Selections from Muḥammadan Traditions/Chapter 4

by Waliuddin Abu Abdullah Mahmud Tabrizi

IV

THE BOOK OF PRAYER

It is related from Abú Hurairah that, 'The Apostle of God said, "The five daily prayers, and the Friday prayer to the next Friday prayer, and the fast of Ramaḍán to the next fast of Ramaḍán are an expiation (for all sins committed) between them so long as the mortal sins are avoided."'—Muslim.

It is related from Anas that he said, 'A man came and said, "O Apostle of God, I have done something worthy of punishment, therefore execute the punishment for it upon me." But the Prophet did not ask him what it was. And the time for prayer arrived, and he prayed with the Apostle of God. And when the Prophet had finished prayer the man stood up and said, "O Apostle of God, I have done something worthy of punishment, therefore execute my punishment as it is laid down in the Book of God." He replied, "Hast thou not said prayers with us?" The man replied, "Yes." , He said, "Then God has forgiven for thee thy sins or thy punishment."'—Muslim, Al-Bukhárí.

It is related from Ibn Masʿúd that he said, 'I asked the Prophet, "Which work is the most pleasing to God most high?" He replied, "Prayer at its proper times." I said, "After that, which?" He replied, "The honouring of parents." I said, "And after that, which?" He replied, "Religious warfare in the way of God."' Ibú Masʿúd said, 'He related this to me, and if I had asked him for more, he would certainly have mentioned them to me.'—Muslim, Al-Bukhárí.

It is related from Abú Umámah that, 'The Apostle of God said, "Perform your five stated prayers, and fast your stated months, and give alms of your substance, and obey the one who has rule over you, and you will enter paradise with your Lord."'—Aḥmad, At Tirmidhí.

It is related from ʿAmru bin Shuʿaib from his father from his grandfather that, 'The Apostle of God said, "Command your children to say the prayers when they are seven years old, and beat them for dereliction of duty therein when they are ten years of age; and separate between (the sexes) in their beds (at the latter age)."'—Abú Dáud.

Concerning the Times of Prayer

It is related from ʿAbduʾlláh bin ʿOmar that, 'The Apostle of God said, "The time for the midday prayer is when the sun declines, and a man's shadow becomes equal to his height, and the afternoon prayer has not arrived. And the time for the afternoon prayer is so long as the sun has not become yellow; and the time for the evening prayer is so long as the ruddy light of twilight has not disappeared; and the time of the night prayer is to the first half of the night; and the time for the morning prayer is from the breaking of the dawn until the sun rises. When the sun rises, then withhold from the morning prayer, for verily it rises between the two horns of Satan."'—Muslim.

On Promptitude in Prayer

It is related from Anas that he said, 'When we said the midday prayers behind the Prophet, we prostrated upon our clothes in order to escape the heat.'—Muslim, Al Bukhárí.

It is related from Abú Hurairah that, 'The Apostle of God said, "When the heat is excessive, then say your prayers when it gets cooler."

It is related from Anas that, 'The Apostle of God said, "He who forgets a prayer, or goes to sleep without saying it, then the expiation of his fault is that he repeat the prayer when he remembers it." And in some traditions it runs, "There is no expiation for it except this."'—Muslim, Al Bukhárí.

It is related from Abú Hurairah that, 'The Apostle of God said, "If it were not that it would be distressing to my followers, I would certainly command them to prolong the evening prayer to one third of the night, or to one half of it."'—Aḥmad, At Tirmidhí, Ibn Májah.

On the Excellencies of Prayer

It is related from ʿUmárah bin Ruwaibah that he said, 'I heard the Apostle of God say, "No one will enter the fire who prays before the rising of the sun, and before its setting, that is (who prays) the morning and afternoon prayers."'—Muslim.

On the Call to Prayer

It is related from Anas that he said (when the question of calling to prayer was being discussed), 'Some mentioned a fire and a bell. They also mentioned (the customs) of the Jews and Christians. Then Bilál was ordered to make the call to prayer twice, and to repeat the words "Prayer is now ready," once.'—Muslim, Al Bukhárí.

It is related from Abú Maḥdhurah that, 'The Apostle of God himself placed on me the duty of calling to prayer and said, "Say, 'God is great, God is great, God is great, God is great. I bear witness that there is no God but Alláh, I bear witness that there is no God but Alláh; I bear witness that Muḥammad is the Apostle of God, I bear witness that Muḥammad is the Apostle of God.' Then repeat it and say, 'I bear witness that there is no God but Alláh, I bear witness that there is no God but Alláh; I bear witness that Muḥammad is the Apostle of God, I bear witness that Muḥammad is the Apostle of God. Come to prayers, come to prayers. Come to salvation, come to salvation. God is great, God is great. There is no God but Alláh."'—Muslim.

It is related from Ibn ʿOmar that he said, 'When the Muslims came to Medina they used to come together and draw near for prayer; and there was no one (appointed) to call them to it. And on a certain day they were discussing the matter, and some of them said, "Let us take something like the bell of the Christians," and others said, "Let us take a horn like the horn of the Jews." And ʿOmar said, "Why do ye not appoint a man to call to prayers?" Then the Apostle of God said, " O Bilál, rise up and call to prayers."'—Muslim, Al Bukhárí.

It is related from ʿAbduʾlláh bin Zaid that he said, 'When the Apostle of God ordered a bell to be rung for calling the people to come together for prayers, there came to me a person as I slept, carrying a bell in his hand. I said, "O servant of God, wilt thou sell the bell?" He replied, "And what wilt thou do with it?" I said, "With it I will call the people to prayers." He replied, "Shall I not point thee to something better than that?" I said to him, "Yes." He said, "Say, God is great" to the end of the call, and thus with the announcement of being ready for prayers. And when I arose in the morning, I came to the Apostle of God and informed him of what I had seen. He said, "Verily this is a true vision, if God will; therefore stand up with Bilál and teach him what thou hast seen, and Jet him make the call to prayer in accordance with it, for he is of stronger voice than thou." So I stood up with Bilál, and began to teach him; and he made the call to prayer in that way. And ʿOmar binuʾl-Khaṭṭáb heard of that when he was in his house, and he came out, dragging his mantle and saying, "O Apostle of God, by Him who hath sent thee with the truth, verily I have seen (a vision) similar to that which was shown him." Then the Apostle of God said, "Praise be to God."'—Abu Dáud, Al Ḍárimi, Ibn Májah.

It is related from Málik that information reached him that, the one who called to prayers went to ʿOmar to call him to the morning prayer and found him sleeping. So he said, 'Prayer is better than sleep.' Then ʿOmar ordered him to include these words in the call to morning prayer.—In Al Muwaṭṭa.

It is related from ʿAbduʾr-Ráḥmán bin Saʿd bin ʿAmmár bin Saʿd the caller-to-prayer of the Apostle of God that he said, 'My father informed me that he heard his father say from his grandfather that the Apostle of God ordered Bilál to put his fingers in his ears, and said, "It will raise thy voice."'—Ibn Májah.

On the Excellence of the Call to Prayer

It is related from ʿAbduʾlláh bin ʿAmru binuʾl-ʿÁṣ that, 'The Apostle of God said, "When ye hear the caller-to-prayer, then say the same as he says. Then pray for blessings on me, for verily, whoever prays for blessings on me, God will bless him ten times for it. Then ask God for favour for me, and that is a station in paradise. This is not fitting for any but one of the servants of God, and I hope that I shall be that one. And whoever asks (this) favour for me, intercession will be available for him."'—Muslim.

It is related from Anas that he said, 'The Prophet used to go in quest of plunder, and when the morning dawned he used to listen for the call to prayer; and if he heard the call to prayer he would withhold, otherwise he plundered. And he heard a man calling, "God is great, God is great," and the Apostle of God said, "(He) is in the true religion." After that the man said, "I bear witness that there is no God but Alláh." And the Apostle of God said, "Thou hast come out from the fire." And they looked at him and, behold! he was a goatherd.'—Muslim.

It is related from Jábir that he said, 'I heard the Apostle of God say, "Verily when Satan hears the call to prayer, he goes away to the place called Al Rauḥái: a place distant thirty-six miles from Madína."'—Muslim.

On Delaying the Call to Prayer

It is related from Ibn ʿOmar that, 'The Apostle of God said, "Verily Bilál calls to prayer in the night, therefore eat and drink until Ibn Umm Maktúm makes the call." Ibn ʿOmar said, 'Ibn Makúm was a blind man and did not call to prayers until it was said to him, "The morning has come! the morning has come !"'—Muslim, Al Bukhárí.

On Mosques and Places of Prayer

It is related from Ibn ʿAbbás that, 'When the Prophet entered the House (i.e., the temple at Mecca) he made his extempore prayers in every side of it; but he did not repeat the canonical prayers until he came out of it. And when he came out he prayed in two rakʿahs^[1] in front of the mosque and said, "This is the direction to face in prayer."'—Muslim. Al Bukhárí.

It is related from Abú Hurairah that, 'The Apostle of God said, "One prayer in this mosque of mine (i.e., the mosque of Madína) is better than a thousand prayers in any other, except the holy mosque (of Mecca)."'—Muslim, Al Bukhárí.

It is related from Abú saʿiduʾl-Khudri that, 'The Apostle of God said, "Let not men bind themselves to visit mosques other than these three: the holy mosque (of Mecca), the distant mosque (at Jerusalem) and this mosque of mine (at Madína)."'—Muslim, Al Bukhárí.

It is related from ʿOthmán that, 'The Apostle of God said, "He who builds a mosque for God, God will build a house for him in paradise."—Muslim, Al Bukhárí.

It is related from Abú Hurairah that, 'The Apostle of God said, "The prayers of a man said in an assembly are (worth) double the prayers said in his house, and twenty-five times more than those said in the bazaar. That is because when he performs his ablutions, and does them well, and then goes out to a mosque, nothing sends him out but the prayers. He does not walk a step but what there is raised for him thereby a high position, and his sins are removed from him thereby; and when he prays, the angels continue to pray for him so long as he is in the place of prayer (saying), 'O God, bless him, O God, have mercy upon him.' And one of you will continue in prayer so long as he waits for it."'—Muslim, Al Bukhárí.

It is related from Ibn ʿAbbás that, 'The Apostle of God said, "I was not commanded to build high mosques." Ibn ʿAbbás said, "You may certainly adorn them as the Jews and Christians do theirs."'—Abu Dáud.

It is related from Fáṭimah bintuʾl-Husain from her grandmother Fáṭimahuʾl-Kubra, that she said, 'When the Apostle of God entered a mosque he used to ask for peace and blessings on Muḥammad, and said, "My Lord, forgive me my sins, and open for me the gates of Thy mercy." And when he went out he would ask for peace and blessings on Muḥammad, and would say, "My Lord, forgive me my sins, and open for me the gates of Thy favour."'—Ibn Májah, At Tirmidhí.

It is related from Abú Saʿíd that, 'The Apostle of God said, "The whole earth is a mosque except a graveyard and a bath."'—Abú Dáud, At Tirmidhí.

It is related from Ibn ʿAbbás that, 'The Apostle of God cursed the female visitors to tombs, and the builders of mosques thereon, and the (maker of) places for lamps thereon.'—Abú Dáud, At Tirmidhí.

It is related from Muʿádh bin Jabal that he said, 'The Apostle of God, on a certain day, hindered us from the morning prayers until we were nearly seeing the sun. And he came out quickly, and the call to prayer was made, and the Apostle of God prayed and hastened in his prayers; and when he had made the salutation (at the end of the prayers) he called out and said, to us, "Stay in your ranks as you are." Then he came out to us, and afterwards said, "I will inform you what it was that hindered me from coming to you this morning. Verily I rose whilst it was yet night and performed my ablutions and prayed the prayer appointed for me, and I became drowsy in my prayers, so much so that I was overcome with sleep, and behold! my blessed Lord, the most High, in a most lovely form! And He said, 'O Muhammad.' I said, 'At Thy service, my Lord.' He said, 'Concerning, what do the highest angels dispute?' I said, 'I know not.' He said, 'They are three.'" Then Muhammad said, "I saw Him place the palm of His hand between my two shoulders, until I felt the cold of His finger-tips between my breasts. Then everything appeared clear to me, and I knew. Then He said, 'O Muhammad.' I said, 'At Thy service my Lord.' He said, ' Concerning what do the highest angels dispute?' I said, 'They dispute concerning atonement of sins.' He said, 'And what are they?' I replied, 'The going on foot to the assembly, and sitting in mosques after the prayers, and completing the ablutions under circumstances of difficulty.' He said, 'After that, concerning what do they dispute?' I replied, 'Concerning high ranks.' He said, 'And what are they?' I replied, 'The giving of food, the using of mild language, and prayers at night whilst people sleep.' He said, 'Ask!' I said, 'O God, I supplicate of Thee good actions and the abandonment of evil actions, and love of the poor, and that Thou forgive me and have mercy on me, and when Thou desirest a trial amongst the people, that Thou take me without being tried; and I pray Thee for Thy love and the love of those who love Thee, and I pray for the love of those actions which will bring me near to Thy love.'" Then the Apostle of God said, "Verily it (the dream) is true, therefore do ye study it and afterwards teach it."'—Aḥmad, At Tirmidhí.

It is related from Anas bin Málik that, 'The Apostle of God said, "The prayer of a man in his house is equal to one prayer, and his prayer in an adjacent mosque is equal to twenty-five prayers, and his prayer in a mosque in which men assemble is equal to five hundred prayers, and his prayer in the distant mosque (at Jerusalem) is equal to fifty thousand prayers, and his prayer in my mosque (at Madína) is equal to fifty thousand prayers, and his prayer in the holy mosque (at Mecca) is equal to one hundred thousand prayers."'—Ibn Májah

It is related from Abú Dharr that he said, 'I said, "O Apostle of God, which mosque was built first on the earth?" He replied, "The holy mosque (at Mecca)." I said, "And after that, which one?" He replied, "The distant mosque (at Jerusalem)." I said, "How long was it between (the building of) the two?" He replied, "Forty years." Then he said, "The earth is a mosque for thee, therefore wherever the time of prayer reaches thee, there pray."'—Muslim, Al Bukhárí.

 

On Covering Oneself

It is related from Abú Hurairah that, 'The Apostle of God said, "Let not any one of you pray in a single cloth, some portion of which does not cover both his shoulders."'—Muslim, Al Bukhárí.

It is related from ʿUqbah bin ʿÁmir that he said, 'The Apostle of God was presented with a silk garment. This he put on, and then said his prayers. Afterwards he departed and threw it off with force, as if it were distasteful to him. Then he said, "This is not fitting for those who fear God."'—Muslim, Al Bukhárí.

It is related from Abú Hurairah that he said, 'Whilst a man was praying in long trousers, the Apostle of God said to him, "Go and perform ablutions." So he went and performed his ablutions and then returned. And a certain man said, "O Apostle of God, what was the reason that you ordered him to perform ablutions?" He replied, "Verily he was praying in long trousers. Verily God does not accept the prayer of a man clothed in long trousers."'—Abú Dáud.

It is related from Shaddád bin Aus that, 'The Apostle of God said, "Do the opposite to what the Jews do, for they do not say prayers in their boots or shoes."'—Abú Dáud.

It is related from Abú Saʿíduʾl-Khudri that he said, 'Whilst the Apostle of God was praying with his companions, behold he took off his shoes and placed them on his left side. And when the people saw that, they too threw off their shoes. And when the Apostle of God had finished his prayers he said, "What induced you to throw off your shoes?" They replied, "We saw thee cast off thy shoes, therefore we cast ours off." The Apostle of God said, "Verily Gabriel came to me and informed me that on them (my shoes) there was some impurity. When any one of you comes to the mosque, then let him look, and if he sees any impurity on his shoes, then let him wipe them and then pray in them."'—Abú Dáud, Al Dárimi.

It is related from ʿAmru bin Shuʿaib from his father, from his grandfather, that he said, 'I saw the Apostle of God praying barefooted and also in his shoes.'—Abú Dáud.

 

On That Which Conceals

It is related from Abú Hurairah that, 'The Apostle of God said, "When any one of you prays, let him place something in front of him; and if he cannot find anything, then let him set up his stick; and if he has no stick with him, then let him draw a line on the ground. Then nothing that passes in front of him will do him any harm."'—Abú Dáud, Ibn Májah.

It is related from Abú Saʿíd that, 'The Apostle of God said, "When any one of you prays towards anything placed in front of him as a cover from men, and anyone wishes to pass in front of him, then let him turn him back; and if he refuses, then let him fight him, for he is none but Satan."'—Muslim, Al Bukhárí.

It is related from Kaʿbuʾl-Aḥbár that he said, 'If the one who passes before one engaged in prayer had but known the punishment that awaits him! It would have been better for him that he were swallowed up by the earth, than that he should pass before him.'—Málik.

 

On the Nature of Prayer

It is related from ʿÁyesha that she said, 'The Apostle of God used to begin the prayers by repeating the words, "God is great"; and by the recitation of (the chapter beginning with the words) "Praise be to God, the Lord of the worlds"; and when he used to bow down he did not raise his head, nor bend it low, but midway between. And when he used to raise his head from the bowing, he did not prostrate himself until he had stood erect; and when he used to raise his head from the prostrations, he did not prostrate again until he had sat up erect. And he used to repeat the salutation in every two sections of prayers; and he used to spread out his left foot and raise his right foot. And he used to forbid sitting with the buttocks resting on the heels. And he used to forbid men stretching out their limbs when sitting down as wild animals stretch their limbs; and he used to complete his prayer with the salutation.'—Muslim.

It is related from Saʿíd binuʾl-Ḥárith binuʾl-Muʿalli that he said, ʿAbu Saʿíduʾl-Khudri prayed (that is, acted as leader) for us and said, "God is great," when he raised his head from the prostrations, and when he prostrated himself, and when he raised himself from bowing down, and he said, "Thus I saw the Prophet do."'—Al Bukhárí.

It is related from Abú Hurairah that he said, 'The Apostle of God prayed the midday prayer with us, and in the back part of the rows (of worshippers) there was a man who said his prayer badly. When, therefore, he had said the salutation, the Apostle of God called him and said, "O so-and-so, dost thou not fear God, and dost thou not observe how thou prayest? Do ye imagine that anything of what ye do is hidden from me? By God! I certainly see behind me as I see before me."—Aḥmad.

 

On What should be Repeated after the Words,
'God is Great'

It is related from Abú Hurairah that he said, 'The Apostle of God used to remain silent between the repetition of the words "God is great" and the recital (of a portion of the Qurʾán). Therefore I said, "May my father and mother be sacrificed for thee, O Apostle of God, what sayest thou when silent between the repetition of the words 'God is great' and the recital?" He replied, "I say, 'O God, place a distance between me and my sins as Thou hast placed a distance between East and West. O God, cleanse me from my sins as a white garment is cleansed from impurities. O God, wash away my sins with water and snow and hail.'"'—Muslim, Al Bukhárí.

It is related from ʿAlí that he said, 'When the Prophet stood up to prayer—or, according to another tradition, 'When he opened his prayer'—he said, "God is great." Then he said, "I turn my face as a Hanif to Him who created the heavens and the earth; and I am not a polytheist. Verily, my prayers and my worship and my life and my death are for God, the Lord of the worlds. He has no partner, and to that was I ordered, and I am one of the Muslims. O God, Thou art the King. There is no God but Thee. Thou art my Lord, and I am Thy servant. I have offended against mine own soul, and I confess my sins; therefore forgive me all my sins, for none can forgive sins but Thou. Guide Thou me to the best disposition, for none can guide to the best but Thou; and turn Thou away from me its evil, for none can turn away evil from me but Thou. I am ready for Thy service and to assist Thee. And every good is in Thy hands, and no wickedness can be ascribed to Thee. I am (strong) in Thee, and to Thee (I shall return). Thou art blessed and exalted. I ask forgiveness of Thee, and I repent towards Thee." And when the Apostle of God bowed down he said, "O God, to Thee have I bowed down, and in Thee have I placed my trust, and to Thee I resign myself. My ears and my eyes, my brain, my bones and my nerves humble themselves before Thee." And when he raised his head he said, "O God, our Lord, to Thee be praise to the full of the heavens and the earth and what is between them and to the full of whatever Thou mayest desire hereafter." And when he prostrated himself he said, "O God, to Thee have I prostrated myself, and in Thee have I placed my trust, and to Thee am I resigned. My face has prostrated itself to Him who created it and formed it and divided its ears and its eyes. Blessed be God, the best of Creators!" After that he used to say at the end, what he said between the bearing witness and the salutation, "O God, forgive me the sins I have committed before, and those I shall commit hereafter, and those I have concealed, and those I have committed openly, and those I have committed to excess, and those which Thou knowest better than I. Thou art the beginning and Thou art the end. There is no God but Thee."'—Muslim.

 

On Reciting the Qurʾan in Prayer

It is related from ʿUbádah binuʾṣ-Ṣámit that, 'The Apostle of God said, "There can be no prayer for the one who does not recite the opening chapter of the Book."'—Muslim, Al Bukhárí.

It is related from Anas that, 'The Prophet and Abú Bakr and ʿOmar used to begin the prayers with the words, "Praise be to God, the Lord of the worlds."'—Muslim.

It is related from Abú Hurairah that, 'The Apostle of God said, "When the leader of the prayers says 'Amen,' then do ye say 'Amen' likewise; and whoever says 'Amen,' the amen of the angels, the sins which he committed previously are forgiven."'—Muslim, Al Bukhárí.

It is related from ʿAbduʾlláh binuʾs-Sáib that he said, 'The Apostle of God said the morning prayers for us (as leader) at Mecca, and he began the recital of the chapter, "The Believers," until he came to the mention of Moses and Aaron or the mention of Jesus, when he was seized with a fit of coughing. Then he bowed down.'—Muslim.

It is related from Ibn ʿAbbás that he said, 'The Apostle of God used to begin his prayers with the words, "In the name of God, the merciful, the compassionate."'—At Tirmidhí.

It is related from ʿUqbah bin ʿÁmir that he said, 'I used to lead the female camel of the Apostle of God when on a journey; and he said to me, "O ʿUqbah, shall I not teach thee what are the two best chapters (of the Qurʾán) to be recited?" Then he taught me, "Say, I take refuge with the Lord of the daybreak," and "Say, I take refuge with the Lord of men.^[2]"' ʿUqbah said, 'The Prophet did not see me very pleased with these two chapters, and when he alighted for the morning prayers, he prayed those two for the morning prayers for the people; and when he had finished he turned to me and said, " O ʿUqbah, how dost thou like them?"'—Ahmad, Abú Dáud, An Nasái.

It is related from Ubádah binuʾṣ-Sámit that he said, 'We were behind the Prophet at the morning prayers, and he recited (a portion of the Qurʾán), but the recital became difficult for him. And when he had finished, he said, "Perhaps you recited after your leader? " We said, "Yes, O Apostle of God." He said, "Do not do it, except for the opening chapter of the Book; for he who does not recite that chapter, does not say prayers at all."'—Abú Dáud, At Tirmidhí.

It is related from Ibn ʿOmaruʾl-Bayáḍi, that he said, 'The Apostle of God said, "Verily the one who prays communes secretly with his Lord, therefore let him take heed as to what he says to Him; and let not some of you raise their voices above the voices of others in (reciting) the Qurʾán."—Aḥmad.

It is related from ʿAbduʾlláh bin abi Awfi that he said, 'A man came to the Prophet and said, 'I am not able to remember any portion of the Qurʾán, then teach me that which is proper for me to say (in place thereof)." He replied, "Say, 'Glory be to God!' and, 'Praise be to God!' and, 'There is no God but Alláh' and, 'God, is great, there is no power and no strength but in God.'" He said, "O Apostle of God, this all has reference to God, but what is there which has reference to me?" The Prophet replied, "Say, 'O God, have mercy on me, and forgive me, and guide me, and give me my daily bread.'" The man spoke thus (beckoning) with his hands and then closed them. Then the Apostle of God said, "Verily this man has filled his two hands with good."'—Abú Dáud.

 

On the Genuflection called Ruqúʿ^[3]

It is related from Anas that, 'The Apostle of God said, "Perform the bowing and the prostrations,^[4] for by God! I certainly see you from behind me."—Muslim, Al Bukhárí.

It is related from Ibn ʿAbbás that, 'The Apostle of God said, "Have I not been forbidden to recite the Qurʾán whilst bowing down and prostrating; and as for the bowing down magnify God therein, and in the prostrations be diligent in supplication. It is fitting that they should be granted to you."'—Muslim.

It is related from Abú Masʿúduʾl-Anṣari that, 'The Apostle of God said, "The prayer of a man will not be accepted until he straightens his back in the bowing and in the prostrations."'—Abú Dáud, At Tirmidhí, An Nasái, Ibn Májah.

It is related from Auf bin Málik that he said, 'I stood up with the Apostle of God; and when he bowed he stayed in that position for a time equal to that occupied in the recital of chapter Baqarah^[5]; and he said in his bowing, "Praise be to God, the One endued with power and royalty and majesty and greatness."'—An Nasái.

It is related from Abú Qatádah that, 'The Apostle of God said, "The worst man for thieving is he who steals from his prayers." They said, "O Apostle of God, and how does he steal from his prayers?" He replied, "He does not complete it in its bowing down or its prostrations."—Aḥmad.

 

On Prostration and its Excellence

It is related from IbnʿAbbás that, 'The Apostle of God said, "I was commanded to prostrate in seven members of my body: on my forehead, my two hands, my two knees, and the extremities of my two feet, and that we should not tuck up our clothes or hair."—Muslim, Al Bukhárí.

It is related from Al Barái bin ʿÁzib that, 'The Apostle of God said, "When thou makest a prostration then place the palms of thy hands (on the ground), but raise up thine elbows."'—Muslim.

It is related from Abú Hurairah that, 'The Apostle of God said, "A servant is nearest to his Lord when he is making the prostration, therefore multiply your supplications."'—Muslim.

It is related from Abú Hurairah that, 'The Apostle of God said, "When a son of Adam recites the chapter entitled 'Prostration'^[6] and prostrates himself, Satan betakes himself away weeping and saying, 'Woe is me! the son of Adam was commanded to prostrate, and he prostrated, and for him is paradise; and I was ordered to prostrate, but I refused, and for me is the fire.'"'—Muslim.

It is related from Wáil bin Ḥujr that he said, 'I saw the Apostle of God when he prostrated himself, place his knees (on the ground) before his hands, and when he rose up from prostration he raised his hands before (he got up from) his knees.'—Abú Dáud, At Tirmidhí.

 

On Bearing Witness

It is related from Ibn ʿOmar that he said, 'When the Apostle of God used to sit in the act of bearing witness (concerning the unity of God and the apostleship of Muḥammad) he used to place his left hand upon his left knee, and his right hand upon his right knee, and used to clasp his fingers together and make a sign with the fore-finger.'—Muslim.

It is related from Jábir that he said, 'The Apostle of God used to teach us the (method of) bearing witness in the same way that he taught us a chapter of the Qurʾán. (He used to say) "In the name of God. Salutations are for God, together with prayers and alms. Peace be on thee, O Prophet, and the mercy of God and His blessing, and peace be on us and on the virtuous servants of God. I bear witness that there is no God but Alláh, and I bear witness that Muḥammad is His servant and His Apostle. I supplicate God for paradise, and I take refuge with God from the fire."'—An Nasái.

 

On Asking Blessings on the Prophet

It is related from ʿAbduʾr-Raḥmán bin abá Laila that he said, 'Kaʿb bin ʿUjrah met me and said, "Shall I make thee a present of that which I heard from the Prophet?" I replied, "Yes, make me a present thereof." He said, "We asked the Apostle of God, and said, 'O Apostle of God, how are blessings to be asked for you, the people of the house, for verily God has taught us how we should pray for thee?'" He replied, "Say, 'O God, bless Muhammad and the family of Muḥammad, as Thou hast blessed Abraham and the family of Abraham. Verily Thou art praised and glorified. O God, bless Muḥammad and the family of Muḥammad, as Thou hast blessed Abraham and the family of Abraham, verily Thou art praised and glorified.'"'—Muslim, Al Bukhárí.

It is related from Anas that, 'The Apostle of God said, "Whoever prays a single prayer for blessings on me, God will send on him ten blessings, and ten sins will be taken away from him, and there will be raised for him ten steps in rank."'—An Nasái.

It is related from Ibn Masʿúd that, 'The Apostle of God said, "Verily God has angels who move about on earth and bring greetings to me from my followers."'—An Nasái, Al Dárimi.

It is related from Faḍálah bin ʿUbaid that he said, 'Whilst the Apostle of God was sitting, behold a man entered and prayed and said, "O God, forgive me, and have mercy on me." Then the Apostle of God said, "Thou hast hastened, O thou that prayest. When thou prayest and sittest down, then praise God in a manner of which He is worthy, and ask blessings on me. Afterwards, present thine own supplications to Him."' Faḍálah said, 'Then, after that, another man prayed, and praised God, and asked blessings on the Prophet. Then the Prophet said to him, "O thou that prayest, ask and it shall be given thee."'—At Tirmidhí.

It is related from Abú Hurairah that, 'The Apostle of God said, "Whoever wishes to fill up the measure of his desires, when he asks blessings on us, the Prophet's family, then let him say, 'O God, bless Muḥammad, the ignorant Prophet, and his wives, the mothers of the faithful, and his descendants, and the people of his family, as Thou hast blessed the family of Abraham; for verily Thou art praised and glorified.'"'—Abú Dáud.

It is related from Ruwaifaʿ that, 'The Apostle of God said, "He who prays for blessings on Muhammad, and says, 'O God, appoint him a sitting-place near Thee on the day of resurrection,' my intercession will be available for him."'—Aḥmad.

It is related from ʿOmar binuʾl-Khaṭṭáb that he said, 'Verily supplications are kept stationary between heaven and earth, and nothing of them ascends until thou pray for blessings on thy Prophet.'—At Tirmidhí.

 

On Supplication at the Time of Bearing Witness

It is related from ʿÁyesha that she said, 'The Apostle of God used to make supplication in prayer and say, "O God, I take refuge with Thee from the punishments of the grave, and I take refuge with Thee from the sedition of the false Messiah; and I take refuge with Thee from the seditions of life and death. O God, I take refuge with Thee from sins and from debt." Then a certain person said to him, "It is very strange that Thou shouldest take refuge from debt." He replied, "Verily when a man falls into debt, he talks and lies, and makes promises, and then acts contrary to them."—Muslim, Al Bukhárí.

It is related from Abú Hurairah that, 'The Apostle of God said, "When any one of you finishes the repetition of the bearing witness, then let him take refuge with God from four things: from the punishment of hell, from the punishment of the grave, from the seditions of life and death, and from the wickedness of the false Messiah."'—Muslim.

It is related from Umm Salamah that she said, 'Verily, in the time of the Apostle of God, when women repeated the salutation in the obligatory prayers, they used to rise up, but the Apostle of God and those men who prayed remained sitting so long as God wished; and when the Apostle of God rose up, then the men rose up also.'—Al Bukhárí.

It is related from Muʾádh bin Jabal that he said, 'The Apostle of God took me by the hand and said, "I certainly love thee, O Muʿádh." I replied, "And I love thee, O Apostle of God." He said, "Never omit to say at the end of every prayer, 'O my Lord, assist me to remember Thee and to give Thee thanks, and to render Thee fitting worship.'"'—Aḥmad, Abú Dáud, An Nasái.

It is related from Shaddád bin Aus that he said, 'The Apostle of God used to say in his prayer, "O God, I supplicate from Thee firmness in the works (of religion) and determination in the right way; and I supplicate from Thee gratitude for Thy favours, and worthiness in Thy worship; and I supplicate from Thee a sincere heart and a truthful tongue; and I supplicate from Thee the good that Thou knowest; and I take refuge with Thee from the evil that Thou knowest; and I ask pardon of Thee for (the sins) which Thou knowest."'—An Nasái.

 

Concerning Things to be Mentioned After Prayer

It is related from Ibn ʿAbbás that he said, 'I used to know the conclusion of the prayers of the Apostle of God by the words "God is great."'—Muslim, Al Bukhárí.

It is related from ʿAbduʾlláh bin Zubair that he said, 'The Prophet of God, when giving the salutation in the prayers, used to say with a loud voice, "There is no God but Alláh alone. He has no partner. His is the dominion, and His is the praise, and He is powerful over all things. There is no power and no strength but in God. There is no God but Alláh, and we worship none but Him. His is the grace, and for Him is the excellence, and for Him is the excellent praise. There is no God but Alláh. We exhibit for Him the sincerity of our religion, although the unbelievers abhor it."'—Muslim.

It is related from Abú Hurairah that he said, 'The poor people of those who fled from Mecca to Madína came to the Apostle of God and said, "The rich (among us) have attained to a high station and permanent favour." He replied, "And what is that?" They said, "They pray as we do, and fast as we do, and they give alms, which (by reason of our poverty) we do not, and they free slaves which we (having none) do not do." The Apostle of God replied, "Shall I not teach you something by which you will reach (in rank) those who preceded you and will precede those who follow you; and none will be more excellent than you, except he who shall do as ye do?" They said, "Yes, O Apostle of God." He replied, "Then at the end of each prayer repeat the adoration of God, and magnify Him and give voice to His praises thirty-three times." Abú Ṣálih said, "Then the poor who had fled from Mecca to Madína returned to the Apostle of God and said, 'Our brethren, the rich, heard what we did, and they did the same.'" The Apostle of God said, "That is the grace of God. He gives to whom He wills."'—Muslim, Al Bukhárí.

It is related from Abú Hurairah that, 'The Apostle of God said, "Whoever repeats the adoration of God thirty-three times at the end of each prayer, and gives voice to the praise of God thirty-three times, and magnifies God thirty-three times, that is ninety- nine times, and whoever completes the hundred by saying, 'There is no God but Alláh alone. He has no partner. His is the dominion and His the praise, and He is powerful over all things,' his sins will be forgiven, although they be as the foam of the sea."'—Muslim.

It is related from ʿAlí that he said, 'I heard the Apostle of God say on the wood of this pulpit that, "He who recites the verse of the throne^[7] at the end of each prayer, nothing will prevent him from entering paradise but death; and whoever recites it when he retires to his bed, God will keep him safe in his house, and in the house of his neighbour, and in the houses of the people round about him."'—Al Baihaqi

 

Concerning What Is or Is Not Permitted to be Done
in Prayer

It is related from ʿAbduʾlláh bin Masʿúd that he said, 'We used to salute the Prophet whilst he was saying his prayers, and he used to return our salutation; but when we returned from Abyssinia we saluted him, but he did not return our salutation. So we said, "O Apostle of God, we used to salute thee during prayer, and thou wert wont to return our salutation!" He replied, "Verily in prayer there is labour."'—Muslim, Al Bukhárí.

It is related from Abú Hurairah that, 'The Apostle of God said, "Verily a demon from the genii escaped yesterday in order to obstruct my prayers; but God enabled me to overcome him; and I seized him, and wished to tie him to one of the pillars of the mosque in order that ye all might see him. But I remembered the supplication of my brother, Solomon, 'O Lord, give me a dominion which it is not proper for any to possess after me.' Therefore I sent him away humiliated."'—Muslim, Al Bukhárí.

It is related from Ṭalq bin ʿAlí that, 'The Apostle of God said, "When any one of you breaks wind during prayer, then let him depart and perform the ablutions, and then let him return to his prayers."'—Abú Dáud, At Tirmidhí.

It is related from Abú Hurairah that, 'The Prophet came out to the prayers, and when he had said, "God is great," he departed and motioned to them to remain as they were. And then he went out and bathed himself. Then he came again, and his head was dripping, and prayed with them. And when he had prayed he said, "Verily I was impure, and I had forgotten to bathe myself."'—Aḥmad.

 

On Forgetting in Prayer

It is related from Abú Hurairah that, 'The Apostle of God said, "When any one of you stands up to pray, then Satan comes to him and confuses him, so that he does not know how many times he has prayed. Therefore when any one of you finds it thus, let him make two prostrations whilst he is sitting."'—Al Bukhárí.

It is related from ʿAbduʾlláh bin Masʿúd that, 'The Apostle of God prayed the midday prayer in five rakʿahs.^[8] So it was said to him, "Have the prayers been increased?" He replied, "What is that?" They said, "Thou hast prayed in five rakʿaks." Then he made two prostrations, after he had given the salutation.'—And in another tradition it runs, 'He said, "I am only a man like you. I forget as ye do. Therefore if I forget, do ye remind me; and if any one of you doubts in his prayers, then let him act on a correct opinion, and complete the prayers according to that. Then let him give the salutation, and then prostrate himself twice."'—Muslim, Al Bukhárí.

It is related from Ibn Sírín from Abú Hurairah that he said, 'The Apostle of God prayed with us one of the afternoon prayers—Ibn Sírín said, "Abú Hurairah named the prayer, but I have forgotten it"—and he prayed with us two rakʿahs. Then he gave the salutation and stood up by a piece of wood placed in the mosque, and leaned upon it as if he were angry. And he placed his right hand upon his left, and put his fingers through each other, and placed his right cheek on the back of his left hand. And the people hastened out by the doors of the mosque, and said, "The prayers have been shortened." And amongst them were Abú Bakr and ʿOmar, but they feared to speak to the Prophet about it. And amongst the people was a man with long hands, called "The one of the two hands." He said, "O Apostle of God, didst thou forget, or have the prayers been shortened?" He replied, "I neither forgot, nor have the prayers been shortened." Then the Apostle of God asked (the people) "Is it as 'The one of the two hands' says?" They replied, "Yes." Then he went forward and prayed what he had omitted. Then he made the salutation and then said, "God is great." Then he prostrated as was his wont, or made the prostration longer. After that he raised his head and said, "God is great." Then he again said, "God is great," and prostrated as was his wont, or longer. Then he raised his head and said, "God is great." And perhaps they asked him (Ibn Sírín), "After that did he give the salutation?" He said, "I have been informed that ʿImrán bin Ḥusain said, 'After that he gave the salutation.'"'—Muslim, Al Bukhárí.

 

On the Prostrations to be Made when Reciting
the Qurʾan

It is related from Ibn ʿAbbás that, 'The Prophet prostrated when reciting the chapter entitled "The Star," and the Muslims and the polytheists and the genii and the people prostrated with him.'—Al Bukhárí.

It is related from ʿAmr binuʾl-ʿÁṣ that he said, 'The Apostle of God taught me fifteen prostrations during the recital of the Qurʾán. Of these, three were for various subjects, and two prostrations were for the chapter entitled "Pilgrimage."'—Abú Dáud, Ibn Májah.

It is related from ʿUqbah bin ʿÁmir that he said, 'I said, "O Apostle of God, the chapter entitled 'Pilgrimage' is superior to others, for during its recital two prostrations are required." He replied, "Yes, and whosoever does not make the two prostrations, has not recited the two (verses for which they are prescribed)."'—At Tirmidhí.

It is related from Ibn ʿAbbás that he said, 'Verily the Prophet prostrated himself, when reciting the chapter entitled "Ṣad" and said, "David made this prostration as a sign of repentance, and we make it out of gratitude."'—An Nasái.

 

On the Times when Prayer is Forbidden

It is related from Ibn ʿOmar that, 'The Apostle of God said, "Let not any one of you seek to repeat the prayers at the rising or the setting of the sun." And in another tradition it runs, he said, "When the edge of the sun rises, then leave the prayers until it (fully) appears. And when the edge of the sun sets, then leave the prayers until it disappears; and draw not near to your prayers at the rising of the sun or at its setting, for verily it rises between the two horns of Satan."'—Muslim, Al Bukhárí.

It is related from Jubair bin Muṭʿim that, 'The Prophet said, "O Bani ʿAbd Manáf, do not forbid anyone from walking round this house (i.e., the temple at Mecca) and from praying at any hour of the night or day they please."'—At Tirmidhí, Abú Dáud, An Nasái.

 

On Praying in an Assembly, and the Excellence
thereof

It is related from Ibn ʿOmar that, 'The Apostle of God said, "The prayers said in an assembly excel the prayers said alone by twenty-seven degrees."'—Muslim, Al Bukhárí.

It is related from Abú Hurairah that he said, 'A blind man came to the Prophet and said, "O Apostle of God, I have no guide to lead me to the mosque." And he begged of the Apostle of God that a concession might be made for him, so that he might pray in his house. So the Apostle of God made a concession for him; and when he turned his back, the Apostle called him and said, "Dost thou hear the call to prayer?" He replied, "Yes." He said, "Then do thou answer it."'—Muslim.

It is related from Ibn ʿOmar that, 'He made the call to prayer on a cold and windy night. Then he said, "Beware! pray in your houses." After that he said, "Verily the Apostle of God used to order the one who called to prayers, when it was a cold and rainy night, to say 'Beware! pray in your houses.'"'—Muslim, Al Bukhárí.

It is related from Ibn ʿOmar that, 'The Apostle of God said, "When the wife of any one of you asks permission to go to the mosque, then let him not forbid her."'—Muslim, Al Bukhárí.

It is related from Ibn ʿOmar that, 'The Apostle of God said, "Do not forbid your wives the mosques, but their houses are better for them."'—Abú Dáud.

It is related from Abú Hurairah that he said, 'Verily I heard my beloved Abúʾl-Qásim say, "The prayer of that woman will not be accepted who comes perfumed to the mosque, until she washes herself with the washing prescribed for impurity." —Abú Dáud.

It is related from Abúʾl-Dardái that, 'The Apostle of God said, "There are no three persons in a village or desert who do not perform the prayers amongst themselves, but Satan prevails over them. Pray in an assembly, for the wolf only eats the one that has strayed from the flock."'—Aḥmad, Abú Dáud, An Nasái.

It is related from Abú Hurairah that, 'The Prophet said, "If it were not that there were women and children in the houses, I would have performed the evening prayers and commanded my young men to burn with fire whatever was in the houses (of those who do not attend prayers in the mosque.)"'—Aḥmad.

It is related from ʿAbduʾlláh bin Umm Maktúm that he said, 'O Apostle of God, in the city are many venomous reptiles and rapacious animals, and I am blind. Wilt thou, therefore, obtain a concession for me (to say prayers at home)?' He replied, 'Dost thou hear the call, "Come to prayers! come to salvation!' He said, 'Yes.' The Prophet replied, 'Then come at once.' And he did not give him a concession.—Abú Dáud, An Nasái.

It is related from Abú Músáuʾl-Ashʿari that, 'The Apostle of God said, "Two people, or any greater number, constitute an assembly for prayers."'—Ibn Májah.

 

On Dressing Ranks for Prayer

It is related from Nuʿmán bin Bashír that he said, 'The Apostle of God used to dress our ranks so that they looked as if he had made them straight as arrows. This he did until he saw that we had understood the matter. After this he came out on a certain day and stood up until it was near the time for repeating the words, "God is great'." Then he saw a man whose breast projected from the rank, and said, "O servants of God, you must keep your ranks even, otherwise God will certainly make a difference in your faces."'—Muslim.

It is related from Abú Hurairah that, 'The Apostle of God said, "The best rank of men is the first of them, and the worst of them is the last. And the best rank of women is the last of them, and the worst of them is the first rank."'—Muslim.

It is related from Anas that, 'The Apostle of God said, "Arrange your ranks, and keep close together between them. Keep the necks in line, for, by Him in whose hand is my life! I certainly see Satan enter through an opening in the ranks, as if he were a kid."'—Abú Dáud.

 

On the Places for Standing in Prayer

It is related from Samurah bin Jundub that he said, 'The Apostle of God commanded us that when we were three persons (for prayer), one of us should stand in front (as leader).'—At Tirmidhí.

It is related from ʿÁyesha that she said, 'The Apostle of God prayed in his room, and the people followed him from behind the room.'—Abú Dáud.

 

On the Office of Leader of Prayers

It is related from Abú Masʿúd that, 'The Apostle of God said, "Let him act as leader in the prayers who knows best the recital of the Book of God; and if all be equal in reciting, then the one who knows best the laws of religion; and if they be all equal in knowledge of the laws of religion, then let that one act who was first of them in forsaking his home for the sake of religion; and if they be all equal in that respect, then let the eldest of them lead. And let not any man act as leader in the prayers to a man in the latter's sphere of authority (i.e. where he is the constituted leader); and let him not sit in a seat of honour in his house, except with his permission."'—Muslim.

It is related from Abú ʿAṭiyahuʾl-ʿUqaili that he said, ʿMálik binuʾl-Ḥuwairith used to come to us to our place of prayer and converse. And one day the time for prayer arrived, so we said to him, "Stand thou in front and act as leader in the prayers." He said to us, "Put a man from amongst yourselves in front to lead the prayers for you, and I will tell you why I did not pray for you (as leader). I heard the Apostle of God say, 'Let not that one who visits a people act as leader of the prayers for them, but let a man from amongst themselves act as leader.'"'—Abú Dáud, At Tirmidhí, An Nasái.

It is related from Anaś that he said, 'The Apostle of God appointed Ibn Umm Maktum to act as leader of the prayers for the people; and he was blind.'—Abú Dáud.

It is related from Ibn ʿOmar that, 'The Apostle of God said, "There are three persons whose prayers will not be accepted from them: he who stands before the people as leader of the prayers when he is disliked by the people; the man who comes to prayers at the end to come at the end is to come when the time is past and the man who enslaves a free woman."'—Abú Dáud, Ibn Májah.

It is related from Abú Hurairah that, 'The Apostle of God said, "Religious warfare is incumbent upon you in company with every prince, whether he be righteous or unrighteous, even though he be guilty of mortal sins. And prayer is incumbent upon you after every Muslim, whether he be righteous or unrighteous, even though he be guilty of mortal sins. And prayer is incumbent over every (dead) Muslim, whether he be righteous or unrighteous, even though he be guilty of mortal sins."'—Abú Dáud.

 

On What is Necessary for the Leader of Prayers

It is related from Abú Hurairah that, 'The Apostle of God said, "When any one of you prays for the people (as leader), then let him be brief, because amongst them are sick and weak and aged persons; and when any one of you prays for himself, then let him be as long as he likes."'—Muslim, Al Bukhárí.

It is related from Qais binuʾl-abú Ḥázim that he said, 'Abú Masʿúd informed me that a man said, "O Apostle of God, by God! verily I delay to come to the morning prayers on account of so-and-so making the prayers so long for us." Then I never saw the Apostle of God more angry in the place of instruction than he was then. Afterwards the Prophet said, "Verily amongst you are those who cause people to withdraw themselves (from prayers); therefore whoever of you prays (as leader) for the people, let him be indulgent, because there are amongst them, weak and aged and indigent."'—Muslim, Al Bukhárí

 

On the Duties of a Congregation

It is related from Abú Hurairah that, 'The Apostle of God said, "Do not hasten before the leader of the prayers (in reciting). When he says, 'God is great', then do ye say 'God is great', and when he says, 'Nor of those who go astray,' then do ye say, 'Amen,' and when he bows down, then do ye bow down, and when he repeats the words, 'God hears him who praises Him,' then say ye, 'O God our Lord, to Thee be the praise.'"'—Muslim, Al Bukhárí; except, that Al Bukhárí does not mention the words 'When he says, "Nor of those who go astray."'

It is related from ʿÁyesha that she said, 'When the Prophet became oppressed (with the sickness from which he died), Bilál came to call him to prayers, and he said, "Command Abú Bakr to pray for the people (as leader)." So Abú Bakr prayed those days. Afterwards the Prophet felt some alleviation (of his sickness) and rose up and was led between two men, and his feet dragged upon the earth, until he entered the mosque. And when Abú Bakr heard the low sound (of the Prophet's approach) he began to go to the rear; but the Apostle of God motioned to him not to go to the rear. Then the Prophet came until he sat on the left hand of Abú Bakr. And Abú Bakr was praying standing, but the Apostle of God was praying sitting. Abú Bakr was following the prayer of the Apostle of God, and the people were following the prayer of Abú Bakr.'—Muslim, Al Bukhárí.

It is related from Abú Hurairah that he said, 'Whoever raises his head or lowers it before the leader of the prayers does, verily his forelock is in the hands of Satan.'—Málik.

 

Concerning Those Who say the Prayers Twice

It is related from Jábir that he said, 'Muʿádh used to say the evening prayer with the Prophet, after which he used to return to his family and pray the evening prayer with them. And this was supererogatory for him.'—Muslim, Al Bukhárí.

It is related from Busr bin Miḥjan from his father that, 'He was in an assembly with the Apostle of God, and the call to prayer was given; and the Apostle of God stood up and repeated the prayer; and he turned, and Miḥjan was in his seat. Therefore the Apostle of God said to him, "What prevented thee from praying with the people? Art thou not a Muslim?" He replied, "Yes, O Apostle of God, but I had already said my prayers in my family." Then the Apostle of God said to him, "When thou goest to the mosque, having already said thy prayers, and the prayers are being said, then pray with the people, although thou hast already prayed."'—Málik, An Nasái.

It is related from Sulaiman, a freed man of Maimúnah, that he said, 'Ibn ʿOmar came to us on the pavement (of the mosque) when they were praying. So I said, "Wilt thou not pray with them?" He replied, "I have already prayed, and I heard the Apostle of God say, 'Do not pray one prayer twice in the same day.'"'—Aḥmad, Abú Dáud, An Nasái.

 

On Supererogatory Prayers

It is related from, ʿAbduʾlláh bin Shaqíq that he said, 'I asked ʿÁyesha concerning the voluntary prayers of the Apostle of God, and she replied that, "He used to pray in four rakʿahs^[9] in my house before the mid-day prayer; then he used to go out and pray with the people. Then he would enter (my house) and pray in two rakʿahs. And he used to pray the sunset prayers with the people, after which he would enter (my house) and pray in two rakʿahs. After that he would pray the night prayer with the people, and would then enter my house and pray in two rakʿahs. And he used to pray in nine rakʿahs at night, amongst which were the witr^[10] prayers. And he used to pray a long time at night, standing, and a long time at night, sitting. And when he used to recite standing, he performed the bowing and the prostrations whilst he was standing; and when he recited sitting down, he bowed and prostrated himself whilst he was sitting. And when the dawn broke he would pray in two rakʿahs."'—Muslim.

It is related from Umm Ḥabíbah that she said, 'I heard the Apostle of God say, "Whoever performs prayers in four rakʿahs before the midday prayer and in four after it, God has made the fire prohibited for him."'—Aḥmad, At Tirmidhí, Abú Dáud, An Nasái, Ibn Májah.

It is related from Abú Hurairaih that, 'The Apostle of God said, " Whoever prays in six rakʿahs after the sunset prayer, and does not between the time of praying them say anything evil, he will be recompensed (with a reward) equal to that of twelve years of worship."'—At Tirmidhí.

It is related from Kaʿb bin ʿUjrah that he said, 'The Prophet came to a mosque of the Bani ʿAbduʾl-Ashhal and prayed in it the evening prayers. And when they had finished their prayers he saw them after that praising God, and he said to them, "These are prayers for your houses"'—Abú Dáud. According to At Tirmidhí and An Nasái, the tradition runs thus, 'The people stood up to say supererogatory prayers, and the Prophet said, "You must say these prayers in your houses."'

 

On Prayers Said at Night

It is related from Masrúq that he said, 'I asked ʿÁyesha about the prayers which the Apostle of God used to say at night, and she replied, "He used at various times to say them in seven and nine and eleven rakʿahs, besides the two rakʿahs which he made in the morning."'—Al Bukhárí.

It is related from Ibn ʿAbbás that, 'He went to sleep near the Apostle of God. Then the Apostle of God awoke and cleaned his teeth and performed the ablutions, saying as he did so, "Verily in the creation of the heavens and the earth," until he finished the chapter. Then he rose up and prayed in two rakʿahs, and in these he prolonged the standing and the bowing and the prostrations. After that he turned away and went to sleep until he snored. He did that three times; six rakʿahs in all. In each of those he cleaned his teeth and performed the ablutions and recited those verses. Then he repeated the witr prayers three times.'—Muslim.

It is related from ʿÁyesha that she said, 'When the Apostle of God grew corpulent and heavy, most of his prayers were said sitting.'—Muslim, Al Bukhárí.

It is related from Abú Hurairah that 'The recital of the prayers of the Prophet at night was sometimes in a loud voice, and sometimes in a low voice.'—Abú Dáud.

 

On What is to be Said in the Night Prayers

It is related from Ibn ʿAbbás that he said, 'When the Prophet rose at night to keep the night watch he used to say, "O God, to Thee be the praise. Thou art the Founder of the heavens and the earth and of whatsoever is therein, and to Thee be the praise. Thou art the Light of the heavens and the earth and of whatsoever is therein. And to Thee be the praise. Thou art the King of the heavens and the earth and of whatsoever is therein. To Thee be the praise. Thou art the Truth, and Thy promise is true, and the meeting with Thee is true, and Thy word is true, and paradise is true, and the fire is true, and the prophets are true, and Muḥammad is true, and the hour (of resurrection) is true. O God, to Thee I resign myself, and in Thee I place my faith, and upon Thee I put my trust, and to Thee shall I return, and with Thee (as Helper) do I fight, and to Thee I make my plaint. Therefore, forgive me (the sins) which I have committed heretofore, and those which I shall commit hereafter, and those which I have concealed, and those which I have committed openly, and those which Thou knowest better than I. Thou art the Beginning and the End. There is no God but Thee, and there is no God beside Thee."'—Muslim, Al Bukhárí.

It is related from ʿÁyesha that she said, 'When the Apostle of God used to wake at night, he would say, "There is no God but Thee. Adoration and praise be to Thee. O God, I ask pardon of Thee for my sin, and I supplicate Thy mercy. O God, increase me in knowledge, and lead not my heart astray after that Thou hast guided me. And bestow on me mercy from Thyself, for Thou art the Giver."'—Abú Dáud.

 

On Things which Encourage to Prayer at Night

It is related from Abú Hurairah that, 'The Apostle of God said, "Satan ties three knots on the back of the head of each one of you when he goes to sleep, and repeats over each knot the words, 'The night is long for thee, therefore take thy sleep.' And if the man wakes up and remembers God, then one of the knots becomes unloosed; and if he performs the ablutions, another knot becomes unloosed; and if he engage in prayer, the remaining knot becomes unloosed, and he rises from sleep in the morning with gladness and a pure mind; otherwise he rises with an impure mind and void of energy."'—Muslim, Al Bukhárí.

It is related from Al Mughíra that he said, 'The Prophet stood (at night prayers) until his feet swelled. Therefore it was said to him, "Why dost thou act thus, when the sins thou hast committed heretofore and those thou wilt commit hereafter are all forgiven?" He replied, "Shall I not be a grateful servant?"'—Muslim, Al Bukhárí.

It is related from ʿAbduʾlláh bin ʿOmar that, 'The Apostle of God said, "The prayer most precious in the sight of God was the prayer of David, and the fasts most precious to God were the fasts of David. He used to sleep half the night, and then rise for one-third of the night, and then sleep one-sixth of it. And he used to fast a day and then abstain from fasting for a day."'—Muslim, Al Bukhárí.

It is related from Abú Umámah that, 'The Apostle of God said, "You ought to rise at night (for prayer), for verily that was the practice of the righteous who lived before you. And it is a means of your drawing near to your Lord, and a covering for sins and a preventive of evil."'—At Tirmidhí.

It is related from Abú Saʿíduʾl-Khudri that, 'The Apostle of God said, "There are three persons with whom God is well pleased: a man when he rises at night in order to pray, people when they dress their ranks for prayer, and people when they dress their ranks for fighting with the enemy."'—In Sharḥu's-Sunnah.

It is related from Abú Hurairah that he said, 'A man came to the Prophet and said, "Verily such an one prays at night, and steals when the dawn breaks." He replied, "That which thou speakest of will prevent him."'—Aḥmad.

It is related from Ibn ʿAbbás that, 'The Apostle of God said, "The noblest of my followers are those who carry the Qurʾán (in their memories), and are companions of the night (by keeping awake for prayer)."'—Al Baihaqi.

 

On Determination in Religious Observances

It is related from ʿÁyesha that, 'The Apostle of God said, "Take such works as ye are able to perform, for verily God will not tire (of rewarding) till ye tire (of doing)."'—Muslim, Al Bukhárí.

It is related from ʿImrán bin Ḥusain that, 'The Apostle of God said, "Say your prayers standing, but if you are not able, then say them sitting, and if you are not able to do that, then say them reclining on your side."'—Al Bukhárí.

It is related from ʿImrán bin Ḥusain that, 'He asked the Prophet concerning the prayer of a man which he said sitting. He replied, "It is better if he pray standing, and he who prays sitting will get half the reward of him who prays standing, and he who prays lying down will get half the reward of him who prays sitting."'—Al Bukhárí.

 

On Witr^[11]—Prayers

It is related from ʿÁyesha that she said, 'The Apostle of God used to pray at night in thirteen rakʿahs, five of which were made witr prayers. He sat in none of them except the last.'—Muslim, Al Bukhárí.

It is related from Abú Hurairah that he said, 'My friend (Muḥammad) ordered me three things: to fast three days in each month, to pray in two rakʿahs in the early morning before sunrise, and to pray witr prayers before going to sleep.'—Muslim, Al Bukhárí.

It is related from Ghuḍaif binuʾl-Ḥárith that he said, 'I said to ʿÁyesha, "Didst thou see the Apostle of God whether, after impurity, he bathed himself in the beginning of the night or the latter part of it?" She replied, "Sometimes he bathed himself in the beginning of the night, and sometimes he bathed himself in the latter part of it." I said, "God is great! Praise be to God, who has established such latitude in this matter." Then I asked, "Did he perform witr prayers at the beginning of the night, or at the latter part of it.?" She replied, "Sometimes he performed witr prayers at the beginning of the night, and sometimes he performed them at the end of it." I said, "God is great! Praise be to God, who has established such latitude in this matter." Then I asked, "Did he raise his voice in the recitation (of the Qurʾán), or lower it?" She replied, "Sometimes he raised it, and sometimes he lowered it." I said, "God is great! Praise be to God, who has established such latitude in this matter."'—Abú Dáud.

 

On Special Forms of Supplication

It is related from Abú Hurairah that, 'When the Apostle of God wished to invoke a curse on anyone, or supplicate (a blessing) on their behalf, he prayed after bowing down, and generally said, when he prayed, "God hears him who praiseth Him. O Lord, to Thee be the praise. O God, free Al Walíd binuʾl-Walíd and Salamah bin Hishám and ʿAyyásh bin abi Rabíyah O God, be severe to (the tribe of) Muḍar, and make it in years (of famine) like unto the years of Joseph." And he used to say in some of his prayers, "O God, curse such and such tribes of Arabs," until God sent down the verse, "Thou hast no part in the matter."'—Muslim, Al Bukhárí.

 

On Standing in Prayer in the Month Ramaḍan

It is related from Zaid bin Thábit that, 'The Apostle of God said, "The prayer of a man in his house is better than his prayer in this mosque of mine, except the obligatory prayers."'—Abú Dáud, At Tirmidhí.

It is related from Áyesha that, 'The Prophet said, "Dost thou know, O ʿÁyesha, what (excellence) is in this night, namely the night of the half (month) after Shʿabán (i.e., the fifteenth of Ramadan)?" She replied, "What is in it, O Apostle of God?" He said, "In it all those born of the sons of Adam in the current year are written down, and in it all those who are to die of the sons of Adam in the current year are written down, and in it their actions are taken up, and in it their daily subsistence is sent down." She replied, "O Apostle of God. do none enter heaven, except by the mercy of God most High?" He said three times, "None enter heaven, except by the mercy of God most High." I said, "Not even thou, O Apostle of God?" Then he placed his hand on his head and said, "Not even I, except that God cover me with His mercy." This he said three times.'—Al Baihaqi.

It is related from ʿAlí that, 'The Apostle of God said, "When it is the night of the half (month) after Shʿabán then remain standing (in prayer) the night thereof, and fast during the day thereof, for verily God most High sends down on that night at the setting of the sun to the heavens surrounding the earth and says, 'Is there no one to ask forgiveness, that I may forgive him; and is there no one seeking food, that I may provide for him; and is there no one in affliction, that I may relieve him? And is there such-and-such?'—until the day breaks."'—Ibn Májah.

 

Concerning the Morning Prayers

It is related from Muʿádhah that she said, 'I asked ʿÁyesha, "How many rakʿahs did the Apostle of God perform at the morning prayers?" She replied, "Four rakʿahs, and he also exceeded that, according to the will of God."'—Muslim.

It is related from Buraidah that he said, 'I heard the Apostle of God say, "There are three hundred and sixty joints in a man, therefore it is his duty to give alms for each joint of them." They replied, "And who is able to do that, O Prophet of God?" He said, "Bury the phlegm which falls in the mosque, and remove anything from the road, and if thou dost not find anything (impure), then two rakʿahs at the morning prayer will suffice thee."'—Abú Dáud.

It is related from Anas that, 'The Apostle of God said, "He who performs twelve rakʿahs at the morning prayer, God will build for him a palace of gold in paradise."'—At Tirmidhí, Ibn Májah.

It is related from Abu Saʿíd that he said, 'The Apostle of God used to pray so long in the morning prayers that we used to say, "He will never leave off." And he used to abstain from them so long that we used to say, "He will never pray them."'—At Tirmidhí.

 

On Voluntary Prayers

It is related from Abú Hurairah that, 'The Apostle of God said to Bilál at the time of the early morning prayers, "O Bilál, inform me of the act which thou hast performed in Islám from which thou hopest most; for verily I heard the noise of thy shoes before me in paradise." He replied, "I never performed any action from which I hoped any thing, with the exception that I never purified myself at any hour of the night or day without praying the prayer laid down for me conformable to that purification."'—Muslim, Al Bukhárí.

 

On the Prayer called Tasbiḥ

It is related from Ibn ʿAbbás that, 'The Prophet said to ʿAbbás bin ʿAbduʾl-Muṭṭalib, "O ʿAbbás, O my uncle, shall I not give thee, shall I not bestow on thee, shall I not inform thee of ten particular acts which, when thou doest them, God will forgive thee thy sins first and last, old and new, unintentional and intentional, small and great, hidden and disclosed, namely, that thou pray in four rakʿahs and recite in every rakʿah the opening chapter of the Book and any other chapter, and when thou dost finish the recital in the first rakʿah then stand up and say; 'Adoration be to God!' and 'Praise be to God!' 'There is no God but Alláh,' and 'God is great,' fifteen times. Afterwards, that thou perform the bowing down and say the above words whilst bowing ten times. After that thou must raise thy head from the bowings and repeat them whilst thou art bowing ten times. After that thou must raise thy head from the bowings and repeat the words ten times. After that thou must fall down in prostration and repeat them whilst thou art prostrating ten times. After that thou must raise thy head from prostration and repeat them ten times. Then thou must prostrate again and repeat the words ten times. Then thou must raise thy head and say them ten times, that is seventy five times in every rakʿah. Thou must do that in four rakʿahs. If thou art able to pray thus once every day, then do so; but if thou canst not do this, then once every Friday; and if thou art not able to do this, then once in every month; but if thou canst not do this, then once every year; but if thou canst not do that, then do it once in thy lifetime." ʾAbú Dáud, Ibn Májah.

 

On Prayers for a Journey

It is related from Anas that he said, 'We went out with the Apostle of God from Madína to Mecca, and he was praying in two rajahs at each prayer, until we returned to Madína.' It was said to him (Anas), 'Did you stay any time in Mecca?' He replied, 'We stayed in it ten days.'—Muslim, Al Bukhárí.

It is related from Ibn ʿAbbás that he said, 'When the Apostle of God was on a journey he used to say the midday and afternoon prayers together, and he used to say the sunset and night prayers together.'—Al Bukhárí.

It is related from Ibn ʿOmar that he said, 'When the Apostle of God was on a journey he used to say his prayers, except the obligatory prayers, on his camel in any direction it turned with him. And he used to make signs for the night prayers, and he used to perform the witr^[12] prayers on his camel.'—Muslim, Al Bukhárí.

It is related from Jábir that he said, 'The Apostle of God sent me on a certain business, and I returned, and he was saying his prayers on his camel towards the East, and he was making his prostrations lower than the bowings'—Abú Dáud.

It is related from ʿÁyesha that she said, 'Prayers were first ordained in two rakʿahs. Afterwards the Apostle of God fled to Madína and four rakʿahs were appointed; but the prayers to be said on a journey were according to the first ordinance (two rakʿahs). Al Zuhri said, 'I said to ʿUrwah, "What is the matter with ʿÁyesha, that she says the full prayers?" He replied, "She interprets it as ʿUthmán does."'—Muslim, Al Bukhárí.

 

Concerning the Friday Prayers

It is related from Abú Hurairah that, 'The Apostle of God said, "We the last (in time) will be the first on the day of resurrection although they (the Jews and Christians) were given the Book before us, and it was given to us after them. Then they changed this day of theirs, the observance of which was made obligatory for them, namely Friday, and God guided us to it, and the people follow us in this matter. The Jews observe the morrow, and the Christians the day after the morrow."' And in a tradition from Muslim it runs, 'He said, "We, the last, will be the first on the day of resurrection, and we will be the first who will enter heaven."'

It is related from Abú Hurairah that he said, 'I went out to Mount Tur and I met Kaʿb, a learned man of the Jews, and I sat down with him, and he spoke to me about the Taurát, and I told him about the Apostle of God. And it came to pass that when I spoke to him I said, "The Apostle of God said that the best day on which the sun rose was Friday, because on that day Adam was created, and on it he was cast down (out of paradise), and on it he repented, and on it he died, and on it will take place the resurrection, And there is no moving creature, except the genii and men, that does not await Friday from the time it dawns till the sun rises out of fear of the resurrection. And on that day there is an hour in which no servant, being a Muslim, prays and asks God for anything but God gives it to him." Kaʿb replied, "That takes place on one day in every year." I said, "Rather it comes on every Friday." Then Kaʿb read the Taurát and said, "The Apostle of God spoke truly." Abú Hurairah said, 'I met ʿAbduʾlláh bin Salám, and I spoke to him of my sitting with Kaʿb, the learned man of the Jews, and of what I had said to him concerning Friday; and I informed him that Kaʿb said, "That takes place on one day in every year." ʿAbduʾllah bin Salám replied, "Kaʿb lied." I said to him, "After that Kaʿb read the Taurát and said, 'Rather it comes on every Friday.'" Then ʿAbduʾlláh bin Salám said, "Kaʿb spoke the truth." Afterwards ʿAbduʾlláh bin Salám said, "I have certainly come to know what hour it is." Abú Hurairah said, "Tell me of it, and keep it not to thyself." ʿAbduʾlláh bin Salám replied, "It is the last hour of Friday." I said to him, "How can it be the last hour of Friday, when the Apostle of God has said, 'It is an hour in which no servant, being a Muslim, prays and asks God for anything, but God gives it to him?' ʿAbduʾlláh bin Salám replied, "Did not the Apostle of God say, 'He who sits in an assembly waiting for prayer is in prayer until he prays?'" I said, "Yes." He said, "Well it is that hour."'—Málik, Abú Dáud, At Tirmidhí, An Nasái.

It is related from Aus bin Aus that, 'The Apostle of God said, "Verily Friday is one of the excellent of your days. In it Adam was born, in it he died, in it will take place the blowing (of the trumpet at the resurrection) and in it (will be heard) the noise of the thunderbolt. Therefore on that day multiply your prayers for blessings on me, for verily your prayers are presented before me." They replied, "O Apostle of God, how will our prayers be placed before thee when thou hast turned to dust?" He said, "Verily God has forbidden to the earth the bodies of the prophets."'—Abú Dáud, An Nasái, Ibn Májah.

It is related from ʿAbduʾlláh bin ʿOmar that, 'The Apostle of God said, " There is no Muslim who dies on Friday or on the night thereof, but God preserves him from the tortures of the grave."'—Aḥmad, At Tirmidhí.

 

On the Obligatory Friday Prayers

It is related from Samurah bin Jundub that, 'The Apostle of God said, "He who neglects the Friday prayers without excuse, let him give in alms one dinar, and if he cannot get it, then half a dinar."'—Aḥmad, Abú Dáud.

It is related from Ṭáriq bin Shiháb that, 'The Apostle of God said, "The Friday prayers in the assembly are proper and obligatory for every Muslim, except for four persons: a slave, a woman, a child, or a sick person."'—Abú Dáud.

 

On Cleansing the Body and Hastening to Prayer

It is related from Náfiʿ that he said, 'I heard Ibn ʿOmar say that the Apostle of God prohibited any man from making another to rise from his seat and sitting therein himself.' It was said to Náfiʿ, 'Does this refer to Friday prayers?' He replied, 'To Friday prayers, and to others also.'—Muslim, Al Bukhárí.

It is related from ʿAbduʾlláh bin ʿOmar that, 'The Apostle of God said, "Three classes of people come to Friday prayers: the man who comes to them indulging in idle talk, and that is his reward therefrom; the man who comes in order to make supplication, and he is a man who asks of God, and if He wills He gives him his request, and if He wills He refuses it; and the man who comes to prayers in quietness and silence, and does not mark the neck of a Muslim nor inconvenience any one, and this is an atonement (for his sins) until the Friday which follows, and for three days longer, because God says, "He who comes with one good action, will receive ten like unto it."'—Abú Dáud.

It is related from Ibn ʿAbbás that, 'The Apostle of God said, "He who speaks on Friday whilst the leader of the prayers is delivering his address, is like an ass which carries books; and whoever says to him, 'Be silent!' will not have performed acceptable Friday prayers."'—Aḥmad.

 

On the Public Address and Prayers

It is related from Jábir bin Samurah that he said, 'The Prophet made two public addresses (at the Friday prayers), and he used to sit between them and recite the Qurʾán and admonish the people. And his prayers were of medium length, and his address was of medium length.'—Muslim.

It is related from ʿAmmár that he said, 'I heard the Apostle of God say, "Verily the length of a man's prayers and the brevity of his public address are signs of his understanding. Therefore lengthen the prayers, and shorten the public address. Verily in rhetoric is deception."'—Muslim.

It is related from Jábir bin Samurah that he said, 'The Prophet used to give the public address standing. Then he would sit down, then he would rise up and deliver the second address standing. Whoever tells thee that he used to deliver the address sitting has lied, for by God! I prayed with the Prophet more than two thousand prayers.'—Muslim.

It is related from ʾUmárah bin Ruaibah that, 'He saw Bishr bin Marwán standing on the pulpit and raising his hands (when delivering the public address), and he said, "May God curse these two hands! for verily I have seen the Apostle of God, and he did no more than speak with his hand thus"—and he made a sign with his fore-finger.'—Muslim.

 

On Prayers of Alarm

It is related from Salim bin ʿAbduʾlláh bin ʿOmar, from his father, that he said, 'I went on a military expedition with the Apostle of God towards Nejd, and we faced the enemy and drew up in line to meet them. Then the Apostle of God stood up to lead the prayers for us; and one party stood up with him and one party remained facing the enemy, and the Apostle of God bowed down with those who were with him and prostrated himself in two prostrations. After that, they moved off to the place of those who had not prayed, and they came and the Apostle of God bowed once with them and prostrated in two prostrations. Then he gave the salutation, and every one of them stood up and bowed once for himself and prostrated in two prostrations.' And Náfiʿ has related the same, but adds, 'And if the danger were more imminent than that, they prayed man by man, standing on their feet or mounted or facing the Qibla or without facing it.' Náfiʿ says, 'I do not imagine that Ibn ʿOmar mentioned that, except he had it from the Apostle of God.'—Al Bukhárí.

It is related from Jábir that he said, 'We went forward with the Apostle of God until we came to Dhatuʾl-Riqáʿ; and when we came to a shady tree we left it for the Apostle of God. And a man of the polytheists came, and the Apostle's sword was hanging from the tree, and he took the sword of the Prophet of God and unsheathed it and said to the Apostle of God, "Art thou not afraid of me?" He replied, "No." He said, "Who can protect thee from me?" He replied, "God will protect me from thee." Jábir said, "Then the companions of the Prophet frightened the man, and he returned the sword to its sheath and hung it up. Then we were called to prayers, and the Prophet prayed with one party in two rakʿahs, and then they moved behind and he prayed with the other party in two genuflections. Thus the Apostle of God prayed in all, in four rakʿahs, but the people prayed in two only."'—Muslim, Al Bukhárí.

It is related from Abú Hurairah that, 'The Apostle of God alighted between Ḍajnán and ʿUsfán. Then the polytheists said, "Verily prayer is more precious to these people than their fathers and their children—and it was the afternoon prayer—do ye, therefore, join forces and advance upon them in one attack." But verily Gabriel came to the Prophet and commanded him to divide his companions into two parties and to pray with them, and that the other party should stand behind them and remain on guard holding their arms. And they prayed in one rakʿah, but the Apostle of God prayed in two rakʿaks.'—At Tirmidhí, An Nasái.

 

Concerning the Prayers of the Two Great Festivals

It is related from Jábir bin Samurah that he said, 'I said prayers with the Apostle of God at the two festivals (of sacrifice and of breaking the fast) not only once or twice, (but many times) without the call to prayer or the words "Prayers are now ready."'—Muslim.'

It is related that Ibn ʿAbbás was asked, 'Wast thou present with the Apostle of God at the festival?' He replied, 'Yes, the Apostle of God came out at the festival and said the prayers, after which he gave the address—but Ibn ʿAbbás did not mention the call to prayers or the repetition of the words, "Prayer is now ready"—then he came to the women and admonished them and gave them advice and commanded them to give alms. And I saw them put their hands to their ears and throats and throw (their ornaments) to Bilál, after which he and Bilál went away to his house.'—Muslim, Al Bukhárí.

It is related from ʿÁyesha that she said, ʿAbú Bakr entered where she was, and there were two girls with her on the day of Mina, and they were playing the tambourine and beating it.'—And in another tradition it runs, 'They were singing the words which the helpers repeated on the day (of the battle) of Buʿáth—and the Prophet was covered with his cloth. And Abú Bakr rebuked them; but the Prophet uncovered his face and said, "Let them alone, O Abú Bakr, for verily these are days of festival." And in another tradition it runs, "O Abú Bakr, every nation has its festival, and this is ours.'—Muslim, Al Bukhárí.

It is related from Al Barái that he said, 'The Prophet addressed us on the day of sacrifice and said, "Verily the first thing we do on this day of ours is that we repeat the prayers. Then we return and offer the sacrifice. And whoever does that has followed our practice; and whoever sacrifices before we pray has merely hurried in providing sheep's flesh for his family, he has in no respect fulfilled his duty towards God."'—Muslim, Al Bukhárí.

It is related from Anas that, 'The Prophet came to Madína and the people of Madína had two days on which they used to have sports. And he said, "What are these two days?" They replied, "We used, in the time of ignorance (before Islám) to play on these days." The Apostle of God said, "God has exchanged for you something better than these namely, the day of sacrifice and the day of breaking the fast."'—Abu Dáud.

It is related from Abúʾl-Huwairith that, 'The Apostle of God wrote to ʿAmru bin Ḥazm when he was in Najrán, "Be quick in the performance of the feast of sacrifice, and delay in the observance of the feast of breaking the fast; and admonish the people."'—Ash Sháfi.

It is related from Abú Saʿíduʾl-Khudri that, 'The Apostle of God used to come out on the day of the festival of sacrifice and on the day of the festival of breaking the fast and begin with the prayers. And when he had said his prayers he used to rise up and face the people, whilst they remained sitting in the place in which they said their prayers. And if he had occasion to send (an army anywhere) he used to mention it to the people, or if he had occasion for anything else he commanded them with regard to it. And he used to say, "Give alms! give alms! give alms!" And most of those who gave alms were women. Then he would take his departure. And the practice continued thus until Marwán binuʾl-Ḥakam. And I came out by the side of Marwán until we arrived at the place of prayer, and behold! Kathir binuʾṣ-Ṣalt had built a pulpit of mud and unburnt bricks, and Marwán began to push me by the hand as if he would drag me to the pulpit. And I was dragging him towards the prayers. And when I saw his design (to have the address before the prayers) I said, "Where is the beginning of prayer?" He replied, "No, O Abú Saʿíd, that which thou knowest has been abandonejd." I said, "Never! by Him in whose hand is my life! You will never bring anything better than what I know." This he said thrice and departed.'—Muslim.

 

On Sacrifice

It is related from ʿÁyesha that, 'The Apostle of God ordered a ram with horns to be brought that walked in blackness, slept in blackness and looked in blackness (i.e., which had black feet, sides and eyes). And it was brought that he might sacrifice it. He said, "O ʿÁyesha, bring me a knife." Then he said, "Sharpen it with a stone," and I did so. Then he took it and took the ram and threw it on its side, then he slew it. After that he said, "In the name of God! O God, accept this from Muḥammad, and the family of Muḥammad, and the followers of Muḥammad." Then he offered the flesh to the poor.'—Muslim.

It is related from Jábir that, 'The Apostle of God said, "Do not sacrifice any but a beast of full age; but if that be difficult for you, then sacrifice a female lamb."'—Muslim.

It is related from Jábir that he said, 'The Prophet, on the day of sacrifice, killed two black and white, castrated, male sheep with horns; and when he turned them (towards the temple at Mecca) he said, " I turn my face to Him who created the heavens and the earth, according to the religion of Abraham the Hanif; and I am not one of the polytheists. Verily my prayers and my devotions and my life and my death are devoted to God, the Lord of the worlds. He has no partner, and for that I have been commanded, and I am one of the Muslims. O God (this sacrifice) is from Thee and for Thee on behalf of Muḥammad and his people. In the name of God. God is great." Then he sacrified.'—Aḥmad, Abú Dáud, Ibn Májah.

It is related from Ḥanash that he said, 'I saw ʿAlí sacrifice two male sheep, and I said to him, "What is this?" He replied, "Verily the Apostle of God ordered me to sacrifice for him. Therefore I am sacrificing for him."'—Abú Dáud.

It is related from Al Barái bin ʿAzib that, 'Verily the Apostle of God was asked what (animals) were unfit for sacrifice. Then he made a sign with his hand and said, "There are four: the lame whose lameness is clearly perceived, the blind whose blindness is. manifest, the sick whose disease is manifest, and those very emaciated which are not without blemish."'—Málik, Aḥmad, At Tirmidhí.

It is related from ʿÁyesha that she said, 'The Apostle of God said, " The sons of Adam have done no action on the day of sacrifice more pleasing to God than the shedding of blood, and verily it will come on the day of resurrection with its horns and its hairs and its hoofs, and verily the blood will be accepted of God before it falls to the ground. Therefore rejoice in it."'—At Tirmidhí, Ibn Májah.

It is related from Zaid bin Arqam that he said, 'The companions of the Apostle of God said, "O Apostle of God, what are these sacrifices?" He replied, "They are the practice of your father Abraham." They said, "And what benefit do we derive from them, O Apostle of God?" He replied, "There is benefit in every hair." They said, "And what if it be wool, O Apostle of God?" He replied, "There is benefit in every hair of the wool."'—Aḥmad, Ibn Májah.

 

On Prayers at Eclipses

It is related from Abú Músá that he said, 'There was an eclipse of the sun, and the Prophet rose up in terror, fearing that the hour (of resurrection) was coming. And he came to the mosque and prayed standing and bowing and prostrating himself a long time such as I never saw him do before. And he said, "These signs which God sends are not on account of the death or life of any one; but God frightens His servants therewith. Therefore when ye see any such, flee for refuge by remembering Him and calling upon Him and asking pardon of Him."'—Muslim, Al Bukhárí.

It is related from Jábir that he said, 'There was an eclipse of the sun in the time of the Apostle of God on the day on which Abraham, the son of the Apostle of God, died. And he prayed with the people in six rakʿahs and with four prostrations.'—Muslim.

It is related from Asmáʿ bint Abú Bakr that she said, 'Verily the Prophet ordered the liberation of a slave at the time of an eclipse of the sun.'—Al Bukhárí.

It is related from Nuʿmán bin Bashír that he said, 'The sun was eclipsed in the time of the Apostle of God, and he began to pray in two rakʿahs at a time, and he continued to ask concerning the sun until it became bright again.'—Abú Dáud. And in a tradition from An Nasái it runs, 'Verily the Prophet prayed when the sun was eclipsed the same as our (ordinary) prayers. He both bowed down and prostrated himself.'—And in another tradition it is related that, 'The Prophet came out on a certain day, hastening to the mosque, and the sun had become eclipsed. And he prayed until it became bright again. Then he said, "Verily the people of the time of ignorance (before Islam) used to say that the sun and the moon were eclipsed only for the death of some great person of the world. But verily the sun and the moon are not eclipsed for the death of anyone, nor yet for their life; but they are two parts of His creation. God makes new anything of his creation that He wishes. Therefore whichever of these two is eclipsed, pray until it becomes bright again, or God gives some new order."'—An Nasái.

 

On Prostration for Gratitude

It is related from Abú Bakr that he said, 'The Apostle of God, when a pleasing order came to him or one by which he was pleased, used to fall down in prostration as a thanksgiving to God most High.'—Abú Dáud, At Tirmidhí.

It is related from Saʿd bin abú Waqqáṣ that he said, 'We went out with the Apostle of God from Mecca, wishing to go to Madína. And when we approached Azwazá he alighted. Then he raised his hands and prayed to God for an hour. Then he fell down in prostration and remained thus for a long time. Then he rose up and raised his hands for an hour. Then he fell down in prostration, and remained thus for a long time. Then he rose up and raised his hands for an hour. Then he fell down in prostration, and he said (to us), "Verily I asked of my Lord and interceded for my followers, and He gave me one-third of my followers. Therefore I fell down in prostration before my Lord in thanksgiving. Then I raised my head and supplicated my Lord for my followers, and He gave me one-third of my followers. Therefore I fell down in prostration before my Lord in thanksgiving. Then I raised my head and supplicated my Lord for my followers, and He gave me the last third. Therefore I fell down in prostration before my Lord."'—Aḥmad, Abú Dáud.

 

On Prayers for Rain

It is related from ʿAbduʾlláh bin Zaid that he said, 'The Apostle of God came out with the people to the place of prayer in order to pray for rain, and he prayed with them in two rakʿahs which he recited in a loud voice; and he turned towards the temple at Mecca and made supplication, and he raised his hands and drew his garments around him when he faced in the direction of the temple at Mecca.'—Muslim, Al Bukhárí.

It is related from ʿUmair, a freed slave of Abú Al Laḥm that, 'He saw the Prophet at Aḥjáruʾl-Zait near Zawrai standing and supplicating for rain; and he was raising his hands before his face, but he did not raise them above his head.'—Abú Dáud, At Tirmidhí.

It is related from Ibn ʿAbbás that he said, 'The Apostle of God came out to pray for rain, dressed in poor clothes and in humble mien and with fear and self-abasement.'—At Tirmidhí, Abú Dáud, Ibn Májah.

It is related from ʿÁyesha that she said, 'The people complained to the Apostle of God concerning the want of rain. Then he ordered the pulpit, and it was placed for him in the place of prayer. And he arranged with the people a certain day on which they should come to it. Then the Apostle of God came out when a part of the sun appeared, and he sat down on the pulpit. Then he said, "God is great!" and he praised God. Then he said, "Verily ye have complained of the drought in your region and of the withholding of the rain from you in its season; and God has commanded you to supplicate Him, and has promised you that He will answer your supplications." After that he said, "Praise be to God, the Lord of the worlds, the Merciful and Compassionate, King of the day of judgement. There is no God but Alláh. He does whatsoever He wills. O God, Thou art God. There is no God but Thee, the self-sufficient; but we are poor, send down upon us the rain, and make that which Thou sendest down for us strength and a sufficient portion for the time." Then he raised his hands, and did not desist from raising them until the white of his armpits were visible. Then he turned to the people, and turned or changed his mantle whilst he was raising his hands. Then he turned towards the people and came down and prayed in two rakʿahs. And God brought a cloud, and it thundered and lightened, after which it rained by the permission of God; and he did not come to his mosque until the rain flowed in torrents. And when he saw their haste in making for shelter, he laughed until his teeth appeared. And he said, "I bear witness that God is powerful over all, and that I am the servant of God and His Apostle."'—Abú Dáud.

It is related from Anas that 'There was a drought, and ʿOmar binuʾl-Khaṭṭáb prayed for rain in the name of ʿAbbás bin ʿAbduʾl-Muṭṭalib and said, "O God, we used to supplicate Thee through our Prophet, and Thou gavest us rain, and now we supplicate Thee through the uncle of our Prophet, therefore do Thou send us rain." Anas said, "Then they were given rain."'—Al Bukhárí.

 

Concerning Winds

It is related from Abú Hurairah that he said, 'I heard the Apostle of God say, "The wind is from the breath of God. It comes in mercy and in punishment. Do not abuse it, but supplicate from God some of its benefits, and take refuge with Him from its evils."'—Abú Dáud, Ibn Májah.

It is related from Ibn ʿAbbás that, 'A man cursed the wind near the Prophet. He said, "Do not curse the wind, for it has been ordered. And whosoever curses anything which is not deserving thereof, his curses will return upon himself."'—At Tirmidhí.

It is related from ʿÁyesha that she said, 'When the Prophet saw any creation in the sky as, for example, a cloud, he left his work and turned towards it and said, "O God, I take refuge with Thee from whatever evil may be in it." And if He dispelled it, he would say, "Praise be. to God!" And if it rained, he would say, " O God, (give) profitable rain."'—Abu Dáud, An Nasái, Ibn Májah, As Shafí.'

 

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1. The rakʿah is a term used to cover one complete performance of the Muslim liturgical prayers, and ending with the takbir, 'God is great' which is repeated standing. If the form of prayer be repeated a second time, it ends with the repetition of the Muslim confession of faith. The five obligatory prayers are generally said in either two or four rakʿahs.
2. Chapters cxiii and cxiv.
3. It is made by bending the head forward with the palms of the hands resting upon the knees. Here translated 'bow.'
4. The Sajdah, here translated 'prostration' is made by bowing down on the knees until the forehead touches the ground.
5. This chapter of the Qurʾán contains two hundred and eighty-five verses.
6. Chapter xxxii of the Qurʾán.
7. Qurʾán, Súratuʾl-Baqarah (ii) 254.
8. See note on p. 30.
9. See note on p. 30.
10. A witr prayer, is one consisting of an odd number of rakʿahs. It is said at night, and is said in addition to the obligatory prayers.
11. See note on p. 52.
12. See note on page 52.