There are two primary sources of Islamic Shariah: the first is Allah’s Book, that is, the Holy Qur’an; and the second is the Sunnah, that is, the Hadith of the Messenger. Referring to this, the Messenger (peace be upon him) said in the concluding sentence of his farewell address during his Farewell Hajj: “I am leaving two things for you. If you hold firmly to these two, you will have no fear of going astray. They are Allah’s Book and my Sunnah, or way.” We learn about the Sunnah through the Hadith. Hadith is, on the one hand, an explanation of the Qur’an, and on the other, details of the rulings and injunctions of the Shariah are also found through Hadith. Through Hadith, jurists have both identified the sources of legal questions and classified them according to importance as fard, wajib, mustahabb, and so forth.

In the first volume of my compiled book Human Life in the Light of Hadith, I presented Hadith concerning the virtues of acts of worship. In the second volume, I presented Hadith concerning the source of worship, that is, legal questions. By Allah’s grace, the third and fourth volumes of Human Life in the Light of Hadith have already been published and reached the readers. The third volume contains the Messenger’s Hadith concerning morality, while the fourth contains Hadith concerning the Messenger’s counsels.

Finally, I offer thanks to that great Lord of mine who enabled me to compile and publish four volumes of books of Hadith. May He accept this humble service of mine, and may He make it a means for me to receive His mercy and salvation in the Hereafter.

Abul Kalam Muhammad Yusuf

Chapter 1: Purity

Rules Concerning Water

While describing the purifying quality of water in the Holy Qur’an, Allah says:

وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا (الفرقان: ٤٨)

“And We sent down from the sky purifying water.” (Al-Furqan 48)

Allah further says:

وَيُنَزِّلُ مِنَ السَّمَاءِ مَاءً لِيُطَهِّرَكُمْ بِهِ (الأنفال: ۱۱)

“He sends down water from the sky so that He may purify you with it.” (Al-Anfal 11)

Water is not only for human beings; it is also a precious blessing from Almighty Allah for all animals, insects, plants, and vegetation. Just as drinking pure water is essential for maintaining health, pure water is likewise necessary for attaining ritual purity. Therefore, the Prophet (peace be upon him) forbade us from deliberately polluting pure water, for this frustrates the purpose for which water was created. Similarly, he prohibited us from wasting and misusing water.

Water is considered pure as long as its color, taste, and smell remain unchanged. But if any one of these three characteristics is altered, the water is no longer pure. Just as drinking such water is prohibited, performing ablution or ritual bathing with it is also invalid.

(۱) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَبُوْلَنَّ أَحَدُكُمْ فِي الْمَاءِ الدَّائِمِ الَّذِي لَا يَجْرِي ثُمَّ يَغْتَسِلُ فِيهِ (متفق عليه)

(1) “Abu Hurayrah (may Allah be pleased with him) said: The Messenger (peace be upon him) said, ‘None of you should ever urinate in stagnant water that does not flow, and then bathe in it.’” (Bukhari, Muslim)

Explanation: In stagnant water whose quantity is not large, it is not permissible to urinate, nor is it permissible to perform ablution or ritual bathing with that water.

(۲) وَعَنِ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ نَهَى رَسُولُ اللَّهِ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ تُبَالَ فِي الْمَاءِ الرَّكِي (مسلم)

(2) “Jabir (may Allah be pleased with him) said: The Messenger of Allah (peace be upon him) prohibited urinating in stagnant water.” (Muslim)

(۳) وَعَنْ عَبْدِ اللَّهِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ قَالَ سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الْمَاءِ يَكُوْنُ فِي الْفَلَاةِ مِنَ الْأَرْضِ وَمَا يَنُوبُهُ مِنَ الدَّوَابِ وَالسَّبَاعَ فَقَالَ إِذَا كَانَ الْمَاءُ قُلْتَيْنِ لَمْ يَحْمِلُ الْخَبَثَ
(أحمد – أبو داود – -ترمذي- نسائي- دارمي – ابن ماجة)

(3) “Abdullah ibn Umar (may Allah be pleased with him) said: The Prophet (peace be upon him) was once asked about water that collects in an open place in the countryside and from which wild animals and beasts of prey drink. In reply, the Prophet (peace be upon him) said, ‘When the water amounts to two qullahs, it does not become impure.’”

(Ahmad, Abu Dawud, Tirmidhi, Nasa’i, Darimi, Ibn Majah)

Explanation: Qullah refers to a large jar. A single qullah generally holds somewhat more than three maunds of water. Thus, two qullahs would contain approximately six and a quarter to six and a half maunds of water. In light of the above Hadith, Imam Shafi‘i and Ahmad ibn Hanbal have called water exceeding six maundsمَاءٌ كَثِيرٌabundant water (ma’ kathir) and held that it does not become impure. However, Imam Abu Hanifah does not support this view. According to Imam Abu Hanifah, if a reservoir or pond ten cubits long and ten cubits wide contains at least enough water that, when a vessel full of water is drawn out, the ground cannot be touched by hand, then it isمَاءً كَثِيرٌabundant water (ma’ kathir), and if an impure substance falls into water of this kind, the water does not become impure.

(٤) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ يَقُولُ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّا تَرْكَبُ الْبَحْرَ وَنَحْمِلُ مَعَنَا الْقَلِيْلَ مِنَ الْمَاءِ فَإِنْ تَوَضَّأْنَا بِهِ عَطِشْنَا أَفَنَتَوَضَأُ بِمَاءِ الْبَحْرِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هُوَ الطُّهُورُ مَاؤُهُ الْحِلُّ مَيْتَتَهُ
(موطأ إمام مالك، ترمذي، أبو داود، نسائي ، ابن ماجة ، دارمي)

(4) “Abu Hurayrah (may Allah be pleased with him) reported: A man came to the Prophet (peace be upon him) and asked, ‘O Messenger of Allah, during our sea journeys we sometimes carry only a small amount of fresh water. If we use that water for ablution, we will suffer from thirst. May we perform ablution with seawater in that situation?’ The Prophet (peace be upon him) said, ‘Its water is purifying, and its dead creatures are lawful.’” (Malik, Tirmidhi, Abu Dawud, Nasa’i, Ibn Majah, Darimi)

Explanation: Although the Prophet (peace be upon him) was asked about seawater, while explaining the condition of seawater he also explained the status of food from the sea. In other words, just as seawater is pure, all dead creatures living in seawater are likewise lawful. On the basis of this Hadith, Imam Malik, Imam Shatiri, and Imam Ahmad ibn Hanbal held all creatures living in water to be lawful, whether fish or something else. Imam Abu Hanifah (may Allah have mercy on him), however, held only fish among aquatic creatures to be lawful. He presented the following Qur’anic verse as evidence:

وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمَ عَلَيْهُمُ الْخَبَائِثَ (الأعراف: ١٥٧)

Meaning: “For them, the pure and wholesome things have been made lawful, and the impure and harmful things have been made unlawful.” (Al-A‘raf 157)
In the above verse, Allah has made pure and wholesome things lawful and impure and harmful things unlawful; and every creature living in water other than fish is impure and harmful.

Although the questioner asked the Prophet (peace be upon him) only about water, the Prophet (peace be upon him) described food along with the condition of seawater. This is because just as water can be scarce at sea, food can also be scarce.

(٥) وَعَنْ كَبُشَةَ بِنْتِ كَعْبِ بْنِ مَالِكٍ أَنَّ أَبَا قَتَادَةَ رَضِيَ اللَّهُ عَنْهُ دَخَلَ عَلَيْهَا فَسَكَبَتْ لَهُ وَضُوءٌ، فَجَاءَتْ هِرَّةٌ تَشْرَبُ مِنْهُ، فَأَصْغَى لَهَا أَبُو قَتَادَةَ الإِنَاءَ حَتَّى شَرِبَتْ، قَالَتْ كَبْشَةُ فَرَآنِي أَنْظُرُ إِلَيْهِ، فَقَالَ: أَتَعْجَبِينَ يَا بِنْتَ أَخِي؟ قُلْتُ: نَعَمْ، قَالَ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: إِنَّهَا لَيْسَتْ بِنَجَسِ، إِنَّمَا هِيَ مِنْ الطَّوَّافِينَ عَلَيْكُمْ أَوَ الطَّوَّافَاتِ.
(مؤطا إمام مالك – أحمد – ترمذي – نسائي)

(5) “Kabshah, daughter of Ka‘b ibn Malik, reported: Abu Qatadah once came to her house. She prepared water for his ablution. Suddenly, a cat came and began drinking from it. Abu Qatadah tilted the vessel toward the cat until it had finished drinking. Kabshah said: He saw me looking at him and said, ‘Are you surprised, niece?’ I replied, ‘Yes.’ He said, ‘The Messenger of Allah (peace be upon him) said: It is not impure; it is among those creatures that frequently move about among you.’” (Malik, Ahmad, Tirmidhi, Nasa’i)

Explanation: Based on the meaning of the above Hadith, Imam Shafi‘i and Abu Yusuf consider the water remaining after a cat drinks from it to be pure. Abu Hanifah (may Allah have mercy on him), however, regarded performing ablution with water remaining after a cat drinks from it as makruh tanzih.

Rules Concerning Defecation and Urination

(٦) وَعَنْ أَبِي أَيُّوبَ الأَنْصَارِي رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَتَيْتُمُ الْغَائِطَ فَلَا تَسْتَقْبَلُوا الْقِبْلَةَ وَلَا تَسْتَدْبِرُوهَا وَلَكِنْ شَرِّقُوا أَوْ غَرِبُوا (متفق عليه)

(6) “Abu Ayyub al-Ansari (may Allah be pleased with him) reported: The Messenger (peace be upon him) said, ‘When you go to relieve yourselves, do not face the qiblah, nor turn your back to it. Instead, face east or west.’” (Bukhari, Muslim)
Explanation: Since Muslims throughout the world perform prayer facing the sacred House of Allah, the Ka‘bah, and take it as their qiblah, the Prophet of Allah prohibited relieving oneself while facing it, in order to preserve the honor of Allah’s House. In the view of the Shariah, this is a reprehensible and disliked act. Therefore, when sitting to defecate or urinate, we must observe this instruction of the Prophet (peace be upon him).

(۷) قَالَ الشَّيْخُ الإِمَامُ مُحِيُّ السُّنَّةِ بَغْوِي رَحِمَهُ اللَّهُ هَذَا الْحَدِيثُ فِي الصَّحْرَاءِ وَأَمَّا فِي الْبُنْيَانِ فَلَا بَأْسَ

لِمَا رُوِيَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ قَالَ: ارْتَقَيْتُ فَوْقَ بَيْتِ حَفْصَةً لِبَعْضٍ حَاجَتِي، فَرَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقْضِي حَاجَتَهُ مُسْتَدْبِرَ الْقِبْلَةِ، مُسْتَقِيلَ الشَّامِ (بخاري – مسلم)

(7) “Shaykh Muhyi al-Sunnah Baghawi said: The above Hadith narrated by Abu Ayyub al-Ansari concerns open country, not an enclosed place surrounded by a fence or walls, such as a lavatory. It is reported from Abdullah ibn Umar (may Allah be pleased with him) that he said: Once, for some need, I climbed onto the roof of the house of Hafsah, the Mother of the Believers, my sister. I saw the Prophet (peace be upon him) relieving himself in an enclosed place, with his back toward the qiblah and his face toward the front.” (Bukhari, Muslim)

Explanation: Relieving oneself in an open place while facing toward or away from the qiblah is unanimously considered haram. However, some Companions and Tabi‘is believed that sitting in an enclosed place while facing toward or away from the qiblah is permissible. The Hadith narrated by Ibn Umar is their evidence. Imam Shafi‘i considers relieving oneself in such circumstances while facing toward or away from the qiblah permissible. Since the Hadith of Abu Ayyub al-Ansari does not mention whether the place is enclosed or open, Imam Abu Hanifah held that the Prophet (peace be upon him) may have been sitting turned somewhat to one side, but Ibn Umar mistakenly observed otherwise.

(۸)
وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ الْخَلَاءَ يَقُولُ: أَللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْخُبْثِ وَالْخَبَائِثِ
(بخاري – مسلم)

(8) “Anas (may Allah be pleased with him) said: When the Messenger (peace be upon him) went to the lavatory, he would recite this supplication: ‘O Allah, I seek refuge in You from male and female devils.’” (Bukhari, Muslim)

(۹) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اتَّقُوا اللَّاعِنَيْنِ قَالُوا وَمَا اللَّاعِنَانِ يَا رَسُولَ اللَّهِ؟ قَالَ الَّذِي يَتَخَلَّى فِي طَرِيقِ النَّاسِ أَوْ فِي ظِلِهِمْ (مسلم)

(9) “Abu Hurayrah (may Allah be pleased with him) said: The Prophet (peace be upon him) said, ‘Beware of the two causes of cursing.’ The Companions asked, ‘O Prophet, what are the two causes of cursing? We do not understand.’ In reply, the Prophet (peace be upon him) said, ‘The person who defecates on people’s path or in their shade, where people sit.’” (Muslim)

Explanation: It is the demand of Islam and humanity that people should benefit one another. A person should not do anything that causes harm or misfortune to others. In the view of the Shariah, such an act is highly reprehensible. Thus, if someone defecates on people’s path, it may come into contact with their feet as they walk in darkness or unknowingly, causing them distress. Likewise, defecating beneath the shade of a tree may cause people distress, because travelers who become tired rest in the shade of trees beside the road and relieve their fatigue. Therefore, defecating in such shade is prohibited.

(۱۰) وَعَنْ سَلْمَانَ رَضِيَ اللَّهُ عَنْهُ قَالَ نَهَانًا يَعْنِي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ تَسْتَقْبِلَ الْقِبْلَةَ بِغَائِطِ أَوْ بَوْلٍ وَأَنْ لَا تَسْتَنْجِيَ بِالْيَمِيْنِ أَوْ أَنْ لَا نَسْتَنْحِيَ بِأَقَلَّ مِنْ ثَلَاثَةِ أَحْجَارٍ أَوْ أَنْ تَسْتَنْجِيَ بِرَجِيعِ أَوْ عَظْمٍ (مسلم)

(10) “Salman (may Allah be pleased with him) reported: The Messenger (peace be upon him) prohibited us from relieving ourselves facing the qiblah, from performing istinja (cleansing after relieving oneself) with the right hand, from using fewer than three clods for cleansing, and from using dried dung or bones as clods.” (Muslim)

(۱۱) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ كَانَ رَسُولُ اللَّهِ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدْخُلُ الْخَلَاءَ فَاحْمِلُ أَنَا وَغُلَامٌ أَدَاوَةً مِّنْ مَّاءٍ وَعَنَزَةً يَسْتَنْجِي بِالْمَاءِ (بخاري – مسلم)

(11) “Anas (may Allah be pleased with him) said: When the Noble Prophet (peace be upon him) went to the lavatory, another boy and I would take a water container and a staff with a spearhead. The Prophet (peace be upon him) would perform istinja with that water.” (Bukhari, Muslim)

Explanation: Since water was generally scarce in Arabia, the Prophet (peace be upon him) instructed people to purify themselves thoroughly after defecation and urination by using three clods. However, if water is available, it is preferable to use water along with the clods. The above Hadith shows that the Prophet (peace be upon him) generally purified himself after defecation and urination by using water.

“Anazah” was a type of staff with a spearhead. With its help, the Prophet (peace be upon him) would dig the ground and collect clods. He would also place it in front of him when praying in the open field.

Obligatory Ritual Bath

Allah Most High has stated in the Holy Book:

وَإِنْ كُنتُمْ جُنُبًا فَاطْهَرُوا (المائدة – (٦)

“If you are in a state of impurity, then purify yourselves thoroughly.” (Al-Ma’idah 6)

The above verse commands an impure person to purify himself. Therefore, for an impure person, attaining purification through a ritual bath is obligatory.

When Does Ritual Bathing Become Obligatory?

(۱۲)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا جَلَسَ أَحَدُكُمْ شُعَبِهَا

الْأَرْبَعِ ثُمَّ جَهَدَهَا فَقَدْ وَجَبَ الْغُسْلُ وَإِنْ لَّمْ يُنْزِلْ (بخاري – مسلم)

(12) “Abu Hurayrah (may Allah be pleased with him) said: The Messenger (peace be upon him) said, ‘When one of you sits between a woman’s four limbs and exerts himself, ritual bathing becomes obligatory, even if he does not ejaculate.’” (Bukhari, Muslim)

Explanation: Ritual bathing becomes obligatory as soon as one engages in intercourse with a woman, whether ejaculation occurs or not.

(۱۳)
وَعَنْ سَعِيدِ بْنِ الْمُسِيَّبِ إِنَّ عُمَرَ بْنِ الْخَطَّابِ وَعُثْمَانَ بْنِ عَفَّانَ وَعَائِشَةَ زَوْجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانُوا يَقُولُونَ إِذَا مَسَّ الْخِتَانُ الخِتَانَ فَقَدْ وَجَبَ الْغُسْلُ (مؤطا إمام مالك)

(13) “Sa‘id ibn al-Musayyab reported that Umar ibn al-Khattab, Uthman ibn Affan, and Aishah, the wife of the Prophet (peace be upon him), used to say: ‘When the circumcised parts meet, ritual bathing becomes obligatory.’” (Muwatta of Imam Malik)
Explanation: The view of the noble Companions mentioned in the Hadith was that when the male organ touches the female organ—in other words, when the tip of the male organ enters the female organ—ritual bathing becomes obligatory. Ejaculation is neither necessary nor a condition for ritual bathing.

(١٤) وَعَنْ نَافِعٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُ كَانَ يَقُولُ إِذَا جَاوَزَ الْخِتَانُ الْخِتَانَ فَقَدْ وَجَبَ الْغُسْلُ (مؤطا إمام مالك)

(14) “It is reported from Nafi‘ (may Allah be pleased with him) that Abdullah ibn Umar (may Allah be pleased with him) used to say: ‘When one circumcised part enters the other, ritual bathing becomes obligatory.’” (Muwatta)

(١٥) وَعَنْ أَبِي سَعِيدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا الْمَاءُ مِنَ الْمَاءِ رَوَاهُ الْمُسْلِمُ)، قَالَ الشَّيْخُ الإِمَامُ مُحِيُّ السُّنَّةِ رَحِمَهُ اللَّهِ هَذَا مَنْسُوخٌ وَقَالَ بْنُ عَبَّاسٍ إِنَّمَا الْمَاءُ مِنَ الْمَاءِ فِي الاحْتِلامِ رَوَاهُ التَّرْمِذِي وَلَمْ أَجِدَهُ فِي الصَّحِيحَيْنِ

(15) “Abu Sa‘id (may Allah be pleased with him) said: The Messenger (peace be upon him) said, ‘Water is required because of water.’” (That is, ritual bathing becomes obligatory because of ejaculation.) (Muslim)

Explanation: From Hadith numbers 12, 13, and 14, it is understood that ritual bathing becomes obligatory upon intercourse, whether ejaculation occurs or not. However, Hadith number 15 states that ejaculation is necessary for ritual bathing to become obligatory. In reconciling these reports, Shaykh Muhyi al-Sunnah said that the Hadith under discussion has been abrogated by the Hadith mentioned above. According to Ibn Abbas, this Hadith applies to a wet dream.

If ejaculation does not occur during a wet dream, ritual bathing does not become obligatory. This statement of Ibn Abbas is reported in Jami‘ al-Tirmidhi.

(١٦) وَعَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ قَالَتْ أُمُّ سُلَيْمٍ يَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهَ لَا يَسْتَحِي مِنَ الْحَقِّ فَهَلْ عَلَى الْمَرْأَةِ مِنَ الْغُسْلِ إِذَا احْتَمَلَتْ قَالَ نَعَمْ إِذَا رَأْتِ الْمَاءَ فَفَطَّتْ أُمُّ سَلَمَةَ وَجْهَهَا وَقَالَتْ يَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوَ تَحْتَلِمُ الْمَرأَةُ ؟ قَالَ نَعَمْ تَرِبَتْ يَمِينُكَ فَبِمَا يَشْبَهُهَا وَلَدُهَا (متفق عليه)

(16) “Umm Salamah (may Allah be pleased with her) said: Umm Sulaym al-Ansariyyah once said, ‘O Messenger of Allah, Allah is never ashamed to speak the truth. Does a woman have to perform ritual bathing if she has a wet dream?’ The Prophet (peace be upon him) said, ‘Yes, if she sees fluid.’ Hearing this, Umm Salamah covered her face in embarrassment and said, ‘O Messenger of Allah, does a woman also have wet dreams?’ He said, ‘Yes. Otherwise, how would her child resemble her?’” (Bukhari, Muslim)

Explanation: Like men, women also have sexual fluid. A man’s fluid is thick and white, while a woman’s is yellowish and thin; whichever of the two prevails, the child resembles it.

The Method of Obligatory Ritual Bathing

(۱۷) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا اغْتَسَلَ مِنَ الْجَنَابَةِ غَسَلَ يَدَيْهِ وَتَوَضَّأَ وَضُوْءَهُ لِلصَّلاةِ ثُمَّ يَغْتَسِلُ ثُمَّ يُخَلِّلُ بِيَدَيْهِ حَتَّى إِذَا ظَنَّ أَنَّهُ أَرْوَى بَشْرَتَهُ أَفَاضَ عَلَيْهِ ثَلَاثَ مَرَّاتٍ ثُمَّ غَسَلَ سَائِرَ جَسَدِهِ وَقَالَتْ كُنْتُ أَنَا وَرَسُولُ اللَّهِ اغْتَسِلُ مِنْ إِنَاءٍ وَاحِدٍ نَغْتَرِفُ مِنْهُ جَمِيعًا
(بخاري – مسلم)

(17) “Aishah (may Allah be pleased with her) said: When the Prophet (peace be upon him) performed ritual bathing after janabah, he first washed his hands and performed ablution as for prayer. Then he performed the bath. He would run his fingers through his hair, and when he thought that the water had reached his skin, he poured water over his head three times. Then he washed the rest of his body. Aishah said: The Messenger of Allah and I would perform ritual bathing from the same vessel, each of us scooping water from it with our hands.” (Bukhari, Muslim)

(۱۸)
وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَتْ مَيْمُنَةُ زَوْجُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَضَعْتُ لِلنَّبِيِّ صَلَّى

اللهُ عَلَيْهِ وَسَلَّمَ غَسَلاً فَسَتَرْتُهُ بِثَوْبٍ وَصَبَّ عَلَى يَدَيْهِ فَغَسَلَهُمَا ثُمَّ صَبَّ بِيَمِينِهِ عَلَى شَمَالِهِ فَغَسَلَ فَرْجَهُ فَضَرَبَ بِيَدِهِ الْأَرْضَ فَمَسَحَ ثُمَّ غَسَلَهَا فَمَضْمَضَ وَاسْتَنْشَقَ وَغَسَلَ وَجْهَهُ وَزِرَاعَيْهِ ثُمَّ صَبَّ عَلَى رَأْسِهِ وَأَفَاضَ عَلَى جَسَدِهِ ثُمَّ تَنَحَّى فَغَسَلَ قَدَمَيْهِ فَنَاوَلْتُهُ تَوْبًا فَلَمْ يَأْخُذُهُ فَانْطَلَقَ وَهُوَ يَنْقُدُ يَدَيْهِ (بخاري – مسلم)

(18) “Hazrat Ibn Abbas (may Allah be pleased with him) said: My maternal aunt, Umm al-Mu’minin Hazrat Maymunah, said, ‘Once I placed water for the Prophet (peace and blessings be upon him) to perform ghusl and screened him with a cloth. First, he poured water over both hands and washed them up to the wrists. Then, with his right hand, he poured some water into his left hand and washed his private parts with it. Then he struck his hand on the ground and wiped it, after which he washed his left hand. He rinsed his mouth thoroughly, put water into his nose, washed his face, and washed both arms up to the elbows. Then he poured water over his head and over his entire body. After that, he moved slightly away from the place where he had been standing and washed both feet. I gave the Prophet (peace and blessings be upon him) a cloth to dry himself with, but he did not take it; rather, he left shaking his hands.’ (Bukhari, Muslim)”

Explanation: The foregoing two hadiths describe how the Messenger (peace and blessings be upon him) attained purity through ghusl after intimacy with his wives. The Prophet’s married life is also an example for the ummah to follow. All the details of married life were known only to his noble wives. In the two hadiths above, two of the Prophet’s noble wives, Umm al-Mu’minin Hazrat Aishah (may Allah be pleased with her) and Maymunah (may Allah be pleased with her), describe what they observed of the Prophet’s practice concerning obligatory ghusl. The Companions acted exactly as they had seen the Prophet (peace and blessings be upon him) perform wudu and as they had heard the description of his ghusl from the Mothers of the Believers. Later, the imams of the schools of law classified the rules of wudu and ghusl according to their importance as fard, wajib, and sunnah.

According to Imam Azam Hazrat Abu Hanifa, there are three obligatory acts of ghusl: (1) rinsing the mouth thoroughly, (2) putting water into the nose, and (3) washing the entire body. If even a small part of the body remains dry, the ghusl is not valid. Therefore, water must reach every place, including beneath the hair and inside the armpits. According to the Imam, all other acts of ghusl besides these three obligatory acts are sunnah and mustahabb. According to Imam Malik, there are five obligatory acts of ghusl. He also included the intention and thoroughly rubbing the entire body while washing among the obligatory acts. According to Imam Shafi‘i, there are two obligatory acts of ghusl: (1) intention and (2) washing the entire body. The remaining practices are sunnah and mustahabb.

(۱۹)
وَعَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ قُلْتُ يَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنِّي امْرَأَةٌ أَشَدُّ صَفَرَ رَأْسِي أَفَأَنْقُضُهَ لِغُسْلِ الْجَنَابَةِ ۚ فَقَالَ لَا إِنَّمَا يَكْفِيْهِ أَنْ تَحْتِي عَلَى رَأْسِكَ ثَلَاثَ حَثِيَاتٍ ثُمَّ تُفِيضِيْنَ عَلَيْكِ الْمَاءَ فَتَطَهَّرِينَ (مسلم)

(19) “Hazrat Umm Salamah (may Allah be pleased with her) said: I asked the Prophet (peace and blessings be upon him), ‘O Messenger of Allah, I tie my hair in tight braids. Should I undo them for the obligatory ghusl?’ He said, ‘No. It is sufficient for you to pour three handfuls of water over your head and then pour water over yourself and attain purity.’” (Muslim)

Explanation: If water reaches the roots of the hair, a woman need not undo her braids.

(۲۰)
وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ إِنَّ امْرَأَةً مِّنَ الْأَنْصَارِ سَأَلَتْ النَّبِيَّ عَنْ غُسْلِهَا مِنَ الْمَحِيضِ فَأَمَرَهَا كَيْفَ تَغْتَسِلُ (بخاري – مسلم)

(20) “It is narrated from Hazrat Aishah (may Allah be pleased with her) that a woman from the Ansar asked the Noble Prophet (peace and blessings be upon him) how she should perform ghusl after menstruation. The Prophet (peace and blessings be upon him) explained it to her”—that is, how she should bathe after becoming pure from menstruation. (Bukhari, Muslim)

Explanation: When women become pure from menstruation or postnatal bleeding, ghusl becomes obligatory for them.

Sunnah Ghusls

(۲۱)
وَعَن عَبْدِ اللَّهِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا جَاءَ أَحَدُكُمْ الْجُمُعَةَ فَلْيَغْتَسِلْ (بخاري – مسلم)

(21) “Hazrat Abdullah ibn Umar (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) said, ‘When any of you goes to offer the Friday prayer, he should perform ghusl.’” (Bukhari, Muslim)

(۲۲) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ غَسَلَ مَيْتًا فَلْيَغْتَسِلْ
(ابن ماجة)

(22) “It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said, ‘Whoever bathes the dead should perform ghusl.’” (Ibn Majah)

(۲۳)
وَعَنْ قَيْسِ بْنِ عَاصِمٍ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ أَسْلَمَ فَأَمَرَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَفْتَسِلَ بِمَاءٍ وسيدر (ترمذی – ابوداؤد – نسائی)

(23) “It is narrated from Hazrat Qays ibn Asim (may Allah be pleased with him) that when he accepted Islam, the Prophet (peace and blessings be upon him) instructed him to perform ghusl with water mixed with lote leaves.” (Tirmidhi, Abu Dawud, Nasa’i)

Explanation: Ghusl on Friday, on the two Eids, before entering ihram, and on the Day of Arafah—that is, the ninth of Dhu al-Hijjah—is sunnah. In addition, ghusl after bathing the dead and after cupping is mustahabb. After accepting Islam, ghusl is wajib if the person is in a state of impurity.

Description of Wudu

Allah, Lord of the Worlds, has commanded that wudu be performed before prayer. Thus Allah says in His holy Word:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوْهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ (المائدة – ٦)

“When you intend to offer prayer, wash your faces and your hands up to the elbows, wipe your heads, and wash your feet up to the ankles.” (Al-Ma’idah 5:6)

In light of the above verse, Hazrat Imam Abu Hanifa (may Allah be pleased with him) stated that there are four obligatory acts in wudu—that is, the four limbs Allah mentioned while describing wudu: washing the face, hands, and feet, and wiping the head. However, according to Imam Shafi‘i and Imam Ahmad ibn Hanbal, there are six obligatory acts of wudu. These two imams also included making the intention for wudu among its obligatory acts. Imam Shafi‘i held that washing the limbs consecutively, without interruption, is also obligatory. According to Imam Abu Hanifa, the obligation is fulfilled by wiping one-quarter of the head. But according to Imam Malik and Imam Ahmad ibn Hanbal, the entire head must be wiped. According to Imam Shafi‘i, wiping a small part of the head suffices to fulfill the obligation.

Wudu is of three types: (1) fard, (2) wajib, and (3) mustahabb.

1. Wudu is fard for prayer, prostration of recitation, and the funeral prayer.
2. Wudu is wajib for circumambulating the Sacred House.
3. Performing wudu while already having wudu is mustahabb.

Virtues of Wudu

(٢٤) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ أُمَّتِي يُدْعَوْنَ يَوْمَ الْقِيَامَةِ غُرَّا مُحَجَّلِيْنَ مِنْ آثَارِ الْوُضُوْءِ فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يُطِيلَ غُرَّتَهُ فَلْيَفْعَلْ (بخاري – مسلم)

(24) “Hazrat Abu Hurairah (may Allah be pleased with him) said: The Noble Prophet (peace and blessings be upon him) said, ‘On the Day of Resurrection, when my ummah is summoned, their faces, hands, and feet will be radiant and shining through the effect of wudu. Therefore, whoever among you can increase his radiance should do so.’” (Bukhari, Muslim)

Explanation: On the Day of Resurrection, the faces, hands, and feet of believing worshippers will be radiant and shining because of the virtue of wudu. Seeing these marks, the Prophet (peace and blessings be upon him) will recognize his ummah among the countless people and intercede for them.

(٢٥) وَعَنْ عُثْمَانَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ تَوَضَّأَ فَأَحْسَنَ الْوَضُوْءَ

خَرَجَتْ خَطَايَاهُ مِنْ جَسَدِهِ حَتَّى تَخْرُجَ مِنْ تَحْتِ أَظْفَارِهِ (بخاري – مسلم)

(25) “Hazrat Uthman (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) said, ‘Whoever performs wudu and performs it excellently, his sins—minor sins—fall away from his entire body, even from beneath his fingernails.’” (Bukhari, Muslim)

(٢٦) وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِفْتَاجُ الْجَنَّةِ الصَّلَاةُ وَمِفْتَاحُ الصَّلاةِ الطُّهُورُ (أحمد)

(26) “Hazrat Jabir (may Allah be pleased with him) said: The Prophet (peace and blessings be upon him) said, ‘The key to Paradise is prayer, and the key to prayer is purity.’” (Ahmad)

Explanation: Prayer is not valid without purity. Therefore, wudu is essential for prayer, and if the body is impure, ghusl is indispensable. Purity of the body is one of the obligatory acts of prayer.

The Method of Wudu

(۲۷)
وَعَنْ عُثْمَانَ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ تَوَضَّأَ فَأَفْرَغَ عَلَى يَدَيْهِ ثَلاثًا ثُمَّ تَمَضْمَضَ وَاسْتَنْتَرَ ثُمَّ غَسَلَ وَجْهَهُ ثَلَاثًا ثُمَّ يَدَهُ الْيُمْنَى إِلَى الْمِرْفَقِ ثَلَاثًا ثُمَّ غَسَلَ يَدَهُ الْيُسْرَى

إِلَى الْمِرْفَقِ ثَلَاثًا ثُمَّ مَسَحَ بِرَأْسِهِ ثُمَّ غَسَلَ رِجْلَهُ الْيُمْنَى ثَلاثًا ثُمَّ الْيُسْرَى ثَلاثًا ثُمَّ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا ثُمَّ قَالَ مَنْ تَوَضَّأَ وَضُوئِي هَذَا ثُمَّ يُصَلِّي رَكْعَتَيْنِ لَا يُحَدِّثُ نَفْسَهُ فِيْهَا بِشَيْءٍ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ (بخاري – مسلم)

(27) “It is narrated from Hazrat Uthman (may Allah be pleased with him) that once, while performing wudu, he poured water over his hands three times and washed them. Then he rinsed his mouth and put water into his nose. Then he washed his face three times. After that, he washed his right hand up to the elbow three times, and likewise washed his left hand three times. Then he wiped his head. Thereafter, he washed his right foot three times, and likewise his left foot three times. Then he said, ‘I saw the Messenger of Allah (peace and blessings be upon him) perform wudu in the same way as I have performed wudu.’ Then he said, ‘Whoever performs wudu like this wudu of mine and offers two rak‘ahs in such a way that he does not entertain any thought in them except remembrance of Allah, his previous minor sins will be forgiven.’” (Bukhari, Muslim)

Explanation: The above hadith proves that the Prophet (peace and blessings be upon him) washed each limb of wudu three times. Therefore, according to the imams, washing three times is sunnah. This hadith presents a complete picture of how wudu should be performed.

Causes That Require Wudu

The causes that require wudu are called “mujibat of wudu,” and the causes that invalidate wudu are called “nawaqiz of wudu.” In reality, both are the same, because the cause that necessitates wudu is itself what invalidates wudu.

(۲۸) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُقْبَلُ صَلَاةٌ مَنْ أَحْدَثَ حَتَّى يَتَوَضَّأَ (بخاري – مسلم)

(28) “Hazrat Abu Hurairah (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) said, ‘The prayer of one whose wudu has been broken will not be accepted until he performs wudu.’” (Bukhari, Muslim)

(۲۹) وَعَن عَبْدِ اللَّهِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُقْبَلُ صَلَاةٌ بَغَيْرِ طَهُورٍ وَلَا صَدَقَةٌ مِنْ غَلُوْلٍ (مسلم)

(29) “Hazrat Abdullah ibn Umar (may Allah be pleased with him) said: The Prophet (peace and blessings be upon him) said, ‘Prayer is not accepted without purity, nor charity from one who has acted dishonestly.’” (Muslim)

(۳۰)
وَعَنْ عَلِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ كُنْتُ رُجُلًا مَّذَاءً فَكُنْتُ أَسْتَحِي أَنْ أَسْأَلَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

لِمَكَانِ ابْنَتِهِ فَأَمَرْتُ الْمِقْدَادَ فَسَأَلَهُ فَقَالَ يَغْسِلُ ذَكَرَهُ وَيَتَوَضَّأُ (بخاري – مسلم)

(30) “It is narrated from Hazrat Ali (may Allah be pleased with him) that he said: ‘I frequently experienced madhy. However, because the daughter of the Noble Prophet (Fatimah) was my wife, I felt shy to ask the Prophet about it. So I asked Miqdad (may Allah be pleased with him) to ask him about the matter. When he asked the Prophet, he said, “A person in this condition should first wash his private parts and then perform wudu.”’” (Bukhari, Muslim)

Explanation: When sexual desire arises, the watery fluid that is discharged apart from semen is called madhy. It is not emitted forcefully. Wudu becomes wajib because of it, but ghusl does not.

(۳۱) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا وَجَدَ أَحَدٌ فِي بَطْنِهِ شَيْئًا فَأَشْكَلَ عَلَيْهِ أَخْرَجَ مِنْهُ شَيْءٌ أَمْ لَا فَلَا يَخْرُجُنَّ مِنَ الْمَسْجِدِ حَتَّى يَسْمَعَ صَوْتًا أَوْ يَجِدَ رِيحًا (مسلم)

(31) “Hazrat Abu Hurairah (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) said, ‘If any of you feels something in his abdomen and is uncertain whether anything has come out, he should not leave the mosque until he hears a sound or detects an odor.’” (Muslim)

Explanation: Merely doubting whether wind has passed from the abdomen does not invalidate wudu, until one becomes certain that wind has exited from the anus.

(۳۲) وَعَن عَبْدِ اللَّهِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ الْوَضُوْءَ عَلَى مَنْ نَامَ مُضْطَجِعًا فَإِنَّهُ إِذَا اضْطَجَعَ اسْتَرْخَتْ مَفَاصِلُهُ
(ترمذي، ابوداؤد)

(32) “Hazrat Abdullah ibn Abbas (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) said, ‘Wudu is wajib for one who sleeps lying on his side, because when he lies down, the joints of his body become relaxed.’” (Tirmidhi, Abu Dawud)

Explanation: Wudu is broken by sleeping on one’s side or reclining while leaning on something. When one sleeps in this manner, the body’s joints and the anus become relaxed, leaving no obstruction to the release of wind from the abdomen. Conversely, when one sleeps while sitting or standing, deep sleep does not occur and there is little likelihood of wind being released; therefore, wudu is not invalidated.

Does Touching the Private Parts Invalidate Wudu?

(۳۳)
وَعَنْ بُسْرَةً بِنْتِ صَفْوَانَ بْنِ نَوْفَلٍ قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا مَسَّ أَحَدُكُمْ ذَكَرَهُ فَلْيَتَوَضَّا
(مالك ، أحمد ، أبو داود ، ترمذي، نسائي، ابن ماجة

(33) “It is narrated from Hazrat Busrah bint Safwan ibn Nawfal that the Messenger (peace and blessings be upon him) said, ‘If any of you touches his private parts, he must perform wudu.’” (Muslim, Abu Dawud, Tirmidhi, Nasa’i, Ibn Majah)

Explanation: On the basis of this hadith, Imam Malik, Imam Shafi‘i, and Imam Ahmad ibn Hanbal said that touching the private parts invalidates wudu.

(٣٤) وَعَنْ طَلَقِ بْنِ عَلِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ مَسَ الرَّجُلِ ذَكَرَهُ بَعْدَ مَا يَتَوَضَّأُ قَالَ وَهَلْ هُوَ إِلَّا بَضْعَةٌ مِنْهُ
أبو داود، ترمذي، نسائي

(34) “It is narrated from Hazrat Talq ibn Ali (may Allah be pleased with him) that he said: ‘What is the ruling if a person touches his own private parts after performing wudu?’ The Prophet (peace and blessings be upon him) was asked about this. He replied, ‘It is only a part of his body. Why should touching it invalidate wudu?’” (Abu Dawud, Tirmidhi, Nasa’i)

Explanation: On the basis of the above hadith, Imam Abu Hanifa said that touching the private parts does not invalidate wudu. There was also disagreement on this matter among the Companions.

Does Touching Women Invalidate Wudu?

(٣٥) وَعَن عَبْدِ اللَّهِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ كَانَ يَقُولُ قُبْلَةُ الرَّجُلِ امْرَأَتَهُ وَجَسَّهَا بِيَدِهِ مِنَ الْمُلَامَسَةِ وَمَنْ قَبَّلَ امْرَأَتَهُ أَوْ جَسَهَا بِيَدِهِ فَعَلَيْهِ الْوَضُوْءُ
(مالك ، شافعي)

(35) “It is narrated from Hazrat Abdullah ibn Umar (may Allah be pleased with him) that he used to say: A man’s kissing his wife or touching her body with his hand constitutes ‘lams.’ Therefore, whoever kisses his wife or touches her must perform wudu.” (Malik, Shafi‘i)

(٣٦) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُ بَعْضَ أَزْوَاجِهِ ثُمَّ يُصَلِّي وَلَا يَتَوَضَّأُ (أبو داود ، ترمذي، نسائي، ابن ماجة)

(36) “It is narrated from Hazrat Aishah (may Allah be pleased with her) that the Noble Prophet (peace and blessings be upon him) would kiss some of his wives and then pray without performing wudu.” (Abu Dawud, Tirmidhi, Nasa’i, Ibn Majah)

Explanation: There is disagreement among the Companions and the imams as to whether touching a woman after performing wudu invalidates wudu. According to Imam Abu Hanifa (may Allah be pleased with him), merely touching or kissing a woman does not invalidate wudu. However, according to Imam Shafi‘i and Imam Malik, it does. This disagreement arose over the interpretation of a verse of the Qur’an. The verse is:

أَوْ لَمَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا
(النساء – ٤٣)

“When you have touched women and cannot find water, then perform tayammum with pure earth.” (Al-Nisa 4:43)
According to Imam Malik and Imam Shafi‘i, touching women here means touching any part of a woman’s body. According to Imam Abu Hanifa, touching women is used here metaphorically; its actual meaning is having intercourse with a woman.

(۳۷)
وَعَنْ عُمَرَ بْنِ عَبْدُ الْعَزِيزِ عَنْ تَمِيمِ الدَّارِي قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْوَضُوْءُ مِنْ كُلِّ دَمٍ سَائِلٍ (دار قطني)

(37) “Hazrat Umar ibn Abd al-Aziz narrated from Tamim al-Dari that the Noble Prophet (peace and blessings be upon him) said, ‘Wudu is required because of every flowing blood.’” (Darqutni)

Explanation: If blood emerges from the body and flows, wudu is invalidated. This is the view of Imam Abu Hanifa, and the above hadith is his proof. On the other hand, according to Imam Shafi‘i and other imams, flowing blood does not invalidate wudu. They question the reliability of the above hadith.

(۳۸) وَعَنْ أَبِي مُوسَى رَضِيَ اللَّهُ عَنْهُ قَالَ بَيْنَمَا رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي بِالنَّاسِ إِذْ دَخَلَ رَجُلٌ فَتَرَدَّى فِي حُفْرَةٍ كَانَتْ فِي الْمَسْجِدِ وَكَانَ فِي بَصَرِهِ ضَرَرٌ فَضَحِكَ كَثِيرٌ مِّنَ الْقَوْمِ وَهُمْ فِي الصَّلَاةِ فَأَمَرَ رَسُوْلُ اللَّهِ مَنْ ضَحِكَ أَنْ يُعِيدَ الْوَضُوءَ (طبراني)

(38) “It is narrated from Hazrat Abu Musa (may Allah be pleased with him) that one day the Messenger (peace and blessings be upon him) was leading the people in prayer. At that moment, a man entered and fell into a pit in the mosque because he had a defect in his eyesight. Consequently, most of those praying laughed aloud. The Prophet (peace and blessings be upon him) then instructed those who had laughed during the prayer to perform wudu.” (Tirmidhi)

Explanation: According to Imam Abu Hanifa, if someone laughs aloud during prayer and the person standing beside him can hear it, his wudu is invalidated. According to the other imams, wudu is not invalidated. Imam Abu Hanifa derived his evidence from the hadith mentioned above.

The Importance of Miswak

(۳۹) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي لَأَمَرْتُهُمْ بِتَاخِيْرِ الْعِشَاءِ وَبِالسَّوَاكِ عِنْدَ كُلِّ صَلَاةٍ (متفق عليه)

(39) “It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said, ‘If I had not intended to impose excessive hardship on my ummah, I would have instructed them to delay the ‘Isha prayer and to use the miswak at every prayer.’” (Bukhari, Muslim)

Explanation: Using the miswak with the wudu of every prayer is sunnah. Using the miswak at other times is mustahabb. To maintain oral purity and protect against ailments of the teeth and stomach, it is essential to keep the teeth, gums, tongue, and throat clean. The Prophet (peace and blessings be upon him) placed great emphasis on using the miswak. A miswak made from a bitter tree branch is best. It is desirable for the miswak to be about as thick as the index finger and one handspan long. There is no harm in using a brush of pure bristles or nylon, or toothpaste or powder made from pure substances.

(٤٠) وَعَنْ شَرِيحٍ بْنِ هَانِي رَضِيَ اللَّهُ عَنْهُ قَالَ سَأَلْتُ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا بِأَيِّ شَيْءٍ كَانَ يَبْدَأُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ بَيْتَهُ قَالَتْ بِالسَّوَاكِ (مسلم)

(40) “It is narrated from Hazrat Shurayh ibn Hani (may Allah be pleased with him) that he asked Hazrat Aishah (may Allah be pleased with her), ‘What was the first thing the Prophet (peace and blessings be upon him) did when he entered his home?’ Hazrat Aishah replied, ‘He would first use the miswak.’” (Muslim)

(٤١) وَعَنْ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ لِلتَّهَجُدِ مِنَ اللَّيْلِ يَشْوصُ فاه بالسواك (متفق عليه)

(41) “Hazrat Hudhayfah (may Allah be pleased with him) said: Whenever the Messenger (peace and blessings of Allah be upon him) awoke at night for Tahajjud, he would first clean his mouth with a miswak.” (Bukhari, Muslim)

Acts Permissible While in a State of Impurity

(٤٢) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ قَالَ ذَكَرَ عُمَرَ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ تُصِيبُهُ الْجَنَابَةُ مِنَ اللَّيْلِ فَقَالَ لَهُ رَسُوْلُ اللَّهُ تَوَضَّأْ وَأَغْسِلْ ذَكَرَكَ ثُمَّ نَمْ (بخاري – مسلم)

(42) “It is narrated from Hazrat Abdullah ibn Umar (may Allah be pleased with him) that he said: His father, Umar ibn al-Khattab, asked the Messenger (peace and blessings of Allah be upon him), ‘What should one do when he becomes impure at night?’ The Prophet (peace and blessings of Allah be upon him) said, ‘Perform wudu, wash your private part, and then go to sleep.’” (Bukhari, Muslim)

(٤٣) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ النَّبِيُّ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ جُنُبًا فَأَرَادَ أَنْ يَأْكُلَ أَوْ يَنَامَ تَوَضَّأَ وَضُوْءَهُ لِلصَّلاةِ (بخاري – مسلم)

(43) “Hazrat Aishah (may Allah be pleased with her) said: When the Prophet (peace and blessings of Allah be upon him) was in a state of impurity and wished to eat or sleep, he would perform wudu as he did for prayer.” (Bukhari, Muslim)

(٤٤) وَعَنْ أَبِي سَعِيدِ الْخُدْرِي رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَتَى أَحَدُكُمْ أَهْلَهُ ثُمَّ أَرَادَ أَنْ يَعُودَ فَلْيَتَوَضَّأْ بَيْنَهُمَا (مسلم)

(44) “It is narrated from Hazrat Abu Sa‘id al-Khudri (may Allah be pleased with him) that he said: The Messenger (peace and blessings of Allah be upon him) said, ‘When one of you has intercourse with his wife and then wishes to do so again, let him perform wudu between the two acts of intercourse.’” (Muslim)

Commentary: From the above hadith it is known that neither eating and drinking nor sleeping while in a state of impurity is prohibited. However, it is recommended to wash the private parts and perform wudu. It is even permissible to have intercourse more than once while in a state of impurity and to go to more than one wife. However, it is better to wash the penis and perform wudu between them. (Muslim)

(٤٥) وَعَنِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَقْرَأُ الْحَائِضُ وَلَا الْجُنُبُ شَيْئًا مِّنَ الْقُرْآنِ (ترمذي)

(45) “Hazrat Ibn Umar (may Allah be pleased with him) said: The Messenger (peace and blessings of Allah be upon him) said, ‘No one should recite the Qur’an while menstruating or in a state of impurity.’” (Tirmidhi)

Commentary: According to Imam Abu Hanifah and Imam Shafi‘i, reciting the Qur’an in that condition is prohibited for a menstruating woman and for one upon whom ghusl is obligatory. However, according to some scholars, it is permissible if a complete verse is not recited.

(٤٦) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَجَهُوْا هَذِهِ الْبُيُوتَ عَنِ الْمَسْجِدِ فَإِنِّي لَا أُحِلُّ الْمَسْجِدَ لِحَائِضِ وَلَا جُنُب (أبو داود)

(46) “Hazrat Aishah (may Allah be pleased with her) said: The Prophet (peace and blessings of Allah be upon him) said, ‘Turn the doors of your houses away from the mosque, for I do not consider the mosque permissible for a menstruating woman or an impure person.’” (Abu Dawud)

Commentary: From the above hadith it is understood that some of the Companions’ houses had doors facing the Prophet’s Mosque. According to Imam Abu Hanifah, an impure person may not enter a mosque under any circumstances. However, according to Imam Malik and Imam Shafi‘i, it is permissible for the purpose of passing through.

Details Concerning Menstruation and Lochia

وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ وَلَا تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ (البقرة : ۲۲۲)

Meaning: (O Prophet,) “They ask you about menstruation. Say: It is a state of impurity, so keep away from women during menstruation and do not approach them until they are purified.” (That is, do not engage in sexual intercourse.) (Surah al-Baqarah 2:222)

The monthly bleeding from the uterus of adult women is called menstruation. Its minimum duration is three days and three nights, while its maximum duration is ten days and ten nights. The bleeding that occurs after childbirth is called lochia. There is no fixed minimum duration for lochia; a woman may become pure even after a short period. Its maximum duration is forty days. During menstruation and lochia, fasting and prayer are prohibited. However, missed prayers do not have to be made up, whereas missed fasts must be made up. Sexual intercourse is prohibited during menstruation and lochia. However, living together, eating and drinking together, and sleeping in the same bed are not prohibited.

(٤٧) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كُنْتُ أَغْتَسِلُ أَنَا وَالنَّبِيُّ مِنْ إِنَاءٍ وَاحِدٍ كِلانَا جُنُبٌ وَكَانَ يَأْمُرُنِي فَاتَّزِرُ فَيُبَاشِرُونِ وَأَنَا حَائِضِ وَكَانَ يُخْرِجُ رَأْسَهُ إِلَيَّ وَهُوَ مُعْتَكِفٌ فَأَغْسِلُهُ وَأَنَا حَائِضِ (بخاري – مسلم)

(47) “It is narrated from Hazrat Aishah (may Allah be pleased with her) that she said: The Prophet (peace and blessings of Allah be upon him) and I would both perform ghusl from the same vessel while we were in a state of impurity. When I was menstruating, he would instruct me to tie a cloth firmly around myself, and then he would lie with me, touching my body.” (Bukhari, Muslim)

Commentary: From the above hadith narrated by Bukhari and Muslim, it is understood that lying together with a menstruating wife, touching her, and, while in i‘tikaf, extending a part of one’s body outside the mosque and receiving service from a menstruating wife do not invalidate i‘tikaf.

(٤٨) وَعَنْ زَيْدِ بْنِ أَسْلَمَ أَنَّ رَجُلًا سَأَلَ رَسُولَ اللَّهِ فَقَالَ مَا يَحِلُّ لِي مِنْ امْرَأَتِي وَهِيَ حَائِضٌ فَقَالَ رَسُولُ اللَّهُ لِتَشَدَّ عَلَيْهَا إِزَارَهَا ثُمَّ شَانَكَ بِأَعْلَاهَا
(مؤطأ إمام مالك)

(48) It is narrated from Zayd ibn Aslam that once a man asked the Prophet (peace and blessings of Allah be upon him), “When my wife is menstruating, what kind of relations are permissible for me with her?” The Prophet (peace and blessings of Allah be upon him) said, “Tie a cloth over her private parts. Thereafter, whatever is above the cloth is permissible for you.” (Muwatta of Imam Malik)

(٤٩) وَعَنْ نَافِعٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ عُبَيْدَ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ أَرْسَلَ إِلَى عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا زَوْجُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْأَلُهَا هَلْ يُبَاشِرُ الرَّجُلُ امْرَأَتَهُ وَهِيَ حَائِضِ فَقَالَتْ لِتَشُدَّ إِزَارَهَا إِلَى أَسْفَلِهَا ثُمَّ يُبَاشِرُهَا إِنْ شَاءَ (مؤطا إمام مالك)

(49) “It is narrated from Hazrat Nafi‘ (may Allah be pleased with him) that once Ubaydullah ibn Abdullah ibn Umar (may Allah be pleased with him) sent someone to Hazrat Aishah (may Allah be pleased with her) to ask whether a man could engage in mubasharat with his wife while she was menstruating. Hazrat Aishah replied, ‘Let her tie a cloth firmly around her lower body. Then the man may engage in mubasharat with her.’” (Muwatta of Imam Malik)

Commentary: From the above hadith it is understood that if a man cannot exercise restraint while his wife is menstruating, he should cover the private parts properly with a cloth and satisfy his desire through mubasharat with his wife.

Performing Masah over Socks

(٥٠) وَعَنْ شُرَيْحٍ بْنِ هَانِي قَالَ سَأَلْتُ عَلِيَّ بْنِ أَبِي طالِبٌ رَضِيَ اللَّهُ عَنْهُ عَنِ الْمَسْحِ عَلَى الْخُفْيْنِ فَقَالَ جَعَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَةَ أَيَّامٍ وَلَيَالِيَهِنَّ لِلْمُسَافِرِ وَيَوْمًا وَلَيْلَةٌ لِلْمُقِيمِ (مسلم)

(50) “Hazrat Suraiya ibn Hani said: I asked Hazrat Ali ibn Abu Talib (may Allah be pleased with him) about performing masah over socks. He replied that the Prophet (peace and blessings of Allah be upon him) prescribed three days and three nights for a traveler and one day and one night for a resident.” (That is, a traveler may perform masah over the socks for three days and three nights while traveling, and a resident may perform it for one day and one night.) (Muslim)

Commentary: Hadiths concerning masah over socks have been narrated by nearly eighty Companions. Therefore, there is no way to deny it. A traveler may perform masah continuously for three days and three nights (72 hours), and a resident for one day and one night (24 hours). The condition, however, is that the socks must be put on after washing the feet during the first wudu. That is, after performing complete wudu and putting on the socks, one may perform masah over them during subsequent wudu without removing them.

(٥١) وَعَنْ هِشَامِ بْنِ عُرْوَةَ أَنَّهُ رَأَى أَبَاهُ يَمْسَحُ عَلَى الْخُفْيْنِ وَكَانَ لَا يَزِيدُ إِذَا مَسَحَ عَلَى الْخُفْيْنِ عَلَى أَنْ يَمْسَحَ ظُهُورَهُمَا وَلَا يَمْسَحُ بُطُونَهُمَا (مؤطا إمام مالك)

(51) “It is narrated from Hazrat Hisham ibn Urwah that he saw his father performing masah over his socks. When he performed masah over them, he wiped only their upper surfaces, not their soles.” (Muwatta of Imam Malik)

Commentary: The method of performing masah over socks is to place the fingertips, spread apart, at the tips of the toes and draw them upward to the ankles. First perform masah on the right foot, then on the left. According to Imam Abu Hanifah, masah is permissible only over leather socks, whereas the other Imams consider it permissible over cloth socks as well.

Details Concerning Tayammum

وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنْكُمْ مِنَ الْغَائِطِ أَوْ لَاَمَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَأَمْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيَكُمْ
(النساء : ٤٣)

“If you are ill or traveling, or one of you comes from the toilet, or you have touched women and cannot find water, then seek pure earth and wipe your faces and hands with it.” (Surah al-Nisa 4:43)

(٥٢) وَعَنْ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فُضَلْنَا عَلَى النَّاسِ بِثَلَاثِ جُعِلَتْ

صَفُوفَنَا كَصُفُوفِ الْمَلَائِكَةِ وَجُعِلَتْ لَنَا الْأَرْضُ كَلُّهَا مَسْجِدًا وَجُعِلَتْ تُرْبَتُهَا لَنَا طَهُورًا إِذَا لَمْ نَجِدِ الْمَاءَ (مسلم)

(52) “Hazrat Hudhayfah (may Allah be pleased with him) said: The Messenger (peace and blessings of Allah be upon him) said, ‘We have been given superiority over all humanity in three matters: our rows in prayer have been made like the rows of the angels; the entire earth has been made a mosque for us; and when water cannot be found, its soil has been made a means of purification for us.’” (Muslim)

Commentary: The prayer or worship of the communities of other prophets was not performed in rows. Their formal worship, particularly prayer, could not be performed outside a mosque. Water was also essential for their purification. The Prophet (peace and blessings of Allah be upon him) said that Allah honored us by showing generosity toward his community: (1) we must perform prayer standing in rows like the angels; (2) a mosque has not been made a condition for us to perform prayer; rather, wherever on the earth we pray, that place serves as a mosque for us; and (3) if water is unavailable or we are unable to use it for purification, the earth has been declared a means of purification for us. In other words, through tayammum Allah has granted us the opportunity to become pure, which was not granted to other communities.

The Prophet (peace and blessings of Allah be upon him) said that his community was honored through the three special qualities mentioned above.

(٥٣) وَعَنْ عِمْرَانَ رَضِيَ اللَّهُ عَنْهُ قَالَ كُنَّا فِي سَفَرٍ مَعَ النَّبِيُّ فَصَلَّى بِالنَّاسِ فَلَمَّا انْفَتَلَ مِنْ صَلَاتِهِ إِذَا هُوَ بِرَجُلٍ مُّعْتَزِلٍ لَّمْ يُصَلِّ مَعَ الْقَوْمِ فَقَالَ مَا مَنَعَكَ يَا فُلَانُ أَنْ تُصَلِّي مَعَ الْقَوْمِ قَالَ أَصَابَتْنِي جَنَابَةٌ وَلَا مَاءً قَالَ عَلَيْكَ بِالصَّعِيدِ فَإِنَّهُ يَكْفِيكَ (بخاري، مسلم)

(53) “Hazrat Imran (may Allah be pleased with him) said: We were on a journey with the Prophet (peace and blessings of Allah be upon him), and he led the people in prayer. When he finished the prayer, he saw a man sitting alone to one side who had not prayed with the others. The Prophet (peace and blessings of Allah be upon him) said, ‘O man, what prevented you from praying with the people?’ He replied, ‘I became impure and could not find water.’ The Prophet (peace and blessings of Allah be upon him) said, ‘You should have used the earth; that would have sufficed for you.’” (Bukhari, Muslim)

Commentary: The above hadith proves that both wudu and ghusl can be performed through tayammum. However, according to Imam Abu Hanifah, one tayammum must be performed for wudu and another for ghusl.

The Method of Tayammum

(٥٤) وَعَنْ نَافِعٍ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ أَقْبَلَ هُوَ وَعَبْدُ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ مِنَ الْجُرُفِ حَتَّى إِذَا كَانَا فِي

الْمِرْبَدِ نَزَلَ عَبْدُ اللَّهِ فَتَيَمَّمَ صَعِيدًا طَيِّبًا فَمَسَحَ
بِوَجْهِهِ وَيَدَيْهِ إِلَى الْمِرْفَقَيْنِ ثُمَّ صَلِّيَ
(مؤطا إمام مالك)

(54) “Hazrat Nafi‘ (may Allah be pleased with him) said: Once he and Abdullah ibn Umar were coming from a place called Juruf. When they reached a place called Mirbad, Abdullah ibn Umar dismounted there and performed tayammum with pure earth. He wiped his face and both hands up to the elbows, and then performed prayer.” (Muwatta of Imam Malik)

Commentary: This hadith describes the method of tayammum. First, one should make the intention. Then one should place both hands on pure earth, lift them, and wipe the face with both hands for the first time. Then one should place the hands on the earth a second time, lift them, and wipe both hands up to the elbows. According to Imam Abu Hanifah, tayammum may be performed with earth and all substances derived from earth, such as stone, sand, and limestone. According to Imam Shafi‘i, however, tayammum cannot be performed with anything other than earth.

بَابُ الْمُسْتَحَاضَةِ

Details Concerning Women Suffering from Istihada

Bleeding in women that generally lasts less than three days and three nights or more than ten days and ten nights is called istihada. Similarly, if bleeding continues for more than forty days after childbirth, it is also called istihada.

This is neither menstruation nor lochia. It is a type of illness. A woman suffering from this condition must fast and perform prayer. However, she must perform fresh wudu for every prayer time.

(٥٥) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ جَاءَتْ فَاطِمَةُ بنْتِ أَبِي حُبَيْشَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَتْ يَا رَسُولَ اللَّهِ إِنِّي امْرَأَةُ اسْتَحَاضُ فَلَا أَطْهَرُ أَفَادَعُ الصَّلاةَ فَقَالَ لَا إِنَّمَا ذَالِكَ عِرْقٌ وَلَيْسَ بِحَيْضِ فَإِذَا أَقْبَلَتْ حَيْضَتُكِ فَدُعِيَ الصَّلَاةَ وَإِذَا أَدْبَرَتْ فَاغْسِلِي عَنْكِ الدَّمَ ثُمَّ صَلِّي (بخاري – مسلم)

(55) “It is narrated from Hazrat Aishah (may Allah be pleased with her) that Fatimah bint Abi Hubaysh came to the Messenger (peace and blessings of Allah be upon him) and said, ‘O Messenger of Allah, I am a woman who continually suffers from istihada and never becomes pure. Should I abandon prayer in this condition?’ The Prophet (peace and blessings of Allah be upon him) said, ‘No. This is bleeding from a vein, not menstruation. When your menstrual period begins, stop praying; and when the duration of menstruation ends, wash the blood away (perform ghusl), then perform prayer.’” (Bukhari, Muslim)

Commentary: A woman who experiences bleeding outside the period of menstruation and lochia is instructed by the Shariah to perform ghusl as soon as her specified menstrual duration ends. Thereafter, she should observe fasting and prayer as usual. However, she must wash away the blood and perform wudu at every prayer time. In the case of lochia, once forty days have passed, she should resume fasting and prayer as usual and may have intercourse with her husband.

Chapter 2: Prayer

بَابُ الْآذَانِ

Section on the Adhan

The lexical meaning of adhan is to give information or to call. In the terminology of the Shariah, adhan means calling or summoning the worshippers, in a loud voice and with particular phrases, to gather and perform prayer.

There was no practice of giving the adhan in Makkah, because the Muslims there often performed prayer secretly out of fear of the disbelievers. After the Hijrah, when a mosque was built in Madinah and the Muslims began performing prayer openly in congregation, the arrangement was made to call the worshippers toward the mosque through the adhan.

Details Concerning the Adhan

(٥٦) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ ذَكَرُوا النَّارَ والنَّاقُوسَ فَذَكَرُوا الْيَهُودَ وَالنَّصَارَى فَأُمِرَ بِلاَلٌ أَنْ يَشْفَعَ الْآذَانَ وَأَنْ يُؤْتِرَ الْإِقَامَةَ قَالَ إِسْمَاعِيلُ فَذَكَرْتُهُ لأَيُّوبَ فَقَالَ إِلَّا الْإِقَامَةَ (بخاري – مسلم)

(56) “Hazrat Anas (may Allah be pleased with him) said: The Companions suggested to the Prophet (peace and blessings of Allah be upon him) using fire and a horn to call people to prayer. Some Companions said that these were practices of the Jews and Christians. Thereafter, Hazrat Bilal (may Allah be pleased with him) was instructed to pronounce the adhan twice for each phrase and the iqamah once for each phrase. The narrator Isma‘il said: I asked Ayyub about the iqamah being pronounced once. He replied, ‘Yes, except for “Qad qamatis-salah.”’” (Bukhari, Muslim)

Commentary: This hadith is a summary of a lengthy hadith about the adhan narrated by Hazrat Abdullah ibn Umar. Repetition in pairs means saying a phrase twice, while saying it singly means saying it once. Based on this hadith, the Imams instructed that the adhan be pronounced in pairs and the iqamah singly. However, “Qad qamatis-salah” in the iqamah must be said in pairs, that is, twice.

(٥٧) وَعَنْ يَحْيَى بْنِ سَعِيدِ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَرَادَ أَنْ يَتَّخِذَ خَشَبَتَيْنِ يُضْرَبُ بِهِمَا لِيَجْتَمِعَ النَّاسُ لِلصَّلَاةِ فَأَرِيَ عَبْدُ اللَّهِ بْنَ زَيرِ الْأَنْصَارِي خَشَبَتَيْنِ فِي النَّوْمِ فَقَالَ إِنَّ هَاتَيْنِ لَنَحْرٌ مِمَّا يُرِيدُ رَسُولُ اللَّهِ فَقِيلَ أَلَا تُؤَذِّنُوْنَ لِلصَّلَاةِ؟ فَأَتَى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حينَ اسْتَيْقَظَ فَذَكَرَ لَهُ ذَالِكَ فَأَمَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالْآذَانِ (مؤطا إمام مالك)

(57) “It is narrated from Hazrat Yahya ibn Sa‘id that he said: The Noble Messenger (peace and blessings of Allah be upon him) had intended to make two pieces of wood that would be struck to gather the people for prayer. Then Abdullah ibn Zayd al-Ansari was shown two similar pieces of wood in a dream, and it was said, ‘This is the type of two pieces of wood that the Messenger of Allah intended to use. Why do you not give the call to prayer?’ When Abdullah awoke, he went directly to the Messenger (peace and blessings of Allah be upon him) and related the dream to him. Thereafter, the Messenger (peace and blessings of Allah be upon him) ordered that the adhan be given for prayer.” (Muwatta of Imam Malik)

Commentary: When the Prophet (peace and blessings of Allah be upon him) consulted the Companions about how people should be called and gathered for prayer, they offered various suggestions. Some said that people should be called by beating a drum, while others suggested lighting a fire. Some of the Companions said that beating a drum or ringing a bell was the way of the Christians, while lighting a fire or blowing a horn was the practice of the Jews and fire worshippers; therefore, none of these should be done. The Prophet (peace and blessings of Allah be upon him) then decided to make two pieces of wood so that one could be struck against the other to produce a sound and call the people. At that very time, during the night, Abdullah ibn Zayd al-Ansari, Umar ibn al-Khattab, and other Companions heard the words of the adhan in dreams and reported them to the Messenger (peace and blessings of Allah be upon him). Thereafter, the Prophet (peace and blessings of Allah be upon him) decided to establish the adhan. According to Imam Ghazali, ten Companions of the Messenger (peace and blessings of Allah be upon him) saw the same kind of dream concerning the adhan. According to some, fourteen Companions saw the dream. According to one narration, during the Mi‘raj the Prophet heard a similar call to prayer from the mouth of an angel at Sidrat al-Muntaha.

Although the Prophet (peace and blessings of Allah be upon him) decided to establish the adhan through ijtihad based on the dreams of the Companions, its approval subsequently came through revelation. The adhan is a Sunnah, but it is also a symbol of Islam. The jurists have ruled that jihad may be waged against those who collectively abandon the adhan.

(٥٨) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ قَالَ الْمُسْلِمُونَ حِيْنَ قَدِمَ الْمَدِينَةَ يَجْتَمِعُونَ فَيَتَحَيَّنُونَ للصَّلَاةِ وَلَيْسَ يُنَادِي بِهَا أَحَدٌ فَتَكَلِّمُوا يَوْمًا فِي ذَلِكَ فَقَالَ بَعْضُهُمْ اتَّخَذُوا مِثْلَ نَاقُوْسِ النَّصَارَى وَقَالَ بَعْضُهُمْ قَرْنًا مِثْلَ قَرْنِ الْيَهُودِ فَقَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ أَوَلَا تَبْعَثُوْنَ رَجُلًا يُنَادِي بِالصَّلَاةِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَا بِلالُ قُمْ فَنَادِ بِالصَّلَاةِ
(بخاري – مسلم)

(58) “Hazrat Abdullah ibn Umar (may Allah be pleased with him) said: When the Muslims came to Madinah, they would gather for prayer by estimating the time. No one called anyone else. Then one day, this matter was discussed. Some said that a bell should be arranged as the Christians had. Others said that a trumpet should be arranged as the Jews had. At that point, Hazrat Umar said, ‘Can you not send someone to summon the people for prayer?’ Thereafter, the Messenger of Allah (peace and blessings be upon him) said to Bilal, ‘O Bilal, rise and call the people to prayer.’” (Bukhari, Muslim)

Explanation: Prayer used to be performed in Makkah without the adhan. Then, when the Muslims came to Madinah, at first the people would still assemble in the mosque for prayer merely by estimating the time. This became difficult as the number of worshippers gradually increased. Consequently, one day they all sat down to consult one another about what should be done. Some said that people should be summoned by ringing a bell, as the Christians did. Hazrat Umar said, ‘Why can we not send someone to call the people?’ In accordance with Hazrat Umar’s suggestion, the Messenger of Allah (peace and blessings be upon him) ordered Bilal (may Allah be pleased with him) to call the people for prayer. From then on, when prayer time came, Hazrat Bilal (may Allah be pleased with him) would sayالصلوة جامعة and summon the people to prayer. This incident is what is mentioned in the hadith under discussion. Thereafter, several Companions of the Messenger saw the words of the present adhan in dreams and related them to the Messenger (peace and blessings be upon him). More than one Companion had this dream, and they all came and gave him the same account. The hadith narrated above by Yahya ibn Sa’id refers to the dream about the adhan seen by Abdullah ibn Zayd al-Ansari. Thereafter, the Messenger (peace and blessings be upon him) determined the words and phrases and instructed that the adhan be given in the form currently practised.

The adhan is a Sunnah and a distinctive symbol of Islam. The jurists have issued the fatwa that if the Muslims of any area collectively abandon the adhan, it is permissible to wage jihad against them. The adhan of the mosque in a neighborhood is sufficient for its residents; there is no need for an adhan at every home.

(٥٩) وَعَنْ أَبِي سَعِيدِ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ إِذَا سَمِعْتُمُ النِّدَاءَ فَقُولُوا مِثْلَ مَا يَقُولُ الْمُؤَذِّنُ
(مؤطا إمام مالك)

(59) “Hazrat Abu Sa’id al-Khudri (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said, ‘When you hear the adhan, repeat whatever the muezzin says.’” (Muwatta of Imam Malik)

Explanation: In the hadith above, the Messenger (peace and blessings be upon him) instructed that the response to the adhan be given by pronouncing words similar to those of the muezzin. However, the hadith in Bukhari and Muslim states: “When the muezzin saysحَيَّ عَلَى الْفَلَاحِ and حَيَّ عَلَى الصَّلاةِ, the listener should respond by saying لا حَوْلاً وَلَا قُوَّةَ إِلَّا بِاللَّهِ. However, in place of قَدْ قَامَتِ الصَّلاةُ, it is obligatory to respond to the adhan by saying أَقَامَهَا اللَّهُ أَبَدًا. This is the view of the pious predecessors and the Hanafi imams. The majority—the greater number of imams—hold that responding to the adhan is Sunnah. However, the strong view of some imams is that a verbal response to the adhan alone is not sufficient; rather, attending the congregational prayer and responding through one’s action is obligatory. The iqamah should also be answered in the same manner as the adhan.

(٦٠) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا تُوِّبَ بِالصَّلَاةِ فَلَا تَأْتُوْهَا وَأَنتُمْ تَسْعُوْنَ وَأَتَوْهَا وَعَلَيْكُمُ السَّكِينَةُ فَمَا أَدْرَكْتُمْ فَصَلُّوْا وَمَا فَأْتَكُمْ فَأَتِمُّوا فَإِنَّ أَحَدَكُمْ فِي الصَّلَاةِ مَا كَانَ يَعْمِدُ إِلَى الصَّلاة (مؤطا إمام مالك)

(60) “It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) said, ‘When the call to prayer is made, do not come running in a distressed manner. Rather, come with tranquility. Then perform whatever portion of the prayer you catch with the congregation, and complete afterward whatever you missed. For when you set out to perform the prayer, you are considered to be in prayer from that moment.’” (Muwatta of Imam Malik)

Explanation: A person who sets out to join the congregational prayer is considered to have joined the prayer. Therefore, just as a worshipper must remain calm and composed during the prayer, he must also proceed calmly on the way to the prayer.

(٦١) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْإِمَامُ ضَامِنٌ وَالْمُؤَذِّنُ مُؤْتَمَنَّ اللَّهُمَّ أَرْشِدِ الْأَئِمَّةَ وَاغْفِرِ لِلْمُؤَذِّنِيْنَ
أحمد – أبو داود – ترمذي)

(61) Hazrat Abu Hurairah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said, “The imam is a guarantor, and the muezzin is entrusted with a trust.” Thereafter, he prayed for both of them: “O Allah, guide the imams and forgive the muezzins.” (Ahmad, Abu Dawud, Tirmidhi)

Explanation: The imam is a guarantor; that is, the imam assumes responsibility for the prayer of those following him. The muezzin, on the other hand, is entrusted with ensuring that the worshippers perform the prayer at its proper time. In other words, when the muezzin gives the adhan at the proper time, the worshippers can perform the prayer at the proper time. Therefore, for the muezzin not to give the adhan at the proper time is a betrayal of the trust.

(٦٢) وَعَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ أَذَّنَ سَبْعَ سِنِينَ مُحْتَسِبًا كُتِبَ لَهُ بَرَأَةٌ مِّنَ النَّارِ (ترمذي أبو داود – ابن ماجه)

(62) It is narrated from Hazrat Ibn Abbas (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) said, “Whoever gives the adhan for seven years seeking reward will have deliverance from the Fire of Hell recorded for him.” (Tirmidhi, Abu Dawud, Ibn Majah)

The Dress for Prayer

Allah, the Lord of the worlds, has stated in the Holy Qur’an:

يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ
(الأعراف : ۳۱)

That is, “O children of Adam, wear your adornment at every prayer.” Therefore, it is essential to wear clothing sufficient to cover the awrah. In addition, it is better to wear an additional covering. The word “adornment” used in the verse means complete clothing; that is, when standing before Allah, one should wear clothing that both covers the awrah and enhances one’s appearance.

The above explanation has been given in the tafsir of Maulana Sayyid Abul A’la Maududi. Ibn Kathir gives the following explanation of the above verse.

الزِّينَةُ الرِّبَاسُ وَهُوَ مَا يُوَارِيُّ السَّوأَةَ وَمَا سَوَى ذَلِكَ مِنْ جَيْدِ الْبَرِّ وَالْمَتَاعِ فَأُمِرُوا أَنْ يَأْخُذُوا زِينَتَهُمْ عِنْدَ كُلِّ مَسْجِد وَلِهَذِهِ الْآيَةِ وَمَا وَرَدَ فِي مَعْنَاهَا مِنَ السَّنَةِ يَسْتَحِبُّ التَّجَمَّلَ عِنْدَ الصَّلَاةِ لَأَسِيَّمَا يَوْمَ الْجُمُعَةِ وَيَوْمِ الْعِيدِ
(تفسير ابن قصير)

“In the verse, adornment means clothing that not only covers the awrah but also enhances the body’s elegance and beauty. Allah, the Lord of the worlds, has instructed His servants to wear fine clothing in prayer. This verse and the other verses revealed on this subject mean that it is Sunnah for a person praying to wear fine clothing at every prayer, especially at the Friday and Eid prayers.” (Tafsir Ibn Kathir)

(٦٣) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُصَلِّيَنَّ أَحَدُكُمْ فِي التَّوْبِ الْوَاحِدِ لَيْسَ عَلَى عَائِقَيْهِ مِنْهُ شَيْءٌ
(بخاري – مسلم)

(63) Hazrat Abu Hurairah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said, “None of you should pray in a single garment in such a way that no part of it lies over his shoulders.” (Bukhari, Muslim)

(٦٤) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ صَلَّى فِي ثَوْبِ وَاحِدٍ فَلْيُخَالِفْ بَيْنَ طَرْفَيْهِ (بخاري)

(64) Hazrat Abu Hurairah (may Allah be pleased with him) said: I heard the Messenger of Allah (peace and blessings be upon him) say, “Whoever prays in a single garment should wrap its two ends around himself in opposite directions.” (Bukhari)

Explanation: Covering the awrah is one of the obligatory acts of prayer. Therefore, every man and woman should pray in clothing that covers the awrah and leaves no possibility of it becoming exposed during the prayer.

مَوَاقِيْتُ الصَّلاةِ

A Description of the Prayer Times

إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِيْنِنَ كِتَبَا مَّوْقُوْتًا
(النساء – ١٠٣)

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

(٦٥) وَعَنْ أَبِي عَمْرِ الشَّيْبَانِي وَاسْمُهُ سَعَدُ بْنُ إِيَاسٍ قَالَ حَدَّثَنِي صَاحِبُ هَذِهِ الدَّارِ وَأَشَارَ إِلَى دَارِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ سَأَلْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَيُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ؟ قَالَ الصَّلَاةُ عَلَى وَقْتِهَا قُلْتُ ثُمَّ أَيُّ؟ قَالَ بِرُّ الْوَالِدَيْنِ قُلْتُ ثُمَّ أَيُّ قَالَ الْجِهَادُ فِي سَبِيلِ اللَّهِ قَالَ حَدَّثَنِي بِهِنَّ رَسُولُ اللَّهِ وَلَوِ اسْتَزَدْتُهُ لَزَادَنِي
(بخاري – مسلم)

(65) “Abu Amr al-Shaibani, whose name was Sa’d ibn Iyas, pointed toward the house of Hazrat Abdullah ibn Mas’ud and said: The owner of this house narrated to me that he asked the Messenger (peace and blessings be upon him), ‘Which deed is most beloved to Allah?’ He said, ‘Performing the prayer at its proper time.’ I asked again, ‘Then which?’ He said, ‘Being good to one’s parents.’ I asked again, ‘Then which?’ He said, ‘Striving in the way of Allah.’ Ibn Mas’ud said: The Messenger told me these things; had I asked him more, he would have told me more.” (Bukhari, Muslim)

Explanation: Prayer was made obligatory with appointed times. Thus, of the thirteen obligatory elements of prayer, one is to perform the prayer within its appointed time. In the hadith cited, the Messenger of Allah (peace and blessings be upon him) described performing prayer at its proper time as the deed most beloved to Allah. Imam Shafi’i, Imam Malik, and Imam Ahmad ibn Hanbal stated that performing prayer at the beginning of its time is preferable. Imam Abu Hanifah, however, stated that it is preferable to perform the Isha prayer late at night, Fajr after daylight has appeared—that is, toward the end of its time—and Zuhr somewhat later on hot days. Imam Abu Hanifah derived evidence for this from various hadiths. According to the other imams, the hadith about delaying the prayer applies to one who prays alone, not to those who perform it in congregation.

(٦٦) وَعَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَّنِي جِبْرَيْلُ عِنْدَ الْبَيْتِ مَرَّتَيْنِ فَصَلَّى بِيَ الظُّهْرَ حِيْنَ زَالَتِ الشَّمْسُ وَكَانَ قَدْرَ الشَّرَاكِ وَصَلَّى بِيَ الْعَصْرَ حِيْنَ صَارَ ظِلُّ كُلِّ شَيْءٍ مِثْلَهُ وَصَلَّى بِيَ الْمَغْرِبَ حِيْنَ افْطَرَ الصَّائِمُ وَصَلَّى بِيَ الْعِشَاءَ حِيْنَ غَابَ الشَّفَقُ وَصَلَّى بِيَ الْفَجْرَ حِيْنَ حَرُمَ الطَّعَامُ وَالشَّرَابُ عَلَى الصَّائِمِ فَلَمَّا كَانَ الْقَدُ وَصَلَّى بِيَ الظُّهْرَ حِيْنَ كَانَ ظِلُّهُ مِثْلَهُ وَصَلَّى بِيَ الْعَصْرَ حِيْنَ كَانَ مِثْلَيْهِ وَصَلَّى بِيَ الْمَغْرِبَ حِيْنَ افْطَرَ الصَّائِمُ وَصَلَّى بِي الْعِشَاءَ إِلَى ثُلُثِ اللَّيْلِ وَصَلَّى بِي الْفَجْرَ فَاسْفَرَ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ يَا مُحَمَّدُ هَذَا وَقْتُ الْأَنْبِيَاءِ مِنْ قَبْلِكَ وَالْوَقْتُ مَا بَيْنَ هَذَيْنِ الْوَقْتَيْنِ
(أبو داود – ترمذي)

(66) Hazrat Ibn Abbas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said, “Jibril (peace be upon him) led me in prayer twice near the Ka’bah. The first time, he led me in Zuhr as soon as the sun had passed its meridian, and its extent was like the width of a sandal strap. He led me in Asr when the shadow of every object was equal to its length, in Maghrib when the fasting person breaks the fast, in Isha when the twilight disappeared, and in Fajr when food and drink became forbidden to the fasting person. On the second day, he led me in Zuhr when the shadow of every object was equal to its length, and in Asr when it was twice its length. He led me in Maghrib when the fasting person breaks the fast, and in Isha when one-third of the night had passed. He led me in Fajr when the light of dawn appeared. Then he turned to me and said, ‘O Muhammad, these are the times of prayer of the prophets before you; the prayer time lies between these two limits.’” (Abu Dawud, Tirmidhi)

Explanation: This hadith proves that after the five daily prayers were made obligatory, Allah, the Lord of the worlds, Himself sent Jibril (peace be upon him) to give the Messenger (peace and blessings be upon him) proper instruction on how they were to be performed: when their times were, how many rak’ahs were to be performed at each time, and how the bowing, prostration, and other acts of prayer were to be performed. He came for two consecutive days. On the first day he led the Messenger in prayer at the beginning of each prayer’s time, and on the second day at the end of each prayer’s time, then said that the time for each prayer begins at the time demonstrated on the first day and ends at the time demonstrated on the second day.

Since Jibril (peace be upon him) led the Messenger in Maghrib at the same time on both days, the time for Maghrib is short. According to Imam Shafi’i, the time for Maghrib lasts only long enough to give the adhan, say the iqamah, and perform five rak’ahs of prayer; the fasting person’s time for breaking the fast is also included. According to Imam Abu Hanifah, the time for Maghrib lasts until the redness in the western sky disappears. Since Jibril (peace be upon him) led the Messenger in Maghrib at the same time on both days, from the time of the Messenger until today, although worshippers are given considerable time to prepare after the adhan for other prayers, they are not given such time for Maghrib, nor will they be given it until the Day of Resurrection. Had Jibril (peace be upon him) given such time, it would certainly have been given. This hadith therefore proves that just as prayer was made obligatory by Allah, the method of performing it also came from Allah. The Messenger did not establish this method or procedure through his own ijtihad.

(٦٧) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقْتُ الظُّهْرِ إِذَا زَالَتِ الشَّمْسُ وَكَانَ ظِلُّ الرَّجُلِ كَطُولِهِ مَا لَمْ يَحْضُرِ الْعَصْرُ وَوَقْتُ الْعَصْرِ مَا لَمْ تَصْفَرُّ الشَّمْسُ وَوَقْتُ صَلَاةِ الْمَغْرِبِ مَا لَمْ يَغِبُ الشَّفَقُ وَوَقْتُ صَلَاةِ الْعِشَاءِ إِلَى نِصْفِ اللَّيْلِ الْأَوْسَطِ وَوَقْتُ صَلَاةِ الصُّبْحِ مِنْ طُلُوعِ الْفَجْرِ مَا لَمْ تَطْلُعِ الشَّمْسُ فَإِذَا طَلَعَتِ الشَّمْسُ فَأَمْسِكْ عَنِ الصَّلَاةِ فَإِنَّهَا تَطْلُعُ بَيْنَ قَرْنِي الشَّيْطَانِ (مسلم)

(67) Hazrat Abdullah ibn Umar (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said, “The time for Zuhr begins when the sun declines and ends when a person’s shadow becomes equal to his height—that is, until the time of Asr arrives. The time for Asr lasts until the sun turns yellow. The time for Maghrib lasts until the twilight disappears. The time for Isha lasts until the middle of the night, and the time for Fajr begins with the appearance of dawn and lasts until the sun begins to rise. When the sun begins to rise, refrain from prayer, for it rises between the two horns of Satan.” (Muslim)

Explanation: According to this hadith, Imams Malik, Shafi’i, Ahmad ibn Hanbal, Abu Yusuf, Muhammad, Jafar, and other imams have stated that the time of Zuhr lasts until an object’s shadow, excluding the original shadow, becomes equal to its length. According to Imam Abu Hanifah, the time of Zuhr remains until the shadow becomes twice its length. The “original shadow” is the shadow extending to the side of an object at exactly noon, when the sun is directly overhead. The sun’s turning yellow means that the sharpness of its rays decreases and it takes on the appearance of a disc; the time of Asr lasts until then, although Asr may be performed with karahah until sunset. The preferred time for Isha is until midnight. From after midnight until dawn appears is a makruh time.

Since the polytheists who worship the sun worship it at sunrise and sunset, and Satan stands before the sun at those times to receive their worship, the hadith says that the sun rises from between Satan’s two horns.

A Description of Mosques and Places of Prayer

(٦٨) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَحَبُّ الْبِلادِ إِلَى اللَّهِ مَسَاجِدُهَا وَأَبْغَضُ الْبِلادِ إِلَى اللَّهِ أَسْوَاقُهَا (مسلم)

(68) It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) said, “Among places, the most beloved to Allah are the mosques, and the most hated are the markets.” (Muslim)

Explanation: When a place is marked out and designated for prayer, that designated place is called a mosque. Since a mosque is designated for the worship of Allah and for prayer, a person’s heart turns toward Allah as soon as he sets out for the mosque. This is why the mosque is more beloved to Allah. A person who goes to the market does so to fulfil worldly needs; the bustle of the market, even temporarily, makes him heedless of Allah. That is why the market is inferior in Allah’s sight. However, establishing a market and going to one when necessary is not blameworthy. It is not appropriate to spend excessive time in the market without reason.

The land of a mosque must be endowed as waqf, and the mosque should generally be accessible to all Muslims. Prayer in the mosque carries twenty-five times more reward than prayer outside it.

(٦٩) وَعَنْ عُثْمَانَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ بَنَى لِلَّهِ مَسْجِدًا بَنَى اللَّهُ لَهُ بَيْتًا فِي الْجَنَّةِ
(بخاري – مسلم)

(69) It is narrated from Hazrat Uthman (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) said, “Whoever builds a mosque for Allah, Allah will build a house for him in Paradise.” (Bukhari, Muslim)

(۷۰) وَعَنْ أَبِي قَتَادَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذْ دَخَلَ أَحَدُكُمُ الْمَسْجِدَ فَلْيَرْكَعْ رَكْعَتَيْنِ قَبْلَ أَنْ يَجْلِسَ (بخاري – مسلم)

(70) It is narrated from Hazrat Abu Qatadah (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) said, “When any one of you enters the mosque, he should perform two rak’ahs before sitting.”

Explanation: The two rak’ahs performed immediately upon entering the mosque are called Tahiyyat al-Masjid. According to some, they are wajib, but Imam Abu Hanifah (may Allah be pleased with him) considered them mustahabb.

(۷۱)
وَعَنْ كَعْبِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَقْدِمُ مِنْ سَفَرٍ إِلَّا نَهَارًا

فِي الضُّحَى فَإِذَا قَدِمَ بَدَأَ بِالْمَسْجِدِ فَصَلَّى فِيْهِ رَكْعَتَيْنِ ثُمَّ جَلَسَ فِيْهِ (بخاري – مسلم)

(71) Hazrat Ka’b ibn Malik (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) would always return from a journey during the early part of the day. He would first enter the mosque and perform two rak’ahs there, then sit in it.” (Bukhari, Muslim)

Explanation: It is mustahabb for a person returning from a journey to act according to the hadith above.

(۷۲) وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ أَكَلَ التَّوْمَ وَالْبَصَلَ وَالكُرَّثَ فَلَا يَقْرَبَنَّ مَسْجِدَنَا فَإِنَّ الْمَلَائِكَةَ تَتَأَدَّى مِمَّا يَتَأَنَّى مِنْهُ بَنُوْ آدَمَ
(بخاري – مسلم)

(72) It is narrated from Hazrat Jabir (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said, “Whoever eats garlic, onions, or leeks should not enter my mosque, for whatever causes discomfort to human beings also causes discomfort to the angels.” (Bukhari, Muslim)

Explanation: The Messenger (peace and blessings be upon him) prohibited entering the mosque after eating onions, garlic, or any similar raw, strong-smelling substance. People gather in the mosque for prayer, and just as the smell from the mouths of those who eat raw, pungent onions, garlic, and vegetables troubles the people present, it also troubles the angels present in the mosque. Eating onions and garlic is not prohibited; rather, after eating them, one is prohibited from going to a mosque, an Eid prayer ground, a religious gathering, or similar places.

(۷۳) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فِي مَرَضِهِ الَّذِي لَمْ يَقُمْ مِنْهُ لَعَنَ اللَّهُ الْيَهُودَ وَالنَّصَارَى اتَّخِذُوا قَبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ
(بخاري – مسلم)

(73) It is narrated from Hazrat A’ishah (may Allah be pleased with her) that during the illness from which he did not recover, the Messenger of Allah (peace and blessings be upon him) said, “May Allah curse the Jews and Christians, for they turned the graves of their prophets into mosques.” (Bukhari, Muslim)

Explanation: Graves were turned into places of prostration or mosques for two purposes. The first was to prostrate with the intention of pleasing the eminent people buried in those graves. This is manifest shirk, or clear shirk. The second was to seek spiritual attention from their graves during prayer or meditation, believing that Allah would thereby be pleased. This too is shirk, but it is hidden shirk. During the pain of his final illness, the Beloved Prophet (peace and blessings be upon him) gave this warning so that his community would not repeat the sin committed by the Jews and Christians.

(٧٤) وَعَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ فُرِضَتْ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الصَّلَوَاتُ لَيْلَةً أُسْرِيَ

بِهِ خَمْسِيْنَ ثُمَّ نَقَصَتْ حَتَّى جُعِلَتْ خَمْسًا ثُمَّ نُوْدِيَ يَا مُحَمَّدُ إِنَّهُ لَا يُبَدِّلُ الْقَوْلَ لَدَيَّ وَإِنَّ لَكَ بِهَذِهِ الْخَمْسِ خَمْسِينَ (أحمد – نسائي – ترمذي)

(74) “Hazrat Anas ibn Malik (RA) narrated that he said: On the night of Mi‘raj, fifty prayers were made obligatory for the Noble Prophet (PBUH) during the day and night. Then it was announced: ‘O Muhammad (PBUH), surely My decision is never changed, and these five prayers for you are equal to fifty.’” (Ahmad, Nasa’i, Tirmidhi)

Explanation: The above hadith is part of a hadith concerning the Mi‘raj. On the night of Mi‘raj, prayers, along with their prescribed times, were made obligatory for the Messenger (PBUH); before that, the Messenger (PBUH) would pray only at night, as described in Surah al-Muzzammil. From the above hadith it is known that, at the Mi‘raj, fifty prayers were initially made obligatory upon Muhammad (PBUH) and his ummah. Then, out of mercy in response to the Messenger’s (PBUH) supplication, Almighty Allah made five prayers obligatory instead of fifty, but retained the reward of fifty prayers.

(٧٥) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَجُلًا دَخَلَ الْمَسْجِدَ وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَالِسٌ فِي ناحِيَةِ الْمَسْجِدِ فَصَلَّى ثُمَّ جَاءَ فَسَلَّمَ عَلَيْهِ فَقَالَ لَهُ

رَسُولُ اللَّهِ وَعَلَيْكَ السَّلَامُ ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ فَرَجَعَ فَصَلَّى ثُمَّ جَاءَ فَسَلَّمَ عَلَيْهِ فَقَالَ وَعَلَيْكَ السَّلَامُ ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ فَقَالَ فِي الثَّالِثَةِ أَوْ فِي الَّتِي بَعْدَهَا عَلِمْنِي يَا رَسُولَ اللَّهِ فَقَالَ إِذَا قُمْتَ إِلَى الصَّلَاةِ فَاسْبِغِ الْوَضُوءَ ثُمَّ اسْتَقْبِلِ الْقِبْلَةَ فَكَبِّرْ ثُمَّ اقْرَأْ بِمَا تَيَسَّرَ مَعَكَ مِنَ الْقُرْآنَ ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا وَفِي رِوَايَةٍ ثُمَّ ارْفَعْ حَتَّى تَسْتَوِيَ قَائِمًا ثُمَّ افْعَلْ ذَلِكَ فِي صَلَاتِكَ كُلِّهَا
(بخاري – مسلم)

(75) “Hazrat Abu Hurairah (RA) narrated that once the Messenger (PBUH) was sitting at one side of the Prophet’s Mosque. At that time a man entered the mosque and prayed, then came and greeted the Messenger. The Messenger (PBUH) returned his greeting and said to him, ‘Go and pray again, for you have not prayed.’” The man went back, prayed again, and returned to greet the Messenger (PBUH). The Messenger returned his greeting and again said to him, “‘Go back and pray, for you have not prayed.’” The man went again, performed the prayer, and once more came to greet the Messenger (PBUH). The Messenger (PBUH) again returned his greeting and said, “‘You have not prayed; pray again.’” Then, on the third or fourth occasion, the man said, “O Messenger of Allah, you

teach me how to pray.” He said to him, “When you intend to pray, perform ablution properly; then face the qiblah and say the opening takbir. After that, recite whatever you can from the Qur’an, perform ruku‘, and remain fully tranquil in ruku‘. Then raise your head and stand completely upright; thereafter perform sujud and remain fully tranquil in prostration. Then raise your head and sit completely upright. In this manner, perform your entire prayer calmly and with composure.” (Bukhari, Muslim)

Explanation: The person mentioned in the hadith was Khallad ibn Rafi‘ (RA), the brother of the Messenger’s (PBUH) renowned Companion, Rifa‘ah ibn Rafi‘. By bringing together the narrations in Sahih Bukhari, Muslim, and Nasa’i, it is known that he entered the Prophet’s Mosque and first performed two rak‘ahs of Tahiyyat al-Masjid, which is wajib according to some schools. That is, two rak‘ahs must be performed upon entering the mosque. Hazrat Rafi‘ah was performing the prayer hurriedly, so he did not properly sit upright between ruku‘ and sujud, nor between ruku‘ and sujud (qawmah and jalsah). Therefore, the Messenger (PBUH) repeatedly ordered him to repeat the prayer. Even after praying several times, the man could not understand the actual defect in his prayer. So, at his request, the Messenger (PBUH) explained how to perform the prayer perfectly, especially the matters in which the Companion who was praying had been deficient: performing ruku‘ and sujud with tranquility, raising the head from ruku‘ and standing upright, and sitting fully upright between the two prostrations. Remaining in each position for the time needed to recite one tasbih—‘Subhana Rabbiyal A‘la’—is called ta‘dil al-arkan. According to most imams, ta‘dil al-arkan is fard according to the above hadith, whereas Imam Abu Hanifa considers it wajib.

(٧٦) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْتَفْتِحُ الصَّلَاةَ بِالتَّكْبِيرِ وَالْقِرَاءَةِ بِالْحَمْدِ لِلَّهِ رَبِّ الْعَالَمِيْنَ وَكَانَ إِذَا رَكَعَ لَمْ يُشْخِصَ رَأْسَهُ وَلَمْ يُصَوِّبُهُ وَلَكِنْ بَيْنَ ذَلِكَ وَكَانَ إِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ لَمْ يَسْجُدْ حَتَّى يَسْتَوِيَ قَائِمًا وَكَانَ إِذَا رَفَعَ رَأْسَهُ مِنَ السَّجْدَةِ لَمْ يَسْجُدْ حَتَّى يَسْتَوِيَ جَالِسًا وَكَانَ يَقُولُ فِي كُلِّ رَكْعَتَيْنِ التَّحِيَّةَ وَكَانَ يَفْتَرِشُ رِجْلَهُ الْيُسْرَى وَيَنْصَبُ رِجْلَهُ الْيُمْنَى وَكَانَ يَنْهَى عَنْ عَقْبَةِ الشَّيْطَانِ وَيَنْهَى أَنْ يَفْتَرِشَ الرَّجُلُ ذِرَاعَيْهِ افْتِرَاشَ السَّبْعِ وَكَانَ يَخْتِمُ الصَّلَاةَ بالتسليم (رواه مسلم)

(76) “Hazrat A’ishah (RA) said: The Messenger (PBUH) began the prayer with ‘Allahu Akbar’ and began the recitation with ‘Al-hamdu lillahi Rabbil-‘alamin.’ When he performed ruku‘, he neither raised his head nor lowered it, but kept it between the two. When he raised his head from ruku‘, he did not go into sujud until he had stood completely upright. Then, when he raised his head from sujud, he did not prostrate again until he had sat completely upright. After every two rak‘ahs, he recited the At-Tahiyyat. When sitting, the Messenger (PBUH) spread out his left foot and kept his right foot upright. He forbade sitting like Satan, and likewise forbade spreading both arms on the ground like an animal. The Messenger (PBUH) concluded the prayer with salam.” (Muslim)

Explanation: This hadith gives a description of how the Messenger (PBUH) performed the prayer. In light of this hadith and the meaning of the preceding hadith, Imam Shafi‘i, Imam Ahmad ibn Hanbal, and Imam Abu Yusuf have held that qawmah—standing upright after ruku‘ for the duration of one tasbih—and jalsah—sitting upright between the two prostrations for the duration of one tasbih—are fard. This is called ta‘dil al-arkan. According to Imam Abu Hanifa and Imam Muhammad, it is wajib. If qawmah and jalsah are not performed properly, the prayer is not valid. This is why the Messenger (PBUH) repeatedly instructed a Companion to repeat his prayer: his qawmah and jalsah were not being performed properly. The hadith also shows that the Messenger (PBUH) began the prayer with takbir and ended it with salam, and that he recited Surah al-Fatihah in every rak‘ah.

(۷۷) وَعَنْ عَبْدِ اللَّهِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَرْفَعُ يَدَيْهَ حَدْوَ مِنْكَبَيْهِ إِذَا افْتَتَحَ الصَّلاةَ وَإِذَا كَبَّرَ لِلرُّكُوعِ وَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ رَفَعَهُمَا كَذَالِكَ وَقَالَ سَمِعَ اللهُ لِمَنْ حَمِدَهُ رَبَّنَا لَكَ الْحَمْدُ وَكَانَ لَا يَفْعَلُ ذَالِكَ في السُّجُودِ (بخاري – مسلم)

(77) “Hazrat Abdullah ibn Umar (RA) narrated that when the Messenger (PBUH) began the prayer, he raised both hands to the level of his shoulders. When he said the takbir for ruku‘ and when he raised his head from ruku‘, he also raised both hands to the same level as before, and said, ‘Sami‘allahu liman hamidah, Rabbana lakal-hamd.’ But he did not raise his hands in this manner when going into sujud.” (Bukhari, Muslim)

(۷۸) وَعَنْ نَافِعٍ أَنَّ عَبْدَ اللَّهِ ابْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُ كَانَ إِذَا دَخَلَ فِي الصَّلَاةِ كَبَّرَ وَرَفَعَ يَدَيْهِ وَإِذَا رَكَعَ رَفَعَ يَدَيْهِ وَإِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ رَفَعَ يَدَيْهِ وَإِذَا قَامَ مِنَ الرَّكَعَتَيْنِ رَفَعَ يَدَيْهِ وَرَفَعَ ذَالِكَ ابْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ (بخاري)

(78) “Hazrat Nafi‘ narrated that when Hazrat Abdullah ibn Umar (RA) began the prayer, he said the takbir and raised both hands. Then, when he went into ruku‘, he also raised both hands. When he said, ‘Sami‘allahu liman hamidah,’ he also raised both hands. Then, when he stood after performing two rak‘ahs, he also raised both hands. Abdullah ibn Umar (RA) attributed this statement directly to the Messenger (PBUH).” (Bukhari)

Explanation: The hadiths cited above prove that the Messenger (PBUH) raised both hands when going into ruku‘ and when rising from ruku‘—that is, he performed raf‘ al-yadayn. In accordance with the meaning of these hadiths, most imams, including Imam Ahmad and Imam Shafi‘i, support raf‘ al-yadayn in prayer. Ahl al-Hadith also follow this view. Imam Abu Hanifa, on the other hand, does not favor raising the hands—raf‘ al-yadayn—anywhere other than at the opening takbir.

The following hadith from Tirmidhi Sharif, narrated by Hazrat Abdullah ibn Mas‘ud, is the evidence of Imam Abu Hanifa and his followers:

(۷۹) وَعَنِ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ لَأُصَلِّيَنَّ لَكُمْ صَلَاةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى فَلَمْ يَرْفَعْ يَدَيْهِ إِلَّا مَرَّةً وَّاحِدَةً
ترمذي – نسائي – أبو داود )

(79) “Hazrat Ibn Mas‘ud (RA) narrated that one day he said, ‘Should I show you how to pray like the Messenger (PBUH)?’ Then he prayed and did not raise his hands more than once (apart from at the opening takbir).” (Tirmidhi, Abu Dawud, Nasa’i)
Explanation: Besides the above hadith, another narration states that Hazrat Ibn Mas‘ud said: “The Messenger (PBUH) used to raise his hands in prayer, and we also raised them. Later, he abandoned this practice, so we also abandoned it.” (Nihayah, commentary on Hidayah.) A hadith narrated by Imam Tahawi states that Hazrat Umar (RA) and Hazrat Ali (RA) raised their hands only at the opening takbir.

According to Shah Waliullah Dehlawi: “The Noble Prophet (PBUH) sometimes raised his hands and sometimes did not. Both practices are found in the hadiths; therefore, both are sunnah. One group among the Companions and Tabi‘in performed raf‘ al-yadayn, while another group did not. There is evidence for both positions. Therefore, neither side should be excessive.” Those who establish raf‘ al-yadayn in places other than the opening takbir have also called it a sunnah of prayer, not fard or wajib.

(۸۰) وَعَنْ قَبِيْصَةَ بْنِ حُلْبٍ رَضِيَ اللَّهُ عَنْهُ عَنْ أَبِيْهِ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَؤُمُّنَا فَيَأْخُذُ شِمَالَهُ بِيَمِينِهِ (ترمذي – ابن ماجة)
(80) “Hazrat Qabisah ibn Hulb (RA) narrated from his father that the Messenger (PBUH) led us in prayer and held his left hand with his right hand.” (Tirmidhi, Ibn Majah)

(۸۱) وَعَنْ عَلِيِّ بْنِ الْحُسَيْنِ مُرْسَلاً قَالَ كَانَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُكَبِّرُ فِي الصَّلَاةِ كُلِّمَا خَفَضَ وَرَفَعَ فَلَمْ تَزِلْ تِلْكَ صَلَاتُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى لَقِيَ الله (مؤطا امام مالك)

(81) “Hazrat Ali ibn Husayn (Zayn al-‘Abidin) narrated in mursal form that the Messenger (PBUH) would say takbir whenever he lowered or raised his head during the prayer, and he continued praying in this manner until he passed away.” (Muwatta of Imam Malik)

Explanation: The first hadith describes how the Messenger (PBUH) would fold his hands in prayer: he placed his right hand over his left hand and held the left hand with the right. The second hadith describes the takbirs the Messenger (PBUH) would say when rising and sitting during each rak‘ah. However, the hadith also states that he said “Sami‘allahu liman hamidah” only when raising his head from ruku‘سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ.

Some Additional Discussion Concerning Prayer

The Importance of Prayer:

The importance of prayer in the Shariah is immense. Among formal acts of worship, prayer is the greatest. On the Day of Judgment, a servant will first be questioned about prayer. Prayer is mentioned repeatedly in the Holy Qur’an. The Messenger (PBUH) called prayer the pillar of Islam. It is narrated in a hadith in Tirmidhi Sharif that Hazrat Abdullah ibn Shaqiq al-Uqayli said that the Companions of the Messenger did not consider abandoning any deed other than prayer to be disbelief. Hazrat Buraydah said that the Messenger (PBUH) stated: “Whoever abandons prayer has committed disbelief.” In view of the above hadith, some consider one who abandons prayer to be a kafir. According to Imam Abu Hanifa, Malik, and Shafi‘i, one who abandons prayer is not a kafir, but is sinful. The Islamic state will call upon him to repent. If he refuses to repent, then according to Imam Malik and Shafi‘i, he must be executed as a punishment. According to Imam Abu Hanifa, he is to be sentenced to life imprisonment. If he repents and pledges to perform the prayer, he will be released; otherwise, he will die while imprisoned. The above discussion has made clear the importance of prayer in the Shariah.

The Fard Acts of Prayer:

Among the components of prayer, some are fard; if they are omitted, the prayer is invalid. Some are wajib; if omitted, the omission can be corrected through the prostration of forgetfulness. Others are sunnah; omitting them does not invalidate the prayer. There are thirteen fard acts in prayer. Six are external, required as preparation for prayer, and are called conditions. Seven are internal and are called pillars.

The Conditions:

(1) Purifying the body through ablution or ghusl. (2) Performing the prayer in clean clothing. (3) Ensuring that the place of prayer is pure. (4) Covering the awrah. (5) Forming the intention. (6) Facing the qiblah.

The Pillars:

(1) The opening takbir. (2) Qiyam, that is, performing the prayer while standing. (3) Qira’ah, that is, reciting part of the Qur’an. (4) Performing ruku‘. (5) Performing sujud. (6) Qa‘dah akhirah, that is, the final sitting of the prayer. (7) Exiting the prayer through an act. According to some imams, reciting Surah al-Fatihah in every rak‘ah and standing and sitting upright after ruku‘ and sujud—that is, ta‘dil al-arkan—are also included among the fard acts of prayer.

The Wajib Acts of Prayer

(1) Reciting Surah al-Fatihah; according to another imam, this is fard. (2) Reciting another surah, or part of it, along with Surah al-Fatihah. (3) Reciting in the first two rak‘ahs. (4) Performing the prayer in the prescribed order. (5) Ta‘dil al-arkan, that is, performing ruku‘ and sujud properly; according to other imams, this is fard. (6) Sitting after two rak‘ahs in prayers consisting of four or three rak‘ahs. (7) Reciting At-Tahiyyat. (8) Ending the prayer with salam. (9) Reciting silently in Zuhr and ‘Asr. (10) Reciting aloud in Maghrib, ‘Isha, and Fajr. (11) Reciting Du‘a al-Qunut in Witr. (12) Saying the additional takbirs in the Eid prayers.

What Is to Be Recited after the Opening Takbir

(۸۲)
وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا افْتَتَحَ الصَّلَاةَ قَالَ

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ وَلَا إِلَهَ غَيْرُكَ (ترمذي – أبو داود)

(82) Hazrat A’ishah (RA) said: When the Messenger (PBUH) began the prayer, he would recite the following supplication:

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ وَلَا إِلَهَ غَيْرُكَ

(۸۳)
وَعَنْ عُمَرَ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ كَانَ يَقُولُ بَعْدَ تَكْبِيرَةِ الْإِحْرَامِ سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ” (مسلم – دار قطني)

(83) “Hazrat Umar (RA) narrated that after the opening takbir

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ وَلَا إِلَهَ غَيْرُكَ

he would recite this supplication.” (Muslim, Daraqutni)

Explanation: From the above hadith it is known that after the opening takbir, the Messenger (PBUH)

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ وَلَا إِلَهَ غَيْرُكَ

would recite this supplication. Hadith 82 shows that Hazrat Umar (RA) would always recite this supplication after the opening takbir. Hazrat Ibn Mas‘ud (RA) and many Tabi‘in also recited this supplication. In view of the above hadith, Imam Abu Hanifa, Imam Ahmad ibn Hanbal, and Ishaq ibn Rahwayh instructed that this supplication be recited. However, the Messenger (PBUH) sometimes recited other supplications as well.

Reciting Surah al-Fatihah during Prayer

(٨٤) وَعَنْ عُبَادَةَ بْنِ الصَّامِتْ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ (بخاري – مسلم)

(84) “Hazrat ‘Ubadah ibn as-Samit (RA) said: ‘The prayer of one who does not recite Surah al-Fatihah has not been performed.’” (Bukhari, Muslim)

(٨٥) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَّى صَلَاةٌ لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ فَهِيَ خِدَاجٌ ثَلَاثًا غَيْرَ تَمَامٍ
بخاري – مسلم – أحمد )

(85) “Hazrat Abu Hurairah (RA) said: The Messenger (PBUH) stated, ‘The prayer of one who performs prayer without reciting Surah al-Fatihah is incomplete.’ The Messenger (PBUH) repeated this three times.” (Bukhari, Muslim, Ahmad)

(٨٦) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَبَا بَكْرٍ وَعُمَرَ رَضِيَ اللَّهُ عَنْهُمَا كَانُوْا يَفْتَتِحُونَ الصَّلاةَ بِالْحَمْدِ لِلَّهِ رَبِّ الْعَالَمِينَ (مسلم)

(86) “Hazrat Anas (RA) said: The Messenger (PBUH), Hazrat Abu Bakr, and Hazrat Umar (RA) all began the prayer with ‘Al-hamdu lillahi Rabbil-‘alamin’—that is, Surah al-Fatihah.” (Muslim)

(۸۷) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُجْزِئُ صَلَاةٌ لَا يُقْرَأُ فِيهَا بِفَاتِحَةِ الْكِتَابِ ابن خزيمة – ابن حبان)
(87) “Hazrat Abu Hurairah (RA) said: The Messenger (PBUH) stated, ‘The prayer in which Surah al-Fatihah is not recited is invalid.’” (Ibn Khuzaymah, Ibn Hibban)

Explanation: On the basis of the above hadiths, Imam Shafi‘i and Imam Ahmad ibn Hanbal hold that reciting Surah al-Fatihah in every rak‘ah is fard in all circumstances—whether the prayer is performed in congregation or alone, and whether the imam recites aloud or silently. Imam Malik, on the other hand, says that in an audible prayer—that is, one in which the imam recites aloud—the muqtadi does not have to recite Surah al-Fatihah. Imam Abu Hanifa says that reciting any portion of the Qur’an in prayer is generally fard.

فَاقْرَؤُوا مَا تَيَسَّرَ مِنَ الْقُرْآنَ

Here Allah has instructed the person praying to recite whatever portion of the Qur’an is easy for him. Likewise, when the Messenger taught a Bedouin how to pray, he told him: “Then recite whatever from the Qur’an is easy for you.” Therefore, whether it is Surah al-Fatihah or another surah or part of a surah, reciting it in prayer is fard, while reciting Surah al-Fatihah is wajib.

The Narration Concerning the Muqtadi Not Reciting behind the Imam

(۸۸) وَعَنْ نَافِعٍ أَنَّ عَبْدَ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ كَانَ إِذَا سُئِلَ هَلْ يَقْرَأُ أَحَدٌ خَلْفَ الْإِمَامِ قَالَ إِذَا صَلَّى أَحَدُكُمْ خَلْفَ الْإِمَامِ فَحَسْبُهُ قِرَاءَةُ الْإِمَامِ وَإِذَا صَلَّى وَحْدَهُ فَلْيَقْرَأْ قَالَ وَكَانَ ابْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُ لَا يَقْرَأُ خَلْفَ الإِمَامِ (مؤطا إمام مالك)

(88) “Hazrat Nafi‘ said: When Abdullah ibn Umar (RA) was asked whether one must recite behind the imam, he would reply: ‘When one of you prays behind the imam, the imam’s recitation is sufficient for him; he does not have to recite. However, if he prays alone, he must recite.’ Abdullah ibn Umar (RA) did not recite behind the imam.” (Muwatta of Imam Malik)

(۸۹) وَعَنْ أَبِي نَعِيمٍ وَهْبِ بْنِ كَيْسَانَ أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدَ اللَّهِ يَقُولُ مَنْ صَلَّى رَكْعَةً لَمْ يَقْرَأْ فِيْهَا بِأُمِّ الْقُرْآنَ فَلَمْ يُصَلِّ إِلَّا وَرَاءَ الْإِمَامِ (مؤطا إمام مالك)

(89) “Abu Nu‘aym Wahb ibn Kaysan narrated that he heard Jabir ibn Abdullah say: Whoever performs even one rak‘ah without reciting Surah al-Fatihah has not prayed—unless he is praying behind the imam.” (Muwatta of Imam Malik)

Explanation: The word qira’ah means recitation. In the terminology of the Shariah, qira’ah means reciting a portion of the Qur’an in a particular manner while standing in prayer. Reciting in prayer is fard. According to Imam Shafi‘i, recitation must be performed in all four rak‘ahs. According to Imam Malik, the fard is fulfilled by reciting in the first rak‘ah. According to Imam Abu Hanifa, recitation in the first two rak‘ahs is essential. Allah’s instruction concerning recitation in prayer is:

فَاقْرَؤُوا مَا تَيَسَّرَ مِنَ الْقُرْآنَ

(in prayer) “So recite whatever is easy and possible for you from the Qur’an.”

(۹۰) وعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا جُعِلَ الْإِمَامُ لِيُؤْتَمَّ بِهِ فَإِذَا كَبَّرَ فَكَبِّرُوا وَإِذَا قَرَأَ فَانْصِتُوا
أبو داود – نسائي – ابن ماجة)

(90) “Hazrat Abu Hurairah (RA) said: The Messenger (PBUH) stated, ‘The imam is appointed only to be followed. Therefore, when he says “Allahu Akbar,” say “Allahu Akbar,” and when he recites, remain silent.’” (Abu Dawud, Nasa’i, Ibn Majah)

(۹۱)
وَعَنْ عَبْدِ اللَّهِ بْنِ شَدَّادٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ كَانَ لَهُ إِمَامٌ فَقِرَاءَةُ الإِمَامِ لَهُ قِرَاءَةٌ (دار قطني)

(91) “Hazrat Abdullah ibn Shaddad (may Allah be pleased with him) narrated that the Noble Prophet (peace and blessings be upon him) said: For whoever performs prayer behind the imam, the imam’s recitation is sufficient for him.” (That is, the follower need not recite.) (Dar Qutni)

Commentary: The two aforementioned hadiths are strong evidence in support of Imam Abu Hanifa’s position that recitation should not be performed behind the imam.

(۹۲) وَعَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ صَلَّيْتُ مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ رِضْوَانُ اللَّهِ عَلَيْهِمْ فَلَمْ أَسْمَعُ أَحَدًا مِنْهُمْ يَقْرَأُ بسمِ اللهِ الرَّحْمَنِ الرَّحِيمِ وَفِي رِوَايَةٍ فَكَانُوا لَا يَجْهَرُونَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
أحمد – مسلم – نسائي)

(92) “Hazrat Anas ibn Malik (may Allah be pleased with him) narrated that he performed prayer behind the Noble Prophet (peace and blessings be upon him), Hazrat Abu Bakr, Hazrat Umar, and Hazrat Uthman (may Allah be pleased with them), but did not hear any of them recite ‘Bismillahir-Rahmanir-Rahim.’ According to another narration, he did not hear any of them recite ‘Bismillahir-Rahmanir-Rahim’ aloud. (Ahmad, Muslim, Nasai)

Commentary: The aforementioned hadith is evidence in support of Imam Abu Hanifa’s position that ‘Bismillahir-Rahmanir-Rahim’ should not be recited aloud before reciting in prayer.

(۹۳) وَعَنْ أَبِي سَعِيدِ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ أَمَرَنَا أَنْ نَقْرَأَ بِفَاتِحَةِ الْكِتَابِ وَمَا تَيَسَّرَ (أبو داود)

(93) “Hazrat Abu Sa‘id al-Khudri (may Allah be pleased with him) narrated that he said: We have been commanded to recite Surah al-Fatihah and whatever portion of the Qur’an is easy for us (in prayer).” (Abu Dawud)

Commentary: On the basis of the aforementioned hadiths, Imam al-Shafi‘i and Imam Ahmad ibn Hanbal held that reciting Surah al-Fatihah in prayer is obligatory. In contrast, Imam Abu Hanifa (may Allah have mercy on him) held it to be wajib. According to Imam Abu Hanifa, reciting any portion of the Qur’an is obligatory. The obligation will be fulfilled by reciting Surah al-Fatihah or any other portion of the Qur’an; however, if Surah al-Fatihah is not recited in prayer, a wajib act will be omitted and the prayer will not be complete. The hadith’s statement that ‘his prayer is incomplete’ proves this very point.

(٩٤) وَعَنْ عُبَادَةَ بْنِ الصَّامِتِ قَالَ كُنَّا خَلْفَ النَّبِيِّ فِي صَلَاةِ الْفَجْرِ فَقَرَأَ فَتَقُلَتْ عَلَيْهِ الْقِرَاءَةُ فَلَمَّا فَرَغَ قَالَ لَعَلَّكُمْ تَقْرَؤُوْنَ خَلْفَ إِمَامِكُمْ قُلْنَا نَعَمْ يَا رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا تَفْعَلُوْا إِلَّا بِفَاتِحَةِ الْكِتَابِ فَإِنَّهُ لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِهَا
أبو داود – ترمذي – نسائي)

(94) “Hazrat Ubadah ibn al-Samit said: One day we were behind the Noble Prophet (peace and blessings be upon him) during the Fajr prayer. The Prophet was reciting, but the recitation seemed difficult for him. After completing the prayer, he said: It seems that you recite behind your imam. We replied: Yes, O Messenger of Allah. He said: Do not do so, except recite Surah al-Fatihah, for the prayer of one who does not recite Surah al-Fatihah is invalid.” (Abu Dawud, Tirmidhi, Nasai)

Commentary: The aforementioned hadith indicates that Surah al-Fatihah must also be recited behind the imam. This is the view of Imam Ahmad ibn Hanbal. According to Imam Abu Hanifa, Surah al-Fatihah should not be recited behind the imam under any circumstances, because Allah says:

وَإِذَا قُرِأَ الْقُرْآنُ فَاسْتَمِعُوْا لَهُ وَانْصِتُوا
(الْأَعْرَاف – ٢٠٤)

Meaning: “When the Qur’an is recited, listen to it attentively.” (Al-A‘raf 204)

Moreover, it is stated in a hadith:وَإِذَا قَرَءَ فَانْصِتُوا

That is, “When the imam recites, remain silent.”

Hazrat Imam Malik said: In a prayer in which the imam recites aloud, the follower should not recite Surah al-Fatihah; rather, he should listen to the imam’s recitation. In a prayer in which the imam recites silently, the follower should recite Surah al-Fatihah. Shah Waliullah (may Allah have mercy on him) supported this view, and Maulana Maududi (may Allah have mercy on him) acted upon it. In this way, both hadiths are acted upon.

(٩٥) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ انْصَرَفَ مِنْ صَلَاةٍ جَهَرَ فِيهَا بِالْقِرَاءَةِ فَقَالَ هَلْ قَرَأَ مَعِي أَحَدٌ مِنْكُمْ آئِفًا فَقَالَ رَجُلٌ نَعَمْ يَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنِّي أَقُولُ مَا لِي أُنَازِعُ الْقُرْآنَ قَالَ فَانْتَهَى النَّاسُ عَنِ الْقِرَاءَةِ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيْمَا جَهَرَ فِيْهِ بِالْقِرَاءَةِ مِنَ الصَّلَوَاتِ حِيْنَ سَمِعُوا ذَالِكَ مِنْ رَّسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
(رواه مالك – أحمد – أبو داود – الترمذي – والنسائي)

(95) “Hazrat Abu Hurairah (may Allah be pleased with him) narrated that once the Prophet (peace and blessings be upon him) finished a prayer in which he had recited aloud. Then the Prophet said: Did any of you recite along with me just now in the prayer? One man replied: Yes, O Messenger of Allah. Hearing this, the Messenger (peace and blessings be upon him) said: I was thinking to myself, ‘Why is reciting the Qur’an in my prayer becoming difficult for me?’ Abu Hurairah said: Thereafter, the people refrained from reciting behind the Messenger (peace and blessings be upon him) in the prayers in which he recited aloud.” (Malik, Ahmad, Abu Dawud, Tirmidhi, Nasai)

Commentary: According to Imam Abu Hanifa, by virtue of this hadith, all hadiths permitting recitation behind the imam have been abrogated.

Description of Ruku‘

Ruku‘ means becoming partially bent or inclining. In the terminology of the Shariah, ruku‘ means bending while supporting oneself on the knees in prayer, with the purpose of expressing humility before Allah. By unanimous agreement, it is one of the obligatory acts of prayer. Allah says in the Qur’an:

يَا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا (سورة الحج – (۷۷)

That is, “O believers, bow and prostrate.” (Surah al-Hajj 77)

While remaining in the position of ruku‘, one must recite some tasbih, then raise the head from ruku‘ and stand upright for a short while—about the time required to recite one tasbih. Only then will the obligation of ruku‘ be fulfilled.

(٩٦) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَقِيمُوا الرُّكُوعَ وَالسُّجُودَ فَوَاللَّهِ
إِنِّي لَأَرَاكُمْ مِنْ بَعْدِي (بخاري – مسلم)

(96) “Hazrat Anas (may Allah be pleased with him) narrated that the Messenger (peace and blessings be upon him) said: Perform ruku‘ and prostration properly. By Allah, I certainly see you even from behind me.” (Bukhari, Muslim)

(۹۷) وَعَنْ عُقْبَةَ بْنِ عَامِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ لَمَّا نَزَلَتْ فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمٍ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اجْعَلُوْهَا فِي رُكُوعِكُمْ فَلَمَّا نَزَلَتْ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اجْعَلُوْهَا فِي سُجُودِكُمْ
أبو داود – ابن ماجة – دارمي)

(97) “Hazrat Uqbah ibn Amir (may Allah be pleased with him) narrated that when ‘Glorify the Name of your Lord, the Most Great’ was revealed, the Prophet (peace and blessings be upon him) said: Place it in your ruku‘. And when ‘Glorify the Name of your Lord, the Most High’ was revealed, the Prophet (peace and blessings be upon him) said: Place it in your prostration.” (Abu Dawud, Ibn Majah, Darimi)

Commentary: The Prophet instructed that the two aforementioned tasbihs be recited respectively in ruku‘ and prostration.

Description of Prostration

Sajdah means becoming prostrate and placing the forehead on the ground. In the terminology of the Shariah, sajdah means placing the forehead on the ground for Allah during prayer as an expression of utmost humility. Sajdah is one of the obligatory acts of prayer. Two prostrations must be performed in every rak‘ah. Between the two prostrations, one must sit upright and wait for the time required to recite one tasbih, so that the body becomes completely straight. In the terminology of the Shariah, this is called ta‘dil al-arkan. According to most imams, ta‘dil al-arkan is obligatory. If it is omitted, the prayer itself will become invalid.

(۹۸) وَعَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ قَالَ رَسُولُ
اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةٍ أَعْظَمِ عَلَى الْجَبْهَةِ وَالْيَدَيْنِ وَالرُّكْبَتَيْنِ وَأَطْرَافِ الْقَدَمَيْنِ وَلَا نَكْفِتَ التَّيَابَ وَلَا الْشَّعْرَ
(بخاري – مسلم)

(98) “Hazrat Ibn Abbas (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) said: I have been commanded to prostrate on seven bones (limbs): the forehead, both hands, both knees, and the tips of both feet. And no one should gather up his clothing or hair (when prostrating).” (Bukhari, Muslim)

Commentary: The view of most imams is that both the nose and the forehead must be placed on the ground. According to Imam Abu Hanifa, prostration will be valid even if only the forehead is placed on the ground, although the prayer will be makruh. During prostration, both feet must remain in contact with the ground. If both feet rise from the ground simultaneously, the prayer itself will become invalid. If one foot rises, the prayer will be makruh. Arranging one’s clothing and managing one’s hair during prostration are makruh. Remaining for the time required to recite one tasbih between the two prostrations is essential.

(۹۹) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اعْتَدِلُوا فِي السُّجُودِ وَلَا يَبْسُطُ أَحَدُكُمْ ذِرَاعَيْهِ الْيَسَاطَ الْكَلب (بخاري – مسلم)

(99) “Hazrat Anas (may Allah be pleased with him) narrated that the Messenger (peace and blessings be upon him) said: Perform prostration properly, fulfilling its due, and let none of you spread his arms on the ground like a dog during prostration.” (Bukhari, Muslim)

(۱۰۰) وَعَنْ عَلِيِّ بْنِ شَيْبَانَ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا صَلَاةَ لِمَنْ لَمْ يُقِمْ صُلْبَهُ فِي الرُّكُوعِ وَالسُّجُودِ أحمد – ابن ماجة)

(100) “Hazrat Ali ibn Shayban (may Allah be pleased with him) narrated that the Messenger (peace and blessings be upon him) said: The prayer of one whose back does not become straight in ruku‘ and prostration is invalid.” (Ahmad, Ibn Majah)

Commentary: Between ruku‘ and prostration, one must stand with the back completely straight. Similarly, between the two prostrations, one must sit with the back completely straight. In the terminology of the Shariah, this is called ta’minat. Its duration is at least the time required to recite one tasbih. According to most imams, it is obligatory.

(۱۰۱) وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ بَيْنَ السَّجْدَتَيْنِ اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي وَاهْدِنِي وَعَافِنِي وَارْزُقْنِي
(أبو داود – ترمذي)

(101) “Hazrat Ibn Abbas (RA) said, ‘The Noble Prophet (PBUH) would recite the following supplication between the two prostrations: “O Allah, forgive me, have mercy on me, guide me, grant me well-being, and provide for me.”’ (Abu Dawud, Tirmidhi)

(۱۰۲) وَعَنْ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ بَيْنَ السَّجْدَتَيْنِ رَبِّ اغْفِرْ لِي
(نسائي – دارمي)

(102) “Hazrat Hudhayfah (RA) said, ‘The Noble Prophet (PBUH) would say between the two prostrations: رَبِّ اغْفِرْلِي “My Lord, forgive me.”’ (Nasa’i, Darimi)

Explanation: The two hadiths cited above prove that when the Messenger (PBUH) sat between the two prostrations, he would recite a supplication while sitting. Sometimes he would make the supplication lengthy and sometimes brief. Those who recite a supplication between the two prostrations and, after raising their heads from ruku‘, recite “Our Lord, to You belongs all praise,” properly fulfill ta‘dil al-arkan. Therefore, reciting a supplication is preferable.

(۱۰۳) وَعَنِ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ عَلِّمَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ التَّشَهُدَ كَمَا يُعَلِّمُنِي السُّورَةَ مِنَ الْقُرْآنَ التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَتُهُ، السَّلامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِيْنَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ (بخاري – مسلم)

(103) “It is narrated from Hazrat Ibn Mas‘ud (RA) that he said, ‘The Messenger (PBUH) taught us the tashahhud just as he taught us a surah from the Qur’an.’ (The Prophet would say)

التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ وَالسَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِيْنَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ (بخاري – مسلم)

Explanation: Regarding which tashahhud the Prophet (PBUH) would recite in prayer, narrations of different forms of tashahhud have been transmitted not only from Ibn Mas‘ud, but also from Hazrat Ibn Abbas and Hazrat Jabir (RA). However, the unanimous view of the majority of the hadith scholars is that the narration of Hazrat Abdullah ibn Mas‘ud concerning the tashahhud is more reliable and acceptable. Imam Abu Hanifa adopted Ibn Mas‘ud’s tashahhud.

(١٠٤) وَعَنِ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ كَانَ يَقُولُ مِنَ السُّنَّةِ إِخْفَاءُ التَّشَهر (أبو داود – ترمذي)

(104) “It is narrated from Hazrat Ibn Mas‘ud (RA) that he would say, ‘It is sunnah to recite the tashahhud quietly.’” (Abu Dawud, Tirmidhi)

(١٠٥) وَعَنِ عَبْدِ اللَّهِ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ كُنَّا نَقُولُ قَبْلَ أَنْ يُفْرَضَ عَلَيْنَا التَّشْهَدُ السَّلَامُ عَلَى اللهِ السَّلَامُ عَلَى جِبْرِيلَ وَمِيكَائِيْلَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَقُولُ هَكَذَا وَلَكِنْ قُولُوا التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِيْنَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ (دار قطني)

(105) “Hazrat Abdullah ibn Mas‘ud (RA) said, ‘Before the tashahhud was made obligatory upon us, we would say,’

السَّلَامُ عَلَى اللَّهِ السَّلَامُ عَلَى جِبْرِيلَ وَمِيكَائِيْلَ

The Prophet told us, “Do not recite it in this manner anymore; rather, recite التَّحِيَّاتُ لِلَّهِ … إلى آخر الدعاء (Darqutni)

Explanation: In other words, the Prophet (PBUH) explained to us the manner of reciting the tashahhud.

(١٠٦) وَعَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَالَ لَا تُجْزِي صَلاةٌ إِلَّا بِتَشَهُرٍ (بخاري)

(106) “It is narrated from Hazrat Umar ibn al-Khattab (RA) that he said, ‘Prayer is not valid without reciting the tashahhud.’” (Bukhari)

Explanation: In light of the hadith cited above, Imam al-Shafi‘i and Ahmad ibn Hanbal held that reciting the tashahhud in prayer is obligatory. Imam Abu Hanifa (RA), however, held that reciting the tashahhud is wajib. Nevertheless, the final sitting in prayer, that is, the “final qa‘dah,” is considered obligatory by all.

Making a Gesture with the Index Finger While Reciting the Tashahhud

(۱۰۷) وَعَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَعَدَ فِي التَّشَهُدِ وَضَعَ يَدَهُ الْيُسْرَى عَلَى رُكْبَتِهِ الْيُسْرَى وَوَضَعَ يَدَهُ الْيُمْنَى عَلَى رُكْبَتِهِ الْيُمْنَى وَعَقَدَ ثَلَاثَةٌ وَخَمْسِينَ وَأَشَارَ بِالسَّبَّابَةِ وَرَفَعَ إِصْبَعَهُ الْيُمْنَى الَّتِي تَلِيَ الْإِبْهَامَ يَدْعُوْنِهَا وَيَدُهُ الْيُسْرَى عَلَى رُكْبَتِهِ بَاسِطُهَا عَلَيْهَا
(مسلم – نيل الأوطار)

(107) “Hazrat Ibn Umar (RA) said, ‘When the Messenger (PBUH) would sit to recite the tashahhud, he would place his left hand on his left knee and his right hand on his right knee. At that time, he would fold his fingers as when counting fifty-three and gesture with his index finger. In another narration, it is stated that when the Messenger (PBUH) would sit for prayer, he would place both hands on his knees, raise the finger next to the thumb of his right hand, and supplicate with it. His left hand would remain spread out on his left knee.’” (Muslim)

Explanation: When counting on their fingers, the Arabs would count fifty-three by folding the little, ring, and middle fingers while raising the index finger. This is what is mentioned in the hadith.

From this hadith and several other hadiths, it is known that while reciting the tashahhud, the Prophet (PBUH) would raise his index finger to indicate that Allah is One and without partner; this is sunnah. At times, however, he would gesture with the index finger while keeping the other fingers folded, and at other times he would gesture with the fingers spread out. He would raise the finger when saying “There is no deity” and lower it when saying “except Allah.”

Reciting Durood in Prayer

(۱۰۸) وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى قَالَ لَقِيَنِي كعْبُ بْنُ عُجْرَةَ رَضِيَ اللَّهُ عَنْهُ فَقَالَ أَلَا أُهْدِي لَكَ هدِيَّةٌ سَمِعْتُهَا مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ

بَلَى فَأَهْدِهَا لِي فَقَالَ سَأَلْنَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْنَا يَا رَسُولَ اللَّهِ كَيْفَ الصَّلَاةُ عَلَيْكُمْ أَهْلَ الْبَيْتِ فَإِنَّ اللَّهَ قَدْ عَلَّمَنَا كَيْفَ نُسَلِّمُ عَلَيْكَ قَالَ قُوْلُوْا اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
(بخاري – مسلم)

(108) “Hazrat Abd al-Rahman ibn Abi Layla said, ‘Once I met Hazrat Ka‘b ibn Ujrah. He said, “O Abd al-Rahman, shall I give you a gift that I heard from the Noble Prophet (PBUH)?” I said, “Yes, give it to me.” He then said, “We once asked the Messenger (PBUH), ‘O Messenger of Allah, Allah has taught us how to send greetings upon you. Tell us how we should invoke blessings upon you and your family.’ The Prophet said, ‘Say the following:’

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ اللَّهُمَّ

بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
(بخاري – مسلم)

Explanation: Durood is a Persian word. Its Arabic equivalent is “salat.” Sending durood upon the Messenger (PBUH) is obligatory at least once in a lifetime. However, sending durood after the attahiyyat in the final sitting of prayer is sunnah. According to Imam al-Shafi‘i, sending durood in prayer is obligatory.

(۱۰۹) وَعَنْ فُضَالَةَ بْنَ عُبَيْدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ سَمِعَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلًا يَدْعُوْ فِي صَلَاتِهِ فَلَمْ يُصَلِّ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ عَجَّلَ هَذَا ثُمَّ دَعَاهُ فَقَالَ لَهُ أَوْ لِغَيْرِهِ إِذَا صَلَّى أَحَدُكُمْ فَلْيَبْدَأَ بِتَحْمِيدِ اللَّهِ وَالثَّنَاءِ عَلَيْهِ ثُمَّ لِيُصَلِّ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثُمَّ لِيَدْعُ بَعْدُ مَا شَاءَ (ترمذي)

(109) “It is narrated from Hazrat Fudalah ibn Ubayd (RA) that he said, ‘The Noble Prophet (PBUH) heard a man supplicating during prayer, but he did not send durood upon the Noble Prophet (PBUH). The Prophet said, “This man has been hasty.” Then the Prophet (PBUH) called him and said to him—or, having called him and brought him before him, he said to someone else—“When any of you prays, he should begin with “the praise and glorification of Allah”

and then invoke blessings upon the Prophet. After the durood, he may supplicate for whatever he wishes.’” (Tirmidhi)

Explanation: The hadith cited above proves that durood should be recited before supplication. The hadith also proves that durood in prayer is sunnah, not obligatory. For if it had been obligatory, he would have instructed the person mentioned above to repeat his prayer.

Supplicating After Durood in the Final Sitting

(۱۱۰) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا فَرَغَ أَحَدُكُمْ مِنَ التَّشَهُرِ الْآخِرِ فَلْيَتَعَوَّذَ بِاللَّهِ مِنْ أَرْبَعٍ مِنْ عَذَابِ جَهَنَّمَ وَمِنْ عَذَابِ الْقَبْرِ وَمِنْ فِتْنَةِ الْمَحْيَاءِ وَالْمَمَاتِ وَمِنْ شَرِّ الْمَسِيحِ الدَّجَّالِ (مسلم)

(110) “It is narrated from Hazrat Abu Hurairah (RA) that he said, ‘The Messenger (PBUH) said, “When any of you finishes reciting the tashahhud in the final rak‘ah, he should seek Allah’s protection from four things: from the punishment of Hell, from the punishment of the grave, from the trials of life and death, and from the evil influence of the one-eyed Dajjal.”’” (Muslim)

Explanation: In the hadith cited above, the Messenger (PBUH) encouraged supplication in prayer after durood. However, supplicating after durood in prayer is mustahabb.

Concluding the Prayer with Salam

(۱۱۱)
وَعَنْ عَلِيِّ رَضِيَ اللَّهُ عَنْهُ أَنْ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مِفْتَاحُ الصَّلَاةِ الطُّهُورُ وَتَحْرِيمُهَا التَّكْبِيرُ وَتَحْلِيلُهَا التَّسْلِيمُ
(أحمد – أبو داود – ابن ماجة – ترمذي)

(111) “Hazrat Ali (may Allah be pleased with him) narrated that the Messenger (peace and blessings of Allah be upon him) said: The key to prayer is purification, its opening takbir is the sanctification, and its conclusion is the salam.” (Ahmad, Abu Dawud, Ibn Majah, Tirmidhi)

(۱۱۲) وَعَنِ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُسَلِّمُ عَنْ يَمِينِهِ وَعَنْ يَسَارِهِ السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللهِ السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللهِ حَتَّى يُرَى بِيَاضُ خَدِهِ
(أحمد – مسلم – نسائي – ابن ماجة)

(112) “Hazrat Ibn Mas‘ud (may Allah be pleased with him) narrated that the Noble Prophet (peace and blessings of Allah be upon him) would give salam to both his right and left sides during prayer. He would say, ‘Peace and Allah’s mercy be upon you; peace and Allah’s mercy be upon you.’ He would turn so far to the right and left with the salam that the whiteness of his cheeks could be seen.” (Ahmad, Muslim, Nasai, Ibn Majah)

Explanation: All the Imams hold that ending the prayer with the salam is obligatory. However, the Imams differ as to whether giving salam in both directions is obligatory or whether giving it in only one direction suffices.

Sitting Facing the Followers after Prayer

(۱۱۳) وَعَنْ سَمُرَةَ بْنِ جُنْدُبٍ رَضِيَ اللَّهُ عَنْهُ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّى صَلَاةٌ أَقْبَلَ
عَلَيْنَا بِوَجْهِهِ (بخاري)

(113) “Hazrat Samurah ibn Jundub (may Allah be pleased with him) said: When the Messenger (peace and blessings of Allah be upon him) finished the prayer, he would sit facing us.” (Bukhari)

(١١٤) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَنْصَرِفُ عَنْ يَمِينِهِ (مسلم)

(114) “Hazrat Anas (may Allah be pleased with him) narrated that he said: The Noble Prophet (peace and blessings of Allah be upon him) would sit facing the right after the prayer.” (Muslim)
Explanation: After those prayers that are not followed by Sunnah prayers, the Prophet (peace and blessings of Allah be upon him) would sit facing the followers, sometimes to the left and sometimes to the right. But after obligatory prayers followed by Sunnah prayers, he would move elsewhere after the prayer and perform the Sunnah prayer.

(١١٥) وَعَنْ عَطَاءِ بْنِ الْخُرَاسَانِي عَنِ الْمُغِيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُصَلِّي الْإِمَامُ فِي الْمَوَضَعِ الَّذِي صَلَّى فِيْهِ حَتَّى يَتَحَوَّلَ
(أبو داود)

(115) “Ata ibn Khurasani narrated from Hazrat Mughirah (may Allah be pleased with him) that the Messenger (peace and blessings of Allah be upon him) said: The Imam should not perform another prayer in the place where he has performed the obligatory prayer; rather, he should move away from there.” (Abu Dawud)

Explanation: He should not perform the Sunnah prayer in the same manner as he performed the obligatory prayer; rather, he should change its form. That is, he should move away from the place and perform the Sunnah prayer, so that a newcomer may understand that the Imam is no longer leading the prayer but is performing the Sunnah prayer.

Reciting Supplications after Prayer

(١١٦) وَعَنْ مُعَاذِ بْنِ جَبَلٍ رَضِيَ اللَّهُ عَنْهُ قَالَ أَخَذَ بِيَدِي رَسُولُ اللَّهِ فَقَالَ إِنِّي لَأُحِبُّكَ يَا مُعَادُ فَقُلْتُ أَنَا أُحِبُّكَ يَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فَلَا تَدَعْ أَنْ تَقُوْلَ فِي دُبُرِ كُلِّ صَلَاةٍ رَبِّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ (أحمد أبو داود – نسائي)

(116) “Hazrat Mu‘adh ibn Jabal (may Allah be pleased with him) said: One day the Prophet (peace and blessings of Allah be upon him) took my hand and said, ‘O Mu‘adh, I love you.’ I said, ‘O Messenger of Allah (peace and blessings of Allah be upon him), I too love you.’ Then the Prophet (peace and blessings of Allah be upon him) said, ‘O Mu‘adh, you must recite this supplication after every prayer.’”

رَبِّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ
(Ahmad, Abu Dawud, Nasai)

(۱۱۷) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَلَّمَ لَمْ يَقْعُدْ إِلَّا مِقْدَارَ مَا يَقُولُ اللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ تَبَارَكْتَ يَا ذَا الْجَلَالِ وَالْإِكْرَامِ” (مسلم)

(117) “Hazrat Aisha (may Allah be pleased with her) said: After giving the salam at the end of the prayer, the Messenger (peace and blessings of Allah be upon him) would remain seated only for the time required to recite the following supplication.”

اللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ تَبَارَكْتَ يَا ذَا الْجَلَالِ وَالْإِكْرَامِ

Meaning: “O Allah, You are Peace, and from You comes peace. You are Blessed, O Possessor of Majesty and Honor.”

(۱۱۸)
وَعَنْ مُغِيرَةَ بْنِ شُعْبَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ فِي دُبُرِ كُلِّ صَلَاةٍ

مَكْتُوبَةٍ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيْرٍ أَللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا مُعْطِيَ لِمَا مَنَعْتَ وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ (بخاري – مسلم)

(118) “Hazrat Mughirah ibn Shu‘bah (may Allah be pleased with him) narrated that the Noble Prophet (peace and blessings of Allah be upon him) would say after every obligatory prayer:

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ … إلى آخر

“There is no deity except Allah. He is One; He has no partner. The kingdom belongs to Him, and all praise belongs to Him, and He has power over all things. O Allah, none can withhold what You give, and none can give what You withhold. Nor can the wealth of a wealthy person avail him against You.” (Bukhari, Muslim)

Explanation: The Noble Prophet (peace and blessings of Allah be upon him) would recite some supplications and invocations after the obligatory prayer. This is established by the narrations of the hadiths mentioned above. After an obligatory prayer that was not followed by a Sunnah prayer, he would recite a lengthy supplication. However, there is no evidence that he regularly performed a collective munajat or supplication with the followers after prayer. Some jurists later regarded this as preferable, but it is not correct to consider it necessary.

Reciting Tasbih after Prayer

(۱۱۹) وَعَنْ كَعْبِ بْنِ عُجْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُعَقِبَاتٌ لَا يَخِيْبُ قَائِلُهُنَّ أَوْ فَائِلُهُنَّ دُبُرَ كُلِّ صَلَاةٍ مَكْتُوبَةٍ ثَلاثُ وَثَلاثُونَ تَسْبِيحَةٌ وَثَلاثُ وَثَلاتُوْنَ تَحْمِيدَةً وَأَرْبَعُ وَثَلاتُوْنَ تَكْبِيرَةً (مسلم)

(119) “Hazrat Ka‘b ibn Ujrah said: The Messenger (peace and blessings of Allah be upon him) said: There are certain invocations after every obligatory prayer which, whoever recites, will never be disappointed. They are: ‘Subhanallah’ 33 times, ‘Alhamdulillah’ 33 times, and ‘Allahu Akbar’ 34 times.” (Muslim)

(۱۲۰) وَعَنْ أَبِي أُمَامَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قِيْلَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَيُّ الدُّعَاءِ أَسْمَعُ قَالَ جَوْفَ اللَّيْلِ الْآخِرِ وَدُبُرِ الصَّلَوَاتِ الْمَكْتُوبَةِ (ترمذي)

(120) “Hazrat Abu Umamah (may Allah be pleased with him) said: Someone asked the Messenger (peace and blessings of Allah be upon him), ‘O Messenger of Allah! Which supplication is accepted quickly?’ The Prophet said, ‘The supplication made in the latter part of the night and the supplication made after the obligatory prayers.’” (Tirmidhi)

(۱۲۱)
وَعَنْ عُقْبَةَ بْنِ عَامِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ أَمَرَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ أَقْرَأَ بِالْمُعَوَّذَاتِ فِي دُبُرِ كُلِّ صَلاة (أحمد – أبو داود – نسائي)

(121) “Hazrat Uqbah ibn Amir (may Allah be pleased with him) said: The Messenger (peace and blessings of Allah be upon him) instructed me to recite the Mu‘awwidhatan after every prayer.”
(Ahmad, Abu Dawud, Nasai)

Explanation: Surah “Falaq” and Surah “Nas” are called the “Mu‘awwidhatan.” These two surahs are, in reality, special kinds of supplications to Allah, through which protection is sought from Allah against the harm caused by jinn and human beings. These two surahs were revealed to the Messenger (peace and blessings of Allah be upon him) when a Jew named Labid had cast magic on him. Through reciting these two surahs and seeking Allah’s help, the Messenger (peace and blessings of Allah be upon him) freed himself from the effect of the magic. Perhaps because of some special circumstance of Hazrat Uqbah ibn Amir, the Messenger (peace and blessings of Allah be upon him) instructed him to recite these two surahs after prayer. After an obligatory prayer that is not followed by a Sunnah prayer, it is preferable to recite the Mu‘awwidhatan along with the other supplications.

Actions Prohibited in Prayer

(۱۲۲)
وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ كُنَّا نُسَلِّمُ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ فِي الصَّلاةِ فَيَرُدُّ عَلَيْنَا فَلَمَّا رَجَعْنَا مِنْ عِنْدِ النَّجَاشِي سَلَّمْنَا عَلَيْهِ فَلَمْ يَرُدَّ عَلَيْنَا فَقُلْنَا يَا رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كُنَّا نُسَلِّمُ عَلَيْكَ فِي الصَّلَاةِ فَتَرُدُّ
عَلَيْنَا فَقَالَ إِنَّ فِي الصَّلَاةِ لَشْغُلا (بخاري – مسلم)

(122) “Hazrat Abdullah ibn Mas‘ud (may Allah be pleased with him) said: When we greeted the Noble Prophet (peace and blessings of Allah be upon him) while he was praying, he would reply to us. Then, when we returned from Najashi—after migrating to Abyssinia—we greeted him while he was praying, but he did not reply. We asked, ‘O Messenger of Allah (peace and blessings of Allah be upon him), previously we used to greet you during prayer and you would reply to us. Why do you not reply now?’ The Prophet (peace and blessings of Allah be upon him) said, ‘There are important matters in prayer.’” (Because of this, other speech cannot be uttered.) (Bukhari, Muslim)

(۱۲۳)
وَعَنْ زَيْدِ بْنِ أَرْقَمَ رَضِيَ اللَّهُ عَنْهُ قَالَ كُنَّا نَتَكَلَّمُ فِي الصَّلَاةِ يُكَلِّمُ الرَّجُلُ مِنَّا صَاحِبَهُ وَهُوَ إِلَى جَنْبِهِ فِي الصَّلَاةِ حَتَّى نَزَلَتْ وَقُومُوا لِلَّهِ قَانِتِينَ فَأُمِرْنَا بالسُّكُوتِ وَنُهِينَا عَنِ الْكَلَامِ
بخاري – مسلم – ترمذي)

(123) “Hazrat Zayd ibn Arqam (may Allah be pleased with him) said: At one time we used to speak while praying; a person praying would sometimes speak to another person praying beside him. Then

وَقُومُوا لِلَّهِ قَانِتِينَ

“After the verse was revealed, we were instructed to remain silent in prayer and not to engage in conversation.” (Bukhari, Muslim, Tirmidhi)

Explanation: In the early period, greeting someone during prayer and speaking a few words were permitted. Later, this was completely prohibited. Therefore, if someone speaks while praying, his prayer will become invalid.

(١٢٤) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَا أَنَسُ اجْعَلْ بَصَرَكَ حَيْثُ تَسْجُدُ
(بيهقي)

(124) “Hazrat Anas (may Allah be pleased with him) narrated that the Noble Prophet (peace and blessings of Allah be upon him) said: O Anas, keep your gaze fixed on the place where you will prostrate.” (Bayhaqi)

Description of Sajdah Sahw

(١٢٥) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ أَحَدَكُمْ إِذَا قَامَ يُصَلِّي جَاءَهُ الشَّيْطَانُ فَلَبَّسَ عَلَيْهِ حَتَّى لَا يَدْرِيَ كَمْ صَلَّى فَإِذَا وَجَدَ ذَالِكَ أَحَدُكُمْ فَلْيَسْجُدْ سَجْدَتَيْنِ وَهُوَ جالِس (بخاري – مسلم)

(125) “Hazrat Abu Huraira (may Allah be pleased with him) said: The Messenger (peace and blessings of Allah be upon him) said: When one of you stands for prayer, Satan comes and creates confusion in his prayer, to the extent that he cannot know how many rakahs he has prayed. When this happens to any of you, he should perform two prostrations while seated.” (Bukhari, Muslim)

(١٢٦) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ صَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاةَ الْعَصْرِ فَسَلَّمَ فِي رَكْعَتَيْنِ فَقَامَ ذُو الْيَدَيْنِ فَقَالَ أَقَصُرَتِ الصَّلَاةُ يَا رَسُولَ اللَّهِ أَمْ نَسِيْتَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُلُّ ذَالِكَ لَمْ يَكُنْ فَقَالَ قَدْ كَانَ بَعْضُ ذَالِكَ يَا رَسُولَ اللَّهِ فَأَقْبَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى النَّاسِ فَقَالَ أَصَدَقَ ذُوالْيَدَيْنِ فَقَالُوا نَعَمْ فَقَامَ رَسُولُ اللَّهِ فَأَتَمَّ مَا بَقِيَ مِنَ الصَّلَاةِ ثُمَّ سَجَدَ سَجْدَتَيْنِ بَعْدَ التَّسْلِيمِ وَهُوَ جَالِسٌ (مؤطا إمام مالك)

(126) “Hazrat Abu Huraira (may Allah be pleased with him) said: One day the Messenger (peace and blessings of Allah be upon him) gave the salam after praying two rakahs of the Asr prayer. A Companion named Dhul-Yadayn stood up and said, ‘O Messenger of Allah, has the prayer been shortened, or did you forget?’ The Prophet said, ‘Neither of these has happened.’ Dhul-Yadayn said, ‘O Messenger of Allah, something like that has happened.’ Then the Prophet (peace and blessings of Allah be upon him) turned toward the people and asked, ‘Is Dhul-Yadayn correct?’ Everyone said, ‘Yes, O Messenger of Allah.’ Then the Prophet stood and completed the remaining prayer. Afterwards, while seated, he performed two prostrations of forgetfulness after giving the salam.” (Muwatta of Imam Malik)

Explanation: If an unintentional mistake occurs in prayer and one remembers it during the prayer, performing two additional prostrations will compensate for it. According to Imam Abu Hanifa, this procedure compensates only for unintentionally omitting a wajib, not an obligatory act. If an obligatory act is omitted, the prayer must be repeated anew. According to Imam Abu Hanifa, after completing the recitation of At-Tahiyyat, one should give salam to the right, perform two prostrations, and then recite the Tashahhud, Durood, and supplication before giving salam in both directions. According to Imam Shafi‘i, the two prostrations should be performed after giving salam in both directions. It appears from the hadith narration that the Prophet (peace and blessings of Allah be upon him) completed the remaining prayer after speaking with the followers; this proves that speech does not invalidate the prayer. It is explained, however, that this incident occurred at a time when speaking during prayer had not yet been prohibited. Therefore, today, if one speaks in that manner, the entire prayer must be performed again.

Times When Prayer Is Prohibited

(۱۲۷)
وَعَنْ أَبِي سَعِيدِنِ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَأَصَلَاةَ بَعْدَ الصُّبْحِ حَتَّى تَرْتَفِعَ الشَّمْسُ وَلَا صَلَاةَ بَعْدَ الْعَصْرِ حَتَّى تَغِيبَ الشَّمْسُ (بخاري – مسلم)

(127) “Hazrat Abu Sa‘id al-Khudri (may Allah be pleased with him) narrated that he said: The Messenger (peace and blessings of Allah be upon him) said: There is no prayer after the Fajr prayer until the sun has risen, and there is no prayer after the Asr prayer until the sun has completely set.” (Bukhari, Muslim)

(۱۲۸)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنِ الصَّلَاةِ نِصْفَ النَّهَارِ حَتَّى تَزُولَ الشَّمْسُ إِلَّا يَوْمَ الْجُمُعَةِ (الشافعي)

(128) “Hazrat Abu Huraira (may Allah be pleased with him) narrated that the Noble Prophet (peace and blessings of Allah be upon him) prohibited prayer at midday—when the sun is directly overhead—until the sun begins to decline, except for the prayer on Friday.” (Shafi‘i)

Explanation: In general, prayer is prohibited at three times: after the Fajr prayer until sunrise; after the Asr prayer until sunset; and when the sun is directly overhead at midday. This is the view of Abu Hanifa without any exception. In contrast, the other Imams hold that prayer at midday is not prohibited on Friday. Some also hold that if a person cannot perform the Sunnah of Fajr because the congregation for Fajr has begun, he may perform it after the obligatory prayer and before sunrise. This is the practice of Ahl al-Hadith.

(۱۲۹)
وَعَنْ جُبَيْرِ بْنِ مُطْعِمٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَا بَنِي عَبْدِ مَنَافٍ لَا تَمْنَعُوا أَحَدًا طَافَ بِهَذَا الْبَيْتِ وَصَلَّى أَيَّةَ سَاعَةٍ شَاءَ مِنْ لَيْلٍ أو نهار (ترمذي – أبو داود – نسائي)

(129) “Jubayr ibn Mut‘im (may Allah be pleased with him) said: The Noble Prophet (peace and blessings of Allah be upon him) said: O Banu Abd Manaf, do not prevent anyone who performs tawaf around this House and wishes to pray here at any time of the day or night.” (Tirmidhi, Abu Dawud, Nasai)

Explanation: Tawaf of the Ka‘bah may be performed at all times, day and night, from sunrise to sunset. This is the view of everyone. Similarly, prayer may always be performed in the Sacred Mosque. This is the view of Imam Shafi‘i based on this hadith. Imam Ahmad ibn Hanbal says that this hadith applies to the two-rakah prayer of tawaf. That is, just as tawaf is permissible at all times, from sunrise to sunset, so the prayer of tawaf may also be performed at all times. Other prayers may not be performed during the prohibited times. Imam Abu Hanifa does not consider the prayer of tawaf permissible during the prohibited times either.

(۱۳۰) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ لَمْ يُصَلِّ رَكْعَتَيِ الْفَجْرِ فَلْيُصَلِهِمَا بَعْدَ مَا تَطْلُعُ الشَّمْسُ (رواه الترمذي) وَقَدْ ثَبَتَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَضَاهُمَا مَعَ الْفَرِيضَةِ لَمَّا نَامَ (نيل الأوطار)

(130) “Hazrat Abu Huraira (may Allah be pleased with him) said: The Messenger (peace and blessings of Allah be upon him) said: Whoever has not performed the two rakahs of Fajr should perform them after the sun has risen. It is narrated in Tirmidhi Sharif that once the Prophet (peace and blessings of Allah be upon him) overslept during Fajr, and later performed all four rakahs, including the Sunnah, after sunrise as a make-up prayer.” (Nayl al-Awtar)

Explanation: The hadith above indicates the special importance of the Sunnah of Fajr. This is because no other Sunnah prayer has a make-up. When its time has passed, only the obligatory prayer must be made up. However, if the Prophet (peace and blessings of Allah be upon him) was ever unable to perform the four rakahs of Sunnah before the obligatory Zuhr prayer, he would perform them during the prayer time after performing the two rakahs of Sunnah following the obligatory prayer.

The Importance of Performing Prayer in Congregation

(۱۳۱) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ وَالَّذِي نَفْسِي بِيَدِهِ لَقَدْ هَمَمْتُ أَنْ آمُرَ بِحَطَبٍ فَيُحْطَبُ ثُمَّ آمُرَ بِالصَّلَاةِ فَيُؤَذَنَ لَهَا ثُمَّ آمُرَ رَجُلاً فَيَؤُمَّ النَّاسَ ثُمَّ أُخَالِفَ إِلَى رِجَالٍ لَا يَشْهَدُونَ الصَّلاةَ فَأُحَرِّقَ عَلَيْهِمْ بُيُوتَهُمْ (بخاري)

(131) “Hazrat Abu Huraira (may Allah be pleased with him) said: The Messenger (peace and blessings of Allah be upon him) said: By Him in whose hand is my soul, I strongly considered ordering firewood to be gathered, then ordering that prayer be announced, then ordering someone to lead the people in prayer, and then going to the homes of those who did not attend the prayer and burning their houses over them.” (Bukhari)

Explanation: Based on the hadith above and the extraordinary concern shown by the Messenger (peace and blessings of Allah be upon him) and the noble Companions for congregation, some Imams have said that performing the obligatory prayer in congregation is individually obligatory. Imam Abu Hanifa (may Allah have mercy on him) called congregation Sunnat Mu’akkadah. However, according to most Hanafi scholars, performing the obligatory prayer in congregation is wajib. Allamah Mulla Jiwan Hanafi, author of the renowned book Nur al-Anwar, wrote in his work that the obligatory prayer is performed truly and completely only when performed in congregation. If it is performed alone, it will not be performed completely; rather, it will resemble a missed prayer requiring make-up.

(۱۳۲) وَعَنِ ابْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ أَذَّنَ بِالصَّلَاةِ فِي لَيْلَةٍ ذَاتِ بَرْدٍ وَرِيْحٍ ثُمَّ قَالَ أَلَا صَلُّوْا فِي الرِّحَالِ ثُمَّ قَالَ إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَأْمُرُ الْمُؤَذِّنَ إِذَا كَانَتْ لَيْلَةٌ ذَاتُ بَرْدٍ وَمَطَرٍ يَقُولُ أَلَا صَلُّوْا
في الرِّحَالِ (بخاري – مسلم)

(132) “It is narrated from Hazrat Abdullah ibn Umar (may Allah be pleased with him) that on a cold, windy night he gave the call to prayer. Then he announced, ‘Everyone should perform the prayer at home.’ He then said: When it was a cold and rainy night, the Messenger (peace and blessings of Allah be upon him) would tell the caller to prayer to announce, ‘Perform the prayer at your own places.’” (Bukhari, Muslim)

Explanation: The Arab lands are not countries where rain is common; they are dry most of the time. Consequently, there are few arrangements for draining water. In winter, when strong winds and rain sometimes occurred, it would become extremely cold, and the roads and lanes would fill with water and become unsuitable for travel. In such circumstances, the Prophet (peace and blessings of Allah be upon him) would tell the Companions to pray in their respective homes. Of course, the roads in the Arab countries are now very good. This hadith allows one to refrain from attending the congregation due to a valid excuse.

(۱۳۳)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أُقِيمَتْ الصَّلَاةُ فَلَا صلَاةَ إِلَّا الْمَكْتُوبَةَ (مسلم)

(133) “Hazrat Abu Huraira (may Allah be pleased with him) said: The Messenger (peace and blessings of Allah be upon him) said: When the iqamah for prayer has been given, there is no prayer except the obligatory prayer.” (Muslim)

Explanation: In view of this hadith, Imam Shafi‘i says that once the obligatory prayer has begun, no one should intend to perform a Sunnah prayer; rather, one should join the obligatory prayer. Imam Shafi‘i holds this view regarding all Sunnah prayers, including the Sunnah of Fajr. Imam Abu Hanifa, however, holds that if there is a possibility of catching the congregation, it is better to stand well away from the rows and perform the Sunnah of Fajr. If someone begins praying with the intention of performing the Sunnah of Zuhr and the iqamah is then given, the view of the Imams is that he should complete two rakahs, give salam, and join the obligatory prayer.

(١٣٤) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَجُلًا أَعْمَى قَالَ يَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْسَ لِي قَائِدٌ يَقُودُنِي إِلَى الْمَسْجِدِ فَسَأَلَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يُرَخّصَ لَهُ فَيُصَلِى فِي بَيْتِهِ فَرَخَّصَ لَهُ فَلَمَّا وَلَّى دَعَاهُ فَقَالَ هَلْ تَسْمَعُ النِّدَاءَ بِالصَّلَاةِ فَقَالَ نَعَمْ قَالَ فَأَجِبْ (مسلم – نسائي)

(134) “It is narrated from Hazrat Abu Huraira (RA) that a blind Companion said to the Prophet (PBUH), ‘O Prophet, I have no guide who can show me the way and take me to the mosque.’ He asked the Prophet (PBUH) for permission to pray at home instead of joining the congregational prayer in the mosque. The Prophet (PBUH) granted him permission. When he was turning back, the Prophet (PBUH) called him again and said, ‘Can you hear the call to prayer while sitting at home?’ He replied, ‘Yes.’ The Prophet then said, ‘In that case, you must attend the mosque.'” (Muslim, Nasa’i)

Explanation: The above hadith is also incontrovertible proof of the necessity of congregational prayer. For the Prophet (PBUH) did not permit even a blind Companion living near the mosque to abandon the congregation.

(١٣٥) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا صَلَاةَ بِحَضْرَةِ الطَّعَامِ وَلَا هُوَ يُدَافِعُهُ الْأَخْبَتَانِ (مسلم)

(135) “Hazrat Aisha (RA) said, ‘I heard the Messenger (PBUH) say: Just as one should not pray with food in front of him, one should likewise not pray while needing to relieve oneself.'” (Muslim)

Explanation: If food is served at prayer time, one should eat first and then pray. Similarly, if one feels the urge to relieve oneself, one should attend to that first and then perform the prayer. For just as hunger in the presence of food prevents concentration in prayer, the urge to urinate or defecate also obstructs attentiveness in prayer. Therefore, even if one fears missing the congregation, one should complete these two matters first and then pray.

(١٣٦) وَعَنْ أُمِّ الدَّرْدَاءِ رَضِيَ اللَّهُ عَنْهُ قَالَتْ دَخَلَ عَلَيَّ أَبُو الدَّرْدَاءِ وَهُوَ مُغْضَبٌ فَقُلْتُ مَا أَغْضَبَكَ قَالَ وَاللَّهِ مَا أَعْرِفُ مِنْ أَمْرِ أُمَّةٍ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَيْئًا إِلَّا أَنَّهُمْ يُصَلُّوْنَ جَمِيعًا (بخاري)

(136) “Umm al-Darda (RA) said, ‘One day my husband, Abu al-Darda, came to me in a very angry state. I asked him, “What is the reason for your anger?” He replied, “By Allah, I know nothing of the condition of the community of Muhammad except that they pray together in congregation.”‘ (Yet today I see some exceptions to this.)” (Bukhari)

(۱۳۷)
وَعَنْ أَبِي مُوسَى الْأَشْعَرِي رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِثْنَانِ فَمَا فَوْقَهُمَا جَمَاعَةٌ (ابن ماجة)

(137) “Hazrat Abu Musa al-Ashari (RA) said, ‘The Messenger (PBUH) said: Two people, or more than two, constitute a congregation.'” (Ibn Majah)

Explanation: A congregation is formed with at least two people along with the imam. Some have also said that a congregation is formed with just one person along with the imam. The following hadith narrated by Hazrat Abu Sa’id serves as evidence for this.

(۱۳۸)
وَعَنْ أَبِي سَعِيدِ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ أَنَّ رَجُلاً دَخَلَ الْمَسْجِدَ وَقَدْ صَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِأَصْحَابِهِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ يَتَصَدَّقَ عَلَى فَيُصْلِى مَعَهُ فَقَامَ رَجُلٌ مِّنَ الْقَوْمِ فَصَلَّى مَعَهُ (أحمد – أبو داود – ترمذي)

(138) “Hazrat Abu Sa’id al-Khudri (RA) said, ‘A man entered the mosque after the Prophet (PBUH) had already finished praying with his Companions. The Prophet (PBUH) said, “Who will show charity to this man,” meaning, who will pray again with him as a follower? Hearing this, a man stood and prayed with him.'” (Ahmad, Abu Dawud, Tirmidhi)

(۱۳۹) وَعَنِ النُّعْمَانِ بْنِ بَشِيرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُسَوَّى صُفُوفَنَا حَتَّى كَأَنَّمَا يُسَوِّى بِهَا الْقِدَاحَ حَتَّى رَأَى أَنَّ قَدْ عَقَلْنَا عَنْهُ ثُمَّ خَرَجَ يَوْمًا فَقَامَ حَتَّى كَادَ يُكَبِّرَ فَرَأَى رَجُلاً بَادِيًا صَدْرَهُ مِنَ الصَّفْ فَقَالَ عِبَادَ اللَّهِ لَتُسَوَّنَّ صُفُوفَكُمْ أَوْ لَيُخَالِفَنَّ اللَّهُ بَيْنَ وُجُوهِكُمْ (مسلم)

(139) “It is narrated from Hazrat Nu’man ibn Bashir (RA) that he said, ‘The Messenger (PBUH) would straighten our rows in prayer as though he were straightening arrows alongside the rows. He continued doing this until he understood that we had grasped the matter. Then one day he came out of his room and stood for prayer. Just as he was about to say the opening takbir, he saw a man’s chest protruding ahead of the row. The Prophet (PBUH) said, “O servants of Allah, straighten your rows, or Allah will create discord among your faces.”‘” (Muslim)

(١٤٠) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَرُّوا صُفُوفَكُمْ فَإِنَّ تَصْفِيَةَ الصُّفُوفِ مِنْ إِقَامَةِ الصَّلاةِ (بخاري – مسلم)

(140) “Hazrat Anas (RA) said, ‘The Messenger (PBUH) said: Straighten your rows in prayer, for straightening the rows is part of establishing the prayer.'” (Bukhari, Muslim)

Explanation: It is the desire of the Shariah that every collective activity of Muslims be completed in an orderly manner. From straightening the rows in prayer to all other ceremonies, everything teaches us this. The Prophet (PBUH) described straightening the rows as tantamount to establishing the prayer.

(١٤١) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِيَلَنِي مِنْكُمْ أُولُوْ الأَحْلامِ وَالنُّهَى ثُمَّ الَّذِيْنَ يَلُونَهُمْ ثَلَاثًا وَإِيَّاكُمْ وَهَبْشَاتِ الْأَسْوَاقِ (مسلم)

(141) “Hazrat Abdullah ibn Masud (RA) said, ‘The Messenger (PBUH) said: Let those among you who are composed and knowledgeable stand closest to me in prayer, and then those who are next to them.’ He repeated this three times, then said, ‘Beware! Do not create a commotion in the mosque like that of a marketplace.'” (Muslim)

Explanation: The hadith states that scholars and qualified people should stand close to the imam.

Who Has the Right to Be Imam

(١٤٢) وَعَنْ أَبِي سَعِيدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانُوا ثَلَاثَةٌ فَلْيُؤَمَّهُمْ أَحَدُهُمْ وَأَحَقُّهُمْ بِالْإِمَامَةِ أَقْرَأُهُمْ
أحمد – مسلم – نسائي – نيل الأوطار)

(142) “Hazrat Abu Sa’id al-Khudri (RA) said, ‘The Messenger (PBUH) said: When there are three people, one of them should lead the prayer. The one most entitled to lead is the one who recites the Qur’an best.'” (Ahmad, Muslim, Nasa’i, Nayl al-Awtar)

(١٤٣) وَعَنْ أَبِي مَسْعُوْدٍ الْأَنْصَارِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَؤُمُ الْقَوْمَ أَقْرَؤُهُمْ لِكِتَابِ اللَّهِ فَإِنْ كَانُوا فِي الْقِرَاءَةِ سَوَاءً فَأَعْلَمُهُمْ بِالسُّنَّةِ فَإِنْ كَانُوا فِي السُّنَّةِ سَوَاءٌ فَأَقْدَمُهُمْ هجْرَةً فَإِنْ كَانُوا فِي الْهِجْرَةِ سَوَاءً فَأَقْدَمُهُمْ سِنَّا وَلَا يَؤْمَنَّ الرَّجُلُ الرَّجُلَ فِي سُلْطَانِهِ وَلَا يَقْعُدْ فِي بَيْتِهِ عَلَى تَكْرِمَتِهِ إِلَّا بِإِذْنِهِ (مسلم)

(143) “Hazrat Abu Mas’ud (RA) said, ‘The Messenger (PBUH) said: The one who recites the Book of Allah best should lead the people. If they are equal in recitation, then the one most knowledgeable about the Sunnah; if they are equal in knowledge of the Sunnah, then the one who migrated first; and if they are equal in migration, then the oldest among them. No one should lead another in the latter’s domain of authority, nor should anyone sit in another person’s house in his place of honor without his permission.'”

(١٤٤) وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِيُؤَذِّنُ لَكُمْ خِيَارُكُمْ وَلِيُؤَمِّكُمْ قُرَّاكُمْ (أبو داود)

(144) “It is narrated from Hazrat Ibn Abbas (RA) that he said, ‘The Messenger (PBUH) said: Let the best among you give the call to prayer, and let those among you who are reciters lead you in prayer.'” (Abu Dawud)

(١٤٥) وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اجْعَلُوا أَئِمَّنَّكُمْ خِيَارَكُمْ فَإِنَّهُمْ وَقْدُكُمْ فِيْمَا بَيْنَكُمْ وَبَيْنَ رَبِّكُمْ (دار قطني)

(145) “Hazrat Ibn Abbas (RA) said, ‘The Messenger (PBUH) said: Appoint the best of you as your imams, for they are your link between yourselves and your Lord.'” (Dar al-Qutni)

(١٤٦) وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا تَؤُمَنَّ اِمْرَأَةً رَجُلًا وَلَا أَعْرَابِي مُهَاجِرًا وَلَا يَؤْمَنَّ فَاجِرٌ مُّؤْمِنًا إِلَّا أَنْ يَقْهَرَهُ بِسُلْطَانٍ يَخَافُ سَيْفَهُ أَوْ سَوْطَهُ (ابن ماجة)

(146) “Hazrat Jabir (RA) said, ‘The Messenger (PBUH) said: No woman should lead a man in prayer, no Bedouin Arab should lead a Muhajir, and no wicked person should lead a believer. However, if someone is compelled by the threat of a weapon or whip, he must obey under compulsion.'” (Ibn Majah)

Explanation: Everyone agrees that women may not lead men in prayer. Since most of the Arabs, that is, the Bedouins, who lived around Medina were ignorant and had only recently entered Islam, a person ignorant of the knowledge of the Shariah could not lead the tested believers and scholars among the Muhajirs. This is what is mentioned in this hadith. The hadith also states that a believer cannot accept a wicked person as imam unless compelled.

(١٤٧) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْجِهَادُ وَاجِبٌ عَلَيْكُمْ مَعَ كُلِّ أَمِيْرٍ بَرًّا كَانَ أَوْ فَاجِرًا وَإِنْ عَمِلَ الْكَبَائِرَ وَالصَّلَاةُ وَاحِبَةٌ عَلَيْكُمْ خَلْفَ كُلِّ مُسْلِمٍ بَرًّا كَانَ أَوْ فَاجِرًا وَإِنْ عَمِلَ الْكَبَائِرَ (أبو داود – ونيل الأوطار)

(147) “Hazrat Abu Huraira (RA) said, ‘The Messenger (PBUH) said: Jihad is obligatory upon you under every commander, whether righteous or wicked, even if he commits major sins. Prayer is obligatory upon you behind every Muslim, whether righteous or wicked, even if he commits major sins.'” (Abu Dawud, Nayl al-Awtar)

Explanation: Imam means the leader of the Muslims. A leader should always be chosen from among the best people. In the time of the Messenger (PBUH) and the Companions, no distinction was made between political leadership and leadership in prayer. Thus, during the era of the Companions, the best Muslims held both forms of leadership. However, if the misfortune of the Muslims reaches the point where a wicked person becomes the head of state, Muslims still cannot refrain from jihad. Rather, considering the overall welfare of the Muslim ummah, they must participate in jihad under that wicked person; the same ruling applies to prayer. They cannot withdraw from the congregation because a wicked person is leading it. Nevertheless, it is the collective responsibility of Muslim society to appoint the best imam for prayer and to choose from among themselves the best person to govern the state—those who fear Allah and fulfill their responsibilities according to Allah’s will.

(١٤٨) وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ قَالَ ثَلَاثَةٌ لَا تُرْفَعُ صَلَاتُهُمْ فَوْقَ رؤُوسِهِمْ شِبْرًا رَجُلٌ أَمَّ قَوْمًا وَهُمْ لَهُ كَارِهُونَ وَامْرَأَةٌ بَاتَتْ وَزَوْجُهَا عَلَيْهَا سَاخِطٌ وَأَخَوَانِ مُتَصَارِمَانِ
(ابن ماجة)

(148) “It is narrated from Hazrat Ibn Abbas (RA) that he said, ‘The Messenger (PBUH) said: There are three people whose prayer is not raised even a span above their heads: (1) a man who leads people in prayer while they dislike him; (2) a woman who spends the night while her husband is displeased with her; and (3) two brothers who have severed relations with each other after quarrelling.'” (Ibn Majah)

The Imam’s Responsibilities and Duties

(١٤٩) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّى أَحَدُكُمْ لِلنَّاسِ

فَلْيُخَفِّفْ فَإِنَّ مِنْهُمُ السَّقِيمُ وَالضَّعِيفُ وَالْكَبِيرُ وَإِذَا صَلَّى أَحَدُكُمْ لِنَفْسِهِ فَلْيُطَوِّلْ مَا شَاءَ (بخاري – مسلم)

(149) “Hazrat Abu Huraira (RA) said, ‘The Messenger (PBUH) said: When any one of you leads the people in prayer, he should make the prayer brief, for among them there may be the sick, the weak, and the elderly. But when any one of you prays alone, he may lengthen the prayer as much as he wishes.'” (Bukhari, Muslim)

(١٥٠) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ مَا صَلَّيْتُ وَرَاءَ إِمَامٍ قَطُّ أَخَفَّ صَلَاةً وَلَا أَتَمَّ صَلَاةٌ مِنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَإِنْ كَانَ لَيَسْمَعُ بُكَاءَ الصَّبِيِّ فَيُخَفِّفُ مَخَافَةً أَنْ تُفْتَنَ أُمُّهُ (بخاري – مسلم)

(150) “It is narrated from Hazrat Anas (RA) that he said, ‘I never prayed behind anyone whose prayer was briefer yet more complete than that of the Noble Prophet (PBUH). If he heard a child crying during the prayer, he would shorten the prayer out of concern for the mother’s distress.'” (Bukhari, Muslim)

Explanation: When someone leads the prayer, he should not make it lengthy, because among the followers there may be weak, sick, and elderly people. Especially when the congregation is large, the prayer should not be prolonged, keeping in mind the various difficulties of ordinary people.

The Responsibilities and Duties of the Follower

(١٥١) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ صَلَّى بِنَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ فَلَمَّا قَضَى صَلَاتَهُ أَقْبَلَ عَلَيْنَا بِوَجْهِهِ فَقَالَ أَيُّهَا النَّاسُ إِنِّي إِمَامُكُمْ فَلَا تَسْبِقُونِي بِالرُّكُوعِ وَالسُّجُودِ وَلَا بِالْقِيَامِ وَلَا بِالْإِنْصِرَافِ فَإِنِّي أَرَاكُمْ أَمَامِي وَمِنْ خَلْفِي (مسلم)

(151) “Hazrat Anas (RA) said, ‘One day the Messenger (PBUH) led us in prayer. After completing the prayer, he turned toward us and said, “People, I am your imam, so do not bow, prostrate, stand, or conclude the prayer before me, for I see you before me and behind me as well.”‘” (Muslim)

Explanation: It is obligatory for the follower to follow the imam in every matter. If a follower completes any part of the prayer before the imam, that follower’s prayer will become invalid. Therefore, one should be extremely careful not to perform the bowing, prostration, standing, or salutation before the imam. The Prophet’s (PBUH) seeing his followers from both directions was one of his miracles.

(١٥٢) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُبَادِرُوا الْإِمَامَ إِذَا كَبَّرَ

فَكَبِّرُوا وَإِذَا قَالَ وَلَا الضَّالِّينَ . فَقُولُوا آمِينَ. وَإِذَا رَكَعَ فَارْكَعُوْا وَإِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ. فَقُولُوا اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ (بخاري – مسلم)

(152) “Hazrat Abu Huraira (RA) said, ‘The Messenger (PBUH) said: Do not precede the imam. When the imam says the takbir, then say the takbir; when the imam says “walad-dallin,” then say “Amin”; when the imam bows, bow immediately after him; and when the imam says, “Sami Allahu liman hamidah,” then say, “Allahumma rabbana lakal hamd.”‘” (Bukhari, Muslim)

(١٥٣) وَعَنْ عَلِيٌّ وَمُعَاذِ بْنِ جَبَلٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَتَى أَحَدُكُمْ الصَّلَاةَ وَالْإِمَامَ عَلَى حَالٍ فَلْيَصْنَعْ كَمَا يَصْنَعُ الْإِمَامُ
(ترمذي)

(153) “Hazrat Ali and Mu’adh ibn Jabal (RA) said, ‘The Messenger (PBUH) said: When any one of you comes to the prayer, he should do whatever he sees the imam doing in whatever position he finds him.'” (Tirmidhi)

(١٥٤) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا جِئْتُمْ إِلَى الصَّلَاةِ وَنَحْنُ

سُجُودٌ فَاسْجُدُوا وَلَا تَعُدُّوهَا شَيْئًا وَمَنْ أَدْرَكَ رَكْعَةً
فَقَدْ أَدْرَكَ الصَّلاةَ (أبو داود )

(154) “It is narrated from Hazrat Abu Huraira (RA) that he said, ‘The Messenger (PBUH) said: If you come to the prayer and find us prostrating, then prostrate as well, but do not count that as a rak’ah. Whoever catches one complete rak’ah has caught the entire prayer.'” (Abu Dawud)

Explanation: The two preceding hadiths discuss the latecomer to the prayer. The first hadith states that whoever comes late, after the prayer has begun, should join the prayer in whatever position he finds the imam. However, if he does not join the imam in bowing, that rak’ah will not be counted. The second hadith states that whoever catches at least one rak’ah with the imam will receive the reward of performing the complete prayer with the congregation.

(١٥٥) وَعَنْ يَزِيدَ بْنِ عَامِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ جِئْتُ وَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ فِي الصَّلَاةِ فَجَلَسْتُ وَلَمْ أَدْخُلْ مَعَهُ فِي الصَّلَاةِ فَلَمَّا انْصَرَفَ عَلَيْنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَأَنِي جَالِسًا فَقَالَ أَلَمْ تُسْلِمْ يَا يَزِيدُ قُلْتُ بَلَى يَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَسْلَمْتُ قَالَ مَا مَنَعَكَ أَنْ تَدْخُلَ مَعَ النَّاسِ فِي صَلَاتِهِمْ قَالَ إِنِّي كُنْتُ قَدْ صَلَّيْتُ فِي مَنْزِلِي وَأَنَا

أَحْسَبُ أَنْ قَدْ صَلَّيْتُمْ فَقَالَ إِذَا جِئْتَ إِلَى الصَّلَاةِ فَوَجَدْتَ النَّاسِ يُصَلُّوْنَ فَصَلِّ مَعَهُمْ وَإِنْ كُنْتَ قَدْ صَلَّيْتَ تَكُنْ لَكَ نَافِلَةٌ وَهَذِهِ مَكْتُوبَةٌ (أبو داود)

(155) “Hazrat Yazid ibn Amir (RA) said, ‘The Messenger (PBUH) was praying when I came to him one day. I sat down without joining the prayer. After finishing the prayer, the Messenger (PBUH) turned and saw me sitting. He said, “Yazid, have you not accepted Islam?” I replied, “O Messenger of Allah (PBUH), of course I have become a Muslim.” The Prophet (PBUH) said, “Then why did you not join the people in prayer?” I said, “I had already prayed at home, and I thought that you had finished praying.” The Prophet (PBUH) then said, “When you come somewhere and find people praying, pray with them too. This prayer of yours will be voluntary, and the earlier prayer will be obligatory.”‘” (Abu Dawud)

Explanation: The hadith can be understood in two ways. That is, the earlier prayer is obligatory because it was performed with the intention of fulfilling the obligatory prayer, while the second prayer is voluntary. This is the correct view according to Imam Abu Hanifa. Conversely, Imam Malik, al-Shafi’i, and Imam Ahmad ibn Hanbal held that performing the obligatory prayer in congregation itself is obligatory. Therefore, according to them, the second interpretation is correct: the first prayer becomes voluntary because it was performed alone, while the second becomes obligatory because it was performed in congregation. According to Imam Abu Hanifa, only the obligatory prayers of Zuhr and Isha may be performed twice; the prayers of the other times may not be performed twice. According to the other imams, however, all obligatory prayers may be performed a second time.

(١٥٦) وَعَنْ نَافِعٍ رَضِيَ اللَّهُ عَنْهُ قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا كَانَ يَقُولُ مَنْ صَلَّى الْمَغْرِبَ أَوِ الصُّبْحَ ثُمَّ أَدْرَكَهُمَا مَعَ الْإِمَامِ فَلَا يَعُدْ لَهُمَا (مالك)

(156) “Hazrat Nafi (RA) said that Hazrat Abdullah ibn Umar (RA) used to say: Whoever has prayed Maghrib or Fajr and then catches that prayer with the imam should not repeat it.” (Malik)

Explanation: Since the second prayer would be voluntary, and a voluntary prayer cannot consist of three rak’ahs, the obligatory Maghrib prayer may not be repeated with the imam. Also, there is no voluntary prayer after Fajr until sunrise. Therefore, the obligatory Fajr prayer may not be repeated either. The ruling for the Asr prayer is the same as that for Fajr.

The Sunnah Prayers Before and After the Obligatory Prayers

(١٥٧) وَعَنْ أَمْ حَبِيبَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَّى فِي يَوْمٍ وَلَيْلَةٍ ثِنْتَيْ عَشْرَةَ رَكْعَةٌ بُنِيَ لَهُ بَيْتٌ فِي الْجَنَّةِ أَرْبَعًا قَبْلَ الظُّهْرِ وَرَكْعَتَيْنِ بَعْدَهَا وَرَكْعَتَيْنِ بَعْدَ الْمَغْرِبِ وَرَكْعَتَيْنِ بَعْدَ الْعِشَاءِ وَرَكْعَتَيْنِ قَبْلَ صَلَاةِ الْفَجْرِ (ترمذي)

(157) “Hazrat Umm Habiba (RA) said, ‘The Messenger (PBUH) said: Whoever performs twelve rak’ahs of prayer during the day and night will have a house built for him in Paradise: four rak’ahs before Zuhr and two after it, two after Maghrib, two after Isha, and two before Fajr.'” (Tirmidhi)

Explanation: The prayers that the Prophet (PBUH) performed before and after the obligatory prayers and instructed us to perform are the Sunnah prayers. The Sunnah is of two types: (1) the prayers that the Prophet (PBUH) performed regularly and urged us to perform are called Sunnat Mu’akkadah; (2) the prayers that the Prophet (PBUH) did not perform regularly and did not urge us to perform are called Sunnat Ghair Mu’akkadah. The prayers mentioned in the hadith before and after the obligatory prayers are Sunnat Mu’akkadah.

(١٥٨) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ صَلَّيْتُ مَعَ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَكْعَتَيْنِ قَبْلَ الظُّهْرِ وَرَكْعَتَيْنِ بَعْدَهَا وَرَكْعَتَيْنِ بَعْدَ الْمَغْرِبِ وَرَكْعَتَيْنِ بَعْدَ الْعِشَاءِ فِي بَيْتِهِ قَالَ وَ حَدَّثَنِي حَفْصَةُ رَضِيَ اللَّهُ عَنْهَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي رَكْعَتَيْنِ خَفِيفَتَيْنِ حِيْنَ يَطْلُعُ الْفَجْرُ
(بخاري – مسلم)

(158) “Hazrat Abdullah ibn Umar (RA) said: I prayed with the Messenger (PBUH) two rak‘ahs before the noon obligatory prayer and two rak‘ahs after it. I also prayed two rak‘ahs after the obligatory Maghrib prayer and two rak‘ahs after the obligatory Isha prayer in the Prophet’s (PBUH) home. Abdullah ibn Umar further said that Hazrat Hafsah (RA) told him that the Prophet (PBUH) regularly prayed two brief rak‘ahs after the appearance of the true dawn.” (Bukhari, Muslim)

Explanation: Based on this hadith, Imam Shafi‘i held that two rak‘ahs of Sunnah should be prayed before the obligatory noon prayer, whereas, based on the earlier hadith, Imam Abu Hanifah held that four rak‘ahs should be prayed. In reality, the Prophet (PBUH) sometimes prayed two rak‘ahs and sometimes four.

The narrator of the hadith, Hazrat Hafsah bint Umar, was the sister of Hazrat Abdullah ibn Umar. Thus, on one occasion, she entered her sister’s room with the Prophet (PBUH) after the obligatory Isha and Maghrib prayers and prayed two rak‘ahs of Sunnah each. This is what is mentioned in the hadith.

(١٥٩) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَكْعَتَا الْفَجْرِ خَيْرٌ مِّنَ الدُّنْيَا وَمَا فِيهَا (أحمد – مسلم – ترمذي)

(159) “It is narrated from Hazrat Aishah (RA) that she said: The Prophet (PBUH) said, ‘The two rak‘ahs of Sunnah prayer at dawn are more valuable than the world and everything in it.’” (Ahmad, Muslim, Tirmidhi)

Explanation: The view of the Imams is that, among the Sunnah prayers, the two rak‘ahs at dawn rank first in merit. Next come the Sunnah prayers of Maghrib, then the final two rak‘ahs of the noon prayer, and then the Sunnah prayer of Isha. The other Sunnah prayers rank thereafter.” (Ashi‘at al-Luma‘at)

(١٦٠) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ لَمْ يَكُنْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى شَيْءٍ مِنَ النَّوَافِلِ أَشَدُّ مُعَاهَدَةٌ مِّنَ الرَّكْعَتَيْنِ قَبْلَ الصُّبْحِ
بخاري – مسلم – أحمد – أبو داود)

(160) “It is narrated from Hazrat Aishah (RA) that she said: Among the voluntary prayers, the Prophet (PBUH) observed the two rak‘ahs before dawn with the utmost care and regularity.” (Bukhari, Muslim, Ahmad, Abu Dawud)

(١٦١) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ لَمْ يُصَلِّ رَكْعَتَيْ الْفَجْرِ فَلْيُصْلِهُمَا بَعْدَ أَنْ تَطْلِعَ الشَّمْسُ (ترمذی)

(161) “It is narrated from Hazrat Abu Hurairah (RA) that the Noble Prophet (PBUH) said: Whoever has not prayed the two rak‘ahs of Sunnah at dawn should pray them after sunrise.” (Tirmidhi)

Explanation: According to Imam Abu Hanifah, if someone has not prayed the Sunnah before the obligatory dawn prayer, he should pray it after sunrise. However, the hadith also mentions praying it before sunrise in such a situation.

(١٦٢) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا لَمْ يُصَلِّ أَرْبَعًا قَبْلَ الظُّهْرِ صَلَاهُنَّ

بَعْدَهَا (ترمذي) وَرَوَى ابْنُ مَاجَةَ عَنْهَا كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا فَاتَتْهُ الْأَرْبَعُ قَبْلَ الظُّهْرِ صَلَاهُنَّ بَعْدَ الرَّكْعَتَيْنِ بَعْدَ الظُّهْرِ (ابن ماجة)

(162) “Hazrat Aishah (RA) said: If the Noble Prophet (PBUH) could not pray the four rak‘ahs of Sunnah before the noon prayer, he would pray them afterward.” (Tirmidhi)

Ibn Majah narrated from Hazrat Aishah (RA) that if the Prophet (PBUH) could not pray the four rak‘ahs of Sunnah before the noon prayer, he would pray them after praying the final two rak‘ahs of the noon prayer.” (Ibn Majah) Explanation: If someone cannot perform the four rak‘ahs of Sunnah for the noon prayer before the obligatory prayer for any reason, he should perform them within the prayer time after performing the two rak‘ahs of Sunnah following the obligatory prayer.

The Witr Prayer

(١٦٣) وَعَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهَمَا قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاةُ اللَّيْلِ مَثْنَى مَثْنَى فَإِذَا خَشِيَ أَحَدُكُمُ الصُّبْحَ صَلَّى رَكْعَةٌ وَاحِدَةً تُوتِرُ لَهُ مَا قَدْ صَلَّى (بخاري – مسلم)

(163) “It is narrated from Hazrat Abdullah ibn Umar (RA) that he said: The Messenger (PBUH) said, ‘The night prayer is offered two rak‘ahs at a time. When one of you fears that dawn will arrive, he should pray one rak‘ah, making the prayers he has already offered odd-numbered.’” (Bukhari, Muslim)

(١٦٤) وَعَنِ عَبْدُ اللَّهِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهَمَا عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ اجْعَلُوْا آخِرَ صَلَاتِكُمْ باللَّيْلِ وِتْرًا (مسلم)

(164) “It is narrated from Abdullah ibn Umar (RA) from the Noble Prophet (PBUH) that he said: Make your final prayer of the night Witr.” (Muslim)

(١٦٥) وَعَنْ عَلِيِّ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ إِنَّ الْوَتْرَ لَيْسَ بِحَثْمِ كَصَلَاتِكُمِ الْمَكْتُوبَةِ وَلَكِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوْثَرَ ثُمَّ قَالَ يَا أَهْلَ الْقُرْآنِ أَوْتِرُوا فَإِنَّ اللَّهَ وِتْرٌ يُحِبُّ الْوِتْرَ (أحمد)

(165) “It is narrated from Hazrat Ali (RA) that he said: Witr is not obligatory like your prescribed prayers. However, the Messenger (PBUH) regularly prayed Witr. Then he said, ‘O people who hold the Qur’an, pray Witr, for Allah is One and loves what is odd-numbered.’” (Ahmad)

Explanation: After examining the hadiths concerning the Witr prayer, Imam Abu Hanifah reached the conclusion that Witr is wajib, meaning that it lies between obligatory prayer and Sunnat Mu’akkadah. On the other hand, all the other Imams hold that Witr is Sunnah. The book entitled Fiqh al-Sunnah calls Witr Sunnat Mu’akkadah. The hadith narrated by Hazrat Ali (RA) also provides evidence that Witr is Sunnat Mu’akkadah. The Imams also differ regarding the number of rak‘ahs in the Witr prayer. According to Imam Abu Hanifah, Witr consists of three rak‘ahs, while according to Imam Shafi‘i and others, it consists of one rak‘ah. In reality, the Prophet (PBUH) prayed Tahajjud two rak‘ahs at a time and, toward the end, sometimes prayed three rak‘ahs of Witr and sometimes one rak‘ah. Therefore, whether one prays three rak‘ahs or one rak‘ah, both are in accordance with the hadith.

(١٦٦) وَعَنْ أَبِي أَيُّوبَ الْأَنْصَارِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْوِتْرُ حَقٌّ عَلَى كُلِّ مُسْلِمٍ فَمَنْ أَحَبَّ أَنْ يُوتِرَ بِخَمْسٍ فَلْيَفْعَلْ وَمَنْ أَحَبَّ أَنْ يُوتِرَ بِثَلاثِ فَلْيَفْعَلْ وَمَنْ أَحَبَّ أَنْ يُوتِرَ بِوَاحِدَةٍ فَلْيَفْعَلْ (أبو داود – نسائي – ابن ماجة)

(166) “It is narrated from Hazrat Abu Ayyub al-Ansari (RA) that he said: The Messenger (PBUH) said, ‘Praying Witr is the duty of every Muslim. So whoever wishes to pray Witr as five rak‘ahs may do so; whoever wishes to pray it as three may do so; and whoever wishes to pray it as one rak‘ah may do so.’” (Abu Dawud, Nasai, Ibn Majah)

Explanation: The above hadith proves that Witr may be prayed in each of three forms: five, three, or one rak‘ah. Imam Sufyan al-Thawri preferred five rak‘ahs of Witr. Imam Abu Hanifah preferred three rak‘ahs, and Imam Shafi‘i preferred one rak‘ah.

(١٦٧) وَعَنْ أَبِي سَعِيدِ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ نَامَ عَنِ الْوِتْرِ أَوْ نَسِيَهُ فَلْيُصَلِّ إِذَا ذَكَرَ وَإِذَا اسْتَيْقَظَ
ترمذي – أبو داود – ابن ماجة)

(167) “Hazrat Abu Sa‘id al-Khudri (RA) said: The Messenger (PBUH) said: If anyone falls asleep without praying Witr or forgets to pray it, he should pray it when he remembers.” (Tirmidhi, Abu Dawud, Ibn Majah)

Explanation: If Witr cannot be prayed at its proper time or is forgotten, it must be prayed when one remembers it. That is, Witr must be made up as an obligatory prayer is made up. This hadith, along with the hadiths concerning Witr narrated by Hazrat Ali and Hazrat Abu Ayyub al-Ansari, strengthens Imam Abu Hanifah’s view, because if Witr were merely Sunnah like the other Sunnah prayers, the Prophet (PBUH) would not have said this or instructed that Witr be made up.

(١٦٨) وَعَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي بَعْدَ الْوِتْرِ رَكْعَتَيْنِ (ترمذي) وَزَادَ ابْنُ مَاجَةُ خَفِيفَتَيْنِ وَهُوَ جَالِسٌ

(168) “The Mother of the Believers, Hazrat Umm Salamah (RA), said: The Prophet (PBUH) would pray two rak‘ahs after Witr.” (Tirmidhi, Ibn Majah) Ibn Majah further stated along with this narration: “The Prophet (PBUH) would perform them briefly and pray them while seated.”

Explanation: Imam Malik does not consider the two voluntary rak‘ahs after Witr proper. Imam Ahmad said, “I do not pray them, nor do I forbid anyone from praying them.” However, some Imams consider them permissible.

The Tahajjud Prayer (Night Prayer)

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةٌ لَكَ عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا ( بني إسرائيل : (۷۹)

“And during the night, perform Tahajjud prayer as an additional prayer for you. Soon your Lord will raise you to a praiseworthy station.” (Bani Isra’il 17:79)

The prayer performed between the Isha prayer and the dawn prayer is called the Tahajjud prayer. Among the voluntary prayers, Tahajjud is the most excellent. Tahajjud may be prayed at any time after the Isha prayer and before the dawn prayer; however, its best time is after midnight. The Holy Qur’an describes considerable virtue in the prayer of the final part of the night (Tahajjud). For example, the Qur’an says:

كَانُوا قَلِيْلًا مِنَ اللَّيْلِ مَا يَهْجَعُوْنَ، وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (الذاريات : ۱۸-۱۹)

“These people (the God-fearing) sleep little at night and seek forgiveness from Allah in the final part of the night.” (Surah al-Dhariyat 51:18–19)

وَالَّذِيْنَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا (الفرقان : ٦٤)

In praising Allah’s beloved servants, Allah says in the above verse: “And they spend the night prostrating and standing in prayer.” (Al-Furqan 25:64)

In another place in the Qur’an, Allah says in praise of the true believers:

تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُوْنَ رَبَّهُمْ خَوْفًا
وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُوْنَ (السجدة : ١٦)

“Their sides remain separate from their beds at night; they call upon Allah with fear and hope, and they spend from what We have provided them in the way of Allah.” (Surah al-Sajdah 32:16)

In another place in the Qur’an, Allah addresses the Prophet (PBUH), saying:

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ ( بني إسرائيل : ٧٩)

“And during the night, perform Tahajjud prayer; it is an additional prayer for you beyond the obligatory prayers.” (Surah Bani Isra’il 17:79)

The above verses convey the importance of the Tahajjud prayer. In the early period, before the five daily prayers were made obligatory, Tahajjud was obligatory for the Prophet (PBUH) and all his Ummah. Thereafter, when the five daily prayers became obligatory, Tahajjud remained voluntary for the Ummah but obligatory for the Prophet (PBUH). Consequently, the Prophet (PBUH) never omitted the Tahajjud prayer throughout his life. However, the commentators and Imams differ as to whether Tahajjud was voluntary or obligatory for the Prophet (PBUH).

The Prophet (PBUH) sometimes prayed nine rak‘ahs of Tahajjud including Witr, and sometimes eleven rak‘ahs. Sometimes he prayed thirteen rak‘ahs, and at other times seven rak‘ahs. In reality, Tahajjud has

no fixed limit. If there is not enough time, it is also permissible to pray five rak‘ahs including Witr.

(١٦٩) وَعَنْ عَبْدِ اللَّهِ بْنِ سَلَامٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ
رَسُولُ اللهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ يَا أَيُّهَا النَّاسُ أَفْشُوا السَّلَامَ وَأَطْعِمُوا الطَّعَامَ وَصِلُوا الْأَرْحَامَ وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ
(حاكم – ابن ماجة – ترمذي)

(169) “It is narrated from Hazrat Abdullah ibn Salam (RA) that he said: The Messenger (PBUH) addressed us, saying, ‘O people, spread peace among one another, provide food, maintain ties of kinship, and pray at night while other people are asleep. Then you will enter Paradise in peace.’”

(Hakim, Ibn Majah, Tirmidhi)

(۱۷۰) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ النَّبِيَّ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّى فِيْمَا بَيْنَ أَنْ يَفْرُغَ مِنْ صَلَاةِ الْعِشَاءِ إِلَى الْفَجْرِ إِحْدَى عَشْرَةَ رَكْعَةً يُسَلِّمُ بَيْنَ كُلِّ رَكْعَتَيْنِ وَيُؤْتِرُ بِوَاحِدَةٍ (بخاري – مسلم)

(170) “It is narrated from Hazrat Aishah (RA) that she said: After completing the Isha prayer, the Noble Prophet (PBUH) would pray eleven rak‘ahs until dawn. He would say salam after every two rak‘ahs and make them odd-numbered with one rak‘ah.” (Bukhari, Muslim)

(۱۷۱) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي مِنَ اللَّيْلِ ثَلَاثَ عَشَرَةَ رَكْعَةً مِنْهَا الْوَتْرَ وَرَكْعَتَا الْفَجْرِ (مسلم)

(171) “Hazrat Aishah (RA) said: The Noble Prophet (PBUH) would pray thirteen rak‘ahs at night, including Witr and the two rak‘ahs of the dawn Sunnah.” (Muslim)

(۱۷۲) وَعَنْ سَمُرَةَ بْنِ جُنْدُبٍ رَضِيَ اللَّهُ عَنْهُ قَالَ أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ تُصَلِّيَ مِنَ اللَّيْلِ مَا قَلَّ أَوْ كَثُرَ وَنَجْعَلَ آخِرَ ذَالِكَ وِتْرًا (طبراني – بزار)

(172) “Hazrat Samurah ibn Jundub (RA) said: The Messenger (PBUH) instructed us to pray the night prayer, whether a little or a lot, and to make our final prayer Witr, that is, odd-numbered.” (Tabarani, Bazzar)

The Tarawih Prayer

The Tarawih prayer is Sunnah. However, the Imams differ as to whether it is Sunnat Mu’akkadah. According to Imam Abu Hanifah, Imam Shafi‘i, and Imam Ahmad ibn Hanbal, Tarawih is Sunnat Mu’akkadah for both men and women.

The Imams differ regarding the number of rak‘ahs in Tarawih. However, most hadiths indicate that the Messenger (PBUH) prayed eleven rak‘ahs including Witr.

A narration of Imam Bayhaqi states that during the time of Hazrat Umar, Hazrat Uthman, and Hazrat Ali (RA), twenty rak‘ahs of Tarawih were prayed in congregation. A narration from Hazrat Ibn Abbas states that the Messenger (PBUH) also prayed twenty rak‘ahs of Tarawih. Certainly, if there were no approval for twenty rak‘ahs from the Prophet (PBUH), how could Hazrat Umar (RA) have instituted it? And how could the other Companions have accepted it? It is established from the Prophet (PBUH) that Tarawih was prayed both in congregation and individually.

I (the author) have traveled to Makkah and Madinah several times to perform Umrah during Ramadan, and I have prayed Tarawih in the Ka‘bah Sharif and the Prophet’s Mosque. In both these mosques, twenty rak‘ahs of Tarawih are performed in congregation. In addition, in most mosques in the Arab countries, twenty rak‘ahs are prayed in congregation. However, some Salafi mosques pray eight rak‘ahs.

(۱۷۳) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ كَانَ
رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُرَغَبُ فِي قِيَامٍ رَمَضَانَ مِنْ غَيْرِ أَنْ يَأْمُرَهُمْ فِيْهِ بِعَزِيمَةٍ فَيَقُولُ مَنْ قَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ فَتُوُفِّيَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالْأَمْرُ عَلَى

ذَالِكَ ثُمَّ كَانَ الْأَمْرُ عَلَى ذَالِكَ فِي خِلَافَةِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ وَصَدْرًا مِنْ خِلَافَةِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ عَلَى ذَالِكَ (مسلم)

(173) “Hazrat Abu Hurairah (RA) said: The Messenger (PBUH) encouraged people to pray during Ramadan, but he did not strongly insist upon it. He said, ‘Whoever prays during Ramadan with faith and in hope of reward, Allah will forgive all his past sins.’ Then the Messenger (PBUH) passed away while this instruction remained in force. This continued during the caliphate of Hazrat Abu Bakr al-Siddiq and even during the early period of Hazrat Umar’s caliphate.” (Muslim)

Explanation: This hadith shows that the Prophet (PBUH) encouraged Tarawih, but did not press the matter excessively. In other words, the Prophet (PBUH) did not instruct that Tarawih must be prayed in congregation. This remained the practice until the early period of Hazrat Umar’s caliphate. Thereafter, Hazrat Umar (RA) advised the Companions to pray twenty rak‘ahs in congregation, and the Companions accepted his advice, considering it good.

(١٧٤) وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ الْقَارِيِّ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ خَرَجْتُ مَعَ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ لَيْلَةٌ إِلَى الْمَسْجِدِ فَإِذَا النَّاسُ أَوْزَاعٌ مُتَفَرِّقُونَ يُصَلِّي الرَّجُلُ لِنَفْسِهِ فَيُصَلِّي الرَّجُلُ فَيُصَلِّي بِصَلَاتِهِ

الرَّهْطُ فَقَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ إِنِّي لَوْ جَمَعْتُ هَؤُلَاءِ عَلَى قَارِي وَاحِدٍ لَكَانَ أَمْثَلَ ثُمَّ عَزَمَ فَجَمَعَهُمْ عَلَى أُبَيِّ بْنِ كَعْبٍ ثُمَّ خَرَجْتُ مَعَهُ لَيْلَةً أُخْرَى وَالنَّاسُ يُصَلُّوْنَ بِصَلَاةِ قَارِئِهِمْ قَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ نِعْمَتِ الْبِدْعَةُ هَذِهِ وَالَّتِي يَنَامُوْنَ عَنْهَا أَفْضَلُ مِنَ الَّتِي يَقُوْمُوْنَ يُرِيدُ آخِرَ اللَّيْلِ وَكَانَ النَّاسُ يَقُومُونَ أَوَّلَهُ (بخاري)

(174) “Hazrat Abd al-Rahman ibn Abd al-Qari (RA) said: One night during Ramadan, I went to the Prophet’s Mosque with Hazrat Umar ibn al-Khattab (RA) and found the people divided into different groups. Some were praying alone, while a small group was praying behind another man. Seeing this, Hazrat Umar said, ‘If I gathered all these people behind one reciter, it would be better.’ Then he resolved to do so and gathered them behind Ubayy ibn Ka‘b. On another night, I went to the mosque with the Caliph Hazrat Umar (RA), and the people were praying behind their imam. Seeing this, Hazrat Umar said, ‘What an excellent new arrangement this is! Yet the part of the night during which you sleep is better than the part during which you pray.’ By this he meant the latter part of the night, although the people were praying in the first part of the night.”

Explanation: This hadith shows that regular congregational Tarawih began during the time of Hazrat Umar (RA). Hazrat Umar called this a new arrangement. Here, “bid‘ah” was not used as a legal religious term, because the Prophet (PBUH) himself also prayed Tarawih in congregation, though not regularly or continuously.

(١٧٥) وَعَنْ يَزِيدَ بْنِ رُومَانَ أَنَّهُ قَالَ كَانَ النَّاسُ يَقُوْمُوْنَ فِي زَمَانِ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ فِي رَمَضَانَ بِثَلَاثٍ وَعِشْرِينَ رَكْعَةٌ (مؤطا إمام مالك)

(175) “It is narrated from Yazid ibn Ruman that he said: During the time of Hazrat Umar ibn al-Khattab (RA), the people would pray twenty-three rak‘ahs on the nights of Ramadan.” (That is, twenty rak‘ahs of Tarawih and three rak‘ahs of Witr.) (Muwatta of Imam Malik)

(١٧٦) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهُ زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى فِي الْمَسْجِدِ ذَاتَ لَيْلَةٍ فَصَلَّى بِصَلَاتِهِ نَاسٌ ثُمَّ صلَّى مِنَ الْقَابِلَةِ فَكَثُرَ النَّاسُ ثُمَّ اجْتَمَعُوا مِنَ اللَّيْلَةِ الثَّالِثَةِ أَوِ الرَّابِعَةِ فَلَمْ يَخْرُجْ إِلَيْهِمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا أَصْبَحَ قَالَ قَدْ رَأَيْتُ الَّذِي صَنَعْتُمْ فَلَمْ يَمْنَعْنِي مِنَ الْخُرُوجِ إِلَيْكُمْ إِلَّا أَنِّي خَشِيْتُ أَنْ تُفْرَضَ عَلَيْكُمْ وَذَالِكَ فِي رَمَضَانَ (مؤطا إمام مالك)

(176) “It is narrated from the Mother of the Believers, Hazrat Aishah (RA), that one night during Ramadan the Prophet (PBUH) prayed in the Prophet’s Mosque, and the people prayed behind him. He prayed similarly on the second night, and more people gathered. Then, on the third or fourth night, even more people gathered, but the Prophet (PBUH) did not come out to them that night. In the morning, the Prophet (PBUH) said, ‘I had seen your gathering at night and your waiting for the prayer, but I did not come out because I feared that this Tarawih prayer might become obligatory upon you.’” (Muwatta of Imam Malik)

The Prayer of Travel (Qasr Prayer)

وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ
تَقْصُرُوا مِنَ الصَّلاة (سورة النساء – ١٠١)

“When you travel through the land, there is no blame upon you for shortening your prayer.” (Surah al-Nisa: 101)

(۱۷۷) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا زَوْجِ النَّبِيِّ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهَا قَالَتْ فُرِضَتِ الصَّلَاةُ رَكْعَتَيْنِ
رَكْعَتَيْنِ فِي الْحَضَرِ وَالسَّفَرِ وَزِيدَ فِي صَلَاةِ الْحَضَرِ
(مؤطا إمام مالك)

(177) “Hazrat Aishah (may Allah be pleased with her) said: At first, the prayer was prescribed as two rak‘ahs both while residing at home and while travelling. Thereafter, the prayer while residing was increased, while the prayer during travel was retained in its original form.” (Muwatta of Imam Malik)

Explanation: From the hadith above, it is known that at first the prayer was prescribed as two rak‘ahs at every prayer time. It is mentioned in Sahih al-Bukhari that the prayer was prescribed as two rak‘ahs. When the Prophet (peace and blessings be upon him) migrated to Madinah, the number of rak‘ahs was increased. Bayhaqi, Ibn Hibban, Ibn Khuzaymah and other narrators reported from Hazrat Aishah (may Allah be pleased with her) that, at first, the prayer was prescribed as two rak‘ahs both during travel and while residing at home. Later, when the Prophet (peace and blessings be upon him) migrated to Madinah and became somewhat secure, two rak‘ahs were added to Zuhr, Asr and Isha, while Fajr and Maghrib were left as they were. Since the prayer during travel is originally two rak‘ahs, it is not correct to pray four rak‘ahs while travelling. This is the view of Imam Abu Hanifah.

(۱۷۸) وَعَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى الظُّهْرَ بِالْمَدِينَةِ أَرْبَعًا وَصَلَّى الْعَصْرَ بِذِي الْحُلَيْفَةِ رَكْعَتَيْنِ (بخاري – مسلم)

(178) “Hazrat Anas (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) prayed four rak‘ahs for Zuhr in Madinah, and he prayed two rak‘ahs for Asr at Dhul-Hulayfah.” (Bukhari and Muslim)

Explanation: Dhul-Hulayfah is situated six miles from Madinah. This place is also called Bi’r Ali, meaning the Well of Hazrat Ali. The people of Madinah enter ihram here for Hajj; it is the miqat for the people of Madinah and the Muslims from the northern regions. The hadith mentioned that, before setting out from Madinah for Makkah to perform Hajj, the Prophet (peace and blessings be upon him) prayed four rak‘ahs for Zuhr in Madinah and two rak‘ahs for Asr at Dhul-Hulayfah.

This hadith proves that at the beginning of a journey, one should pray the full prayer while still at one’s residence. After travelling some distance, one should shorten it.

(۱۷۹) وَعَنِ عَبْدِ اللَّهِ ابْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُ قَالَ صَحِبْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَكَانَ لَا يَزِيدُ فِي السَّفَرِ عَلَى رَكْعَتَيْنِ وَأَبَا بَكْرٍ وَعُمَرَ وَعُثْمَانَ رِضْوَانِ اللَّهِ تَعَلَى عَلَيْهِمْ كَذَالِكَ (بخاري – مسلم)

(179) “Hazrat Abdullah ibn Umar (may Allah be pleased with him) said: I accompanied the Prophet (peace and blessings be upon him) on journeys. During travel, he never prayed more than two rak‘ahs of the obligatory prayer. Hazrat Abu Bakr, Umar and Uthman (may Allah be pleased with them) likewise prayed two rak‘ahs.” (Bukhari, Muslim)

Explanation: In a narration in Sahih Muslim, Abdullah ibn Umar (may Allah be pleased with him) reported: I travelled with the Prophet (peace and blessings be upon him) many times until his death. He always prayed the obligatory prayer as two rak‘ahs during travel. Likewise, I travelled many times with Abu Bakr, Umar and Uthman (may Allah be pleased with them) until their deaths; they too always prayed two rak‘ahs during travel.

(۱۸۰)
وَعَنْ يَعْلَى بْنِ أُمَيَّةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قُلْتُ لِعُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ إِنَّمَا قَالَ اللَّهُ تَعَالَى

أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا فَقَدْ أَمِنَ النَّاسُ قَالَ عَجِبْتُ مِمَّا عَجِبْتَ مِنْهُ فَسَأَلْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ صَدَقَةٌ تَصَدَّقَ اللَّهُ بِهَا عَلَيْكُمْ فَاقْبَلُوا صَدَقَتَهُ (مسلم)

(180) “Hazrat Ya‘la ibn Umayyah (may Allah be pleased with him) said: I said to Hazrat Umar ibn al-Khattab (may Allah be pleased with him), ‘What is the matter? Allah has said, “If you fear that the disbelievers may put you into trouble, then you may shorten the prayer.” But now the people are completely safe; why should we shorten the prayer?’ Hazrat Umar (may Allah be pleased with him) said, ‘I was astonished just as you are.’ So I asked the Prophet (peace and blessings be upon him). He said, ‘It is a charity that Allah has granted you, so accept Allah’s charity.’” (Muslim)

Explanation: The hadith above proves that the prayer must be shortened in every circumstance during travel. The words in the Qur’an, ‘if you fear,’ are not a condition for shortening the prayer. Likewise, the prayer must certainly be shortened during travel; this is the view of Imam Abu Hanifah and most of the Imams. Imam Khattabi wrote in his book entitled Mu‘allim that the view of the pious predecessors and most jurists is that shortening the prayer is obligatory during travel. This was also the view of Hazrat Umar, Hazrat Ali, Abdullah ibn Umar, Ibn Abbas and other Companions. Umar ibn Abd al-Aziz also held that it was obligatory. (Nayl al-Awtar)

(۱۸۱)
وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ فُرِضَتِ الصَّلَاةُ رَكْعَتَيْنِ رَكْعَتَيْنِ بِمَكَّةَ فَلَمَّا قَدِمَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمَدِينَةَ زَادَ مَعَ كُلِّ رَكْعَتَيْنِ رَكْعَتَيْنِ إِلَّا الْمَغْرِبَ فَإِنَّهَا وِتْرُ النَّهَارِ وَصَلَاةَ الْفَجْرِ لِطُولِ قِرَاءَتِها
أحمد – بيهقي – ابن حبان – ابن خزيمة)

(181) “Hazrat Aishah (may Allah be pleased with her) said: In Makkah, the prayer was prescribed as two rak‘ahs. Then, when the Prophet (peace and blessings be upon him) migrated to Madinah, two rak‘ahs were added to it. However, no rak‘ahs were added to Maghrib because it is the witr of the daytime, nor to Fajr because its recitation is lengthy.” (Rather, Maghrib and Fajr were retained in their original form.) (Ahmad, Bayhaqi, Ibn Hibban, Ibn Khuzaymah)

(۱۸۲)
وَعَنْ يَحْيَى بْنِ يَزِيدٍ قَالَ سَأَلْتُ أَنَسَ بْنَ مَالِكٍ عَنْ قَصْرِ الصَّلَاةِ فَقَالَ أَنَسٌ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا خَرَجَ مَسِيرَةً ثَلَاثَةِ أَمْيَالٍ أَوْ ثَلَاثَةِ فَرَاسِخَ يُصَلِّي رَكْعَتَيْنِ

أحمد – مسلم – أبو داود – بيهقي)

(182) Ya‘la ibn Yazid said: I asked Anas ibn Malik about shortening the prayer. Anas (may Allah be pleased with him) said: When the Prophet (peace and blessings be upon him) travelled three miles or three farsakhs, he prayed two rak‘ahs. (Ahmad, Muslim, Abu Dawud, Bayhaqi)

Explanation: There is considerable disagreement among the Imams and jurists regarding the duration or distance of travel at which the prayer must be shortened. Imam Abu Hanifah’s view is that the prayer must be shortened when travelling for three days. The view of Imam Malik, Imam Shafi‘i, Layth, Awza‘i and their followers is that the prayer should be shortened at forty-eight miles. Some, however, have expressed the view, based on the meaning of the hadith cited, that the prayer should be shortened when travelling a distance of three miles. (Nayl al-Awtar)

If a person stays somewhere during a journey, the Imams hold different views regarding how many days one must intend to stay before praying the full prayer, because the hadith reports differ. Imam Abu Hanifah’s view is that if one intends to stay for at least fifteen days, one must pray four rak‘ahs. In support of this, he cited hadiths narrated from Ibn Abbas and Ibn Umar, also recorded in Sharh al-Tahawi. Those hadiths mention fifteen days for praying the full prayer. Imam Malik and Imam Shafi‘i hold that if one intends to stay somewhere continuously for four days, one must pray the full prayer. Narrations from Hazrat Ali and Ibn Abbas mention ten days for praying the full prayer. However, even if one stays for a longer period without intending to stay, one must continue shortening the prayer. The Prophet (peace and blessings be upon him) stayed in Tabuk for as many as twenty days while awaiting the enemy, yet he continued shortening the prayer. This was because they were waiting for battle, which could begin at any moment and had no fixed time. (Nayl al-Awtar, Ashi‘at al-Lama‘at, Fiqh al-Sunnah)

(۱۸۳) وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ أَقَامَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَبُوكَ عِشْرِيْنَ يَوْمًا يَقْصُرُ الصَّلَاةَ
(أحمد – أبو داود)

(183) “Hazrat Jabir (may Allah be pleased with him) said: The Noble Prophet (peace and blessings be upon him) stayed in Tabuk for twenty days and shortened the prayer.” (Ahmad, Abu Dawud)

Combining Two Prayers During Travel

(١٨٤) وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَجْمَعُ بَيْنَ صَلَاةِ الظُّهْرِ وَالْعَصْرِ إِذَا كَانَ عَلَى ظَهْرِ سَيْرٍ وَيَجْمَعُ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ (بخاري)

(184) “Hazrat Ibn Abbas (may Allah be pleased with him) said: When the Messenger (peace and blessings be upon him) was travelling, he combined Zuhr and Asr. Likewise, during travel he combined Maghrib and Isha.” (Bukhari)

(١٨٥) وَعَنْ مُعَاذِ بْنِ جَبَلٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ فِي غَزْوَةِ تَبُوكَ إِذَا ارْتَحَلَ قَبْلَ أَنْ تَزِيعَ الشَّمْسُ أَخَّرَ الظُّهْرَ حَتَّى يَجْمَعَهَا إِلَى الْعَصْرِ فَيُصَلِّيْهِمَا جَمِيعًا وَإِذَا ارْتَحَلَ بَعْدَ زَيْعُ الشَّمْسِ

صَلَّى الظُّهْرَ وَالْعَصْرَ جَمِيعًا ثُمَّ سَارَ وَكَانَ إِذَا ارْتَحَلَ قَبْلَ الْمَغْرِبِ أَخَّرَ الْمَغْرِبَ حَتَّى يُصَلِّيَهَا مَعَ الْعِشَاءِ وَإِذَا ارْتَحَلَ بَعْدَ الْمَغْرِبِ عَجَلَ الْعِشَاءَ فَصَلَاهَا مَعَ الْمَغْرِبِ
أحمد – أبو داود – ترمذي)

(185) “Hazrat Mu‘adh ibn Jabal (may Allah be pleased with him) said: During the expedition to Tabuk, if the Noble Prophet (peace and blessings be upon him) departed before the sun declined, he would delay Zuhr until the time of Asr and then pray both together. If he began the journey after the sun had declined, he would pray Zuhr and Asr together during the time of Zuhr, and then set out. If he began the journey before Maghrib, he would delay Maghrib and pray it together with Isha during the time of Isha. If he began the journey after Maghrib, he would bring Isha forward and pray it together with Maghrib.” (Ahmad, Abu Dawud, Tirmidhi)

Explanation: The hadith above provides strong evidence for combining two prayers during travel. Whether one is travelling or staying temporarily during a journey, this hadith permits combining two prayers, either by bringing the later prayer forward or delaying the earlier one. Many Companions and Successors held this view. Among the Imams, Imam Shafi‘i, Ahmad ibn Hanbal, Thawri, Ishaq and other leading jurists also supported it. Imam Abu Hanifah, Abu Yusuf, Muhammad al-Hasan and Nakha‘i, however, held that two prayers may not be combined anywhere except Arafah and Muzdalifah. The first view is stronger, and Arab scholars generally act upon it. Thus, on the basis of the hadith, combining two prayers during travel is not only permissible but is sometimes preferable.

How to Pray on a Boat, Launch or Steamer

(١٨٦) وَعَنْ مَيْمُونِ بْنِ مِهْرَانَ عَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ سُئِلَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَيْفَ أُصَلِّي فِي السَّفِينَةِ قَالَ صَلِّ فِيهَا قَائِمًا إِلَّا أَنْ تَخَافَ الْغَرَقَ (دار قطني – حاكم)

(186) “Maymun ibn Mihran narrated from Abdullah ibn Umar (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) was asked, ‘How should I pray on a boat?’ He said, ‘Pray standing on it, but if you fear drowning, then otherwise.’ That is, if praying standing creates a possibility that the boat may sink, then one should pray seated.” (Dar Qutni, Hakim)

(۱۸۷) وَعَنْ عَبْدِ اللَّهِ بْنِ أَبِي عُتَبَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ صَحِبْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ وَأَبَا سَعِيدِ الْخُدْرِي رَضِيَ اللَّهُ عَنْهُ وَأَبَا هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ فِي سَفِينَةٍ فَصَلُّوا قِيَامًا فِي جَمَاعَةٍ أَمَّهُمْ بَعْضُهُمْ وَهُمْ يَقْدِرُونَ عَلَى الْجُدِّ (رواه سعيد في سننه)

(187) “Abdullah ibn Abu Utbah (may Allah be pleased with him) said: I travelled by boat with Jabir ibn Abdullah, Abu Sa‘id al-Khudri and Abu Hurayrah (may Allah be pleased with them). They all prayed standing in congregation on the boat, and some of them led the prayer, even though they could have gone ashore to pray if they wished.” (Sa‘id, Nayl al-Awtar)

Explanation: It is permissible to pray on a boat even when it is possible to go ashore; however, one must pray standing on the boat and, if possible, in congregation. Yes, if praying standing together creates a risk that the boat may sink, then one should pray seated. Nevertheless, it is preferable to go ashore and pray standing in congregation.

The Friday Prayer

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إلى ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ذَالِكُمْ خَيْرٌ لَّكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ
(الجمعة : (۹)

“O you who believe, when the call to prayer is made on Friday, hasten to the remembrance of Allah and leave trade. That is better for you, if you only knew.” (Al-Jumu‘ah: 9)

On the basis of the Qur’an, Sunnah and consensus, the Friday prayer is individually obligatory. It was stated in the first volume of this book that, immediately after the Prophet (peace and blessings be upon him) migrated from Makkah to Madinah, the verse making the Friday prayer obligatory was revealed. According to some, it was made obligatory in Makkah shortly before the migration. However, it was first performed in Madinah.

(۱۸۸) وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَعَلَيْهِ الْجُمُعَةُ يَوْمَ الْجُمُعَةِ إِلَّا مَرِيضٌ أَوْ مُسَافِرٌ أَوِ امْرَأَةٌ أَو صَبِيٌّ أَوْ مَجْنُونٌ أَوْ مَمْلُوْكٌ فَمَنِ اسْتَغْنَى بِلَهْوِ أَوْ تِجَارَةِ اسْتَغْنَى اللَّهُ عَنْهُ وَاللَّهُ غَنِيٌّ حَمِيدٌ (دار قطني)

(188) “It is narrated from Hazrat Jabir (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said: ‘For whoever believes in Allah and the Hereafter, the Friday prayer is obligatory on Friday, except for the sick, the traveller, women, children, the insane and slaves. Whoever turns away from Friday because of amusement or trade, Allah will turn away from him. Allah is Self-Sufficient and Praiseworthy.’” (Dar Qutni)

Explanation: According to the four Imams, the Friday prayer is individually obligatory. Those who are mentioned in the hadith as not being obligated to it will nevertheless have fulfilled the obligation if they perform the Friday prayer. They do not have to pray Zuhr.

(۱۸۹) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِقَوْمٍ يَتَخَلَّفُوْنَ عَنِ الْجُمُعَةِ لَقَدْ هَمَمْتُ أَنْ آمُرَ يُصَلِّي بِالنَّاسِ ثُمَّ أُحَرِّقَ عَلَى رِجَالٍ يَتَخَلَّفُونَ عَنِ الْجُمُعَةِ بُيُوتَهُمْ
(أحمد – مسلم)

(189) “Hazrat Abdullah ibn Mas‘ud (may Allah be pleased with him) said: Regarding those who stayed away from the Friday prayer, the Prophet (peace and blessings be upon him) said, ‘I wish that I could order someone to lead the people in prayer in my place, then go and set fire to the houses of those who stay away from the Friday prayer.’” (Ahmad, Muslim)

Explanation: The hadith above is also evidence that the Friday prayer is obligatory. Those whose houses are mentioned as being burned were probably hypocrites.

(۱۹۰) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنْ رَّسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنِ اغْتَسَلَ ثُمَّ أَتَى الْجُمُعَةَ فَصَلَّى مَا قُدْرَ لَهُ ثُمَّ أَنْصَتَ حَتَّى يَفْرُغَ مِنْ خُطْبَتِهِ ثُمَّ يُصَلِّي مَعَهُ غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَةِ الْأُخْرَى وَفَضْلَ ثَلَاثَةِ أَيَّامٍ (مسلم)

(190) “It is narrated from Hazrat Abu Hurayrah (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said: Whoever performs ghusl, then goes to Friday prayer and prays whatever is possible for him, then remains silent until the imam finishes his sermon, and thereafter prays the Friday prayer with him, will have his sins between that Friday and the previous Friday forgiven, along with those of an additional three days.” (Muslim)

Explanation: The ghusl on Friday is Sunnah; the hadith refers to this Sunnah ghusl. After entering the mosque, one should pray two rak‘ahs of Tahiyyat al-Masjid and four rak‘ahs before the Friday prayer. Then, when the imam delivers the sermon, one should listen silently. Listening to the sermon is wajib, and speaking during the sermon is haram.

(۱۹۱) وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ تَكَلَّمَ يَوْمَ الْجُمُعَةِ وَالْإِمَامُ يَخْطُبُ فَهُوَ كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا وَالَّذِي قَالَ لَهُ أَنْصِتْ لَا جُمُعَةً لَهُ
أحمد – أبي شيبة – بزار – طبراني) .

(191) “It is narrated from Hazrat Ibn Abbas (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said: Whoever speaks while the imam is delivering the sermon is like a donkey carrying books. And whoever tells him, ‘Be quiet,’ will also have no Friday prayer.” (That is, it will not be complete.) (Ahmad, Ibn Abi Shaybah, Bazzar, Tabarani)

Explanation: It is learned from the hadith above that speaking during the sermon is strictly prohibited. One may not even tell someone, ‘Be quiet.’ One should gesture with a finger. Yet it is greatly regrettable that people nowadays show considerable indifference to this matter. From the time the imam ascends the pulpit to deliver the sermon until the prayer begins, speaking is haram. Even praying voluntary prayers is not permitted.

(۱۹۲) وَعَنِ السَّائِبِ بْنِ يَزِيدَ رَضِيَ اللَّهُ عَنْهُ قَالَ كَانَ النِّدَاءُ يَوْمَ الْجُمُعَةِ أَوَّلُهُ إِذَا جَلَسَ الْإِمَامُ عَلَى الْمِنْبَرِ عَلَى عَهْدِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَبِي بَكْرٍ

وَعُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَلَمَّا كَانَ عُثْمَانُ رَضِيَ اللَّهُ عَنْهُ وَكَثُرَ النَّاسُ زَادَ النِّدَاءَ الثَّالِثَ عَلَى الزَّوْرَاءِ
(بخاري)

(192) “It is narrated from Hazrat Sa’ib ibn Yazid (may Allah be pleased with him). He said: During the time of the Messenger (peace and blessings be upon him), Abu Bakr and Umar (may Allah be pleased with them), the first call to prayer on Friday was made when the imam sat on the pulpit. Then, when Hazrat Uthman (may Allah be pleased with him) became caliph and the number of people increased, he added a third call to prayer at al-Zawra’.” (Bukhari)

Explanation: Al-Zawra’ was the name of an elevated place in front of the Prophet’s Mosque. At first, during the time of the Prophet (peace and blessings be upon him) and the first and second caliphs, only one call to prayer was given for Friday, and it was given when the imam sat on the pulpit. Later, during the time of the third caliph, Hazrat Uthman, when the number of worshippers increased and people began coming from distant places, he added another call to prayer, which was given while standing at an elevated place at the crossroads. The narrator called it the third call because he counted the iqamah as one call to prayer as well.

(۱۹۳) وَعَنْ جَابِرِ بْنِ سَمُرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ كَانَتْ
لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خُطْبَتَانِ يَجْلِسُ بَيْنَهُمَا يَقْرَأُ الْقُرْآنَ وَيُذَكِّرُ النَّاسَ فَكَانَتْ صَلَاتُهُ قَصْدًا وَخُطْبَتُهُ قَصْدًا (مسلم)

(193) “Hazrat Jabir ibn Samurah (may Allah be pleased with him) said: The Noble Prophet (peace and blessings be upon him) delivered two sermons and sat between them. He recited some Qur’an during them and admonished the people. Both his prayer and his sermon were moderate.” (Muslim)

Explanation: The sermon is a condition of the Friday prayer; that is, it is obligatory. The Friday prayer is not valid without the sermon. The sermon has two parts: the first contains exhortation and the second contains supplication. Most Imams hold that the sermon must be delivered in Arabic. Some permit the sermon in the speaker’s mother tongue as well. The Prophet (peace and blessings be upon him) and the Rightly Guided Caliphs delivered the sermon standing. Therefore, the sermon must be delivered standing; this is the view of most Imams. Some Imams made standing a condition for the validity of the sermon. Imam Malik and Imam Shafi‘i held standing to be wajib. (Ashi‘at al-Lama‘at)

(١٩٤) وَعَنْ أَبِي الْجَعْدِ الضَّمْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ
قَالَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَرَكَ ثَلَاثَ
جُمَع تَهَاوُنَا بِهَا طَبَعَ اللَّهُ عَلَى قَلْبِهِ
(أبو داود – ترمذي – نسائي – ابن ماجة – دارمي – مالك – أحمد )

(194) “Hazrat Abu al-Ja‘d al-Damri (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) said, ‘Whoever carelessly misses three consecutive Friday prayers, Allah will place a seal upon his heart.’” (Abu Dawud, Tirmidhi, Nasa’i, Ibn Majah, Darimi, Malik, Ahmad)

The Sunnah Prayer after the Friday Obligation

(١٩٥) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا صَلَّى أَحَدُكُمُ الْجُمُعَةَ فَلْيُصَلِّ بَعْدَهَا أَرْبَعَ رَكْعَاتٍ

أبو داود – ترمذي نسائي ابن ماجة)

(195) “It is narrated from Hazrat Abu Hurayrah (may Allah be pleased with him) that the Noble Prophet (peace and blessings be upon him) said: When any of you performs the Friday obligatory prayer, let him pray four rak‘ahs after it.”

(Abu Dawud, Tirmidhi, Nasa’i, Ibn Majah)

(١٩٦) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي بَعْدَ الْجُمُعَةِ رَكْعَتَيْنِ
فِي بَيْتِهِ (بخاري – أبو داود – ترمذي – نسائي)

(196) “It is narrated from Abdullah ibn Umar (may Allah be pleased with him) that the Noble Prophet (peace and blessings be upon him) would go home after the Friday obligatory prayer and pray two rak‘ahs of Sunnah.” (Bukhari, Abu Dawud, Nasa’i, Tirmidhi, Ibn Majah)

Explanation: The two hadiths above show that after the Friday obligatory prayer, the Messenger (peace and blessings be upon him) sometimes prayed four rak‘ahs of the Sunnah known as Ba‘d al-Jumu‘ah and sometimes two rak‘ahs. When Hazrat Abdullah ibn Umar prayed in the mosque, he prayed four rak‘ahs, and when he prayed at home, he prayed two rak‘ahs. According to Ibn Taymiyyah, the Sunnah is to pray four rak‘ahs when praying in the mosque and two rak‘ahs after returning home.

The Eid Prayer

(۱۹۷) وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَخْرُجُ يَوْمَ الْفِطْرِ وَالْأَضْحَى إِلَى الْمُصَلَّى فَأَوَّلُ شَيْءٍ يَبْدَأُ بِهِ الصَّلَاةُ ثُمَّ يَنْصَرِفُ فَيَقُوْمُ مُقَابِلَ النَّاسِ وَالنَّاسُ جُلُوسٌ عَلَى صُفُوفِهِمْ فَيَعِظُهُمْ وَيُوصِيْهِمْ وَيَأْمُرُهُمْ فَإِنْ كَانَ يُرِيدُ أَنْ يَقْطَعَ بَعْنَا قَطَعَهُ أَوْ يَأْمُرَ بِشَيْءٍ أَمَرَ بِهِ ثُمَّ يَنْصَرِفُ (بخاري – مسلم)

(197) “Abu Sa’id al-Khudri (may Allah be pleased with him) said: On the days of Eid al-Fitr and Eid al-Adha, the Noble Prophet (peace and blessings of Allah be upon him) would go out to the Eid prayer ground. The first thing he did was perform the prayer. Then he would return and stand facing the people, while they remained seated in their rows. He would admonish them, advise them, and instruct them. If he intended to send an expedition somewhere, he would select its members, and if he had an instruction to give, he would give it. Then he would return home.” (Bukhari, Muslim)

Explanation: According to Imam Abu Hanifa, the Eid prayer is wajib. Imam Ahmad ibn Hanbal also considers it wajib. Some have said that Imam Ahmad considered the Eid prayer fard kifayah. According to Imam Malik and Imam al-Shafi’i, the Eid prayer is sunnat mu’akkadah. Ahl al-Hadith also consider the Eid prayer sunnat mu’akkadah. The Eid prayer consists of two rak’ahs and is performed in congregation without adhan or iqamah. There is no prayer before or after the Eid prayer. Its time begins immediately after Ishraq and continues until the sun is directly overhead. By Allah’s grace, I (the author) have performed the Eid prayer several times at the Ka’bah Sharif. On Eid days, after performing the Fajr prayer in the Haram, people wait for the Eid prayer without leaving their places. Then, when the sun has risen somewhat, they perform the Eid prayer and depart for their respective destinations.

(۱۹۸) وَعَنْ جَابِرِ بْنِ سَمُرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ صَلَّيْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْعِيدَيْنِ غَيْرَ مَرَّةٍ وَلَا مَرَّتَيْنِ بِغَيْرِ آذَانِ وَلَا إِقَامَةٍ (مسلم)

(198) “Jabir ibn Samurah (may Allah be pleased with him) said: I performed the two Eid prayers with the Messenger (peace and blessings of Allah be upon him), not just once or twice, but many times, without adhan or iqamah.” (Muslim)

(۱۹۹) وَعَنْ عَبْدِ اللَّهِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ
كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَبُو بَكْرٍ وَعُمَرُ رَضِيَ اللَّهُ عَنْهُمَا يُصَلُّوْنَ الْعِيدَيْنِ قَبْلَ الْخُطْبَةِ (بخاري – مسلم)

(199) “It is narrated from Abdullah ibn Umar (may Allah be pleased with them both) that the Noble Prophet (peace and blessings of Allah be upon him), Abu Bakr, and Umar (may Allah be pleased with him) used to perform the Eid prayer before the sermon.” (Bukhari, Muslim)

(۲۰۰) وَعَنْ عَبْدِ اللَّهِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَّى يَوْمَ الْفِطْرِ رَكْعَتَيْنِ لَمْ يُصَلِّ قَبْلَهُمَا وَلَا بَعْدَهُمَا (بخاري – مسلم)

(200) “It is narrated from Abdullah ibn Abbas (may Allah be pleased with them both) that on the day of Eid al-Fitr, the Noble Prophet (peace and blessings of Allah be upon him) performed only two rak’ahs. He did not perform any prayer before or after them.” (Bukhari, Muslim)

Explanation: The three hadiths above establish three matters. (1) The Messenger (peace and blessings of Allah be upon him) performed the Eid prayer without adhan or iqamah. Therefore, there is no adhan or iqamah for the Eid prayer. (2) The Messenger (peace and blessings of Allah be upon him) and the Rightly Guided Caliphs performed the prayer before the sermon on both Eids. (3) There is no prayer before or after the Eid prayer.

(۲۰۱) سُئِلَ ابْنَ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ أَشْهِدْتَ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْعِيدَ قَالَ نَعَمْ خَرَجَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى ثُمَّ خَطَبَ وَلَمْ يَذْكُرْ آذَانًا وَلَا إِقَامَةً ثُمَّ أَتَى النِّسَاءَ فَوَعَظَهُنَّ وَذَكْرَهُنَّ وَأَمَرَهُنَّ بِالصَّدَقَةِ فَرَأَيْتُهُنَّ يَهْوِيْنَ إِلَى آذَانِهِنَّ وَحُلُوْقِهِنَّ يَدْفَعْنَ إِلَى بِلَالٍ رَضِيَ اللَّهُ عَنْهُ ثُمَّ ارْتَفَعَ هُوَ وَبِلَالٌ إِلَى بَيْتِهِ (بخاري – مسلم)

(201) “Ibn Abbas was once asked whether he had attended the Eid prayer with the Messenger (peace and blessings of Allah be upon him). He replied, ‘Yes.’ (He said,) I saw the Master (peace and blessings of Allah be upon him) come out (of the house), perform the prayer, and then deliver the sermon. (The narrator said:) Ibn Abbas did not mention adhan or iqamah in his narration. After the sermon, the Master (peace and blessings of Allah be upon him) went to the women, admonished and advised them, and urged them to give charity. Then I saw the women reaching toward their ears and necks and removing their jewelry piece by piece to give to Bilal. After that, the Master (peace and blessings of Allah be upon him) and Bilal rose and set off toward the house.” (Bukhari, Muslim)

Explanation: This hadith also proves that there is no adhan or iqamah for the Eid prayer and that the sermon is delivered after the prayer. Moreover, the hadith shows that women also participated in the Eid prayer during the time of the Master (peace and blessings of Allah be upon him). Therefore, if women are enabled to participate in the Eid prayer even today while observing purdah, it would constitute following the Sunnah of the Master (peace and blessings of Allah be upon him).

(۲۰۲) وَعَنِ الْبَرَاءِ بْنِ عَازِبٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ فَإِنَّمَا يَذْبَحُ لِنَفْسِهِ وَمَنْ ذَبَحَ بَعْدَ الصَّلَاةِ فَقَدْ تَمَّ نُسُكُهُ وَأَصَابَ سُنَّةَ الْمُسْلِمِينَ (بخاري – مسلم)

(202) “It is narrated from al-Bara ibn Azib (may Allah be pleased with him) that he said: The Messenger (peace and blessings of Allah be upon him) said, ‘Whoever slaughters before the prayer has slaughtered only for his own consumption. And whoever slaughters after the prayer has completed his sacrifice and followed the practice of the Muslims.’” (Bukhari, Muslim)

Explanation: On Eid al-Adha, the sacrifice must be performed after the Eid prayer; that is, the actual time for sacrifice begins after the prayer. If an animal is slaughtered before the prayer, it will not count as a sacrifice.

How Many Takbirs Are to Be Said in the Eid Prayer

(۲۰۳) وَعَنْ عَمْرِو بْنِ شُعَيْبٍ رَضِيَ اللَّهُ عَنْهُ عَنْ أَبِيهِ عَنْ جَدِهِ أَنَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَبَّرَ فِي عِيدٍ ثِنْتَيْ عَشْرَةً تَكْبِيرَةً سَبْعًا فِي الْأُولَى وَخَمْسًا فِي الْآخِرَةِ وَلَمْ يُصَلِّ قَبْلَهَا وَلَا بَعْدَهَا (أحمد – ابن ماجة)

(203) “Amr ibn Shu’ayb narrated from his father and grandfather that the Noble Prophet (peace and blessings of Allah be upon him) said seven takbirs in the first rak’ah and five takbirs in the second rak’ah on the two Eids, before the recitation. He did not perform any prayer before or after the Eid prayer.” (Ahmad, Ibn Majah)

(٢٠٤) وَعَنْ سَعِيدَ بْنَ الْعَاصِ رَضِيَ اللَّهُ عَنْهُ سَأَلْتُ أَبَا مُوسَى الْأَشْعَرِيَّ وَحُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُمَا كَيْفَ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُكَبِّرُ فِي الأَضْحَى وَالْفِطْرِ فَقَالَ أَبُوْ مُوسَى كَانَ يُكَبِّرُ أَرْبَعًا تَكْبِيرَهُ عَلَى الْجَنَائِزِ، فَقَالَ حُذَيْفَةُ صَدَقَ (أبو داود)

(204) “Sa’id ibn al-As (may Allah be pleased with him) said: I asked Abu Musa al-Ash’ari and Hudhayfah ibn al-Yaman how the Master (peace and blessings of Allah be upon him) said the takbirs during Eid al-Adha and Eid al-Fitr. Abu Musa replied, ‘He said four takbirs, as are said in the funeral prayer.’ Hudhayfah said, ‘Abu Musa has spoken correctly.’” (Abu Dawud)

Explanation: Because there are different hadiths regarding how many takbirs should be said in the Eid prayer, the Imams have held different views. Based on the first hadith, Imams Malik, al-Shafi’i, and Ahmad ibn Hanbal have said that seven takbirs should be said in the first rak’ah, excluding the opening takbir, and five takbirs in the second rak’ah, excluding the takbir for bowing. In the Indian subcontinent, Ahl al-Hadith also practice twelve takbirs in the Eid prayer. Allamah Ibn Taymiyyah and Shah Waliullah Dehlawi also judged the view of twelve takbirs to be more acceptable. I (the author) have performed the Eid prayer many times in various places in the Arab countries, including Makkah and Madinah. Everywhere, I performed the Eid prayer with twelve takbirs. Conversely, based on the second hadith, Imam Abu Hanifa and Imam al-Thawri have said that eight takbirs should be said in the Eid prayer, including the opening takbir and the takbir for bowing in the second rak’ah. In reality, this amounts to six additional takbirs. Throughout the Indian subcontinent, Egypt, and Turkey, the Eid prayer is performed according to Hanafi fiqh. However, according to most Imams and hadith scholars, the additional takbirs are Sunnah. If someone omits a takbir, whether forgetfully or intentionally, the prayer will not be invalidated. According to Imam Abu Hanifa, if a takbir is missed, سجود السهو must be performed.

Chapter 3: Zakat

Description of Zakat

Zakat is one of the five fundamental pillars of Islam. In importance, zakat comes immediately after prayer. Allah Rabb al-‘Alamin has mentioned zakat alongside prayer many times in the Qur’an. Just as it was obligatory upon the Ummah of Muhammad, zakat was also obligatory upon the previous communities. Zakat became obligatory in the second Hijri year in Madinah Sharif.

When commanding zakat, Allah the Exalted says in the Qur’an:

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَمَا تُقَدِّمُوْ لَأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ (البقرة – ١١٠)

“Establish prayer and give zakat, and whatever good you send ahead for yourselves, you will find its full reward with Allah.” (Surah al-Baqarah, verse 110)

Allah Rabb al-‘Alamin also says:

وَالْمُؤْمِنُوْنَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلاةَ
وَيُؤْتُونَ الزَّكَاةَ (التوبة : (۷۱)

“Believing men and women are allies of one another. They enjoin what is right and forbid what is wrong. They establish prayer and give zakat.” (Surah al-Tawbah, 71)

Allah said to His Messenger (peace and blessings of Allah be upon him):

خُدْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا (التوبة – ١٠٣)

“Take zakat from their wealth to purify them.” (Surah al-Tawbah, verse 103)

Thus Allah has revealed verses mentioning zakat in numerous places in His Qur’an.

The Importance of Zakat

(٢٠٥) وَعَنْ عَبْدِ اللَّهِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ وَحَجَّ الْبَيْتِ وَصَوْمِ رَمَضَانَ (بخاري – مسلم)

(205) “Abdullah ibn Umar (may Allah be pleased with them both) said: The Messenger (peace and blessings of Allah be upon him) said, ‘Islam is built upon five things: bearing witness that there is no deity except Allah and that Muhammad (peace and blessings of Allah be upon him) is His servant and Messenger; establishing prayer; giving zakat; performing Hajj to the House of Allah; and fasting in the month of Ramadan.’” (Bukhari, Muslim)

(٢٠٦) وَعَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ قَالَ بَايَعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى إِقَامِ الصَّلَاةِ وَإِيْتَاءِ الزَّكَاةِ وَالنُّصْحِ لِكُلِّ مُسْلِمٍ (بخاري – مسلم)

(206) “Jarir ibn Abdullah (may Allah be pleased with him) said: I pledged allegiance to the Noble Prophet (peace and blessings of Allah be upon him) to establish prayer, give zakat, and seek the welfare of every Muslim.” (Bukhari, Muslim)

Explanation: The two hadiths above both demonstrate the immense importance of zakat in the Shariah.

(۲۰۷) وَعَنْ عَبْدِ اللَّهِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ اسْتَفَادَ مَالاً فَلَا زَكَاةً فِيْهِ حَتَّى يَحُولَ عَلَيْهِ الحَوْلُ (ترمذي)

(207) “Abdullah ibn Umar (may Allah be pleased with them both) said: The Messenger (peace and blessings of Allah be upon him) said, ‘Whoever acquires wealth is not liable to pay zakat on it until a year has passed over it.’” (Tirmidhi)

Explanation: For zakat to become obligatory on zakatable wealth, it must remain in the owner’s possession for at least one year. If the wealth is spent before a full year passes, zakat is not due on it.

(۲۰۸) وَعَنْ عَلِيِّ رَضِيَ اللَّهُ عَنْهُ أَنَّ الْعَبَّاسَ رَضِيَ اللَّهُ عَنْهُ سَأَلَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي تَعْجِيلِ صَدَقَتِهِ فَرَخَّصَ لَهُ فِي ذَالِكَ
(أبو داود – ترمذي – ابن ماجة – والدارمي)

(208) “It is narrated from Ali (may Allah be pleased with him) that once Abbas (may Allah be pleased with him) asked the Messenger (peace and blessings of Allah be upon him) about paying his zakat before the completion of the year, and the Master (peace and blessings of Allah be upon him) permitted him to do so.” (Abu Dawud, Tirmidhi, Ibn Majah, Darimi)

Explanation: If someone pays zakat out of necessity before the year is complete, his zakat will nevertheless be validly discharged.

(۲۰۹) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فِيْمَا سَقَتِ السَّمَاءُ وَالْعُيُونُ أَوْ كَانَ عَشَرِيًّا الْعُشْرُ وَمَا سُقِيَ بِالنَّصْحِ نِصْفُ الْعُشْرِ (بخاري)

(209) “Abdullah ibn Umar (may Allah be pleased with him) narrated from the Noble Prophet (peace and blessings of Allah be upon him) that he said: On produce watered by rainwater, flowing water, or canal water, one-tenth is due; and on produce watered by irrigation, half of one-tenth—one-twentieth—is due.” (Bukhari)

Explanation: Land cultivated with natural water rather than irrigation—such as rainwater, flowing water, wells, springs, or canals—is called ushr land. That is, one-tenth of the crops produced on such land must be paid as zakat or ushr. However, the quantity of the crop must be twenty-six and a half maunds. In other words, for ushr or zakat to become obligatory on crops, the quantity produced by the landowner must be five wasqs, that is, approximately 26.5 maunds. Ushr is not wajib on anything less than this. If the land must be cultivated by supplying water through irrigation—an artificial method—then one-twentieth of the produce must be given as zakat. Regarding zakat on crops, Allah Rabb al-‘Alamin has given the following instruction in the Qur’an:

كُلُوا مِنْ ثَمَرِهِ إِذَا أَتْمَرَ وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ
(الأنعام: ١٤١)

“Eat of its fruit when it bears fruit, and give its due on the day of its harvest.” (Surah al-An’am, 141)

Allah says elsewhere in the Qur’an:

وَأَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَالَكُمْ مِنَ
الْأَرْضِ (البقرة : ٢٦٧)

“Spend from the lawful and good things you have earned and from what We have brought forth for you from the earth.” (Surah Al Imran, 267)

Through the above verse, the Almighty Allah has instructed us to give zakat on the crops produced.

According to Imam Abu Hanifa, zakat must be given on all of it, including rice, wheat, barley, pulses, dates, fruits, and vegetables. This is because Allah said, ‘Whatever We have brought forth for you from the earth.’ But Imams Malik and al-Shafi’i say that zakat is obligatory on food crops that people can weigh and store. Zakat does not have to be given on vegetables and fruits.

(۲۱۰) وَعَنْ أَبِي سَعِيدٍ الْخُدْرِي رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الْوَسْقُ سِتُّوْنَ صَاعًا
أحمد – أبو داود)

(210) “It is narrated from Abu Sa’id al-Khudri (may Allah be pleased with him) that the Noble Prophet (peace and blessings of Allah be upon him) said: ‘A wasq consists of sixty sa’s.’” (Ahmad, Abu Dawud)

Explanation: In Arabic, one sa’ is equivalent to three and a quarter seers according to the measure used in our country. Sixty such sa’s make one wasq, and zakat becomes obligatory upon five wasqs. This is approximately twenty-six and a half maunds according to our local weight, or slightly more.

(۲۱۱) وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْسَ فِيْمَا دُونَ خَمْسَةِ أَوْسُقٍ مِنَ التَّمْرِ صَدَقَةٌ وَلَيْسَ فِيْمَا دُونَ خَمْسٍ أَوَاقٍ مِنَ الْوَرِقِ صَدَقَةٌ وَلَيْسَ فِيْمَا دُونَ خَمْسٍ ذَوْدٍ مِنَ الإِبل صَدَقَةٌ (بخاري – مسلم)

(211) “Abu Sa’id al-Khudri (may Allah be pleased with him) said: The Messenger (peace and blessings of Allah be upon him) said, ‘There is no zakat on fewer than five wasqs of dates, no zakat on fewer than five uqiyyahs of silver, and no zakat on fewer than five dhawds of camels.’” (Bukhari, Muslim)

Explanation: The description of a wasq has been given earlier. One uqiyyah is forty dirhams, and one dirham is slightly more than four annas. Accordingly, five uqiyyahs equal two hundred dirhams, or fifty-two and a half tolas according to our measure. Thus, there is no zakat on less than fifty-two and a half tolas of silver. A “dhawd” refers to a small herd of camels; five dhawds would amount to approximately twenty-five camels. Some, however, have said fifteen.

(۲۱۲) وَعَنْ مُعَاذِ بْنِ جَبَلٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمَّا وَجْهَهُ إِلَى الْيَمَنِ أَمَرَهُ أَنْ

يَأْخُذَ مِنَ الْبَقَرِ مِنْ كُلِّ ثَلَاثِيْنِ تَبِيْعًا أَوْ تَبِيْعَةً وَّمِنْ كُلِّ أَرْبَعِينَ مُسِنَّةٌ
أبو داود – ترمذي – نسائي – دارمي)

(212) “It is narrated from Mu’adh ibn Jabal (may Allah be pleased with him) that when the Noble Prophet (peace and blessings of Allah be upon him) sent him toward Yemen, he instructed him to collect, as zakat on cattle, one one-year-old male or female calf for every thirty cattle, and one two-year-old cow for every forty cattle.” (Abu Dawud, Tirmidhi, Nasa’i, Darimi)

Explanation: No zakat is due on cattle used for farming, pulling carts, or similar work. However, if cattle graze in the fields and are raised by eating grass and drinking water in open pasture, then one one-year-old calf is due for every thirty cattle, one two-year-old calf for every forty, and one animal for every forty goats or sheep.

(۲۱۳) وَعَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كُنْتُ أَلْبَسُ أَوْضَاحًا مِنْ ذَهَبٍ فَقُلْتُ يَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَكَنْزٌ هُوَ فَقَالَ مَا بَلَغَ أَنْ تُؤَدَّى زَكَاتُهُ فَزُكِّي فَلَيْسَ بكنز (مالك – أبو داود)

(213) “Umm Salamah (may Allah be pleased with her) said: I used to wear gold ornaments called awdah. I asked the Master, ‘O Messenger of Allah, is this kanz [hoarded wealth, concerning which Allah has warned in the Qur’an]?’ The Master (peace and blessings of Allah be upon him) said, ‘Whatever reaches the amount on which zakat is payable and zakat is paid on it is not kanz.’” (Malik, Abu Dawud)

Explanation: Whether it is gold jewelry or stored gold, if someone owns seven and a half tolas of gold and it remains in his possession for one year, he must pay zakat on it. Zakat is to be paid at the rate of two and a half percent of the value of the gold. Once zakat has been paid on gold, regardless of the amount, it will not be considered kanz. However, some Imams hold that zakat is not due on gold used as jewelry. According to Imam Abu Hanifa, whether it is used or not, zakat must be paid when the quantity of gold reaches seven and a half tolas.

Zakat may be spent in a total of eight categories, and these categories have been specified by the Qur’an itself. Allah says:

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينَ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ (التوبة : ٦٠)

“Zakat is only for (1) the poor, (2) the needy, (3) those employed to collect zakat, (4) those whose hearts are to be reconciled [those whose hearts need to be won over to Islam], (5) freeing slaves from bondage, (6) paying the debts of the indebted, (7) in the way of Allah, and (8) for travelers.” (Surah al-Tawbah, 60)

It is permissible to spend zakat in the eight categories mentioned above, and not beyond them. The seventh category, ‘in the way of Allah,’ means that zakat funds may be spent to meet the various needs of those who strive in jihad for the sake of Allah’s religion.

Some Additional Details Regarding Zakat

(1) There is a difference of opinion among the Imams as to whether zakat is obligatory on zakatable wealth or on its owner. According to Imams Abu Hanifa and Malik, zakat is obligatory on the zakatable wealth itself. On the other hand, Imams al-Shafi’i and Ahmad ibn Hanbal hold that zakat is obligatory upon the owner of the wealth. Therefore, if a person does not pay zakat from his zakatable wealth but pays it from other wealth, his zakat will nevertheless be validly discharged.

Ibn Hazm says that zakat is an obligation upon the owner. Therefore, if the owner pays the zakat of gold, silver, rice, wheat, and so on from other wealth instead of from that specific gold, silver, rice, or wheat, it will still be valid. Ibn Hazm says that from the time of the Messenger (peace and blessings of Allah be upon him) until now, people have paid zakat in this manner. Therefore, zakat is not obligatory upon the specific zakatable wealth itself; rather, it is obligatory upon the owner.

(2) There is also a difference of opinion among the Imams as to whether ushr must be paid on the produce of kharaji land—that is, land on which land tax is paid.

Sadaqat al-Fitr or Fitrah

Fitrah is the specified amount of food, or its monetary value, which an affluent fasting person gives as an obligatory charity to the needy, on behalf of himself and his dependents, before Eid at the end of Ramadan, in order to purify the fast. In reality, Fitrah is the zakat of fasting. Just as zakat purifies wealth, Fitrah purifies the fast of the person who gives it. Fitrah was made obligatory in the second year of the Hijrah.

(٢١٤) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ فَرَضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَكَاةَ الْفِطْرِ صَاعًا مِنْ تَمَرٍ أَوْ صَاعًا مِنْ شَعِيْرٍ عَلَى الْعَبْدِ وَالْحُرِّ وَالذَّكَرِ وَالْأُنْثَى وَالصَّغِيرِ وَالْكَبِيْرِ مِنَ الْمُسْلِمِينَ وَأَمَرَ بِهَا أَنْ تُؤَدَّى قَبْلَ خُرُوجِ النَّاسِ إِلَى الصَّلَاةِ
(بخاري – مسلم)

(214) “Hazrat Abdullah ibn Umar (RA) said: The Messenger (SAW) prescribed one sa‘ of dates or barley as Fitrah for all Muslims, whether slave or free, male or female, young or old. He further instructed that it should be paid before the people set out for the Eidgah.” (Bukhari, Muslim)

(٢١٥) وَعَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ فَرَضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَكَاةَ الْفِطْرِ طُهْرَةً لِلصَّائِمِ مِنَ اللَّغْوِ وَالرَّفَتْ وَطُعْمَةً لِلْمَسَاكِيْنِ فَمَنْ أَيَّاهَا قَبْلَ الصَّلَاةِ فَهِيَ زَكَاةٌ مَقْبُولَةٌ وَمَنْ أَدَّاهَا بَعْدَ الصَّلاةِ فَهِيَ صَدَقَةٌ مِنَ الصَّدَقَاتِ

أبو داود – ابن ماجة)

(215) “Hazrat Abdullah ibn Abbas (RA) said: The Messenger (SAW) made Sadaqat al-Fitr obligatory to purify the fast of the fasting person from vain speech and obscene acts and to provide food for the needy. Therefore, whoever pays it before the Eid prayer, it will be counted as Sadaqat al-Fitr; and whoever pays it after the Eid prayer, it will be merely one charity among ordinary charities.” (Abu Dawud, Ibn Majah)

Explanation: After reviewing the hadiths concerning Fitrah, Imam Shafi‘i and Imam Ahmad held that Fitrah is obligatory. Imam Abu Hanifa said it is wajib, while Imam Malik said it is Sunnat Mu’akkadah.

Fitrah must be paid before setting out for the Eidgah; however, paying it one or two days before Eid is better. This is because Allah wishes even the needy Muslims to participate in the joy of Eid with the wealth obtained through Fitrah. Affluence on the day of Eid is a condition for Fitrah to be wajib. In other words, whoever is reasonably well-off on Eid day must pay Fitrah. Some have said that a person must pay Fitrah if, on Eid day, he owns wealth reaching the amount at which zakat becomes obligatory.

One sa‘ equals three seers and nine chhataks. According to Imam Abu Hanifa, if someone gives Fitrah in wheat, he must give half a sa‘, that is, one seer and twelve and a half chhataks; if he gives it in other foodstuffs, he must give a full sa‘, that is, three seers and nine chhataks.

All jurists agree that Fitrah becomes obligatory on the last fast.

(٢١٦) وَعَنْ عَبْدِ اللَّهِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ فِي آخِرِ رَمَضَانَ أَخْرِجُوا صَدَقَةَ صَوْمِكُمْ فَرَضَ

رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هَذِهِ الصَّدَقَةَ صَاعًا مِنْ تَمْرٍ أَوْ شَعِيرٍ أَوْ نِصْفَ صَاعٍ مِنْ قَمْحٍ عَلَى كُلِّ حُرٍ أَوْ مَمْلُوكٍ ذَكَرٍ أَوْ أُنثَى صَغِيْرٍ أَوْ كَبِيرٍ
(أبو داود – نسائي)

(216) “It is narrated from Hazrat Abdullah ibn Abbas (RA) that, toward the end of Ramadan, he addressed the people and said: Pay the charity of your fasts. The Messenger (SAW) prescribed for every Muslim—free or slave, male or female, young or old—one sa‘ of dates or barley, and half a sa‘ of wheat.” (Abu Dawud, Nasa’i) Explanation: The above hadith is Imam Abu Hanifa’s evidence that the Fitrah of wheat is half a sa‘.

Chapter 4: Fasting

The Importance of Fasting in the Shariah

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِيْنَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُوْنَ
(البقرة: ۱۸۳)

“O believers, fasting has been prescribed for you, just as it was prescribed for those before you, so that you may become God-fearing.” (Surah al-Baqarah: 183)

The obligation of fasting is established by the Qur’an, Sunnah, and ijma‘. Sawm, or fasting, is a very ancient formal act of worship that was also obligatory for the communities preceding the Ummah of Muhammad.

The Sunnah evidence concerning the obligation of fasting is as follows:

(۲۱۷) وَعَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ بُنِيَ الإِسْلَامُ عَلَى خَمْسٍ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ وَصِيَامٍ رَمَضَانَ وَحِجّ الْبَيْتِ (بخاري – مسلم)

(217) “It is narrated from Hazrat Ibn Umar (RA) that the Messenger (SAW) said: Islam is founded upon five things: (1) testifying that there is no deity except Allah and that Muhammad (SAW) is His servant and Messenger; (2) establishing prayer; (4) fasting in Ramadan; and (5) performing Hajj of the House of Allah.”

There has been a consensus of the entire Ummah concerning the obligation of fasting, from the time of the noble Companions until today. Thus, the obligatory nature of fasting is also established by the consensus of the Ummah. Denying the obligation of fasting is disbelief, while failing to observe it despite accepting its obligatory nature is sinful rebellion.

Fasting benefits the human soul just as it benefits the body. Through fasting, the soul is purified and the sharpness of the power of thought increases. This is why Sufi ascetics and God-fearing people have observed fasting since time immemorial.

Beginning and Ending the Fast upon Sight of the Moon

(۲۱۸) وَعَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ جَاءَ أَعْرَابِي إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِنِّي رَأَيْتُ الْهِلَالَ يَعْنِي هِلَالَ رَمَضَانَ فَقَالَ أَتَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ قَالَ نَعَمْ قَالَ أَتَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ قَالَ نَعَمْ قَالَ يَا بِلالُ أَذَّنْ فِي النَّاسِ أَنْ يَصُوْمُوا غَدًا
(بخاري – مسلم – ترمذي – نسائي)

(218) “It is narrated from Hazrat Ibn Abbas (RA) that an Arab Bedouin came to the Noble Prophet (SAW) and said, ‘I have seen the Ramadan crescent.’ He asked him, ‘Do you testify that there is no deity except Allah?’ He replied, ‘Yes.’ He again asked, ‘Do you testify that Muhammad (SAW) is the Messenger of Allah?’ He replied, ‘Yes.’ Then the Prophet (SAW) told Bilal, ‘Announce to the people that they should fast from tomorrow.’” (Bukhari, Muslim, Tirmidhi, Nasa’i)

(۲۱۹) وَعَنْ عَبْدِ اللَّهِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ تَرَايَ النَّاسُ الْهِلَالَ فَأَخْبَرْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنِّي رَأَيْتُهُ فَصَامَ وَأَمَرَ النَّاسَ بِصِيَامِهِ
أبو داود – دارمي)

(219) Hazrat Abdullah ibn Umar (RA) said: One day the people were trying to sight the Ramadan crescent. I went and informed the Messenger (SAW) that I had seen the fasting crescent. Upon hearing this, the Prophet himself fasted and ordered the people to fast.” (Abu Dawud, Darimi)

Explanation: Regarding sighting the crescent for fasting, the testimony of one Muslim is sufficient. That is, if a Muslim testifies that he himself saw the crescent, fasting must be observed on the basis of his testimony; this is established by the wording of the above hadith. This is also the view of the Imams. However, if the sky is completely clear, one person’s testimony will not be sufficient. Regarding the Eid crescent, the Imams hold that the testimony of at least two trustworthy Muslims is necessary if the sky is cloudy on the twenty-ninth of Ramadan. If the sky is clear, the sighting will not be established without the testimony of a larger number of people.

(۲۲۰) وَعَنْ عَبْدِ اللَّهِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَصُوْمُوا حَتَّى تَرَوُا الْهِلَالَ وَلَا تُفْطِرُوا حَتَّى تَرَوْهُ فَإِنْ غُمَّ عَلَيْكُمْ فَاقْدِرُوا لَهُ وَفِي رِوَايَةٍ قَالَ الشَّهْرُ تِسْعٌ وَعِشْرُونَ لَيْلَةً فَلَا تَصُوْمُوا حَتَّى تَرَوْهُ فَإِنْ غُمَّ عَلَيْكُمْ فَاكْمِلُوا
الْعِدَّةَ ثَلاثِينَ (بخاري – مسلم)

(220) “Hazrat Abdullah ibn Umar (RA) said: The Messenger (SAW) said, ‘Do not fast until you see the crescent, and do not end the fast until you see it. If it is obscured by clouds, then complete the period.’ Another narration states: ‘A month may consist of twenty-nine nights, so do not fast until you see it. If it cannot be seen because of clouds, complete Sha‘ban’s thirty days.’” (Bukhari, Muslim)

(۲۲۱) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ فَإِنْ غُمَّ عَلَيْكُمْ فَأَكْمِلُوا عِدَّةَ شَعْبَانَ ثَلاثِينَ (بخاري – مسلم)

(221) “Hazrat Abu Hurairah (RA) said: The Messenger (SAW) said, ‘Fast upon seeing the crescent and end the fast upon seeing it. If it cannot be seen because of cloud cover, then complete the thirty days of Sha‘ban.’” (Bukhari, Muslim)

Explanation: An Arabic month, that is, a lunar month, may have either twenty-nine or thirty days. Therefore, the Prophet said that if, because the sky is cloudy, no one sees the crescent on the twenty-ninth of Sha‘ban or the twenty-ninth of Ramadan, then you should complete thirty days of Sha‘ban and begin fasting. If the Shawwal crescent is not seen on the twenty-ninth of Ramadan, then complete thirty days of Ramadan and celebrate Eid.

Fasting on the Day of Doubt

(۲۲۲) وَعَنْ عَمَّارِ بْنِ يَاسِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ مَنْ صَامَ الْيَوْمَ الَّذِي يُشَكُ فِيْهِ فَقَدْ عَصَى أَبَا الْقَاسِمِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ (ابوداؤد – ترمذي)

(222) “Hazrat Ammar ibn Yasir (RA) said: Whoever fasts on the day of doubt has certainly disobeyed Abu al-Qasim (the Messenger).” (Abu Dawud, Tirmidhi)

(۲۲۳) وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صُوْمُوا لِرُؤْيَتِهِ وَافْطِرُوا لِرُؤْيَتِهِ فَإِنْ حَالَ بَيْنَكُمْ وَبَيْنَهُ سَحَابٌ فَكَمِلُوا الْعِدَّةَ ثَلَاثِينَ وَلَا تَسْتَقْبَلُوا الشَّهْرَ اسْتَقْبَالاً (أحمد – نسائي – ترمذي)

(223) “Hazrat Ibn Abbas (RA) said: The Messenger (SAW) said, ‘Fast upon seeing the crescent and end the fast upon seeing it. If clouds come between you and it, then complete thirty days. Do not bring the month forward without reason.’” (Ahmad, Nasa’i, Tirmidhi)

Explanation: If the crescent cannot be seen because the sky is cloudy, that day is calledيَوْمُ الشَّكِthat is, the Day of Doubt. This is because that day becomes doubtful as to whether the crescent has risen or not. The Prophet (SAW) strictly prohibited fasting Ramadan on such a doubtful day. He also prohibited celebrating Eid on such a doubtful day on the assumption that the crescent had risen. Such a day always falls on the twenty-ninth of a lunar month, because once thirty days have been completed, there is no doubt that the month is complete.

Description of Suhur and Iftar

(٢٢٤) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَسَخَّرُوا فَإِنَّ فِي السُّحُوْرِ بَرَكَةٌ
(بخاري – مسلم)

(224) “Hazrat Anas (RA) said: The Messenger (SAW) said, ‘Eat suhur, for there is blessing in suhur.’” (Bukhari, Muslim)

(٢٢٥) وَعَنْ عَمْرِ وَبْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَصْلُ مَا بَيْنَ صِيَامِنَا وَصِيَامٍ أَهْلِ الْكِتَابِ أُكْلَةُ السَّحَرِ (أبو داود)

(225) “Hazrat Amr ibn al-As (RA) said: The Messenger (SAW) said, ‘The distinction between our fasting and the fasting of the People of the Book is suhur’—that is, we, the Ummah of Muhammad, eat suhur before fasting, whereas the People of the Book do not eat suhur during their fasts.” (Abu Dawud)

Explanation: Whatever is eaten with the intention of fasting immediately before true dawn is called suhur. In reality, after eating suhur, the fast begins from the moment immediately preceding true dawn. All the Imams agree that the fast is valid even if suhur is not eaten; however, the Sunnah is then omitted and one resembles the fasting of the People of the Book. Therefore, one should eat a little suhur even without hunger.

(٢٢٦) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَمِعَ النِّدَاءَ أَحَدُكُمْ وَالْإِنَاءُ فِي يَدِهِ فَلَا يَضَعُهُ حَتَّى يَقْضِي حَاجَتَهُ مِنْهُ (أبو داود)

(226) “Abu Hurairah (RA) said: The Messenger (SAW) said, ‘If any of you hears the call to prayer while the eating vessel is in his hand, he should not put it down until he has fulfilled his need from it.’” (Abu Dawud)

Explanation: The Messenger (SAW) instructed people to delay suhur until late, so that the fasting person’s fast would not become unnecessarily long. He even said that if some food remains in your vessel after you hear the call to prayer, you should eat it. However, once the arrival of true dawn is certain, no more food may be consumed. Another hadith states that the Messenger (SAW) said, ‘Do not stop eating and drinking merely upon hearing Bilal’s call to prayer, for Bilal gives the dawn call at night, before true dawn. You may eat until the call of Ibn Umm Maktum.’

(۲۲۷)
وَعَنْ سَهْلٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَزَالُ النَّاسُ بِخَيْرٍ مَّا عَجَّلُوا الْفِطْرَ (بخاري – مسلم)

(227) “Hazrat Sahl (RA) said: The Messenger (SAW) said, ‘As long as people hasten to break the fast, they will remain in goodness.’” (Bukhari, Muslim)

(۲۲۸) وَعَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَقْبَلَ اللَّيْلُ مِنْ هَاهُنَا وَأَدْبَرَ النَّهَارُ مِنْ هَاهُنَا وَغَرَبَتِ الشَّمْسُ فَقَدْ أَفْطَرَ الصَّائِمُ (بخاري – مسلم)

(228) “Hazrat Umar ibn al-Khattab (RA) said: The Messenger (SAW) said, ‘When night comes from this direction, day departs from that direction, and the sun sets, the fasting person has broken the fast.’” (Bukhari, Muslim)

(۲۲۹) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ اللَّهُ تَعَالَى أَحَبُّ عِبَادِي إِلَيَّ أَعْجَلُهُمْ فِطْرًا (ترمذي)

(229) “Hazrat Abu Hurairah (RA) said: The Messenger (SAW) said that Allah Most High says, ‘Among My servants, those most beloved to Me are those who hasten to break the fast.’” (Tirmidhi)

Explanation: It is Sunnah to eat suhur late, at the last time, and to break the fast immediately at sunset without any delay. The Prophet strongly urged people not to delay Iftar unnecessarily after sunset: they should sit with the Iftar meal before sunset and break the fast as soon as the call to prayer is heard. Since the Jews and Christians do not eat suhur during their fasts and delay Iftar, the Prophet instructed us to distinguish our fasting from theirs by regularly eating suhur and breaking the fast promptly.

The last-mentioned hadith is a hadith qudsi, because in it the Prophet (SAW) quoted the words of Allah.

(۲۳۰) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَزَالُ الدِّيْنُ ظَاهِرًا مَا عَجَلَ النَّاسُ الْفِطْرَ لأَنَّ الْيَهُودَ وَالنَّصَارَى يُؤَخِّرُونَ
أبو داود ابن ماجة

(230) “Hazrat Abu Hurairah (RA) said: The Messenger (SAW) said, ‘As long as people hasten to break the fast, the religion will remain victorious, because the Jews and Christians delay breaking their fast.’” (Abu Dawud, Ibn Majah)

Explanation: The meaning of the hadith is that the religion will remain victorious as long as my Ummah refrains from following other nations and properly acts upon its own religion.

(۲۳۱) وَعَنْ مُعَاذِ بْنِ زُهْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ إِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَفْطَرَ قَالَ اللَّهُمَّ لَكَ صُمْتُ وَعَلَى رِزْقِكَ أَفْطَرْتُ (أبو داود)

(231) “Hazrat Mu‘adh ibn Zuhrah (RA) said: When the Noble Prophet (SAW) broke his fast, he would say, ‘O Allah, I fasted for You, and with the sustenance provided by You I break my fast.’” (Abu Dawud)

(۲۳۲) وَعَنْ حَفْصَةً رَضِيَ اللَّهُ عَنْهَا قَالَتْ قَالَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ لَمْ يُجْمِعِ الصِّيَامَ قَبْلَ الْفَجْرِ فَلَا صِيَامَ لَهُ
ترمذي – أبو داود – نسائي – دارمي)

(232) “Hazrat Hafsah (RA) said: Whoever does not make the intention to fast before dawn will have no fast.” (Tirmidhi, Abu Dawud, Nasa’i, Darimi)

Explanation: The obligatory elements (arkan) of fasting are two: (1) making the intention; (2) abstaining from food, drink, and sexual intercourse. Based on this hadith, Imam Malik, al-Shafi‘i, and Imam Ahmad ibn Hanbal say that the fasting person must make the intention before true dawn. Imam Abu Hanifa, relying on a hadith concerning Ashura, says that making the intention before midday is also valid. (If one forgets the intention, in such a situation)

Acts That Do Not Invalidate the Fast

(۲۳۳) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُدْرِكُهُ الْفَجْرُ فِي رَمَضَانَ وَهُوَ جُنُبٌ مِنْ غَيْرِ حُلْمٍ فَيَغْتَسِلُ وَيَصُوْمُ (بخاري – مسلم)

(233) “Hazrat Aishah (RA) said: Sometimes dawn would arrive while the Prophet (SAW) was in a state of impurity without having experienced a wet dream. He would then perform ghusl and fast.” (Bukhari, Muslim)

Explanation: After intercourse between husband and wife during the night of fasting, one should perform ghusl and become pure before eating suhur. However, if someone cannot perform ghusl before suhur and true dawn arrives in that state, his fast will not be invalidated. He should nevertheless perform ghusl quickly.

(٢٣٤) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُ وَيُبَاشِرُ وَهُوَ صَائِمٌ وَكَانَ أَمْلَكُكُمْ لأَرَيهِ (بخاري – مسلم)

(234) “Hazrat Aishah (RA) said: The Prophet (SAW) would kiss and embrace while fasting, and he had greater control over himself than any of you.” (Bukhari, Muslim)

(٢٣٥) عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَجُلًا سَأَلَ
النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الْمُبَاشَرَةِ لِلصَّائِمِ فَرَخَّصَ لَهُ وَأَتَاهُ آخَرُ فَسَأَلَهُ فَنَهَاهُ فَإِذَا الَّذِي رُخْصَ لَهُ شَيْخٌ وَالَّذِي نَهَاهُ شَابٌ (أبو داود)

(235) “It is narrated from Hazrat Abu Hurairah (RA) that once a man asked about a fasting person touching his body to that of his wife. The Prophet (SAW) permitted him to do so. Another man came and asked the same question, and the Prophet prohibited him. It was later found that the one who had been permitted was old, while the one who had been prohibited was young.” (Abu Dawud)

Explanation: Intercourse with one’s wife is completely prohibited for a fasting person while fasting. Therefore, while fasting, a husband and wife must not engage in any behavior that causes ejaculation or makes them lose self-control and resort to intercourse. In this context, the Prophet’s permitting the old man to engage in mubasharah while fasting—lying with the sexual organs touching without clothes—and prohibiting the young man was because the old man’s sexual desire was subdued, so he would not lose control through mubasharah. The young man’s sexual desire was not subdued, so there was a possibility that he would lose control. Since the Prophet (SAW) had the greatest self-control, there was no question of his losing control through kissing or embracing while fasting, as Hazrat Aishah mentioned.

(٢٣٦) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ نَسِيَ وَهُوَ صَائِمٌ فَأَكَلَ أَوْ شَرِبَ فَلْيُتِمَّ صَوْمَهُ فَإِنَّمَا أَطْعَمَهُ اللَّهُ وَسَقَاهُ (بخاري – مسلم)

(236) “Hazrat Abu Hurairah (RA) said: The Messenger (SAW) said, ‘If someone eats or drinks forgetfully while fasting, he should complete his fast, for Allah has fed him and given him drink.’” (Bukhari, Muslim)

Explanation: If someone eats forgetfully, even if he eats until his stomach is full, the fast will not be invalidated. Therefore, even if someone eats forgetfully, he should complete his fast.

(۲۳۷) وَعَنْ عَامِرِ بْنِ رَبِيعَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ رَأَيْتُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا لَا أُحْصِي يَتَسَوَّكُ وَهُوَ صائم (ترمذي – أبو داود )

(237) “Hazrat Amir ibn Rabi‘ah (may Allah be pleased with him) said: I saw the Noble Prophet (peace and blessings be upon him) use the miswak countless times while fasting.” (Tirmidhi, Abu Dawud)

Explanation: Whether one uses a miswak made from a dry twig or a fresh twig while fasting, it will not harm the fast. However, brushing the teeth with any kind of powdered tooth-cleaning substance or paste while fasting is makruh.

(۲۳۸) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ ذَرَعَهُ الْقَيْءُ وَهُوَ صَائِمٌ فَلَيْسَ عَلَيْهِ قَضَاءٌ وَمَنِ اسْتَقَاءَ عَمَدًا فَلْيَقْضِ
(ترمذي – أبو داود – ابن ماجة)

(238) “Hazrat Abu Hurairah (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) said: If someone vomits while fasting, he does not have to make up the fast. However, if anyone deliberately induces vomiting, he must make up the fast.” (Tirmidhi, Abu Dawud, Ibn Majah)

Fasting While Travelling

(۲۳۹) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ حَمْزَةَ بْنَ عَمْرٍو الْأَسْلَمِي قَالَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَأَصُومُ فِي السَّفَرِ قَالَ إِنْ شِئْتَ فَصُمْ وَإِنْ شِئْتَ فَأَفْطِرْ
بخاري – مسلم – ترمذي)

(239) “Hazrat Aishah (may Allah be pleased with her) said: One day Hamzah ibn Amr asked the Noble Prophet (peace and blessings be upon him), ‘O Messenger, should I fast while travelling?’ Hamzah was a Companion who used to fast frequently. In reply, the Messenger said, ‘While travelling, you may fast if you wish, and you may also refrain from fasting if you wish.’” (Bukhari, Muslim, Tirmidhi)

(٢٤٠) وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ غَزَوْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِسِتَّ عَشْرَةَ مَضَتْ مِنْ شَهْرِ رَمَضَانَ فَمِنَّا مَنْ صَامَ وَمِنَّا مَنْ أَفْطَرَ فَلَمْ يَعِبِ الصَّائِمُ عَلَى الْمُفْطِرِ وَلَا الْمُفْطِرُ عَلَى الصَّائِمِ (مسلم)

(240) “Hazrat Abu Sa‘id al-Khudri (may Allah be pleased with him) said: Once, on the sixteenth day of Ramadan, we were on a military expedition with the Messenger (peace and blessings be upon him). At that time, some of us were fasting while others had broken their fasts. The ones who were fasting did not criticize those who were not fasting, nor did those who were not fasting criticize those who were fasting.” (Muslim)

Explanation: The hadith mentioned above shows that whether to fast while travelling is left to the traveller’s choice. If he wishes, he may fast, and if he wishes, he may refrain from fasting. However, if he does not fast while travelling, he must make up that fast at another time.

(٢٤١) وَعَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُمَا قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ فَرَأَى زِحَامًا وَرَجُلاً قَدْ ظُلِلَ عَلَيْهِ فَقَالَ مَا هَذَا فَقَالُوْا صَائِمٌ فَقَالَ لَيْسَ مِنَ الْبَرِّ الصَّوْمُ فِي السَّفَرِ (بخاري – مسلم)

(241) “Hazrat Jabir ibn Abdullah (may Allah be pleased with him) said: Once the Messenger (peace and blessings be upon him) was travelling. During a stop, he saw a crowd of people and a man being shaded. He asked, ‘What is the matter?’ The people replied, ‘He is fasting.’ The Messenger (peace and blessings be upon him) said, ‘Fasting while travelling in such a condition is not an act of righteousness.’” (Bukhari, Muslim)

Explanation: According to the meaning of this hadith, if fasting causes the traveller excessive hardship, it is better not to fast. On one journey, when several Companions became unconscious from fasting toward the end of the day, the Messenger (peace and blessings be upon him) said that they had committed a sinful act. In fact, all the Imams agree that for one who finds fasting during a journey difficult, it is better not to fast. However, regarding one for whom fasting during the journey is not difficult, Imam Abu Hanifah, Imam Malik, and Imam al-Shafi‘i hold that it is better to fast. In contrast, Imam Ahmad ibn Hanbal, Imam al-Awza‘i, and Imam Ishaq hold that it is better not to fast. (Nayl al-Awtar)

Chapter 5: Hajj

Description of Hajj

وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً
آل عمران (۹۷)

“Pilgrimage to the House is an obligation upon people for the sake of Allah, for whoever is able to find a way to it.” (Al ‘Imran 3:97)

وَأَتِمُوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ (البقرة : ١٩٦)

“And complete the Hajj and Umrah for the sake of Allah.” (Al-Baqarah 2:196)

Hajj is one of the five pillars of Islam. Hajj became obligatory in the sixth year of the Hijrah, after the Messenger (peace and blessings be upon him) migrated to Madinah. According to some, Hajj became obligatory in the ninth year of the Hijrah. Performing Hajj once in one’s lifetime is obligatory. The following five conditions are necessary for Hajj: (1) being a Muslim, (2) reaching maturity, (3) being of sound mind, (4) being free, that is, not being a slave, and (5) having the ability, financially, physically, and mentally. According to Imam Abu Hanifah, Malik, and Ahmad ibn Hanbal, it is essential to perform Hajj as soon as it becomes obligatory. Nevertheless, it will be valid even if performed later. Imam al-Shafi‘i, al-Awza‘i, and al-Thawri hold that Hajj is an obligation that may be delayed. Therefore, there is no harm in performing it later. When the above five conditions are found, Hajj becomes obligatory for both men and women. For women, there is one additional condition: they must have a mahram as a travel companion.

(٢٤٢) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ خَطَبَنَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا أَيُّهَا النَّاسُ قَدْ فَرِضَ عَلَيْكُمُ الْحَجُّ فَحَجُّوا فَقَالَ رَجُلٌ أَكُلَّ عَامٍ يَا رَسُولَ اللهِ فَسَكَتَ حَتَّى قَالَهَا ثَلَاثًا فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَوْ قُلْتُ نَعَمْ لَوَجَبَتْ وَلَمَا اسْتَطَعْتُمْ ثُمَّ قَالَ ذَرُونِي مَا تَرَكْتُكُمْ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلَافِهِمْ عَلَى أَنْبِيَائِهِمْ فَإِذَا أَمَرْتُكُمْ بِشَيْءٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ وَإِذَا نَهَيْتُكُمْ عَنْ شَيْءٍ فَدَعُوهُ (مسلم)

(242) “Hazrat Abu Hurairah (may Allah be pleased with him) said: One day, while delivering a sermon to us, the Messenger (peace and blessings be upon him) said, ‘O people, Hajj has been made obligatory upon you, so perform Hajj.’ A man asked, ‘O Messenger of Allah, is it required every year?’ The Messenger remained silent until the man asked the same question three times. Then the Messenger (peace and blessings be upon him) said, ‘Listen, if I had said yes, it would have become obligatory upon you every year, and you would not have been able to perform it. Then he said, ‘Leave me with what I have left for you. Those before you were destroyed because of asking too many questions and disagreeing with their prophets. So, when I command you to do something, do of it as much as you are able, and when I forbid you from something, abstain from it.’” (Muslim)

Explanation: It is mentioned in another hadith that the Companion who asked the question was Hazrat Aqra ibn Habis. Besides the subject of Hajj becoming obligatory, several matters can be learned from this hadith. First, Allah granted the Noble Prophet (peace and blessings be upon him) the authority to issue fundamental instructions regarding the Shariah in certain matters. Thus, the Messenger’s instructions are also a source of the Shariah. Second, one should not ask unnecessary, excessively detailed questions about the religion and the Shariah, because this increases complications. For example, Allah says:

يَا أَيُّهَا الَّذِينَ آمَنُوْا لَا تَسلُّلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسْؤُكُمْ (المائدة – ١٠١)

“O believers, do not ask about various matters unnecessarily, for if the answers are given, it will cause you difficulty.” (Al-Ma’idah 5:101)

(٢٤٣) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ خَرَجْنَا مَعَ
رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَامَ حَجَّةِ الْوَدَاعِ فَمِنَّا مَنْ أَهَلَّ بِعُمْرَةٍ وَمِنَّا مَنْ أَهَلَّ بِحَجٍ وَعُمْرَةٍ وَمِنَّا مَنْ أَهَلَّ بِالْحَجِّ وَأَهَلَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالْحَجِّ فَأَمَّا مَنْ أَهَلَّ بِعُمْرَةٍ فَحَلَّ وَأَمَّا مَنْ أَهَلَّ بِالْحَجِّ أَوْ جَمَعَ الْحَجَّ وَالْعُمْرَةَ لَمْ يَحِلُّوا حَتَّى كَانَ يَوْمُ النَّحْرِ
(بخاري – مسلم)

(243) “Hazrat Aishah (may Allah be pleased with her) said: In the year of the Farewell Hajj, we set out on a journey with the Messenger (peace and blessings be upon him). Some among us entered into ihram only for Umrah, while others entered into ihram for both Hajj and Umrah. The Messenger (peace and blessings be upon him), however, entered into ihram only for Hajj. Thus, those who had entered into ihram only for Umrah ended their ihram after performing tawaf and sa‘i. Those who had entered into ihram only with the intention of Hajj, and those who had combined Hajj and Umrah in their ihram, did not end their ihram until the Day of Sacrifice, the tenth of Dhu al-Hijjah.” (Bukhari, Muslim)

Explanation: This occurred in the tenth year of the Hijrah, because the Messenger’s Farewell Hajj took place in the tenth year. This hadith shows that there are three types of Hajj. (1) Qiran: Qiran is the Hajj in which the pilgrim enters ihram at the miqat with the intention of both Hajj and Umrah and says,اللَّهُمَّ لَبَّيْكَ بِحَجِّ وَعُمْرَةٍ

“O Allah, here I am for Hajj and Umrah.” (2) Ifrad: Ifrad is the Hajj in which the pilgrim enters ihram at the miqat solely with the intention of Hajj. Both of the above pilgrims must remain in ihram until the tenth of Dhu al-Hijjah, that is, the Day of Sacrifice. However, the pilgrim performing Qiran will complete Umrah after reaching Makkah, before Hajj. The person intending Ifrad will complete Hajj first and then perform Umrah, entering ihram anew for it. (3) Hajj al-Tamattu‘: The pilgrim intending Tamattu‘ enters ihram at the miqat only with the intention of Umrah. After reaching Makkah, he completes Umrah through tawaf and sa‘i, then shaves or cuts his hair, removes his ihram, and becomes halal. Afterwards, on the eighth of Dhu al-Hijjah, he enters ihram anew in Makkah with the intention of Hajj and sets out toward Mina.

(٢٤٤) وَعَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ وَقْتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَلِأَهْلِ الشَّامِ الْجُحْفَةَ وَلِأَهْلِ نَجْرٍ قَرْنَ الْمَنَازِلِ وَلِأَهْلِ الْيَمَنِ يَلَمْلَمَ فَهُنَّ لَهُنَّ وَلِمَنْ أَتَى عَلَيْهِنَّ مِنْ غَيْرِ أَهْلِهِنَّ لِمَنْ كَانَ يُرِيدُ الْحَجَّ وَالْعُمْرَةَ فَمَنْ كَانَ دُونَهُنَّ فَمُهَلُهُ مِنْ أَهْلِهِ وَكَذَاكَ وَكَذَاكَ حَتَّى أَهْلُ مَكَّةَ يُهِلُّونَ مِنْهَا (بخاري – مسلم)

(244) “Hazrat Ibn Abbas (may Allah be pleased with them both) said: The Messenger (peace and blessings be upon him) designated Dhu al-Hulayfah as the miqat for the people of Madinah, al-Juhfah for the people of Syria, Qarn al-Manazil for the people of Najd, and Yalamlam for the people of Yemen. These places are the miqats for the people mentioned above and also for anyone who passes through them from elsewhere intending Hajj or Umrah. Those living within the miqats have their miqat at their homes. In this way, the people of Makkah enter ihram from Makkah itself.” (Bukhari, Muslim)

Explanation: Miqat refers to the specified place from which it is forbidden to proceed toward Makkah without entering ihram. According to Imam Abu Hanifah, everyone except those residing within the miqat must enter ihram before crossing the miqat. Imam al-Shafi‘i, however, holds that only those intending Hajj or Umrah must enter ihram at the miqat, not others.

Tawaf of the House of Allah

(٢٤٥) وَعَنْ عُرْوَةَ بْنَ الزُّبَيْرِ رَضِيَ اللَّهُ عَنْهُ قَالَ قَدْ حَجَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرَتْنِي عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا أَنَّ أَوَّلَ شَيْءٍ بَدَأَ بِهِ حِيْنَ قَدِمَ مَكَّةَ أَنَّهُ تَوَضَّأَ ثُمَّ طَافَ بِالْبَيْتِ ثُمَّ لَمْ تَكُنْ عُمْرَةٌ ثُمَّ حَجَّ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ فَكَانَ أَوَّلُ شَيْءٍ بَدَأَ بِهِ الطَّوَافُ بِالْبَيْتِ ثُمَّ لَمْ تَكُنْ عُمْرَةٌ ثُمَّ عُمَرُ رَضِيَ اللَّهُ عَنْهُ ثُمَّ عُثْمَانُ رَضِيَ اللَّهُ عَنْهُ مِثْلَ ذَالِكَ
(بخاري – مسلم)

(245) “Hazrat Urwah ibn al-Zubayr (may Allah be pleased with him) said: The Noble Prophet (peace and blessings be upon him) performed Hajj. Hazrat Aishah (may Allah be pleased with her) told me that when the Messenger entered Makkah, the first thing he did was perform ablution. Then he performed tawaf of the House, but he did not turn it into Umrah, meaning that he did not remove his ihram. Afterwards, Hazrat Abu Bakr performed Hajj; he too first performed tawaf of the House but did not turn it into Umrah. Then Hazrat Umar and Hazrat Uthman (may Allah be pleased with them) did likewise.” (Bukhari, Muslim)

Explanation: After entering Makkah in ihram, the first act to be performed is tawaf of the House of Allah. This tawaf is Sunnah. However, for one who enters with the intention of Umrah, this tawaf is wajib. Tawaf means circling the House of Allah seven times. This tawaf must begin at the Black Stone, proceeding toward the right. One must walk briskly during the first three circuits and slowly during the remaining four. The first tawaf that pilgrims perform upon reaching Makkah is called Tawaf al-Qudum; it is Sunnah. The tawaf performed on the tenth of Dhu al-Hijjah during Hajj is called Tawaf al-Ziyarah or Tawaf al-Ifadah; it is obligatory. The tawaf performed at the time of departure is called Tawaf al-Wida‘; it is wajib. While staying in Makkah, the reward for tawaf is greater than that of other voluntary acts of worship.

Tawaf, the Prayer after Tawaf, and Sa‘i between Safa and Marwah

(٢٤٦) عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا طَافَ فِي الْحَجِّ أَوِ الْعُمْرَةِ أَوَّلَ مَا يَقْدِمُ سَعَى ثَلَاثَةَ أَطْوَافٍ وَمَشَى أَرْبَعَةٌ ثُمَّ سَجَدَ سَجْدَتَيْنِ ثُمَّ يَطُوفُ بَيْنَ الصَّفَا وَالْمَرْوَةِ (بخاري – مسلم)

(246) “Hazrat Abdullah ibn Umar (may Allah be pleased with them both) said: When the Messenger (peace and blessings be upon him) performed tawaf for Hajj or Umrah, he walked briskly during the first three circuits and walked normally during the remaining four. Then he performed a two-rak‘ah prayer. Afterwards, he performed sa‘i between Safa and Marwah.” (Bukhari, Muslim)

Explanation: For the person performing tawaf, it is wajib to stand at Maqam Ibrahim and perform a two-rak‘ah prayer after completing tawaf. According to the Imams, this prayer may be performed at any time. Imam Abu Hanifah, however, holds that it should not be performed during the prohibited times; one must wait. For pilgrims, performing sa‘i seven times between the hills of Safa and Marwah is obligatory. Imam Abu Hanifah, however, considers it wajib.

(٢٤٧) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ أَقْبَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَدَخَلَ مَكْةً فَأَقْبَلَ إِلَى الْحَجَرِ فَاسْتَلَمَهُ ثُمَّ طَافَ بِالْبَيْتِ ثُمَّ أَتَى الصَّفَا فَعَلَاهُ حَتَّى يَنْظُرَ إِلَى الْبَيْتِ فَرَفَعَ يَدَيْهِ فَجَعَلَ يَذْكُرُ اللَّهَ مَا شَاءَ وَيَدْعُوهُ (أبو داود)

(247) “Hazrat Abu Hurairah (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) set out from Madinah and reached Makkah. Then he proceeded toward the Black Stone and kissed it. Afterwards, he performed tawaf of the Ka‘bah. Then he climbed Mount Safa, from where he could see the House of Allah, raised his hands, and engaged in the remembrance of Allah and supplication as much as he wished.” (Abu Dawud)

Explanation: This hadith also shows that after reaching Makkah, the Messenger (peace and blessings be upon him) first performed tawaf. Afterwards, he performed sa‘i between Safa and Marwah, and during tawaf and sa‘i he engaged in remembrance and supplication. However, no particular remembrance or supplication is prescribed. Therefore, any supplication may be recited during tawaf and sa‘i.

Staying at Arafat and Muzdalifah and Sacrifice at Mina

(٢٤٨) وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ نَحَرْتُ هَاهُنَا وَمِنَى كُلُّهَا مَنْحَرٌ فَانْحَرُوا فِي رِجَالِكُمْ وَوَقَفْتُ هَاهُنَا وَعَرَفَةُ كُلُّهَا مَوْقِفٌ وَوَقَفْتُ هَاهُنَا وَالْمُزْدَلِفَةُ كُلُّهَا مَوْقِفٌ (مسلم)

(248) “It is narrated from Hazrat Jabir (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said: ‘I sacrificed here, but all of Mina is a place of sacrifice, so sacrifice wherever you are staying. I stood here at Arafat, but all of Arafat is a place of standing. I stood here at Muzdalifah, but all of Muzdalifah is a place of standing.’” (Muslim)

Explanation: On the tenth of Dhu al-Hijjah, the pilgrims leave Muzdalifah at dawn, come to Mina, stone Satan at the Jamrah, and then perform the sacrifice. According to Imam Abu Hanifah, this sacrifice is wajib and one of the components of Hajj. It may be performed anywhere in Mina. This is what the Messenger (peace and blessings be upon him) said. Among the obligatory acts or pillars of Hajj, the principal pillar is to remain at Arafat for some time from after the sun passes its zenith on the ninth of Dhu al-Hijjah until night. There, with one call to prayer and separate iqamahs, two rak‘ahs of the obligatory Zuhr prayer are first performed in congregation, followed immediately by two rak‘ahs of the Asr prayer. This is how the Messenger (peace and blessings be upon him) prayed. He said in a hadith that the entire plain of Arafat is a place of standing, so if one stands anywhere there during the specified time, the obligation will be fulfilled. Likewise, after sunset on the ninth of Dhu al-Hijjah, the pilgrims leave Arafat, reach Muzdalifah on the way to Makkah and Mina, combine the Maghrib and Isha prayers, and remain at Muzdalifah until dawn. According to Imam Abu Hanifah, this stay is wajib and one of the components of Hajj. The Messenger said in a hadith that all of Muzdalifah is a place of standing, so the wajib will be fulfilled wherever the pilgrims stand there.

(٢٤٩) وَعَنْ نَافِعٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا كَانَ يَقُولُ مَنْ لَمْ يَقِفْ بِعَرَفَةَ مِنْ لَيْلَةِ الْمُزْدَلِفَةِ قَبْلَ أَنْ يَطْلَعَ الْفَجْرُ فَقَدْ فَاتَهُ الْحَجُّ وَمَنْ وَقَفَ بِعَرَفَةً مِنْ لَيْلَةِ الْمُزْدَلِفَةِ مِنْ قَبْلِ أَنْ يَطْلَعَ الْفَجْرُ فَقَدْ أَدْرَكَ الْحَجَّ (مؤطا إمام مالك)

(249) “Hazrat Nafi‘ (may Allah be pleased with him) said: Abdullah ibn Umar used to say, ‘Whoever is unable to stand at Arafat during the night of Muzdalifah before dawn has missed Hajj. But whoever stands at Arafat during the night of Muzdalifah before dawn has caught Hajj.’” (Muwatta of Imam Malik)

Explanation: If, for some reason, a person cannot reach Arafat on the ninth of Dhu al-Hijjah during the day—that is, between the sun’s passing its zenith and sunset—then if he reaches the plain of Arafat and stands there at any time during the night following the ninth of Dhu al-Hijjah, his Hajj will be valid. Whoever stands at Arafat after the sun passes its zenith must prolong his stay until sunset and then depart for Muzdalifah. However, for one who was unable to stand there during the day, even standing for a short while on the night of the tenth of Dhu al-Hijjah will constitute wuquf.

Stoning the Jamrah

(٢٥٠) وَعَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ قَالَ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَمَى الْجَمْرَةَ بمِثْلِ حَصَى الْخَذَفِ (مسلم)

(250) “Hazrat Jabir ibn Abdullah (may Allah be pleased with him) said: I saw the Messenger (peace and blessings be upon him) throw pebbles at the Jamrah the size of date stones.” (Muslim)

(٢٥١) وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ رَمَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْجَمْرَةَ يَوْمَ النَّحْرِ ضُحًى وَأَمَّا بَعْدَ ذَالِكَ فَإِذَا زَالَتِ الشَّمْسُ (بخاري – مسلم)

(251) “Hazrat Jabir (may Allah be pleased with him) said: On the day of Eid al-Adha, the Messenger (peace and blessings be upon him) stoned the Jamrah before noon, and on the following two days he stoned it after the sun had passed its zenith.” (Bukhari, Muslim)

(٢٥٢) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ انْتَهَى إِلَى الْجَمْرَةِ الْكُبْرَى فَجَعَلَ الْبَيْتَ عَنْ يَسَارِهِ وَمِنِّي عَنْ يَمِينِهِ وَرَمَى بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ ثُمَّ قَالَ هَكَذَا رَمَى الَّذِي أُنْزِلَتْ عَلَيْهِ سُورَةُ الْبَقَرَةِ (بخاري – مسلم)

(252) “It is narrated from Hazrat Abdullah ibn Mas‘ud (may Allah be pleased with him) that he approached the major Jamrah, placed the House of Allah to his left and Mina to his right, and threw seven pebbles, saying ‘Allahu Akbar’ with each throw. Then he said, ‘This is how the one upon whom Surah al-Baqarah was revealed threw the pebbles.’” (Bukhari, Muslim)

Explanation: On the night of the tenth of Dhu al-Hijjah, the pilgrims stay at Muzdalifah, come to Mina at dawn, and on the morning of the tenth throw seven pebbles at the major Jamrah. They then perform the sacrifice, shave or cut their hair, remove their ihram, and return to their normal state; that is, they become halal. Afterwards, they stay in Mina for the next two or three days and, after the sun has passed its zenith, throw seven pebbles daily at each of the three Jamrahs. On the tenth of Dhu al-Hijjah, however, they stone only one Jamrah. The hadith of Ibn Mas‘ud (may Allah be pleased with him) refers to the stoning on the first day. Stoning the Jamrahs for three or four consecutive days is wajib.

Description of Sacrifice

(٢٥٣) وَعَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ نَحَرَ بَعْضَ هَدْيهِ وَنَحَرَ غَيْرُهُ بَعْضَهُ
(مؤطا إمام مالك)

(253) “It is narrated from Hazrat Ali ibn Abu Talib (may Allah be pleased with him) that the Messenger slaughtered some of his hady animals himself, while others were slaughtered by other people.” (Muwatta of Imam Malik)

(٢٥٤) وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ ذَبَحَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا بَقَرَةً يَوْمَ النَّحْرِ (مسلم)

(254) “Hazrat Jabir (may Allah be pleased with him) said: On the Day of Sacrifice, the Messenger (peace and blessings be upon him) slaughtered a cow in Mina on behalf of Hazrat Aishah (may Allah be pleased with her).” (Muslim)

(٢٥٥) وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ نَحَرْنَا مَعَ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَامَ الْحُدَيْبِيَّةِ الْبُدْنَةَ عَنْ سَبْعَةِ وَالْبَقَرَةَ عَنْ سَبْعَةٍ (مسلم)

(255) “Hazrat Jabir (may Allah be pleased with him) said: In the year of Hudaybiyyah, we sacrificed, together with the Messenger (peace and blessings be upon him), one camel on behalf of seven people and, likewise, one cow on behalf of seven people.” (Muslim)

Explanation: The animal brought by the pilgrims to Mina during Hajj for sacrifice is called a “hadi.” Generally, sacrifice is wajib for an affluent person possessing nisab. The pilgrim performing Hajj will shave his head immediately after the sacrifice.

Shaving the Head

(٢٥٦) وَعَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَلَقَ رَأْسَهُ فِي حُجَّةِ الْوِدَاعِ وأُنَاسٌ مِنْ أَصْحَابِهِ وَقَصَّرَ بَعْضُهُمْ (بخاري – مسلم)

(258) “Hazrat Ibn Umar (may Allah be pleased with them both) said, ‘The Messenger (peace and blessings of Allah be upon him) and some of his Companions shaved their heads during the Farewell Hajj, while some of them trimmed their hair.’” (Bukhari, Muslim)

(٢٥٧) وَعَنْ عَبْدِ اللَّهِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْسَ عَلَى النِّسَاءِ الْحَلْقُ إِنَّمَا عَلَى النِّسَاءِ التَّقْصِيرُ
أبو داود – ترمذي – الدارمي)

(257) “Hazrat Ibn Abbas (may Allah be pleased with them both) said, ‘The Messenger (peace and blessings of Allah be upon him) said: During Hajj or Umrah, women should not shave their heads; rather, they should cut a small amount of their hair.’” (Abu Dawud, Tirmidhi, Darimi)

Explanation: Among the rites required during Hajj, shaving or cutting the hair of the head after the sacrifice is wajib. Women do not need to shave their heads; cutting a small amount from the ends of their hair will fulfill the wajib.

(٢٥٨) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمَرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَفَ فِي حَجَّةِ الْوَدَاعِ بِمِنِّى لِلنَّاسِ يَسْأَلُونَهُ فَجَاءَهُ رَجُلٌ فَقَالَ لَمْ أَشْعُرْ فَحَلَقْتُ قَبْلَ أَنْ أَدْبَحَ فَقَالَ إِذْبَحْ وَلَا حَرَجَ فَجَاءَ آخَرُ فَقَالَ لَمْ أَشْعُرْ فَنَحَرْتُ قَبْلَ أَنْ أَرْمِيَ فَقَالَ ارْمٍ وَلَا

حَرَجَ فَمَا سُئِلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ شَيْءٍ قُدَمَ وَلَا أُخْرَ إِلَّا قَالَ افْعَلْ وَلَا حَرَجَ (بخاري – مسلم)

(258) “It is narrated from Hazrat Abdullah ibn Amr ibn al-As (may Allah be pleased with them both) that during the Farewell Hajj, the Messenger (peace and blessings of Allah be upon him) came to Mina and stayed at a place so that people could ask him questions about various matters. A man came and said, ‘O Messenger, without knowing, I shaved my head before slaughtering the sacrifice.’ He said, ‘There is no difficulty (no sin); now slaughter the sacrifice.’ Another man came and said, ‘O Messenger, without knowing, I slaughtered the sacrifice before stoning.’ He said, ‘There is no difficulty (no sin). Now go and stone.’ In short, on that day, whenever the Messenger was asked whether one act had been performed before or after another, he gave the same answer regarding all of them: ‘There is no problem; now go and perform what remains.’” (Bukhari, Muslim)

Explanation: In light of the above hadith, Imam Shafi‘i says that maintaining the proper order among the aforementioned wajib acts of Hajj is Sunnah. Therefore, if the Sunnah of maintaining the order is omitted, the Hajj remains valid and no dam is required. In contrast, Imam Abu Hanifa and Malik say that maintaining the proper order is wajib. Therefore, although there is no sin, dam must be offered for omitting a wajib.

-: The End :-