1. in_ernet_dli_2015_163945_2015_163945_Al-hadis-An-English-Translation

recognised as a literal in its f a c t s .

( Vide col. one the P. l. f . . . 3

Dedicated to :

THE ALMIGHTY ALLAH

AND TO

HIS BELOVED APOSTLE

AL-HADIS

An English Translation & Commentary with vowel-pointed Arabic Text

OF

Mishkat-ul-Masabih

( Being a collection of the most authentic sayings and doings

of Prophet Muhammad ( P. H. ) selected from the most

reliable collections of Hadis Literature, and containing all

that an average Muslim or non-Muslim requires to

know for guidance in all walks of life )

with

suitable arrangements into chapters and sections

By

AL-HAJ MAULANA FAZLUL KARIM, M. A., B. L.

of Bengal Civil Service ( Judicial ).

BOOK III

Published by the author himself

"We have not sent thee

but as a mercy for the Universe"--21:17 (Qur'an)

First Edition. 1940

ALL RIGHTS RESERVED.

AGENTS FOR SALE

Manager, "AL-HADIS" Office,

Chittagong.

The Muslim Book Society

Azeez Manzil, Brandreth Road, Lahore. India.

The Luzac & Company, 46, Great Russell Street, W. C. 1

London.

Cargills Limited, Box 23, Colombo. Ceylon.

17-1/5

Printed in India

at the Scholar Printing Works

31, Patwer Bagam Lane. Calcutta

BY S. HOSSAIN

PREFACE

This book deals with the traditions relating to the fundamental duties of a Muslim, namely Prayer, Fasting, Hajj, Quran-reading and other religious observances. Besides, the significance of Taqdir, sins and virtues, punishment in grave and death have been tried to be explained.

My thanks are due to the Government of Bengal for its kind assistance in the publication of ‘Al-Hadis’ and for its benevolent efforts towards the spread of religious education, and to Maulvi S. Hussain of the Scholar Printing Work.

CALCUTTA

August, 1940.

F. KARIM

CONTENTS BOOK III

XXX

Chapter XXX Section 1- Death and ... 2. Time and ... ... 3. Washing and ... 4. Funeral prayer and ... 5. Burial

XXXI

Chapter XXXI Section 1. Mourning 2. Visiting ... 3. Punishment ... ...

XXXII

Chapter XXXII Section 1. ... ... ...

XXXIII

Chapter XXXIII Section 1. Sunnah and ... ...

XXXIV

Chapter XXXIV Section 1. Prayer 2. Time of prayer 3. Prayer in ... 4. Azan (prayer-call) 5. Excellence of Azan 6. Some rules of Azan 7. Mosques and prayer places 8. Dress of prayer 9. Prayer stake; sutra; 10. Modes of Prayer 11. Prayer after Takbir 12. Quran-Reciting in prayer 13. Bowing 14. Prostration 15. Tashahhud 16. Blessings on Prophet 17. Invocation after Tashahhud 18. Zikr after Prayer 19. Self-restraint in Prayer 20. Prostration of mistakes 21. Prostration in the Quran 22. Prohibited times of Prayer 23. Congregation and its excellence

24. Rows in prayer

355

25. Place of waiting

357

26. Imanate

361

27. Duties of the Imam

366

28. Duties of the followers

369

29. Saying the same prayer twice

375

30. Sunnat Prayer and its excellence

378

31. Tarajjud Prayer

387

32. Recitation in night prayer

397

33. Excellence of night prayer

400

34. Middle words in prayer

407

35. Witr prayer

409

36. Qunût

419

37. Funeral prayer

422

38. Funeral prayer

430

39. Optional prayer

434

40. Prayer which is Makrûh

438

41. Prayer in Toilet

440

42. Zû al Istisqâ prayer

445

43. Zû al Istisqâ prayer and supplication

456

44. Conditions and Takbir

459

45. Actions which nullify

465

46. Prayer on a

470

47. Id prayers

475

48. Salat and Id prayers

483

49. Sajda

492

50. Prayer with ablution

493

51. Prayer without ablution

498

52. Prayer in Fân

504

13. Witr

504

XXXV

Chapter XXXV

XXXV

Section 1. Excellence of fa qr

XXXV

508

XXXV

Excellence of fa qr

XXXV

513

XXXV

2. Sajda of new Moon

XXXV

519

XXXV

3. Like and fasîl

XXXV

523

XXXV

4. Time which bread is

XXXV

527

XXXV

5. Traveller fa t

XXXV

533

XXXV

6. Qazâ fa t

XXXV

537

XXXV

7. Any nail fa t

XXXV

538

XXXV

8. The bread and Niyyat

XXXV

542

XXXV

9. The salt which is absent

XXXV

548

XXXVI

Section

XXXVI

1. Pilgrimage

XXXVI

2. Miqat, Ihram and Talbiah

XXXVI

3. Farewell Pilgrimage

XXXVI

4. Entry into Mecca, Tawaf and Sa'y

XXXVI

5. Waqf at Arafat and Muzdalifah

XXXVI

6. Mina and throwing stones

XXXVI

7. Sacrificial animals

XXXVI

8. Shaving

XXXVI

9. Khaulah and day of Tarwiyah

XXXVI

10. Things forbidden to a Muhrim

XXXVI

11. Muhrim's hunting

XXXVI

12. Dedication in Ihram

XXXVI

13. The sacred city of Mecca

XXXVI

14. The sacred city of Medina

XXXVII

Section

XXXVII

1. The Quran

XXXVII

2. Rules of the Quran-reading

XXXVII

3. The collection of the Quran

XXXVIII

Section

XXXVIII

1. Invocation-

XXXVIII

2. Remembrance of Allah

XXXVIII

3. Names of Allah

XXXVIII

4. Tashbih, Tahmid, Takbir, Tasbih, Tahlil

XXXVIII

5. Repentance, for Allah's and

XXXVIII

6. Mercy and wrath of Allah

XXXVIII

7. Invocation at dawn and at dusk

XXXVIII

8. Invocation on different occasions

XXXVIII

9. Seeking refuge to Allah

XXXVIII

10. All-embracing invocation

Chapter XX

BOOK III

Chapter XX

• بسم الله الرحمن الرحيم *

Chapter XX

i احمد8 , وضآنى نلى رسواله 'الموئم .

Chapter XX

Chapter XX

Chapter XX

SECTION I

Chapter XX

1142. Death and Soul.

Chapter XX

"The boast of heraldry, the pomp of power,

Chapter XX

And all that beauty, and all that wealth e'r gave.

Chapter XX

Awaits alike the inevitable Hour,

Chapter XX

The paths of glory lead but to the grave."

Chapter XX

(a) Death is inevitable. There's no escape from it. It makes no distinction between high and low, rich and poor. It has its icy hand on the highest and the lowest. Sceptre and crown must stumble down before its inevitable onlaught. The greatest personalities of the world, past and present, were subject to this fate. Adam, Noah, Moses, Krishna, Akbar, Napoleon, Alexander, and even Muhammad had to die. The highest intelligent man of the globe or the greatest scientist could not invent a plan of avoiding it. It snatches away an affectionate son from the clutches of his parents, a beloved husband from the consoling bosom of his wife, a worldly man from his enormous riches, and a powerful king from his vast kingdom. What is then this great calamity which every mortal is subject to? This is nothing but God's law that everything having breath must die. The Quran declares : "Everything shall taste of death—":1840. Where-ever you are, death will overtake you, though you remain in lofty towers—4:78.

(b) What does death mean?

death, we must have clearer objects and function. At

life is called jh:at:a in it. Life infuses vigour into the

energy into the material or layers have no life at

there is no electric current, it is idle. Similarly body

The limbs freely move if there is life in the body.

"death" of the body. It is the absence of the

current in the body. At that time there is life. I the

than death. When the soul remains and with it

after death in real state. If soul is of the spirit and

man is transferred from this is nothing in the

in a man. I would then say : (1) that life (with Him) and

(with Him) and life has been addressed. It was not

corroborated by the Hadis. It have been killed in Allah's

don't perceive it. He says : Verily, we are for Allah's

Allah takes the soul, our creation and your re-creation

31:28). This view is supported by

30:25, 29]. Body is a covering for the soul,

or is lost, the rider changes it. It remains though bodily

cannot be said to have paralysis of all bodily limbs, and

destroyed.

XXX

(c) Evolution of man. Death is the first stage of eternal journey to heaven—31:42, as birth is the first stage of this world's journey. Before birth, there was another journey of man. His creation began from a small life-germ. Then stage by stage, it grew into a dead figure. Unto that figure, current of life was infused and it began to move. After sometime, it is ushered into this world. The Holy Quran says : Have you considered the small life-germ ? Is it that you created it or are We the creators ? We have ordained death among you, and none can prevent Us that We may change your attributes and make you grow into what you know not—56:58Q. O people ! if you are in doubt about the Resurrection, then (remember) surely We created you from a small life-germ, then from a clot of blood, then from a lump of flesh, complete in make and incomplete, that We may make clear to you, and We cause what We please to stay in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity, and of you is he who is brought to extreme old age—22:5Q. And certainly We created man of an extract of clay. Then We made him a small life-germ in a firm resting place. Then We made the life-germ a clot, then We made the clot a lump of flesh, with flesh ; then We caused it to grow into another creation ; so blessed is Allah, the best of the creators. Then after that, you will certainly die. Then on the day of Resurrection, you will surely be raised—23:12,16Q. Attention has been drawn, therefore, of the various stages in the law of evolution of man. By evolution, the identity of the man remains though forms change. A child of two years is the same man when it grows old. A small life-germ of one month in womb is the same man as the child of two years. Similarly this man will continue after death to have taste of another life after shaking off this material physique. A child did not know any thing in the womb as there was covering of womb. He sees clearly everything when he is brought to this world. Similarly a man does not see and know clearly everything under the cover of this material body and of nature will be perfectly brought to light before him. It is wonderful to look at a man from a small life-germ to a powerful king in the world.

Similarly it will be strange to look at a man advancing to the spiritual world stage by stage.

(d) Is Death to be hoped for ? To hope for death is unlawful. The reason is twofold. Firstly, hoping for death or committing suicide means acting contrary to the wishes of Allah. Death should be left entirely in the hand of Allah at His sweet will. Secondly, by death a man is deprived of deeds which would have done benefit to himself and to the world at large, or if he is bad, he should not have hastened to receive punishment of the grave but wished for expiration of sins by living longer. Is overlasting life then desirable ? The answer also must be in the negative, as perpetual love of life will frustrate the very object of creation of man. Hence is necessary for reaching a goal. If the goal is reached, there is no necessity of it. Similarly the object of soul is to attain the love of Allah. If the object is reached, the body is not needed in this world. If it given outray, the earlier the body goes, the better for a man.

(e) Constant Thought of Death is Profitable. (1) As death is inevitable, man must think of it and what will occur after it. One who does not think of it lives in a fool's paradise. About this man, the Almighty Allah said : Say, verily death from which you all flee away will surely overtake you. Then you will be taken in a world of futurity and attestation, and you will then be informed of what you did—62:8Q. Death is a great admonisher. Constant remembrance of death protects a man from sins and saves him from the transitory vanities of this world. He tries to adorn himself with all the virtues that will take him to Paradise and to avoid the sins that will take him to Hell. It gives a thought in one's mind that he is a sojourner, and as such he should have light commodities in the world. The Holy Prophet said : If you could have seen what I see, you would have wept much and laughed little—30:7. When David remembered death, he used to weep (Yahyaul Ulum). (I) For a worldly man. Death is generally displeasing to him, as it would deprive him of his wordly riches and vanities. Therefore he gives up thought of death. By this, he removes himself further away from Allah. (2) For a man who is repentant of his past sins.

He does not hate death; but he dislikes that it should soon come to

XXX

him because he is engaged in repentance for his past sins. (3) For a good man. He is glad to meet death, as it will take him soon to Allah. (4) For a truly religious man. He does not feel pleased or displeased with the advent of death as he has completely resigned himself to the will of Allah. (iii) Method of Death Thinking. Think of death at least one hour every day in a lonely place. Remove all thoughts of the world, and think of your condition and the condition of your family when you are dead. Remember the death of those who were once devoted to you. Think how they spent their life, how they were forgetful of death, the condition of their eyes, noses, teeth, hairs, and how they are now objects of food for worms. Think about the disputes and litigations that have cropped up regarding their properties after their death. Think about their wives who are now betrothed to other persons. If you have passed 40 years of your life, you have passed nearly ¼th. of it unless you die earlier. Your life's evening is then near at hand, as day's evening is near when ¼th of the day has passed away. Therefore be prepared for immediate death. Utilise every minute that passes by. The Holy Prophet said : Value five things before five : your youth before your old age, your health before your illness, your riches before your poverty, your leisure before your occupation, and your life before your death—29:8.

1443. What is Soul and Its Functions ? (a) Soul is something accomodated only in a man. It has not been given to any created thing other than man. A cow cannot think but a man can. This is because of soul. The Almighty says : And they ask you about soul. Say : Soul is from order of Allah—17:85Q. Verily I created man from clay. So when I fashioned him and instilled in him from My Spirit—32:9Q. So soul is a special divine thing and may be compared to a borrowed light from Allah. As the original light is not reduced by the lending of lights, God is not also reduced by the innumerable lights of souls. Because of this soul, man is honoured as the lord of creation. Even Allah termed Adam as His Khalifa (Vicar). What are the functions of soul and why has it been created ?

REFERENCES ABOUT DEATH—Death is fixed 8:144Q ; man mortal—8:184Q ; the dead can not speak with the living—35:22Q; 80:32Q; the dead receive spiritual benefit—23:32 ; actions stop at death—28:25 ; 89:1 ; cause of sudden death —80:18 ; necessity takes to place of death —82:86 ; life in this world 21:95Q; nation's death is after a fixed term—7:84 ; life and death for trial 47:2Q; high reward for one who dies in a strange land 80:5 ; be in this world like a traveller—80:7 ; believer dies with sweat on forehead—80:10 ; none should flee from epidemics—80:43.

ject of soul is to attain its own original source i. e. Allah. Everything returns to its origin. Body is of earth and therefore it will return to earth, but earth cannot consume soul which will return to its origin i. e. Allah. The object of the creation of eyes is to see things of this world, of legs to walk upon, and of ears to hear. Similarly the object of creation of soul is to strive to attain Allah and to have His love. This is the natural attribute of soul. If there is defect in sight, there is disease in eye. Similarly if the heart does not move towards Allah or to obey His words, there is disease in soul. When it finds taste in striving towards Allah, it is sound and remains in natural state towards the path of progress. About this soul, the Quran says : The day on which property will not avail, nor sons, expect him who comes to Allah with a sound soul - 26:88, 89Q. As we cannot conceive of Allah but in relation to His attributes, so also we cannot conceive of soul but in relation to its attributes. There is therefore good and bad soul. Soul remains normal in the beginning of life. It is afterwards by actions that it is made bad or good. The Quran says : He will indeed be successful who purifies it, and he will indeed fail who corrupts it- 91:9Q. Soul therefore takes three names in the process of evolution. In the first stage, it is called "Nafse Ammara." i. e. soul prone to disobedience and evil. The Quran says about this : Verily this soul is prone to evils 13:43Q. Then in the second stage, it develops into a moral soul called "Napse Lawwamah" i. e. self-accusing soul. It is then engaged in distinguishing right from wrong and accuses itself for every wrong done. The Quran says : Nay, I swear by the self-accusing soul—75:2Q. Then in the third stage, the moral soul develops into a spiritual soul called "Nafe-Mutmainnah" i. e. a soul pleased (with God). The Quran says about it : O soul that is at rest—89:28Q. Then after death, soul will continue to develop in the spiritual worlds.

As soul is a divine thing, divine attributes are imprinted in it. The Prophet therefore said : Imbue thyself with divine attributes. Development of these attributes or faculties of man will lead him to Paradise and bad use of these will lead him to Hell. This is good and bad use of souls. There is a great effect of physical health upon the development of mental state of a man. The latter again greatly affects the moral development which again helps the spiritual progress. Thus there is continuation of progress of a soul till it attains its object. The

XXX

chief function of soul is therefore to love Allah. Whenever a rust falls on it, it should be removed from it. There is a polish for every thing and the polish of soul is the remembrance of Allah.

XXX

(b) Power of Soul. Soul has got wonderful force when properly used. It is like a small dynamite placed in a big factory or a small engine which carries millions of tons of loads. A high and cultured soul may carry millions of the people with him as the Prophets of Christianity and Islam did and are still doing. Of this magnificent power of soul, the Quran speaks : Surely We offered the trust to the heavens and the earth and the mountains ; but they refused to carry it and feared from it, and man carried it. Surely he is unjust, ignorant —33:72Q. Owing to this soul, man is the lord of creations, because the greatest power is placed in him. That power of soul is great is also seen from hypnotism and mesmerism. Majority of men are, however, idle and have got no power. What is the reason for it ? The reason is nothing but lack of knowledge in the use of soul and actual user of it. Because of our ignorance in setting up a machine, it cannot be said that the engine has lost its force. When properly used, it will take its normal force. When not used, it will remain just like a dead figure. So is the case with soul. How can then the power of soul be created ? Force or steam in an engine is generated by a fixed degree of heat and water. Out of proportion of things, electric energy is generated. In like manner, out of proportionate use of attributes imprinted on soul, there arises a power unprecedented in force. If however there is no mixture of things in proportionate degree, soul remains like water in a tank or fire in a furnace. Therefore all men should acquire soul-power after cultivation of all the virtues in a proportionate degree.

XXX

(c) Can Soul of Dead Men Correspond with us ? It is said that the soul of a dead man can inform us about its condition in the spiritual world. How is it possible ? The following will give some light into this proposition. The soul of a living man can not have knowledge of the soul of the dead, as the soul is covered by outer screens in the form of passions and wants of physical organs and of the physique itself. By death, these screens are completely removed, and hence the events of spiritual world appear vividly to souls of dead men. During life-time, it is not so possible. But a good soul

may get a faint idea of the events of the spiritual world. Prophets were exceptions to this rule. They lived as dead in this world and therefore they had perfect vision. Ordinary men have got correct dreams. The Prophet therefore said : Correct dream is 46th part of prophethood 9:90. How can this take place ? The following is the explanation. Everything from the beginning to end is preserved in the Guarded Tablet (85:22Q). Things of the spiritual as well as of this world are in continuation of being reproduced from this Tablet. Souls of dead men are brought here. They can know their mutual conditions. The great Tablet is a great mirror. Our soul also is like a mirror. As a mirror can see pictures of another mirror, so one soul can see pictures of the Guarded Tablet which consists of the souls of dead men. If however there is screen over the mirror, nothing can be seen. In dream, soul sometimes becomes free from engagement of this world and physical needs ; therefore it can grasp something of the events of the spiritual world. There are however the screens of passions. Therefore, there cannot be any clear vision. The greater is the degree of purity of soul, the greater is the power of vision. The Quran says-Nay, rust has fallen upon their souls-83:14Q. If there are cloud and fog in the sky, the rays of the sun cannot reach us to give a view of all things. If there is screen of the world over the sun, it becomes night and nothing is then visible which was visible in day-time even in clouds ; likewise great sins are great screens which prevent clear vision. The Quran therefore says : Verily you were unmindful of this and then We removed your screen from you-50:22 Q.

Abu Hurairah reported that the Messenger of Allah said : None of you shall wish for death, whether a righteous man who perchance may add to (his) good works, or a sinner who may be repentant. -Bukhari.

Same reported that the Msgr. of Allah said : None of you shall wish for death, nor shall he call for it before it comes to him; because when he dies, his hope is cut off, and certainly the age of a believer does not add but good. -Muslim.

XXX

3. Anas reported that the Messenger of Allah said : None of you shall wish for death on account of an injury which afflicted him. If there is no alternative action, let him pray : O Allah ! give me life so long as the life will be good for me; and take away my life when death will be good for me. —Agreed.

XXX

4. Obadah-b-Swamet reported that the Messenger of Allah said : Whoso likes to meet Allah, Allah also likes to meet him, and whoso does not like to meet Allah, Allah also does not like to meet him. Ayesha or some of his wives said : Certainly we dislike death. He replied : That is not so; but when death comes to a believer, he is given good news of the pleasure of Allah and His gifts. There is then nothing dearer to him than what is before him. So he likes to meet Allah and Allah also likes to meet him. And an unbeliever-when death comes to him, he is given good news of the punishment of Allah and of His chastisement. And there is nothing more detestable to him than what lies in front of him. So he dislikes to meet Allah, and Allah also dislikes to meet him. 1444 —Agreed.

5. Meeting with Allah signifies death in the general sense of the term but its real meaning is not death but change of man from one stage to another, change of man from worldly temptations to spiritual benefits of the next world. Whoso takes the world with all its enjoyments dislikes to meet Allah and whoso takes it as a seed-ground for the future likes to meet Allah. This is not in opposition to hadis no I which says that none shall hope for death.

5

5. Abdullah-b-Amr reported that a man out of those who were born at Medina died there. The Holy Prophet said his funeral prayer and said : Would that he should have died other than in his place of birth ! They asked : And why is that, O Messenger of Allah ? He said : Verily a man when he dies other than in his place of birth, there is measured for him in Paradise from his place of birth upto the end of his foot-prints. 1445 —Nisai, Ibn Majah.

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِىَ اللَّهُ عَنْهُمَا قَالَ مَاتَ رَجُلٌ بِالْمَدِينَةِ مِمَّنْ وُلِدَ بِهَا فَصَلَّى عَلَيْهِ رَسُولُ اللَّهِ صلى الله عليه وسلم ثُمَّ قَالَ يَا لَيْتَهُ مَاتَ بِغَيْرِ مَوْلِدِهِ قَالُوا وَلِمَ يَا رَسُولَ اللَّهِ قَالَ إِذَا مَاتَ الرَّجُلُ بِغَيْرِ مَوْلِدِهِ قِيسَ لَهُ مِنْ مَوْلِدِهِ إِلَى مُنْتَهَى أَثَرِهِ فِى الْجَنَّةِ (النسائي فى راوبن ماجة)

6

6. Abu Qatadah reported that he was narrating a tradition : The Messenger of Allah passed by a dead body and said : Either a relieved man or one from whom relief is sought. They asked : O Ms. of Allah ! what is "a relieved man or one from whom relief is sought ?" He said : A faithful servant takes relief from the turmoils of the world and its troubles to the mercy of Allah ; and as for a sinful servant, men, cities, trees and beasts are relieved of him. —Agreed.

عَنْ أَبِى قَتَادَةَ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ إِذَا مَرَرْتُمْ بِجَنَازَةٍ فَقِفُوا عَلَيْهَا فَمَنْ تَبِعَهَا فَلاَ يَسْتَرْجِعْ حَتَّى تَقَعَ أَوْ تُوضَعَ قَالُوا يَا رَسُولَ اللَّهِ وَمَا الاِسْتِرْجَاعُ قَالَ يَقُولُ إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ مَنْ كَانَ يَحْتَسِبُ ذَلِكَ أَخَذَ بِحَبْزَةِ اللَّهِ وَالْيَدُ الْفَلِجُ يَسْتَلِذُهَا (متفق عليه)

7

7. Abdullah-b-Omar reported : The Messenger of Allah caught hold of my shoulder and said : Live in

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ أَخَذَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِمَنْكِبِى فَقَالَ كُنْ فِى

XXX

DEATH AND SOUL

this world as if you are a foreigner or a sojourner. 1446 Ibn Omar used to say : When you enter into evening, don't expect (to live upto) morning, and take from your health for your disease, and from your life for your health.

—Bukhari.

8. Jaber reported : I heard the Apostle of Allah say three days before his death : None of you must die unless he has a good thought about Allah. 1444 —Muslim.

9. Abu Hurairah reported that the Messenger of Allah said : Increase the remembrance of the Destroyer of all pleasures-death. —Tirmizi, Nisai, Ibn Majah.

10. See also 3:110. A foreigner or a traveller on a way has the following characteristics ; he must not erect a permanent structure in his place of rest ; he must take for his use things which are essentially necessary ; he does not forget his journey's end and therefore he takes care to reach it as early as possible ; he does not make permanent love with men around as he has to leave them very shortly ; and in short, he does not do such things as are not becoming for a traveller on the way. So also a man should think and act in this temporary world of ours. Health and life are the best treasures of man. So he should make utmost use of them without spending a single minute uselessly. Diseases and death are coming nearer and nearer.

11. Good thinking about Allah means expecting forgiveness from Allah after death and thinking Him with all the divine attributes in order to follow them. This thought about Allah arises however at death if a servant is devout and pious. Piety and duty are condition precedent to such thought.

الدنيا كَالغَرِيبِ اَوْ عَابِرِ سَبِيْلٍ وَكَانَ ابْنُ عُمَرَ يَقُوْلُ اِذَا اَمْسَيْتَ فَلاَ تَنْتَظِرِ الصَّبَاحَ وَاِذَا اَصْبَحْتَ فَلاَ تَنْتَظِرِ الْمَسَاءَ وَخُذْ مِنْ صِحَّتِكَ لِمَرَضِكَ وَمِنْ حَيَاتِكَ لِمَوْتِكَ (البخاري)

عَنْ جَابِرٍ قَالَ سَمِعْتُ رَسُوْلَ اللهِ صَلعم قَبْلَ مَوْتِهِ ثَلاَثَةَ اَيَّامٍ يَقُوْلُ لاَ يَمُوْتَنَّ اَحَدُكُمْ اِلاَّ وَهُوَ يُحْسِنُ الظَّنَّ بِاللهِ (مسلم)

عَنْ اَبِي هُرَيْرَةَ قَالَ رَسُوْلُ اللهِ صَلعم اَكْثِرُوْا ذِكْرَ هَاذِمِ اللَّذَّاتِ الْمَوْتِ (الترمذي و النسائي و ابن ماجة)

10

Boraidah reported that the Ms. of Allah said : A believer dies with sweet on forehead. 1448 —Tirmizi, Nisai, Ibn Majah.

11

Anas reported that the Holy Prophet visited a youth while he was at point of death. He asked: How do you find yourself ? He replied : O Ms. of Allah ! I hope for Allah and I fear my sins. Then the Ms. of Allah said : These two (things) do not unite in a heart of a servant like this at a time except that Allah grants him what he hopes for, and gives him security from what he fears from. 1449 —Ibn Majah, Tirmizi (Bukhari)

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Haresah-b-Mudarreb reported : I went to Khabbab, while he was cauterized in seven places. He said : Had I not heard the Ms. of Allah say "None of you must hope for death," I would have hoped for it. Indeed I saw myself with the Ms. of Allah while I owned no dirham; and verily now by the side of my house, there are 40,000 dirhams.

1448. This has been interpreted in several ways. The most acceptable interpretation is that a believer is one who is not idle but acts and strives hard in this world up to his death. He is always active and energetic. To this effect, the Holy Quran says : We have created death and life to try who amongst them is best in actions— 67 :2. Another

author interprets it by saying that at the time of a believer's death, sweat will be found on forehead.

1449. If hope of Allah's mercy and fear of sins and punishment unite in a dying man's heart, Allah eliminates fear and keeps hope. In other words, He forgives him of his sins and grants him happiness.

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narrated : Then his coffin was brought. When he saw it, he wept and said : But no coffin was found for Hamzah except a white gown with black cloths. When it was put upon his head, it became bare from his feet, and when it was put upon his feet, it became bare from his head, till it was spread upon his head and "Azkhar" grass was placed upon his feet. 14.0 —Alnnad, Tirmizi.

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13. Obaidullah-b-Khalid reported that the Messenger of Allah said : Sudden death is (for) overtaking of grief. 14:1 —Abu Daud.

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127w. Mu'az-b-Jabal reported that the Messenger of Allah said : If you desire, I shall inform you what Allah will first ask the believers on the Resurrection Day and what the believers will reply to Him. We said : Yes, O Ms. of Allah. He said : Verily Allah will ask the believers : Do you like to meet Me ? They will reply : Yes, O our Lord. He will ask : Why ? They will reply : We hoped for Thy pardon and Thy forgiveness. He will say : My forgiveness has become sure for you. —Sharhi-Sunnat and Abu Nayeem

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1450. The Arabs practised cauterization or touching of wounds and bruises with fire-burnt irons. In this case, Thabbab was wounded and sick so much so that he could have sought for death. Tirmizi did not narrate from 14 1. This means that griefs and sorrows become so overwhelming that heart collapses and then death occurs. Baihaqi and Razin added : Overtaking of grief is for an infidel and mercy for a believor.

428w. Abdullah-b-Amr reported that the Messenger of Allah said : The gift of a believer is death. —Baihaqi.

429w. Ja'ber reported that the Messenger of Allah said : Don't hope for death, and verily the dread of a lofty place is great, and verily it is fortunate that the age of a servant is prolonged, and the Almighty Allah gives him provision of turn (to obedience). —Ahmad.

430w. Abu Omamah reported : We sat facing the Messenger of Allah. He reminded us (of death) and softened our hearts. Then Sa'ad-b-Abi Waqqas wept and began to weep much. He said : Woe to me ! would that I died ! Then the Ms. of Allah said : ( ) Sa'ad ! do you hope for death near me ? He repeated it thrice and then said : O Sa'ad ! if you have been created for Paradise, then what prolongs your life and makes your action good is better for you. —Ahmad.

431w. Ja'ber reported that the Messenger of Allah said : He who flees away from epidemics is like one who flees away from the holy war ; one who is patient therein shall have for him the reward of a martyr. —Ahmad.

1452. Death is a reward for a believer because this world is a prison house for him owing to his living within temptations of passions, sins and worldly vanities. Death takes him out from these troubles. Hence it is a gift and a boon to a believer.

1453. In places affected by epidemics, no outsider should go there and none from the affected areas should go outside.

SECTION 2

1445

Time & Remembrance of death.

(a) Pangs of Death. Pangs of death are great, as death is the greatest event in a man's life. These pangs can be described in full by nobody except one who has tested them. Those who have got no experience thereof can know them either from the prophets or by guess. The Holy Prophet said at the time of death : O Allah ! help me in the pangs of death or intoxications of death—3:115. Jesus Christ prayed : O assembly of disciples ! call to Allah to make these pangs easy for me (Yahya). Hazrat Ayesha said : I saw nobody on whom pain was more severe than on the Ms. of Allah—3:105. If then the pangs of death were so severe on the greatest soul of the world, our miseries know no bounds. At death, every nerve, vein, limb and even life extinguish. Imagine what a great strain falls on the body. If a limb is burnt by fire, the whole body suffers with pain and sleeplessness. In case of death all the limbs of the body and all the component parts of each limb together with life and soul will be taken out. There is in addition the ghastly appearance of the Angel of death. To a sinner, he comes with a huge body as big as the distance between heaven and earth ; but to a virtuous man, he comes with form not the least fearful. It is stated by Imam Gazzali that the angel of death receives from Allah on the 15th date of Sha'ban a list of persons who will die in the course of the following year. A dying man sees also the two angels who have recorded his sins and virtues. These angels will address a virtuous man "There's good reward for you," a sinner "There's no good reward for you".

The dying man begins also to see his abode in Hell or Paradise according he is a sin.er or a virtuous man—39:4,25. All these things become gradually vivid to a dying man, just as everything in the world becomes gradually visible to a child just coming to the world from the dark womb or to a man in sun-light out of deep darkness of night,

(b) Fear of I'man at death bed. Death is a Qiyamat (Doomsday) of the body. At this time, it will be extremely difficult to keep I'man unless a man was habituated to virtues. Pious men, therefore, always think of Khatema Bil-Khair (end with good). The Prophet said : Verily actions will be judged by the ultimate results—32:5. Help and be near to one another, because the inmates of Paradise will be sealed with an action of the inmates of Paradise inspite of whatever action he might have done, and verily the inmates of the Fire will be sealed with an action of the inmates of the Fire inspite of whatever actions he might have done. Two causes generally operate to bring disbelief at death-bed - introduction of innovations (Bid'at) in religious matters not approved by the Quran and Hadis, and inordinate love for the world and its fineries to the utter neglect of the Hereafter. For this reason, martyr's death is easy as he cuts off all earthly connections before his death when he enters the battle-field.

(c) Death of a believer and Kafir. Death of a believer will be easy by divine wisdom, and that of an unbeliever extremely painful. A vivid description has been given in tradition no. 31. 432w. In case of death of a believer, angel of mercy will remain present. Soul of such a man will be taken to heaven while it will continue to diffuse fragrance and sweet scent and will be felicitated everywhere it will pass by angels. In case of an unbeliever or Ka'fir, angels of punishment will remain present at death time. It will then be taken to heaven while it would continue to diffuse offensive odour and will be condemned and rejected. Then it will be hurled down to his grave—30:25.

(d) Duties of those present at death-bed. Every body present at death should dictate to the dying man—'There is no God but Allah, and Muhammad is His Messenger and His servant—33:14. Such an atmosphere should be created with the remembrance of Allah that the dying man may have good and happy thoughts about Allah. In other words, he should have tendency towards mercy and forgiveness from Allah. A man uttering sincerely the formula of faith will enter Paradise—39:19. The chapter 'Ya'sin' should also be recited in his presence—30:20. Those present should continually speak of the good deeds of the dying man and the angels will then say "Ameen"

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corroborating the opinions of the people—30:15. The signs of a virtuous man are generally the following—sweat on forehead—30:10, shedding of tears and dry effect on lips.

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14. Abu Sayeed and Abu Hurairah reported that the Messenger of Allah said : Dictate to your dying man "There is no god but Allah". —Muslim.

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15. Omme Salamah reported that the Messenger of Allah said : When you are present before a sick or a dying man, say good things, because the angels zorrborate what you say. —Muslim.

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16. Same reported that the Messenger of Allah said : There is no Muslim whom calamity affects and then who utters what Allah has commanded him "Verily we are for Allah and to Him shall we return. O Allah ! give me refuge in my calamity and leave therefrom good for me", except that Allah will leave therefrom good for him. When Abu Salamah died, I enquired : Who among the Muslims is better than Abu Salamah, the first man with family who emigrated to the Messenger of Allah. Afterwards I uttered it. Then Allah left for me the Ms. of Allah. 1455 —Muslim.

17. Same reported that the Messenger of Allah went to Abu Salamah while his eye-sight was gone and it went into the sockets. Afterwards he said : Verily (as for) a soul, when it is taken out, eye-sight follows it. Whereupon the people of his house began to weep. He said : Don't utter over yourselves but good, because the angles give approval of what you utter. Afterwards he prayed : O Allah ! forgive Abu Salamah and raise his rank among the rightly-guided ones, and leave behind his successor from his descendants among those who remain behind, and grant us pardon and him, O Lord of the universe, and give ample space for him in his grave and give light therein for him.

عَنْهَا قَالَتْ دَخَلَ رَسُولُ اَللَّهِ صلى الله عليه وسلم عَلَى أَبِي سَلَمَةَ وَقَدْ شَقَّ بَصَرُهُ فَأَغْمَضَهُ ثُمَّ قَالَ : إِنَّ اَلرُّوحَ إِذَا قُبِضَ تَبِعَهُ اَلْبَصَرُ فَضَجَّ نَاسٌ مِنْ أَهْلِهِ فَقَالَ : لَا تَدْعُوا عَلَى أَنْفُسِكُمْ إِلَّا بِخَيْرٍ فَإِنَّ اَلْمَلَائِكَةَ يُصَدِّقُونَ عَلَى مَا تَقُولُونَ ثُمَّ قَالَ : اَللَّهُمَّ اغْفِرْ لِأَبِي سَلَمَةَ وَارْفَعْ دَرَجَتَهُ فِي اَلْمَهْدِيِّينَ وَاخْلُفْهُ فِي عَقِبِهِ فِي اَلْغَابِرِينَ وَاغْفِرْ لَنَا وَلَهُ يَا رَبَّ اَلْعَالَمِينَ وَافْسَحْ لَهُ فِي قَبْرِهِ وَنَوِّرْ لَهُ فِيهِ

( مُسْلِمٌ )

18. Ayesha reported that when the Messenger of Allah expired, he was covered with a striped garment.

عَنْ عَائِشَةَ قَالَتْ : إِنَّ رَسُولَ اَللَّهِ صلى الله عليه وسلم حِينَ تُوُفِّيَ سُجِّيَ بِرِدَاءٍ حِبَرَةٍ

( مُتَّفَقٌ عَلَيْهِ )

19. Mu'az-b-Jabal reported that the Messenger of Allah said : Whoso's last word is "There is no deity but Allah", he will enter Paradise.

عَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ قَالَ رَسُولُ اَللَّهِ صلى الله عليه وسلم : مَنْ كَانَ آخِرُ كَلَامِهِ لَا إِلَهَ إِلَّا اَللَّهُ دَخَلَ اَلْجَنَّةَ

( أَبُو دَاوُدَ )

1456. Omme-Salamah was afterwards married to the Holy Prophet on account of the promise that Allah leaves better things for a man or woman if he or she speaks well of a dead husband or wife.

1457. This may either be uttered by the tongue or by the mind, but it is better to utter it both by mind and tongue. Such a man will enter Paradise but after suffering for the sins he might have committed in the world.

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20. Ma'qal-b-Yasar reported that the Messenger of Allah said : Read the chapter 'Yasin' over your dying man. 1457 —Ahmad, Abu Daud, Ibn Majah.

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21. Ayesha reported that the Ms. of Allah kissed Osman-b-Mazun while he was dead. He was weeping till the tears of the Prophet flowed down upon the face of Osman. 1458 —Tirmizi, Abu Daud, Ibn Majah.

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22. Same reported that Abu Bakr kissed the Prophet while he was dead. —Tirmizi, Ibn Majah.

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23. Hussain-b-Wahwah reported that Talha-b-Bara'a fell ill. So the Prophet came to see him and said : Verily I don't see Talha but death has just now fallen upon him. So order me about him, 1459 and make haste and. verily it is not proper that the corpse of a Muslim should be kept waiting among the backs of his family members. —Abu Daud.

24. It is chapter 36 of the Holy Quran. Muhammadan doctors laid a great emphasis to the reciting and pondering over this chapter. This chapter should be read before and after death.

25. Osman was the first among the Refugees who died at Medina, and was buried at Zannatul Baqi. It is deduced from this that it is lawful to weep over a deadman and to kiss him before burial.

26. Order me about him means order me to say funeral prayer over him and to bury him in the grave. It is better (Mustahab) to bury a dead body earlier, because there is every chance of the dead body being decomposed and disfigured and thereby producing disgust in the minds of the people present.

24

24. 'Abdullah-b-J'afar reported that the Messenger of Allah said : Dictate to your dying man "There is no deity but Allah, the Wise, the Generous ; glory be to Allah, the Lord of the Mighty Throne ; all praise is for Allah, the Lord of the whole universe. They asked : O Messenger of Allah ! how is it for the living ? He said : Better and better. —Ibn Majah

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25. Abu Hurairah reported that the Messenger of Allah said : (As for) a dying man, the angels come to him. If the man is pious, they say : Come out, O pure soul lodged in pure body. Come out being praised, and receive good news with pleasure and fragrance and the Lord without being angry. They continue to utter it for it till it comes out. Then it is taken to heaven and an opening is given to it. It is then asked : Whose is this ? They will say : So and so's. Then it will be said : Welcome to the pious soul lodged in a pious body. Enter being praised and take good news with pleasure and fragrance and Lord without being angry. That will continue to be uttered for it till it will come to the end of the heaven wherein there is Allah. When a man is impious, they will say : Come out, O impure soul lodged in impure

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body. Come out being despised, and take good news with hot water and squeezings of impurities and various punishments of their kind. That will continue to be uttered for it till it comes out. Then it will be taken towards heaven and an opening will be granted to it. It will then be asked : Whose is this ? It will be said : So and so's. It will then be accosted : "No welcome to impure soul lodged in impure body. Return being despised and verily the doors of heaven will not be opened for you. Then it will be hurled down from heaven and it will find shelter in the grave. —Ibn Majah.

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اخْرُجِي زَمِيمَةً وابْشَرِي بِحَمِيمٍ وَغَسَّاقٍ واخْرُجْ مِنْ شَكْلِهِ ازْدَاجَ فَمَا تَزَالُ يُقَالُ لَهَا ذٰلِكَ حَتّٰى تَخْرُجَ مِنْهَا اِلٰى السَّمَاءِ فَيُفْتَحُ لَهَا اِنْ هٰذَا فَيُقَالُ مَنْ رَسُّ الْخَبِيثَةُ كَانَتْ فِى الْجَسَدِ الْخَبِيثِ ارْجِعِي زَمِيمَةً فَاِنَّهَا لَا تَفْتَحُ لَكَ ابْوَابُ السَّمَاءِ فَتُرْسَلُ مِنْ السَّمَاءِ ثُمَّ تُصَيَّرُ اِلٰى الْقَبْرِ*(ابن ماجَة)

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26. Same reported that the Messenger of Allah said : When the soul of a believer comes out, two angels meet it to take it up. (Hammād narrated : Then he mentioned about the fragrance of its air, and he mentioned about musk). He (Prophet) said : The inmates of heaven will say : Pure soul has come from the side of the earth. Blessing of Allah on you and on the body which you have haunted. Then it will be taken to its Lord. He will say : Roam with it till the end of the world. He said : As for an infidel, when his soul comes out, (Hammad said that he mentioned about stench and mentioned about curse) the inmates of heaven will say : An impure soul has come from the side of the

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عَنْهُ اَنَّ رَسُوْلَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ اِذَا خَرَجَتْ رُوْحُ الْمُؤْمِنِ تَلَقَّاهَا مَلَكَانِ يَصْعَدَانِ بِهَا قَالَ حَمَّادٌ فَذَكَرَ الْمِسْكَ قَالَ وَذَكَرَ لَعْنًا وَيَقُوْلُ اَهْلُ السَّمَاءِ رَوْحٌ طَيِّبَةٌ جَاءَتْ مِنْ قِبَلِ الْاَرْضِ صَلَّى اللهُ عَلَيْكَ وَعَلٰى جَسَدٍ كُنْتَ تَعْمُرُ بِهِ فَيُنْطَلَقُ بِهِ اِلٰى رَبِّهِ ثُمَّ يَقُوْلُ انْطَلِقُوْا بِهِ اِلٰى آخِرِ الْاَجَلِ قَالَ وَاَمَّا الْكَافِرُ اِذَا خَرَجَتْ رَوْحُهُ وَذَكَرَ لَعْنًا وَيَقُوْلُ اَهْلُ السَّمَاءِ رَوْحٌ خَبِيثَةٌ جَاءَتْ مِنْ قِبَلِ

22

AL-HADÎS

earth. It will be said : Roam with it till the end of the world. Abu Hurairah said : Then the Messenger of Allah turned his cloth which was upon him over his nose in this way (owing to stench). —Muslim.

Same reported that the Messenger of Allah said : When death comes to a believer, the angels of mercy come with white silk and say : Come out well-pleased (with Him) and well-pleasing you to the pleasure of Allah and to fragrance and to Lord without being angry. Then it will come out like the most fragrant air of musk till some of them will hand it over to others, till they will come with it to the doors of heaven. They will then say : How excellent is this fragrance which has come to you from the earth. Then they will take therewith the soul of the believers. For them, there will be a greater delight on account of it than (that of) someone of you for his absent man (when he arrives). They will ask it : What has so and so done ? What has so and so done ? They will say : Leave it, and verily it was in the anxieties of the world. He will say : It has died. Has it not come to you ? They will say : It has been taken to its mother Habibyah.

Habiyah is the name of the worst and the lowest hell and therefore it signifies the greatest degradation that a man can be subjected to.

4

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As for an infidel, when death comes to him, the angels of punishment come to him with rod. They then say : Come out being displeased ( with Him ) and He displeasing you towards the punishment of Allah, the Almighty and Glorious. And then it will come out like the most stenchy air of a corpse, till they will come down with it to the door of the earth. They will then say : What a great stenchy smell of this air till they will bring with it the souls of the infidels.

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وَانَ الْكَافِرُ اِذَا حَضَرَہٗ اَنْتَهُہُ مَلٰٓئِكَةُ الْعَذَابِ بِمِسْمٍ فَيَقُولُوْنَ اِخْرُجِيْ سَاخِطَةً مَسْخُوْطًا عَلَيْكَ اِلٰى عَذَابِ اللهِ عَزَّ وَجَلَّ فَتَخْرُجُ کَاَنْتَنِ رِيْحِ جِيْفَةٍ حَتّٰى يَاْتُوْنَ بِهَا اِلٰى بَابِ الْاَرْضِ فَيَقُوْلُوْنَ مَا اَنْتَنَ هٰذِهِ الرِّيْحُ حَتّٰى يَاْتُوْنَ بِہٖ اَرْوَاحَ الْکُفَّارِ (احمد و النسائى)

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28. Abdur-Rahman-b-ka'ab re-ported from his father who said : When death came to Ka'ab, Omme Bishr came to him and said : O Abu Abdur Rahman ! if you meet so and so, convey my greetings to him. He said : May Allah forgive you, O Omme Bishr, we are not free ( to think ) of that. He said O Abu Abdur Rahman ! have you not heard the Messenger of Allah say: verily the souls of the believers are in a green bird which hangs down with a tree of Paradise ? ' Yes' said he. She said : It is that.

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عَنْ عَبْدِ الرَّحْمٰنِ بْنِ کَعْبٍ عَنْ اَبِيْهِ قَالَ لَمَّا حَضَرَتْ کَعْبًا الْوَفَاةُ جَائَتْهُ اُمُّ بَشِيْرٍ فَقَالَتْ يَا اَبَا عَبْدِ الرَّحْمٰنِ اِنْ لَقِيْتَ فُلَانًا فَاَقْرِئْهُ عَلَيَّ السَّلَامَ قَالَ فَقَالَ غَفَرَ اللّٰهُ لَکِ يَا اُمَّ بَشِيْرُ مَا نَحْنُ بِشَاغِلٍ قَالَ قُلْتُ يَا اَبَا عَبْدِ الرَّحْمٰنِ اَمْسَمِعْتَ رَسُوْلَ اللهِ صَلّٰى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ اِنَّ اَرْوَاحَ الْمُؤْمِنِيْنَ فِىْ طَيْرٍ خُضْرٍ تَعْلَقُ بِشَجَرِ الْجَنَّةِ قَالَتْ بَلٰى قَالَتْ فَهُوَ ذٰلِكَ (ابْنِ مَاجَه)

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29. Same reprted from his father who used to say that the Ms. of Allah said : Verily the soul of a believer is ( in) a bird which hangs in a tree of Paradise till Allah will return it to its body on the day He will raise him up.

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عَنْهُ عَنْ اَبِيْهِ اَنَّهُ کَانَ يَحَدِّثُ اَنَ رَسُوْلَ اللهِ صَلّٰى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ اِنَّمَا نَسَمَةُ الْمُؤْمِنِ طَيْرٍ يَتَعَلَّقُ فِىْ شَجَرَةِ الْجَنَّةِ حَتّٰى يُرْجِعَهُ اللّٰهُ اِلٰى جَسَدِهِ يَوْمَ يَبْعَثُهُ (مَالِکُ وَ النِّسَائِى وَالْبَيْهَقِى)

30

30. Muhammad-b-Munkader reported : I visited Ja'ber-b-Abdullah. While he was dying, I said : Send greetings to the Ms. of Allah. -Ibn Majah.

437w. Bara'a-b-A'jeb reported : We came out with the Messenger of Allah for funeral prayer of one of the Helpers and came near the grave while it was being dug. The Ms. of Allah sat down and we also sat down around him, as if there was a bird over our heads, and in his hand was wood which bends therewith towards the earth. He raised up his head and said twice or thrice : Seek refuge with Allah from the punishment of the grave Then he said : Verily when a believing servant is about to part away from the world and approach towards the hereafter, the angels, white of faces, as if their faces are sun, descend upon him from heaven. With them there is coffin out of the coffins of Paradise and perfumes from the perfumes of paradise till they take seat near him to the distance of eye-sight. Afterwards the angel of death comes ( peace be on him ) till he sits near his head and says : O pure soul ! come out towards forgiveness and pleasure of Allah. He said: Then it comes out flowing like the flowing of a drop of water from a cup. Then he takes it when

XXX

he takes it up, he does not leave it in his hand for the twinkling of an eye till they take it up, and place it in that coffin and in that shroud ; it then comes out of it like the most excellent fragrance of musk that is available on the surface of the earth. He said : Then they ascend therewith and they do not pass ( that is with it ) by any group of angels who do not but ask 'whose is this pure soul'. They reply "So and so's, son of so and so" with the best names with which they named him in the world, till they come with it to the nearest heaven and seek an opening for it. There is then an opening for them. Then those who are near it out of every heaven transfer it to a heaven that follows it, till it is taken to the seventh heaven. The Almighty and Glorious Allah says : Write down the scroll of My servant on the highest heaven and send him back to the earth, becauea I created them therefrom, and I shall take them back therein and I shall again take them out therefrom. He said : Then his soul is returned to his body. Afterwards two angles come to him, make him sit and ask him : Who is your Lord ? He says : My Lord is Allah. They ask him : What is your religion ? He says : My religion is Islam. They ask him : Who is this man that was

XXX

فَيَأْخُذُهَا فَإِذَا أَخَذَهَا لَمْ يَدَعْهَا فِى يَدِهِ طَرْفَةَ عَيْنٍ حَتّى يَأْخُذُوْهَا فَيَجْعَلُوْهَا فِى ذلِكَ الْكَفَنِ وَفِى ذلِكَ الْحَنُوْطِ ثُمَّ يَخْرُجُ مِنْهَا كَأَطْيَبِ نَفْحَةِ مِسْكٍ وُجِدَتْ عَلَى وَجْهِ الاَرْضِ - قَالَ فَيَصْعَدُوْنَ بِهَا فَلاَ يَمُرُّوْنَ عَلَى مَلاَإٍ مِنَ الْمَلاَئِكَةِ اِلاَّ قَالُوْا مَا هذَا الرُّوْحُ الطَّيِّبُ فَيَقُوْلُوْنَ فُلاَنُ بْنُ فُلاَنٍ بِأَحْسَنِ اَسْمَائِهِ الَّتِى كَانُوْا يُسَمُّوْنَهُ بِهَا فِى الدُّنْيَا حَتّى يَنْتَهُوْا بِهَا اِلَى السَّمَاءِ الدُّنْيَا فَيَسْتَفْتِحُوْنَ لَهُ فَيُفْتَحُ لَهُمْ فَيُشَيِّعُهُ مِنْ كُلِّ سَمَاءٍ مُقَرَّبُوْهَا اِلَى السَّمَاءِ الَّتِى تَلِيْهَا حَتّى يَنْتَهَى بِهِ اِلَى السَّمَاءِ السَابِعَةِ فَيَقُوْلُ اللهُ عَزَّ وَجَلَّ اكْتُبُوْا كِتَابَ عَبْدِيْ فِى عِلِّيِّينَ وَاَعِيْدُوْهُ اِلَى الاَرْضِ فَإِنِّى مِنْهَا خَلَقْتُهُمْ وَفِيْهَا اُعِيْدُهُمْ وَمِنْهَا اُخْرِجُهُمْ تَارَةً اُخْرَى - قَالَ فَتُعَادُ رُوْحُهُ فِى جَسَدِهِ فَيَأْتِيْهِ مَلَكَانِ فَيُجْلِسَانِهِ فَيَقُوْلاَنِ لَهُ مَنْ رَبُّكَ فَيَقُوْلُ رَبِّىَ اللهُ فَيَقُوْلاَنِ لَهُ مَا دِيْنُكَ فَيَقُوْلُ دِيْنِىَ الاِسْلاَمُ فَيَقُوْلاَنِ لَهُ مَا هذَا الرَّجُلُ الَّذِى بُعِثَ فِيْكُمْ

sent amongst you? He replies: He is the Messenger of Allah. They ask him: What is your (source of) knowledge? He says: I read the Book of Allah, I believed it and took it to be true. Then a proclaimer proclaims from heaven: My servant has spoken the truth. So spread out a bed for him of Paradise and give him a dress of Paradise and open out a door for him towards Paradise. He said: Then its air and fragrance come to him, and in his grave it is spread out to the distance of eye sight. He said: A man, beautiful of face good of dress, fragrant of air, comes to him and says: Give good news with that which gives you pleasure. This is your day of which you were warned. He will ask him. Who are you? Your face is the face which brings good. He will say: I am your good actions. Then he says "O Lord! bring the 'hour, O Lord! bring the hour", till I return to my family and property.

He said: As for the infidel servant when he is about to depart away from the world and advances towards the hereafter, angels, ugly of faces, come down upon him from heaven with a cloth with them. They sit near him to the distance of eye-sight and then the angel of death comes: afterwards he sits near his head and says: O impure soul! come out

26

الرَّجُلُ الَّذِيْ بُعِثَ فِيْكُمْ رَسُوْلًا فَيَقُوْلُ هُوَ رَسُوْلُ اللّٰهِ فَيَقُوْلُوْنَ لَهُ مَا عِلْمُكَ بِذٰلِكَ فَيَقُوْلُ قَرَأْتُ كِتٰبَ اللّٰهِ فَآمَنْتُ بِهِ وَصَدَّقْتُ فَيُنَادِيْ مُنَادٍ مِنَ السَّمَاءِ اَنْ صَدَقَ عَبْدِيْ فَاَفْرِشُوْا لَهُ مِنْ الْجَنَّةِ وَاْلبَسُوْهُ مِنْ الْجَنَّةِ وَافْتَحُوْا لَهُ بَابًا اِلَى الْجَنَّةِ قَالَ فَيَأْتِيْهِ مِنْ رَوْحِهَا وَطِيْبِهَا فَيُفْسَحُ لَهُ فِيْ قَبْرِهِ مَدَّ بَصَرِهِ قَالَ وَيَأْتِيْهِ رَجُلٌ حَسَنُ الْوَجْهِ حَسَنُ الثِّيَابِ طَيِّبُ الرِّيْحِ فَيَقُوْلُ لَهُ اَبْشِرْ بِالَّذِيْ يَسُرُّكَ هٰذَا يَوْمُكَ الَّذِيْ كُنْتَ تُوعَدُ فَيَقُوْلُ لَهُ مَنْ اَنْتَ فَوَجْهُكَ الْوَجْهُ يَجِيْٓئُ بِالْخَيْرِ فَيَقُوْلُ اَنَا عَمَلُكَ الصَّالِحُ فَيَقُوْلُ رَبِّ اَقِمِ السَّاعَةَ حَتّٰى اَرْجِعَ اِلٰٓى اَهْلِيْ وَمَالِيْ وَمَا لِيْ - قَالَ وَاَمَّا الْكَافِرُ اِذَا ذَهَبَ فِيْ اَنْقَضٰى مِنْ الدُّنْيَا وَاَقْبَلَ مِنْ الْاٰخِرَةِ تَنْزِلُ اِلَيْهِ مَلٰٓئِكَةُ السَّمَاءِ سُودُ الْوُجُوْهِ مَعَهُمُ الْمُسُوْحُ فَيَجْلِسُوْنَ مِنْهُ مَدَّ الْبَصَرِ ثُمَّ يَجْلِسُ مَلَكُ الْمَوْتِ عِنْدَ رَاْسِهِ فَيَقُوْلُ اَيَّتُهَا النَّفْسُ الْخَبِيْثَةُ اَخْرُجِيْ

CHAPTER XXX

towards wrath of Allah. He said :

CHAPTER XXX

اِلٰى سَخَطٍ مِّنَ اللّٰهِ قَالَ تَفِرُّقُ فِىْ جَسَدِهِۚ

CHAPTER XXX

Then it comes out from its body, and he snatches it off as iron-pits are snatched off from wet wool and then he takes it. So when he takes it he does not leave it in his hand for the twinkling of an eye, till they put it in that cloth, and there comes out therefrom (something) like the most stenchy smell of a corpse that is found on the surface of the earth. They then ascend therewith. They do not pass therewith by any party of angels but who say : Whose is this impure soul ? They reply : So and so’s son of so and so—with the worst of his names with which he was named in this world, till it is taken to the nearest heaven and an opening is sought for it, but there is no opening for it. Then the Ms. of Allah recited : The doors of heaven will not be opened for them, nor will they enter Paradise till a camel can enter the hole of a needle.1461 The Glorious and Almighty Allah says : Write his scroll in the lowest hell in the lowest earth. His soul is then hurled down. Afterwards he recited ‘And he who sets up a partner with Allah, he falls down as it were from heaven, the birds pick him up or the wind carries

CHAPTER XXX

فَيَنْتَزِعُوْنَهَا كَمَا يَنْتَزِعُ السَّفُّوْدُ مِنَ الصُّوْفِۙ

CHAPTER XXX

فَيَاْخُذُهَا فَاِنْ اَخَذَهَا لَمْ يَدَعْهَا فِىْ يَدِهِۙ

CHAPTER XXX

طَرْفَةَ عَيْنٍ حَتّٰى يَجْعَلُوْهَا فِىْ تِلْكَ الْمَسُوْحِ وَتَخْرُجُ مِنْهَا كَاَنْتِنِ رِيْحٍ جِيْفَةٍ وُجِدَتْ عَلٰى وَجْهِ الْاَرْضِ فَيَصْعَدُوْنَ بِهَاۚ فَلَا يَمُرُّوْنَ بِهَا عَلٰى مَلَاٍ مِنَ الْمَلٰٓىٕكَةِ اِلَّا قَالُوْا مَا هٰذَا الرُّوْحُ الْخَبِيْثُ قَالُوْا فُلَانٌ ابْنُ فُلَانٍ بِاَقْبَحِ اَسْمَائِهِ الَّتِىْ كَانَ يُسَمّٰى بِهَا فِى الدُّنْيَا حَتّٰى يَنْتَهِيَ بِهِ اِلَى السَّمَاءِ الدُّنْيَا فَيَسْتَفْتِحُوْنَ لَهُ فَلَا يُفْتَحُ لَهُمْۚ

CHAPTER XXX

قَرَأَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ لَاتُفَتَّحُ لَهُمْ اَبْوَابُ السَّمَاءِ وَلَا يَدْخُلُوْنَ الْجَنَّةَ حَتّٰى يَلِجَ الْجَمَلُ فِىْ سَمِّ الْخِيَاطِ فَيَقُوْلُ عَزَّ وَجَلَّ اكْتُبُوْا كِتَابَهُ فِىْ سِجِّىْنٍ فِى الْاَرْضِ السُّفْلٰى

CHAPTER XXX

فَتُطْرَحُ رُوْحُهُ طَرْحًاۚ ثُمَّ قَرَأَ وَمَنْ يُّشْرِكْ بِاللّٰهِ فَكَاَنَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ اَوْ تَهْوِىْ بِهِ الرِّيْحُ فِىْ

CHAPTER XXX

1461. This is a Quranic verse recorded in 7:40Q. It means that the unbelievers will never enter Paradise as they do not believe in the unity of Allah for the divine service.

him off to a distant place (22:31Q.)

Then his soul is returned to his

body. Two angels then come to him

and make him sit and ask him: Who

is your Lord ? He says : Ah ! Ah !

I don't know. They ask him :

What is your religion ? He says

Ah ! Ah ! I don't know. They ask

him : Who is this man who was

sent among you ? He says : Ah !

Ah ! I don't know. Then a pro-

claimer proclaims from heaven

"He has spoken falschood. So

spread out for him a bed from fire,

and open for him a gate towards

the fire. Then its heat and

heated air come to him, and his

grave is narrowed down for him

till his side-bones are exchanged

in him.

A man, ugly of face, impure of

cloth, stenchy of air, comes to him

and says : Give good news of

that which will give you trouble.

This is your day of which you

have been warned. He asks :

Who are you ? Your face is the

face which brings evil. He says :

I am your evil deed. Then he

says : O Lord ! don't make the

Resurrection occur. In a narra-

tion like it; he added thereto :

When his soul comes out, every

angel between heaven and earth

and every angel in heaven send

blessings to him, the doors of

heaven are opened up for him and

مَاذَا سَكَتُّ بِكَ * فَتُعَادُ وَحْدَهُ فِي جَسَدِهٖ

يَاتِيهِ مَلَكَانِ فَيُجْلِسَانِهِ فَيَقُولاَنِ لَهُ مَنْ

رَبُّكَ فَيَقُولُ هَاهُ اَلْاَدْرِيْ فِيَقُولاَنِ لَهُ

مَاذَا دِيْنُكَ فَيَقُولُ هَاهُ اَلْاَدْرِيْ فِيَقُولاَنِ

لَهُ مَا هٰذَا الرَّجُلُ الَّذِيْ بُعِثَ فِيْكُمْ

فَيَقُولُ هَاهُ اَلْاَدْرِيْ نَادٰي مُنَادٍ مِنَ

السمَاءِ اَنْ كَذَبَ فَافْرِشُوْا لَهُ فِرَاشًا مِنَ

النَّارِ وَافْتَحُوْا لَهُ بَابًا اِلَى النَّارِ فَيَاتِيْهِ

مِنْ حَرِّهَا وَسَمُومِهَا وَيُضَيَّقُ عَلَيْهِ قَبْرُهُ

حَتّٰى تَخْتَلِفَ فِيْهِ اَضْلاَعُهُ

وَيَاتِيْهِ رَجُلٌ قَبِيْحُ الْوَجْهِ قَبِيْحُ الثِّيَابِ

مُنْتِنُ الرِّيْحِ فَيَقُوْلُ اَبْشِرْ بِالَّذِيْ

يَسُرُّكَ هَذَا يَوْمُكَ الَّذِيْ كُنْتَ تُوعَدُ

فَيَقُوْلُ مَنْ اَنْتَ فَوَجْهُكَ الْوَجْهُ يَجِيْءُ

بِالشَّرِّ فَيَقُوْلُ اَنَا عَمَلُكَ الْخَبِيْثُ وَيَقُوْلُ

رَبِّ لَا تُقِمِ السَّاعَةَ وَفِيْ رِوَايَةٍ وَزَادَ

فِيْهِ اِذَا خَرَجَ رُوْحُهُ صَلَّى عَلَيْهِ كُلُّ

مَلَكٍ بَيْنَ السَّمَاءِ وَالْاَرْضِ وَكُلُّ مَلَكٍ فِيْ

السَّمَاءِ وَتُفَتَّحُ لَهُ اَبْوَابُ السَّمَاءِ لَيْسَ

XXX

there are no guards of door who do not but pray to Allah that his soul may be taken by their fronts. His soul (meaning infidel's) is then taken with the veins, and then every angel between heaven and earth and every angel in heaven curse him. The doors of heaven are shut up against him. There are no guards of door who do not but pray to Allah, so that his soul may not be taken by their front. —Ahmad.

XXX

مّنْ أَهْلِ بَابٍ الاَ و هُم يَدْعُونَ(للّه)اِنْ يُّحْرَج بَرْوْحِهِ مِن قِبَلِهِ وَ تُنْزَعَ نَفْسُهُ يَعْنِى الْكَا فِرْ مَعَ الْعُرْقِ فَيُلْقِنهُ كُلُّ مَلَكٍ = بَيْنَ السَّمَاءِ وَالاَرْضِ وَ كُلُّ مَلَكٍ فِى السَّمَاءِ وَ تُغْلَقُ اَبْوَابُ السَّمَاءِ لَيْسَ مِنْ اَهْلِ بَابٍ الاَ و هُمْ يَدْعُونَ(للّه)اِنْ لّا يَعْرِج رَوْحُهُ مِنْ قِبَلِهِمْ * (احمد)

SECTION 3

1462. Washing & Coffin.

Unlike many religions, Islam formulated positive rules for washing the deceased and covering it with coffin cloth. They go to show that due reverence and respect shall be shown to a dead body irrespective of its actions in the world while alive and irrespective of its fate in the grave. A dead body shall be placed on a piece of wood and washed in such a way as is sufficient to cleanse it from external impurities. At least three washes have been prescribed preferably with soaps which stand for lot-tree leaves in days of yore. In the act of washing, the places of ablution according to order shall be taken first, and beginning should be made from the right hand side. After it is washed and cleansed, it shall be placed in a coffin-cloth or a shroud consisting generally of three white pieces—30:35. Then sweet scent and camphor shall be applied to important places of the body and over the shroud. This will remove a sense of abhorrence for a dead-body from the minds of the public who are ready for its funeral prayer. Afterwards, it shall be placed on a bier specially made for the purpose and taken to an open space for funeral prayer. Martyrs and the killed in warfields may be coffined with their wearing cloths and their bloods as no bath in their case is necessary—30:39. According to Imam Shafeyi, there is no necessity of funeral prayer and bath in case of a martyr in the battle-field—30:62 ; but Imam Abu Hanifah holds that prayer is necessary though not bath—30:40. A pilgrim may be coffined with his Ihram clothes and with his head uncovered—30:34. A wife can lawfully wash the dead-body of her husband but the husband cannot (Behesti Jewar).

31

Omme Atiyyah reported : The Messenger of Allah came to us while we were washing his daughter. 1463 He said : Wash her thrice, five times or more than that if you think it proper, with water and lot-tree leaves, and apply camphor or something of camphor at the joints. When you finish it, call me. So when we finished, we called him. He gave his waist-wrapper to us and said : Cover her with it. In a narration : Wash her in odd numbers, three, or five, or seven, and begin from her right hand side and her places of ablution. She said : We washed her hairs three times and then we placed her on her back. -Agreed.

32

Ayesha reported that the Messenger of Allah was coffined with three cloths, Yemani, white with cotton made in Yohul wherein there was no gown, and no turban. 1464 -Agreed.

33

Jaber reported that the Messenger of Allah said : When someone of you shrouds his brother, let him make his shroud good. -Muslim.

1463. She was Zainab, daughter of the Prophet by his first wife Khadijah. 1464. This does not mean that coffin cloth should be rich and luxurious. It is sufficient if it is white, simple and sufficient so as to cover all the limbs of the body. 'Yohul' is a town in Yemen where clothes are prepared.

34

34. Abdullah-b- Abbas reported that a man was with the Holy Prophet. His camel trampled him while he was a pilgrim 1455 and so he died. Then the Messenger of Allah said : Wash him with water and lot-tree leaves, and coffin him in his two clothes, apply no perfume to him and don't cover his head, and verily he will be raised up on the Resurrection Day while he will be reciting "Labbai"k -Agreed عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ قَالَ إِنَّ رَجُلًا كَانَ مَعَ النَّبِيِّ صلى الله عليه وسلم فَوَقَصَتْهُ نَاقَتُهُ وَهُوَ مُحْرِمٌ فَمَاتَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم اغْسِلُوهُ بِمَاءٍ وَسِدْرٍ وَكَفِّنُوهُ فِي ثَوْبَيْهِ وَلاَ تُحَنِّطُوهُ وَلاَ تُخَمِّرُوا رَأْسَهُ فَإِنَّهُ يُبْعَثُ يَوْمَ الْقِيَامَةِ مُلَبِّيًا (متفق عليه)

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35. Ibn Abbas reported that the Ms. of Allah said : Put on your white dress, because it is the best of your dresses, and coffin your dead bodies therewith. Antimony is the best of your eye-paints, because it grows hairs and increases eyesight. - Abu Daud, Tirmizi, Ibn Majah. عَنْ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَيْكُمْ بِالثِّيَابِ الْبَيَاضِ فَأَلْبِسُوهَا أَحْيَاءَكُمْ وَكَفِّنُوا فِيهَا مَوْتَاكُمْ فَإِنَّهَا مِنْ خَيْرِ ثِيَابِكُمْ وَخَيْرُ أَكْحَالِكُمُ الاِثْمِدُ فَإِنَّهُ يَجْلُو الْبَصَرَ وَيُنْبِتُ الشَّعْرَ (ابوداود والترمذى وابن ماجة)

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36. Ali reported that the Messenger of Allah said : Don't spend much in funeral cloth, and verily it will be destroyed a hasty destroying. 1466 - Abu Daud. عَنْ عَلِيٍّ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم لاَ تُكْثِرُوا فِي الْكَفَنِ فَإِنَّهُ يُبْلَى سَرِيعًا (ابوداود)

37. Muhrim means a man who is observing the rituals of pilgrimage or of a visit to the Holy Ka'ba. Labbaik means 'Present to God'. The Ihram clothes are two unsewn pieces-one wrapped up round the waist and another on the body. It appears from the hadis that in case a man dies in Ihram, he should be buried with his Ihram cloth as coffin and that no perfume should be applied to him. This is the mazhab of Imams Shafe'yi and Ahmad, Imams Abu Hanifah and Malek hold, however, that there shall he no distinction between a pilgrim or a Muhrim in this respect. 1466. The funeral cloth will not last long. It will soon be wasted in the grave, Hence costly garment should not be used as coffin,

37

37. Abu Sayeed al-khodri reported that when death came to him, he called for new cloths and put them on. Then he said : I heard the Messenger of Allah say : A dead man shall be raised up in his cloths wherein he dies. — Abu Daud.

عَن أَبي سَعيدِن الْخُدرِي أَنّهُ لَمّا حَضَرَهُ الْمَوتُ دَعَا بِثِيَابٍ جُدُدٍ فَلَبِسَهَا ثُم قَالَ سَمِعت رَسُولَ اللّهِ صَلّى اللّهُ عَلَيْهِ وَسَلّمَ يَقُولُ الْمَيّتُ يُبْعَثُ فِي الْكِفَانِ الّتِي يَمُوتُ فِيهَا (ابوداود)

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38. Obadah-b-Swa'met reported from the Messenger of Allah who said : The best of coffins is a gown, and the best of sacrificing animals is a horned ram. — Abu Daud, Tirmizi and Ibn Majah from Abu Omamah.

عَن عَبْدِادَة بنِ الصّامِتِ عَن رَسُولِ اللّهِ صَلّى اللّهُ عَلَيْهِ وَسَلّمَ قَالَ خَيْرُ الْكَفَنِ الْحُلّةُ وَخَيْرُ الذّبَائِحِ الْكَبْشُ الْأَقْرَنُ (ابوداود و الترمذي و ابن ماجه)

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39. Ibn 'Abbas reported that the Messenger of Allah passed order in respect of the dead of the Uhud in order that their coats of iron and skin might be taken from them and that they might be buried with their bl nds and their clothes. 147 — Abu Daud, Ibn Majah.

وَ عَنْ إِبْرَاهِيمَ بْنِ مُحَمّدٍ قَالَ أَمَرَ رَسُولُ اللّهِ صَلّى اللّهُ عَلَيْهِ وَسَلّمَ بِقَتْلَى أُحُدٍ أَنْ يُنْزَعَ عَنْهُمُ الْجُلُودُ وَ الدّمَالِجُ وَ يُدْفَنُوا فِي ثِيَابِهِمْ وَ ابْنِ مَاجَهْ (ابوداود و ابن ماجه)

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40. Sa'ad Ibraham reported from his father that some food was brought before Abdur Rahman-b-Auf while he was fasting. 1484 He said : Mus'ab-b-Onair was martyred, and he was better than me. He was buried in a sheet which, if his head was covered, kept his legs open, and if his legs

عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ قَالَ أُتِيَ عَبْدُ الرّحْمَنِ بْنُ عَوْفٍ بِطَعَامٍ وَ كَانَ صَائِمًا فَقَالَ قُتِلَ مُصْعَبُ بْنُ عُمَيْرٍ وَهُوَ خَيْرٌ مِنّي كُفّنَ فِي بُرْدَةٍ إِنْ غُطّيَ رَأْسُهُ خُبّيَتْ رِجْلَاهُ

1437

1437. According to Imam Shifeyi, no bath and funeral prayer for a martyr in the battle field are necessary, but Imam Abu Hanifa holds that funeral prayer is necessary, and not bath.

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1438. Abdur Rhman was one of the few companions who received good news of Paradise during their lifetime. This hadis refers to a verse of the Holy Quran : Whoso intends this temperary world, We have given for him therein what We wish for one We like and then We have prepared for him hell in which he will enter debased and dejected. He thought that he was unfortunate as he received rewards in this world.

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were covered, kept his head open. And I consider that he said :

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ابتدت رجاله و ان نغطى جلاله بدلا راسه و

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اراه قال قُتِلَ حمزة و هو خير مني ثم

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بسطت من الدنيا ما ابسط لنا و يقال لنا

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من الدنيا ما عطينا و لقد خشينا ان

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تكون حسناتنا عجلت لنا ثم جعل يبكي

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حتی ترک الطعام — البخاري

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41. Ja'ber reported that the Messenger of Allah came to Abdullah -b-Obai after he was placed in his grave. He passed order about him and he was taken out. Then he placed him on his two knees and cast his saliva on him and shrouded him with his gown. He said that he coffined Abbas with a gown.

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عن جابر قال ان رسول الله صلى عبد الله بن ابي بعد ما دخل

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حفر له قبر فامر به فاخرج

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فرضعه علی رکبتيه فتفل فيه من ريقه و البسه

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قميصه فال و کان کسا عباسا قميصا * متفق عليه

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SECTION 4

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1470. Funeral prayer and procession

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(a) Funeral prayer called Janaja prayer is usually necessary in case of all Muslims, male or female, that have breathed in the world, or of infants who lived only for a few seconds—30:30. Taking part in this service is Farze Kefayah. If some of the Muslims would perform it, the remaining Muslims will not be held up for sin. It is however a duty of every member of the Muslim Common-wealth to attend the

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1469. Abdullah-b-Ubay was the chief of the hypocrites at Medina. He was a constant danger to the little Islamic Common-wealth then existing. Inspite of their deep-rooted enmity to Islam, they received treatment from the Prophet unparalleled in the history of the world. After the death of Abdullah, Prophet gave his gown to be used as a shroud for the chief of the hypocrites and he himself led his funeral prayer. That he was a mercy for the world is seen from this example.

funeral and burial service of the deceased. Those who take part in

the prayer must perform ablution. The bier shall be placed in front

in an open place. When, however, it is not possible for rain or other

reason, it may be held within the mosque. It can be held also for an

absent deceased—30:49. The Imam shall stand generally in the

middle of the dead-body facing it, and the people present will form

themselves generally in to three lines—30:78, facing the Qibla. The

Imam will open the prayer by reciting ‘Takbir’ in a loud voice and

hands will be raised up to the ears and then placed as in prayer. Then

the following shall be read.

سُبْحَانَكَ اَللّٰهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالٰى جَدُّكَ وَلَا اِلٰهَ غَيْرُكَ

“Glory to Thee, O Allah, and Thine is the praise, and Blessed is

Thy name, and Exalted is Thy Majesty and there is none to be served

besides Thee”. After this, the Opening chapter of the Book should

be read in silence by the Imam and the people—30:51. After then,

the Imam shall recite the second takbir in a loud voice without the

hands being raised up and then the following shall be read.

"O Allah, exalt Muhammad and the true followers of Muhammad

as Thou didst exalt Abraham and the true followers of Abraham;

surely Thou art the Praised, Mighty. O Allah! bless Muhammad

and the true followers of Muhammad as Thou didst bless Abraham

and the true followers of Abraham. Surely Thou art the Praised,

Mighty.

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّعَلٰٓى اٰلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلٰٓى اِبْرٰهِيْمَ وَعَلٰٓى اٰلِ اِبْرٰهِيْمَ اِنَّكَ حَمِيْدٌ مَّجِيْدٌ * اَللّٰهُمَّ بَارِكْ عَلٰى مُحَمَّدٍ وَّعَلٰٓى اٰلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلٰٓى اِبْرٰهِيْمَ وَعَلٰٓى اٰلِ اِبْرٰهِيْمَ اِنَّكَ حَمِيْدٌ مَّجِيْدٌ

Afterwards the Imam shall read the third Takbir in a loud voice.

It will be followed by a prayer for forgiveness of the deceased in silence

in the form as recorded in traditions 30, 52, 71, 72 and 79. Then the

fourth Takbir shall be recited in a loud voice by the Imam followed

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by Taslim which runs thus - (Peace be on thee, and mercy of Allah). The prayer will be thus finished with supplication. (b) The dead-body shall then be put on the shoulders of men to be carried to its permanent resting place in a procession as a mark of respect. All present must join in this funeral procession-30:44, and march on preferably on foot-30:68. Riding has been condemned- 30:68. A great reward has been promised for him who joins this procession-30:48. Whenever the dead-body passes, all must stand up to show respect to it-30:46. In this procession or afterwards, care must be taken to avoid speaking evils of the deceased and all must engage themselves in extolling its virtues.

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42. Abu Hurairah reported that the Ms. of Allah said : Hasten with the dead-body. If it was pious, you will be taking good in advance to it ( piety ) ; and if it was other than that, you will be putting off evil from your shoulders —Agreed.

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عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّمَ أَسْرِعُوا بِالْجَنَازَةِ فَإِنْ تَكُ صَالِحَةً فَخَيْرٌ تَقَدَّمُوْهَا اِلَيْهِ وَاِنْ تَكُ سِوٰى ذٰلِكَ فَشَرٌّ تَضَعُوْنَهُ عَنْ رِقَابِكُمْ (مُتَّفَقٌ عَلَيْهِ)

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43. Abu Sayeed reported that the Ms. of Allah said : When a dead-body is placed and the people carry it over their necks, it says if it was pious "Take me in haste," and if it was other than pious, it says to its family-members "Woe to it ! where do you go with it ?" Everything except man hears its voice. Had a human being heard, he would have surely fallen in swoon. —Bukhari.

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عَنْ أَبِي سَعِيْدٍ قَالَ قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ إِذَا وُضِعَتِ الْجَنَازَةُ فَاحْتَمَلَهَا الرِّجَالُ عَلٰى أَعْنَاقِهِمْ فَإِنْ كَانَتْ صَالِحَةً قَالَتْ قَدِّمُوْنِيْ قَدِّمُوْنِيْ وَاِنْ كَانَتْ غَيْرَ صَالِحَةٍ قَالَتْ يٰوَيْلَهَا اَيْنَ يَذْهَبُوْنَ بِهَا يَسْمَعُ صَوْتَهَا كُلُّ شَيْءٍ اِلَّا الْاِنْسَانَ وَلَوْ سَمِعَ الْاِنْسَانُ لَصَعِقَ (البُخَارِيْ)

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44. Same reported that the Ms. of Allah said : When you see a deadbody, stand up. Whoso follows it, let him not sit down till it is put down. —Agreed.

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عَنْهَا قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ إِذَا اتَّبَعْتُمُ الْجَنَازَةَ فَقُوْرُ مِرْاَ تَبْعَهَا فَلَا يَقْعُدْ حَتّٰى تُرْضَعَ (مُتَّفَقٌ عَلَيْهِ)

46. Ali reported that the Ms. of Allah said : For a Muslim over a Muslim, there are six (duties) in a just manner. He will greet him when he meets him, he will respond to him when he invites him, he will respond to his praise of Allah when he sneezes, he will visit him when he falls ill, he will follow his bier when he is dead, and he will love for him what he loves for himself. -Tirmizi.

عَن عَليٍّ قَالَ قَالَ رَسُولُ اللَهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِلْمُسْلِمِ عَلَى الْمُسْلِمِ سِتٌّ بِالْمَعْرُوفِ إِذَا لَقِيَهُ فَيُسَلِّمُ عَلَيْهِ وَإِذَا دَعَاهُ فَيَأْتِيهِ وَإِذَا عَطَسَ فَيَحْمَدُ اللَّهَ فَيُشَمِّتُهُ وَإِذَا مَرِضَ فَيَعُودُهُ وَإِذَا مَاتَ فَيَتْبَعُ جَنَازَتَهُ ( رَوَاهُ التِّرْمِذِيُّ )

47. Jaber reported that a bier was passing. The Ms. of Allah got up for it, and we also stood along with him. We asked: () Ms. of Allah ! verily she is a jewess. He said : Verily death is a terror. So whenever you see a bier, stand up. 1471 -Agreed.

وَعَنْ جَابِرٍ أَنَّ جَنَازَةً مَرَّتْ فَقَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُمْنَا مَعَهُ قُلْنَا يَا رَسُولَ اللَّهِ إِنَّهَا جَنَازَةُ يَهُودِيَّةٍ قَالَ إِذَا رَأَيْتُمُ الْجَنَازَةَ فَقُومُوا ( مُتَّفَقٌ عَلَيْهِ )

48. Ali reported : We saw the Ms. of Allah standing up and so we stood up, and sitting and so we sat-that is about a bier. 1472 -Muslim.

وَعَنْ عَلِيٍّ قَالَ رَأَيْنَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَامَ فَقُمْنَا وَقَعَدَ فَقَعَدْنَا يَعْنِي فِي الْجَنَازَةِ ( رَوَاهُ مُسْلِمٌ )

1472. This shows how broad and catholic was the view of the Prophet. He did not hesitate to show respect to the dead-body of a Jewess. This proves that all dead-bodies should bo honoured and respected, regard being had that they are dead-bodies belonging to no caste and creed.

1474. In a narration of Malek and Abu Daud : He stood up for a dead-body and he sat down afterwards. Without this addition, the former meant that one should remain standing till the bier passes away from sight. The latter version of Abu Daud meant otherwise.

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48. Abu Hurairah reported that the Ms. of Allah said: Whoso follows the bier of a Muslim out of faith and hope of reward and remains with it till he says funeral prayer over it, and then finishes its burial, certainly he will return with reward of two Qirats, every Qirat is like Uhud; and whoso says his prayer over it and returns before it is buried, he will certainly return with one Qirat. 1473 —Agreed.

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عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَعْمُ مَنْ اِتَّبَعَ جَنَازَةَ مُسْلِمٍ اِيْمَانًا وَاحْتِسَابًا وَكَانَ مَعَهُ حَتَّى يُصَلَّى عَلَيْهَا وَيُفْرَغُ مِنْ دَفْنِهَا فَإِنَّهُ يَرْجِعُ مِنْ اْلاَجْرِ بِقِيرَاطَيْنِ كُلُّ قِيرَاطٍ مِثْلُ اُحُدٍ وَمَنْ صَلَّى عَلَيْهَا ثُمَّ رَجَعَ قَبْلَ اَنْ تُدْفَنَ فَإِنَّهُ يَرْجِعُ بِقِيرَاطٍ (مُتَّفَقٌ عَلَيْهِ)

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49. Same reported that the Holy Prophet gave death-news of Negus to the people on the day he died, and he came out with them to the praying place, formed ranks with them and recited four takbirs. 1474 —Agreed.

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عَنْهُ اَنَ النَّبِيَّ صَلَعْمُ نَعَى لِلنَّاسِ النَّجَاشِيَّ الْيَوْمَ الَّذِي مَاتَ فِيْهِ وَخَرَجَ بِهِمْ اِلَى الْمُصَلَّى فَصَفَ بِهِمْ وَكَبَّرَ اَرْبَعًا (مُتَّفَقٌ عَلَيْهِ)

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1473. Uhud is a mountain near Medina where the battle of Uhud took place. Qirat ordinarily means one-twelfth portion of a dinar (about Re 1/-), but here it means a great reward.

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1474. Takbir is recitation ef “Allaho-Akbar” i.e., Allah is greatest. Negus is the official title of the Abyssinian kings. The particular king here was Ashamah He was at first a Christian and then a Muslim. He took special care of Prophet's companions who migrated to Abyssinia for the first time in the 5th year of the Call to avoid persecutions of the Quraish. The companions did not first believe, but when they heard of his death on the exact date which the Holy Prophet mentioned, they were astonished and became more attached to the Prophet. This shows that no funeral prayer as a rule can be held within the mosques. Funeral prayer can be made for an absent dead-body according to Imam Shafeyi but not according to Imam Abu Hanifah.

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55. Ibn Abbas reported that the Ms. of Allah passed by a grave buried at night. He asked : When has it been buried ? They replied : Last night. He asked : Why have you not informed me ? They said : We buried it during darkness of the night. So we disliked to awake you from sleep. He then stood and we formed ranks behind him and then he prayed over it. 1480 —Agreed.

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56. Abu Hurairah reported that a black woman ( or a youth ) used to live in the mosque. The Ms. of Allah missed her and enquired about her ( or him ). They said : He died. He said : Why have you not called me ? He replied that they had thought her (or his) affair as it were insignificant. He said : Guide me to his grave. So they guided him. Then he said prayer over her and said : Verily these graves are full of darkness over their dwellers and verily Allah will lighten them for them owing to my prayer over them. 1481 —Agreed.

57. The name of this man was Talha-b-Bara'n-Omair. This also corroborates that funeral prayer over a dead man after burial is lawful. 1481. The narrator was not exact in narrating whether the dead-body belonged to a woman or to a youth. Therefore 'his' or 'her' has been used.

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57. Koraib, a freedman of Ibn Abbas reported from Abdullah-b-Abbas that a son of his died at Qadid or at Usfan. He said : O Koraib ! see how many persons gather for him. He said : Then I came out when lo ! people gathered for him. I informed him and so he said : You say that they are forty. 'Yes' said he. He said : Take him out because I heard the Ms. of Allah say : There is no Muslim who dies and then 40 men who do not set up anything with Allah stand for his funeral prayer but Allah accepts their pleading for him. 1482 - Muslim

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58. Ayesha reported from the Ms. of Allah who said : There is no dead man for whom the Muslims numbering one hundred intercede but Allah accepts their intercession for him. Muslim

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59. Anas reported that they passed by a dead-body and praised it with good. Then the Prophet said : It has become certain. Then they passed by another and spoke ill of it. He said : It has become certain. Omar asked : What has become certain ? He replied : You have praised it with good, and so paradise became certain for it ;

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1482. These 40 men must be pious and must not set up anything with Allah. In other words, their actions in this world are guided only by the motive of seeking pleasure of Allah. There is no other consideration for which they act.

and you have spoken ill of it, and so the fire became certain for it ; you are the witnesses of Allah in this world. 1483 Agreed upon it. And in a narration : The believers are the witnesses of Allah in this world.

Omar reported that the Ms. of Allah said : Whoso Muslim is witnessed by four men as good, Allah will admit him in Paradise. We enquired : And three ? He said : And three. We asked. And two ? He replied : And two. Then we did not ask him about one. —Bukhari

Ayesha reported that the Ms. Allah said : Don't backbite the dead, as they have reached what they sent in advance. —Bukhari

Jaber reported that the Ms. of Allah was uniting every two persons out of the martyrs of Uhud under one shroud and then saying: Who among them was more attached to the Quran ? When one of the two was hinted at, he put him first in the grave and said : I shall be a witness of these men on the Resurrection Day; He then passed order for their burial with their blood. He did not say funeral prayer over them, nor were they washed. 1484 —Bukhari

1483. The attestation itself does not make one lucky of Paradise and unlucky of Hell, but this is a sign that the man would be an inmate of Paradise or Hell. 1484. Imam Shafyi follows this hadis, while Imam Abu Hanifa follows hadia no. 88.

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63. Ja'ber-h-Samorah reported that a horse without rein was brought to the Prophet. He rode upon it when he departed from the funeral prayer of Ibn Dahdah, and we were walking around him.

حَدَّثَنَا مُسْلِمٌ

64. Mugirah-b-Shu'bah reported that the Holy Prophet said : The rider shall march behind the dead body, and the footman shall walk behind its back and by its front and by its right and by its left-sides very near to it. (As for) a child, funeral prayer shall be said over it, and for its parents there shall be prayer for forgiveness and mercy. 1435 -Abu Daud.

حَدَّثَنَا أَبُو دَاوُدَ

65. Juhri reported from Sa'lem from his father who said : I saw the Ms. of Allah, Abu Bakr and Omar walking in front of a dead-body. 1486 -Abu Daud, Tirmizi, Nisai.

حَدَّثَنَا أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ

66. Abdullah-b-Mas'ud reported that the Ms. of Allah said : A bier shall be followed, and he who

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَتْبُوعَةٌ وَلَا نَتْبَعُ

1485. In a narration of Ahmad, Tirmizi, Nisai and Ibn majah, the Holy Prophet is reported to have said : A riding man shall be behind a dead body and a footman shall be wherever he wishes, and a child shall be prayed for. The reporter in Masabih is Mughirah-b-Ziyad. According to Imam Ahmad, when a child is 4 months and 10 days old in the womb, funeral prayer for it shall be said if it is born dead. Imam Abu Hanifa and others hold that the child must be born alive in order to acquire a right of funeral prayer.

1486. Tirmizi says that the traditionists hold it as "Mursal." This tradition is followed by Imams Shafeyi and Ahmad. Imam Abu Hanifa holds, however, that walking behind the bier is better as it imparts admonition and shows respect to the dead body.

was not with it shall not follow him who is in front of it. 1487

—Tirmizi, Abu Daud, Ibn Majah.

Abu Hurairah reported that the Ms. of Allah said : Whoso follows a bier and carries it three times, he has indeed fulfilled what was due from him about its right. 1488

—Tirmi:i.

Saoban reported : We came out with the Holy Prophet in the matter of a bier. He saw some men riding. So he said : Are you not ashamed that the angels of Allah are upon their feet, while you are upon the backs of animals ? 1489

—Tirmizi, Ibn Majah, Abu Daud.

Ibn Abbas reported that the Prophet read the “Opening of the Book” in a funeral prayer.

—Tirmizi, Abu Daud, Ibn Majah.

Abu Hurairah reported that the Ms. of Allah said : When you pray over a dead man, make your prayer sincere for him.

—Abu Daud, Ibn Majah.

This hadis supports Imam Abu Hanifa's view that the bier should be followed. Tirmizi said that a narrator of this tradition Abu Ma'jed is not known

It is mentioned in Sharhi-sunnat that the Prophet carried Sa'ad-b-Mu'az when he was dead between two woods.

Abu Daud's narration is slightly differently worded. Tirmizi said that it was narrated as Maqouf tradition. Hadis 30:68 shows that riding is lawful behind the bier... It has been said that the rider in the former case could not walk. The jurists however agreed that there should be no riding in front of a bier.

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71. Same reported that when the Apostle of Allah prayed over a dead body, he used to say : O Allah ! forgive our dead and our living, our present and our absent, our young and our old, our male and our female. O Allah ! whosoever of us Thou keepest alive, give him life in Islam, and whomsoever of us Thou causest to die, cause his death upon faith. O Allah ! deprive us not of his reward, nor try us after him.

عَنْهُ قَالَ كَانَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ اِذَا صَلَّى عَلَى الْجَنَازَةِ قَالَ اللّٰهُمَّ اغْفِرْلِحَيِّنَا وَمَيِّتِنَا وَشَاهِدِنَا وَغَائِبِنَا وَصَغِيرِنَا وَكَبِيرِنَا وَذَكَرِنَا وَاُنْثَنَا اللّٰهُمَّ مَنْ اَحْيَيْتَهُ مِنَّا فَاَحْيِهِ عَلَى الْاِسْلَامِ وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الْاِيْمَانِ اللّٰهُمَّ لَا تَحْرِمْنَا اِجْرَهُ وَلَا تُضِلَّنَا بَعْدَهُ

(احمد و ابو داؤد والترمذي وابن ماجہ)

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72. Waselah-b-Asqa'a reported : The Apostle of Allah said funeral prayer over a man among the Muslims. I heard him say : O Allah ! so and so, son of so and so, is in Thy protection and in the rope of Thy neighbourhood. So save him from the trials of the grave and punishment of the fire. Thou art the Owner of grant and truth. () Allah ! pardon him and show him kindness. Verily Thou art the Forgiving, the Merciful.

عَنْ وَاثِلَةَ بْنِ الْاَسْقَعِ قَالَ صَلَّى بِنَا رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ عَلَى رَجُلٍ مِّنَ الْمُسْلِمِيْنَ فَسَمِعْتُهُ يَقُوْلُ اللّٰهُمَّ اِنَّ فُلَانَ بْنَ فُلَانٍ فِيْ ذِمَّتِكَ وَحَبْلِ جِوَارِكَ فَقِهِ مِنْ فِتْنَةِ الْقَبْرِ وَعَذَابِ النَّارِ وَاَنْتَ اَهْلُ الْوَفَاءِ وَالْحَقِّ اللّٰهُمَّ اغْفِرْلَهُ وَارْحَمْهُ اِنَّكَ اَنْتَ الْغَفُوْرُ الرَّحِيْمُ

(ابو داؤد والترمذي)

1490. Nisai narrated the tradition from Ibrahim Ash'hali who reported it from his father. His narration ended up to the Prophet's saying of "Our female." In a narration of Abu Daud, he said : 'Give its life upon faith, and cause it to die upon Islam. It was ended with "And don't misguide us after it".

1491. The rope here means the Holy Quran. It says : And hold fast by the rope of Allah (3:102). Neighbourhood signifies security or peace. The meaning of "in the rope of Thy neighbourhood" is that he be in peace owing to his long attachment with the Holy Quran.

73

Ibn 'Omar reported that the Messenger of Allah said : Remember the virtues of your dead and withhold from their sins.

—Abu Daud, Tirmizi.

74

Na'fe-Abi-Galeb reported : I said prayer with Anas-b-Ma'lek over a dead body of a man. He stood in front of its head. Then they brought the dead-body of a woman of the Quraish. They asked : O. Abu Hamjah ! pray over her. Then he stood in front of the middle of the bier. Ala-b-Ziyad said to him: Thus I have seen the Apostle of Allah standing for funeral prayer (over the woman) as you are standing by her, and over the man as you are standing by him. He said: Yes.

—Tirmizi, Ibn Majah.

75

Abdur Rahman-b-Abi Laila reported that Sahl-b-Hunaif and Qais-b-Sa'ad were seated at Qadesia, 1494 and then a dead-body was passing by them. They

1492. This hadis teaches the world that the virtuous acts of the dead past should be always spoken of irrespective of their caste and creed, and the evil deeds should not at all be mentioned while the dead are talked of. This catholicity of Islam is without any parallel in the history of religions. It has been said that speaking ill of the dead is a greater back-biting than that of those who are alive for the sin thus committed but it is not so in the other case.

1493. In a narration of Abu Daud, there is similar report with an addition which runs thus : And he stood by the buttock of a female.

1494. Qudesia is a place nearly thirty miles off from Kufah. It is well-known because the famous battle of Qadesiat took place here at the time of the Caliph Omar. Zimmis were those non-muslim subjects who were under protection of the Muslim by virtue of conquest or treaty.

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got up. It was said to them both that it was of the inmates of this world, that is, of the protected non-Muslims. They both said that a dead body had passed by the Apostle of Allah and he stood. He was told: Verily it is a dead-body of a Jew. Then he said : Was it not a soul ? 1435

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فَقَامَا فَقِيلَ لَهُمَا إِنَّهَا مِنَ أَهْلِ الأَرْضِ أَيُّ مِنْ أَهْلِ الذِّمَّةِ لاَ أَنَّ إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَرَّتْ بِهِ جَنَازَةٌ فَقَامَ تَقْيِيلاً لَهَا إِنَّهَا جَنَازَةُ يَهُودِيٍّ فَقِيلَ أَلَيْسَتْ نَفْسًا (مُتَّفَقٌ عَلَيْهِ)

XXX

76. Oba'dah-b-Swanet reported that whenever the Ms. of Allah followed a bier, he used not to sit down till it was put down in the grave. A learned man of the Jews submitted to him and said to him: Thus we do, O Muhammad. He said : Then the Ms. of Allah sat down and said : Act in opposition to them. 1436 — Abu Daud, Ibn Majah, Tirmizi, (Rare).

XXX

عَنْ عُبَادَةَ بْنِ الصَّامِتِ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا تَبِعَ جَنَازَةً لَمْ يَقْعُدْ حَتَّى تُوضَعَ فِي اللَّحْدِ فَعَرَضَ لَهُ يَهُودِيٌّ فَقَالَ هَكَذَا نَصْنَعُ يَا مُحَمَّدُ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَعَدَ فَجَلَسَ (أَبُو دَاوُدَ وَابْنُ مَاجَةَ وَالتِّرْمِذِيُّ غَرِيبٌ)

XXX

77. Muhamad-b-Sirin reported that a dead-body passed by Hasan -b-Ali and Ibn Abbas. Then Hasan stood up, but Ibn Abbas did not stand. Then Hasan asked: Did not the Apostle of Allah stand up for the dead-body of a Jew? ‘Yes’ said he, “afterwards he sat down.” — Nisai.

XXX

عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ مَرَّتْ جَنَازَةٌ بِالْحَسَنِ بْنِ عَلِيٍّ وَابْنِ عَبَّاسٍ فَقَامَ الْحَسَنُ وَلَمْ يَقُمْ ابْنُ عَبَّاسٍ فَقَالَ الْحَسَنُ أَلَيْسَ قَامَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِجَنَازَةٍ يَهُودِيٍّ قَالَ نَعَمْ ثُمَّ جَلَسَ (النَّسَائِيُّ)

XXX

1495. The Prophet took his stand to show respect to the dead-body of a Jew simply because it was a man possessing soul. This teaches us that as soon as a man is dead, hostility should cease and honour should be shown to the deceased soul. How fine is the teaching : How catholic is the treatment towards foes !

XXX

1496. Tirmizi said that the narrator Bishr-b-Rafe was not so confirmed,

78

عَنْ مَالِكِ بْنِ هِيَرَةَ قَالَ سَمِعْتُ رَسُولَ اللَهِ صَلَعمْ يَقُولُ مَنْ مَاتَ مُسْلِمًا يُمَوْتُ عَلَيْهِ ثَلَثَةُ صُفُوفٍ مِنْ الْمُسْلِمِينَ فَيُصَلِي عَلَيْهِ إِلاَ أَرْجَبُ * (ابو داؤد)

79

عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِ صَلعمْ فِي الصَّلَوةِ عَلَى الْجَنَازَةِ اللَهُمَّ أَنْتَ خَلَقْتَهَا وَ أَنْتَ هَدَيْتَهَا إِلَى الْإِسْلَامِ وَ أَنْتَ قَبَضْتَ رُوَحَهَا وَ أَنْتَ أَعْلَمُ بِسِرِّهَا وَ عَلَانِيَتِهَا جِئْنَا شُفَعَاءَ فَاغْفِرْ لَهُ * (ابو داؤد)

80

عَنْ جَابِرٍ أَنَّ النَّبِيَّ صَلعمْ قَالَ لَا يُصَلِي عَلَى الطِّفْلِ حَتَّى يَسْتَهِلَّ * (التِّرْمِذِيُّ وَابْنُ مَاجَهْ)

433w

عَنْ عَلِيٍ أَنَّ رَسُولَ اللَهِ صَلعمْ أَمَرَنَا بِالْقِيَامِ فِي الْجَنَازَةِ ثُمَّ جَلَسَ بَعْدَ ذَلِكَ وَأَمَرَنَا بِالْجُلُوسِ * (أحمد)

1437

The narrator said: Whenever there were no sufficient men for funeral prayer, Malik used to divide those present into three lines owing to this tradition. In a narration of Tirmizi, he said: Whenever Malek-b-Hubairah used to say funeral prayer and the people present were few, he used to divide them into three lines. Then he used to say that the Apostle of Allah said: Whoso divides over it into three lines, it (Paradise) becomes obligatory. Ibn Majah narrated similar to this tradition.

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434w. Abu Mas'ud-al-Ansari reported that the Apostle of Allah prohibited an Imam from standing over anything while the people are behind him, that is, lower than him. 1498 —Darqutni.

SECTION 5

1499. BURIAL

(a) Burial is a natural and responsable system. A decent burial and not burning of the dead-body has been recommended by almost all the religions of the world. As dead-bodies must be respected, the system of burial was introduced as far back as the time of Adam. It is for the earth either to consume the dead-body or not to consume. The earth has, however, no power to consume the dead-bodies of the prophets. Body is made of earth and it is nourished by fruits and crops grown from the earth. Then it will again return to earth. This is the natural state of things, because "everything returns to its origin—كل شئ يرجع الى اصله". Soul is not from earth but from God's essence, and hence it will return to its origin. Therefore reason dictates that the best method for disposing of the dead-body is by burial.

(b) Procedure of Burial. The grave must be excavated deep in order to keep the dead-body at a safe depth from sanitary point of view. The dead-body shall then be placed upon the ground of the grave with its face turned towards the direction of the Holy Ka'ba. An invocation as recorded in tradition 30:92 shall then be read. Near the head, three stones or pieces of earth shall be placed either with the recitation of the first and the last portion of the Chapter Cow of the Holy Quran, or with the following— منھا خلقنکم ، نیھا نعيدکم ، ومنھا نخرجکم تارة اخرى —From it We have created thee, and unto it We shall send thee back, and from it We shall raise you a second time—20:55 Q. Then bamboos or woods

1498. People gathered there. He divided them into three lines and then the Ms. of Allah said : Whosoever is prayed over by three lines, it (Paradise) becomes obligatory Ibn Majah narrated like it.

This is applicable in all prayers. The Imam must stand on the same level with his followers upon the ground.

would be placed in a horizontal or oblong manner at a little distance above the dead-body to prevent earth from falling down, and spreading of earth will begin from the side of head—30:43 Q. When everything is complete, the earth shall be made high in the centre like the back of a camel—30:33 and water shall be spread over it 30:99. Then after invocations for the good of the deceased and forgiveness for his sins, all will depart from the place.

(c) Abominable things. The Holy Prophet greatly disliked high constructions over the graves and condemned even plastering of graves—30:85. Inscriptions of any kind over the grave in commemoration of the deceased have been banned—30:93. Sometimes he ordered to demolish high domes over the graves—30:84. He discouraged even prayer over the graves—30:86.

REFERENCES. You cannot make those hear who are in the graves—35:22; grave is the first stage of external journey—31:8; graves not to be treated as mosques—34:147, 149, 150; grave's condition —38:620w; Prophet was buried at his place of death—44:176; Friday's death ominous —34:664.

A’mer-b-Sa’ad reported that . Sa’ad-b-Ali Waqqas said in his illness of which he died : Dig an oblong grave for me and fix sticks upon me as was done with the Ms. of Allah.

—Muslim. عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي رَقَاصٍ قَالَ فِي مَرَضِهِ الَّذِي هَلَكَ فِيهِ قَالَ احْفِرُوا لِي وَأَلْحِدُوا وَانْصِبُوا عَلَيَّ اللَبِنَ نَصْبًا كَمَا صُنِعَ بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

Ibn Abbas reported that a red velvet was placed on the grave of the Apostle of Allah. 1500

—Muslim. عَنْ ابْنِ عَبَّاسٍ قَالَ جُعِلَ عَلَى قَبْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَطِيفَةٌ حَمْرَاءُ

Sufyan-at-Tammar reported that he saw the grave of the Messenger of Allah as the back of a camel.

—Bukhari. عَنْ سُفْيَانَ التَّمَّارِ أَنَّهُ رَأَى قَبْرَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُسْنَمًا

’Abul Hayyaz-al-Asadi reported : Ali told me : Shall I not send you for what the Messenger of Allah sent me ?—that you

عَنْ أَبِي الْهَيَّاجِ الْأَسَدِيِّ قَالَ قَالَ لِي عَلِيٌّ أَلَا أَبْعَثُكَ عَلَى مَا بَعَثَنِي عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

1500. Qatifa means velvet. It was spread in the grave of the Holy prophet over the ground.

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shall not leave any picture except that you have destroyed it, and any high sepulchre except that you have levelled it down. —Muslim.

85. Jaber reported that the Messenger of Allah prohibited from plastering a grave or constructing a building over it, or sitting over it. —Muslim.

86. Abu Marsad-al-Ganawi reported that the Messenger of Allah said: Don't sit upon the graves, nor pray towards them. —Muslim.

87. Abu Hurairah reported that the Messenger of Allah said: That someone among you should sit upon a burning coal and then burn his clothes and thereby take heat to his skin is better for him than that he should sit on a grave. —Muslim.

88. Ibn Abbas reported that the Messenger of Allah said: Oblong grave is for us and straight grave is for others. —Tirmizi, Abu Daud, Nisai, Ibn Majah.

89. Some men take refuge to the graves of saintly men and sometimes take their permanent residence there. This is prohibited according to Islam. The construction of buildings or flower gardens in the grave-yard is prohibited. It appears also from this that reading the Quran sitting by or over the grave is also disallowed. The jurists say that up to a height of one cubit or half a cubit, pucca fencing can be raised and that pictures shall be hung up nowhere in the grave. By this act, the last remnant of idolatry has been killed.

90. Ahmad also narrated it from Jaris b Abdullah: 'Tahd' is a grave which covers the dead body from superficial view from above without any artificial covering, and 'Shaq' is a grave which is straight and which exposes the dead body fully to the view before burial.

89

89. Hesham-b-A'mer reported that the Prophet said on the day of Uhud : Dig, make speci- ous, make deep, make good and bury two or three in one grave and face most of them accor- ding to the Quran. 1508 —Ahmad, Tirmizi, Abu Daud and Nisai.

عَنْ هِشَامٍ ابْنِ عَامِرٍ أَنَّ النَّبِيَّ صَلَّى اللَهُ عَلَيْهِ وَسَلَّمَ قَالَ يَوْمَ أُحُدٍ احْفِرُوا وَأَحْسِنُوا حَفْرَتَكُمْ وَأَوْسِعُوا وَأَجْمِلُوا وَادْفِنُوا الثَّنَيْنِ وَالثَّلَاثَةَ فِي قَبْرٍ وَاحِدٍ وَقَدِّمُوا أَكْثَرَهُمْ قُرْآنًا * (احمد و الترمذي و ابو داود وَالنَّسَائِيَّ)

90

90. Jaber reported that when there came the Day of Uhud, my aunt came with my father to bury him in a grave-yard. Then a proclaimer of the Messenger of Allah proclaimed : Send back the martyrs to their beds. 1504 —Ahmad, Tirmizi, Abu Daud, Nisai.

عَنْ جَابِرٍ قَالَ لَمَّا كَانَ يَوْمُ أُحُدٍ جَاءَتْ عَمَّتِي بِأَبِي لِتَدْفِنَهُ فِي مَقَابِرِ أَهْلِ الْمَدِينَةِ فَنَادَى مُنَادِي رَسُولِ اللَّهِ صَلَّى اللَهُ عَلَيْهِ وَسَلَّمَ أَنْ رُدُّوا الْقَتْلَى إِلَى مَضَاجِعِهِمْ * (احمد و الترمذي و ابو داود وَالنَّسَائِيَّ)

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91. Ibn Abbas reported that the Holy Prophet entered a grave- yard at night. Then a light was brought for him. He began from the side of Qiblah and said : May Allah bless you if you were God-fearing and the reader of the Quran. 1505 —Tirmizi.

عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ صَلَّى اللَهُ عَلَيْهِ وَسَلَّمَ دَخَلَ قَبْرًا لَيْلاً فَأَسْرَجَ لَهُ بِسِرَاجٍ مِنْ قِبَلِ الْقِبْلَةِ فَقَالَ : الْقِبْلَةُ تِلْكَ ! قَالَ رَحِمَكَ اللَّهُ إِنْ كُنْتَ لَتَقِيًّا وَرَدَّ عَلَيْهِ * (الترمذي)

1503. In other words, facos of doad men must bo turnod towards tho Holy Ka'ba which is the Qibla of tho Muslims for all affairs as directed by tho Quran. It also appears that in case of necoosity, two or more dead bodies can bo buried in one grave. Ibn Majah buried there. From this, it is deduced that martyrs should be buried in the battle-field, not in ordinary grave-yards. This is also commendable (Mustahab) in case of other people. 1505. It is said in Sharki-Sunnat that its chain of narration is weak. Tirmizi says that this tradition is fair and correct.

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92. Ibn Omar reported that whenever the Apostle admitted a dead-body in a grave, he used to utter : In the name of Allah, and with the help of Allah, and upon the religion of the Apostle of Allah. (And in a narration : Upon the way of the Apostle of Allah). —Ahmad, Tirmizi, Ibn Majah. عَنْ ابْنِ عُمَرَ ز أَنَّ النَّبِيَّ صلعم كَانَ اِذَا ادْخَلَ الْمَيِّتَ الْقَبْرَ قَالَ بِسْمِ اللّٰهِ وَعَلَى مِلَّةِ رَسُوْلِ اللّٰهِ رَضِيَ اللّٰهُ عَنْهُ (احمد و الترمذي وابن ماجة)

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93. Jaber reported that the Ms. of Allah forbade plastering of graves making inscription thereon and treading. 1503 —Tirmizi. عَنْ جَابِرٍ قَالَ نَهَى رَسُوْلُ اللّٰهِ صلعم اَنْ يُجَصَّصَ الْقُبُوْرُ وَاَنْ يُكْتَبَ عَلَيْهَا وَاَنْ تُطَأَ (الترمذي)

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94. Qasem-b-Muhammad reported : I went to Ayesha and said : O mother! open for me the grave of the Apostle of Allah and his two companions. So she opened for me the three graves which were neither high, nor joined to ground-level, cemented with new stones of the plain. —Abu Daud. عَنْ الْقَاسِمِ بْنِ مُحَمَّدٍ قَال دَخَلْتُ عَلَى عَائِشَةَ فَقُلْتُ يَا اُمَّتَاهُ اِكْشِفِي لِيْ عَنْ قَبْرِ رَسُوْلِ اللّٰهِ صلعم وَصَاحِبَيْهِ فَكَشَفَتْ لِيْ عَنْ ثَلَاثَةِ قُبُوْرٍ لَا مُشْرِفَةٍ وَلَا لَاطِئَةٍ مُبَطُوْحَةٍ بِطَحَاءِ الْعَرْصَةِ الْحَمْرَاءِ (ابوداؤد)

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95. Bara'a-b-A'jeb reported : We came out with the Messenger of Allah for funeral prayer of a man among the Ansars. We reached the grave-yard while the grave was yet being dug. Then وَلَمَّا يَلْحَدْ بَعْدُ فَجَلَسَ النَّبِيُّ صلعم عَنْ الْبَرَاءِ بْنِ عَازِبٍ قَالَ خَرَجْنَا مَعَ رَسُوْلِ اللّٰهِ صلعم مِنْ اَصْحَارِ فَانْتَهَيْنَاْ اِلَى الْقَبْرِ

96. This hadis distinctly gives instructions that no inscriptions either in wood, stones or anything is allowed on graves by way of commemorations. This shows that no writing either of the Quranic verses or sayings of the Prophet over a grave is legal. Some doctors of Hanifi mazhab held it as only Makruh but lawful.

the Ms. of Allah sat facing the Ka'ba and we (also) sat with him.

—Abu Daud, Nisa'i, Ibn Majah

Ayesha reported that the Messenger of Allah said : 'To break a bone of a dead-man is like breaking it during life time.

—Malek, Abu Daud, Ibn Mujah

Amr-b-al A's reported that he said to his son while he was on the point of death: When I shall be dead, no mourner and no fire shall accompany me. Then when you will bury me, spread earth over me with ease and then keep standing around my grave as long as a she-camel is slaughtered and its meat divided, till I take comfort on your account and know with what I shall reply to the messengers of my Lord. d1507 —Muslim

Ibn Abi Mulaikah reported that when Abdur Rahman, son of Abu Bakr, died at Hubushi (it is a place), he was carried to Mecca and buried there. When Ayesha arrived, she came to the grave of Abdur Rahman, son of Abu Bakr, and then said : By Allah, had I been present to you, you would not have been

d1507. This is not a hadis as it appears from the context. Still it has got its value as it was the action of a companion. After burial, people should stand a while for peace of the eparted soul.

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buried except where you died. Had I had seen you, I would not have visited you. 103 —Tirmizi. '99. Abu Rafe' reported that the Messenger of Allah placed Sa'ad and spread out water upon his grave.

—Ibn Majah. 100. Abu Hurairah reported that the Apostle of Allah prayed over a dead-body and then came to the grave and put down three (stones) from the side of its head.

—Ibn Majah. 435w. Urwah-b-Zubair reported that there were two men at Medina. One of them used to prepare oblong grave and another the contrary. They said: Whoso among the two comes first to do his deed, (they would follow him). Then one who used to dig oblong grave came and so he prepared (such) grave for the Prophet.

—Sharhi-Sunnat. 436w. Ibn Abbas reported that the grave of the Apostle of Allah was filled up from the side of his head.

—Shafeyi. 437w. Ja'far-b-Muhammad reported a defective tradition from

1503. Abdur Rahman was brother of Hazrat Ayesha. He died at Hubshi near Mecca. Hazrat Ayesha was so much overwhelmed with grief at the death of her brother that she came all the way from Medina to Mecca and recited some verses in front of the grave of her brother. This shows that a dead-body should be buried in the place where it dies, The verses occur in the original book.

his father that the Ms. of Allah threw three pebbles at a time over the dead body with his hands and that he spread (water) over the grave of his son Ibrahīm and put pebbles on him. —Sharh-i-Sunnat.

438w.

Jaber reported that the grave of the Holy Prophet was watered, and he who spread water over his grave was Bilal b Habib. He began from the direction of his head till he reached his feet. —Baihaki.

439w.

Abdullah-b-Omar reported : I heard the Apostle of Allah say : When someone of you dies, don't keep him confined and take him hastily to his grave, and let "the opening of the Cow" 1510 be read near his head, and "the end of the Cow" near his feet. —Baihaki.

440w.

Amr-b-Hajm reported that the Apostle of Allah saw me reclining over a grave. Then he said : Let us not give trouble to the inmate of this grave, (or don't give trouble to him). —Ahmad

Shafeyi narrated it up to "spread water." At the time of the placing of the first stone, Prophet used to recito— (therefrom We have created you), at the time of second stone— (therein We shall send you back), and at the time of the third stone— (And therefrom We shall take you out another time).

This is the second chapter of the Holy Quran.

أن النبي صلى الله علیه وسلم كان یدفن المیت بیده ثلاث حثیات في قبره اذا فرغ من لحده وکان اذی یبس التراب علیه یرش علیه الماء

عن جابر رض قال رش قبر رسول الله صلى الله علیه وسلم ورش على قبره وکان الذی یرش الماء على قبره بلال بن رباح بدأ برأسه حتى انتهى الى قدمیه

عن عبد الله بن عمر رض قال سمعت النبي صلى الله علیه وسلم یقول اذا مات أحدکم فلا تحبسوه واسرعوا به الى قبره ولیقرأ عند رأسه بفاتحة البقرة وعند رجلیه بخاتمة البقرة

عن عمرو بن حزم رض قال رأینی رسول الله صلى الله علیه وسلم متكئا على قبر فقال لاتعذوا صاحب هذا القبر هذا القدر اولا تورده

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CHAPTER XXXI

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SECTION

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1511. MOURNING.

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(a) Natural mourning lawful. Mourning on the death of dear ones comes out naturally in mind and is not therefore illegal. On such an event, there arise a great grief in mind and a great commotion in the whole system which produce tears in eyes and melancholy look in appearances. That grief which arises sincerely in heart as a matter of course cannot be prevented and as such not prohibited. The Holy Prophet himself wept at the death of his son Ibrahim and some of his beloved companions—31:1. Simple weeping is therefore not bad and brings no sin either on the deceased or on the weeping man or woman—31:20. But loud wailing followed by strikings of breasts, hands and feet, and tearing of clothes have been held to be abominable (31:3). Artificial mourning along with the wearing of black badges has not been recommended, so also the system of hired mourners (31:7) as such mourning is opposed to nature. There is however difference of opinion as to whether a dead-body is punished owing to the loud bewailings of the inmates of the house. Hazrat Omar, Ibn Abbas and Ibn Omar used to hold in accordance with the traditions recorded in 31:2, 14 and 15 that it is punished. But Hazrat Ayesha held that a deceased is not punished on the principle that “nobody will bear the burden of others 29:12Q. The view of Hazrat Ayesha seems to be more correct on the ground as stated by her and also on the ground that no sin attaches to a dead man after he is dead—4:29. She explained away the traditions of the opposite view by saying that there were the wailings over the un-believers in those cases.

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(b) Condolence. It is, however, a duty on every member of the Islamic Common-wealth to have condolence on the death of his brother-Muslim and to convey words of sympathy and consolation to the relatives of the deceased. The best words of condolence according to the Holy Prophet are ان الله ما اخذ وله ما اعطى و كل شىء عنده باجل مسمى (Verily what Allah has taken away is for Him, and what He has given is for Him, and everything near Him is up

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AL-HADIS

to a fixed time), and انا لله و انا اليه راجعون (Verily we are for Allah, and to Him we shall return). The neighbouring Muslims should supply provision to the inmates of the deceased's family at least for three days—31:13. This is the practical sign of condolence so far as the general Muslims are concerned. In case of relatives, the pain of separation is more acute, and therefore mourning for at least three days is lawful.

(c) Mourning of a widow. In case of a consummated widow, the mourning for four months and ten days from the time of her husband's death has been allowed. She is not allowed to take a second husband during this period. After it is over, there is no bar on her to take a second husband. During the period of mourning, a widow shall observe the simplest mode of life and shall indulge in no fineries of this world. She must put off her ornaments and wear simple unstriped garments. In pre-Islamic times, it was the practice among the Arabs that after the husband's death, the widow had to closet herself in a small dungeon and put on rugged and unclean clothes, had to keep the hairs small and sometimes even preferred death. At times, an animal was brought to her. She used to sacrifice it and besmear her private parts with its blood. These things were abolished by the Holy Prophet. The widow should not shift from her husband's house in this period and she shall not use perfumed oil. The cruel rigours of life that are put on a widow in some societies have been strongly condemned by the Holy Quran and Hadis.

(d) Patience and forbearance. The reward of patience and forbearance on the death of son, wife, father, mother and other dear relatives is very great. It has been fully discussed in note 365. Three children or even one child of parents who died ahead of parents will carry them to Paradise—31:5,23. Even patience at their death brings good rewards—31:10. It must be remembered however that the best time of patience is at the first news of mishap. There is no good in bewailings and lamentings as in that way the dear deceased cannot be regained but on the contrary they open the gate of ill health and indifference. Such a bewailing man should remember that too much grief is a cause of sudden death (Hadis).

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1. Osamah-b-Zaid reported that the daughter of the Prophet sent for him (informing) : Verily a son of mine has died, so come to us. He sent conveying greetings and saying : Verily what Allah has taken is for Him and what He has given is for Him, and to Him everything is for a fixed time. So be patient, and hope for reward. Then she sent for him giving him oath to come to her without fail. So he got up and there were with him Sa'ad-b-Obadah, Mu'az-b-Jabal, Obai-b-Ka'ab, Zaid-b-Sabet and some men. The boy was raised up before the Apostle of Allah, while his mind was bursting into grief. His two eyes became full of tears. Sa'ad said : O Ms. of Allah! what is this? He said : This is tenderness which Allah placed in the hearts of His servants, and certainly Allah shows kindness to the kind among His servants.

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— Agreed. 2. Abdullah-b-Omar reported that Sa'ad-b-Oba'dah complained of his illness. So the Prophet came to him to see him with Abdur Rahman-b-Auf, Sa'ad-b-Abiwaqqas and Abdullah-b-Mas'ud. When he went to him, he found him in swoon. Then he said : He has just expired. They said : No, O Ms. of Allah.

Then the Prophet burst into tears. When the people saw weeping of the Prophet, they also wept. He said : Do you not hear that verily Allah will not punish for tears of eyes, nor for grief of heart, but He will punish for this, (and he pointed out to his tongue), or He will show kindness ? And verily a dead man will be punished on account of the weeping of his family for him.

— Agreed.

Abdullah-b-Mas'ud reported that the Ms. of Allah said : There is none among us who beats faces and tears out shirts and cries aloud like the crying of the Days of Ignorance.

— Agreed.

Abu Burdah reported that Abu Musa fell senseless. His wife, mother of Abdullah, came to him crying aloud. Afterwards he regained sense and said : while he was talking with her : Do you not know that the Ms. of Allah said : I am displeased with one who shaves (hairs), cries aloud and tears"?

— Agreed.

Abu Hurairah reported that the Apostle of Allah said : There is no Muslim for whom three of the issues die and who then enters the fire except that He unlooses the Oath. 1512

— Agreed.

This means that one whose three minor children died will enter Paradise. This unloosening of the oath means that if such a man enters the fire, it will be nothing that Allah will break His oath to the effect that such man will never enter the fire.

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6. Same reported that the Apostle of Allah said: Allah will say: There is for a faithful servant of Mine no reward near Me except Paradise when I cause to die his dear one out of the inmates of the world and then he seeks it (reward). —Bukhari.

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عنه قَالَ قَالَ رَسُولُ اللّٰهِ صلى اللّٰه عليه يقول اللّٰهُ مَا لِعَبْدِي الْمُؤْمِنِ عِنْدِي جَزَاءٌ اِذَا قَبَضْتُ صَفِيَّهُ مِنْ اَهْلِ الدُّنْيَا ثُمَّ احْتَسَبَهُ اِلَّا الْجَنَّةُ (البخاري)

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7. Abu Sayeed-al-Khodri reported that the Apostle of Allah cursed a female mourner and a female hearer of mourning. 1513 — Abu Daud.

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عن ابي سعيد بن الخدري قَالَ لَعَنَ رَسُولُ اللّٰهِ صلى اللّٰه عليه النائحةَ وَالْمُسْتَمِعَةَ (ابوداود)

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8. Anas reported that the Ms. of Allah said: There is no believer but for whom there are two doors—one door through which his actions rise up and another through which his provision comes down. When he dies, they weep over him, and that is His saying: The heaven and earth donot weep for them. 1514 —Tirmizi.

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عن انس قَالَ قَالَ رَسُولُ اللّٰهِ صلى اللّٰه عليه مَا مِنْ مُؤْمِنٍ اِلَّا وَلَهُ بَابَانِ بِاَبٍ يَصْعَدُ مِنْهُ عَمَلُهُ وَبَابٍ يَنْزِلُ مِنْهُ رِزْقُهُ فَاِذَا مَاتَ بَكَتْ عَلَيْهِ فَذٰلِكَ قَوْلُهُ تَعَالٰى فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْاَرْضُ (الترمذي)

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9. Ibn Abbas reported that the Apostle of Allah said: Whoso has got his two minor issues 1515 among my followers dead, Allah will admit him with them

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عن ابن عباس قَالَ قَالَ رَسُولُ اللّٰهِ صلى اللّٰه عليه مَنْ كَانَ لَهُ فِرْطَانِ مِنْ اَمَّتِي

1513. 'Here mourner means one who makes نَوْحَةْ - Nauhah means to weep with various descriptions of the dead or to cry aloud. This was prohibited. 1514. "The heaven and earth do not weep for the unbelievers" say the Quran. It appears therefore that on the death of a believer, heaven and earth weep. 1515. FARṬ is called preceding. It means alsoa man who goes ahead of a caravan and keeps water, storage and everything neceasary at the next station for caravan. Here it means minor child who dies before parents. The child is as it were gone to another world ahead of his parents to prepare for their enjoyments in Paradise.

in Paradise: Ayesha asked: He who has got one minor son dead from your fellows? He said: O darling! and even he who has got one minor son dead. She asked: He who has got no minor issue from your followers? He replied: Then I am one who will precede my followers who will never be troubled like me.

—Tirmizi (Rare).

Abu Musa al-Ash'ari reported that the Messenger of Allah said: When a child of a servant dies, the Almighty Allah says to His angels: Have you taken out the life of My servant's child? 'Yes' they reply. He say: You have taken the life of the fruit of his heart. They say: 'Yes'. He says: What has My servant said? They. say: He has praised Thee and recited Istirja'a. 1516 Allah then says: Build a house for My servant in Paradise and name it the House of Praise.

—Ahmad, Tirmizi.

Abdullah-b-Mas'ud reported that the Apostle of Allah said: Whoso gives consolation to one who has got mishap, there is

1516 Istirja'a means to recite "Verily we are for Allah and to Him we shall return". This reward is for those believers whose children die in their presence and who utter Istirja'a, thereby keeping patience and resigning to Allah.

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for him the like of his reward. 1517 —Tirmizi, Ibn Majah.

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12. Abu Barjah reported that the Apostle of Allah said : Whoso consoles a bereaved woman will be dressed in Paradise with gown. —Tirmizi(Rare).

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13. Abdullah-b-Ja'far reported that when the death-news of Ja'far reached, the Holy Prophet said : Prepare food for the family of Ja'far, and there has indeed come to them what has kept them engaged. 1518 —Tirmizi, Abu Daud, Ibn Majah.

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14. Mugirah-b-Shu'bah reported : I heard the Ms. of Allah say : , Whoso is loudly bewailed upon will be punished on the Resurrection Day with what he was bewailed upon. —Agreed.

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15. Amrah-b-Abdur Rahman reported : I heard Ayesha (and it was mentioned to her that Abdullah-b-Omar used to say : Verily a dead-man will certainly be punished on account of the cry of the living over him)

16. Fellow-feeling, mutual sympathy and co-operation are the keynote of Islam and form the principles of Islamic brotherhood. There is a hadis "Wos : guides towards good, there is for him like the reward of one who acts up to it—4:66. Therefore the rewards of fellow-feeling are no less than those awarded to the afflicted."

17. This indicates that friends and relatives of the family of the deceased shall feed them, until they become so framed in mind that they can cook food with their hands. This is Mustahab (laudable). Some say that food of three days should be supplied as the period of mourning legally extends to three days.

say : May Allah forgive Abu Abdur Rahman. Behold ! verily he did not speak falsehood, but he either forgot or committed mistake. Verily the Apostle of Allah passed by a Jewess who was cried upon. He said : Verily they are crying over her, while she is certainly punished in her grave.

—Agreed.

Abdullah-b-Abi Mulaikah reported that a daughter of Osman-b-Affan died at Mecca and we came to attend her (funeral prayer). Ibn Omar and Ibn Abbas also attended her. While I was sitting in the midst of the two, Abdullah-b-Omar said to Amr-b-Osman who was facing him : Do you not prohibit crying ? Verily the Apostle of Allah said : A dead-man is certainly punished for cry of his family-members over him. Ibn Abbas said : Omar also used to say something of that. Then he narrated and said : I came out from Mecca with Omar till we were at Baidwa'a when lo ! he was by the side of some riding men under the shade of samorah tree; He said : Go and see—who are these riding men ? Then I looked when lo ! he was Suhaib. I informed him (Omar) and so he said : Call him. Then I went

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to Shuaib . and said : Go and meet Omar, the Commander of the Faithful. When Omar was wounded, Shuaib went to him weeping and saying : Alas brother ! Alas friend ! Omar said : O Shuaib ! do you bewail over me while the Prophet said : Verily a deadman will certainly be punished for wail of his family members over him ? Ibn Abbas said : When Omar died, I mentioned it to Ayesha. She said : May Allah be kind to Omar. No, by Allah, the Ms. of Allah did not say : Verily the dead-man will certainly be punished for wail of his family members over him, but Allah increases punishment of a polytheist for wail of his familymembers over him. Ayesha said : Sufficient for you is the Quran—“And no one will bear the burden of another”. Ibn Abbas said at that time : Allah makes you laugh and weep. Ibn Abi Mulaika said : Then Ibn Omar said nothing. 1519

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—Agreed. 17. Ayesha reported that when the murder of Ibn Hares, Ja'far and Ibn Rawahah reached

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1519. The controversy was with regard to wailing. Hazrat Omar, Ibn Abbas and Ibn Omir held that it is prohibited both for a believer and an infidel, while Hazrat Ayesha held it lawful in the case of an infidel only. He created individual responsibility for sins. In other words, the dead-man cannot be punished for wailings of others. Ibn Abbas said that it is only Allah who makes man laugh and weep and therefore a dead man is responsible. The former version accords with reason,

the Apostle of Allah, he sat down while grief could be recognised on him. I was then looking from an opening of a door, that is, a hole of a door. A man came to him and said about wives of Ja'far and mentioned about their wail. He then passed order to refrain them. He departed and came to him for the second time, (and said) that they did not obey him. He said : Prohibit them. Then he came to him for the third time and said : By Allah, (1) Ms. of Allah, they over-came us. She conjectured that he said : Throw dust over their faces. I said : May Allah mutilate your nose ! You did not do what the Ms. of Allah ordered you (to do) and you did not spare the Ms. of Allah from mourning. 1520 —Agreed.

Numan-b-Bashir reported : Abdullah-b-Rawahah fell senseless and her sister Amrah began to wail : O Jabalah (mighty), and O such and such ; (she was repeating it). When he recovered, he said : Don't say anything but what has already been said for me : you are such and such. He added in a narration : When he dies, don't weep over him. —Bukhari

1520. These persons died at the battle of Muta in Syria. The Holy Prophet was overwhelmed with grief at their death and condoled with the family-members of the martyred persons.

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19. Abu Musa reported : I heard the Messenger of Allah say : There is no dead man who is dying and whose bewailers stand up and say : O mighty one ! O master ! and similar to that, but Allah entrusts two angles to him who give blow to him and ask : Were you such ? —Tirmizi (Approved, Rare).

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20. Abu Hurairah reported : A certain man was dying from the family of the Prophet. So the women gathered together to weep over him. Omar stood prohibiting them and driving them away. Then the Messenger of Allah said : O Omar, leave them ; verily eye is shedding tears, heart has been pierced and promise is near. —Ahmad, Nisai.

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21. Imran-b-Husain and Abu Berzah reported : We came out with the Messenger of Allah for funeral prayer. He saw a people throwing off their clothes and walking only in one shirt. Then the Messenger of Allah said : Do you take recourse to the deeds of the Days of Ignorance, or do you imitate the practices of the Days of Ignorance ? Indeed, I desired that I should pray against you, so that you may turn back

22

with figures other than yours. Then they took their clothes and did it no more. —Ibn Majah.

22

ترجعون فى غير صوركم فاخذوا ارث يتهمون * ولم يعد دوا لذلك * (ابن ماجة)

23

22. Ibn Omar reported that the Messenger of Allah forbade a dead body to be followed with wail. —Ahmad, Ibn Mujah.

23

عن ابنِ عمرَ قالَ نهى رسولُ الله صلى * ان تتبع جنازةٌ صياحها رائتة * (احمد وابن ماجة)

24

23. Abdullah-b-Mas'ud reported that the Messenger of Allah said : Whoso sends in advance three of his sons who have not attained maturity, they will become for him a strong vanguard against the fire. Abu Zarr said : I sent two in advance. He said : And two. Obai-b-Ka'ab, father of Munzir and chief of the Quran-readers, said : I sent one in advance. He said : And one. —Tirmizi, Ibn Majah (Rare)

24

عن عبد اللهِ بن مسعودٍ قالَ قَالَ * رسولُ اللهِ انك عَلِمْتَ من قدم من الاو * ل يبلغوا الاحداث كانوا له حصناً حصيدا * من الو الدةِ ولدان ابلغوا قُدْرَ الثنيّنِ قَال * وانبسينِ قالَ ابى بن كعب البر المندر * سيدُ القرّاء قنتُ واحدا وقالَ واحدا * (الترمذى وابن ماجة قريب)

25

24. Abu Omamah reported from the Prophet who said : The Almighty and Glorious Allah will say : O son of Adam ! if you had kept patience and cherished hope of reward at the time of first shock, I could not have been pleased to reward you with less than Paradise. —Ibn Majah.

25

عن ابى امامة عن النبى صلم قال * يَقُولُ اللهُ تَعالى ياابنَ ادمَ لَوَ * مبرت واحتسبت عند الصدمةِ الاولى * ارض لكَ ثوابا دونَ الجنة * (ابن ماجة)

26

25. Bukhari reported a suspended tradition. He said : When Hasan-b-Hasan-b-Ali died, his wife erected a dome over his grave for one year. Afterwards

26

عن البخارى تعليقا قَالَ * الحسنُ بن الحسنِ بن عليٍ ضَرِسَت * امراةُ القبةَ على قبرهِ سنة ثم رفعت *

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she demolished it, and then she heard a crier saying : Listen ! have they found what they lost ? Another replied to him : Nay, they became despaired and so they returned.

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—Bukhari.

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26. Omme Salamah reported : When Abu Salamah died, I said : A strange man and in a strange land ! I must weep a weeping for him which will be talked about. I was then preparing to weep over him when lo ! a woman came intending to help me. Then the Messenger of Allah approached her and said twice : Do you wish to admit the devil in a house wherefrom Allah drove him out ? So I refrained from weeping and did not weep.

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—Muslim.

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26. (a) Omme Salamah reported that a woman came to the Holy Prophet and said : O Messenger of Allah ! verily my daughter's husband is dead, and she complains of her eye. Shall we apply eye-paint on her ? The Messenger of Allah said twice or thrice "No". Every time he was saying 'No'. Afterwards he said : Verily there are four months and ten days. Surely one of you used to throw dungs in the Days of

26. (b)

Ignorance at the beginning of a year. —Ayyed. Omme Habibah and Zainab-bn-Jahash reported from the Messenger of Allah who said : It is not lawful for a woman who believes in Allah and the Latter Day to mourn over a dead-man for more than three nights except for four months and ten days for husband. 1522 —Ayyed.

26. (c)

Omme Salamah reported that the Messenger of Allah said : No woman whose husband is dead shall wear sky-coloured robes, or dyed clothes, or ornaments, or dye her hairs, or apply eye-paint. —Abu Dawd, Nisai.

26. (d)

Omme Salamah reported : The Messenger of Allah came to me when Abu Salamah died. I have just then applied ointment over me. So he said : What is this, O Omme Salamah ? I replied : That is ointment wherein there is no fragrance. He said : Certainly it makes you look young. So don't use it except at

1521. In Pre-Islamic days, a widow had to sacrifice an animal and had to besmear her private parts with the blood and dunga of this animal. This aboriginal custom was abolished by the Prophet. 1522. A period of four months and ten days is to be observed. The majority of jurists say that the time begins from the date of death, while Hazrat Ali holds that it begins from the date when the widow comes to know of the death of her husband.

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night and put it off at day time, and don't comb with fragrant oil, nor with henna, as it is a dye. I asked : O Messenger of Allah ! with what thing shall I then comb my hairs ? He replied : With date leaves with which you will cover your head. 1523 —Abu Daud, Nisai

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26. (e) Omme Atiyyah reported that the Messenger of Allah said : No woman shall mourn over a dead man beyond three days except over a husband for four months and 10 days. She shall neither put on coloured robes except simple. dress, nor shall she paint eyes, nor shall she touch perfumes except a piece of costus or incenses when she becomes free from menses. —Agreed.

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441w. Hussain-b-Ali reported that the Holy Prophet said : There is no Muslim male or a Muslim female who is afflicted with a mishap and then remembers it though its period is long and renews for that Istirja'a but the Almighty and Glorious Allah will renew for him (reward) at that time, and will give him like the

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1528. After her divorce, the woman was observing the period of waiting. She entered into her third and final menstrual discharge. In the mean-time, her husband died. The question was whether she would observe 'Iddat for 4 months and 10 days after the date of death. It was said that she need not observe Iddat of death as iddat of divorce was in the final stage.

72

AL-HADIS

reward of it on the day on which

he was afflicted therewith.

—Ahmad, Baihaqi.

442w. Abu Hurairah reported

that the Messenger of Allah said :

When the thong of any of you

is cut off, let him recite Istirja'a,

because it is from the mishaps.

—Baihaqi.

443w. Omme Darda'a reported :

I heard Abu Darda'a say : I heard

Abul Qasem say :

Verily the Almighty and Glorious Allah said :

O Jesus, verily I shall send after

you a people who, when they will

get what they will desire, will

praise Allah, and when they will

be afflicted with what they will

not desire, will cherish hope of

reward and will be patient while

there will not remain forbearance

and wisdom. He said : (1) Lord,

how shall it come to pass over them

without having forbearance and

wisdom? He said : I shall give

them from My forbearance and

knowledge

—Baihaqi.

444w. Sa'ad-b-Abi Waqqas

reported that the Prophet said :

It is all good for a believer. If

anything good, befalls on him,

he praises Allah and is grateful,

and if a disaster befalls on him.

he praises Allah and keeps

patience. A believer is, therefore,

1524 See note 1516 for the meaning of Istirja'a.

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rewarded in his every affair, till in a morsel of food he lifts up to the mouth of his wife.

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—Baihagi.

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445w. Ibn Abbas reported that Jainab, daughter of the Messenger or Allah, died. The women began to weep, and Omar began to beat them with his stick. The Apostle of Allah stopped him with his hand and said : Tarry, O Omar. Afterwards he said : Beware (O women) from the noise of the devil. Then he said : Whenever it occurs from the eye and from the heart, it is verily from the Almighty and Glorious Allah and from mercy ; and what comes to pass from the hand and from the tongue is from the devil.

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—Ahmad.

SECTION 2

1525. VISITING GRAVES (زيارة القبر)

(a) Visiting graves is lawful if object is lawful. Graves and cremation-grounds are true admonishers of mankind. They remind us of the inevitable hour of death, and of the transitory nature of this world and its vanities. They thereby make our hearts soft and fit for culture of all virtues. If a visit to the graves and cemetry are taken with this object in view, it is Sunnat and commendable (Mustahab). The Holy Prophet used to visit the grave of his mother and weep—31.28. He used often to slip away quietly from Ayesha's

bed in the grim silence of night to the famous grave-yard "Jannatul Baqiy" where lie entombed the early martyrs of Islam. Thus a visit to the graves supplies us spritual food and incites us to do good and avoid evils. If, however, the visit is undertaken with the object of worshipping graves, or seeking favour from the inmates of graves, it is unlawful (Haram), because the object is illegal and any. act in furtherance of an illegal act is unlawful. Some other objects also may lawfully be entertained in mind, such as seeking forgiveness for the deceased and blessing from the shrines of the prophets, saints and pious divines, and to keep afresh the duties towards dead relations and friends. In every week, parents' graves should be visited if possible. The Prophet said that he who visited his grave, he should be an intercessor for him and a witness (36:573w). He said : Whoso makes pilgrimage and then visits my shrine after my death, becomes like one who visits me in my life-time(36:574w).

(b) Rules. In visiting graves, the following rules should be observed. The visitor shall stand facing the graves and keeping his back towards the Holy Ka`ba and shall greet the inmates of the graves by reciting the most commonly accepted formula-السلام عليكم اهل الدّيار من المؤمنين والمسلمين وانا ان شاء الله لكم للاحقون نسئل الله لنا ولكم العافية Peace be on you, O inmates of the graver from the believers and the Muslims and certainly we shall reach you if Allah wishes. We pray to Allah for succour for us and for you—31:29. He shall bear in mind that the graves should not be touched and kissed or the dust lying over them should not be besmeared over faces and heads. Then he shall read if he likes the chapters "first and "Ikhlaṣ (112Q)" of the Quran 3 or 7 times and bestow its merits on the souls of the deceased. He may then seek forgiveness for them. A number of innovations have cropped up in different forms in different countries which have not been corroborated by any tradition of authenticity. Some of these are the following :-distribution of charity over the graves, making gift of the Quran, reciting the Holy Quran, feeding on the 3rd or 10th or 40th day after death, and wearing black colours and badges. Muslims are, however, advised to bestow charity on the poor and the distressed on occasion of the death of a man.

(c) Women visitors. Visit of the graves by women were

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generally not approved—31:34, as they are very weak in heart. They are, however not strictly prohibited to visit graves, and specially the grave of the Holy Prophet at Medina.

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27. Boraidah reported that the Messenger of Allah said : I forbade you from visiting graves, but visit them. And I forbade you from meat of sacrificial animals beyond three days, but keep so long it pleases you; and I forbade you from 'Nabiz' drink except in skin-reservoir, but take drink in all skin-reservoirs, but don't drink intoxicants.

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عَنْ بُـرَيْدَةَ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّم فَهِبْتُكُمْ عَنْ زِيَارَةِ الْقُبُوْرِ فَزُوْرُوْهَا وَ هَـيْبُتُكُمْ عَنْ لَـحْمِ الْاَضَاحِىْ فَوْقَ ثَلٰثٍ فَاَمْسِكُوْا مَا شِئْتُمْ وَنَهَيْتُكُمْ عَنْ نَبِيْذٍ اِلَّا فِىْ سِقَاءٍ فَاشْرَبُوْا فِىْ سَقَاءٍ كُلِّهَا وَلَا تَشْرَبُوْا مُسْكِرًا

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—Muslim.

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28. Abu Hurairah reported that the Holy Prophet visited the grave of his mother and wept and made those around him weep. He said : I sought permission of my Lord to seek forgiveness for her but He did not give me permission; and I sought His permission to visit her grave, and He gave me permission. So visit the graves, and verily they remind death.

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عَنْ اَبِىْ هُرَيْرَةَ قَالَ زَارَ النَّبِىُ صَلَّى اللهُ عَلَيْهِ وَسَلَّم قَبْرَ اُمِّه فَبَكَى وَ اَبْكَى مَنْ حَوْلَه فَقَالَ اِسْتَأْذَنْتُ رَبِّىْ فِىْ اَنْ اَسْتَغْفِرَ لَـهَا فَلَمْ يُؤْذَنْ لِىْ وَاسْتَأْذَنْتُهُ فِىْ اَنْ اَزُوْرَ قَبْرَهَا فَاُذِنَ لِىْ فَزُوْرُوا الْقُبُوْرَ فَاِنَّهَا تُذَكِّرُ الْمَوْت

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(مسلم)

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1526. In the beginning of Islam, these three things were prohibited. The graves were objects of worship of Pre-Islamic Arabs antagonistic to the doctrine of unity. The Pre-Islamic Arabs held the custom of not eating the meat of sacrificial animals out of veneration. The Holy Prophet abolished it and permitted 3 days' use of such meat and the remainder was to be distributed among the needy. It was altogether abolished in latter days of Islam when it had no want. Liquor is disallowed but Nabees is allowed until 3rd of it evaporates.

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1527. Prophet's mother's name was Amina. When Prophet was six years old he was taken by his mother to her father's place. When she was returning to Mecca, she died at Abwa where she was buried.

29. Boraidah reported that the Apostle of Allah used to teach them (companions) whenever he came out to the grave-yards (saying) : Peace be on you, O inmates of the abodes out of the believers and the Muslims, and verily we shall certainly reach you if Allah pleases. We pray for succour for us and for you to Allah. 1528 —Muslim.

عَنْ بُرَيْدَةَ قَالَ كَانَ رَسُولُ اَللَّهِ صلى الله عليه وسلم يَعْلِمُهُمْ إِذَا خَرَجُوا إِلَى اَلْمَقَابِرِ : عَلَيْكُمْ بِسَلَامٍ عَلَى أَهْلِ اَلدِّيَارِ مِنْ اَلْمُؤْمِنِينَ وَالْمُسْلِمِينَ وَإِنَّا إِنْ شَاءَ اَللَّهُ بِكُمْ لَلَاحِقُونَ نَسْأَلُ اَللَّهَ لَنَا وَلَكُمْ اَلْعَافِيَةَ * (مسلم)

30. Ibn Abbas reported that the Holy Prophet passed by graves at Medina. He turned his face towards them 1529 and said : Peace be on you, O inmates of graves. May Allah forgive us and you! You have preceded us, and we are following. —Tirmizi (Approved, Itare).

عَنْ اِبْنِ عَبَّاسٍ قَالَ مَرَّ اَلنَّبِيُّ صلى الله عليه وسلم بِقُبُورِ اَلْمَدِينَةِ فَأَقْبَلَ عَلَيْهِمْ بِوَجْهِهِ فَقَالَ اَلسَّلَامُ عَلَيْكُمْ يَا أَهْلَ اَلْقُبُورِ يَغْفِرُ اَللَّهُ لَنَا وَلَكُمْ أَنْتُمْ سَلَفُنَا وَنَحْنُ بِالْأَثَرِ * (الترمذى فى حسن غريب)

31. Ayesha reported that whenever she had her night from the Holy Prophet, he used to come out to Baqiy 1580 at the latter part of night and say : Peace be on you, O abode of the believing people. What you have been promised with has come to you. You are tarried till to-morrow 1581 and certainly we

عَنْ عَائِشَةَ قَالَتْ كَانَ رَسُولُ اَللَّهِ صلى الله عليه وسلم كُلَّمَا كَانَ لَيْلَتُهَا مِنْ رَسُولِ اَللَّهِ صلى الله عليه وسلم يَخْرُجُ مِنْ آخِرِ اَلَّيْلِ إِلَى اَلْبَقِيعِ فَيَقُولُ اَلسَّلَامُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ وَأَتَاكُمْ مَا تُوعَدُونَ غَدًا مُؤَجَّلُونَ وَإِنَّا

1528. This should be the prayer of all Muslims whenever they pass by or visit graves. 1529. It is clear from this hadis that in visiting graves, faces must be turned towards them, Ibn Hujr, however, differed from this view saying that faces must be turned towards the Ka’ba. The hadis must prevail. In visiting graves, Mazhar-Hoq says that the opening Chapter of the Quran should first be read and then the Chapter Ikhias (112 Q) three times and then prayer for the deceased souls. 1580. Baqiy is Jannatul Baqiy, the famous grave-yard of Medina where He entombed all the brave sons of Islam. It was full of plants called ‘Gargad’. See how the Holy Prophet used to depart away from his young wife to remember the Almighty. 1581. To-morrow means the Resurrection Day.

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shall reach you if Allah wills. O Allah ! forgive the inmates of the Baqiy of Garqad. —Muslim.

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32. Same reported that she asked : O Apostle of Allah, how shall I recite (meaning) at the visit-ing of graves ? He said : Say : Peace be on the inmates of abodes out of the believers and Muslims, and may Allah show mercy to those who predeceased us and who will succeed us, and verily we shall certainly reach you, if Allah wills. —Muslim.

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33. Ibn Mas‘ud reported that the Ms. of Allah said : Verily I prohibited you from visiting graves but visit them, because they teach us renunciation in the world and remind the hereafter. —Ibn Majah.

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34. Abu Hurairah reported that the Ms. of Allah cursed those females who are accustomed to visit graves. 1581a —Ahmad, Tirmizi, Ibn Majah (Approved, Correct).

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446w. Muhammad-b-Nu‘man raised this tradition upto the

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1581a. This was said before the visit of graves was allowed. Some however say that visit of grave by women is prohibited. This hadis does not prove that the women are debarred from visiting graves. Those women who are always accustomed to visit graves have been meant here.

78

AL-HADIS

Holy Prophet who said : Whoso visits the grave of his parents or of one of them in every week is forgiven (of sins) and enrolled as obedient.

حدث إى الميت صالح من

قبر ابويه او احدهما فى كل

جمعة غفر له وكتب برا

(مسلم)

-Baihaqi.

447w. Ayesha reported : I used to enter my house wherein there is the Apostle of Allah (buried), and I used to put off my clothes and say : Verily he is my husband, and he is my father. When Omar was buried with them, I did not enter it by Allah, except that I kept my clothes tied up on me out of shame of Omar.

عن بنتي المليى قعيد بيت

واضع ثيابي فاقول انه لزوجي

وابي فلما دفن عمر عنده

والله مشدودة على ثيابى

حياء من عمر

(احمد)

-Ahmad.

SECTION 3

1032. PUNISHMENT OF GRAVE.

(a) What does grave mean ? grave means the period from the time of death up to the Resurrection Day when judgment will take place. It is immaterial therefore to consider that the grave means only a place prepared underneath the ground. It may be a land grave, or a watery grave or any kind of grave in which a deadbody is disposed of. The Holy Quran speaks of this period as grave. It says : Then He causes him to die, then assigns to him a grave, then when He pleases, He will raise him to life again—80:21Q. This is Barzakh which literally means a period that intervenes between two things. The Holy Quran says : Until the death overtakes

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one of them, he says: Send me back, my Lord, send me back, haply I may do good in that which I have left. By no means! it is a word that he speaks, and before them is Barzakh (barrier) until the day when they are raised up—23:100Q. Thus grave is Barzakh meaning a period as above stated.

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(b) Punishment and Enjoyment in grave. Punishment in the grave is a truth according to the Holy Quran and Hadis—31:38. Consequently pleasure in the grave is also a fact. Life in the grave is the beginning of another life just like the beginning of a man in the mother's womb. A dead man feels pain of separation from the world, while another deadman feels pleasure as he avoided the life of struggles and misfortunes. This proves that a life of torture and happiness begins in the grave as a child feels in its mother's womb heat and cold. It shows that a consciousness of a higher life has sprung up in him immediately after death. Therefore punishment in the grave means a condition of the quilty people in Barzakh. It will take its full and perfect shape on the Resurrection Day as a child takes full and perfect feelings of sufferings and enjoyments as soon as it is ushered into this world. A virtuous man will live in a semi-conscious state of happiness in his grave as if he is in a dream in the midst of the sweet company of a beautiful girl. When he will be awake, he will exclaim: O woe to us! who has raised us from our sleeping place?—36:51Q. The sinner will also live likewise in the midst of huge snakes, tigers and lions as if he is in dream. He will continue to have such punishment in proportion to his evil deeds in this world just as a husbandman gathers crops from his field in proportion to his labour in cultiovation. In case of an unbeliever, the punishment will be the most severe as he is disloyal to the Almighty King just as a rebel disloyal to a king meets with extreme penalty of law. The Holy Prophet gives us an idea of this severity by saying that 99 serpents of huge dimension will be continuing to bite him—31:448w. In addition, there will be the pressure of grave from all sides so much so that the bones and veins of one side of the body will be turned to another side. Even a man like Sa'ad-b-Mu'az for whom 70,000 angels joined in funeral service was subject to a pressure of the grave—31:449w. Other forms of

punishment have been described in the traditions recorded in this section.

(c) Further explanations of these punishments and enjoyments.

(i) Firstly, these descriptions of punishments though sometimes unintelligible to us are really truths. There is no other alternative but to believe in things which we do not see, perceive and conceive. Man has been given nothing but a little of sight, feeling and knowledge. How can he then comprehend all the secrets of nature ? Do we see everything around us ? Do we see what a powerful microscope sees in water and lands ? Did the companions see Gabriel when the latter came before the Prophet in their midst ? Besides, eye-sight depends on external light which is also insufficient to give a sight of all things. Can we comprehend radio, wireless telegraphy and other scientific inventions ? If not, should we disbelieve them and hold that these are not truths ? Here without belief in the divine pronouncements and inspired sayings of His Messenger, there is no other alternative.

(ii) Secondly, a man has got a peculiar language of his own just as a bird or a beast has got. He can well comprehend a matter, or nature of punishment or enjoyment if it is conveyed to him in his own language, and if he is placed within physical agencies of punishment and enjoyment that are moving within his sight and knowledge. Therefore snakes and tigers as destroying agencies, and beautiful damsels and girls as pleasure-giving agencies have been described. Had the punishments and enjoyments would have been described without these things, they would have been too dry and abstract and not within clear comprehension of a man.

(iii) Thirdly, these punishments and pleasures may be tried to be understood from events in dreams. Death is nothing but a continuing sleep, and events in sleep may be compared with events after death. A man sees in a dream that a huge tiger or lion is chasing him with furious speed and the man is also hastily running for fear of his life. The tiger or lion has been joined by huge serpents of gigantic figure in order to chase the man. These things continue for hours together till the man gets up from sleep. Are not these things sufficient punishments ? If they continue for centuries after centuries, will they not be sufficient punishments ? Similar are the punishments and pleasures

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in the grave. A friend of the man sees nothing but a motionless figure sleeping by his side. He does not see his runnings, shoutings, pangs and fears. Similarly we do not see and hear the punishments and happiness of the graves. Again the sleeping man sees snakes and tigers with bodies though they are not within the view of his friend reading by his side. Similarly, it is not impossible to have punishments and enjoyments in the graves with bodies. (iv) Fourthly, snakes are feared not because of their bodies as such, but because of the dangerous effect of poison that is in them. Take the poison of the snake and leave aside the snake itself. Cannot a man be sufficiently punished with this poison and not with a body in which there is poison? If it is possible, punishment and pleasure may be given spiritually without forms or agencies. (v) Fifthly, poison is an effect of the biting of a snake. Therefore it is the effect of an action that gives punishment or reward. If the action is good, the effect is reward; if the action is bad, the effect is punishment. The snake is feared because of its poison. Similarly bad action should be feared because of its punishment at the end. Again poison brings death of body, while bad action damnation of soul. Soul is greater than body. Therefore soul-burning is greater than the burning of a limb. This will begin in the grave with the end of this physical frame. (vi) Sixthly, there is another cause of punishment and pleasure. Everything we possess in this world is an object of our attachment and love. What we love cannot be parted away from us without some sort of grief and agony. The degree of grief depends on the degree of love. The greatest object of attachment gives the greatest amount of pangs on separation. It is therefore reasonable that what we shall leave behind after death in this world will be a cause of intense heart-burning in the grave. The greater the number of commodities and goods and the greater the attachment for them, the more intense will be the agony after permanent separation by death. Therefore increase your properties or decrease. The martyrs had no attachment for the world before they joined warfare. Hence there will be no punishment for them in the grave. (Allah knows best).

REFERENCES : Punishment of grave : 80:482w ; 84:313, 314, 315; greed for wealth a cause—49:13 ; invocation formulae from being saved from punishment—38:195,200

35

35. Bara'a-b-A'jeb reported from the Prophet who said : A Muslim, when asked in his grave, shall bear witness that there is no god but Allah and that Muhammad is the Apostle of Allah. This is because of the verse of the Almighty : Allah makes those firm (in faith) who believed in the confirmed word 1588 in this world's life and in the hereafter. And in a narration from the Prophet, he said : Allah makes those firm who believed in the confirmed word which was revealed about punishment of the grave. He will be questioned. Who is your Lord ? He will reply : Allah is my Lord and Muhammad is my Prophet.

— Agreed. عَنِ الْبَرَاءِ بْنِ عَازِبٍ عَنِ النَّبِيِّ صلعم قَالَ الْمُسْلِمُ إِذَا سُئِلَ فِي الْقَبْرِ يَشْهَدُ أَن لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ فَذَلِكَ قَوْلُهُ تَعَالَى يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ وَفِي رِوَايَةٍ عَنِ النَّبِيِّ صلعم قَالَ يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ الَّذِي نَزَلَتْ فِي عَذَابِ الْقَبْرِ يُقَالُ لَهُ مَنْ رَبُّكَ فَيَقُولُ رَبِّيَ اللَّهُ وَنَبِيِّي مُحَمَّدٌ (متفق عليه) صلعم

36

36. Anas reported that the Apostle of Allah said : Verily a servant, when he is placed in his grave and his companions depart away from him, hears the knocking of their shoes. Two angels will come to him, make use to say about this man 'Muhammad'. As for a believer, he will answer : I bear witness that he is the servant of Allah and His Messenger.

عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صلعم إِنَّ الْعَبْدَ إِذَا وُضِعَ فِي قَبْرِهِ وَتَوَلَّى عَنْهُ أَصْحَابُهُ إِنَّهُ لَيَسْمَعُ قَرْعَ نِعَالِهِمْ أَتَاهُ مَلَكَانِ فَيُقْعِدَانِهِ فَيَقُولاَنِ مَا كُنْتَ تَقُولُ فِي هَذَا الرَّجُلِ لِمُحَمَّدٍ فَأَمَّا الْمُؤْمِنُ فَيَقُولُ أَشْهَدُ أَنَّهُ عَبْدُ اللَّهِ وَرَسُولُهُ

1588: 'The confirmed word is the formula of belief : I bear witness that there is no god but Allah and that Muhammad is His servant and Messenger.

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said to him : Look to your place in Hell which Allah exchanged for a place for you in Paradise. Then he will see both together. As for a hypocrite and an infidel, he will be questioned : What did you use to say about this man ? He will reply : I don't know ; I used to say what the people said. It will be said to him : You have neither known, nor have read. He will then be given blow with an iron rod, and so he will make an uproar which will be heard by every- body who has followed him except the two classes 1584 —Agreed.

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37. Abdullah-b-Omar reported that the Messenger of Allah said : Verily when someone of you dies, his abode is placed before him at morn and at night. If he is one of the inmates of Paradise, it is of the inmates of Paradise ; and if he is one of the inmates of the fire, it is one of the inmates of the fire. He will be said : This is your place, till Allah will raise you up towards it on the Resurrection Day. —Agreed.

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1584. Two classes are man and Jinn. They are accountable for actions and they will not hear anything of the happenings of the grave. Beasts, birds and other creatures will hear these things. If men could have heard such punishment in the grave, they would not have buried their deadmen any further.

38

38. Ayesha reported that a Jewess went to her and narrated the punishment of the grave. She said to her: May Allah give you protection from the punishment of the grave. Ayesha asked the Apostle of Allah about the punishment of the grave. "Yes" he said, "the punishment of the grave is a fact." Ayesha said : I did never see the Prophet say a prayer afterwards except that he sought refuge to Allah from the punishment of the grave.

عَنْ عَائِشَةَةَ أَنَّ يَهُوْدِيَّةً دَخَلَتْ عَلَيْهَا فَذَكَرَتْ عَذَابَ الْقَبْرِ فَقَالَتْ لَهَا أَعَاذَكِ اللهُ مِنْ عَذَابِ الْقَبْرِ قَالَتْ عَائِشَةُ فَسَأَلْتُ رَسُولَ اللهِ صلى الله عليه وسلم عَنْ عَذَابِ الْقَبْرِ فَقَالَ نَعَمْ عَذَابُ الْقَبْرِ حَقٌّ قَالَتْ عَائِشَةُ فَمَا رَأَيْتُ رَسُولَ اللهِ صلى الله عليه وسلم بَعْدُ تَعَوَّذَ بِاللهِ مِنْ عَذَابِ الْقَبْرِ * مَتَعَوَّقٌ عَلَيْهِ

39

39. Zaid-b-Sa'bet reported that while the Prophet was passing by the garden of Banu Nazir riding on a donkey belonging to him, and we were along with him, lo ! it suddenly got frightened and was about to throw him off, and lo ! there were five or six graves. He asked : Who is aware about the innmates of these graves ? A man replied : I. He asked : In what condition did they die ? He replied : In infidelity. He said : Verily these people are suffering punishment in their graves. But for the fact that you would not bury (the dead), I would have prayed to Allah to make you hear the punishment of the grave which

عَنْ زَيْدِ بْنِ ثَابِتٍ قَالَ كُنَّا مَعَ رَسُولِ اللهِ صلى الله فِي حَائِطٍ لِبَنِي النَّجَارِ عَلَى بَغْلَةٍ لَهُ فَكَادَتْ تُلْقِيهِ وَنَحْنُ مَعَهُ إِذْ حَادَتْ بِهِ فَإِذَا أَقْبُرٌ سِتَّةٌ أَوْ خَمْسَةٌ فَقَالَ مَنْ يَعْرِفُ أَصْحَابَ هَؤُلاءِ الْقُبُورِ قَالَ رَجُلٌ إِنَّا قَالَ فِيمَنْ مَاتُوا قَالُوا فِي الشِّرْكِ قَالَ إِنَّ هَذِهِ الأُمَّةَ تُبْتَلَى فِي قُبُورِهَا فَلَوْلاَ أَنْ لاَ تَدْفِنُوا لَدَعَوْتُ اللهَ أَنْ يُسْمِعَكُمْ مِنْ عَذَابِ الْقَبْرِ الَّذِي

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I hear. 1585 Then he turned his face towards us and said : Seek refuge to Allah from the punishment of the fire. They said : We seek refuge to Allah from the punishment of the fire. He said : Seek refuge to Allah from the punishment of the grave. They said : We seek refuge to Allah from the punishment of the grave. He said : Seek refuge to Allah from the calamities—what is therefrom manifest and what is hidden. They said : We seek refuge to Allah from the calamities—what is manifest therefrom and what is hidden. He said : Seek refuge to Allah from the trial of Dajjal. They said : We seek refuge to Allah from the trial of Dajjal. — Muslim.

XXXI

أَقْبَلَ عَلَيْنَا بِوَجْهِهِ فَقَالَ تَعَوَّذُوا بِاللَّهِ مِنْ عَذَابِ النَّارِ قَالُوا نَعُوذُ بِاللَّهِ مِنْ عَذَابِ النَّارِ قَالَ تَعَوَّذُوا بِاللَّهِ مِنْ عَذَابِ الْقَبْرِ قَالُوا نَعُوذُ بِاللَّهِ مِنْ عَذَابِ الْقَبْرِ قَالَ تَعَوَّذُوا بِاللَّهِ مِنْ الْفِتَنِ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ قَالُوا نَعُوذُ بِاللَّهِ مِنْ الْفِتَنِ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ قَالَ تَعَوَّذُوا بِاللَّهِ مِنْ فِتْنَةِ الدَّجَّالِ قَالُوا نَعُوذُ بِاللَّهِ مِنْ فِتْنَةِ الدَّجَّالِ

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40. Abu Hurairah reported that the Messenger of Allah said : When a deadman is buried, two black and blue-coloured angels will come to him. One of them is called Munkir and another Nakir. They will ask : What did you use to say about this man ? If he was a believer, he will reply : He is the servant of Allah and His Messenger. I bear witness that there is no god but Allah and that Muhammad is His servant and Messenger.

XXXI

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قُبِرَ الْمَيِّتُ أَتَاهُ مَلَكَانِ أَسْوَدَانِ أَزْرَقَانِ يُقَالُ لِأَحَدِهِمَا الْمُنْكَرُ وَالْآخَرُ النَّكِيرُ فَيَقُولَانِ مَا كُنْتَ تَقُولُ فِي هَذَا الرَّجُلِ فَيَقُولُ مَا كَانَ يَقُولُ هُوَ عَبْدُ اللَّهِ وَرَسُولُهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ فَيَقُولَانِ قَدْ كُنَّا نَعْلَمُ أَنَّكَ تَقُولُ هَذَا

1585. The Holy Prophet was endowed with some special secrets of prophethood with which ordinary mortal is not blessed. Therefore he could tell plain truths about punishment of the grave.

They will then say: We knew that you would reply thus. Afterwards, his grave will be made spacious up to seventy cubits in (every) seventy, and then there will be light for him therein and it will be said to him "Sleep". He will say: I shall return to my family and inform them. They will say: Sleep like the sleep of a bridegroom whom nobody can make awake except the dear ones of the family, till Allah will raise him up from that bed of his. If he was a hypocrite, he will say: I heard men saying a word the like of which I say: I don't know (him). They will say: We knew that you would say so. Then it will be said to the earth: Come constrained over him. It will then come too much straitened for him and his two sides will be exchanged. He will not cease to receive punishment therein, till Allah will raise him up from that bed of his.

—Tirmizi.

Bara'a-b-A'jeb reported from the Apostle of Allah who said: Two angels will come to him, will make him sit and ask him: Who is your Lord? He will say: Allah is my Lord. They will then ask him: What

XXXI

is you religion? He will say: My religion is Islam. They will then ask: Who is this man who was raised among you? He will reply: He was the Apostle of Allah. They will ask him: What has informed you? He will say: I had read the Book of Allah and brought faith therein and testified. There is therefore His saying: Allah confirms those who believe in the surest word-the verse (14:27Q). He said: A proclaimer will proclaim from heaven: Verily My servant has spoken the truth. Spread for him a place in Paradise and dress him with the dress of Paradise, and open for him a door t) wards Paradise. Then it will be opened: He said: Then its air and fragrance will come to him and it will be extended for him therein to the distance of his sight. As for an unbeliever, he mentioned his death and said: His soul will be returned to his body and two angles will come to him, will make him sit andask: Who is your Lord? He will say: Oh! Oh! I don't know! They will then ask: What is your religion? He will say: Oh! Oh! I don't know! They will then ask: Who is this man who was raised among you. He will say: Oh! Oh! I don't know! Then a proclaimer will

لَهُ مَا هُوَ دِينُكَ فَيَقُولُ دِينِيَ الإِسْلاَمُ فَيَقُولاَنِ لَهُ مَا هَذَا الرَّجُلُ الَّذِي بُعِثَ فِيكُمْ فَيَقُولُ هُوَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَيَقُولاَنِ لَهُ وَمَا يُدْرِيكَ فَيَقْرَأُ قَرَأْتُ كِتَابَ اللَّهِ فَآمَنْتُ بِهِ وَصَدَّقْتُ وَلِذَلِكَ قَوْلُهُ تَعَالَى يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ قَالَ فَيُنَادِي مُنَادٍ مِنَ السَّمَاءِ أَنْ صَدَقَ عَبْدِي فَأَفْرِشُوهُ مِنَ الْجَنَّةِ وَأَلْبِسُوهُ مِنَ الْجَنَّةِ وَافْتَحُوا لَهُ بَابًا إِلَى الْجَنَّةِ قَالَ فَيُفْتَحُ لَهُ فَيَأْتِيهِ مِنْ رَوْحِهَا وَطِيبِهَا وَيُقْسَمُ لَهُ فِيهَا مَدَّ بَصَرِهِ وَأَمَّا الْكَافِرُ فَيُذْكَرُ مَوْتُهُ وَقَالَ وَيَأْتِيهِ مَلَكَانِ فَيُجْلِسَانِهِ فَيَقُولاَنِ مَنْ رَبُّكَ فَيَقُولُ هَاءُ هَاءُ لاَ أَدْرِي فَيَقُولاَنِ مَا دِينُكَ فَيَقُولُ هَاءُ هَاءُ لاَ أَدْرِي فَيَقُولاَنِ مَا هَذَا الرَّجُلُ الَّذِي بُعِثَ فِيكُمْ فَيَقُولُ هَاءُ هَاءُ لاَ أَدْرِي فَيُنَادِي مُنَادٍ مِنَ السَّمَاءِ

proclaim from heaven : Verily he has spoken falsehood. So spread for him a bed of the fire, and dress him with the dress of the fire and open for him a door towards the fire. He said : Then its heat and hot wind will come to him, and his grave will become too narrow for him till his two sides are exchanged. Then he will be entrusted to a blind and deaf angel with an iron rod with him. If a mountain would have been beaten therewith, it would have turned into dust. He will beat him therewith such a beating that what is between east and west will hear it except the two classes. He will be turned into dust and again the soul will be returned to him.

—Ahmad, Abu Daud.

Osman reported that whenever he came to a grave, he used to weep till it wetted his beard. It was questioned to him : Do you remember Paradise and Hell ? Don't weep. And you are weeping for this ! He said that the Ms. of Allah had said : Verily the grave is the first stage out of the stages of the Next World. If he escapes it, then what will be after it will be easier than this, and if he does not escape it, then what will come after it will be more severe.

XXXI

He reported that the Prophet said: I have never seen a terrible place but that the grave is more terrible than it.

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—Ibn Majah, Tirmizi (Rare)

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43. Same reported that the Apostle af Allah, when finished burying a dead man, used to stay there and say : Seek forgiveness for your brother and pray for him for firmness (in faith) because he will be asked just now. 1586 —Abu Daud.

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44. Ibn Omar reported that the Messenger of Allah said : This is the man for whom the Throne shaked and the doors of heaven were opened, and 70,000 angles were present ( in funeral prayer) for him. Still it (in grave) became narrow for him and then it was made spacious. —Nisai.

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45. Asma'a-bn-Abi Bakr reported that the Messenger of Allah stood up to deliver sermon and then narrated about the trial of the grave wherein a man will be tried. When he narrated it, the Muslims gave out a loud shriek. Bukhari narrated it

XXXI

1586. This hadis is an argument for those who say that the dead can receive blessings and forgiveness of sins through the actions of the living. However, it is accepted by all that prayer for the dead is allowed at any time and under all circumstances.

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1587. This is Sa'ad-b-Mu'az of whom reference has been made in 31:449w.

90 AL-HADIS

thus and Nisai added : It (shriek) interfered between me and my understanding the words of the Apostle of Allah. When their shriek became quiet, I asked a man near me: Oh ! may Allah bless thee ! What has the Ms. of Allah said in the last part of his sermon ? He reported that he had said : It hasbeen revealed to me that you shall be tried in the graves nearly similar to the trials of Dajlal.

Jaber reported from the Holy Prophet who said : When a deadman is admitted in a grave, he remembers as it were the sun at the time of its going down. Then he sits, rubs his eyes and says : Leave! me to pray.

—Ibn Mujah.

Abu Hurairah reported from the Apostle of Allah who said : Verily a deadman is taken to the grave, and then the man sits in his grave without fear and perturbation. Afterwards it is said to him : Wherein were you ? He will reply : I was in Islam. He will then be asked : Who is this man ? He will reply : Muhammad, the Messenger of Allah. He came to us with clear

1588. He remembers that he shall have to pray the sun-set prayer because there is darkness in the grave. Accordingly he tells the angels Mankir and Nakir to wait with their question till he finishes his prayer. This can be done only by a man who used to pray in the world,

هكذا زاد النسائي حدثني بيني وبين رجل قريب مني ان انصتوا فلمّا سكت صليت رجل قريب مني بارك الله فيك ماذا قالت رسول الله اذا قالت له قالت قد ارتحل ابب انبئكم فتنبذ الدّجّال *

عن جابر عن النبي صلعم قال اذا ادخل الميت القبر مثلت له الشمس عند غروبها فيجلس يمسح عينيه ويقول دعوني اصلي (ابن ماجة) *

عن ابي هريرة (رض) عن النبي صلعم قال ان الميت ييبر الى القبر فيجلس الرجل في قبره و لا خوف ولا مشغب ثم يقال له فيم كنت فيقول كنت في الاسلام فيقال له ما هذا الرجل فيقول محمد رسول الله جاءنا بالبينت من

XXXI

proofs from Allah and so we did believe in him. It will be questioned to him: Have you seen Allah ? He will reply : It is not in power of anybody to see Allah Then an opening will be made out for him towards the fire, and he will see towards it, some hurling down others. It will be said to him : Look what Allah has saved you from. Then an opening for him will be made towards Paradise and he will cast his glance towards it and what is therein. It will be said to him : This is your place ; upon the sure ( belief ) you lived and on it you died and on it you will be raised up if the Almighty Allah so wills. An impious man will sit in his grave fearful and perturbed. It will be questioned to him : Wherein were you ? He will say : I don't know. It will then be asked to him : Who is this man ? He will reply : I heard the people say a word which I say. Then an opening will be made for him towards Paradise and then he will look to its fineries and what is therein. He will be asked : Look to what Allah has deprived you from. Then an opening will be made for him towards the fire. He will look at it that some of them were hurling others down. It will be

عِندَ اَللَّهِ فَيُقَالُ لَهُ هَلْ رَ اَيتَ اَللَّهَ فَيَقُولُ مَا يَنبَغِي لاَحَدٍ اَلَّذِيْنَ ءَامَنُواْ بِاَللَّهِ فَيُفْتَحُ لَهُ فُرْجَةٌ قِبَلَ اَلنَّارِ فَيَنْظُرُ إِلَيهَا وَيَحْطِمُ بَعْضُهَا بَعْضًا فَيُقَالُ لَهُ اُنْظُرْ مَا وَقَاكَ اَللَّهُ ثُمَّ يُفْتَحُ لَهُ فُرْجَةٌ قِبَلَ اَلْجَنَّةِ فَيَنْظُرُ إِلَى زَهْرَتِهَا وَمَا فِيهَا فَيُقَالُ لَهُ هَذَا مَقْعَدُكَ عَلَى اَلْبَيِّنِ كُنْتَ وَعَلَيْهِ مُتَّ وَعَلَيْهِ تُبْعَثُ إِنْ شَاء اَللَّهُ تَعَالَى وَيَجْلِسُ اَلرَّجُلُ اَلسُّوْءُ فِي قَبْرِهِ فَزِعًا مُشْغَبًا فَيُقَالُ لَهُ فِيمَ كُنْتَ فَيَقُولُ لاَ أَدْرِي فَيُقَالُ لَهُ مَنْ هَذَا اَلرَّجُلُ فَيَقُولُ سَمِعْتُ اَلنَّاسَ يَقُولُونَ قَوْلاً فَقُلْتُهُ فَيُفْتَحُ لَهُ فُرْجَةٌ قِبَلَ اَلْجَنَّةِ فَيَنْظُرُ إِلَى زَهْرَتِهَا وَمَا فِيهَا فَيُقَالُ لَهُ اُنْظُرْ إِلَى مَا صَرَفَ اَللَّهُ عَنْكَ ثُمَّ يُفْتَحُ لَهُ فُرْجَةٌ إِلَى اَلنَّارِ فَيَنْظُرُ إِلَيْهَا يَحْطِمُ بَعْضُهَا بَعْضًا

said to him: This is your place, upon doubt you lived, upon it you died, and upon it you will be raised up again if the Almighty Allah so wills. 1539 —Ibn Majah.

448w.

Abu Sayeed reported that the Apostle of Allah said : 99 serpents will bite an unbeliever in his grave. They will bite him and sting him till the Hour comes to pass. If any serpent among them gives out a breath into this world, it will never yield vegetables. 1540 —Darimi.

449w.

Ja'ber reported: We came out with the Prophet to Sa'ad b-Mu'az when he expired. When the Prophet performed his funeral prayer, and he was buried in his grave and earth was levelled upon him, the Apostle of Allah read 'Tasbih' 1541 and we also recited tasbih for a long time. Then he recited 'takbir' and so we did. It was questioned : O Ms. of Allah, why have you recited tasbih and then takbir ? He said : The grave became too narrow for this pious man till Allah made it spacious on its account. —Ahmad.

1539. It appears from this tradition that the habits of the virtuous man in this world's life will be reproduced in the grave and the habits of the sinner will also be reproduced in like manner. So the virtuous man will have no difficulty in the trials of the grave while a sinner will have difficulty at every step.

1540. Tirmizi narrated exactly like it with a slight change in wording. He reported 70 serpents instead of ninety-nine. How snakes may give trouble may be seen from the article itself.

1541. Tashbih means "Sobhan-Allah" (Glory bu to Allah). Takbir means 'Allaho-Akbar'—(Allah is greatest).

هَذَا مَقْعَدُكَ عَلَى الشَّكِ كُنْتَ وَعَلَيْهِ مِتَّ وَعَلَيْهِ تُبْعَثُ إِن شَاءَ اللّهُ تَعَالىٰ

١٥٣٩ —ابْنِ مَاجَهْ

٤٤٨ج

عَنْ اَبِى سَعِيدٍ قَالَ قَالَ رَسُولُ اللّهِ صلعم لَيُسَلَّطَنَّ عَلَى الْكَافِرِ فِى قَبْرِهِ تِسْعَةٌ وَتِسْعُونَ تِنِّينًا تَنْهَشُهُ وَتَلْدَغُهُ حَتَّى تَقُومَ السَّاعَةُ اَوَانَ تَنِّينًا مِنْهَا نَفَخَ فِى

الاَرْضِ مَا انْبَتَتْ خَضْرَاءَ :كَالدَّارِمِى

١٥٤٠

١٥٤٠ —الدَّارِمِىّ

٤٤٩ج

عَنْ جَابِرٍ قَالَ خَرَجْنَا مَعَ رَسُولِ اللّهِ صلعم اِلَى سَعْدِ بْنِ مُعَاذٍ حِينَ تُوُفِّىَ فَلَمَّا صَلّى عَلَيْهِ رَسُولُ اللّهِ صلعم وَسُوِّىَ عَلَيْهِ قَبْرُهُ سُبِّحَ فَسُبَّحْنَا طَوِيلاً ثُمَّ كَبَّرَ وَكَبَّرْنَا فَقِيلَ يَا رَسُولَ اللّهِ لِمَ سَبَّحْتَ ثُمَّ كَبَّرْتَ قَالَ لَقَدْ تَضَايَقَ عَلَى هَذَا الْعَبْدِ الصَّالِحِ قَبْرُهُ حَتَّى

فَرَجَهُ اللّهُ عَنْهُ (احْمَد)

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1542. Pre-destination (التقدير).

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(a) Meaning of Taqdir. Taqdir means in the popular sense pre-destination, fate or destiny. It means literally to make manifest of the measure of a thing or simply to determine a measure. Another word which comes in this connection is Qaza meaning pre-decree or pre-decision. Taqdir is to determine a measure, while Qaza is the decree of bringing this measure into action. The former is the law and the latter is to put the law into execution. In other words, Taqdir signifies the creation of things subject to certain immutable laws, while Qaza is the ordering of a thing to come to pass. In case of the Almighty Allah, these laws were pre-determined long long before the creation of heaven and earth and may be called the natural laws. Those laws not only operate in the material world but also in the spiritual world. This is a Taqdir that a fixed quantity of water and fire will create steam or force. Likewise it is also Taqdir that out of a mixture of certain amount of good works, a spiritual force will be created. It is also a Taqdir that fire destroys a thing. Its destroying nature has been made an immutable law. Similarly "that internal fire of mind will destroy the soul" is a Taqdir or natural law. It can therefore be said that the natural laws of creation and of destruction have been pre-determined. In other words, Taqdir of everything has been pre-decreed. The Quran says therefore about Taqdir : The sun runs to an appointed course, that is the Taqdir (law) of the Almighty—36:38Q. We ordained death among you, and We are not to be overcome—56:60Q. Taqdir means also pre-measurement. The Quran says : Surely We have created everything to a measure—54:49Q. We created every-thing, then ordained for it a Taqdir (measure)—25:2Q.

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(b) Different views about Taqdir. Much intellectual blood has been spent over the question of pre-destination. Many religions like Judaism and Christianity were greatly agitated over this

problem, and the strong Muslim solidarity which the Prophet had once so laboriously cemented has been greatly weakened on account of bitter controversies over this question. This is because there are apparent conflicting views on the subject in the Quran and Hadis. On the one hand, the scriptures uphold the doctrine of freedom of will and the consequent responsibility for actions, and on the other they emphasise that it is only God who guides and misguides as He pleases and that the fate of men and everything was pre-determined before their creation. Among the former Muslims, there were two extreme schools of thought—the Zabariyas and the Qadriyas. The former school holds that God is the Creator of man's deeds whether good or bad and that man is entirely power- less and without responsibility in the matter. They contend that man has got no power to go beyond his destiny or decree of God before his creation. They cite the following Quranic verses in their support. And whomsoever Allah guides, there is none that can misguide him—39:36Q. And if Allah shall afflict you with harm, then there is none to remove it but He, and if He intends good to you, there is none to repel His grace—10:107Q. And with Him are the treasures of the unseen—none knows them but He, and He knows what is in the land and in the sea, and there falls not a leaf but He knows it, nor a grain in the darkness of the earth, nor anything green or dry but it is all in a clear book—6:59Q. No evil befalls on the earth, nor on your own souls but it is in a book before We bring into existence—57:22Q. The Holy Prophet said : Nothing repels a pre-decree except supplication—38:11, and vow cannot repel pre-destination—24:21.

The Qadriyas and later on the Mutazilas hold that man has got absolute freedom of will and the consequent responsibility for actions, and that if the former view is accepted, the rewards for virtuous acts and punishments for sins cannot at all be explained. They cite the following verses in support of their case. "And whatever affliction befalls on you, it is on account of what your hands have wrought"—42:32Q. "No bearer of burden shall bear the burden of another, and man shall have nothing but what he strives for—53:38Q.

(c) Attempted Solution of Taqdir. The two views as above noted are diametrically opposite to each other, and none could find

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out a satisfactory solution of the problem. We have therefore no other alternative but to believe in predestination as well as in freedom of will with consequence of actions. Let us, however, try to harmonise the apparant conflict to some extent leaving the rest to God. We deliberately surrender to Divine Words in this respect because we all know that we cannot have everything what we wish for inspite of our earnest and sincere attempts therefor, and that we–different individuals –have been born with different degrees of wisdom, vision and genius. What a highly gifted man can do with a very little effort cannot be done by an ordinary man with untiring zeal and constant efforts. This complexity of human character leads us to absolute faith both in predestination and human freedom of will. The next point is that the right view according to the majority of the Muslim jurists and to our opinion is the mean between the two extreme views. In other words, man is neither absolutely compelled, nor absolutely free. Man has got relative and very limited freedom of thoughts and actions for use and misuse of which he will be held rssponsible on the Day of Resurrection. Man is confined within limitations of space and time an d within certain conditions and circumstances. He knows not his past and future. He has been created with a little degree of knowledge, and his power of conception and perception is limited as they are invariably supplied by external organs. If an ant thinks that it has got absolute freedom uncontrolled by anything in the world, it would be wrong on its part. If a clock says that it has got freedoin because of its regular movements, it would be improper for it. A clock moves within a fixed space and within a fixed time. It is predestined to move so. It cannot go beyond its space, and it cannot move approximately beyond its time, but still it moves for the time being uncontrolled by human hand. Similarly, man has got freedom of movement. As he has got will unlike clock, he has also got freedoin of will. Thus action and will are not absolute, nor are they absolutely controlled by external agency, say God. It cannot be said that a clock moves a second as soon as it receives the order of its maker. Similarly it is not proper to say that a man takes his step becau se his Maker directs him to do so at every moment. On the whole, a clock is regulated by a human expert though it moves mostly independant of its maker. It can therefore be said that its fate has been pre-determined. Similar is the pre-determination or fate of

human beings. It can also be said that the clock moves at the direction of its maker. Similarly it can be said that nothing is done but by permission of Allah as He is the ultimate cause of all things. Man makes everything of a clock according to Qadr or measure, and he can know its possible action and approximate duration and gives therefore an approximate guarantee. In other words, the actions of a clock and its duration have been determined before its creation. Similarly the duration and actions of man were pre-written before he is created. The Prophet therefore said that Allah wrote 50,000 years before creation the fate of things—32:2.

The question is how this fate was pre-determined, whether arbitrarily or with consummate wisdom. In other words, the question is whether man acts according to the dictation of his fate or he shapes his own fate and fortune by himself. Islam dictates that man makes his own fate within his given freedom and genius. An ant cannot make a headway like that of a man however earnest it is as its destiny was pre-determined very much lower than that of a man. There is also difference in human beings regarding wisdom, power and capability. Some are born genius, some are gifted with other talents, some are born dull. So far as the question of talents and capabilities are concerned, it must be admitted that it is the work of fate written beforehand independant of any efforts either of themselves or of their parents. Man has got no control over that, just as a clock has got no control over its size, duration and perfection. Thus within given talent, a man can create his own fate, and each will be responsible in proportion to his gifts received from the Most High. The question is whether God interferes in this limited freedom of man over which he has got control and not of those things over which the hand of destiny is paramount. Allah says : Whomsoever Allah guides, there is none to misguide him—39:36(3). Again He says : Whatever disaster befalls on you, it is on account of what your hands have wrought—42:30(4). The latter verse surely means that we have got limited responsibility in proportion to our gifts given by God. The former verse means that Allah guides and misguides (1) mediately and not directly, and (2) that He guides and misguides according to His Laws and not arbitrarily and that His pleasure or discretion is exercised in a manner conformable to His promulgated laws, though He has got power to do things arbitrarily. With regard

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to indirect interference, something has been said above with the example of a clock. It will be more clear from the following example. A man writes with a pen. One man says that it is the pen that writes ; another says that it is the hand that writes as it moves the pen ; another says that it is the invisible mind that writes because the hand has got no power unless mind moves it. Each has got limited freedom though it is admitted that ultimately it is the invisible mind that writes because if there is no mind, there is no action. Another intelligent man says that it is the Absolute Mind (i.e. God) that writes, and not the mind of a man as the human mind is dictated by the former. Thus immediately God is the primary cause of our actions though.immediately we are held responsible for them. We shall suffer only to the extent of our responsibility, and God will release us from Hell ultimately as He is the ultimate cause of actions. The Quran says : And know that Allah intervenes between man and his heart—8:24Q. Now with regard to the second point, namely Allah's using His pleasure according to His laws, it is seen that Allah in giving limited freedom of will to man from His Absolute Freedom of will dictated His laws to use that will according to the Absolute Will. The Absolute will of God is not capricious and arbitrary. So the limited will of man should not be capricious and arbitrary. The former follows the natural laws created by Him, the latter also should follow His laws first and then the laws created by His messengers. Those who follow the divine laws must enjoy, and those who transgress them must suffer. It is a divine law that man should keep away from the fire. If he obeys that, he will enjoy the bright sun-shine, if he breaks the law by falling into it, he will be destroyed. Similarly God instructed us to be away from the fire of Hell by following His Laws. If we obey that, we shall be in bliss ; if not, we shall suffer Hell-fire. This is the natural law both in the material and spiritual world. As for those who follow the laws, Allah leads them to guidance just as Allah grows crops for those who cultivate and sow. As for those who do not follow the laws, Allah misguides them just as Allah does not grow crops for those who do not cultivate and sow. Allah is not at all arbitrary. The Quran supports the above theory. It distinctly says : As for those who do not believe in Allah's verses ( laws ), Allah will not guide them and they shall have a painful chastisement—Q. It is not attributable to Allah that

He should lead a people astray after He has guided them, till He makes clear to them what they should guard against— 9:115Q. This verse shows the necessity of divine laws and Prophets in order to justify punishment. The Quran again says: He does not misguide by it except the transgressors— 2:26Q. Allah causes the unjust to go astray —14:27Q. It appears therefore that the virtuous and the innocent are not led astray, but those that transgress His laws are made so. This is just like this saying: Allah does not give light to one who him-

self closes all the doors and windows of a room upon himself, but gives light to one who opens up the doors and windows. That is Allah's guidance and misguidance. In other words, the natural laws of God must operate and give rewards and punishment. There is no changing of such law. It is called Allah's guidance and misguidance. Look at a tiny seed. If it is placed under certain laws, it will grow into a big tree and yield fruits. That is its goal. If it is not placed under sun, water and earth, it will be destroyed. That is the transgression of its laws and the consequent punishment. Man also has got a certain amount of freedom to place himself under certain laws and grow into a useful citizen. In the spiritual world also, man is free to follow the divine laws. If these laws are obeyed,

man will reach his goal, be it paradise or companionship with God; but if not, he will destroy himself and will be going far away from his goal which he will reach after suffering a great deal for his falling back. Hear what the Quran says: So whose follows the right way, it is for his own soul; whoso errs, he errs against his own soul— 30:41Q. Hence Allah's guidance and misguidance mean the workings of natural laws. These laws are uniform and not at all capricious. Had they been capricious, no scientific invention would have been possible. The Quran says: 'There is no changing in Allah's creation (laws)—30:30Q. Hence taqdir means natural laws or ordinances, and as such it is not inconsistent with freedom of will. On the contrary, it helps it. It is a Taqdir that out of the union of male and female an issue will be born under certain circumstances and that seed of one kind cannot produce another kind. He who follows the above laws can create a child. God's direct interference is not at all necessary. The natural law must operate, "That an animal can move" has been pre-written, Hence the

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movements of men have been pre-written. This machine of the universe with its beings and things is going on thus according to certain immutable laws or Taqdir. These natural laws with consequent actions of individuals that will be done according to their choice in future were pre-written, and this is called "fate."

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Allah's Knowledge. Allah is not bound by space and time. He knows the secrets of everything and its open, its past and future, every man's choice to guide himself or to misguide himself, his life and his death, his fortunes and his misfortunes, his abode in Hell or in Paradise. So it may be said that the actions of everyman and his consequent fate were pre-written in a book. It is not at all impossible as it is within the all-comprehensive knowledge of Allah long before the creation of man and his deeds. This pre-knowledge is called "the Book of Destiny." It is not true that actions follow according to the fate but man shapes his own destiny within his given power. In this sense it is said that what is lotted cannot be blotted. This is a mere foreknowledge of God and not God's doings. It does not mean that Allah actually chooses a wrong course for one man and right course for another, hell for one and heaven for another regardless of actions. Mere knowledge of a thing does not interfere with the choice of an agent.

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Allah's power. It is true that Allah has got absolute power, and no power of anything can overthrow it. Allah remind men of His powers occasionally through phenomena of nature, namely earth-quakes, sinking down of lands, floods and thousand other vismajors. Man's power is very very limited and consequently his will is also very very limited. Allah has therefore power to guide and misguide by turning the wheel of human will, but that is regulated generally by His own laws. Sometimes in extreme cases of oppression, these laws are broken as in case of Abraham who was sitting safe in the fire.

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ALLAH'S KNOWLEDGE : Quran--He knows the treasures of the unseen--6:59 ; conception, birth and duration of life written in a book--35:11 ; Allah encompasses all things in His knowledge--35:3.

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ALLAH'S POWER : Quranic references--6:17 ; all good and evil controlled by Allah--10:107 ; His is command and creation--7:54. Allah guides according to actions--4:111 ; Creator of everything--2:29 ; Sustainer of everything--11:6.

(d) Belief in Taqdir. What does it mean ? Belief is emphasised

in a thing which is not within conception of man. When belief in

pre-destination has been enjoined, it must be understood that without

belief, arguments will not be sufficient and highly satisfactory to

convince a man of this question. Therefore we must believe in Taqdir.

It implies a belief that man is neither possessed of absolute power,

absolute knowledge and absolute will, but his power, knowledge and

will are controlled by the hand of God according to certain

laws and not arbitrarily. It is a belief that man has got no control over

many things like birth, death, talents and gifts, but he has got a very

limited control over his doings—either to follow the right course so

as to bring reward or to follow the wrong course so as to bring

punishment. It is a belief that everything is subject to Taqdir i.e.

divine laws, popularly called natural laws of the universe. It is a

belief that we must go on working and thereby shape our own destinies.

BELIEF IN TAQDIR : necessary—1:36 ; note 44 ; vow cannot alter Pre-measurement—24:21 ; Prophet feared lack of faith of his followers in pre-measurement—

26:363w ; nothing repels a pre-doerce, except supplication—88:11.

NATURAL LAWS ARE TAQDIRS : Quran—alteration of night and day, fall of rain, changing of winds—2.164 ; 3:189 ; various kinds of fruits out of fall of rain—

6:100, 42 ; sun bright and moon light—10:5 ; spread mountains and rivers, fruits are of two kinds—13:4 ; night and day two signs—17:12 ; all orbs travel in horizon—

21:33 ; every beast has been created from water—24:45 ; night a covering and sleep a rest—25:47 ; difference in tongues and colour among men—30:28 ; Allah created pairs of all things—51:49 ; 90:30 ; sun runs to an appointed course, that is the Taqdir

(ordinance) of the Mighty, Knowing ; moon has got stages (orbits) —36:39 ; everything runs to a fixed term—39:5 ; He creates you in the wombs of your mothers a creation

after creation, a triple darkness—39:6 ; Allah revealed in every heaven its flair—41:11 ; We made Taqdir of death among you and We are not to be overcome, in order that We

may bring in your place the likes of you and make you grow into what you know not—56:60 ; a seed contains potentialities of mighty development if placed under

laws—56:60 ; seven heavens and seven earths—65:12.

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1. Ibn Omar reported that the Messenger of Allah said : Everything is according to a measure, even weakness and intelligence. — Muslim

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2. Abdullah-b-Amr reported that the Ms. of Allah said : Allah had written down the measures of creations 50,000 years before He created the heavens and earths. He said that His Throne was (then) upon water. —Muslim.

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3. Abu Hurairah reported that the Apostle of Allah said : Adam and Moses quarrelled before their Lord. 143 Adam got the better of Moses. Moses said : You are Adam whom Allah created with His hand, and He breathed unto you from His inspiration and made His angels prostrate before you and lodged you in His I'aradise. Then you sent down men to the earth for your fault. Adam said : You are Moses, Allah selected you with His message and His word, and He gave you the tablets wherein there was clear exposition of everything and He took you quite close for secret talks. What period have you found that Allah wrote the Torah before I was created? Moses said :

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143. This took place in the spiritual world according to the Holy Prophet and he came to know it by revelation.

40 years. Adam said : Have you found therein : And Adam disobeyed his Lord and then went astray ? Yes said he. He said : Will you blame me for an action which I did, which Allah had written down against me that I would do it, 4 ) years before He created me ? The Apostle of Allah said : Adam then got upper hand over Moses.

• Muslim.

Ibn Mas'ud reported that the Ms. of Allah informed us (and he was truthful, trustworthy) : The creation of one of you is gathered in womb in the uterus of his mother for forty days, then it becomes clot of blood in similar (period), then it becomes a lump of flesh like that, then Allah sends an angel to him with four words and then he writes down his actions, his term, his provision and whether unfortunate or fortunate. Afterwards soul is breathed unto him. By One besides whom there is none to be worshipped, verily anyone among you would perform the actions of the inmates of Paradise till (when) it would remain between him and it (Paradise) but only a cubit, the ordinance would come to prevail over him. Then he would perform the actions of the inmates of the fire till he would enter it. And verily there would be someone of you who would do the

ان اختلف قال مرسى باربعين عاما قال

انم عصی الی ربّه و عهی وجدت فيها

فقال نعم قال منی علیک اذنلو ان عملت عملا كتبه الله علیه ان اعملہ قبل

ان يخلقنی باربعین سنة قال رسول

اللہ صلعم و ہو الصّادق المصدوق إن خلق

احدكم يجمع زبی درن فی بطن امہ اربعین

يرما زالعلثم يکون علقة مثل ذلك

ثم يکون مضغة مثل ذلك ثم يبعث اللہ

الیہ ملكا باریع کلمات فیکتب عمله و اجلہ

ورزقه و شقی

او سعيد ثم ينفخ فیہ الروح فتر الذی

لالہ شیزہ إن احدکم لبعمل بعمل اهل

الجنة حتی ما یکون بینہ و بینہا لا

ذراع فیسبق علیہ الکتاب فیعمل بعمل

اهل النار فیعملہ و إن احدکم

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actions of the inmates of the fire till (when) there would remain not but a cubit between him and it (Hell), the ordirance would come to prevail over him. Then he would perform the duties of the inmates of Paradise and enter it. —Agreed.

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لِيَعْمَلَ بِعَمَلِ أَهْلِ النَّارِ حَتّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا اِلَّا ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلَ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلَهَا

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(مُتَّفَقٌ عَلَيْهِ)

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5. Sahl-b-Sa’ad reported that the Ms. of Allah said : Verily a servant would do the actions of the irmates of the fire while he would be one of the inmates of Paradise, and he would do the acticns of the inmates of Paradise while he would be one of the irmates of the fire. Verily actions will be judged by the ultimate results. 1541 —Agreed.

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عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ الْعَبْدَ لَيَعْمَلُ عَمَلَ أَهْلِ النَّارِ وَإِنَّهُ مِنْ أَهْلِ الْجَنَّةِ وَيَعْمَلُ عَمَلَ أَهْلِ الْجَنَّةِ وَإِنَّهُ مِنْ أَهْلِ النَّارِ وَإِنَّمَا الْأَعْمَالُ بِالْخَوَاتِيمِ

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(مُتَّفَقٌ عَلَيْهِ)

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6. Abu Hurairah reported that the Apostle of Allah said : Verily Allah pre-ordained for the son of Adam his share of fornication. That will overtake him without doubt. Fornication of eye is (bad) look, fornication of tongue is argument, and mind entertains hopes and passions, and anxiety makes it true or false. Agreed upon it. And in a narration of Muslim, he said : There has been ordained for the son of Adam his share of fornication.

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عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهَ كَتَبَ عَلَى ابْنِ آدَمَ حَظَّهُ مِنْ الزِّنَا أَدْرَكَ ذَلِكَ لَا مَحَالَةَ فَزِنَا الْعَيْنِ النَّظَرُ وَزِنَا اللِّسَانِ الْمَنْطِقُ وَالنَّفْسُ تَمَنَّى وَتَشْتَهِي وَالْفَرْجُ يُصَدِّقُ ذَلِكَ وَيُكَذِّبُهُ

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(مُتَّفَقٌ عَلَيْهِ وَفِي رِوَايَةٍ لِمُسْلِمٍ قَالَ كُتِبَ عَلَى ابْنِ آدَمَ نَصِيبُهُ

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154. Here Khawatim is plural of Khatimah meaning either death or end. A man will go to Paradise or Hell according as he keeps his belief at the time of his d a’h. This, however, is dependent upon previous good or bad actions in life time. Actions also are judged by the ultimate results of things. Therefore any action undertaken by any man must be finished,

That will come to pass beyond doubt. (As for) the two eyes, their fornication is (bad) look; and as for the two ears, their fornication is seeking to hear ; and for the tongue, its fornication is talk; and as for the hand, its fornication is catching ; and as for the leg, its fornication is foot-step, and the heart entertains passion and hope, and anxiety makes that true or false.

Imran-b-Hussain reported that two men of Muzainah tribe asked : O Apostle of Allah ! inform about what the people do to-day and labour therein. Is it a thing which has been pre-ordained over them and which has gone among them from measurement that has been pre ordained, or about what will (we) or in future out of what their Prophets gave the.m and so proof has been established among them? He said : No, rather a thing which has been pre-decreed for them and which has passed among them; and the corroboration of that is in the Book of Allah, the (Glorious and Almighty : And by the soul and by Him who made it perfect. Then He intimated to it by inspiration its deviating from truth and its piety. 1543 —Muslim.

1543. To-day means this world.

1544. These are verses 91:7-8 of the Holy Qur'an. The remaining verses are —He will indeed be successful who purifies it and he will indeed fail who corrupts it. The divine thing called 'soul' is lodged in a man and there is pre-decreed on its freedom, either to tread the right path or the wrong one. In the former case, it will get salvation and in the latter case destruction. This is the ordinance here meant.

مْنُ اَلْمَرْءِ عُدْرُكَ زِ اَلْزِّنَآءِ اُنْظُرْ اِلَ اَلْمَحَظُورِ وَ اَللِّسَانِ ; اَلْزِّنَآءُ بَزِ اَلْيَدِ اَلْبَطْشَ ; وَ رِجْلِ زِ اَلْزِّنَآءِ اَلْخَطْوَ ; وَ يَدْعُو اَلْفُؤَادُ وَ يَتَمَنَّى وَ يَصْدُقُ ذٰلِكَ اَلْهَوٰى وَ اَلْحِرْصُ اَوْ يُكَذِّبُ

حَدَّثَنِىْ عِمْرَانُ بْنُ حُصَيْنٍ اَنَّ رَجُلَيْنِ مِنْ مُزَيْنَةَ قَالَا يٰرَسُوْلَ اَللّٰهِ ! اَخْبِرْنَا عَنْ هٰذَا اَلْاَمْرِ اَلَّذِىْ نَحْنُ فِيْهِ نَعْمَلُ فِيْهِ مَا نَعْمَلُ اَشَيْءٌ قَدْ قُدِّرَ عَلَيْنَا وَ فُرِغَ مِنْهُ اَمْ شَيْءٌ نُوْعَدُهُ بِهِ فِىْ اٰخِرِ اَمْْرِنَا مِمَّا جَاءَتْ بِهِ اَنْبِيَاؤُنَا اَمْ شَيْءٌ اَحْدَثْنٰهُ قَالَ لَا بَلْ شَيْءٌ قَدْ قُدِّرَ عَلَيْنَا وَ فُرِغَ مِنْهُ وَ دَثْتُهْ فِيْ كِتٰبِ اَللّٰهِ عَزَّ وَ جَلَّ وَ نَفْسٍ وَ مَا سَوّٰىهَا فَاَلْهَمَهَا فُجُوْرَهَا وَ تَقْوَاهَا نَزَرَهَا وَ تَقْرَاهَا * مُسْلِمٌ

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8. Abu Hurairah reported : I asked : O Ms. of Allah ! verily am a youthful man, and I fear hardship over myself. I don't find anything with which I can take wives. He was as it were seeking his permision for castration. He remained silent from me. Afterwards I asked like that and he remained silent from me. Afterwards, I asked like that and he remained silent from me. Then I asked like that. Then the Apostle of Allah said : O Abu Hurairah ! pen has become dry about what you will meet. So either undergo castration over that or give up. 1547 —Bukhāri.

9. Abdullah-b-Amr reported that the Apostle of Allah said : Verily the hearts of the children of Adam, the whole of them, are between two fingers of the Merciful like a single heart which He changet as He pleases. Afterwards the Ms. of Allah said : O Allah ! () Changer of hearts ! turn our hearts to Thy obedience. —Muslim.

10. Abu Musa reported that the Apostle of Allah stood among us with five sermons. He said :

11. "Pen has become dry" means what has been decreed must come to pass. It is therefore all one whether one undergoes castration or marries and gives up castration. One thing is very clear from this that sexual passion or instinct for procreation of children is a natural instinct that cannot at all be checked except by marriage,

106

AL-HADIS

Verily Allah does not sleep, nor it is becoming of Him to sleep ; He makes provision short and raises it up ; the actions of night are raised up to Him before the actions of the day, and the actions of the day before the actions of the night, and light is His screen. Had He disclosed it, the brilliances of His face would have burnt everything of His creation as far ar His sight would have gone.

—Muslim.

Abu Hurairah reported that the Ms. of Allah said : The hand of Allah is full. No expense can redu:e it. (He is) a great Bestower both day and night. Have you considered what He spent since He created the heave.l and earth ? Verily what was in His hand has never diminished, and His Throne was upon water, and in His hand there is the Balance which He lowers and raises up. Agreed upon it. And in a narration of Muslim : The righthand of Allah is full.

`Same reported that the Ms. of Allah was asked about the children of the polytheists. He said : Allah knows best what they were doing. 1548 —Agreed.

Allah knows best whether the ohildren of the polytheists would go to Paradise or Hall; For full explanation, see note 117,

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13. Oba'dah-b-Swa'met reported that the Apostle of Allah said : Verily the first thing which Allah created was pen. He addressed it : Write. It replied : What shall I write ? He said : Write the decree. So it wrote what was created and what will be created up to eternity. —Tirmizi ( Rare )

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عَن عَبْدِةَ بْنِ الصّامِتِ قَالَ قَالَ رَسُولُ اللّهِ صَلّى اللّهُ عَلَيْهِ اَوّلُ مَا خَلَقَ اللّهُ الْقَلَمُ فَقَالَ لَهُ اُكْتُبْ قَالَ مَاذَا اَكْتُبُ قَالَ اُكْتُبِ الْقَدَرُ فَكَتَبَ مَا كَانَ وَمَا هُوَ كَائِنٌ اِلَى الْاَبَدِ (غَرِيب) التّرْمِذِيّ *

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14. Muslim-b-Yasar reported that Omar-b-al-Khattab was asked about this verse : And when your Lord created from the children of Adam, from their backs, their descendants the verse. 1548 Omar said : I heard that the Ms. of Allah was asked about it. He replied : Verily Allah created Adam and then rubbed his back with His right hand and took out a progeny from him. He said : I created these for Paradise and with actions of the inmates of Paradise which they will do. Afterwards He rubbed his back with His hand and took out a progeny from him. He said : I created these for the fire and with actions of the inmates of the fire which they will do. A man asked : O Ms. of Allah ! for what actions ? The Ms. of Allah said : Verily when Allah creates a servant for Paradise, He keeps him engaged in the actions of the inmates of

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عَنْ مُسْلِمِ بْنِ يَسَارٍ عَنْ ابْنِ الْخَطّابِ عَنْ هَذِهِ الاٰيَةِ وَاِذْ اَخَذَ رَبُّكَ مِنْ بَنِي اٰدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ قَالَ عُمَرُ سَمِعْتُ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عُتِهَا فَقَالَ اِنَّ اللّهَ خَلَقَ ادَمَ ثُمَّ مَسَحَ ظَهْرَهُ بِيَمِينِهِ فَاسْتَخْرَجَ مِنْهُ ذُرِّيَّةً فَقَالَ خَلَقْتُ هَؤُلاءِ لِلْجَنَّةِ وَبِعَمَلِ اَهْلِ الْجَنَّةِ يَعْمَلُونَ ثُمَّ مَسَحَ ظَهْرَهُ فَاسْتَخْرَجَ مِنْهُ ذُرِّيَّةً فَقَالَ خَلَقْتُ هَؤُلاءِ لِلنّارِ وَبِعَمَلِ اَهْلِ النّارِ يَعْمَلُونَ فَقَالَ رَجُلٌ فَفِيمَ الْعَمَلُ يَارَسُولَ اللّهِ فَقَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ اِذَا خَلَقَ اللّهُ الْعَبْدَ لِلْجَنَّةِ اسْتَعْمَلَهُ بِعَمَلِ اَهْلِ

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1549. The rest of the verse is : and made them depose against their souls : Am I not your Lord ! They all replied : Yes. We bear witness, lest you should say on the Day of Resurrection : Surely we were heedless of this—7:172Q.

Paradise till he dies upon an action out of the actions of the inmates of Paradise and then He will admit him therewith in Paradise ; and when He creates a servant for the fire, He keeps inmates of the fire till he dies upon an action out of the actions of the inmates of the fire and then He will admit him therewith in the fire.

-Malek, Tirmizi, Abu Daud.

Abdullah-b-Amr reported that the Ms. of Allah came out with two books in his hand and said : Do you know what these two books are? 'No' we said, 'O Ms. of Allah except that you are to inform us. He replied to one who was by his right hand : This is a book from the Lord of the worlds. Therein are the names of the inmates of Paradise and the names of their fathers and their relatives. Then it was counted up to their last and so there will be never any increase among them and no decrease among them. Then he said to one who was by his left : This is a book from the Lord of the worlds wherein are the names of the inmates of the fire and the names of their forefathers and their relatives. Then it was counted up to their last and so there will never be among them and no decrease among them. his companions said : O Ms.

XXXII

of Allah ! for what action if it is an affair which has finished ? He said : Help and be near one another, because the inmate of Paradise will be sealed with an action of the inmates of Paradise whatever actions he might have done, and verily the inmate of the fire will be sealed with an action of the inmates of the fire whatever actions he might have done. Afterwards the Ms. of Allah hinted at his two hands and so he threw them (book) and then said : Your Lord has become free from the servants—a party in Paradise and a party in Hell. —Tirmizi.

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الْعَمَلُ بِرَسُولِ اللهِ اِنَّ اَمْرَنَ امْرٌ قَدْ فُرِغَ مِنْهُ فَتِلْكَ سَدَدُوا وَأَبْرَزُوا فَإِنَّ صَاحِبَ اَهْلِ الْجَنَّةِ يُخْتَمُ لَهُ بِعَمَلِ اَهْلِ الْجَنَّةِ وَاِنْ عَمِلَ اَيَّ عَمَلٍ وَإِنَّ صَاحِبَ النَّارِ يُخْتَمُ لَهُ بِعَمَلِ اَهْلِ الدَّارِ اِنْ عَمِلَ اِيَّ عَمَلٍ ثُمَّ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِيَدَيْهِ فَنَبَذَهُمَا ثُمَّ قَالَ فَرَّغَ رَبُّكُمْ مِنْ الْعِبَادِ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ (الترمذي)

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16. Abu Khezamah reported from his father who said : I asked : O Ms. of Allah ! inform me about charms which we practise, and about medicine with which we medically treat, and about amulet which we guard over. Do all these nullify anything of the decrees of Allah ? He said : It is of the decree of Allah. —Ahmed, Tirmizi, Ibn Majah.

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عَنْ أَبِي خِزَامَةَ عَنْ أَبِيهِ قَالَتْ قُلْتُ يَارَسُولَ اللهِ اِرْدُدْ عَلَيَّ رُقِيَ نَسْتَرْقِيهَا وَتِلْوَارِي بِرُقْقَةٍ نَتَّقِيهَا وَتِلْ هَلْ تَرُدُّ مِنْ قَدَرِ اللهِ شَيْئًا قَالَ هِيَ مِنْ قَدَرِ اللهِ (احمد والترمذي وابن ماجه)

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17. Abu Hurairah reported : The Ms. of A llah came out to us while we were quarrelling about pre-decree. He became angry till his face turned red, as if the seeds of pomegranates were spread on

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عَنْ أَبِي هُرَيْرَةَ قَالَ خَرَجَ عَلَيْنَا رَسُولُ اَللهِ صَلَّى اَللهُ عَلَيْهِ وَسَلَّمَ وَنَحْنُ نَتَنَازَعُ فِي الْقَدَرِ فَغَضِبَ حَتَّى كَأَنَّمَا فُتِقَ

1550. Allah has created men, diseases and cures, and He preordained all things before man's creation. Therefore if it has been decreed that a man must die at a point of time, no amount of medicines would help him alive, but medicines have been recommended in case of diseases. See notes 619, and 718.

his two cheeks. He asked : Have you been ordered with this or have I have sent to you with this" Verily those who were before you were rained when they contended about this affair. I took oath over you, I took oath over you that you would not quarrel with one another about it. 1551

—Tirmizi.

Abu Musa reported : I heard the Ms. of All ih say : Verily Allah created Adam from a handful (of earth) which He took from all earths. So the children of Adam came into existence according to the condition of earth. Among them are the red and the white and the black ; and in that there were soft, hard, impure and pure (earths).

—Abu Daud, Ahmad, Tirmizi.

Abdullah-b-Amr reported : I heard the Ms. of Allah say : Verily Allah created His creations in darkness, and then cast His light upon them. So whoso got anything from that light found guidance, and whoso missed it became misguided. For this reason I say : Pen has become dried up over the knowledge of Allah. 1552

—Ahmad, Tirmizi

1551. Ibn Majah narrated a similar hadis from Amr-b-Shuaib. The Holy Prophet prohibited discussion on Taqdir as it is not ordinarily intelligible, nor any discussion will lead to any profit It will be nothing but courting destruction.

1552. In other words, there is no change in the decree of Allah. It must come to pass.

وَجَنْتَيْهِ حَبَّ الرُمَّانِ فَقَالَ أَيُّ بَرَكَتَيْنِ أَمَرْتُم�

أَمْ بِهَذَا أَرْسَلْتُ إِلَيْكُمْ إِنَّمَا فُلْتُ هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِاخْتِلاَفِهِمْ فِي هَذَا الأَمْرِ عَزَمْتُ عَلَيْكُمْ عَزْمًا أَنْ لاَ تَنَازَعُوهُ

( الترمذي )

فِيهِ

حَدَّثَنِي أَبِي مُوسَى قَالَ سَمِعْتُ رَسُولَ

اللَّهِ صَلَّى اللَّهُ عَلَيْهِ يَقُولُ إِنَّ اللَّهَ خَلَقَ آدَمَ مِنْ قَبْضَةٍ قَبَضَهَا مِنْ جَمِيعِ الأَرْضِ فَجَاءَ بَنُو آدَمَ عَلَى قَدْرِ الأَرْضِ مِنْهُمُ الأَحْمَرُ وَالأَبْيَضُ

وَالسَّوْدُ وَبَيْنَ ذَلِكَ وَالسَّهْلُ وَالْحَزْنُ

وَالْخَبِيثُ وَالطَّيِّبُ

( أحمد والترمذي وابن ماجه )

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ سَمِعْتُ

رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ يَدَّعِي أَنَّ اللَّهَ خَلَقَ خَلْقَهُ فِي ظُلْمَةٍ فَأَلْقَى عَلَيْهِمْ مِنْ نُورِهِ فَمَنْ أَصَابَهُ مِنْ ذَلِكَ النُّورِ اهْتَدَى

وَمَنْ أَخْطَأَهُ ضَلَّ فَلِذَلِكَ أَقُولُ جَفَّ الْقَلَمُ عَلَى عِلْمِ اللَّهِ ( أحمد والترمذي )

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20. Anas reported that the Apostle of Allah used often to say : O Changer of hearts ! make my heart firm upon Thy religion. I said : O Prophet of Allah ! I believed in you and in what you have come with. Do you still fear for us ? 'Yes' said he, 'verily the hearts are between two fingers out of the fingers of Allah. He changes them as He likes.' —Tirmizi, Ibn Majah عَنْ أَنَسٍ قَالَ كَانَ رَسُولُ اَللَّهِ صلى الله عليه وسلم يُكْثِرُ أَنْ يَقُولَ يَا مُقَلِّبَ اَلْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ فَقُلْتُ يَا نَبِيَّ اَللَّهِ آَمَنَّا بِكَ وَبِمَا جِئْتَ بِهِ فَهَلْ تَخَافُ عَلَيْنَا قَالَ نَعَمْ إِنَّ اَلْقُلُوبَ بَيْنَ أُصْبُعَيْنِ مِنْ أَصَابِعِ اَللَّهِ يُقَلِّبُهَا كَيْفَ يَشَاءُ ( اَلتِّرْمِذِيُّ وَابْنُ مَاجَةَ )

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21. Abdullat-b-Omar reported that the Ms. of Allah said : When anyone of you dies, his place is presented before him at morn and at night. If he is one of the inmates of Paradise, he is of the inmates of Paradise, and if he is one of the inmates of the fire, he is of the inmates of the fire. He will be said : This is your place till Allah will raise you up to it on the Resurrection Day. —Agreed. عَنْ عَبْدِ اَللَّهِ بْنِ عُمَرَ رَضِيَ اَللَّهُ عَنْهُمَا قَالَ رَسُولُ اَللَّهِ صلى الله عليه وسلم إِنَّ أَحَدَكُمْ إِذَا مَاتَ عُرِضَ عَلَيْهِ مَقْعَدُهُ بِالْغَدَاةِ وَالْعَشِيِّ إِنْ كَانَ مِنْ أَهْلِ اَلْجَنَّةِ فَمِنْ أَهْلِ اَلْجَنَّةِ وَإِنْ كَانَ مِنْ أَهْلِ اَلنَّارِ فَمِنْ أَهْلِ اَلنَّارِ فَيُقَالُ هَذَا مَقْعَدُكَ حَتَّى يَبْعَثَكَ اَللَّهُ إِلَيْهِ يَوْمَ اَلْقِيَامَةِ ( مُتَّفَقٌ عَلَيْهِ )

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22. Ibn Abbas reported that the Ms. of Allah said : There are two factions among my followers who have got no share in Islam—the Murjiyas and the Qadriyahs. 1553 —Tirmizi ( Rare ) عَنْ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اَللَّهِ صلى الله عليه وسلم سِتْمُتَفَرَّقَانِ مِنْ أُمَّتِي لَيْسَ لَهُمَا فِي اَلْإِسْلَامِ نَصِيبٌ اَلْمُرْجِئَةُ وَالْقَدَرِيَةُ ( اَلتِّرْمِذِيُّ مِنْ غَرِيبٍ )

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1553. The Marjiyas are those who are disinclined to do any action on the belief that what has been lotted cannot be blotted. The Qadriyahs are those who altogether abolish belief in preordree and base their rewards in actions done. These are two opposite extreme views and hence these sects have been declared illegal by Islam. for Islam accepted doctrive of faith in predecree as well as in freedom of will in a limited sense.

23

23. Ibn Omar reported : I heard the Apostle of Allah say : There shall come to pass sinking down of earth and metamorphosis among my followers, and that will be among those who will disbelieve in pre-decree.

—Abu Daud. حَدَّثَنَا ابْنُ عُمَرَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ يَكُونُ فِي أُمَّتِي خَسْفٌ وَمَسْخٌ وَذَلِكَ فِي الْمُكَذِّبِينَ بِالْقَدَرِ (ابرداود)

24

24. Same reported that the Apostle of Allah said : The Qadriyabs are the Magians of this people. If they fall ill, you shall not visit them ; and if they die, you shall not be present ( in funeral ). 1554

—Ahmad, Abu Daud. عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هَذِهِ الْأُمَّةُ إِنَّ مَرِضُوا فَلَا تَعُودُوهُمْ وَإِنْ مَاتُوا فَلَا تَشْهَدُوا جَنَائِزَهُمْ (١) احمد وابرداود)

25

25. Omar reported that the Holy Prophet said: Don't be familiar with the Qadriyals and don't entrust them with justice.

—Abu Daud. عَنْ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُجَالِسُوا أَهْلَ الْقَدَرِ وَلَا تُؤْتِمِنُوهُمْ (ابرداود)

26

26. Matar-b-Oka'mes reported that the Ms. of Allah said : When Allah decrees for a servant that he should die in a land, he creates a necessity there to for him.

Ahmad, Tirmizi عَنْ مُطَرِّ بْنِ عُكَيْمٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَضَى اللَّهُ لِعَبْدٍ أَنْ يَمُوتَ بِأَرْضٍ جَلَّ لَهُ إِلَيْهَا حَاجَةً (احمد والترمذي)

1554 The Qadriyans have been called Magians because they are like Magians in believing the agencies of good actions and bad actions. The Magians believe that good comes from God of good and evil from the God of evil. The Qadrians believe also that good comes

XXXII

27. Ayesha reported : I heard the Apostle of Allah say : Whoso talks anything about pre-destiny, shall be questioned about it on the Resurrection Day and whoso holds no talk about it, will not be questioned. —Ibn Majah.

XXXII

عَنْ عَائِشَةَ قَالَتْ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ تَكَلَّمَ فِي شَيْءٍ مِنْ الْقَدَرِ سُئِلَ عَنْهُ يَوْمَ الْقِيَامَةِ وَمَنْ لَمْ يَتَكَلَّمْ فِيهِ لَمْ يُسْأَلْ عَنْهُ (ابْنُ مَاجَهْ)

XXXII

28. Ibn ad-Dailami reported : I came to Obay-b-Ka'ab and told him that some doubt about pre-decree has fallen in my mind. So narrate a tradition, so that Allah may remove it from my mind. He said : Had Allah wished to punish the dwellers of His heavens and the dwellers of His earth, He could have punished them without being unjust to them, and had He wished to show mercy to them, His mercy would have been better for them than their actions. If you spend gold like Uhud mountain in the way of Allah, Allah will not accept it from you till you believe in predecree and know that whatever afflicts you is not due to your fault, and whatever fault you commit does not go to afflict you. If you had died upon (a condition) other than this, you would have entered the fire.

XXXII

عَنْ ابْنِ الدَّيْلَمِيِّ قَالَ أَتَيْتُ اَبْنَ عَبٍّ فَقُلْتُ لَهُ قَدْ رَقَّ فِي نَفْسِي شَيْءٌ مِنْ الْقَدَرِ فَحَدِّثْنِي بِشَيْءٍ لَعَلَّ اللهَ أَنْ يَنْفَعَنِي بِهِ قَالَ إِنْ رَأَى اَللَّهُ عَذَابَ أَهْلِ سَمَاوَاتِهِ وَأَهْلِ أَرْضِهِ أَنْ يَعَذِّبَهُمْ وَلَمْ يَكُنْ لَهُمْ عِنْدَهُمْ وَهُوَ خَيْرٌ لَهُمْ مِنْ أَعْمَالِهِمْ فَلَوْ أَنْفَقْتَ مِثْلَ أُحُدٍ ذَهَبًا فِي سَبِيلِ اَللَّهِ مَا قَبِلَهُ اَللَّهُ مِنْكَ حَتَّى تُؤْمِنَ بِالْقَدَرِ وَتَعْلَمَ أَنَّ مَا أَصَابَكَ لَمْ يَكُنْ لِيُخْطِئَكَ وَأَنَّ مَا أَخْطَأَكَ لَمْ يَكُنْ لِيُصِيبَكَ وَلَوْ مُتَّ عَلَى غَيْرِ هَذَا لَدَخَلْتَ اَلنَّارَ قَالَ ثُمَّ أَتَيْتُ عَبْدَ اَللَّهِ بْنِ مَسْعُودٍ فَحَدَّثَنِي مِثْلَ ذَلِكَ ثُمَّ أَتَيْتُ حُذَيْفَةَ بْنِ اَلْيَمَانِ مِثْلَ فَعَلْتُ ثُمَّ أَقْبَلْتُ

came to Zaid-b-Sabet who informed me like that from the Prophet of Allah. 1555

—Ahmad, Ibn Daud, Ibn Majah.

Nafe' reported that a man came to Ibn 'Umar and said: Verily so and so conveys greetings to you. He said: It reached me that he had innovated. If he had made innovation, don't tender greetings from me to him, and verily I heard the Ms. of Allah say: There shall come to pass among my people or among this people sinking down of earth and metamorphosis and stone-throwing among the Qadriyas. 1556

—Tirmizi, Abu Daud, Ibn Majah, (Approved, Correct).

Abu Hurairah reported that the Apostle of Allah said: When Allah created Adam, He rubbed his back and then every breath that He would create up to the Resurrection Day from his progeny fell down from his back. And He created before the eyes of every man among them a spark of light. Then He presented them to Adam. He asked: O Lord!

1555. This tradition has laid a great emphasis on the faith in pre-decree. We must believe that God is the doer of everything inspite of our efforts. If He wishes, He may forgive us and if He wishes, He may punish us irrespective of our actions.

1556. This shows that it is not binding to return the greeting of an innovator. On this occasion, their boycott should be advocated.

XXXII

who are these? He said: Your descendants. Then he saw a man among them whose spark of light between his two eyes pleased him. He asked: O Lord! who is he? He said: David. He asked: O Lord! how much hast Thou fixed as his age? He said: 60 years. He said: O Lord! give him an increase of 40 years from my age. The Ms. of Allah said that when the age of Adam finished except 40 years. the angel of death came to him and Adam said: Is it not that 40 years remain out of my age? He said: Have you not granted it to your descendant David? Then Adam quarrelled, and so his descendants quarrelled; and Adam forgot and ate from the tree and so his desendants forgot, and he committed sin and so his descendants committed sin. -Tirmizi.

XXXII

31. Omme-Salamah reported that she asked: O Ms. of Allah! the pain of poisoned mutton which you ate1557 has not ceased to afflict you every year. He said: Nothing affected me therefrom but it was already decreed upon me; and Adam (was created) from his soil. -Ibn Majah.

XXXII

1557 When the Prophet went to conquer Khaiber at 8 A. H., a Jewess gave food to the Prophet mixed with poison, but God saved him therefrom. The poison, however troubled the Prophet till his death. "Adam was created from his soil" means Adam's fate was written before he was created.

XXXII

هُوَلَاءِ قَالَ ذُرِّيَتَكَ فَرَأَى رَجُلًا زَهْرَةُ بَيْنَ عَيْنَيْهِ قَالَ أَيْ زِبْرِ مَنْ

XXXII

هَذَا قَالَ دَاوُد فَقَالَ أَيْ زِبْرِ كَمْ جَعَلْت عُمْرَهُ قَالَ سِتِّينَ سَنَةً قَالَ رَبِّ زِدْهُ

XXXII

عُمْرِي أَرْبَعِينَ سَنَةً قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا انْقَضَى عُمْرُ آدَمَ إِلَّا

XXXII

أَرْبَعِينَ سَنَةً قَالَ أَلَمْ تَنْطِهَا بِدَاوُدَ فَتَذَاكَرَ آدَمُ وَذُرِّيَتُهُ وَنَسِيَ آدَمُ فَأَكَلَ مِنْ

XXXII

الشَّجَرَةِ فَنَسِيَتْ ذُرِّيَتُهُ وَخَطِئَ آدَمُ وَخَطَأَتْ ذُرِّيَتُهُ (١)الترمذي

XXXII

عَنْ أُمِّ سَلَمَةَ قَالَتْ يَا رَسُولَ اللَّهِ مَا زَالَ يُصِيبُنِي فِي الشَّاةِ الْمَسْمُومَةِ الَّتِي

XXXII

أَكَلْتُ قُلْتُ إِمَّا بِنَيْنَ شَيْئًا مِنْهَا وَإِمَّا مُقَدَّرٌ عَلَيَّ وَأَدَمُ خُلِقَ فِي طِينَتِهِ (ابن ماجه)

32. Ibn Mus'ud reported that the Ms. of Allah said : One who buries alive and one who orders for burying alive are in the fire. —Abu Daud.

عن ابن مسعود قال قال رسول الله صلى الله عليه وسلم الوائدة والموءودة فى النار (ابو داؤد)

450w. Abu Musa reported that the Ms. of Allah said : The parable of heart is like a feather in a vast field which the wind turns from back to front. —Ahmad.

عن ابى موسى قال رسول الله صلى الله عليه وسلم مثل القلب كريشة يابس فلة يقلبها الريح ظهرا لبطن (احمد)

451w. Ayesha reported that the Apostle of Allah said : There are six persons whom I curse and whom Allah curses, and every prophet will be asked : One who adds to the Book of Allah, 1558 one who disbelieves the pre-decree of Allah, one who is powerful in oppression in order to honour one whom Allah has dishonoured and to dishonour one whom Allah has honoured. 1559 one who takes the unlawful things of Allah as lawful, and one from my followers who takes as lawful what Allah has forbidden, and one who gives up my ways. —Baihaqi.

عن عائشة قالت قال رسول الله صلى الله عليه وسلم لعنت ستة نفر و لعنهم الله و كل نبى يجب الزائد فى كتاب الله 1558 والمكذب بقدر الله والمستحل بجبروت يهز من الله وينيل من عز الله المستحل والمستحل من اتبعى ما حرم الله والله التارك اسدى (البيهقى)

452w. Abu Darda'a reported that the Ms. of Allah said : Verily

عن ابى الدرداء قال قال رسول الله صلى الله

1558. He who makes interplations and exagerations in the Qaran will get curse from Allah.

1559. He who dishonours the pious and religious men will get panishment from Allah.

XXXII

the Almighty and (glorious Allah finished five things for every man of His creation : his fixed term. his action, his resting place, his movement and his provision. 1560

XXXII

—Ahmad.

XXXII

453w. Ali reported that Khadijah asked the Prophet about her two sons who died in the Days of Ignorance. Then the Apostle of Allah said : They are in the fire. When he saw disgust on her face, he said : Had you seen their places, you would have disliked them. She asked : O Ms. of Allah ! regarding my son begotten by you ? He said : In Paradise. Then the Ms. of Allah said : Verily the believers and their children shall bein Paradise, and verily the polytheists and their children shall be in the fire. Afterwards the Ms. of Allah read : Those who believe and who make their children follow them—Q. 1561 —Ahmad.

XXXII

454w. Abu Darda'a reported that the Holy Prophet said : Allah created Adam when He. created him. Then He stroke his right

XXXII

إِنَّ ٱللَّهَ عَزَّ وَجَلَّ فَرَغَ إِلَىٰ كُلِّ عَبْدٍ مِنۡ خَمْسَةٍ مِنْ أَجَلِهِۦ وَعَمَلِهِۦ وَمَصِيرِهِۦ وَرِزْقِهِۦ وَمَسْكَنِهِۦ

XXXII

عَنْ عَلِيٍّ قَالَ سَأَلَتْ خَدِيجَةُ ٱلنَّبِيَّ صلى الله عليه وسلم عَنْ وَلَدَيْنِ مَاتَا فِي ٱلْجَاهِلِيَّةِ فَقَالَ رَسُولُ ٱللَّهِ صلى الله عليه وسلم فِي ٱلنَّارِ فَلَمَّا رَأَىٰ ٱلْكَرَاهَةَ فِي وَجْهِهَا قَالَ لَوْ رَأَيْتِ مَكَانَهُمَا لَبِغْضْتِهِمَا قَالَتْ يَا رَسُولَ ٱللَّهِ فَوَلَدِي مِنْكَ قَالَ فِي ٱلْجَنَّةِ ثُمَّ قَالَ رَسُولُ ٱللَّهِ صلى الله عليه وسلم إِنَّ ٱلْمُؤْمِنِينَ وَأَوْلَادَهُمْ فِي ٱلْجَنَّةِ وَإِنَّ ٱلْمُشْرِكِينَ وَأَوْلَادَهُمْ فِي ٱلنَّارِ ثُمَّ قَرَأَ رَسُولُ ٱللَّهِ صلى الله عليه وسلم وَٱلَّذِينَ ءَامَنُوا وَٱتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَانٍ

XXXII

عَنْ أَبِي ٱلْدَّرْدَاءِ عَنِ ٱلنَّبِيِّ صلى الله عليه وسلم قَالَ خَلَقَ ٱللَّهُ ءَادَمَ حِينَ خَلَقَهُ فَأَخْرَجَ ذُرِّيَّتَهُ يَمِيناً

XXXII

1560. These five things have been pre-decreed-time for death, amount of achievements, place of death, achievements and wealth.

XXXII

1561. The two sons of Khadija that died in the Days of Ignorance were Hind and Hares begotten by her first husband, Abu Halab. The children spoken of here are those that have attained maturity.

shoulder and took out a white race as if they were seeds. and He stroke his left shoulder and took out a black race as if they were coals. Then He said to those who were in his right side : 'Towards Paradise and I don't care. He said to those who were on his left shoulder : Towards the fire and I don't care.' —Ahmad.

455w

Abu Nazrah reported about a man called Abu Abdullah from the companions of the Holy Prophet. His companions went to him to visit him in illness, and he was weeping. They asked him : What makes you weep? Has not the Apostle of Allah said to you : Make short your moustache and stay firm on it till you meet me ? 1562 He said : Yes, but I heard the Ms. of Allah say—Verily the Almighty and Glorious Allah caught one hold with His right hand and another with another hand, and said : This is for this, and this is for this, and I don't care. I dont know in which of the two holds I am. 1563 —Ahmad.

456w

Ibn Abbas reported from the Holy Prophet who said : Allah took covenant from the back (descendants) of Adam at

1562. It appears from this that to shorten moustache is Sunnat Muakkadah and Fountaint or in Paradise.

1563. Here hold means party. Allah took one party of men in His right hand and another in His left and said that those who were in His right hand would go to Paradise and those in His left hand would go to Hell. The narrator feared in which of the hands of Allah he fell as that would decide his fate.

XXXII

Nu'man 1564 meaning Arafat. Then He created out of his loin every race created. Then He spread them in His presence like seeds and afterwards talked with them face to face. He asked : Am I not your Lord ? 'Yes' said they. We bear witness lest you should say on the Resurrection Day : We were heedless of this, or lest you should say : Verily our forefathers were polytheists before and we were descendants after them. Wilt Thou then destroy us for what the vain-doers did ? (7:172Q).

XXXII

عَرَقَة فَاخرج مِن صُلبه ذُرية ذَرِينَ * فَنَشرهم بَين يَدَيه كَالذَرِّ ثُم كلمهم قِبَلا * قَالَ أَلَست بِرَبِّكُم قَالُوا بَلَى شَهِدنَا أَن * تَقولوا يَوم القِيَامة إِنّا كُنّا عَن هَذَا غَافِلِينَ * أَو تَقولوا إِنَّما أَشرَكَ آباؤُنا مِن قَبلُ * وَكُنّا ذُريةً مِن بَعدِهِم أَفَتَهلِكُنا بِما فَعَلَ * (أَحْمَدُ) الْمُطَلبِينَ

XXXII

457w. Obai-b-Ka'ab reported about the verse of the Almighty and Glorious Allah : When your Lord created from the children of Adam, from their backs, their descendants, He gathered them together and made them of different classes. Afterwards He gave them shape and power of expression. So they talked. After wards, He took covenant and promise from them and then they were made to bear witness over themselves-Am I not your Lord ? They all replied : Yes. He said : Verily I make the seven heavens and seven earths to bear witness over you, and I make your father Adam to be a witness over you lest you should say on the Resurrection Day : We did not know

XXXII

عن أبي ابن كعب في قول الله عز وجل و إذ أخذ ربك من بنى ادم من ظهورهم ذريتهم * وجعلهم يستخرجون جميعا قال ثم صورهم فلتنطقوا فتكلموا ثم أخذ عليهم العهد والميثاق و أشهدهم على أنفسهم ألست بربكم قالوا بلى قال فإني أشهد عليكم السماوات السبع * والأرضين السبع و أشهد عليكم أباكم ادم أن تقولوا يوم القيمة لَم نعلم بهذا

XXXII

4. Numan is a place near Arafat.

this. Know that there is no deity

اعلموا انه لا اله غَيري و لا ربّ تدرِي و

besides Myself, and no Lord

تشركوا بي شيئا اني سارسِلُ اليكم

anything with Me. Verily I shall

رسلي و اذكّروكم عهدي و وعدي

soon send you My messengers,

و انزل عليكم كتبي قالوا شهدنا

reminding you of My covenant

ربنا و الهنا لا رب لنا غيرك و لا اله لنا

and promise, and I shall reveal

غيرك فاقرر ابذالك و رَضِع عليهم

to you My books. They all

السلام ( peace be on him ) was

replied : We bear witness that

ينظر اليدين فرو الغني و الفقير

Thou art our Lord and

و حسن اصوات ذاكَ فقال ربّ لولا

our Deity. There is no Lord

سويتَ بيدن عبادك ذلَ اني احببت

for us besides Thee and no Deity

اني اشكر و رايت الانبياء فيهم مثل

for us besides Thee. So they

السراج عليهم النور خَصصا بميثاقي الاخر

corroborated that. And Adam:

السّقة و النبوّة و الرسالة و هول تَدلّوا يتعاظم

raised up among them to look

رَ اذا اخذنا من النبيّن ميثاقهم

towards them. Then he saw the

الى عيسى بن مريم كان في تلك الار

rich, the poor, the beautiful of

فلمّا الى مريم عليها السلام معلّث عن

appearances and others. He

وربّ ان دخَل من فيّها ( احمد )

said : O Lord ! would that Thou

hast made Thy servants equal !

He said : Verily I like that I

should be given thanks. Then

he saw the Prophets among them

like lamps with light upon them.

They were particularised with

another covenant about divine

message and prophethood, and that

is His verse, the Blessed and the

Almighty : And when We took from

the Prophets their covenants-up

to His saying-Jesus, son of

Mary, who was among those

souls. He sent him to Mary

peace be on her ). It has also

been narrated from Obai that he

was narrated from the side of her

mouth. -Ahmad

XXIII

158w. Abu Darda'a reported : While we were seated near the Apostle of Allah talking about what will come to pass, the Holy Prophet said : When you hear about a mountain that it has shifted itself from its place, believe it, but when you hear about a man that he has changed his nature, don't believe it as it will return to what it was created upon. -Ahmad.

XXIII

عَنْ أَبِي الدَّرْدَاءِ قَالَ بَيْنَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَتَذَاكَرُ مَا يَكُونُ إِذَا سَمِعْتُمْ بِجَبَلٍ قَدْ زَالَ عَنْ مَكَانِهِ فَصَدِّقُوهُ وَإِذَا سَمِعْتُمْ بِرَجُلٍ قَدْ تَغَيَّرَ خَلْقُهُ فَلَا تُصَدِّقُوا بِهِ فَإِنَّهُ عَلَى مَا خُلِقَ عَلَيْهِ (أحمد)

XXIII

1565. Sins and Virtues.

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(a) What are Sins and Virtues? There are two-fold duties of a man, duty towards God and duty towards His creations. These duties were clearly laid down in the Quran and Hadis. Observance of these duties is called virtue, and the negligence or breach thereof is called sin. virtue and sin result from lawful and unlawful things or good and bad things. Why is this distinction of acts as lawful or unlawful, good or bad, virtuous or sinful? Why are we to move within the fixed circles of duties and prohibitions? The reason is not far to seek. Man is endowed with soul which has not been given to anything else in this world. Man is the lord of creation by virtue of this soul. This soul will reach perfection if it is placed under certain laws, and it will degrade to the lowest abyss if it neglects these laws and does what has been prohibited. The stage of development of soul is called its Paradise and the stage of its degradation is called Hell. Take its lesson from the body. If the body is placed under certain rules of health and hygiene, it will develop to normal growth; and if not, it will decay leading ultimately to its destruction.

The observance of the laws of health and hygiene is incumbent for the preservation and growth of the body. Hence the observance of the rules of the Quran and Hadis is compulsory for preservation of the soul from the fire and for its continued progress. Take further lesson from a tiny seed. It has got potentialities of development and growth if placed under certain conditions called its laws. If not, it will be nipped in the bud. Therefore it is for our own good that we should follow the laws conducive to the health of our soul and avoid the laws that will degrade it. The former laws are called virtues and the latter sins. God requires no virtuous deeds of men as He is free from the needs of the world—29:6Q. It is for the perfection of our own souls that we require virtuous deeds. The Holy Quran says : No soul earns evils but against itself—6:165Q. Whoso strives hard striv es only for his own soul—29:6Q. There are innumerable verses reminding us of this object of divine service. Hence Islam cuts at the root of the ideas that particular gods or goddesses should be pleased with worship and sacrifice of animals. The question of virtue and sin still remains to be further explained. Soul cannot be pleased with what is evil as its natural tendency is to strive towards good. The natural function of eye is to see and of ears to hear. Similarly the natural function of soul is strive towards the laws that are conducive to it. Hence what the normal soul is pleased with is called virtue, and what it rejects or doubts is called sin. A pure soul cannot be pleased with what is evil. Hence a pious man can discern what is virtue and what is sin. This cannot be done by an impious soul as it has been partly robbed of its natural function of discerning by the impious deeds. It is therefore seen sometimes that a man feels pleasure in the commission of sins. The Holy Prophet said in this connection when asked about virtue and sin : Virtue is what thy soul is pleased with, and sin is what kindles doubt in thyself and indecision in thy chest though people gave thee decision—3!:459w. In another place he said about sin : When anything smites you within yourself, avoid it—1:2w. Many men have got many minds just as they have got different faces, but the root is the same in all men in the initial stage. Hence the laws of its preservation and development are the same in the Quran and

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(b) Man is born sinless. Islam adopts the doctrine that a child is born sinless and remains in this state till the age of discretion. Responsibility begins with the advent of discretion in a man. It therefore follows that he who is insane and mad or under the age of discretion is free from sin from whatever parentage he comes. In other words, no minor child and no mad man to whatever religion they may belong can be held sinful. The Holy Prophet therefore said : There is no child but is born upon nature (Islam). Then his parents make him a Jew, or a Christian, or a Magian 2 : 30. The Quran proclaims: Every child is born in the religion (of Islam) 30:30Q and as such is not sinful. A contrary view is held by some religions. It is said that man is born with a bundle of sins on his back. If this theory is accepted, it begins with an unreasonble proposition. What was the fault of man when creation did not at all begin ? Who committed the first sin ? It goes then to God Himself who was the First. This is therefore a preposterous proposition and teaches us to start with a defective conscience. Which is the more reasonble view ?—whether man is punished and rewarded in this world for his sins and virtues in a previous life before his birth or whether he is punished and rewarded in this world and in a future life for his sins and virtues committed in this world ? Reason dictates in favour of the latter.

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(c) In every act, there is Sin and Virtue. Sin and virtue are the results of a particular action done in a particular manner, or in a particulır moment, or in a particular place. In other word's, exercise of power by a man in one way or the other produces good and evil, and the same act may be virtue on one occasion and sin on another. Coition with wife is no sin, while it amounts to sin with a strange woman. Coition with wife in menstrual period is sin. Hence the same act of coition amounts to virtue and sin in different circumstances. Murder of a man in defence of self or religion is no sin, while his murder without just cause is a sin. Therefor God has given us everything. We are only to use our discretion in doing or abstaining from doing a thing. The principles of using this discretion have been laid down in the Quran and Hadis.

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(d) Panishment for sin and reward for virtue. This question has already been partly explained. To add to it, it may be said that

the punishments for sins and rewards for virtues are the natural laws of the Almighty like the laws of birth and death, growth and decay of the things of nature. All the Prophets and all the religious personalities emphasised this important fact without any difference of opinion. Hence it is an immutable law that there are rewards for good actions and punishments for bad actions. Islam says that these rewards and punishment will take place in full in the next world and that they may not come to this world. Out of the seed of paddy, only paddy will grow, and out of human life germs only man will be born. Similarly out of good actions, good rewards will follow and not punishment. The Quran therefore reminds us of this law of nature in the moral and spiritual kingdom. "And the recompense of evil is evil like it"—42:40Q. "Is the reward of goodness aught but goodness"— 55:60Q ? Sin has got the property of destruction while virtue amelioration. If the destroying food is taken by the body, it will suffer. Similarly if the sins are committed, the soul will suffer ; and if the virtuous acts are done, it will develop. There is therefore reward or punishment of every action we do in this world. There's no escape from it unless mercy is shown by God.

(e) Good removes evil. In many places in the Quran and Hadis, it has been stated that sins are forgiven if particular acts of virtue are done in a particular manner. The Quran says : If you shun the great things of which you have been forbidden, We will compensate for your evils and cause you to enter to an honourable place—4:31Q. And those who believe and do good deeds, We will surely do away the evil deeds from them—29:7Q. This rule of the effacement of the evils by virtuous deeds is strictly in accordance with the scientific law of the opposite. Heat is removed by cold and cold by heat. In like manner, good removes evils. Virtue is light and sin is darkness. Light cannot live in darkness. Similarly true virtue cannot live with sin. Constant virtuous practices keep the devil miles away. When a man begins to shun evil, inclination for evil gradually dies away, and out of the death of these inclinations in mind, there grows out the intention of doing virtuous deeds. At this stage, the virtuous take delight in doing good deeds and even keep away from some lawful things for fear of falling into sin. The sinners on the other hand take delight in their sins and think

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them innocent. In this sense, occasional deeds of virtue have salutary effect upon moral and spiritual development, These are effective medicines for sins. The Quran says : If anyone of you does evil in ignorance, then repents after that and does a good act, He is then Forgiving, Merciful—6:54Q. Sin makes a spot in mind. If that spot is not allowed to take a deep root in the soil of mind, it is practically uprooted. This should be done immediately after the commission of the sinful act. This is the meaning of forgiveness by Allah. The Quran therefore declares : Repel evil with what is best —13:34Q.

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(f) Virtue increases but sin does not. A virtuous act increases according to the motive and efforts of the virtuous man by ten to hundreds. It is therefore heard from the theologions that ثواب ( reward ) increases by seventy times, or by seven hundred times, or by seven thousand times. What does this number signify? Does it sound unreasonable? Ofcourse, religion does not stand upon mathematical calculation, still for human conception the numbers are stated to give a clear idea of the gradual increase of rewards. What do we find in nature? If a paddy seed is sown, it will grow hundreds of paddy seeds in proportion to labour. That is why the Quran says : The parable of those who spend their property in the way of Allah is as the parable of a grain growing seven ears with a hundred grains in every ear ; and Allah multiplies for whom He pleases—2:261Q. Whoso brings a good deed, he shall have ten like it—6:161Q. This is the least reward of a good deed. Regarding sin, the Quran says : Whoso brings an evil deed, he shall be recompensed only with the like of it. This is the maximum punishment of an evil act. This takes place by divine mercy. It has been emphasised in another verse : Whoso does an evil, it shall not be recompensed with aught but the like of it—40:40Q. In this connection, it should be borne in mind that whatever misfortunes or calamities befall on us, it is on account of what our hands have wrought. The Quran says : And whatever misfortune befalls on you, it is from yourself—4:79Q. It is, however, seen sometimes that a virtuous man is punished more than a sinner in this world. This is because the virtuous man is purged of his evils by the fire of

calamities of this world, while the sinner will be purified by the

fire of Hell in the next world.

(g) Is bad intention ( waswasah ) sin ? The Holy Quran says :

And if you disclose what is in yourselves or keep it concealed, Allah

will take account of you thereabout. Then He will forgive whom He

pleases and punish whom He pleases—2:284(Q). This shows that there

will be accounting of our deeds and even of intentions on the

Resurrection Day. This has been explained by tradition No. 335

which runs thus : Verily Allah pardoned my followers for what

their breasts prompt towards evils so long as they do not do it or

utter. From these, it is learnt that there will be accounting of deeds

and intentions but there will be no punishment for mere intentions

untranslated into actions or gestures. This view has been made more

clear in the following verse : Allah will not punish you for what

is vain in your oaths, but He will punish you for what your breasts

have earned—2:225(Q). This verse speaks of intentional oaths. Uninten-

tional onth is even forgiven, though it is uttered in words. Even

action done through mistake brings no sin, while action with

intention brings sin. The Quran says : There is no blame on you

concerning that in which you made a mistake but ( concerning )

that which your hearts intended—35:5(Q). Thus action with intention

or intention with action brings sin, while action through mistake

or ignorance, or intention without action brings no sin.

(h) Waswasah and Ilham. Waswasah are the evil thoughts that

arise in mind, and Ilham is opposed to waswasah meaning passing

idea of good thoughts or inspiration. Evil thoughts are of two kinds

voluntray and involuntary. Involuntary evil thoughts are again of

two kinds-temporary ( هاجس ) and lasting ( خاطر ). These

ideas suddenly arise in mind without intention. No sin is attached to

these ideas. The Quran says : Those who keep aloof from the

great sins and the indecencies except the passing ideas, surely your

Lord is liberal in forgiving—53:32(Q). Voluntary evil thought is that

which arises is mind, lasts long and always vibrates the mind to

commit sin. It is also pardoned so long as it is not expressed in overt

action. If one can restrain oneself from this thought, he gets reward.

There is another kind of voluntary evil thought which gives pleasure

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and incites to do immoral act without fear of allah. This is sinful. (Mazhare Hoq).

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(I) Record of deeds. Every action and voluntary intention of a man are recorded by two angels called Keraman Katebin (honourable scribes). The Quran says : And certainly there are keepers over you, honourable scribes, they know what you do—82:10—12Q. And every thing small and great is written down—54:53Q. And he who does an atom's weight of good shall see it, and he who does an atom's weight of evil shall see it—99:7Q. This record of deeds will be handed over to the owners on the Resurrection Day. They will find to their surprise that nothing small or great was left unrecorded. The Quran says : And the book shall he placed, then you will see the guilty fearing from what is in it, and they will say : Ah ! woe to us ! what a book is this ! it does not omit anything small and great but numbers them all—18:45Q. A student of modern times may ask—how can this take place? The answer to him is—how can a man preserve dancings, songs and sounds of a man in gramophone records ? If man can do it, is it impossible for his Creator to preserve the deeds of men even without records ? How can a wireless machine transmit its news ? Ether and air preserve words and transmit them from one station to another. Even without angles, Allah can preserve deeds in the machine of soul, because it takes impressions of deeds and intentions. Hear what the Quran says : Nay, rust has fallen on their hearts—83:14Q. The Holy Prophet said also that black spots and white spots fall on heart —38:100. As soon as a sin is committed, a black impression falls on the pure soul. If it is not removed, it remains and thus hundreds of black impressions make the whole region of heart black. It is the duty of every man to remove these black impressions by washing them with the waters of tears and repentances.

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(j) Great and minor sins. Any breach of the fundamental duties of which the performance is Farz (compulsory) and Wajeb (obligatory) is called a great sin. Any breach of other minor duties is called a minor sin. Breach of any duty which the Holy Prophet used to do constantly without any break is a great sin. Constant repetition of a minor sin makes it a major one. The greatest

crimes in the secular law are rebellion and murder. Similarly the greatest sin in the eye of God is disloyalty to God and murder without sufficient cause. The Quran says: Surely Allah does not forgive that anything should be associated with Him and He forgives what is besides that to whosoever He pleases; and whoever associates anything with Allah, he devises indeed a great sin—4:48Q. The Quran explains this setting up of a partner with Allah as forging lies against Allah and to disbelieving in His communications as in the Quran and the previous revealed books—10:17Q. Imputations of falsehood consists also of setting up a son or wife with God or of disbelieving the hereafter—4:16. In case of disbelief in all these things and in the prophethoods of Muhammad, Jesus and others, all the good deeds of such a man will be brought to nought—18:103Q, just as the good actions of a rebel are brought to nought owing to his disloyalty to the Crown.

The following have been enumerated by the jurists to be the great sins :— (1) To set up a partner with Allah ; (2) to give up compulsory prayers ; (3) to give up payment of Zakat on the part of one on whom Zakat is due ; (4) to give up fasting of Ramadhan ; (5) to give up pilgrimage on the part of one on whom pilgrimage is due : (6) not to obey parents, especially in their old age and poverty— 7:23Q ; (7) to commit fornication ; (8) to kill a man unjustly ; (9) to drink wine—5:90Q. (10) to indulge in games of chance—5:90Q ; (11). indecencies open and secret—7:33Q ; (12) rebellion without just cause—7:33Q ; (13) misappropriating the property of an orphan unjustly.—17:34Q ; (14) to play deceit in weight and measure—17:35Q (15) to take boast—17:37Q ; (16) to speak falsehood ; (17) to depose falsely and to take false oath ; 17. to commit theft and dacoity (18) to play or learn sorcery ; (19) to marry a relative within the prohibited degrees ; (20) to have friendship with the unbelievers to the detriment of Islam ; (21) to take property of another by oppression ; (22) to take and give interest and usury ; (23) to eat meat of dead animals and swine ; (24) to practise sooth saying ; (25) to slander the chastity of a male or a female ; (26) to break off the blood-tie ; (27) to break up promise ; (28) to flee away from war ; (29) to fight against fellow Muslims unjustly ; (30) to

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create forgeries on Prophet's words ; (31) to speak ill of the Prophet ;

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(32) to speak ill of the Prophet's comyanions ; (33) to suppress facts ;

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(34) to take bribe ; (35) to create dissension between two men ; (36)

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to bear malice ; (37) to spend extravagantly or to be miserly ; (38)

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spying ; (39) to create distirbuce in the land ; (40) to make

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innovation in religious affairs ; (41) to repeat commission of minor

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sins , (42) to be naked ; (43) to commit suicide ; (44) to remain

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impure where bath is Farz ; (45) to disbelieve Taqdir ; (56) to

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break treaty ; (47) to call men towards misguidance ; (48) all plays

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except three ; (49) to address a Muslim "Kafir" ; (50) to do injustice

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in a decision ; (51) to do injustice between wives ; (52) to cohabit

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with a mensturating woman ; (53) to cohabit with an animal.*

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1. Abdullah-b-Mas'ud reported that a man asked : O Ms. of Allah !

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what sin is greatest near Allah ? He replied: Your calling up a

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partner for Allah while He created you. He asked : What

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is next ? He said: Your killing of your child for fear of his

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taking food with you. He asked: What is next ? He replied: Your

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committing adultery with the

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عَنْ عَبْدِ اَللَّهِ بْنِ مَسْعُودٍ قَالَ قَالَ رَجُلٌ

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يَا رَسُولَ اَللَّهِ أَيُّ اَلذَّنْبِ أَكْبَرُ عِنْدَ اَللَّهِ

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قَالَ أَنْ تَدْعُوَ لِلَّهِ نِدًّا وَهُوَ خَلَقَكَ قَالَ ثُمَّ أَيُّ

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قَالَ أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَكَ قَالَ ثُمَّ أَيُّ

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قَالَ أَنْ تُزَانِيَ حَلِيلَةَ جَارِكَ

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*References of sins. Quran :-2:81, 323, 284 ; 4:31, 73 ; 6:124, 161, 115 ; 7:33,

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160 ; 9:36 ; 10:17, 43 ; 10:103 ; 13:42 ( soul ); 16:61 ; 29:6 ; 30:41 ( corruption );

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33:5 ; 40:40 ; 42:30, 37 ; 42:40 ; 43:26, 73 ; 4 :15 ( soul ); 43:82. Hadis :-

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All sins forgiven except polytheism and intentional murder–25:47 ; 26:16, 27 ; poly-theism and disobedience to parent–26:83 ; 23:43 ; no sin on minor, insane and

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sleeping man –27:1:47 ; no man is free from sin–29:403w, 33:99, 103 ; wine mother

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of sins–27:40lw ; love of world root of sins–29:409w ; sinners let off for a time–

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33:464w ; good acts expiation of sins–34:1, 436w, 185 ; 35:3 ; 62w, simile of washing

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sins–34:213 ; minor sins–33:105, sin –26:16, 27 ; sins-and virtues increase–33:94,

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63, 112, 138, 167.

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17

wife of your neighbour. Then the Almighty Allah revealed by way of corroborating them : And those who do not call another god with Allah and do not kill one whom Allah has made unlawful except for just cause and those who do not commit adultery-the verse.

تَزْنِى حَلِيْلَةَ جَارِكَ فَاَنْزَلَ اللّٰهُ تَعَالٰى اِلَّا الَّذِيْنَ اٰمَنُوْا وَالَّذِيْنَ لَايَدْعُوْنَ مَعَ اللّٰهِ اِلٰهًا اٰخَرَ وَلَا يَقْتُلُوْنَ النَّفْسَ الَّتِيْ حَرَّمَ اللّٰهُ اِلَّا بِالْحَقِّ وَلَا يَزْنُوْنَ الآيَةَ (مُتَّفَقُ عَلَيْهِ)

Abdullah-b-Amr reported that the Apostle of Allah said : The great sins are to associate a partner with Allah, to disobey parents, to kill a soul and to take false oath.

عَنْ عَبْدِ اللّٰهِ بْنِ عُمَرَ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ الْكَبَائِرُ الْاِشْرَاكُ بِاللّٰهِ وَتَقْتُلُ النَّفْسِ وَاَدِيْنَ وَشَهَادَةُ الزُّوْرِ بِدَلَ الْيَمِيْنِ الْغَمُوْسِ (مُتَّفَقُ عَلَيْهِ)

Bukhuri narrated it. And in a narration of Anas : False evidence in place of false oath.

Abu Hurairah reported that the Messenger of Allah said : Avoid seven harmful things. They asked : O Ms. of Allah ! what are those ? He replied : Setting up a partner with Allah, sorcery, killing a soul whom Allah has made unlawful except for just cause, devouring usury, devouring the properties of an orphan, keeping behind on the day of flight and slandering chaste believing heedless women.

عَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ اجْتَنِبُوْا السَّبْعَ الْمُوْبِقَاتِ قَالُوْا يَا رَسُوْلَ اللّٰهِ وَمَا هُنَّ قَالَ الشِّرْكُ بِاللّٰهِ وَالسِّحْرُ وَقَتْلُ النَّفْسِ الَّتِيْ حَرَّمَ اللّٰهُ اِلَّا بِالْحَقِّ وَاَكْلُ الرِّبٰى وَاَكْلُ مَالِ الْيَتِيْمِ وَالتَّوَلِّيْ يَوْمَ الزَّحْفِ وَقَذْفُ الْمُحْصَنَاتِ الْغَافِلٰتِ (مُتَّفَقٌ عَلَيْهِ)

The remaining portion of the verse is : And whose does that will meet with great sin. There will be double punishment for him on the Resurrection Day and he will remain therein debased -25:682Q. The Arabs used to kill their female children for fear of poverty. The Quran abolished this brutal custom by saying: And don't kill your children out of fear of poverty (6:162Q).

The Quran refers to this ; And those who bear witness to what is false--

25:72Q.

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4. Nawas-b-Sam'an reported : I asked the Apostle of Allah about virtue and vice. He said : عَنْ النَّوَاسِ بْنِ سَمْعَانَ قَالَ سَأَلْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ الْبِرِّ وَالْإِثْمِ فَقَالَ الْبِرُّ حُسْنُ الْخُلُقِ وَالْإِثْمُ مَا حَاكَ فِي صَدْرِكَ وَكَرِهْتَ أَنْ يَطَّلِعَ عَلَيْهِ النَّاسُ

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—Muslim. عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهَ تَجَاوَزَ عَنْ أُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَعْمَلْ بِهِ أَوْ تَتَكَلَّمْ

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—Agreed. عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْتِي الشَّيْطَانُ أَحَدَكُمْ فَيَقُولُ مَنْ خَلَقَ هَذَا مَنْ خَلَقَ هَذَا حَتَّى يَقُولَ مَنْ خَلَقَ رَبَّكَ فَإِذَا بَلَغَهُ فَالْيَسْتَعِذْ بِاللَّهِ وَلْيَنْتَهِ

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Ibn Mas'ud reported that the Apostle of Allah said : There is none among you but was entrusted with an intimate friend from Jinn and with an intimate friend from عَنْ ابْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ وُكِلَ

8

بِهٖ قَرِيْنُهٗ مِنَ الْجِنِّ وَقَرِيْنُهٗ مِنَ الْمَلَأِكَةِ قَالُوا وَ اِلَيْكَ يَا رَسُوْلَ اللهِ قَالَ وَ اِلَيَّ وَلٰكِنَّ اللهَ اَعَانَنِيْ عَلَيْهِ فَاَسْلَمَ فَلَا يُاَمُرْنِيْ اِلَّا بِخَيْرٍ

9

عَنْ اَنَسٍ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اِنَّ الشَيْطَانَ يَجْرِيْ مِنْ الْاِنْسَانِ مَجْرَى الدَّمِ

10

عَنْ اَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ مَوْلُوْدٍ يُوْلَدُ اِلَّا مَسَّهُ الشَيْطَانُ اِنْ خَرَّ صَارِخًا مِنْ مَسِّ الشَيْطَانِ اِلَّا ابْنَ مَرْيَمَ وَاِبْنَهَا

11

عَنْ اَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَاحِمْ الْمَوْلُوْدِ حِيْنَ يُوْلَدُ يَقَعُ جَزْعًا مِنْ عَرْشِهِ ثُمَّ يُبْعَثُ سَرَايَاهُ يَفْتِنُوْنَ النَّاسَ فَاَعْظَمُهُمْ فِتْنَةً اَعْظَمُهُمْ بِجِذْعِ اَحَدِهِمْ وَيَقُوْلُوْنَ فَعَلْتُ

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such. He says : You have done nothing. Then another of them comes and says : I have not left him till I created separation between him and his wife. Then he takes him near and says : How good you are! ( A'mash said : I consider that he said : Let him stick to it).

—Muslim.

Same reported that the Apostle of Allah said : Verily the devil has become disappointed of being worshipped by those who say prayer in the peninsula of Arabia, but he is in the midst of inciting dissension among them. 1571 —Muslim

Ibn Abbas reported that a man came to the Prophet and said : Verily I find a thing new in my mind. 'That I should be a burning coal is better to me than that I should speak it out. He said : All praise is due to Allah who turned his affair to evil promptings.

— Abu Daud

This is a prophecy that there shall be pure monotheism and absence of idol worship in the whole peninsula of Arabia up to the Resurrection Day. This has been literally fulfilled up to the present Day. There is not a single idol or its worship in the whole of Arabia. Find the Prophet not been a Prophet of Allah, his prophecy would have borne the stamp of falsehood. There will be dissension and partisanship in Arabia either for political power or for any other object. This is also seen at present in Arabia.

14

14. Ibn Mas'ud reported that the Apostle of Allah said : Verily there is a prompting of the devil in the son of Adam and a prompting of the angel. As for the prompting of the devil, it is to return to vice and falsify truth, and as for the prompting of the angel, it is to return to good and corroborate with justice. So whoso perceives that, let him know that it is from Allah and let him praise Allah ; and whoso perceives the contrary, let him seek refuge to Allah from the devil. Afterwards he read : Verily the devil threatens you with poverty and enjoins you to be niggardly.1572 —Tirmize (Rare.)

عَنْ أَبِي مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَهِ صلى الله عليه وسلم إِنَّ لِلشَّيْطَانِ لَمَّةً بِابْنِ آدَمَ وَلِلْمَلَكِ لَمَّةً فَأَمَّا لَمَّةُ الشَّيْطَانِ فَإِيعَادٌ بِالشَّرِ وَتَكْذِيبٌ بِالْحَقِ وَأَمَّا لَمَّةُ الْمَلَكِ فَإِيعَادٌ بِالْخَيْرِ وَتَصْدِيقٌ بِالْحَقِ فَمَنْ وَجَدَ ذَلِكَ فَلْيَعْلَمْ أَنَّهُ مِنَ اللَهِ فَلْيَحْمَدِ اللَهَ وَمَنْ وَجَدَ الاُخْرَى فَلْيَسْتَعِذْ مِنْ الشَّيْطَانِ ثُمَّ قَرَأَ إِنَّمَا يَعِدُكُمْ بِالْفَقْرِ وَيَأْمُرُكُمْ بِالْفَحْشَاءِ

15

15. Anas reported that the Messenger of Allah said : People will not cease asking till they will ask : He is Allah who created everything, but who had created the Almighty and Glorious Allah ? Bukhari narrated it, but it is reported by Muslim: He said that the Almighty and Glorious Allah said: Verily your people will continue to ask : "What is this ? What is this ?" till they will say : 'This is Allah who created creation. But who created the Almighty and Glorious Allah ?

عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَهِ صلى الله عليه وسلم يَسْأَلُ النَّاسُ بَعْضُهُمْ بَعْضًا حَتَّى يُقَالَ هَذَا اللَهُ خَالِقُ كُلِ شَىْءٍ فَمَنْ خَلَقَ اللَهَ عَزَّ وَجَلَّ . رَوَاهُ الْبُخَارِيُّ وَرَوَاهُ مُسْلِمٌ قَالَ قَالَ اللَهُ عَزَّ وَجَلَّ إِنَّ أُمَّتَكُمْ لَتَسْأَلُنِى حَتَّى يَقُولُوا هَذَا اللَهُ خَالِقُ كُلِ شَىْءٍ فَمَنْ خَلَقَ اللَهَ عَزَّ وَجَلَّ

1572. This is the verse 2:268Q.

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16. Osman-b-Abil-A's reported : I asked : O Ms. of Allah ! verily the devil revolves between me and my prayer and my Quran-reading throwing doubt in me. Then the Ms. of Allah said : That is the devil called Khenjab ; so when you feel it, seek refuge to Allah from him and spit thrice to your left side. Accordingly I did it and so Allah removed him from me 1573 —Muslim.

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17. Ibn Mas'ud reported that the Messenger of Allah said : No man is killed unjustly but there is a share of his murder upon the first son of Adam, because he was the first who introduced murder. 1574 —Agreed.

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18. Abdullah-b-Amr reported that the Messenger of Allah said : One tyrannical, one disobedient to parents and one addicted to drinking shall not enter Paradise. —Nisai, Darimi.

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19. Same reported : I heard the Messenger of Allah say : Trials will be impressed upon hearts like every stick of a mat. Whichever heart will drink it, one black impression will fall upon it ; and whichever heart will reject it,

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1573. This shows that in the midst of prayer, it is allowed to seek refuge to Allah and to spit Thrice for the purpose of avoiding the devil. Some learned men do not support this on the ground that spitting can not be done in the midst of prayer.

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1574. The first man who committed murder unjustly was Qabil (Cain), son of Adam. Qabil quarelled with his brother Habil (Abel) relating to certain thing and as a result the murder took place. The Quran has got reference to this incident in the verses 5:27-82Q.

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one white impression will fall upon it till it will make two hearts, white like a marble stone. Then no trial will be able to injure it as long as the heavens and earth will continue. 1575. And another (heart) is black, dark coloured like a black pitcher. It will neither know any good, nor deny bad except what it drinks from its passion.

—Muslim.

Safwan-b-Assal reported that a Jew said to his companion : Take us to this Prophet. His companion said to him. Don't say 'Prophet'. If he hears you, he will have four eyes for him. Then they both came to the Holy Prophet and asked him about nine clear verses. The Ms. of Allah replied : Set up nothing with Allah, nor steal, nor commit adultery, nor kill a soul which Allah has prohibited except for just cause, nor take an innocent man to a man of power that he may put him to death, nor practise sorcery, nor devour interest, nor caste blasphemy on a chaste woman, nor turn back for flight in a day of fight, and you, the Jews, have got a special thing not to exceed the limit on Sabbath Day. Then they kissed his hands and

1575. If a man commits a sin, a black spot falls in his heart, and if he does a virtuous deed, a white spot falls in it like a white stone. Nothing can affect the white stone, while the dark spot will grow and grow till it will cover the whole heart. Compare it with 83:100.

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feet and said : We bear witness that you are a Prophet. He said : What then prevents you from following me ? They said : Verily David prayed to his Lord that a prophet might continue among his descendants, and we fear that lest we follow you, the Jews may kill us. 1576 —Tirmizi, Abu Daud, Nisai.

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21. Abu Sayeed al-Khodri reported that the Apostle of Allah came out for I'd-ul-Azha or I'd-ul-Fitr towards the praying place and passed by some women. He said : O assembly of women, give alms, and verily I see majority of you as the inmates of the fire. They asked : OMs. of Allah, for what ? He said. You often take to curse and are ungrateful to companions. What I see from one of you about defect of wisdom and religion in comparisn with the wisdom of a wise man is a proof. They asked : And what is the defect in our religion and intelligence, O Ms. of A'lah ? He said : Is not the attestation of a woman like half of the attestation of a man ?

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176. The Holy Prophet was an illiterate man. He did not therefore read the previous books of religion, still he dictated instructions which were found in the Bible and Torâh. This shows that he was a Prophet with knowledge of everything from God. The descriptions of the Prophet were inscribed in the Bible and as soon as the Jews saw those in the Prophet they believed him to be a Prophet as foretold by Moses and Jesus,

one white impression will fall upon it till it will make two hearts, white like a marble stone. Then no trial will be able to injure it as long as the heavens and earth will continue. And another (heart) is black, dark coloured like a black pitcher. It will neither know any good, nor deny bad except what it drinks from

— Muslim.

21

21. Safwan-b-Assal reported that a Jew said to his companion : Take us to this Prophet. His companion said to him, 'Don't say Prophet'. If he hears you, he will have four eyes for him. Then they both came to the Holy Prophet and asked him about nine clear verses. The Ms. of Allah replied : Set up nothing with Allah, nor steal, nor commit adultery, nor kill a soul which Allah has prohibited except for just cause, nor take an innocent man to a man of power that he may put him to death, nor practise sorcery, nor devour interest, nor cast blasphemy on a chaste woman, nor turn back for flight in a day of light, and you, the Jews, have got a special thing not to exceed the limit on Sabbath Day. Then they kissed his hands and

22. If a man commits a sin, a black spot falls in his heart. and if he does a virtuous deed, a white spot falls in it like a white stone. Nothing can affect the white stone, whilst the dark spot will grow and grow till it will cover the whole heart. Compare it with 83:100.

وَيَدْنُو مِنْهُ حَتّىٰ يَبْيَضَّ لَهُ قَلْبُهُ فَيَقُولُ : اَخْطَأْتُ وَظَلَمْتُ وَاسْتَغْفَرْتُ وَتَابَ فَيَبْيَضَّ قَلْبُهُ ثُمَّ يَدْنُو مِنْهُ حَتّىٰ يَسْوَدَّ قَلْبُهُ فَيَقُولُ : اَللَّهُ أَعْلَمُ نَسْتَرْ وَنُخْفِي وَنُبَيِّنُ وَيَقُولُ مِثْلَ ذَلِكَ حَتّىٰ تَعْظُمَ ذُنُوبُهُ وَيَقْتَصِرُ قَلْبُهُ عَلَىٰ ذَلِكَ فَلَا يَجِدُ لَهُ تَوْبَةً

حَدَّثَنَا أَبُو صَالِحٍ عَنْ صَفْوَانَ بْنِ أَسَّالٍ قَالَ : أَتَىٰ يَهُودِيٌّ يَهُودِيًّا فَقَالَ : اِنْطَلِقْ بِنَا إِلَىٰ هَذَا النَّبِيِّ قَالَ : لَا تَقُلْ نَبِيٌّ إِنَّهُ سَيَسْمَعُ فَيَنْظُرُ إِلَيْكَ بِأَرْبَعَةِ أَعْيُنٍ فَأَتَيَاهُ فَسَأَلَاهُ عَنْ تِسْعِ آيَاتٍ بَيِنَاتٍ فَقَالَ : لَا تُشْرِكُوا بِاَللَّهِ شَيْئًا وَلَا تَسْرِقُوا وَلَا تَزْنُوا وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اَللَّهُ إِلَّا بِالْحَقِّ وَلَا تَتَوَلَّوْا عَلَىٰ سِحْرٍ وَلَا تَأْكُلُوا اَلرِّبَا وَلَا تَقْذِفُوا مُحْصَنَةً وَلَا تُوَلُّوا مُدْبِرِينَ يَوْمَ الزَّحْفِ وَعَلَيْكُمْ خَاصَّةً أَنْ لَا تُحِلُّوا اَلسَّبْتَ قَالَ : فَقَبَّلَا يَدَيْهِ وَرِجْلَيْهِ وَقَالَا : نَشْهَدُ أَنَّكَ نَبِيٌّ

1575 - ( م ) عَنْ أَبِي هُرَيْرَةَ قَالَ : قَالَ رَسُولُ اَللَّهِ صلى الله عليه وسلم اِنَّ اَلْعَبْدَ إِذَا أَذْنَبَ ذَنْبًا نُكِتَ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ فَإِنْ تَابَ وَنَزَعَ وَاسْتَغْفَرَ صُقِلَ قَلْبُهُ فَإِنْ زَادَ زَادَتْ حَتّىٰ تَعْلُوَ قَلْبَهُ فَذَلِكَ اَلرَّانُ اَلَّذِي قَالَ اَللَّهُ : { كَلَّا بَلْ رَانَ عَلَىٰ قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ }

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feet and said : We bear witness that you are a Prophet. He said : What then prevents you from following me ? They said : Verily David prayed to his Lord that a prophet might continue among his descendants, and we fear that lest we follow you, the Jews may kill us. 1576 —Tirmizi, Abu Daud, Nisai.

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21. Abu Sayeed al-Khodri reported that the Apostle of Allah came out for I'd-nl-Azha or I'd-nl-Fitr towards the praying place and passed by some women. He said : O assembly of women, give alms, and verily I see majority of you as the inmates of the fire. They asked : OMs. of Allah, for what ? He said. You often take to curse and are ungrateful to companions. What I see from one of you about defect of wisdom and religion in comparison with the wisdom of a wise man is a proof. They asked : And what is the defect in our religion and intelligence, O Ms. of A'llah ? He said : Is not the attestation of a woman like half of the attestation of a man ?

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176. The Holy Prophet was an illiterate man. He did not therefore read the previous books of religion, still he dictated instructions which were found in the Bible and Torah. This shows that he was a Prophet with knowledge of everything from God. The descriptions of the Prophet were inscribed in the Bible and as soon as the Jews saw those in the Prophet they believed him to be a Prophet as foretold by Moses and Jesus,

138

AL-HADIS

'Yes' they said. He said : And that is on account of her short intelligence. He said : Does she not, when she menstruates, desist from praying and fasting ? 'Yes' said they. He said : That is on account of her defect in religion.

—Ayeed.

459w

Wabesah-b-Ma'bad reported that the Messenger of Allah said : (1) Wabesah ! you have come to ask me about virtue and sin. 'Yes' said I. He said that he joined his fingers and then held them over his chest and said thrice : Ask decision to your soul, ask decision to your heart. Virtue is what the soul is pleased with, virtue is what the heart is pleased with, and sin is what kindles doubt in soul and indecision in chest though people give you decision. 1577

—Ahmed, Darimi.

460w

Mu'az reported that the Apostle of Allah instructed me with ten counsels. He said : Setup nothing with Allah even though you are killed and burnt, nor be disobedient to your parents even though they direct you to go out from your family and property, nor give up the compulsory prayers wilfully, because he who

1577

The Holy Prophet's intention of placing his hand upon chest was : Ask decision to your heart. If anything pleases it, it is virtue ; and if anything pricks, it is sin. It means that in doubtful things which have not been made clear in the Quran and Hadis about their being lawful or unlawful, the heart should not accept it. It is equivalent to sin. What has been however made clear, the dictation of conscience has got no voice therein.

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gives up the obligatory prayers wilfully, the security of Allah becomes free from him, nor drink wine as it is the root of every indecent act; beware of sins as with sins the wrath of Allah becomes lawfull; beware of flight from holy war even though the people might have perished, and when death overtakes men while you are among them, keep firm, and spend for your family out of your means, and lift not your stick of teaching good manners from them and create fear in them about Allah. —Ahmad.

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مَنْ تَرَكَ صَلَوةً مَكْتُوْبَةً مُتَعَمِدًا فَقَدْ بَرِئَتْ مِنْهُ ذِمَّةُ اللهِ وَلَا تَشْرَبَنَّ خَمْرًا فَإِنَّهُ رَأْسُ كُلِّ فَاحِشَةٍ وَإِمْبَالٍ وَالْمَعْصِيَةِ حَلَّ سَخَطُ اللهِ إِيَّاكَ وَالْفِرَارَ وَإِنْ هَلَكَ النَّاسُ وَإِذَا أَصَابَ النَّاسَ مَوْتٌ وَأَنْتَ فِيْهِمْ فَاثْبُتْ وَأَنْفِقْ عَلَى عِيَالِكَ مِنْ طَوْلِكَ وَلَا تَرْفَعْ عَنْهُمْ عَصَاكَ فِى اللهِ *

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461w. Qasem-b-Muhammad reported that a man asked him. He asked: Verily I commit mistakes in my prayer and that appears great to me. Then he told him: Go to your prayer, because that will never depart from you till you go away and you say: I have not completed my prayer. —Malek.

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عَنْ اَلْقَاسِمِ بْنِ مُحَمَّدٍ اَنَّ رَجُلًا سَأَلَهُ فَقَالَ اِنِي اَهَمُّ فِي صَلَاتِيْ فِيْكَبُرْ ! عَلَيَّ طَلَاتِيْ فَإِنَّهُ اِذَا اَعْضَبَ فِي صَلَاتِهِ يَنْهَبُ ذَلِكَ عَنْهُ حَتَّى تَنْصَرِفَ وَاَنْتَ تَقُولُ مَا اِتَمَمْتُ صَلَاتِيْ * (مَالِكٌ)

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462. Osman-b-Affan reported that the Ms. of Allah said: Whoso has got a good or bad bed, Allah will disclose therefrom a sheet of cloth with which it will be recognised. —Mishkat.

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عَنْ عُثْمَانَ بْنِ عَفَّانَ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ مَنْ كَانَتْ لَهُ سَرِيْرَةٌ صَالِحَةٌ اَظْهَرَ اللهُ مِنْهَا رِدَاءً يُعْرَفُ بِهِ * (مِشْكَاةٌ)

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1578. Death means virulent infectious diseases such as cholera, small-pox, plague etc. Those among whom these diseases break out should not go out of the infected area, and men of outside area should not come in. See notes 690,172 and 219.

463w

463w. Ja'ber reported from the Apostle of Allah who said : Whoso pleads an excuse to his brother and he does niether grant it, nor accept his excuse, there is upon him sin like that of the collector of taxes. —Baihqui.

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نُمَيْرٍ عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ عَنْ عَطَاءٍ عَنْ جَابِرٍ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ اسْتَعْفَى لِأَخِيهِ فَلَمْ يُعْفِ لَهُ وَلَمْ يَقْبَلْ عُذْرَهُ فَعَلَيْهِ مِثْلُ إِثْمِ آخِذِ الْخَطْيَةِ عَلَى الظَّالِمِ

464w

464w. Qbah-b-A'mer reported from the Holy Prophet who said : When you see the Almighty Glorious Allah bestowing favours on a servant from the world which he wants inspite of his many sins, that is only prolonging. Afterwards the Ms. of Allah recited : When they forgot what they were reminded with, We opened the doors of everything over them till when they were overjoyed on account of what they were given, We overtook them unawares and then they were disappointed. —Ihmad.

حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ عَنْ سَعِيدٍ عَنْ قَتَادَةَ عَنْ أَبِي الْعَالِيَةِ عَنْ عُبَيْدِ بْنِ عُمَيْرٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا رَأَيْتَ اللَّهَ يُعْطِي الْعَبْدَ مِنَ الدُّنْيَا مَا يُحِبُّ وَهُوَ مُقِيمٌ عَلَى مَعَاصِيهِ فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ ثُمَّ تَلَا رَبُّنَا إِنَّا إِذَا أَنْسَيْنَاهُمْ مَا كَانُوا يُوعَظُونَ فُتِحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّى إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ

465w

465w. Amr reported that the Holy Prophet one day delivered sermon. He said in his sermon : Behold ! verily this world is a temporary commodity out of which the pious and the impious eat. Behold ! verily the hereafter is a truth in futurity wherein the All-powerful king will judge.

حَدَّثَنَا عَمْرُو بْنُ عُثْمَانَ حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي السَّرِيِّ عَنْ أَبِي خَالِدٍ الْأَحْمَرِ عَنْ أَبِي الزُّبَيْرِ عَنْ جَابِرٍ قَالَ خَطَبَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي خُطْبَتِهِ فَقَالَ إِنَّ الدُّنْيَا حُلْوَةٌ خَضِرَةٌ وَإِنَّ الْآخِرَةَ أَجَلُّ صَادِقٌ يَقْضِي فِيهَا مَلِكٌ

1879. The sin of those collectors of Zakat w ho realise excess amount in like that of one who denies Zakat—8:101.

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Behold ! verily everything good with its paraphernalia will be in Paradise. Behold ! verily every thing bad with its paraphernelia will be in the fire. Behold ! know that you are upon caution from Allah and know that verily you will be presented according to your actions. So whoso does the weight of an atom of good shall see it, and whoso does the weight of an atom of bad shall see it— (99:7Q). —Shafeyi.

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مٰلِكْ قَادِرٍ اَلاَّ وَ اِنَّ الْخَيْرَ كُلَّهُ بِحَذَافِيْرِهِۙ فِي الْجَنَّةِ اَلاَّ وَ اِنَّ الشَّرَّ كُلَّهُ بِحَذَافِيْرِهِۙ فِي النَّارِ اَعْلَمُوْا وَ اعْلَمُوْا اَنَّكُمْ مِّنْ عِنْدِ اللّٰهِ عَلٰى حَذَرٍۙ اَنَّكُمْ مَعْرُوْضُوْنَ عَلٰى اَعْمَالِكُمْ فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَ مَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُۙ (اَلشَّافِعِيْ)

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CHAPTER XXXIV

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SECTON I

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1580 Prayer

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(a) What is paryer ? It is the outpourings of heart to the Great Maker. A sense of faith in a higher Power than oneself for help and guidance, fear of that Power, humility in the presence of the Power, hope for mercy and a feeling of repentance and regret for the omissions and commissions constitute prayer. Again, mind has the natural attribute of soaring higher and higher as it came from the Most High. It is not at all stationary. This aspiration of the human mind towards the Highest Ideal is done through prayers and supplications. Words emanating from the innermost recess of the heart possess potentialities of producing wonderful effect. They have not the wings of birds and yet they can fly, no ears to see and yet they can see, no legs to walk upon and yet they can soar high to penetrate the divine veil. It is only through prayer that the veil between man and God can be uplifted. It can approach up to the Highest Mind and can converse with each other. This drawing

together of the two-their intercourse and conversation-is known

in religion as prayer. True prayer directs the self towards one single

goal and to tread one straight path. The final stage of prayer is

immerging of self to the Universal Self, and will to the Universal Will.

Such a man always says "Thy will be done". The Quran therefore

teaches us to say : Verily my prayer, and my sacrifice, my life and

my death are all for Allah, the Lord of the universe (6:162).

(b) What is the necessity of Prayer? Man is man because of his

soul. Minus soul, man is a beast. Beast is nourished by food, but

soul is nourished by spiritual food. That is done through prayer.

Hence man has got two-fold duties - to nourish the body with food

and to nourish the soul with prayer. Unless it is done, man turns him-

self a beast. Prayer is not necessary because God requires it, but

because man needs it for perfection. If no prayer is offered, the soul

of man will suffer and not God just as the body suffers if no food

is given to it. There results the death of body by starvation. Similar

is the case with soul if spiritual food is denied to it. There is constant

clash between flesh and soul in a man. If soul is not made strong,

flesh will gain upper hand and lead the soul to destruction. On the

other hand, if soul is made strong by prayer, it prevails over flesh

and starts on its onward march of spiritual progress reaching

ultimately to the "Blessed companionship." The Quran therefore gave

the most important stress upon prayer by mentioning it 65 times. It

says : O men, serve your Lord who created you 2:21). And seek

assistance through patience and prayer, and surely it is a hard thing

except for the believing ones-2:45). It (prayer) is a consolation to

them-2:153Q. Secondly, prayer is necessary as man is weak

and in constant need. When everything is baffled to

cure a man, he naturally turns towards his Creator for succour and

relief. This is the natural mode of mind. When he finds himself

in his last breath either in the fathom of sea or in the mouth of a

tiger, his mind naturally calls : O God! help me. There is no escape but

from uttering it. Even an atheist remembers God at that time. Prayer

is therefore necessary because man is weak and God is powerful, be-

cause man is in constant need and God can remove it. The relation

between man and God is thus maintained through prayer. Thirdly,

prayer is necessary to drink deep in the fountain of divine morals.

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Man can anoint himself with the divine attributes through prayer. Man's soul contains vast potentialities of development just like a tiny seed. This development can be attained through prayer. Our eye-sight, power of hearing and capacity for thinking are very much limited. We can increase the inner powers through prayers from the Great Source. Hence it has been rightly said: More things are wrought by prayer than this world dreams of.

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Everything in the world prays. Mountains pray sitting, trees standing, quadrupeds bending and creeping animals prostrating. All the religions of the world recognise also the efficacy of prayer in some from or other. All the religious personalities of the world laid tremendous stress upon prayer. Muhammad, Jesus, Moses and Abraham (peace be on them) who guide the people of the globe with their teachings had to fall prostrate before the Almighty to wreck the mighty forces of evil when they were baffled in their attempts. They had their heart most sincere, and faith most forceful. Being imbued with divine love gained in fervent prayer, the early heroes of Islam dashed to pieces the mighty devilish forces of the empires of the Chosroes and the Cæsars within a marvellously short time and hoisted the banners of Tauhid in their palaces. Prayer is therefore the most important means of taking a man nearer to God and nearer to men. In other words, it teaches a man his duty towards Go'd and his duty towards His creation. Had there been no prayer, man would have thought himself absolutely independent and God would not have been a living force.

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(c) The Prophet gave a perfect form of Prayer. There was the institution of prayer in all the religions. Islam added new meaning to it. The object of prayer in Islam is one Absolute God. There is nothing in nature which is fit to be worshipped. The entire uni-verse is for the service of man, the lord of creation, and man is for service of the Creator. Hence the object of worship in Islam is the Great God. Prophets, saints and great men are only entitled to respect and not worship. This unique idea in prayer teaches us to concertate our mind towards the Great Ideal. Secondly, Islam intro-duced in prayer clock-like regularity. How much it is ridiculous to think that food for physique is required many times a day while food

for soul is not necessary but once in a week—Sunday or Saturday. Islam supplies daily spiritual food to the soul and does not keep six days for business without remembrance of God. It is supplied not once but at least for five times, not arbitrarily but at fixed times. It is the daily routine work of the Muslims. In leisure or in business, in towns or in villages, in sea or in land, in peace or in war, a Muslim must surrender himself before his Maker at least five times a day. Even when busiest, he would still be able to disengage himself from all worldly occupations and fall in prostration and bowing before the Great Lord. Prayer is the first duty of a Muslim when he gets up from bed and it is his last duty when he goes to bed. It is therefore a fact that the Muslims as a nation have a more vital faith in God than the followers of other religions. A Muslim is being tried daily by God in the busy occupations of daily life.

The timings of the prayers are also most trying. They fall due just when a man is most busy. A Muslim thus shows that a moment with God is better than Solomon's kingdom. Thirdly, it is the characteristic of Islamic prayer that it can be said anywhere under the canopy of sky. Wherever the prayer time comes, a Muslim at once falls in bowing and prostration either in mosque, or in field, or in sea, or on the top of a house. He does not require a church or a temple to pray. He does not require a decorated house. All that he requires is a decorated mind imbued with divine love. Fourthly, Islam introduced in prayer regularity method and uniformity. What is the necessity of outward forms? There are two sides of prayer—external and internal. One is the body while another is the life of prayer. As life cannot live without a body, so prayer cannot live without external forms and movements. An idea cannot live without an institution, and a thought without an object of thought.

Therefore the spirit of prayer cannot be activity maintained without external movements. To maintain the spirit of law and order is the object of every good government, yet it cannot be maintained without the huge machinery of regulated government and enactments. Similar is the necessity of external forms and certain enacted rules for keeping the spirit of prayer in intact. The indirect objects of prayer, namely, universal brotherhood, unity of the human race etc. cannot be achieved without outward forms and regularity prevailing uniformly

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throughout the Muslim world. A praying man surrenders himself before the Great Master. As surrender to a king is not effective without bowing and prostration on the ground and standing with folded hands and looking down, surrender in prayer is not forceful if not expressed in bowing, standing and prostration; In giving out the expressions of humiliation and surrender, both mind and body should correspond. There is a mysterious relation between body and mind. A healthy body contains a healthy mind which contributes to the health of the soul. Health of body is acquired by the kind of external food it takes. Therefore there is distinction between lawful and unlawful food. Out of juice of fruits, health is created; Similarly health of soul is maintained out of the spirit of awe and reverence arising out of the external movements in prayer. Therefore external movements are necessary for the inner development of self. Islam is unique therefore in introducing method and uniformity in prayer. All these things combined together with what follows about direct and indirect objects of prayer prove conclusively that the Prophet gave a finishing touch to the true form of prayer as to all other attributes of man.

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(d) Objects of prayer in Islam. There are direct and indirect objects of Islamic prayer. Hence it has been mainly divided into two parts, private and public, single and congregational. Both the parts combined teach us how best to serve Allah and His creation. There in the service of God and service of humanity in general lies the salvation of mankind.

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(i) Direct objects of Prayer.

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(1) To remember God and to seek touch with Him. The Holy Quran says : Surely I am Allah, there is no god but I, therefore serve Me, and keep up prayer for My remembrance–20:14Q. This remembrance of God is said to be the greatest object of prayer. The Quran says : And certainly the remembrance of Allah is the greatest–29:45Q. Make prostration and draw nigh to Allah –96:19Q. Glorify the name of your Lord morning and evening–76:25Q. Thus the Quran and Hadis (34:105) declare that to glorify and to remember Allah is the greatest object of prayer. To explain it more clearly it is seen that in this world there is nothing so great as man, there is,

nothing in man so great as soul and there is nothing in soul so great as the remembrance of God. In this sense the remembrance of Allah is the greatest. Now what does the remembrance of Allah signify ?

It is to remember His mighty power, His grace and bounty, His mercy and forgiveness, His rewards and gifts and the weakness of man. Such remembrance for at least five times a day cannot allow a sinful mind to remain in sin but fills it up on the contrary with electricity of divine love. How can a man love his beloved unless he remembers him too often ? Ommission of remembrance amounts to rejection of faith in God. It has therefore been said by the Prophet : To give up prayer is infidelity — 313. The distinguishing feature between a believer and an unbeliever is prayer—312. The worshipper allows himself to merge into the divine self just like a choloroformed man and finds relish to drink deep in the divine morals.

The Quran therefore says : Behold ! the hearts find consolation in the remembrance of Allah—13:28(Q). As the body gets consolation and relish by taking food, so also a worshipper gets consolation by giving spiritual food to soul. It is a coolness that is derived from the nearness of God and from a conversation with God. As two . wireless machines can talk with each other, the human mind and the Universal Mind can also talk secretly with each other.

(2) The Second direct object is self-purification. There are two tendencies in a man—Satanic and Angelic. The former is the destructive forces, while the latter constructive. Prayer destroys the destructive forces and helps the march of constructive forces. It kills devilish tendencies and helps the angelic ones. Even the name 'Salat' signifies this. Salat comes from sala meaning burning. Salat therefore burns the evil tendencies in a man. The Quran therefore declares : Verily prayer removes indecencies and evil ( 29:45Q ).

How can evil thoughts occur in a mind which remembers Allah at least five times a day ? Body is washed of external impurities by bath while soul is washed of impure idens by prayer. The Prophet therefore enquired of Abu Hurairah : Inform me that if there be a river by the side of the door of any of you wherein he takes bath five times a day, will there remain anything of dirt ? 'No' said he 'there will remain nothing of his dirt.' He said : Thus is the

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prayer for five times. Prayer blots out all sins therewith—34:2. When rust of sin falls on soul, prayer can remove it. Prayer is light. How can light live in darkness? The magnetic force of prayer keeps away the evils from eternig into the threshold of heart.

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(ii) Indirect objects. Prayer in Islam has got many indirect objects to fulfil. It looks to the duty towards Allah as much as to the duty towards His creation. This is done by following the divine attributes in dealing with fellow beings. The Prophet said : “Imbue thyself with divine attributes.” By remembering Allah, we not only remember His unity, glory, majesty, power, mercy. and forgiveness, but also we learn from these to remember the sufferings of the humanity, to think all men as children of the same father and to show mercy and forgiveness even in case of faults. By prayer, we anoint ourselves with divine morals so that they may be put into practice in our work-a-day life with our fellow beings. Some prominent features of prayer in Islam which go to teach us the divine morals are the following :-

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(1) It teaches complete democracy in practice. In the mosques or any praying place, there is reign of complete democracy in its naked form. All differences of rank, colour and creed are buried in oblivion; and all stand shoulder to shoulder before the Maker, the king along. with his poorest subject, the rich gorgeously dressed along with a street beggar in rags, the proud learned along with the illiterate, the masters along with their servants and slaves, the teachers with the laught, and the superiors with the subordinates. An atmosphere of brotherhood, equality and love totally differing from the world of strifes, struggles and petty jealousies and enmities of daily life reign in the houses of God. There could be no more levelling influence in the world as witnessed in the praying places. This practical training of equality and love are the lessons for the Muslims to be their guiding principles in outside world. This doctrine would have remained a dead letter had not this been put into practice daily in five congregational prayers. There are no cushions for the rich, chairs for the middle class and tools for the poor and the black. All Muslims pray as if they are one man before one Maker.

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(2) Prayer teaches unity among humanity. Congregational prayer have got a mighty force in the unification of the human race,

while prayer in loneliness aims chiefly at the inner development

of self. It unites all the people in a common place at fixed times with

a bell of equality. There in the mosque, all the Muslims of the locality

assemble at least 5 times a day to outpour their hearts before their

common Father. The circle becomes greater when the people of

several localities assemble on Friday for Zummu prayer, still greater is

the unification of the Muslims in the I'd fields where all the muslims

of some villages assemble, exchange their views and embrace one

another after burying all their petty jealousies in oblivion and

creating an atmosphere of good will and co-operation. What the

French Revolution, the American War of Independence and the cam-

paign against Czarist Russia have failed to achieve, Hazrat Muhammad

( P. H. ) have got the credit of establishing it through the institution

of prayer. The Holy Prophet did not forget to establish the world

Muslim League or Pan-Islam through the institution of Haj

( pilgrimage ) in the birth-place of Islam. This is the

highest manifestation of the common brotherhood of man and

the unification of the whole human race under the common father-

hood of God. All who assemble at Arafat cry with one voice "O

God, we are present" This serves not only as a unification of the

people of the globe but even of dress and mode of living. The whole

of humanity assumes one aspect, one attitude and one dress before

its Maker, and thus the grandest and the noblest sight of equality

and unity is witnessed in the field of Arafat.

(c) Prayer affords opportunities to hear sermons and to

confer. No religion has got regular organisations and regular

timings of meetings. Islam only has got ordained meetings for

which times and places were fixed by the Holy Prophet. Muslims

need no assembly chambers and no legislative houses. Everything

has got to be done in the mosques, I'd-fields and the holy precincts

of the Ka'ba. All Muslims lay their heads together in the mosque

on a footing of complete equality on the questions concerning the

welfare of the community. It is within the mosques that measures

of defences and expeditions were consulted, and decisions arrived

at on politics, finance, education and religion. Islam therefore

requires no separate council houses and educational institutions,

and the Muslims require no legislation as the Holy Quran and

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Hadis form a complete code of life. Prayer in addition teaches that sermons are necessary for bringing the dead mind to life just as rain water brings a dead land to fertility. This is supplied by Friday and I'd sermons and specially by the recitation of the Quranic verses in the midst of prayer.

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(4) Prayer teaches that God is equally approachable by all men. There is no intermediary between God and man in Islam. There is no pricsthood and no distinction between the clergy and the laity. The keys of heaven are not in the hands of one man. The poor and the rich, the high and the low, the learned and the illiterate, the high-born and the low-born, have all equal rights to pray to Allah and equally invoke mercy and forgiveness from Him. There is no favour to anybody except for piety. Prayer therefore teaches that Islam is a refuge for the down-trodden, the neglected, the depresed claeses and the untouchables.

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(5) Prayer teaches that the Muslims as one body shall follow one leader in all their affairs. Whatever the leader (Imam) commands them to do, the follower must obey that with unquestioned submission. Therefore the leader must be on an elective principle. Once he is elected, there is no shilly-shallying. Even if he commits mistakes, they should be corrected by the followers. If he obeys it, it is all well. If he does not obey it, allegiance to the leader should still be maintained. Therefore allegiance to the Muslim king, however bad from individual standpoint, is necessary. If the leader goes beyond the fundamental rules of the state by not obeying the absolute order of bowing and prostration in prayer and not following the Quran, he must not be obeyed in that case.

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(6) Prayer teaches punctuality and discipline in all of our daily works. Because of constant timely attendance in prayers for at least 5 times a day, we learn the virtue of punctuality in all our daily works. There is also complete discipline within the mosques. There is no reserved seat. The first comer occupies the front rank and even the mightiest monarch has got no right to pull him behind. No noise of any kind, no over-stepping over the necks of others and no departure from the fixed rules of movements of the body are allowed. This teaches us as to how to develop a sense of discipline

in our offices, institutions, schools and colleges. It teaches also to have fixed time for each duty and to attend to it punctually without loss of time and without overlapping one duty over another. This sense of punctuality and discipline greatly helps methodical work

7

Prayer helps bodily exercise and military training. In Islamic prayer, one has to bring all his bodily limbs into actions and even his toes and fingers. These movements of the limbs are by Divine Wisdom the perfect modes of physical exercise without undue strain on the body. Prayer also teaches the suitable times of exercise and the usefulness of punctuality in exercise. Those who pray constantly in a day need no walking and physical exercise. Prayer affords us a lesson also for military training. All soldiers of God must stand in congregation side by side in straight ranks with feet close and hands hanging down. Then by the signal of Allāho Akbar of the commander, all simultaneously raise their hands up to ear and then place them just below the nipple. Then simultaneously all must bow down at the signal of the commander in front and then prostrate down after keeping the centre of the body straight above the ground upon the hands and knee-joints, so that the bullets and guns may pass over them. At another command, all must stand up. Thus the very movement in prayer is like military drill and sufficient to frighten a strange enemy.

8

Prayer teaches us reverence for superiors. The movements in prayers are so prescribed as are the embodiments of humility and reverential attitude. From this, the servant learns how to show respect to his master, a son to his father, a subordinate to his superiors with this exception that bowing and prostration are reserved only for Allah.

9

Prayer teaches us cocentration of mind. Any education, any solution of an important matter, any thought on the wonderful workings of natural phenomena require concentration of mind as in mesmerism and hypnotism. This is highly valuable for a thoughtful man for intuitive knowledge and discovery and greatly helps power of memory. Prayer offers a lesson to achieve that object because the worshipper is to think in prayer nothing but Allah and His Power and Glory.

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10. Prayer helps us to love cleannliness. It is compulsory for a Muslim to wash his principal bodily limbs such as hands, face, feet, nose, ear and head before each prayer thus requiring every man to wash these exposed limbs for at least five times a day.1 Is it not salutary to health ? He goes to bed after washing his limbs, and when he rises in the morning he begins by washing his limbs. Teeth-cleansing before each time of prayer has been strongly recommended2 by the Holy Prophet—7:75 ; and complete bath from impurities of sexual intercourse and menstrual discharge has been made compulsory before prayer.3 Clothes and the praying places must be clean of all impurities. There are also prescribed rules of cleanliness from impurities arising out of calls of nature. These external purification is nothing but a prelude to the inner purification of soul from all corrupt ideas. These habits of cleanliness exercised daily for at least 5 times a day teach us to live neat and clean in all matters.

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11. Prayer teaches us to rise early from sleep. Prayer compels us to rise early in the morning at the appearance of white colour in the eastern horizon up to the rising of the sun. The wise men also said : Early to bed and early to rise makes a man healthy, wealthy and wise. It is Islam which puts this into actual practice. Besides, it saves our most valuable time as the worshipper begins his day's work half an hour or one hour earlier. Half an hour or one hour's saving everyday would mean a great thing for a great man. One is to rise still earlier at the latter part of the night to say Tahajjad prayer which is optional. Such a worshipper is the most lucky about health, wealth, wisdom and time.

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12. Prayer affords us a lesson to know the pious and the sinners because the pious attend the mosque while the sinners do not. Among the attendants also, the strictly pious can be distinguished from others by their mode of movements and prayer. It is of immense value to recognise the men of the locality, their nature and conduct for the smooth running of wordly business. Because of our ignorance

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• 1. See note r 44 for details of Wuzu.

2. See note 580,
3. See the whole chapter VIII.

with the character and conduct of a man, we are often deceived.

Prayer helps love, friendship and healthy social relations. The cumulative effect of meeting 5 five times a day with the people of the locality is great and goes a great way in promoting healthy social relations between man and man. Prayer draws together men of various temperaments and cements friendship among the votaries.

Prayer helps power of memory and preservation of the Holy Quran and Arabic tongue. The Quran is to be recited in prayer. The Quran says : Read from the Quran what is easy ( 73:20 ). This necessitates us to learn the Quran and to commit it to memory, some of us a portion of it and some the whole of it. In Tarawih pryer, the whole of the Quran is generally recited. Thus the power of memory is greatly sharpened and the Quran is preserved in the tablets of hearts. There is another benefit. That is to keep the Arabic larguage quite alive. Every muslim however illiterate is conversant with the words of Allaho Akbar, Subhan Allah, Bismillah, A'uzo billah etc. Thus a common Lingua Franca of Islam is kept as a living force in the common religion.

Prayer requires every Muslim to have primary education. Prayer requires a knowledge in the prescribed rules, Quran-readings, supplications and invocations, washing, bath, cleanliness from impurities etc. It is compulsory to be acquainted with all these articles of religion. This requires us to undertake an educational career. Prayer also requires us to understand what we read or utter. The Quran says : O you who believe, do not go to prayer when you are intoxicated, until you know well what you utter - 4:43Q. This understanding requires learning and education, especially in the Arabic language. There is also no problem of founding separate schools and colleges on account of compulsory character of education. The mosques with the attached rooms serve the purpose of primary schools.

Has not then the prayer in Islam teaching so many things reached perfection ? Is it not then the panacea for all spiritual diseases ? Does it not teach the duty towards Allah and duty towards fellow beings ? Is it not a friend and a guide in life ? It is therefore

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that the Holy Prophet said : Prayer has been made a coolness for my eyes ( 34:15a).

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(e) Sin of giving up prayer or praying carelessly. 'The object of prayer is to remember God. To deny to remember God by giving up prayer amounts to infidelity, because the distinguishing mark between Islam and infidelity is to remember only One God. The Holy Prophet therefore said : He who gives up prayer intentionally is indeed an infidel—34:15. It is therefore the chief reason that prayer was dearest to the Prophet—34:15a. He who demolishes prayer demolishes the chief pillar of Islam and consequently the sin of not praying is great. The Quran mentioned about prayer for no less than 82 times, and hence it laid the greatest emphasis on prayer. The sin of giving up prayer can therefore be better imagined than described.

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The sin of praying carelessly is no less great. The chief object of prayer is remembrance of God and His attributes. If the prayer is said carelessly and negligently, the object is frustrated. A careless reader cannot reproduce his lessons to his master however much he might have read. Similarly prayer with an absent mind gives no appreciable benefit. On the contrar, such a praying man sometimes commits sin in the following way. When he utters "Thee do we worship," he is remembering something on which his mind hovers over. The Quran therefore curses such praying man saying : Woe to the praying ones who are heedless in their prayer—107:7Q. Don't go near prayer while you are drunken till you know what you say, and be not of the heedless ones—7:204Q. Praying means whispering with Allah. So a praying man should be careful of what he utters and what he means by his utterances. At the time of talk before a mighty king if one is heedless of what he utters, he is punished if not driven away as a mad man. Similar is the punishment by the King of kings.

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(f) Should no prayer be said if mind not in proper mood ? Some are apt to argue that it is useless to pray when mind is not in proper mood or when a man is not acquainted with even some verses of the Quran or the preliminary rules and regulations of prayer. This is entirely a wrong conception. To argue in this way amounts to the saying that a man should not read the simple

A, B, C, if he cannot read Shakespeare's poems all at once. First habituate yourselves to praying and then you will find ample taste. To pray when mind is soft means not to pray at all, because mind may not become soft. An illiterate man not knowing any verses.of the Quran may still get ample religious merits by bowing and prostration done in strict obedience to Divine command just as a loyal subject bows down to the orders of the Crown without trying to understand the import of the order. To disobey the command is to court punishment and displeasure of the Crown. Similarly to disobey the Divine Command on lame excuses is to make oneself liable to Divine Displeasure and consequently of sin and punishment. In such a case, the bodily movements are the languages of the worshipper giving full expressions of the feelings of heart.

(g) Excellence of Prayer. The excellence of prayer is great as it is the foremost duty of a Muslim and the chief of the pillars upon which the grand superstructure of Islam stands. It is the distinguishing feature between a Muslim and a non-Muslim. The Prophet's last instruction was about prayer and slave—2:94. He also said that a prolonged and continued prayer is the best of actions—2:94. The Holy Prophet also said that prayer expiates sins—34:466w. The Quran says : Prayer keeps one away from indecency and evil—Q. Besides the compulsory prayers, the sunnat prayers bring abundant rewards which have been described in 34:500, 508,509. He said: Whoever prays six rak'ats after sun-set prayer without talking evil between them will be given an equivalent of divine service for twelve years—34:514. See section 30 for the merits of prayers.

(h) Language of Prayer. Language is a vehicle of conveying thoughts and ideas to fellow beings. It is therefore on outer garb of thoughts. Even without language, thoughts can be exprssed partly by signs, gestures and movements as are done by the lower animals. Language is the more convincing form of expression. If, however, external movements are combined with utterances, it would be more effective and forceful just as the mixture of heat and water produces the powerful steam. Therefore prayer without

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language is not so effective. A mute sitting often brings no result as God is inconceivable. The question is : What should be the language of Prayer ? Should it be said in Arabic which is the language of the Quran and the Prophet, or in the language of the worshipper ? There is a good deal of controversy about this matter. Imam Abu Hanifa upheld that prayer in any language is acceptable provided the spirit of prayer is maintained, while the other three Imams held that prayer must be said in the Arabic tongue. The practice for the last thirteen hundred years is in favour of the latter, and prayer is said—invariably in Arabic in all Muslim countries except in Turkey which prescribed the language of its own in prayer in recent times. Apart from the practice, let us see what the Quran and the reason dictate about the language. The Quran says : Therefore read of the Quran what is easy. Again it says : Read as much of it as is easy—73:20Q. Again the Quran says: Read in the name of your Lord—96:1Q. It appears from these verses that the prayer must be said in Arabic. This finds corroboration from the practice of the Prophet himself. At the time of the Prophet, many people speaking non-Arabic tongue notably the Persians accepted Islam. Salman the Persian is a good instance. They were all commanded to pray in the Arabic tongue. There was not a single departure from this. It is clear therefore that prayer must be said in Arabic and with the recitation of the Quranic verses in it. Why then Arabic was prescribed as the language of the worshipper in Islam ? It has already been described that the prayer has to serve some objects, direct and indirect. Of the indirect objects of Islam, there are the universal brotherhood and unification of the human race. If prayers are said in the different languages of the world, there would be a bubble of languages and the bubble of the sentiments of the worshippers. In that case, the object of universal brotherhood is frustrated. It is necessary that the universal religion of Islam should have one Lingua Franca.

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Secondly, if prayer in Arabic is not maintained, there would be a good-bye to the Arabic Quran, Arabic Qibla, Arabic Haj, Arabian Prophet and ultimately to the Arabian faith. If prayer is said in the Bengali or English language, there would be no necessity of the Arabic Quran, and God's command “Read of the Quran what is

easy" will be disobeyed. There would arise the necessity of compilation of Bengali prayer book, English prayer book etc. Even in the same language, many prayer books will see the light. Thus a rivalry will ensue of the books of prayers giving a permanent goodbye to the spirit of prayer. When Arabic is discarded in prayer, the next step would be to discard the Quran in Arabic as a waste of time. Children will be educated only to learn their mother tongue both for religious and wordly affairs. A sense of abhorrence will arise for the foreign Arabic tongue and ultimately for the foreign faith. The universal religion of Islam will get scattered and in a couple of generations national religions will spring up adopting many national tongues. Thus the old story of friction of religions will repeat itself. Indeed an universal religion should have one universal tongue. The Arabian tongue not only cements the unity of the human race but also binds the hearts of the Muslims to the Quran and the Prophet. Hear what the Quran says to remain stead fast to the Quran and not to any other book: Hold fast to the rope of Allah all together (3:102Q). Thirdly, the sense, beauty and rythm of the original Quran are impossible to be translated owing to the fact that the Quran came from God Himself while the translations from His servants. Is there anybody of any tongue who can translate the beauties of the Fatiha, the chapter Ikhlas, the words like Allaho-Akbar, Sobhan Allah, Al-hamdolillah, etc. etc. ? Will there be the same music in the translation ? Is there no difficulty in translating the words which manifest the glory, greatness grandeur, goodness, love, purity, power and knowledge of the Supreme Being ? It is argued by the oppositionists that intelligent prayer makes the heart turn towards the Almighty. If it is taken to be true, we would have found that the majority of the Christians saying prayers in different languages have turned saints, or the majority of the Hindus have turned sadhu's ? Far from it. It is the prayerful attitude that counts more in religion than mere understanding. Reverence and intelligence are two different things. The most intelligent man is not the most reverential. But it is surely better that intelligent reading should be combined with everence. Now just weigh the two aspects of the question, either to maintain the unity and solidarity of Islam by saying prayer

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in Arabic or to help the destruction of Islam by omitting the Quran-reading in prayer. The final seal to this controversy has been laid down by God Himself. He commands : When the Quran is recited, listen to it—7:204Q. And the morning Quran-reading is witsesed (by angels)—24:23Q. A praying man is, however, allowed to pray in any language where the Quran reading is not neassary, namely Monazat, Khutba, Milad, Supplications, Invocations, Niyyat etc. There is absolutely no bar to outpour one's heart before his Maker in these things and in silent whisperings with God.

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(i) Prayer in Islam is not rigid but simple. Prayer in Islam is not so rigid as is generally supposed. If anybody be unable to pray by standing owing to some excuse or ailment, he is allowed to pray in sitting posture. If he is still unable, he may pray leaning upon a side, and if still unable, he may pray by signs and gestures. The Quran says : 'Pray standing : if you are then unable, then upon a side—4:145Q. If anybody is in journey, he may shorten his prayer—4:101Q. If he is in the war-field or in a place of fear, it can still be shortened. If water injures a man in the performance of Wazu, hands and face may be made pure by pure earth, because God is everywhere—12:115Q. In short, Allah does inflict hardship on anybody beyond his capacity—2:286Q.

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(j) Stray thoughts in Prayer. It is a common experience of every praying Muslim with what tremendous force stray and coherent thoughts suddenly flash in mind till prayer lasts. devil is seen to work most earnestly at that time. This is a proof that prayer is the most efficacious mode of worship and hence the devil comes imperceptively in mind to commit havoc with thoughts. The causes of these thoughts are two-sided—external and internal. Externally eyes see things and ears hear sounds, talks and songs. Out of sight and hearing, a thought is created in mind. One thought suddenly creates hundreds of thoughts covering the whole region of mind with stray thoughts. The best remedy is to shut up the eyes in prayer and hear attentively the recital of Quran by the Imam. It is advisable therefore to pray in small room and upon a plane cloth in a plain building. For this reason, clothes of prayer should be simple and mosques should not

easy" will be disobeyed. There would arise the necessity of compilation of Bengali prayer book, English prayer book etc. Even in the same language, many prayer books will see the light. Thus a rivalry will ensue of the books of prayers giving a permanent goodbye to the spirit of prayer. When Arabic is discarded in prayer, the next step would be to discard the Quran in Arabic as a waste of time. Children will be educated only to learn their mother tongue both for religious and wordly affairs. A sense of abhorrence will arise for the foreign Arabic tongue and ultimately for the foreign faith. The universal religion of Islam will get scattered and in a couple of generations national religions will spring up adopting many national tongues. Thus the old story of friction of religions will repeat itself. Indeed an universal religion should have one universal tongue. The Arabian tongue not only cements the unity of the human race but also binds the hearts of the Muslims to the Quran and the Prophet. Hear what the Quran says to remain stead fast to the Quran and not to any other book: Hold fast to the rope of Allah all together (3:102Q). Thirdly, the sense, beauty and rythm of the original Quran are impossible to be translated owing to the fact that the Quran came from God Himself while the translations from His servants. Is there anybody of any tongue who can translate the beauties of the Fatiha, the chapter Ikhlas, the words like Allaho-Akbar, Sobhan Allah, Al-hamdolillah, etc. etc. ? Will there be the same music in the translation ? Is there no difficulty in translating the words which manifest the glory, greatness grandeur, goodness, love, purity, power and knowledge of the Supreme Being ? It is argued by the oppositionists that intelligent prayer makes the heart turn towards the Almighty. If it is taken to be true, we would have found that the majority of the Christians saying prayers in different languages have turned saints, or the majority of the Hindus have turned sadhu's ? Far from it. It is the prayerful attitude that counts more in religion than mere understanding. Reverence and intelligence are two different things. The most intelligent man is not the most reverential. But it is surely better that intelligent reading should be combined with reverence. Now just weigh the two aspects of the question, either to maintain the unity and solidarity of Islam by saying prayer

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in Arabic or to help the destruction of Islam by omitting the Quran-reading in prayer. The final seal to this controversy has been laid down by God Himself. He commands : When the Quran is recited, listen to it—7:204Q. And the morning Quran-reading is witsesed (by angels)—34:23Q. A praying min is, however, allowed to pray in any language where the Quran reading is not neassary, namely, Monazat, Khutba, Milad, Supplications, Invocations, Niyyat etc. There is absolutely no bar to outpour one's heart before his Maker in these things and in silent whisperings with God.

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(i) Prayer in Islam is not rigid but simple. Prayer in Islam is not so rigid as is generally supposed. If anybody be unable to pray by standing owing to some excuse or ailment, he is allowed to pray in sitting posture. If he is still unable, he may pray leaning upon a side, and if still unable, he may pray by signs and gestures. The Quran says : 'Pray standing ; if you are then unable, then sitting ; if you are still unable, then upon a side—4:145Q. If anybody is in journey, he may shorten his prayer—4:101Q. If he is in the war-field or in a place of fear, it can still be shortened. If water injures a man in the performance of Wuzu, hands and face may be made pure by pure earth. Prayer may be said anywhere on God's earth because God is everywhere—12:115Q. In short, Allah does not inflict hardship on anybody beyond his capacity—2:286Q.

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(j) Stray thoughts in Prayer. It is a common experience of every praying Muslim with what tremendous force stray and incoherent thoughts suddenly flash in mind till prayer lasts. The devil is seen to work most earnestly at that time. This is a proof that prayer is the most efficacious mode of worship and hence the devil comes imperceptively in mind to commit havoc with stray thoughts. The causes of these thoughts are two-sided-external and internal. Externally eyes see things and ears hear sounds, talks and songs. Out of sight and hearing, a thought is created in mind. One thought suddenly creates hundreds of thoughts covering the whole region of mind with stray thoughts. The best remedy is to shut up the eyes in prayer and hear attentively the reading of the Quran by the Imam. It is advisable therefore to pray in a dark small room and upon a plane cloth in a plain building. For this reason, clothes of prayer should be simple and mosques should not

be decorated with variegated colours. About internal causes, they

are the most dangerous. This is the result of numerous duties in

hand and of deep engagement with wordly affairs. The more a

man is engaged in wordly affairs, the more are his stray thoughts.

Hence moderate means is good. Secondly, the thing which produces

thoughts should be given away in charity if possible. This will

amount to cutting of the root of stray thoughts. To drive out the

sparrows from a tree is only occasional. The driven sparrows will

again come to the tree to make noise. If the tree is, however, cut

at its root, sparrows will never come again. Thus the tree of love for

wordly affairs should entirely be cut off at its root, and then

and then only stray thoughts would cease to crop up in

mind.

(k) Meaning of some movements in prayer. Scanning a little in

the bodily movements in prayer, we find the following :-

(1) Turning towards the Qibla means not only that everybody

should turn towards the oldest centre of monotheism but also that he

should set his mind's eye fixed only to one goal i.e. Allah, and not to

any object besides Allah.

(2) Covering of private parts means not only keeping concealed

the principal organs of evils but also the covering of all faults of all

men from being made public. If there is necessity ef covering the

outer parts, how much more is the necessity of covering the inner

faults ?

(3) Standing in prayer means standing of a prisoner convicted of

death before a mighty king. If, however, the worshipper does not

stand with this sense of humility, or is unmindful of such a standing

before the Mighty Presence, the consequence is very severe.

(4) Niyyat means the motive of prayer, the intention of obeying

the divine command, of forsaking all evils of the world and seeking

nearness to Him.

(5) Takbir means uttering Allaho-Akbar and believing that

Allah is greatest. If mind is unmindful at the time of its utterance,

the thing remembered is held to be greater than Allah.

(6) The reciting of عَوْنُ is meant to recognise that Allah's

help should be sought to suppress and remove the evils and evil

inclinations or occurrence of stray thoughts in mind.

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(7) The reciting of Alhamdo-Lillah (ٱلْحَمْدُ لِلَّٰهِ) means that all praise and glory is due to Allah and to none besides Him. Should we praise a radio or an æroplane for its wonderful work or should we praise the inventor of radio or æroplane? Similarly no praise is for the machine placed in a man but for its Maker or Creator of man.

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(1) Spirit of Prayer and its rituals. It should be remembered that too much stress upon forms and rituals should not be given as is now done. Prayer will then be divorced from the spirit underlying it. Some exert themselves in prolonging or shortening vowel points of verses or pronouncing in a manner that excites laughter. He is just like one who approaches a king giving more attention to pronunciation and words of a sa'lam then the spirit of reverence and humility underlying it. More attention shou'd be paid to meanings of words than the words themselves. True humility consists, however, beyond utterances and meanings of words and movements of bodies. It is to fill up the mind with electricity of divine love and grandeur which is the cumulative effect of prayer. The more a man is engrossed in divine thoughts, the more his prayer is responded to.

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Thus the spirit of prayer is the goal, while the external movements and utterances are only means to gain it. Sincerity and exclusive concentration of mind on divine glory are the keynotes of prayer. The external movements will not reach Allah; only piety will reach Him. The Quran says about this with reference to the sacrifice of animals: Their flesh and their bloods will never reach Allah, but piety will reach Him from you—22:37Q. The Holy Prophet said: Verily Allah looks not to your figures, nor to your wealth but He looks to your hearts and deeds—1:3. The Quran says: Say verily my prayer, my sacrifice, my life and my death are all for Allah, the Lord of the universe—(6:163 Q).

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REFERENCES OF PRAYER. Quran—4:142, 20:130, 132, 103:2; 2:21, 238, 239; 7:1; 96;19; 29:45; 73;8; 76:25; 2:152; 2;186; 4:60; voice of prayer—7:55; 7:204; 17:110; Zumma—62:9. Time of prayer—17:79; 20:130; 11: 114; idolaters prohibited from mosque—9:17. Hadis—Importance of prayer—33:460w; prayer for 5 times fixed—44:97, 98:99; conditions of acceptance of prayer—note 390; prolonged and continuous prayer best of actions—23:43; cause of forgetfulness— 88:16, 34:46. 47; Zama'at—34:8.117, 119, latter night best time—34;339, 570

prayer for removing ginn—34:354 ; Prophet's prayer—34:549, 549 ; azan—

33:27 ; 34:6 ; night prayer—33:74 ; Fajr sunnat—33:103 ; 33:145 ; 145 ; merit of cons-

truction of mosque—33:33w ; 26:21, 22 ; 29:409w ; Imam to stand higher—30:434w ;

prayer with prolonged prostration is best—1:5w ; prayer's good condition—1:15w ;

prayer not accepted from three—2:35w ; Prophet's last instruction was of prayer and slave—

2:94 ; prayer of a sick man for another is accepted—3:55 ; prayer expiates sins—34:466w ;

morning and night prayer troublesome to hypocrites—34:7 ; wusta is Asar—34:10, 37,

22, 38 ; 5 prayers for all men—24:11 ; direction of children to pray—34:31 ; general re-

fences—129 ; 4:38w. ; 4:03w, 141, 145 ; 7:1 ; 6:53 ; 7:75, 170, 176 : 8:16, 54 ; 9:80.

Abu Hurairah reported that the Messenger of Allah said :

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ

Prayers for five times, one

صَلَیْمُ الصَّلَوٰةِ الْخَمْسِ وَالْجُمُعَةِ إِلَى الْجُمُعَةِ

Zumma prayer up to (another) Zumma prayer and one

وَرَمَضَانُ إِلَى رَمَضَانَ

fasting month upto (another) fasting month are causes of

بَيْنَهُنَّ إِذَا اجْتَنَبَتِ الْكَبَائِرُ *

expiation of what comes to pass

مَا بَيْنَهُنَّ

in their midst provided the great sins are avoided. 1581

—Muslim.

Same reported that the Ms. of Allah said : Inform me

عَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَعْمُ ارْايْتُمْ

that if there be a river by the side of the door of someone of you

لَوْ أَنَّ نَهْرًا بِبَابِ أَحَدِكُمْ يَغْتَسِلُ فِيهِ

therein he takes bath five times day—will there remain any-

كُلَّ يَوْمٍ خَمْسًا هَلْ يَبْقٰى مِنْ دَرَنِهِ شَيْءٌ

hing of his dirt? 'No' said hey, 'there will remain nothing

قَالُوا لَا يَبْقٰى مِنْ دَرَنِهِ شَيْءٌ

f his dirt.' He said : Thus are he prayers for five times. Allah

مَثَلُ الصَّلَوٰتِ الْخَمْسِ يَمْحُو اللهُ بِهِنَّ

lots out all sins therewith. 1582

—Agreed

1581. All minor sins are forgiven if prayers are said five times a day, Zumma prayers

attended to and fasting observed. Five times of prayers are sufficient to expiate

minor sins. This is conditional upon non-commission of great sins.

1582. Outer body is washed by water and inner soul by prayer. The greater is the wash on the body. the lesser is the dirt that remains on it. So also the the case with

both. Indeed nothing but sound soul will get salvation (25:89Q.).

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3. Baraidah reported that the Messenger of Allāh said: The covenant that is between them and us is prayer. Whoso gives it up becomes indeed an infidel. —Aḥmad, Tirmizī, Nisai, Ibn Majah.

4. Anas reported that a man came and asked: O Messenger of Allāh ! I have committed an ordained crime. So execute it on me. He did not ask him about it, and then came the prayer (time). So he prayed with the Apostle of Allāh. When the Holy Prophet finished the prayer, the man stood and said: O Messenger of Allāh ! verily I have committed an ordained crime. So execute the ordinance of Allāh upon me. He asked: Have you not prayed with us? 'Yes' he said. He said: Verily Allāh has forgiven you your sin or your crime. —Agreed.

5. Ibn Mas'ūd reported: I asked the Holy Prophet: Which of the actions is dearest to the Almighty Allāh ? He said: Prayer in its time. I asked: Then what is next ? He said: Obedience to parents. I asked: Then what next ? He said: Holy war in the way of Allāh. —Agreed.

6

6. Abu Hurairah reported that the Messenger of Allah said: Had the people known what is in prayer-call and in the first row, and had they not found but to cast lots about it, they would have cast lots. Had they known what is in Zuhr prayer, they would have vied for it; and had they known what is in the night and early morning prayer, they would have come to them even upon breasts. —Agreed.

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَوْ يَعْلَمُ النَّاسُ مَا فِي النِّدَاءِ وَالصَّفِّ الْأَوَّلِ ثُمَّ لَمْ يَجِدُوا إِلَّا أَنْ يَسْتَهِمُوا عَلَيْهِ لَاسْتَهَمُوا وَلَوْ يَعْلَمُونَ مَا فِيهَا لَاسْتَبَقُوا إِلَيْهِ وَلَوْ يَعْلَمُونَ مَا فِي الْعَتَمَةِ وَالصُبْحِ لَأَتَوْهُمَا وَلَوْ حَبْوًا عَلَى رُكَبِهِمْ

7

7. Same reported that the Messenger of Allah said: There is no prayer more troublesome to the hypocrites than the early morning and night prayers. Had they known what is in them, they would have come to them even upon breasts. —Agreed.

عَنْهُ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَيْسَ صَلَاةٌ أَثْقَلَ عَلَى الْمُنَافِقِينَ مِنْ صَلَاةِ الْفَجْرِ وَالْعِشَاءِ وَلَوْ يَعْلَمُونَ مَا فِيهِمَا لَأَتَوْهُمَا وَلَوْ حَبْوًا عَلَى رُكَبِهِمْ

8

8. Osman reported that the Messenger of Allah said: Whoso says the night prayer in congregation, stands as it were (in prayer) for half of the night; and whoso says the early morning prayer in congregation prays as it were the whole night. —Muslim.

عَنْ عُثْمَانَ (رض) قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَّى الْعِشَاءَ فِي جَمَاعَةٍ فَكَأَنَّمَا قَامَ نِصْفَ اللَّيْلِ وَمَنْ صَلَّى الصُبْحَ فِي جَمَاعَةٍ فَكَأَنَّمَا صَلَّى اللَّيْلَ كُلَّهُ (مسلم)

9

9. Ibn Omar reported that the Messenger of Allah said: The desert Arabs shall never prevail over you regarding the name of your sun-set prayer

عَنْ ابْنِ عُمَرٍ (رض) قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ صَلَواتُكُمْ لَا يَغْلِبُكُمْ عَلَى اسْمِهَا الْأَعْرَابُ صَلَاةُ الْعَصْرِ

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(and the desert Arabs appellate it as Isha) and he said : The desert Arabs shall never prevail over you regarding the name of your night-prayer because it is Isha in the Book of Allah. They used to call it 'Atamah' on account of the milking of camel. 1583 —Muslim.

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10. Ali reported that the Messenger of Allah said on the Day of the Ditch : They prevented us from saying the middle prayer ( the afternoon prayer ). May Allah fill up their houses and graves with the fire ! 1584 —Agreed.

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11. Abdullah-b-Mas'ud reported that a man came to the Ms. of Allah and asked : O Apostle of Allah, verily I medically treated a woman in the farthest part of Medina, and verily I committed with her what is less than my sexual intercourse with her. 1585 So I am such and do therefore about me what you wish. Omar said to him : Allah concealed you. Would that you have kept (it) secret upon yourself ! The Prophet did not return to

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1583 The pre-Islamic Arabs used to call the sun-set prayer as 'Isha' and night prayer as 'Atamah' which means darkness in which a man falls at the time of milking a camel. The Prophet named the prayers Magrib and Isha.

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1584. The battle of Ditch took place at 5 A H. It is so ealled because Medina was defended by a ditch. Prophet and his companions were engaged in digging the ditch and saying : O Allah, there is no felicity but the felicity of the Hereafter. O Allah ! have mercy on the Refugees and the Helpers.

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1585. I did everything what is less than actual sexul intercourse, such as kissing, touching private parts, tickling nipples, embracing etc.

him anything. 1585 The man got up and departed and then the Prophet sent a man to follow him. He called him and read this verse—And keep up prayer at both ends of the day and a little after dusk. Verily good deeds remove evils. That is a reminder for the remembering ones. A man out of the people said : O Prophet of Allah, is it special for him? He replied : Rather for the whole of mankind.

—Muslim.

Jaber reported that the Messenger of Allah said : Between divine service and infidelity, there is the giving up of prayer. 1587 —Muslim.

Ob'adah-b-Swa'met reported that the Ms. of Allah said : Five prayers-the Almighty Allah made them obligatory. Whoso performs ablution well for them and says prayers in their time, and fulfils their bending and prostration; there is a covenant for him upon Allah to forgive him. And whoso does not do, there is

1586. Prophet did not give direct answer to his question. It appears from the latter context that he received inspiration from above to answer the query and sent a man to inform him about it. The last sentence shows that hadis is a panacea for all spiritual deseases for the whole of mankind without any distinction of creed and colour.

1587. Prayer is said to be the distinguishing feature between a Muslim and a non-Muslim, as outpouring of heart before one's Maker is natural expression of gratefulness. It appears from this hadis that Muslims should always pray. Those who do not pray are outside the pale of real Islam. It is a food for reflection for many of the Muslims of the present day. According to some companions of the Prophet, one who avoids prayer is an infidel: Imams Malek and Shafeyi hold that such a man is near infidelity and that to kill such a man is obligatory. Imam Abu Hanifa holds, however, that such a man shall be inflicted slight punishment and imprisonment if it is binding.

XXVI

no covënant for him upon Allah. If He wishes, He may pardon him and if He wishes, He may inflict punishment on him. Ahmad, Abu Daud, Malek, Nisai.

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14. Abdullah-b-Shaqiq reported that the companions of the Messenger of Allah did not consider any of the actions the giving up of which is infidelity except prayer. —Tirmizi.

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15. Abu Darda'a reported: My friend advised me: Associate nothing with Allah though you are severed and burnt, nor give up obligatory prayer intentionally. Whoso gives it up intentionally, the covenant becomes free from him. Don't drink intoxicant, and verily it is the key of every sin. —Ibn Majah.

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15 (a). Anas reported that the Messenger of Allah said: Perfume and wives have been made dear to me, and the coolness of my eyes has been made in prayer. —Ahmad, Nisai.

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16. Ummarah-b-Ruwaibah reported: I heard the Messenger of Allah say: None shall ever enter the fire who prays before the rising of the sun and before it sets in, that is, early morning and late afternoon prayers. —Muslim.

17

17. Abu Musa reported that the Messenger of Allah said : Whoso says the two prayers in cold will enter Paradise. —Agreed.

18

18. Abu Hurairah reported that the Messenger of Allah said : Angels come to you at night and angels come at day time, but they meet together in the early morning prayer and late afternoon prayer. Afterwards those who passed the night amongst you ascend up and their Lord asks them ( and He is the knower of them) : How have you left My servants? They answer : We have left them while they were praying and we came to them while they were praying. 1589 —Agreed.

19

19. Jundab-al-Qasri reported that the Messenger of Allah said : Whoso says early morning prayer while he is in the covenant of Allah, Allah shall never ask you for anything of His covenant, because whoso from His covenant will get it and then He will turn him down upon his face in the fire. 1590 —Muslim.

20. This refers to early morning and late afternoon prayers. 1589. He who says early morning prayer is in the security and protection of Allah. Therefore every true Muslim should also give security and protection to such a man. Allah inflicts punishment on one who is in enmity with the above man. 1590. The covenant of Allah upon His servants on earth is to forgive sins other than great sins. This shows that great sins are sometimes expiated by prayers.

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20. Abu Omamah reported that the Messenger of Allah said : Say your five praye:s, fast your month, pay Zakat of your properties and obey one in authority over you, you will then enter paradise of your Lord, —Ahmad, Tirmizi.

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21. Amr-b-Shuaib reported from his father from his grand father who said that the Messenger of Allah said : Order your children to pray when they are boys of seven years and beat them therefor when they are boys of ten years and separate them, one from another, in beds. —Abu Daud.

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22. Ibn Mas'ud and Samorah-b-Jundub reported that the Messenger of Allah said : The middle prayer is the late afternoon prayer. —Tirmizi.

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23. Abu Hurairah reported from the Holy Prophet about the saying of the Almighty : Verily the Quran-reading at morn is witnessed—17:8Q. He said : The angels of night and the angels of day witness it. —Tirmizi.

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24. Zaid-b-Sabet reported that the Messenger of Allah used to say the early afternoon prayer at noon, and he used not to say a prayer which appeared more

difficult to the companions of the Ms. of Allah than it. Then it was revealed : Observe the prayers and the middle prayer—2:238Q. He said : Verily there are two prayers before it and two prayèrs after it.

—Ahmad, Abu Daud.

Salman reported : I heard the Messenger of Allah say: Whoso goes out for early morning prayer goes out with the standard of faith, and whoso goes out at dawn towards the market goes out with the standard of the devil.

—Ibn Majah.

Zaid-b-Sabet and Ayesha reported : The middle prayer is the Zuhr prayer.

—Tirmizi, Malek.

466w.

Abu'Zarr reported that the Messenger of Allah came out in winter while the leaves were dropping down. He took two branches from a tree. He narrated that that leaf began to drop down. He said : O. Abu Zarr. I said : Present to Thee, O Ms. of Allah. He said : Verily a Muslim servant says prayer hoping thereby the pleasure of Allah and then his sins drop down from him just as this leaf drops down from this tree.

—Ahmad.

يصلي صلاة اشد على صحاب رسول الله!

منها. فنزلت : حافظوا على الصلوات و الصلوة الوسطى و قلنا قبلها صلاتين و بعدها صلاتين * (احمد و ابوداود)

عن سلمان. قال سمعت رسول الله صلى يقول من غدا الى صلاة الصبح

براية الايمان و من غدا الى السوق غدا براية ابليس * (ابن ماجه)

عن زيد بن ثابت و عائشة قالت الصلاة الوسطى

الوسطى صلوة الظهر * (مالك و الترمذي)

عن ابي ذر ان النبي صلى خرج زمن الشتاء و الورق يتهافت فاخذ

من شجرة قال : ففعل ذلك الورق. يقال يابا ذر قلت لبيك يا رسول

الله صلع قال : ان العبد المسلم ليصلي

البصلٰة يريد بها وجه الله فتهافت عنه ذنوبه - كما يتهافت هذا الورق عن هذه الشجرة -

(احمد)

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467w. Zaid-b-Khalid al-Johani reported that the Ms. of Allah said : Whoso says prayer of two prostrations without being unmindful in them, Allah forgives him of what has preceded from him of sins.

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—Ahmad.

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468w. Abdullah-b-Amr reported from the Prophet that he mentioned one day about prayer. He said : Whoso protects it, there will be for him a light, a proof and salvation on the Resurrection Day, and whoso does not protect it, there will be no light, on proof and no salvation for him. He will remain on the Resurrection Day with Korah, Pharaoh, Haman and Ubay-b-Khalaf. 1591

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—Ahmad, Darimi and Baihaqi.

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469w. Omar-b-al-Khattab reported that he wrote to his governors : Verily the most important of your affairs near me is prayer. Whoso protects it and takes care of it protects his religion ; and whoso destroys it greatly destroys what is besides it. 1592

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—Malek.

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1591. These were rebels against Allah. Korah was a rich man. Pharaoh was a king of Egypt and Haman was his minister. Obay-b-Khalaf was an arch enemy of Islam. People on the Resurrection Day. Anybody doing them will be with prophets and martyrs

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1592. A portion form this tradition has been left out as it relates to time of prayer similar to what has been narrated above. Protecting and taking care of prayer means, performing prayer with due rites in appointed times with the real spirit of the remembrance of Allah.

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22

1593

SECTION 2 1593. Times of prayer. There are fixed times for five compulsory prayers. The Quran says : Surely prayer is the timed ordinance for the believers-4:103Q. The times have been given by the Holy Quran itself. It says : And glorify thy Lord by praising Him before the rising of the sun and before ts setting ; and during the hours of the night, do also glorify Him, and during parts of the day, that thou mayest be well-pleased -20:130Q. And keep up prayers in the two parts of the day and in the first hours of the night-11:114Q. Keep up prayer from the declining of the sun till the darkness of the night and the morning Quran-reading- 17:78Q. It appears from the above verses that prayers must be said compulsorily after getting up from bed in the morning and before going to bed at night, at the time of the declining of the sun after the mid-day and before and after the sun sets in. The times are very significant and speak volumes. The morning pryer signifies that we should all fall in prostration before the Almighty who gave us life after death in sleep and that we should begin the day's work in the name of the Almighty and that we should finish it before noon to the extent of half. Then at the declining of the sun at noon, we should remember the power of God who can lower a mighty thing even if it rises its head topmost and that worldly glory will decline in a similar way. We should also remember that our life's half has already finished like the day's half and that the latter half is approaching with greater speed. Therefore we should turn towards God more than what we did before in the first half of life. Let us pray once more the Asar prayer before the evening of our life comes and before we part away from our day's work. In the,evening, we should remember the power of God who can turn the day into night and the night into day. Then when we go to bed, we should say our farewell prayer as we are going to meet practically death from which we may not rise again next morning. The times of prayer are also significant in the fact that one must fall in prostration before

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God even when busiest after disengaging himself from all his worldly concerns. The following are the scheduled times in Islam for prayers :-

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(1) Fajr i.e. the early morning prayer which begins from the appearance of the dawn with the white streak of line in the eastern horizon up to the rising of the sun. Thereafter the prayer becomes Qaza.

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(2) Zuhr i.e. the early afternoon prayer which begins from the declining of the sun at noon up to the time of the late afternoon prayer.

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(3) Asar i.e. the late afternoon prayer which begins when a man's shade becomes double and ends just before the setting of the sun.

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(4) Magrib i.e. the sun-set prayer which begins just after the setting of the sun up to the disappearance of the red signs in the horizon.

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(5) Isha i.e. the night prayer which begins from the disappearance of the red colour in the western horizon after sunset up to the mid-night.

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There are two optional prayers called fore-noon prayer and Tahajjad prayer. The former comes nearly at the breakfast time and the latter begins from the mid-night up to the appearance of the dawn.

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27. Abdullah-b-Amr reported that the Messenger of Allah said : The time of Zuhr prayer is : When the sun declines, and the shadow of a man becomes double his length so long as the Asar prayer does not come, and the time of Asar-prayer remains so long as the sun does not become yellow ; and the time of the sun-set

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عَنْ عَبْدِ اللهِ بْنِ عَمْرو قَالَ قَالَ رَسُولُ اللهِ

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بِبَطْيِهِمْ وَتَقْتِ الظُّهْرِ إِذَا زَالَتِ الشَّمْسُ وَكَانَ

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ظِلُّ الرَّجُلِ كَطُولِهِ مَا لَمْ يَحْضُرِ الْعَصْرُ

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وَوَقْتُ الْعَصْرِ مَا لَمْ تَصْفَرِ الشَّمْسُ وَقِتَ

prayer remains so long as the red-hue does not disappear; and the time of night prayer remains up to the mid-night, and the time of the morning prayer is from the appearance of dawn till the sun does not rise, but when the sun rises, keep away from the prayer because it rises between two horns of the devil 1594 —Muslim.

Boraidah reported that a man asked the Messenger of Allah about the time of prayer. He said to him: Pray with us twice meaning two days. When the sun inclined a little he ordered Bilal, and so he proclaimed Azan. Then he ordered him and he recited ‘Aqamat’ of the Zuhr prayer. Then he ordered him and he recited ‘Agamat’ of the Asr while the sun was high like a white egg. Afterwards he ordered him, and so he recited ‘Aqamat’ of Magrib when the sun set in. Afterwards he gave him direction and so he recited Aqamat of the I’sha prayer when the red hue disappeared. After that he ordered him and so he recited Agamat of the Fajr prayer when there was dawn. When

The infidels used to worship the sun when it began to rise. So in order to oppose this idea and to wipe out idolatry root and branch, the Holy Prophet prohibited even prayer at the time of the rising of the sun after giving it a great condemnation.

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there came the second day, he ordered him : Make delay for the Zuhr prayer. So he made delay for it and he was excellent in delaying it. He said Asar while the sun was above. He made more delay for it than what he had done. And he said Magrib before the red-hue disappeared, and he said I'sha prayer after ⅓rd of the night passed away, and he said Fajr and then entered the morning therewith. Afterwards he asked : Where is the man who has enquired about the times of prayer ? The man said : I, O Ms. of Allah. He said : The time of your prayer is between what you saw.

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—Muslim. 29: Ibn Abbas reported that the Messenger of Allah said : Gebriel led my prayer twice near the House. He prayed Zuhr with me when the sun declined a little and it became like the length of a shoe-lace, and he prayed Asar with me when the shade of everything became like itself ( double ), and he prayed Magrib with me when the fasting man broke his fast, and he prayed I'sha with me when the red-hue disappeared, and he prayed Fajr with me when food and drink became

الثَّانِي اَمَرَهْ فِى اَبْرِدْ بِالظُّهْرِ فَاَبْرَدْ بِهَا فَاَحْسَنَ اَلْاِبْرَادْ بِهَا وَصَلّٰى اَلْعَصْرِ وَالشَّمْسُ مُرْتَفِعَةٌ اَحْمَرَتْهَا وَهُوَ فَوْقَ اَلْبَيْتِ بِحِيْنٍ وَصَلّٰى اَلْمَغْرِبَ قَبْلَ اَنْ يَغِيْبَ اَلشَّفَقُ وَصَلّٰى اَلْعِشَاءَ بَعْدَ مَا هَبَ ثُلُثُ اَلْلَيْلِ وَصَلّٰى اَلْفَجْرَ ثُمَّ قَالَ اَيْنَ اَلسَّائِلُ عَنْ وَقْتِ اَلصَّلٰوةِ فَقَالَ اَلرَّجُلُ اَنَا يَا رَسُوْلَ اَللّٰهِ صَلَعْ قَالَ وَقْتَ صَلَوٰتِكُمْ بَيْنَ مَا رَاَيْتُمْ

(مُسْلِمٌ) عَنْ اِبْنِ عَبَّاسٍ قَالَ قَالَ رَسُوْلُ اَللّٰهِ صَلَعْ اَتَمَنِيْ جِبْرِيْلُ عَلَيْهِ اَلسَّلَامُ عِنْدَ اَلْبَيْتِ مَرَّتَيْنِ فَصَلّٰى بِيَ اَلظُّهْرَ حِيْنَ زَالَتِ اَلشَّمْسُ وَكَانَ ظِلُّ اَلشِرَاكِ وَصَلّٰى بِيَ اَلْعَصْرِ حِيْنَ صَارَ ظِلُّ كُلِّ شَيْءٍ مِثْلَهُ وَصَلّٰى بِيَ اَلْمَغْرِبَ حِيْنَ اَفْطَرَ اَلصَّائِمُ وَصَلّٰى بِيَ اَلْعِشَاءَ حِيْنَ غَابَ اَلشَّفَقُ وَصَلّٰى بِيَ اَلْفَجْرَ حِيْنَ حَرُمَ اَلطَّعَامُ وَاَلشُّرَابُ

174

unlawful for a fasting man. When there came the following day, he prayed Zuhr with me when his shade was like him (double), and he prayed Asar with me when his shade was double of him, and he prayed Magrib when the fasting man broke his fast, and he prayed I'sha at one-third part of the night and he prayed Fajr when there dawned the light. Afterwards he looked at me and said : O Muhammad ! this was the time of the Prophets before you, and the times are what is between these two times.

– Abu Daud, Tirmizi.

30

Ibn Ma'sud reported that the measure of the prayer of the Messenger of Allah for Zuhr was from three to five foot-steps in summer, and in winter from five to seven steps.

– Abu Daud, Nisai.

SECTION 3

1595. Prayer in haste

Prayer as a rule should be said at the first half of its appointed time and not at its latter half, because there is pleasure of Allah in the former and pardon of Allah in the latter –34:49. Imam Shafeyi sponsors this view and says that to say every prayer at its

XXXIV

earliest time is Mustahab (laudable). The Quran also says : Hasten to good deeds. The Holy Prophet, while maintaing that prayer during its time is perfectly lawful, laid instructions for greater rewards for early prayer even within the given time. Regarding the morning prayer, the Holy Prophet observed it sometimes in the early dawn in darkness (34:41) and sometimes in distinct light (34:56). That depended upon cold and summer seasons and upon the nature of the congregaticn and commencement of struggles with non-Muslims at the early part of the day.

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As regards Zuhr (the early afternoon prayer), it appears from the traditions that in summer when heat is intense it should be said rather late preferably wiïhin the latter half of its time (34:61). About Asar (the late afternoon prayer), there is the general rule as laid down before but Imâm Abu Hanifa says that to say it at the latter half is Mustahab. Regarding Magrib (the sun-set. prayer), there is the unanimous opinion of the jurists that it should be said at its earliest part (34:52). As regards I'sha ( the night prayer), the Holy Prophet laid stress for its saying in 'he latter half of its time, because silent night gives a peaceful atmosphere for divine serv ice. He disliked sleep before it and any conversation after it. Fajr may be said when a man rises from sleep even after sunrise.

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OTHER CONTENTS.-Rulers in latter duys will neglect the times of prayer but still they should be obeyed -34:62. 63, night prayer is an innovation in Islam-34:54 ; no sin in sleep and forgetfulness-34:48, 47; expiation of prayer is prayer -34:43; pre-dawn tiffin extends up to dawn--84 42; three things not to be delayed-burial, prayer and marriage of widows -34:49.

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31. Sayyar-b-Salâma reported : I and my father went to Abu Barzah al-Aslami. My father asked him : How did the Messenger of Allah pray the obligatory prayers? He replied that he used to pray Zuhr which you call the first whên the sun inclined a little, and pray Asar

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عَنۡ سَيِدِ بْنِ سَلَمَةٍ قَالَ دَخَلۡتُ اَنَا وَاَبِي عَلَى اَبِي بَزَۃَ الاَسْلَمِيِّ فَسَاَلَہُ اَبِي كَيۡفَ كَانَ رَسُوۡلُ اللّٰہِ صَلَّى اللّٰہُ عَلَيۡہِ وَسَلَّمَ يُصَلِّي الۡمَكۡتُوۡبَةۃَ فَقَالَ كَانَ يُصَلِّي الۡبَجِّرَ الَّتِي

176

AL-ḤADĪS

and then any of us could return

to his riding camel at the furthest

end of Medina while the sun

was shining and I forgot what

he said about Magrib, and he

used to make delay in praying

I'sha which you call Atamah, 1596

and he used to dislike sleep be-

fore it and talk after it ; and he

used to say optional prayer at

the time of Fajr when a man

could recognise his friend and

read sixty to one hundred

(verses). In a narration : He did

not care to belate I'sha to one-

third of the night, and he did

not like to sleep befor it and

talk after it.

—Agreed.

Muhammad-b-Amr report-

ed : We asked Ja'ber-b-Abdullah

about prayer of the Prophet. He

said that he used to pray Zuhr

at noon, and Asar when the sun

was shining, and Magrib when

it went down, and as for I'sha,

when the people were many he

used to hasten it ; and when they

were few, he used to make

delay, and Fajr during early

darkness. 1597

—Agreed.

1596. The Pre-Islamic Arabs called the time after disappearance of the evening red-hue from the horizon as Atamah which means darkness.

1597. It is not always that the Holy Prophet prayed Fajr early in darkness ; some-

times he prayed when everything was visible. These times were chiefly based upon

assembly of the people ; see traditions 41 and 56.

نَدْعُو نِهَا الاَوَّلِ حِينَ تَضِّ الشَمْسُ وَ يُصَلِّى الْعَصْرَ ثُمَّ يَرْجِعُ اَحَدُنَا اِلَى رَحْلِهِ

فِى اَقْصَى الْمَدِيْنَةِ وَ الشَمْسُ حَيَّةٌ وَ كَانَ يَسْتَحِبُّ اَنْ يُؤَخِّرَ الْعِشَاءَ الَّتِى تَدْعُو نِهَا لِعَتَمَةٍ

وَ كَانَ يَكْرَهُ النَّوْمَ قَبْلَهَا وَ الْحَدِيثَ بَعْدَهَا

وَ كَانَ يَتَنَفَّلُ مِنْ صَلَوةِ الْغَدَاةِ حَتَّى يَعْرِفَ الرَّجُلُ جَلِيْسَهُ وَ يَقْرَأُ بِالسِّتِّيْنَ

الِى الْمِائَةِ وَفِى رِوَايَةٍ وَلَا يُبَالِى بِتَأْخِيْرِ الْعِشَاءِ

اِلَى ثُلُثِ اللَّيْلِ وَلَا يُحِبُّ النَّوْمَ قَبْلَهَا

وَ الْحَدِيثَ بَعْدَهَا * (مُتَّفَقٌ عَلَيْهِ)

عَنْ مُحَمَّدِ بْنِ عَمْرٍو قَالَ سَأَلْنَا جَابِرَ بْنَ عَبْدِ اِلٰهِ عَنْ صَلَوةِ النَّبِىِّ صَلَّى

فَمَقَالَ كَانَ يُصَلِّى الظُّهْرَ بِالْهِاجِرَةِ وَ الْعَصْرَ وَ الشَمْسُ مُرْتَفِعَةٌ وَ الْمَغْرِبَ

اِذَا وَجَبَتْ وَ الْعِشَاءَ اِذَا كَثُرَ النَّاسُ عَجِلَ وَ اِذَا قَلُوْا اَخَّرَ وَ الْفَجْرَ بِغَلَسٍ

• (مُتَّفَقٌ عَلَيْهِ)

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33. Anas reported : Whenever we prayed at noon behind the Holy Prophet, we used to make prostration upon our clothes out of fear of heat. —Agreed.

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34. Abu Hurairah reported that the Apostle of Allah said : When heat is intense, pray in cool time, (and in a narration of Bukhari from Abu Sayeed : Zuhr), because the intensity of heat comes out from the vapour of Hell. And the fire complained to its Lord and said : O Lord ! some portion of myself has devoured others. So He ordered therefor two breaths, one breath in winter and one breath in summer ; 1598 the most intense heat which you find, and the most intense cold which you find. 1599 —Agreed.

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35. Anas reported that the Messenger of Allah was praying Asar while the sun was up shining and then one departing could go to the high places and return to them while still the sun was

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1598. Everything in the earth takes breath and gives out breath at regular intervals. Similarly hell gives out breath twice in a year one in summer and another in winter. In summer, it is commendable (Mustahab) to pray Zuhr somewhat late.

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1599. There is a little deviation in wording in the latter portion according to Bukhari in accordance with a second narration of his. It runs : The most intense heat which you find is from its heated air, and the most intense cold which you find is from its intense cold air.

up, and some high places of Medina are four miles or like it from Medina. 1600

—Agreed.

Same reported that the Messenger of Allah said : That is a prayer of the hypocrite who sits waiting (setting of) the sun till when it becomes yellow and falls between two horns of the devil, he gets up and hurries four (rak'ats) without remembering Allah therein but little. 1601

—Muslim.

Ibn Omar reported that the Prophet said : As for one whose Asar missed him, his family and property have been robbed as it were.

—Agreed.

Boraidah reported that the Messenger of Allah said : Whoso has given up Asar prayer, his action has indeed become void. 1602

—Bukhari.

Rafe'-b-Khadiz reported : We used to pray Magrib along with the Messenger of Allah, and

1600. Awali is plural of A'liah which is a noted place about four miles off from Medina situated upon a lofty place.

1601. That refers to Asar at the fag end of the day. It appears from this that such prayer is abominable (Makruh). The sole object of prayer is to bring the names and attributes of Allah in peaceful memory and to realise His greatness and omnipotence. Every movement of prayer is directed towards that goal—the goal of complete surrender of body and mind towards that Maker.

1602. The nullification of actions does not mean that all previous actions are brought to nought. What is really meant here is that a great deal of merits is lost by non-observance of afternoon prayer. This is the view of Imam Abu Hanifa. The Mutazilites say, however, that only the great sins nullify actions.

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then one of us could return and see the place of his arrow. 1603 —Agreed.

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أحدنا و انه ليبصر موضع نبلة * (متفق عليه)

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40. Ayesha reported that they used to pray I'sha between setting in of the red-hue and the first one-third of the night. —Agreed.

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عن عائشة قالت كانوا يصلون(1) فيما بين ان يغيب الشفق الى ثلث الليل الاول ه (متفق عليه)

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41. Same reported that the Prophet used pray Fajr and then the women used to return being covered with their skirts. They could not be recognised owing to darkness. 1604 —Agreed

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عنها قالت كان رسول الله صلى م لليصلي الصبح فينصرف النساء متلفعات بمرطهنّ مّا يعرفن من الغَلَس * (متفق عليه)

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42. Qatadah reported from Anas that the Prophet and Zaid b-Sabat took pre-dawn tiffin. 1605 When they finished their food, the Prophet got up for prayer and prayed. We asked Anas : What was the time between the finishing of their pre-dawn tiffin and their entering into prayer? He said: The time in which a man can read fifty verses. —Bulhari.

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عن قتادة عن انس ان النّبي صلى م و زيد بن ثابت تسحّرا فلما فرغنا من طعامهما قام نبي الله صلى م للى الصّلوزة قلنا لانس كم كان بين فراغهما و دخولهما فى الصّلوزة قال قدر ما يقرء الرّجل خمسين اية ! (البخاري)

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1603. In other words he used to say sun-set prayer immediately after sun-set. The jurists are unanimous in holding that sun-set prayer is Mustahab (laudable) when it is said in its early time.

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1604. The women during Prophet's time used to pray in congregations with males. This custom is still seen at Mecca and Medina where women have got a separate place for prayer which is led by male Im~m.

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1605 This is sehri-food i.e. food taken before light of dawn for fasting for the next day. This term has therefore been translated here as pre-dawn tiffin.

43

Abu Zarr reported that the Messenger of Allah said : How will you fare when the rulers over you will make the prayer dead or make delay from its appointed time ? I asked : What do you then order me ? He said : Say prayer in its time. If you can overtake it then pray, and verily it is optional for you. 1606 —Muslim.

44

Abu Hurairah reported that the Messenger of Allah said : Whoso overtakes one rak'at of Fajr before sun-rise overtakes the Fajr and whoso overtakes one rak'at of Asar before sun-set overtakes the ( entire ) Asar. 1607 —Agreed.

45

Same reported that the Messenger of Allah said : When one of you overtakes a prostration of Asar before the sun sets in, let him finish his prayer ;

160 i. This hadis shows that prayers shall be said at their earliest times. If after prayer, congregational prayers are held, and the man who has already prayed wishes to say prayer again in congregation he is allowed, and this will be considered as optional. Imam Abu Hanifa holds that this instruction was with regard to the early afternoon and night prayers as additional prayers after morning and afternoon prayers are Makruh (abominable). 1607 The majority of the learned jurists are of opinion that the rise of the sun and its setting do not make prayers void. A portion of such prayers should have already begun before these phenomena in order to validate prayers. Imam Abu Hanifa holds that morning prayer after sun-rise makes itself void. The other Imams recommended the morning prayer at its early darkness on the basis of tradition no. 41.

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and when he overtakes a pros-tration of Fajr before the sun rises, let him finish his prayer. —Bukhari.

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46. Anas reported that the Messenger of Allah said : Whoso forgets to pray or sleeps there from, its expiation is that he shall pray it when he remembers it. And in a narration : There is no expiation for it except that. 1603 —Agreed.

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47. Abu Qatadah reported that the Messenger of Allah said : There is no breach of duty in sleep. Verily breach of duty is in wakefulness. So when one of you forgets a prayer or remains asleep there from, let him pray it when he remembers it, because the Almighty Allah said : Keep up prayer to remember Me (20: 14Q) 1603 —Mulsim.

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48. Ali reported that the Prophet said : O Ali ! there are three things about which you shall not make delay : prayer when it comes, dead-body when it presents itself for burial, and a widow 1603a when you find a match for her. —Tirmizi.

49. It appears from this that charity can-not be an expiation of the sins committed for neglecting prayers. 1603. There is no commission of sin of any kind while a man remains asleep. This time is exempted from account. The reason is that in sleep man has got no choice for action. Similarly a man when unsound is not accountable for any action. The last sentence is very significant about the spirit of Islamic prayer. The remembrance of Allah is its chief object. 1603a. Ayyam means a widow or a divorced woman. Great stress has been laid in Islam for widow marriage as widows generally corrupt society. The Prophet who came to establish morality in the world in all its phases could not overlook this important thing.

49

49. Ibn Omar reported that the Messenger of Allah said : The initial time of prayer is a pleasure to Allah, and the last time is pardon of Allah. —Tirmizi.

50

50. Omme Farwah reported that the Prophet was asked : Which of the actions is the best ? He said : Prayer in its initial time. —Ahmad, Tirmizi, Abu-Daud.

51

51. Ayesha reported that the Messenger of Allah did not say a prayer twice in its latest time, until the Almighty Allah took away his soul. —Tirmizi.

52

52. Abu Auyyb reported that the Messenger of Allah said : My people will not cease to be in fortune (or he said upon the natural religion) so long as they do not pray the Magrib late up to the peeping of the stars through the windows. —Abu Daud.

53

53. Abu-Hurairah reported that the Apostle of Allah said : Had it not been a hardship over my people, I would have certainly ordered them to pray Isha late up to one-third of the night or its half. —Ahmad, Tirmizi, Ibn Majah.

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54. Mu'az-b-Jabal reported that the Apostle of Allah said : Say this prayer (I'sha) late because you have been given excellence on its account over all other nations, and no nation before you did say this prayer. —Abu-Daud.

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عن معاذ بن جبلٍ قالَ قَالَ رَسُوْلُ اللهِ صلعم اِتْمُوْا بِهذه الصلوةِ فَاذِنَکُمْ قَوْنَ فَضْلَتُمْ بِهَا عَلَى سَائِرِ الْاُمَمِ وَ لَمْ تُصَلِّهَا اُمَّةٌ قَبْلَکُمْ

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(ابوداود)

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55. Nu'man-b-Bashir reported : I know the time of this prayer, the last I'sha prayer. The Messenger of Allah used to pray it on the falling down of the moon on the third day (of its rise). —Abu Daud.

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عن نعمان بن بشيرٍ قَالَ لَوْقَتُّ هذِهِ الصَّلَوةَ الْعِشَاءِ الْاخِرَةَ کَانَ رَسُوْلُ اللهِ صلعم يُصَلِّيْهَا لِسُقُوْطِ الْقَمَرِ لِثَالِثَةِ

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(ابوداود)

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53. Rafe'-b Khadiz reported that the Messenger of Allah said : Pray Fajr in light, because it is greatest in reward. 1611 —Tirmizi, Abu Daud.

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عن رافع بن خديجٍ قَالَ قَالَ رَسُوْلُ اللهِ صلعم اَسْفِرُوْا بِالْفَجْرِ فَاذِنَ اَعْظَمُ لِلْاَجْرِ

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(التِرمذي و ابوداود)

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57. Rafe'-b-Khadiz reported : We prayed Asar with the Apostle of Allah. Afterwards a camel was sacrificed and it was divided.

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عن رافع بن خديجٍ قَالَ کُنَّا نُصَلِّي الْعَصْرَ مَعَ رَسُوْلِ اللهِ صلعم ثُمَّ يُنْحَرُ الْجَزُوْرُ فَنَتَقَسَّمُ

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1610 This is a proof that the religion of Islam began from the time of Adam. In other words, it is a religion of humanity. There is one religion as there is one Lord and that is Islam. The humanity before Prophet of Arabia had to say prayer. Islam made the prayer perfect by adding one more to it and describing its chief object and the means to attain it.

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1611. Imam Abu Hanifa holds this view on the strength of 34:56. His followers say prayer when the light of dawn is distinctly visible in the horizon. "It has been written in Sharhi sunnat" says the author of Mishkat, "that Mu'az said : The Ms. of Allah sent me to Yemen and said : When there will be winter, pray Fajr in darkness, and prolong reading of the verses so long as the people are capable of and don't give them trouble and when there will be summer, say morning prayer in light, because the night is short and the people remain asleep. Give them time till they overtake the prayer.

184

AL-HADIS

divided into ten portions. Then it was cooked and we ate cooked meat befor the setting of the sun. 1612 —Agreed.d

عشرقسّم ثم طبخ فنا كل احما نضيجا قبل مغيب الشمس -

Abdullah-b-Omar reported : We waited one night waiting for the Messenger of Allah for the last prayer I'sha. He came to us when one-third of the night passed away or after that. We knew not whether anything kept him engaged in his family or something other than that. When he came out, he said : Verily you are waiting for a prayer for wich no people of other religion besides you had waited. Had it not been a hardship over my people. I would have certainly prayed with them at this time. Then heordered the Muazzen and so he recited 'Aqamat' of the prayer and then he prayed. —Muslim.

عن عبد إلله بن عمر (رض) قَال مَكَثْنَا ذَات لَيْلَة نَنْتَظِرُ رَسُولَ إللهِ صَلّى إللهُ عَلَيْهِ وَسَلّم صَلَاةَ العِشَاءِ الاخِرَة فَخَرَجَ الَيْنَا حِينَ ذَهَبَ ثُلُثُ اللَيْلِ أَو بَعْدَهُ فَلاَ نَدْرِي أَشَيْء شَغَلَهُ فِي أَهْلِهِ أَوْ غَيْرِ ذَلِكَ فَقَالَ حِينَ خَرَجَ إِنّكُمْ لَتَنْتَظِرُونِ صَلَوة مَا يَنْتَظِرُهَا أَهْلُ دِينٍ غَيْرِكُمْ وَلَوْلاَ أَنْ يَثْقُلَ عَلَى أُمّتِي لَصَلّيتُ بِهِمْ هَذِهِ السّاعَةَ ثُمّ أَمَرَ الْمُؤَذّن فَأَقَامَ الصّلَوَة وَصَلّى (مسلم)

Jaber-b-Samurah reported that the Messenger of Allah used to say prayers like your prayer, and he used to make a little delay in night prayers after your prayer,1613 and he used to make prayer short. 1614 —Muslim.

عن جابر بن سمرة قَالَ كَانَ رَسُولُ إللهِ صَلّى عَلَيْهِمْ يصلى الصّلَوَاتِ كَمَا تُصَلّونَ صَلَوَتَكُمْ وَكَانَ يُؤَخّر العَتَمَةَ بَعْدَ صَلَوَتِكُمْ شَيْئًا وَكَانَ يُخَفّف الصّلَوَة - (مسلم)

1612. This signifies that the Asar prayer should be said at the beginnig of its due time. This is the opinion of three Imams and two companions of Imams Abu Hanifah. Imam Abu Hanifn holds, however, that tho best time for Asar prayer is in the last. He interprets this hadis by sayi g that it was done in summer.

1613. This was because night prayer was specially ordained for the Muslims. Imam Abu Hanifa holds that to say night prayer at dead of night is best.

1614. The Holy Prophet used to read short chapters of the Quran in congregationsl prayers, because there were the weak and the diseased among the congregation.

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59(a). Abu Sayeed reported : We prayed with the Apostle of Allah the prayer of night. He did not come out till a similar portion from the mid-night passed away. He said "Take your seat." And so we took our seat. He said : Verily the people have prayed and gone to their beds, and verily you do not cease to remain in prayer so long as you wait for prayer. But for the weakness of the weak and the illness of the ill, I would have certainly delayed this prayer up to mid-night. —Abu Daud, Nisa'i.

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عَنْ أَبِي سَعِيدٍ قَالَ صَلَّيْنَا مَعَ رَسُولِ اللَّهِ صَلَاةَ الْعِشَاءِ حَتَّى مَضَى مِنْ شَطْرِ اللَّيْلِ فَقَالَ خُذُوا مَقَاعِدَكُمْ فَاخَذْنَا مَقَاعِدَنَا فَقَالَ إِنَّ النَّاسَ قَدْ صَلَّوْا وَأَخَذُوا مَضَاجِعَهُمْ وَإِنَّكُمْ لَنْ تَزَالُوا فِي صَلَاةٍ مَا انْتَظَرْتُمْ الصَّلَاةَ وَلَوْلَا ضَعْفُ الضَّعِيفِ وَسَقَمُ الْمَرِيضِ لَأَخَّرْتُ هَذِهِ الصَّلَاةَ إِلَى شَطْرِ اللَّيْلِ (رَوَاهُ أَبُو دَاوُدَ وَالنَّسَائِيُّ)

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60. Omme-Salamah reported that the Messenger of Allah was much more hasty for Zuhr than yourselves, and you are much more hasty for Asr than him. 1615 —Ahmad, Tirimizi.

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عَنْ اُمِّ سَلَمَةَ قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اشَدَّ تَعْجِيلًا لِلظُّهْرِ مِنْكُمْ وَأَنْتُمْ اشَدُّ تَعْجِيلًا لِلْعَصْرِ مِنْهُ (أَحْمَدُ وَالتِّرْمِذِيُّ)

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61. Anas reported that the Messenger of Allah used to pray late when it was hot ; and early when it was cold. —Nisai.

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عَنْ أَنَسٍ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ الْحَرُّ ابْرَدَ بِالصَّلَاةِ وَإِذَا كَانَ الْبَرْدُ عَجَّلَ (رَوَاهُ النَّسَائِيُّ)

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62. Ob'ada b-Swa met reported that the Messenger of Allah said to me : Verily there shall come after me rulers over you, whom affairs will keep engaged away from prayer in its time till its time will disappear.

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عَنْ عَبَّادَةَ بْنِ الصَّامِتِ قَالَ قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّهُ سَيَكُونُ عَلَيْكُمْ بَعْدِي أُمَرَاءُ يَشْغَلُونَكُمْ عَنْ الصَّلَاةِ إِذَا أُخِّرَتْهَا (رَوَاهُ أَبُو دَاوُدَ)

1615. This is the Mazhab of Abu Hanifa to the effect that the prayer should be said a little late.

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AL-HADIS

So say prayer in its time. A man enguired : O Ms. of Allah ! shall I pray with them? 'Yes' said he.

— Abu Daud.

Qabisah-b-Waqqas reported that the Messenger of Allah said : There shall come after me rulers over you who will make delay in prayer. it will be for you and it will be against them. Pray with them till they pray facing the Kaba.

— Abu Daud.

SECTION 4

Azan ( Prayer-call )

(a) Azan. Azan is the call for prayer within its appointed time with certain prescribed words. Such prayer-call is Sunnat at the advent of the time of each congregational prayer. While the Prophet was at Mecca, there was no Azan because the enemies did not allow the Muslims to meet together and pray. The thought of Azan arose in Holy Prophet's mind when he migrated to Medina. Counsels were held regarding the formulation of a proper prayer-call. Some suggested that there should be blowing of horns, or the ringing of bell, or chimes, or the lighting of fire in a lofty place. At last the suggestion of Hazrat Omar was accepted. It is now the modern Azan, the call to prayer and the true national anthem of Islam. Hazrat Bilal, the negro slave, held the position of the first Muazzen in Islam.

(b) The delivery of Azan. The call is given out by a man standing in a lofty or prominent place in as loud a voice as possible. He stands facing the Holy Ka'ba with his both hands raised to the

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ears - 3!:71, and chanting with a melodious and loud voice the following sentences in order.

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(i) (Allah is greatest) repeated four times ;

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(ii) (I bear witness that there is no god but Allah) repeated twice ;

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(iii) (I bear witness that Muhammad is the Messenger of Allah) repeated twice ;

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(iv) (come to prayer) repeated twice ;

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(v) (come to success) repeated twice ;

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(vi) (Allah is greatest) repeated twice ;

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(vii) (there is no god but Allah) once only. The following sentence is added at the call of morning prayer (Prayer is better than sleep) repeated twice.

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When the call is finished, all make invocation in the words as recorded in §4:81 (see the text).

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(c) Significance of Azan. Azan in Islam has got a great significance. It is not the mere ringing of the bell or the meaningless blowing of horns. This is an appeal from an individual soul to the soul of humanity to turn to Allah, to follow the lead of Muhammad as His Messenger, and to come to take spiritual feast for progress and nourishment of soul appealling in a greater degree than the ringing of the deepest-toned bell or the most costly and elaborate system of chimes. From thousands of thousands of minarets in the world come out spontaneously in loud and sweet melodious voice in the morning and evening, at the declining of the sun and when the sun is in the mid-west and in the grim silence of night, the message of Islam, the message of the desert World Prophet "Allah is greatest, Muhammad is His Messenger, come to prayer, come to success, there is no deity but Allah, prayer is better than sleep."

What a more grand message to the world can there be? This is the message of Islam to the people of the world. To respond to it on the part of the hearer is wajeb (binding). Who is the devil who can remain silent from responding to the mighty message of Islam, the message that Allah is greatest? Who is the most unfortunate man who does not respond to the invitation for food of soul? Who is there to deny that prayer is not the means of success? Nobody is required to read any book to know the message of Islam. Nobody is required to make a search for the true religion of mankind. It is that which declares Allah to be greatest and the only Being to be worshipped. It is that which makes no distinction in the invitations to prayer and throws open the door of mosque to every son of Adam irrespective of caste, creed and country.

(d) Excellence of Azan. The declaration of this message of Islam to mankind is general and the invitation to join the divine service brings no less religious merit as is generally supposed. The Muazzen will have great rewards on the Resurrection Day, so much so that all the hearers of the invitation will intercede for him on that day. If the Muazzen truly believes in what he recites, he will undoubtedly enter Paradise—34:80. Any Muazzen calling for prayer for seven years out of sincere faith will be free from the fire of Hell—34:86. Supplication between Azan and Aqamat is generally accepted—34:93. The devil runs away when he hears the Azan. Besides prayer times, Azan should be proclaimed in the right ear of the newly-born child or at the time of grief or mishap. It is Sunnat.

(e) Aqamat. The Aqamat is the signal that the prayer is ready and has just begun and that everybody present should disengage his mind from the outside world and engage it in the remembrance of the Almighty. It is necessary in the congregational prayer and it is pronounced in a less loud voice than Azan. It is just like azan with this difference that instead of La ilaha Illa-Allah, قد قامت ا الصلاة (prayer is ready) is recited twice. With this recitation the prayer truly begins with the hands raised upto the ears.

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64. Anas reported : They talked of fire and bell and they remembered the Jews and the Christians. Then Bilal was ordered to make Azan even and Aqamat odd. Ismail said : I mentioned it to Ayyub. He said : Except Aqamat. —Agreed.

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عَنْ أَنَسٍ قَالَ ذَكَرُوا النَّارِ وَالنَّاقُوسِ فَذَكَرُوا إِلَى الْيَهُودِ وَالنَّصَارَى فَأَمَرَ بِلَالٌ أَنْ يُشْفِعَ الْأَذَانَ وَ إِنَّ يْؤُمَّ الْإِقَامَةَ قَالَ إِسْمَاعِيلُ فَذَ كَرْتُه لِأَيُّوبَ قَالَ إِلَّا الْإِقَامَةَ (مُتَّفَقٌ عَلَيْهِ)

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65. Abu Mahzurah reported that the Messenger of Allah taught me Azan exactly in this form. He said : Say : Allah is greatest, Allah is greatest, Allah is greatest ; I bear witness that there is no god but Allah, I bear witness that there is no god but Allah ; I bear witness that Muhammad is the Ms. of Allah ; I bear witness that Muhammad is the Ms. of Allah ; then he repeated and said : I bear witness that there is no god but Allah, I bear witness that there is no god but Allah ; I bear witness that Muhammad is the Ms. of Allah, I bear witness that Muhammad is the Ms. of Allah ; come to prayer, come to prayer ; come to salvation ; Allah is greatest, Allah is greatest ; there is no god but Allah.

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عَنْ أَبِي مَحْذُورَةَ رَضِيَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قُلْ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ ثُمَّ تَعُودُ فَتَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الْفَلَاحِ حَيَّ عَلَى الْفَلَاحِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ (مُسْلِمٌ)

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66. Ibn Omar reported that there was Azan during the time of the Prophet each twice, and Aqamat each once except that

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عَنْ ابْنِ عُمَرَ (رَضِ) عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ كَانَ الْأَذَانُ مَرَّتَيْنِ مَرَّتَيْنِ وَالْإِقَامَةُ مَرَّةً عَيْرَ أَنَّهُ كَانَ يُقِيمُ

he used to say : Prayer is ready,

قَدْ قَامَتِ الصَّلَوةُ قَدْ قَامَتِ الصَّلَوةُ

—Abu Daud, Nisai.

Abu Mahzurah reported that the Prophet had taught him Azan in nineteen words and Aqamat in seventeen words.1617 —Ahmad, Tirmizi, Abu Daud, Nisai, Ibn Majah.

عَنْ أَبِي مَحْذُورَةَ أَنَّ النَّبِيَّ صلى الله عليه وسلم عَلَّمَهُ الاذَانَ تِسْعَ عَشْرَةَ كَلِمَةً وَ الْاقَامَةَ سَبْعَ عَشْرَةَ كَلِمَةً

(احمد و الترمذي و ابوداود و النسائي و ابن ماجة)

Ziyad-b-Hares as-Sodayi reported: The Apostle of Allah ordered me to call for morning prayer. So I proclaimed. Then Bilal wished to read Aqamat. The Ms. of Allah said: Verily the brother of as-Sodayi has called for prayer, and verily whoso calls for prayer shall recite Aqamat.1618

—Tirmizi, Abu Daud, Ibn Majah.

عَنْ زِيَادِ بْنِ الْحَارِثِ الصُّدَائِيِّ قَالَ

امَرَنِي رَسُولُ اللهِ صلى الله عليه وسلم اَنْ اذَنَ فِي صَلَوةِ الْفَجْرِ فَاَذَّنْتُ فَمَا زِلْتُ فَارَادَ بِلَالٌ اَنْ يُقِيمَ فَقَالَ رَسُولُ اللهِ صلى الله عليه وسلم اِنَّ اَخَا صَدَاءٍ قَدْ اذَّنَ فَهُوَ يُقِيمُ

(الترمذي و ابوداود و ابن ماجة)

Ibn Omar reported that when the Muslims came to Medina, they used to muster strong and had fixed times for prayer, but none used to call (Azan) therefor. So one day they held talk about that. Some of them said: Adopt like the

عَنِ ابْنِ عُمَرَ قَالَ كَانَ الْمُسْلِمُونَ حِينَ قَدِمُوا الْمَدِينَةَ يَجْتَمِعُونَ فَيَتَحَيَّنُونَ لِلصَّلَوةِ

وَ لَيْسَ يُنَادِي بِهَا اِحَدٌ فَتَكَلَّمُوا يَوْمًا فِي ذَلِكَ فَقَالَ بَعْضُهُمْ اِتَّخِذُوا نَاقُوْسًا مِثْلَ

1617. According to Hanifi Mazhab, Azan consists of 15 words, while according to Imam Shafeyi, it consists of 19 words as in this hadis. Imam Malek supports Imam Abu Hanifah says, however, that 8 times of SHAHADAT instead of four have been mentioned in these traditions for teaching by repetition. Imam Abu-Hanifa is however genorally followed.

1618. Imam Shafeyi follows this tradition and holds its breach as Makruh. Imam Abu Hanifah differs from this, because sometimes it occured that Ibn Ommo Makhtum recited Aazn, while Bilal recited Aqamat both being companions. This was explained by saying that the Muazzen did not like that another should recite Aqamat.

XXXIV

ringing of the bell of the Christians. Some of them said : Horn-blowing like the horn-blowing of the Jews. Omar said : Will you not send a man who will proclaim Azan for prayer ? Then the Apostle of Allah said : O Bilal ! get up and proclaim Azan for prayer.

XXXIV

نَاقُوسِ النَّصَارَى وَقَالَ بَعْضُهُمْ قَرْنَا مِثْلَ قَرْنِ الْيَهُودِ فَقَالَ عُمَرُ (رَض) اَوُلا تُبْعَثُونَ رَجُلًا يُنَادِي بِالصَّلَوٰةِ فَقَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَا بِلَالُ قُمْ فَنَادِ بِالصَّلَوٰةِ

XXXIV

—Agreed.

XXXIV

70 Abdullah-b-Zaid reported : When the Apostle of Allah ordered a bell to be prepared for ringing for the people to muster strong for prayer, there came a man to me while I was asleep ( in dream ) having a bell in his hand. I said : O Abdul-lah, will you sell the bell ? He asked : What will you do with it ? He said : We shall call therewith for prayer. He said : Shall I not guide you to what is better than that ? 'Yes' said I. He said : You should call : Allah is greatest, up to the end, and similar is the Agamat. When it was dawn, I came to the Apostle of Allah and informed him what I saw ( in dream ) He said : Verily it is correct dream if Allah wills. So get up with Bilal and teach him what you saw and call for prayer with him, .because he is higher in voice than you. I got up with

XXXIV

عَنْ عَبْدِ اللّٰهِ ابْنِ زَيْدٍ قَالَ لَمَّا اَمَرَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ بِالنَّاقُوسِ يُعْمَلُ لِيَضْرِبَ بِهِ لِلنَّاسِ لِجَمْعِ الصَّلَوٰةِ طَائِعًا بِي وَاَنَا نَائِمٌ رَجُلٌ يَحْمِلُ نَاقُوسًا فِي يَدِهِ فَقُلْتُ يَا عَبْدَ اللّٰهِ اَتَبِيعُ النَّاقُوسَ قَالَ وَمَا تَصْنَعُ بِهِ قُلْتُ نَدْعُواْ بِهِ اِلَى الصَّلَوٰةِ قَالَ اَفَلاَ اَدُلُّكَ عَلٰى مَا هُوَ خَيْرٌ مِّنْ ذٰلِكَ فَقُلْتُ بَلٰى قَالَ لَهُ بِلَى اِنْقُلْ اَللّٰهُ اَكْبَرُ اِلٰى اٰخِرِهَا وَكَذَا الاِقَامَةُ فَلَمَّا صَبَحْتُ اَتَيْتُ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ فَاَخْبَرْتُهُ بِمَا رَايْتُ فَقَالَ اِنَّهَا لَرُؤْيَا حَقٍّ اِنْ شَاءَ اللّٰهُ فَقُمْ مَعَ بِلَالٍ فَاَلْقِ عَلَيْهِ مَا رَايْتُ فَلْيُؤَذِّنْ بِهِ فَاِنَّهُ اَنْدٰى صَوْتًا مِنْكَ فَقُمْتُ مَعَ بِلَالٍ فَجَعَلْتُ

Bilal and began to teach it to him, and he was calling therewith. He said that Omir-bal Khattab heard that while he was in his house. He came out drawing along his skirts (and saying : O Ms. of Allah ! by One who sent you with truth, I have seen just like what he was shown. Then the Apostle of Allah said : Then for Allah is all praise. 1619

—Abu Daud, Ibn Majah.

Abdur Rahman reported : My father reported to me from his father from that the Messenger of Allah ordered Bilal to put his two fingers into his two ears and he said: Verily it will raise your voice high.

—Ibn Majah.

Same reported : I asked: O Ms. of Allah ! teach me 'sunnat' of prayer-call. He said: He rubbed his forehead said: You shall recite : Allah is greatest, Allah is greatest, Allah is greatest, raising thereutter "I bear witness that there is no god but Allah, I bear witness that Muhammad is the Apostle of

1619. The present form of azan was agreed to by all including the Holy Prophet.

XXXIV

Allah" lowering your voice there with, and then you shall raise aloud your voice with attestation "I bear witness that there is no god but Allah, I bear witness that there is no god but Allah ; I bear witness that Muhammad is the Apostle of Allah, I bear witness that Muhammad is the Apostle of Allah ; come to prayer ; come to success." come to prayer, come to success," If there comes the early morning prayer, I said : Prayer is better than sleep, prayer is better than sleep ; Allah is greatest, Allah is greatest, there is no god but Allah." —Abu Daud.

وَتُثْنِيْ بِهَا صَوْتَكَ ثُمَّ تَرْفَعُ صَوْتَكَ بِالشَهَادَةِ| اَشْهَدُ اَنْ لاَّالَهَ اِلاَّاللهُ| اَشْهَدُ اَنْ لاَّالَهَ اِلاَّاللهُ| اَشْهَدُ اَنَّ مَحَمْدًا رَسُوْلُ اللهِ| اَشْهَدُ اَنَّ مَحَمْدًا رَسُوْلُ اللهِ| حَيَّ عَلَى الصَّلُوْةِ| حَيَّ عَلَى الصَّلُوْةِ| حَيَّ عَلَى الْفَلَاحِ| حَيَّ عَلَى الْفَلَاحِ| فَاِنْ كَانَ صَلُوْةُ الصُّبْحِ قُلْتُ : اَلصَّلُوْةُ خَيْرٌ مِنَ النَّوْمِ| اَلصَّلُوْةُ خَيْرٌ مِنَ النَّوْمِ| اَللهُ اَكْبَرُ| اَللهُ اَكْبَرُ| لاَاِلَهَ اِلاَّ اللهُ (ابوداود)

73

Bilal reported that the Messenger of Allah said : Don't do 'Taswib' in prayer except in the early morning prayer 1620 —Tirmizi, Ibn Majah.

عَنْ بِلَالٍ لاَ تَشْرُوْا فِيْ شَيْءٍ مِنَ الصَّلُوْةِ اِلاَّ فِيْ صَلُوْةِ الْفَجْرِ* (الترمذي وابن ماجة)

74

Jaber reported that the Messenger of Allah said to Bilal : When you call for prayer, be prolonging ; and when you recite Aqamat, be prompt ; and make time between your Azan and your Aqamat as long as an eater can be free from his eating and a drinker from his drink, and one

عَنْ جَابِرٍ اَنَّ رَسُوْلَ اللهِ صَلَعْمَ قَالَ لِبِلَالٍ اِذَا اَذَنْتَ فَتَرَسَّلْ ثُمَّ اَقِمْتَ فَاحْدُرْ وَاجْعَلْ بَيْنَ اَذَانِكَ وَاِقَامَتِكَ قَدْرَ مَا يَفْرُغُ الاَكِلُ مِنْ اَكْلِهِ وَالشَارِبُ مِنْ شُرْبِهِ

1620. TASWIB is to repeat some parts of the formula of Azan, such as "Prayer is better than sleep", either after or before the prayer-call and near the ears of a sleeping person. This was held by Hazrat Omar as abominable and an innovation. One is, however, allowed to get him awake from sleep by any other means.

called by nature when he enters to answer his call of nature (from his necessity); and don't stand (for prayer) till you see me 1621 —Tirmizi.

Abu Bakrah reported: I came out with the Prophet for the early morning prayer. He did not pass by any man but called him for prayer or moved him by his foot. —Abu Daud:

470w.

Malek reported that it had reached him that a Muazzen came to Omar calling him for early morning prayer. He found him asleep and uttered. “Prayer is better than sleep.” Then Omar ordered him to utter it in the morning proclamation. —Muatta.

Muwayiah reported: I heard the Messenger of Allah say: Muazzens shall have the longest of necks among the people on the Resurrection Day. 1623 —Muslim.

SECTION 5 Excellance of Azan. 1622

1621. This has been said in order to give time to the eaters to finish their eating and a stimulus for congregational prayers.

1622. See note 1616.

1623. The Muazzans will get great rewards.

XXXIV

77. Abu Hurairah reported that the Apostle of Allah said: When there is call for prayer, the devil turns back. He runs through wind till he does not hear the Azan. When the proclamation is finished, he comes forward, till when it is recited in prayer he turns back, till when the recitation is finished, he approaches, till he revolves between a man and his soul saying "Remember such and such, remember such and such." He will not cease to remember till the man knows not how much he has prayed.

XXXIV

عَنْ أَبِي هُرَيْرَةَ قَالَ رَسُولُ ٱللَّهِ ﷺ إِذَا نُودِيَ لِلصَّلَوٰةِ أَدْبَرَ الشَّيْطَانُ لَهُ ضُرَاطٌ حَتَّى لَا يَسْمَعَ ٱلتَّأْذِينَ فَإِذَا قَضَى ٱلْمُؤَذِّنُ ٱلتَّأْذِينَ أَقْبَلَ حَتَّى إِذَا ثُوِّبَ بِٱلصَّلَوٰةِ ٱدْبَرَ حَتَّى إِذَا قَضَى ٱلتَّشْوِيبَ أَقْبَلَ حَتَّى يَخْطُرَ بَيْنَ ٱلْمَرْءِ وَنَفْسِهِ يَقُولُ ٱذْكُرْ كَذَا ٱذْكُرْ كَذَا لِمَا لَمْ يَكُنْ يَذْكُرْ حَتَّى يَظَلَّ ٱلرَّجُلُ لَا يَدْرِي كَمْ صَلَّى

XXXIV

—Agreed.

XXXIV

78. Abu Sayeed al-Khodri reported that the Messenger of Allah said: The farthest end of the voice of the Muazzen is not heard by any Jinn, man or anything but will bear witness for him on the Resurrection Day.

XXXIV

عَنْ أَبِي سَعِيدٍ بْنِ ٱلْخَدْرِي قَالَ قَالَ رَسُولُ ٱللَّهِ ﷺ لَا يَسْمَعُ مَدَى صَوْتِ ٱلْمُؤَذِّنِ جِنٌّ وَلَا إِنْسٌ وَلَا شَيْءٌ إِلَّا شَهِدَ لَهُ يَوْمَ ٱلْقِيَامَةِ

XXXIV

—Bukhari.

XXXIV

79. Abdullah-b-Amr-b-al-A's reported that the Messenger of Allah said: When you hear the Muazzen, utter what he utters and then send blessings on me; and verily whoso sends one blessing on me, Allah sends ten blessings on him. Then seek a means for me to Allah, because there will be a rank in Paradise which will not be granted except

XXXIV

عَنْ عَبْدِ ٱللَّهِ بْنِ عَمْرٍو بْنِ ٱلْعَاصِ قَالَ قَالَ رَسُولُ ٱللَّهِ ﷺ إِذَا سَمِعْتُمُ ٱلْمُؤَذِّنَ فَقُولُوا مِثْلَ مَا يَقُولُ ثُمَّ صَلُّوا عَلَيَّ فَإِنَّهُ مَنْ صَلَّى عَلَيَّ صَلَوٰةً صَلَّى ٱللَّهُ عَلَيْهِ بِهَا عَشْرًا ثُمَّ سَلُوا ٱللَّهَ لِيَ ٱلْوَسِيلَةَ فَإِنَّهَا مَنْزِلَةٌ فِي ٱلْجَنَّةِ لَا تَنْبَغِي إِلَّا لِعَبْدٍ

to one servant out of the servants of Allah, and I wish that he will be myself. So whoso asks means for me, intercession becomes lawful for him. - Muslim.

Omar reported that the Messenger of Allah said : When a Muazzen says "Allah is Greatest, Allah is Greatest," and then some one of you responds "Allah is Greatest, Allah is Greatest," next (when) he says "I bear witness that there is no god but Allah," and he responds "I bear witness that there is no god but Allah" ; next (when) he says : "I bear witness that Muhammad is the Apostle of Allah," and he responds "Muhammad is the Apostle of Allah," next (when) he says "Come to prayer," and he responds "There is no power and no strength except through Allah," next (when) he says : "Come to success" and he responds "There is no power and no strength except through Allah," next (when) he says : "Allah is Greatest, Allah is Greatest," and he responds "Allah is Greatest, Allah is Greatest :" next (when) he says : "There is no god but Allah," and he responds "There is no god but Allah" out of his (sincere) heart, he will enter Paradise. - Muslim.

مِن عِبَادِ اللهِ وَأَرْجُو أَن أَكُونَ أَنَا هُوَ فَمَن سَأَلَ لِيَ الوَسِيلَةَ حَلَّت عَلَيْهِ الشَّفَاعَةُ

مسلم

عَنْ عُمَرَ(رض) قَالَ قَالَ رَسُولُ اللهِ

صَلعم إِذَا قَالَ الْمُؤَذِّنُ اللهُ أَكْبَرُ اللهُ أَكْبَرُ فَقَالَ أَحَدُكُمُ اللهُ أَكْبَرُ اللهُ أَكْبَرُ ثُمَّ قَالَ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللهُ قَالَ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللهُ ثُمَّ قَالَ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللهِ قَالَ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللهِ ثُمَّ قَالَ حَيَّ عَلَى الصَّلاَةِ قَالَ لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللهِ ثُمَّ قَالَ حَيَّ عَلَى الْفَلاَحِ قَالَ لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللهِ ثُمَّ قَالَ اللهُ أَكْبَرُ اللهُ أَكْبَرُ قَالَ اللهُ أَكْبَرُ اللهُ أَكْبَرُ ثُمَّ قَالَ لاَ إِلَهَ إِلاَّ اللهُ قَالَ لاَ إِلَهَ إِلاَّ اللهُ مِنْ قَلْبِهِ دَخَلَ الْجَنَّةَ

مسلم

XXXIV

81 Jaber reported that the Messenger of Allah said : Whoso responds when he hears the call 1624 “O Allah ! Lord of this perfect invitation and ever-living prayer, grant means and honour to Muhammad (P.H.) and raise him up to the position of glory which Thou hast promised him,” my intercession will become lawful for him on the Resurrection Day. —Bukhari.

XXXIV

عَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللّٰهِ صَلّٰى اللّٰهُ عَلَيْهِ وَسَلّمَ قَالَ حِينَ يَسْمَعُ الندَاءَ اللّٰهُمَّ رَبَّ هٰذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلٰوةِ الْقَائِمَةِ اٰتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامًا مَّحْمُوْدًا الَّذِى وَعَدْتَّهُ حَلَّتْ لَهُ شَفَاعَتِي يَوْمَ الْقِيٰمَةِ (اَلْبُخَارِى)

XXXIV

82. Anas reported that the Prophet used to attack when it was dawn, and he used to hear Azan. Whenever he heard Azan, he used to stop or else he attacked. He heard a man saying : Allah is Greatest, Allah is Greatest. Then the messenger of Allah said : Upon the natural religion. Then he said : I bear witness that there is no god but Allah. The Ms. of Allah said : You have come out from the fire. Then they looked at him when lo ! he was a shepherd. 1625 —Muslim.

XXXIV

عَنْ اَنَسٍ قَالَ كَانَ النَّبِىُّ صَلّٰى اللّٰهُ عَلَيْهِ وَسَلّمَ يُغِيرُ اِذَا طَلَعَ الْفَجْرُ وَكَانَ يَسْتَمِعُ الْاَذَانَ فَاْنْ سَمِعَ اَذَانًا اَمْسَكَ وَاِلَّا اَغَارَ فَسَمِعَ رَجُلًا يَقُولُ اللّٰهُ اَكْبَرُ اللّٰهُ اَكْبَرُ فَقَالَ رَسُولُ اللّٰهِ صَلّٰى عَلَيْهِ وَسَلّمَ عَلٰى الْفِطْرَةِ ثُمَّ قَالَ اَشْهَدُ اَنْ لَّا اِلٰهَ اِلَّا اللّٰهُ فَقَالَ رَسُولُ اللّٰهِ صَلّٰى عَلَيْهِ وَسَلّمَ خَرَجْتَ مِنَ النَّارِ فَنَظَرُوا اِلَيْهِ فَاِذَا هُوْ رَاعِى مَعْزًا (مُسْلِم)

XXXIV

83. Sa'ad-b-Abi Waqqas reported that the Messenger of

XXXIV

عَنْ سَعْدِ بْنِ اَبِى وَقَّاصٍ(رَضِ) قَالَ

XXXIV

1624. This is the prescribed invocation after Azan is finished. To respond to each item of the prayer-call is Wajib (binding).

XXXIV

1625. Azan is sometimes the signal to point out whether the place belongs to the Muslims or to the unbelievers.

198

AL-HADIS

Allah said: As for one who utters when he hears the Muazzen "I bear witness that there is no god but Allah, there is no partner for Him, and that Muhammad (P.H.) is His servant and His Messenger; I am pleased with Allah as Lord, with Muhammad (P.H.) as an Apostle and with Islam as a religion," he will be forgiven of his sins. 1626

—Muslim.

Abdullah-b-Mugaffal reported that the Messenger of Allah said: There is one prayer between two Azans, there is one prayer between two Azans. Afterwards he said: About the third, it is for one who likes. 1627

—Agreed.

Abu Hurairah reported that the Messenger of Allah said: The Imam is a security and Muazzen is an object of trust. O Allah! grant guidance to the Imams and forgive the Muazzens. 1628

—Ahmad, Abu Daud, Tirmizi.

1626. Soe note 21 for full discussion. The sins refered to here are minor and not great sins.

1627. Two Azans mean here one azan and one takbir recited at the time of the actual prayer. Between these two, the time is opportune for acceptance of a supplication. There are Sunnat and Nafl prayers between these two. Abu Hanifa holds that it is abominable to say (nafl) before the obligatory Magrib prayer. It may mean also that between two azans, there is only one Farz prayer, and that there is only one Azan at the beginning of each time of prayer.

1628. Imam is a security for the followers behind him in prayer. In other words, he takes upon himself the responsibility of his followers in tending, pictetration and other rites of a prayer. Muazzens are objects of trust as by their Azan time for prayer and fasting can be ascertained.

24

86. Ibn Abbas reported that the Messenger of Allah said : Whoso calls for prayer for seven years out of hope of reward is enrolled free from the fire. —Tirmizi, Ibn Majah

24

87. Oqbah-b-A’mer reported that the Messenger of Allah said : Your Lord is pleased with a shepherd of cattle in a peak of the valley of a mountain, calling for prayer and praying. The Almighty and Glorious Allah says : Look to this servant of [Mine who is calling for prayer and keeping up prayer out of fear of Me. Indeed I have pardoned My servant and shall admit him in Paradise. —Abu Daud, Nisai.

24

88. Ibn Omar reported that the Apostle of Allah said : There will be three persons who will be on the heap of musk on the Resurrection Day : A slave who fulfils the duties to the Almighty Allah and the duties towards his master, and a man who becomes the leader of a people while they are pleased with him, and a man who calls for prayer for five times every day and night. —Tirmizi (Rare).

24

89. Abu Hurairah reported that the Messenger of Allah said : A Muazzen is forgiven upto the extreme end of his voice,

and everything fresh and dry

يَشْهَدُ لَهُ كُلُّ رَطْبٍ وَيَابِسٍ وَشَاهِدُ الصَّلَاةِ

يُكْتَبُ لَهُ خَمْسٌ وَعِشْرُونَ صَلَاةً وَيُكَفَّرُ

عَنْهُ يَبِيْنَهُمَا

(أحمد و ابو داود و ابن ماجه)

عَنْ عُثْمَانَ بْنِ أَبِي الْعَاصِ قَالَ

قُلْتُ يَارَسُولَ اللَّهِ اجْعَلْنِي إِمَامَ قَوْمِي

قَالَ إِنَّكَ إِمَامُهُمْ وَاقْتَدِ بِأَضْعَفِهِمْ وَاتَّخِذْ

مُؤَذِّنًا لَا يَأْخُذُ عَلَى أَذَانِهِ أَجْرًا

(أحمد و ابو داود والنسائي)

عَنْ أُمِّ سَلَمَةَ (رض) قَالَتْ عَلَّمَنِي

رَسُولُ اللَّهِ صَلَعْمَ أَنِ اقُولَ عِنْدَ أَذَانِ

الْمَغْرِبِ اللَّهُمَّ هَذَا إِقْبَالُ لَيْلِكَ وَ

إِدْبَارُ نَهَارِكَ وَأَصْوَاتُ دُعَاتِكَ فَاغْفِرْ لِي

(ابو داود)

عَنْ أَبِي أُمَامَةَ أَوْ بَعْضِ أَصْحَابِ

رَسُولِ اللَّهِ صَلَعْمَ قَالَ إِنَّ بِلَالًا أَخَذَ فِي

1629. Nisai also narrated it up to "fresh and dry." He adds : For him, there are the rewards of one who says prayer. Ratb signifies here anything moving that has got life such as plants and animals. while Ya'bes is anything inmoveable without life, such as stones, minerals and earth.

1630. It is not lawful for an Imam and a Muazzen to grt wages for leading the prayer and calling for prayer. The jurists however allowed provision for those Imams and Muazzens who have been appointed regularly for such services in mosques, as they are not allowed to undertake any other business. It also shows that a true leader of a people is one who is liked by the poor, the helpless and the distressed.

XXXIV

said : "Prayer is just ready," the

XXXIV

Ms. of Allah said "May Allah

XXXIV

establish it and make it perpe-

XXXIV

tual" and he said in the whole

XXXIV

of Aqamat as in the tradition of

XXXIV

Omur abnât Azan.1631

XXXIV

— Abu Daud.

XXXIV

93. Anas reported that the

XXXIV

Apostle of Allah said : Supplica-

XXXIV

tion between Azan and Aqamat

XXXIV

is not rejected. 1.32

XXXIV

— Abu Daud, Tirmizi.

XXXIV

94. Sahl-b-Sa'ad reported that

XXXIV

the Apnstle of Allah said : Two

XXXIV

things are not rejected or sel-

XXXIV

dom rejected : Supplication at

XXXIV

the time of prayer-call and at

XXXIV

the time of Zihad when some

XXXIV

of them attack others. And in

XXXIV

a narration : And under rain.

XXXIV

— Abu Daud.

XXXIV

95. A'bdullah-b-Amr reported

XXXIV

that a man asked : O Ms. of

XXXIV

Allah ! verily the Muazzens have

XXXIV

got excellence over us. The

XXXIV

Ms. of Allah said : Utter as they

XXXIV

utter ; when you finish, ask and

XXXIV

it will be granted.

XXXIV

— Abu Daud.

XXXIV

1631. This is the form of respond when the following is recited in Aqamat preliminary

XXXIV

to actual beginning of prayer "Prayer is just ready, prayer is just ready."

XXXIV

1632. The granting, however, depends on other things also, for example, the

XXXIV

supplicant must not be nourished with impure or unlawful things. At best it signifies

XXXIV

that the time between Azan and Aqamat is suitable for acceptance of supplication.

XXXIV

الاِقَامَةِ فَلَمَّا ان قَالَ قَدْ قَامَتِ الصَّلوةُ قَالَ

XXXIV

رَسُولُ اللّهِ صلعم اَ قَامَهَا اللّهُ وَ اَدَامَهَا ر

XXXIV

قَالَ فِىْ سَائِرِ الْاَ قَامَةِ كَمَا فِىْ حَدِيْثِ عُم

XXXIV

رَضِ) فِى الْاَذَانِ *

XXXIV

عَنْ ! زَيْنِ قَالَ قَالَ رَسُوْلُ اللّهِ صلعم

XXXIV

لَا يَرُدُّ الدَّعَاءَ بَيْنَ الْاَذَانِ وَالْاِقَامَةِ *

XXXIV

عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ قَالَ رَسُوْلُ اللّهِ

XXXIV

صلم ثِنْتَانِ لَا تُرْدَانِ اَوْ قَلَّمَا تُرْدَانِ الدَّعَاءُ

XXXIV

عِنْدَ النِّدَاءِ وَ عِنْدَ الْبَاسِ حَيْنَ يَلْحَمُ

XXXIV

بَعْضُهُمْ بَعْضًا وَفِىْ رِوَايَةٍ وَ تَحْتَ الْمَط

XXXIV

رَ * (ابوداود)

XXXIV

عَنْ عَبْدِ اللّهِ ابْنِ عَمْرِو قَالَ قَالَ رَجُلٌ يَا رَسُو

XXXIV

لَ اللّهِ صلعم اِنَّ الْمُؤَذِّنِيْنَ يَفْضُلُوْنَنَا فَقَالَ

XXXIV

رَسُوْلُ اللّهِ صلعم قُلْ كَمَا يَقُوْلُوْنَ فَاِذَا

XXXIV

انْتَهَيْتَ نَسْئَلُ تُعْطَ * (ابوداود)

96

Jaber. reported: I heard the Apostle of Allah say: Verily as for the devil, when he hears call for prayer, he departs till he reaçhes the place of Raoh'a 1683 — Muslim.

عَنْ جَابِرٍ قَالَ سَمِعْتُ رَسُولَ اللّهِ صلى اللّٰه عليه وسلم يَقُولُ إِنَّ الشَّيْطَانَ إِذَا سَمِعَ النِّدَاءَ بِالصَّلَوةِ ذَهَبَ حَتَّى يَكُونَ مَكَانَ الرَّوْحَاءِ * مُسْلِمٌ

97

Abu Hurairah reported; We were with the Ms. of Allah. Then Bilal got up calling for prayer. When he was silent, the Ms. of Allah said: Whoso utters this out of sincere faith shall enter Paradise. — Nisai.

عَنْ اَبِي هُرَيْرَةَ قَالَ كُنَّا مَعَ رَسُولِ اللّهِ صلعم فَقَامَ بِلَالٌ يُنَادِي فَلَمَّا سَكَتَ قَالَ رَسُولُ اللّٰهِ صلعم مَنْ قَالَ مِثْلَ هٰذَا يَقِينًا دَخَلَ الْجَنَّةَ * اَلنَّسَائِي

98

Ayesha reported that when the Apostle of Allah heard a muazzen, he used to recite 'Shahadat'. He said: And I am, and I am. 1684 Abu Daud.

عَنْ عَائِشَةَ قَالَتْ كَانَ النَّبِيُّ صلعم إِذَا سَمِعَ الْمُؤَذِّنِينَ يَتَشَهَّدُونَ قَالَ وَ أَنَا وَ أَنَا * اَبُوْ دَاوُد

99

Ibn Omr reported that the Apostle of Allah said: Whoso proclaims Azan for twelve years, Paradise becomes sure for him, and sixty merits are recorded for him every day for every call, and thirty merits for every Aamat. — Ibn Majah.

عَنْ اِبْنِ عُمَرَ اَنَّ رَسُولَ اللّهِ صلعم قَالَ مَنْ اَذَّنَ ثِنْتَيْ عَشْرَةَ سَنَةً وَجَبَتْ لَهُ الْجَنَّةُ وَكُتِبَ لَهُ فِي كُلِّ يَوْمٍ سِتُّونَ حَسَنَةً وَلِكُلِّ اِقَامَةٍ ثَلَثُونَ حَسَنَةً * اِبْنُ مَاجَه

471w

Same reported: We have been enjoined to supplicate the time of Azan of the sun-prayer. 1685 — Baihaqi.

عَنْهُ قَالَ كُنَّا نُؤْمَرُ بِالدُّعَاءِ عِنْدَ اْلاَذَانِ الْمَغْرِبِ * اَلْبَيْهَقِي

• 1683.* Raoh'a is 36 miles off from Medina. 1684. Shahadat is the formula of attestation which is the following: I bear witness that there is no 'god' but Allah and that Muhammad (P. H.) is His servant and Messenger. 1685. This supplication occurs in the hadis of Omme Salamah—(34:91).

6

SECTION 6

6

Some rules of Azan 1636

At the time of the Prophet, there were two Azans in the dawn —one for Tahajjad prayer and for pre-dawn tiffin for fasting in the month of Ramzan and another for the early morning prayer. In the former, there was the cry of “Eat and drink,” while in the latter every item of Azan was uttered. The former is therefore no Azan in the true sense of the term. In journey Azan shall be proclaimed when there are two or more persons and there is only one Azan at each time of prayer. The Muazzen must be responded to at the time when Azan is going on.

Contents. Prayer after sun-rise can be said without any sin in case of sleep or forgetfulness—34:104, and the Imam shall be the oldest of the worshippers—34:103. Prayer can be overtaken in its midst—34:107. True leader is he who is followed by the weak—34:93. Pre-dawn tiffin continues up to the spreading of white colour in the eastern horizon—34:102.

100. Ibn Omar reported that the Messenger of Allah said : Verily Bilal used to proclaim at night : “Eat and drink,” till he called Ibn Omme Maktum (for prayer). He (narrator) said that Ibn Omme Maktum was a blind man who did not proclaim for prayer till it was said to him : It has dawned, it has dawn. 1637 —Agreed.

عَنِ ابْنِ عمر قَالَ قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ أَنَّ بِلالًا يُنَادِي بِلَيْلٍ فَكُلُوا وَاشْرَبُوا حَتَّى يُنَادِيَ ابْنُ امِّ مَكْتُومٍ وَكَانَ رَجُلًا اَعْمٰى لَا يُنَادِي حَتّٰى يُقَالَ لَهُ اِصْبِحْتَ اَصْبَحْتَ (مُتَّفَقٌ عَلَيْهِ)

101. Samorah-b-Jundab reported that the Messenger of Allah said : Prayer-call of Bilal must not prevent you from taking your pre-dawn tiffin, nor

عَنْ سَمُرَةَ بْنِ جُنْدَبٍ قَالَ تَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ سَلَامَ لَا يَمْنَعَنَّكُمْ سُحُورُكُمْ اَذَانُ

1636. See note 1616.

1637. It appears from this hadis that the Prophet had two Muazzeens—one for the latter part of night and another for the early dawn. According to Ibn Shafeyi, Imam Abu Hanifa says that the first Muazzen was for pre-dawn tiffin for fasting or for Tahajjad prayer, a prayer said at the latter part of the night.

the prolonged dawn but the dawn spreading rapidly in the horizon.

—Muslim.

Malek-b-Huwaires reported : I came to the Prophet—I and the son of my uncle. He said : When you two take journey, make Azan snd recite Aqamat, and let the senior of you two be Imam.

—Agreed.

Same reported that the Prophet said to us : Pray as you see me pray ; and when prayer comes, let one of proclaim you Azan, and then let the oldest of you be your Imam.

—Agreed.

Abu Hurairah reported that when the Messenger of Allah was returning from the battle of Khaiber, he walked at night till when fatigue overtook him, he landed at the latter part of the night and said to Bilal : Guard the night for us. Bilal then prayed what was ordained for him 1688 while the Ms. of Allah and his companions fell asleep.

Bilal was ordered to keep awake in order to make the Prophet and his companions get up from sleep to say early morning prayer. Bilal was then utilising his time in saying Tahajjad prayer. The battle of Khaiber took place at 7 A.-H. after the treaty of Hudaibiyah. Khaiber is nearly 200. miles from Medina and was a stronghold of the Jewish clan. Exasperated by their repeated treacheries, the Prophet laid siege to their stronghold and at last a treaty followed.

XXXIV

When the dawn was near, Bilal leaned against his conveyance facing the dawn. His two eyes overcame him while he was leaning against his conveyance. The Ms. of Allah or Bilal or anybody of the companions could not get up from sleep till the sun shone upon them. The Prophet was the of first of them to get up. Then the Ms. of Allah was perturbed and said : O Bilal ! Bilal said : That which overtook you has overtaken me. He said : Saddle the conveyances. So they saddled their riding conveyances with something. Afterwards the Apostle of Allah made ablution and orderd Bilal. So he read Aqa- mat for prayer and he said the early morning prayer with them. When he finished the prayer, he said : Whoso forgets a prayer let him pray it when he remembers it, because the Almighty Allah said: Keep my prayer for My remembrance.

—Muslim. 105. Ibn Omar reported that the Messenger of Allah said : There are two traits of character hanging in the necks of the Muazzens for the Muslims, their fasting and their prayer. 1689 —Ibn Majah. 1689. People will fast and come to pray after hearing the Azan of the Muazzens. Therefore they must guard the appointed times of Azan for fasting and prayer.

106

106. Abu Qatadah reported that the Messenger of Allah said : When Aqamit is recited for prayer, don't stand up till you see me coming out. 1640 -Agreed.

107

107. Abu Hurairah reported that the Messenger of Allah said : When prayer begins, don't come to it running but come to it walking, and you should take to peace. So pray what you overtake and make complete what has missed you. Agreed upon it and in a narration of Muslim : When one of you intends prayer, he is certainly in prayer.

472w

472w. Zaid-b-Aslam reported that the Messenger of Allah passed one night on the way to Mecca and entrusted Bilal to make them awake for prayer. Then Bilal fell asleep and they also fell asleep till they awoke while the sun rose upon them. The people got up and were perturbed. Then the Messenger of Allah ordered them to ride on till they came out from that valley. He said : Verily this valley have got in it a devil. So they rode till they came out of that valley. Then the Apostle of Allah ordered them to get down and make

1640. It is at the time of Muazzen's crying "Come to prayer" that the persons standing behind the Imam should stand-up for prayer.

XXXIV

يُنَادِي لِلصَّلَاةِ يَتَوَضَّأُ وَ يُرَبِّلا انْ يُنَادِي عَلَمَ بِالنَّاسِ

XXXIV

وَ يُقِيْمُ فَصَلَّى رَسُوْلُ اللهِ عَلَيْهِ بِالنَّاسِ ثُمَّ انْصَرَفَ وَ قَدْرَايَ فِىْ عَيْنَيْهِ فَقَالَ يَا

XXXIV

اَيُّهَا النَّاسُ اِنَّ اللهَ قَبَضَ اَرْوَاحَنَا حَيْثُ شَاءَ لَرُدَّهَا الَيْنَا فِى حَيْنِ غَيْرِ هَذَا

XXXIV

فَاِذَا رَقَدَ اَحَدُكُمْ عَنِ الصَّلَاةِ اَوْ نَسِيْهَا ثُمَّ فَرَّعَ اِلَيْهَا فَلْيُصَلِّهَا كَمَا كَانَ يُصَلِّيْهَا

XXXIV

فِى وَقْتِهَا ثُمَّ الْتَفَتَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ

XXXIV

اَبِيْ بَكَرٍ(رَض) فَقَالَ اِنَّ

XXXIV

الشَيْطَانَ اِتَى بِلَالًا وَ هُوَ قَائِمٌ يُصَلِّي فَاَتْجَعَهُ ثُمَّ لَمْ يَزَلْ يُرْقِدُهُ كَمَا يُوْقَدُ

XXXIV

الصَّبِيُّ حَتَّى نَامَ ثُمَّ دَعَا بِلَالًا فَاَخْبَرَهُ بِبِلَالٍ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ

XXXIV

الَّذِيْ اَخْبَرَهُ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ ابَا بَكَرٍ(رَض) فَقَالَ اَبُوْ بَكَرٍ(رَض) اِشْهَدْ اَنَّكَ رَسُوْلُ

XXXIV

اَللَّهُ صَلَّى عَلَيْهِ(مَالِكٌ مَرْسَلٌ)

1641

SECTION 7

1641

1641. Mosques and Praying Places

(a) Every place in the world is a place of prostration. It is a speciality in Islam that prayer can be offered anyw'iere under God's earth. The Holy Prophet said : The world, the whole of it, is a mosque—34:147. Wherever you turn, there is the face of God (2:115Q). Therefore as God is everywhere, He can be remembered everywhere under God's earth. God does not live only in temples, mosques and shrines. He lives in every particle of earth. This cosmopolitan spirit of prayer is rarely seen in other religions. Mosque means a place of prostration. Technically it now means a house dedicated primarily only for divine service. Mosque has therefore got a superb meaning unlike temples, churches and synagogues, Islam has got a superb meaning unlike Christianity, Hinduism or Judaism, and Azan has got a grand message unlike the ringing of bells or the blowing of horns. Such is the case with all the doctrines of Islam. Some exceptions have been made regarding places of prayer on the ground of impurity or uncleanness, namely, graves and grave-yards, bath-rooms, public roads, public slaughter—houses, places of dungs and filthes, houses of beasts, camels and cows and the top of the Holy Ka'ba—34:148, 129.

(b) Mosque is the centre of all-round activities. Mosque primarily means as said above a place of prayer. As Islam considers every action in the world as Abadat or worship if done with the object of pleasing Allah, everything good can lawfully be done within the mosque. For this reason, no separate house for each item of national or community's work is required. In other words, mosque can be used as a place of prayer, as an educational institution, as a council-chamber, as a house for war-council and as a secretariat office. In fact, all the good activities of the Muslims relating to individual and national welfare can be done within the mosques. If this is followed, it saves us from enormous expenses of erecting schools and colleges, council chambers, war houses and secretariat offices. This also goes successfully

XXXIV

to meet the compulsory nature of primary education. As the Holy Prophet made education compulsory both for males and females, he also made provisions for educational institutions were boys and girls should be educated. At the time of the Holy Prophet, the mosques served the above purposes. It was in the mosque of Medina that war-councils were held, legislation took place, education was imparted and orders were issued for administration. At the time of Hazrat Omar, two councils held their sittings in the mosque of Medina. Deputations of Muslims and non-Muslims were received within the mosques. The Christian deputation of Nazran and the deputation of Saqif were received by the Prophet within the precincts of the Medina mosque.

XXXIV

The mosque was thus not only the spiritual centre of the Muslims but also their political, educational and military and social centre. In a corner of the Prophet's mosque, a band of missioneries was attached called Ahli-Suffa who exclusively devoted themselves to divine service and learnt the principles of Islam. Thus there is provision for missionary training in mosques. The mosque of Medina used also to serve the the purpose of library and reading room. In short the mosque was the centre of all-round activities in Islam. If this principle is followed now-a-days, much of the economic, educational, political, social and missionary problems can easily be solved without undue strain on the finances of the Estate. There are, however, certain restrictions, namely, no buy and sale in mosques is lawful--34:143, no execution or retaliation or murder (34:145) and no sexual intercourse.

XXXIV

(c) Respect to be shown to mosques. As the mosque is the house of Allah, due respect should be shown to it. The respect is expressed in the following ways. No noise should be made--34:47w and no spitting--34:126. None shall come to mosque with bad odour or bad smell of any kind. Fresh garlic and onions should not be eaten as they may cause annoyance to others--34:146,124 ; unclean shoes must be put off before one enters the mosque, mosqueu shall be cleaned and perfumed at times--34: 32. At the time of entering it and coming out of it, the invocation as laid down in 34:120,142 and 156 shall be recited. On entry, two rak'ats of prayers shall be said out of grate-fulness--34:122.

(d) Admission of women in mosques. There is no prohibition for entering the mosque on the part of women for prayer. At the time of the Holy Prophet and the four rightly guided Caliphs, there was the practice of the females praying with males though in a different row or in a separate reserved place. The practice fell afterwards into disuse though it is still found in the case of the Holy Ka’ba and the mosque of Medina. At any rate, women who are willing to attend mosques cannot be prevented from attending them for divine service.

(e) Merits of construction of mosque and attending it. The Holy Prophet declared that the mosque is the best place in the world as is it the centre of divine as well as all-round activities and also because Allah is much remembered therein through these works—34:114. There is an atmosphere of divine glory and divine love within the mosque. There is no place on earth where this takes place. Hence it is called the house of Allah. The merits of praying in mosques in congregation are much greater than those of praying in houses. One reward is recorded for a prayer in a private house, 25 rewards in a tribal mosque, 500 rewards in congregation is a public mosque, 1000 rewards in the mosque of Medina, 50,000 rewards in the mosque of Jerusalem and 100,000 rewards in the Holy Ka’ba—34:121,158. Besides these rewards, there are additional rewards for attending the mosque—34:116,117. The greater is the distance of a house from the mosque, the greater is the reward for attending it—34:118.

To construct a house of Allah has therefore great rewards. House of Allah does not mean that Allah actually resides in it but that Allah is much remembered therein. The Holy Prophet said : Whoso builds a mosque for Allah, Allah will build a house for him in Paradise —34:115. As Islam teaches plain-living and high thinking, it has also laid down the rule that the mosque should be plain and simple and not too high—34:133, nor there shall be any paintings and engravings which may divert the attention of the worshippers. The Prophet himself constructed the mosque of Medina with bricks baked in the sun and posts of the stems of palm trees and roofs of palm-leaves and clay. The great mosques built by Hazrat Omar at Basra, Kufa, Fustat and Jerusalem were all simpl estrucrures with

XXXVI

vast court yards in front. The custom of building mosques with

XXXVI

domes and minarets and with paintings and engravings was

XXXVI

introduced afterwards and the poor structures were replaced by

XXXVI

rich ones and the rich hearts by poor hearts.

XXXVI

(g) Some early mosques. Among the shrines for divine service

XXXVI

in the world, the Holy Ka'ba is the oldest. No trace of any other

XXXVI

older mosque was found out on historical researches. From pre-historic

XXXVI

days, the place has been a place of pilgrimage and many people

XXXVI

from every corner of Arabia came to visit this mosque. The Quran

XXXVI

says about the Ka'ba : The first house built for man −3:95Q.

XXXVI

Abraham died nearly 4350 years ago and three thousand years

XXXVI

before the Prophet Muhammad. The Quran speaks of the existence

XXXVI

of the Ka'ba even before that. When leaving his son Ihsmael there,

XXXVI

he prayed : O Lord ! I have made some of my offspring settle in

XXXVI

this barren valley, near Thy sacred House—2;125Q. Muir also

XXXVI

says : A very high antiquity must be assigned to the main features

XXXVI

of the religion of Mecca……Diodorus Siculus, writing about half a

XXXVI

century before our era says of that part of Arabia washed by the

XXXVI

red-sea : there is in the country a temple greatly revered by all the

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Arabs. This mosque is the oldest sign of monotheism and declares

XXXVI

the unity of God from the centre of the world and therefore the

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Muslims from every part of the world also turn their

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faces towards this oldest shrine and keep allegiance to it.

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Next in importance is the mosque of Jerusalem popularly called Masjed-

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ul-Aqsa. This mosque is the religious shrine of the three great religions

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of the world, namely, Judaism, Christianity and Islam, and round

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this mosque are attached the memories of the Prophets Moses, Jesus,

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David, Solomon and Muhammad. This mosque was the first Qibla

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of Islam and the Prophet is said to have gone to heaven through

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this mosque. The Quran refers to this incident : Glory be to

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Him.Who made His servant to go on a night from the sacred mosque

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(Ka'ba) to the remote mosque (of Jerusalem) of which We have

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blessed the precincts—17:1Q. Prayer in this mosque carries 50,000

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rewards than prayer elsewhere.

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• The mosque of Quba. This is the first mosque in Islam

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built for congregational prayer by the Prophet on his way from

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Mecca to Medina at the time of Hizrat… He stayed here for 14 days

and had it constructed. The Quran mentions about this mosque :

Certainly a mosque founded on piety from the very first day is

more deserving that you should stand in it ; in it are men who love

that they should be purified—9:10Q.

The mosque of Medina. This is the mosque of the Prophet.

In a corner of this mosque lies entombed the Apostle of Allah, the

Universal Prophet. The courtyard belonged to two orphan boys. It

was purchased from them. It was made of mud bricks, palm trees

and palm leaves.

Merits of congregational prayer—34:119. 158 ; one should return home from journey

in day time—34:122 ; sin of forgetting the Quran is great—34:135 ; prayer in mosque

is asceticism—34:473w ; three men are in the security of Allah—34:138 ; Tahlil,

Tasbih, and Tamid are fruits of Paradise—38:140 ; Prophet curied women who are

accustomed to visit graves—34:150 ; light on grave prohibited—34:150 ; prayer is

whispering with Lord—34:153 ; spitting towards the west is abominable—34:154 ;

a good sermon—34:155 ; Prophet's intintive knowledge—34:474w.

108

Ibn Abbas reported that

108

when the Prophet entered the

108

House, he supplicated in every

108

side of it and did not pray till

108

he went out of it. When he

108

came out, he prayed two rak'ats

108

in front of the Ka'ba and said :

108

This is the Qiblah. 1642

108

—Bukhari.

108

عَنِ ابْنِ عَبَّاسٍ قَالَ لَمَّا دَخَلَ النَّبِيُّ

108

صَلّمَ الْبَيْتَ دَعَا فِي نَوَاحِيْهِ كُلِّهَا وَلَمْ

108

يُصَلِّ حَتَّى خَرَجَ مِنْهُ فَلَمَّا خَرَجَ رَكَعَ

108

رَكْعَتَيْنِ فِيْ قِبْلَةِ الْكَعْبَةِ وَقَالَ هَذِهِ

108

الْقِبْلَةُ

108

(البخاري)

109

Abdullah-b-Omar reported

109

that the Messenger of Allah

109

entered the Ka'ba—he, Osamah-

109

b-Zaid, Osman-b-Talha al-Hazabi

109

and Bilal-b-Rabah. He shut it

109

against him and stayed therein.

109

Then I asked Bilal when he

109

came out: What did the Apostle

109

of Allah do? He said that he

109

عَنْ عَبْدِ اللهِ بْنِ عُمَرَ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُوْلَ اللهِ صَلَّى

109

دَخَلَ الْكَعْبَةَ هُوَ وَأُسَامَةُ بْنُ زَيْدٍ وَعُثْمَانُ

109

بْنُ طَلْحَةَ الْحَجَبِيُّ وَبِلَالُ بْنُ رَبَاحٍ فَأَغْلَقَ

109

عَلَيْهِمْ بَابَ الْكَعْبَةِ ثُمَّ مَكَثَ فِيْهِا فَسَأَلْتُ بِلَالًا حِيْنَ

109

خَرَجَ مَاذَا صَنَعَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ فَقَالَ جَعَلَ

1643. Muslim narrated this tradition from Osamah-b-Zaid. Imâm Malek holds

that prayer within the Ka'ba is not allowed on the basis of this tradition, while the

Shâfe'Imâms and fuqahâ hold the contrary.

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had a pillar on his left, two pillars on his right and three pillars behind him, (and the House was then upon six pillars) and then he said prayer

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—Agreed.

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110. Abu Hurairah reported that the Messenger of Allah said : A prayer in this mosque of mine is better than one thousand prayers in what is besides it except in the sacred mosque ( of the Ka'ba.) 1643 —Agreed.

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111. Abu Sayeed al-Khodri reported that the Apostle of Allah said : Drive no camels except towards three mosques—the sacred mosque, the remote mosque(of Jerusalem) and this mosque of mine. 1644 —Agreed.

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1643. The Prophet's mosque of Medina has been referred here. Prayer in the Ka'ba is rewarded with 100,000 times than that in other places. Jurists differ with regard to the exact place of the Holy Ka'ba where this reward can be obtained. Some say that it is within the House of the Ka'ba, some within Mecca and some within congregational prayers. The majority of jurists, however, hold that this reward can be obtained by praying within the sacred enclosures of the Ka'ba.

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1644. This means that the Muslims should not undertake journey without any necessity but for prayers in these three mosques of Ka'ba, Medina and Jerusalem with which the religion of Islam is attached in different phases from time immemorial. The prohibition or rather discouragement of visiting other places is chiefly due to fear of grave worship. Shah Olinllah of Delhi interprets it by saying that visiting other places will carry no spiritual benefit.

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1645. This is interpreted by holding that one who prays in this place will enter Paradise and that one who prays near the pulpit will get the benefit of Prophet's fountain on the Resurrection Day. Some says that this place being a piece of Paradise will never be destroyed. Taurishi said that as this place is visited always by men, angels and Jinn, it is called a garden....

112

112. Abu Hurairah reported that the Messenger of Allah said : Between my house and my pulpit, there is a garden of the gardens of Paradise, and my pulpit is upon my well. 1645 —Agreed.

113

113. Ibn Omar reported that the Prophet used to come to the mosque of Quba on foot or riding every saturday and to pray two rak'ats therein. 1343 —Agreed.

114

114. Abu Hurairah reported that the Messenger of Allah said : The cities that are dearest to Allah are their mosques, and the cities that are disliked most by Allah are their markets. —Muslim.

115

115. Osman reported that the Messenger of Allah said : Whoso builds a mosque for Allah, Allah will build an abode for him in Paradise. —Agreed.

116

116. Abu Hurairah reported that the Messenger of Allah said : Whoso goes at morn or at dusk to a mosque, Allah will prepare for him an entertainment in Paradise whenever he will pass at morn or at dusk. —Agreed,

117. Quba is a place three miles to the south of Medina. The Holy Prophet first landed at Quba on his way from Mecca to Medina at the time of flight. There a mosque was built which is the first mosque in Islam.

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117. Abu Musa reported that the Messenger of Allah said : The greatest of the people in reward for prayer is the longest fo them in walking (to mosque); and he who awaits for prayer till he says it with the Imam gets higher rewards than one who says prayer and then falls asleep. —Agreed.

XXXVI

عَنْ أَبِي مُوسَى قَالَ قَالَ رَسُولُ اللَهِ صَلَّى اللَهُ عَلَيْهِ وَسَلَّمَ أَعْظَمُ النَّاسِ أَجْرًا فِي الصَّلَاةِ أَبْعَدُهُمْ مَمْشًى وَالَّذِي يَنْتَظِرُ الصَّلَاةَ حَتَّى يُصَلِّيَهَا مَعَ الْإِمَامِ أَعْظَمُ أَجْرًا مِنْ الَّذِي يُصَلِّي ثُمَّ يَنَامُ * (مُتَّفَقٌ عَلَيْهِ)

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118. Ja'ber reported that some habitation fell vacant round the mosque. Then the children of Salamah intended to shift to the neighbourhood of the mosque. That reached the Prophet who said to them : It has reached me that you intend to shift to the neighbourhood of the mosque. 'Yes' said they, 'O Prophet of Allah, we intend thit.' He said : O Banu Salamah ! (stay in) your houses, your footsteps will be recorded, (stay in) your houses, your footsteps will be recorded. —Muslim

XXXVI

عَنْ جَابِرٍ قَالَ خَلَتِ الْفِقَاعُ حَوْلَ الْمَسْجِدِ فَأَرَادَ بَنُو سَلَمَةَ أَنْ يَنْتَقِلُوا قُرْبَ الْمَسْجِدِ فَبَلَغَ ذَلِكَ رَسُولَ اللَهِ صَلَّى اللَهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لَهُمْ بَلَغَنِي أَنَّكُمْ تُرِيدُونَ أَنْ تَنْتَقِلُوا قُرْبَ الْمَسْجِدِ قَالُوا نَعَمْ يَا رَسُولَ اللَهِ صَلَّى اللَهُ عَلَيْهِ وَسَلَّمَ قَدْ أَرَدْنَا ذَلِكَ فَقَالَ يَا بَنِي سَلَمَةَ دِيَارَكُمْ تُكْتَبْ آثَارُكُمْ دِيَارَكُمْ تُكْتَبْ آثَارُكُمْ * (رَوَاهُ مُسْلِمٌ)

XXXVI

119. Same reported that the Messenger of Allah said : Prayer of a man in congregation is increased by 25 times than his prayer in his own house in his market, and that is because when he makes ablution, he makes his

XXXVI

1647. In other words, the longer the distance of a house from the mosque of the Prophet, the greater will be the reward. Therefore the children of Salamah were not asked not to shift.

XXXVI

عَنْهَا قَالَ قَالَ رَسُولُ اللَهِ صَلَّى اللَهُ عَلَيْهِ وَصَلَاةُ الرَّجُلِ فِي جَمَاعَةٍ تُضَعَّفُ عَلَى صَلَاتِهِ فِي بَيْتِهِ وَفِي سُوقِهِ خَمْسًا وَعِشْرِينَ ضِعْفًا

ablution well, then goes out to

the mosque, and nothing but

prayer takes him out: No step

in rank is raised up for him

and a fault is dropped therewith

from him. When he says prayer,

angels continue to bless him,

so long as he is in his praying-

place : O Allah ! send blessing

on him, O Allah ! show him

mercy. And someone of you

continues to be in prayer so long

as he waits for prayer. In a

narration ; he said : When he

enters the mosque, prayer

confines him and he continues

to be in supplication of the angels

O Allah, forgive him. O Allah !

accept his repentance so long

as he does not give trouble there-

in, so long as he does not talk

therein.

—Agreed.

Abu Osaid reported that the

Messenger of Allah said : When

someone of you enters the

mosque, let him recite : O Allah !

open for me the doors of Thy

mercy ; and (when) he come out,

let him say : O Allah ! verily I

beg Thee of Thy abundance.

—Muslim.

Abu Qatadah reported that

the Prophet said : When someone

of you enters the mosque, let him

ذلك انّه اذا تَوَضّأ فاحسنَ الْوُضُوءَ ثمّ

خرج الى المسجد لا يخرِجه الاالصلاة لم

يخط خطوة الا رفعت له بها درجة وحط

عنهُ بها خطيئة فاذا صلى لم تنزل الملائكة

عليه صلاة مادام في مصلاه ! اللهم صلي

عليه وسلم اللهم ارحمه ولا يزال احدكم

في الصلاة ماانتظر الصلاة

رواه البخاري ومسلم

وفي رواية قال : اذا دخل المسجد

كان في الصلاة ما كانت الصلاة تحبسه وفي

دعاء الملائكة : اللهم اغفر له اللهم تب

عليه ما لم يحدث فيه (متفق عليه)

عن ابي سعيد قال : قال رسول الله

صلّى الله عليه وسلّم : اذا دخل احدكم

المسجد فليركّع ركعتين قبل ان يجلس

اللهم افتح ابواب رحمتك واذا خرج

فليقل اللهم اني اسئلك من فضلك *

(مسلم)

عن ابي قتادة ان رسول الله صلعم

قال اذا دخل احدكم المسجد فليركع

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pray two rak'ats before he sits. 1648

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122. Ka'ab-b-Malek reported that the Messenger of Allah did not return from a journey except at noon during the day. Then when he arrived, he went first to the mosque, prayed two rak'ats therein and then sat therein.

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—Agreed.

XXXIV

عن كعب بن مالك قال: كان النبي صلى الله عليه وسلم ! لا يَقْدِمُ مِنْ سَفَرٍ اِلَّا نَهَارًا ! فى الضُّحى ! فَإِذَا قَدِمَ بَدَأَ بِالْمَسْجِدِ فَصَلّٰى فِيهِ رَكْعَتَيْنِ ثُمَّ جَلَسَ فِيهِ

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(متفق عليه)

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123. Abu Hurairah reported that the Messenger of Allah said : Whoso hears a man searching for a lost thing in the mosque, let him say : Allah will not return it to you, because the mosques have not been built for this.

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—Muslim.

XXXIV

عن ابي هريرة قال: قال رسول الله صلى الله ! من سمع رجلا ينادى و ضالة فى المسجد ! فَلْيَقُلْ لاَ رَدَّهَا اللهُ عَلَيْكَ ! فَإِنَّ الْمَسَاجِدَ لَمْ تُبْنَ لِذٰلِكَ

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(رواه مسلم)

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124. Jaber reported that the Messenger of Allah said : Whoso eats from this plant of bad smell 1649 must not come near our mosque, because angels feel annoyed at what man feels annoyed.

XXXIV

—Agreed.

XXXIV

عن جابر قال: قال رسول الله صلى الله ! مَنْ أَكَلَ مِنْ هٰذِهِ الشَجَرَةِ الْمُنْتِنَةِ ! فَلَا يَقْرَبَنَّ مَسْجِدَنَا ! فَإِنَّ الْمَلَائِكَةَ تَتَأَذّٰى مِمَّا يَتَأَذّٰى مِنْهُ الْإِنْسُ

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(متفق عليه)

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125. Anas reported that the Messenger of Allah said : Spitting in the mosque is a sin, and its expiation is its burial.

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—Agreed.

XXXIV

عن انس قال: قال رسول الله صلى الله ! الْبُزَاقُ فِى الْمَسْجِدِ خَطِيئَةٌ وَكَفَّارَتُهَا دَفْنُهَا

XXXIV

(متفق عليه)

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126. Abu Zarr reported that the Messenger of Allah said : The actions of my people were presented to me, their virtues

XXXIV

1648. Imam Shafieyi holds on the authority of this tradition that prayer for two rak'ats is wajeb, while Imam Abu Hanifa holds that it is Mustahab (commendable).

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1649. This is garlic or onion uncooked. Everybody is forbidden to go to pray with bad smell of garlic or onion in his mouth.

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28

and their sins. I found out of their good actions nuisance that was removed from the pathway, and I found out of their evil actions spitting within the mosque which was not buried. —Muslim.

Abu Hurairah reported that the Messenger of Allah said : When one of you stands up for prayer, let him not spit in his front, because he whispers with Allah so long as he remains in his praying place ; nor on his right side because there is an angel on his right side. Let him spit on his left side or under his foot and then cover it. And in a narration of Abu Sayeed : under his left-foot.

—Agreed.

Ayesha reported that the Messenger of Allah said in his illness of which he was not cured : May Allah curse the Jews and the Christians who adopted the graves of their Prophet as mosques.

Jundab reported : I heard the Messenger of Allah say : Behold ! those who were before you used to adopt the graves of their Prophets and their

Here there is indication that some attempts would be made by some persons to prostrate before the Prophet's tomb. In order to counteract this evil practice, the Holy Prophet timely warned his followers.

XXXIV

righteous men as mosques. Behold ! take not the graves as mosques. Verily I prohibit you from that. —Muslim.

130. Ibn Omar reported that the Messenger of Allah said : Make your houses your praying places, but take them not as graves.1651 —Agreed.

130 (a). Abu Hurairah reported that the Messenger of Allah said : There is one Qiblah for what is between the east and the west. 1652 —Tirmizi.

131. Talq-b-Ali reported : We went out on a deputation to the Apostle of Allah and we took oath of allegiance to him and we prayed with him and informed him that there is a cloister for us in our land. We sought from him the excess of his ablution water. So he called for water, made ablution and gurgled. Afterwards he poured it in a pot for us and ordered us. He said : Go out. When you will come to your land, break your cloister and wash its place with this water and take it as mosque. We replied : The city is for off and the heat is severe and water will dry up. He said : Increase it

1651 This means that when necessity arises, people take recourse to their own houses. People should not take refuge to graves of pious men.

1652. Qiblah means direction towards which the Muslims turn their faces at the time of prayer.

220 AL-HADIS with water, and verily it will not add to it but blessing. —Nisai.

132

Ayesha reported that the Apostle of Allah passed order for the construction of a mosque in the midst of houses and for its cleansing and perfuming. Abu Daud, Tirmizi.

Ibn Abbas reported that the Messenger of Allah said: I have not been ordered to make the mosques high. Ibn Abbas said : In order to embellish them just as the Jews and the Christians did. —Abu Daud.

Anas reported that the Messenger of Allah said : Of the signs of the Hour, it is that the people will make boast within the mosques. Abu Daud, Nisai, Darimi. Ibn Majah.

Same reported that the Apostle of Allah said : The rewards of my followers were presented to me till (those of) nuisances which a man removed from the mosque. And the sins of mypeople were presented to me, but I did not see any sin greater than (that of) a chapter of the Quran or

The latter wordings belong to Ibn Abbas. Some latter jurists held that high construction of mosques is lawful on the ground that to keep mosques in an ordinary way looks odd in comparison with lofty palaces for dwelling. At the Prophet's time, his mosque was made of date trees and leaves. This was followed by the first two Caliphs. It was Hazrat Osman who first changed its dimension and constructed its walls and made engravings therein.

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a verse which a man learns and then forgets. —Tirmizi, Abu Daud.

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136. Boraidah reported that the Messenger of Allah said : Give good news to those who walk on foot to the mosques in darkness with the (reward of) perfect light on the Resurrection Day. 1654 —Tirmizi, Abu Daud.

عَنْ بُرَيْدَةَ قَالَ قَالَ رَسُوْلُ اللهِ صَلعم بَشِّرِ الْمَشَّائِيْنَ فِى الظُلَمِ إِلَى الْمَسَاجِدِ بِالنُّوْرِ التَّامِّ يَوْمَ الْقِيَمَةِ (اَلتِّرْمِذِيُّ وَاَبُوْدَاوُد)

XXXIV

137. Abu Sayeed al-Khodri reported that the Messenger of Allah said : When you see a man taking care of a mosque, bear witness for him with faith, because Allah says : He who believes in Allah and the latter day frequents the mosques of Allah. —Tirmizi, Ibn Majah, Darimi

عَنْ اَبِى سَعِيْدٍ اَلْخُدْرِيِّ قَالَ قَالَ رَسُوْلُ اللهِ صَلعم اِذَا رَاَيْتُمْ اَلرَّجُلَ يَتَعَاهَدُ الْمَسْجِدَ فَاشْهَدُوْا لَهُ بِالْايْمَانِ فَاِنَّ اللهَ يَقُوْلُ اِنَّمَا يَعْمُرُ مَسَاجِدَ اللهِ مَنْ اٰمَنَ بِاللهِ وَالْيَوْمِ الْاخِرِ (اَلتِّرْمِذِيُّ وَابْنُ مَاجَهْ وَالدَّارِمِيُّ)

XXXIV

138. Abu Omamah reported that the Prophet said : There are three persons each of whom is a security over Allah : A man who goes out as a warrior in the way of Allah—he is a security upon Allah—till He causes him to death and then admits him in Paradise or sends him back with what he secured from reward or booty ; and a man who frequents the mosque—he is a security over Allah ; and a man who enters his house with greetings—he is also a security over Allah. —Abu Daud.

عَنْ اَبِى اُمَامَةَ قَالَ قَالَ رَسُوْلُ اللهِ صَلعم ثَلَثَةٌ كُلُّهُمْ ضَامِنٌ عَلَى اللهِ وَهُوَ رَجُلٌ خَرَجَ غَازِيًا فِىْ سَبِيْلِ اللهِ فَهُوَ ضَامِنٌ عَلَى اللهِ حَتَّى يَتَوَفَّاهُ فَيُدْخِلَهُ الْجَنَّةَ اَوْ يَرُدَّهُ بِمَا نَالَ مِنْ اَجْرٍ وَغَنِيْمَةٍ وَرَجُلٌ رَاحَ اِلَى الْمَسْجِدِ فَهُوَ ضَامِنٌ عَلَى اللهِ وَرَجُلٌ دَخَلَ بَيْتَهُ بِسَلَامٍ فَهُوَ ضَامِنٌ عَلَى اللهِ (اَبُوْدَاوُد)

1654. This has got reference in the Quran : Their light will run by their fronts and by their sides saying : O our Lord ! make our light perfect for us (66:8Q).

139. Same reported that the Messenger of Allah said: Whoso goes out of his house with ablution towards an ordained prayer his reward is like the reward of a 'Muhrim' pilgrim, and whoso goes out towards 'tasbih' of the forenoon without aiming at it but for Him, his reward is like the reward of "umrah" pilgrim, and prayer on the footstep of another prayer without any vain talk between them has a record in the highest heaven. 1535

—Ahmad, Abu Daud.

140. Abu Hurairah reported that the Messenger of Allah said: When you pass by the gardens of Paradise, enjoy fruits. He was questioned: O Messenger of Allah ! what are the gardens of Paradise? He said: The mosques. 1656 He was questioned. What is the enjoyment of fruits, O Ms. of Allah? He said: 'Glory be to Allah' and 'All praise is for Allah'; and 'There is no god but Allah', and 'Allah is greatest.

—Tirmizi.

1657. Muhrim is one who observes the rules of Ihram forbidding certain prescribed things in case of pilgrims to the Ka'ba. Tasbih is to recite-Sobhan-Allah (glory be to Allah). following another prayer. Between these two prayers. there should be silence in order to deserve this reward.

1658. Mosques are here described as gardens of Paradise as by frequenting mosques for prayers, Paradise is obtained.

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141. Same reported that the Messenger of Allah said : Whoso comes to a mosque for anything, it is his acquisition. 1657 —Abu Daud.

XXXIV

عنه قال قال رسول الله صلى الله عليه وسلم المسبل لشيء فهو حرثه * ( ابو داود )

XXXIV

142. Fatimah-bn-Hussain reported from her grand mother, the great Fatimah, who said that whenever the Prophet entered the mosque, he used to send blessings on Muhammad (P.H.) and greetings. He said: O Lord ! pardon me of my faults, and open for me the doors of Thy mercy. And when he came out, he used to send blessings on Muhammad (P.H.) and greetings. He said : O Lord ! forgive me of my faults and open for me the doors of Thy grace. 1658 —Tirmizi, Abu Daud, Ibn Majah

XXXIV

عن فاطمة بنت الهدسين فاطمة الكبرى قالت كان النبي صلى الله عليه وسلم اذا دخل المسجد صلى على محمد وسلم وقال رب اغفرلي ذنوبي وافتح لي ابواب رحمتك واذا خرج صلى على محمد وسلم وقال رب اغفرلي ذنوبي وافتح لي ابواب فضلك * ( الترمذي احمد وابن ماجة )

XXXIV

143. Amr-b-Shu'aib reported from his father from his grandfather who said that the Messenger of Allah prohibited from reciting poetry in the mosque, 1659 and buying and selling therein and that the people should sit together in circle in the mosque on the Zummah day before prayer. —Abu Daud, Tirmizi.

XXXIV

عن عمرو بن شعيب عن ابيه عن جده قال نهى رسول الله صلى الله عليه وسلم تناشد الشعر فى المسجد وعن البيع والشراء فيه وان يتحلق الناس يوم الجمعة قبل الصلاة فى المسجد * ( ابوداود والترمذي )

XXXIV

1657. The mosque-goer will be rewarded according to his intentions. If he goes there not to pray but to seek something worldly, he will get no reward. If on the other hand he goes to pray, he will get reward. 1658. Ahmad and Ibn Majah narrated also that when a man comes out of a mosque, he should recite -In the name of Allah, and peace be on Muhammad, the Apostle of Allah. Tirmizi says that its Isnad is defective.

144

144. Abu Hurairah reported that the Messenger of Allah said : When you see one selling and purchasing in the mosque, say : May Allah grant no profit in your business, and when you see one searching therein any lost thing, say "May Allah not return it to you." -Tirmizi.

145

145. Hakim-b-Hezam reported that the Prophet prohibited to seek retaliation in the mosque or reciting therein poems and executing ordained sentences therein. -Abu Daud.

146

146. Mu'awiyah-b-Qurrah reported from his father who narrated that the Apostle of Allah had prohibited these two plants, that is garlic and onion, and he said : Whoso eats them must not come near our mosque. He said : If you have got no other alternative but to eat them, then make them unaffecting by cooking. -Abu Daud.

147

147. Abu Sayeed reported that the Messenger of Allah said : The world, the whole of it, is a mosque except grave-yards and both-rooms. 1560 -Abu Dand, Tirmizi.

1659

1659. Here such kind of poetry was meant as was bad and helped corruption. See note 797 for full discussion.

1660

1660 In Islam, prayer can be said anywhere in the world except in grave-yard and other enumerated places. Whenever the time of prayer comes, all Muslims must bow down before one Creator wherever and in whatever position they might remain. Contrast this with other religions.

XXXIV

148. Ibn Omar reported that the Messenger of Allah prohibited prayer in seven places: In dunghill, public slaughter house, grave-yard, public road, bath room, camel-houses and upon the top of the House of Allah 1361 —Tirmizi, Ibn Majah.

عَنْ ابْنِ عُمَرَ رَضِىَ اللّهُ عَنْهُ قَالَ نَهَىٰ رَسُولُ اللّهِ صَلّى اللّهُ عَلَيْهِ وَسَلّمَ أَنْ يُصَلّى فِى سَبْعَةِ مَوَاطِنَ فِى الْمَزْبَلَةِ وَالْمَجْزَرَةِ وَقَارِعَةِ الطَّرِيقِ وَفِى الْحَمَّامِ وَفِى مَعَاطِنِ الْإِبِلِ وَفَوْقَ ظَهْرِ بَيْتِ اللّهِ * (اَلتِّرْمِذِيُّ وَابْنُ مَاجَةَ)

149. Abu Hurairah reported that the Messenger of Allah said: Pray in the pounds of sheep but pray not in camel-houses. —Tirmizi.

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلّى اللّهُ عَلَيْهِ وَسَلّمَ صَلُّوا فِى مَرَابِضِ الْغَنَمِ وَلَا تُصَلُّوا فِى أَعْطَانِ الْإِبِلِ * (اَلتِّرْمِذِيُّ)

150. Ibn Abbas reported that the Messenger of Allah cursed those women who are accustomed to visit graves and who take them as mosques and light lamps. 162 —Abu Daud, Tirmizi, Nisai.

عَنْ ابْنِ عَبَّاسٍ قَالَ لَعَنَ رَسُولُ اللّهِ صَلّى اللّهُ عَلَيْهِ وَسَلّمَ زَائِرَاتِ الْقُبُورِ وَالْمُتَّخِذِينَ عَلَيْهَا الْمَسَاجِدَ وَالسُّرُجَ * (اَلْأَبُو دَاوُدَ وَاَلتِّرْمِذِيُّ وَالنَّسَائِيُّ)

1361. There are principles underlying these prohibitions which are as clear as possible and need not be explained.

1362. The women were at first prohibited from visiting the graves but later on they were allowed. Some say that it was promulgated in the beginning of Islam, but later on they were allowed to visit graves. It is, however, admitted by all that the Prophet's tomb may be visited by all, men and women. To kindle lamps on the graves is unlawful. Some visitors to famous shrines offer lamps to be kindled on the graves. This is unlawful. Women are not allowed to visit the graveyard of Jannatul Baqi perhaps, on the literal interpretation of this hadis. Malabudda Minhu holds visit of graves by women as unlawful.

151

Abu Hurairah reported: I heard the Messenger of Allah say: Whoso comes to this mosque of mine, while he does not come but for good which he learns or teaches, he is in the position of a warrior in the way of Allah; and whoso comes for what is besides that, he is in the position of a man who looks to commodities of others

152

Sayeb-b-Yezid reported: I was sleeping in the mosque. A man threw a stone at me. I looked when lo! he was Omar-b-al-Khattab. He said: Go, and bring these two (men). So I brought them. He asked: From whom have you come (or where from have you come)? They said: From the inhabitants of Tayef. He said: Had you been of the inmates of Medina, I would have inflicted punishment on you. You raise your voice high in the mosque of the Apostle of Allah!

153

Anas reported that the Prophet saw spitting towards the Qiblah. It gave him anxiety till it was detected in

1663. Those who do not do virtuous deeds or remember Allah in the Prophet's mosque at Medina will be repentant on the Resurrection Day when they will see others returning with rewards.

XXXIV

his face. He got up, removed it by his hand and said: When one of you stands in prayer, verily he whispers with his Lord, and verily his Lord is between him and the Qiblah. So none of you shall ever spit in the direction of his Qiblah, but to his left or under his foot. Afterwards he took the skirts of his cloth and spat therein, and then removed some of it with others. He said: Or do like this.

XXXIV

—Bukhāri.

XXXIV

154. Sa'yeb-b-Khallad reported (and he was a man out of the companions of the Prophet): A man became Imam of a people. He spat towards the Qiblah while the Ms. of Allah was looking. Then the Ms. of Allah said to his people when he finished: He should not pray for you. After that he wished to lead prayer for them, but they forbade him and informed him about the saying of the Ms. of Allah. He mentioned that to the Prophet. He said: Yes, I thought that he had said: Verily you have annoyed Allah and His Apostle.

XXXIV

—Abu Daud.

XXXIV

155. Mu'az-b-Jabal reported:

XXXIV

The Messenger of Allah kept us

XXXIV

فِيْ وَجْهِهِ فَقَامَ. نَحَكَهْ بِيَدِهِ فَقَالَ اِنْ

XXXIV

احَدَكُمْ اِذَا قَامَ فِى الصَّلوةَ فَاِنَّمَا يُنَاجِيْ

XXXIV

رَبَّهْ وَاِنْ رَبَّهُ بَيْنَهُ وَبَيْنَ الْقِبْلَةِ دُهْ

XXXIV

فَلْيُبْزِقْنَ احَدَكُمْ قِبَلَ قِبْلَتِهِ وَلٰكِنْ عَنْ

XXXIV

يَسَارِهِ اَوْتَحْتَ قَدَمَيْهِ ثُمَّ اخَذَ طَرَفَ

XXXIV

رِدَائِهِ فَبَصَقَ فِيْهِ ثُمَّ رَدَّ بَعْضَهُ عَلٰى بَعْضٍ

XXXIV

فَقَالَ اَوْ يَفْعَلُ هَكَذَا *

XXXIV

(البخارى)

XXXIV

عَنْ السَّائِبِ بْنِ خَلاَدٍ وَهُوَ رَجُلٌ مِنْ

XXXIV

اَصْحَابِ النَّبِيِّ صلى الله عليه وسلم قَالَ اِنَّ رَجُلًا

XXXIV

قَالَ اِنَّ رَجُلًا اِمَامًا قَوْمًا فَبَصَقَ فِيْ الْقِبْلَةِ وَ

XXXIV

رَسُوْلُ اللهِ صلى الله عليه وسلم يَنْظُرُ فَقَالَ رَسُوْلُ اللهِ صلى الله عَلَيْهِ

XXXIV

لِقَوْمِهِ حِيْنَ فَرَغْ

XXXIV

لاَ يُصَلِّيْ لَكُمْ بَعْدَ ذٰلِكَ اَنْ يَصْلِّيْ

XXXIV

لَهُمْ فَمَنَعُوْهُ فَاَخْبَرُوْهُ بِقَوْلِ رَسُوْلِ اللهِ صلى الله عَلَيْهِ

XXXIV

فَذَكَرَ ذٰلِكَ لِرَسُوْلِ اللهِ صلى الله عَلَيْهِ

XXXIV

وَسَلَّمَ فَقَالَ نَعَمْ

XXXIV

حَسِبْتُ اَنَّهُ قَالَ اِنَّكَ قَدْ اَغْضَبْتَ اللهَ

XXXIV

وَرَسُوْلَهُ *

XXXIV

(ابوداؤد)

XXXIV

عَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ احْتَبَسْ عَنَّا

confined (with talk) one morning

from saying the morning prayer

till we were about to see the

eye of the sun. He came out

hastily and engaged himself in

prayer. The Messenger of Allah

prayed and prolonged his

prayer. When he returned

greeting, he exclaimed with his

(loud) voice. He said to us : Upon

your line as you were. Then he

inclined to us and said : Behold !

verily I shall soon inform you

what prevented me from you

this morning. I got up at

night, made ablution and prayed

what was lotted for me. I felt

sleep in my prayer till I was

completely asleep when lo ! I

was by the side of my Lord, the

Blessed and the Glorious, in

the best form. He said : O

Muhammad ! I answered : Pre-

sent to Thee, O Lord. He

asked : About what do the

highest leaders quarrel ? I

replied : I don't know. He asked

it thrice. He said : Then I

saw Him placing His palm be-

tween my shoulders till I felt

coldness of His fingers between

my chests. Then everything be-

came shining to me and I came

to know. He asked : O Muham-

mad ! I replied : O Lord, present

to Thee ! He asked : About what

do the highest leaders quarrel ?

رُوْهُوْرَسُوْلُ اللّهِ صَلّع ذَاتَ غَدَاةٍ عَنْ صَلْوَةِ الصُبْحِ

حَتّى كُلّذَا نُرَائى عَيْنَ اَلشَمْسِ وَخَرَج

سَرِيْعًا فَغَبِى بِالصَلْوَةِ فَنِمَا رَسُوْلُ اللّهِ صَلّع

وَتَجَوّزَ فِيْ صَلَوْتِهِ فَلَمّا سَلّمَسَا دَعَا بِصَوتٍ رَتْ

فَقَالَ لَنَا عَلَىْ مِصَافِكُمْ كَمَا اَنْتُمْ اِنْفَتِلْ

اَلَيْنَا ثُمَ قَالَ اِنّىِ مَا حَبَسَنِيْ عَنكُمْ اَلْغَدَاةَ اِنّىِ قُمْتُ مِنْ

اَلْلَيْلِ فَتَوَضّاتُ وَصَلّيْتُ مَا قُدّرَ لِيْ فَلَعَسْتُ

فِيْ صَلاتِيْ حَتّى اسْتَقْلَتُ فَاذَا اَنَا بِرَبّي

تَبَارَكَ وَ تَعَالَىْ فِيْ اَحْسَنِ صُورَةٍ فَقَالَ

يَا مُحَمّدُ قُلْتُ لَبّيْكَ رَبّ قَالَ فِيْمَ

يَخْتَصِمُ الْمَلَاْ اَلاّعْلَىْ قُلْتُ لاَ اَدْرِيْ قَالَهَا

ثَلاَثًا قَالَ فَرَأَيْتُهُ وَضْعَ كَفّهُ بَيْنَ كَتِفَي

حَتّى وَجَدْتُ بَرْدَ اَنَامِلِهِ بَيْنَ ثَدْيَي

فَتَفَجّرَتْ لِيْ كُلّ شَيْءٍ وَوُ عَرَفْتُ فَقَالَ يَا

مُحَمّدُ قُلْتُ لَبّيْكَ رَبّ قَالَ فِيْمَ يَخْتَصِمُ

اَلْمَلَاْ اَلاّعْلَىْ قُلْتُ فِيْ اَلْكَفّارَاتِ قَالَ

XXXIV

I replied : About expiations. He asked : What are they ? I said : The walking of feet towards congregations and sitting in the mosques after prayer, and completely performing ablution at the time of difficulty. He asked : Then about what ? I replied : About ranks. He asked : And what are they ? I replied : Giving food, talking mildly and praying at night while people remain asleep. He said : Ask. He said : I said : O Allah ! I ask Thee of doing good deeds and avoiding abominable things, and love for the destitute, and that Thou shouldst pardon me and show mercy on me. And when Thou dost intend trial of a people, take my breath without putting (them) to trial and I beg Thee of Thy love and the love of one who loves Thee, and the love of action which will take me near Thy love. Then the Ms. of Allah said : Verily it is truth, so read it and then teach it. -Ahmad, Tirmizi, (Approved, Correct).

156. Abdullah-b-Amr-b-alA's reported that the Messenger of Allah used to say when he entered the mosque : I seek refuge to the Almighty Allah and to His noble countenance and to His aged power from the accursed devil. He narrated that when

he uttered that, the devil said : He has got protection from me the whole day. —Abu Daud.

Mu'az-b-Jabal reported that the Prophet loved to pray in gardens. 1664 —Tirmizi (Rare).

قَالَ ذٰلِكَ قَالَ الشَيْطَانُ تَحَصَّنْتُ مِنْكَ سَائِرَ الْيَوْمِ (ابوداود)

عَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُحِبُّ الصَّلَوةَ فِي الْبُيُوتِ * (اَلتِّرْمِذِىُّ غَرِيبٌ)

Anas-b-Ma'lek reported that the Messenger of Allah said : Prayer of a man in his house is one prayer, and his prayer in the mosque of the tribes is prayer by 25 times, and his prayer in the congregational mosque is prayer by 500 times, and his prayer in the farthest mosque (of Jerusalem) is prayer by 50,000 times and his prayer in the mosque of mine is prayer by 50,000 times, and his prayer in the sacred mosque (of Ka'ba) is prayer by 100,000 times. —Ibn Majah.

عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَصَلَوةُ الرَّجُلِ فِي بَيْتِهِ صَلَوةٌ وَصَلَوتُهُ فِي مَسْجِدِ الْقَبَائِلِ بِخَمْسٍ وَعِشْرِينَ صَلَوةً وَصَلَوتُهُ فِي الْمَسْجِدِ الَّذِي يُجْمَعُ فِيهِ بِخَمْسِ مِائَةِ صَلَوةٍ وَصَلَوتُهُ فِي الْمَسْجِدِ الْاَقْصَى بِخَمْسِيْنَ اَلْفِ صَلَوةٍ وَصَلَوتُهُ فِي الْمَسْجِدِ الْحَرَامِ بِمِائَةِ اَلْفِ صَلَوةٍ (ابن ماجة)

Abu Zarr reported : I asked : O Messenger of Allah, which mosqu was first built in the earth ? He said : The sacred mosque. I asked : Then what next ? He said : The farthest mosque. I asked : How long there is between these two ? He said : 40 years. Then the earth is a

عَنْ اَبِي ذَرٍّ قَالَ قُلْتُ يَا رَسُولَ اللهِ اَيُّ مَسْجِدٍ وُضِعَ فِي الْاَرْضِ اَوَّلُ قَالَ الْمَسْجِدُ الْحَرَامُ قُلْتُ ثُمَّ اَيُّ قَالَ الْمَسْجِدُ الْاَقْصَى قُلْتُ كَمْ بَيْنَهُمَا قَالَ اَرْبَعُونَ عَامًا ثُمَّ

Some narrators mentioned the word 'Busatin' ( gardens ) instead of Hit'an (lit—walls).

XXXIV

mosque for you ; so pray wherever prayer overtakes you. 165 —Agreed.

XXXIV

473w. Osman-b-Maz'un reported : O Ms. of Allah, give permission of castration to us. The Ms. of Allah replied : There is not one of us who castrated and who underwent castration. Verily the castration of my people is fasting. He said : Give us permission for travel. He said : Verily the travel of my people is Zihad in the way of Allah. He said : Give us permission for monkery. He said : Verily the monkery of my followers is sitting in the mosques waiting for prayer. —Sharhi Sunnat.

XXXIV

474w. Abdur Rahman-b-A'esh reported that the Messenger of Allah said : I saw my Lord, the Almighty and Glorious, in the best form. He asked : About what do the highest leaders quarrel ? I replied : Thou knowest best : He said : He placed His palm between my shoulders, and I perceived its

166§. The foundation stone of the Ka'ba when rebuilt was laid by Patriarch Abraham ; and that of the mosque of Jerusalem by the Prophet Solomon, and the difference between them is a little over 1000 years. Then why 40 years only ! The reason is that these mosques were built long before Abraham and Solomon. For some period, they had no existence. Their sites were recovered by Divine Command and the mosques were rebuilt. Asqalan and Ibn Jauzi sponsored this view.

XXXIV

الارض لک ماکن مسجد فحيثما ادر کتک الصلوة فصل *

XXXIV

عن عثمان بن مظعون قال يا رسول الله ائذن لنا فى الاختصاء فقال رسول الله صلعم ليس منا من خصى وته من خصى امتى الصيام قال ائذن لنا فى السياحة قال ان سبلاحة امتى الجهاد فى سبيل الله فقال ائذن لنا فى الرهبنة فقال امتى ترهب امتى اجلو س فى المساجد تنتظر الصلوة *

XXXIV

عن عبد الرحمن بن عائش قال قال رسول الله صلعم رايت ربى عز و جل فى احسن صورة فقال فى اى شىء اختصم الملاء الاعلى قلت الله اعلم قال فوضع کفہ على قلبى فعلمت

232

chill between my chests and then I came to know what is between heavens and earth. And he recited : And thus We showed to Abraham the kingdom of heavens and earth, and so that he might be one of the confirmed believers. 1666

—Darimi (Defective)

475w.

Abu Omamah reported that a learned doctor of the Jews asked the Prophet : Which of the places is best ? He remained silent therefrom. He said : Remain silent till Gabriel comes. So he remained silent and Gabriel (peace be on him) came. He enquired. He said : The one questioned is not better informed than the questioner, but I may ask my Lord, the Blessed and Glorious. Afterwards Gabriel said : O Mnhammad ! verily I went to Allah so near that I never had gone so nearest to Him. He asked : O Gabriel ! how was this ? He said : There are 70,000 screens of light between me and Him. He said : The worst of the places are their markets and the best of the places are their mosques.

—Ibn Habban.

This is the higher form of spiritual existence. The Quran refers to the verse in 6:76Q. The remaining portion of this hadis is exactly similar to the contents of hadis no. 155.

XXXIV

476w. Hasan reported a defective tradition that the Messenger of Allah said : There shall come over men a time wherein their talks will be held in the mosques regarding their worldly affairs: Don't keep company with them, and there is no necessity of Allah for them. -Baihaqi.

XXXIV

عن الحسن مرسلا قال قال رسول الله سياتي على الناس زمان يتحدثون في مساجدهم في امردنياهم فلا تجالسوهم فليس لله فيهم حاجةٌ (البِهَقِيّ)

XXXIV

477w. Malek reported that Omair built a rest house in a corner of the mosque named Botaiha'a. He said : Whoso intends to be harsh, or recite poem, or raise his voice, let him come out to this rest-house. -Mu'atta.

XXXIV

عن مالك قال بنى عمر(رض) رَحْبَةً في ناحية المسجد تسمى البَطِيحَاءَ وقال من كان يريد ان يلغط او ينشد شعرا او يرفع صوته فليخرج الى هذه الرحبة (الْمُوَطّأ)

XXXIV

478w. Ata'a-b-Yasar reported that the Messenger of Allah said : O Allah, don't make my grave an idol for worship. The wrath of Allah was severe on a people who adopted the graves of their Prophets as mosques. -Malek (Defective).

XXXIV

عن عَطَاءِ بن يسارٍ مرسلا قالَ رسول الله صلعم اللهم لا تجعل قبري وثنا يعبد اشتد غضبُ الله على قوم اتخذوا قبور انبيائهم مساجد (مَالِكٌ مَرْسَلا)

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SECTION 8

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1667. Dress of Prayer

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(a) Dress shall be pure. No particular dress for prayer was prescribed by the Holy Prophet as a Muslim lives always in Abada (divine service). The only exception that was made is that the dress must be pure. Nay, purity of dress is a Farz or compulsory thing

before a man begins his prayer. No filth of any kind, urine, stool, semen or menstruation-blood should remain on it. The very first revelation on purity came down with regard to the cleanliness of dress. The Quran says : O thou that are clothed ! arise and warn, and thy Lord do magnify, and thy garments do purify, and un- cleanliness do shun—74:1-5Q. This cleanliness of body and dress has been stressed upon by another verse of the Quran: Surely Allah loves those who purify themselves—2:222Q. The Prophet said: Cleanliness is half of faith—7:14. The key to Paradise is prayer, and the key to prayer is cleanliness—7:230w.

(b) Dress in prayer shall be simple. A rich mind in a simple garb is the teaching of Islam. The Holy Prophet used to wear such simple dress as was least attractive both to one's own mind and to the public. Once the Prophet prayed with a dress which had paintings. After he finished his prayer, he threw it off saying: It has diverted me from my prayer—24:163. At another time, he put on a silk dress sent to him as present. After prayer, he threw it off saying: It is not proper for the pious—34:1;5. Many a time, he used to say prayer in one cloth only. It is, however, not prohibited to wear such dresses as are lawful and as one desires to put on. The Quran recommends also good clothing before prayer saying : Who has prohibited the embellishment of Allah which He has brought forth for His servants and the good foods ? —7:32Q. Nay it enjoins on decent and clean dress in congregational prayers, so that no sense of disgust may arise in the minds of the audience.

The Quran says : O children of Adam ! attend to your embellish- ments at every time of prayer—7:31Q. The white cloth is, however, the best dress for prayer as it has got the least attraction for diver- ting the mind from the remembrance of God. He said: Verily the best dress with which you can meet Allah in your grave and mosques is of white colour—6:161. If trousers are put in, they must not be let loose below the ankles—34:167. Prayer is allowed with shoes with which no impurity is is attached—34:171. All females shall wear veils when they pray—34:268.

1. See note 618 and the traditions under section 9 of Chapter Vlll for details. 2. See note 4 on cleanliness, and note 527 on dress.

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161. Omar-b-Abi Salamah reported : I saw the Prophet praying in one cloth having been covered therewith within the house of Omme Salamah, and the two sides thrown upon his two shoulders.

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—Agreed.

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1 1. Abu Hurairah reported that the the Messenger of Allah said : None of you must pray in one cloth of which nothing remains on the shoulder.

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—Agred.

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162. Same reported : I heard the Messenger of Allah say : Whoso prays in a single cloth,let him make its two sides opposite.

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—Bukhari.

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163. Ayesha reported that the Messenger of Allah prayed in a thin garment having paintings. He cast a glance to its paintings. When he turned, he said : 'Take this garment of mine to Abu Jahm, and bring to me the Anjebaniyah of Abu Jahm, because it suddenly diverted me from my prayer. Agreed upon it. In a narration of Bukhari,he said : I was seeing towards its painting while I was in prayer. So I feared lest it should try me.'

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164. Anas reported that there was a thin screen of Ayesha with which she covered one side of her house. The Prophet

said to her : Remove this thin screen of yours from us, be- cause its paintings do not cease to come before me in my prayer.

—Bukhari.

Oqbah-b-A'mer reported that a gown of silk was pre- sented to the Prophet. He put it on and said prayer therewith. Next he turned and snatched it off a great snatching like one who dislikes it. Then he said : It is not befitt- ing for the God-fearing men.

—Agreed.

Salamah-b-Akwa'a re- ported : I asked : O Ms. of Allah ! I am a hunter. Shall I pray in one shirt? 'Yes' said he, 'and close it though with a thorn.'

—Abu Daud.

Abu Hurairah reported that while a man with flow- ing trouser was saying prayer, the Prophet said to him : Go and make ablution. So he went and made ablution and then came. A man asked : O Ms. of Allah ! what is the matter with you that you ordered him to make ablution? He said : Verily he was praying while he let his trouser flow

… 166 3. This gown was sent by Muqauqis, king of Egypt, as present to the Prophet. He wore it with respect when silk was not made unlawful.

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down, and verily Allah does not accept the prayer of a man with flowing trousers 1669

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—Abu Daud.

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168. Ayesha reported that the Messenger of Allah said : The prayer of a grown-up woman is not accepted except with veil. 1670 — Abu Daud, Tirmizi.

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169. Omme-Salamah reported that she asked the Messenger of Allah : Shall a woman pray in coat of mail and head-cover without trouser upon her ? He said : In case the coat of mail is complete so as to cover the insteps of her feet. —Abu Daud.

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170. Abu Hurairah reported that the Messenger of Allah forbade the throwing of a cloth over shoulder in prayer and a man's shutting up his mouth.

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—Abu Daud, Tirmizi.

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171. Shaddad-b-Aus reported that the Messenger of Allah said : Act in opposition to the Jews, and verily they do not pary in their shoes and in their socks. 1671

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—Abu Daud.

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1669. Allah does not accept a prayer as perfect which is said with long trousers flowing down the ankles. Prayer is not void if it is said with such trousers. It is only Makruh.

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1670. By menstruating women, grown-up women have been meant. They are those on whom prayer has become obligatory This also proves that hairs of the head of a woman should always remain covered.

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1671. Prayers in Islam are allowed with shoes and socks if there be not dirt in them. If, however, there is dirt, it should be removed and then they may be used. This is to show how Islam is catholic in spirit and what importance it lays on the spirit which is the soul of prayer.

172

172. Abu Sayeed al-Khodri reported that when the Messenger of Allāh was praying with his companions, he put off his shoes and placed them on his left side. When the people saw that, they threw off their shoes. When the Prophet finished his prayer, he asked: What led you to throw off your shoes? They said: We saw you throwing off your shoes, so we threw off our shoes. Then the Messenger of Allāh said: Verily Gebriel came to me and informed me that there were dirts therein. Whenever one of you comes to the mosque, let him examine. If he sees dirt in his shoes, let him remove it and let him pray therein. 1672 - Abu Daud.

173

173. Abu Hurairah reported that the Messenger of Allāh said: When one of you prays, he shall not place his shoes by his right side, nor by his left side so that it may be by right side of others except when there is none by his left side, and let him keep them between his two legs. And in a narration: Or let him pray therein. Abu Daud, Ibn Majah. 1672. Ibn Majah also narrated it in slight different wordings.

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174. Abu Sayeed al Khodri reported : I went to the Prophet and saw him praying upon a mat, prostrating thereon. He narrated : And I saw him praying in one cloth being covered therewith. —Muslim

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175. Amr-b-Shu'aib reported from his father from his grand-father who said : I saw the Messenger of Allah praying without shoes and with shoes. —Abu Daud.

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176. Muhammud-b-al-Munkadir reported : Jaber prayed with us in a trouser which he tied up from the side of his heels, and his cloth was placed upon a cloth-stand. Someone said to him : You are praying in one trouser ! He said : Verily I did that so that one stupid like you may see me. And who is there among us who had two clothes during the time of the Apostle of Allah? —Bukhari.

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479w. Qhay-b-Ka'ab reported : Prayer within one cloth is 'sun-nat' which we used to do with the Messenger of Allah and we were not black-mailed. Ibn Mas'ud said : Verily that was when there was want of cloth. As for the present when Allah granted means, prayer within two clothes is purer. —Ahmad.

9

SECTION 9

1674. Prayer-Stake (Sutra).

Sutra is a stake or stick which is fixed in front of a worshipper as a barrier in order that the people or anything may not pass through the space between the worshipher and the stake. The stake in front of the Imam is also the stake of the followers. In other words, none is allowed to pass through the open lines between the followers and the Imam. There is however no bar for going in front of the stick. If anyone passes in front of the worshipper though there is no stake, he commits sin—34:181. The stake must be not less than one cubit in height and one finger's hold in diameter.

177. Ibn Omar reported that the Prophet used to go to the praying place in the morning and a stick used to be carried in his front and fixed in front of him in the praying place and then he used to say prayer towards it. —Bukhāri

عَنْ اِبْنِ عُمَر (رض) قَالَ كَانَ * النَّبِيُ صَلَعْمُ يَغْدُو اِلَى الْمُصَلّى وَالْعَصَا بِيَدِهِ فَيَحْمِلُ وَيَنْصِبُ بَيْنَ يَدَيْهِ فِي الْمُصَلّى فَيُصَلِّي اِلَيْهَا * (البخاري)

178. Abu Huzaifah reported : I saw the Prophet at Mecca while he was at Abtah in a red tent of leather, and I saw Bilal taking ablution water of the Prophet, and I saw the people hastily using that ablution-water. Whoso got anything out of it washeed therewith, and whoso got nothing out of it took the moisture of the hand of his companion. Afterwards I saw Bilal taking a stick and fixing it. The Apostle of Allah came out with a redrobe. He prayed towards the stick two rak'ats with the people, while I saw the people and the beasts passing in front of the stick.

—Agreed

عَنْ اَبِي حَجَيْفَةَ قَالَ رَأَيْتُ رَسُولَ اَللَّهِ صَلَعْمُ بِمَكَةَ وَهُوَ بِاَلْبَطْحَاءِ فِي قُبَّةٍ حَمْرَاءَ مِنْ اَدَمٍ وَرَأَيْتُ بِلَالًا أَخَذَ وَضُوءَ رَسُولِ اَللَّهِ صَلَعْمُ وَرَأَيْتُ اَلنَّاسَ يَبْتَدِرُونَ * ذَلِكَ اَلْوَضُوءَ فَمَنْ اَصَابَ مِنْهُ شَيْئًا تَوَضَّأَ بِهِ وَمَنْ لَمْ يُصِبْ مِنْهُ شَيْئًا اَخَذَ مِنْ بَلَلِ يَدِ صَاحِبِهِ ثُمَّ رَأَيْتُ بِلَالًا اَخَذَ عَنْزَةً فَرَكَزَهَا وَخَرَجَ رَسُولُ اَللَّهِ صَلَعْمُ فِي حُلَّةٍ حَمْرَاءَ * مُشَمِّرًا صَلّى اِلَى اَلْعَنْزَةِ بِالنَّاسِ رَكْعَتَيْنِ وَرَأَيْتُ اَلنَّاسَ وَاَلدَوَابَّ يَمُرُّونَ بَيْنَ يَدَيِ اَلْعَنْزَةِ — مُتَّفَقٌ عَلَيْهِ

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179. 'Nafe' from Ibn Omar reported that the Prophet used to keep his riding camel in front and pray towards it. Agreed upon it, and Bukhari added : I asked : Inform me in case the camel moves away. He replied : He used to take a saddle, make it straight and pray towards its back.

عَنْ نَافِعٍ عَنْ ابْنِ عُمَرَ أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَعْرِضُ رَاحِلَتَهُ وَيُصَلِّي إِلَيْهَا مُتَّفَقٌ عَلَيْهِ وَزَادَ الْبُخَارِيُّ قُلْتُ أَفْرَأَيْتَ إِذَا هَبَّتْ الرِّيحُ قَالَ كَانَ يَأْخُذُ الرَحْلَ فَيُصَلِّي إِلَيْهِ وَيَعْدِلُهُ فِي الصَّلَاةِ

180. Talhah-b-Obaidullah reported that the Messenger of Allah said ; When one of you puts in front of him what is like the back part of a saddle, let him pray and not care who passes behind that.

—Muslim. عَنْ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا وَضَعَ أَحَدُكُمْ بَيْنَ يَدَيْهِ مِثْلَ مُؤْخِرَةِ الرَّحْلِ فَلْيُصَلِّ وَلَا يَبَالِ مَنْ مَرَّ وَرَاءَ ذَلِكَ — مُسْلِمٌ

181. Abu Johain reported that the Messenger of Allah said : Had the passer-by in front of the praying place known what is against him ( of sins ), it would have been better for him to wait than to pass by its front. 1675

—Agreed عَنْ أَبِي جُهَيْمٍ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم لَوْ يَعْلَمُ الْمَارُّ بَيْنِ يَدَيْ الْمُصَلِي مَاذَا عَلَيْهِ لَكَانَ أَنْ يَقِفَ أَرْبَعِينَ خَيْرًا لَهُ مِنْ أَنْ يَمُرَّ بَيْنَ يَدَيْهِ مُتَّفَقٌ عَلَيْهِ

182. Abu Sayeed reported that the Messenger of Allah said : When one of you prays towards a thing which screens him from the people, and another wishes to pass by his front; let him drive him out.

عَنْ أَبِي سَعِيدٍ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا صَلَّى أَحَدُكُمْ إِلَى شَيْءٍ يَسْتُرُهُ مِنْ النَّاسِ فَأَرَادَ أَحَدٌ أَنْ يَجْتَازَ بَيْنَ يَدَيْهِ

1675. One of the narrators Abu Nazar said that he did not know whether the Prophet said -40 days, or 40 months, or 40 years.

242

AL-HADIS

If he refuses, let him fight with him, and verily he is the devil 1676 —Bukhari

فليُدْع فان ابى فقاتله فانما هو شيطان *

183. Abu Hurairah reported that the Messenger of Allah said : Woman, ass, and dog make the prayer void, 1677 and something like the end of a saddle saves that. —Muslim.

عن ابي هريرة قال قال رسول الله صلى الله عليه وسلم تقطع الصلاة المرأة و الحمار و الكلب و يقي ذلك مثل مؤخرة الرحل *

(مسلم)

184. Ayesha reported : The Prophet was saying prayer at night while I was an obstruction between him and the Qiblah like an obstruction of the dead body. 1678 —Agreed.

عن عائشة قالت كان النّبي صلى الله عليه يصلي من الليل و انا معترضة بينه و بين القبلة كاعتراض الجنازة (متفق عليه)*

184 (a) Ibn Abbas reported : I came riding upon an ass (and I was at that time coming near to maturity), and the Prophet was saying prayer at Mina with the people towards a thing other than wall. I passed in front of a certain line. I got down and sent the ass to graze and joined the line, but none disliked it for me. 1679 —Agreed.

عن ابن عباس (رض) قال ركبت على اتان و انا يومئذ قد ناهزت الاحتلام و رسول الله صلى الله يصلي بالناس بمنى الى غير جدار فمررت بين يدي بعض الصف فنزلت و ارسلت الاتان ترتع و دخلت في الصف فلم يعب ذلك على احد *

(متفق عليه)

1673. If someone passes inspite of obstruction and as a result of struggle if he is killed, there will no blood feud according to unanimons opinion of the jurists. Muslim narrated a similar tradition.

1674. It is the opinion of the majority of the jurists that if anything like ass, dog etc. passes in the front of a praying man, his prayer is not nullified.

1675. This tradition and other traditions of such nature have been meant only to give importance to the fixiug of a stake or something in front at the time of prayer. See hadis 189.

1676. This proves that if a woman sleeps in front of prayer, this does make the prayer void.

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185. Abu Hurairah reported that the Messenger of Allah said : When one of you prays, let him fix something in front of his face. If he does not find, let him fix his stick ; and if there is no stick with him, let him put some marks. Afterwards what will pass in front of him will not injure him.

XXXIV

عن أبي هريرة قال رسول الله صلى اذا صلى احدكم فليجعل تلقاء وجهه شيئا فان لم يجد فليصلب عصا فان لم يجد فليخط خطا ثم لا يضره ما مر امامه (ابوداود وابن ماجة)

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186. Sahl-b-Abi Hasnah reported that the Messenger of Allah said : When one of you prays towards a stake, let him be adjacent to it. The devil will not nullify his prayer over him. 1680 —Abu Daud.

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عن سهيل بن ابي صالح قال رسول الله صلى اذا صلى احدكم الى سترة فليدن منها لا يقطع الشيطان عليه صلوته (ابوداود)

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187. Meqdad-b-al Aswad reported : I did not see the Prophet praying towards an wood or a pillar, or a tree without placing it up to his right eyebrow or left and without fixing it straight. 1681 —Abu Daud.

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عن المقداد بن الاسود قال ما رايت رسول الله صلى يصلي الى عود ولا عمود ولا شجرة الا جعله على حاجبه الايمن او لايسره ولا يصمد له صمدا (ابوداود)

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188. Fazl-b-Abbas reported : The Messenger of Allah came to us while we were in a desert belonging to us, and with him there was Abbas. He said prayer in the desert in front of which there was no stake but there

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عن الفضل بن عباس قال اتانا رسول الله صلى و نحسن في بادية لنا و معه عباس فصل عباس في صحراء ليس بين يديه

1680. This also shows that if an ass passes in front of prayer, it does not nullify prayer.

1681. This stake shall be just near the place of prostration. If it is far away, the rule shall be observed more in the breach;

were one ass and one dog belonging to us, playing in front of him. So it did not matter (anything) on that account.

—Abu Daud, Nisai.

Abu Sayeed reported that the Messenger of Allah said : Nothing makes a prayer void ; drive out (everything in front) as far as you can, because it is the devil.

1682 Abu Daud.

Ayesha reported : I was sleeping in front of the Prophet with my two legs in his front. When he made prostration, he pushed me and then I restrained my legs ; and when he stood, I spread them out. She said that there were no lamps at that time in the huts.

—Agreed.

Abu Hurairah reported that the Messenger of Allah said : Had one of you known what is for him in the passing in front of his brother by way of obstruction to prayer, his standing for 100 years would have been better than the foot step he has taken.

—Ibn Majah.

Ibn Abbas reported that the Messenger of Allah said : When one of you prays without a stake, the asses

1682. Nothing which passes in front of a worshipper can nullify his prayer inspite of what has been said in traditions 183, 184, and 192. If anything comes in front, it should be driven away and should not be allowed to remain standing because it disturbs the worshipper.

وسترَةٌ و حمارةٌ لنا و كلبةٌ تعبثانِ بين يديه

يديه فما بَالى بذلكَ *

(ابوداود و النسائي)

عن ابي سعيدٍ قالَ قالَ رسولُ الله

صلعم لا يقطع الصلؤةَ شيءٌ تدارءوا و ادرءوا ما استطعتم

فاِنما هُرَشيطانٌ

(ابوداود

عن عائشةَ قالتِ كنتُ انام بين يدي

رسولِ الله صلعم و رجلا ي في قبلته فاِنّا

سجد عَمدني فقبضتُ رجلي و اِذا قام

بسطتهما قالت و البيوت يومَئذٍ ليس فيها

مصابيحُ

(متفقٌ عليه)

عن ابي هريرةَ قالَ رسولُ الله

صلعم لَريَعلم احدُكم ماذا لَه في اِن يمر

بين يدي اخيه معترضاً في الصلؤةِ كان

لاَن يقومَ مائةَ عامٍ خيرٌ لَه من الخطوَةِ

التي خَطا *

(ابن ماجَه)

عن ابنِ عباسٍ قالَ رسولُ الله

صلعم اِذا صلى احدُكم الى غيرِ السترةِ

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swines, Jews, Magians and women nullify his prayer ; and they compensate for him when they pass by his front beyond a stone's throw. —Abu Daud.

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410w. Ka'bil-Ahbar reported : Had one passing in front of a praying man known what is against him, it would have been better for him to go down therewith than to pass by his front. And in a narration : It would have been easier for him.

—Malek.

SECTION 10

1684. Modes of Prayer

(a) Farz, Sunnat and Nafl prayers. The compulsory divine service is held five times a day. Each prayer consists of three parts— Farz, Sunnat and Nafl. Farz is a compulsory prayer directed by the Quran, Sunnat is a prayer observed by the Holy Prophet in addition to Farz prayer, and Nafl is an optional prayer recommended by the Holy Prophet. Each prayer consists of two or four rak'ats and each rak'at is a single unit in a prayer consisting of standing, bowing, prostration and sitting. Every compónant part of a rak'at will be discussed in their proper places. Except the Farz prayers, no other prayers can ordinarily be said in congregation, and prayers other than Farz may be said at the wish of the worshipper either in the mosque or in a convenient place.

1683. These things do not nullify prayer. The nullification of prayer has been said to give emphasis to fixing of stakes.

(b) Numbers of prayers. Below are the details of each prayer.

(i) Fajr consists of 2 rak'ats of Farz prayer, and 2 rak'ats of Sunnat prayer before it.

(ii) Zuhr consists of 4 rak'ats of Farz prayer, 4 rak'ats of Sunnat before it and 2 rak'ats of Sunnat after it and 2 rak'ats of nafl.

(iii) Asr consists of 4 rak'ats of Farz, and 4 raka'ts of Sunnat before it.

(iv) Magrib consists of three rak'ats of Farz, and 2 rak'ats of sunnat and 2 rak'ats of nafl after it.

(v) Isha consists 4 rak'ats of Farz, 2 rak'ats of Sunnat after it, three rak'ats of witr and 2 rak'ats of nafl.

(c) Modes of Prayer. After Wuzu (ablution), one must go to the praying place with proper dress and standing in the place of prayer, he must recite in silence after facing the Holy Ka'ba

انّي وجهت وجهي للّذي فطر السّمواتِ و الارض حنيفًا و ما انا من المشركين

(i) Then the worshipper raises both hands up to the ears uttering (Allah is Greatest). This is called Takbir Tahrima. With this utterance, there begins a rak'at. Then the right hand is placed below the navel in case of males and above breasts in case of females and then the following is recited "Glory to Thee, O Allah ! and there is Thy praise, and blessed is Thy name, and exalted is Thy Majesty, and there is no deity besides Thee. I seek refuge to Allah from the accursed devil. In the name of Allah, the Most Compassionate, the Merciful".

سُبْحَانَكَ اَللّهُمَّ وَ بِحَمْدِكَ وَ تَبَارَكَ اسْمُكَ وَتَعَالى جَدُّكَ وَ لاَ اِلٰه

غَيْرُكَ اَعُوْذُ بِاللّهِ مِنَ الشَّيْطَانِ الرَّجِيْمِ - بِسْمِ اللّهِ الرَّحْمٰنِ الرَّحِيْمِ *

Then will follow the recitation of the opening chapter of the

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Quran : All praise is for Allah, the Lord of the worlds, the Most Compassionate, the Most Merciful, Master of the Day of Judgment. Thee do we worship, and Thee do we beseech for help. Guide us to the right path, the path of those upon whom Thou hast bestowed favours, not of those upon whom wrath was let down, nor of those who went astray. Then is said “Ameen” ( Be it so). Then any portion of the Quran which the reader has got by heart and which is not less than three verses is recited. Then saying “Allaho-Akbar', he bends down which is called ركوع, and recites three times (glory to my Lord, the Great). Afterwards he stands erect by saying (Allah hears one who praises Him). Then he falls down in prostration, the toes of both feet, knees of both hands and the forehead touching the ground and he recites three times (glory to my Lord, the Great. Then he sits down and again he falls in similar prostration from the sitting posture. Then he gets up and stands erect. Thus one rak'at of prayer is finished. Another rak'at begins with the same recitations as in the first and ends in sitting like kneeling down. The following is then recited.

XXXIV

“All invocations are for Allah, and all services and all pure things. Peace be on thee, O Prophet ! and the mercy of Allah and His blessings. Peace be on us and on the righteous servants of Allah. I bear witness that there is no deity but Allah and that Muhammad is His servant and His Messenger”. Then if he is not to say four rak'ats in which case he stands up again to say two rak'ats in a similar manner, he recites the following :

XXXIV

(O Allah ! make Muhammad and the followers of Muhammad

248

AL-HADIS

successful as Thou dist make successful Abraham and the followers of Abraham, for surely Thou art the Praised, Mighty. O Allah ! bless Muhammàd and all the followers of Muhammàd, as Thou didst bless Abraham and the followers of Abraham, for surely Thou art Praised, Mighty. This closes the service which ends with the reci- tation of الله عليكم ورحمته (Peace be on thee, and the mercy of Allah) first turning the head towards the right and then towards the left. Then follows Munàjât (invocation) with both the hands raised abreast : اللهم انْتَ السّلام وَ مِنْكَ السّلام تباركْتَ يا ذا الْجَلالِ وَالاكرام ( O God ! Thou art Peace, and from Thee is peace. Blessed art Thou, O One having glory and honour). The details of each prayer will come as we proceed.

193

Abu Hurairah reported that a man entered the mosque while the Messenger of Allah was sitting in a corner of the mosque. Then, he said prayer, and afterwards he came and greeted him. Then the Messenger of Allah said to him : And on thee peace. Return and say prayer, because you have not prayed. Then he returned and prayed. Afterwards he came and greeted him. He replied, And on thee peace. Return and then pray because you have not prayed. He said at the third time, or at that which is subsequent to it : O Ms. of Allah, teach me. He said : When you stand up for prayer, make ablution complete, and then face the Ka'ba, recite takbir and then

عَنْ أَبِي هُرَيْرَةَ أَنَّ رَجُلًا دَخَلَ

المَسْجِدَ وَرَسُولُ اللهِ صَلَّىٰ عَلَيْهِ وَسَلَّمَ جَالِسٌ فِي

نَاحِيَةِ الْمَسْجِدِ فَصَلَّىٰ ثُمَّ جَاءَ فَسَلَّمَ عَلَيْهِ

فَقَالَ لَهُ رَسُولُ اللهِ صَلَّمَ عَلَيْكَ وَعَلَيْكَ السَّلَامُ

ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ فَرَجَعَ فَصَلَّىٰ

ثُمَّ جَاءَ فَسَلَّمَ فَقَالَ عَلَيْكَ السَّلَامُ ارْجِعْ

فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ فَقَالَ فِي الثَالِثَةِ

أَوْ فِي الَّتِي بَعْدَهَا عَلِّمْنِي يَا رَسُولَ اللهِ

صَلَّمَ تَقَالَ إِذَا قُمْتَ إِلَى الصَّلَاةِ فَأَسْبِغْ

الْوُضُوءَ ثُمَّ اسْتَقْبِلِ الْقِبْلَةَ فَكَبِّرْ ثُمَّ اقْرَأْ

XXXIV

read what is easy for you from the Quran, afterwards bow till you are at ease with the bow, and then rise up till you stand erect, then prostrate till you are at ease with the prostration, then rise up till you are at ease with the sitting, then prostrate till you are at ease with prostration, then rise up till you sit at ease. In a narration : Then rise up till you stand erect, then do that in your whole prayer. 1685 —Agreed.

XXXIV

بِمَا يَسَّرَ مَعْلَكَ مِنَ الْقُرْآنِ ثُم اركَعْ حَتّى تَطمَئِنَ راكِعًا ثُمَ ارفَعْ حَتّى تَستَوِى قائِمًا ثُم تَطمَئِنَ ساجِدًا ثُمَ اسجد حَتّى تَطمَئِنَ جالِسًا ثُمَ ارفَعْ حَتّى تَطمَئِنَ جالِسًا ثُم سجد ثانِيًا ثُمَ ارفَعْ حَتّى تَستَوِى قائِمًا ثُمَ افعل ذلِكَ فى صَلاتِكَ كُلِّها *

XXXIV

(متفق عليه)

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194. Ayesha reported that the Prophet used to open prayer with takbir 1686 and the Quran-reading with “All praise is due to Allah, the Lord of the worlds.” And when he bent, he used neither to keep his head erect, nor bend it very low but between that ; and when he raised his head from bowing, he used not to prostrate till he stood erect, and when he raised up his head from prostration, he used not (again) to

XXXIV

عن عائشة قالت كان رسول الله صلى الله عليه و سلم يَشْتَفِتُحُ الصلاة بالتكبير و الْقِرَاءَة بالحمد لله رب العالمين و كان إذا ركع لم يَصْبُ راسه و لكن بين ذلك و كان إذا رفع راسه من الركوع لم يَسْجُدْ حَتّى يَسْتَوِى قائِمًا و كان إذا رفع راسه من السجدة لم يَسْجُدْ حَتّى يَسْتَوِى جالسا

XXXIV

1685. This is the tradition on the basis of which Imams Shafeyi, Ahmad and Abu Yusuf held that the standing or sitting erect after bending and prostration is Farz and that the neglect of this duty nullifies prayer, while Imams Abu Hanifa and Muhammad held them to be wajeb as the nullification is said here only to show that it was not a perfect prayer.

XXXIV

1686. Takbir is Allaho-Akbar (Allah is greatest). From this it appears that Bismillah (In the name of Allah) should be recited in silence.

Al-Hadis

prostrate 'till he sat erect;

and he used to say in every

two rak'ats the Tahiyya;

1687 and he used to spread his

left leg and fix his right leg,

and he used to forbid the footprint

of the devil, 1688 and prohibit a

man's spreading out both arms

(like) that of the beasts,

and he used to close the prayer

with greeting. 1689 —Muslim.

Abu Humaid as Sayidi

reported among a party of the

companions of the Messenger

of Allah : I shall remind you

of the prayer of the Ms. of

Allah. I saw him : When he

read takbir, he used to place

his hands opposite to his two

shoulders, and when he bowed,

he used to accomodate his palms

upon his knees and then bend his

back ; when he raised his head,

he used to make it straight till

every vein returned to its place,

when he prostrated, he used to

place his two hands without

spreiding, nor taking them one

by the other ; he used to place

the ends of the toes of his legs

towards the Ka'ba ; when he

sat in (prayer of) two bendings,

he used to sit upon his left leg

1687. Tahiyyah is mentioned in note 1784.

1688. This means th it one should not place his both arms flat upon the ground.

1689. Imam Shafei says that greeting is 'Farz and Imam 'Abu Hanifah holds it as

يستوي جالسا و كان يقرل في كل

ركعتين التحية و كان يفرش رجله

اليُسرى و يثبت رجله اليمنى ١٨٨٧

عن عقبة الشيطان و ينهى ان يفترش

الرجل ذِراعيه انثراش السبع و كان

يختم الصلاة بالتسليم (مسلم)

عن اَبي حميد بن الساعدى قال في

نفر من اصحاب رسول الله صلى الله عليه

احفظكم لصلوة رسول الله صلعم رايته

اذا كبر جعل يديه حذاء منكبيه و اذا

ركع اَمكن يديه من ركبتيه ثم حسر

ظهره فاذا رفع راسه استوى حتى يعود كل

فقار مكانه و اذا سجد و مع يديه عير

مفترش و لا قابضهما و استقبل باطراف

اصابع رجايه القبلة فاذا جلس في

الر كعتين جلس على رجله اليسرى نصب

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and fix his right (leg); when he sat in the last bending, he used to advance his left leg and fix the other and sit upon his seat.

XXXIV

اليمنى فاذا جلس فى الركعة الاخرة قدم ركله اليسرى وتصب الرخرى وقعد على * (البخارى)

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196. Ibn Omar reported that the Messenger of Allah used to raise his hands up to his shoulders when he opened prayer and when he recited takbir for bending, and when he raised his head from bending, he raised them up like that, and he said; "Allah hears one who praises him. O our Lord ! for Thee is all praise"; and he used not to do that in prostration. 1630 - Agreed.

XXXIV

عن ابن عَمرَ (رض) أَن رسولَ الله صلى الله عليه وسلم كَان يرفع يديه حذو منكبيه إِذا افتتح الصلوة ولِذا كبر للركوع وَإِذا رفع راسه من الركوع رفعهما كذلِكَ وَقَالَ سمعَ اللهُ لِمَن حمده ربنا لك الحمد و كَان (متفق عليه) * لاَ يفعل ذلِكَ فى السجود (رض)

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197. Nafe' reported that when Ibn Omar entered in prayer,

XXXIV

عن نَافِع أَن ابن عَمرَ (رض) كَان

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1690. It indicates that both the following may be recited together-"Allah hears one who praises Him" and "O our Lord ! Thine is all praise." Imam Abu Hanifah says that the first should be recited by the Imam and the second by the followers. When alone, only the former shall be recited. His two disciples Muhammad and Abu Yusuf hold that the Imam should recite both. Imam Tahawi accepted this opinion. It appears also from this tradition that both the hands should be raised up- at the time of bending and also at the time of falling in prostration. The Hanafi Mazhab does not observe it though dictated by the Prophet. There are different traditions with regard to this raising up of hands. The RAFE-YADAINS (those who uphold the doctrine of raising hands) say that in obedience to more authentic traditions, hands should be raised. Their view is supported by traditions of Ibn Omar (196) and Nafe (197) reported by Bukhari and Muslim; and the other view is supported by traditions of Algamah (211), Bara'a-b-A'jeb, A'eam-b-Kolaib and Muzahed narrated by other traditionists. From these traditions, it is seen that Hazrats Omar, Ali and Ibn Mas'ud did not raise up their hands except once at the time of the first Takbir. It seems, however, that by not keeping to one fixed rule, the Prophet gave emphasis more to spirit of prayer than forms. It is all alike whether one raises up his hands or not at the time of each bending and prostration. Surely Islam was not revealed to create division on the basis of this question. Different forms were adopted only to give elasticity to the forms.

252

AL HADIS

he used to recite takbir and raise up his hands; and when he bent, he used to raise up his hands; and when he said "Allah hears one who praises Him", he used to raise up his hands; and when he stood from the two bendings, he used to raise up his hands. And Ibn Omar raised that up to the Prophet.

—Bukhari.

Malek-b-Huwaires reported that when the Messenger of Allah recited takbir, he used to raise up his hands till he touched his ears with them; and when he raised up his head from bending and said "Allah hears one who praises Him", he used to do like that. And in a narration : till he touched therewith the tips of his ears.

—Agreed.

Same reported that he saw the Prophet praying. When he entered into odd number of his prayer, he did not get up till he sat erect.

1631

—Bukhari.

Wa'el-b-Hujr reported that he saw the Prophet raising up his hands when he entered in prayer. He recited

1631 Imam Shafeyi followed this hadis and held sitting at ease and standing thereafter as sunnat. Imams Ahmad and Abu Hanifah held the contrary. They explain this hadis by saying that it was meant for the old and the weak. They follow the hadis of Abu Hurairah (34:193).

إِذَا دَخَلَ فِى الصَّلَوةِ كَبَّرَ وَرَفَعَ يَدَيْهِ وَإِذَا رَكَعَ رَفَعَ يَدَيْهِ وَإِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَه رَفَعَ يَدَيْهِ وَإِذَا قَامَ مِنَ الرَّكْعَتَيْنِ رَفَعَ يَدَيْهِ وَرَفَعَ ذَلِكَ ابْنُ عُمَرَ

إِلَى النَّبِىِّ صلى الله عليه وسلم *

(البخارى)

عَنْ مَالِكِ بْنِ الْحُوَيْرِثِ قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا كَبَّرَ رَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا أُذُنَيْهِ وَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ فَقَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَه فَعَلَ مِثْلَ ذَلِكَ وَفِى رِوَايَةٍ حَتَّى يُحَاذِيَ بِهِمَا فُرُوعَ أُذُنَيْهِ

(متفق عليه)

عَنْهُ رَأَى النَّبِىَّ صلى الله عليه وسلم يَصَلِى فَإِذَا كَانَ فِى وِتْرٍ مِنْ صَلَواتِهِ لَمْ يَنْهضْ حَتَّى يَسْتَوِىَ قَاعِدًا

(البخارى)

عَنْ وَائِلِ بْنِ حُجْرٍ أَنَّهُ رَأَى النَّبِىَّ صلى الله عليه وسلم رَفَعَ يَدَيْهِ حِينَ دَخَلَ فِى الصَّلَوةِ

XXXIV

takbir and then remained covered with his cloth, then he placed his right hand over the left. When he intended to bend, he took out his hands from the cloth and then raised them up, and recited takbir and bent. When he said “Allah hears one who praises Him”, he raised up his hand; when he prostrated, he protrasted between his two palms. 1692 —Muslim.

XXXIV

كَبَّرَ وَهُوَ مُوْتَرِفٌ بِثَوْبِهِ ثُمَّ وَضَعَ يَدَهُ الْيُمْنَى عَلَى الْيُسْرَى فَلَمَّا أَرَادَ أَن يَرْكَعَ أَخْرَجَ يَدَيْهِ مِنَ الثَّوْبِ ثُمَّ رَفَعَهُمَا وَكَبَّرَ وَرَكَعَ فَلَمَّا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ رَفَعَ يَدَيْهِ فَلَمَّا سَجَدَ سَجَدَ بَيْنَ كَفَّيْهِ * مُسْلِمٌ

XXXIV

201. Sahl-b-Sa’ad reported that the people were ordered that a man should place his right hand over his left armpit in prayer. —Bukhari.

XXXIV

عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ كَانَ النَّاسُ يُؤْمَرُونَ أَن يَضَعَ الرَّجُلُ الْيَدَ الْيُمْنَى عَلَى ذِرَاعِهِ الْيُسْرَى فِي الصَّلَاةِ * الْبُخَارِيُّ

XXXIV

202. Abu Hurairah reported that when the Apostle of Allah stood for prayer, he used to recite takbir at the time when he got up, then he used to recite takbir when he bent, then he used to say “Allah hears one who praises Him” when he raised his loin from the bending, then he used to recite while he was standing “O our Lord ! Thine is the Praise’; then he used to recite takbir when he fell down , and then to recite takbir when he raised

XXXIV

عَنْ أَبِي هُرَيْرَةَ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ إِلَى الصَّلَاةِ يُكَبِّرُ حِينَ يَقُومُ ثُمَّ يُكَبِّرُ حِينَ يَرْكَعُ ثُمَّ يَقُولُ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ حِينَ يَرْفَعُ صُلْبَهُ مِنْ الرُّكُوعِ وَهُوَ قَائِمُ رَبَّنَا لَكَ الْحَمْدُ ثُمَّ يُكَبِّرُ حِينَ يَهْوِي ثُمَّ يُكَبِّرُ حَيْنَ يَرْفَعُ رَأْسَهُ ثُمَّ

XXXIV

1692. According to Imam Malek, it is allowed that one should let loose his hands down. Imam Abu Hanifa holds that hands shall be kept just below navel and Imam Shafeyi holds that hands shall be placed above navel. Traditions uphold both the views. The view of Imam Malek is not generally followed.

up his head ; then he used to recite takbir when he prostrated, then to recite takbir when he raised up his head. Then he used to do that in the whole of prayer till he finished it, and he used to recite takbir when he stood from the two (bendings) after sitting. —Agreed.

Jaber reported that the Apostle of Allah said : The best prayer is of prolonged standing. —Muslim.

Abu Hamid as Sayidi narrated among ten of the companions of the Prophet: I know better than you about prayer of the Ms. of Allah. They asked : Narrate. He said ; When the Prophet stood for prayer, he used to raise his hands till he took them up to his shoulders, next he used to recite takbir, next he used to read (the Quran), next he used to recite takbir and raise up his hands till he took them up to his shoulders, next he used to bend and place his palms upon his knees, next he used to make his waist straight neither dropping down his head nor raising it up, next he used to raise up his head and say “Allah hears one who praises Him”; next he used to raise up his hands till he took them up to his

XXXIV

shoulders by being straight,

XXXIV

next he used to. say : “Allah is

XXXIV

greatest” ; next he used to

XXXIV

fall down upon the eurth in

XXXIV

prostration raising up his hands

XXXIV

from his two sides and open

XXXIV

the toes of his feet ; next he

XXXIV

used to raise up his head and

XXXIV

make his left leg double and

XXXIV

sit thereon ; next he used to

XXXIV

be straight till every bone went

XXXIV

to its place ; next he used to

XXXIV

get up. He used to do in the

XXXIV

second bending like that. Then

XXXIV

when he stood up from the

XXXIV

bendings, he used to recite

XXXIV

takbir and raise up his hands

XXXIV

till he took them up to his

XXXIV

shoulders, just as he recited

XXXIV

takbir when he opened the

XXXIV

prayer ; next he used to do that

XXXIV

in the remaining portion of his

XXXIV

prayer till when the prostration

XXXIV

came, he used to take out his

XXXIV

left leg and sit with his hip bone

XXXIV

upon his left side. Then he

XXXIV

greeted. They said : You have

XXXIV

spoken the truth. He used to

XXXIV

pray thus. 1693 —Abu Daud,

XXXIV

205. Wa’el-b-Hujr reported

XXXIV

that he examind the Prhpet

XXXIV

carefully when he stood for

XXXIV

prayer. He raised up his hands

XXXIV

ثم يقول اللّه اكبر ثم يهوي الى

XXXIV

الارض ساجدا فيضع يديه على

XXXIV

جنبيه و يقوم اصابع رجليه

XXXIV

ثم يرفع راسه و يثنى رجله اليسرى

XXXIV

فيقعd عليها

XXXIV

ثم يعتدل حتى يرجع كل عظم الى

XXXIV

موضعه معتدل ثم يستجد اللّه

XXXIV

اكبر و يرفع و يثنى رجله اليسرى

XXXIV

فيقعد عليها ثم يعتدل حتى يرجع كل

XXXIV

عظم الى موضعه ثم يهوض

XXXIV

الركعة الثانية مثل ذلك

XXXIV

من الركعتين كبر كما كبر عند

XXXIV

يحاذى بهما منكبيه

XXXIV

فىتة الصلٰوة ثم يصنع ذلك فى بقية

XXXIV

صلٰوته حتى اذا كانت السجدة التى

XXXIV

فيها التسليم اخرج رجله اليسرى و قعد متربعا

XXXIV

على شقّه الايسر ثم سلم

XXXIV

قالو صدقت هكذا

XXXIV

كان يصلى *

XXXIV

عن وائل بن حجر

XXXIV

انه ابصر النبى

XXXIV

صلعم حين قام الى الصلوٰة رفع يديه حتى

XXXIV

1693. Tirmizi and Ibn Majah reported in slight different wordings. Tirmizi says

XXXIV

that this tradition is Hasan Sahih. Abu Daud also narrated some portion of it

XXXIV

from Abu Hamid.

till they were just to his shoulders. He took his two thumbs up to his ears and then recited takbir. 1694 — Abu Daud,

206

Qabisah-b-Hulb reported from his father who said : The Ms. of Allah used to be our Imam and take his left hand with his right hand. 1695 — Tirmizi, Ibn Majah.

207

Refa'a-b-Ra'fe' reported that a man came and paryed in the mosque. Afterwards he advanced and greeted the Prophet. The Prophet said : Repeat your prayer, because you have not prayed. He said : O Ms. of Allah ! teach me how I should pray. He said : When you turn your face towards the Ka'ba, recite takbir, and then read the Mother of the Quran so long as Allah wishes that you should read. When you bend, make your palms upon your knees, and make your bending good, and prolong your back. When you rise up, make your loin erest, and raise up your head till the veins return to their joints. When you prostrate, make your prostration good, and when you

1694. In another narration of him—He raised his two thumbs up to the tips of his ears.

1695. This was at the time of standing.

1696. Mother of the Quran is the Chapter Fatehah which is the first chapter of the Quran and which is recited at the beginning of each rak'at of prayer.

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rise, sit upon your left leg and then do it in each bending and prostration till you feel at ease. 1697 In a narration of Tirmizi, he said : When you stand up for prayer, make ablution as Allah directed you therewith. Then recite Shahdat and Aqamat. If then there is anything of the Quran with you, read ; or else praise Allah and glorify Him, think Him powerful and then bend. 1698. —Abu Daud.

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208. Fazl-b-Abbas reported that the Messenger of Allah said: Each prayer is of two bendings—‘Tashahhud, 1699 in each of two bendings, fear, humility and want. Then you shall satisfy your hands saying, ( you will raise them both towards your Lord facing their palms towards your face and saying ) : O Lord ! O Lord ! And whoso does not do that, he is such and such. And in a narration—he is a loser. —Tirmizi

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1698. Praising Allah is to recite-Alhamdo lillah (all praise is for Allah), Glorifying Allah is to recite-Sobhan Allah (glory be to Allah) and Tahlil means to recite Lahaola Wala Quatta Illah Billah (There is no power and strength except through Allah). It appears from this that one who does not know verses of the Quran should recite in prayer-Tahmid, Tahil and Tasbih as narrated.

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1699. Tashahhud is At-Tahiyyat ( See note 1784). The bracketed portion is the wording of the narrator by way of explanation of satisfaction of hands. This tradition refers to additional prayer. Imam Shafeyi follows this tradition. Imam Abu Hanifa holds however that additional prayer should be said each by four bendings.

209

Sayeed-b-al Hares-b-al Mualla reported : Abu Sayed al Khodri prayed for ( showing) us. He was loud with Takbir when he raised up his head from prostration, when he prostrated and when he rose up from the bendings, and he said : Thus I saw the Apostle of Allah. 1700 —Bukhari

210

Akramah reported : I prayed behind an old man at Mecca. He recited takbirs 22 times. I asked Ibn Abbas : Verily, he is a silly fellow. He said : May your mother be heavy with you ! It is the practice of the Apostle of Allah. —Bukhari.

211

Alqamah reported : Ibn Mas'ud told us—shall I not pray with you the prayer of the Ms. of Allah ? So he prayed, but he did not raise up his hands except for one time with the opening takbir. 1701. —Tirmizi, Abu Daud, Nisai.

212

Abu Humaid as-Sayedi reported that when the Messenger of Allah stood for prayer, he faced the Ka'ba and raised

Imams Abu Yusuf and Muhammad say that it is better to pray two bendings at night and four bendings at day time. Imam Abu Hanifa followed the practices of the Prophet as reported in some traditions.

1700. Imam shall recite takbir in open voice. Abu Daud says that it is not so authentic. This supports the veiW that hands are not to be raised but only once at the time of opening.

1701. This is by way of revelation or intuition of a prophet.

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up his hands, and said : Allah is greatest. —Ibn Majah.

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481w. Abu Hurairah reported that the Messenger of Allah prayed with us the mid-day prayer, while there was a man in the last of the lines. Then he prayed badly. When he greeted, the Ms. of Allah called him : O so and so, do you not fear Allah ? Do you not see how you should pray ? Verily you think that something out of what you do is concealed from me. By Allah, I see certainly from my back just as I see from my front. 1702 —Ahmad.

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482w. Ali-b-Hussain reported a mursai hadis that the Ms. of Allah used to recite takbir in prayer whenever he lowered or raised voice. That prayer of his continued till he met Allah. —Malek

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SECTION 11

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1703. Prayer after Takbir.

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Invocations after Takbir are read in silence. Different invocations were read by the Holy Prophet at different times. From these invocations, it is seen how deep was the prayer of the Prophet and how sincerely he dedicated himself to the Almighty. We have got, however, to recite the same formula at all times inrespective of our feelings in mind. Imam Shafeyi held that besides the invocations recorded in 216 and 220, the recitation

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1703. As the Prophet was an extraordinary person, his gifted qualities were also extraordinary.

of all others is Mustahab in all prayers, but according to Imam Abu Hanifa, Malek and Ahmad, the formula recorded in 216 shall be recited in Farz prayer and all others in Nafl prayers (Hedayah), Imam Abu Yusuf holds that both the invocations recorded in 215 and 220, should be read together. These are however different readings like different dishes. The eater is to choose the dish he wishes to take. Similar is the case with spiritual food. As forced feeding brings more injury than good, so forced reading of one formula at all times brings unmindfulness.

Abu Hurairah reported that the Prophet remained silent for a while between Takbir and Quran-reading. I asked : By my father and mother, O Ms. of Allah, what do you recite in your silence between takbir and the Quran reading ? He replied : I say : O Allah ! keep the distance between me and my sins as Thou hast kept the distance between the east and the west. O Allah ! purify me of my faults as a white cloth is cleansed of dirt. O Allah ! wash off my faults with water, snow and hail. 1704

عَنْ أَبِي هُرَيْرَةَ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْكُتُ بَيْنَ التَّكْبِيرِ وَبَيْنَ الْقِرَاءَةِ أَسْكُتُهُ فَقُلْتُ بِأَبِي أَنْتَ وَأُمِّي يَا رَسُولَ اللَّهِ مَا تَقُولُ مَا تَقُولُ بَيْنَ التَّكْبِيرِ وَبَيْنَ الْقِرَاءَةِ قَالَ أَقُولُ اللَّهُمَّ بَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ اللَّهُمَّ نَقِّنِي مِنْ خَطَايَايَ كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنْ الدَّنَسِ اللَّهُمَّ اغْسِلْ خَطَايَايَ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ (مُتَّفَقٌ عَلَيْهِ)

Ali reported that when the Prophet rose for prayer (In a narration : When he opened a prayer), he used to recite

عَنْ عَلِيٍ قَالَ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ إِلَى الصَّلَاةِ وَفِي رِوَايَةٍ كَانَ إِذَا

1704, The latter portion means that different kinds of sins shall be washed by different kinds of virtues. The recitation of this prayer in silence is not compulsory. It may be done at option. The Holy Prophet proscribed different invocations according to the tastes of different worshippers to be recited in silence after Takbir.

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CHAPTER XXXIV

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PRAYER AFTER TAKBIR

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261

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takbir. Afterwards he used to pray : Certainly I have turned my face towards One who created the heavens and the earth, being upright, and I am not of the polytheists. Verily my prayer, my sacrifice, my life and my death are all for Allah, the Lord of the worlds. There is no partner for Him, and I have been commanded with that, and I am one of those who submit. O Allah ! Thou art the king ! There is no god but Thee ! Thou art my Lord, and I am Thy servant ; I have been unjust to myself and I confess my sins ; so forgive me of all my sins. None but Thou can pardon my sins. Guide me to the best of morals ; none but Thou can guide to the best of them (virtues), and remove from me all their evils. None but Thou can remove their evils. I am ready to serve Thee and Thy fortune, and everything good is in Thy hand, and nothing bad can be ascribed to Thee. My existence is from Thee and to Thee. Thou art Blessed and Exalted. I ask pardon of Thee and return to Thee. And when he bent, he used to say : O Allah, for Thee I have bent down, and in Thee I believed

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اِفْتَتِحْ الصَّلوةَ كَبِّرْ ثُمَّ قُلْ وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَالسَّمٰوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا

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أَنَا مِنَ الْمُشْرِكِينَ اِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

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لَاشَرِيكَ لَهُ وَبِذٰلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِينَ اَللّٰهُمَّ أَنْتَ الْمَلِكُ لَااِلٰهَ اِلَّا

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أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذُنُوبِي فَاغْفِرْلِي ذُنُوبِي

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جَمِيعًا اِنَّهُ لَا يَغْفِرُ الذُّنُوبَ اِلَّاأَنْتَ وَاهْدِنِي لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا

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اِلَّاأَنْتَ وَاصْرِفْ عَنِّي سَيِّئَهَا لَا يَصْرِفُ عَنِّي سَيِّئَهَاإِلَّاأَنْتَ لَبَّيْكَ وَسَعْدَيْكَ

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عَلَيَّ كُلُّ خَيْرٍقَدْ أَقْبَلْتُ وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ

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إِلَيْكَ اَللّٰهُمَّ إِنِّي أَلَيْكَ وَبِكَ تَبَارَكْتَ وَرَأْتُرَبِ الْعِزِّ اَسْتَغْفِرُكَ

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وَاَتُوبُ اِلَيْكَ وَاِذَا رَكَعَ قَالَ اَللَّهُمَّ لَكَ رَكَعْتُ

and to Thee I resign. My ears, my eyes, my brain, my bones and my veins humbly sumbit themselves before Thee. When he raised up his head, he used to say : O Allah ! O our Lord ! For Thee are all praise to the full of the heavens and earth and what is between them, and the full of what Thou wisheth of anything afterwards. When he prostrated, he used to say : O Allah ! I have prostrated for Thee, and in Thee I put faith, and to Thee I resigned. My face has prostrated for One who created it, its hearing, and its sight. Allah is Blesed, the best of creators ! After that, what he used to say between Tashahhud and Salam was : O Allah, pardon me for what I sent before and after, and what I kept concealed, and what I made public, and what I spent extravagantly and what Thou knowest best from me. Thou art the first and Thou art the last. There is no god but Thou

215. Anas reported that a man came and entered the

216. In a narration of Shafeyi : And evil is not ascribed to Thee and a guided one is he whom Thou hast guided. I am with Thee and to Thee. There is no salvation but from Thee, and no refuge but to Thee. Thou art Blessed.

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rank while he was fatigued with running. He said: Allah is greatest, all praise is due to Allah, profuse and pure praise and being blessed in it. When the Ms. of Allah finished his prayer, he asked: Who of you has uttered the words? The people remained silent. He asked: Who of you has uttered the words? The people remained silent. He asked: Who of you has uttered the words, and verily he has not uttered it wrongly. A man replied: I came and I was fatigued and so I uttered it. He said: I have certainly seen twelve angels going in haste as to who could first raise it up (to heaven) among them. —Muslim.

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216. Ayesha reported that when the Prophet opened the prayer, he used to say: Glory to Thee, O Allah! Thine is all praise. Blesed is Thy name and exalted is Thy Majesty, and there is none to be served besides Thee 1703 —Tirmizi, Abu Daud, Ibn Majah.

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217. Jubair-b-Mut'em reported that he saw the Messenger of Allah saying a prayer. He said: Allah is the greatest of

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1706. Ibn Majah narrated it from Abu Sayeed—This is said to be generally followed as the rightly guided Caliphs followed it. It also occurs in Sahih Muslim.

the great, Allah is the greatest of the great, Allah is the greatest of the great, and profuse praise is for Allah, and profuse praise is for Allah, and profuse praise is for Allah, and glory be to Allah at morn and dusk (thrice). I seek refuge to Allah from the devil, from his breath, his impurity and his evil suggestion.

218

Samorah-b-Jundub reported that he remembered from the Ms. of Allah two pauses—one pause when he recited takbir and one pause when he was free from reading “Besides those on whom wrath has fallen, and not of those who have gone astray.” Obay-b-Ka'ab corroborated him.

219

Abu Hurairah reported that when the Prophet got up from the second rak'at, he opened the reading with “All praise is due to Allah, the Lord of the worlds” but he did not keep silence.

219(a)

Jaber reported that when the Prophet opened prayer,

1707. Ibn Majah narrated without the words—Profuse praise is for Allah” and in its end—“accursed devil”. Omar said that breath of devil is self-conceit, his hair and his evil saggestion is doubt.

1708. With regard to second pause, Shafeyi holds it as Summat' because it gives the followers an opportunity to read Fatehah. Imams Malek and Abu Hanifa hold it as Makruh (abominable).

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he used to recite takbir and then

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say : Verily, my prayer, my

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sacrifice, my life and my death

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are all for Allah, the Lord of

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the worlds. There is no partner for Him, and with that I

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have been commanded, and I

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am the first of those who submit. O Allah, guide me to the

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best of actions and to the best

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of manners. None can guide to

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their best except Thou. Protect

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me from evil actions and evil

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conduct. None can protect from

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their evils but Thou. -Nisai.

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220. Muhammad-b-Muslamah

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reported that when the Apostle

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of Allah stood in optional prayer,

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he recited : "Allah is greatest,

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verily I have turned my face

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sincerely towards One who

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created the heaven and the

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earth ; and I am not of the polytheists". And he mentioned the

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tradition like the tradition of

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Jaber except that he said :

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And I am of the Muslims.

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Afterwards he said : O Allah,

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Thou art the king, there is no

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deity but Thou. Glory be to

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Thee and Thine is the praise.

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Afterwards he used to read the

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Quran.

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-Nisai.

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SECTION 12

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1709. Quran-reading in Prayer

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The Quran-reading in prayer is Farz according to the Holy

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Prophet and unanimous decision of all the jurists. The jurist

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34

however, differ with regard to the extent of its reading. Accor-

ding to Imam Shafeyi, it is compulsory in all the four rak'ats,

according to Imam Malek in three rak'ats, and according to Imam

Abu Hanifa in the first two rak'ats. Imam Ahmed followed Imam

Shafeyi.

Oba'dah-b-Swa'met re- عَن عَبْدِةَ بْنِ الصّامِتِ قَالَ

ported that the Messenger of رَسُولُ اللّهِ صَلعم لاَ صَلَوتَ لِمَن لَم يَقْرَأ

Allah said : 'There is no prayer وَفَاتِحَةُ الْكِتَابِ مَتَفَقٌ عَلَيهِ وَفِي رِوَايَةٍ

for one who his not read the لِمُسْلِمٍ لِمَن لَم يَقْرَأ بِأُمِّ الْقُرآنِ فَصَاعِدًا

Abu Hurairah reported عَن أَبِي هُرَيَرَة قَالَ

that the Messenger of Allah صَلعم مَنْ صَلّى صَلَوةً لَمْ يَقْرَأ فِيهَا بِأُمِّ

said thrice : 'Whoso prayed الْقُرآنِ فَهِيَ خِدَاجٌ غَيْرُ تَمَامٍ فَقِيلَ

without reading therein, the لاَبِي هُرَيَرَة انَا ذَكَرْتُ وَرَاءَ الاِمَامِ قَالَ

Mother of th Quran, it is defective اِقْرَأ بِهَا فِي نَفْسِكَ فَانِي سَمِعْتُ رَسُول

questioned to Abu Hurairah : اللّهِ يَقُولُ قَالَ اللّهُ تَعَالى قَسَمْتُ الصَّلَوةَ

We remain behind the Imam. He

said : Read it within your-

self, because I heard the Messen-

ger of Allah say : The Almighty

Allah said : I divided prayer

1710. Imams Shafeyi and Ahmad on the basis of this tradition hold that with-

out Fatihah ( opening chapter), prayer becomes void. Imam Abu Hanifa does not

hold such prayer void but only defective. His argument is on the basis of the Quranic-

verse : Read what seems easy to you from the Quran (73:20Q). It is however wajeb

(binding) to read something in addition to Fatihah. The Mother of the Book is the

opening chapter of the Quran.

1711. This hadis proves that even the followers in case of congregational prayer is

bound to recite Fatihah silently, This is true in case the Imam reads silently such

as in mid-day prayer. If the Imam reads loudly, all must remain silent and hear

the reading. The Quran says : And when the Quran is read, keep silence (7:204Q).

Imam Shafeyi holds that for the followers the recitation of Fatihah is wajeb ( binding )

even if the Imam reads in audible voice. Imam Ahmad and Malek hold that in case

the Imam silently reads the Quran, Fatiha-reading by the followers is wajeb. Imam

Abu Hanifa says that the followers sh ll not read anything behind the Imam, whe-

ther he openly reads or silently. The two disciples Abu Yusuf and Muhammad sup-

port their master. Imam Abu Hanifa relies on the hadis : Whoso has got an Imam, the

reading of the Imam is reading for him.

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between Me and My servant into two portions, and there is for My servant what he seeks. When the servant utters "All praise is due to Allah, the Lord of the worlds," the Almighty Allah says "My servant has praised Me," and when he utters "The Compassionate, the Merciful," the Almighty Allah says "My servant glorified Me," and when he utters "Master of the Days of Judgement," the Almighty Allah says "My servant honoured Me", and when he says; "Thee do we worship and from Thee do we seek assistance", He says : "This is between Me and My servant and for My servant there is what he seeks." When he utters "Guide us to the right path, the path of those upon whom Thou hast bestowed favours, not of those upon whom wrath has been brought down, nor of those who went astray", He says; This is for My servant, and there is for My servant what he seeks. - Muslim.

223. Anas reported that the Prophet, Abu Bakr and Omar used to open prayer with "All praise is due to Allah, the Lord of the worlds" 1712 - Muslim

224 Abu Hurairah reported that the Messenger of Allah said :

1712. Though this tradition does not show that Bismillah should be recited before Al-hamd lilillah, it is agreed, however, that it should be recited before.

When the Imam says "Ameen",

say "Ameen" 1713 because whoso

approves his Ameen the approval

of the angels, is forgiven of his

sins which he sent in advance.

Agreed upon it. And in a narra-

tion, he said : When the Imam

utters "Nor of those upon

whom wrath has fallen, nor of

those who have gone astray,"

say Ameen. because whoso

approves his saying the saying

of the angels is forgiven of his

sins which he sent in

advance. 1714

Abu Musa-al-Ash'ari

reported that the Messenger of

Allah said : When you pray,

arrange your lines, and then let

one of you be Imam. When he

recites takbir, recite takbir,

and when he says "Not of those

upon whom wrath has fallen,

nor of those who have gone

astray," say Ameen, and then

Allah will love you. When he

recites takbir and bends, recite

takbir and bend because the

Imam bends before you and

rises up before you. The Ms.

of Allah said : That is in

exchange of that. 1715 He said :

1713. Ameen means "Be it so". This is signifying consent of the follower to the

reading of the Imam. The Christians also say Ameen at the end of their prayers.

1714. Bukbari had added a portion. He said : When a reader says Ameen, say Ameen

becouse the angels say Ameen. So who's Ameen coincides with Ameen of the angels,

he is forgiven of his sins he sent in advance. This hadis proves that Ameen should he

recited in a loud voice by the Imams. To say Ameen is sunnat according to the opinion

of the jurists. Imam shafeyi holds that to read Ameen in voice is sunnat. Imam

Ahn, Hanifa and Ahmad say that it should be read silently. The traditions however

support Imam Shafeyi.

صلعم إذا | امن الإمام فأمنوا فإنه من

وافق تأمينه تأمين الملائكة غفر له

ماتقدم من ذنبه وفي رواية قال إذا

قال الإمام غير المغضوب

عليهم ولا الضالين فقولوا آمين

فمن وافق قوله قول الملائكة غفر له

ماتقدم من ذنبه *

عن أبي موسى الأشعري قال قال

رسول الله صلعم إذا صليتم فأقيموا

صفوفكم ثم ليؤمكم احدكم

فإذا كبر فكبروا وإذا قال غير المغضوب

عليهم ولا الضالين فقولوا آمين

يجبكم الله فإذا كبر وركع فكبروا واركعوا فأن

الإمام يركع قبلکم ويرفع قبلکم

فقال رسول الله صلعم فذلك بتلك قال

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When he says, "Allah hears one who praises Him," say : O Allah ! Thine is the praise, Allah hears you. 1716 Muslim narrated it. In a narration reported by him from Abu Hurairah and Qatadah : When he reads, keep silence. —Muslim.

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226. Abu Qatadah reported that the Prophet used to read in the first two rak'ats the Mother of the Book and two Chapters of the Quran, and the Mother of the Book in the last two rak'ats. He used sometimes to make us hear the verse, used to prolong in the first rak'at what he did not do in the second rak'at. (He did) thus in Asr prayer and thus in Fajr prayer. 1717 —Agreed.

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227. Abu Sayeed al-Khodri reported : We are guessing the standing-time of the Ms. of Allah in Zuhr and Asr prayers. We guessed that his standing time in the first two rak'ats of the Zuhr prayer was as long as the reading of "Alif, Lam, Mim, the Descending into prostration. And In a narration : In each rak'at as long as thirty verses. And I guessed that his standing in the last two rak'ats was like

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1715. Follow step by step with the Imam in bending and prostration or any other mode of prayer.

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1716. In his another narration from Abu Hurairah and of Qatadah : When he reads, keep silence.

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1717 To prolong prayer in the first rak'at is the common consent of three Imâms in order to give opportanity to those who do not finish their ablution,

228

قَدْرَ النِّصْفِ مِنْ ذَلِكَ حَزَرْنَا فِى الرَكْعَتَيْنِ الاَوَّلَيْنِ مِنْ صَلاَةِ الْعَصْرِ عَلَى قَدْرِ قِيَامِهِ فِى الاَخِرَتَيْنِ مِنْ صَلاَةِ الظُّهْرِ وَالاَخِرَتَيْنِ مِنْ صَلاَةِ الْعَصْرِ عَلَى النِّصْفِ مِنْ ذَلِكَ - مُسْلِمٌ عَنْ جَابِرِ بْنِ سَمُرَةَ قَالَ كَانَ النَّبِىُّ - صلى الله عليه وسلم - يَقْرَأُ فِى الظُّهْرِ بِاللَّيْلِ إِذَا يَغْشَى وَفِى رواية بسم ربك الأعلى وَفِى الْعَصْرِ نَحْوَ ذَلِكَ وَفِى الصُّبْحِ أَطْوَلَ مِنْ ذَلِكَ - مُسْلِمٌ

229

عَنْ جُبَيْرِ بْنِ مُطْعِمٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ - صلى الله عليه وسلم - يَقْرَأُ فِى الْمَغْرِبِ بِالطُّورِ - مُتَّفَقٌ عَلَيْهِ

230

عَنْ أُمِّ الْفَضْلِ بِنْتِ الْحَارِثِ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ - صلى الله عليه وسلم - يَقْرَأُ فِى الْمَغْرِبِ بِالْمُرْسَلاَتِ عُرْفًا - مُتَّفَقٌ عَلَيْهِ

231

عَنْ جَابِرٍ قَالَ كَانَ مُعَاذُ بْنُ جَبَلٍ يُصَلِّى مَعَ النَّبِىِّ - صلى الله عليه وسلم - ثُمَّ يَأْتِى فَيُصَلِّى بِقَوْمِهِ فَقَرَأَ لَيْلَةً مَعَ النَّبِىِّ - صلى الله عليه وسلم - الْعِشَاءَ

1718. It appears form this that in the last two rak'ats of Zuhr prayer, verses after Fatihah were read but they were more brief. Imam Shafeyi holds this as void. Imam Abu Hanifa relies on a subsequent tradition. To read verses in the last two rak'ats is sunnat. It is however lawful, according to Hanifi Mazhab, to read Tasbih or to remain silent after Fatihah in the last two rak'ats of Zuhr and Asar prayers. Abu Shaiba reports from Ali and Ibn Mas'ud that no reading is necessary in the last two rak'ats.

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he came to his people and led their prayer. He opened with the chapter "Cow". A man turned aside and greeted and then prayed alone and finished. They asked him: O so and so, have you done treachery? He said: No, by Allah, I must go to the Prophet and inform him. Then he came to the Prophet and said: O Ms. of Allah ! verily we are day-labourers, we work at day time, and verily Muaz said the night prayer with you. Then he came to his people and opened with the chapter "Cow". Then the Ms. of Allah stepped forward to Muz and said: O Muaz! are you a sower of dessension ? Read--"And the sun and its brightness (91Q)," and "the Noon and the Night, when it covers (93Q)," and "Glorify the name of your Lord, the Highest (87Q)."

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ثُمَّ أَتَىٰ قَوْمَهُۥ فَٱفْتَتَحَ بِسُورَةِ ٱلْبَقَرَةِ فَأَتْبَعَهُۥ رَجُلٌ فَٱسْتَقْبَلَ ٱلْقِبْلَةَ فَقَالَ لَهُمْ أَلَا تُتُوبُونَ قَالَ لَا وَٱللَّهِ وَلَا نَتُوبُ حَتَّىٰ نَأْتِىَ رَسُولَ ٱللَّهِ صَلَّى ٱللَّهُ عَلَيْهِ وَسَلَّمَ فَيُخْبِرَنَهُۥ فَأَتَىٰ رَسُولَ ٱللَّهِ صَلَّى ٱللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَٰرَسُولَ ٱللَّهِ صَلَّى ٱللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّا نَعْمَلُ بِٱلنَّهَارِ وَإِنَّ مُعَاذًا صَلَّىٰ بِنَا ٱلْعِشَاءَ فَأَقْبَلَ رَسُولُ ٱللَّهِ صَلَّى ٱللَّهُ عَلَيْهِ وَسَلَّمَ عَلَىٰ مُعَاذٍ وَقَالَ يَٰمُعَاذُ أَفْتَنَ أَنْتَ أَقْرَأْ وَٱلضُّحَىٰ وَٱلَّيْلِ إِذَا يَغْشَىٰ وَسَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَىٰ (متفق عليه) عَنْ عَبْدِ ٱللَّهِ بْنِ ٱلصَّبَّاحِ قَالَ سَمِعْتُ ٱلنَّبِىَّ صَلَّى ٱللَّهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِى ٱلْعِشَاءِ وَٱلتِّينِ وَٱلزَّيْتُونِ وَمَا أَحْسَنُ صَوْتًا مِنْهُ (متفق عليه)

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—Agreed. 232. Bara'a reported: I heard the Ms. of Allah read in Ishaprayer "And the Fig and the Olive (95Q)". I did hear none with bettor voice than him. —Agreed. 233. Jaber-b-Samorah reported that the Prophet was reading in Fajr prayer with "Qaf, and the Glorious Quran," and its like, and his prayer was afterwards lighter. —Muslim. 1719. Tis is chapter 18 of the Quran.

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عَنْ جَابِرِ بْنِ سَمُرَةَ قَالَ كَانَ ٱلنَّبِىُّ صَلَّى ٱللَّهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِى ٱلْفَجْرِ بِق وَٱلْقُرْآنِ ٱلْمَجِيدِ وَكَانَتْ صَلَاتُهُ بَعْدُ خَفِيفًا (مسلم)

234

234. Amr-b-Hurais reported that he heard the Prophet read in the early morning prayer "And the Night when it falls." —Muslim. عَنْ عَمْرو بْنِ حُرَيْثٍ أَنَّهُ سَمِعَ النَّبِيَّ صلى الله عليه وسلم يَقْرَأُ فِي الْفَجْرِ وَاللَّيْلِ إِذَا يَغْشَى

235

235. Abdullah-b-Sayeb reported : 'The Messenger of Allah prayed with us the Fajr prayer at Mecca. He opened with the chapter of the Believers till the description of Moses and Aron came or the description of Jesus. The Prophet was then overtaken with cough and so he bent down. —Muslim. عَنْ عَبْدِ اللَّهِ بْنِ السَّائِبِ قَالَ لَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم الصُّبْحَ بِمَكَّةَ فَاسْتَفْتَحَ سُورَةَ الْمُؤْمِنِينَ حَتَّى جَاءَ ذِكْرُ مُوسَى وَأَوْ هُرُونَ أَوْ ذِكْرُ عِيسَى أَخَذَ النَّبِيُّ صلى الله عليه وسلم سَعَلَةٌ فَرَكَعَ *

236

236. Abu Hurairah reported that the Apostle of Allah was reading the Fajr prayer on Zummaday with "Alif, Lam, Mim, Tanjil" in the first rak'at, and "Has it come over men, (6Q)" in the second rak'at. —Agreed. عَنْ أَبِي هُرَيْرَةَ قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَقْرَأُ فِي الْفَجْرِ يَوْمَ الْجُمُعَةِ بِالْم * تَنْزِيلُ فِي الرَّكْعَةِ الأُولَى وَفِي الثَّانِيَةِ هَلْ أَتَى عَلَى الإِنْسَانِ * مُتَّفَقٌ عَلَيْهِ

237

237. Obaidullah-b-Ra'fe reported that Merwan appointed Abu-Hurairah as governor over Medina, and he came out towards Mecca. Abu Hurairah led the Zunma prayer for us. He read the chapter Congregation (62Q) in the first prostration and "When the hypocries come to you (6;Q)" in the last. He said : I heard the Ms. of Allah read these on the Zumma Day. —Muslim. عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ قَالَ اسْتَخْلَفَ مَرْوَانُ أَبَا هُرَيْرَةَ عَلَى الْمَدِينَةِ وَخَرَجَ إِلَى مَكَّةَ فَصَلَّى لَنَا أَبُو هُرَيْرَةَ الْجُمُعَةَ فَقَرَأَ سُورَةَ الْجُمُعَةِ فِي الرَّكْعَةِ الأُولَى وَفِي الأُخْرَى إِذَا جَاءَكَ الْمُنَافِقُونَ فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقْرَأُ بِهِمَا يَوْمَ الْجُمُعَةِ *

238

238. Nu'man-b-Bashir reported that the Messenger of Allah used to read in the two I'ds, عَنْ النُّعْمَانِ بْنِ بَشِيرٍ قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَقْرَأُ فِي الْعِيدَيْنِ

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and Zumma "Glorify the name

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of your Highest Lord (87Q)" and

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"Has the overwhelming event

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come to you (88Q)". He narrated that when there was congregation for I'd and Zumma on

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the same day, he read them both in both the prayers.

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—Muslim.

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239. Abu Hurairah reported that the Ms. of Allah read in the two rak'ats of Fajr prayer "Say, O you the infidels (10. Q)", and "Say, He is Allah, the One (112Q)".

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—Muslim.

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240. Ibn Abbas reported that the Prophet used to open his prayer with—"In the name of Allah, the most Compassionate, the Merciful."

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—Tirmizi.

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241. Wael-b-Hujr reported : I heard the Messenger of Allah say "Not of those upon whom wrath has fallen, nor of those who have gone astray," and he said "Ameen" prolonging voice therewith.

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—Tirmizi, Abu Daud, Darimi, Ibn Majah.

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242. Abu Zuhair an-Numairi reported : We came out with the Messenger of Allah one night and we passed by a man who was excessive in questions. Then the Prophet said : It (Paradise) has become obligatory if he finishes. One of the people asked : With what thing will he finish? He replied : With "Ameen."

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—Abu Daud.

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243. Oqbah-b-A'mer reported : I used to drive the she-camel

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وَفِى الْجُمُعَةِ بِسْمِ رَبِّكَ الْاَعْلَى

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اَسْمُ رَبِّكَ الْاَعْلَى

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وَهْلْ اَتٰىكَ حَدِيْثُ الْغَاشِيَةِ

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قَالَ اِذَا اجْتَمَعَ الْعِيْدُ وَالْجُمُعَةُ فِيْ يَوْمٍ وَاحِدٍ

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بِهِمَا فِي الصَّلَوٰةِ تِبْنِ

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(مسلم)

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عَنْ اَبِيْ هُرَيْرَةَ قَالَ صَلَّمَ قَرَأَ فِيْ رَكْعَتَيْ

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الْفَجْرِ قُلْ يٰٓاَيُّهَا الْكٰفِرُوْنَ وَقُلْ هُوَ اللّٰهُ اَحَدٌ

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(مسلم)

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عَنْ اِبْنِ عَبَّاسٍ (رض) قَالَ كَانَ رَسُوْلُ اللّٰهِ

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يُفْتَتِحُ صَلَوٰتَهُ بِبِسْمِ اللّٰهِ الرَّحْمٰنِ

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الرَّحِيْمِ

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(الترمذي)

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وَاَئِلُ بْنُ حُجْرٍ قَالَ سَمِعْتُ رَسُوْلَ اللّٰهِ

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صَلَّمَ قَرَأَ غَيْرَ الْمَغْضُوْبِ عَلَيْهِمْ وَلَا الضَّالِّيْنَ

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فَقَالَ اَمِيْنَ مَدَّ بِهَا صَوْتَهُ

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(الترمذي)

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وَالْبُخَارِيْ وَابْنُ مَاجَةَ

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عَنْ اَبِيْ زُهَيْرٍ النُّمَيْرِيِّ قَالَ

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خَرَجْنَا مَعَ رَسُوْلِ اللّٰهِ صَلَّمَ فِيْ لَيْلَةٍ

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ذَاتِ لَيْلَةٍ

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فَمَرَرْنَا عَلٰى رَجُلٍ قَدْ اَلْحَفَ فِي الْمَسْئَلَةِ

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فَقَالَ النَّبِيُّ صَلَّمَ اَوْجَبَ اِنْ خَتَمَ فَقَالَ

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رَجُلٌ مِنَ الْقَوْمِ بِاَيِّ شَيْءٍ يَخْتِمُ قَالَ

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بِاَمِيْنَ

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(ابوداؤد)

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عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ كُنْتُ اَقُوْدُ

of the Prophet in journey. He said to me: O Oqbah, shall I not teach you the best two chapters which were read? He taught me: Say, I seek refuge to the Lord of the dawn, and say, I seek refuge to the Lord of men? He said that he did not see me reciting very much the two chapters. When he came down for the early morning prayer, he prayed with them the prayer of dawn for men. When he finished, he looked at me and said: O Oqbah, how have you seen? -Ahmad, Abu Daud, -Nisai.

Solaiman-Yasr reported from Abu Hurairah who said: I did not pray behind anybody more in resemblance of the prayer of the Apostle of Allah than (that of) so and so. Solaiman said: I prayed behind him and he used to prolong the first two rak'ats in Zuhr prayer and to make short the (prayer of) last two rak'ats and to make short the Asr prayer, and to read in sun-set prayer with the short Mufassal and to read in I'sha prayer with the medium Mufassal and to read in Fajr prayer with the long Mufassal. -Nisai, Ibn Majah.

The jurists agree that in the early morning and mid-day prayers, verses of the Quran from long of the short sentenced chapters should be read, and in the afternoon and night prayers with the middle of the short sentenced chapters, and in the sun-set prayer with the shortest of the short sentenced chapters.

245

245. Oba'dah-b-Swa'met reported : We were behind the Prophet in the early morning prayer. He read and then the reading became hard for him. 1721 When he finished, he said : Perhaps you read behind your Imam. 'Yes' said we, 'O Ms. of Alla'h.' He said : Don't do except with the Opening of the Book, because there is no prayer for one who does not read therewith. Abu Daud and Tirmizi narrated it, and there is its substance reported by Nisai. And in a narration of Abu Daud, he said : And I am saying (within myself) : What is the matter with me that the Quran contends with me? So don't read anything of the Quran when I read openly except with the Mother of the Quran. 1722

عن عبادة ابن الصامت قال كنا خلف النبي صلعم في صلاة الفجر فقرا فتقلت عليه القراءة فلما فرغ قال لعلکم تقرءون خلف امامکم قلنا نعم يا رسول الله قال لا تفعلوا الا بفاتحة الکتاب فانه لا صلاة لمن لم يقرا بها زاد و ابوداود و الترمذي و للنسائي مثله وفي رواية لابي داود قال و انا اقول مالي ينازعني القرآن فلا تقرءوا بشيء من القرآن اذا جهرت به *

246

246. Abu Hurairah reported that the Messenger of Allah finished prayer in which he was express in reading. He asked : Did one of you read with me just now ? A man replied : Yes, O Ms. of Allah. He

عن ابي هريرة ان رسول الله صلم انصرف من صلاة جهر فيها بالقراءة فقال هل قرا معي احد منکم انفا قال رجل نعم يا رسول الله قال اني اقول

The last chapters have been expresed by the word Mufassal (short-worded verses). They are the last chapters of the Quran from the chapter Chumbers to the end. The long chapters of Mufassal run from 'the Night Comer to Lam Yakun' and the remaining are short chapters of Mufassal.

1721. This means that when the followers began to read the Quran along with the reading of the Prophet, it became difficult for the Prophet to follow in spirit what he read. This also shows that Fatihah is Farz and that it should be read even when the Imam reads loudly. This is said however to have been spoken in the beginning of Islam. Imam Abu Hanifa supports the view that this was not in force afterwards,

1722. Mother of Quran is chapter Fatihah (1Q).

said : Verily I was saying : what is with me that I contend with the Quran ? He narrated : Then the people abstained from reading with the Ms. of Allah in a prayer in which he was express with reading at the time when they heard that from the Apostle of Allah. —Malek,Ahmad, Abu Daud,Tirmizi,Nisai,Ibn Majah.

Abu Hurairah reported that the Ms. of Allah said: Verily the Imam has been appointed to be followed. When he recites takbir, recite takbir; and when he reads, keep silence. —Abu Daud, Nisai, Ibn Majah.

247(a).

Abdullah-b-Abi Aufa reported that a man came to the Prophet and said : Verily I am unable to read anything of the Quran. So teach me what will be a compensation for me. He replied : Say, "Glory be to Allah" and "All praise is for Allah ;" and "There is no deity but Allah," and "Allah is greatest," and "There is no power, nor strength except through Allah." He asked : O Ms. of Allah, this is for Allah, what is then for me ? He said : Say, O Allah ! have mercy on me, and pardon me, and guide me, and give me provision. He said after catching his two hands : Thus. Then the Ms. of Allah said : As for this man, he has indeed filled up his hands with good. —Abu Daud.

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248. Ibn Abbas reported that when the Prophet read "Glorify the name of your Highest Lord," he said : 'Glory to my Highest Lord. —Ahmad, Abu Daud.

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249. Abu Hurairah reported that the Ms. of Allah said : "Whoso among you reads with 'The Fig' and 'The Olive' and then comes to end up to—Is not Allah the Wisest of the wise, let him reply "Yes, and I am one of the witnesses of that". 1723 And whoso reads—Nay, I swear by the Judgment Day—and comes to end up to—Is not He powerful to bring the dead to life—let him say "Yes," and whoso reads : "The sent Forth" and comes to—"Then which of the stories do you believe ?" let him reply —We put faith in Allah. —Abu Daud,Tirmizi.

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250. Jaber reported that the Messenger of Allah came out to his followers and mead out to them the chapter Merciful from its first to its last. They remained silent. He said : Indeed I read it out to Jinn in the night of Jinn, and they were better than you in reply. Whenever I came to His saying "Then which of the bounties of your Lord do you reject"?—they responded : Nothing of Thy bounties, O our Lord, do we reject, and Thine is the Praise. —Tirmizi (Rare)

251. Tirmizi mentioned up to-witneses of that.

251

Mu'az-b-Abdullah al Johani reported that a man of Juhainah tribe had informed him that he had heard the Messenger of Allah read in the morning prayer "When it will be shaken (99Q)"in both the rak'ats, I know not whether he forgot or read it intentionlly. —Abu Daud.

483w

Ibn Omar and al-Bayazi reported that the Messenger of Allah said : Verily the praying man whispers with his Lord. So let him examine with which he whispers with him. Let not some of you contend with others with the Quran. —Ahmad.

484w

Urwah reported that Abu Bakr Siddiq said Fajr prayer and read in it the chapter "Cow (1Q) in both rak'ats. —Malek.

485w

Amr-b-Shuaib from his father from his grandfather reported : There is no chapter of 'Mufassal', short or long, except that I heard that the Apostle of Allah led therewith the people in the ordained prayers 1724 —Malek.

SECTION 13

1725

'Ruku' means bowing down. In Ruku, the worshipper bows his head for ward placing both his hands on knees, so that the back and the head become in a straight line. In this posture, the

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words as recorded in 34:264 are generally uttered. The worshipper rises up from this posture saying "Allah hears one who praises him" سمع الله لمن حمده. The followers repond in silence : O our Lord ! ربنا لاك الحمد. Then he falls down in prostration. In Ruku, the Quran should never be read—34:257, and never should it be made hastily, as in that case, it will be nothing but exercise. Some other forms of glorification have been prescribed in traditions. They may be recited conveniantly at the wish of the worshipper.

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252. Anas reported that the Messenger of Allah said : Keep up the bowings and prostrations. By Allah, I am certainly seeing you from my back.

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عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اﷲِ صَلعمُ اَقِيمُوا الرُکُوعَ وَالسُجُودَ فَوَاللہِ اِنِّي لاَرٰاکُم مِّنْ بَعْدِ ظَہْرِي * مُتَّفَقٌ عَلَیْہِ

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253. Bara'a reported that the bowings and prostrations of the Prophet were between two prostrations ; and when he rose from bowing, it was not standing or sitting, but near the middle position.

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عَنْ الْبَرَاءِ قَالَ کَانَ رُکُوعُ النَّبِيِ صَلعمُ وَسُجُودُہُ بَیْنَ السَّجْدَتَیْنِ وَاِذَا رَفَعَ مِنَ الرُکُوعِ مَا خَلاَ الْقِیَامُ وَلاَ الْقُعُودُ قَرِيبًا مِنَ السَّوَاءِ * مُتَّفَقٌ عَلَیْہِ

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254. Anas reported that when the Prophet said "Allah hears one who praises Him," he stood till we thought that he gave (it) up. Afterwards he prostrated and sat between two prostrations till we said : He has given (it) up.

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عَنْ أَنَسٍ قَالَ کَانَ النَّبِيُّ صَلعمُ اِذَا قَالَ سَمِعَ اﷲُ لِمَنْ حَمِدَہُ قَامَ حَتّٰی نَقُولَ قَدْ أَوْہَمَ ثُمَّ يَسْجُدُ وَيَقْعُدُ بَیْنَ السَّجْدَتَیْنِ حَتّٰی نَقُولَ قَدْ ذَہَبَ بِہُمْ * مُسْلِمٌ

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255. Ayesha reported that the Prophet used often to say in his bowing and prostration : O Allah ! glory to Thee; O my Lord ! by Thy praise ; O Allah ! forgive me in agreement with the Quran. 1726

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عَنْ عَائِشَةَ قَالَتْ کَانَ النَّبِيُّ صَلعمُ یُکَثِّرُ أَنْ یَقُولَ فِي رُکُوعِہِ وَسُجُودِہِ سُبْحَانَکَ اﷲُمَّ رَبَّنَا وَبِحَمْدِکَ اﷲُمَّ اغْفِرْلِي * مُتَّفَقٌ عَلَیْہِ

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1726. The Quran says : So glorify (Allah) with the praise of your Lord and ask pardon of him (110:3Q). So According to the injunction of the Quran, this purdon was sought.

256

Same reported that the Prophet used to say in his bowing and prostration : The Most Glorious ! The most Holy ! O my Lord and Lord of the angels and the Spirit. —Muslim.

257

Ibn Abbas reported that the Messenger of Allah said: Behold ! verily I have been forbidden to recite the Quran in bowing and prostration. As for bowing, glorify therein the Lord ; and as for prostration, strive hard in supplication. Then it is proper that you should be responded to. —Muslim.

258

Abu Hurairah reported that the Messenger of Allah said : When the Imam read "Allah hears one who praises Him," say "O . Allah !- O our Lord ! Thine is the praise," because whoso responds to his saying, the angels say: He has been forgiven of the sins he has sent in advance. —Agreed.

259

Abdullah-b-Abi Aufa reported that when the Messenger of Allah raised up his back from bowing, he used to say : Allah hears one who praises Him. O our Lord ! Thine is the praise full of heavens and full of earth and full of what Thou wisheth of anything from distance. —Muslim.

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260. Abu Sayeed-al Khodri reported that when the Messenger of Allah raised up his head from bowing, he used to say : O Allah ! O our Lord ! Thine is the praise, full of heavens and full of earth and full of what Thou wishest of anything from a distance. Possessor of praise and honour ! Right is what this servant says. And everyone of us is Thy servant. O Allah ! there's none to deny what Thou hast given, nor anyone to give what Thou hast denied. Fortune giveth no benefit to a fortunate man as against Thee.

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—Muslim. عَنْ أَبِي سَعِيدِ بْنِ الْخُدْرِيِّ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا رَفَعَ رَأْسَهُ مِنْ الرُّكُوعِ قَالَ اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ مِلْءَ السَّمَوَاتِ وَمِلْءَ الْأَرْضِ وَمِلْءَ مَا شِئْتَ مِنْ شَيْءٍ بَعْدُ أَهْلَ الثَّنَاءِ وَالْمَجْدِ أَحَقُّ مَا قَالَ الْعَبْدُ وَكُلُّنَا لَكَ عَبْدٌ اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا مُعْطِيَ لِمَا مَنَعْتَ وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ (مسلم)

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261. Refa'a-b-Ra'fee reported : We were praying behind the Prophet. When he raised up his head from bowing, he said : Allah hears one who praises Him. A man said from behind him : O our Lord ! And Thine is the praise—praise, profuse, pure blessed therein. When he finished, he said : Who has just uttered it ? He replied : I. He said : I saw thirty angels and odd running in haste as to who among them will record it first.

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—Bukhari. عَنْ رِفَاعَةَ بْنِ رَافِعٍ قَالَ كُنَّا نُصَلِّي وَرَاءَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا رَفَعَ رَأْسَهُ مِنْ الرُّكُوعِ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَقَالَ رَجُلٌ وَرَاءَهُ رَبَّنَا وَلَكَ الْحَمْدُ كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ فَلَمَّا انْصَرَفَ قَالَ مَنْ الْمُتَكَلِّمُ قَالَ أَنَا قَالَ رَأَيْتُ بِضْعَةً وَثَلَاثِينَ مَلَكًا يَبْتَدِرُونَهَا أَيْهُمْ يَكْتُبُهَا أَوَّلُ (البخارى)

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262. Abu Mas'ud al-Ansari reported that the Messenger of Allah said : The prayer of a man is not perfect till he makes his back straight in

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عَنْ أَبِي مَسْعُودٍ الْأَنْصَارِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُجْزِئُ صَلَاةُ الرَّجُلِ حَتَّى يُقِيمَ ظَهْرَهُ فِي الرُّكُوعِ وَالسُّجُودِ

bowing and prostration.

(ابوداود و الترمذي و النسائي و ابن ماجة و الدارمي ) (حسن صحيح)

Oqbah-b-A’mer reported that when it was revealed "Then glorify the name of Thy Lord, the Great," the Messenger of Allah said : Make it in your bowing. When it was revealed : Glorify the name of Thy Lord, the most High, he said : Make it in your prostration.

--Abu Daud, Ibn Majah, Darimi.

عن عقبة بن عامر قال لما نزلت فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم اجْعَلُوْهَا فِي رُكُوعِكُمْ فَلَمَّا نَزَلَتْ سَبِّحْ اسْمَ رَبِّكَ الأَعْلَى قَالَ اجْعَلُوْهَا فِي سُجُودِكُمْ ) ابوداود وابن ماجة و الدارمي )

Aun-b-Abdullah from Ibn Mus'ud reported that the Messenger of Allah said : When one of you bows and says in his bowing "Glory be to my Lord, the Great," his bowing becomes perfect and that is the least of it. And when he prostrates and says in his prostration three times "Glory be to my Lord, the Highest, his prostration becomes perfect and that is the least of it. 1727

—Tirmizi, Abu Daud, Ibn Majah.

(الترمذي و ابوداود و ابن ماجة)

Huzaifah reported that he prayed with the Prophet who was saying in his bowing "Glory be to my Lord, the Great" and in his prostration "Glory be to my Lord, the Most High," and he came across no verse of mercy but tarried and supplicated :

عن حذيفة انه صلى مع النبيى صلى الله عليه وسلم . و كان يقولُ فِي رُكُوْعِهِ سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ فِي سُجُودِهِ سُبْحَانَ رَبِّيَ الأَعْلَى وَمَا أَتَى عَلَى ايَةٍ رَحْمَةٍ الا وَقَف

1727 The least is the recitation of these formulas thrice, but the more one recites them, the more is the reward for him ; in the case of an Imam, he should remember that the followers consist of the weak, the old and the diseased and that as such the prayer should be shortened.

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came across no verse of chastisement but tarried and sought refuge. —Tirmizi, Abu Daud (Approved, Correct).

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266. Auf-b-Malek reported : I got up with the Apostle of Allah; when he bowed, he tarried as long as the (reading of) the chapter Cow, and said in his bowing "Glory be to One possessing power, kingdom, prowess and greatness. —Nisai.

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267. Ibn Jubair reported : I heard Anas-b-Malek saying : I have not prayed a prayer behind anybody after the Apostle of Allah more resembling with the prayer of the Ms. of Allah than that of this young man meaning Omar-b-Abdul Aziz. He narrated that he said : We guessed that his bowing was of ten glorifications, and that his prostration of ten glorifications. —Abu Daud, Nisai.

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268. Shaqiq reported that Huzaifah saw a man who did not make his bowing and prostration complete. When he performed his prayer, he called him. Huzaifah told him : You have not prayed ! He (narrator) said : I consider him to have said : If you had died, you would have died upon what is other than the natural religion on which Allah created Muhammad. —Bukhari.

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483w. Abu Qatadah reported that the Apostle of Allah said :

وَسْئَل وَمَآ اَتَى عَلَى اِيَةٍ عَذَابٍ الا وقف و تَعَوّذ * عَنْ عُروةِ بْنِ مَالِكٍ (حَسْن صَحِيح) عَنْ عُروةِ بْنِ مَالِكٍ قَالَ قُمْتُ مَع رَسُولِ اللهِ صلعم فَلَمَّا رَكَعَ مَكَثَ قَدْر سُورةِ البَقَرَةِ وَيَقُولُ فِي رُكوعِهِ سُبْحَانَ ذِي الْجَبَروتِ وَالْمَلَكُوتِ وَالْكِبْرِيَآءِ وَالْعَظَمَةِ (لِلنَّسَائِي) * عَنْ اَبِى جُبَيْرٍ قَالَ سَمِعْتُ اَنَسَ بْنَ مَالِكٍ يَقُولُ مَا صَلَّيْتُ مَع اَحَدٍ بَعْدَ رَسُولِ اللهِ صلعم اَشْبَهَ صَلَوتِهِ بِصَلَوةِ رَسُولِ اللهِ ! مِنْ هَذَا الْفَتَى يَعْنِي عُمَر بْنَ عَبْد الْعَزِيزِ قَالَ فَخَزَرْنَا رُكوعَهُ تَسْبِيحَاتٍ وَسُجُودَهُ عَشْرَ تَسْبِيحَاتٍ (لِلنَّسَائِي) * عَنْ شَقِيقٍ قَالَ اِنَّ حُذَيْفَةَ رَاَى رَجُلًا لاَيَتِمُّ رُكوعَهُ وَلاَ سُجُودَهُ فَلَمَّا قَضَى صَلَوتَهُ دَعَاهُ فَقَالَ لَهُ مَا صَلَّيْتَ قَالَ وَاَحْسِبُهُ قَالَ وَلَرُبَّمَا مِتَّ عَلَى غَيْرِ الْفِطْرَةِ الَّتِي فَطَرَ اللهُ مُحَمَّدًا صلعم عَلَيْهَا (لِلْبُخَارِي) عَنْ اَبِي قَتَادَةَ قَالَ قَالَ رَسُولُ اللهِ صلعم

The worst of men in theft is one who steals from his prayer. They asked : O Ms. of Allah ! and how can he steal from his prayer ? He said : He does not make his bowing perfect, nor his prostration. - Ahmad.

487 w. Nu'man-b-Murrah reported that the Apostle of Allah said : What do you consider about a drunkard, a fornicator and a thief ? And that was before the ordained sentences were revealed to them. They replied : Allah and His Prophet know best. He said : These are in indecencies, and there is chastisement for these, and the worst of the thieves is one who steals from his prayer. They asked : And how can he steal from his prayer, O Ms. of Allah ? He said : He does not make his bowing perfect, nor his prostration. - Malek.

SECTION 14

1728. Prostration (السجود) Prostration is the highest manifestation of humility and self-surrender. The king and the beggar, the high and the low, must surrender to the Almighty after prostrating on the ground. By this act, all the limbs-forehead, two hands, two knees, two ends of feet and nose- are brought to submission This prostration of limbs is coupled with the glorification of the Maker. What can there be a better form for the expression of self-effacement and self-surrender ? The posture of prostration is assumed twice, the worshipper raising his head with Takbir in his lips and sitting and then prostrating with Takbir and repeating words of divine glory at least thrice. Between the two prostrations, the formula as in 34:282 may be recited. To make prostration is Farz in

XXXIV

prayer. It is said that there is nothing which brings a man nearer to God than prostration--34:271. Various forms of glorification have been prescribed in the traditions giving elasticity to outpouring one's heart, but a standard form for all the people, literate and the illiterate, has been taught in 34:264. The devil was turned out of Paradise because of the rejection of prostration. Hasty prostration like the picking of a crow has been prohibited--34:284. In prostration, glorification or seeking for divine favours are both permissible. In short, a worshipper is free to express the yearning of his soul before his great Maker with any word he likes.

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269. Ibn Abbas. reported that the Apostle of Allah said : I have been directed to make prostration upon seven limbs, upon forehead, palms, knees, and toes of feet, and not to tack clothes, nor hairs.

XXXIV

عَنِ اِبْنِ عَبّاسٍ قَالَ رَسُولُ اَللَّهِ صَلَعمْ أُمِرْت اَنْ أَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ عَلَى اَلْجَبْهَةِ وَ اَلْيَدَيْنِ وَ اَلرُّكْبَتَيْنِ وَ أَطْرَافِ اَلْقَدَمَيْنِ وَ لاَ يَكُفَّ ثِيَابَهُ وَ لاَ شَعْرَهُ ( مُتَّفَقٌ عَلَيْهِ )

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—Agreed.

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270. Anas reported that the Apostle of Allah said : Be moderate in prostration, and none of you shall spread his arms the spreading of a dog.

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عَنْ اَنَسٍ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَعمْ اِعْتَدِلُوا فِي اَلسُّجُودِ وَلاَ يَبْسُطْ أَحَدُكُمْ ذِرَاعَيْهِ اِنْبِسَاطَ اَلْكَلْبِ ( مُتَّفَقٌ عَلَيْهِ ) *

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—Agreed.

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271. Bara'a-b-A'jeb reported that the Apostle of Allah said : When you make prostration, place your palms and raise up your elbows.

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عَنْ اَلْبَرَاءِ بْنِ عَازِبٍ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَعمْ إِذَا سَجَدْتَ فَضَعْ كَفَّيْكَ وَ اِرْفَعْ مِرْفَقَيْكَ ( مُسْلِمٌ )

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—Muslim

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272. Maimunah reported that when the Prophet prostrated, he made open between his two hands, so much so that if a goat intended to pass under his hands, it could have passed. 1729

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عَنْ مَيْمُونَةَ قَالَتْ كَانَ اَلنَّبِيُّ صَلَعمْ إِذَا سَجَدَ جَافَى بَيْنَ يَدَيْهِ حَتَّى لَوْ أَنَّ بِهِمَّةٍ أَرَادَتْ أَنْ تَمُرَّ تَحْتَ يَدَيْهِ مَرَّتْ 1729 ( أَبُو دَاوُدَ )

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—Abu Daud.

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273. Abdullah-b-Malek reported that when the Prophet made

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عَنْ عَبْدِ اَللَّهِ بْنِ مَالِكٍ قَالَ كَان

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1729. Muslim also narrated it in words which convey its meaning.

prostration, there was opening between his two hands till the briteness of his armpits was seen. —Agreed.

Abu Hurairah reported that the Prophet used to say in his prostration : O Allah ! forgive me of all my sins, little and great, first and last, open and secret. —Muslim.

Ayesha reported : One night I missed the Prophet from bed. I searched for him and then my hand fell over the sole of his feet while he was in prostration with his feet kept erect. He was saying : O Allah ! I seek refuge from Thy wrath to Thy pleasure, from Thy chastisement to Thy pardon ; and I seek refuge to Thee from Thee ; I can't recount praise on Thee; Thou art as Thou praiseth Thyself. —Muslim.

Abu Hurairah reported that the Apostle of Allah said : A servant becomes nearest to his Lord while he is in prostration. So increase supplication. —Muslim.

Same reported that the Apostle of Allah said : When the son of Adam reads "The Adoration—32Q" and then prostrates, the devil goes off crying and saying : Woe to me ! The son of Adam has been commanded to prostrate and so he has prostrated and there is Paradise for him. I

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was directed to prostrate but I declined, and there is the fire for me. —Muslim.

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278. Rabia-b-Ka'ab reported : I used to frequent the Prophet at night and take for him ablution water and his neccessities. He told me : Seek. I said : I seek thy company in Paradise. He said : Or anything besides that ? He said : Only that. He said : Help me for thyself with excessive prostrations. 1780 —Muslim.

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عَنْ رَبِيْعَةَ بْنِ كَعْبٍ قَالَ كُنْتُ أَبيتُ مَعَ رَسُولِ اللّٰهِ صلى اللّٰه عليه وسلم فَأَتيتُه بِوَضوئِهِ وَحَاجَتِهِ فَقَالَ لِيَ سَلْ فَقُلْتُ أَسْأَلُكَ مُرَافَقَتَكَ فِي الْجَنَّةِ قَالَ أَوَغَيْرَ ذٰلِكَ قُلْتُ هُوَ ذٰلِكَ قَالَ فَأَعِنِّي عَلٰى نَفْسِكَ بِكَثْرَةِ السُّجُودِ * مُسْلِمٌ

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279. Ma’dan-b-Talhah reported : I met Saoban, a freed man of the Ms. of Allah. I said : Inform me of an action which, if I carry out, will admit me in Paradise. Then he remained silent. Afterwards I asked him, but he remained silent. Then I asked him for the third time. He said : I asked the Ms. of Allah about that. He said : You have been taught with a great deal of prostrations for Allah, and verily you don't prostrate for Allah a prostration but Allah raises you therefor a rank and wipes off from you therefor a sin. Ma'dan said : Then I met Abu Darda'a and asked him. He told me like what Saoban had narrated to me. —Muslim.

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عَنْ مَعْدَانَ بْنِ طَلْحَةَ قَالَ لَقِيتُ ثَوْبَانَ مَوْلٰى رَسُولِ اللّٰهِ صلى اللّٰه عليه وسلم فَقُلْتُ أَخْبِرْنِي بِعَمَلٍ أَعْمَلُهُ يُدْخِلُنِيَ اللّٰهُ بِهِ الْجَنَّةَ قَالَ فَسَكَتَ ثُمَّ سَأَلْتُهُ الثَّانِيَةَ فَقَالَ سَأَلْتُ عَنْ ذٰلِكَ رَسُولَ اللّٰهِ صلى اللّٰه عليه وسلم فَقَالَ عَلَيْكَ بِكَثْرَةِ السُّجُودِ لِلّٰهِ فَإِنَّكَ لاَ تَسْجُدُ لِلّٰهِ سَجْدَةً إِلاَّ رَفَعَكَ اللّٰهُ بِهَا دَرَجَةً وَحَطَّ عَنْكَ بِهَا خَطِيئَةً قَالَ مَعْدَانُ ثُمَّ لَقِيتُ أَبَا الدَّرْدَاءِ فَسَأَلْتُهُ فَقَالَ مِثْلَ مَا قَالَ لِي ثَوْبَانُ * مُسْلِمٌ

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280. Wael-b-Hujr reported : I saw that when the Prophet

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عَنْ وَائِلِ بْنِ حُجْرٍ قَالَ رَأَيْتُ

1780. This was said to teach the man that Allah does not love the idle but the active and that salvation lies in action. The Quran says : There is nothing for man but what he strives for ( 53:39Q ).

prostrated, he placed his knees before his hands ; and when he got up, he raised up his hands before his knees. —Abu Daud, Tirmizi, Nisai, Ibn Majah.

عَنْ أَبِي هُرَيْرَةَ قَالَ رَسُولُ اللّٰهِ صَلّى اللّٰهُ عَلَيْهِ وَسَلّمَ إِذَا سَجَدَ أَحَدُكُمْ فَلاَ يَبْرُكْ كَمَا تَبْرُكُ الْبَعِيرُ وَلْيَضَعْ يَدَيْهِ قَبْلَ رُكْبَتَيْهِ أَبُو دَاوُدَ وَالنَّسَائِيُّ وَالدَّارِمِيُّ

Abu Hurairah reported that the Messenger of Allah said : When one of you makes prostration, let him not sit just as a camel sits, and let him place his hands before his knees.

—Abu Daud, Nisai, Darimi.

Ibn Abbas reported that the Messenger of Allah used to recite between his two prostrations : O Allah ! pardon me, and have mercy on me, and guide me, and forgive me, and give me provision.

—Abu Daud, Tirmizi.

عَنْ ابْنِ عَبَّاسٍ قَالَ كَانَ النَّبِيُّ صَلّى اللّٰهُ عَلَيْهِ وَسَلّمَ يَقُولُ بَيْنَ السَّجْدَتَيْنِ اللَّهُمَّ اغْفِرْلِي وَارْحَمْنِي وَاهْدِنِي وَعَافِنِي وَارْزُقْنِي أَبُو دَاوُدَ وَالتِّرْمِذِيُّ

Huzaifah reported that the Prophet used to say between two prostrations : O Lord ! Pardon me.

—Nisai.

عَنْ حُذَيْفَةَ اِنَّ النَّبِيَّ صَلّى اللّٰهُ عَلَيْهِ وَسَلّمَ كَانَ يَقُولُ بَيْنَ السَّجْدَتَيْنِ رَبِّ اغْفِرْلِيَ . اَلْنِسَائِيُّ

Abdur Rahman-b-Shibl reported that the Apostle of Allah prohibited the picking of a crow and spreading of a beast, and a man's taking position in the mosque as a camel does.

—Abu Daud, Nisai.

عَنْ عَبْدِ الرَّحْمٰنِ بْنِ شِبْلٍ قَالَ نَهٰى رَسُولُ اللّٰهِ صَلّى اللّٰهُ عَلَيْهِ وَسَلّمَ عَنْ صَوْتَةِ الْغُرَابِ وَافْتِرَاشِ السَّبُعِ وَاَنْ يَبُوُرَنَ الرَّجُلُ الْمَكَانَ فِى الْمَسْجِدِ كَمَا يَبُوُرَنُ الْبَعِيرُ أَبُو دَاوُدَ وَالنَّسَائِيُّ

1781. Abu Solaiman-al-Khattabi says that the tradition of Wael-b-Hujr (280) is more binding than this hadis. He regards this hadis as abrogated. Imams Abu Hanifah, Shafeyi and Ahmad-b-Hanbal follow the tradition of Wael, but Imam Malek follows this.

1782. Picking of a crow means the making of prostration very hastily. The place of a mosque is open to all Muslims irrespective of caste, creed, and position. There is no right of anybody to reserve a portion of it for private use.

CH. XVIII

were destroyed for this very reason. The Qur'an says : Woe to the defaulters who, when they measure from people, take it with full measure, and when they measure out to them or weigh out for them, decrease. Do not these think that they shall be raised up for a great day? 83 : 1—4Q. The Holy Prophet fixed up the standard measurement. The measurement was of the Medinites who were well-known to it as they were chiefly agriculturists, and the weight that of the Meccans as they were efficient in the weight on account of their commerce. He also said : Nor a people decrease weight and measure but provision is cut off from them—26 : 359 w.

63. Ibn Omar reported that the Messenger of Allah said : Measurement is the measurement of the inhabitants of Medina and weight is the weight of the inhabitants of Mecca.—Abu Daud, Nisai.

عَنْ اِبْنِ عُمَرَ اَنَّ النَّبِىَّ صَلَعْمَ قَالَ الْمِكْيَالُ مِكْيَالُ اَهْلِ الْمَدِيْنَةِ وَ الْمِيْزَانُ مِيْزَانُ اَهْلِ مَكَّةَ (ابو داؤد و النسائى)

64. Ibn Abbas reported that the Messenger of Allah said to the owners of measurement and weight: You have been certainly entrusted with two affairs about which the former nations before you were destroyed.

—Tirmizi.

عَنْ اِبْنِ عَبَّاسٍ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَعْمَ لِاَصْحَابِ الْكَيْلِ وَ الْمِيْزَانِ اِنَّكُمْ قَدْ وُلِّيْتُمْ اَمْرَيْنِ فِيْهِمَا اَهْلَكَتْ اَلْاَمَمُ السَّابِقَةُ قَبْلَكُمْ (الترمذى)

65. Suwaid-b-Qais reported : I and the slave Makhrafah brought cloth from Hajr and came therewith to Mecca. Then the Messenger of Allah came to us walking. He bargained with us for clothes and we sold to him. A man there was measuring with weight up. The Holy Prophet said to him : Measure and weigh down.

—Ahmad, Abu Daud, Tirmizi (Approved, Correct).

عَنْ سُوَيْدِ بْنِ قَيْسٍ قَال جَلَبْتُ اَنَا وَمَخْرَفَةُ الْعَبْدِىُّ بِهَا مِنْ هَجَرِ فَاتَيْنَا بِهَا مَكَّةَ فَجَاءَنَا رَسُوْلُ اللّٰهِ صَلَعْمَ يَمْشِىْ فَسَاوَمْنَا بِسَرَاوِيْلَ فَبَعْدَ ذٰلِكَ رَجُلٌ يَزِنُ بِالْجُرْ فَقَالَ لَهُ رَسُوْلُ اللّٰهِ صَلَعْمَ زِن وَاَرْجِحْ (احمد و ابو داؤد و الترمذى حسن صحيح)

288

prostrated, he placed his knees before his hands ; and when he got

up, he raised up his hands before his knees. - Abu Daud, Tirmizi,

Nisai, Ibn Majah.

Abu Hurairah reported

that the Messenger of Allah

said : When one of you makes

prostration, let him not sit just

as a camel sits, and let him place

his hands before his knees. 1781

• Abu Daud, Nisai, Darimi.

Ibn Abbas reported that

the Messenger of Allah used

to recite between his two pros-

trations : O Allah ! pardon me,

and have mercy on me, and

guide me, and forgive me, and

give me provision.

• Abu Daud, Tirmizi.

Huzaifah reported that

the Prophet used to say between

two prostrations : O Lord !

Pardon me.

• Nisai.

Abdur Rahman-b-Shibl

reported that the Apostle of

Allah prohibited the picking of a

crow and spreading of a beast,

and a man's taking position in

the mosque as a camel does. 1782

• Abu Daud, Nisai.

Abu Solaiman-al-Khattabi says that the tradition of Wael-b-Hujr (280).

is more binding than this hadis. He regards this hadis as abrogated. Imams Abu

Hanifah, Shafeyi and Ahmad-b-Hanbal follow the tradition of Wael, but Imam Malek

follows this.

Picking of a crow means the making of prostration very hastily. The place of a

mosque is open to all Muslims irrespective of caste, creed, and position. There is no

right of anybody to reserve a portion of it for private use.

CH. XVIII

were destroyed for this very reason. The Qur'an says : Woe to the defaulters who, when they measure from people, take it with full measure, and when they measure out to them or weigh out for them, decrease. Do not these think that they shall be raised up for a great day? 83 : 1–4Q. The Holy Prophet fixed up the standard measurement. The measurement was of the Medinites who were chiefly agriculturists, and the weight that of the Meccans as they were efficient in the weight on account of their commerce. He also said : Nor a people decrease weight and measure but provision is cut off from them—26 : 359w.

63. Ibn Omar reported that the Messenger of Allah said : عَنْ ابْنِ عُمَرَ اَنَ النَبِىَ صَلعم قَالَ الْمِكْيَالُ مِكْيَالُ اَهْلِ الْمَدِیْنَةِ وَ الْمِيزَانُ مِيزَانُ اَهْلِ مَكَّةُ (ابو داؤد و النسائی) Measurement is the measurement of the inhabitants of Medina and weight is the weight of the inhabitants of Mecca:—Abu Daud, Nisai.

64. Ibn Abbas reported that the Messenger of Allah said to the owners of measurement and weight: عَنْ اِبْنِ عَبّاسَ قَالَ قَالَ رَسُولُ اللّهِ صلعم لِاَصْحَابِ الْكَيْلِ وَ الْمِيزَانِ اِنَّكُمْ قَدْ وُلِّيتُمْ اَمْرَيْنِ هَلَكَتْ فِيهِمَا الاُمَمُ السّالِفَةُ قَبْلَكُمْ (الترمذى) You have been certainly entrusted with two affairs about which the former nations before you were destroyed. —Tirmizi.

65. Suwaid-b-Qais reported : I and the slave Makhrafah brought cloth from Hajr and came therewith to Mecca. Then the Messenger of Allah came to us walking. He bargained with us for clothes and we sold to him. A man there was measuring with weight up. The Holy Prophet said to him : Measure and weigh down. —Ahmad, Abu Daud, Tirmizi (Approved, Correct).

290

AL-HADIS

SECTION 6

933

Payment in advance (السلم)

'Silm' literally signifies a contract involving a prompt delivery in return for a future delivery. Technically it means a contract of sale causing an immediate payment of the price and admitting a delay in the delivery of goods. It is an advance payment for future goods. Advance payment is lawful in all articles of weight and measurement. Money in coins is not included in the description of articles of weight. According to Imam Abu Hanifa, a 'silm' sale cannot therefore be made for goods in exchange of cash money. Goods may lawfully be advanced for goods and not for money. A silm sale with respect to articles of longitudinal measurement such as cloth or the like is lawful because it is possible to define them exactly by number of yards in respect of length and breadth. It is not lawful with respect to animals according to Imam Abu Hanifa but lawful according to Imam Shafeyi. It is also not lawful till the article be in continued existence until the time of delivery which must be fixed. The sale, in short, requires that the genus be specified and that the species, quality, quantity, period of delivery, rate and place of delivery be all determined. Silm sale can be lawfully effected for cash money according to majority of the theologians and it is now the prevailing law.

66

Abu Sayeed al Khodri

عَن اَبِى سَعِيْدٍ الْخُدَرِى قَالَ قَالَ رَسُوْلُ اللّهِ صَلّى اللّهُ عَلَيْهِ مَنْ اَسْلَفَ فِى شَيْئٍ فَلاَ يُصْرِفْهُ اِلَى غَيْرِهِ قَبْلَ اَنْ يَقْبِضَهُ (ابو داؤد و ابن ماجَه)

reported that the Messenger of Allah said : Whoever advances a thing for something, let him not transfer it to others before he possesses it. — Abu Daud, Ibn Majah.

SECTION 7

934

Monopoly (احتكار)

Monopoly means storing up of food-grains for getting higher price in times of need and scarcity. This is quite unlawful and at least abominable (Makruh) where such monopoly is likely to prove detrimental. Grains and food-stuffs are connected with the rights of everyone, whence the withholding of them from sale is an invasion of the general rights of mankind and an occasion of scarcity in their

CH. XVIII ]

MONOPOLY

291

necessary food. It is however not any sin where such storing is not detrimental to the people as in a large city. If however the period of detention be long, it becomes an abominable monopoly, as it then induces detriment. The period of detention is 40 days according to some and 30 days or less according to others. The principle, however, is the injury likely to be caused to people if detained for longer time than is necessary. A person is, however, allowed to monopolize the product of his own grounds or what he brings from a very distant place. Prices of commodities must not be fixed. Except food-grains and necessaries of life, other commodities may lawfully be stored up.

Me'mar reported that the Messenger of Allah said: Whcever monopolises, he is a sinner.

—Muslim

عَنْ مَعْمَرِ قَالَ قَالَ رَسُولُ اللّٰهِ صلى اللّٰه عليه وسلم ( مَنْ احْتَكَرَ فَهُوَ خَاطِئٌ )

Omar reported from the Messenger of Allah who said : Bringer of food-grain (to a city) is given provision, and the monopoliser is cursed.935

—Ibn Majah, Darimi.

عَنْ عُمَرَ عَنِ النَّبِيِّ صلى اللّٰه عليه وسلم قَالَ ( اَلْمُزْرِقُ مَرْزُوقٌ وَالْمُحْتَكِرُ مَلْعُونٌ ) ( اِبْنُ مَاجَةَ وَالدَّارِمِيُّ )

Anas reported that the current price became dear at the time of the Messenger of Allah. They asked : O Messenger of Allah! fix a rate for us. The Holy Prophet replied : Verily Allah is One who fixes price, curtails, gives amply and provides sustenance ; and certainly I hope that I should meet my Lord while there will be none amongst you who will hold me responsible either for blood or for property.936

Tirmizi, Abu Daud, Ibn Majah.

عَنْ أَنَسٍ قَالَ غَلَا السَّعْرُ عَلَى عَهْدِ النَّبِيِّ صلى اللّٰه عليه وسلم فَقَالُوا يَا رَسُولَ اللّٰهِ سَعِّرْ لَنَا فَقَالَ النَّبِيُّ صلى اللّٰه عليه وسلم اِنَّ اللّٰهَ هُوَ الْمُسَعِّرُ الْقَابِضُ الْبَاسِطُ الرَّازِقُ وَإِنِي لَأَرْجُو اَنْ أَلْقَى رَبِّي وَلَيْسَ اَحَدٌ مِنْكُمْ يَطْلُبُنِي بِمَظْلَمَةٍ فِي دَمٍ وَلَا مَالٍ ) ( اَلتِّرْمِذِيُّ وَاَبُو دَاوُدَ وَابْنُ مَاجَةَ )

Trade is for the benefit of the people by exchange of commodities from one place to another. The man who fulfils this object and removes want of the people is doubly blessed.

It apears therefore that there is a pronouncement of great commercial value in not fixing the price of anything. If price be fixed, there will be no enterprise for commerce and trade, and business of the world will be at a stand still causing a great loss in the mercantile world,

70

Omar-b-al-Khattab reported: I heard the Messenger of Allah say: Whoever monopolises over the Muslims their food-grains, Allah will inflict them with epidemics and bankruptcy.

314w

Ibn Omar reported that the Messenger of Allah said: Whoever stores up food-grains for 40 days, intending thereby a dear price, has indeed become free from Allah and Allah is free from him.

315w

Mu'az reported: I heard the Messenger of Allah say: Bad is he who monopolises. If Allah makes commodities cheap, he becomes aggrieved, and if He makes them dear, he becomes pleased.

316w

Abu Omamah reported that the Messenger of Allah said: Whoso stores up food-grain for 40 days, and then gives it in charity, it will not be an expiation for him (for his sins).

937

The Holy Prophet said: Never has any one eaten a better thing than what he has eaten of the labour of his own hands- 4 : 109. Verily the purest of what you eat is of your own earnings- 4 : 110. This important pronouncement of the Holy Prophet made in an age quite remote from ours has brought a revolution in the industrial world. What order can be greater than this magnificent utterance that the purest of what we earn is of our own earnings. This led the

emperors and saints to take up works and live upon their wages. This injunction led the Muslims to invent machineries of works and various ways of workmanship and manufacturing articles and commodities of common and extraordinary uses. There was therefore a great impetus given to homogenous and extraneous industry on the ruins of which the modern industrial enterprise is chiefly based. What we eat is corns, sugar, salt, oil, butter, etc. ; what we use is cloth, soap, paper, utensil, shoe and thousand other things of daily use. Accoridng to the instruction of the Holy Prophet, we should ourselves manufacture these articles and supply our needs therewith. This also gives a great impetus to using the indigenous articles and establishment of mills and factories. Indeed the modern mills and machineries have taken the place of individual labour of by-gone days. Hence the greater the use of these machineries, the greater the prosperity of individuals as well as of nations.

XIX

CHAPTER XIX

938

938. Cultivation (المزارع) and Gardening (المساقى) Mozara'at signifies primarily cultivation. It means a contract between two persons, one being an owner of land and the other cultivator, by which it is agreed that whatever is obtained from the land shall belong to both in such proportions as may be therein determined. It is just like bhag leases in our country. Mosaqat means watering and signifies a contract like the former on condition that the labourer shall take care of the fruitful trees or plants to be grown. The former applies to lands and the latter to trees and plants. Cultivation and gardening are most important for production of fruits and corns with which people and other animals sustain themselves. Stoppage of cultivation and gardening means famine and starvation for want of food. Hence it must be resorted to. Indeed the whole civilized world is greatly indebted to the tillers of the soil. According to Imam Abu Hanifa, such kind of leases as above described are invalid as wages are uncertain and lie buried in futurity, but according to his disciples and the three Imams, they are valid and the latter view has been accepted by juristsconsults. The people of Medina were mostly agriculturists and those of Macca tradesmen. The Holy Prophet himself entered once into a contract with the people of

Khaiber that they should manage and cultivate the gardens and lar of Khaiber and enjoy in return half of the produce and give i other half to him. Besides, it is a case of partnership with stock a labour. The produce is participated according to agreement, and nothing is produced, the cultivator or landlord has no claim. The following rules shall be observed in agricultural and horticultu leases :—

(1) The ground shall be capable of cultivation and gardenil (2) The contracting parties must be mature and duly qualifi (3) The terms of lease shall be express. (4) The party sh comply as to who is to supply seeds. (5) Shares of the parties to produce shall be fixed. (6) The land shall be delivered to the poss sion of the cultivator.

Jaber reported that the Holy Prophet said: Whoso has got land, let him cultivate it or let it out to his brother. If he denies, let him keep his land to himself.

عَنْ جَابِرٍ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى مَنْ لَهُ اَرْضٌ فَلْيَزْرَعْهَا اَوْلْيُعْطِهَا اِخَاهُ فَاِنْ اَبَى فَلْيُمْسِكْ اَرْضَهُ

Abu Omamah reported that he saw a plough and something of the implements of husbandry. He said: I heard the Messenger of Allah say: This does not enter the house of a people but Allah brings disgrace therein.939

عَنْ اَبِى اُمَامَةَ اِنَّهُ رَاَى سِكًّا وَشَيْئًا مِنْ اٰلَةِ . ثُ فَقَالَ سَمِعْتُ النَّبِىَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ لَا يَدْخُلُ هٰذَا بَيْتَ قَوْمٍ اِلَّا اَذَلَّهُ اللّٰهُ

—Bukhari.

Rafe'-b-Khadiz reported from the Messenger of Allah who said: Whoso cultivates the land of a people without their permission, there is nothing of produce for him, and for him is its expense.

عَنْ رَافِعِ بْنِ خَدِيْجٍ عَنِ النَّبِىِ صَلَّمَ مَنْ زَرَعَ فِىْ اَرْضِ قَوْمٍ بِغَيْرِ اِذْنِهِمْ فَلَيْسَ لَهُ مِنَ الزَّرْعِ شَيْءٌ وَلَهُ نَفَقَتُهُ

—Abu Daud, Tirmizi (Rare).

Qais-b-Muslim reported from Abu Jafar : There were no inmates of*any refuging house at Medina who did not cultivate (lands)

عَنْ قَيْسِ بْنِ مُسْلِمٍ عَنْ اَبِىْ جَعْفٍ مَا بِالْمَدِيْنَةِ اَحَدٌ مِنْ اَهْلِ بَيْتٍ هِيْجِرَةٍ اِلَّا يَزْرَعُوْنَ

939. This was said at the time of battle-in the following circumstan( The Holy Prophet saw a man engaged in cultivation without joining Zil or holy war. So the Prophet discouraged it in the time of war. V is a principle source of wealth, then trade and next industry and cultivat Therefore great importance was given to Zihad.

on condition of ⅓rd or ¼th (of produce). Ali, Sa'ad-b-Malek, Abdul-lah-b-Mas'ud, Omar-b-Abdul Aziz, Qasim, Urwah, the family members of Abu Bakr, the family members of Omar, the family members of Ali and Ibn Sirin had cultivation. Abdur Rahman-b-Aswad said: I was a partner with Abdur Rahman Yezid in cultivation. And Omar engaged people in labour on condition that if Omar gave seeds from himself, there was half for him, and if they gave seeds, for them was the like.

—Bukhari.

Abdullah-b-Omar re-ported that the Messenger of Allah leased out the date trees of Khaiber and its lands to the Jews of Khaiber,940 on condition that they would labour thereon with their wealth, of which there would be half of their fruits for the Prophet. Muslim narrated it. In a narration of Bukhari: the Prophet gave the Jews of Khaiber to labour on them and cultivate them, and for them there would be half of what would yield therefrom.

Same reported: We used to practise Mukhabarah941 and saw no harm in that till Rafe-b-Khadiz held that the Messenger

940. Khaiber is a place near Medina where the Jews lived. The Jews were besieged on account of their repeated treacheries, and their lands were taken. These lands were let out again to them on their request.

941. Mukhabarah is a kind of agricultural leases. See note 910-b (3).

عَلَى الثَّلِثِ وَالرُّبِعِ زَارِعٌ عَلَى سَعْدِبْنِ وَعَبْدِ اللَّهِ بْنِ سَعِيدٍ مَالِكٌ وَعَبْدُ اللَّهِ بْنِ سَعْدٍ وَعُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَالثَّقَفِيُّ وَعَلِيُّ بْنُ أَبِي بَكْرٍ وَعُمَرُ بْنِ عَبْدِ الرَّحْمَنِ بْنِ

السَّوْدِ كُنْتُ أُشَارِكُ عَبْدَ الرَّحْمَنِ بْنِ يَزِيدٍ فِي الزَّرْعِ وَعَامَلَ عُمَرُ النَّاسَ عَلَى أَنْ جَاءَ عُمَرُ بِالْبَذْرِ مِنْ عِنْدِهِ فَهُوَ شَطْرُهُ وَإِنْ جَاءُوا بِالْبَذْرِ فَلَهُمْ كَذَا

(البُخَارِيُّ)

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَفَعَ إِلَى يَهُودَ خَيْبَرَ ثَمَرَ نَخِيلِهَا وَأَرْضَهَا عَلَى أَنْ يَعْمَلُوهَا مِنْ أَمْوَالِهِمْ وَلِرَسُولِ اللَّهِ صَلَّى

اللَّهُ عَلَيْهِ وَسَلَّمَ شَطْرُ ثَمَرِهَا رَوَاهُ مُسْلِمٌ وَفِي رِوَايَةِ الْبُخَارِيِّ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَعْطَى يَهُودَ خَيْبَرَ أَنْ يَعْمَلُوهَا وَيَزْرَعُوهَا وَلَهُمْ شَطْرُ مَا يَخْرُجُ مِنْهَا

عَنْهُ قَالَ كُنَّا نُخَيِّرُ وَلَا نَرَى بِذَلِكَ بَأْسًا حَتَّى زَعَمَ رَافِعُ بْنُ خَدِيجٍ أَنَّ النَّبِيَّ

296

AL-HADIS

of Allah forbade it. We gave it up on account of that.

—Muslim.

صلى الله عليه وسلم

7. Hanzalah-b-Qais from Rafe'-b-Khadiz reported that he said:

عن حنظلة بن قيس عن رافع بن

خديج قال: اخبرنى عماى

My two uncles informed me that they used to let out land at the time of the Holy Prophet for what the aqueducts produced or something which the owner of the land set apart. The Holy Prophet prohibited us from that. I asked Rafe': Then how is it in exchange of dirhams and dinars? He said: There is no harm in it? And that was what was prohibited as it were. If any man of understanding looks therein with (a sense of) legality and illegality, he will hold it as unlawful on account of what is therein of cheatings.942 Agreed.

الارض على عهد النبى صلى

بما ينبت على

الاربعاء ارشين صاحبيه فننهاه

النبى صلى عن ذلك فقلت لرافع فكيف

بى المرابح زادنا نتبن فقال ليس بها باس

وكان الذى نهى عن ذلك ما لو نظر فيه

درايتهم بالحلال و الحرام

يجمله لمافيه

من المخاطرة

(متفق عليه)

8. Rafe'-b-Khadiz reported: We were many men of Medina who had cultivation. Someone amongst us used to let out his land and say: This plot is for me, and this is for you. Often it yielded crops and another did not yield. The Holy Prophet prohibited it.945

عن رافع بن خديج قال: كنا اكثر اهل

المدينة حفلا و كلنا اجير فكنا نكرى ارضنا

بذهب ونقول

هذه القطعة لى و هذه للاكر فربما

اخرجت

ذه و لم تخرج هذه فنهى النبى صلى

عنها

(متفق عليه)

942. The Holy Prophet prohibited here bhag-leases of some descriptions. The reason of the prohibition was unequal distribution of crops. The landlord reserved for himself the crops of some particular lands and gave other plots to the cultivator.

943. The reason is very clear, because one plot yielded something and another plot nothing, so one got nothing and another everything. For this it was disallowed to demarcate lands between a cultivator and an owner which the cultivator has been given to cultivate.

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off before he is forgiven, be chopped off and may the nose of a man whose parents (or one of them) reach old age at his time and who is not still admitted in Paradise, be chopped off. —Tirmizi.

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306. Abu Talhah reported : One day the Apostle of Allah arrived with good news upon his face. He said : Gabriel came to me and said : Verily your Lord says : O Muhammad ! should it not please you that none of your followers should send a blessing on you except that I should send ten blessings on him, and that none of your followers should send a greeting to you except that I should send ten greetings on him. —Nisai, Darimi.

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307. Obai-b-Ka'ab reported : I said : O Ms. of Allah ! verily I send excessive blessings on you, so how much shall be my blessings on you ? He replied : As you wish. I asked : One-fourth ? He replied : As your wish ; but if you increase, it is better for you. I asked : Half ? He said : As you wish, but if you increase, it is better for you. I asked : Two-thirds ? He replied : As you wish, but if you increase, it is better for you. I asked : Shall I send my entire blessings on you ? He replied : In that case, your anxieties will find ample com-

pensation and your sins expiation. —Tirmizi.

Fudhalah-b-Obaid report- ed that when the Apostle of Allah was seated, a man sud- denly came and prayed. He said : O Allah ! pardon me and have mercy on me. Then the Apostle of Allah said : You are in a hurry, O praying man ! When you pray and sit, praise Allah with His due praise and send blessings on me and then supplicate to Him. He narrated that another man prayed after that. He praised Allah and sent blessings on the Prophet. Then the Prophet told him : O praying man ! supplicate and you will be given response. 1743 —Tirmizi, Abu Daud, Nisai.

Abdullah-b-Mus'ud re- ported : I was praying while the Prophet was present with Abu Bakr and Omar. When I began with praise on Allah and then blessings on the Prophet. Then I supplicated for myself. The Messenger of Allah said : Seek and you will be given, seek and you will be given. —Tirmizi.

Abu Hurairah reported that the Apostle of Allah said : One who is satisfied that full measure be given to him when he sends blessings on us, the people

1743. Abu Daud and Nisai reported its substance.

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of the House, let him say : O Allah ! send blessings on Muhammad, the illiterate Prophet, and on his wives, the mothers of the faithful, and his descendants and the people of his house. as Thou hast sent blessings on Abraham. Verily Thou art the Praised, the Glorious. —Abu Daud.

311. Ali reported that the Apostle of Allah said : The miser is he to whom I am mentioned but who does not send blessings on me. 1744 —Tirmizi (Approved, Correct, Rare).

312. Omar-b-al Khattab reported : Verily invocation is kept in abeyance between heaven and earth and nothing therefrom ascends, till you send blessings on your Prophet. —Tirmizi.

491w. Abu Hurairah reported that the Apostle of Allah said : Whoso sends blessing on me near my grave, I hear him; and whoso sends blessing on me in absence, it is taken to me. —Baihaqi.

492w. Abdullah-b-Amr reported : Whoso sends one blessing on the Prophet, Allah and His angels send seventy blessings on him. —Ahmad

493w. Ruwaife reported that the Apostle of Allah said : Whoso

1744. Ahmad narrated it also from Hussain-b-Ali.

300

AL-HADIS

sends blessings on Muhammad and says "O Allah ! entertain him on the Resurrection Day with an abode adjacent to Thee, my intercession for him will become obligatory. -Ahmad.

494w. Abdur Rahman-b-Auf reported that the Apostle of Allah came out till be entered in to a garden of dates. He fell in prostration and prolonged the prostration till we feared lest Allah took his life. He narrated : I came to examine and then he raised up his head and asked : What is the matter with you ? I mentioned it to him. Then he said : Verily Gabriel (peace be on him) said to me : Should I not give you good news that the Almighty and Glorious Allah says for you "Whoso sends blessing on you, I send blessing on him ; and whoso greets yon, I greet him. -Ahmad

SECTION 17

1745. Invocation after Tashahhud.

Invocation after Tashahhud is sunnat. The worshipper may adopt any mode of petition according to his will and may speak in any language he likes to outpour his heart to his Maker after the greeting. The best invocation, however, is that which contains a prayer for welfare in this world as well as in the next. The following invocation occurs in the Quran : O our Lord ! give us good in this world and good in the hereafter and save us from the fire (Q). There are other forms of invocation recorded in the traditions in this section and elsewhere. When praying in congregation, the Imam should turn his face towards his followers for the invocation (36:38).

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313. Ayesha reported that the Apostle of Allah used to make invocation in prayer by saying : O Allah ! I seek refuge to Thee from the chastisement of grave, and I seek refuge to Thee from the calamities of one-eyed Dajjal and I seek refuge to Thee from the calamities of life and the calamities of death. O Allah ! verily I seek refuge to Thee from all sins and from all debts. Some one asked him : What's the sin for which you seek protection from debt? He said : Verily when a man falls in debt, he talks much, speaks falsehoods and makes promise and breaks (it). - Agreed

عَنْ عَائِشَةَ قَالَتْ كَانَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَدْعُوْ فِي الصَّلٰوة دِيْنِ بِقَوْلِ اللّٰهِمْ اِنِّيْ اَعُوْذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَ اَعُوْذُ بِكَ مِنْ فِتْنَةِ الْمَسِيْحِ الدَّجَّالِ وَ اَعُوْذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَ فِتْنَةِ الْمَمَاتِ اَللّٰهُمَّ اِنِّيْ اَعُوْذُ بِكَ مِنَ الْمَأْثَمِ وَ الْمَغْرَمِ فَقِيْلَ لَهُ مَا اِكْثَرَ مَا تَسْتَعِيْنُ مِنْ اَلْمَغْرَمِ قَالَ اِنَّ الرَّجُلَ اِذَا غَرَمَ حَدَّثَ فَكَذَبَ وَ وَعَدَ فَاخْلَفَ (مُتَّفَقٌ عَلَيْهِ)

314. Abu Hurairah reported that the Apostle of Allah said : When one of you is free from the last Tashahhud, let him seek refuge to Allah from four things, from the chastisement of Hell and from the chastisement of the grave, and from the calamities of life and death, and from the evils of one-eyed Dajjal. - Muslim.

عَنْ اَبِيْ هُرَيْرَةَ قَالَ رَسُوْلُ اللّٰهِ صَلَّم اِذَا فَرَغَ اَحَدُكُمْ مِنْ التَّشَهُّدِ الْاٰخِرِ فَلْيَتَعَوَّذْ بِاللّٰهِ مِنْ اَرْبَعٍ مِنْ عَذَابِ جَهَنَّمَ وَ مِنْ عَذَابِ الْقَبْرِ وَ مِنْ فِتْنَةِ الْمَحْيَا وَ الْمَمَاتِ وَ مِنْ شَرِّ الْمَسِيْحِ الدَّجَالِ (مُسْلِمٌ)

315. Ibn Abbas reported that the Prophet used to teach this invocation just as he used to teach a chapter of the Quran by saying : Say, O Allah ! verily I seek refuge to Thee from the chastisement of the fire and I seek refuge to Thee from the chastisement of the grave, and I seek refuge to Thee

عَنْ ابْنِ عَبَّاسٍ اَنَّ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ كَانَ يُعَلِّمُهُمْ هٰذَا الدُّعَاءَ كَمَا يُعَلِّمُهُمْ اْلسُّوْرَةَ مِنَ الْقُرْآنِ يَقُوْلُوْنَ اللّٰهُمَّ اِنِّيْ اَعُوْذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ وَ اَعُوْذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَ اَعُوْذُ بِكَ

from the calamities of one-eyed Dajjal, and I seek refuge to Thee from the calamities of life and death.

716

Abu Bakr, the Truthful reported : I asked—O Ms. of Allah ! teach me an invocation with which I sh ll supplicate in my prayer. He said : Say, O Allah verily I have done to myself a great injustice, and none but Thou can forgive the sins. So grant me forgiveness from Thee, and show mercy on me. Verily Thou art the Forgiving, the Merciful.

317

A’mer-b-Sa’d reported from his father who narrated : I used to see the Messenger of Allah by his right and by his left sides till I saw the brightness of his cheek.

318

Samorah b-Jundab reported that when the Messenger of Allah finished prayer, he used to turn his face towards us.

319

Anas reported that the Prophet used to turn towards his right side.

320

Abdullah-b-Mas’ud reported : None of you shall set up anything of his prayer for the devil. He should consider

1746

Anti-Christ will appear before the Hour and his mission will be anti-God movement. His title would be Messiah as he will be free from all good things. Messiah means one who is far off from good or one whose one eye is blind. It comes from the Hebrew word ‘Masiha’ meaning blessed In this sense. it is used in the case of Jesus Christ.

XXXIV

that it is his duty not to turn except to his right side. I saw the Messenger of Allah turning often towards his left side. —Agreed.

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321. Bara'a reported : When we prayed behind the Apostle of Allah, we liked to be by his right side, so that he may turn his face towards us. He narrated : I heard him say : O Lord ! protect me from Thy chastisement of the Day on which Thou wilt resurrect or gather together Thy servant. —Muslim.

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322. Omme Salamah reported : When the women, at the time of the Apostle of Allah, greeted in obligatory prayers, they used to stand up 1747 while the Apostle of Allah remained sitting ; and as for those of the males who prayed as long as Allah liked. When the Apostle of Allah stood up, the males also stood up. —Bukhari.

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323. Mu'az-b-Jabal reported The Messenger of Allah took hold of my hand and said : O Mu'az ! certainly I love you. I said : And I love you, O Apostle of Allah ! He said : Then don't give up to say at the end of each prayer “O Lord !

XXXIV

1747. The females used to start for their houses as soon as the obligatory prayers were finished in order to avoid the intermingling of both the sexes in the streets after prayer. This tradition proves that the followers should sit as long as the Imam remains sitting

help me to Thy remembrance, and Thy greatfulness and the best form of Thy worship. 1743 —Ahmad, Abu Daud, Nisai.

صَلَوةَ رَبِّ اَعِنّي عَلٰى ذِكْرِكَ وَشُكْرِكَ وَحُسنِ عِبَادَتِكَ

324

Abdullah-b-Ma'ud reported that the Apostle of Allah used to greet to his right side "Peace be on you, and mercy of Allah," till the brightness of his right cheek was seen ; and to his left side—"Peace he on you and mercy of Allah," till the brightness of his left cheek was seen. 1749 —Abu Daud, Tirmizi, Nisai.

رَوٰى عَبدُ اَللَّهِ بنُ مَسعُودٍ قَالَ اِنَّ رَسُولَ اَللَّهِ صَلَعمَ كَانَ يُسَلِّمُ عَن يَمِينِهِ اَلسَّلَامُ عَلَيكُم وَرَحمَةُ اَللَّهِ حَتّٰى يَرٰى بَيَاضَ خَدِّهِ اَلاَيَمَنِ وَعَن يَسَارِهِ اَلسَّلَامُ عَلَيكُم وَرَحمَةُ اَللَّهِ حَتّٰى يَرٰى بَيَاضَ خَدِّهِ اَلاَيسَرِ - (اَبُو دَاوُدَ وَاَلتِّرْمِذِيُّ وَاَلنِّسَائِيُّ)

325

Ata'a-al Khorasani reported from Mugirah who narrated that the Apostle of Allah had said : The Imam shall not pray in the place wherein he prayed till he moves to a side. 1750 —Abu Daud.

عَن عَطَاءِ اَلخُرَاسَانِيِّ عَنِ اَلمُغِيرَةِ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَعمَ لاَ يُصَلِّي اَلاِمَامُ فِي اَلمَوضِعِ اَلَّذِي صَلَّى فِيهِ حَتّٰى يَتَحَوَّلَ - (اَبُو دَاوُدَ)

326

Anas reported that the Prophet gave them a stimulus for prayer and forbade them to depart from prayer before his departure. —Abu Daud.

عَن أَنَسٍ اَنَّ اَلنَّبِيَّ صَلَعمَ حَضَّهُم عَلَى اَلصَّلَوةِ وَزَجَرَهُم عَنِ اَلِانصرَافِ قَبلَ اَلصَّلَوةِ - (اَبُو دَاوُدَ)

327

Shaddad-b-Aus reported that the Messenger of Allah used to say in his prayer : O Allah ! I seek from Thee firmness in action and strong determination in guidance, and I seek from Thee gratefulness for Thy favours and the

عَن شَدَّادِ بنِ اَوسٍ رَضِيَ اَللَّهُ عَنهُ قَالَ كَانَ رَسُولُ اَللَّهِ صَلَعمَ يَقُولُ فِي صَلَوتِهِ اَللَّهُمَّ اِنِّي اَسَالُكَ ثَبَاتَ اَلاَمْرِ وَعَزِيمَةَ اَلرُّشدِ وَاَسَالُكَ شُكرَ نِعمَتِكَ وَحُسنَ عِبَادَتِكَ

1743

Abu Daud did not mention the following : "And I love you".

1749

Tirmizi did not mention "till the brightness of his cheek was seen," Ibn Majah narrated it from Ammar-b-Yasar.

1750

The Imam must shift a little for saying 'sunnat' and optional prayers from

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excellencle for Thy service, and I seek from Thee a sound mind and a truthful tongue; and I seek from Thee the good which Thou knowest, and I seek refuge to Thee from the evil of what Thou knowest, and I beg pardon of Thee for what Thou knowest. 1751 —Nisai.

328. Ja'ber reported that the Apostle of Allah used to say in his prayer after attestation : The best discourse is the discourse of Allah, and the best guidance is the guidance of Muhammad (P. H.). —Nisai.

329. Ayesha reported that the Messenger of Allah used to greet in prayer towards the front of his face and then to incline a little towards his right side. —Tirmizi.

330. Samorah reported : The Messenger of Allah directed us to return (the greeting) to the Imam, and to love one another and that some of us should salute the other. 1752 —Abu Daud.

496w. Abdullah-b-Mas'ud reported that the turning of the Prophet from his prayer was often towards his left side in the direction of his room. —Sharhi Sunnat.

the place where the Farz prayer was said. The followers also should observe this rule. 1751. Ahmad narrated a similar tradition. 1752. To return the greeting upon the Imam means to respond to the greeting uttered by the Imam at the end of the prayer.

18

SECTION 18

1753. Zikr after prayer

After the Farz prayer is finished, there are some hymns for the remembrance of Allah and His greatness. This may be done at the option of the individual worshipper. The following has, however, been recommended by the traditions and the jurists (vide Durre Mukhtar):-(1) to read (I seek forgiveness to Allah) several times preferably twelve times; (2) Ayatul Kursi (2:255Q) once; (3) the Refuging verses (113Q, 114Q) once; (4) (glory to Allah), (Allah praise is for Allah) and (Allah is greatest), each 33 times; (5) and if possible for 100 times. These formulas of divine glory may be recited after sunnat prayers.

331. Ibn Abbas reported: I know that the termination of the prayer of the Messenger of Allah was with Takbir. 1753 -Agreed.

عَنْ أَبْنِ عَبَّاسٍ قَالَ كُنْتُ أَعْرِفُ إِنْقِضَاءَ صَلَاةِ رَسُولِ اللَهِ صلى الله عليه وسلم - بِالتَّكْبِيرِ (متفق عليه)

332. Ayesha reported that when the messenger of Allah greeted, he used not to sit except the time required for uttering: O Allah! Thou art Peace, and from Thee peace; Thou art Blessed, O Lord of grace and honour. 1754 -Muslim.

عَنْ عَائِشَةَ قَالَتْ كَانَ رَسُولُ اللَهِ صلى الله عليه وسلم إِذَا سَلَّمَ لَمْ يَقْعُد إِلاَّ مِقْدَارَ مَا يَقُولُ اللَهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ تَبَارَكْتَ يَا ذَا الْجَلَالِ وَالأَكْرَامِ (مسلم)

333. Saoban reported that when the Messenger of Allah finished his prayer, he begged pardon thrice and said: O Allah! Thou art peace, and from Thee peace, Thou art Blessed, O Lord of grace and honour.

عَنْ ثَوْبَانَ قَالَ كَانَ رَسُولُ اللَهِ صلى الله عليه وسلم إِذَا انْصَرَفَ مِنْ صَلَاتِهِ (اسْتَغْفَرَ ثَلَاثًا وَقَالَ اللَهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ تَبَارَكْتَ يَا ذَا الْجَلَالِ وَالأَكْرَامِ (مسلم)

-Muslim.

1753. Takbir means the formula of the remembrance of Allah. Some say that it means Takbir: Tahmid and Tasbih.

1754. This was in the case of prayers in which there is sunnat prayer after obligatory prayers.

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334. Mugirah-b-Shu'bah reported that the Prophet used to say at the end of each obligatory prayer : There is no deity but Allah. He is One. There is no partner for Him. For Him is the kingdom and for Him is all praise, and He is powerful over all things. O Allah ! there is no gainsayer of what Thou hast given, and there is no giver of what Thou hast gainsaid, and fortune does not give benefit to one possessing fortune as against Thee.

عَنِ الْمُغِيرَةِ بْنِ شُعَيْبَةٍ أَنَّ النَبِيَّ صلى الله عليه وسلم كَانَ يَقُولُ فِي دُبُرِ كُلِّ صَلَوةٍ مَكْتُوبَةٍ لاَ إِلٰهَ إِلاَّ ا اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ اَللَّهُمَّ لاَ مَانِعَ لِمَا أَعْطَيْتَ وَلاَ مُعْطِيَ لِمَا مَنَعْتَ وَلاَ يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ

—Agreed.

335. Abdullah-b-Zubair reported that when the Messenger of Allah greeted from his prayer, he used to say with his loudest voice : 1755 There is no deity but Allah. He is One. For Him is the kingdom, and for Him is all praise, and He is Powerful over all things. There is no power, nor strength except through Allah. There is no deity but Allah, nor do we worship but Him. For Him is the gift and for Him is grace, and for Him is the best praise. There is no deity but Allah ; being sincerely submissive to Him, though the polytheists dislike.

عَنْ عَبْدِ ا اَللَّهِ بْنِ الزُّبَيْرِ قَالَ كَانَ رَسُولُ ا اَللَّهِ صلى الله عليه وسلم إِذَا سَلَّمَ مِنْ صَلَوتِهِ يَقُولُ بِصَوْتِهِ الْأَعْلَى لاَ إِلٰهَ إِلاَّ ا اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِا اَللَّهِ لاَ إِلٰهَ إِلاَّ ا اَللَّهُ وَلاَ نَعْبُدُ إِلاَّ إِيَّاهُ لَهُ النِّعْمَةُ وَلَهُ الْفَضْلُ وَلَهُ الثَّنَاءُ الْحَسَنُ لاَ إِلٰهَ إِلاَّ ا اَللَّهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ

—Muslim.

1755. This was recited loudly by way of giving lessons to his followers. It is however agreed that this should be recited in silence.

1756. It is one of the best formula of supplication. If rightly understood and

336

Abu Hurairah reported that the poor Refugees came to the Messenger of Allah and said : The wealthy have gone with the highest ranks and permanent gifts. He asked : What is that ? They replied : They pray as we pray, they fast as we fast, and they pay charity but we do not, and grant manumission and we do not. The Messenger of Allah said : Shall I not teach you something with which you may overtake those who surpass you and with which you will surpass those who will come after you ? And none of you will be better than you except one who will do what you will do. 'Yes, O Ms. of Allah' said they. He said : You will read Tasbih, Takbir and Tahmid 1757 at the end of each prayer, each for 33 times. Abu Saleh said : Then the poor Refugees returned to the Prophet and said : Our brethren, the owners of properties, heard of what we had done, and so they did like that. Then the Messenger of Allah said : That is the grace of Allah which He bestows on whom He wishes.

337

Ka'ab-h-Uzrah reported that the Messenger of Allah recited with the tongue, this has got the potentiality of elevating one to the high scale of morality.

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said: There are some recitations after prayer, of which the reciters or the doers at the end of each obligatory prayer will not be disappointed—Tasbih for 33 times, Tahmid for 33 times and Takbir for 34 times. 1758 —Muslim.

338. Abu Hurairah reported that the Messenger of Allah said: Whoso glorifies Allah at the termination of each prayer for 33 times, and praises Allah for 33 times and hold Allah greatest for 33 times (and that will be 99 times) and says completing one hundred "There is no deity but Allah. He is one. There is no partner for Him, for Him is the kingdom, and for Him is all praise and He is Powerful over all things," his minor sins are forgiven though they are like the foams of the sea. —Muslim.

339. Abu Omamah reported: It was questioned: O Ms. of Allah! which supplication is the most acceptable? He said: (One) in the middle of the latter half of the night and at the end of the ordained prayers. —Tirmizi.

340. Tahmid is Alhamdo lillah (all praise is for Allah) and Takbir is Allaho-Akbar (Allah is Greatest). The sentence from—‘Abu Saleh said etc. up to end’ occurs only in Sahih Muslim. There is another narration of Bukhari: You will rend Tasbih ten times at the back of each prayer and Tahmid ten times and takbir ten times. This should be counted in finger prints rather than by beads. The Prophet did not use beads.

340

340. Oqbah-b-A'mer reported : عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ أَمَرَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ أَقْرَأَ بِالْمُعَوَّذَاتِ فِي دُبُرِ كُلِّ صَلَاةٍ (احمد و ابو داود و النسائي و البيهقي)

341

341. Anas reported that the Messenger of Allah said : عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَأَنْ أَقْعُدَ مَعَ قَوْمٍ يَذْكُرُونَ اللَّهَ مِنْ صَلَاةِ الْغَدَاةِ حَتَّى تَطْلُعَ الشَّمْسُ أَحَبُّ إِلَيَّ مِنْ أَنْ أَعْتِقَ أَرْبَعَةً مِنْ وَلَدِ إِسْمَاعِيلَ وَلَأَنْ أَقْعُدَ مَعَ قَوْمٍ يَذْكُرُونَ اللَّهَ مِنْ صَلَاةِ الْعَصْرِ إِلَى أَنْ تَغْرُبَ الشَّمْسُ أَحَبُّ إِلَيَّ مِنْ أَنْ أَعْتِقَ أَرْبَعَةً (ابوداون)

342

342. Same reported that the Messenger of Allah said : عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَّى الْفَجْرَ فِي جَمَاعَةٍ ثُمَّ قَعَدَ يَذْكُرُ اللَّهَ حَتَّى تَطْلُعَ الشَّمْسُ ثُمَّ صَلَّى رَكْعَتَيْنِ كَانَتْ لَهُ كَأَجْرِ حَجَّةٍ وَعُمْرَةٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَامَّةٍ تَامَّةٍ تَامَّةٍ (الترمذي)

343

343. Azraq-b-Qais reported : عَنْ الْأَزْرَقِ بْنِ قَيْسٍ قَالَ صَلَّى بِنَا إِمَامٌ لَنَا يُكْنَى أَبَا رِمْثَةَ قَالَ صَلَّيْتُ مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هَذِهِ الصَّلَاةَ أَوْ مِثْلَ هَذِهِ الصَّلَاةِ مَعَ النَّبِيِّ

1759

1759. These are the last two chapters of the Quran (113, 114).

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standing in the front line by his right side, and there was a man who overtook the first Takbir from the prayer. Then the Messenger of Allah prayed and afterwards greeted to his right side and to his left, till we saw the brightness of his two cheeks. Then he turned aside like the turning of Abu Remsah meaning himself. Then the man who overtook the first takbir of the prayer with him got up to pray the two rak'ats. Then Omar sprang to his feet and caught hold of his two shoulders and shook him. Then he said : Sit because the People of the Book would have never perished but for want of differetiation in their prayers. 1760 Then the Messenger of Allah raised up his look and said : O son of al-Khattab, may Allah grant thee wisdom. —Abu Daud.

344. Zaid-b-Sa'het reported ; We have been directed to read Tahmid for 33 times and Tashbih for 34 times. A man of the An'sars saw (an angel) in dream. It was said to him : The Ms. of Allah directed you to read Tasbih at the end of each prayer so many times and so many times. Then make it each 25 times, and make

345. Differentiation must be made in obligatory, Sunnat and optional prayers either by moving to a side, back or front, or by holding tilks, or going out of the mosque and then coming in.

therein Tahlil.1761 When it was dawn, he went early in the morning to the Prophet and informed him. Whereupon the Messenger of Allah said : Do (accordingly).

— Ahmad, Nisai, Darmi.

Omar-b-al Khattab reported that the Prophet despatched an army towards Najd. They acquired enormous booties and returned with haste. A man from amongst us who did not march out, said : We did not see an army more hasty in retracing and more lucky in booty than this army. Whereupon the Messenger of Allah said : Shall I not guide you to a people who are more lucky in booty and better in return than a people who are present in the early morning prayer and then sit remembering Allah till the sun rises. Those are more hasty in return and better lucky in booty 1762

— Tirmizi (Rare)

497w.

Ali reported : I saw the Messenger of Allah upon the planks of this pulpit saying : Whoso reads the Chapter 'Throne' 1763 at the end of each prayer, nothing but death can prevent him to enter Paradise (at that time) ; and whosoever reads it at the time when he goes to

1761 Tahlil is to recite "There is no power, and no strength except through Allah".

1762 This tradition has been said to be 'Garib' (rare) as the narrator Hammad, son of Abu Hamid, was weak in authority in narrating traditions.

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held, Allah gives him security over his house and the house of his neighbour and the people of the houses around him. 1763

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• Baihaqi

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498w. Abdur Rahman-b-Gan-am reported from the Prophet who said : Whoso utters ten times by folding his legs before he departs from the sun-set and early morning prayers "There is no deity but Allah. He is one. There is no partner for Him. For Him is the Kingdom and for Him is all praise ; and in His hand, there is good. He gives life and makes dead, and He is Powerful over everything," ten virtues are recorded for him for every utterance, and ten sins are effaced from him, and ten ranks are raised up for him, and he will have a guard against every abominable thing and a guard against the accursed devil. It is not lawful for any sin to overtake him except polytheism. And he is the best person in action except a man who is more superior to him for uttering a better thing than what he has said. 1764 -Ahmad.

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SECTION 19

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1765. Self-nestraaint in prayer

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In prayer there is deep concentration of mind towards the remembrance of the Almighty and His glorifications. Hence everything that diverts the attention of the worshipper and breaks its

XXXIV

1763. Those are the verses 2:255 to 257 of the Holy Quran. Baihaqi says that the isnad of its narration is weak.

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1764. Tirmizi also narrated it from Abu Zarr up to-"except polytheism. He did 40

314 AL-HADIS solemnity is either abominable or unlawful, as in that case, the very object of prayer is frustrated. It has therefore been recommended that absolute restraint of mind and the organs of hear- ing and sight should be practised. All the organs and force of a man should be combined to create a divine atmosphere in mind in order to receive the celestial gifts. The worshipper is not allowed to turn his look towards any of his sides, either right, left, above or back except towards the place of prostration. He is not permitted to hold talks with anybody or respond to the greeting. He is not to give out wind. He should shut up his mouth in case of yawning. He should not break his fingers, play with the beard, throw stones or do other acts which divert the attention of the worshipper.

Muwaiyah-b-Hakam re- حَدَّثَنَا بِنْتُ الْحَكَمِ بْنِ مُوَايَةَ ported : While we were pray- ing with the Prophet, a man among the people sneezed. I مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذْ عَطَسَ رَجُلٌ مِنْ said : May Allah have comp- assion on you ? Then the people struck me with their الْقَوْمِ فَقُلْتُ يَرْحَمُكُ اللَّهُ فَرَمَانِي الْقَوْمُ eyes and I said : Alas ! may بِأَبْصَارِهِمْ فَقُلْتُ وَاثْكُلُ أَبِي وَأُمِّي مَا شَأْنُكُمْ your mother be heavy ! What is the matter with you that تَنْظُرُونَ إِلَيَّ فَجَعَلُوا يُرَبِّبُونَ يَدَيْهِمْ you are staring at me ? Then they began to strike their thighs عَلَى أَفْخَاذِهِمْ فَلَمَّا رَأَيْتُهُمْ يُصَمِّتُونَنِي with their hands. When I saw that they would make me silent, اكْتَفَيْتُ فَلَمَّا صَلَّى رَسُولُ اللَّهِ عَلَيْهِ I remained silent. 1786 When the Prophet prayed, I did never سَلَّمَ فَبِأَبِي هُوَ وَأُمِّي مَا رَأَيْتُ مُعَلِّمًا قَبْلَهُ see (I swear by my father and mother) any teacher before him وَبَعْدَهُ أَحْسَنَ تَعْلِيمًا مِنْهُ فَوَ اللَّهِ مَا and after him better in teaching than him. By Allah, he did كَهَرَنِي وَلَا ضَرَبَنِي وَلَا شَتَمَنِي قَالَ إِن neither threaten me, nor assault me, nor rebuke me. He said :

1766. The author of Mishkat says that the word لَكِنْتُ was found in 'Sahih

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Verily this is a prayer in which no talk of men is allowed. Verily it consists of Tasbih, Takbir and the Qurٰan-reading, or as the Prophet said : I asked: O Ms. of Allah, verily I was a young man in the Days of Ignorance, and (now) Allah has brought Islam to us; and verily there are men among us who go to the sooth-sayers. 1767 He said : Don't go to them. I asked : And there are men among us who believe in thing which they will find in their chests. So they must not prevent them. I asked : There are men among us who foretell by marks. He said : There was a Prophet 1768 among the prophets who used to foretell by marks. So the marks which agreed to his marks were (accepted).

347. Abdullah-b-Mas'ud reported : We used to greet the Prophet while he was in prayer, and he used to respond to us. When we returned from the Negus, we greeted him, but he

Muslim. It is unlawful to say "May Allah have compassion on you' as a reply to 'All praise is due to Allah' when it is recited after sneezing

1767. Sooth-sayers used to foretell events and they were attached to the devils and Jinn. The astrologers who foretell events by marks of palms or by other means are also of the same kind. To approach them is infidelity, and they are unbelievers in the great power of Allah.

1768. This Prophet was Wais or Daniel. He used to tell prophecies from Allah by revelation and he used to observe marks incidentally. This however should not be followed by ordinary men as they will not receive revelation. This means that the marks would never coincide with the marks of this particular Prophet as they are now no longer is existence. Therefore foretelling by marks is unlawful.

316

AL-HAIDS

did not return to us. We asked : O Ms. of Allah ! we used to greet you in prayer and you to return to us ! He said : Verily there is concentration in prayer.

—Agreed.

Mu'aiqib reported from the Prophet about a man who made the earth even where he prostrated. He said : If you are a doer (of this), then only once.

—Agreed.

Abu Hurairah reported that the Apostle of Allah prohibited from (placing hand on) waist in prayer.

—Agreed.

Ayesha reported : I asked the Apostle of Allah bout (random) looks in prayer. He replied : That is a fraud which the devil practices in prayer of a servant.

—Agreed.

Abu Hurairah reported that the Apostle of Allah said : People must abstain from raising up their looks towards heaven at the time of invocation in prayer, or else their sights will certainly be overtaken 1769

Abu Qatadah reported : I saw the Prophet acting as

It is Makruh to turn one's look towards heaven in prayer, specially at the time of supplication ; as in that case, some place is fixed for Allah in heaven from which He is absolutely free. The Quran says : Wherever you turn, there is the face of Allah (2:115Q). It has been reported that the Prophet once raised up his look in prayer when the following was revealed "And those who are humble in their prayer (23:2Q)".

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Imam of the people, while Oma'mah, daughter of Abul A's 1770 was upon his shoulder. When he bent, he placed her down and when he rose from prostration, he took her up.

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— Agreed.

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353. Abu Sayeed al Khodri reported that the Apostle of Allah said : When one of you yawns in prayer, let him shut up his mouth as far as possible, because the devil enters. Muslim narrated it. And in a narration of Bukhari from Abu Hurairah, he said : When one of you yawns in prayer, let him shut up his mouth as far as possible, and let him not recite for it, because that is from the devil who laughs at him. 1771

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354. Abu Hurairah reported that the Apostle of Allah said : A party of Jinn came last night to destroy my prayer but Allah gave me strength over it. Then I caught it and intended to bind it with a pillar out of the pillars of the mosque, till all of you looked towards it. Then I remembered the supplication of my colleague Solomon— O Lord ! give me kingdom which will not be granted to anybody after me. Then I turned

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1770. Abul A's was the son-in-law of the Prophet as he married his daughter Zainab, and Oma'mah was the issue of the marriage. The little girl used to climb upon the back of the Prophet at the time of prayer.

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1771. See note 496 for full discussion. Yawning is an act of the devil and occurs generally when the body is idle and the devil's workshop.

him out dishonoured.

Sahl-b-Sa'ad reported that the Apostle of Allah said : Who- so is interfered by anything in his prayer, let him glorify Allah. Verily clapping is for women. And in a narration, he said : Glorification is for men and clapping for women.

—Agreed.

Abdullah-b-Mas'ud reported : We used to greet the Prophet in prayer before we migrated to Abyssinia and he used to reply to us. When we returned from Abyssinia, I came to him and found him praying. I greeted him, but he did not reply to me, till when he finished his prayer, he said : Verily Allah renews His orders as He wishes, and verily out of what He renewed, there is this that you should not talk in prayer. He returned greeting to me and said : Verily prayer is for reading the Quran and remembering Allah. So when you are therein, let that be your occupation.

—Abu Daud.

Ibn Omar reported : I asked Bilal : How did the Prophet respond to them when they greeted him while he was in

1772. If any man or a woman comes to a house wherein a man or a woman is praying and calls him or her, then if she is a female, she shall claphor hand, and if he is a male, he shall recite Sobhan Allah aloud.

1773. From this tradition, it has been deduced that it is commendable (Mustahab) to reply to greeting when the prayer or the Quran-reading is finished.

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(CHAPTER XXXIV] SELF-RESTRAINT IN PRAYER

prayer? He said : He used to hint with his hand. 1774 —Tirmizi.

Ref'ah-b Ra'fe' reported : I prayed behind the Apostle of Allah and gave out an yawning and said : All praise is due to Allah, profuse pure praise, blessed therein and blessed thereon just as our Lord wishes and is pleased with. When the Apostle of Allah prayed, he turned round and asked : Who has uttered (that) in prayer ? None replied. Then he asked for the second time, but none replied. Then he asked for the third time. Whereupon Refa'a replied : I, O Ms. of Allah. Then the Apostle of Allah said : By One in whose hand there is my life, thirty angels and odd were certninly vying with one another as to who among them will carry it above. —Tirmizi, Abu Darud, Nisai.

Abu Hurairah reported that the Apostle of Allah said : Yawning in prayer comes from the devil. So when one of you yawns, let him swallow (it) as far as possible. 1775 —Tirmizi.

Ka'ab-b-Uzrah reported that the Apostle of Allah said : When one of you makes ablution and then makes his ablution

1774. Nisai also narrated it in slightly different wording. To respond to prayer by raising hands or moving head makes the prayer void. 1775. Tirmizi and Nisai narrated in addition : Let him place his hand upon his mouth.

complete and then comes out intending for the mosque, let him not put his fingers upon fingers because he is in prayer. 17:6

—Ahmad, Tirmizi, Abu Daud, Nisai.

Abu Zarr reported that the Apostle of Allah said : The Almighty and Glorious Allah does not cease to come near a servant while he is in prayer so long as he does not look around. When he looks around, He goes away from him.

Ahmad, Abu Daud, Nisai, Darimi.

Anas reported : The Apostle of Allah said to me : O darling ! Guard yourself from looking around in prayer, because ( random ) look in prayer is a cause of destruction. If there is no other alternative, then it is in optional and not in obligatory prayers.

—Tirmizi.

Ibn Abbas reported that the Messenger of Allah used to peep to the right and left without inclining his neck behind his back.

—Tirmizi, Nisai.

Adi-b-Sa’bet reported from his father from his grandfather who raised it up to the Prophet who said : Sneezing, napping and menses, vomiting and bleeding of nose come from the devil.

—Tirmizi.

Mutarref-b-Abdullah reported from his father who

1776. Let him not put his fingers uponhis fingers’ means—let him not put his fingers of one hand in the midst of the fingers of another. One starting from his house for the mosque with the intention of praying remains as it were in praying while walking.

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narrated : I came to the Prophet while he was praying, and there came a silent noise from his belly like the boiling noise of a cauldron, that is, he was weeping. And in a narration, he said : I found the Prophet saying prayer while there was silent noise in his chest like the noise of a grinding stone on account of weeping. 1777 —Ahmad, Nisai, Abu Daud.

366

Abu Zarr reported that the Apostle of Allah said : When one of you stands up for prayer, he shall not rub stones, because blessing is looking at him. —Ahmad, Tirmizi, Abu Daud, Nisai, Ibn Majah.

367

Omme Salamah reported : The Apostle of Allah saw a servant of ours called Aflah. When he prostrated, he blew. He said : O Allah ! cover your face with dust. —Tirmizi.

368

Abu Hurairah reported that the Apostle of Allah said : Kill two black things in prayer : serpent and scorpion. —Ahmad, Abu Daud and Tirmizi.

369

Ayeshah reported that the Apostle of Allah was praying optional prayers while the door was shut up against him. I came and asked for opening (the door). He stepped forward and opened (the door) for me. Afterwards he returned to his

1777. Nisai narrated the first portion, and Abu Daud the second.

praying place. I mentioned that the door was towards the Ka'ba.

— Ahmad, Abu Daud, Tirmizi, Nisai.

Tal'qe-b-Ali reported that the Messenger of Allah said : When one of you emits wind in prayer, let him depart and make ablution and then repeat the prayer. 1778

— Abu Daud, Tirmizi.

Ayesha reported that the Prophet said : When ablution of one of you goes in his prayer, let him catch hold of his nose and then turn aside. 1779

— Abu Daud.

Abdullah-b-Amr reported that the Apostle of Allah said : When ablution of one you breaks while he sits in the last rak'at of his prayer before he greets, his prayer is lawful. 1780

— Tirmizi.

Ja'ber reported : I was saying zuhr prayer with the Messenger of Allah. I took a handful of stones to keep my palms cool, to put them for my forehead that I may prostrate thereon owing to excessive heat.

— Abu Daud, Nisai.

1778

Tirmizi narrated this tradition with addition and alteration. Imam Abu Hanifa holds that in case of involuntary emission of wind, the prayer is not rendered void, but it is otherwise with regard to the other three Imams.

The catching hold of nose has been directed to give an indication to the people that something has happened which rendered the ablution void.

Tirmizi says that its chain of narration is not very strong. Imam Abu Hanifa holds his view on the basis of this tradition.

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374. Abu Darda'a reported that the Messenger of Allah stood for prayer. Then we heard him say: I seek refuge to Allah from you. Next he said thrice: I curse you with the curse of Allah. He spread his hand to catch hold of something as it were. When he finished the prayer, we asked: O Ms. of Allah, we heard you say something in prayer which we did not hear you say before that, and we saw that you had spread your hand. He replied: Verily the devil, the enemy of Allah, came with a fleak of fire to place it in my face. I said thrice: I seek refuge to Allah from you. Then I said: I curse you with the perfect curse of Allah. He did not seek to end it with three times. Then I intended to take hold of it. By Allah, but for the supplication of my brother Solomon, the children of the citizens of Medina would have come out to play with it while it was in chains. — Muslim.

499w. Anas reported that the Prophet said: O Anas! fix your look to the place where you prostrated. — Baihaqi.

500. Abu Hurairah reported that the Prophet went out for prayer. When he recited Takbir he turned aside and hinted at them to remain as they were,

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AL-HADIS

Afterwards he came out, took bath and then came while his head was dropping down waters. He then prayed with them. When he finished, he said : Verily I was in impure state and I forgot to take bath. 1781

—Ahmad, Malek

501w. Nafe' reported that Abdullah-b Amir passed by a man while he was praying. He saluted him, but the man returned a word. Abullah-b-Amr returned to him and said to him : When one of you is saluted while he prays, let him not speak but let him give a hint with his hand. —Malek.

SECTION 20

1782. Prostration of mistakes

In case of mistakes in prayer either regarding the number of rak'ats prayed by the worshipper or regarding the verses read, the remedy is to prostrate. If the Imam commits such mistake, the whole congregation shall make similar prostrations. There are traditions to show that such prostration can be made either before the greeting or after it. But the Imams had their respective canons. Imam Shafeyi holds that it should be done before Salam, while Imam Abu Hanifa holds that it should be done after Salam. Imam Ahmad upholds both the times for prostration. It appears from the traditions that both are lawful. Hedayah says that this prostration should occur after Salam on both the sides. Some of the other rules that have been deduced from the traditions are the following. Whosoever forgets one wajeb in prayer, the prostration is wajeb. If a man is just near the middle position between sitting and standing when he is in doubt

1781. Malek narrated this tradition from Ata'a-b-Yasar as a defective (Mursal) tradition.

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he should sit ; and if above that, he should stand. In case of sitting, no prostration is necessary if the rak'ats are correct. In case of mistaken standing, prostration is necessary. If doubt arises as to the exact number of rak'ats prayed, then the rak'ats shall be increased till he thinks that he has prayed excess of what is required.

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375. Abu Hurairah reported that the Messenger of Allah said : When one of you stands up for prayer, the devil comes to him and throws doubt in him till he does not know how much he prayed. When he finds that, let him prostrate twice while he is sitting. —Agreed.

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عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ أَحَدَكُمْ إِذَا قَامَ يُصَلِّي جَاءَهُ اَلشَّيْطَانُ فَلَبَسَ عَلَيْهِ حَتَّى لَا يَدْرِيَ كَمْ صَلَّى فَإِذَا وَجَدَ ذَلِكَ أَحَدُهُمْ فَلْيَسْجُدْ سَجْدَتَيْنِ وَهُوَ جَالِسٌ - مُتَّفَقٌ عَلَيْهِ

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376. Ata'a-b-Yasar from Abu Sayeed reported that the Apostle of Allah said : When one of you feels doubt in his prayer and knows not how much, three or four rak'ats he prayed, let him remove the doubt and build upon what is certain, then let him prostrate twice before he returns salutation. If he prays five rak'ats, his prayers will intercede for him; and if he prays complete four rak'ats, they ( prostrations ) will be a cause of disgrace for the devil. 1783 —Muslim, Malek.

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عَنْ عَطَاءِ بْنِ يَسَارٍ عَنْ أَبِي سَعِيدٍ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا شَكَّ أَحَدُكُمْ فِي صَلَاتِهِ فَلَمْ يَدْرِكُمْ صَلَّى ثَلَاثًا أَوْ أَرْبَعًا فَلْيَطْرَحِ اَلشَّكَّ وَيَبْنِ عَلَى اَلْيَقِينِ ثُمَّ يَسْجُدْ سَجْدَتَيْنِ قَبْلَ أَنْ يُسَلِّمَ فَإِنْ كَانَ صَلَّى خَمْسًا شَفَعْنَ لَهُ صَلَاتُهُ وَإِنْ كَانَ صَلَّى إِتَمَامًا لِأَرْبَعٍ كَانَتَا تَرْغِيمًا لِلشَّيْطَانِ - مُسْلِمٌ وَمَالِكٌ

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377. Abdullah-b-Mas'ud reported that the Messenger of Allah prayed Zuhr with five rak'ats. It was then questioned to him : Have you increased the prayer?

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عَنْ عَبْدِ اَللَّهِ بْنِ مَسْعُودٍ أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى اَلظُّهْرَ خَمْسًا فَقِيلَ لَهُ أَزِيدَ فِي اَلصَّلَاةِ

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1783. Malek also narrated it from Ata'a as a defective tradition. He reported with a slight alteration which runs thus : He repeated it with these two prostrations.

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أَزِيدَ فِى الصَّلَاةِ فَقَالَ وَمَا ذَاكَ قَالُوا صَلَّيْتَ خَمْسًا فَسَجَدَ سَجْدَتَيْنِ بَعْدَ مَا سَلَّمَ وَفِى رِوَايَةٍ قَالَ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ أَنْسَى كَمَا تَنْسَوْنَ فَإِذَا نَسِيتُ فَذَكِرُونِي وَإِذَا شَكَّ أَحَدُكُمْ فِى صَلَاتِهِ فَلْيَتَحَرَّ الصَّوَابَ فَلْيُتِمَّ عَلَيْهِ ثُمَّ يُسَلِّمُ ثُمَّ يَسْجُدُ سَجْدَتَيْنِ

378

حَدَّثَنَا ابْنُ سِيرِينَ عَنْ أَبِي هُرَيْرَةَ قَالَ صَلَّى بِنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِحْدَى صَلَاتَيْ الْعِشَاءِ قَالَ ابْنُ سِيرِينَ قَالَ أَبُو هُرَيْرَةَ ثُمَّ سَلَّمَ ثُمَّ قَامَ فَصَلَّى بِنَا رَكْعَتَيْنِ ثُمَّ سَلَّمَ فَقَامَ إِلَى خَشَبَةٍ مُعَرَّضَةٍ فِي الْمَسْجِدِ فَاتَّكَأَ عَلَيْهَا كَأَنَّهُ غَضْبَانُ وَوَضَعَ يَدَهُ الْيُمْنَى عَلَى الْيُسْرَى وَشَبَّكَ بَيْنَ أَصَابِعِهِ وَوَضَعَ خَدَّهُ الْيُمْنَى عَلَى ظَهْرِ كَفِّهِ الْيُسْرَى وَخَرَجَتْ سَرْعَانُ الْقَوْمِ مِنْ أَبْوَابِ الْمَسْجِدِ فَقَالُوا أَقُصِرَتْ الصَّلَاةُ وَفِي الْقَوْمِ أَبُو بَكْرٍ وَعُمَرُ فَهَابَا أَنْ يُكَلِّمَاهُ

1784 This is either Zuhr or Asar prayer. 1785 In other words, he entered his fingers of one hand unto the fingers of

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people, there was a man whose hands were long and who was called "Possessor of hands." He asked : O Ms. Allah ! have you forgotten or shortened the prayer ? He said : I have neither forgotten, nor shortened. He asked : Is it as the Possessor of hands says ? 'Yes' said they. Then he stepped forward, prayed what he had left, next he returned salutation and then read Takbir and prostrated like his prostration or longer. Next he raised up his head and recited Takbir. Next he recited Takbir and prostrated like his prostration or longer. Then he raised up his head and recited Takbir. 1786

ذُو الْيَدَيْنِ قَالَ يَا رَسُولَ اللَّهِ أَصَلَاةُ ذُرِّ الْيَدَيْنِ قَالَ يَا رَسُولَ اللَّهِ أَنَسَيْتَ أَمْ قَصُرَتْ الصَّلَاةُ فَقَالَ لَمْ أَنْسَ وَلَمْ تُقْصَرْ نَقَالُوا أَكَمَا يَقُولُ ذُو الْيَدَيْنِ قَالُوا نَعَمْ ثُمَّ سَلَّمَ ثُمَّ كَبَّرَ وَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ ثُمَّ رَفَعَ رَأْسَهُ وَكَبَّرَ ثُمَّ كَبَّرَ وَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ ثُمَّ رَفَعَ رَأْسَهُ وَكَبَّرَ

379. Abdullah-b-Buhianah reported that the Prophet prayed Zuhr with them. He stood in the first two rak'ats and then sat. The people also stood with him, till when he finished the prayer and the people were waiting for his salutation, he recited Takbir while he was sitting, and prostrated twice before he returned salutation. Next he returned salutation. 1787 - Agreed.

عَنْ عَبْدِ اللَّهِ ابْنِ بُحَيْنَةَ بِجَيْدٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى بِهِمُ الظُّهْرَ فَقَامَ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ لَمْ يَجْلِسْ مَعَهُمْ فَقَامَ النَّاسُ مَعَهُ حَتَّى إِذَا قَضَى الصَّلَاةَ وَانْتَظَرَ النَّاسُ تَسْلِيمَهُ كَبَرَ وَهُوَ جَالِسٌ فَسَجَدَ سَجْدَتَيْنِ قَبْلَ أَنْ يُسَلِّمَ ثُمَّ سَلَّمَ *

1786 In the book 'Fatthul-Bari', the question whether talk in prayer nullifies has been discussed at length. The substance of these discussion is the following. Imam Shafeyi holds that talk or deed in prayer makes the prayer void, if it is held or done willingly. Imam Abu Hanifa holds it as invalid in case of both voluntary and involuntary talk or action. He said that this tradition was reported previous to talks being held unlawful. Imam Ahmad agrees with Imam Abu Hanifa except that the prayer is not rendered invalid if talk or action is held or done for good of the prayer

1787. According to Imam shafeyi, the prostration of forgetfulness occurs before the

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380. Imran-b-Hussain reported that the Messenger of Allah prayed with them and made mistake. Then he prostrated twice. Next he read Tashahhud and next the salutation. 1789 -Tirmizi (Approved, Rare)

عَنْ عِمْرَانَ بْنِ حُصَيْنٍ ضَ مَ رَضِىَ الَّهُ عَنْهُمَا اَنَّ رَسُوْلَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَّى بِهِمْ فَسَهَا فَسَجَدَ سَجْدَتَيْنِ ثُمَّ تَشَهُدَ ثُمَّ سَلَّمَ - الترمذيّ (حسن غريب)

381

381. Mugirah-b-Shu'bah reported that the Messenger of Allah said : When the Imam stands in prayer of two rak'ats-if he remembers before he stands up erect, let him sit ; and if he stands erect, let him not sit but prostrate twice for mistake. 1790 -Abu Daud, Ibn Majah.

عَنْ الْمُغِيْرَةِ بْنِ شُعْبَةَ قَالَ قَالَ رَسُوْلُ اَللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اِذَا قَامَ الْاِمَامُ فِى الرَّكْعَتَيْنِ وَ اَنْ ذَكَرَ قَبْلَ اَنْ يَسْتَوِى قَائِمًا فَلْيَجْلِسْ وَ اِنِ اسْتَوَى قَائِمًا فَلَا يَجْلِسْ وَيَسْجُدْ سَجْدَتَيْ سَهْوٍ * (ابوداؤد وابن ماجة)

382

382. Imran-b-Hussain reported that the Messenger of Allah prayed Asr and greeted in the third rak'at. Afterwards he entered his abode. A man known as Kherbag and long of hands went to him. He addressed : O Ms. of Allah ! Then he mentioned his action to him. He came out enraged drawing his sheet till he came to the people. He asked : Does he speak the truth ? 'Yes' said they. Then he prayed one rak'at and then greeted. Afterwards he prostrated twice and then greeted. 1790 -Muslim.

عَنْ عِمْرَانَ بْنِ حُصَيْنٍ ضَ مَ رَضِىَ الَّهُ عَنْهُمَا اَنَّ رَسُوْلَ اَللهِ صَلَّى الْعَصْرَ وَسَلَّمَ فِى ثَلَاثِ رَكَعَاتٍ ثُمَّ دَخَلَ مَنْزِلَهُ فَقَامَ اِلَيْهِ رَجُلٌ يُقَالُ لَهُ الْخِرْبَاقُ وَكَانَ فِى يَدَيْهِ طُوْلٌ فَقَالَ يَارَسُوْلَ اَللهِ فَنَكَرَ لَهُ صَنِيْعَهُ فَخَرَجَ غَضْبَانَ يَجُرُّ ثَوْبَهُ حَتَّى انْتَهَى اِلَى النَّاسِ فَقَالَ هَذَا صَدَقَ اَمْ نَعَمْ صَلَّى رَكْعَةً ثُمَّ سَلَّمَ ثُمَّ سَجَدَ سَجْدَتَيْنِ ثُمَّ سَلَّمَ * (مسلم)

salutation in accordance with this tradition, while Imâm Abu H anifah, following the other traditions, upholds that it should occur after salutation. 1788. This hadis supports the Hanifi and Hanbali mazhabs. Fatwa Qazi Khan and Hedayah support the view that after prostration of mistake, Tahiyyat should be recited according to this hadis. 1789. The Hanifi mazhab holds the view that in case of standing he should sit if he stands up to the middle and should stand if above that. The express wording of this hadis shows that before erection, sitting is allowed. In case one sits down from standing, the prayer will be regarded as invalid. 1790. According to Imâm Abu Hanifa this hadis was prevalent in earlier stages of Islâm. Subsequently it is said to have been abrogated.

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502w. Abdur Rahman-b.Auf reported : I heard the Messenger of Allah say: Whoso prays having a doubt of decrease, let him pray till he has a doubt of increase. -Ahmad.

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SECTION 21

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1791. Prostration in the Quran

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Prostration on reading some particular verses of the Quran is wajib according to Imam Abu Hanifa, and sunnat according to the other Imams. The following are the verses of prostration-7:26; 13:14; 16:49; 17:108; 19:57; 22:18,76; 25:59; 27:25; 32:14; 38:25; 53:62; 84:21; 96:19. It is preferable to make prostration at the end of reading of each of those verses; but according to Imam Abu Hanifa, it may be done afterwards. The latter view is not generally followed.

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383. Ibn Abbas reported that the Prophet prostrated in 'The star' 1792; and the Muslims, the polytheists, Jinn and men prostrated with him. -Bukhari.

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384. Abu Hurairah reported: We prostrated with the Prophet in "When the heaven will he rent asunder," and "Read in the name of Thy Lord." 1793 -Muslim.

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1792. This prostration comes to pass at the end of 53:62Q. The polytheists prostrated as the devil read after the Prophet had recited : Have you seen the Lat and the Uzza, and Manat the third, the last ? Those are the highest deities and verily their intercession is expected." Polytheists thought that the Prophet had recited this, while in fact the devil recited it resembling the voice of the Prophet.

385

385. Ibn Omar reported that the Messenger of Allah used to make prostration in the Quran reading while we were near him. He prostrated and we also prostrated with him. We mustered strong till one of us found a place for his forehead to make prostration thereon. —Agreed.

عَنِ ابْنِ عُمَرَ قَالَ كَانَ رَسُولُ اللّهِ صَلّى اللّهُ عَلَيْهِ وَسَلّمَ يَقْرَأُ السَّجْدَةَ وَنَحْنُ عِنْدَهُ فَيَسْجُدُ وَنَسْجُدُ مَعَهُ حَتّى مَا يَجِدُ أَحَدُنَا مَوْضِعًا لِجَبْهَتِهِ يَسْجُدُ عَلَيْهِ (مُتَّفَقٌ عَلَيْهِ)

386

386. Zaid-b-Sa’bet reported : I read out to the Messenger of Allah “And the Star”, but he did not prostrate therein. 1794 —Agreed.

عَنْ زَيْدِ بْنِ ثَابِتٍ قَالَ قَرَأْتُ عَلَى النَّبِيِّ صَلّى اللّهُ عَلَيْهِ وَسَلّمَ وَالنَّجْمِ فَلَمْ يَسْجُدْ فِيهَا (مُتَّفَقٌ عَلَيْهِ)

387

387. Ibn Abbas reported : The prostration of “Swad” is not of the binding prostrations, but I have indeed seen the Prophet making prostration therein. —Bukhari.

عَنِ ابْنِ عَبَّاسٍ قَالَ سَجْدَةُ صَ لَيْسَ مِنْ عَزَائِمِ السُّجُودِ وَقَدْ رَأَيْتُ النَّبِيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلّمَ يَسْجُدُ فِيهَا (رَوَاهُ الْبُخَارِيُّ)

388

388. Amr-b-al-A’s reported that the Messenger of Allah taunt him fifteen prostrations in the Quran. Out of these, three prostrations are in the ‘Mufassal’ and two are in the Chapter on Pilgrimage. 1795 Abu Daud, Ibn Majah.

عَنْ عَمْرِو بْنِ الْعَاصِ قَالَ عَلَّمَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ خَمْسَ عَشْرَةَ سَجْدَةً فِي الْقُرْآنِ مِنْهَا ثَلَثٌ فِي الْمُفَصَّلِ وَفِي سُورَةِ الْحَجِّ سَجْدَتَيْنِ (رَوَاهُ أَبُو دَاوُدَ وَابْنُ مَاجَهْ)

389

389. Oqbah-b-A’mer reported : I asked : O Ms. of Allah, the chapter on pilgrimage has been given excellence because there

عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ قُلْتُ يَا رَسُولَ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فُضِّلَتْ سُورَةُ الْحَجِّ بِأَنْ فِيهَا

1794. Imam Abu Hanifah holds on the basis of this tradition that prostration may be done at other times. But the jurists unanimously recommended to make prostration at the time when the particular verse of the Quran is read. In anther narration of Bukhari, Muzahid asked Ibn Abbas : “Shall I prostrate in the Swad” ? Then he read—“And from his descendants are David and Solomon”, till he reached—“Then follow their guidance”. He said : Your Prophet is from those who were directed to follow them. This is the verse 38:25Q.

1795. Mufassal is the last portion of the Qaran from “The Champers” to the last chapter. The three prostrations occur in 53:62Q, 84:21Q, and 96:19Q.

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are two prostrations therein. 'Yes' said he, 'and whoso does not prostrate for them, shall not read them'. 1796

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— Abu Daud, Tirmizi.

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390. Ibn Omar reported that the Prophet prostrated in Zuhr prayer. Then he stood and bent. They saw that he read "the Revelation of the Adoration." 1779

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—Abu Daud.

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391. Same reported : The Messenger of Allah used to read the Quran to us. When he passed by a prostration, he recited takbir and prostrated, and we also prostrated with him. 1798

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—Abu Daud.

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392. Same reported that the Messenger of Allah read (the verses of) prostration in the year of Victory, and so all the people prostrated. There were the cavalry and the prostrating ones upon the ground, till the rider prostrated upon his hand. 1799

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—Abu Daud.

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1796. In the Pilgrimage chapter, these occur at the end of 22:18Q and 22:77Q. Jurists differ with regard to the numbers of prostrations. Imam Ahmad follows this tradition. Imam Shafeyi limits it to 14 excluding 38:25. Imam Abu Hanifah supports Shafeyi but excludes 22:77 and included 38:25. Malek makes it to eleven after excluding 38:25, 53:62, 84:21, and 96:19. Imam Abu Hanifah says however that in the last verses, only bending is sufficient.

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1797. Tirmizi says that its chain of narration is not very strong.

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1798. This is chapter 32 of the Quran. The people thought that while bowing, the Prophet read the above chapter. This shows that the Prophet did not prostrate at the time of reading the chapter. It was a mere conjecture and hence cannot prevail over positive instructions.

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1799. Abu Hanifa holds that one takbir is sufficient without the raising of hands, while Imam Shafeyi holds that there are two takbirs-one at the time when hands are raised up, and another at the time of going to prostration.

393

393. Ibn Abbas reported that the Prophet did not prostrate in any verse of the last chapters since he migrated to Medina. 1800 —Abu Daud.

عَنْ اِبْنِ عَبَّاسٍ اَنَّ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ لَمْ يَسْجُدْ فِي شَيْءٍ مِنَ الْمُفَصَّلِ حَتّٰى هَجَرَ اِلَى الْمَدِيْنَةِ * (ابو داود)

394

394. Ayesha reported that the Messenger of Allah used to say about the prostration of the Quran at night : My face prostrated for One who created him and split up his ears and eyes with His power and strength. 1301 —Abu Daud, Tirmizi, Nisai.

عَنْ عَائِشَةَ قَالَتْ كَانَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ فِي سُجُوْدِ الْقُرْاٰنِ بِاللَّيْلِ سَجَدَ وَجْهِيَ لِلَّذِيْ خَلَقَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ بِحَوْلِهِ وَقُوَّتِهِ * (ابو داود و الترمذى و النسائى حسن صحيح)

395

395. Ibn Abbas reported that a man came to the Apostle of Allah and asked : O Ms. of Allah ! I saw myself this night while I was asleep as if I was praying behind a tree. I fell in prostration and then the tree also prostrated on account of my prostration. I heard it say : O Allah ! record for me a reward near Thee for this, and put off a sin from me for this, and make it for me a hidden treasure near Thee, and accept it from me as Thou hast accepted it from Thy servant David. Ibn Abbas said : The Messenger of Allah then read a verse of prostration and then prostrated. I heard him while he was saying the like of

عَنْ اِبْنِ عَبَّاسٍ قَالَ جَاءَ رَجُلٌ اِلٰى رَسُوْلِ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُوْلَ اللّٰهِ رَأَيْتُنِيْ هٰذِهِ اللَّيْلَةَ وَاَنَا نَائِمٌ كَاَنِّىْ اُصَلِّىْ خَلْفَ شَجَرَةٍ فَسَجَدْتُ فَسَجَدَتِ الشَّجَرَةُ لِسُجُوْدِيْ فَسَمِعْتُهَا وَهِيَ تَقُوْلُ اللّٰهُمَّ اكْتُبْ لِيْ بِهَا عِنْدَكَ اَجْرًا وَضَعْ عَنِّىْ بِهَا وِزْرًا وَاجْعَلْهَا لِيْ عِنْدَكَ ذُخْرًا وَتَقَبَّلْهَا مِنِّىْ كَمَا تَقَبَّلْتَهَا مِنْ عَبْدِكَ دَاوُدَ قَالَ اِبْنُ عَبَّاسٍ فَقَرَأَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ السَّجْدَةَ ثُمَّ سَجَدَ فَسَمِعْتُهُ وَهُوَ يَقُوْلُ مِثْلَ مَا اَخْبَرَهُ الرَّجُلُ

1800. It is lawful to prostrate upon hands whcther there is excuse or not but it is said to be abominable (Makruh).

1801. This hadis contradicts that of Abu Hurairah (884). Abu Hurairah accepted Islam at Medina in 7 A. H. His hadis has been accepted as more correct than this. After turning from protration, the above should be recited. Two more forms have been recommended viz. "O Allah! I have been unjust to myself, so pardon me" and "My face has prostrated for the Being Who created it and made in it its hearing and sight by His Might and Power". The latter has been recommended by Imam Abu Hanifah.

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what the man had informed him

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from the saying of the tree. 1802

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396. Ibn Mas'ud reported that

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the Prophet read "And the

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sfar", and prostrated therein,

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and those who were with him

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also prostrated except that an

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old man of the Quraish took a

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handful of pebbles or dust and

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raised it towards his forehead

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and said : This suffices me.

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Abdullah said : I saw him after-

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wards that he was killed as an

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infidel. 1803 —Agreed.

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397. Ibn Abbas reported that

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the Prophet prostrated in "The

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sawd" and he said : David pros-

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trated therein by way of repentence, and we prostrate therein

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out of gratefulness. —Nisai.

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SECTION 22

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1804. Prohibited times of Prayer

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There are three principal times in which prayer is unlawful :

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(1) When the sun is in the course of rising; (2) when the sun

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is just in the meridian ; (3) and when the sun is in the course

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of setting. The reason has been given in 34:400. The prohi-

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bition is chiefly due to the fact that a Muslim's action must be in

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opposition to that of the polytheists. The object is to pluck out idolatry

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in any shape or form. The sun, when it rises, sets in and is in the

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meridian, is worshipped by may nations. If prayer is offered

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at these times, the people outside will take the view that Islam

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also sanctioned the worship of the sun. Hence it is said that

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the sun rises or sets in between two horns of the devil. This is also

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180'. Ibn Majah did not mention "Accept it from me as Thou hast accepted it from

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Thy servant David".

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1803: Bukhari says that the man was Omayyah-b-Khalt,

the reason why life pictures were declared unlawful. Imam Abu Hanifa says on the basis of tradition 34:401, that prayer after the morning Farz and afternoon Farz is Makruh (abominable) while other Imams do not hold it to be so. At Mecca, this rule is not applicable. If, however, any rak'at is overtaken before the setting and rising of the sun, the prayer may be legally finished in full. This shows that when the rising or setting was not taken as the occasion of the time of worship, it is not prohibited. In Zumma prayer also, prayer is not unlawful when the sun is in the meridian—34:405.

Ibn Omar reported that the Messenger of Allah said : None of you shall wish to pray at the rising of the sun, nor at its setting. And in a narration, he said : When a portion of the sun rises, leave the prayer till it is up in full ; and when a portion of the sun sets in, leave the prayer till it goes in. Make not the rising of the sun the time of your prayer, nor its setting in, because it rises between two horns of the devil. —Agreed.

Oqbah-b-A'mer reported : There are three times in which the Messenger of Allah prohibited us to pray or to bury our deceased : at the time when the sun begins to rise shining till it is up in full ; and at the time when the sun stands up in the meridian till the sun inclines, and at the time when the sun is invited for setting till it sets in (completely). —Agreed.

عَنْ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ لاَ يَتَحَرَّى اَحَدُكُمْ فَيُصَلِّي عِنْدَ طُلُوعِ الشَّمْسِ وَلاَ عِنْدَ غُرُوبِهَا وَفِي رِوَايَةٍ قَالَ اِذَا طَلَعَ حَاجِبُ الشَّمْسِ فَدَعُوا الصَّلاَةَ حَتَّى تَبْرُزَ وَاِذَا غَابَ حَاجِبُ الشَّمْسِ فَدَعُوا الصَّلاَةَ حَتَّى تَغِيبَ وَلاَ تُحَدِّدُوْا بِصَلاَتِكُمْ طُلُوْعَ الشَّمْسِ وَلاَ غُرُوبَهَا فَاِنَّهَا تَطْلُعُ بَيْنَ قَرْنَيْ شَيْطَانٍ (مُتَّفَقٌ عَلَيْهِ)

عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ ثَلاَثُ سَاعَاتٍ كَانَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَنْهَانَا اَنْ نُصَلِّي فِيهْنَ اَوْ نَقْبُرَ فِيهْنَ مَوْتَانَا حِيْنَ تَطْلُعُ الشَّمْسُ بَازِغَةً حَتَّى تَرْتَفِعَ وَحِيْنَ يَقُوْمُ قَائِمُ الظَّهِيرَةِ حَتَّى تَمِيلَ الشَّمْسُ وَحِيْنَ تَضَيَّفُ الشَّمْسُ لِلْغُرُوبِ حَتَّى تَغْرُبَ (مُسْلِمٌ)

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400. Amr-b-Abasah reported that the Prophet arrived at Medina. I also came to Medina and went to him and asked him: Inform me about prayer. He said : Pray Fajr prayer and then abstain from the prayer when the sun rises till it rises up, because it rises when it rises between two horns of the devil and the infidels prostrate for it at that time. Pray Afterwards because prayer is witnessed. —Till ( when ) the shade rests upon arrow. 1805 Then shorten the prayer because Hell is kindled at that time. When the shade returns, pray 1803 because prayer is witnessed, presented ; till you say Asr prayer. Then abstain from the prayer till the sun sets in, because it sets in between two horns of the devil, and the infidels prostrate for it at that time. I asked : O Prophet of Allah ! regarding ablution, inform me about it. He said : There is no man among you who comes near his ablution, then gurgles and throws water into nose and then washes it except that the minor sins of his face and his mouth and his nose drop down ; (when) he washes his face as

عَنْ عَمْرِو بْنِ عَبَسَةَ قَالَ قَدِمَ النَّبِيُّ صَلَّى الْمَدِيْنَةَ فَقَدِمْتُ الْمَدِيْنَةَ فَأَتَيْتُهُ فَقُلْتُ أَخْبِرْنِي عَنِ الصَّلَوٰةِ فَقَالَ صَلِّ صَلَوٰةَ الصُّبْحِ ثُمَّ أَقْصِرْ عَنِ الصَّلَوٰةِ حِينَ تَطْلُعُ الشَّمْسُ حَتَّى تَرْتَفِعَ فَإِنَّهَا تَطْلُعُ حِينَ تَطْلُعُ بَيْنَ قَرْنَيْ شَيْطٰنٍ وَ حَيْنَئِذٍ يَسْجُدُ لَهَا الْكُفَّارُ ثُمَّ صَلِّ فَإِنَّ الصَّلَوٰةَ مَشْهُوْدَةٌ مَحْضُوْرَةٌ حَتَّى يَسْتَقِلَّ الظِّلُّ بِالرُّمْحِ ثُمَّ اقْصُرْ عَنِ الصَّلَوٰةِ فَإِنَّ حِينَئِذٍ تُسْجَرُ جَهَنَّمُ فَإِذَا أَقْبَلَ الْفَىءُ فَصَلِّ فَإِنَّ الصَّلَوٰةَ مَشْهُوْدَةٌ مَحْضُوْرَةٌ ثُمَّ صَلِّى حَتَّى تُصَلِّيَ الْعَصْرَ ثُمَّ اقْصُرْ عَنِ الصَّلَوٰةِ حَتَّى تَغْرُبَ الشَّمْسُ فَإِنَّهَا تَغْرُبُ بَيْنَ قَرْنَيْ شَيْطٰنٍ وَ حَيْنَئِذٍ يَسْجُدُ لَهَا الْكُفَّارُ فَأَتَيْتُهُ فَقُلْتُ يَا نَبِيَّ اللّٰهِ فَالْوُضُوءَ حَدِّثْنِي عَنْهُ قَالَ مَا مِنْكُمْ رَجُلٌ يَقْرِبُ مَاءَهُ فَيَتَمَضْمَضُ وَ يَسْتَنْشِقُ فَيَسْتَنْثِرُ إِلَّا خَرَّتْ خَطَايَا وَجْهِهِ وَ فِيهِ وَ خَيَاشِيمِهِ ثُمَّ

1805. This prayer is the prayer of Ishraq said at about 9 A.M. This prayer is witnessed by angels who also remain present at that time. This extends up to noon, when the sun is just in the meridian.

1806. This prayer is mid-day prayer after the meridian sun inclines a little towards the west,

Allah directed him, the minor sins of his face drop down from the sides of his beard along with water. Then (when) he washes his hand up to the elbows, the minor sins of his two hands drop down from his fingers along with water ; afterwards when he rubs his head, the minor sins of his head fall down from the sides of his hairs along with water ; then (when) he washes his feet up to the joints, the minor sins of his legs fall down from his toes along with water. If he stands, prays, praises Allah, glorifies Him and honours Him with what is His due, and his heart becomes free for Allah, his minor sins vanish away like his figure on the day his mother gave birth to him. 1800

Abu Sayeed al-Khodri reported that the Messenger of Allah said : There is no prayer after Fajr till the sun rises ; and no paryer after Asr, till the sun sets in. 1808 —Muslim.

Koraib reported that Ibn Abbas and Meswar-b-Makh-ramah and Abdur Rahman-b-Azhar sent him to A'yesha and

1807. The last sentence shows that all sins, minor or great, are forgiven. The ulama say, however, that the minor sins are forgiven while the great sins are pardonable on some conditions.

To say prayer at this time is said to be makruh (abominable) and not

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said : Tender greeting to her and ask her about the prayer of two rak'ats after Asr. He said: Then I went to Ayesha and conveyed to her what they had sent me for. She said : Ask Omme Salamah. So I went to them and they sent me back to Omme-Salamah. Omme Salamah said : I heard the Prophet prohibiting them. Afterward I saw him praying them. Then he entered and I sent a maid-servant to him. I said : Tell him that Omme Salamah asked : O Ms. of Allah, I heard you prohibiting these two rak'ats and I saw you praying them. He said: O daughter of Abu Omayyah, you have asked about the two rak'ats after Asr while some people from Qais came to me. They kept me occupied from thee two rak'ats after Zuhr. So the two rak'ats are these. 1809

403. Muhammad-b-Ibrahim reported from Qais-b-Amr who had said that the Prophet had seen a man praying two rak'ats

404. (i) The two bendings I prayed after afternoon prayer were two sunnat prayers of mid-day prayer which were not said by the Prophet as he was engaged in giving sermons to the tribe of Qais. (ii) Abu Omayyah was the father of Omme Salamah. (iii) It is also inferred from this that for sermons and religious instructions, additional prayers may be neglected. Imam Shafeyi says that Qaza optional prayer may be said after its usual time, while Imam Abu Hanitah holds the contrary view. It has now been established on the basis of anthentic traditions that prayer after afternoon prayer is Makruh. Majority of theologians follow this rule.

404

after Fajr prayer. Then the Messenger of Allah said : Fajr is of two rak'ats. A man said : I did not pray these two rak'ats before those two. So I prayed them now. Then the Messenger of Allah remained silent. 1810

404

—Abu Daud, Tirmizi.

404

Jubair-b-Mut'em reported that the Prophet said : O Children of Abd Mana! Prevent nobody who intends to go round this House and to pray in whichever hour he likes. from both night and day. 1811 —Tirmizi, Abu Daud, Nisai.

405

Abul-Khalil from Abu Qatadah reported that the Messenger of Allah disliked prayer at mid-day till the sun inclined except on Zummada day. 1812 And he said : Verily Hell is enkindled except on Friday. —Abu Daud.

406

Abdullah-b-as-Sonaziy reported that the Messenger of Allah said : Verily the sun rises with the horn of the devil. When it rises up, it is separated from it. Afterwards when it is

1810. Tirmizi also narrated a similar tradition. He says that the chain of narration of this hadis is not continuous as Muhammad-b-Ibrahim did not hear from Qais-b-Amr. Sharik-Sunat also narrated this tradition from Qais-b-Qahd.

1811 This silence of the Prophet gave approval of a prayer of two bendings after obligatory prayer. Imam Abu Hanifa says that if the sunnat prayer be not said before Fajr, they may be said after Fajr prayer.

1812. The House is the Holy Ka'ba at Mecca. The children of Abd Mana were the custodians of the Ka'ba. Hence the instructions were issued to them. The jurists are unanimous in holding that circumcubation round the Ka'ba is always permitted, even at the time of sun-rising and sun-setting and when the sun is just on the meridian. They however differ with regard to the time of prayer in the Holy Shrine. According to Imam Shafeyi prayer is allowed at the above-mentioned hours. Imam Ahmad holds

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in the meridian, it joins it ; and when it inclines, it is separate from it ; and when it is about to set in, it joins it ; and when it sets in, it is separate from it. The Messenger of Allah prohibited prayer in these hours.

407. Abu Basrah al-Gafari reported : The Messenger of Allah prayed with us Asr prayer at Mukhammas. He said : Verily this prayer was presented to those who were before you. They injured it. Whoso protects it, there will be double rewards for him ; and there is no prayer after it, till the witness rises, and the witness is the star. 1813 — Muslim.

408. Mu'wayiah reported : Verily you pray a prayer. We accompanid the Messenger of Allah. We did not see him praying it. He has indeed prohibited it, that is, two rak'ats after Asr. — Bukhari.

503w. Abu Hurairah reported that the Messenger of Allah prohibited prayer at mid-day till the sun inclines except on Zumma day. — Shafeyi.

504w. Abu Zarr reported while he ascended upon the door of

that only the prayer of two bendings after circumambulation is allowed at these times. Imam Abu Hanifa did not hold any prayer lawful at these hours.

1813. Abu Daud said that Abu Khalil did not meet Abu Qatadah. Imam Shafeyi follows this tradition, while Imam Abu Hanifa holds that prayer at noon is not lawful.

340

AL-HADIS

the Ka'ba : Whoso recognises me, and whoso does not recognise me, then verily I am Jundub. I heard the Messenger of Allah say : There is no prayer after Fajr prayer till the sun rises, nor after Asr prayer till the sun sets in except at Mecca, except at Mecca. Ahmad, Razin.

الْكَعْبَة مَنْ عَرَفَنِي فَقُل عَرَفْنِي وَمَنْ لَمْ يَعْرِفْنِي فَأَنَا جُنْدُبْ سَمِعْتُ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا صَلَاةَ بَعْدَ اَلصُّبْحِ حَتَّى تَطْلُعَ اَلشَّمْسُ وَلَا بَعْدَ اَلْعَصْرِ حَتَّى تَغْرُبَ اَلشَّمْسُ بِمَكَّةَ اِلَّا بِمَكَّةَ * حَمْد ! رَزِين

SECTION 23

1814. Congregation and its excellance

(a) Congregation. Only Farz prayers may be said in congregation, the smallest number of which is two-34:4:3. The other prayers are said singly. If a third man joins the congregation of the two, either the Imam shall move forward or the Muqtadi backward, so that the two may form a row with the Imam ahead. The Muqtadis (followers) must follow the Imam in all his movements-34:419. If the females attend, they must take the last row but come out first before the males leave the mosque. They shall not join the males in the street. No perfume should be applied by them when joining the congregational prayers. When there is pressure of hunger or call of nature, it must be first removed by one joining the prayers ; because prayerful attitude arises in a peaceful mind.

(b) Is congregational prayer obligatory ? There are differences of opinion among the famous jurists in this respect. One section like Imam Ahmad and Ata'a held on the basis of traditions 34:425, 508w that prayer in congregation is Farz Ain (strictly compulsory). Imam Shafeyi held that it is Farz Kefayah (compulsory on the community), while Imam Abu Hanifa and his disciples held it to he Sunnat Muakkadah in the neighbourhood of Wajeb. It is written in Quduri that it is Wajeb and that it can be said in indvidual houses after calling the males of the houses in one place. It is hower seen that the traditions put a great stress for Jama'at. and hence Imam Abu Hanifa's opinion is reasonable and practicable,

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(c) Procedure of Jama'at. After formation of rows and lines in case of more than two worshippers, the announcement is made by Aqamat that the prayer has begun. This is really an Azan produced in a lower voice with the utterance of قد قامت الصلوة (Prayer has just begun) twice. Immediately after, the Imam starts the payer by uttering 'Allaho-Akbar'. The followers follow him likewise as described in the note. Then in the two rak'ats of Fajr, and reads Fatihah loudly followed by the reading of some verses from the Quran not less than three. The followers remain silent hearing attentively to the reading of the Imam. When the Imam reads Quran in silence in the remaining prayers, the followers also read Fatihah in silence without the Quranic verses. After Fatihah, the Imam says "Amen" in a loud or silent voice. Then the followers respond to him by saying in chorous "Ameen." When the Imam says " سمع اﷲ لمن حمده Allah hears one who praises him", the followers must reply by uttering " ربنا لك الحمد O our Lord ! Thine is all `praise".

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(d) Merits of congregational prayers. Great rewards have been promised for congregational prayers. The Prophet said that each step towards the mosque brings reward—34:428. The greater the number of the worshippers in the congregation, the greater are the rewards—34:423. Whoso prays in the congregation for 40 days becomes free from the fire—34:489. Women are also allowed to join the congregation—34:416, 434, but their prayer in their houses is better than in congregation. Except on excuses (such as illness, weakness, blindness, excessive rain, too much heat or cold, darkness etc), prayers in congregation shall not be avoided—34:412.

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409. Ibn Omar reported that the Apostle of Allah said : Prayer in conregation is superior to single prayer by twenty seven degrees. —Agreed.

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410. Abu Hurairah reported that the Prophet said : By One in whose Hand there is my life, I indeed intend to order for a bundle of fuel to

be gathered ; next order for prayer and to say azan there- for, and next to order a man to be Imam of the people. I should remain behind for the people ( and a narration : for those who do not come to prayer ) that I may burn their houses against them. And by One in whose hand there is my life, had one of them known that he would get a ( cooked ) bone with meat or two excellent rams, 1315 they would have been present at I'sha prayer 1813 —Bukhari.

Same reported that a blind man came to the Prophet and said : O Ms. of Allah ! I have no guide to lead me to the mosque. He asked the Pro- phet .to give him permission that he might pray in his house. So he gave him permis- sion. When he went away, he called him and said : Do you hear Azan for prayer ? 'Yes' said he. He said : Then respond. 1817 —Muslim.

Ibn Omar reported that he proclaimed Azan for prayer in a night of cold and wine. Then he said : Behold ! pray

1815. This star rises along with the moon. 1816. Muslim also narrated a similar tradition. This means that great merits can be acquired in congregational prayers. 1817. 'Be present in prayer' was the instruction given to the blind man Abu Omme Makhtum who was a poor refugee. This is, however, said to bo a special instruction to Ibne Makhtum though he had real excuse. In case of rain, cold and heat, it is lawful to pray in houses without going to the mosque for congregational prayer.

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within the houses. Afterwards he said: 'The Messenger of Allah used to direct the Muazzen in a night of cold and rain to proclaim: Behold ! pray within the houses.

فِى الرِّجَالِ ثُمَّ قَالَ اِنَّ رَسُوْلَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّمَ كَانَ يُوْجِهُ الْمُؤَذِّنَ اِذَا كَانَتْ لَيْلَةٌ ذَاتُ بَرَدٍ وَمَطَرٍ يُقُوْلُ اِلَّا صَلُّوْا فِى الرِّحَالِ

—Agreed.

Same reported that the Apostle of Allah said: When supper is served for one of you while the prayer begins, then begin with the supper and let him make no haste till he finishes it. And as for Ibn Omar, (when) food was served for him and prayer began, he used not to come to it till he finished it (food), though he was hearing the Quran-reading of the Imam.

عَنْهُ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّمَ اِذَا وُضِعَ عَشَاءُ اَحَدِكُمْ وَاَقِيْمَتِ الصَّلٰوةُ فَابْدَءُوْا بِالْعَشَاءِ وَلَا يُعَجِّلْ حَتّٰى يُفْرِغَ مِنْهُ وَكَانَ

ابْنُ عُمَرَ يُرْضَعُ لَهُ الطَّعَامُ وَتُقَامُ الصَّلٰوةُ فَلَا يَاْتِيْهَا حَتّٰى يُفْرِغَ مِنْهُ وَاِنَّهُ لَيَسْمَعُ

قِرَاءَةَ الْاِمَامِ

—Agreed.

Ayesha reported : I heard the Apostle of Allah say: There is no prayer at the presence of food, nor it is when calls of nature drive him. 1818

عَنْ عَائِشَةَ اِنَّهَا قَالَتْ سَمِعْتُ رَسُوْلَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ لَا صَلٰوةَ بِحَضْرَةِ الطَّعَامِ وَلَا

هُوَ يُدَافِعُ الْخُبْثَانِ

(مسلم)

Abu Hurairah reported that the Apostle of Allah said: When Aqamat is recited, there is no prayer except the ordained prayers. 1819 —Muslim.

عَنْ اَبِىْ هُرَيْرَةَ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّمَ اِذَا اُقِيْمَتِ الصَّلٰوةُ فَلَا صَلٰوةَ اِلَّا

(مسلم)

Ibn Omar reported that the Apostle of Allah said :

عَنْ اِبْنِ عُمَرَ قَالَ قَالَ رَسُوْلُ اللّٰهِ

1818. Prayer at the time when food has been served or when one is urged by calls of nature such as passing urine or stool, is Makruh and not prohibited. The reason is obvious, as mind cannot be concentrated at that time in prayer.

1819. It appears from this that after Aqamat, no sunnat prayer shall be said. This is the opinion of Imam Shafeyi. Imam Abu Hanifa however holds that if there is chance of joining the Imam after finishing 'sunnat' prayers, it may lawfully be done. It is said on the basis of traditions that sunnat prayer of the early morning prayer is very important.

When the wife of one of you seeks permission to go to the mosque, he must not prevent her. —Agreed.

Zainab, wife of Abdullah-b-Mas'ud, reported : The Apostle of Allah said to us : When one of you is present in the mosque, let her not touch perfume. —Muslim.

Abu Hurairah reported that the Apostle of Allah said : Whoso female applies “Bakhur” perfume, shall not be present with us in the last prayer I'sha. —Muslim.

Ibn Omar reported that Messenger of Allah said: Don't prevent your women from ( going to ) the mosques, but their houses are better for them. —Abu Daud.

Ibn Mas'ud reported that the Apostle of Allah said : Prayer of a woman in her house is better than her prayer in her compartment, and her prayer in her closet is better than her prayer in her house. —Abu Daud.

Abu Hurairah reported : Verily I heard my beloved Abul Qasem say : The prayer of a woman may not be accepted who applies perfume for (going

1820. It shows that women also can pray in the mosque in congregation. At least they

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to) the mosque, till she washes (it) a washing from impurity. 1821 —Ahmad, Nisaî, Abu Daud.

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422. Abu Musa reported that the Apostle of Allah said : Every eye is a fornicator, and when a woman applies perfume and then passes by an assembly, she is like so and so, that is, a fornicatress. 1822 —Tirmizi.

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423. Obay-b-Ka'ab reported : The Messenger of Allah one day prayed the Fajr with us. When he made salutation, he asked : Is so and so present ? They replied : No. He asked : Is so and so present ? 'No' replied they. He said : Of all the prayers, these 1823 are the most troublesome to the hypocrites. Had you known what is in them both, you would have come to them even walking upon breasts, riding upon conveyances. Verily the first row is like the row of the angels. Had you known what its excellence is, you would have hastened towards it, and verily the prayer of a man with another man is purer than his prayer singly, and his

XXXIV

shall not he prevented to pray in the mosque. The author of Mazhare-Hoque says that this applies in case of old women. There is, however, no such implication in the context of the hadis. This is supported also by the practice prevailing now in the cradles of Islam (Mecca and Medinah) where women pray in congregation in reserved compartments.

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1821. Ahmad and Nisai narrated a similar tradition. The portion on which perfume has been applied should be washed and not the entire body, but the washing must be complete so as to leave no trace of perfume.

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1822. Abu Daud and Nisai narrated a similar tradition.

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1823. The prayers of dawn and night have been meant here.

prayer with two men is purer than his prayer with one man, and what increases is more pleasing to Allah.

— Abu Daud, Nisai.

424

Abu Darda' a reported that the Apostle of Allah said : There are no three persons of a village or a desert among whom prayer is not said (in congregation) but on whom the devil prevails. So you should take to congregation, because the wolf devours the remotest flock.

— Ahmad, Abu Daud, Nisai.

425

Ibn Abbas reported that the Apostle of Allah said : Whoso hears a proclaimer (for prayer), no excuse should prevent him from following him. They asked : And what is excuse ? He said : Fear or illness. No prayer of him which has been prayed shall be accepted.

— Abu Daud, Darqutni.

426

Abdullah-b-Arqam reported : I heard the Apostle of Allah say : When Aqamat is recited for prayer and one of you feels (the urge of) stool, let him first pass stool.

— Tirmizi.

1824. Three persons form a complete congregation. If it is not formed, the devil prevails over them. In other words, they meet with destruction.

1825. He who does not pray in congregation even though he has got no excuse does not offer his prayer for acceptance by Allah. This does not mean that prayer without congregation is rendered null and void but it means that no great religious merit is achieved.

1826. Malek, Abu Daud and Nisai narrated like it.

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427. Saoban reported that the Messenger of Allah said : As for three things, it is not lawful for anybody to do : A man must not be an Imam of a people and then should particularise himself besides them with an invocation. If he does that, he is indeed treacherous to them. And he shall not go into the inner side of a house before he seeks permission. If he does that, he commits with them a breach of trust. And he shall not pray when propelled by a call of nature till he clears it. —Abu Daud.

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عَنْ ثَوْبَانَ قَالَ قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ثَلٰثٌ لَا يَحِلُّ لِأَحَدٍ أَنْ يَفْعَلَهُنَّ رَجُلٌ قَوَّمَ قَوْمًا فَيُخَصِّصُ نَفْسَهُ بِالدُّعَاءِ دُونَهُمْ فَإِنَّ فَعَلَ ذٰلِكَ فَقَدْ خَانَهُمْ وَلَا يَنْظُرُ فِي بَيْتٍ قَبْلَ أَنْ يَسْتَأْذِنَ فَإِنْ فَعَلَ ذٰلِكَ فَقَدْ خَانَهُمْ وَلَا يُصَلِّي وَهُوَ حَقِنٌ حَتَّى يَتَخَفَّفَ ( أَبُو دَاوُدَ )

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428. Abdullah-b-Mas'ud reported : Indeed we have seen us ( companions ) : None but a hypocrite whose hypocrisy is well-known remains behind a ( congregational ) prayer, or a sick man if the sick man is then able to walk with the help of two men till he comes to the prayer. He said : The Messenger of Allah taught us the ways of guidance ; and of the ways of guidance, there is prayer in the mosque for which proclamation is made. And in a narration, he said : Whoso likes that he should meet Allah tomorrow as a Muslim, let him protect these five prayers wherever there is call for them. Verily Allah

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عَنْ عَبْدِ اللّٰهِ بْنِ مَسْعُودٍ قَالَ رَأَيْتُنا وَمَا يَتَخَلَّفُ عَنْ صَلٰوةِ الْجَمَاعَةِ إِلَّا مُنَافِقٌ قَدْ عَلِمَ نِفَاقُهُ أَوْ مَرِيضٌ إِنْ كَانَ الْمَرِيضُ لَيَمْشِي بَيْنَ رَجُلَيْنِ حَتَّى يَأْتِيَ الصَّلٰوةَ وَقَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ عَلَيْكُمْ عَلَى الْهُدَى وَإِنَّ مِنْ سُنَنِ الْهُدَى الصَّلٰوةَ فِي الْمَسْجِدِ الَّذِي يُؤَذَّنُ فِيهِ رِوَايَةٌ قَالَ مَنْ سَرَّهُ أَنْ يَلْقَى اللّٰهَ غَدًا مُسْلِمًا فَلْيُحَافِظْ عَلٰى هٰذِهِ الصَّلَوٰتِ الْخَمْسِ حَيْثُ يُنَادَى بِهِنَّ فَإِنَّ اللّٰهَ شَرَعَ لِنَبِيِّكُمْ

1827. Tirmizi narrated this,

348

AL-HADIS

promulgated the rules of guidance for your Prophet, and there are of the rules of guidance : And if you had prayed in your houses just as one remaining behind prays in his house, you would have given up the way of your Prophet, and if you had given up the way of your Prophet, you would have gone astray, And there is no man who makes ablution and then makes the ablution well and then intends towards a mosque out of these mosques except that Allah records for him one merit for every step he takes, and raises one rank therewith, and drops down one sin from him there with. Indeed we have seen us ; and none but a hypocrite, well-known for hypocrisy, keeps behind from it, and also the man who is brought therewith and is conducted between two men till he stands up in the row.

—Muslim.

Abu Sha'sa' reported that a man came out of the mosque after there was Azan therein. Abu Hurairah said : As for this ( man ), he has indeed disobeyed the father of Qasem.

—Muslim.

Osman-b-Affan reported that the Messenger of Allah said : Whoso is overtaken by call for prayer in the mosque and then comes out without

ورسول سنن الهدى و اذهن من سنن الهدى

ولو اذكم صليتم في بيوتكم كما يصلي

هذا المتخلف في بيته لتركتم سنته نبيم

ولو تركتم سنته لضللتم و ما ا

رجل يتوضو فيحسن وضوء ثم يخرج بعد

الله له بكل خطوة يخطوها حسنة و يرفع

بها درجة و يحط عنه بها سيئة و لقد راينا

ومنها يتخلف عنها ا منافق معلوم النفاق

ولقد كان الرجل يؤتى به حتى يقام في الصف

( مسلم ) *

عن الشعثاء قال خرج رجل

من مسجد بعد اذن فيه فقال ابوهريرة

هذا فقد عصى ابالقاسم صلى

( مسلم ) *

عن عثمان بن عفان قال رسول

صلعم من ادركه الاذان في

المسجد ثم

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coming out for any necessity and intending no return, he is a hypocrite.

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— Ibn Majah.

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431. Abdullah-b-Omme Makh-tum asked : O Ms. of Allah ! verily Medina is full of poisonous animals and beasts and I am defective in sight. Do you give me an exemption ? He said : Do you hear—“Come to prayer, come to salvation” ? ‘Yes’ said he. He said : Then why do you not come ? And he did not give (him) exemption.

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— Abu Daud, Nisai.

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432. Omme Darda'a reported : Abu Darda'a came to me being enraged. I asked : What has enraged you ? I said : By Allah, I know not anything of the affairs of the followers of Muhammad (P. H.) but they pray in congregation, (while you do not).

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— Bukhari.

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433. Abu Musa al-Ash'ari reported that the Apostle of Allah said : Two or what is more than two form a congregation.

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— Ibn Majah.

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434. Bilal-b-Abdullah reported from Ibn Omar who from his father who said that the Messenger of Allah said : Don’t deny the women their shares in the mosques when they seek your permission. Bilal said : By

Allah, we do not certainly deny them. 1828 Abdullah said to him: I say that the Prophet had narrated (it), but you say that you prevent them. —Muslim.

5 w. Ja'ber reported that the Apostle of Allah said : Don't give up prayer for food, nor for anything besides it. —Sharhi Sunnat.

509 w. Abu Hurairah reported from the Prophet who said : But for women and children in the houses. I would have kept up Ishā prayer and ordered my children to burn with fire what is in the houses. 1829 —Ahmad.

507 w. Same reported : The Apostle of Allah enjoined on us: When you remain in the mosque and then proclamation for prayer is made, none of you shall go out till he prays. —Ahmad.

508 w. Ibn Abbas reported from the Prophet who said : Whoso hears the prayer-call but does not respond to it, there is no prayer for him but on account of an excuse. 1830 —Darqutni.

509 w. Abu Bakr-b Solaiman reported : Verily Omar-b-al Khattab missed Solaiman-b-Abi Hasmah from Fajr prayer. Omar then went to the market at dawn, and the abode of Solaiman

1828. In a narration of Sa'lem from his father, he said : Abdullah then advanced towards him and rebuked him with a rebuke which I did never hear like it.

1829. But for the children and women, he would have ordered all to pray in the mosques in congregation and in default to have the houses burnt. In other words, great is the reward of congregational prayer.

1830. His prayer is not accepted who does not go to the mosque for prayer when he hears Azan,

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was between the mosque and the market. He passed by Shefa'a, mother of Solaiman and said to her : I have not seen Solaiman in the Fajr prayer. He said : Verily he passed the night praying and then his eyes overcame him. Omar said : That I should be present in Fajr prayer in congregation is pleasing to me than that I should stand up the whole night ( in prayer ). —Malik.

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510w. Muzahcd reported from Abdullah-b-Omar that the Messenger of Allah said : No man shall ever prevent his family members from coming to the mosques —Ahmad.

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SECTION 24

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1832 Rows in Prayer

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Rows of worshippers should be arranged without leaving any space open, and the two feet of each worshipper should be placed nearly 4 inches apart. The older section of the people, the wiser and the pious should occupy the front rows and then the children. The best is the first row for males and the last row for females—34 : 442, 511w. Disorder in congregational prayer is bad and leads to differences among its votaries. Every step taken in order to be in line brings reward—34 : 445. No single man shall make a row by himself—34 : 454.

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435. Nu'man-b-Bashir reported that the Apostle of Allah

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1831. The son of Abdulla-b-Omar said : We prevent them. Abdullah said. I narrate to you from the Prophet, while you say this ! He said that Abdullah did not speak about it till he died.

used to arrange our rows straight

tîli he made them a bow as

it were, till he saw that we

understood him. Afterward one

day he went out and stood till

he was about to recite Takbir.

He then saw a man's breast

going out from the line. He

said : Servants of Allah ! you

must make your rows straight

or Allah must turn your faces

opposite. —Muslim.

Anas reported : Aqamat

was recited for prayer. Then

the Messenger of Allah ad-

vanced towards us with his

face ( turning ) and said :

Arrange your lines and stand

shoulder to shoulder, because

I see you from behind my back.

Bukhari narrated it. And in

what has been agreed upon, he

said : Complete your lines, be-

cause I see you from behind

my back.

Same reported that the

Messenger of Allah said : Make

your lines straight, because the

straightening of lines belongs to

the Aqamat of prayer. —Agreed.

Abu Mas'ud al Ansari re-

ported that the Messenger of

Allah used to touch our shoulders

in prayer and say : Be straight

and differ not lest your hearts

differ. Let those who are

major and wise from you keep

attached to me, next those

who succeed them, next those

who succeed them. Abu

اللَّه صلعم يسوي بهم الصف حتى كأَنما

يسوي بهم الْقِداح حتى إِذا رَأى أَنَّا قد

عَقَلْنَا عنه ثُمَّ خرج يَوْمًا فَقَامَ حَتَّى كَان

ان يكبر فرأى رجلًا بَادِيًا صدره من

الصف فَقَالَ عبَاد اللَّهِ لتسون صفوفكم

او ليخالفن اللَّه بين وجوهكم - مسلم

عن أَنَس قَالَ قِيمَتْ إِقَامَة الصلاة فأقبل

عَلَيْنَا رسول اللَّه صلعم بوجهه فَقَالَ

صفوفكم وتراصوا ارأَيْتُمْ من وراء

ظهرِي رواه البخاري وَفِي المتفق

عَلَيْهِ قَالَ أَتِمُّوا الصفوف فَإِنِّي أَرَاكم

من وراء ظهري *

عنه قَالَ قَالَ رسول اللَّه صلعم سِتُّوا

صفوفكم فَإِنَّ تسوية الصفوف من إِقَامَة

الصلاة ( متفق عَلَيْهِ )

عن ابي مسعود وَالنَّصَارِي قَالَ

كَانَ رسول اللَّه صلعم يمسح مناكبنا فِي

الصلاة وَيَقُول استووا وَلَا تختلفوا

فتختلف قُلُوبكم ليَلِيَنِي منكم أُولُوا

الاحلام وَالرَّأْي ثمَّ الَّذين يلونهم

ثمَّ الَّذِين يلونهم

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Mas'ud said : You are to day formost in differences.

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439. Abdullah-b-Mas'ud reported that the Messenger of Allah said thrice. Let those who are major and wise from you stand next to me (in row), next those who follow them. Beware of the uproars of the markets. —Muslim.

XXXIV