating that he wiped three times, is not acceptable, because both father and son were weak narrators, although the father was somewhat better.

The report in Abu Dawud through Uthman stating that he wiped three times conflicts with all the other authentic hadiths narrated from Uthman. The various authentic hadiths narrated from him mention wiping only once.

There is also no evidence in any authentic hadith that the Messenger (peace and blessings be upon him) wiped only part of his head. However, when he wore a turban during ablution, he wiped his forehead and completed the wiping by passing his hands over the turban.

Abu Dawud records a hadith from Anas, in which Anas said: “I once saw the Messenger of Allah (peace and blessings be upon him) perform ablution while wearing a Qatari turban. He inserted his hand beneath the turban and wiped the front part of his head. He neither disturbed nor tightened the turban.” That is, without disturbing or removing the turban, he wiped his head beneath it. This hadith does not, however, prove that he did not wipe over the turban. Evidence for wiping over it is found in hadiths narrated by al-Mughirah ibn Shu’bah and other Companions. The fact that Anas’s hadith does not address this issue does not matter.

There is no evidence that the Messenger (peace and blessings be upon him) ever performed ablution without rinsing his mouth and nose. There is not even a single precedent for this.

He always maintained the proper sequence in ablution. There is no evidence that he ever acted contrary to that sequence.

When wiping his head, he sometimes wiped the entire head directly. Sometimes he wiped over the turban, and sometimes he wiped both his forehead and turban. It has already been stated that there is no evidence that he completed the wiping of his head by wiping only his forehead.

Along with wiping his head, he wiped both the inside and outside of his ears. He did not take fresh water for this. This is proven by a hadith narrated by Abdullah ibn Umar.

There is no evidence that he wiped his neck.

When he was not wearing leather or cloth socks, the Messenger of Allah (peace and blessings be upon him) washed his feet. When he was wearing socks, however, he wiped over them.

He began ablution by saying “Bismillah.” The hadiths cited to claim that he began ablution by saying anything other than Bismillah are fabricated. He neither did anything of that sort himself nor taught it to the ummah. There is no evidence for saying anything other than Bismillah.

After completing ablution, the Messenger of Allah (peace and blessings be upon him) would recite the following supplication:

(Arabic)

Meaning: I testify that there is no deity except Allah. I also testify that Muhammad is the servant and Messenger of Allah. O Allah, include me among those who repent and those who purify themselves.”

It is reported in al-Nasa’i that after ablution he also recited the following supplication:

(Arabic)

Meaning: You are free from every defect and inability. While acknowledging Your praise, I testify that there is no deity except You. I seek Your forgiveness, and to You I return.”

At the beginning of ablution, the Messenger of Allah (peace and blessings be upon him) did not say or pronounce an intention such as, “I intend to remove impurity” or “I intend to pray.” There is no evidence of this in any authentic or weak hadith. His Companions did not do it either. There is no authentic or weak evidence concerning this matter.

There is no evidence that he washed above the elbows of his arms and above the ankle joints of his feet. Abu Hurayrah, however, used to do this. In the hadith he narrated concerning the ablution of the Messenger (peace and blessings be upon him), washing the elbows and ankle joints is included among the limbs of ablution.

After performing ablution, the Messenger of Allah (peace and blessings be upon him) did not wipe the washed limbs. There is no evidence of this in any authentic hadith. The reports in hadiths narrated from Aishah and Muadh ibn Jabal that he wiped his limbs with a piece or strip of cloth are not authentic. The narrator Sulayman ibn Akrimah in the first hadith is unacceptable, while al-Afriqi among the narrators of the second hadith is a weak narrator. Imam al-Tirmidhi said that no authentic hadith from the Messenger (peace and blessings be upon him) is found concerning wiping the limbs of ablution with a cloth.

Sometimes the Messenger of Allah (peace and blessings be upon him) performed ablution himself using water, and sometimes, when necessary, someone poured water for him while he performed ablution. Al-Bukhari and Muslim report from al-Mughirah ibn Shu’bah that, during a journey, he poured water for the Messenger (peace and blessings be upon him) while he performed ablution. This was not a regular practice.

After ablution, the Messenger of Allah (peace and blessings be upon him) sometimes performed khilal of his beard, but not always. The hadith scholars disagree on this matter. According to Imam al-Tirmidhi and others, the practice of performing khilal of the beard is authentic. Imam Ahmad ibn Hanbal and Abu Zur’ah, however, held that there is no evidence for it in any authentic hadith.

He also performed khilal between his fingers during ablution, but not regularly. This is proven by a hadith narrated by al-Mustawrid ibn Shaddad in the Sunan collections. However, no report on this matter is found from those who were experts on the ablution of the Messenger (peace and blessings be upon him), such as Uthman, Ali, Abdullah ibn Zayd, al-Rubai, and others. Therefore, this practice is no more firmly established than khilal of the beard.

A report states that, during ablution, the Messenger (peace and blessings be upon him) moved his ring from side to side. However, this report is weak. Imam al-Daraqutni declared Muammar and his father, in the chain of transmission, to be weak narrators.

The Messenger of Allah (peace and blessings be upon him) wiped over his socks

The Messenger of Allah (peace and blessings be upon him) wiped over his socks both while resident and while traveling. This is established by authentic hadith, and he continued this practice until his death.

However, various authentic and hasan hadiths establish a time limit for wiping: one day and one night for residents, and three days and three nights for travelers. (That is, after performing ablution once and putting on the socks, a resident may wipe over them for one day and one night, and a traveler for three days and three nights. After that, the feet must be washed again when performing ablution.)

The Messenger of Allah (peace and blessings be upon him) wiped over the upper surface of his socks. There is no authentic evidence that he wiped the underside of his feet. A mursal hadith does mention wiping the underside of the socks, but this statement contradicts all the authentic hadiths.

The Messenger of Allah (peace and blessings be upon him) wiped over both shoes and socks, just as he wiped over the turban together with the forehead. Several of his actions and sayings provide evidence that he wiped over both shoes and socks. Some hold that he did this only in particular circumstances. Perhaps he wiped over his shoes because removing leather shoes was difficult. But Allah knows best the true reality.

The essential point is that the Messenger of Allah (peace and blessings be upon him) did not make anything unnecessarily difficult. Adopting the easy method was his practice. When he was not wearing socks, he washed his feet; when he was wearing them, he wiped over them, without troubling himself to remove them. Nor did he put on socks unnecessarily merely so that he could wipe over them. Rather, when his feet were bare, he washed them, and when he was wearing socks, he wiped over them—this was his practice. According to our teacher, Imam Ibn Taymiyyah, this is the correct answer to the question of which is preferable: washing the feet or wiping over the socks.

The method of the Messenger of Allah (peace and blessings be upon him) for performing tayammum

When the Messenger of Allah (peace and blessings be upon him) performed tayammum, he struck the palms of both hands only once and then wiped his hands and face with them. There is no evidence in any authentic hadith that he struck the ground twice for this. Nor is there evidence that he wiped his hands up to the elbows. Imam Ahmad ibn Hanbal said that those who say otherwise are expressing their own opinion; it is not proven from the Messenger of Allah (peace and blessings be upon him).

The Messenger of Allah (peace and blessings be upon him) performed tayammum with whatever earth was valid for prayer. For tayammum, he struck hard ground, sand, and salty earth with his hands. He said: “Wherever a person from my ummah prays, there he has a mosque and a means of purification—

This hadith makes clear that if someone prays in a sandy place, the sand itself is sufficient for his tayammum.

When the Messenger of Allah (peace and blessings be upon him) went to the Battle of Tabuk, he performed tayammum with sand because water was scarce there. There is no evidence that, on his way to Tabuk, he carried a clod of earth or instructed any of his Companions to carry one. In fact, most sand is earth. The condition of the land in the Hijaz is similar.

No specific method of wiping the hands in tayammum is known from the Messenger of Allah (peace and blessings be upon him). One purported method says that the left palm should begin at the top of the back of the right hand, be moved to the elbow, then turned around to wipe the underside of the hand, and that the left hand should be wiped in the same way. There is no evidence for this method from the Messenger (peace and blessings be upon him), nor from the Companions. He neither instructed it nor is there evidence that he approved of it.

The Messenger of Allah (peace and blessings be upon him) gave tayammum the status of ablution. There is no evidence that he performed a separate tayammum for every prayer, nor did he instruct this. This is the correct position unless evidence to the contrary is found.

2

The Method of the Messenger of Allah (peace and blessings be upon him) in Performing Prayer

The Opening Takbir

As soon as the Messenger of Allah (peace and blessings be upon him) stood for prayer, he pronounced “Allahu Akbar.” This is called the opening takbir. Before pronouncing this takbir, he did not recite or say anything else, nor did he pronounce the intention. Intention means making up one’s mind to do what one wishes. He also did not say anything such as, “Facing the qiblah, I am performing this many units of the obligatory prayer of such-and-such a time as imam or as a follower behind this imam,” or, “I am performing it on time” or “making it up.” He did not say such things in obligatory prayers, nor in sunnah or supererogatory prayers.

Saying any of these things before the opening takbir is an innovation, because there is no hadith from the Messenger of Allah (peace and blessings be upon him) supporting them. There is not even a statement from the noble Companions, nor from the Successors. None of the four imams said anything about this, and none of them approved of saying such things.

However, some later scholars became confused while interpreting a statement of Imam al-Shafi’i. His statement was: “The state of prayer is not like that of fasting; no one may enter prayer without mentioning it.”

These scholars understood “mentioning it” to mean mentioning or pronouncing the intention for prayer. In reality, Imam al-Shafi’i himself meant by this the pronouncing of the opening takbir for prayer.

The above-mentioned scholars’ understanding of Imam al-Shafi’i’s statement is mistaken. How could Imam al-Shafi’i call something obligatory that the Messenger himself, his noble Companions, and the rightly guided caliphs did not even mention? If we find even a single word on this matter from the Messenger of Allah (peace and blessings be upon him) and the noble Companions, we will certainly accept it. Following the Sunnah of the Messenger of Allah and the way of the noble Companions is our method. The best path they showed is our path. We humbly follow only the practice proven from them.

Raising the hands during the opening takbir

To begin prayer, the Messenger of Allah (peace and blessings be upon him) said nothing other than “Allahu Akbar,” and while pronouncing it he performed raf al-yadayn (raised both hands). He raised both hands toward the qiblah to shoulder or ear level. At that time, his fingers were spread apart. There are several reports concerning how high he raised his hands. Abu Humayd al-Sa’di and his companions said that he raised them to shoulder level, as did Abdullah ibn Umar. Wa’il ibn Azhab said that he brought them near his ears. Some have said that the latter view is preferable, though either of the amounts mentioned above is permissible. Some hold that raising them above the earlobes is not allowed, but raising them to the shoulders is acceptable. This is the resolution of the matter.

The other occasions on which he performed raf al-yadayn while pronouncing the takbir (Allahu Akbar) will be mentioned in their appropriate places.

What did he recite after the opening takbir?

After raising his hands while pronouncing the opening takbir, he lowered them and placed his right hand over the back of his left hand. Then, before beginning the prayer (Surah al-Fatihah), he would recite various supplications. Sometimes he recited this supplication:

(Arabic)

Meaning: O my Lord, distance all my errors from me as You have created distance between the east and the west. O Allah, wash and cleanse me of my errors with water, snow, and hail. O Allah, cleanse me of my sins just as a white garment is made brilliantly white by removing dirt and stains.”

Sometimes he recited this supplication:

(Arabic)

Meaning: I have turned my face sincerely toward the Creator of the universe and this earth. I am not among those who associate partners with Him. Indeed, my prayer, my sacrifice, my life, and my death are for Allah, the Lord and Sustainer of all the worlds. He has no partner. I have been commanded to accept these words, and I am the first to submit.”

Sometimes he recited this supplication:

(Arabic)

Meaning: O Allah, You are the sole King of the universe. There is no deity except You. You are my Lord and I am Your servant. I have wronged myself and I acknowledge my sin. So forgive all my sins; no one forgives sins except You. Guide me to the best moral character; no one guides to it except You. Remove from me every defect in my character and conduct; no one removes them except You. My Lord, I have come before You; You are exceedingly Merciful, and all good is in Your hands. Evil is not attributed to You. I follow Your will, and to You I return. You are Most Abundant and Most Exalted, my Lord. I seek Your forgiveness and turn my face toward You.”

The Messenger of Allah (peace and blessings be upon him) generally recited this supplication in the night prayer (tahajjud). At times he would recite the following supplication at that time:

(Arabic)

Meaning: O Allah, You are the Lord of Jibril and Israfil, the Creator of the heavens and the earth, and Knower of the seen and unseen. You judge between Your servants concerning their disputes. Guide me, by Your command, to the truth regarding the disputes in which I have become involved. You guide whomever You will to the straight path.”

Sometimes he recited the following supplication: (Arabic)

Meaning: My Lord, all praise belongs to You. You are the light of the universe, this earth, and whatever lies between them.”

Abdullah ibn Abbas narrated that, after pronouncing the opening takbir, the Messenger of Allah (peace and blessings be upon him) recited the above supplication.

At another time he would say three timesالله اكبر كبيرا three timesالحمد لله كثيرا three timesسبحان الله بكرة واصيلا and along with thatاللهم اني اعوذبك من الشيطان الرجيم من همزه ونفخه ونفثه he would say.

Sometimesالله اكبر ten times, سبحان الله ten times, الحمد لله ten times, لااله الا الله ten times, استغفر الله ten times, and اللهم اغفرلى واهدنى وارزقنى ten times, then اللهم اني اعوذبك من ضيق المقام يوم القيامة he would say ten times. It is authentically established that, after pronouncing the opening takbir, the Messenger of Allah (peace and blessings be upon him) recited one or another of these supplications.

It has been reported that he began the prayer by reciting the following thana:

(Arabic)

Meaning: O Allah, You are free from every defect, inability, and weakness. I praise You. Blessed is Your name. Exalted is Your majesty. There is no deity except You.”

This thana (a statement praising Allah) has been reported in various Sunan collections through Ali ibn Ali al-Rifa’i. He narrated it from Abu al-Mutawakkil, who narrated it from Abu Sa’id. A similar hadith has also been narrated from Aishah. Umar used to recite it aloud while leading the prayer and would teach it to everyone.

Imam Ahmad ibn Hanbal said, “I prefer reciting this supplication, following Umar.” However, if someone begins the prayer by reciting any one of the supplications mentioned above, it is valid.

Imam Ahmad argued that this supplication is the finest, most complete, and best. The fact that Umar recited it aloud while leading the prayer so that everyone could hear means that everyone should recite it at the beginning of the prayer, especially in the obligatory prayer.

Recitation of Surah al-Fatihah

After reciting the thana/supplication mentioned above, the Messenger of Allah (peace and blessings be upon him) recited “A’udhu billahi minash-shaytanir-rajim.” Then he recited Surah al-Fatihah together with “Bismillahir-Rahmanir-Rahim.”

He sometimes recited Surah al-Fatihah aloud and sometimes silently, though he recited it aloud most of the time. However, he did not recite it aloud in every one of the five daily prayers, neither while resident nor while traveling. If he had recited it aloud in all five prayers, how could this have remained unknown to the Rightly Guided Caliphs, most of the noble Companions, and especially the people of Madinah? It is therefore certain that he did not recite Surah al-Fatihah aloud in all five daily prayers.

When he recited Surah al-Fatihah aloud, he also recited Bismillah aloud at the beginning.

Pronouncing Amin

After completing Surah al-Fatihah, he would say “Amin.” When he recited Surah al-Fatihah aloud, he also pronounced “Amin” aloud, and the followers behind him would pronounce “Amin” aloud with him.

Remaining silent briefly

During prayer, he would remain silent briefly on two occasions. The first was between the opening takbir and the recitation. Abu Hurayrah confirmed this pause by asking him about it.

There is disagreement about when he remained silent the second time. Some said it was after reciting Surah al-Fatihah, while others said it was after completing the Quranic recitation and before bowing. Still others said that, apart from the first pause, he remained silent twice. If this view is accepted, that would make three pauses. Yet it is clear that he remained silent only twice.

The third pause that is mentioned—that is, before going into bowing—was not really a period of silence. It was a brief moment taken to exhale and attain peace of mind. For he did not join the recitation and bowing in a single breath.

The pause between the opening takbir and beginning Surah al-Fatihah was reasonable, because it was a preparatory pause before beginning Surah al-Fatihah.

As for the second pause, that is, after completing Surah al-Fatihah, it was mentioned as allowing the followers time to complete Surah al-Fatihah.

The third pause, that is, after completing the recitation and before going into bowing, was merely a short momentary break to take a breath and settle oneself.

Those who did not mention the third pause did so because it was very brief. Those who counted it despite its brevity understood that the Messenger (peace be upon him) remained silent at three points. Thus, there is essentially no contradiction between the two reports. This is the resolution of the hadiths on this matter.

Hadiths concerning two pauses have been authentically reported from Samurah ibn Jundub, Ubayy ibn Ka‘b, and Imran ibn Husayn, may Allah be pleased with them. Abu Hatim included these hadiths in his authentic hadith collection.

One of those who narrated the hadith about two pauses was Samurah ibn Jundub. He said, “I memorized the Prophet’s two pauses during prayer. He paused once after the opening takbir and a second time after reciting ‘not of those who have earned Your anger, nor of those who have gone astray.’”

Some reports state that the Messenger (peace be upon him) would remain silent for a while after the recitation. But this is a completely general statement. The wording of the first-mentioned hadith—that of Samurah—is clear. It explicitly states that he paused after reciting Surah al-Fatihah. Therefore, the hadith narrated from Samurah ibn Jundub is the evidence in this matter.

His method of recitation

The Messenger of Allah’s recitation was measured and deliberate. He would pause after reciting each verse. At the end of a verse, he would finish with a slightly prolonged sound.

After completing Surah al-Fatihah, he would proceed to another surah. In the other surah, he would sometimes make the recitation long, and at other times shorten it because of travel or another reason. Usually, however, his recitation was neither short nor long, but moderate.

His recitation in the various prayers

In the Fajr prayer, he would generally recite sixty to one hundred verses. He often recited Surah Qaf, Surah al-Rum, and Surah al-Takwir in Fajr; sometimes he recited Surah al-Zalzalah in both rak‘ahs, and sometimes al-Falaq and al-Nas. However, he recited al-Falaq and al-Nas during travel. At times he recited Surah al-Mu’minun in both rak‘ahs. In that surah, he would recite in the first rak‘ah up to the passage mentioning Musa and Harun, and the remainder in the second rak‘ah.

On Friday, he would recite all of Surah al-Sajdah and Surah al-Insan in Fajr. He did not recite only one portion of one surah and one portion of the other. Nor would he divide Surah al-Sajdah between the two rak‘ahs; he recited the whole surah in one rak‘ah. That was contrary to his practice. Those who consider it preferable to perform the Friday Fajr prayer using only Surah al-Sajdah are ignorant of the Sunnah of the Messenger of Allah. Because of this ignorant notion among people, some imams disliked reciting Surah al-Sajdah in Friday Fajr.

In fact, the Messenger of Allah would lead the Friday Fajr prayer with precisely these two surahs. They describe the beginning of human creation, humanity’s ultimate destiny, the creation of Adam, and the reasons for entering Paradise and Hell. In other words, since they describe what has happened and what will happen in human life, he would recite these surahs to everyone on Friday morning. For the same reason, he would recite Surah Qaf, Surah al-Qamar, Surah al-A‘la, and Surah al-Ghashiyah in the Friday and Eid prayers.

The Messenger of Allah would often make the recitation long in the Zuhr prayer. It is reported in Sahih Muslim that Abu Sa‘id al-Khudri narrated: After the iqamah for Zuhr, if someone went to al-Baqi‘ to relieve himself, completed his need there, performed ablution at home, and returned, he could still catch the Prophet in the first rak‘ah. He would sometimes make the recitation this long in Zuhr. At times he recited a passage equivalent in length to Surah al-Sajdah. Sometimes he recited Surah al-A‘la and al-Layl, and sometimes al-Buruj and al-Tariq.

In the Asr prayer, he would recite approximately half as much as in Zuhr—sometimes a little more and sometimes a little less.

His practice regarding recitation in Maghrib differed from what people do today. Sometimes he would lead Maghrib with Surah al-A‘raf, sometimes with Surah al-Tur, and sometimes with Surah al-Mursalat. He would divide one of these surahs between the two rak‘ahs.

Abu Umar ibn Abd al-Barr, citing reports about the practice of the Noble Prophet (peace be upon him), said that he led Maghrib sometimes with Surah al-A‘raf, sometimes with al-Saffat, sometimes with al-Dukhan, sometimes with al-A‘la, sometimes with al-Tin, sometimes with al-Mu‘awwidhatayn (al-Nas and al-Falaq), and sometimes with al-Mursalat. He also led Maghrib with short surahs. All these reports have become well established through authentic chains. However, always performing Maghrib with short surahs was the practice of Marwan ibn al-Hakam. For this reason, Zayd ibn Thabit criticized him. Malik said, “You are performing Maghrib only with short surahs, whereas I saw the Messenger of Allah recite one of two long surahs—namely, Surah al-A‘raf.” This is an authentic hadith, reported by the compilers of the Sunan. Imam al-Nasa’i narrated from Aishah that she said the Messenger of Allah recited Surah al-A‘raf in Maghrib, dividing it into two portions and reciting them in the two rak‘ahs. Therefore, always performing Maghrib with only short verses and short surahs is contrary to the Sunnah. This was the practice of Marwan ibn al-Hakam.

The last of the five daily prayers is Isha. One report states that he recited Surah al-Tin in Isha. According to another report, he instructed Mu‘adh ibn Jabal to recite surahs such as al-Shams, al-A‘la, and al-Layl in Isha. He also forbade Mu‘adh from leading the Isha prayer with Surah al-Baqarah when he went late at night to the tribe of Amr ibn Awf to lead them in prayer.

The incident was as follows: Mu‘adh, may Allah be pleased with him, would pray Isha with the Messenger of Allah. Then he would go to the tribe of Amr ibn Awf and lead the people waiting there in Isha. By the time he traveled from the Prophet’s Mosque after praying Isha to that tribe, it would be quite late. He would pray as a follower behind the Prophet, then go and lead these people in Isha. Yet even at that late hour he would recite Surah al-Baqarah. This caused great hardship for those who worked during the day. When the matter came to the attention of the Messenger of Allah, he gave Mu‘adh the instruction mentioned above and forbade him from troubling people by making the recitation long late at night.

In the Friday prayer, he would recite Surah al-Jumu‘ah and al-Munafiqun. At times he would also recite al-A‘la and al-Ghashiyah. But he never led the prayer using only the concluding portions of the first two surahs [the concluding portions of both Surah al-Jumu‘ah and Surah al-Munafiqun begin with “O you who believe”]. That too would be contrary to his practice.

In the Eid prayer, he would recite all of Surah Qaf and Surah al-Qamar. At times he would recite al-A‘la and al-Ghashiyah. He did this at both Eids.

This is the correct guide to the type of recitation he performed in each prayer until his death. The Rightly Guided Caliphs followed this guidance.

Abu Bakr, may Allah be pleased with him, would complete Surah al-Baqarah in Fajr. As a result, it would be nearly sunrise when he concluded the prayer with salam. One day, the people drew his attention to this, saying, “O successor of the Messenger of Allah! It is almost sunrise.” He replied, “Do not think that I am unaware of sunrise.” Umar, may Allah be pleased with him, would recite Surah Yusuf, al-Nahl, Hud, Bani Isra’il, and similar surahs in Fajr.

If the Messenger of Allah’s long recitation in Fajr had been abrogated, it would not have remained unknown to the Rightly Guided Caliphs or to those who criticized long recitation. It is reported in Sahih Muslim from Jabir ibn Samurah that the Messenger of Allah recited Surah Qaf in Fajr, after which his prayer became shorter. Here, “after that” means after Fajr. In other words, his Fajr recitation was long, while the recitation in the prayers after Fajr was shorter. Evidence for this is the statement of Umm al-Fadl, the wife of Abbas. After hearing her husband’s son, Abdullah ibn Abbas, recite Surah al-Mursalat at Arafat, she asked him, “My son, did you not tell me that you heard the Messenger of Allah recite this surah in the last Maghrib prayer of his life?”

In the hadith of Jabir and Samurah, the word “afterward” contains a pronoun. The noun to which this pronoun refers is omitted or concealed here.

Everyone knows that a pronoun is always used in place of a previously mentioned noun. Therefore, “afterward” here must mean after Fajr; there is no room for any other interpretation.

Thus, “afterward” in this hadith means that the Messenger (peace be upon him) shortened the recitation in the prayers after Fajr. It does not mean that from that day onward he shortened the recitation in all prayers. If that were the meaning, it would not have remained unknown to the Rightly Guided Caliphs. Even though they knew of an abrogating practice of the Messenger, they would not have been content to follow an abrogated practice.

Regarding shortening the recitation, the Messenger of Allah said, “When any of you leads the prayer, let him shorten the recitation.” Anas also narrated: “The Messenger of Allah adopted the practice of shortening the recitation in every prayer.” The standard for understanding both statements is the actual practice of the Messenger of Allah himself. In other words, the shortening mentioned in these two hadiths was embodied by the Prophet’s actual practice in recitation that we have described.

These two statements leave no room for an interpretation contrary to the Messenger’s actual practice. It is impossible that he would do one thing and say another. Without doubt, he meant the kind of shortening that he himself practiced. It is also well known that elderly, weak, and otherwise occupied people would pray behind him.

The disagreement concerning long and short recitation may be resolved by saying that at first he recited very long passages, and later shortened them somewhat. There is evidence for this solution. Imam al-Nasa’i and other hadith scholars narrated from Abdullah ibn Umar, may Allah be pleased with him, who said, “The Messenger of Allah would tell us to shorten the recitation, and he would lead us in prayer with Surah al-Saffat.” Thus, Surah al-Saffat is an example of shortened recitation. (And Allah knows best.)

The Messenger of Allah did not specify a particular surah for a particular prayer and then recite only that surah in it. The Friday and two Eid prayers are exceptions. Amr ibn Shu‘ayb narrated through his father from his grandfather, who said, “There is no short or long surah that the Messenger (peace be upon him) did not recite while leading a fard prayer.” The hadith was reported by Abu Dawud.

The Messenger of Allah would recite a complete surah in a prayer. Sometimes he recited a complete surah in one rak‘ah, and sometimes he divided a surah between two rak‘ahs. At times he recited the beginning portion of a surah. But there is no proof that he recited the middle or concluding portion of any surah.

He recited two surahs in the same rak‘ah during a voluntary prayer. But there is no proof that he recited two surahs in one rak‘ah during a fard prayer.

Abdullah ibn Abbas, may Allah be pleased with him, narrated that the Messenger of Allah recited two surahs in each rak‘ah. This is a general statement; it does not specify whether he did so in a fard prayer or a voluntary prayer.

In the report mentioned by Abu Dawud from a man of the Juhaynah tribe, the man said, “I heard the Messenger of Allah recite Surah al-Zalzalah in both rak‘ahs of Fajr.” But after saying this, the same man added, “I do not know whether he recited Surah al-Zalzalah in both rak‘ahs by mistake or intentionally.”

The Messenger of Allah would make the recitation in the first rak‘ah longer than in the second. He did this in every prayer, including Fajr. Sometimes he would prolong the first rak‘ah until the sound of the worshippers’ footsteps arriving ceased—that is, until all the worshippers had arrived and caught the first rak‘ah.

He made the recitation in Fajr longer than in the other prayers. There may be several reasons for lengthening Fajr:

a. Because the angels attend the Qur’an recitation at Fajr. The angels of the night and the day gather at that time, because it is when their duty shifts change.

b. Because Fajr has fewer rak‘ahs.

c. Because Muslims have to rise from sleep and rest to catch the Fajr prayer.

d. Because immediately after this prayer, Muslims go out to earn their livelihood for a long period. Thus, the influence of the Qur’an may remain among them for a long time.

e. Because at this time people’s minds are peaceful, giving them an opportunity to listen to, understand, and contemplate the Qur’an attentively.

f. Because this is the first act of worship of the day. Therefore, he gave it greater importance and desired to gain abundant reward and blessings at the very beginning of the day through it.

It is not difficult for knowledgeable people to understand these wisdoms, meanings, and profound truths of the Shariah.

His method of bowing

After completing the recitation, the Messenger of Allah would remain silent for a while to breathe and attain calm. Then he would raise his hands as he did at the opening takbir and say “Allahu akbar” as he went into bowing.

When he bowed, he placed both hands firmly on his knees. He held his arms away from his ribs, leaving space. He stretched and leveled his back straight. He kept his head aligned with his back, neither raising nor lowering it.

When bowing, he would recite this tasbih: (Arabic***************)

Sometimes he would also add and recite the following tasbih: (Arabic******************)

Meaning of both phrases: My Lord is exalted and free from every defect and weakness. You are pure of every defect and weakness, O Allah! All praise belongs to You, our Lord. O Allah, forgive me.”

He would remain in bowing long enough for the aforementioned tasbih to be recited approximately ten times. He would remain in prostration for approximately the same length of time. In this regard, the statement of al-Bara ibn Azib, may Allah be pleased with him, has caused some misunderstanding. He narrated: “I prayed behind the Messenger of Allah until his death. The length of his standing and bowing was equal. His prostration and sitting between the two prostrations also took approximately equal amounts of time.”

Some people have understood this statement to mean that the standing and bowing of the Messenger (peace be upon him) were equally long, and that his prostration was also equally long. In fact, there is no basis for such an understanding. The length of the Messenger of Allah’s recitation is well established. In Fajr he would recite approximately one hundred verses, give or take. We have already mentioned the hadith concerning his recitation in Maghrib: he would recite Surah al-A‘raf, Surah al-Tur, and Surah al-Mursalat in Maghrib. Yet everyone knows that he did not remain in bowing and prostration for such a long time.

Evidence for this is the hadith of Anas reported in the Sunan collections [among the six authentic books of hadith, the four besides al-Bukhari and Muslim are called the Sunan, or the Four Sunans]. Anas, may Allah be pleased with him, said, “After the Messenger of Allah, I never prayed behind anyone whose prayer resembled his, except this young man”—meaning Umar ibn Abd al-Aziz. The narrator said, “I counted Umar ibn Abd al-Aziz reciting the tasbih ten times each in his bowing and prostration.”

Another proof is the hadith narrated from Anas, in which he said that when the Messenger of Allah led us in prayer, he would recite Surah al-Saffat.

Allah knows best what al-Bara ibn Azib, may Allah be pleased with him, intended by his statement. [In our view, in the statement “The length of his standing and bowing was equal,” standing refers to the standing after bowing and before going into prostration.]

There was balance and proportion among the various parts of the Messenger of Allah’s prayer. When he lengthened the standing (recitation), he naturally lengthened the bowing and prostration as well. When he shortened the standing, he also shortened the bowing and prostration.

In the night prayer—that is, Tahajjud and voluntary prayers—he sometimes made the bowing and prostration as long as the standing. He did approximately the same in the eclipse prayer.

He emphasized maintaining balance and natural proportion among the various limbs and parts of the prayer. The guidance received from him on this matter is therefore what has been described above.

In the night prayer (Tahajjud and other voluntary prayers), he would also recite the following supplications and tasbihs while bowing: (Arabic****)

Meaning: You are supremely pure, free from every weakness, defect, and inability, Lord of all the angels and Jibril.”

(Arabic******************)

Meaning: My Lord, I have bowed my head to You, believed in You, surrendered myself to You, and placed my trust in You. You are my Master. My ears, eyes, brain, bones, veins, and arteries have all humbled themselves before You. Every time my foot rises and every time it descends, it rises and descends only for the pleasure of Allah, Lord of the worlds.”

Standing up from bowing

Then he would raise his head from bowing and stand upright. When raising his head from bowing, he would:

1. Perform raf‘ al-yadayn (raise both hands).

2. Recite the following tasbih: (Arabic*******)

Meaning: Allah hears whoever praises Him.

Including this occasion and the two mentioned above, he performed raf‘ al-yadayn at three points in total. [That is, at the opening takbir, when going into bowing, and when raising his head from bowing. Another raf‘ al-yadayn will be discussed later.]

Approximately thirty Companions narrated that he performed raf‘ al-yadayn at these three points. No evidence to the contrary has been found from the Messenger of Allah. He prayed in this manner throughout his life, until his death.

The hadith on this subject narrated from al-Bara ibn Azib is not authentic. In reality, the Messenger of Allah never abandoned this practice or turned away from it.

Ibn Masud’s abandonment of raf‘ al-yadayn was not because he had learned from the Messenger of Allah that it should be abandoned. In fact, he neither opposed raf‘ al-yadayn nor acted contrary to it. The matter was that in those days the amirs and governors would arrive late for prayer. Consequently, he would pray at home without the adhan and iqamah. At that time, two followers would stand on either side of him. Rather than standing ahead of them as imam, he would stand between them, level with them. Since this made raf‘ al-yadayn difficult, he did not perform it.

Yet a large number of authentic hadiths contradict this practice of his. How can raf‘ al-yadayn be abandoned when so many authentic, decisive, and well-established reports of the Messenger of Allah’s practice concerning it exist? Such a thing is inconceivable. May Allah grant all of us the ability to follow the practice of the Messenger of Allah—Amin. He would stand from bowing with his spine straight. He said: (Arabic********************)

Meaning: There is no valid prayer in which the worshipper does not straighten his back after bowing and prostration and sit upright.” (Sahih Ibn Khuzaymah)

What did he say when standing after bowing?

When he stood upright after bowing, he would say:

ربنا ولك الحمدSometimes he would say ربنا لك الحمدand sometimes he would sayاللهم ربنا لك الحمد

Meaning: O Allah, our Lord! All praise belongs to You.”

All three phrases have been authentically narrated from the Messenger of Allah. However, saying it in this form is not authentic: اللهم ربنا ولك الحمدbecause he did not join the same phrase with Allahumma by adding the conjunction waw. The standing that the Messenger of Allah performed after rising upright from bowing was equal in duration to his bowing and prostration. It is reported in an authentic hadith that when standing after bowing, the Messenger of Allah would sometimes recite this supplication:

(Arabic*****************)

Meaning: Allah hears (and accepts) the words of the one who praises Him. Our Lord, all praise is Yours. Yours is praise that fills the universe. Yours is praise that fills the earth. Yours is praise that fills whatever else You will. You are the One most worthy and entitled to receive whatever praise, commendation, and honor Your servant expresses. We are all Your devoted slaves. O my Allah, no one can withhold what You wish to give, and no one can give what You wish to withhold. The power of the powerful and the wealth of the wealthy are of no benefit to them before You.”

It has been authentically narrated that during the standing after bowing, he would also recite this supplication:

(Arabic*****************)

Meaning: O Allah, cleanse and purify me of my mistakes with water, snow, and cold substances. Free me from my sins as a white garment is cleansed of dirt and made brilliantly white. Create between me and my sins the distance You have created between the east and the west.”

Moreover, during the standing after bowing, he would often repeat the following words: (Arabic*****************)

Meaning: All praise belongs to my Lord, all praise belongs to my Master…..

In this way, his standing would become as long as his bowing. After raising his head from bowing, he would remain standing for so long—performing the standing posture—that people would say: Perhaps he has forgotten.

It has been narrated in Sahih Muslim from Anas (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings be upon him) would stand after bowing, saying “Allah hears the one who praises Him,” he would remain standing for so long that we would say, perhaps he had become uncertain. Then he would go into prostration. After that, he would sit for so long between the two prostrations that we would say, perhaps he had forgotten.”

It has been authentically narrated that during the eclipse prayer, he would make this standing after bowing so long that it was nearly as long as the bowing itself. And his bowing was as long as the standing before it.

These, then, are the firmly established reports from the Messenger of Allah (peace and blessings be upon him) concerning bowing and the standing after bowing. There is no report that conflicts with them or contradicts them. No such report exists in any source.

What remains is the hadith narrated by al-Bara ibn Azib (may Allah be pleased with him). The hadith mentioned in Sahih al-Bukhari from al-Bara ibn Azib on this subject states: The bowing and prostration of the Messenger of Allah (peace and blessings be upon him), as well as his sitting and standing, were approximately equal in duration.”

However, the standing for recitation and the sitting for the tashahhud are exceptions to these. This is because there are two types of standing and two types of sitting in prayer. By saying that the bowing, prostration, standing, and sitting of the Messenger of Allah (peace and blessings be upon him) were equal, al-Bara meant the standing after bowing and the sitting between the two prostrations. Once this meaning is accepted, the statement does not conflict with the other authentic hadiths. It is clear and firmly established that the standing and the sitting for the tashahhud of the Messenger of Allah (peace and blessings be upon him) were longer than the other pillars of the prayer.

Our teacher, Imam Ibn Taymiyyah, said that the Umayyad rulers shortened these two pillars of the prayer. In this way, they interfered with various other parts of the prayer and introduced different innovations, such as not completing the takbir and delaying the prayer considerably. They even regarded these innovations of theirs as Sunnah.

His method of going into prostration

Having completed the standing after bowing with tranquility, the Messenger of Allah (peace and blessings be upon him) would say “Allah is the Greatest” and fall into prostration. At this time, he would not raise his hands.

However, it has been reported that he would also raise his hands at this time. Ibn Hazm (may Allah have mercy on him) and others regarded this report as authentic. In reality, this is a conjectural claim. In fact, the Messenger of Allah (peace and blessings be upon him) did not raise his hands when going into prostration. Due to a narrator’s mistake, the mistaken impression arose that he did raise his hands at this time. Allah knows best.

When going into prostration, the Messenger of Allah (peace and blessings be upon him) would place his knees on the ground before his hands. Then he would place both hands, followed by the forehead, and finally the nose.

Hands first or knees first?

It has been authentically narrated that he would place his knees before his hands. The hadith was narrated by Sharik from Asim ibn Kulayb, from his father, from Wa’il ibn Hujr (may Allah be pleased with him). Wa’il said: “I saw that when the Messenger of Allah (peace and blessings be upon him) prostrated, he placed his knees before his hands. When he rose from prostration, he raised his hands before his knees.” [See al-Tirmidhi, The Book of Prayer]

He was not seen doing the opposite.

A marfu‘ hadith narrated from Abu Hurayrah (may Allah be pleased with him) has created a contradiction in this matter. The hadith states: “When any of you goes into prostration, let him not sit in the manner of a camel; rather, let him place his hands before his knees.” [See Abu Dawud]

Allah knows best concerning this hadith. However, it is possible that some conjectural wording entered the hadith through one of its narrators. Moreover, its first part is inconsistent with its second. If the hands are placed before the knees, that is sitting like a camel, because a camel places its two hands first, not its knees.

When those who supported placing the hands before the knees learned that a camel extends its hands before its knees, they explained that a camel’s knees are in its hands, not in its feet. In fact, this view is unacceptable for several reasons:

First: When a camel sits, it first extends its two hands, while its two legs remain standing. When it rises from sitting, its two legs rise first, while its two hands are still on the ground.

It was precisely this manner that the Messenger (peace and blessings be upon him) prohibited in the hadith, and he did the opposite.

The Messenger of Allah (peace and blessings be upon him) would first place on the ground whichever part was nearest to it, the part that would naturally touch the ground first. When rising, he would raise those parts one after another in the reverse order: first the knees, then the hands, then the forehead. Again, when rising from prostration, he would first raise his head, then his hands, and then his knees.

This is the opposite of the camel’s method. In this way, the Messenger of Allah (peace and blessings be upon him) prohibited imitating animals; he prohibited spreading one’s hands on the ground like predatory animals, spreading the arms like a dog, pecking like a crow, and raising the hands during the salam like a horse’s tail.

Second: The claim that “a camel’s knees are in its hands” is astonishing. No linguist could understand or accept this meaning, because knees are in the legs, not the hands; this is universally known.

If he truly said that the hands should be placed before the knees, then he would have said: “Do not sit like a camel, and place your hands before your knees.” Only then would the statement be consistent.

I believe that the wording of this hadith narrated by Abu Hurayrah was originally correct. Initially, the hadith probably said, “Let him place his knees before his hands.” Later, confusion entered the wording through the narrators, as happened with various other hadiths. For example, in Ibn Umar’s hadith concerning eating suhur, he narrated from the Messenger (peace and blessings be upon him): “Bilal gives the adhan late at night, so continue eating and drinking after his adhan until Ibn Umm Maktum gives the adhan.” Here, some later narrators mentioned Ibn Umm Maktum in place of Bilal and Bilal in place of Ibn Umm Maktum. In another hadith, a later narrator caused confusion by mentioning Hell in place of Paradise and Paradise in place of Hell.

Thus, it seems that in this hadith a later narrator said “knees” in place of “hands” and “hands” in place of “knees.” The solution to the problem lies in the way a camel rests. In this case, the hadith narrated by Wa’il ibn Hujr is correct.

There is another narration from Abu Hurayrah (may Allah be pleased with him) supporting placing the knees first. Abu Bakr ibn Abi Shaybah narrated it from Muhammad ibn Fudayl, from Abdullah ibn Sa’id, from his grandfather, from Abu Hurayrah, from the Messenger of Allah (peace and blessings be upon him). The Messenger of Allah said: “When any of you goes into prostration, let him place his knees before his hands. Let him not sit like a camel.”

Al-Athram narrated this hadith from Abu Hurayrah through an authentic chain in his Sunan.

This hadith exactly agrees with the hadith narrated by Wa’il ibn Hujr. Consider another similar hadith:

Ibn Khuzaymah cited a hadith in his Sahih collection from Mus’ab ibn Sa’d. Mus’ab narrated it after hearing it from his father, Sa’d (may Allah be pleased with him), who said: “We used to place our hands before our knees. Seeing this, the Messenger of Allah instructed us to place our knees before our hands.”

In this case, even if no confusion occurred in the transmission of Abu Hurayrah’s first hadith, it would nevertheless have been abrogated. This is the view of Imam Ibn Qudamah, author of al-Mughni, and other hadith scholars.

There are also two further reasons why the hadith is unacceptable. They are:

First: The chain of transmission contains a narrator named Yahya ibn Salamah ibn Kuhayl. He is not reliable. Imam al-Nasa’i said that this man is abandoned as a narrator (matruk). Ibn Hibban said that he was extremely weak and unfit as a narrator (munkar), and could in no way be accepted as reliable. Ibn Ma’in completely dismissed his suitability as a narrator.

Second: The hadith narrated by Mus’ab ibn Sa’d from his father, Sa’d, may be accepted as a reconciling hadith on this issue. It is reliable as well. In this hadith, Sa’d (may Allah be pleased with him) says: “We used to do that, then the Messenger of Allah instructed us to place our hands on our knees.” The author of al-Mughni, Imam Ibn Qudamah, relates the hadith as: “We used to place our hands before our knees. Seeing this, the Messenger of Allah instructed us to place our knees before our hands.”

In this narration too, a narrator confused the two names, Sa’d and Abu Sa’id. Although there is confusion concerning the Companion’s name in the chain of this hadith, its main wording (matn) is correct. Therefore, this hadith may be accepted as reconciling the issue of whether the hands or knees should come first. That is:

—At first, the Companions placed their hands first.

—Later, the Messenger (peace and blessings be upon him) instructed them to place their knees first.

Moreover, Imam al-Bukhari, Imam al-Tirmidhi, al-Daraqutni, and Abu Hatim did not deem the chain of Abu Hurayrah’s first hadith authentic.

Now let us see what the practice of the noble Companions was concerning this matter. The renowned hadith scholars Abd al-Razzaq and Ibn al-Mundhir mentioned in their hadith collections, through Abdullah ibn Mas’ud (may Allah be pleased with him), that Umar (may Allah be pleased with him) always placed his knees on the ground before his hands.

Imam al-Tahawi narrated from Fahad, from Umar ibn Hafs, from Alqamah and al-Aswad, the students of Abdullah ibn Mas’ud. Both of them said: “We had firmly recorded in our knowledge that Umar ibn al-Khattab (may Allah be pleased with him), after bowing, would bend down like a camel, resting on his knees, and would place his knees before his hands.”

Imam al-Tahawi also mentioned, through Hajjaj ibn Artat, this statement of Ibrahim al-Nakha’i: When Abdullah ibn Mas’ud went into prostration, he placed his knees on the ground before his hands. Imam al-Tahawi mentioned another narration from Abu Marzuq, from Wahb, from Shu’bah, from al-Mughirah. Al-Mughirah said: I asked Ibrahim al-Nakha’i about a man who placed his hands on the ground before his knees when going into prostration. He replied: “Does anyone do such a thing except a fool or a madman?”

Ibn al-Mundhir said that scholars differed over whether the hands or knees should come first. Among those who held that the knees must be placed before the hands were Umar ibn al-Khattab (may Allah be pleased with him), Ibrahim al-Nakha’i, Muslim ibn Yasar, Sufyan al-Thawri, al-Shafi’i, Ahmad ibn Hanbal, Ishaq ibn Rahawayh, Abu Hanifah and his students, and the people of Kufa.

On the other hand, those who held that the hands should be placed before the knees included Malik and al-Awza’i. They said: We saw people placing their hands before their knees. This is also the view of the people of hadith.

In al-Bayhaqi, Abu Hurayrah’s hadith is quoted with somewhat different wording. There it is narrated as follows: “When any of you prostrates, let him not fall down like a camel. Rather, let him place his hands on his knees.”

Al-Bayhaqi said: If the hadith has been preserved and remains unaltered (mahfuz), then it is evidence in favor of placing the hands before the knees when going into prostration. However, for several reasons, it is preferable to accept the hadith narrated by Wa’il ibn Hujr—that is, the hadith about placing the knees before the hands. The reasons are:

1. The matter of placing the knees before the hands is established by another hadith narrated by Abu Hurayrah (may Allah be pleased with him). This was stated by al-Khattabi and other hadith scholars.

2. The wording (matn) of this hadith narrated by Abu Hurayrah (may Allah be pleased with him) is considerably confused. Confusion can be observed in the versions transmitted through different chains. Sometimes it says: “Let him place his hands before his knees.” Sometimes it says: “Let him place his knees before his hands.” Sometimes part of the original wording is omitted.

3. Great hadith scholars such as Imam al-Bukhari and al-Daraqutni have declared the chain of Abu Hurayrah’s hadith about placing the hands before the knees defective.

4. A group of scholars hold that the narration about placing the hands before the knees has been abrogated. Ibn al-Mundhir said that many consider this narration invalidated.

5. Since the Messenger of Allah (peace and blessings be upon him) prohibited falling into prostration like a camel, the narration of Wa’il ibn Hujr is preferable because it avoids the camel’s method.

6. The evidence available concerning the practice of the great Companions also supports placing the knees before the hands. Umar, Abdullah ibn Umar, and Abdullah ibn Mas’ud (may Allah be pleased with them) placed their knees before their hands. There is no evidence that any of them acted in accordance with Abu Hurayrah’s narration. Only concerning Umar (may Allah be pleased with him) is a differing view found that he did this on some occasion.

7. There are also hadiths narrated by Abdullah ibn Umar and Anas supporting the hadith narrated by Wa’il ibn Hujr (may Allah be pleased with him). But no hadith narrated by another Companion supports Abu Hurayrah’s narration.

8. Most people follow the hadith narrated by Wa’il ibn Hujr (may Allah be pleased with him). Only Imam al-Awza’i and Imam Malik followed this hadith narrated by Abu Hurayrah. When Abu Dawud said that the people of hadith follow Abu Hurayrah’s hadith, he meant some of the people of hadith. For Imam Ahmad ibn Hanbal, Imam al-Shafi’i, and Imam Ishaq did not follow this hadith.

9. Abu Hurayrah’s hadith is a verbal (qawli) hadith. By contrast, Wa’il ibn Hujr’s hadith is an action-based (fi’li) hadith, describing an act of the Messenger of Allah (peace and blessings be upon him). Action-based hadiths are more often preserved and unaltered (mahfuz) than verbal hadiths. Thus, from this perspective too, the narration of Wa’il ibn Hujr is preferable.

10. The actual, action-based (fi’li) description given by Wa’il ibn Hujr (may Allah be pleased with him) of the Messenger of Allah (peace and blessings be upon him) going into prostration is also supported by other authentic narrations. All action-based descriptions of the Messenger’s prayer procedure and method are established and authentic. This is likewise one such narration, so it should be accepted as the ruling concerning this matter. There is no strong reason to give the opposing narration preference over it. This is our understanding and judgment. True knowledge, however, belongs only to Allah.

What did he prostrate on?

Most of the time, the Messenger of Allah (peace and blessings be upon him) prostrated on the ground. At times, he prostrated on water, mud, a mat made of date-palm leaves, a cushion made of date-palm fibers, and a dried hide.

How did he prostrate?

The Messenger of Allah (peace and blessings be upon him) prostrated with his forehead and nose on the ground. He prostrated with his bare forehead, not with his forehead covered by a turban. There is no evidence in any authentic hadith that he prostrated with his forehead covered by a turban. There is not even evidence for this in any hasan hadith.

However, Abd al-Razzaq mentioned a narration from Abu Hurayrah in his work al-Musannaf. In it, he said that the Messenger of Allah (peace and blessings be upon him) prostrated on the folds of his turban.”

One of those through whom this hadith was transmitted is Abdullah ibn Muharrar. This man was not trustworthy as a hadith narrator and was abandoned (matruk).

Abu Ahmad also narrated a similar hadith through Jabir (may Allah be pleased with him). Two men named Amr ibn Shammar and Jabir al-Ju’fi occur in the chain of this hadith. Both are unreliable and abandoned (matruk). The hadith was narrated by one abandoned narrator from another abandoned narrator. Therefore, this too is unacceptable.

A hadith reported in Abu Dawud’s al-Marasil says that one day the Messenger of Allah (peace and blessings be upon him) saw a man praying in his mosque. The man was prostrating with a turban wrapped across his forehead. The Messenger of Allah (peace and blessings be upon him) then moved the turban away from his forehead.”

When he prostrated, he firmly placed his forehead and nose on the ground. He kept his arms away from his sides and left his armpits exposed. He opened his armpits so widely that their whiteness could be seen. If desired, a small kid goat could have run through the space between his arms. (Al-Bukhari and Muslim)

In prostration, he would place the palms of his hands level with either his neck or his ears.

A hadith narrated from al-Bara (may Allah be pleased with him) appears in Sahih Muslim. He said that the Messenger of Allah (peace and blessings be upon him) said: “When you prostrate, place your palms on the ground and raise your elbows.”

When he prostrated, he kept his back straight. He pointed the tips of the toes of both feet toward the qiblah, bending them. He spread out his palms and fingers, but did not hold them completely together, nor did he leave them too far apart.

Ibn Hibban narrated in his Sahih collection: “When the Messenger of Allah (peace and blessings be upon him) bowed, he kept his fingers apart; when he prostrated, he kept them together.”

Thus, he would place his knees, palms, the front parts of his feet, forehead, and nose firmly and tranquilly on the ground, keeping his back straight while prostrating.

What did he say in prostration?

In prostration, the Messenger of Allah (peace and blessings be upon him) would recite various glorifications and also make supplications. It is known through authentic reports that he would recite different forms of glorification and supplication. Sometimes he would recite this glorification:

سبحان ربي الاعلىMeaning: My Most High Lord is glorified and free of every defect.

—He would recite this glorification himself and instruct the Companions to recite it. Sometimes he would recite the following glorification:

(Arabic***************) Meaning: O Allah, our Lord! You are glorified and free of every defect, and all praise is Yours. O Allah, forgive me.”

Sometimes he would recite this glorification: (Arabic***********)

Meaning: You are supremely holy and free of every defect, Lord of Gabriel and all the angels.”

Sometimes he would recite this glorification: (Arabic******************)

Sometimes he would recite: (Arabic************************)

Meaning: O Allah, I seek refuge in Your pleasure from Your displeasure. Through Your forgiveness, I seek refuge from Your punishment. Through Your essence, I seek refuge in You. I am unable to praise You as You deserve; You are as You have praised Yourself, O Lord!”

Sometimes he would make this supplication: (Arabic*********************)

Meaning: O my Allah, for You alone I have prostrated. In You alone I have believed, and to You alone I have submitted. You are my Owner and Master. My face is prostrated before the One who created it, gave it its finest form, and endowed it with hearing and sight through its eyes and ears. You are the best of creators, O Allah; greatly blessed is Your name.” (Sahih Muslim)

Sometimes, upon prostrating, he would seek forgiveness by saying: (Arabic************)

Meaning: O Allah, forgive all my sins—the earlier and later, the first and last, the open and hidden.” (Muslim)

He would sometimes recite this supplication: (Arabic*******************)

Meaning: O Allah, forgive all my errors, ignorance, and excesses—things that You know better than I do. My Allah, forgive all my transgressions, shortcomings, unintentional mistakes, intentional mistakes, and everything else of this nature that I have committed. O Allah, forgive all my past and future sins, and those committed secretly and openly. You alone are my savior; there is no savior besides You.”

While prostrating, he would sometimes recite this supplication: (Arabic****************)

Meaning: O Allah, create light in my heart. Place light on my tongue. Place light in my hearing. Place light in my sight. Place light on my right. Place light on my left. Place light before me. Place light behind me. Place light above me. Place light beneath me. Create light within me and increase my light more and more.”

The Messenger of Allah (peace and blessings be upon him) commanded us to strive in supplication during prostration. He said: A servant is closest to Allah while prostrating. So make abundant supplication during prostration. Prostration is an appropriate time for supplications to be accepted. Three points are clear here:

One: Through prostration, a servant comes extremely close to Allah.

Two: Allah accepts supplications made during prostration more abundantly.

Three: Therefore, make abundant supplication when prostrating.

During prostration, the Messenger of Allah (peace and blessings be upon him) frequently made two kinds of supplication. They are:

One: Supplications praising Allah.

Two: Supplications of petition.

The Great Virtue of Prostration

Just as the qiyam of prayer—during which the recitation of Allah’s Book (the Qur’an) and standing before Allah in obedience and humility for a long time—is highly virtuous, prostration also holds tremendous virtue before Allah. The virtue of prostrating to Allah is far greater. This is because—

1. The Messenger of Allah (peace and blessings be upon him) said: The servant who is closest to his Lord is the one who is prostrating.

2. Ma’dan ibn Abu Talhah said: I told Thawban (may Allah be pleased with him), the freed slave of the Messenger of Allah (peace and blessings be upon him), “Teach me something by which I may continue to benefit.” He replied, “Prostrate frequently. For I heard the Messenger of Allah (peace and blessings be upon him) say: Whenever a servant prostrates once for Allah, Allah Most High raises his rank by one degree and erases one of his sins.”

Ma’dan said: Then I went and met Abu al-Darda (may Allah be pleased with him) and asked him about the same matter. He narrated the same hadith to me as Thawban had.

3. When Rabi‘ah ibn Ka‘b al-Aslami expressed to the Messenger of Allah (peace and blessings be upon him) his wish to accompany him in Paradise, he said to him: “Then help me by prostrating frequently.”

4. Allah Most High says in the final verse of Surah al-‘Alaq:

واسجد واقترب“Prostrate and draw near (to Me).”

5. All creatures, great and small, bow down in prostration to Allah.

6. In prostration, a servant has the opportunity to humble himself most before his Lord and express the greatest devotion and humility. Therefore, this is the servant’s most honorable state before his Lord.

7. Prostration is the ultimate expression of worship and servitude. For expressing humility, devotion, reverence, and servile obedience, prostration is the most beloved state to the Master.

How long would he remain in prostration?

The Messenger of Allah (peace and blessings be upon him) maintained balance among all the pillars of prayer. When he performed a long qiyam (recitation), he would likewise make the ruku and prostration long. For example, during the eclipse prayer and the night prayer (Tahajjud), he would make the qiyam lengthy, as well as the ruku and prostration.

Again, when he shortened the qiyam (recitation) somewhat, he shortened the ruku and prostration proportionately. He generally did this in the Fajr prayer.

Evidence of maintaining this balance is found in the hadith of al-Bara ibn ‘Azib (may Allah be pleased with him). He said: The qiyam, ruku, and prostration of the Messenger of Allah (peace and blessings be upon him) were balanced. Their durations were nearly equal.”

From this discussion, we learn three points:

1. The Messenger of Allah (peace and blessings be upon him) maintained balance among the pillars of prayer. When he made the recitation long, he also made the ruku and prostration long. When he shortened the recitation, he shortened the ruku and prostration as well.

2. During the eclipse and night prayers, he made the qiyam, ruku, and prostration very long.

3. By comparison, he made the qiyam, ruku, and prostration shorter in the obligatory prayers.

Rising from Prostration and Sitting

Then he would raise his head from prostration, saying “Allahu Akbar.” At this time, he did not perform raf‘ al-yadayn. When rising from prostration, he raised his head before his hands.

Then he would spread out his left foot and sit calmly upon it. He would keep the sole of his right foot upright. Imam al-Nasa’i has cited an authentic hadith on this subject from Abdullah ibn Umar (may Allah be pleased with him). He said: “The Sunnah is to spread out the left foot and sit upon it, while keeping the sole of the right foot upright and directing the toes toward the qiblah.”

No other method of sitting at this point is known from the Messenger of Allah (peace and blessings be upon him).

At this time he would place his two hands on his two thighs, with his elbows on his thighs and the ends of his hands near his knees. He would spread the palm of his left hand over his left knee. He would keep the two fingers on the right side of his right hand folded into a fist, place his thumb over the middle finger to form a circle, and raise his index finger while reciting supplications, moving it. This hadith was narrated by Wa’il ibn Hujr (may Allah be pleased with him).

In the hadith narrated in Abu Dawud from Abdullah ibn al-Zubayr (may Allah be pleased with him), Abdullah ibn al-Zubayr said: “When the Messenger of Allah (peace and blessings be upon him) recited supplications, he continued pointing with his index finger but did not move it.”

It appears that the phrase “but did not move it” was added later by someone, perhaps a narrator. For there are questions concerning the authenticity of this phrase.

Imam Muslim also cited this hadith in his Sahih Muslim through Abdullah ibn al-Zubayr (may Allah be pleased with him). He did not mention this addition, namely, “but did not move it.” Rather, he stated: “When the Messenger of Allah (peace and blessings be upon him) sat in prayer, he placed his left foot between his thigh and shin and sat on his right foot. He placed his left palm on his left knee, his right palm on his right thigh, and pointed with his index finger.”

The phrase “but did not move it,” which appears in the hadith of Abu Dawud, is absent here. Moreover, it is not stated that the phrase in Abu Dawud’s hadith applies to prayer.

In this case, the hadith of Wa’il ibn Hujr (may Allah be pleased with him) is stronger and deserves priority. Furthermore, Abu Hatim said in his authentic collection that it is an authentic hadith.

The Supplication Recited While Sitting Between the Two Prostrations

The Messenger of Allah (peace and blessings be upon him) would raise his head from the first prostration and sit calmly. During this sitting between the two prostrations, he would recite the following supplication: (Arabic******************)

Meaning: O Allah, forgive me, have mercy on me, strengthen me, raise my honor and status, guide me to the right path, keep me healthy, and grant me sustenance.” [Tirmidhi, Abu Dawud, Ibn Majah. This supplication is also known through Ibn Abbas and others from al-Hakim.]

Hudhayfah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) would recite the following supplication while sitting between the two prostrations: (Arabic**************)

Meaning: My Lord, forgive me. My Lord, forgive me.”

Lengthening the Sitting Between the Two Prostrations

The Messenger of Allah (peace and blessings be upon him) would make the sitting between the two prostrations as long as the prostration.

There is evidence of this in all the hadiths. A hadith is narrated from Anas (may Allah be pleased with him) in the authentic collections. He said: The Messenger of Allah (peace and blessings be upon him) would sit between the two prostrations for so long that we would say, perhaps he had forgotten or become confused.

This is the Sunnah. After the era of the Companions, most people abandoned this Sunnah.

Rising to Stand after the Second Prostration

After rising from the first prostration, sitting calmly, and making supplication, he would say “Allahu Akbar” and go into the second prostration. In the second prostration, he would do the same as in the first.

After completing the second prostration, the Messenger of Allah (peace and blessings be upon him) would rise to stand, saying “Allahu Akbar.”

When rising, he would hold both feet and knees with both hands and rise, leaning on his thighs. This practice is narrated from Wa’il ibn Hujr and Abu Hurayrah (may Allah be pleased with them both).

He did not rise by supporting himself with his hands on the ground.

The Resting Sit and Difference of Opinion Concerning It

Malik ibn al-Huwayrith narrated that the Messenger of Allah (peace and blessings be upon him) would not stand immediately after rising from the second prostration; rather, he would sit upright for a short while before standing. This sitting is called the resting sit.

The jurists, however, differed over this resting sit. The question arose: Is this sitting a Sunnah? Is it to be followed by everyone? Or did he do this because of some difficulty? Two kinds of narrations are found on this matter.

Khallal said that Imam Ahmad ibn Hanbal, accepting the narration of Malik ibn al-Huwayrith, supported the resting sit. He said: Yusuf ibn Musa informed me that when Abu Umamah was asked about rising from prostration, he said, “One should rise from prostration by relying on both feet.” The evidence for this is the hadith narrated by Rifa‘ah. However, the hadith of Ibn Ajlan does not prove that the Messenger (peace and blessings be upon him) rose by relying on both feet.

On the other hand, a large number of Companions (may Allah be pleased with them) narrated hadiths concerning the characteristics and method of the prayer of the Messenger of Allah (peace and blessings be upon him). None of them mentioned this resting sit.

This sitting is mentioned only in narrations from Abu Humayd and Malik ibn al-Huwayrith (may Allah be pleased with them).

If the Messenger of Allah (peace and blessings be upon him) had performed this practice regularly and consistently, the many Companions who narrated the characteristics and method of his prayer would certainly have mentioned it. The fact that he did it once does not establish it as a Sunnah of prayer. However, if it is established that he did it as a Sunnah, then it is to be followed. If he did it once because of a personal difficulty, it is not considered a Sunnah of prayer. This is the resolution of the difference of opinion.

How Did He Perform the Second Rak‘ah?

The Messenger of Allah (peace and blessings be upon him) would begin reciting Surah al-Fatihah immediately after rising from the prostration of the first rak‘ah. After standing, he would not pause briefly or remain silent for a while as he did at the beginning of the first rak‘ah.

However, the jurists differed over whether he recited “A‘udhu billahi min ash-shaytanir-rajim” before reciting Surah al-Fatihah in the second rak‘ah.

They all agreed, however, that this is not the beginning of the prayer but a point in the middle of it.

Two opinions concerning reciting ta‘awwudh here arose from two statements of Imam Ahmad. Based on one of his opinions, some of his students said: If the entire recitation of the prayer is regarded as one continuous recitation, then reciting ta‘awwudh once is sufficient. But if the recitation of each rak‘ah is regarded as an independent recitation, then ta‘awwudh must be recited before each Fatihah.

In fact, the prayer governed by a single takbirat al-tahrimah has only one beginning. Therefore, it is clear that reciting ta‘awwudh once at the beginning is sufficient. This is also supported by an authentic hadith. Abu Hurayrah narrated that when the Messenger (peace and blessings be upon him) stood for the second rak‘ah, he began the recitation without pausing.”

In fact, the beginning of the rak‘ahs occurs in the first rak‘ah. [This difference of opinion arose because reciting ta‘awwudh when beginning Qur’an recitation was considered necessary. The question was whether the rak‘ahs governed by one takbirat al-tahrimah have one beginning or whether each rak‘ah has a separate beginning.] The interruption between two rak‘ahs does not occur because of a pause; it occurs because of dhikr. Dhikr does not interrupt the continuity of recitation, because it consists of words such as praise, tasbih, tahlil, blessings upon the Prophet, and similar expressions.

The Messenger of Allah (peace and blessings be upon him) performed the second rak‘ah like the first, except for four matters. They are:

1. Takbirat al-tahrimah.

2. Remaining silent for a short while after takbirat al-tahrimah.

3. Reciting the opening praise and supplication during that silence.

4. Making it somewhat longer than the second rak‘ah.

In the second rak‘ah, the Messenger of Allah (peace and blessings be upon him) did not pronounce takbirat al-tahrimah, remain silent for a while, or recite the opening dhikr and supplication during that silence. Furthermore, he made it somewhat shorter than the first rak‘ah. In every prayer, his first rak‘ah was longer than the second.

The First Tashahhud Sitting and Related Procedures

After completing both prostrations of the second rak‘ah, when the Messenger of Allah (peace and blessings be upon him) sat for the tashahhud, he placed his left hand on his left thigh and his right hand on his right thigh. He would point toward the qiblah with the index finger of his right hand. At this time, he would neither hold the finger completely upright nor lower it; rather, he would raise it slightly upward and move it. He would place his thumb over his middle finger to form a circle, raise his index finger, recite the tashahhud, and keep his gaze fixed on it. At this time, he would spread his left hand over his left thigh.

He sat in the tashahhud sitting (the first sitting) as he sat between the two prostrations. He would spread out his left foot and sit upon it. He would keep the right foot upright and direct its toes toward the qiblah. No one saw him sit differently in this sitting.

The narration from Abdullah ibn al-Zubayr (may Allah be pleased with him) cited in Sahih Muslim states that when the Messenger of Allah (peace and blessings be upon him) sat in prayer, he placed his left foot between his thigh and shin and spread out his right foot.”

In fact, this narration concerns the final sitting. It will be discussed later. This is the manner of one of his two sittings.

The method of the prayer of the Messenger of Allah (peace and blessings be upon him) narrated from Abu Humayd (may Allah be pleased with him) in Sahih al-Bukhari and Sahih Muslim states: When the Messenger of Allah (peace and blessings be upon him) sat for the first tashahhud after the second rak‘ah of a four-rak‘ah prayer, he spread out his left foot and sat upon it, while keeping the other foot (the right foot) upright. When he sat in the final sitting, he moved his left foot slightly forward and placed it beneath the shin of his right leg. He kept his right foot upright, placed his buttocks on the ground, and sat upon them.

Here, two descriptions concerning the right foot are reported from Abu Humayd and Abdullah ibn al-Zubayr. Abu Humayd said that he kept the right foot upright, while Ibn al-Zubayr said that he spread it out.

No narrator said that he did this in the first tashahhud sitting. We do not know of anyone who said so.

However, differences in the narrations about how the Messenger of Allah (peace and blessings be upon him) sat led to several opinions among the people. For example, some said that one should sit on the buttocks in both tashahhud sittings. This is the position of Malik (may Allah have mercy on him).

Some said that in both sittings one should spread out the left foot and sit upon it, while keeping the right foot upright. This is the position of Abu Hanifah (may Allah have mercy on him).

Some said that in the tashahhud sitting accompanied by the salam one should sit on the buttocks, while in the other tashahhud one should spread out the left foot and sit upon it. This is the position of al-Shafi‘i (may Allah have mercy on him).

Some said that in a prayer containing two tashahhuds, one should sit on the buttocks in the final tashahhud sitting, in order to distinguish between the two sittings. This is the position of Imam Ahmad ibn Hanbal (may Allah have mercy on him).

As for Abdullah ibn al-Zubayr’s statement that the Messenger of Allah (peace and blessings be upon him) spread out his right foot, it means that in the final sitting he placed his buttocks on the ground and sat supported by them. Thus, he spread out the right foot. He placed the left foot between the two thighs and shins, while placing the buttocks on the ground.

The difference of opinion here concerns where and how he placed the sole of the right foot at this time: did he spread it out, or did he keep it upright?

Allah knows the actual matter best. However, in our view, there is no real contradiction here. He never sat on his right foot; rather, he spread it toward the right. Consequently, it was neither upright nor completely spread out. In this context, spreading it out means laying the upper side of the right foot down, so it was not completely upright. Keeping it upright means raising the underside of the foot, because in that position it was not spread out and he did not sit upon it.

Therefore, the statements of both Abu Humayd and Abdullah ibn al-Zubayr (may Allah be pleased with them both) are correct.

Or it may be said that the Messenger of Allah (peace and blessings be upon him) sometimes did one and sometimes the other. Allah knows the actual matter best.

What Did He Recite in the First Tashahhud?

In a three- or four-rak‘ah prayer, the Messenger of Allah (peace and blessings be upon him) would sit after performing two rak‘ahs. We have called this the first tashahhud sitting. He always recited the tashahhud in this sitting.

A hadith is narrated in al-Nasa’i through Abu al-Zubayr, who narrated it from Jabir (may Allah be pleased with him). Jabir said: The Messenger of Allah (peace and blessings be upon him) taught us the tashahhud just as he taught us a surah of the Qur’an. [When he forgot to recite the tashahhud at this time, he performed the prostration of forgetfulness in the final sitting. (Bukhari). Reciting the tashahhud silently is Sunnah. (Abu Dawud)]

The Messenger of Allah (peace and blessings be upon him) taught the following tashahhud: (Arabic**************************)

Meaning: All words of honor and reverence belong to Allah. Allah is the Owner of all peace, goodness, and abundance. He is also the Owner of all purity. O Prophet, peace be upon you, and may Allah’s mercy and blessings descend upon you. Peace be upon us and upon all of Allah’s righteous servants. I testify that there is no deity besides Allah. I also testify that Muhammad is His servant and Messenger.

The following wording of the tashahhud is narrated in al-Nasa’i in the hadith of Jabir (may Allah be pleased with him):

(Arabic**********************)

Meaning: In the name of Allah and by Allah, all words of honor and reverence belong to Allah. Allah alone is the Owner of all peace, goodness, abundance, and every kind of purity. O Prophet, peace be upon you, and may Allah’s mercy and blessings descend upon you. Peace be upon us and upon all of Allah’s righteous servants. I testify that there is no deity besides Allah. I also testify that Muhammad is Allah’s servant and Messenger. I ask Allah for Paradise and seek refuge from Hell.”

No hadith other than this one mentions “Bismillah” before the tashahhud. However, there is some weakness in the chain of this hadith. The Messenger of Allah (peace and blessings be upon him) would recite this tashahhud (the first tashahhud) very briefly.

In this tashahhud, he did not seek refuge from the punishment of the grave, the punishment of Hell, the trials of life and death, or the trial of the False Messiah. However, because the Messenger of Allah (peace and blessings be upon him) generally instructed people to seek refuge from these four things at all times, some people prefer to seek refuge from them in the first tashahhud as well. Nevertheless, seeking refuge from them is more authentically associated with the final tashahhud.

Rising from the First Tashahhud Sitting

After completing the Tashahhud, the Messenger of Allah (peace be upon him) would say “Allahu Akbar” and stand up. He would stand, resting on his thighs, with the fronts of his feet and knees touching the ground.

It is narrated in Sahih Muslim from Abdullah ibn Umar (may Allah be pleased with them both) that the Messenger of Allah (peace be upon him) would perform Rafʿ al-Yadayn at this time.

This has also been narrated through some chains in Bukhari. However, all the chains from Abdullah ibn Umar (may Allah be pleased with him) do not unanimously mention Rafʿ al-Yadayn at this point.

Nevertheless, the narration of Abu Humayd al-Saʿidi conclusively proves that Rafʿ al-Yadayn was performed here. While giving a detailed description of the Messenger of Allah’s (peace be upon him) prayer, he said:

“When the Messenger of Allah (peace be upon him) stood for prayer, he said ‘Allahu Akbar’ (that is, the Takbir of consecration) and performed Rafʿ al-Yadayn. At that time, he raised both hands to shoulder level. He stood in prayer in such a way that every part of his body settled calmly in its proper place. Then he recited. After completing the recitation, he raised both hands to shoulder level and performed Rafʿ al-Yadayn. Then he bowed. He placed his fingers naturally on his knees. He kept his head level with his back; he neither lowered it below that level nor raised it above it. Then he raised his head, saying ‘Samiʿa Allahu liman hamidah.’ After raising his head from bowing, he stood calmly, so that every part of his body returned to its proper place. Then he bent toward the ground for prostration. During prostration, he kept both arms away from his ribs. He turned the toes of his feet toward the qiblah. Then he spread out both feet and sat on them. [In other narrations from Abu Humayd (may Allah be pleased with him), it is reported that at this time he spread out his left foot and sat upon it.] Then he went into the second prostration. Then, saying ‘Allahu Akbar,’ he spread out his left foot and sat upon it. He sat calmly, so that every part of his body settled in its proper place. Then he stood for the second rakʿah. He performed the pillars of the second rakʿah just as he had performed those of the first. Then, after completing the Tashahhud of the second rakʿah, when he stood, he performed Rafʿ al-Yadayn as he stood. He raised his hands to shoulder level in Rafʿ al-Yadayn, just as he had done at the beginning of the prayer. Then he performed the rest of the prayer in the same manner. At the final prostration, after which the salām is given, he extended both feet to the right, placed his left buttock on the ground, and sat resting upon it.”

This narration has been taken from Sahih Abu Hatim.

A similar narration is also found in Sahih Muslim. In Tirmidhi, it is narrated through an authentic chain from Ali ibn Abi Talib (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) performed Rafʿ al-Yadayn at these places.

What did he recite in the third and fourth rakʿahs?

After standing from the first Tashahhud, he would recite only Surah al-Fatihah. There is no evidence that he recited anything besides Surah al-Fatihah in the third and fourth rakʿahs.

Imam al-Shafiʿi, however, considers it recommended to join another recitation with Surah al-Fatihah in the final two rakʿahs as well. For this, he relies as evidence on the hadith narrated by Abu Saʿid (may Allah be pleased with him). The hadith is recorded in Sahih Muslim. Abu Saʿid says in it: From the standing in the Messenger of Allah’s (peace be upon him) noon prayer, we would estimate that he recited in the first two rakʿahs an amount equivalent to Surah al-Sajdah, and in those two rakʿahs [the latter two] he recited half the amount of the first two rakʿahs. [It should be noted that Surah al-Sajdah contains 30 verses. Thus, the meaning of this hadith is that he recited an amount equivalent to thirty verses in the first two rakʿahs and fifteen verses in the final two.] Moreover, from the standing in his afternoon prayer, we would estimate that he recited half that amount in its first two rakʿahs. (Sahih Muslim)

On the other hand, there is the clear and universally accepted hadith narrated by Abu Qatadah (may Allah be pleased with him). In this hadith, he clearly states that the Messenger of Allah (peace be upon him) recited only Surah al-Fatihah in the final two rakʿahs and did not join any other recitation with it. Abu Qatadah (may Allah be pleased with him) said:

“The Messenger of Allah (peace be upon him) led us in prayer. In the first two rakʿahs of the noon and afternoon prayers, he recited two additional surahs along with Surah al-Fatihah. Sometimes he recited loudly enough for us to hear.”

These words are found in the narrations of both Bukhari and Muslim. Muslim’s version of this hadith of Abu Qatadah also contains these additional words: “And in the final two rakʿahs he recited only Surah al-Fatihah.”

These two hadiths narrated from Abu Qatadah in Bukhari and Muslim provide a clear and decisive resolution to the issue. In contrast, Abu Saʿid’s statement in this matter is based on estimation.

We may therefore conclude that the Messenger’s (peace be upon him) usual practice was to recite only Surah al-Fatihah in the final two rakʿahs, without joining any other surah to the recitation. The evidence for this is Abu Qatadah’s hadith.

However, sometimes he did join another surah with Surah al-Fatihah in the final two rakʿahs. The evidence for this is the hadith of Abu Saʿid (may Allah be pleased with him). Yet this was not his regular practice; it was an occasional departure from his usual practice.

His practice in prayer and departures from his practice

In various matters, he would occasionally depart from his usual practice. For example, his usual practice in the dawn prayer was to recite lengthy passages, but sometimes he recited shorter passages. His practice in the sunset prayer was to recite short passages, but sometimes he recited lengthy passages. His usual practice was not to recite the Qunut supplication in the dawn prayer, but sometimes he did. His usual practice was to recite silently in the noon and afternoon prayers, but sometimes the Companions would hear his recitation. Generally, he recited ‘Bismillah’ silently, but sometimes he recited it aloud.

In short, the Messenger (peace be upon him) occasionally departed from some of his methods of prayer. Such departures were temporary exceptions to his usual practice. The purpose was to leave room for making an occasional exception. But this allowance was not itself his regular practice.

For example, once he sent a man on horseback to bring back some important news. After sending him, he stood for prayer. During the prayer, he repeatedly looked toward the route by which the man was expected to return.

Yet a hadith narrated from Aishah (may Allah be pleased with her) in Sahih Bukhari states that she asked the Messenger (peace be upon him) about looking around during prayer. He replied: “It is Satan’s deception. In this way he seeks to distract the servant from his prayer.” …

For someone possessing sound knowledge of the Qur’an and hadith, reconciling these two hadiths is not difficult at all. He was never inattentive to Allah in matters of prayer. The hadith about the mounted messenger concerns a state of war. On the battlefield he would often perform Salat al-Khawf. He looked along the route of the awaited messenger for the welfare of the Muslims. This was not his usual practice.

He made the first two rakʿahs, and the first rakʿah, longer

It was the practice of the Messenger of Allah (peace be upon him) to make the first two rakʿahs of a four-rakʿah prayer longer than the final two. Among the first two rakʿahs, he made the first longer than the second. For this reason, Saʿd (may Allah be pleased with him) told Umar (may Allah be pleased with him): “I will make the first two rakʿahs long and shorten the final two. I prayed in this manner with the Messenger (peace be upon him).”

It was the practice of the Messenger (peace be upon him) to make the dawn prayer longer than all the other prayers. Umm al-Mu’minin Aishah (may Allah be pleased with her) narrated that, at first, Allah Most High made every prayer obligatory as two rakʿahs. Then, when the Messenger of Allah (peace be upon him) migrated, Allah Most High increased the other prayers, except the dawn prayer, by two rakʿahs for those residing in one place. Because of its lengthy recitation, He left the dawn prayer in its original form, namely two rakʿahs. He made the sunset prayer three rakʿahs as the witr of the day.”

This hadith was narrated by Abu Hatim and Ibn Hibban in their Sahih compilations. Its essential meaning is also narrated in Sahih Bukhari.

In all the prayers, it was the practice of the Messenger of Allah (peace be upon him) to make the earlier part longer than the latter part.

He also performed the eclipse prayer in this manner.

He also performed the night prayer in this manner. However, since he performed the night prayer two rakʿahs at a time, he made the first two rakʿahs longer and the next two shorter than them.

He would proceed and conclude it in this manner. The fact that he instructed that the first two rakʿahs of the night prayers be short does not contradict this practice, because those two rakʿahs are the opening prayer of the night prayers. He would make the opening two rakʿahs short, just as he made the two Sunnah rakʿahs of dawn shorter than the two obligatory rakʿahs, because those two rakʿahs were the opening prayer of the dawn prayer.

Thus, making these two rakʿahs short does not disrupt the practice of lengthening the night prayer. For example, he (peace be upon him) said: “Make Witr the last prayer of the night.” Yet he would often perform two voluntary rakʿahs immediately after Witr, sitting or standing. This did not prevent Witr from being the last prayer of the night. Likewise, he called the sunset prayer the Witr of the day, but instructed that two Sunnah rakʿahs be performed immediately after it to attain intercession. This did not prevent the sunset prayer from being the Witr of the day.

In fact, he (peace be upon him) performed two rakʿahs after the obligatory sunset prayer in order to safeguard the obligatory prayer. He performed two rakʿahs after Witr, the last prayer of the night, in order to safeguard that Witr. It is generally understood that a supporting or safeguarding prayer does not alter the distinctive nature of the principal prayer. This applies in every matter.

The sitting for the final Tashahhud

When the Messenger of Allah (peace be upon him) sat for the final Tashahhud, he sat with his left buttock on the ground, resting upon it, and extended both feet to one side, toward the right.

This is one of the three methods of sitting with the buttock on the ground that have been narrated from him (peace be upon him). This method is narrated in Sunan Abu Dawud and in Abu Hatim’s Sahih compilation from Abu Humayd al-Saʿidi (may Allah be pleased with him).

The second method is narrated in Sahih Bukhari from the same Abu Humayd al-Saʿidi (may Allah be pleased with him). He said: “When the Messenger (peace be upon him) sat in the final rakʿah, he moved his left foot slightly forward, kept his right foot upright, and sat on his buttock.”

This method is almost like the first. In both cases, sitting on the buttock is mentioned. The only difference between them concerns the position of the feet.

The third method is narrated in Sahih Muslim in the hadith of Abdullah ibn al-Zubayr. Ibn al-Zubayr (may Allah be pleased with him) said: “At that time, the Messenger (peace be upon him) placed his left foot between his thigh and right shin and spread out the sole of his right foot.”

Abu al-Qasim al-Harbi supported this method in his book. This method differs from the first two in the positioning of the feet. Perhaps the Messenger (peace be upon him) sometimes did it one way and sometimes the other. This is what seems clear. Alternatively, the variation may have arisen from differences in narration.

The Messenger (peace be upon him) distinguished between the sitting for the first Tashahhud and the sitting for the final Tashahhud. In the final sitting, he sat on his buttock. In the first sitting, he sat on the sole of his left foot.

Imam Ahmad said that he did this to distinguish between the first and final sittings. Since he would have to stand again after the first sitting, he sat on the sole of his foot, remaining ready to stand. Since there was no need to prepare to stand after the final sitting, he sat there with tranquility and calm. Because the prayer was ending with the final Tashahhud, he sat calmly, resting his entire body on his buttock.

Abu Humayd (may Allah be pleased with him) clearly described the distinct characteristics of the Messenger’s (peace be upon him) first and final sittings. In various narrations, he used the following expressions to identify the Messenger’s final sitting:

“When he sat in the final rakʿah.”

“When he sat in the fourth rakʿah.”

“When he sat for the sitting of salām, he extended both feet and sat resting on his buttock.”

From this final statement, Imam al-Shafiʿi and others have also taken evidence that whenever one sits for salām, one should extend both feet, place the buttock on the ground, and sit resting upon it—whether the prayer consists of four rakʿahs, two rakʿahs, or three rakʿahs.

Of course, this cannot be understood from the apparent wording of the hadith, although it appears from the meaning of the hadith.

The apparent meaning of the hadith is that, after describing the characteristics of the first sitting, it describes this as the second sitting or the sitting for salām. Thus, from the apparent meaning of the hadith, it is proven to be a characteristic of the final or second sitting in a three- or four-rakʿah prayer.

That covers one aspect of this sitting. On the other hand, when he (peace be upon him) sat for the Tashahhud, he placed his right hand on his right thigh, joined three fingers, and raised the index finger. Another narration states that he would clench three fingers into a fist and raise the index finger. He placed his left hand on his left thigh. (Sahih Muslim: Ibn Umar, may Allah be pleased with him.)

Wa’il ibn Hujr (may Allah be pleased with him) narrated: “I saw the Messenger (peace be upon him) sitting for the Tashahhud with his left hand spread on his left thigh. He placed the elbow of his right arm on his right thigh, joined one of two fingers to the other by pressing them together in a ring-like shape, raised his index finger, moved it, and supplicated.” (Abu Dawud, Nasa’i, Darimi: Wa’il ibn Hujr, may Allah be pleased with him.)

In Sahih Muslim, in the narration of Abdullah ibn Umar (may Allah be pleased with him), it states: “He placed his left hand on his left knee and his right hand on his right knee. At that time, he joined his fingers in the manner used to indicate the number fifty-three and gestured with his index finger.”

In fact, all these narrations describe the same thing. For example:

a. The narration that says he kept three fingers clenched means that the middle finger was also joined, while the index finger, unlike the other three fingers, remained extended.

b. The narration that says he pressed one of two fingers against the other means that, while the two adjacent fingers were joined together, the middle finger was not joined to them in the same way or aligned with them.

c. The narration that says he joined his fingers in the manner indicating fifty-three refers to joining the middle finger. However, it was joined not to the two adjacent fingers but to the thumb.

He would spread both hands over both thighs. He did not leave a gap between his thighs and his hands. The elbows of his hands aligned with the ends of his thighs.

He would spread the fingers of his left hand over his left thigh.

He kept his fingers facing the qiblah

During the Tashahhud, the Messenger of Allah (peace be upon him) kept the fingers of his hands facing the qiblah. He also kept his fingers facing the qiblah during Rafʿ al-Yadayn, bowing, and prostration. During prostration, he kept the toes of both feet facing the qiblah as well.

He recited the Tashahhud in every sitting

The Messenger of Allah (peace be upon him) recited the Tashahhud in the final sitting just as he did in the first sitting. He recited the Tashahhud after every two rakʿahs. He taught the Companions the Tashahhud as he taught them a surah of the Qur’an. The Tashahhud he recited in the final sitting was the same as the one he recited in the first sitting. We have already mentioned the wording of his Tashahhud.

Sending blessings upon the Messenger of Allah

The Messenger of Allah (peace be upon him) said: “When any of you prays, let him praise and glorify Allah, and send blessings upon His Prophet. Then let him supplicate with whatever supplication he wishes.”

This hadith was narrated by Fudalah ibn Ubayd. Imam al-Tirmidhi declared it an authentic hadith. [A similar hadith has also been narrated in Musnad Ahmad, Nasa’i, and Abu Dawud. The Messenger (peace be upon him) instructed that blessings be recited after the salām upon him. The hadith proves that blessings should be recited after both Tashahhuds. However, some have said that reciting blessings after the first Tashahhud is disliked. There is no hadith evidence supporting their view.

The Messenger of Allah (peace be upon him) himself would send blessings upon himself, and he taught the Companions in what manner to send blessings upon him. [Imam Ibn al-Qayyim discussed the meaning and significance of salāt in detail in his work Jamʿ al-Ifhām. In our country, sending blessings upon the Messenger (peace be upon him) is called durud. This is a Persian word. Supplicating to send salāt upon the Messenger (peace be upon him) means supplicating for mercy for him. Abu al-Aliyah (may Allah have mercy on him) said that supplicating to send salāt upon the Messenger means supplicating that his honor, rank, and praise be increased.] [Imam Ibn al-Qayyim does not mention here which wording of salāt should be recited for the Messenger (peace be upon him). Therefore, we are mentioning here some forms of salāt from the hadith collections:

** Salāt (blessings) narrated in Bukhari, Muslim, Tahawi, Humaydi, Bayhaqi, and Nasa’i:

(Arabic****************)

Meaning: O Allah, bestow mercy upon Muhammad and increase his honor, rank, and praise. Do the same for the descendants who follow him, as You did for Ibrahim and the descendants who followed him. Surely You are Praiseworthy and Most Honorable. O Allah, bless Muhammad and the descendants who follow him, as You blessed Ibrahim and the descendants who followed him. Surely You are Praiseworthy and Most Honorable.****

This salāt is mentioned in Musnad Ahmad and Nasa’i:

(Arabic******************)

This salāt is mentioned in Sahih Muslim:

(Arabic*****************)

It is narrated in Musnad Ahmad and Tahawi that the Messenger of Allah (peace be upon him) would supplicate for himself by reciting this salāt:

(Arabic****************)

This salāt is also narrated in Bukhari, Nasa’i, Tahawi, and Musnad Ahmad:

(Arabic******************)

This salāt is also mentioned in Bukhari and Muslim:

(Arabic***************)

Sending salāt upon the Prophet means supplicating for mercy, honor, rank, praise, and goodness for the Prophet.

He would supplicate at seven places during the prayer

The Messenger of Allah (peace be upon him) would supplicate at seven places during the prayer. Those seven places are as follows:

1. After the Takbir of consecration, before beginning the prayer.

2. After the recitation and before going into bowing: reciting the Qunut supplication in the Witr prayer and occasionally in the dawn prayer. However, there is a question as to whether the hadith concerning supplication at this place is authentic.

3. After raising the head from bowing and standing upright. Regarding this, Abdullah ibn Abi Awfa (may Allah be pleased with him) said: When the Messenger of Allah (peace be upon him) raised his head from bowing, he would say:

(Arabic*********************)

Meaning: Allah hears and accepts the one who praises Him. Our Lord, all praise is Yours! Yours is praise filling the heavens; Yours is praise filling the earth; and Yours is praise in addition to whatever else You wish to fulfill. O Allah, wash me and purify me with snow and cold water! O Allah, cleanse me of my sins as a white garment is cleansed of dirt.”

4. He would also supplicate while bowing. He would say:

(Arabic******************)

Meaning: Glory be to You, O Allah, our Lord! All praise is Yours. O Lord, forgive me.”

5. In prostration. He would supplicate most frequently while prostrating.

6. In the sitting between the two prostrations.

7. After the Tashahhud and before the salām.

He himself supplicated at these places and instructed the Companions to supplicate as well.

[Among the supplications after the Tashahhud and before the salām is salāt upon the Messenger (peace be upon him), because salāt is also a type of supplication.

Various supplications of the Messenger of Allah before giving the salām

As mentioned earlier, the Messenger (peace and blessings be upon him) would make supplications at various points during the prayer. Some of the supplications he made at different points have also been mentioned. After the tashahhud, the Messenger of Allah (peace and blessings be upon him) himself made various supplications and taught the Companions various supplications as well. Here are some of his supplications, which he would especially recite after the tashahhud and before the salam:

(Arabic*****************)

Meaning: O Allah, I seek refuge with You from the punishment of the grave, from the trial of the Antichrist, and from the trials of life and death. O Allah, I seek refuge with You from sin and indebtedness.” (Sahih al-Bukhari and Muslim)

—It has been narrated that the Messenger of Allah (peace and blessings be upon him) would always seek refuge from these few things.

[It is narrated in Sahih Muslim and al-Nasa’i that the Messenger of Allah (peace and blessings be upon him) instructed the Companions to seek refuge from four things after the tashahhud, in the following words:

(Arabic*************)

Meaning: O Allah, I seek refuge with You from the punishment of Hell, the punishment of the grave, the trials of life and death, and the harm of the Antichrist.”

It has been narrated through an authentic chain by al-Nasa’i that the Messenger of Allah (peace and blessings be upon him) would also seek refuge with Allah in prayer in the following manner:

(Arabic**************)

Meaning: O Allah, I seek refuge with You from the harm of what I have done and from the harm of what I will be unable to do in the future.”

]

—The Messenger of Allah (peace and blessings be upon him) would sometimes make this supplication:

(Arabic*****************)

Meaning: O Allah, forgive my sins, make my home spacious for me, and bless and increase whatever provision You grant me.

He would sometimes make this supplication:

(Arabic******************)

Meaning: O Allah, I ask You for steadfastness and precedence in obeying Your commands. I ask for firmness of heart to follow the true and correct path. I ask You to enable me to show gratitude for Your blessings and worship You in the best manner. I ask You for a tranquil heart and a truthful tongue. I ask You for whatever You consider good for me. I seek refuge with You from whatever You consider harmful for me. I ask Your forgiveness for all my faults and shortcomings toward You.”

[Various other supplications are mentioned in the hadith after the tashahhud. He himself made different supplications, taught them to the Companions, and also approved some Companions’ personal supplications. Imam Ibn al-Qayyim did not mention all the supplications in his book. Therefore, I am mentioning a few more supplications from my commentary:

***It is mentioned in al-Nasa’i and al-Mustadrak of al-Hakim that the Messenger of Allah (peace and blessings be upon him) would recite this supplication in prayer:

(Arabic******************)

Meaning: O Allah, by Your knowledge of the unseen and Your power over creation, keep me alive as long as You know life to be better for me, and cause me to die when You know death to be better for me. O Allah, I ask You for fear of Allah in private and in public. In moments of anger and satisfaction, I ask You to enable me to speak the truth and act justly. I ask for moderation in poverty and affluence. I ask You for blessings without end, continual delight of the eyes, and Your pleasure after death. I ask for the joy of looking upon Your Face. I ask for longing to meet You, without any harmful matter or misguiding trial. O Allah, adorn us with the beauty of faith and make us guides and rightly guided.”

The Messenger of Allah (peace and blessings be upon him) taught the Mother of the Believers, Aishah (may Allah be pleased with her), to make this supplication in prayer:

(Arabic****************)

Meaning: O Allah, make my reckoning easy. (Musnad Ahmad, al-Hakim)

**It is mentioned in al-Bukhari and Muslim that the Messenger of Allah (peace and blessings be upon him) told Abu Bakr (may Allah be pleased with him) to make the following supplication in prayer:

(Arabic*****************)

Meaning: O Allah, I have greatly wronged myself, and no one can forgive sins except You. So forgive me with forgiveness from You and have mercy on me. Surely You are the Most Forgiving, Most Merciful.”

It is narrated in Musnad Imam Ahmad, al-Adab al-Mufrad of al-Bukhari, the Musnad of al-Tayalisi, and Ibn Majah that the Messenger of Allah (peace and blessings be upon him) taught Mother Aishah this supplication to recite in prayer:

(Arabic********************)

Meaning: O Allah, I ask You for all good, immediate and deferred, that I know and that I do not know. I seek refuge with You from all evil, immediate and deferred, that I know and that I do not know. I ask You for the good that Your servant and Messenger Muhammad (peace and blessings be upon him) asked You for, and I seek refuge with You from the evil and harm from which Your servant and Messenger Muhammad (peace and blessings be upon him) sought refuge. I ask You for the best outcome of the matters decreed for me.”

**When the Messenger of Allah (peace and blessings be upon him) heard a man reciting the following supplication in the tashahhud, he exclaimed: He has been forgiven; he has been forgiven:

(Arabic******************)

Meaning: O Allah, I ask You—O Allah, You are One and Unique, independent of all, You neither beget nor are born, and there is none comparable to You—forgive my sins. Surely You are Most Forgiving and Most Merciful.” (Abu Dawud, al-Nasa’i)

**It has been narrated in Abu Dawud, al-Nasa’i, Musnad Ahmad, al-Adab al-Mufrad, al-Tabarani, and other works:

(Arabic******************)

The Messenger of Allah (peace and blessings be upon him) heard a man reciting this supplication in the tashahhud and asked the noble Companions: Do you know what he supplicated with? They said: Allah and His Messenger know best. He said: By the One in whose hand is my soul, he supplicated to Allah by His greatest name. Another narration says that he supplicated to Allah by His “Ism al-A’zam,” the Greatest Name. When Allah is called by that name, He answers, and when He is asked for something, He grants it.

The meaning of this supplication is:

“O Allah, I ask You. All praise belongs to You; there is no deity except You. You are One and Unique, and You have no partner. O Benefactor, Creator of the heavens and the earth, O Majestic and Honorable, O Ever-Living, O Self-Sustaining! I ask You for Paradise and seek refuge with You from Hell.”

**Muslim and Abu Awanah narrated that, after the tashahhud and before the salam, the Messenger of Allah (peace and blessings be upon him) would make this final supplication:

(Arabic**********************)

Meaning: O Allah, forgive all my previous and later sins, my secret and open sins, all my transgressions, and those sins about which You know more than I do. You are the One who advances and the One who delays. There is no deity except You.”

We have mentioned, in their proper places and in light of authentic hadith, the supplications, remembrances, and glorifications that the Messenger of Allah (peace and blessings be upon him) made at the seven places in prayer. Although we have already mentioned the supplications he made in prostration, we will nevertheless mention here another supplication he recited in prostration:

(Arabic***************)

Meaning: My Lord, grant my soul piety and purify it; You are the best of those who purify the soul, and You are its Guardian.”

Should the imam make supplication in the singular or the plural?

All the supplications reported and preserved in the hadith as having been made by the Messenger of Allah (peace and blessings be upon him) in prayer are in the singular; that is, he supplicated for himself. Even the supplications he taught the Companions to make in prayer are in the singular. For example, he would make the following supplication in prayer (in the singular, for himself): (Arabic*****************)

Meaning: My Lord, forgive me, have mercy on me, and guide me to the straight path.”

He made all his supplications in this way, in the singular. He made his first supplication at the beginning of the prayer, after the opening takbir. That too was in the singular, as follows:

(Arabic************)

Meaning: O Allah, wash away my sins and purify me with snow, cold substances, and cold water. O Allah, create between me and my sins a distance like the distance You created between the east and the west…”

(The entire hadith is likewise in the singular.)

Now a hadith has created complexity regarding this matter. It is narrated from Thawban (may Allah be pleased with him) in Musnad Ahmad and the Sunan collections. He said that the Noble Prophet (peace and blessings be upon him) said:

“If a person is the imam (leader) of a people and, when making supplication, he supplicates only for himself, then he has acted treacherously.”

Ibn Khuzaymah mentioned this hadith in his Sahih hadith collection as a fabricated hadith. He narrated through an authentic chain:

(Arabic*************)

—He rejected the hadith narrated from Thawban, taking this hadith as evidence for making supplication for oneself in the singular.

I heard Shaykh al-Islam Imam Ibn Taymiyyah say that the wording of the hadith narrated from Thawban applies only to temporary supplications such as the supplication of qunut. In prayer, one should make only those supplications that the Messenger of Allah (peace and blessings be upon him) made himself, taught others to make, and approved. [In our view, although the hadith narrated from Thawban is not authentic, its meaning is correct. That meaning applies to social, governmental, and collective imamate (leadership).]

The Messenger’s method of ending the prayer with salam

After completing the supplication, the Messenger of Allah (peace and blessings be upon him)—

(Arabic*****************)

Meaning: “Peace and Allah’s mercy be upon you.” He would first turn to the right, and while uttering the same words, he would then turn his neck to the left.

Fifteen Companions narrated that he would say the salam in this manner and turn his neck in both directions. They are:

1. Abdullah ibn Masud (may Allah be pleased with him).

2. Sa’d ibn Abi Waqqas (may Allah be pleased with him).

3. Sahl ibn Sa’d al-Sa’idi (may Allah be pleased with him).

4. Wa’il ibn Hujr (may Allah be pleased with him).

5. Abu Musa al-Ash’ari (may Allah be pleased with him).

6. Hudhayfah ibn al-Yaman (may Allah be pleased with him).

7. Ammar ibn Yasir (may Allah be pleased with him).

8. Abdullah ibn Umar (may Allah be pleased with him).

9. Jabir ibn Samurah (may Allah be pleased with him).

10. Al-Bara ibn Azib (may Allah be pleased with him).

11. Abu Malik al-Ash’ari (may Allah be pleased with him).

12. Talq ibn Ali (may Allah be pleased with him).

13. Aws ibn Aws (may Allah be pleased with him).

14. Abu Rimtha (may Allah be pleased with him).

15. Adi ibn Umayrah (may Allah be pleased with him).

It has also been narrated that the Messenger (peace and blessings be upon him) would end the prayer with only one salam while facing forward. However, this report is not proven through any authentic chain. In this regard, only the hadith narrated from Aishah (may Allah be pleased with her) may be considered. Her hadith has been compiled in the Sunan collections. [“The Sunan collections” refers to al-Tirmidhi, Abu Dawud, al-Nasa’i, and Ibn Majah. These four books together are also called the Sunan al-Arba’ah, or the Four Sunans.] Her narration is as follows:

“At the end of the prayer, the Messenger of Allah (peace and blessings be upon him) would say only one salam, uttering ‘Assalamu alaikum,’ and he would say it so loudly that we would wake up from sleep.”

For several reasonable reasons, this hadith is defective and is not generally acceptable. Those reasons are:

1. It is clear from Aishah’s statement that she was speaking about the Messenger’s night prayer (nafl or tahajjud).

2. Moreover, because Aishah was asleep, she may not have heard the first salam and may have heard only the second salam.

3. Those who narrated that he said two salams saw him say both salams while they were awake and praying with the Messenger (peace and blessings be upon him).

4. Most of the hadiths concerning two salams are sahih; the rest are hasan, and they are also numerous.

5. Although Aishah mentioned one salam here, she remained silent regarding the two salams.

—For these reasons, ending the prayer with two salams, one in each direction, is firmly established. Later, the Umayyad rulers introduced the practice of one salam in Madinah and various other cities. As a result, some people of that generation came to think that the prayer had to be ended with only one salam. Seeing one salam in the mosque gave rise among them to this notion

—But nothing contrary to the method of prayer established by the Messenger of Allah (peace and blessings be upon him), followed by the Rightly Guided Caliphs, and supported by authentic hadith is acceptable.

The few other reports found concerning one salam are all weak, defective, and invalid.

The practice of making supplication with the congregation after the salam

There is no evidence from the Messenger of Allah (peace and blessings be upon him) for the practice that has become established of turning toward the qiblah or toward the congregation after saying the salam, raising the hands, and making supplication or munajat. No sahih or hasan chain has been found. Many people, especially after the Fajr and Asr prayers, have also established the practice of turning toward the congregation and making such a munajat. But this too is not transmitted from the Messenger of Allah (peace and blessings be upon him) or from any of the Rightly Guided Caliphs. He gave the ummah no instruction or indication to do this.

Those who have established the practice of making munajat while facing the qiblah after the salam, or facing the congregation after Fajr and Asr, have introduced it as an alternative to the Sunnah. They consider it a good deed. Whether doing this instead of the Sunnah is truly good, Allah knows best.

All the supplications related to prayer mentioned in the hadith were made by the Messenger of Allah (peace and blessings be upon him) inside the prayer, and he instructed people to make them inside the prayer.

As long as a servant remains in prayer, he is in fact engaged in munajat (a private conversation) with his Lord. Therefore, the Messenger (peace and blessings be upon him) made supplications within the prayer and instructed others to do so. It is then that the servant is closest to his Lord; that is truly the proper time to ask.

But when he says the salam to end the prayer, the connection of munajat (private conversation) is severed. Therefore, one should ask one’s Lord at the most effective time—that is, inside the prayer. This is the Sunnah. This is the better way. It is not better to invent one’s own practice contrary to the Sunnah.

However, anyone may ask Allah and make supplication at any time. In that case, one should first remember Allah through tasbih, tahlil, tahmid, takbir, and similar forms in the manner taught by the Messenger (peace and blessings be upon him), and send salat (blessings) upon the Messenger of Allah (peace and blessings be upon him). Then one may make whatever supplication one wishes and ask for whatever one desires.

If this is done, then the supplication is made after a separate act of worship, and it no longer has a connection with the prayer. In this way, one can avoid introducing the invented practice of raising the hands and making supplication or munajat after the salam as part of the prayer. [In Bangladesh and the surrounding regions, people have conflated this act with the prayer. Ignorant people regard raising the hands and making munajat after the prayer as part of the prayer or connected to it. Yet the Messenger (peace and blessings be upon him) and the noble Companions did not do this. The imams of the mosques have made it compulsory. Many imams do it to satisfy the congregation, fearing that otherwise they will not be able to lead the prayer. In reality, can it be reasonable to turn something that is not at all Sunnah into Sunnah, or even make it obligatory like a fard?]

Supplication may be made at any time in this manner. If one makes supplication after remembering Allah and sending salat (blessings) upon the Messenger (peace and blessings be upon him), that supplication is also accepted. This is understood from the hadith narrated by Fadalah ibn Ubayd. But it is not correct to connect a supplication outside the prayer with the prayer.

Praying while wearing shoes and in a single garment

Abdullah ibn Amr (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) sometimes prayed barefoot and sometimes prayed wearing shoes. (Abu Dawud)

He instructed people to pray wearing shoes in order to differ from the Jews. He said: Differ from the Jews; they do not pray wearing shoes and leather socks. (Abu Dawud)

He said: When any of you prays, let him keep his shoes on. But if he wishes to remove them, let him place them between his feet. [Abu Dawud, Ibn Khuzaymah, and al-Hakim narrated through an authentic chain from Abu Sa’id al-Khudri (may Allah be pleased with him), who said: One day the Messenger of Allah (peace and blessings be upon him) was leading us in prayer. During the prayer, he removed his shoes and placed them to his left. Seeing this, all the followers removed their shoes as well. After completing the prayer, he asked us: Why did you remove your shoes? We said: We saw you remove yours, so we removed ours too. He then said: Jibril came and informed me that there was impurity on my shoes, so I removed them. When you come to the mosque, inspect your shoes to see whether there is any impurity on them. If there is any dirt, wipe it off and pray wearing the shoes.”] Do not leave shoes wherever they may inconvenience anyone.” (Abu Dawud)

The Messenger of Allah (peace and blessings be upon him) sometimes prayed in a single garment and sometimes prayed wearing two garments. However, he mostly prayed wearing two garments. [It is narrated in Musnad Ahmad that Abdullah ibn Masud (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings be upon him) sometimes prayed in a single garment because of a lack of clothing. In times of prosperity, it is better to pray wearing two garments.]

His joy, tranquility, humility, and weeping in prayer

—Imam Ahmad ibn Hanbal narrated that when the Messenger of Allah (peace and blessings be upon him) stood in prayer, he kept his head slightly bowed and lowered.

—Prayer brought joy to the eyes of the Messenger of Allah (peace and blessings be upon him). Through prayer he experienced joy and tranquility. He would say: (Arabic *********) Meaning: Prayer brings joy to my eyes. In prayer I attain joy and tranquility.”

He would say to Bilal:

Meaning: Bilal, call the prayer and fill my heart with tranquility.”

—He said: “In prayer, concentration, reflection, absorption, and complete devotion surround me.” (al-Bukhari, Muslim)

-The Messenger of Allah (peace be upon him) often wept during prayer. His chest would reverberate with the sound of his crying. The Companions would hear him weeping in prayer. (Ahmad, al-Nasa’i, Abu Dawud)

-Throughout the prayer, at various points, he repeatedly sought forgiveness from the Most Merciful Allah. He asked forgiveness for sins. He sought protection from every evil of this world and the Hereafter. He prayed for every good of this world and the Hereafter. Thus, throughout the prayer, he continued to make intimate supplications to Allah.

-When the whole world was asleep in the depths of night, he would appear before his Lord through prayer.

-He prayed to offer thanks to his Lord.

-At times of hardship, he would stand in prayer.

-On the battlefield, he would stand in prayer.

-To seek his Lord’s help, he would fall prostrate.

His Vigilance During Prayer

In prayer, the Messenger of Allah (peace be upon him) devoted his heart and mind completely to Allah, presented himself in Allah’s exclusive presence, and maintained total concentration on Allah. Nevertheless, during prayer he took the surrounding circumstances into consideration and remained attentive to the worshippers’ condition. Here are some such incidents reported through authentic chains:

1. He would make the prayer long. He would lengthen the recitation and, accordingly, lengthen the bowing and prostration. However, whenever he heard a child crying during prayer, he would consider the feelings of the child’s mother, who was praying with him, shorten the prayer, and finish it quickly.

2. During one battle, he sent a horseman to gather and bring back some information. After sending him, he stood in prayer. While praying, he would look toward the route by which the horseman he had sent was expected to return. Even while praying, he did not become heedless of the horseman he had dispatched.

3. Once he performed an obligatory prayer while carrying his granddaughter Umamah bint Abil-‘As (the daughter of one of his daughters) on his neck. When he went into bowing or prostration, he would put her down beside him. When rising from prostration, he would lift her onto his neck again. (Bukhari and Muslim)

4. Sometimes, when he went into prostration, his grandson Hasan or Husayn would come and sit on his back. Concerned that the child might fall, he would then prolong the prostration.

5. Sometimes he would be praying with the door of the house closed, and Umm al-Mu’minin Aishah (may Allah be pleased with her) would come and knock at the door. While still in prayer, he would go and open the door for Aishah, then return and complete the remainder of the prayer. (Ahmad, Tirmidhi, Abu Dawud, al-Nasa’i)

6. If someone greeted him while he was praying, he would respond to the greeting with a hand gesture. It is narrated in Sahih Muslim that Jabir (may Allah be pleased with him) said: The Messenger of Allah (peace be upon him) sent me on an errand. When I returned, I found him praying. I greeted him while he was praying, and he responded to my greeting with a gesture.

Anas (may Allah be pleased with him) said: The Messenger of Allah (peace be upon him) would make gestures while praying. (Musnad Ahmad)

It is narrated in the Sunan collections that Suhayb (may Allah be pleased with him) said: Once the Messenger of Allah (peace be upon him) was praying. As I passed near him, I greeted him. He responded to my greeting with a gesture.

Once the Messenger of Allah (peace be upon him) came to Quba. While he was praying in the mosque at Quba, a group of Ansari Companions arrived. They greeted him while he was praying, and he responded to their greeting with a gesture.

Imam al-Tirmidhi narrated this hadith through Abdullah ibn Umar (may Allah be pleased with him). He said that it is an authentic hadith.

Abdullah ibn Mas’ud (may Allah be pleased with him) narrated: I returned from Abyssinia and came to meet the Messenger of Allah (peace be upon him). I found him praying. I greeted him in that state, and he responded to my greeting with a gesture of his head. The hadith was narrated by al-Bayhaqi.

A hadith narrated from Abu Hurayrah creates a contradiction concerning gesturing during prayer. The hadith was narrated by Abu Ghutfan from Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace be upon him) said, “Whoever makes an understandable gesture during prayer should repeat the prayer.”

Imam al-Daraqutni said: This is a false hadith; it is not acceptable. He said that Imam Abu Dawud told him: The narrator of this hadith, Abu Ghutfan, is an unknown person. A hadith narrated by him cannot be accepted. Moreover, this hadith conflicts with authentic hadiths on the subject. It has been authentically narrated from Anas, Jabir, and others (may Allah be pleased with them) that the Messenger of Allah (peace be upon him) made gestures while praying.

7. When the Messenger of Allah (peace be upon him) prayed at home at night, Aishah (may Allah be pleased with her) would lie crosswise in the place where he prostrated. When he went into prostration, he would nudge her or tap her leg so that she would move aside. Aishah (may Allah be pleased with her) would then stretch her legs out again. (Bukhari)

8. Once, while the Messenger of Allah (peace be upon him) was praying, Satan came to disrupt his prayer. He seized Satan by the throat and squeezed it, until Satan’s saliva or tongue came out and touched his hand. (Musnad Ahmad, al-Daraqutni)

9. Sometimes he would pray standing on the pulpit. He would bow there. At the time of prostration, he would descend from the pulpit, move back, and prostrate on the ground. After completing the prostration, he would return to the pulpit and stand. (Bukhari, Muslim)

10. Once he was praying with a wall in front of him. At that time, a four-legged animal (a dog) attempted to pass in front of him. He moved forward and pressed the animal’s belly against the wall, forcing it to pass behind him. (al-Tabarani, al-Hakim, Ibn Khuzaymah)

11. Once he was praying when two girls from Banu Abd al-Muttalib came in front of him, fighting with each other. While still praying, he caught them and separated one from the other. Imam Ahmad’s narration also states that the two girls clung to the knees of the Noble Prophet (peace be upon him). He then separated them, or stopped them, but continued the prayer.

12. Once, when he stood for prayer, a boy attempted to pass in front of him. He gestured to the boy with his hand to go back, and the boy went back. (Musnad Ahmad)

13. On another occasion, he was praying when a girl was passing in front of him. He gestured to her with his hand, and she went back. (The Sunan collections)

14. Sometimes, while praying, he would blow toward the place of prostration. However, the hadith about blowing is questionable. Although it is mentioned in Musnad Ahmad and the Sunan collections, it has not in fact been authentically transmitted from the Messenger (peace be upon him).

15. He would weep during prayer.

16. He would clear his throat during prayer and would also gesture by clearing his throat. Ali (may Allah be pleased with him) said: I would go to the Messenger of Allah (peace be upon him) twice every day at appointed times. I would ask permission to enter his house. Sometimes, when I arrived, he would be praying. At such times, he would clear his throat to give me permission to enter. (Sunan al-Nasa’i, Musnad Ahmad)

Imam Ahmad also used to clear his throat during prayer and did not consider it to invalidate the prayer.

Thus, despite his deep absorption in prayer and devotion toward Allah, he remained attentive to the convenience and inconvenience of others. He took the surrounding circumstances into consideration and did not consider these actions to invalidate the prayer.

Qunut Supplication in the Obligatory Prayer (or Qunut al-Nazilah)

Abdullah ibn Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) recited the Qunut supplication continuously for one month in the Zuhr, Asr, Maghrib, Isha, and Fajr prayers. (Musnad Ahmad, Abu Dawud)

Some narrations state that he recited Qunut in the Fajr prayer for one month. Some state that he recited Qunut in the Maghrib prayer. In reality, the hadith mentioned above is the correct one. In fact, he recited Qunut in all five daily prayers.

-He did not always recite the Qunut supplication.

-He recited the Qunut supplication during times of calamity.

-In the Qunut supplication, he prayed for some people and invoked against others.

In the prayer in which he recited Qunut, he would recite it in the final rak’ah after rising from bowing, saying “Sami’ Allahu liman hamidah.” After reciting Qunut, he would go directly into prostration. He would do nothing else between Qunut and prostration.

When the Messenger of Allah (peace be upon him) recited Qunut, the followers would say, “Amin.”

It is narrated from Abu Hurayrah (may Allah be pleased with him) in Sahih Bukhari and Sahih Muslim that he said: When the Messenger of Allah (peace be upon him) wished to pray for or invoke against someone, he would recite Qunut after bowing. After bowing, saying “Sami’ Allahu liman hamidah, Rabbana lakal-hamd,” he made this supplication for some days: (Arabic)

Meaning: O Allah, protect al-Walid, Salamah ibn Hisham, and Ayyash ibn Abi Rabi’ah. O Allah, seize the Mudar tribe forcefully and subject them to years of famine like the people of Joseph.

A narration recorded by Abu Dawud and in Musnad Ahmad from Ibn Abbas (may Allah be pleased with him) states that sometimes, in Qunut, he invoked against them with these words: (Arabic)

Meaning: O Allah, curse the tribes of Lihyan, Ri’l, Dhakwan, and Usayyah. They disobeyed Allah and His Messenger.

Abu Dawud narrated that the general practice of the Messenger (peace be upon him) was to recite Qunut al-Nazilah whenever calamities occurred. When the calamities ended, he stopped reciting it. He did not restrict Qunut to the Fajr prayer; he recited it in other prayers as well, although he recited it most often in Fajr.

Hadith scholars consider reciting Qunut during calamities to be recommended. They are, of course, more knowledgeable about hadith. In their view, both reciting Qunut and leaving it are Sunnah. They consider both reciting and not reciting it acceptable, because hadiths state both that the Messenger (peace be upon him) recited it and that he abandoned it.

If the imam recites Qunut aloud to inform or remind the followers, there is no harm in it. Umar (may Allah be pleased with him) used to recite the beginning aloud to remind the followers. Ibn Abbas (may Allah be pleased with him) used to recite Surah al-Fatihah aloud in the funeral prayer so that people would know that reciting Surah al-Fatihah in the funeral prayer is Sunnah.

The imam’s saying “Amin” aloud is a similar matter. These are disagreements in which both alternatives are permissible, or in which doing either or leaving both is permissible. For example, both raising the hands in prayer and leaving it are permissible. Likewise, reciting any of the various forms of Tashahhud is permissible, as is following any of the various forms of the adhan and iqamah.

However, discussing what is lawful and unlawful is not our purpose here. Our purpose is only to mention what the Messenger (peace be upon him) did and how he did it, because he is our model and standard. In this book, we seek only to investigate and present his practice and principles. He alone is the complete guide; he is the one we should emulate and follow.

The substance of the hadiths cited concerning reciting Qunut in the obligatory prayer is expressed in the statement of a learned Islamic scholar. He said: The correct position in this matter is that the Messenger of Allah (peace be upon him) recited Qunut al-Nazilah (the Qunut supplication) only to pray for or invoke against a particular people or person. When the result of his supplication became evident, he abandoned it. He recited Qunut aloud at times and silently at other times. He recited it and also abandoned it. He did not recite it aloud for longer than he recited it silently. This was his practice regarding Qunut. Moreover, in the obligatory prayer he recited Qunut immediately after rising from bowing. This is what has been established.

Sujud al-Sahw (Prostration of Forgetfulness)

The Messenger of Allah (peace be upon him) said: “I am only a human being like you. Just as you forget, I also forget. If I forget something, remind me.” (Bukhari)

The Messenger of Allah’s (peace be upon him) making mistakes in prayer was a completion of Allah’s blessing to his Ummah. In this way Allah Most High perfected their religion for them, because through this process they learned what they should do when a mistake occurs in prayer.

This statement of the Messenger of Allah (peace be upon him) is mentioned in a disconnected hadith in the Muwatta of Malik: “I forget, or I am made to forget, so that I may clarify that matter to them by answering people’s questions and explaining it.”

In fact, it was because the Messenger of Allah (peace be upon him) occasionally forgot that the rulings concerning forgetfulness were established in the Shariah.

It is narrated from Abdullah ibn Buhaynah that the Messenger of Allah (peace be upon him) once led them in the Zuhr prayer. After the first two rak’ahs, he stood without sitting. The followers also stood with him. The prayer then reached its end, and the people were waiting for him to say salam. At that point, while sitting for the final Tashahhud, the Messenger of Allah (peace be upon him) said “Allahu Akbar” and made two prostrations before saying salam. He then said salam and completed the prayer. (Bukhari and Muslim)

This establishes the rule that if someone unintentionally omits any part of the prayer other than one of its essential pillars, he must perform the prostration of forgetfulness before saying salam.

Thus, when he unintentionally omitted a part of the prayer, he would not return to perform it. For example, once he mistakenly stood up without sitting for the first Tashahhud. Even though the people behind him said “Subhanallah,” he gestured that he should remain standing rather than sit down.

Yazid ibn Harun narrated: Once, Mughirah ibn Shu’bah (may Allah be pleased with him) led us in prayer. After two rak’ahs, he stood without sitting. The followers said “Subhanallah,” but he gestured to them to stand. He then completed the prayer and said salam, performed two prostrations, and then said salam again. Finally, he said: The Messenger of Allah (peace be upon him) used to do this. The hadith was narrated in Musnad Ahmad. Tirmidhi said that it is an authentic hadith.

There is some disagreement in the hadiths as to whether the prostration of forgetfulness should be performed before or after saying salam. The hadith of Abdullah ibn Buhaynah indicates that it should be before salam, while the hadith of al-Mughirah indicates that it should be after salam. For various rational reasons, the hadith narrated by Abdullah ibn Buhaynah is actually more correct. However, both methods have been transmitted through authentic chains, so either method may be followed.

Five types of mistakes in prayer are reported from the Messenger (peace be upon him), as follows:

1. Once the Messenger of Allah (peace be upon him) said salam after praying only two rak’ahs of the Isha, Zuhr, or Asr prayer. He completed what remained after the salam, then performed two prostrations after saying salam and speaking. He said “Allahu Akbar” when going into and rising from each prostration.

2. It is narrated in Abu Dawud and Tirmidhi that the Noble Prophet (peace be upon him) led the people in prayer, made a mistake in the prayer, and then performed two prostrations of forgetfulness. He then recited the Tashahhud and said salam. Imam al-Tirmidhi said that this hadith is hasan and gharīb.

3. One day, after leading three rak’ahs of a four-rak’ah prayer, he turned toward the followers. Talhah ibn Ubaydullah (may Allah be pleased with him) asked him, saying: You prayed three rak’ahs and forgot one. He then instructed Bilal to call the iqamah. Bilal called the iqamah, and he led the people in prayer again. The hadith was narrated by Imam Ahmad.

4. One day he led the Zuhr prayer in five rak’ahs. He was then asked: Has one rak’ah been added to the Zuhr prayer? He said: What is that? They replied: Today you prayed five rak’ahs. On hearing this, he performed two prostrations after saying salam. (Bukhari and Muslim)

5. One day he led the Asr prayer in three rak’ahs and went home. A man named Khirbaq, known as Dhu al-Yadayn (the one with long hands), followed him and explained the matter to him. Hearing this, he became angry and came out of the house, dragging his cloak, and asked the people whether the man’s statement was correct. They said yes. He then performed the remaining rak’ah and said salam. After that he performed two prostrations of forgetfulness and said salam again. (Sahih Muslim)

These are the five methods reported from the Messenger (peace be upon him) concerning mistakes in prayer and the prostration of forgetfulness.

He performed the prostration of forgetfulness both before and after saying salam. The opinions of the imams on this matter are as follows:

1. According to Imam al-Shafi’i (may Allah have mercy on him), the prostration of forgetfulness for every type of mistake must be performed before salam.

2. According to Imam Abu Hanifah (may Allah have mercy on him), the prostration of forgetfulness for every type of mistake must be performed after salam.

3. Imam Malik (may Allah have mercy on him) said: If something is unintentionally omitted from the prayer, the prostration of forgetfulness must be performed before salam. If something is unintentionally added to the prayer, it must be performed after salam. If both types of mistakes occur in the same prayer, the prostration of forgetfulness must be performed before salam. Abu Umar said that this is Imam Malik’s school. However, if someone followed a different view, he would not prohibit it, because in his opinion there is room for disagreement on this matter.

4. What was Imam Ahmad ibn Hanbal’s view on this matter? Al-Athram said: I heard Imam Ahmad (may Allah have mercy on him) being asked whether the prostration of forgetfulness should be before or after salam. He replied: In some cases it is before salam and in some cases after salam. The Messenger of Allah (peace be upon him) did both.

5. Imam Dawud al-Zahiri said: Since the Messenger of Allah (peace be upon him) performed the prostration of forgetfulness in five circumstances, no one should perform it for any other reason.

The Prostration for Doubt

When doubt arose during prayer, the Messenger (peace be upon him) did not repeat the prayer. He said that in case of doubt, one should complete the prayer according to whichever possibility seems more likely, perform the prostration before saying salam, and discard the doubt.

Abu Sa’id al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: When any of you becomes uncertain during prayer and cannot determine whether he has prayed three or four rak’ahs, he should discard the doubt and base his prayer on what he is more certain of. Then he should perform two prostrations before saying salam. (Sahih Muslim)

A hadith narrated from Ibn Mas’ud states: When any of you becomes uncertain during prayer, he should regard one possibility as correct, complete the prayer on that basis, and perform two prostrations before saying salam. (Bukhari, Muslim) One narration also states that he should then say salam and perform the two prostrations afterward.

Imam Ahmad (may Allah have mercy on him) said: There are two kinds of doubt. One is tahrri, meaning a stronger supposition, and the other is yaqīn, meaning some doubt within certainty. According to Imam Ahmad, in the case of tahrri the worshipper should perform the prostration after salam, while in the case of yaqīn he should perform it before salam.

Imam al-Shafi’i and Imam Malik (may Allah have mercy on them) said: If someone becomes doubtful during prayer, he should not remain immersed in doubt; rather, he should establish certainty on the basis of one supposition. This is also one opinion of Imam Ahmad.

Imam Abu Hanifah (may Allah have mercy on him) said: If someone becomes uncertain during prayer and this is the first time it has happened, he should repeat the prayer. But if he frequently experiences doubt, he should continue the prayer on the basis of a stronger supposition or certainty.

Closing the Eyes During Prayer

Praying with the eyes closed was not the practice of the Messenger of Allah (peace be upon him). It is narrated in Sahih Bukhari that while reciting the supplication of the Tashahhud, the Messenger of Allah (peace be upon him) would look toward the index finger of his hand. His gaze would not go beyond the finger.

-It is narrated from Anas (may Allah be pleased with him) in Sahih Bukhari that Aishah (may Allah be pleased with her) had a particular curtain, which she had hung across one side of the house. The Messenger (peace be upon him) told Aishah to remove it, saying: The pictures on the curtain divert my attention from the prayer.

-If he had kept his eyes closed during prayer, how could the pictures on the curtain have caught his eye?

-However, this hadith does not prove that closing the eyes during prayer is unlawful.

The jurists have differed regarding closing the eyes during prayer. Imam Ahmad and others considered closing the eyes during prayer disliked. In their view, it is a practice of the Jews.

But others consider closing the eyes during prayer permissible. In their view, closing the eyes makes it easier to attain khushu’ and khudu’ in prayer and to feel closeness to Allah. This is the essence and purpose of prayer.

The correct view in this matter is that if one can maintain khushu‘, humility and concentration while keeping one’s eyes open during prayer, then keeping them open is preferable. However, if keeping them open prevents calmness and khushu‘ because of various sights, then closing the eyes is certainly not blameworthy. Rather, according to the basic principle of the Shariah, in such circumstances closing the eyes is preferable and recommended.

Sutrah (barrier)

When the Messenger of Allah (peace be upon him) stood for prayer, he would stand in front of something, have something placed in front of him, or at least draw a line in front of him. He instructed that something serving as a barrier (sutrah) be placed in front of the person praying.

He sometimes prayed with a wall in front of him. There was only enough space between his place of prostration and the wall for a goat or sheep to pass through. There was no greater distance between him and the sutrah. Rather, he instructed people to stand close to the sutrah.

Sometimes he prayed with a bed, piece of wood, tree, or mosque pillar in front of him.

When he was travelling on a military expedition or praying in an open field, he would plant a weapon in front of him, use it as a sutrah, and people would pray behind him.

Sometimes he would place his riding animal in front of him and use it as a sutrah. At times he used the saddle of a riding animal as a sutrah.

He instructed the worshippers that if no barrier was available, they should at least plant an arrow or stick in front of them and use it as a sutrah when praying. If neither an arrow nor a stick was available, they should at least draw a line on the ground in front of them. [It is reported in the works of Bukhari, Muslim and Sahih Ibn Khuzaymah that the Messenger of Allah (peace be upon him) said: If, despite someone praying with a sutrah (barrier) in front of him, a person attempts to pass in front of his prayer—that is, on the inner side of the barrier—the worshipper should stop him with his chest. Some narrations say that he should repel him as far as he can. Another narration says that he should signal to him twice to stop. If he still does not desist, he must fight him, because he is a devil.]

It is also mentioned in the works of Bukhari, Muslim and Sahih Khuzaymah that if the person passing in front of someone praying knew how grave the consequence was, he would consider waiting for forty preferable to passing in front of the worshipper.

Here, “forty” means waiting for forty days, forty years, or forty prayer times.]

Abu Dawud said, “I heard Ahmad ibn Hanbal say that if one draws a line on the ground, it should be drawn horizontally like a new moon. Abdullah said that it should be drawn vertically. If a stick is planted, it should be planted upright.”

Will the prayer be invalid if there is no sutrah?

If there is no sutrah in front of the worshipper, it is known through authentic reports that the prayer is invalid if an adult woman, a donkey, or a black dog passes directly in front of him. Abu Dharr, Abu Hurayrah, Ibn Abbas and Abdullah ibn Mughaffal, may Allah be pleased with them, narrated hadiths concerning this.

However, the report of Aishah, may Allah be pleased with her, conflicts with the view mentioned above. She said that she would lie crosswise in the place where the Messenger of Allah (peace be upon him) prostrated. When he wanted to prostrate, he would pinch her feet, so she would draw them up. When he rose from prostration, Aishah, may Allah be pleased with her, would stretch out her feet again.

The difference between these two types of reports is the difference between passing by and remaining in place. Allah knows the true situation best.

What did the Messenger of Allah (peace be upon him) do and recite after ending the prayer with salam?

(This section will discuss what the Messenger of Allah (peace be upon him) did and how he sat after ending the obligatory prayer with salam, what he recited, and what forms of remembrance he performed.)

It is narrated from Aishah and Thawban, may Allah be pleased with them, in Sahih Muslim that when the Messenger of Allah (peace be upon him) ended the prayer with salam, he would say three times استغفر الله (I seek forgiveness from Allah). [It is narrated from Ibn Abbas, may Allah be pleased with him, in Sahih Bukhari and Muslim: We could tell that the Messenger of Allah (peace be upon him) had finished his prayer from his uttering the takbir.

That is, after ending the prayer with salam, the Messenger of Allah (peace be upon him) would say Allahu Akbar aloud.

Therefore, according to the hadith, it seems correct to say Allahu Akbar once first, then recite Astaghfirullah three times. Immediately afterward, one should recite Allahumma antas-salam wa minkas-salam……] Then he would say: (Arabic***********)

Meaning: O Allah! You are the source of peace, and from You comes peace. O Possessor of Majesty and Honor. You are greatly blessed and abundant.”

After ending the prayer with salam, he would remain facing the qiblah only for the amount of time it took to say these words. After reciting this sentence, he would stand up or turn and sit facing the followers. Sometimes he would turn toward them from the right, and sometimes from the left. It is narrated by Bukhari and Muslim from Ibn Masud, may Allah be pleased with him, that he said: “I saw that most of the time the Messenger of Allah (peace be upon him) would turn and sit from the left.”

It is narrated in Sahih Muslim from Anas, may Allah be pleased with him, that he said: “I saw that most of the time the Messenger of Allah (peace be upon him) would turn and sit toward the right.”

It is narrated from Abdullah ibn Umar, may Allah be pleased with him, that he said: “I saw the Messenger of Allah (peace be upon him) turn and sit from both the right and the left. He would sit facing the followers directly. He did not consistently turn toward one particular side. He would sit facing forward and look toward everyone. After performing the Fajr prayer, he would remain seated in the place of prayer until the sun rose.”

Remembrances and supplications he recited after the prayer

It is narrated in Sahih Bukhari and Muslim from al-Mughirah ibn Shu‘bah, may Allah be pleased with him, that the Messenger of Allah (peace be upon him) would say these words after every obligatory prayer: (Arabic***********************)

Meaning: There is no ilah (one worthy of obedience) except Allah. He is One and Unique. He has no partner. Sovereignty over the universe belongs only to Him. All praise belongs to Him. He is Omnipotent. O Allah! No one can withhold what You grant, and no one can grant what You withhold. The wealth of the wealthy and the status of the dignified are completely futile and utterly ineffective before You.”

Abu Hatim mentioned in his Sahih compilation that after completing the prayer, the Noble Prophet (peace be upon him) would say:

(Arabic**********************)

Meaning: O Allah! Purify my religion, which safeguards all my deeds. Set right my worldly life, in which You have placed my sustenance. O Allah! Through Your pleasure, I seek refuge from Your displeasure. Through Your forgiveness, I seek refuge from Your retribution. And I seek refuge in You from Your punishment. No one can turn back what You wish to give, and no one can give what You wish to withhold. Before You, the wealth of any wealthy person and the status of any dignified person are of no avail.” (Sahih Abu Hatim)

Al-Hakim mentioned a hadith in his Mustadrak from Abu Ayyub al-Ansari, may Allah be pleased with him. He said: Whenever I prayed behind your beloved Prophet, I certainly heard him say these words after the prayer:

(Arabic****************)

Meaning: O Allah, forgive all my mistakes and sins. O Allah! Raise me up, give me life, provide me with sustenance, and grant me the ability to live according to righteous deeds and character. For no one can live in that manner unless You grant the ability. No one besides You can keep people away from evil and harm.”

It is narrated in Sahih Muslim from Ibn al-Zubayr, may Allah be pleased with him, that when the Messenger of Allah (peace be upon him) ended the prayer with salam, he would say these words aloud: (Arabic*********************)

Meaning: There is no ilah except Allah. He is One and Unique. He has no partner. The entire dominion of the universe belongs to Him. All praise belongs to Him alone. He is Omnipotent. There is no power except through Allah, and there is no refuge except in Him. There is no ruler except Allah. We worship none but Him. All blessings belong to Him, and all gifts are from Him. Therefore, all excellent praise belongs to Him. There is no ilah except Allah. We sincerely obey none but Him, even though the disbelievers dislike it.”

Seeking forgiveness and refuge after the prayer

A narration from Ali, may Allah be pleased with him, is mentioned in Abu Dawud. He said that when the Messenger of Allah (peace be upon him) ended the prayer with salam, he would say: (Arabic*********************)

Meaning: O Allah, forgive me. Forgive my earlier and later sins, my hidden and apparent sins. Forgive all my transgressions. Forgive those of my sins about which You know better than I do. You advance and You hold back. There is no rescuer besides You.”

Imam Muslim expressed two views regarding this supplication.

1. The Messenger of Allah (peace be upon him) recited it between the tashahhud and the salam. This is essentially the correct view.

2. His second view is that the Messenger (peace be upon him) recited it after the salam.

—Perhaps the Messenger of Allah (peace be upon him) recited this supplication both before and after the salam. Allah knows the true matter best.

Sa‘d ibn Abi Waqqas, may Allah be pleased with him, would teach his children these words and say that the Messenger of Allah (peace be upon him) would seek refuge in this way after the prayer: (Arabic*****************)

Meaning: O Allah! I seek refuge in You from timidity and cowardice. I seek refuge from miserliness. I seek refuge in You from incapacity in old age. I seek refuge in You from the trials of this world [Fitnah means being tested through severe adversity in a way that tests one’s faith] and from the punishment of the grave.” (Sahih Bukhari)

Bearing witness after the prayer (Shahadah)

It is narrated in Musnad Ahmad from Zayd ibn Arqam that he said: The Messenger of Allah (peace be upon him) would say these words after every prayer: (Arabic***********************)

Meaning: O Allah! Our Lord and the Lord and Master of everything. I bear witness that You alone are the Lord; You are One, and You have no partner. O Allah, our Lord and the Lord of everything! I bear witness that Muhammad is certainly Your servant and Messenger. O Allah, our Lord and the Lord of everything! I bear witness that all servants are brothers. O Allah! Our Lord and the Lord of everything. Make me and my family devoted and sincere for You at every moment in this world and the Hereafter. O Possessor of great majesty and honor. Hear and accept my supplication. Allah is Great; Allah is Supreme. Allah is the light of the universe and this earth. Allah is the Greatest, the Most Supreme. Allah is sufficient for me. He is the best One in whom to place trust. Allahu Akbar, Allahu Akbar.”

—This hadith was narrated by Imam Ahmad and Imam Abu Dawud.

Reciting tasbih, tahmid and takbir after the prayer

The Messenger of Allah (peace be upon him) prescribed this practice for his ummah: after completing the prayer, they should—

سبحان اللهrecite Subhan Allah thirty-three times, الحمد للهrecite Alhamdulillah thirty-three times, الله اكبرrecite Allahu Akbar thirty-three times, and then recite (Arabic********) once, completing a total of one hundred.

It is narrated in Sahih Muslim from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah (peace be upon him) said: Whoever recites Subhan Allah thirty-three times, Alhamdulillah thirty-three times, and Allahu Akbar thirty-three times after every prayer—ninety-nine times in total—and then completes one hundred by reciting La ilaha illallahu wahdahu……..‘ala kulli shay’in qadir, his sins will be forgiven, even if they are as extensive as the foam of the sea.

However, the hadith narrated in Sahih Muslim from Ka‘b ibn Ujrah, may Allah be pleased with him, concerning this states that the Messenger of Allah (peace be upon him) said: The person who recites Subhan Allah thirty-three times, Alhamdulillah thirty-three times, and Allahu Akbar thirty-four times after every prayer will never be disappointed. (Sahih Muslim)

What he taught the Companions to recite after the prayer

It is narrated from Abu Dharr, Abu Ayyub al-Ansari and Abd al-Rahman ibn Ghanm, may Allah be pleased with them, that the Noble Prophet (peace be upon him) said: Whoever recites the following words ten times immediately after ending the Fajr and Maghrib prayers will receive ten good deeds, have ten sins erased, and be raised ten degrees in rank. Furthermore, these words will be equivalent for him to freeing four slaves and will serve as a protection from Satan. If he continues reciting them, no sin other than shirk will touch him. These words will also improve his deeds. The words are: (Arabic*********************)

Meaning: There is no ilah except Allah. He is One and Unique. He has no partner. All sovereignty and authority belong only to Him. All praise belongs to Him. He is All-Powerful.” (Ibn Hibban, Musnad Ahmad, Tirmidhi)

The Messenger of Allah (peace be upon him) also said concerning these sentences that if a person recites them at Fajr, he will be protected from Satan’s grasp until Maghrib. If he recites them at Maghrib as well, he will be protected from Satan’s schemes until Fajr.

—Imam Tirmidhi said that this hadith is hasan, sahih and gharib.

Ibn Hibban mentioned in his Sahih collection a narration from al-Harith ibn Muslim al-Tamimi. He said: The Noble Prophet (peace be upon him) told me, “When you finish the Fajr prayer, say this seven times before speaking any other words, seeking release from Hell. Say these words seven times after the obligatory Maghrib prayer as well. Then, if you die that day or that night, Allah will decree your release from Hell. The sentence to be said seven times is: (Arabic**********)”

Meaning: O Allah! Save me from Hell.”

Imam Nasa’i mentioned a hadith in his al-Kabir from Abu Umar, may Allah be pleased with him, and Imam Bayhaqi mentioned one in his Shu‘ab al-Iman from Ali, may Allah be pleased with him. It states that the Noble Prophet (peace be upon him) said: Whoever recites Ayat al-Kursi after every obligatory prayer will have no barrier to entering Paradise except death. [Ayat al-Kursi is a famous verse of the Quran concerning Allah’s infinite power, greatness and sovereignty. It is verse 255 of Surah al-Baqarah. Every believer should memorize this verse and know its meaning.]

This hadith has also been narrated through various other chains. However, the hadith scholars differ over whether it is sahih or da‘if. Some have said that its chain is weak and unacceptable. Others have said that although there is some weakness in its chain of transmission, since the hadith has been narrated through many chains, it may contain an essence of truth.

It is narrated in Musnad Ahmad, Abu Dawud, Nasa’i, Bayhaqi, Abu Hatim, Ibn Hibban, al-Hakim and other works from Uqbah ibn Amir, may Allah be pleased with him, that he said: The Messenger of Allah (peace be upon him) instructed me to recite Surah al-Falaq and Surah al-Nas (the final two surahs of the Quran) after every prayer.

Al-Tabarani narrated in his Mu‘jam, and Abu Ya‘la in his Musnad, through Umar ibn Nabhan from Jabir, may Allah be pleased with him, a marfu‘ hadith stating that there are three deeds such that whoever performs them with faith may enter Paradise through whichever gate he wishes and may receive the wide-eyed houris as companions. These three deeds are:

1. Forgiving one’s killers,

2. Repaying a concealed debt, and

3. Reciting “Qul huwa Allahu ahad……..” (Surah al-Ikhlas) ten times after every obligatory prayer.

—Abu Bakr, may Allah be pleased with him, asked, “O Messenger of Allah! Will a person receive this even if he performs only one of the three?” He replied, “Yes, even if he performs only one.”

The Messenger of Allah (peace be upon him) advised Mu‘adh, may Allah be pleased with him, to ask Allah for help in this way after every prayer:

(Arabic******************)

Meaning: O Allah! Help me always remember You, give thanks to You, and worship You in the best and most excellent manner.”

Here, “after the prayer” may mean either before or after ending the prayer with salam. Our teacher, Imam Ibn Taymiyyah, said that “after the prayer” means at its final point—that is, before the salam.

3

Prayer in Congregation

[This chapter was not in the original work. We have added it. Without offering any commentary, we have included here the sayings and practices of the Messenger of Allah (peace be upon him) concerning prayer in congregation, directly from authentic works.]

The Messenger of Allah’s (peace be upon him) strong emphasis on congregational prayer

It is narrated from Abu Hurayrah, may Allah be pleased with him. He said: The Messenger of Allah (peace be upon him) said, “By the One in whose hand is my life! I intended to order that firewood be gathered. Then, when it had been collected, I intended to order that the call to prayer be given. Then I would appoint someone to lead the prayer and go from house to house to see who had not come to pray.” Another narration says: “I intended to set fire to the houses of those who hear the call to prayer but do not come to the mosque.” (Bukhari and Muslim)

It is narrated from Abu Hurayrah that the Messenger of Allah (peace be upon him) said: “If there were no women and children in people’s houses, I would order young men to set fire to the houses whose occupants had not attended the Isha congregation.” (Musnad Ahmad)

It is narrated from Abu Hurayrah, may Allah be pleased with him. He said: Once a blind man came to the Messenger of Allah (peace be upon him) and asked, “O Messenger of Allah! I have no one to take me by the hand to the mosque.” The man then requested exemption from attending the mosque and permission to pray at home. He gave him permission to pray at home. After receiving permission, the man turned and departed. But the Messenger of Allah (peace be upon him) called him back. He returned, and the Messenger of Allah asked him, “Can you hear the call to prayer?” He replied, “Yes, I can.” He said, “Then attend the mosque.” (Sahih Muslim)

It is narrated from Abu al-Darda, may Allah be pleased with him. He said that the Messenger of Allah (peace be upon him) said:

“If three people live in any settlement or sparsely populated area and they do not establish prayer in congregation, Satan will certainly overpower them. Therefore, you must establish the congregation. For a lone sheep or goat will certainly become prey to a wolf.” (Musnad Ahmad, Abu Dawud, Nasa’i)

It is narrated from Abu Musa al-Ash‘ari, may Allah be pleased with him, that the Messenger of Allah (peace be upon him) said: “Whenever there are two or more people, they must form a congregation.” (Ibn Majah)

Umm al-Darda, may Allah be pleased with her, said: One day Abu al-Darda entered the house extremely angry. I asked, “What has made you angry?” He said: “By Allah, I know of no characteristic of the Ummah of Muhammad other than that they all pray in congregation.” (Sahih Bukhari)

It is narrated from Ibn Abbas, may Allah be pleased with him, that the Messenger of Allah (peace be upon him) said: “Whoever hears the call to prayer but does not attend the congregation has no prayer, unless he has an excuse.” (Darqutni, Abu Dawud)

The virtue (merit) of congregational prayer

It is narrated from Abdullah ibn Umar, may Allah be pleased with him, that the Messenger of Allah (peace be upon him) said: “The merit of prayer in congregation is twenty-seven times greater than praying alone.” (Bukhari and Muslim)

It is narrated from Ubayy ibn Ka‘b, may Allah be pleased with him, that the Messenger of Allah (peace be upon him) said: “The first row of prayer is like the row of the angels. If you knew the merit of the first row, you would hasten to obtain it. Remember that two people praying together is better than praying alone, and three people praying together is better than two people praying together. Thus, the larger the congregation, the more beloved it is to Allah.” (Abu Dawud, Nasa’i)

It is narrated from Abdullah ibn Masud, may Allah be pleased with him, that whoever performs ablution properly and sets out toward a mosque to pray in congregation, Allah will record one good deed for him at every step, raise him one degree in rank, and erase one sin.” (Sahih Muslim)

From the hadiths mentioned above, we learned that congregational prayer carries immense merit. That is:

1. Twenty-seven times greater merit.

2. One good deed for every step taken on the way to the mosque.

3. One degree of rank is raised for every step.

4. One sin is erased for every step.

5. Standing in the first row brings a rank like that of the angels.

6. The more people one brings into the congregation, the more of Allah’s love one receives.

Failure to Attend the Congregational Prayer Is a Sign of Hypocrisy

Ubayy ibn Ka‘b (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) returned the salām after the Fajr prayer for two consecutive days and asked us: “Was so-and-so present for the prayer?” Everyone replied, “No.” He asked again, “Was so-and-so present?” The people replied, “No.” He said: “These two prayers—Fajr and ‘Ishā’—are more burdensome for the hypocrites than the other prayers. If you knew how much reward is contained in these two prayers, you would attend them even by crawling.” (Abū Dāwūd, al-Nasā’ī)

‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) said: “By Allah, I saw the Companions. They never abandoned the congregational prayer; only a hypocrite would abandon it. Indeed, among the Companions there were men who were brought to the mosque supported by two people, one on each side, and placed in the row.” (Ṣaḥīḥ Muslim)

Usāmah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Whoever leaves the mosque after the call to prayer has been made, without a particularly urgent need, and does not intend to return to the mosque, is a hypocrite.” (Mishkāt)

Ibn Mas‘ūd (may Allah be pleased with him) narrated: “I saw the community of the noble Companions. In that community, no one failed to attend the congregation except a hypocrite or a sick person.” (Ṣaḥīḥ Muslim)

It is stated in the Majīd Qur’an that prayer is like a heavy burden for everyone except those who fear Allah. Other hadiths state that hypocrites pray to be seen by people. They do not pray when no one sees them; when someone sees them, they pray reluctantly.

When the Congregation Begins, There Is No Sunnah Prayer

Abū Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “When the iqāmah is called for the congregation”—that is, when the congregational Fard prayer begins—“there is no prayer except that prayer.” The meaning is that once the congregational Fard prayer has begun, no other prayer may be performed.

On the basis of this hadith, Imām al-Shāfi‘ī (may Allah have mercy on him) said: Once the congregational Fard prayer has begun, the Sunnah prayer must be abandoned and one must join the congregation.

Imām Abū Ḥanīfah (may Allah have mercy on him) said: Even if there is a possibility of catching one rak‘ah of the Fajr congregation, the Sunnah may still be performed. However, one must stand away from the row. In his view, standing within or near the row is makrūh.

According to the hadith scholars, this hadith gives no scope for performing the Sunnah prayer after the congregation has begun, because—

—the Messenger of Allah (peace and blessings be upon him) did not permit doing so.

—there is no precedent for doing so among the noble Companions.

—although the Fajr Sunnah is more important than the other Sunnah prayers, it is still Sunnah, not Fard.

—the mu’adhdhin’s calling the iqāmah means that the imām is calling people to join the congregation. Responding to the imām’s call for the Fard prayer is obligatory.

Therefore, according to the clear meaning and reasoning of this hadith, there is no scope for performing the Sunnah once the congregation has begun.

Women Attending the Congregation in the Mosque

‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “If the wife of any one of you wishes to come to the mosque to pray in congregation, he must not prevent her.” (Bukhārī, Muslim)

‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Do not prevent your wives from coming to the mosque. However, praying in their homes is better for them.” (Abū Dāwūd)

Another narration states: “Do not prevent the female servants of Allah from coming to the mosques.”

‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “For women, praying in the inner part of the house is better than praying in the sitting room, and praying in her private chamber is better than praying in the inner part of the house.” (Abū Dāwūd)

Zaynab (may Allah be pleased with her), the wife of ‘Abdullah ibn Mas‘ūd, narrated that the Messenger of Allah (peace and blessings be upon him) said to us: “When any of you women comes to the mosque, she should not come wearing perfume.” (Ṣaḥīḥ Muslim)

Abū Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “No woman should attend the ‘Ishā’ prayer with us wearing perfume.” (Ṣaḥīḥ Muslim)

Bilāl ibn ‘Abdullah ibn ‘Umar narrated from his father, ‘Abdullah ibn ‘Umar. He said that the Messenger of Allah (peace and blessings be upon him) said: “Do not prevent your women from coming to the mosque to pray if they wish to do so.” Hearing this, Bilāl said: “We will certainly prevent them from going to the mosque.” At this, ‘Abdullah became angry with his son and said: “I am conveying to you the words of the Messenger of Allah, and you oppose him?” Sālim, another son of ‘Abdullah ibn ‘Umar, said: “My father did not speak to Bilāl until he died.” (Muslim, Musnad Aḥmad)

The Fajr Congregation Is More Important Than Tahajjud

Abū Bakr ibn Sulaymān ibn Abī Ḥathmah narrated: One day, Caliph ‘Umar ibn al-Khaṭṭāb (may Allah be pleased with him) did not see my father, Sulaymān ibn Abī Ḥathmah, in the Fajr congregation. That morning, ‘Umar set out for the market. My father Sulaymān’s house was on the way to the market. The Caliph came to our house and asked my grandmother Shifā’ (daughter of ‘Abdullah): “What is the matter? Why did I not see your son Sulaymān at the Fajr prayer today?” My grandmother replied: “He stayed awake at night praying Tahajjud. As a result, sleep overcame him, and he lay down after praying at home.”

Hearing this, ‘Umar (may Allah be pleased with him) said: “For me, attending the Fajr congregation is more beloved than staying awake all night performing voluntary prayers.” (Muwaṭṭa’ Imām Mālik)

By this statement, ‘Umar (may Allah be pleased with him) did not discourage Tahajjud or voluntary night prayer; rather, he clarified the relative importance of congregational prayer and voluntary prayer. This hadith teaches us:

1. Although Tahajjud, or the night prayer, has a very high status among the Sunnah prayers, its status is not higher than that of performing the Fard prayer in congregation.

2. If there is a fear of missing the Fajr congregation, one should not stay awake at night for worship, religious service, or any other religious work.

3. Even if there is a fear of missing the Fajr congregation, one should not stay awake at night to perform Tahajjud. However, if there is no fear of missing the Fajr congregation, performing Tahajjud is better.

Scope for Delay and Exceptions Regarding Attendance at the Congregation

Umm al-Mu’minīn ‘Ā’ishah (may Allah be pleased with her) narrated: She said, “I heard the Messenger of Allah (peace and blessings be upon him) say: When food is served and the urge to relieve oneself arises, do not go to the prayer until you have attended to these matters.” (Ṣaḥīḥ Muslim)

‘Abdullah ibn Arqam (may Allah be pleased with him) narrated that he heard the Messenger of Allah (peace and blessings be upon him) say: “When the iqāmah for prayer is called and any of you feels the urge to relieve himself, let him relieve himself first.” (Tirmidhī, Abū Dāwūd, Nasā’ī, Muwaṭṭa’ Mālik)

‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “If the evening meal of any one of you is served while the iqāmah for prayer is being called, eat calmly first without haste, and then go to the prayer.” (Bukhārī, Muslim)

Jābir ibn ‘Abdullah (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings be upon him) said: “Do not delay the prayer”—that is, the congregational prayer—“for food or anything else.” (Sharḥ al-Sunnah)

‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “On a night of severe cold and rain, if any of you calls the adhān, he should also say: ‘Pray in your respective homes.’” (Bukhārī, Muslim)

These hadiths teach us:

1. If food is served even after the iqāmah for prayer has been called, one should eat and then go to the prayer.

2. If one feels the urge to relieve oneself, one must attend to it first even if the prayer has begun.

3. If the time for the congregation has been fixed, it is not correct to delay the congregation for food or any other reason.

4. On nights of severe cold, rain, and storms, it is permissible to pray at home.

5. Other hadiths indicate that it is permissible to pray at home in case of illness or fear of an enemy. (Abū Dāwūd, Ibn ‘Abbās)

Straightening the Rows

Anas (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said:

(Arabic***************)

Meaning: Straighten the rows for prayer, for straightening the rows is part of establishing the prayer. (Bukhārī)

Anas (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: (Arabic***************)

Meaning: Straighten the rows for prayer, for straightening the rows is part of completing the prayer. (Muslim)

Nu‘mān ibn Bashīr (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) would straighten our prayer rows just as an arrow is straightened. When our rows were straight, he would say the takbīr (takbīrat al-taḥrīmah). (Muslim, Abū Dāwūd)

Anas (may Allah be pleased with him) narrated: One day, when the iqāmah for prayer had been called, the Messenger of Allah (peace and blessings be upon him) turned to us and said: “Straighten your rows and stand close together.” (Bukhārī)

Jābir ibn Samurah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Stand in rows as the angels stand in rows before their Lord.” We asked: “O Messenger of Allah, how do the angels stand in rows before their Lord?” He said: “They complete the first rows and stand close together.” (Ṣaḥīḥ Muslim)

Abū Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Among the rows of men, the best is the first row, and among the rows of women, the best is the last row.” (Ṣaḥīḥ Muslim)

‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Those among you who are mature and discerning should stand nearest to me (the imām), then those nearest to them, and then those nearest to them. Beware of making noise in the mosque as in a marketplace.” (Muslim)

Barā’ ibn ‘Āzib (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) used to say: “Allah and the angels send blessings upon those who come forward in the early rows”—that is, they send mercy and supplications. “No step is more beloved to Allah than a step taken to join and complete a row.” (Abū Dāwūd)

‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Straighten the rows, align the shoulders, fill the gaps, keep one another’s arms soft, and do not leave space for Satan between you. Whoever joins a row, Allah joins him; and whoever breaks a row, Allah cuts him off.” (Abū Dāwūd, Nasā’ī)

Anas (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “First complete the first row, then the second row, and continue completing them in this way. If any incompleteness remains, let it be in the last row.” (Abū Dāwūd)

Where Should the Imām and the Followers Stand?

Jābir (may Allah be pleased with him) narrated: Once the Messenger of Allah (peace and blessings be upon him) stood to perform a voluntary prayer. I came and stood on his left. He then took my hand—while still praying—and moved me to his right. After that, Jabbār ibn Ṣakhr stood on his left. The Messenger of Allah (peace and blessings be upon him) then took both our hands, pushed us back, and placed us behind him. (Ṣaḥīḥ Muslim)

‘Abdullah ibn ‘Abbās (may Allah be pleased with him) narrated: One night I stayed at the house of my maternal aunt, Umm al-Mu’minīn Maymūnah. At some point during the night, I saw the Messenger of Allah (peace and blessings be upon him) stand to perform Tahajjud. I also got up and stood beside him to pray. He reached back, took hold of me, pulled me around behind him, and placed me on his right. (Bukhārī and Muslim)

Anas (may Allah be pleased with him) narrated: Once the Messenger of Allah (peace and blessings be upon him) came to our house and stood for prayer. I and an orphan boy stood behind him, while my mother, Umm Sulaym, stood behind the two of us. (Ṣaḥīḥ Muslim)

Ḥudhayfah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “When anyone leads the people in prayer, he should not stand in a place higher than theirs.” (Abū Dāwūd)

Sahl ibn Sa‘d (may Allah be pleased with him) narrated: Once the Messenger of Allah (peace and blessings be upon him) stood on the minbar facing the qiblah and said the takbīrat al-taḥrīmah. The people stood behind him. Standing there, he recited and bowed, and the people bowed with him. Then he raised his head from bowing, moved backward, descended to the mosque floor, and prostrated on the level ground. After the prostration, he climbed the minbar again, recited, bowed, and raised his head from bowing. Then he moved backward and prostrated on the level ground.

After completing the prayer, he addressed the followers and said: “O people, I did this so that you could observe me and learn the proper manner of performing the prayer.” (Bukhārī, Muslim)

Umm al-Mu’minīn ‘Ā’ishah (may Allah be pleased with her) narrated: Once the Messenger of Allah (peace and blessings be upon him) performed a voluntary prayer in my room, while people followed him in prayer from outside my room. (Abū Dāwūd)

These hadiths teach us:

1. If there is only one follower with the imām, he should stand to the imām’s right.

2. If the sole follower mistakenly or out of ignorance stands to the imām’s left, the imām should take his hand, move him behind himself, and bring him to his right.

3. If there is more than one follower, they should stand behind the imām. If they stand beside the imām out of ignorance, the imām should push them back or, if there is room in front, move forward himself.

4. Voluntary prayer may also be performed in congregation.

5. Even if a person did not begin the prayer as an imām, it is permissible to follow him in prayer.

6. The men should stand behind the imām, followed at the end by the women.

7. The imām should not stand in a place higher than the followers. The Messenger (peace and blessings be upon him) once stood on the minbar to teach the Companions how to pray, then descended after prostrating.

8. The prayer is not invalid if the imām is inside a room and the followers are outside.

Who Should Lead the Prayer?

Abū Mas‘ūd (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “The person who should lead a community in prayer is the one among them who knows the Book of Allah (the Qur’an) best. If they are equal in knowledge of the Book of Allah, then the one most knowledgeable about the Sunnah should lead them. If they are also equal in knowledge of the Sunnah, then the one who was foremost among them in migration should lead them. If they are also equal in migration, then the oldest among them should lead them.”

No one should lead the prayer in another person’s sphere of authority. Nor should anyone enter another person’s home or office and sit in that person’s designated place without permission. (Ṣaḥīḥ Muslim)

Ibn ‘Abbās (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Let the best among you call the adhān for your prayer, and let those who know the Qur’an best lead you in prayer.” (Abū Dāwūd)

Anas (may Allah be pleased with him) narrated: Once, when the Messenger of Allah (peace and blessings be upon him) departed for a military expedition, he appointed ‘Abdullah ibn Umm Maktūm to lead the people in prayer in Madinah, although he was blind. (Abū Dāwūd)

Ibn ‘Abbās (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “The prayer of three people is not raised from them even by a span”—that is, it is not accepted. “They are:”

1. The person who leads people in prayer while they dislike him. (Ibn Mājah)

Ibn ‘Umar (may Allah be pleased with him) narrated: Before the Messenger of Allah (peace and blessings be upon him) came to Madinah, when the early Muhājirūn reached Madinah, Sālim, the freedman of Abū Ḥudhayfah, led them in prayer, although ‘Umar (may Allah be pleased with him) and Abū Salamah ibn ‘Abd al-Asad were among them. (Ṣaḥīḥ Bukhārī)

Sālim (may Allah be pleased with him) was a great scholar of the Qur’an. The Messenger (peace and blessings be upon him) instructed people to learn the Qur’an from four men, and Sālim was one of them. At the time of his death, Caliph ‘Umar (may Allah be pleased with him) said: “If Sālim were alive today, I would have proposed him as the next caliph.” Sālim earned the qualification to lead the Companions in prayer because he was a great scholar of the Qur’an.

The Imām’s Duties and Awareness

Abū Qatādah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Sometimes I begin the prayer intending to make it long, but then I hear a child crying and quickly finish the prayer, because I know that when the child cries, the mother becomes anxious.” (Ṣaḥīḥ Bukhārī)

Abū Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “When any of you leads the people in prayer, he should make the prayer light and brief, because among the followers are the sick, the weak, and the elderly. When any of you prays alone, he may prolong the prayer as much as he wishes.” (Bukhārī and Muslim)

Qays ibn Abī Ḥāzim said that Abū Mas‘ūd al-Anṣārī, a Companion of the Messenger of Allah (peace and blessings be upon him), said: One day a man came and pleaded: “O Messenger of Allah, by Allah, I am late for the Fajr prayer because of so-and-so—the imām. He makes us perform a long prayer.” Abū Mas‘ūd said: Then I saw the Messenger of Allah (peace and blessings be upon him) admonish them angrily. He said: “Some of you cause people distress when leading them in prayer. Whoever leads people in prayer must make the prayer brief, because among the worshippers are the weak, the elderly, and those occupied with various pressing needs.” (Bukhārī, Muslim)

Abū Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Those who lead you in prayer—if they perform it correctly, both they and you receive reward. But if they make mistakes while leading the prayer, you will receive reward and they will bear the sin.” (Ṣaḥīḥ Bukhārī)

The Followers’ Duties and Responsibilities

Anas (may Allah be pleased with him) narrated: One day the Messenger of Allah (peace and blessings be upon him) led us in prayer. After completing the prayer, he turned to us and said: “O people, I am your imām. Therefore, do not precede me in bowing, prostrating, standing, or concluding with salām—do not precede me in any of these.” (Ṣaḥīḥ Muslim)

Abū Hurayrah (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings be upon him) said: “Do not move ahead of the imām. When the imām says the takbīr, then say the takbīr. When the imām bows, then bow.” (Bukhārī and Muslim)

Anas (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “The imām is appointed so that he may be followed. Therefore, when the imām prays standing, pray standing with him. When he bows, bow with him. When he raises his head, raise your heads. When he says, ‘Sami‘allāhu liman ḥamidah,’ say, ‘Rabbanā lakal-ḥamd.’” (Bukhārī)

Abū Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Does the person who raises his head before the imām not fear that Allah Most High may transform his head into the head of a donkey?” (Bukhārī, Muslim)

‘Alī and Mu‘ādh ibn Jabal (may Allah be pleased with them) narrated that the Messenger of Allah (peace and blessings be upon him) said: “When any of you attends the prayer in congregation, let him perform it as the imām performs each part in each position.” (Tirmidhī)

Abū Hurayrah (may Allah be pleased with him) narrated that whoever lowers and raises his head before the imām, Satan holds his forelock. (Muwaṭṭa’ Imām Mālik)

Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: If you come to the mosque and find us prostrating, then you too should prostrate directly. But do not count that prostration-containing rak‘ah as one rak‘ah for yourselves. Whoever has obtained a complete rak‘ah has obtained the entire prayer. (Abu Dawud)

Imam al-Tirmidhi narrates that Anas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said: Whoever continuously joins the congregation from the first takbir (Takbir al-Tahrimah) for forty days of prayer will be recorded as having severed his relationship with two things:

1. He has severed his relationship with Hell.

2. He has severed his relationship with hypocrisy.

Performing one prayer twice

Jabir (may Allah be pleased with him) narrated: Mu‘adh ibn Jabal (may Allah be pleased with him) used to pray with the Messenger of Allah (peace and blessings be upon him), then return to his own neighborhood and lead its people in the same prayer. (Bukhari and Muslim)

Jabir (may Allah be pleased with him) narrated: Mu‘adh (may Allah be pleased with him) used to pray the ‘Isha prayer behind the Messenger of Allah (peace and blessings be upon him), then return to the people of his neighborhood and lead them in the ‘Isha prayer. Yet this prayer was additional for him. (Bayhaqi)

Yazid ibn al-Aswad narrated: During the Farewell Pilgrimage, I prayed the Fajr prayer with the Messenger of Allah (peace and blessings be upon him) at the Mosque of Khayf. After he finished the prayer and turned to sit, he saw two men standing at the far end without praying with him. He sent for them and summoned them to him. When they were brought, their bodies were trembling. He asked them, “What prevented you from praying with us?” They said, “O Messenger of Allah! We have already prayed at our lodging.” The Messenger of Allah (peace and blessings be upon him) said, “Do not ever do that. When you have prayed at your lodging and then come to the mosque and find the congregation, join them in prayer. This prayer will be an additional prayer for you.” (Tirmidhi, Abu Dawud, Nasa’i)

Mahjan (may Allah be pleased with him) said: Once, because I had prayed at home, I sat without praying when the prayer began in the mosque. After the prayer, the Messenger (peace and blessings be upon him) saw me sitting apart and said, “What prevented you from praying in congregation? Are you not a Muslim?” I replied, “O Messenger of Allah! Of course I am a Muslim. However, I had already prayed at home.” He said, “Even if you have prayed at home and then see the congregation standing in the mosque, join the congregation.” (Nasa’i, Muwatta)

4

The Prayers the Messenger (peace and blessings be upon him) Used to Perform Before and After the Obligatory Prayers

[This chapter discusses the prayers that the Messenger of Allah (peace and blessings be upon him) performed as voluntary prayers alongside the obligatory prayers (that is, before and after the obligatory prayers). Since the Messenger (peace and blessings be upon him) himself performed these prayers and instructed and encouraged the ummah to perform them, these prayers are Sunnah for the ummah.]

How many rak‘ahs did he perform before and after the obligatory prayers?

While residing at home (that is, while not traveling), the Messenger of Allah (peace and blessings be upon him) regularly performed ten rak‘ahs before and after the obligatory prayers.

Abdullah ibn Umar (may Allah be pleased with him) described these ten rak‘ahs as follows: “I committed to memory the ten rak‘ahs of prayer that the Messenger of Allah (peace and blessings be upon him) performed before and after the obligatory prayers. He:

—performed two rak‘ahs before Zuhr.

—performed two rak‘ahs after Zuhr.

—performed two rak‘ahs at home after Maghrib.

—performed two rak‘ahs before Fajr.” (Bukhari and Muslim)

Throughout his travels he regularly performed these pairs of two rak‘ahs. Once, two rak‘ahs of Zuhr were missed, so he performed those two rak‘ahs after ‘Asr. His practice regarding these pairs of two rak‘ahs was consistent. Once he established a practice, he continued it. However, some narrations mention twelve rak‘ahs instead of ten.

Imam Muslim mentioned a hadith in his Sahih Muslim through Umm al-Mu’minin Umm Habibah. Umm Habibah (may Allah be pleased with her) said: I heard the Messenger of Allah (peace and blessings be upon him) say: “Whoever performs twelve rak‘ahs of prayer during the day and night in addition to the obligatory prayers, a house will be built for him in Paradise in return for them.”

Imam al-Tirmidhi added the following words to this narration:

—four rak‘ahs before Zuhr.

—two rak‘ahs after Zuhr.

—two rak‘ahs after Maghrib.

—two rak‘ahs after ‘Isha.

—two rak‘ahs before Fajr.”

Ibn Majah cited a marfu‘ hadith from Umm al-Mu’minin ‘A’ishah (may Allah be pleased with her), in which twelve rak‘ahs, similar to those reported by Umm Habibah (may Allah be pleased with her), are mentioned.

A similar report of twelve rak‘ahs from ‘A’ishah (may Allah be pleased with her) is also mentioned in Sahih Muslim. Abdullah ibn Shaqiq said: I asked Mother ‘A’ishah about the voluntary prayers of the Messenger of Allah (peace and blessings be upon him), and she replied: “The Messenger of Allah (peace and blessings be upon him) used to perform four rak‘ahs before Zuhr in my home. Then he would go to the mosque, lead the people in prayer, return to my home, and perform two rak‘ahs. He would lead the people in Maghrib, enter my home, and perform two rak‘ahs. After leading the people in ‘Isha, he would enter my home and perform two rak‘ahs. … And he would perform two rak‘ahs at the beginning of Fajr.”

Among all voluntary prayers (Sunnahs), the Messenger (peace and blessings be upon him) gave the greatest importance to the two rak‘ahs before Fajr and the Witr prayer.

Four rak‘ahs or two rak‘ahs before Zuhr?

Two types of narrations are found regarding the number of rak‘ahs before Zuhr. From the narration of Abdullah ibn Umar (may Allah be pleased with him), it is known that the Messenger (peace and blessings be upon him) performed two rak‘ahs before Zuhr. On the other hand, the narrations of ‘A’ishah and Umm Habibah (may Allah be pleased with them) indicate that he performed four rak‘ahs.

Perhaps he sometimes performed two rak‘ahs and sometimes four rak‘ahs. Both narrations are authentic. The narrators, Ibn Umar and ‘A’ishah and Umm Habibah (may Allah be pleased with them), each reported what they had witnessed.

It is also possible that he performed four rak‘ahs before Zuhr when praying at home, and two rak‘ahs when praying in the mosque.

This seems clear from the hadith.

It is also possible that these four rak‘ahs were not the Sunnah of Zuhr, but an independent prayer that he performed after the sun had passed its zenith. Various hadiths offer indications supporting this view. For example, it is narrated from Abdullah ibn al-Sa’ib in Musnad Ahmad that he said: “The Messenger of Allah (peace and blessings be upon him) used to perform four rak‘ahs after the sun had passed its zenith.” He said: “The time after the sun has passed its zenith is such that the gates of the heavens are opened then, so I greatly prefer that some of my deeds should rise at that time.”

It is also mentioned in the Sunan collections from ‘A’ishah (may Allah be pleased with her) that if the Messenger (peace and blessings be upon him) was unable for some reason to perform four rak‘ahs before Zuhr, he would perform them after Zuhr. It is mentioned in Ibn Majah that if he was unable to perform the four rak‘ahs before Zuhr, he would perform them after ‘Asr.

Tirmidhi also mentions, through ‘Ali (may Allah be pleased with him), four rak‘ahs before Zuhr and two rak‘ahs after it.

A narration from ‘A’ishah (may Allah be pleased with her) in Ibn Majah states that the Messenger (peace and blessings be upon him) performed four rak‘ahs before Zuhr. In them he made a long standing and performed the bowing and prostration properly and at length.”

These narrations indicate that the four rak‘ahs before Zuhr were actually an independent set of four rak‘ahs, which the Messenger of Allah (peace and blessings be upon him) performed after the sun had passed its zenith. Allah knows best.

The Sunnah before Zuhr is basically two rak‘ahs, as narrated by Abdullah ibn Umar (may Allah be pleased with him). This is also consistent with the other prayers, for the Sunnah of every prayer consists of two rak‘ahs. Even though there was ample time before Fajr, the Messenger (peace and blessings be upon him) performed only two rak‘ahs along with Fajr.

The four rak‘ahs before Zuhr are essentially an independent prayer, the prayer performed after the sun has passed its zenith.

Abdullah ibn Mas‘ud (may Allah be pleased with him) used to perform eight rak‘ahs after the sun had passed its zenith. He would say that this prayer is equal in virtue to the prayer we perform after midnight, namely Tahajjud. Allah knows best.

Did he perform any prayer before ‘Asr?

Some narrations state that the Messenger (peace and blessings be upon him) performed four rak‘ahs before ‘Asr. For example, it is narrated that the Messenger (peace and blessings be upon him) performed four rak‘ahs before ‘Asr. Such as—

1. Ahmad, Tirmidhi, and Abu Dawud mention, through Abdullah ibn Umar (may Allah be pleased with him), the four rak‘ahs of Sunnah prayer before ‘Asr.

2. Tirmidhi mentions, through ‘Ali (may Allah be pleased with him), four rak‘ahs before ‘Asr. Tirmidhi also mentions, through ‘Ali (may Allah be pleased with him), that two rak‘ahs were performed before ‘Asr.

There is disagreement concerning the authenticity of the first narration. Only Ibn Hibban declared it authentic. All the other hadith scholars considered it defective. In reality, this narration is weak and unacceptable. Moreover, in the authentic narrations from Abdullah ibn Umar (may Allah be pleased with him), he said: “I remember from the Messenger (peace and blessings be upon him) ten rak‘ahs of prayer during the day and night.” Among those ten rak‘ahs, there is no mention of four rak‘ahs before ‘Asr. Therefore, the narration attributing four rak‘ahs before ‘Asr to him here is unacceptable.

Regarding the second narration, I have heard that Shaykh al-Islam Imam Ibn Taymiyyah refused to regard it as a hadith. He refuted it and called it fabricated. Abu Ishaq al-Juzajani also rejected it.

Thus, it is not authentically established that the Messenger (peace and blessings be upon him) performed any voluntary prayer before ‘Asr.

Is there any prayer before Maghrib?

Anas (may Allah be pleased with him) narrated: When the caller to prayer gave the Maghrib call to prayer in Madinah, the people hurried to the pillars of the mosques and performed two rak‘ahs. So many people would be performing two rak‘ahs at that time that if someone suddenly arrived, he would think that the congregation had already ended. (Sahih Muslim)

Marsad ibn Abdullah (may Allah be pleased with him) narrated: I once came to ‘Uqbah ibn ‘Amir al-Juhani (may Allah be pleased with him). I said to him, “Shall I tell you something astonishing about Abu Tamim? He performs two rak‘ahs before Maghrib.” Upon hearing me, ‘Uqbah said, “We used to perform these two rak‘ahs during the time of the Messenger of Allah (peace and blessings be upon him).” I asked, “Why do you not perform them now?” He replied, “Because of being busy.” (Sahih Bukhari)

Mukhtar ibn Fulful narrated: I once asked Anas (may Allah be pleased with him) about performing two rak‘ahs of voluntary prayer after ‘Asr. He replied: When people would prepare to pray after ‘Asr, Umar (may Allah be pleased with him) would strike their hands. However, we used to pray during the time of the Messenger of Allah (peace and blessings be upon him). I asked him, “Did the Messenger of Allah (peace and blessings be upon him) also perform these two rak‘ahs?” He replied, “He would see us performing them, but he neither instructed us to perform them nor prohibited us from doing so.” (Sahih Muslim)

These narrations show that the two rak‘ahs before Maghrib were approved by the Messenger of Allah (peace and blessings be upon him).

Performing Sunnah prayers at home is Sunnah

The Messenger of Allah (peace and blessings be upon him) said: “O people, perform prayers in your homes. Know that, apart from the obligatory prayers, it is better to perform other prayers at home.”

It was the practice of the Messenger of Allah (peace and blessings be upon him) to perform Sunnah and voluntary prayers at home whenever there was no difficulty. Likewise, unless there was a reason such as travel or illness, he performed the obligatory prayers in the mosque.

We previously mentioned the narration of ‘A’ishah, cited in Sahih Muslim. She said: “The Messenger of Allah (peace and blessings be upon him) performed four rak‘ahs in my home before the Zuhr prayer. Then he went to the mosque and led the people in prayer. After returning home, he performed two rak‘ahs. He led the people in the Maghrib prayer, entered my home, and performed two rak‘ahs. After leading the people in the ‘Isha prayer, he entered my home and performed two rak‘ahs.” (Sahih Muslim)

A hadith narrated from Ka‘b ibn ‘Ujrah (may Allah be pleased with him) is found in Tirmidhi, Abu Dawud, and Nasa’i. He said: One day the Messenger of Allah (peace and blessings be upon him) came to the Banu Abdullah al-Ashhal Mosque and performed the Maghrib prayer there. After the obligatory prayer ended, he saw that the people were engaged in performing voluntary (Sunnah) prayers. He then said:

“This prayer is indeed the prayer of the home.”

The wording of the hadith narrated in Tirmidhi and Nasa’i is: After the obligatory prayer, the people began performing voluntary prayers. The Messenger (peace and blessings be upon him) then said to them: “You should perform this prayer at home.”

Various narrations state regarding the Sunnah of Fajr that the Messenger (peace and blessings be upon him) performed this prayer at home.

Islamic scholars have said that if someone performs Sunnah and voluntary prayers in the mosque, it is permissible, just as performing an obligatory prayer at home is permissible for a reason. However, the Sunnah practice is the one discussed above.

5

The Prayer During Travel

The Messenger performed two obligatory rak‘ahs during travel

During his period of prophethood, the Messenger of Allah (peace and blessings be upon him) undertook approximately four types of journeys. They were:

1. The journey of the Hijrah.

2. Journeys for jihad in the path of Allah. He undertook this type most frequently.

3. Journeys for ‘Umrah.

4. The journey for Hajj.

Whenever the Messenger of Allah (peace and blessings be upon him) set out on a journey, he shortened the four-rak‘ah prayers to two rak‘ahs until he returned to Madinah after completing the journey.

There is no proof that he ever performed four complete rak‘ahs during travel. However, there is a narration from ‘A’ishah (may Allah be pleased with her) that the Messenger (peace and blessings be upon him) sometimes shortened the prayer during travel and sometimes performed it in full. But this narration is not authentic. Imam Ibn Taymiyyah said that it was a fabricated hadith by people. How could ‘A’ishah narrate anything contrary to the practice of the Messenger (peace and blessings be upon him) and all the noble Companions? [Several hadiths concerning how the Messenger (peace and blessings be upon him) and his Companions performed prayer are mentioned here:

It was narrated from Ibn Abbas (may Allah be pleased with him): Allah Most High prescribed, through your Prophet, four rak‘ahs of prayer while residing and two rak‘ahs while away from home (traveling). Moreover, Allah prescribed one rak‘ah during times of danger. (Sahih Muslim)

It was narrated from both Abdullah ibn Umar and Abdullah ibn Abbas (may Allah be pleased with them) that they said: The Messenger of Allah (peace and blessings be upon him) established the practice of performing two rak‘ahs during travel. These two rak‘ahs are actually the complete prayer, not a reduction; rather, two rak‘ahs were added to the prayer while residing. In addition, the Noble Prophet (peace and blessings be upon him) performed the Witr prayer during travel. (Ibn Majah)

Anas (may Allah be pleased with him) narrated: We set out for Makkah with the Messenger of Allah (peace and blessings be upon him). Until he returned from Makkah to Madinah, he performed the four-rak‘ah prayers as two rak‘ahs. (Bukhari and Muslim) ‘Imran ibn Husayn (may Allah be pleased with him) narrated: I participated in many battles with the Messenger of Allah (peace and blessings be upon him). I was also with him during the conquest of Makkah. At that time he stayed in Makkah for eighteen nights, and during this period he performed the prayers as two rak‘ahs. (Abu Dawud)

It is known from authentic hadiths that Allah Most High initially prescribed two rak‘ahs for every prayer. Then, after the Messenger of Allah (peace and blessings be upon him) migrated to Madinah, the number of rak‘ahs for prayers while residing was increased. The prayer during travel remained as it had been before.

The Messenger of Allah (peace and blessings be upon him) performed two rak‘ahs for every prayer on all his journeys; there is no evidence that he performed four rak‘ahs at any prayer time. How could it be suspected that he acted contrary to the established practice? Muslims accompanied him on his journeys, yet none of them saw him perform four rak‘ahs during travel. Regarding ‘A’ishah’s statement, Ibn Abbas (may Allah be pleased with him) said: “‘A’ishah had her own interpretation, just as Uthman had his own interpretation.” [The relevant hadith is as follows:

Urwah ibn al-Zubayr narrated that he said: My aunt ‘A’ishah (may Allah be pleased with her) said: “Prayer was initially made obligatory as two rak‘ahs. Then, after the Messenger of Allah (peace and blessings be upon him) migrated, four rak‘ahs were made obligatory, while the prayer during travel remained obligatory as two rak‘ahs as before.” Imam al-Zuhri said: I asked Urwah, “Then why did your aunt ‘A’ishah perform four rak‘ahs during travel?” Urwah replied: “She had her own interpretation regarding this, just as Uthman had his own interpretation.” (Bukhari and Muslim)

Explanation: The interpretation of ‘A’ishah (may Allah be pleased with her) was that she believed the prayer should be shortened during travel only when one encountered fear and danger, and not otherwise.

Once, during Hajj, Uthman (may Allah be pleased with him) performed four rak‘ahs in Mina. Explaining this, he said: “I came here and got married. The Messenger (peace and blessings be upon him) said that if someone travels somewhere and marries there, he becomes a resident there and performs the complete prayer.”]

It is said that ‘A’ishah (may Allah be pleased with her) believed that travel was a condition for shortening the prayer, and that fear and the threat of attack during travel were also conditions. Therefore, according to her, on a journey where there was no fear or threat of attack, there was no reason to shorten the prayer.

This interpretation is completely incorrect. Moreover, it contradicts the practice of the Messenger (peace and blessings be upon him). It is firmly established from the noble Companions that the Messenger (peace and blessings be upon him) always shortened the prayer even during safe travel.

Umar’s narration concerning this is remarkable. He said: I was astonished when I saw the Messenger (peace and blessings be upon him) shorten the prayer during safe travel, and I asked him, referring to the verse about shortening: “Allah Most High has said: ‘When you fear that the disbelievers will put you in danger, you may shorten the prayer.’ We are now traveling safely, yet you have shortened the prayer. Why is that?” The Messenger (peace and blessings be upon him) replied: “It is a gift from Allah to you, so accept the gift He has given you.” [Another relevant hadith is mentioned here: Harithah ibn Wahb al-Khuza‘i (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) led us in Mina in two rak‘ahs instead of four, although at that time we were completely safe from all fear. (Bukhari, Muslim)]

It is understood from this that it is not the responsibility of the ummah to derive the meaning of a verse independently. Rather, it is the duty of the ummah to follow the ruling that the Messenger (the legislator of the Shariah), peace and blessings be upon him, derives from a verse.

Once, Umayyah ibn Khalid said to Abdullah ibn Umar (may Allah be pleased with him): “In the Qur’an we find only the prayer while residing and the prayer during times of fear; there is no mention of the prayer during travel. So where did the prayer during travel come from?” Abdullah ibn Umar replied: “My brother, we knew nothing on our own. Allah sent Muhammad (peace and blessings be upon him) as a prophet for us. Therefore, we do what we saw him do.”

Regarding ‘A’ishah’s narration, Imam Ibn Taymiyyah said that the hadith was fabricated. Someone must have composed it and attributed it to ‘A’ishah. This is because all the narrations of the Companions firmly establish that, during travel, the Messenger (peace and blessings be upon him) performed only two rak‘ahs, not four. Uthman performed four rak‘ahs in Mina on the grounds that he had married there.

The Messenger did not perform Sunnah prayers during travel

During travel, the Messenger (peace and blessings be upon him) shortened the four-rak‘ah obligatory prayers to two rak‘ahs. There is no evidence that during travel he performed any Sunnah prayer before or after the obligatory prayers except Witr and the Sunnah of Fajr. Yes, he always performed Witr and the Sunnah of Fajr, whether residing or traveling.

When Abdullah ibn Umar (may Allah be pleased with him) was asked about performing Sunnah prayers during travel, he said: “I was always a travel companion of the Messenger of Allah (peace and blessings be upon him). But I never saw him perform tasbih (Sunnah prayer). He is our exemplar and the one to be followed. Allah Most High says: (Arabic*******************)

Meaning: “Indeed, in the Messenger of Allah you have an excellent example.”

It is narrated from Ibn Umar (may Allah be pleased with him) in Bukhari and Muslim: During travel, the Messenger (peace and blessings be upon him) would perform Witr and the voluntary night prayer by gestures while seated on his mount. However, he did not perform the obligatory prayer on his mount.

Imam al-Shafi‘i (may Allah have mercy on him) said: It is established from the practice of the Messenger of Allah (peace and blessings be upon him) that he shortened the prayer during travel and also performed voluntary prayers at night.

It is narrated in Bukhari and Muslim from ‘Amir ibn Rabi‘ah (may Allah be pleased with him) that he said: I saw the Messenger of Allah (peace and blessings be upon him) performing voluntary prayers at night while seated on his mount during travel. In fact, this was Qiyam al-Layl, or Tahajjud prayer.

When Imam Ahmad was asked about performing voluntary prayers during travel, he said: I hope there is no harm in performing voluntary prayers during travel.

It is narrated from Hasan (may Allah be pleased with him) that he said: The Messenger of Allah would offer voluntary prayers before and after the obligatory prayers while traveling. It has also been narrated that Umar, Ali, Ibn Masud, Jabir, Anas, Ibn Abbas, and Abu Dharr (may Allah be pleased with them) did likewise.

However, Abdullah ibn Umar (may Allah be pleased with him) did not offer any Sunnah prayers before or after the obligatory prayers while traveling. He would only offer Witr and Tahajjud in the latter part of the night. The practice of the Messenger of Allah (peace and blessings of Allah be upon him) was that he shortened the obligatory prayers while traveling and did not offer any other prayers before or after them. However, he did not prohibit offering voluntary prayers before or after the obligatory prayers. These were ordinary voluntary prayers and were not connected with the obligatory prayers. Since the obligatory prayer has been reduced to two rakahs for the traveler’s convenience, there can be no reasonable justification for maintaining the practice of Sunnah prayers before and after it. If that were the case, it would have been better to offer the obligatory prayer in full. That is why Abdullah ibn Umar (may Allah be pleased with him) said: If it were necessary to offer Sunnah prayers before and after the obligatory prayer while traveling, I would offer the obligatory prayer in full rather than shorten it.

The narration of Aishah (may Allah be pleased with her) stating that the Messenger of Allah (peace and blessings of Allah be upon him) never omitted four rakahs before Zuhr and two rakahs after Zuhr applies to prayers offered while resident, not to prayers offered while traveling.

He offered prayer while riding.

It was the practice of the Messenger of Allah (peace and blessings of Allah be upon him) that whenever he was traveling on a mount or in a vehicle, he would offer voluntary prayers on the mount itself. Many hadiths on this subject have been narrated from Ibn Umar, Jabir, Amir, and others (may Allah be pleased with them) in Bukhari, Muslim, and other books. Since the Messenger of Allah (peace and blessings of Allah be upon him) established a congregation for the obligatory prayer, and it was not possible to establish a congregation on the back of a moving mount, he would dismount and establish the congregation at the time of the obligatory prayer. He would naturally face whichever direction the mount was traveling. At that time, he would bow and prostrate by inclining his head as a gesture. However, he would incline his head more for prostration than for bowing.

A narration from Anas has been cited in Musnad Ahmad and Abu Dawud. It states that at the time of the opening takbir, he would turn the mount toward the qiblah. Then he would offer the rest of the prayer facing whichever direction the mount was traveling.

This hadith is rejected because its wording does not agree with the wording of many authentic hadiths.

All the other narrators who reported how the Messenger of Allah (peace and blessings of Allah be upon him) prayed on a mount are in agreement. They all said: The Messenger of Allah offered prayer on a mount, and he prayed facing whichever direction the mount was facing. In these narrations, they did not mention that the Messenger (peace and blessings of Allah be upon him) turned the mount toward the qiblah at the time of the opening takbir. These hadiths were narrated by Amir ibn Rabiah, Abdullah ibn Umar, and Jabir ibn Abdullah (may Allah be pleased with them). These hadiths are more authentic and sound than the hadith narrated by Anas (may Allah be pleased with him). Allah knows best.

During rain and in muddy places, the Messenger of Allah (peace and blessings of Allah be upon him) offered the obligatory prayer with the Companions while riding. However, this has not been narrated through multiple chains; only one Companion narrated it. This hadith was reported by Ahmad, al-Tirmidhi, and al-Nasa’i. The hadith is as follows: Once, the Messenger of Allah (peace and blessings of Allah be upon him) arrived with the Companions at a narrow place. Rain was falling on them from above, and there was mud below. The time for prayer arrived. At the Messenger’s command, the caller to prayer gave the adhan and iqamah. The Messenger (peace and blessings of Allah be upon him) moved ahead of everyone on his mount and led the Companions in prayer.

They all prayed from their respective mounts. The Messenger (peace and blessings of Allah be upon him) bowed and prostrated by gesture. However, he lowered his head more for prostration than for bowing.

Imam al-Tirmidhi said that the hadith is gharib, meaning that at one stage it had only one narrator. At one stage, Umar ibn Dhirmah alone narrated the hadith. There is, however, evidence that Anas (may Allah be pleased with him) offered the obligatory prayer while riding. Although the hadith is narrated through a single chain, it is reasonable. If there is difficulty in dismounting and establishing a congregation on the ground, then praying while riding is the reasonable course. In modern transportation, such as a launch, this hadith is highly applicable.

He combined two prayers.

The practice of the Messenger of Allah (peace and blessings of Allah be upon him) was that if he set out on a journey before the sun passed its zenith, he would delay Zuhr until the time of Asr. Then, at the time of Asr, he would offer Zuhr and Asr together. If he set out after the sun had passed its zenith, he would offer Zuhr and Asr together before departing.

If he hurriedly began his journey at the time of Maghrib, he would delay Maghrib and offer Maghrib and Isha together at the time of Isha.

Evidence for this is found in the hadith narrated concerning the Messenger of Allah’s (peace and blessings of Allah be upon him) journey to Tabuk. It states that during the journey to Tabuk, when departing from a stopping place after the sun had passed its zenith, the Messenger (peace and blessings of Allah be upon him) would offer Zuhr and Asr together at the time of Zuhr and then depart. If he traveled before the sun passed its zenith, he would delay Zuhr and offer Zuhr and Asr together at the time of Asr. He did the same with Maghrib and Isha. There has been disagreement concerning this hadith:

Some have said that the hadith is sahih (authentic).

Some have said that the hadith is hasan (good).

Some have said that the hadith is defective.

However, after comprehensive examination and analysis, we have found no defect in the hadith concerning this statement. For example, the chain of the hadith concerning the same statement that al-Hakim mentioned in his Mustadrak fulfills all the conditions of an authentic chain.

Al-Hakim said: Abu Bakr ibn Muhammad ibn Ahmad Baluwiyah narrated to me; Musa ibn Harun narrated to him; Qutaybah ibn Sa’id narrated to him; al-Layth ibn Sa’d narrated to him; he heard it from Yazid ibn Abi Habib; he heard it from Abu al-Tufayl; and he heard it from Mu’adh ibn Jabal (may Allah be pleased with him). Mu’adh (may Allah be pleased with him) narrated to him: During the journey for the Battle of Tabuk, whenever the Messenger of Allah (peace and blessings of Allah be upon him) departed from a stopping place before the sun passed its zenith, he would offer Zuhr and Asr together. If he departed after the sun had passed its zenith, he would offer Zuhr and Asr together at the time of Zuhr and then depart. If he departed before sunset, he would delay Maghrib until Isha and offer Maghrib and Isha together at the time of Isha. If he departed after sunset, he would bring Isha forward and offer Maghrib and Isha together at the time of Maghrib, then depart.

Al-Hakim said: This hadith was narrated by a group of reliable hadith scholars. It contains no defect or weakness. The hadith was also reported by Abu Dawud and al-Tirmidhi. Those who pointed out a defect in the hadith essentially raised an objection concerning one of its narrators. They criticized that narrator mistakenly. The hadith scholars, including Imam Muslim, accepted his narrations.

Moreover, many other hadiths provide evidence that the wording of this hadith is correct. In Sahih al-Bukhari, it is narrated from Ibn Abbas (may Allah be pleased with him) that he said: While traveling, the Messenger of Allah (peace and blessings of Allah be upon him) would offer Zuhr and Asr together, and Maghrib and Isha together.

It is narrated from Anas (may Allah be pleased with him) in Bukhari that the Messenger (peace and blessings of Allah be upon him) would offer Maghrib and Isha together while traveling. It is also narrated from Anas in Bukhari that when the Messenger (peace and blessings of Allah be upon him) set out before the sun passed its zenith, he would delay Zuhr until Asr and offer Zuhr and Asr together at the time of Asr. It is narrated from Salim in Bukhari that, because of the hardship of travel, the Messenger (peace and blessings of Allah be upon him) would offer Maghrib and Isha together. Similar hadiths have also been narrated through various chains from Ibn Abbas (may Allah be pleased with him).

After analyzing the hadiths concerning combining two prayers, Imam Ibn Taymiyyah said that it is permissible to combine two prayers while traveling, even when staying at a place where there is no hardship. This is because the Messenger of Allah (peace and blessings of Allah be upon him) combined Zuhr and Asr while staying at Arafah. Moreover, if hardship and necessity arise during travel, combining two prayers in that situation is even better.

Imam Ahmad ibn Hanbal, Imam al-Shafi’i, and Imam Malik (may Allah have mercy on them) said that combining two prayers is generally connected with travel. Combining two prayers is not restricted to any particular type of journey.

Imam Abu Hanifah (may Allah have mercy on him) considered combining prayers to be restricted to Arafah alone.

Most of the righteous predecessors of the Ummah would shorten and combine prayers during all kinds of journeys, whether short or long.

The distance of travel for shortening and combining prayers

The Messenger of Allah (peace and blessings of Allah be upon him) did not set a specific limit for the distance of travel. The Companions also did not mention any fixed limit. The Messenger (peace and blessings of Allah be upon him) did not specify how far one must travel in order to shorten or combine prayers or suspend the obligatory fast. The Messenger (peace and blessings of Allah be upon him) and his Companions used the word “travel” in its general sense.

Some have taken the distance between Makkah and Jeddah and between Makkah and Ta’if—that is, 48 miles—as the minimum standard for travel. But the Messenger (peace and blessings of Allah be upon him) and the Companions did not establish anything of this kind. They used the word “travel.” Therefore, whatever distance is generally called travel is travel. It is not our responsibility to determine a number of miles.

Therefore, shortening and combining prayers, suspending the fast, performing tayammum, and so forth are permissible on every journey, short or long, that is called travel.

Prayer during fear of the enemy

When travel is accompanied by fear of an enemy attack, Allah the Exalted has permitted both the pillars of the prayer and the number of rakahs to be shortened.

During safe travel, when there is no fear of an enemy attack, He has permitted only the number of rakahs to be shortened.

In a fearful situation without travel, He has permitted only the pillars of the prayer to be shortened.

This was the method of shortening the prayer introduced by the Messenger (peace and blessings of Allah be upon him). He adopted this method on the basis of the Quranic verses concerning shortening the prayer. The subject is discussed in two surahs of the Noble Quran. One is Surah al-Baqarah, verses 238 and 239, and the other is Surah al-Nisa, verses 101 and 102. The verses from both surahs are given here:

(Arabic text)

Meaning: Guard all the prayers, especially the middle prayer, and stand before Allah with devotion. But if you fear unrest and disorder, then pray in whatever way is possible, walking or riding. When safety has been restored, remember Allah—perform the prayer—in the manner He taught you, which you previously did not know. (Surah al-Baqarah: 238–239)

It is stated in Surah al-Nisa: (Arabic text)

Meaning: When you travel through the land, there is no blame upon you for shortening the prayer, especially when you fear that the disbelievers may harm you, for they are openly bent on hostility toward you. O Prophet, when you are among the believers and lead them in prayer, let one group stand with you and carry their weapons. When they have prostrated, let them move behind you, and let the other group, which has not yet prayed, come and pray with you. They too should remain alert and carry their weapons. The disbelievers are waiting for an opportunity; if you become even slightly careless about your weapons and belongings, they will suddenly attack you. But if you are troubled by rain or are ill, there is no blame upon you for laying down your weapons, though you must remain vigilant. (Surah al-Nisa: 101–102)

When the enemy was positioned in the direction of the qiblah, the Messenger of Allah’s (peace and blessings of Allah be upon him) method of prayer during a situation of fear was to line up all the Muslims accompanying him behind him. He would say the takbir, and they would all say the takbir. He would bow, and they would all bow. He would rise from bowing, and they would all rise. Then, when he went into prostration, the front row nearest to him would prostrate with him while the rear row remained standing facing the enemy. When he completed the first rakah and stood upright for the second, the people in the rear row would move to the front and those in the front row would move to the rear. The people from the rear row moved forward so that they could perform two prostrations with the imam in the second rakah, just as the people in the front row had done in the first rakah. In this way, both groups completed the same amount of prayer with the imam.

Then, when the Messenger of Allah (peace and blessings of Allah be upon him) went into the bowing of the second rakah, everyone in the front and rear rows would bow with him, as in the first rakah. But when he went into the prostration of the second rakah, the people in the front row would prostrate with him, while those in the rear row would remain standing to confront the enemy. Then, when he sat for the tashahhud, the people in the rear row would complete their two prostrations and join him in the tashahhud. Then everyone would conclude the prayer together with him by turning in salam.

If the enemy was positioned somewhere other than in the direction of the qiblah, he would divide his Companions into two groups. One group would remain ready to confront the enemy. The other group would offer one rakah with him, then take the place of the group standing ready to face the enemy. That group would come and join him for the second rakah and offer one rakah. Then he would conclude the prayer with salam, and both groups would take turns completing one rakah on their own.

When the enemy was not in the direction of the qiblah, he would sometimes divide his Companions into two groups, lead the first group in one rakah, and stand for the second rakah. While he remained standing, the first group would offer another rakah on their own, conclude with salam, and leave. At that point, the second group would come and join him in the second rakah. After offering the second rakah with them, when he sat for the tashahhud, they would stand and complete the remaining rakah on their own. He would continue sitting in the tashahhud, waiting for them to complete their rakah. When they had completed their tashahhud, he would conclude the prayer with them by turning in salam.

At other times, he would offer two rakahs with one group and sit for the tashahhud. At that point, that group would conclude the prayer on its own with salam and leave, and the other group would take its place. He would then stand from the tashahhud sitting and lead this group in two rakahs, after which he would conclude the prayer with salam.

In this method, he would offer four rakahs, while each Companion would offer two rakahs.

At other times, he would offer two rakahs with one group and conclude the prayer with salam. Then he would offer two rakahs with another group and conclude the prayer with salam.

In this method, he would offer the prayer twice.

Sometimes he would offer one rakah with one group. That group would leave after offering one rakah and would not offer a second rakah. Then another group would come and offer the second rakah with him.

In this method, he would offer two rakahs, while the Companions would offer one rakah each.

All these methods of prayer are permissible when there is fear of an enemy attack. Imam Ahmad ibn Hanbal said that all these methods are established from the Messenger (peace and blessings of Allah be upon him); therefore, when a similar situation arises, prayer may be offered by any of these methods.

Some other methods have also been reported. However, the methods mentioned here are the correct ones.

The position of Ibn Abbas, Jabir ibn Abdullah, Tawus, Mujahid, Hasan al-Basri, Qatadah, al-Hakam, and Ishaq ibn Rahawayh (may Allah be pleased with them) is that each group should offer one rakah each.

6

The Friday Prayer

How did the Friday Prayer begin?

The historian Ibn Ishaq narrated, citing his source, from Abd al-Rahman ibn Ka’b ibn Malik. Abd al-Rahman said: When my father, Ka’b ibn Malik, grew old and lost his eyesight, I would hold his hand, guide him, and take him from place to place. Once, as I was taking him to the Friday Prayer, he heard the adhan for Friday along the way. As soon as he heard the adhan, he prayed for forgiveness for Abu Umamah As’ad ibn Zurarah. I became curious and wanted to ask why, but out of deep respect for him, I did not ask anything that day.

From then on, I took him to the Friday Prayer every Friday. Whenever he heard the adhan for Friday, he would pray for forgiveness for Abu Umamah As’ad ibn Zurarah. One day, overwhelmed by curiosity, I finally asked: Father, why do you pray for forgiveness for As’ad ibn Zurarah whenever you hear the adhan for Friday?

My father replied: My son, before the Messenger of Allah (peace and blessings of Allah be upon him) migrated to Madinah, he initiated the Friday Prayer with us in a barren tract of land at Baqi. This place was called Baqi al-Khadumat.

I asked: How many people used to offer the Friday Prayer then?

He said: Forty.

This is a hadith with a good and authentic chain. All its narrators are trustworthy.

In my view, this was the beginning of the Friday Prayer.

Then the Messenger of Allah (peace and blessings of Allah be upon him) migrated to Madinah. First, he stayed at a place called Quba, belonging to Banu Amr ibn Awf on the outskirts of Madinah. According to Ibn Ishaq, he laid the foundation of the Quba Mosque there on Monday, Tuesday, Wednesday, and Thursday. Then, on Friday, he set out from there. When he reached the tribe of Salim ibn Awf, the time for the Friday Prayer arrived. He offered the Friday Prayer in the mosque situated in that area.

This was the first Friday Prayer of the Messenger of Allah (peace and blessings of Allah be upon him) after his migration to Madinah. It was also here that he delivered his first Friday sermon. Ibn Ishaq said: I heard his first sermon from Abu Salamah ibn Abd al-Rahman. We seek refuge with Allah from attributing any incorrect statement to the Messenger of Allah.

In this first sermon, he first praised and glorified Allah the Exalted as He deserved, then said:

(Arabic text)

Meaning: O people, send ahead good deeds for yourselves. Remember, by Allah, when death suddenly comes to you, your sheep will be left without a shepherd. When the deceased goes before Allah, He will ask: Did My Messenger not come to you? Did he not convey My message to you? Did I not give you wealth? Did I not grant you various honors? What, then, have you sent ahead for yourself? He will look to his right and left, but he will see nothing. Then he will look ahead and see Hell before him. Therefore, try to save yourselves from that terrible Fire with whatever you can, even if only by giving half a date in charity. Whoever cannot do even that should at least take leave with a good word, for it takes the place of a good deed. Its reward will be multiplied from tenfold to seven hundredfold. May peace, mercy, and blessings descend upon you.

Ibn Ishaq said: Then he delivered another sermon there, as follows:

(Arabic text)

Meaning: All praise belongs to Allah. We praise Him and seek His help. We seek refuge in Allah from harming our own souls and from sinful deeds. Whoever Allah guides cannot be led astray, and whoever He allows to go astray cannot be guided by anyone. I testify that there is no lord besides Allah. He is One and has no partner. Without doubt, the best speech is the Word of Allah. Whoever’s heart Allah has adorned with it and whom He has brought from disbelief into Islam has surely succeeded. The Word has been given distinction over all other speech because it is the finest and greatest form of eloquent expression. Love those whom Allah loves. Devote all the love in your hearts to Allah. Do not refrain from reciting the Word of Allah and remembering Him. Do not let your hearts become hard concerning the Pure Word. Allah the Exalted has called it the best deed and the finest speech. It contains everything made lawful or unlawful for people. Therefore, worship Allah and do not associate anything with Him, even to the slightest degree. Fear Him as He deserves to be feared. By Allah’s mercy, bind one another together in bonds of affection. Surely Allah is extremely displeased with those who break their promises. May peace, blessings, and mercy from Allah descend upon you.

More information on this subject will be discussed in the chapter on sermons.

The Virtue of Friday

It is narrated from Abu Hurairah (may Allah be pleased with him) in Bukhari and Muslim that the Messenger of Allah (peace and blessings of Allah be upon him) said: In this world, we are the last ummah, but in the Hereafter, we will be the foremost. The only difference is that they received the Book before us in this world, whereas we received it after them. Friday was their day, but they differed concerning it. As a result, Allah the Exalted guided us to this day. They followed behind us in this matter. The Jews chose Saturday, and the Christians chose Sunday.

It is narrated from Abu Hurairah (may Allah be pleased with him) in Sahih Muslim that the Messenger (peace and blessings of Allah be upon him) said: Among the days whose beginning is marked by sunrise—that is, among all days—Friday is the best. For on this day—

Adam was created.

On this day, he was admitted into Paradise.

—On this very day, he was sent down from Paradise to earth.

—And on Friday the Resurrection will take place.”

A narration in Ibn Majah states:

—‘On this day Adam died.’

A Precious Moment When Supplications Are Accepted

It has been narrated from Abu Hurayrah (ra) in Bukhari and Muslim that the Messenger of Allah (sa) said: “On Friday there is a special time. If a Muslim servant finds that time and asks Allah for any good, Allah the Exalted will certainly grant it to him.”

—Many more hadiths have been narrated through authentic chains concerning this special time.

But when is that special time? It is difficult to determine it precisely, because different times are mentioned in different narrations. Some have said that this special time is not fixed; rather, it rotates. That special moment occurs at a different time each week. The narrations of those who have specified a particular time are as follows:

1. Ibn al-Mundhir narrated from Abu Hurayrah (ra): That special time is from the beginning of Fajr until sunrise, and from after the Asr prayer until sunset.

2. Ibn al-Mundhir narrated from Hasan al-Basri and Abu al-Aliyah: That time is when the sun begins to decline.

3. Ibn al-Mundhir narrated from Aishah (ra): That time is when the muezzin gives the Friday adhan.

4. Ibn al-Mundhir narrated from Hasan al-Basri: That time is from when the imam sits on the pulpit to deliver the khutbah until he finishes the khutbah.

5. Abu Burdah said: That time is during the Friday prayer.

6. Abu al-Sawwar al-Adawi said: Earlier people believed that time was from after the sun began to decline until the time of prayer.

7. Abu Dharr said: That time is from sunrise until the sun rises about a spear’s length above the horizon.

8. Abu Hurayrah, Ata, Abdullah ibn Salam, and Tawus said: That time is from Asr until sunset.

9. According to most Companions, Tabi‘un, and Ahmad ibn Hanbal, that time is the final period of the day after Asr.

10. Imam al-Nawawi and others said: That time is from when the imam leaves for the mosque until the prayer ends.

11. The author of al-Mughni said: That time is the third part of the day.

Of these eleven opinions, only two can be given precedence. We find authentic and proven hadiths supporting those two opinions. They are:

One. From after the imam sits on the pulpit until the prayer ends. The evidence for this opinion is the hadith of Abu Burdah narrated in Sahih Muslim. Burdah, the son of Abu Musa (ra), said: I heard my father say that he heard the Messenger of Allah (sa) speak about that special time on Friday when supplications are accepted. He said: It is from when the imam sits on the pulpit until the prayer ends.

Another authentic hadith on this subject is the hadith of Amr ibn Awf al-Muzani narrated by Ibn Majah and Tirmidhi. He heard the Messenger of Allah (sa) say: “On Friday there is a time when, if a servant asks Allah for something, Allah certainly grants it to him.” The people asked: “O Messenger of Allah, when is that moment?” He said: “From the beginning of the establishment of the prayer—the Friday prayer—until it ends.”

Two. According to the second authentic opinion, that time is from after the Asr prayer until sunset. There are also authentic hadiths supporting this opinion. In Musnad Ahmad, it is narrated from Abu Sa‘id al-Khudri (ra) and Abu Hurayrah (ra) that the Messenger of Allah (sa) said: “That special time when supplications are accepted is after Asr.”

A similar hadith has been narrated from Jabir (ra) by Abu Dawud and al-Nasa’i. In it, the Messenger of Allah (sa) said:

“Seek that time in the final part of the day after Asr.”

A similar hadith has also been narrated from Abdullah ibn Salam (ra) in Ibn Majah.

The Excellent Characteristics of Friday

The distinction and supreme status of Friday are clear. The scholars have differed only over which is superior: the Day of Arafah or Friday. Here we present the excellent characteristics of Friday so that its rank may become clear to everyone.

One. On Friday, the Messenger of Allah (sa) would recite Surah al-Sajdah and Surah al-Insan in the Fajr prayer (Surahs 32 and 76). Imam Ibn Taymiyyah (rh) said that the reason the Messenger (sa) recited these two surahs in the Friday Fajr prayer was that they discuss matters that occurred or will occur on Friday, such as the creation of Adam, resurrection, gathering, and the Resurrection. The Messenger (sa) recited these two surahs that morning in order to remind people of these matters on Friday.

Two. It is recommended to send abundant blessings upon the Messenger (sa) on this day. He said: “Send abundant blessings upon me on Friday.”

Three. Among the obligatory acts of Islam that are performed collectively, the Friday prayer is the most important obligation. Among the obligatory gatherings of Islam, the gathering for the Friday prayer is the most important after the gathering at Arafah.

Four. Bathing on Friday is wajib. There is only some disagreement within the Hanbali school about whether bathing on this day is wajib.

Five. The use of fragrance is prescribed on this day, and it should be better than the fragrance used on the other days of the week.

Six. Miswak should be used on this day, and it should be used more diligently than on other days.

Seven. Giving another adhan for the prayer after the adhan for the khutbah is a characteristic of this day.

Eight. Remaining occupied with prayer, dhikr and supplications, and recitation of the Quran until the imam arrives at the mosque is a characteristic of this day.

Nine. It is wajib to listen silently to the imam’s khutbah (sermon). If someone does not remain silent, his Friday prayer may become invalid.

Ten. Sa‘id ibn Mansur heard from Abu Sa‘id al-Khudri (ra) that the Messenger of Allah (sa) instructed people to recite Surah al-Kahf on Friday. He said: “Whoever recites Surah al-Kahf on Friday will have light spread from his feet to the sky. He will receive light from it on the Day of Resurrection, and by its virtue his sins between one Friday and the next will be forgiven.”

Eleven. According to Imam al-Shafi‘i and Imam Taymiyyah, it is not makruh to pray on Friday when the sun is directly overhead and begins to decline. They adopted this opinion on the basis of hadith.

Twelve. The Messenger of Allah (sa) would lead the Friday prayer with Surah al-Jumu‘ah and Surah al-Munafiqun, or with a surah beginning with Sabbih and Surah al-Ghashiyah, or with Surah al-Jumu‘ah and Surah al-Ghashiyah. He recited complete surahs, not portions of them.

Thirteen. Friday is the weekly Eid. It is narrated in Sunan Ibn Majah that the Messenger of Allah (sa) said: “Friday is the chief of all days and the best day in the sight of Allah. This day is better in the sight of Allah than Eid al-Adha and Eid al-Fitr.”

Fourteen. The Messenger of Allah (sa) instructed people to wear the best clothes they could afford on Friday. This is narrated in Musnad Ahmad, Sunan Abu Dawud, and Ibn Majah.

Fifteen. It is mustahabb to burn incense in the mosque on Friday. Sa‘id ibn Mansur narrated from Nu‘aym ibn Abdullah al-Mijmar that Caliph Umar ibn al-Khattab (ra) would instruct that incense be burned in the mosque every Friday at noon.

Sixteen. Once the time for Friday begins, it is not permissible for a person upon whom the Friday prayer is obligatory to set out on a journey.

However, some have said that it is permissible if the journey is for jihad or another act of worship.

Seventeen. Whoever sets out for the Friday prayer receives, for every step, the reward of a year of voluntary fasting and a year of voluntary prayer. Imam Ahmad cited a hadith of the Messenger (sa) concerning this in his Musnad.

Eighteen. Friday is the day of expiation of sins. It is narrated in Musnad Ahmad from Salman al-Farisi (ra) that the Messenger of Allah (sa) said: “Whoever performs purification properly on Friday, then comes to the mosque, remains silent, and quietly follows the imam until the khutbah and prayer are completed, his deeds will be considered an expiation for his sins until the following Friday.”

Nineteen. On every day except Friday, the blazing flames of Hell burn fiercely. The Messenger (sa) said: Since Friday is the best day, Hell is not heated on this day.

Twenty. On Friday there is a special moment when supplications are accepted; at that time Allah accepts the supplication of His servant. This time has already been discussed.

Twenty-one. The Friday prayer is performed on this day. A vast gathering of Muslims takes place. Quranic recitation is performed aloud in this prayer.

Twenty-two. On this day, before the Friday prayer, the imam (leader) delivers a sermon (khutbah) to the Muslims. In this sermon, the declaration affirming the oneness of Allah and the messengership of Muhammad (sa) is made. Muslims are reminded of their responsibilities and duties, and they are given advice.

Twenty-three. It is mustahabb for Muslims to take time off for worship on Friday.

Twenty-four. Like the two annual Eids, Friday is the weekly Eid of the Muslims.

Twenty-five. Giving charity on Friday brings more reward than on other days. Just as charity in Ramadan brings more reward than charity in other months, charity on Friday brings more reward than charity on other days.

Twenty-six. On Friday, Allah the Exalted will show His believing servants the radiance of His light. Those who sit close to the imam and leave early after preparing for the Friday prayer will attain greater closeness to Allah and will see Allah before everyone else. These matters have been narrated in various hadiths.

Twenty-seven. It has been mentioned in various narrations that the Day of Resurrection is ‘Yawm al-Maw‘ud.’ The Day of Arafah is ‘Yawm al-Mashhud.’ And Friday is ‘Yawm al-Shahid.’

Twenty-eight. Friday is the day of the weekly assembly of the Muslim Ummah. Allah the Exalted Himself has made it obligatory for the Ummah.

Twenty-nine. Ka‘b (ra) narrated that on Friday, the heavens, the earth, the mountains, the seas, and all of Allah’s creation tremble in fear, except humans and Satan.

Thirty. Friday is the day chosen by Allah.

Thirty-one. It has been narrated that on Friday the souls of people come to the graves.

Thirty-two. Imam Ahmad said that fasting only on Friday is makruh. That is, deliberately choosing only Friday for fasting is makruh. However, other imams have said that fasting on Friday is mubah.

The Messenger of Allah’s Friday Prayer

The Messenger of Allah (sa) prayed two rakahs for the Friday prayer and recited aloud in it. The Friday prayer is an important obligation among the obligatory prayers. The Messenger of Allah (sa) said:

The Friday prayer is obligatory for all Muslims except the following categories: 1. slaves, 2. women, 3. children, 4. the sick, 5. travelers, and 6. the insane.”

—This hadith was narrated by al-Daraqutni through Jabir (ra), and by Abu Dawud through Tariq ibn Shihab.

—The Messenger of Allah (sa) often recited Surah al-Sajdah, Surah al-Insan, Surah al-Jumu‘ah, Surah al-Ghashiyah, and Surah al-Munafiqun in the Friday prayer.

—He would perform the Friday prayer after the sun began to decline. (Bukhari)

—He would perform the Friday prayer early during severe cold and delay it during severe heat. (Bukhari)

—He would deliver the khutbah first and then perform the prayer. (Bukhari)

—He instructed that the prayer be made long and the khutbah brief. (Muslim)

His khutbah and prayer were both moderate—not long and not short. (Sahih Muslim)

—He said: “Whoever catches one rakah with the imam has caught the entire prayer.” (Bukhari and Muslim)

The Messenger of Allah’s Friday Khutbah (Sermon)

—The Messenger of Allah (sa) would deliver the khutbah before the prayer.

—He would deliver the khutbah standing.

—He would deliver two khutbahs, sitting silently for a short while after the first khutbah, then rising to deliver the second khutbah.

After he climbed onto the pulpit and sat down, the muezzin would give the adhan. When the muezzin finished the adhan, he would stand and begin the khutbah.

—Before the pulpit was built, he would stand leaning on a palm branch.

—Then the pulpit was built. From that time onward, he would stand on the pulpit. The pulpit was placed against the wall, not in the middle of the mosque. There was enough space for a goat to pass between the pulpit and the wall.

—After the pulpit was built, he never stood leaning on a spear, sword, or palm branch. There is also no evidence that he stood leaning on a sword.

—When he ascended the pulpit, he would sit facing the Companions. He would sit and stand facing them.

—Whenever it was necessary to command an action or prohibit one, he would do so during the khutbah itself. Once, while delivering the khutbah, he said to a Companion: “Pray two rakahs.”

—Once, when a Companion raised his neck, he told him during the khutbah to sit down.

—Sometimes he would answer the Companions’ questions during the khutbah itself. Then he would complete the remainder of the khutbah.

—Sometimes, while delivering the khutbah, he would come down from the pulpit. After attending to a need, he would return to the pulpit and complete the unfinished khutbah. Once, while the khutbah was in progress, Hasan and Husayn came into the mosque. He came down from the pulpit and took them into his arms. Then he returned to the pulpit and completed the remainder of the khutbah while holding them.

—Sometimes during the khutbah he would say to someone, “O so-and-so, sit down.” He would also tell someone to move from the sun into the shade.

—He would deliver the khutbah when everyone had arrived.

—Just before the khutbah, he would come out alone and without ceremony from his room. There would be no announcer before or behind him.

—Upon entering the mosque, he himself would first greet the Companions with salam.

—When sitting on the pulpit, he would look toward everyone and greet them.

—As soon as he sat down, Bilal would give the adhan. As soon as the adhan ended, he would begin the khutbah.

—On Friday, he would come to the mosque and tell the people to remain silent. He said: “Three types of people attend Jumu‘ah:

One. A person who engages in foolish talk. He speaks nonsense and useless words.

Two. A person who supplicates to Allah. Allah the Exalted may accept his supplication, or He may not accept it.

Three. A person who remains silent, does not step over anyone, does not annoy or hurt anyone, and remains devoted to worship with complete sincerity. These deeds become an expiation for his sins until the next Friday. In addition, he receives the reward of extra days.’

—Sometimes, while delivering the khutbah, his eyes would become red and his voice would rise. It seemed as though he were warning his army against an attacking enemy force.

—His khutbah was brief, while his prayer was long.

What did he say in the khutbah?

In his Friday sermon (khutbah), the Messenger of Allah (sa) would explain the principles of faith. He would explain the significance of tawhid and messengership. He would present a detailed description of the Hereafter, including Paradise and Hell. He would speak about following the Book of Allah. He would give an inspiring description of the blessings Allah the Exalted has prepared for His friends and obedient servants. He would portray in frightening detail the punishments He has prepared for the enemies of Allah and the disobedient.

As a result, the hearts of his listeners would be affected and softened when they heard his speech. Their faith would increase. Everyone’s heart would become restless in seeking closeness to Allah and His reward. Thus they would live lives of obedience to Allah and place love for Allah above everything else.

He would recite many Quranic verses in his khutbahs. He would frequently recite Surah Qaf, which contains descriptions of the Hereafter. Umm Hisham bint Harith ibn al-Nu‘man said: “By repeatedly listening to the khutbah of the Messenger of Allah (sa), I memorized Surah Qaf.”

At the beginning of the khutbah, he would recite appropriate praise and glorification of Allah the Exalted. Sometimes he would also proclaim tawhid and messengership. Then he would say, “Amma ba‘d (to proceed).”

Then he would say:

(Arabic*********************)

Meaning: The best speech is the Book of Allah. The best guidance is the guidance of Muhammad. The worst of all matters is bid‘ah (newly introduced matters in the religion).

—He would say some further words in this manner.

Another narration states that after praising and glorifying Allah, he would say:

(Arabic********************)

Meaning: Whoever Allah guides, no one can misguide; and whoever Allah misguides, no one can guide. The best speech is the Book of Allah (Sahih Muslim). Every bid‘ah is misguidance, and every misguidance will be cast into Hell. (Nasa’i)

One of his khutbahs has been narrated in Abu Dawud as follows:

(Arabic*************************)

Meaning: All praise belongs to Allah. We seek His help and ask His forgiveness. We seek refuge in Allah from the evil promptings of our souls. Whoever Allah guides, no one can misguide; and whoever Allah misguides, no one can guide. I testify that there is no deity except Allah. He is One and Unique; He has no partner. I also testify that Muhammad is His servant and Messenger. Allah the Exalted sent him as a Messenger, bearing the great truth, as a bearer of glad tidings and a warner, until the Day of Resurrection. Whoever obeys Allah and His Messenger has found the right path. Whoever disobeys Allah and His Messenger harms no one but himself. He cannot harm Allah in the least.” (Abu Dawud)

Another of his khutbahs has been narrated as follows:

(Arabic************************)

Meaning: Turn to Almighty Allah before death. Hasten to good and righteous deeds. Strengthen the bond between yourselves and your Lord through abundant remembrance of Allah and secret and public charity. If you do so, you will be rewarded, praised, and provided for. Know that Almighty Allah has made Friday prayer obligatory for you. Although Friday prayer has been made obligatory here, in this city, and this year, it will remain obligatory until the Day of Resurrection for all who are able to reach the mosque. If anyone, despite having a just or tyrannical ruler, abandons Friday prayer during my lifetime or after my death, taking it lightly or denying it, Allah, Most High, will ruin his life. He will place no blessing in his deeds. His prayer, ablution, fasting, zakat, and pilgrimage will not be accepted, nor will there be blessing in anything he does, until he repents. If he repents, Allah will accept his repentance.”

This was narrated by Ali ibn Zayd ibn Jud’an. There is weakness in the narration. The sermons of the Messenger of Allah (peace and blessings be upon him) were lively. Through his sermons, people became filled with love for Allah. His moving speeches made people yearn for the inspiration to draw near to Allah. Through them, they received spiritual training, their character improved, and they acquired knowledge of the religion and the Shariah.

The sermons people deliver nowadays lack that vitality. Today’s sermons are lifeless and filled with outward glitter.

The Sunnah prayer of Friday

During the time of the Messenger of Allah (peace and blessings be upon him), there was one adhan and one iqamah for the Friday prayer. However, these were called the first adhan and the second adhan.

The Messenger of Allah (peace and blessings be upon him) would come out of his room and sit directly on the pulpit. As soon as he sat on the pulpit, Bilal would give the adhan for Friday. As soon as Bilal finished the adhan, the Messenger of Allah (peace and blessings be upon him) would begin the sermon. Thus, there is no evidence of any Sunnah prayer before the Friday prayer.

There are two opinions among the scholars regarding whether there is a Sunnah prayer before the Friday prayer. Of these two opinions, the one stated above is the correct one and is established from the Sunnah of the Messenger. That is, there is no Sunnah prayer before the Friday prayer.

Some people think that after Bilal finished the adhan, everyone would stand and pray two rakahs. In reality, this idea is an expression of ignorance regarding the Sunnah of the Messenger.

It is clear that there is no Sunnah prayer before the Friday prayer. This is the opinion of Imam Malik. It is also the well-known view of Imam Ahmad. This is likewise the opinion of one group among Imam al-Shafi’i’s students.

Those who believe there is a Sunnah prayer before the Friday prayer regard the Friday prayer as a shortened form of the Zuhr prayer. Therefore, they consider the rules of Zuhr applicable to Friday. But this argument of theirs is extremely weak. It has no basis.

In reality, the Friday prayer is a completely independent prayer. Its distinction from the Zuhr prayer is clear. It is recited aloud, consists of two rakahs, includes a sermon, and has certain conditions. All of these are absent from the Zuhr prayer. Therefore, there is no basis for considering this prayer a shortened form of Zuhr.

Therefore, those who use analogy with the Zuhr prayer to conclude that there is also a Sunnah prayer before Friday have made an invalid analogy. The Sunnah must be established from the words, actions, and approvals of the Messenger of Allah (peace and blessings be upon him), or from the Rightly Guided Caliphs. But there is no such evidence here.

Rather, what is established from the Messenger is the Sunnah of not praying a Sunnah prayer before Friday. Likewise, it is established from him that no other prayer should be offered before or after the Eid prayer. Therefore, not praying a Sunnah prayer before Friday is itself the Sunnah.

Those who believe there is a Sunnah prayer before Friday cite a hadith as evidence in al-Bukhari’s chapter ‘Prayer Before and After Friday.’ In this chapter, Imam al-Bukhari mentions, with its chain of transmission, a hadith from Ibn Umar. In it he says: The Messenger of Allah (peace and blessings be upon him)—

would pray two rakahs before Zuhr,

would pray two rakahs after Zuhr,

would pray two rakahs after Maghrib in his home,

would pray two rakahs after Isha, and

would pray two rakahs after Friday while sitting at home.”

-This hadith does not prove that there is a Sunnah prayer before Friday. It is clear from the hadith that Imam al-Bukhari’s purpose in giving it the title ‘Prayer Before and After Friday’ was to show that the belief of those who think there is a prayer before Friday is incorrect.

-This hadith of al-Bukhari also clearly proves that the Friday prayer is not a shortened form of Zuhr, but a completely independent prayer. The hadith mentions the Friday prayer as a completely distinct prayer.

-A hadith narrated from Nafi in Abu Dawud states that Ibn Umar would pray before Friday, and after Friday he would go home and pray two rakahs.

-This hadith does not prove a Sunnah prayer before Friday. The lengthy prayer Ibn Umar offered before Friday was an ordinary prayer. It is better for anyone who comes to the mosque before the adhan is given or before the imam arrives to remain engaged in voluntary prayer.

-It is now clear that there is no contradiction between Ibn Umar’s narration about the practice of the Messenger and Nafi’s narration about Ibn Umar’s practice. Ibn Umar narrated the Sunnah of the Messenger: he would go home and pray two rakahs after Friday. Nafi narrated Ibn Umar’s ordinary voluntary prayer, which he would offer after coming to the mosque early.

-It is also established through an authentic source that when a Companion came to the mosque and sat down while the Messenger (peace and blessings be upon him) was delivering the sermon, he asked him, ‘When you entered the mosque, did you pray two rakahs?’ The Companion replied, ‘No.’ The Messenger then said, ‘Stand and pray two rakahs.’ He also said, ‘When any of you enters the mosque even while the sermon is being delivered, let him pray two rakahs.’

-The wording and meaning of the hadith make it clear that these two rakahs are not the Sunnah of Friday; rather, they are the prayer for entering the mosque (Tahiyyat al-Masjid).

The Messenger (peace and blessings be upon him) encouraged people to come early to the mosque on Friday and pray voluntary prayers. He also described their virtue. Many of the noble Companions would come early to the mosque and pray voluntary prayers. Ibn al-Mundhir said, ‘A report has reached me that Ibn Umar prayed twelve rakahs before Friday, while Ibn Masud prayed eight rakahs.’

-In Ibn Majah, a report from Ibn Abbas is mentioned in which he said, ‘The Messenger of Allah (peace and blessings be upon him) would pray four rakahs before Friday with one salam.’ The chain of this hadith is entirely unacceptable.

-The Messenger of Allah (peace and blessings be upon him) would pray two rakahs at home after performing the Friday prayer. These two rakahs are, in fact, the Sunnah of Friday.

However, there is also evidence that the Messenger (peace and blessings be upon him) said to pray four rakahs after Friday. (Sahih Muslim)

-Imam Ibn Taymiyyah said that if someone prays the Sunnah after Friday in the mosque, he should pray four rakahs. Whoever prays the Sunnah at home should pray two rakahs. This is what the hadith essentially establishes. It is narrated in Abu Dawud from Ibn Umar that when he prayed at home, he prayed two rakahs, and when he prayed in the mosque, he prayed four rakahs.

7

Qiyam al-Layl (Tahajjud Prayer)

Was Tahajjud obligatory for the Messenger (peace and blessings be upon him)?

There was disagreement among the earlier scholars and mujtahids as to whether Tahajjud prayer was obligatory for the Messenger of Allah (peace and blessings be upon him). Some held that Tahajjud was obligatory for the Messenger, while others held that it was voluntary. Both groups accepted this verse as evidence.

(Arabic******************)

Meaning: Keep vigil for part of the night in Tahajjud prayer; this is an additional act for you.” (Surah 17, al-Isra: verse 79)

One group believes that this verse conclusively proves that praying Tahajjud at night is not obligatory but voluntary.

The other group believes that this verse commands him to remain awake at night and pray Tahajjud, and therefore it was obligatory for him. The same command was given to him in the first two verses of Surah al-Muzzammil:

(Arabic******************)

Meaning: O you who are wrapped up! Perform Qiyam al-Layl for the rest of the night, except for a portion.” In both places, he was commanded to stay awake at night and pray, and this command was not abrogated for him. Thus, Tahajjud was obligatory for him.

The statement in the first verse, ‘This is an additional act for you,’ does not mean ‘a voluntary prayer’; rather, the word here means additional. That is, this command to remain awake at night and pray is an additional duty for you. This prayer was an additional prayer for the honor and reward of the Messenger of Allah (peace and blessings be upon him).

For others, staying awake at night to pray Tahajjud is permissible, and it serves as expiation for their sins.

Allah, Most High, had forgiven all the earlier and later sins of the Messenger of Allah (peace and blessings be upon him). Therefore, he was commanded to offer this prayer so that his rank and excellence would increase. For his ummah, this prayer is a means of freedom from sin.

In our view, the word ‘additional’ here does not mean something merely permissible—something that may be done or left undone.

The Messenger of Allah (peace and blessings be upon him) never abandoned Tahajjud, whether at home or while traveling. If he missed it at night because of sleep or illness, he would pray it during the day.

How many rakahs of Tahajjud did he pray?

To understand how many rakahs the Messenger of Allah (peace and blessings be upon him) prayed at night, we must first remember that during the latter part of the night he prayed three kinds of prayer. Namely—

-Tahajjud prayer.

-Witr prayer.

-The two rakahs of the Fajr Sunnah.

Because he sometimes prayed these three prayers at the same time and sometimes at somewhat separate times, some disagreement has arisen in determining the number of rakahs of Tahajjud and Witr. Whoever saw him pray a certain number of rakahs narrated that number. However, in this matter, the narrations of Aishah and Ibn Abbas are the soundest.

It is narrated from Aishah in Bukhari and Muslim that after finishing the Isha prayer, the Messenger of Allah (peace and blessings be upon him) would pray eleven rakahs until Fajr. He would say salam after every two rakahs and perform Witr with one rakah. In this prayer, each of his prostrations was as long as the time needed for you to recite fifty Quranic verses. Then, after the muezzin finished the Fajr adhan, he would pray two light rakahs, lie on his right side, and rest until the iqamah for Fajr.”

Another hadith is mentioned in Sahih Muslim from Aishah, in which Aishah said: ‘The Messenger of Allah (peace and blessings be upon him) would pray thirteen rakahs at night. This included Witr and the two rakahs of Fajr.’

It is narrated in Bukhari and Muslim from Ibn Abbas that one night he stayed at the home of his maternal aunt, the Mother of the Believers Maymunah. Seeing the Messenger of Allah (peace and blessings be upon him) pray at night, he also got up, prayed with him, and rested. Then, when Bilal gave the iqamah, he got up and prayed Fajr.

Another hadith is narrated in Bukhari and Muslim from Aishah. Aishah said: ‘In Ramadan and outside Ramadan, the Messenger of Allah (peace and blessings be upon him) never prayed more than eleven rakahs at night.’

This narration of Aishah is authentic. However, the narration of thirteen rakahs mentioned above includes the two rakahs of Fajr.

Some narrations mention that he prayed two rakahs after the thirteen rakahs. This narration appears in Bukhari. However, the narration in Muslim says that he prayed thirteen rakahs including the two rakahs of Fajr.

It is narrated in Bukhari and Muslim from Qasim ibn Muhammad that he said: I heard Aishah say, ‘The night prayer of the Messenger of Allah (peace and blessings be upon him)—that is, Tahajjud—basically consisted of ten rakahs. Along with that, he prayed Witr with one prostration, then prayed the two rakahs of Fajr. In total, he prayed thirteen rakahs.’

-This narration is clear.

Imam al-Sha’bi said: I asked Abdullah ibn Abbas and Abdullah ibn Umar, may Allah be pleased with them, about the night prayer of the Messenger of Allah (peace and blessings be upon him). Both told me: ‘The night prayer of the Messenger of Allah (peace and blessings be upon him) consisted of thirteen rakahs: eight rakahs of Tahajjud, three rakahs of Witr, and two rakahs of the Fajr Sunnah.’

Although there are some variations in the narrations, a careful analysis of all the hadiths on this subject shows that the Messenger of Allah (peace and blessings be upon him) essentially prayed eleven rakahs of night prayer, including Witr, excluding the two rakahs of the Fajr Sunnah. [From the discussion so far, some uncertainty may arise as to whether Witr consists of one rakah or three. Therefore, I mention here another hadith concerning the number of rakahs of Tahajjud including Witr:

It is narrated from Masruq that he said: I asked the Mother of the Believers, Aishah, may Allah be pleased with her, about the number of rakahs in the night prayer of the Messenger of Allah (peace and blessings be upon him). She replied: ‘Apart from the two rakahs of Fajr, his night prayer consisted of seven, nine, or eleven rakahs.’ (Sahih Bukhari)

When did the Messenger (peace and blessings be upon him) pray the night prayer (Tahajjud)?

It is known from various narrations that the Messenger of Allah (peace and blessings be upon him) would offer the night prayer—

-Sometimes he would rise at midnight.

-Sometimes he would rise shortly before midnight.

-Sometimes he would rise shortly after midnight.

-Sometimes he would rise upon hearing the first crowing of the rooster—that is, at the beginning of the final third of the night.

Sometimes he would complete the night prayer continuously. At other times, he would pray it intermittently. By intermittently is meant that he would pray two rakahs and sleep, then get up, perform ablution and use the miswak, and pray two rakahs. Then he would sleep again and rise again, completing it in this manner.

When he rose for the night prayer, he would first pray two light rakahs. He would also tell the Companions to pray these two light rakahs. [The identity of these two rakahs is not clear. However, various narrations mention two light rakahs at the beginning. These two rakahs may be the first two rakahs of Tahajjud, or they may be Tahiyyat al-Wudu.] He would then lengthen the remaining rakahs.

It is narrated from Aishah and Ibn Abbas that after leading the Isha prayer, the Messenger of Allah (peace and blessings be upon him) would return home and pray some prayer—two or four rakahs. After praying for a while, he would sleep.

When he rose from sleep for the night prayer, he would use the miswak, perform ablution, remember Allah, recite some supplications, and then pray.

What did he recite at the time of Tahajjud and during the Tahajjud prayer?

It is narrated through several chains in Bukhari and Muslim from Ibn Abbas that when the Messenger of Allah (peace and blessings be upon him) rose for the night prayer (Tahajjud), before performing ablution he would look toward the sky and recite the concluding verses of Surah Aal Imran. The verses are:

(Arabic***********************)

Meaning: In the creation of the earth and the universe and in the alternation of night and day are many signs for people of understanding, who remember Allah in every state—standing, sitting, and lying down. They spontaneously say: ‘Our Lord! You have not created all this without purpose. You are perfectly free and pure from the fault of doing anything futile. So, our Lord, protect us from the torment of Hell. Our Lord, whoever You admit into Hell, You will surely disgrace him utterly, and these wrongdoers will have no helper. Our Lord, we have heard a caller calling to faith, saying, “Believe in your Lord,” and we have believed in response to his call. So, our Lord, forgive our sins, remove our shortcomings, and cause us to die among the righteous. Our Lord, grant us what You promised us through Your messengers, and do not disgrace us on the Day of Resurrection. Surely, You never break Your promise.’ Their Lord responds to their prayer: ‘I will never cause the deed of any worker among you to be lost, whether male or female; you are all from one another. So those who emigrated, were driven from their homes, suffered hardship in My cause, fought, and were killed—I will surely erase their shortcomings and admit them into gardens beneath which rivers flow. This is a reward from Allah, and with Allah is the best reward. O Prophet, do not let the prosperity and movement of people in various countries and cities deceive you. It is only a brief enjoyment. Then their abode will be Hell—what a miserable destination. But those who fear their Lord will have, as a lasting gift from Allah, gardens beneath which rivers flow. Whatever is with Allah is better for the righteous. Among the People of the Book are those who believe in Allah, in what has been sent down to you, and in what was sent down to them; they are humble before Allah and do not sell Allah’s verses for a small price. They will have their reward with their Lord, and Allah is swift in reckoning. O believers, be patient, remain steadfast, maintain strong bonds among yourselves, and fear Allah, so that you may succeed.’ It is also mentioned in Ibn Abbas’s narration that after the night prayer, the Messenger of Allah (peace and blessings be upon him) made this supplication:

(Arabic********************)

Meaning: My Lord, place light in my heart and illuminate it; place light on my tongue, light in my sight, light in my hearing, light on my right, light on my left, light above me, light beneath me, light before me, and light behind me. O Allah, grant me light and make my light vast and extensive.”

It is narrated from Ibn Abbas in Bukhari and Muslim that when the Messenger of Allah (peace and blessings be upon him) rose to pray Tahajjud, he would recite these words: (Arabic*****************)

Meaning: My Allah, all praise belongs to You. You are the Sustainer and Director of this universe, this earth, and everything between them. All praise belongs to You; You are the light of this universe, this earth, and everything between them. All praise belongs to You; You are the Sovereign King of this universe, this earth, and everything between them. All praise belongs to You. You are the Absolute Truth. Your promise is true. Meeting You is true. Your word is true. Paradise is true. Hell is true. The prophets are true. Muhammad is a true prophet. The Day of Resurrection is true. O Allah, I have surrendered to You, believed in You, relied upon You, and turned to You. For Your sake I have disputed with others, and to You I have submitted judgment. So, my Lord, forgive my earlier and later sins, my hidden and apparent sins, and those sins of mine of which You know more than I do. You are the One who brings forward and holds back everyone and everything. There is no deity except You, and there is no savior besides You.”

It is narrated in Sahih Muslim from the Mother of the Believers, Aishah, that when the Messenger of Allah (peace and blessings be upon him) rose at night and began the prayer, he would say:

(Arabic***************)

Meaning: O Allah, Lord of Jibril, Mika’il, and Israfil, Creator of the universe and the earth, Knower of the unseen and the visible! You alone will judge the disputes among Your servants. By Your grace, show me the truth concerning which they differ. Surely, You guide whomever You will to the straight path.”

It is narrated from Aishah in Abu Dawud that when the Messenger of Allah (peace and blessings be upon him) awoke at night, he would say:

(Arabic***********************)

Meaning: There is no judge or liberating Lord except You. You are free and pure from every kind of fault, shortcoming, and weakness. I praise You, O Allah! I seek Your forgiveness for my sins. I ask for Your grace. O Allah, increase me in knowledge. After You have guided me, do not let my heart deviate. Grant me Your grace. Surely, You are the Most Generous of givers.”

It is narrated in Abu Dawud from (the Tabi‘i) Sharik al-Hawani that he said: I asked the Mother of the Believers, ‘A’ishah (may Allah be pleased with her), what the Messenger of Allah (peace and blessings of Allah be upon him) recited first when he got up at night to pray. She replied, ‘You have asked me about something that no one before you had asked me about. When the Messenger of Allah (peace and blessings of Allah be upon him) awoke at night, he would say ten times (***) (Allah is the Greatest), ten times (***) and say (*********) (All praise belongs to Allah), ten times (******), ten times (*****), ten times (*******) (I seek forgiveness from Allah), ten times (*****), and ten times (******************) (O Allah, I seek refuge in You from the distress of this world and the Day of Resurrection).’ [These statements are called the ‘Mu‘ashsharat al-Sab‘a’. This means seven statements, each of which is to be recited ten times.] Then he would begin the prayer.”

It is narrated in Sahih al-Bukhari from ‘Ubadah ibn al-Samit (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings of Allah be upon him) said that whoever wakes at night and recites these words as a supplication, his supplication will be accepted. Then, if he performs ablution and prays, his prayer will be accepted. These are the words: (Arabic******************)

It is narrated in Abu Dawud and al-Nasa’i from Hudhayfah (may Allah be pleased with him) that he saw the Messenger of Allah (peace and blessings of Allah be upon him) reciting these words before beginning the night prayer:

(Arabic*****************)

Meaning: Allah is Great, Allah is above all, Allah is the Greatest; He possesses power and might, and He is the Best and the Most Great.”

In the same narration, Hudhayfah (may Allah be pleased with him) said that during the night prayer, the Messenger (peace and blessings of Allah be upon him) made this supplication for a long time between the two prostrations:

(Arabic*****************)

Meaning: My Lord, forgive me! My Master, pardon me.………………

Al-Nasa’i and Ibn Majah mention a hadith from Abu Dharr (may Allah be pleased with him), in which Abu Dharr said: Once the Messenger of Allah (peace and blessings of Allah be upon him) stood to pray the night prayer and, throughout the prayer until the time of Fajr, recited only one verse repeatedly. The verse was: (Arabic******************)

Meaning: O Lord, if You punish them, You may do so, for they are Your servants. And if You forgive them, You can certainly do so, for You are the Almighty, the All-Wise. (Surah al-Ma’idah: 118)

On some nights, the Messenger of Allah (peace and blessings of Allah be upon him) recited Surahs al-Baqarah, Al ‘Imran, al-Nisa’, al-Ma’idah, or al-An‘am in the night prayer.

Sometimes he would combine two of the earlier surahs of the Mufassal surahs (from al-Hujurat to the end), reciting them two at a time.

He encouraged the Companions to recite ten, one hundred, or one thousand verses in the night prayer, according to their ability.

The great blessings of worship at night [This paragraph under the heading ‘The great blessings of worship at night’ was added by the editor.]

It is narrated in al-Bukhari and Muslim from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: When the last third of every night remains, Allah the Exalted descends to the lowest heaven (draws near to the earth) and continues calling: ‘Listen! Whoever calls upon Me now, I will answer his call. Whoever asks Me now, I will give him. Whoever asks Me now to forgive his sins, I will forgive him.’ He continues calling in this manner until dawn.

It is narrated in al-Tirmidhi from Abu Umamah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: You should rise at night and pray, for it is:

– the practice of the righteous people who preceded you,

– a means of attaining nearness to your Lord,

– a means of erasing sins, and

– a barrier against sin.

It is narrated in Musnad Ahmad from Abu Hurayrah (may Allah be pleased with him) that he said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: After the obligatory prayer, the best prayer is the night prayer.

It is narrated in Abu Dawud and al-Nasa’i from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: May Allah have mercy on the man who rises at night, prays, wakes his wife, and she also prays; and if she refuses to get up, he sprinkles water on her eyes. May Allah have mercy also on the woman who rises at night, prays, wakes her husband, and he also prays; and if he refuses to get up, she sprinkles water on his face.

It is narrated in Sahih al-Bukhari and Muslim from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: When any of you sleeps, Satan ties three knots at the back of his head. On each knot he seals the words, ‘The night is still long; sleep.’ But if he wakes and remembers Allah, one knot is undone. If he also performs ablution, another knot is undone. Then, if he prays, the final knot is undone. Thus, he begins the morning cheerful, pure, and happy. Otherwise, he begins the morning filthy and lazy in spirit.

It is narrated in al-Bukhari and Muslim from al-Mughirah ibn Shu‘bah (may Allah be pleased with him) that he said: Once, the feet of the Messenger of Allah (peace and blessings of Allah be upon him) became swollen because he stood for a long time in the night prayer. He was then told, ‘Why do you exert yourself so much when all your past and future sins have been forgiven?’ He replied, ‘Should I not, therefore, be a grateful servant of Allah?’

It is narrated from Jabir (may Allah be pleased with him) that he said: I heard the Noble Prophet (peace and blessings of Allah be upon him) say: There is a time during the night when, if a Muslim finds it and asks Allah at that time for any good of this world or the Hereafter, Allah will certainly grant it to him. That special time occurs every night. (Sahih Muslim)

It is narrated from ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: (Arabic*****************)

The best and finest people of my Ummah are the bearers of the Qur’an and those who remain awake at night for prayer.” (Al-Bayhaqi: Ibn ‘Abbas, may Allah be pleased with him)

8

The Witr Prayer

He would pray Witr together with Tahajjud

The Witr prayer of the Messenger of Allah (peace and blessings of Allah be upon him) was included with his Qiyam al-Layl, or Tahajjud, prayer. He would pray Witr along with Tahajjud. Therefore, his Witr prayer must be discussed together with his Tahajjud prayer.

How did he pray Witr with Tahajjud, and how many rak‘ahs did he pray? Several forms are known from various hadith narrations. They are as follows:

First. The form narrated by Ibn ‘Abbas: Ibn ‘Abbas (may Allah be pleased with him) said: Once I spent the night at my aunt’s house. I saw the Messenger of Allah (peace and blessings of Allah be upon him) rise during the last third of the night. Looking toward the sky, he recited ‘Inna fi khalfis-samawati …..’ Then he performed ablution and stood for prayer. I also performed ablution and stood on his left. He then took me by the ear, turned me around, and placed me on his right. I prayed with him and saw that he prayed a total of thirteen rak‘ahs, including Witr.

Another narration from Ibn ‘Abbas states that he saw the Messenger (peace and blessings of Allah be upon him) pray eight rak‘ahs of Tahajjud, two rak‘ahs at a time, then three rak‘ahs of Witr, and two rak‘ahs of the Sunnah of Fajr. These narrations are mentioned in al-Bukhari, Muslim, and other works.

Second. The form narrated by ‘A’ishah: ‘A’ishah (may Allah be pleased with her) said: When the Messenger of Allah (peace and blessings of Allah be upon him) rose for the night prayer, he would begin with two light (short) rak‘ahs and complete eleven rak‘ahs. He would say salam after every two rak‘ahs and, at the end, add one rak‘ah to make them Witr (odd-numbered).

Third. He would pray thirteen rak‘ahs, as in the second form.

Fourth. He would pray eight rak‘ahs, two by two. Then, without sitting in between, he would pray five rak‘ahs with one salam. (Al-Bukhari and Muslim: narrated from ‘A’ishah, may Allah be pleased with her)

Fifth. He would pray nine rak‘ahs together. After praying eight consecutive rak‘ahs, he would sit in the eighth rak‘ah and engage in the remembrance and praise of Allah and make supplication while seated. Then he would stand, pray the ninth rak‘ah (Witr), and say salam. After that, he would pray two rak‘ahs while seated. (Sahih Muslim, narrated from ‘A’ishah, may Allah be pleased with her)

Sixth. Like the nine rak‘ahs mentioned above, he would pray seven rak‘ahs. Then he would pray two rak‘ahs while seated.

Seventh. He would finish Tahajjud by praying two rak‘ahs at a time. Then, without sitting in between, he would pray three consecutive rak‘ahs of Witr. Imam Ahmad narrated this from ‘A’ishah (may Allah be pleased with her). ‘A’ishah said: ‘He prayed three rak‘ahs of Witr without interruption.’

Imam al-Nasa’i also narrated a hadith of this kind from ‘A’ishah (may Allah be pleased with her). In it, ‘A’ishah said: ‘Without saying salam after the second rak‘ah, the Messenger (peace and blessings of Allah be upon him) prayed three consecutive rak‘ahs of Witr.’ However, this form of the Witr prayer requires consideration, because it does not agree with most narrations.

Abu Hatim and Ibn Hibban narrated a hadith from Abu Hurayrah (may Allah be pleased with him) in their collections of authentic hadith. Abu Hurayrah said that the Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Do not make the Witr prayer resemble Maghrib, and do not pray three rak‘ahs. Rather, pray five or seven rak‘ahs.’

Imam al-Daraqutni said that all the narrators in the reports concerning praying five and seven rak‘ahs of Witr are reliable. He said: I asked Abu ‘Abdullah, ‘Do you say salam after the second rak‘ah in Witr?’ He replied, ‘Yes.’ I asked, ‘Why do you say salam after the second rak‘ah?’ He replied, ‘There are many hadiths concerning saying salam after the second rak‘ah, and they are sound. This is because these hadiths were narrated by Imam al-Zuhri from ‘Urwah ibn al-Zubayr (may Allah be pleased with him), and he narrated them from ‘A’ishah (may Allah be pleased with her). This chain of transmission is extremely strong and golden.’

Al-Harith said: When Imam Ahmad was asked about the Witr prayer, he replied: Salam should be said after the second rak‘ah. However, if salam is not said, I hope the prayer will not be harmed. Nevertheless, saying salam is established from the Noble Prophet (peace and blessings of Allah be upon him).

Abu Talib said: I asked Abu ‘Abdullah which hadith he preferred concerning Witr. He replied: The hadith about praying five consecutive rak‘ahs without sitting in between and saying salam in the final rak‘ah is sound, and the hadith about praying seven consecutive rak‘ahs and saying salam in the final rak‘ah is also sound. Likewise, the hadith narrated by Zirarah from ‘A’ishah (may Allah be pleased with her), stating that the Messenger (peace and blessings of Allah be upon him) prayed nine rak‘ahs and sat after eight consecutive rak‘ahs, is also authentic. However, the hadiths about praying Witr with one rak‘ah are stronger, so I follow that practice. I asked, ‘What about the three rak‘ahs mentioned by Ibn Mas‘ud (may Allah be pleased with him)?’ He replied, ‘Yes, Ibn Mas‘ud mentioned three rak‘ahs, and Sa‘d also said something to him in response and refuted the matter of his three rak‘ahs.’

Eighth. The statement of Hudhayfah narrated in al-Nasa’i and Abu Dawud: In it, Hudhayfah (may Allah be pleased with him) mentioned only four rak‘ahs containing lengthy tasbih and supplication. [In fact, this narration of Hudhayfah (may Allah be pleased with him) does not mention the Witr prayer.]

These are the various forms of the Witr prayer that have been established as having been performed by the Messenger of Allah (peace and blessings of Allah be upon him). [Since the Messenger (peace and blessings of Allah be upon him) prayed Witr together with the night prayer, each Companion narrated the number of rak‘ahs that he had personally witnessed. They also acted according to what they had seen themselves. Therefore, it is sufficient to follow any form reported in the authentic hadith, because the Messenger (peace and blessings of Allah be upon him) practiced different forms.]

When and how did he pray it?

Various hadiths establish that the Messenger of Allah (peace and blessings of Allah be upon him) prayed Witr—

– during the first part of the night, and he also instructed the Companions to pray it then.

– during the middle part of the night.

– during the last part of the night.

The Messenger of Allah (peace and blessings of Allah be upon him) generally performed the night prayer in three ways:

First. Most of the time, he prayed standing.

Second. Sometimes, especially in his later years, he prayed seated and also performed ruku‘ while seated.

Third. Sometimes he recited the surah while seated, but when performing ruku‘ he stood and bowed. Then he went into prostration.

– All three forms have been narrated through authentic chains.

The Qunut Supplication in Witr

Apart from a hadith narrated in Ibn Majah stating that the Messenger of Allah (peace and blessings of Allah be upon him) recited Qunut in the Witr prayer, this is not known from elsewhere. Its chain is as follows: Ibn Majah > ‘Ali ibn Maymun al-Raqi > Muhammad ibn Yazid > Sufyan > Zayd ibn Yami > Sa‘id ibn ‘Abd al-Rahman ibn Abza > ‘Abd al-Rahman ibn Abza > Ubayy ibn Ka‘b (may Allah be pleased with him). The hadith narrated by Ubayy ibn Ka‘b is: The Messenger of Allah (peace and blessings of Allah be upon him) would pray Witr and recite Qunut before ruku‘.”

It has been narrated from Imam Ahmad that the Messenger of Allah (peace and blessings of Allah be upon him) would generally recite Qunut after ruku‘, not before it.

In fact, all the hadiths narrated concerning Qunut state that the Messenger (peace and blessings of Allah be upon him) recited Qunut in the Fajr prayer while standing upright after ruku‘. This hadith of Ibn Majah indicates that he recited Qunut before ruku‘ in Witr.

It is narrated in Musnad Ahmad and the Sunan collections from al-Hasan ibn ‘Ali (may Allah be pleased with him) that he said: The words that the Messenger of Allah (peace and blessings of Allah be upon him) taught me to recite in Witr are:

(Arabic********************)

Meaning: O Allah, include me among those whom You have guided by guiding me! Include me among those whom You have forgiven and granted well-being by forgiving me and granting me well-being! Include me among those whose Guardian You have become! Bless for me whatever You have bestowed. Protect me from the evil of Your decree. You are the true Decider, and no one can decide against You. Whoever You take as a friend cannot be disgraced by anyone. No one can honor the one who has become Your enemy. Our Lord, You are abundant in bounty and exceedingly Great.”

The narration of al-Nasa’i also states that after reciting this supplication, al-Hasan would send blessings upon the Messenger of Allah (peace and blessings of Allah be upon him).

Al-Hakim also mentions in his al-Mustadrak, from al-Hasan (may Allah be pleased with him), that the Messenger of Allah (peace and blessings of Allah be upon him) taught me to recite these words in the Witr prayer after rising from ruku‘, when nothing remained except prostration, (to recite the above supplication).

Imam al-Tirmidhi said: This hadith of al-Hasan is a ‘hasan’ (good) hadith. No better narration is found concerning the Qunut of Witr.

However, [the remainder of this section was added by the editor] the hadith scholar al-Tabarani and others have narrated another Qunut for the Witr prayer. Although the hadith scholars have called the above Qunut narrated by al-Hasan (may Allah be pleased with him) the best Qunut of Witr, Imam Abu Hanifah, Imam Malik, and others also considered the following Qunut to be excellent:

(Arabic******************)

Meaning: O Allah! We seek Your help, ask Your forgiveness, believe in You, rely upon You, and attribute every kind of excellent quality to You. We live in gratitude to You and do not follow the path of ingratitude toward You. We renounce those who disobey You and maintain no relationship with them. O Allah! We worship You alone, pray for You alone, and prostrate to You alone. We hasten toward You and advance along Your path. We hope for Your mercy, fear Your punishment, and Your punishment will certainly befall only the disbelievers.”

Two rak‘ahs after Witr

It is narrated in Sahih Muslim and Musnad Ahmad from ‘A’ishah (may Allah be pleased with her), Umm Salamah (may Allah be pleased with her), and Abu Umamah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) would sometimes pray two rak‘ahs seated after Witr.

The scholars have differed over the validity of these two rak‘ahs. Some consider these two rak‘ahs contrary to the statement of the Messenger (peace and blessings of Allah be upon him), ‘Make Witr the last prayer of the night.’ Others have said that the Messenger (peace and blessings of Allah be upon him) prayed these two rak‘ahs in order to demonstrate the permissibility of praying after Witr. Others have said that these two rak‘ahs are supplementary to Witr.

9

The Irregular Voluntary Prayers of the Messenger of Allah

Salat al-Duha (the Duha Prayer)

The period from after the sun rises and becomes bright in the morning until it reaches its zenith is called Duha or Chasht. At this time, the Messenger of Allah (peace and blessings of Allah be upon him) sometimes performed voluntary prayers and encouraged the Companions to perform them. He sometimes prayed two rak‘ahs of this prayer, sometimes four, sometimes six, and sometimes eight.

However, just as there are hadiths stating that the Messenger of Allah (peace and blessings of Allah be upon him) prayed at this time and encouraged others to do so, there are also hadiths stating that he did not pray at this time.

A hadith is narrated in Sahih al-Bukhari from ‘A’ishah (may Allah be pleased with her). She said: I never saw the Messenger of Allah (peace and blessings of Allah be upon him) pray Duha, but I pray at this time.

It is narrated in Sahih al-Bukhari from Muriq al-‘Ajli that he said: I asked Ibn ‘Umar (may Allah be pleased with him), ‘Do you pray Duha?’ He replied, ‘No.’ Then I asked, ‘Did the Noble Prophet (peace and blessings of Allah be upon him) pray it?’ He said, ‘No, he did not pray it either.’”

Imam al-Bukhari also mentions a hadith from Ibn Abi Layla. In that hadith, Ibn Abi Layla said: No one narrated to us that the Messenger of Allah (peace and blessings of Allah be upon him) prayed Duha. Only Umm Hani said: On the day of the Conquest of Makkah, the Messenger of Allah (peace and blessings of Allah be upon him) came to my house and bathed, then prayed eight rak‘ahs. I had never seen him perform a prayer so briefly. However, he completed the ruku‘ and prostrations properly. This was the time of Duha (that is, Chasht).”

It is narrated in Sahih Muslim from ‘Abdullah ibn Shaqiq that he said: I asked the Mother of the Believers, ‘A’ishah (may Allah be pleased with her), ‘Did the Messenger of Allah (peace and blessings of Allah be upon him) pray Duha?’ She replied, ‘No. However, when he returned from a journey at that time, he would pray some prayer.’

Likewise, there are narrations stating that the Messenger of Allah (peace and blessings of Allah be upon him) did pray Duha. For example:

It is narrated in Sahih Muslim from ‘A’ishah (may Allah be pleased with her) that the Messenger of Allah (peace and blessings of Allah be upon him) would pray Duha and would pray four rak‘ahs. If Allah wished, he would pray more than that.

It is narrated in al-Bukhari and Muslim from Umm Hani (may Allah be pleased with her) that on the day of the Conquest of Makkah, the Messenger of Allah (peace and blessings of Allah be upon him) prayed eight rak‘ahs at her home during Duha.

Al-Hakim narrates from Anas (may Allah be pleased with him) that he said: I saw the Messenger of Allah (peace and blessings of Allah be upon him) pray eight rak‘ahs of Duha while traveling.

In his chapter ‘The Virtue of Duha,’ al-Hakim narrates from ‘A’ishah (may Allah be pleased with her) that she said: Once the Messenger of Allah (peace and blessings of Allah be upon him) prayed Duha. Then he recited this supplication one hundred times: (Arabic******************)

Meaning: O Allah! Forgive me, have mercy on me, and accept my repentance. Surely You are Merciful, Forgiving, and Accepting of repentance.”

Mujahid said: The Messenger of Allah (peace and blessings of Allah be upon him) prayed two, four, six, and eight rak‘ahs at the time of Duha.

Al-Hakim also mentioned twelve rak‘ahs through the chain of ‘A’ishah and Umm Salamah (may Allah be pleased with them).

Since there are hadiths both supporting and denying prayer at the time of Duha, the hadith scholars have differed over whether this prayer should be performed.

A number of hadiths are found concerning the virtue of performing and not performing this prayer. Many of the righteous elders of the past performed this prayer in accordance with the hadith.

Another group of hadith scholars held that this prayer should be abandoned. They questioned the authenticity of the hadiths concerning it. They also pointed to the fact that the Companions did not know of this matter.

In a hadith cited by al-Bukhari, Ibn ‘Umar (may Allah be pleased with him) said: The Messenger (peace and blessings of Allah be upon him), Abu Bakr (may Allah be pleased with him), ‘Umar (may Allah be pleased with him), and he himself did not perform this prayer.

I heard through Waki‘ that Abu Hurayrah (may Allah be pleased with him) said: I saw the Messenger of Allah (peace and blessings of Allah be upon him) pray at the time of Duha only once.

‘Ali ibn al-Madini narrates through ‘Abd al-Rahman ibn Abi Bakr that one day Abu Bakr (may Allah be pleased with him) saw a group of people praying at the time of Duha and said: You are performing a prayer that neither the Messenger prayed nor did any of his Companions pray.

However, a third group considers it recommended to perform prayer at the time of Chasht. Therefore, they say that he performed this prayer on some days.

However, they say that he performed this prayer on some days.

However, the hadiths concerning prayer at the time of Chasht are not firmly established.

It is established that the Messenger (peace be upon him) sometimes performed prayer at this time, but these prayers were not connected with that particular time, namely Chasht. For example, on the day of the conquest of Makkah, he went to the house of Umm Hani, performed ghusl, and prayed eight rakahs. This prayer was not connected with that time; rather, he performed it as an expression of gratitude for the conquest of Makkah. Again, Aisha (may Allah be pleased with her) said that when he returned from a journey during this time of Chasht, he performed prayer. This too was not a prayer connected with that time; rather, it was the prayer performed upon returning from a journey.

Thus, those who saw him sometimes performing prayer at this time did not see a prayer specifically connected with this time, that is, Chasht. Rather, he occasionally performed prayer at this time for various reasons. This is what has been established.

Prostration of Gratitude

It was the practice of the Messenger of Allah (peace be upon him) and his Companions that whenever they received a blessing from Allah or were relieved of a hardship, they prostrated to Allah in gratitude.

It is narrated in Musnad Ahmad from Abu Bakr (may Allah be pleased with him): Whenever something joyful happened in the life of the Messenger (peace be upon him), he would fall into prostration to Allah in gratitude.

Ibn Majah narrated through Anas (may Allah be pleased with him): Once, the Messenger of Allah (peace be upon him) was given good news about something. Upon hearing it, he fell into prostration before Allah.

Imam Bayhaqi mentioned an authentic hadith according to the conditions stipulated by Imam Bukhari for an authentic chain. It states that when the Messenger of Allah (peace be upon him) received written news, sent by Ali (may Allah be pleased with him), that the Hamdan tribe had accepted Islam, he fell into prostration. Then he raised his head and said, “Peace be upon Hamdan; peace be upon Hamdan.”

It is narrated in Musnad Ahmad from Abd al-Rahman ibn Awf (may Allah be pleased with him):

When the good news came from Allah Most High that if anyone sends blessings upon you, I also bestow blessings upon him, and if anyone greets you with peace, I also greet him with peace, the Messenger of Allah (peace be upon him) immediately fell into prostration in gratitude.

It is narrated in Sunan Abu Dawud from Sa’d ibn Abi Waqqas (may Allah be pleased with him): Once, the Messenger of Allah (peace be upon him) raised his hands and supplicated to Allah for some time. Then he fell into prostration. He prostrated three times in this manner. Finally, he told us, “I supplicated to my Lord and interceded for my ummah (followers). He granted my supplication for one-third of the ummah. I immediately fell into prostration in gratitude before my Lord. Then I raised my head again and supplicated for my ummah. This time He granted my supplication for another third of my ummah. I immediately fell into prostration in gratitude to my Lord.” [This hadith uses the word ummah. Ummah means a group following the same principles and ideals. Ummah of Muhammad means the group following the principles and ideals of Muhammad (peace be upon him). In this hadith, the Messenger’s statement, “I interceded for my ummah,” means, “I interceded for the forgiveness of those who follow my principles and ideals.”]

Like the Messenger of Allah (peace be upon him), the noble Companions also performed the prostration of gratitude. It is narrated in Sahih Bukhari that when Ka’b ibn Malik (may Allah be pleased with him) received the good news of forgiveness, he bowed down and fell into prostration in gratitude to Allah. [The Companion Ka’b ibn Malik (may Allah be pleased with him) was one of three Companions who failed to go to the Battle of Tabuk out of negligence. After returning from Tabuk, the Messenger of Allah (peace be upon him), by Allah’s command, boycotted these three Companions. As a result, their lives became extremely difficult, and the world became constricted for them. They wept and continued repenting. After fifty days of intense repentance, Allah announced their forgiveness and revealed Quranic verses. At that time, Ka’b (may Allah be pleased with him) performed the prostration of gratitude.]

It is narrated in Musnad Ahmad that when Ali (may Allah be pleased with him) saw Dh al-Thadiyyah among the slain Kharijites, he fell into prostration before Allah.

Sa’id ibn Mansur narrated that when Abu Bakr (may Allah be pleased with him) learned of the death of Musaylimah al-Kadhdhab, the false claimant to prophethood, he immediately fell into prostration before Allah. [This paragraph mentions the prostration of gratitude; it does not mention prayer. Moreover, the hadith does not state that ablution is required for this prostration.]

Prostration of Recitation

When, during Quran recitation, he came across a place where prostration was prescribed, the Messenger of Allah (peace be upon him) would immediately say “Allahu Akbar” and fall into prostration. During the prostration of recitation, he would often recite these words.

(Arabic***************)

Meaning: My face has prostrated before the Majestic Being who created it and gave it the finest form, and who, by His power and might, granted it hearing and sight.”

Sometimes, during the prostration of recitation, he would recite the following supplication:

(Arabic******************)

Meaning: O Allah! Remove the burden of my sins through this prostration. Record reward and recompense for me in return for it. Make this prostration a provision for me in the Hereafter. Accept this prostration of mine just as You accepted the prostration of Your servant David.”

These two narrations were recorded by the compilers of the Sunan. However, neither narration states that he said “Allahu Akbar” when raising his head from this prostration of recitation.

It is also not known that the Messenger of Allah (peace be upon him) recited the tashahhud during this prostration, nor is it known that he ended it with salam.

Bilal’s Two Rakahs After Every Ablution [This paragraph was added by the editor.]

Whenever Bilal (may Allah be pleased with him) performed ablution, he would pray two rakahs afterward. The Messenger of Allah (peace be upon him) approved of these two rakahs.

It is narrated in Sahih Bukhari and Sahih Muslim from Abu Hurayrah (may Allah be pleased with him) that one day, after the Fajr prayer, the Messenger of Allah (peace be upon him) asked Bilal (may Allah be pleased with him), “O Bilal! Tell me, what deed have you performed since accepting Islam for which you hope for the greatest reward from Allah? I ask you this because I heard the sound of your footsteps before me in Paradise.” Bilal replied, “The deed for which I hope to receive the greatest reward from Allah is that whenever I performed ablution, day or night, I prayed some prayer with that ablution, as much as Allah enabled me to do.”

Bilal’s Two Rakahs After Every Adhan [This paragraph was added by the editor.]

Bilal (may Allah be pleased with him) would pray two rakahs after every adhan. The Messenger of Allah (peace be upon him) approved of these two rakahs.

Imam al-Tirmidhi narrated a hadith from Buraydah (may Allah be pleased with him) with an authentic chain. He said: One morning, the Messenger of Allah (peace be upon him) called Bilal and said, “O Bilal! What deed have you performed that enabled you to enter Paradise before me? Whenever I entered Paradise, I heard the sound of your footsteps before me.”

Bilal replied, “O Messenger of Allah! Whenever I gave the adhan, I prayed two rakahs of voluntary prayer afterward. Moreover, whenever my ablution was invalidated, I immediately performed ablution and made it my practice to pray two rakahs for Allah after ablution.”

The Messenger (peace be upon him) exclaimed, “Yes, it was because of this.”

Prayer for Seeking Forgiveness and Relief from Anxiety [This paragraph was added by the editor.]

It is narrated from Ali (may Allah be pleased with him), who said: Abu Bakr (may Allah be pleased with him) told me—and he certainly spoke the truth—that he heard the Messenger of Allah (peace be upon him) say: If a person commits a sin or an offense, then purifies himself through ghusl or ablution, performs some voluntary prayer, and seeks Allah’s forgiveness, Allah will certainly forgive him. Then the Messenger (peace be upon him) recited the following Quranic verse:

(Arabic******************)

Meaning: Those who, when they commit an indecent act or wrong themselves by committing a sin, remember Allah and then seek forgiveness from Allah for their sins—for who can forgive sins except Allah?—and do not knowingly persist in what they have done, for them is forgiveness from their Lord and a Paradise beneath which rivers flow, where they will remain forever.” (Surah Al Imran: verses 135–136)

This hadith was narrated by Imam al-Tirmidhi and Ibn Majah. However, Ibn Majah did not mention the verse.

It is narrated in Abu Dawud from Hudhayfah (may Allah be pleased with him): Whenever the Messenger of Allah (peace be upon him) became troubled for any reason, he would perform some voluntary prayer.” Indeed, Allah Most High gave this instruction in the Noble Quran: “O believers! Seek help through patience and prayer.” (Surah 2, Al-Baqarah, verse 153)

Prayer and Supplication of Istikhara [This paragraph was added by the editor.]

Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) taught us to perform istikhara in all matters, just as he taught us a surah of the Quran. He said: When any of you intends to undertake a matter, let him pray two rakahs, other than the obligatory prayer—that is, voluntary prayer. Then let him supplicate as follows:

(Arabic******************)

Meaning: O Allah! I seek the good through Your knowledge regarding this matter, and I seek the ability to accomplish what is good through Your power. I ask You from Your immense bounty and store of goodness. You have power over all things, while I have no power. You know all things, while I do not know. You alone are the Knower of all the unseen. O Allah! If You know that this matter—which I intend—is good for me, for my religion, my life, my livelihood, my Hereafter, and my circumstances, then bless it for me.

But if You know that this matter is harmful for me, for my religion, my life, my livelihood, and my ultimate outcome, then turn it away from me and turn me away from it. Decree goodness for me wherever it may be, and make me content with it.” (Sahih Bukhari)

Salat al-Tasbih [This paragraph was added by the editor.]

Abu Dawud, Ibn Majah, and al-Bayhaqi, through Ibn Abbas (may Allah be pleased with him), and al-Tirmidhi, through Abu Rafi, mention a remarkable four-rakah prayer taught by the Messenger of Allah (peace be upon him) to his uncle Abbas (may Allah be pleased with him). This prayer became known as Salat al-Tasbih. The hadith concerning this prayer is as follows:

Ibn Abbas said: One day, the Noble Prophet (peace be upon him) said to Abbas ibn Abd al-Muttalib, my father: “O Abbas! O my uncle! Shall I not give you something? Shall I not grant you something? Shall I not inform you of something? Shall I not teach you ten things? If you do them, Allah will forgive all your sins: past and future, old and new, intentional and unintentional, minor and major, hidden and apparent. The deed is that you should pray four rakahs. In each rakah, recite Surah al-Fatihah and another surah. After completing the recitation in the first rakah, while still standing, recite the following words fifteen times:”

(Arabic****************)

Then go into ruku and recite those words ten times while in ruku. Then raise your head from ruku and stand, and recite the words ten times while standing. Then raise your head from prostration and sit, and recite the words ten times while seated. Then go into the second prostration and recite the words ten times in that prostration as well. Thus, the words have been recited seventy-five times in one rakah. Pray four rakahs according to the same procedure as this first rakah. If possible, perform it once every week. If that is not possible, once every month. If that too is not possible, once a year. If even that is not possible, perform it at least once in your lifetime.”

Al-Hakim, Ibn Khuzaymah, and al-Daraqutni mentioned it as an authentic hadith. However, Imam Ibn al-Qayyim al-Jawziyyah called it a mawdu’ (fabricated) hadith.

Tarawih Prayer [This paragraph was added by the editor.]

There is disagreement as to whether Tarawih prayer is a Sunnah of the Messenger of Allah (peace be upon him). Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah recorded, through Abu Dharr al-Ghifari (may Allah be pleased with him), a hadith concerning the Messenger’s voluntary prayers in Ramadan. Abu Dharr said: We fasted Ramadan with the Messenger of Allah (peace be upon him), but he did not establish the practice of performing voluntary prayer with us during this month. However, when seven days of the month remained, he came and began performing voluntary prayer with us. He led us for only four nights, and then did not lead this prayer again.

It is narrated in Bukhari and Muslim from Zayd ibn Thabit (may Allah be pleased with him): Once, the Messenger of Allah (peace be upon him) began staying in a small chamber in the mosque, [that is, for i’tikaf during the last ten days of Ramadan.] He performed voluntary prayer there for several nights, and the people began praying with him. Then one day they heard no response or sound from him. They thought he had fallen asleep. Some of them therefore began clearing their throats so that he would come out to them. Seeing their situation, he said: “I have observed your eagerness regarding this prayer. I fear that this prayer may become obligatory for you. If it became obligatory, you would be unable to maintain it. Therefore, perform this prayer in your homes, for prayer other than the obligatory prayer is best performed at home.”

It is narrated in Sahih Muslim from Abu Hurayrah (may Allah be pleased with him): The Messenger of Allah (peace be upon him) encouraged us to perform prayer during the nights of Ramadan, but he did not insist strongly upon it. He said: “Whoever stands in prayer during Ramadan with faith and hope of reward will have his past sins forgiven.” Then the Messenger of Allah (peace be upon him) passed away, and the situation remained the same in this matter. The same situation continued during the caliphate of Abu Bakr (may Allah be pleased with him). [That is, the congregational Tarawih prayer was not established; whoever prayed did so individually.] The same situation continued during the early part of Umar’s (may Allah be pleased with him) caliphate.

It is narrated in Sahih Bukhari from Abd al-Rahman ibn Abd al-Qari: One night, I went with Umar ibn al-Khattab, the caliph, toward the mosque. We found people praying in groups in the mosque. Some were praying alone, while others were praying together with a few people. Seeing this, Umar (may Allah be pleased with him) said, “If I gathered all these people behind a single imam, that would be better.” He then resolved to do so and gathered everyone behind Ubayy ibn Ka’b.

Abd al-Rahman said: On another night, I went out with Umar. We saw people praying behind their reciter. Seeing this orderly arrangement, Umar (may Allah be pleased with him) said, “What an excellent innovation this is.” He told the people, “The time when you sleep is better than the time at which you are performing this prayer,” meaning the last part of the night.”

It is narrated in the Muwatta of Malik from al-Sa’ib ibn Yazid that he said: Caliph Umar (may Allah be pleased with him) instructed Ubayy ibn Ka’b and Tamim al-Dari to lead the people in eleven rakahs, including Witr, during Ramadan. The imam would lead us in recitation of one hundred verses. Because of such a long standing, we were eventually compelled to stand leaning on our staffs. We would finish this prayer near the time of Fajr.

10

The Prayer for Rain and the Solar Eclipse

Salat al-Istisqa [[Istisqa is an Arabic word. It means asking for water or praying for water. When there was a drought or a need for water arose, the Messenger of Allah (peace be upon him) would pray to the Almighty Sustainer for water. For this purpose, he would sometimes also perform a two-rakah prayer.]

It is established that the Messenger of Allah (peace be upon him) prayed for water in several ways. Those methods are as follows:

While delivering the sermon on one Friday, he prayed for water by reciting the following supplication:

(Arabic******************)

Meaning: O Allah, give us water. O Allah, send us rain. O Allah, give us water to drink! O Allah, give us water to drink.”

Second: Once, when the people informed him of the shortage of water and the drought, he promised them that he would go out to perform the prayer for rain. As promised, he went out at sunrise. In great humility and meekness, he went out with the people, like a humbled and crouching supplicant. He climbed onto the pulpit—there is some doubt as to whether he climbed onto the pulpit—and supplicated as follows:

(Arabic**************)

Meaning: All praise belongs to Allah, Lord of the universe, the Most Merciful, the Compassionate, the Sovereign of the Day of Recompense. There is no god but Allah; He does whatever He wills. O Allah, You are Allah; there is no god but You. You do whatever You will. O Allah, there is no god but You. You are the Rich, the Possessor of immense abundance, while we are poor, destitute, and dependent on You. By Your mercy, send rain upon us. Whatever You cause to fall upon us, make it a source of strength for us and a means of sustenance for us for a specified period.”

Then he raised his hands and began supplicating with humility, weeping, and earnest pleading. He raised his hands so high that the whiteness of his armpits became visible. Then he turned toward the qiblah with the people behind him. At that time, he also reversed the direction of his cloak: he moved the right side to the left and the left side to the right. Likewise, he moved the back portion toward the chest and the chest portion toward the back. He was wearing a black cloak at that time. Facing the qiblah in this way, he continued to supplicate. The people also continued supplicating with earnest pleading along with him.

Then he descended from the pulpit and performed two rakahs with the people present. These two rakahs were like the Eid prayer, without adhan or iqamah. He recited aloud in this prayer: Surah al-A’la after Surah al-Fatihah in the first rakah, and al-Ghashiyah in the second. Third: The third method was that, on a day other than Friday, he climbed the pulpit of the Prophet’s Mosque and prayed for water alone. It has not been narrated that he performed prayer at that time.

Fourth: The fourth method was that he sat in the mosque, raised his hands, and prayed for water with the following supplication:

(Arabic******************)

Meaning: O Allah! Give us water with sweet rainwater. Send us sufficient rain—not slow, but pouring rain. Send rain that is beneficial, not harmful.”

Fifth: He went outside the mosque to a place called al-Jawwarab and prayed for water. That place is now called Bab al-Salam. It was as far from the mosque as a stone could travel when thrown.

Sixth: Sometimes he prayed for water during a battle. When the opposing polytheists seized the wells, reservoirs, and springs, the Muslims became thirsty and distressed. They informed him of the shortage of water. Then he prayed to Allah for water.

The hypocrites said to the Muslims, “If he were truly a prophet, then when he prayed for water, water would certainly be obtained, just as Moses (peace be upon him) prayed for water and received it.” When this reached the ears of the Noble Prophet (peace be upon him), he said, “Did they really say this? Then your Lord will soon arrange to quench your thirst.” Saying this, he raised his hands and prayed to his Lord for water. Before he had lowered his hands from the supplication, the sky became covered with clouds. Heavy rain fell. Water began flowing through the canals, ponds, and channels. Everyone drank and was satisfied. At that time, he prayed for water using the following words:

(Arabic*****************)

Meaning: O Allah! Give Your servants and Your animals and birds water to drink. Spread Your mercy. Bring Your cities to life. Give us sweet rainwater to drink and satisfy us. Make this rain beneficial for us, not harmful. Send it soon; do not delay it.”

Whenever the Messenger of Allah (peace be upon him) prayed for rain, rain came.

Sometimes there was heavy rainfall that caused harm, and then the Messenger of Allah (peace be upon him) prayed for the rain to stop.

When the Messenger of Allah (peace be upon him) saw clouds, he would become anxious, because he feared Allah’s punishment from the clouds. When rain fell, a glow of happiness and joy would appear on his face.

Salim ibn Abdullah narrated a marfu‘ hadith from his father, Abdullah ibn Umar (may Allah be pleased with him). In it, he said that the supplication of the Messenger of Allah (peace and blessings be upon him) for rain was as follows:

(Arabic*******************)

Meaning: O Allah! Give us drink through rainfall that satisfies us. Rainfall that is abundant, plentiful, dense, and lasting. O Allah, send down rain and give us drink. Do not include us among the despairing and deprived. O Allah! Your servants, Your cities, Your animals and birds, and all creation have fallen into hunger, thirst, hardship, and distress. We appeal for this to none but You. O Allah! Produce crops for us! Fill the udders of our livestock with milk! Give us drink from the blessings (abundance) of the heavens and the earth! Produce the blessings (abundance) of our land for us! Remove our hunger, thirst, hardship, distress, and lack of clothing! Remove all our calamities and misfortunes—those which no one can remove except You. O Allah! We seek forgiveness from You. Indeed, indeed, You are Most Forgiving, Most Merciful. Send down abundant rain upon us from the sky.”

—Imam al-Shafi‘i said: I greatly approve of the imams making this supplication when performing istisqa.

—Imam al-Shafi‘i also said: We have received reliable reports that the Messenger of Allah (peace and blessings be upon him) would raise both hands when praying for rain (istisqa).

—The Messenger of Allah (peace and blessings be upon him) said: Supplication made during rainfall is not rejected.

The prayer of kusuf, or the solar-eclipse prayer [Usually, a solar eclipse is called kusuf and a lunar eclipse is called khusuf. However, in hadith, a solar eclipse has been called both kusuf and khusuf. There is no evidence that the Messenger (peace and blessings be upon him) prayed during a lunar eclipse. The terms kusuf prayer and khusuf prayer both refer to the solar-eclipse prayer.]

Once the sun had risen and climbed somewhat higher, a solar eclipse began. The Messenger of Allah (peace and blessings be upon him), distressed and agitated, hurried out of his house toward the mosque, pulling along his cloak. He went forward and led the people in two rak‘ahs of prayer. In the first rak‘ah, he recited a long surah after Surah al-Fatihah. He recited aloud. Then he performed a long ruku‘. Raising his head from ruku‘, he stood for a long time. This was not the standing for recitation, but the standing after ruku‘. When raising his head from ruku‘, he said, “Sami‘a Allahu liman hamidah, Rabbana lakal-hamd.” Then he began recitation again. He performed another long ruku‘, though this time he remained in it somewhat less than the first time. Then he went into prostration and performed a long prostration.

—He prayed the second rak‘ah in the same manner.

—In this way, he performed two ruku‘s and two prostrations in each rak‘ah.

—Thus, the prayer consisted in total of four rak‘ahs, with four ruku‘s and four prostrations.

During this prayer, he saw Paradise and Hell.

After completing the prayer, he delivered a moving sermon to the people. Various narrators have transmitted what the people remembered of that sermon. According to one narration, he said in it: The sun and the moon are two of Allah’s signs among His signs. The eclipse of the sun and the moon has no connection with anyone’s life or death. When you see an eclipse of the moon or sun, call upon Allah, proclaim His greatness, pray, and give charity. O community of the followers of Muhammad! By Allah, there is nothing more grievous in the sight of Allah than when one of Allah’s male or female servants commits adultery. O followers of Muhammad! By Allah, if you knew what I know, you would certainly laugh less and weep more.”

“I saw at this time, from this place, everything I had promised you. When I saw Paradise and intended to pluck a bunch of grapes from it and bring it to you, you saw me move slightly forward. But as soon as I moved forward a little, I saw Hell. One part of it was terrifying and horrific compared with another! One part was devouring and swallowing another! At that time, you saw me move backward. I have never seen a more dreadful sight than Hell. I saw that most of those suffering punishment in Hell were women.”

—The people asked: O Messenger of Allah! What is the reason for this?

—He said: The reason is their ingratitude.

—It was asked: Are they ungrateful to Allah?

—He said: They show ingratitude toward their husbands and neighbors. No matter how much someone benefits them, they do not show gratitude. If you spend your entire life benefiting and caring for a woman, and then you make even a minor mistake, she will say: ‘I have never received anything good from you.’

‘It has been revealed to me that you will be tested in your graves. That test will be like, or close to, the trial of the Dajjal. There, someone will come to each of you and ask: What do you know about this man (Muhammad)?

The believer will reply: This is Muhammad. He came with clear proof and guidance from Allah. We responded to his call, believed, and followed him.

Then he will be told: Sleep peacefully. You are righteous. We knew that you were indeed a believer.

But the hypocrite will reply: I know nothing about him. I heard people saying various things about him, so I repeated what they said.”

Imam Ahmad ibn Hanbal mentioned in his Musnad, through another chain, the sermon delivered by the Messenger of Allah (peace and blessings be upon him) after the istisqa prayer. It states that the Messenger of Allah concluded the prayer with salam, then delivered a sermon after reciting praise, glorification, and the testimony of faith. In the sermon he said: O people! I ask you by Allah: Did I fall short in conveying the message of my Lord to you?

Then a man stood and said: I bear witness that you conveyed the message of your Lord, wished well for your followers, and fully fulfilled your responsibility. You fell short in nothing.’

Then he said: Some people believe that solar eclipses, lunar eclipses, and the deviation of stars from their courses occur because of the death of some great person on earth. All of that is false. Rather, they are all signs of Allah. He wants His servants to learn from them, repent, and guide themselves to the right path.

By Allah, when I stood in prayer, I observed all the conditions of your worldly life and the Hereafter. Allah knows best. The Hour will not come until thirty great liars appear. The last of them will be the one-eyed Dajjal. His left eye will be erased. When he emerges, he will claim to be a deity. Whoever believes in him, accepts him as truthful, and follows him—none of his past righteous deeds will benefit him. And whoever disobeys and rejects him will not be punished for any of his past sins. He will seize the entire earth except the Ka‘bah and Bayt al-Maqdis. He will besiege Bayt al-Maqdis, where the believers will be. Then a terrible uprising of the believers will occur, and as a result he and his army will be destroyed. At that time, even the walls and the roots of the trees will call out: O Muslim, O believer! Here is a Jew or unbeliever. Come and kill him….”

These narrations concerning the solar-eclipse prayer and sermon have been transmitted from the Noble Prophet (peace and blessings be upon him) through authentic chains.

Other methods of performing the solar-eclipse prayer have also been narrated. According to those narrations, he sometimes performed three ruku‘s in each rak‘ah, sometimes four ruku‘s, and sometimes one ruku‘, as in the ordinary prayer.

However, the leading imams do not consider these narrations sound, including Imam Ahmad ibn Hanbal, Imam al-Bukhari, and Imam al-Shafi‘i. They regard these narrations as erroneous.

Imam Abu ‘Isa al-Tirmidhi, citing Imam al-Bukhari’s statement, said that in his view the most authentic narration among the hadiths concerning the solar-eclipse prayer is that the Messenger (peace and blessings be upon him) performed this prayer with four ruku‘s and four prostrations—two ruku‘s and two prostrations in each rak‘ah.

11

The Prayer of the Two Eids

He performed the Eid prayer in the open field

The Messenger of Allah (peace and blessings be upon him) performed both Eid prayers in the open field. There was a field at the eastern entrance to Madinah. He performed the three Eid prayers in that very field. Nowadays, pilgrims’ vehicles are kept there.

Except on one occasion, he never performed the Eid prayer in the mosque. Even on that one occasion, he prayed in the mosque because of rain. This has been narrated in Sunan Abu Dawud and Ibn Majah.

What did he do on the day of Eid??

It was his practice always to perform the prayer at the Eid prayer ground.

When leaving for the Eid prayer ground, he would wear the finest clothing he could afford. He had a hullah (a loose, long gown or cloak) to wear on the two Eids and on Fridays.

Once he went to the Eid prayer ground wearing two green cloaks.

Some have said that once he went to the Eid prayer ground wearing a red cloak. In fact, it was not a red cloak; it had reddish work along its border. It cannot be that he wore a red cloak, because he prohibited wearing red and saffron-colored clothing. Once, when he saw Abdullah ibn Umar wearing two red garments, he ordered him to burn them. How could he himself have worn something he disliked so strongly? From his prohibition it is understood that red clothing for men is either haram or at least makruh tahrimi.

On the day of Eid al-Fitr, before leaving for the Eid prayer ground, he would eat several dates. Their number would be odd.

On the day of Eid al-Adha, he would not eat anything before returning from the prayer. After returning from the prayer, he would eat the sacrificial meat.

He would perform ghusl on both Eid days before going to the Eid prayer ground. This is the authentic hadith. However, there are two weak hadiths with a different account regarding this matter.

Abdullah ibn Umar (may Allah be pleased with him) adhered strictly to the Sunnah. Therefore, he would perform ghusl and leave on both Eids.

The Messenger of Allah (peace and blessings be upon him) would walk to the Eid prayer ground.

When he went to the Eid prayer ground, a spear would be carried in front of him. After he arrived, the spear would be planted upright in the ground so that he could pray facing it. The Eid prayer ground was an open field, with no wall or post in front of him. Therefore, he used this weapon as a sutrah.

He would delay the Eid al-Fitr prayer.

He would perform the Eid al-Adha prayer early in the morning. To adhere strictly to this Sunnah, Abdullah ibn Umar (may Allah be pleased with him) would set out for the Eid prayer ground on the day of Eid al-Adha before sunrise.

He (peace and blessings be upon him) would continue proclaiming the takbir from the time he left his house until he reached the Eid prayer ground.

How did he perform the Eid prayer?

As soon as the Messenger of Allah (peace and blessings be upon him) reached the Eid prayer ground, he would begin the prayer. There was no adhan or announcement before the prayer, no iqamah, and no announcement that the prayer was beginning. He did none of these things. This is the Sunnah.

After reaching the Eid prayer ground, he and his Companions would not perform any other prayer before or after these two rak‘ahs.

He would perform the prayer before the sermon.

He would perform two rak‘ahs of prayer.

In the first rak‘ah, he would say the takbir seven times. He would say the seven takbirs immediately after the opening takbir. He would pause briefly between each pair of takbirs. There is no evidence that he recited any dhikr or tasbih between the takbirs. However, Abdullah ibn Mas‘ud (may Allah be pleased with him) said that he would recite praise, glorification, and blessings upon the Prophet.

Following the Messenger of Allah (peace and blessings be upon him), Abdullah ibn Umar (may Allah be pleased with him) would raise his hands with every takbir.

After completing the takbirs, he would begin the recitation. After Surah al-Fatihah, he would recite “Nun. By the Pen and what they write” in one rak‘ah and “The Hour has drawn near and the moon has split” in the other. Sometimes he would recite “Glorify the name of your Lord, the Most High” and “Has the story of the Overwhelming reached you?” These are the recitations transmitted through authentic chains. Other narrations are not authentic.

After completing the recitation, he would say the takbir and perform ruku‘ and prostration.

After completing the first rak‘ah, he would stand up from prostration and, at the beginning of the second rak‘ah, say five takbirs consecutively. After completing the takbirs, he would begin the recitation.

Thus, he would begin each rak‘ah with its set of takbirs and go into ruku‘ immediately after completing the recitation. [In Abu Dawud, four takbirs each are reported from a Tabi‘i. He said that he learned this by asking the Companions Abu Musa and Hudhayfah (may Allah be pleased with them). The name of this Tabi‘i was Sa‘id ibn al-‘As.] (These hadiths concerning the takbirs have been narrated by al-Tirmidhi, Ibn Majah, and al-Darimi.)

Some have narrated that the Messenger of Allah (peace and blessings be upon him) said the takbirs before the recitation in the first rak‘ah and after the recitation in the second rak‘ah. However, these narrations are not established. The chain of this narration includes a man named Muhammad ibn Mu‘awiyah al-Naysaburi. Al-Bayhaqi said that it is known through multiple sources that this man was involved in lying.

Imam al-Tirmidhi narrated through an authentic chain from Kathir ibn Abdullah ibn ‘Amr ibn ‘Awf. Kathir ibn Abdullah heard from his father, from his grandfather: In both Eid prayers, the Messenger of Allah (peace and blessings be upon him) said seven takbirs before the recitation in the first rak‘ah and five takbirs before the recitation in the second rak‘ah. Al-Tirmidhi said: I asked Muhammad ibn Isma‘il, meaning Imam al-Bukhari, about this hadith. Imam al-Bukhari said: There is no hadith more authentic than this concerning the takbirs of the Eid prayer.

Imam al-Tirmidhi said: My imam al-Bukhari holds the same view concerning this hadith.

He would deliver the sermon after the prayer

After completing the prayer, the Messenger of Allah (peace and blessings be upon him) would turn and stand facing the people. The people would remain seated in their respective rows. Standing, he would deliver a sermon to them. In the sermon, he would offer them advice, counsel, commands, and prohibitions.

If an army was to be sent somewhere, he would send it from there.

If an order was to be issued, he would issue it from there.

There was no minbar there (at the Eid prayer ground) for delivering the sermon. Nor was a minbar brought out from the mosque of Madinah. He would deliver the sermon standing on the ground.

Jabir (may Allah be pleased with him) narrated: I attended the Eid prayer with the Messenger of Allah (peace and blessings be upon him). He prayed before the sermon without an adhan or iqamah. After completing the prayer, he delivered the sermon while leaning on Bilal’s shoulder. In the sermon, he commanded them to fear Allah and obey Him, advised the people about various matters, and discussed other issues.

Then he went to the gathering of women, advised them, and exhorted them. (Al-Bukhari and Muslim)

A narration from Abu Sa‘id al-Khudri (may Allah be pleased with him) states that the Messenger of Allah (peace and blessings be upon him) delivered a sermon while riding.

There is also a narration from Jabir in which he said: The Noble Prophet (peace and blessings be upon him) came to the Eid prayer ground and first performed the prayer. After the prayer, he delivered a sermon; after completing the sermon, he descended and addressed the women.

He would begin the sermon by praising Allah. There is no evidence that he began the sermon by saying the takbir.

It has been narrated from Sa‘d, the muezzin of the Noble Prophet (peace and blessings be upon him), that the Messenger (peace and blessings be upon him) would say the takbir frequently in the sermon, and would say even more takbirs in the sermons of the two Eids. However, this does not prove that he began the sermon by saying the takbir.

The Messenger (peace and blessings be upon him) gave those who attended the Eid prayer the choice to sit and listen to the sermon or to leave if they wished. Once, when Eid fell on a Friday, he gave them this permission.

He would take different routes going to and returning from the Eid prayer ground.

The Messenger of Allah (peace and blessings be upon him) would take different routes going to and returning from the Eid prayer ground. He would go by one route and return by another. Various people have offered different explanations for the purpose of changing routes.

Some said that the purpose was to greet more people along the two routes.

Some said that the purpose was to bring the blessings of Eid to the people of both areas.

Some said that the purpose was to help the needy people along both routes.

Some said that the purpose was to display Islamic civilization and culture in all the lanes, alleys, roads, and open areas.

Some said that the purpose was to display Islam’s grandeur, glory, and power to the hypocrites.

Some said that the purpose was to make more land bear witness for the worshippers.

12

The Funeral Prayer

The best treatment of the deceased

When the Messenger of Allah (peace and blessings be upon him) would lose hope regarding a sick person’s life, he would say

(Arabic******************)

Meaning: Indeed, we belong to Allah, and indeed, to Him we will return.”

He would remind such a sick person of the Hereafter, tell him to make a bequest, tell him to repent, and instruct him to repeatedly recite the finest statement containing belief in Allah and a declaration of His oneness: ‘La ilaha illallah.’ Thus, this declaration of faith would be the final utterance of his life.

When someone died, he would adopt the best course of action concerning him. His conduct toward the deceased was the most beneficial. His established practice regarding the deceased benefited the deceased in this world and the Hereafter, consoled his relatives, and provided advice and instruction to the living.

He would complete the burial and shrouding of the deceased through worship of Almighty Allah.

He instituted the method of salat al-janazah for the deceased [Salat means supplication. ‘Salat al-janazah’ means supplicating for the deceased. We call salat al-janazah the ‘funeral prayer.’ It is essentially a ceremony of supplication for the deceased].

He would stand with the deceased in front of him. The noble Companions would stand in rows behind him. They would praise Allah with him, seek forgiveness for the deceased, ask Allah to have mercy on him, and supplicate for his salvation in the Hereafter. They would accompany the coffin to the grave and bury him in the best manner. Then he and his companions would stand before the grave and supplicate for his salvation in the stages that followed. For after death, salvation in those subsequent stages was what he needed most.

Then he established the practice of occasionally visiting his grave, greeting him during the visit, and supplicating for him. It was like visiting a loved one during his lifetime, greeting him, and wishing him well.

—For the deceased, he prohibited screaming and wailing, beating the chest, tearing the face or clothes, shaving the head, and loudly lamenting, and similar acts.

—In contrast, he established the practice of grieving for the deceased, weeping quietly, and feeling sorrow in the heart.

—He would do all this for the deceased. He said that, for the deceased, the eyes would shed tears, the heart would feel sorrow, and the tongue would utter only what pleases Allah.

The bathing and shrouding of the deceased

It was the Sunnah of the Messenger (peace and blessings be upon him) that whenever someone died, he would arrange for the person to be bathed and purified. He would apply perfume and fragrance to the body. He would have the deceased shrouded in white cloth. At his instruction, the noble Companions would prepare the deceased in this manner. Then he would perform salat al-janazah for him.

He generally did not perform the funeral prayer in the mosque. However, there is evidence that he performed it in the mosque once or twice. Both methods are permissible, but performing it outside the mosque is preferable.

Kissing the deceased

It was the Sunnah of the Messenger of Allah (peace and blessings be upon him) to straighten the deceased’s body immediately after death, close his eyes, and cover his face and body.

He would sometimes kiss the deceased. After the death of Uthman ibn Maz’un (may Allah be pleased with him), he kissed him and wept for him.

After the death of the Messenger of Allah (peace and blessings be upon him), Abu Bakr al-Siddiq (may Allah be pleased with him) bent over his coffin and kissed him.

Martyrs are not washed or prayed over

He did not wash those who were martyred in the path of Allah. It has been narrated from Imam Ahmad ibn Hanbal that the Messenger (peace and blessings be upon him) prohibited washing martyrs.

They would remove the martyrs’ weapons and leather garments and bury them in all their remaining clothes.

He did not perform the funeral prayer for the martyrs either, because their sins are forgiven through martyrdom.

Settling debts before the funeral prayer

When a deceased person was brought to him for the funeral prayer, he would ask whether the person had any debt. If the deceased had no debt, he would perform the funeral prayer for him. But if the deceased was in debt, he would not perform the prayer himself. He would say to the Companions, “Perform the funeral prayer for your brother.” In fact, the Messenger of Allah’s funeral prayer was an intercession with Allah for the deceased, and his intercession was certainly accepted. Yet a debtor will not enter Paradise until his debt has been paid. Therefore, when Allah granted him financial means, he would personally repay the deceased’s debt, perform the funeral prayer for him, and give his estate to his heirs.

How did he perform the funeral prayer?

It was the Sunnah of the Messenger of Allah (peace and blessings be upon him) that, if the deceased was a man, he would stand level with his head, and if the deceased was a woman, he would stand level with the middle of her body.

He would begin the funeral prayer by saying “Allahu Akbar.” Then he would praise and glorify Allah.

Once, when Abdullah ibn Abbas (may Allah be pleased with him) led a funeral prayer, he recited al-Fatihah aloud after the takbir. He said, “I did this so that you would know that reciting Surah al-Fatihah in the funeral prayer is Sunnah.”

Similarly, Abu Umamah ibn Sahl (may Allah be pleased with him) said that reciting Surah al-Fatihah after the first takbir of the funeral prayer is Sunnah. The recitation of Surah al-Fatihah has also been narrated from the Noble Prophet (peace and blessings be upon him) through him. However, the chain of this hadith is not authentic.

Our shaykh, Imam Ibn Taymiyyah, said that reciting Surah al-Fatihah in the funeral prayer is not obligatory, but it is Sunnah.

Abu Umamah ibn Sahl (may Allah be pleased with him) narrated through a group of Companions that blessings and salutations should be invoked upon the Messenger of Allah (peace and blessings be upon him) in the funeral prayer.

When Ubadah ibn al-Samit was asked how the Messenger of Allah (peace and blessings be upon him) performed the funeral prayer, he replied:

By Allah, I will certainly tell you how he performed the funeral prayer. You should begin the prayer by saying “Allahu Akbar,” then invoke blessings and salutations upon the Noble Prophet (peace and blessings be upon him). Then supplicate for the deceased as follows:

(Arabic******************************)

Meaning: O Allah! This servant of Yours did not associate anything with You, and You know him best. If he was virtuous, increase his virtue; and if he was sinful, forgive his sins. O Allah! Do not deprive us of his reward, and do not lead us astray after him while we remain alive.”

People have memorized the words of this supplication more extensively than they have memorized Surah al-Fatihah and the salutations.

It has also been narrated that he would supplicate for the deceased as follows:

(Arabic*****************)

Meaning: O Allah! Forgive this deceased person, have mercy on him, and treat him gently. Honor his arrival and widen his entrance. Wash him with cold water and ice. Cleanse his sins as a white garment is cleansed of dirt. Give him a home better than his home, a family better than his family, and companions better than his companions. Admit him into Paradise, and protect him from the punishment of the grave and the punishment of Hell.”

It has also been narrated that he supplicated as follows:

(Arabic*******************)

Meaning: O Allah! Forgive all of us—our living and our dead, our young and our old, our men and our women, and those present and those absent. Keep those among us whom You wish to keep alive upon Islam, and cause those whom You wish to cause to die to die with faith. O Allah! Do not deprive us of his reward, and do not subject those of us who remain alive to any trial after him.”

It has also been established that the Messenger of Allah (peace and blessings be upon him) supplicated for women in the funeral prayer as follows:

(Arabic****************)

Meaning: O Allah! You are the Lord of this woman. You created her, guided her to Islam, and now You have taken her soul. We have come to intercede for her before You, so please forgive her.”

The Messenger of Allah (peace and blessings be upon him) commanded that supplication be made for the dead with sincerity and earnestness.

How many takbirs are there in the funeral prayer?

The Messenger of Allah (peace and blessings be upon him) performed the funeral prayer with four takbirs. It is also known through an authentic report that he said the takbir five times.

After his death, some of the Companions performed the funeral prayer with four takbirs, some with five, and some with six.

Zayd ibn Arqam performed the funeral prayer with five takbirs. He said that the Noble Prophet (peace and blessings be upon him) performed it with five takbirs. This hadith is narrated in Sahih Muslim.

Ali (may Allah be pleased with him) performed the funeral prayer for Sahl ibn Hunayf with six takbirs. He led the funeral prayers of the Companions who had participated in Badr with six takbirs, those of other Companions with five takbirs, and those of other people with four takbirs. Imam al-Daraqutni narrated this.

Sa’id ibn Mansur narrated from Hakam, and he from Ibn Uyaynah, that the Companions performed the funeral prayer for those who had participated in the Battle of Badr with five, six, and seven takbirs.

All of these are authentic reports established from the Companions. It is permissible to follow any of these methods, and none of them may be rejected, because the Messenger of Allah (peace and blessings be upon him) himself and his Companions said more than four takbirs.

Those who prohibit saying more than four takbirs use the hadith of Ibn Abbas (may Allah be pleased with him) as evidence. In it, Ibn Abbas says that the Messenger of Allah (peace and blessings be upon him) performed the last funeral prayer of his life with four takbirs. In their view, the final action of the Messenger of Allah (peace and blessings be upon him) concerning any matter is the definitive ruling on that matter.

The chain through which this hadith was narrated from Ibn Abbas is very weak and entirely defective. Imam Ahmad said that this statement is false and has no basis. The chain of this hadith contains a person who fabricated hadiths.

How many salams are there in the funeral prayer?

It has been narrated that the Messenger of Allah (peace and blessings be upon him) said one salam in the funeral prayer. However, some narrations mention two salams.

Imam al-Bayhaqi and others narrated from Abu Hurayrah (may Allah be pleased with him), through Makbari, that the Messenger of Allah (peace and blessings be upon him) once performed the funeral prayer with four takbirs and one salam.”

Imam Ahmad said that this hadith is fabricated.

However, Imam Ahmad narrated through authentic chains both the report of one salam and the report of two salams.

The Companions concluded the funeral prayer with one salam as well as with two salams.

Raising the hands in the funeral prayer

Did the Messenger of Allah (peace and blessings be upon him) raise his hands in the funeral prayer? Regarding this, Imam al-Shafi’i said: By analogy with tradition and the Sunnah of the Messenger of Allah (peace and blessings be upon him) in prayer, it should be assumed that the hands should be raised in the funeral prayer, because the Messenger of Allah (peace and blessings be upon him) raised his hands with every takbir while standing in prayer.

It has been narrated that Ibn Umar and Anas (may Allah be pleased with them) raised their hands with every takbir in the funeral prayer.

Al-Bayhaqi narrated that the Messenger of Allah (peace and blessings be upon him) raised his hands at the first takbir and placed his right hand over his left hand.

He performed the funeral prayer at the grave

It was the practice of the Messenger of Allah (peace and blessings be upon him) that if he could not perform the funeral prayer for someone before burial, he would go to the grave after burial and perform the funeral prayer there.

Once, he went to a person’s grave and performed the funeral prayer one night after burial. On another occasion, he performed it three days after burial, and at another grave he performed it one month later. He did not specify any time limit in this matter.

Imam Ahmad said, “Who could doubt performing the funeral prayer at the grave? It is narrated that whenever the Noble Prophet (peace and blessings be upon him) missed someone’s funeral prayer, he would go to the person’s grave and perform it there; therefore, there is no room for doubt. Six chains of narration have been reported on this matter, and all of them are hasan (good).”

Imam Ahmad set one month as the time limit for performing the funeral prayer at the grave.

Imam al-Shafi’i said that the funeral prayer may be performed at the grave until the body decays and becomes disfigured.

Imam Abu Hanifah and Imam Malik did not consider it valid for anyone other than the deceased’s guardian to perform the funeral prayer at the grave. They said that if the guardian was absent before burial, he could return and perform the funeral prayer at the grave.

The funeral prayer for a child

It has been narrated through authentic chains that the Messenger of Allah (peace and blessings be upon him) said, “Perform the funeral prayer for children.”

A marfu hadith is narrated in Sunan Ibn Majah in which the Messenger of Allah (peace and blessings be upon him) said: “Perform the funeral prayer for children, for they are righteous deeds sent ahead of you.” A hadith narrated by Sa’id ibn al-Musayyib indicates that when a miscarried child reaches four months of age, the funeral prayer should be performed for it.

The funeral prayer for suicides, embezzlers, and those sentenced to death

The Messenger of Allah (peace and blessings be upon him) did not perform the funeral prayer for a suicide.

He also did not perform the funeral prayer for one who had embezzled spoils of war.

There is disagreement over whether he performed the funeral prayer for a person sentenced to death. Although the Messenger (peace and blessings be upon him) did not perform the funeral prayer for a debtor, a suicide, or an embezzler, he instructed the Companions to perform it. The jurists said that the funeral prayer should be performed for every Muslim. —Fiqh al-Sunnah, volume 1.]

Accompanying the coffin was the practice of the Messenger of Allah (peace and blessings be upon him). After performing the funeral prayer for a deceased person, he would accompany the coffin to the grave. During this time, he would walk on foot ahead of the coffin.

This was also the Sunnah of the Rightly Guided Caliphs after his death.

He also established the practice that those who accompanied the coffin in vehicles should remain behind it, while those who walked should stay close around it—in front, behind, and on the right and left.

He instructed people to move quickly with the coffin. Therefore, the Companions would hasten toward the grave with the coffin.

The slow pace commonly adopted nowadays when taking a coffin to the grave is an innovation, disliked, contrary to the Sunnah, and a practice followed by Jews and Christians. When Abu Bakr (may Allah be pleased with him) saw someone walking slowly with a coffin, he would raise his staff at him and say, “Have you not seen how quickly we used to walk with the coffin alongside the Messenger of Allah (peace and blessings be upon him)?”

When the Messenger of Allah (peace and blessings be upon him) went toward the grave with a coffin, he walked on foot. He would say, “The angels are walking on foot; how can I go on a mount?”

When returning after burying the deceased, he would sometimes return on foot and sometimes ride.

He would not sit until the deceased had been placed on the ground with the coffin.

The funeral prayer in absentia

Many Muslims died in distant places, so the funeral prayer was not performed for them. It has been authentically narrated that after the death of the Negus, the Messenger of Allah (peace and blessings be upon him) performed the funeral prayer in absentia for him. Three views have emerged concerning this matter.

1. One view is that the Messenger of Allah (peace and blessings be upon him) established the ruling of the funeral prayer in absentia. Therefore, performing it for a deceased person who is far away is Sunnah for the Ummah. This is the view of Imam al-Shafi’i (may Allah have mercy on him). According to one narration, this was also Imam Ahmad’s view.

2. Imam Abu Hanifah (may Allah have mercy on him) and Imam Malik (may Allah have mercy on him) said that the Messenger of Allah’s (peace and blessings be upon him) funeral prayer in absentia for the Negus was specific to the Negus alone. It does not apply to others. There is no evidence that the Messenger of Allah (peace and blessings be upon him) performed the funeral prayer in absentia for anyone other than the Negus. There is only one proof that he performed it for him, whereas there are many proofs that he did not perform it for others. Thus, just as performing the funeral prayer in absentia is Sunnah, not performing it is also Sunnah.

3. According to Imam Ibn Taymiyyah, the best approach is that if someone dies in a place where the funeral prayer was not performed for him, the funeral prayer in absentia should be performed for him, as the Noble Prophet (peace and blessings be upon him) performed it for the Negus because he died in a non-Muslim country and the funeral prayer was not performed for him. Conversely, if someone dies in a place where the funeral prayer was performed for him, the funeral prayer in absentia should not be performed for him, because the obligation of performing his funeral prayer that fell upon the Muslims has already been fulfilled. The Noble Prophet (peace and blessings be upon him) both performed and omitted the funeral prayer in absentia. Therefore, both performing it and not performing it are Sunnah. The circumstances in which he performed it were different from those in which he did not.

Other matters concerning burial and the grave

When the deceased was placed in the grave, the Messenger of Allah (peace and blessings be upon him) would say these words:

(Arabic**************)

Meaning: In the name of Allah, with faith in Allah and according to the way of the Messenger of Allah, we are burying him.”

Another narration mentions that at this time the Messenger (peace and blessings be upon him) would say the following:

(Arabic*******************)

Meaning: In the name of Allah, in the path of Allah, and according to the way of the Messenger of Allah, we are burying him.”

It has also been narrated that after placing the deceased in the grave, the Messenger of Allah (peace and blessings be upon him) took soil in his own hands and placed it into the grave. He put in three handfuls of soil. The soil was first placed from the head side.

After the burial was completed, he and his companions would stand over the grave and pray for the deceased to remain steadfast. [That is, they would pray that the deceased would be able to answer firmly during the questioning in the grave.] He would instruct his companions to pray for the deceased’s steadfastness.

Building up graves, raising them, and constructing domes or monuments over them is prohibited. The Messenger of Allah (peace and blessings be upon him) sent Ali and had such graves demolished.

The Messenger of Allah (peace and blessings be upon him) prohibited making graves places of prostration. He also prohibited praying with a grave in front of oneself.

He prohibited placing lamps on graves.

He prohibited turning graves into places of annual gatherings, shrines, fairs, or meeting grounds. He invoked Allah’s curse upon those who do these things.

It was his Sunnah that graves should neither be treated with excessive reverence nor

disrespected.

He prohibited women from visiting graves, and he cursed those who do so.

When the Messenger of Allah (peace and blessings be upon him) visited graves, he did so to supplicate for their occupants, ask for mercy for them, seek forgiveness for them, and remember death.

When visiting graves, he instructed the Companions to say these words:

(Arabic********************)

Meaning: Peace be upon you, inhabitants of the homes among the believers and Muslims. If Allah wills, we will certainly join you. We ask Allah to forgive us and you.”

It was his practice to offer condolences to the family and relatives of the deceased. He would tell them to accept Allah’s decree and remain patient.

[Alhamdulillah, the translation of this valuable, authenticated book concerning the prayer of the Messenger of Allah (peace and blessings be upon him) ends here. No different method of prayer for women is known from the way the Messenger of Allah (peace and blessings be upon him) prayed. Nor is there any evidence that he instructed women to pray in a different manner. Therefore, according to the Sunnah, the method of prayer is the same for men and women.]

— The End —