Prayer

Abu Hurayrah reported God’s Messenger as saying, “The five prayers, Friday to Friday and Ramadan to Ramadan make atonement for what has happened since the previous one when major sins have been avoided.”

He also reported God’s Messenger as saying, “Tell me, if there were a river at the door of one of you in which he washed five times daily, would any of his filthiness remain?” When he received the reply that none of it would remain, he said, “That is like the five times of prayer by which God obliterates sins.”

A man kissed a woman and came and told the Prophet (sallallahu alayhi wa sallam). Then God revealed, “And observe the prayer at the two ends of the day and the neighbouring parts of the night, for good deeds remove evil deeds (Al- Qur’an, 11:114).” The man asked God’s Messenger whether this referred to him, and he replied, “It refers to every one of my whole people.” A version has, “To those of my people who act upon it.”

Anas told of a man who came and said, “Messenger of God, I have done something which merits punishment, so appoint it for me.” He did not question him about it, and when the time for prayer came the man prayed along with him. Then when the Prophet (sallallahu alayhi wa sallam) had finished the prayer the man got up and said, “Messenger of God, I have done something which merits punishment, so appoint for me that God has decreed.”

He asked, “Did you not pray along with us?” and when he replied that he had, he said, “Well, God has forgiven you your offence, or ‘your punishment’.”

I asked the Prophet (sallallahu alayhi wa sallam) which action is dearest to God and he replied, “Prayer at its proper time.” I asked what came next, and he replied that it was kindness to parents. I asked what came next and he replied that it was jihad in God’s path. He said, “He told me of them, and if I had asked for more he would have told me more.”

Jabir reported God’s Messenger as saying, “What lies between a man and infidelity is the abandonment of prayer.”* *This means that when a man does not make it his practice to observe the prayer he is no longer a Muslim.

Ubada b. as-Samit reported God’s Messenger as saying, “Five times of prayer have been prescribed by God. If anyone performs the ablution for them well, observes them at their proper time, and perfectly performs the bowing and showing of submissiveness during them, he has a covenant from God to forgive him; but if anyone does not do so, he has no covenant. If He wills He may forgive him, but if He wills He may punish him.”

Abu Umama reported God’s Messenger as saying, “If you observe your five times of prayer, fast during your month, pay the zakat on your properties, and obey him who has a right to issue commands to you, you will enter your Lord’s paradise.”

Amr ibn Shuaib said on his father’s authority that his grandfather reported God’s Messenger as saying, “Command your children to observe prayer when they are seven years old, and beat them for sleep together.” Abu Dawud transmitted it; and Baghawi transmitted it thus from him in Sharh as-sunna but in al-Masabih from Sabra ibn Mabad.

Buraydah reported God’s Messenger as saying, “The covenant between us and them is prayer, so if anyone abandons it he has become an infidel.” Ahmad, Tirmidhi, Nasai and.

The Prophet (sallallahu alayhi wa sallam) went out in winter time when the leaves were falling, and took two branches of a tree whose leaves began to fall. He then addressed Abu Dharr who replied, “At your service, Messenger of God.” He said, “A Muslim observes prayer for God’s sake and his sins fall from him as these leaves fall from this tree.”

Zaid b Khalid al-Juhani reported God’s Messenger as saying, “If anyone observes two prostrations without being negligent in them, God will forgive him his previous sins.”

Abdallah ibn Amr b. al-‘As said that the Prophet (sallallahu alayhi wa sallam) mentioned prayer one day saying, ‘If anyone keeps to it, it will be light, evidence and salvation for him on the day of resurrection; but if anyone does not keep to it, it will not be for him light, evidence, or salvation, and on the day of resurrection he will be associated with Qarun, Pharaoh, Haman, 1 and Ubayy ibn Khalaf’2 1.

These three are mentioned together in Al-Qur’an, 29:39; 40:24. A longer account is given of Qarun in 28:76 ff. Haman is mentioned also in 28:38. The Old Testament gives the story of Korah (Qarun) in Numbers, Chap. 16, and of Haman in Esther, Chaps, 3 ff. 2. Ubayy had been an enemy of the Prophet (sallallahu alayhi wa sallam) in Mecca.

Ubayy had said he would kill him, but the Prophet (sallallahu alayhi wa sallam) replied that if God willed he would kill Ubayy. At the battle of Uhud (3 A H.) Ubayy received a scratch, and remembering the Prophet’s words, he felt sure he was going to die. He died at Sarif, about six miles from Mecca, as he was returning home. See the Cairo edition of as-Sira an-nabawiya by Ibn Hisham, 1355/1936, vol.3, p. 89. Ahmad, Darimi, and Baihaqi in Shuab al-lman transmitted it.’

Abdallah ibn Shaqiq said that the companions of God’s Messenger did not consider the abandonment of any good deeds but prayer to be infidelity.

My friend enjoined me thus, “Do not associate anything with God even if you are cut to pieces and burnt; do not abandon a prescribed prayer intentionally, for if anyone abandons it intentionally protection will not apply to him; and do not drink wine, for it is the key to every evil.”

Abdallah ibn Amr reported God’s Messenger as saying, “The time of the noon prayer is when the sun passes the meridian and a man’s shadow is the same length as his height, so long as the time for the afternoon prayer has not come; the time for the afternoon prayer is as long as the sun has not become yellow; the time of the sunset prayer is as long as the twilight has not ended; the time of the night prayer is up to midnight; and the time of the morning prayer is from the appearance of dawn, as long as the sun has not risen, but when the sun rises refrain from prayer, for it rises between the horns of the devil.”

Ibn Abbas reported God’s Messenger as saying, “Gabriel twice led me in prayer at the House (i.e. the Kaba). He prayed the noon prayer with me when the sun had passed the meridian to the extent of the thong of a sandal; he prayed the afternoon prayer with me when every thing’s shadow was as long as itself; he prayed the sunset prayer with me at the time when one who has been fasting breaks his fast; he prayed the night prayer with me when the twilight had ended; and he prayed the dawn prayer with me at the time when food and drink become forbidden to one who is fasting.

On the following day he prayed the noon prayer with me when his shadow was as long as himself; he prayed the afternoon prayer with me when his shadow was twice as long as himself; he prayed the sunset prayer with me at the time when one who has been fasting breaks his fast; he prayed the night prayer with me when about a third of the night had passed; and he prayed the dawn prayer with me when there was clear daylight.

Then turning to me he said, ‘Muhammad, this is the time observed by the prophets before you, and the time is anywhere between these two times.’”

“I heard Bashir ibn Abu Masud say that he heard Abu Masud say that he heard God’s Messenger say, ‘Gabriel came down and acted as my imam and I prayed along with him, then I prayed along with him, then I prayed along with him, then I prayed along with him, then I prayed along with him,’ reckoning with his fingers five times of prayer.”

the sunset prayer after the sun had set; the night prayer between the ending of the twilight and the passing of a third of the night (adding three times “if one lies down to sleep may his eye not sleep”); and the morning prayer when the stars were still visible and out in abundance.

The extent of the shadow when God’s Messenger prayed the noon prayer was three to five feet in summer and five to seven feet in winter. Abu Dawud and Nasai transmitted it.

My father and I visited Abu Barza al-Aslami and my father asked him how God’s Messenger used to observe the prescribed prayer. He replied, “He used to pray the noon prayer (al-hajir), which you call the first, when the sun was past the meridian; he would pray the afternoon prayer, after which one of us would return to his dwelling in the outskirts of Medina while the sun was still bright; (I forget what he said about the sunset prayer); he liked to postpone the night prayer, which you call al-atama, objecting to sleeping before it or talking after it and he would turn away from the morning prayer when a man could recognise his neighbour, and he would recite from sixty to a hundred verses during it.”

A version has, “He did not mind postponing the night prayer till a third of the night had passed; and he did not like sleeping before it, or talking after it.”

We asked Jabir ibn Abdallah about the Prophet’s observance of prayer and he said, “He used to pray the noon prayer in the midday heat; the afternoon prayer when the sun was bright; the sunset prayer when the sun had completely set; the night prayer early if many were present, but late if there were few; and the dawn prayer just before daybreak.”

“When we prayed behind the Prophet (sallallahu alayhi wa sallam) at midday in summer we prostrated ourselves on our clothing to protect ourselves from the heat.”

Abu Hurayrah reported God’s Messenger as saying, “When the heat is severe, postpone the prayer till it is cooler.” A version by Bukhari from Abu Said has, “at noonday, for the violent heat comes from the bubbling over of Jahannam, and hell complained to its Lord saying, ‘My Lord I am being devoured by myself,’ so He allowed it two exhalations one in winter and one in summer, the most severe heat and the most severe cold you experience.” (Bukhari and Muslim.) A version by Bukhari has, “The most severe heat you experience comes from its hot wind, and the most severe cold you experience comes from its intense cold.”

God’s Messenger used to pray the afternoon prayer when the sun was high and bright, then one would go off to al-Awali (Villages on high ground outside Medina) and get there while the sun was still high. Parts of al-Awali were four miles or thereabouts from Medina.

he sits watching the sun, and when it becomes yellow and is between the horns of the devil, he rises and prays four rakas quickly, mentioning God seldom during them.

Ibn Umar reported God’s Messenger as saying, “If anyone misses the afternoon prayer, it is as though he had been cut off from his family and his property.”

The Messenger of Allah (sallallahu alayhi wa sallam) said:, “If anyone abandons the afternoon prayer, his deeds are of no avail.”

“We used to observe the sunset prayer with God’s Messenger, then one of us would go away when it was still possible to see the distance of a bowshot.”

Aishah said that they used to pray the night prayer at any time after the ending of the twilight until a third of the night had passed.

She also said that God’s Messenger would pray the Morning Prayer, and the women would depart wrapped up in their woolen garments, being unrecognizable because of the darkness before dawn.

The Prophet (sallallahu alayhi wa sallam) and Zaid b Anas had a meal at daybreak, and when they finished their meal God’s prophet got up to pray and performed the prayer. On being asked how long it was between the end of their meal and their beginning to pray Anas replied that it was about os long as a man takes to recite fifty verses.

God’s Messenger asked me, “How will you act when you are under rulers who make prayer a dead thing, or delay it beyond its proper time?” When I asked what he commanded me to do he replied, “Observe the prayer at its proper time, and if you can say it along with them do so, for it will be a supererogatory prayer for you.”

Abu Hurayrah reported God’s Messenger as saying, “If anyone performs a raka of the Morning Prayer before sunrise, he has observed the Morning Prayer; and if anyone performs a raka of the afternoon prayer before sunset, he has observed the afternoon prayer.”

He also reported God’s Messenger as saying, “If any of you performs a sajda of the afternoon prayer before sunset, he should complete his prayer; and if he is present at a sajda of the Morning Prayer before sunrise, he should complete his prayer.”

The Messenger of Allah (sallallahu alayhi wa sallam) said:, “If anyone forgets a stated prayer or oversleeps, expiation is made by observing it when he remembers it.” A version has “That is the only expiation for it.”

Abu Qatadah reported God’s Messenger as saying, “There is no remissness in sleep, it is only when one is awake that there is remissness; so when any of you forgets a stated prayer or oversleeps, he should observe it when he remembers it, for God has said, ‘And observe the prayer for remembrance of Me’” (Al-Qur’an, 20:14).

prayer when its time comes, a funeral, and the marriage of an unmarried woman when she finds one of suitable class for her.

Ibn Umar reported God’s Messenger as saying, “The earliest time for prayer is what pleases God, and the latest time is what God allows as a concession.”

When asked what act was most excellent, the Prophet (sallallahu alayhi wa sallam) replied that it was prayer at the beginning of the proper period for it. Ahmad, Tirmidhi and Abu Dawud transmitted it, and Tirmidhi said that the tradition is transmitted only from the traditions of Abdallah ibn Umar al-Umari who is not considered by traditionists to be strong.

Aishah said that God’s Messenger did not pray any prayer at the last possible moment on two occasions during his whole life.

The Messenger of Allah (sallallahu alayhi wa sallam) said:, “My people will continue to prosper (or he said, to follow Islam), as long as they do not postpone the sunset prayer till the stars are not in abundance.”

Abu Hurayrah reported God’s Messenger as saying, “Were it not for causing distress to my people, I would command them to postpone the night prayer till a third or a half of the night had passed.”

Muadh b, Jabal reported God’s Messenger as saying, “Observe this prayer when it is dark, for by it you have been made superior to all the peoples, no people having observed it before you”.

“I am the one who is best informed of the time of this prayer, the last prayer of the evening. God’s Messenger used to observe it when the moon went down on its third night.”

Rafi ibn Khadij reported God’s Messenger as saying, “Observe Morning Prayer at dawn, for it is the practice most productive of reward.” Tirmidhi, Abu Dawud and Darimi transmitted it, but Nasai does not have “for it is the practice most productive of reward.”

“We u.ed to pray the afternoon prayer with God’s Messenger, then a camel would be slaughtered, divided into ten portions, and cooked, and we would eat well-done meat before sunset.”

We waited one night in expectation of God’s Messenger for the last prayer of the evening, and he came out to us when a third of the night had passed, or later; we did not know whether he had been occupied with family business, or something else.

When he came out he said, “You are waiting for a time of prayer for which the followers of no other religion wait, and were it not that it would impose a burden on my people, I would normally pray with them at this time.” He then gave orders to the muadhdhin who declared that the time for prayer had come, and then prayed.

“God’s Messenger used to observe the times of prayer more or less as you do, but he would delay the prayer after nightfall to a little after the time you observe it, and he would shorten the prayer.”

We observed the prayer after nightfall with God’s Messenger, and he did not come out till about half the night had passed. He then said, “Take your places,” and when we had done so he said, “The people have prayed and gone to bed, but you are still engaged in prayer as long as you wait for the prayer. Were it not for the weakness of the weak and the sickness of the sick, I would delay the prayer till half the night had gone;” Abu Dawud and Nasai transmitted it.

“God’s Messenger observed the noon prayer much earlier than you, but you observe the afternoon prayer much earlier than he.”

During the hot weather God’s Messenger delayed the prayer till it was cooler, but in the cold weather he observed it early. Nasai transmitted it.

Ubada b. as-Samit told that God’s Messenger said to him, “After my death you will have over you rulers who will be diverted by various matters from observing the prayer at its proper time till its time is past; so observe the prayer at its proper time.” On being asked by a man whether he should pray along with them, he replied, “Yes.”

Qabisa ibn Waqqas reported God’s Messenger as saying, “After my death you will have over you rulers who will delay the prayer, and it will be to your credit but to their discredit. So pray with them so long as they pray facing the qibla.”

‘Ubaidallah ibn Adi b. al-Khiyar told how he visited Uthman when he was besieged and said, ‘You are a leader who has been accepted generally, yet what you see has happened to you, and a rebel leader conducts our prayer and we abstain.’ He replied, ‘Prayer is the best thing people do; so when people do good, do good along with them, but when they do evil turn aside from their evil-doing.’’

‘Umara ibn Ruwaiba said that he heard God’s Messenger say, ‘No one will enter hell who has prayed before the rising of the sun and before its setting,’ meaning the dawn and the afternoon prayer.’

Abu Musa reported God’s Messenger as saying, “He who observes the two cool times of prayer (at dawn and after nightfall) will enter paradise.”

Angels take turns among you by night and by day, and they all assemble at the dawn and the afternoon prayers. Those who spent the night among you then ascend, and their Lord asks them, yet He is best informed about them, “How did you leave My servants?” They reply, “We left them while they were praying, and we came to them while they were praying.”

Jundub al-Qasri reported God’s Messenger as saying, “When anyone prays the morning prayer he is in God’s protection; so see that God does not call you to account for withdrawing in any respect from His protection, for if He does this to anyone for any cause He will catch him and turn him over on his face in the fire of Jahannam.” Muslim transmitted it. Some MSS. of al-Masabih have al-Qushair instead of al-Qasri.

Abu Hurayrah reported God’s Messenger as saying, “If people knew what blessing lies in the call to prayer and in the first row, then could do nothing but cast lots for it, they would do so; if they know what blessing lies in going to prayer early, they would race to do it i and if they knew what blessing lies in the prayer after nightfall and the morning prayer, they would come to them even if they had to crawl to do so.”

He also reported God’s Messenger as saying, “No prayer is more burdensome to the hypocrites than the dawn and the evening prayer; but if they know what blessing lies in them, they would come to them even if they had to crawl to do so.”

Uthman reported God’s Messenger as saying, “If anyone prays the evening prayer in company, it is as though he had remained awake in prayer half the night; but if anyone prays the Morning Prayer in company, it is as though he had prayed the whole night.”

Ibn Umar reported God’s Messenger as saying, “Do not let the Bedouin take away from you the name of your prayer al-maghrib (sunset) which the Bedouin call al-‘isha (evening); and do not let the Bedouin take away from you the name of your prayer al-‘isha, for it is mentioned as al-‘isha in God’s Book,1 and for they use the verb from the root ‘atama of milking camels at nightfall.’ 1. (Al-Qur’an, 24:58.)’’’”

Ali reported God’s Messenger as saying at the battle of the Trench,2 “They have restrained us from the middle prayer,3 the afternoon prayer. God fill their houses and their graves with fire!” 2. The siege of Medina by Quraish in 5 A.H. 3. Cf. (Al-Qur’an, 2:238.)

The Messenger of Allah (sallallahu alayhi wa sallam) said:, “The middle prayer is the afternoon prayer.”

Concerning God’s words, “The recitation of the dawn is witnessed,” (Al-Qur’an, 17:78). Abu Hurayrah quoted the Prophet (sallallahu alayhi wa sallam) as saying, “The angels of the night and the angels of the day are present at it.”

The middle prayer is the noon prayer.

God’s Messenger used to pray the noon prayer in the extreme heat, observing no prayer more severe to his companions than it. Then was revealed, “And observe carefully the prayers and the middle prayer”; (Al-Qur’an, 2:238) and he said, “Before it there are two times of prayer and after it there are two times of prayer.”

Malik heard that Ali ibn Abu Talib and Abdallah Ibn Abbas used to say, “The middle prayer is the morning prayer.” He transmitted it in al-Muwatta, and.

He heard God’s Messenger say, “He who goes out early to Morning Prayer goes out with the standard of faith, but he who goes out early to the market goes out with the standard of Iblis.”

Anas said they mentioned kindling fire and the use of a bell, and mentioned the Jews and the Christians. Then Bilal was ordered to repeat the call to prayer twice and the statement that the time for prayer had come (al-iqama) once.

Ismail1 said that he mentioned it to Ayyub,2 and he said it was correct except regarding the iqama. (Bukhari and Muslim.) 1. Bukhari (Adhan, 3) gives a shorter form of the tradition than that above, mentioning Ismail ibn Ibrahim in his isnad and telling how he made the enquiry of Ayyub. 2. Ayyub ibn Abu Tamima.

God’s Messenger himself taught him how to make the call to prayer, telling him to say, “God is most great. God is most great. God is most great. God is most great. I testify that there is no god but God. I testify that there is no god but God. I testify that Muhammad is God’s Messenger. I testify that Muhammad is God’s Messenger”; then to repeat, “I testify that there is no god but God.

I testify that there is no god but God. I testify that Muhammad is God’s Messenger. I testify that Muhammad is God’s Messenger. Come to prayer. Come to prayer. Come to salvation. Come to salvation. God is most great. God is most great. There is no god but God.”

In the time of God’s Messenger the phrases in the adhan were uttered twice each and in the iqama once each, except for saying, “The time for prayer has come. The time for prayer has come.”

The Prophet (sallallahu alayhi wa sallam) taught him the adhan as consisting of nineteen words, and the iqama as consisting of seventeen words. Ahmad, Tirmidhi, Abu Dawud, Nasai.

When I asked God’s Messenger to teach me the sunna relating to the adhan he wiped the forepart of his head and said: You must say, “God is most great. God is most great. God is most great. God is most great,” raising your voice while saying these words. Then you must say, “I testify that there is no god but God. I testify that there is no god but God.

I testify that Muhammad is God’s Messenger. I testify that Muhammad is God’s Messenger,” lowering your voice while saying these words. Then you must raise your voice in making the testimony, “I testify that there is no god but God. I testify that there is no god but God. I testify that Muhammad is God’s Messenger. I testify that Muhammad is God’s Messenger.

Come to prayer. Come to prayer. Come to salvation. Come to salvation”; and if it is the Morning Prayer you must say, “Prayer is better than sleep. Prayer is better than sleep. God’s is most great. God is most great. There is no god but God.”

“God’s Messenger told me not to make the call to prayer twice for any of the prayers but the dawn prayer.”

Jabir stated that God’s Messenger said to Bilal, “When you call the adhan speak deliberately, when you utter the iqama speak quickly, and leave between your adhan and your iqama time for one who eats to finish his food and one who drinks to finish his drink, and one who needs to relieve himself to do so. And do not get up to pray* till you see me do so.” * This sentence is addressed not only to Bilal, as the plural is used.

God’s Messenger ordered me to call the adhan for the dawn prayer and I did so. Then Bilal wanted to utter the iqama, but God’s Messenger said to him, “The man of Suda has called the adhan, and he who calls the adhan utters the iqama.”

When the Muslims came to Medina they gathered and sought to know the time of prayer, but no one summoned them. One day they discussed the matter, and one of them said, “Use something like the bell of the Christians.” Another said, “Use a horn like that of the Jews.” But when Umar said, “I suggest that you send a man to announce the prayer,” God’s Messenger said, “Get up, Bilal, and summon to prayer.”

“I went out with the Prophet (sallallahu alayhi wa sallam) to the Morning Prayer, and he called every man he passed to prayer, or shook him with his foot.”

Malik heard that the muadhdhin came to Umar to call him to the Morning Prayer. Finding him asleep, he said, “Prayer is better than sleep,” and Umar commanded him to include it in the call to Morning Prayer. He transmitted it in al-Muwatta.

God’s Messenger commanded Bilal to put his fingers in his ears, saying that it made the voice louder. * The muadhdhin here mentioned was Sad, great-grandfather of Abd ar-Rahman.

He heard God’s Messenger say, “The muadhdhins will have the longest necks on the day of resurrection.”

Abu Hurayrah reported God’s Messenger as saying, “When a summons to prayer is made the evil turns his back and breaks wind so as not to hear the call being made, but when the summons is finished he turns round. When a second call to prayer is made he turns his back, and when the second call is finished he turns round to distract a man, saying, ‘Remember such and such; remember such and such’, referring to something the man did not have in mind, with the result that he does not know how much he has prayed.”

Abu Said al-Khudri reported God’s Messenger as saying, “All jinn, men, or any other creatures who hear the voice of the muadhdhin as far away as it is possible to hear it will testify on his behalf on the day of resurrection.”

Abdallah ibn Amr b. al-‘As reported God’s Messenger as saying, ‘When you hear the muadhdhin repeat what he says, then invoke a blessing on me, for everyone who invokes one blessing on me will receive ten blessings from God. Then ask God to give me the wasila, which is a rank in paradise fitting for only one of God’s servants, and I hope that I may be the one. If anyone asks that I be given the wasila, he will be assured of my intercession.’’

When the muadhdhin says, “God is most great, God is most great,” and one of you makes the response, “God is most great, God is most great”; then says, “I testify that there is no god but God,” and he makes the response, “I testify that there is no god but God”; then says, “I testify that Muhammad is God’s Messenger,” and he makes the response,

“I testify that Muhammad is God’s Messenger”; then says, “Come to prayer,” and he makes the response, “There is no might and no power except in God”; then says, “Come to salvation,” and he makes the response, “There is no might and no power except in God”; then says, “God is most great, God is most great,” and he makes the response, “God is most great, God is most great”; then says, “There is no god but God,” and he makes the response, “There is no god but God”; if he says this from his heart, he will enter paradise.

If anyone says when he hears the summons, “O God, Lord of this perfect call and of the prayer which is established for all time, grant Muhammad the wasila and excellency, and raise him up in a praiseworthy position (Al-Qur’an; 17:79) which Thou hast promised,” he will be assured of my intercession.

The Prophet (sallallahu alayhi wa sallam) used to attack the enemy at dawn, and he would sometimes hear the adhan, so if he heard an adhan he stopped, but otherwise he attacked. Once on hearing a man say, “God is most great, God is most great,” God’s Messenger said, “You follow Islam.” Then hearing him say, “There is no god but God,” he said, “You have come forth from hell.” They looked at him and found that he was a goatherd.

If anyone says when he hears the muadhdhin, “I testify that there is no god but God alone who has no partner and that Muhammad is His servant and Messenger; I am satisfied with God as Lord, with Muhammad as Messenger, and with Islam as religion,” his sins will be forgiven him.

Abdallah ibn Mughaffal reported God’s Messenger as saying, “Between every pair of adhans there is a prayer; between every pair of adhans there is a prayer.” Then he said on repeating it a third time, “for him who wishes.”

Abu Hurayrah reported God’s Messenger as saying, “The imam is responsible and the muadhdhin is trusted. O God, guide the imams and forgive the muadhdhins.” Ahmad, Abu Dawud, Tirmidhi and Shafii transmitted it, and in another version by Shafii the wording of al-Masabih is used.

Ibn Abbas reported God’s Messenger as saying, “If anyone makes the call to prayer for seven years seeking to please God, freedom from hell will be recorded for him.”

God is pleased with a shepherd on the top of a rock on a mountain who makes the call to prayer and prays. God says, “Look at this servant of Mine who makes the call to prayer, observes the prayer and fears Me. I forgive My servant and will cause him to enter paradise.” Abu Dawud and Nasai transmitted it.

a man who gives God and his patron their due, a man who leads people in prayer to their satisfaction, and a man who summons people to the five times of prayer every day and night.

Abu Hurayrah reported God’s Messenger as saying, “The muadhdhin will receive forgiveness to the extent to which his voice reaches, and every moist and dry place will testify on his behalf; and he who attends prayer will have twenty-five prayers recorded for him and will have expiation for sins committed between every two times of prayer.” Ahmad, Abu Dawud and Ibn Majah transmitted it, and Nasai transmitted up to “every moist and dry place will testify on his behalf,” adding “and he will have a reward equal to that of those who pray.”

Uthman ibn Abul ‘As said that he asked God’s Messenger to make him his people’s imam and that he replied, ‘You are their imam, but do according to what the weakest of them is capable of, and employ a muadhdhin who does not accept payment for his adhan.’’

God’s Messenger taught me to say when the adhan for the sunset prayer was called, “O God, this is the time when Thy night comes on, Thy day retires, and the voices of Thy summoners are heard, so forgive me.”

Abu Umama, or one of the companions of God’s Messenger, said that Bilal began the iqama, and when he said, “The time for prayer has come,” God’s Messenger said, “May God establish it and cause it to continue!” During the whole of the iqama he made such responses as are found in Umar’s tradition about the adhan.

Anas reported God’s Messenger as saying, “A supplication made between the adhan and the iqama is not rejected.”

a supplication when the call to prayer is made, and in stress when people are locked in battle. A version has “and when rain is falling”.

Abdallah ibn Amr told of a man who said, “Messenger of God, the muadhdhins excel us.”* To him God’s Messenger replied, ‘Say the same words as they say, and when you come to the end, if you make any petition it will be granted to you.’ * This most probably means that they get a greater reward. The reply suggests how that may be counterbalanced.

He heard the Prophet (sallallahu alayhi wa sallam) say, “When the devil hears the summons to prayer he goes off till he is as far away as ar-Rauha.” The transmitter said that ar-Rauha is thirty-six miles from Medina.

I was with Muawiyah when his muadhdhin called the adhan, and Muawiyah repeated the muadhdhin’s words, but when he said, “Come to prayer, he said, ‘There is no might and no power except in God,’ and when he said, ‘Come to salvation,’ he said, ‘There is no might and no power except in God the High, the Mighty.’ After that he repeated the muadhdhin’s words, then said, ‘I heard God’s Messenger say that.’”

We were with God’s Messenger when Bilal got up and made the call to prayer. When he finished, God’s Messenger said, “If anyone says the same as this sincerely, he will enter paradise.” Nasai transmitted it.

Aishah said that when the Prophet (sallallahu alayhi wa sallam) heard the muadhdhin uttering the testimony, he said, “I too, I too.”

Ibn Umar reported God’s Messenger as saying, “If anyone calls the adhan for twelve years, paradise is guaranteed to him; sixty blessings will be recorded for him for every day’s calling of the adhan and thirty blessings for every iqama.”

He said, “We used to receive command to make a supplication when the call to the sunset prayer was being made.” Baihaqi transmitted it in ad-Daawal al-kabir.

Ibn Umar reported God’s Messenger as saying, “Bilal summons to prayer when it is still night, so eat and drink till Ibn Umm Maktum makes the summons.” He added that Ibn Umm Maktum was a blind man who did not make the summons till someone said to him, “The morning has come, the morning has come.”

Samurah ibn Jundub reported God’s Messenger as saying, “Do not let Bilal’s adhan or the false dawn prevent you from taking your morning meal, but only the dawn which is widely spread in the horizon.”

He and a cousin of his came to the Prophet (sallallahu alayhi wa sallam), who said, “When you two are on a journey, you should call the adhan and repeat the iqama, then the older of you should act as imam.” This is how.

He also told of God’s Messenger saying to them, “Pray as you have seen me prayer, and when the time for prayer comes one of you should call the adhan for you and the oldest of you should act as imam.”* * In this tradition the plural is used throughout; in the preceding the dual is used, two persons being referred to.

When God’s Messenger returned from the expedition to Khaibar,1 he travelled one night and stopped for rest only when he became sleepy. He told Bilal to remain on guard during the night, and he prayed as much as he could while God’s Messenger and his companions slept. When the time for dawn approached Bilal leaned on his camel facing in the direction from which the dawn should appear; but he was overcome by sleep while he was leaning on his camel, and neither God’s Messenger nor Bilal awoke, nor did any of his companions till the sun shone on them.

God’s Messenger was the first of them to awake, and being startled he called to Bilal, who said “He who took away my soul is the One who took away yours.”2 He said, “Lead the beasts on,” and when they had done so for some distance, God’s Messenger performed ablution, gave orders to Bilal who pronounced the iqama, and then led them in the Morning Prayer.

When he finished the prayer he said, “If anyone forgets prayer he should say it when he remembers it, for God has said, ‘And observe the prayer for remembrance of me.’”3 1. In 7 AH. 2. This is probably to be connected with the thought in the Qur’an, 39:42, which speaks of God taking the souls of people during their sleep. 3. Al-Qur’an; 20:14.

Abu Qatadah reported God’s Messenger as saying, “When the iqama is pronounced, do not get up till you see I have come out.”

Abu Hurayrah reported God’s Messenger as saying, “When the iqama has been pronounced for prayer, do not go running to it, but go walking in tranquility, and pray what you are in time for and complete what you have missed.” (Bukhari and Muslim.) A version by Muslim has, “for when one of you is making for prayer he is engaged in prayer.”

Ibn Umar reported God’s Messenger as saying, “Two characteristics are suspended on the necks of those who call the adhan for the Muslims, their fasting and their prayer.”

When the Prophet (sallallahu alayhi wa sallam) entered the House (the Kaba) he made supplications in all sides of it, but did not perform salat till he had come out. When he came out he prayed two rakas facing the Kaba and said, “This is the qibla.” Bukhari transmitted it and Muslim transmitted it from Ibn Abbas from Usamah ibn Zayd.

God’s Messenger entered the Kaba with Usamah ibn Zayd, Uthman ibn Talha al-Hajabi, and Bilal ibn Rabah, and locking it behind him, he remained inside. I asked Bilal when he came out what God’s Messenger had done, and he said, “He took up a position with one pillar on his left, two on his right, and three behind him (the House at that time having six pillars), then performed salat.”

Abu Hurayrah reported God’s Messenger as saying, “One prayer in this mosque of mine (i.e. the mosque in Medina) is better than a thousand elsewhere, except the sacred mosque.”

the sacred mosque, the Aqsa mosque, and this mosque of mine.* * These are the only mosques to which long journeys may be made purely for the purpose of praying in them. The sacred mosque means the Kaba.

The Messenger of Allah (sallallahu alayhi wa sallam) said:, “The space between my house and my pulpit is one of the gardens of paradise, and my pulpit is upon my tank.”

The Prophet (sallallahu alayhi wa sallam) used to go to the mosque in Quba* every Saturday, walking and riding, and he would pray two rakas in it. * The village outside Medina where the Prophet (sallallahu alayhi wa sallam) stayed a few days before entering Medina at the time of the Hijra. Before leaving he laid the foundations of a mosque there.

Al-Qur’an; 9:108 is said to refer to this mosque. In the preceding verse reference is made to another mosque which had been built in a spirit of opposition.

Abu Hurayrah reported God’s Messenger as saying, “The parts of the land dearest to God are its mosques, and the parts most hateful to God are its markets.”

Uthman reported God’s Messenger as saying, “If anyone builds a mosque for God, God will build a house for him in paradise.”

Abu Hurayrah reported God’s Messenger as saying, “If anyone goes out in the morning or in the evening to the mosque, God will prepare for him his food in paradise as often as he goes out in the morning or in the evening.”

Abu Musa reported God’s Messenger as saying, “The one who will receive the greatest reward for prayer is he who lives farthest away, and he who has farthest to walk and he who waits for the prayer to observe it with the imam will have a greater reward than the one who observes it and then goes to sleep.”

The area round the mosque was vacant and that the Banu Salima wanted to move near the mosque, but when the Prophet (sallallahu alayhi wa sallam) heard of that he said to them, “I have heard that you want to move near the mosque.”

They replied, “Yes, Messenger of God, that was our desire.” He said, “Banu Salima, if you keep to your present houses, your footprints will be recorded; if you keep to your present houses, your footprints will be recorded.”* * I.e. you will receive a reward for the distance you have to go to the mosque.

a just imam; a young man who grows up worshipping God; a man whose heart is attached to the mosque from the time he leaves it till he returns to it; two men who love one another for God’s sake, meeting thus and separating thus; a man who remembers God in solitude, his eyes pouring forth tears; a man who, when accosted by a woman of rank and beauty, says, ‘I fear God’; and a man who gives alms concealing it so that his left hand does not know what his right hand bestows.

He also reported God’s Messenger as saying, “A man’s prayer in company is twenty-five times as valuable as his prayer in his house and his market, for when he performs ablution, doing it well, then goes out to the mosque, having no other reason than prayer for going out, he does not take a step without being raised a degree for it and having a sin remitted for it, and when he prays the angels continue to invoke blessings on him as long as he is in his place of prayer, saying, ‘God bless him; God show mercy to him.’

And each of you continues to be engaged in prayer as long as he is waiting for the prayer.” In a version he said, “When he enters the mosque prayer holds him fast.” And he added in the invocation of the angels, “O God, forgive him, O God, turn towards him, as long as he does not do any harm in it and as long as he does not do anything unseemly in it.”

When any of you enters the mosque he should say, “O God, open to me the gates of Thy mercy, ‘and when he goes out he should say ‘O God, I ask Thee out of Thine abundance.’’”

Abu Qatadah reported God’s Messenger as saying, “When one of you enters the mosque he should pray two rakas before sitting down.”

The Prophet (sallallahu alayhi wa sallam) always came back from a journey by day in the forenoon, and when he arrived he went first to the mosque, and having prayed two rakas in it he sat down in it.

The Messenger of Allah (sallallahu alayhi wa sallam) said:, “If anyone hears a man crying out in the mosque about something he has lost, he should say, ‘May God not restore it to you,’ for the mosques were not built for this.”

Jabir reported God’s Messenger as saying, “If anyone eats of this offensive tree* he must not approach our mosque, for the angels are harmed by the same things as men.” * Bukhari Atima, 49, shows the Prophet’s objection to onions and garlic. One of these may be meant here.

The Messenger of Allah (sallallahu alayhi wa sallam) said:, “Spitting in the mosque is a sin which is expiated by burying the spittle.”

Abu Dharr reported God’s Messenger as saying, “The deeds of my people, good and bad, were presented before me, and I found the removal of something objectionable from the road among their good deeds, and mucus left unburied in the mosque among their evil deeds.”

Abu Hurayrah reported God’s Messenger as saying, “When one of you gets up for prayer he must not spit in front, of him, because he is holding intimate converse with God as long as he is in his place of prayer; nor must he spit towards his right, for there is an angel at his right; but he may spit towards his left or under his feet and bury it.” The version of Abu Said has “under his left foot.”

Aishah told of God’s Messenger as saying in his illness from which he did not recover, “God curse the Jews and Christians! They have taken the graves of their prophets as mosques.”

Jundub told of his hearing the Prophet (sallallahu alayhi wa sallam) say, “Those who preceded you used to take the graves of their prophets and righteous men as mosques, but you must not take graves as mosques; I forbid you to do that.”

Ibn Umar reported God’s Messenger as saying, “Perform some of your prayer in your houses, and do not turn them into graves.”* * This is most probably a figurative expression indicating that a house in which prayer is not offered is like a grave, as God is not worshipped there.

Abu Hurayrah reported God’s Messenger as saying, “The space between the East and the West is a qibla.”

We went out as a deputation to God’s Messenger and swore allegiance to him and prayed along with him. We told him that we had a church in our land, and we asked him for some of the leavings of the water he used for ablution. He called for water, performed ablution, rinsed his mouth, then poured it out for us into a skin vessel, and gave us the following command, “Go away, and when you come to your land break down your church, sprinkle this water on its site, and use it as a mosque.”

We told him that our land was distant, the heat severe, and that the water would evaporate, to which he replied, “Add some water to it, for it will only bring more good to it.”

Aishah said that God’s Messenger ordered that a mosque be built in a residential district and that it be cleaned and perfumed.

The Messenger of Allah (sallallahu alayhi wa sallam) said:, “I was not commanded to build high mosques.” Ibn Abbas said, “You* will certainly ornament them as the Jews and Christians did.” * The verb is plural addressed by Ibn Abbas to some hearers.

Anas reported God’s Messenger as saying, “One of the signs of the last hour will be that people will vie with one another about mosques. Abu Dawud, Nasai.”

He also reported God’s Messenger as saying, “The rewards of my people were placed before me, even and the sins of my people were placed before me, and I saw no sin greater than that a man should memorise a sura or verse of the Qur’an, then forget it.”* * Cf. Al-Qur’an, 20:126.

The Messenger of Allah (sallallahu alayhi wa sallam) said:, “Announce to those who make a practice of walking to mosques during the times of darkness the good news that they will have complete light on the day of resurrection. Tirmidhi and Abu Dawud transmitted it, and Ibn Majah transmitted it from Sahl ibn Sad and Anas.”

Abu Said al-Khudri reported God’s Messenger as saying, “When you see a man frequenting the mosque, testify that he has faith, for God says, ‘God’s mosques are visited only by those who believe in God and the last day.’* * Al-Qur’an; 9:18.”

Uthman ibn Mazun said, “Messenger of God, grant us permission to become eunuchs.” God’s Messenger replied, “He who makes another a eunuch or becomes one himself does not belong to us; fasting serves that purpose among my people.”

He then said, “Grant us permission to lead the wandering life of the devotee.” He replied, “The wandering life of the devotee among my people is jihad in God’s path.”

He said, “Grant us permission to adopt monkery.” He replied, “Monkery among my people consists of sitting in mosques waiting for the time of prayer.” Baghawi transmitted it in Sharh as-sunna.

I saw my Lord in the most beautiful form, and He said, “What do the angels near My presence dispute about?” I replied, Thou knowest best. Then He placed the palm of His hand between my shoulder-blades and I felt the coolness of it between my nipples! Then I knew what was in the heavens and the earth. And he recited, “Thus did We show Abraham the kingdom of the heavens and the earth, and it was so that he might have certainty (Al-Qur’an; 6:75).”

He asked, “Muhammad, do you know what the angels near My presence dispute about?” I replied, “Yes, about expiations, and they are remaining in the mosques after the prayers are over, walking on foot to the congregational prayers, and performing elaborate ablution in unpleasant circumstances (Cf. p. 151). Whoever does that will live and die righteously, and as far as his sin is concerned, he will be as he was on the day his mother gave birth to him.”

He said, “Muhammad, when you pray say, ‘O God, I ask Thee to enable me to do good deeds, abandon objectionable things, and love the poor, and when Thou intendest to test Thy servants, take me to Thyself without being led astray.’”

He said, “People are raised in degree by saluting all and sundry, providing food, and praying at night when people are asleep.” The wording of this tradition is as it occurs in al-Masabih, but I found it traced to Abd ar-Rahman only in Sharh as-sunna.

a man who goes out to fight in God’s path, who is in God’s safe keeping till He takes his soul and brings him into paradise, or sends him home with the reward or booty he has obtained; a man who goes out to the mosque, who is in God’s safe keeping; and a man who enters his house in peace,* who is in God’s safe keeping. * The translation above is given on the analogy of Al-Qur’an; 15:46. The phrase might, however, mean one who gives a salutation when he enters his house.

He also reported God’s Messenger as saying, “If one goes out from his house to a stated prayer in a state of purity, his reward will be like that of the pilgrim in the sacred state; if one goes out to devotions in the forenoon, nothing else causing him to go out, his reward will be like that of him who performs the ‘umra;1 and a prayer following another with no idle talk between them will be a deed recorded in llliyun,’2 1.

The little pilgrimage, consisting of the rites at the Kaba and the running between al-Safa and al-Marwa. 2. See Al-Qur’an, 83:18 ff.”

Abu Hurayrah reported God’s Messenger as saying, “When you pass one of the gardens of paradise, feed there.” When asked what the gardens of paradise were he replied that they were the mosques, and when asked what the feeding consisted of, he replied, “Glory be to God; Praise be to God; there is no god but God; and God is most great.”

He also reported God’s Messenger as saying, “If anyone comes to a mosque for a purpose, he will attain it.”

Fatima daughter of al-Husain said on the authority of her grand-mother, Fatima the elder,* that when the Prophet (sallallahu alayhi wa sallam) entered the mosque he would pray for blessings and safety for himself and say, “My Lord, forgive me my sins, and open to me the gates of Thy mercy.” And when he went out he would pray for blessings and safety for himself and say, “My Lord, forgive me my sins, and open to me the gates of Thy abundance.” *The daughter of the Prophet (sallallahu alayhi wa sallam) who married Ali. Tirmidhi, Ahmad and Ibn Majah transmitted it.

In the version of the last two she said that when he entered the mosque, and also when he came out, he said, “In the name of God, and peace be upon God’s Messenger,” instead of “he would pray for blessings and safety for himself.”

Tirmidhi said that its isnad is not connected, for Fatima daughter of al-Husain was not born in the lifetime of Fatima the elder.

Amr ibn Shuaib on his father’s authority reported his grandfather as saying that God’s Messenger prohibited the recitation of poems in a mosque, buying and selling in it, and sitting in a circle in a mosque on Friday before the prayer.

When you see anyone buying or selling in a mosque, say, “May God not make your trading profitable!” And when you see anyone calling out in it about something lost, say, “May God not restore it to you.”

God’s Messenger prohibited retaliation being taken in a mosque, the recitation of poems in it, and the infliction of punishment in it. Abu Dawud in his Sunan and the author of Jami al-usul (Ibn al-Athir) in his work transmitted it from Hakim, but in al-Masabih it is transmitted from Jabir.

God’s Messenger forbade these two plants, i e., onions and garlic, and said, “He who eats them must not come near our mosque.” He also said, “If you must eat them, suppress their odour* by cooking.” * Lit. put them to death.

Abu Said reported God’s Messenger as saying, “The whole earth is a mosque, with the exception of a graveyard and a bath.”

a dunghill, a slaughterhouse, a graveyard, the middle of the road, a bath, places where camels kneel to drink, and on the roof of God’s House.

Abu Hurayrah reported God’s Messenger as saying, “Pray in sheep-folds, but not where camels kneel to drink.”

God’s Messenger cursed women who visited graves, people who put mosques there and those who lit lamps there. Abu Dawud, Tirmidhi and Nasai transmitted it.

A Jewish doctor asked the Prophet (sallallahu alayhi wa sallam) what places were best, but he did not answer his question, saying, “I shall say nothing till Gabriel comes.”

So he remained silent, and when Gabriel came he asked him, but he replied, “The one who is asked knows no more than the one who asks, but I shall ask my Lord.” Later Gabriel said, “Muhammad, I approached my Lord nearer than I have ever come before.”

When Muhammad asked about that, he replied, “Between Him and me there were seventy thousand veils of light, and He said that the worst places were their markets and the best their mosques.”* *The source of the tradition is not given in the text. The editor of the Damascus edition says it comes rightly from Ibn Hibban from Ibn Umar

He heard God’s Messenger say, “If anyone comes to this mosque of mine, coming only for some good which he will learn or teach, he ranks a mujahid in God’s path; but if anyone comes for some other purpose, he ranks as a man who looks at another’s property.” Ibn Majah and Baihaqi, in Shuab al-iman, transmitted it.

Al-Hasan reported in mursal form that God’s Messenger said, “A time is coming when people will talk in their mosques about their worldly affairs, so do not sit with them, for God has nothing to do with them.” Baihaqi transmitted it in Shuab al-iman.

When he was sleeping in the mosque a man threw a pebble at him, and when he looked he saw that it was Umar ibn al-Khattab, who said, “Go and bring me these two men.” He brought them and Umar asked them what tribe they belonged to, or what place they came from. On their replying that they belonged to at-Taif, he said, “If you had belonged to Medina I would have given you a beating for raising your voices in the mosque of God’s Messenger.”

Umar built a courtyard called al-Butaiha in the neighbourhood of the mosque and said, “If anyone wants to make a noise, or recite poetry, or raise his voice, he must go out to this courtyard.” He transmitted it in al-Muwatta.

The Prophet (sallallahu alayhi wa sallam) saw some mucus in the direction of the qibla and his displeasure was apparent in his face, so he got up, scraped it with his hand and said, “When one of you gets up to pray, he is holding intimate converse only with his Lord, and his Lord is between him and the qibla, so none of you must spit in the direction of the qibla, but towards his left side, or under his foot.” Then he took the end of his cloak, spat in it, folded it up and said, “Or he may do thus.”

A man led some people in prayer and spat in the direction of the qibla. Having seen this, God’s Messenger said to the people at the end of the prayer, “He must not lead you in prayer.” The man wanted to lead them in prayer some time afterwards, but they prevented him and told him what God’s Messenger had said. He mentioned that to God’s Messenger, who replied, “Yes.” And I think he added, “You have harmed God and His Messenger.”

Abdallah ibn Amr b. al-‘As said that God’s Messenger used to say on entering the mosque, ‘I seek refuge in God the mighty, in His noble being, and in His power which is from everlasting from the accursed devil.’ He said that when the devil heard that he said, ‘He is protected from me for the rest of the day.’’

Ata ibn Yasar reported God’s Messenger as saying, “O God, do not let my grave become an idol which is worshipped. God’s anger is severe against people who take the graves of their prophets as mosques.”

The Prophet (sallallahu alayhi wa sallam) used to like to pray in al-hitan*. One of its transmitters says that it means gardens. * I have given the Arabic word because it is explained in the text. Why it should need to be explained is not clear. Tirmidhi transmitted it and said, “This is a gharib tradition which we know only among the traditions of al-Hasan ibn Abu Jafar whom Yahya ibn Said and others have declared to be weak.”

Anas ibn Malik reported God’s Messenger as saying, “A man’s prayer in his house is equivalent to a single observance of prayer, his prayer in a tribal mosque is equivalent to twenty-five, his prayer in a mosque in which the Friday prayer is observed is equivalent to five hundred, his prayer in the Aqsa mosque is equivalent to fifty thousand, his prayer in my mosque is equivalent to fifty thousand, and his prayer in the sacred mosque (the Kaba) is equivalent to a hundred thousand.”

He asked God’s Messenger which mosque was set up first in the earth and was told that it was the sacred mosque. He asked which came next and was told that it was the Aqsa mosque. He asked how long a space of time separated their building and the Prophet (sallallahu alayhi wa sallam) told him it was forty years, adding, “Then the earth is a mosque for you, so pray wherever you are at the time of prayer.”

“Umar ibn Abu Salamah said that he saw God’s Messenger praying in Umm Salamah’s house girded with a single garment, placing its two ends over his shoulders.* * This is explained as meaning that the ends were each over a shoulder and under the other armpit and tied over the chest.”

Abu Hurayrah reported God’s Messenger as saying, “None of you must pray in a single garment of which no part comes over his shoulders.”

He said that he heard God’s Messenger say, “If anyone prays in a single garment he should cross the two ends.”

Aishah said that God’s Messenger prayed in a woollen garment of hers with markings, and he gave a look at the markings. When he had finished he said, “Take this woollen garment of mine to Abu Jahm and bring me Abu Jahm’s Anbijani* garment, for it has distracted me just now from my prayer.” * A type of garment from the Syrian town of Manbij.

The word in the text is anbijaniya. Manbijaniya is perhaps more common. See Lane, Lexicon, p. 2755 Pt. III (Bukhari and Muslim.) In a version by Bukhari he said, “I was looking at its markings while I was engaged in prayer, and I am afraid lest it may beguile me.”

Aishah had a figured curtain with which she secluded the side of her house, but the Prophet (sallallahu alayhi wa sallam) said to her, “Remove this figured curtain of yours from us, for its pictures keep interfering with my prayer.”

Uqbah ibn Amir said that God’s Messenger was presented with a silk gown which he put on and wore while praying. Then when he withdrew he pulled it off vigorously as though he disapproved of it, saying, “This is not fitting for the pious.”

Salamah b. al-Akwasaid that he told God’s Messenger he was a man who went out hunting, and asked whether he might pray in a single shirt. He replied, “Yes, but fasten it, even if it should be with a thorn.”

While a man was praying letting his lower garment trail, God’s Messenger said to him, “Go and perform ablution.” After he had gone to perform ablution and returned a man asked God’s Messenger why he had ordered him to perform ablution, and he said “He was praying with his lower garment trailing, and God does not accept the prayer of a man who lets his lower garment trail.”

Aishah reported God’s Messenger as saying, “The prayer of a woman who has reached puberty is not accepted unless she is wearing a veil.”* * A veil (khimar) covering the head and the breasts. Cf. Al-Quran; 24:31.

She asked God’s Messenger whether a woman might pray in a shift and veil without wearing a lower garment. He replied, “If the shift is ample and covers the surface of her feet.”

God’s Messenger forbade trailing garments during prayer and that a man should cover his mouth.

Shaddad ibn Aus reported God’s Messenger as saying, “Act differently from the Jews, for they do not pray in their sandals or their shoes.”* * Khuff (pl. khifaf), an article of footwear which came up above the ankle. Traditions tell that the Prophet (sallallahu alayhi wa sallam) allowed pilgrims to wear the khuff only when unable to procure sandals, but said they must be cut to come below the ankle. Cf. Bukhari, Hajj, 21, 23; Libas, 8, 4, 15, 73.

While God’s Messenger was leading his companions in prayer he took off his sandals and laid them at his left side; so when the people saw that, they removed their sandals.

When he had finished his prayer he asked, “What made you remove your sandals? They replied, ‘We saw you remove yours, so we removed ours.’ God’s Messenger then said, ‘Gabriel came to me and informed me that there was filth on them. When any of you comes to the mosque he should examine, and if he sees filth on his sandals he should wipe it off and pray in them.’”

Abu Hurayrah reported God’s Messenger as saying, “When any of you prays he should not place his sandals at his right or at his left so as to be at the right of someone else, unless no one is at his left, but should place them between his feet.” A version has, “or pray with them on.”

“I visited the Prophet (sallallahu alayhi wa sallam) and saw him praying on a reed mat on which he was prostrating himself.” He said, “And I saw him praying in a single garment with part over his shoulder.”

Amr ibn Shuaib, on his father’s authority, said that his grandfather declared he had seen God’s Messenger praying both barefoot and wearing sandals.

Jabir led them in prayer in lower garment which he had tied at the nape of his neck, his clothes being placed on the clothes-stand. Someone said to him, “You are praying in a single garment.” He replied, “I did that only that a fool like you might see me. Which of us had two garments in the time of God’s Messenger?”

“Prayer in a single garment was a practice we followed along with God’s Messenger, and no blame was cast on us.” Ibn Masud said, “That was only when clothing was scarce, but when God enlarged our circumstances prayer in two garments became purer.”

The Prophet (sallallahu alayhi wa sallam) would go out in the morning* to the place of prayer with a staff in front of him which was carried and set up in front of him in the place of prayer, and he would pray in its direction. * i.e. on the day of the Id.

“I saw God’s Messenger in Mecca at al-Abtah in a red leather tent, I saw Bilal take the ablution water left by God’s Messenger, and I saw the people racing one another to get to that ablution water. If anyone got any of it he rubbed himself with it, and anyone who did not get any got some of the moisture from his companion’s hand.

I then saw Bilal take a staff and fix it in the ground, after which God’s Messenger came out quickly in a red mantle and led the people in two rakas facing the staff. And I saw people and animals passing in front of the staff.”

The Prophet (sallallahu alayhi wa sallam) used to make his riding-beast kneel between him and the qibla and pray facing it. (Bukhari and Muslim.) Bukhari added that Nafi asked Ibn Umar, saying, “Tell me what happened when the camels moved away,” to which he replied, “He used to take the saddle, put it straight, and pray facing the back of it.”

Talha ibn ‘Ubaidallah reported God’s Messenger as saying, ‘When one of you places in front of him something such as the back of a saddle, he should pray without caring who passes on the other side of it.’’

Abu Juhaim reported God’s Messenger as saying, “If one who passes in front of a man who is praying knew the responsibility he incurs, to stand still for forty would be better for him than to pass in front of him.” Abun Nadr said, “I do not know whether he said forty days, or months, or years.”

Abu Said reported God’s Messenger as saying, “When one of you prays facing something which conceals him from people and someone wishes to pass in front of him, he should turn away; but if he refuses to go, he should turn him away forcibly, for he is only a devil.” This is Bukhari’s wording, and Muslim has something to the same effect.

Abu Hurayrah reported God’s Messenger as saying, “A woman, an ass and a dog cut off the prayer, but something like the back of a saddle guards against that.”

Aishah said, “The Prophet (sallallahu alayhi wa sallam) used to pray at night while I was interposed between him and the qibla like a corpse on a bier.”

“When I was near the age of puberty I came riding on a she-ass and found God’s Messenger leading the people in prayer at Mina with no wall in front of him. I passed in front of part of the row of worshippers, and dismounting, let my she-ass go to pasture and joined the row, and no one objected to that.”

Abu Hurayrah reported God’s Messenger as saying, “When one of your prays he should put something in front of his face, and if he can find nothing he should set up his stick; but if he has no stick with him he should draw a line, then what passes in front of him will not harm him.”

Sahl ibn Abu Hathma reported God’s Messenger as saying, “When one of you prays facing a sutra* he should keep close to it and not let the devil interrupt his prayer.” * Sutra (covering, screen) is used of an object a worshipper places in front of him in the direction of the qibla when engaging in prayer.

“I never saw God’s Messenger praying in front of a stick, a pillar, or a tree, without having it opposite his right or left eyebrow (i.e. side), and not facing it directly.”

“God’s Messenger came to us accompanied by Abbas when we were in open country belonging to us. He prayed in a desert with no sutra in front of him, and a she-ass and a bitch of ours were playing in front of him, but he paid no attention to that.”

Abu Said reported God’s Messenger as saying, “Nothing interrupts prayer, but repulse, as much as you can anyone who passes in front of you, for he is just a devil.”

Aishah said, “I was sleeping in front of God’s Messenger with my legs between him and the qibla. When he prostrated himself he pinched me and I drew up my legs, and when he stood up I stretched them out.” She added, “At that time there were no lamps in the houses.”

Abu Hurayrah reported God’s Messenger as saying, “If one of you knew what he incurred by passing in front of his brother and interfering with his prayer, it would be better for him to stop a hundred years than to take a single step.”

“If one who passes in front of a man who is praying knew what was laid to his charge, it would be better for him to be swallowed up by the earth than to pass in front of him.” A version has “less serious for him.”

Ibn Abbas reported God’s Messenger as saying, “When one of you prays without a sutra, an ass, a pig, a Jew, a Magian, and a woman cut off his prayer, but it will suffice if they pass in front of him at a distance of over a stone’s throw.”

“When you get up to pray perform the ablution perfectly, then face the qibla and say, ‘God is most great.’ Then recite a convenient portion of the Qur’an; then bow and remain quietly in that attitude; then raise yourself and stand erect; then prostrate yourself and remain quietly in that attitude; then raise yourself and sit quietly; then prostrate yourself and remain quietly in that attitude; then raise yourself and sit quietly.” A version has, “Then raise yourself and stand erect; then do that throughout all your prayer.”

Abu Humayd as-Saidi said among a company of the companions of God’s Messenger, “I am the one among you who is best versed in the way God’s Messenger prayed. I saw that when he uttered the takbir he placed his hands opposite his shoulders; when he bowed he rested his hands on his knees, then bent his back; when he raised his head he stood erect with his spine straight; when he prostrated himself he placed his arms so that they were not spread out, and the fingers were not drawn in, and the points of his toes were facing the qibla; when he sat up at the end of two rakas he sat on his left foot and raised the right; and when he sat up after the last raka he put forward the left foot, raised the other, and sat on his hips.”

God’s Messenger used to raise his hands opposite his shoulders when he began prayer and when he said the takbir before bowing; and when he raised his head after bowing he raised them in the same way and said, “God listens to him who praises Him. To Thee, our Lord, be the praise!” But he did not do that when he prostrated himself.

Nafi said that when Ibn Umar began prayer he said the takbir and raised his hands; when he bowed he raised his hands; when he said, “God listens to him who praises Him” he raised his hands; and when he got up at the end of two rakas he raised his hands. Ibn Umar traced that back to the Prophet (sallallahu alayhi wa sallam).

When God’s Messenger said the takbir he raised his hands and placed them opposite his ears, and when he raised his head after bowing and said, “God listens to him who praises Him,” he did the same. A version has, “and placed them opposite the tops of his ears.”

He said that he saw the Prophet (sallallahu alayhi wa sallam) praying, and when he had prayed an odd number of rakas he did not stand up till after he had adopted a sitting position.

He saw the Prophet (sallallahu alayhi wa sallam) raise his hands when he began prayer. He said the takbir, then pulled his garment round him, then placed his right hand on his left. When he was about to bow he took his hands out of his garment, and after he had raised (them and said the takbir he bowed. When he said, “God listens to him who praises Him” he raised his hands, and when he prostrated himself he did it between his hands.

The people received command that a man should place the right hand on the left forearm in prayer.

When God’s Messenger got up to pray he would say the takbir when standing, then say the takbir when bowing, then say, “God listens to him who praises Him” when coming to an erect position after bowing, then say while standing, “To Thee, our Lord, be the praise,” then say the takbir when getting down for prostration, then say the takbir when he raised his head, then say the takbir when he prostrated himself, then say the takbir when he raised his head.

He would do that throughout the whole prayer till he finished it, and he would say the takbir when he got up at the end of two rakas after adopting the sitting posture.

Jabir reported God’s Messenger as saying, “The most excellent prayer consists in long standing in prayer.”

Wa il ibn Hujr said he saw that when the Prophet (sallallahu alayhi wa sallam) stood up to pray he raised his hands till they were in front of his shoulders and placed his thumbs opposite his ears, then he said the takbir.

Qabisa ibn Hulb quoted his father as saying that God’s Messenger would lead them in prayer and hold his left hand in his right.

When you face the qibla say the takbir; then recite Umm al-Qur’an* and what God wishes you to recite; when you bow place the palms of your hands on your knees, bowing completely and stretching out your back; when you raise yourself straighten your spine and raise your head so as to adopt an erect position; when you prostrate yourself do it completely; when you raise yourself sit on your left thigh; do that every time you bow and prostrate yourself till you are at rest, having finished your prayer.

This is the wording of al-Masabih. *The first sura. Abu Dawud transmitted it with a slight alteration, and Tirmidhi and Nasai transmitted something to the same effect.

In a version by Tirmidhi he said, “When you get up to pray perform the ablution as God commanded you, then say the shahada (The testimony that there is no god but God and that Muhammad is His messenger) and proceed with the prayer. If you know any of the Qur’an recite it, otherwise say, ‘Praise be to God; God is most great; there is no god but God.’ Then bow.”

AI-Fadl Ibn Abbas reported God’s Messenger as saying, “The prayer is in twos, every two rakas containing an utterance of the tahiyat, and acts of submission, supplication and humility. Then you should uplift your hands, i.e., raise them to your Lord, with the palms opposite your face, and say, ‘My Lord, my Lord.’ Anyone who does not do that is such and such.”* A version has, “is guilty of imperfection.” *A vague phrase indicating that the prayer is defective.

Abu Said al-Khudri led them in prayer and said the takbir loudly when he raised his head after the prostration, when he prostrated himself, and when he rose at the end of two rakas, and he said, “Thus did I see the Prophet (sallallahu alayhi wa sallam) do.”

I prayed behind an old man in Mecca and he said the takbir twenty-two times. When I said to Ibn Abbas that the man was a fool, he replied, “I am surprised at you. It was the sunna of Abul Qasim.”* *This is the Prophet’s kunya.

Ali b. al-Husain told in mursal form that God’s Messenger said the takbir in prayer as often as he got down1 and got up2 and that this continued to be his method in prayer till he met God. 1. i.e. for bowing or prostration. 2. i.e. after prostration.

‘Alqama said that Ibn Masud suggested leading them in prayer in the way God’s Messenger had performed it. He prayed, raising his hands only once, along with the takbir at the beginning. Tirmidhi, Abu Dawud and Nasai transmitted it, and Abu Dawud said it is not sahih put this way.’

When God’s Messenger stood up to pray, he faced the qibla, raised his hands and said, “God is most great.”

Abu Hurayrah told how on an occasion when God’s Messenger led them in the noon prayer, there was a man at the back of the rows who performed the prayer badly. When he had said the taslim God’s Messenger called out to him, “So and so, do you not fear God? Do you not see how you should pray? You people think that part of what you are doing is hidden from me, but I swear by God that I see behind me just as I see in front of me.”

God’s Messenger used to observe a period of silence between the takbir and the recitation of the Qur an, so he addressed him thus, “Messenger of God, for whom I would give my father and mother as ransom, what do you say during your period of silence between the takbir and the recitation?”

He replied that he said, “O God, remove my sins far from me as Thou hast removed the East far from the West. O God, purify me from sins as a white garment is purified from filth. O God, wash away my sins with water, snow and hail.”

A man came panting and entered the row of worshippers and said, “God is most great. Praise be to God, much, good and blessed.” When God’s Messenger finished his prayer he asked, “Which of you is the one who spoke the words?” but the people remained silent.

He asked again, and when they still kept silence, he said, “Which of you said them? He said nothing wrong.” Then a man said, “I came and had difficulty in breathing, so I said them.” He replied, “I saw twelve angels racing one another to be the one to take them up to God.”

Aishah said that when God’s Messenger began to pray he said, “Glory be to Thee, O God, and with praise of Thee do I begin my worship. Blessed is Thy name, exalted is Thy majesty, and there is no god but Thee.” Tirmidhi and Abu Dawud transmitted it, and Ibn Majah transmitted it from Abu Said. Tirmidhi said, “This is a tradition which I know only from Haritha, and critical remarks have been made about his memory.”

He saw God’s Messenger observing a prayer in which he said, “God is altogether great; God is altogether great; God is altogether great. Praise be to God in abundance; praise be to God in abundance; praise be to God in abundance. Glory be to God in the morning and afternoon (saying it three times). I seek refuge in God from the accursed devil, from his puffing up (nafkh), his magic (nafth) 1, and his evil suggestion (hamz) 2.” 1.

Literally ‘sputtering’, but used of working magic by sputtering on knots. Cf. Qur’an, 113:4. 2. For this meaning cf. Qur’an, 23:97. Abu Dawud transmitted it, as did Ibn Majah, but he did not mention, “Praise be to God in abundance,” and he mentioned at the end of it “from the accursed devil.” Umar said that his nafkh is pride, his, nafth is poetry, and his hamz is madness.

He remembered from God’s Messenger two periods of silence, one when he said the takbir, and one when he finished reciting, “Not of those with whom Thou art angry, nor of those who go astray,”* and Ubayy b, Kab corroborated him. *Al-Qur’an, 1:7.

When God’s Messenger got up after the second raka he began the recitation with, “Praise be to God, the Lord of the universe,” without observing a period of silence. It is given thus in Muslim’s Sahih. Al-Humaidi mentioned it among those given by Muslim but not by Bukhari, as did the author of al-Jami (Ibn Al-Athir) from Muslim alone.

When the Prophet (sallallahu alayhi wa sallam) began prayer he said the takbir, then said, “My prayer and my devotion, my life and my death belong to God, the Lord of the universe, who has no partner. I have been so commanded, and I am the first of the Muslims. O God, guide me to the best deeds and the best qualities, Thou who alone canst guide to the best of them; and guard me from evil deeds and evil qualities, Thou who alone canst guard from their evil ones.” Nasai transmitted it.

When God’s Messenger stood up to observe voluntary prayers he said, “God is most great. I have turned my face as a hanif towards Him who created the heavens and the earth, and I am not a polytheist.” And he mentioned the tradition like that of Jabir, except that he said, “l am of the Muslims.” Then he said, “O God, Thou art the King. There is no god but Thee. Glory be to Thee, and with praise of Thee. Nasai transmitted it.”

Ubada b. as-Samit reported God’s Messenger as saying, “He who does not recite Fatihat al-Kitab* is not credited with having observed prayer.” *The first sura. (Bukhari and Muslim.) A version by Muslim has “He who does not recite Umm al-Qur’an (the first sura and something more.”

The Prophet (sallallahu alayhi wa sallam), Abu Bakr and Umar used to begin the prayer with, “Praise be to God the Lord of the universe.”

Abu Hurayrah reported God’s Messenger as saying, “Say Amen when the imam says it, for if anyone’s utterance of Amen synchronises with that of the angels, he will be forgiven his past sins.

‘ (Bukhari and Muslim.) In a version he said, ‘When the imam says, ‘Not of those with whom Thou art angry nor of those who go astray’, say Amen, for if anyone’s words synchronise with those of the angels he will be forgiven his past sins.’ This is Bukhari’s wording, and Muslim has something similar.

In another version by Bukhari he said, ‘Say Amen when the reciter (i.e. the imam) says it, for the angels do so, and if anyone’s utterance of Amen synchronises with that of the angels, he will be forgiven his past sins.’’”

When you pray make your rows straight and let one of your number act as your imam. If you say the takbir when he says it and say Amen when he says “Not of those with whom Thou art angry nor of those who go astray”, God will accept your prayer.

When he says the takbir and bows, say it and bow, for the imam bows before you and raises himself before you. Then God’s Messenger said, “The one is equivalent to the other.”* And he said: If you say, “O God our Lord, to Thee be the praise,” when he says, “God listens to him who praises him,” God will listen to you. * Although the imam begins and ends his bowing before you do, your bow lasts the same length of time as his. Muslim transmitted it.

In a version by him from Abu Hurayrah and Qatada the words occur, “And when he recites listen silently.”

In the first two rakas of the noon prayer the Prophet (sallallahu alayhi wa sallam) used to recite Umm al-Kitab and two suras, and in the last two rakas Umm al-Kitab, and he would sometimes recite loud enough for them to hear the verse. He would prolong the first raka more than the second; and he acted similarly in the afternoon and the Morning Prayer.

“We used to estimate how long God’s Messenger stood at the noon and the afternoon prayer, and we estimated that he stood in the first two rakas as long as it takes to recite A.L.M. Tanzil, i.e. as-Sajda* (A version has, ‘In every raka as long as it takes to recite thirty verses.’ We estimated that he stood half that time in the last two rakas; that he stood in the first two of the afternoon prayer as long as he did in the last two at noon; and in the last two of the afternoon prayer about half that time.” * Al-Qur’an; 32. This sura has thirty verses.

The Prophet (sallallahu alayhi wa sallam) used to recite at the noon prayer, “By the night when it covers over”1 (a version says, “Glorify the name of thy most high Lord”, 2 at the afternoon prayer a similar amount, and at the Morning Prayer a longer passage than that. 1. Al-Qur’an; 92. 2. Al-Qur’an; 87.

He heard God’s Messenger reciting al-Tur* at the sunset prayer. * Al-Qur’an; 52.

She heard God’s Messenger reciting al-Mursalat* at the sunset prayer. * Al-Qur’an; 77.

He heard the Prophet (sallallahu alayhi wa sallam) recite at the evening prayer, “By the fig and the olive”* and that he had never heard anyone with a more beautiful voice. *Al-Qur’an; 95.

The. Prophet used to recite at the dawn prayer, “Qaf. By the glorious Qur’an”* and a passage of similar length, and his prayer afterwards was shortened. *Al-Qur’an; 50.

Amr ibn Hurayth said that he heard the Prophet (sallallahu alayhi wa sallam) reciting at the dawn prayer, “By the night when it dissipates.”* *Al-Qur’an; 81:17.

God’s Messenger led us in the Morning Prayer in Mecca and began the Sura al-Muminun1, but when he came to the reference to Moses and Aaron2, or to the reference to Jesus3, a cough got the better of him and he bowed. 1. Al-Qur’an; 23. 2. Verse 45 3. Verse 50.

The Prophet (sallallahu alayhi wa sallam) used to recite at the dawn prayer on Friday A.L.M. Tanzil1 in the first raka, and in the second, “Has there come upon man?”2 1. Al-Qur’an; 32. 2. Al-Qur’an; 76.

Marwan appointed Abu Hurayrah as governor of Medina and went to Mecca. Abu Hurayrah led us in the Friday prayer and recited sura al-Jumua1 in the first sajda and “When the hypocrites come to you”2 in the last, and said, “I heard God’s Messenger reciting them on Friday.” 1. Al-Qur’an, 62, recited in the first raka, which is what is meant by sajda in the text. 2. Al-Qur’an, 63.

God’s Messenger used to recite at the two festivals1 and on Friday, “Glorify the name of your most high Lord”, 2 and “Has the story of the overwhelming event reached you?”3 He said that when a festival and a Friday coincided he recited them both at the two prayers. 1. Id al-Fitr at the end of Ramadan, and Id al-Adha on the 10th of Dhul Hijja, when sacrifices are made. The former is called the lesser and latter the greater. 2. Al-Qur’an; 87. 3. Al-Qur’an, 88.

‘Ubaidallah said that Umar ibn al-Khattab asked Abu Waqid al- Laithi what God’s Messenger recited at the Id al-Adha and Id al-Fitr, and he replied that he recited at both of them, ‘Qaf. By the glorious Qur’an’1-and ‘The Hour is nigh.’2 1. Al-Qur’an; 50. 2. Al-Qur’an, 54.’

God’s Messenger recited in both rakas of the dawn prayer, “Say, O unbelievers”1 and “Say, He is God, one God.2 1. Al-Qur’an; 109. 2. Al-Qur’an; 112.”

God’s Messenger used to recite in both rakas of the dawn prayer, “Say, We believe in God and in the revelation given to us,”1 and the verse in Al Imran, “Say, O people of the Book, come to common terms between us and you.”2 1. Al-Qur’an; 2:136 2. Al-Qur’an; 3:64.

God’s Messenger used to begin his prayer with, “In the name of God, the Compassionate, the Merciful.”

He heard God’s Messenger recite, “Not of those with whom Thou art angry, nor of those who go astray” (Al-Fatihah 1:7) and say “Amen”, prolonging the word.

We went out with God’s Messenger one night and came upon a man who made supplication with persistence. The Prophet (sallallahu alayhi wa sallam) said, “He will have done something which guarantees if he puts a seal to it.” One of the people asked what he should use for a seal, and he replied, “Amen”.

Aishah said that God’s Messenger prayed the sunset prayer using sura al-Araf (Al-Qur’an; 7) dividing it between the two rakas. Nasai transmitted it.

When I was leading God’s Messenger’s she-camel for him on a journey he said to me, “Shall I not teach you, Uqba, the best two suras to recite?” Then he taught me “Say, I seek refuge in the Lord of the dawn” and “Say, I seek refuge in the Lord of men” (Al-Qur’an; 113-114). He saw that I was not greatly pleased with them, so when he alighted for the Morning Prayer he used them in leading the people in the Morning Prayer, and when he had finished he turned to me and said, “How do you find them now, Uqba?” Ahmad, Abu Dawud and Nasai transmitted it.

The Prophet (sallallahu alayhi wa sallam) used to recite in the sunset prayer on Thursday evening, “Say, O unbelievers,”1 and “Say, He is God one God.”2 1. Al-Qur’an; 109 2. Al-Qur’an; 112 transmitted it in Sharh as-sunna; and.

I cannot count how often I heard God’s Messenger reciting in the two rakas after the sunset prayer and in the two rakas before the dawn prayer, “Say, O unbelievers,” and “Say, He is God, one God.” Tirmidhi transmitted it, and Ibn Majah transmitted it on Abu Hurayrah’s authority, but he did not mention “after the sunset prayer.”

Sulaiman ibn Yasar quoted Abu Hurayrah as saying, “I never prayed behind anyone whose prayer more closely resembled that of God’s Messenger than so and so’s.” Sulaiman said that he prayed behind him, and he was prolonging the first two rakas of the noon prayer, shortening the last two, shortening the afternoon prayer, reciting short suras from al-Mufassal* at the sunset prayer, medium suras from al-Mufassal at the evening prayer, and long ones from al-Mufassal at the morning prayer. * A name applied to the latter part of the Qur’an because there are many divisions, but opinions differ about where it begins.

Lane mentions the different views in his Lexicon, pp 2407 f., saying the most correct opinion is that it begins with sura 49. Nasai transmitted it, and Ibn Majah transmitted up to “shortening the afternoon prayer.”

We were behind the Prophet (sallallahu alayhi wa sallam) at the dawn prayer, and he recited a passage, but the recitation became difficult for him. Then when he finished he said, “Perhaps you recite behind your imam?”

We replied, “Yes, Messenger of God.” He said, “Do it only when it is Fatihat al-Kitab, for he who does not include it in his recitation is not credited with having prayed.” Abu Dawud and Tirmidhi transmitted it, and Nasai has something to the same effect.

In a version by Abu Dawud he said, “I am wondering what is the matter with me that the Qur’an should be at variance with me. So do not recite any of the Qur’an when I recite aloud, except Umm al-Qur’an.”

When God’s Messenger had finished a prayer in which he had recited aloud, he asked, “Did any of you recite along with me just now?” When a man replied that he had, he said, “I am wondering what is the matter with me that I should be contended with regarding the Qur’an.” He said that when the people heard that from God’s Messenger they ceased reciting along with him the passages which he recited aloud in the prayers.

Ibn Umar and al-Bayadi reported God’s Messenger as saying, “He who prays holds intimate converse with his Lord, so he must consider how he does so, and none of you must recite the Qur’an more loudly than others.”

Abu Hurayrah reported God’s Messenger as saying, “The imam is appointed only to be followed, so when he says the takbir, say it also; and when he recites, listen silently.” Abu Dawud, Nasai and.

Abdallah ibn Abu Aufa told of a man who came to the Prophet (sallallahu alayhi wa sallam) and said, “I am unable to learn any of the Qur’an, so teach me something which will suffice me.”

He told him to say, “Glory be to God; Praise be to God; There is no god but God; God is most great; There is no might and no power except in God.” He said, “Messenger of God, this is for God; but what is there for me?”

He told him to say, “O God, have mercy on me, heal me, guide me, and provide for me.” He said that the man clenched his hands, whereupon God’s Messenger said, “This man has filled his hands with good.” Abu Dawud transmitted it, and Nasai’s transmission finished with “except in God.”

When the Prophet (sallallahu alayhi wa sallam) recited, “Glorify the name of thy most high Lord,” (Al-Quran; 87) he said, “Glory be to my Lord most high.”

When one of you recites, “By the fig and the olive”1 and comes to “Is not God the best of judges?”2 he should say, “Certainly, and I am one of those who testify to that.” When one recites, “I swear by the day of resurrection”3 and comes to “Is not that One able to raise the dead to life?”4 he should say, “Certainly.” And when one recites, “By those that are sent”5 and comes to “Then in what message after that will they believe?”6 he should say, “We believe in God.” 1.

Al-Qur’an; 95 2. Verse 8 3. Al-Qur’an; 75 4. Verse 40. 5. Al-Qur’an; 77 6. Verse 50. Abu Dawud transmitted it, and Tirmidhi transmitted up to “and I am one of those who testify to that.”

I have recited it to the jinn on the night they came to me, 2 and they responded better than you. As often as I came to the words, “Then which of the favours of your Lord do you deny?” they replied, “We deny none of Thy favours, O our Lord. To Thee be the praise.” 1. Al-Qur’an; 55. 2. When the Prophet (sallallahu alayhi wa sallam) was returning to Mecca after being rejected by the people of at-Taif.

A man of Juhaina told him he had heard God’s Messenger reciting “When the earth is shaken”(Al-Qur’an; 99) in both rakas of the morning prayer, but did not know whether he had forgotten, or whether he recited it on purpose.

Urwa said that Abu Bakr as-Siddlq prayed the Morning Prayer and recited Sura al-Baqara (Al-Qur’an; 2) in both the rakas.

He learned Sura Yusuf (Al-Qur’an; 12) simply from the recitation of it by Uthman ibn Affan in the morning prayer, owing to the great number of times he repeated it.

Amir ibn Rabia said that they prayed the morning prayer behind Umar ibn al-Khattab and that he recited slowly in both rakas Sura Yusuf and Sura al-Hajj (Al-Qur’an; 22). When someone remarked that he must have begun the prayer at break of day he replied that that was so.

Amr ibn Shuaib on his father’s authority quoted his grandfather as saying, “There is no short or long sura in al-Mufassal* which I have not heard God’s Messenger reciting when he led the people in the prescribed prayer.” * A name applied to the latter part of the Qur’an because there are many divisions, but opinions differ about where it begins. Lane mentions the different views in his Lexicon, pp 2407 f., saying the most correct opinion is that it begins with sura 49.

Abdallah ibn Utba ibn Masud said that God’s Messenger recited at the sunset prayer H.M. ad-Dukhan (Al-Qur’an; 44). Nasai transmitted it in mursal form.

Anas reported God’s Messenger as saying, “Perform the bowing and the prostration properly, for I swear by God that I can see you behind me.”

Al-Bara, said that the bowing observed by the Prophet (sallallahu alayhi wa sallam), his prostration, his sitting between the two sajdas, and when he raised his head after bowing, but not the standing and the sitting [when saying the shahada, were nearly equal.

When the Prophet (sallallahu alayhi wa sallam) said, “God listens to him who praises Him,” he stood so long that we thought he had omitted something; then he would prostrate himself and sit between the sajdas so long that we thought he had omitted something.

Aishah told how the Prophet (sallallahu alayhi wa sallam) often said while bowing and prostrating himself, “Glory be to Thee, O God, our Lord, and praise be to Thee. O God, forgive me,” thus complying with the the Qur’an (Al-Qur’an; 110-3).

She told how the Prophet (sallallahu alayhi wa sallam) used to say when bowing and prostrating himself, “All-Glorious, All-Holy, Lord of the angels and the spirit.”

Ibn Abbas reported God’s Messenger as saying, “I have been prohibited to recite the Qur’an when bowing or prostrating myself; so when bowing magnify the Lord, and when prostrating yourselves be earnest in supplication, for it is fitting that your supplications should be answered.”

When the imam says, “God listens to him who praises Him,” say, “O God, our Lord, to Thee be the praise for if what anyone says synchronises with what the angels say, he will be forgiven his past sins.”

Abdallah ibn Abu Aufa said that when God’s Messenger raised his back after bowing he said, “God listens to him who praises Him. O God, our Lord, to Thee be the praise in all the heavens and all the earth, and all that it pleases Thee to create afterwards.”

When God’s Messenger raised his head after bowing he said, “O God, our Lord, to Thee be the praise in all the heavens and all the earth, and all that it pleases Thee to create afterwards, O Thou who art worthy of praise and glory, most worthy of what a servant says, and we are all Thy servants, no one can withhold what Thou givest or give what Thou withholdest, and riches cannot avail a wealthy person with Thee.”* * This is explained as meaning that only obedience to God will avail him, or protect him from God’s punishment.

Jadd (riches) has also been understood in the sense of ancestor (lit. grandfather), so the phrase may be taken to mean that one’s reward in the next world does dot depend on one’s ancestry.

We were praying behind the Prophet (sallallahu alayhi wa sallam), and when he raised his head at the end of the raka he said, “God listens to him who praises Him.” A man behind him said, ‘O our Lord, to Thee be the praise, abundant, good, blessed, sufficient.’ When he ended he asked, “Who was the speaker just now?” and when the man replied that he had spoken he said, “I saw over thirty angels racing one another to be the first to record it.”

Abu Masud al-Ansari reported God’s Messenger as saying, “A man’s prayer does not avail him unless he keeps his back steady when bowing and prostrating himself.” Abu Dawud, Tirmidhi, Nasai.

Uqbah ibn Amir said that when “Glorify the name of your mighty Lord” (Al-Qur’an; 56:74, 96; 69:52) was revealed, God’s Messenger said, “Use it when bowing;” and when “Glorify the name of your most high Lord” (Al-Qur’an; 87) was revealed, he said, “Use it when prostrating yourselves.”

When one of you bows and says three times while doing so, “Glory be to my mighty Lord”, his bowing is complete; and that is the least which effects this. When he prostrates himself and says three times while doing so, “Glory be to my most high Lord”, his prostration is complete; and that is the least which effects this.

He prayed along with the Prophet (sallallahu alayhi wa sallam) and that he said when bowing, “Glory be to my mighty Lord”, and when prostrating himself, “Glory be to my most high Lord”; when he came to a verse which spoke of mercy he stopped and made supplication, and when he came to a verse which spoke of punishment he stopped and sought refuge in God. Tirmidhi, Abu Dawud and Darimi transmitted it.

Nasai and Ibn Majah transmitted up to “my most high Lord”. Tirmidhi said that this is a hasan sahih tradition.

Auf ibn Malik said that he stood up to pray along with God’s Messenger and that when he bowed he paused about as long as it would take to recite Sura al-Baqara (Al-Qur’an; 2) and said while bowing, “Glory be to the Possessor of greatness, the kingdom, grandeur and majesty.” Nasai transmitted it.

He heard Anas ibn Malik declare, “After the death of God’s Messenger I never prayed behind anyone whose prayer more closely resembled that of God’s Messenger than this young man,” meaning Umar ibn Abd al-‘AzIz.* He reported him as saying, ‘I computed that he uttered ten tasbihas when bowing and ten when prostrating himself.’ * He was Caliph from 99 to 101 A.H. and was noted for his piety. Abu Dawud and Nasai transmitted it.’

Hudhayfah saw a man who was not performing the bowing or the prostration perfectly, so when he finished his prayer he called him. Hudhayfah said to him, “You have not prayed.” He added that he thought he also said, “If you were to die, you would die following something other than the true religion which God created Muhammad to proclaim.”

Abu Qatadah reported God’s Messenger as saying, “The one who commits the worst theft is he who steals from his prayer.” When asked how one could steal from his prayer he replied, “By not performing his bowing and his prostration perfectly.”

An-Numan ibn Murra reported God’s Messenger as saying, “What do you think of the drinker, the fornicator, and the thief?” That was before the prescribed punishments regarding them were revealed. On receiving the reply that God and His Messenger knew best, he said, “Such sins are abominations and punishment is prescribed for them, but the worst theft is what one steals from his prayer.”

He was asked how one could steal from his prayer and replied, “By not performing his bowing and his prostration perfectly.”

the forehead, the hands, 1 the knees, and the extremities of the feet, 2 and not to fold back the clothing or the hair. 1. i.e. the palms. 2. i.e. the toes.

Anas reported God’s Messenger as saying, “Adopt a moderate position when prostrating yourselves, and see that none of you stretches out his forearms like a dog.”

The Messenger of Allah (sallallahu alayhi wa sallam) said:, “When you prostrate yourself, place the palms of your hands on the ground and raise your elbows.”

She said that when the Prophet (sallallahu alayhi wa sallam) prostrated himself, if a lamb had wanted to pass between his arms it could have done so.

Abdallah ibn Malik Ibn Buhaina* said that when the Prophet (sallallahu alayhi wa sallam) prostrated himself he spread out his arms so that the whiteness under his armpits was visible. * Buhaina was Abdallah’s mother.

The Prophet (sallallahu alayhi wa sallam) used to say when prostrating himself, “O God, forgive me all my sins, small and great, first and last, open and secret.”

One night I missed God’s Messenger from the bed, and when I sought him my hand came on the soles of his feet while he was in the act of prostration with them raised, and he was saying, “O God, I seek refuge in Thy good pleasure from Thy anger, and in Thy forgiveness from Thy punishment, and I seek refuge in Thee from Thee.* I cannot reckon Thy praise. Thou art as Thou hast lauded Thyself.” * This form of words indicates that God alone can give refuge from His wrath.

Abu Hurayrah reported God’s Messenger as saying, “The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication often.”

When a man recites as-Sajda (Al-Qur’an; 32) the devil retires weeping and saying, “Woe is me! The son of Adam has been commanded to prostrate himself and has done so, and will be rewarded with paradise; but I have been commanded to prostrate myself and have refused, so I will be punished with hell.”

I was with God’s Messenger at night, and when I brought him his water for ablution and what he required, he told me to make a request. I said, “I ask to accompany you in paradise.” He asked if I had any other request to make, and when I replied that that was all, he said, “Then help me to accomplish this for you by devoting yourself often to prostration.”

I met Thauban the client of God’s Messenger and asked him to tell me something I should do for which God would bring me into paradise. He gave no reply, so I asked him again, and when he still gave no reply I asked him a third time.

He then said that he had asked God’s Messenger about that and received the reply, “Make frequent prostration before God, for you will not make one prostration without God raising you a degree because of it and removing a sin from you because of it.”

Madan said that he met Abud Darda later, and that when he asked him he received a reply similar to that given by Thauban.

Wail ibn Hujr said he saw that when God’s Messenger prostrated himself he got down on his knees before putting his hands on the ground, and when he got up he raised his hands before his knees. Abu Dawud, Tirmidhi, Nasai.

Abu Hurayrah reported God’s Messenger as saying, “When one of you prostrates himself he must not kneel in the manner of a camel, but should put down his hands before his knees.” Abu Dawud, Nasai and Darimi transmitted it. Abu Sulaiman al-Khattabi said that the tradition of Wail ibn Hujr is better established than this. The view is expressed that this one is abrogated.

The Prophet (sallallahu alayhi wa sallam) used to say between the two sajdas, “O God, forgive me, show mercy to me, guide me, heal me, and provide for me.”

The Prophet (sallallahu alayhi wa sallam) used to say between the two sajdas, “My Lord, forgive me.” Nasai and.

Abd ar-Rahman ibn Shibl said that God’s Messenger forbade a crow’s peck,* extending the forearms like a wild animal, and imitating a camel by a man making one spot his regular place in the mosque. * An exaggerated way of speaking of a very short prostration. Abu Dawud, Nasai and.

Ali reported God’s Messenger as saying, “I like for you, Ali what I like for myself, and I dislike for you what I dislike for myself; do not sit on your heels between the two sajdas.”

Talq ibn Ali al-Hanafi reported God’s Messenger as saying, “God does not regard the prayer of a servant who does not straighten his spine between his bowing and his prostration.”

Nafi told how Ibn Umar used to say, “He who puts his forehead on the ground should put the palms of his hands on the place where he put his forehead, then when he raises himself he should raise them, for the hands perform prostration just as the face does.”

When God’s Messenger sat at the tashahhud1 he placed his left hand on his left knee and his right hand on his right knee, counted fifty-three on his knuckles,2 and pointed with the forefinger.

A version says that when he sat during the prayer he placed his hands on his knees and raised his right finger which is next to the thumb making supplication in this way, while keeping his left hand spread out on his left knee. 1. Tashahhud means to say the words in the prayers beginning with at-tahiyat lillah. Cf. Chapter 9a 2.

This refers to a method of counting on the fingers. In the position indicated the forefinger is full out and the thumb and other fingers are clenched.

Abdallah b. Az-Zubayr said that when God’s Messenger sat making supplication he placed his right hand on his right thigh and his left hand on his left thigh, pointed with his forefinger, placed his thumb on his middle finger, and covered his knee with the palm of his left hand.

When we prayed with the Prophet (sallallahu alayhi wa sallam) we said,* “Peace be to God before it is supplicated for His servants; peace be to Gabriel; peace be to Michael; peace be to so and so.” When the Prophet (sallallahu alayhi wa sallam) finished he turned his face to us and said: Do not say, “Peace be to God”, for God Himself is Peace.

When one of you sits during the prayer he should say, “The adorations of the tongue, acts of worship and all good things are due to God. Peace be upon you, O Prophet, and God’s mercy and blessings. Peace be upon us and upon God’s upright servants (for when he says that it reaches every upright servant in heaven and earth). I testify that there is no god but God, and I testify that Muhammad is His servant and Messenger.” Then he may choose any supplication which pleases him and offer it. * I.e. at the tashahhud.

God’s Messenger used to teach us the tashahhud just as he would teach us a sura of the Qur’an, and would say, “The blessed adorations of the tongue, acts of worship and all good things are due to God. Peace be upon you, O Prophet, and God’s mercy and blessings. Peace be upon us and upon God’s upright servants. I testify that there is no god but God, and I testify that Muhammad is God’s Messenger.” Muslim transmitted it.

In the two Sahihs and in al-Jam bain as-Sahihain I did not find “Peace be upon you” and “Peace be upon us” without the definite article, but the author of al-Jami transmitted it that way from Tirmidhi.

Concerning God’s Messenger, “Then he sat, stretched out his left foot, placed his left hand on his left thigh, put the tip of his right elbow on his right thigh, joined two fingers, 1 formed a ring, 2 then raised his finger, 3 and I saw him moving it and making supplication at the same time.” 1. i.e the little finger and the ring finger. 2. i.e with the thumb and the middle finger. 3. i.e the forefinger.

Abdallah b. Az-Zubayr said that the Prophet (sallallahu alayhi wa sallam) used to point with his finger when he made supplication, but did not move it. Abu Dawud and Nasai transmitted it, Abu Dawud adding that he kept his look fixed on the finger he was pointing.

Abu Hurayrah told how when a man was making supplication using two of his fingers, God’s Messenger said, “Use one, use one.” It is transmitted by Tirmidhi and Nasai and by Baihaqi in ad-daawat al kabir.

Ibn Umar said God’s Messenger forbade that a man should sit during prayer leaning on his hand.

Abdallah ibn Masud said that in the first two rakas the Prophet (sallallahu alayhi wa sallam) was as though he were on heated stones till he got up.* *A figurative phrase to express the shortening of the sitting during the tashahhud. Tirmidhi, Abu Dawud and Nasai transmitted it.

God’s Messenger used to teach us the tashahhud just as he would teach us a sura of the Qur’an, saying, “In the name of God and with His grace. The adorations of the tongue, acts of worship and all good things are due to God. Peace be upon you, O Prophet, and God’s mercy and blessings. Peace be upon us and upon God’s upright servants.

I testify that there is no god but God, and I testify that Muhammad is His servant and Messenger. I ask God for paradise, and I seek refuge in God from hell.” Nasai transmitted it.

Nafi said that when Abdallah ibn Umar sat during the prayer he placed his hands on his knees, pointed with his finger and gave his whole attention to it. He then said that God’s Messenger had said, “It has a more severe effect on the devil than iron,” meaning the forefinger.

Ibn Masud used to say, “It pertains to the sunna to repeat the tashahhud quietly.”

We asked God’s Messenger this question, “How is blessing to be invoked on you who belong to the prophetic family? God has taught us how to salute you.” He told us to say, “O God, bless Muhammad and Muhammad’s family as Thou didst bless Abraham and Abraham’s family. Thou art indeed praiseworthy and glorious. O God, grant favours to Muhammad and Muhammad’s family as Thou didst grant favours to Abraham and Abraham’s family. Thou art indeed praiseworthy and glorious.”

When some people asked God’s Messenger how they should invoke blessings on him he told them to say, “O God, bless Muhammad, his wives and his offspring as Thou didst bless Abraham; and grant favours to Muhammad, his wives and his offspring as Thou didst grant favours to the family of Abraham. Thou art indeed praiseworthy and glorious.”

Abu Hurayrah reported God’s Messenger as saying, “If anyone invokes blessing on me once, God will bless him ten times.”

Anas reported God’s Messenger as saying, “If anyone invokes a blessing on me once, God will grant him ten blessings, ten sins will be remitted from him, and he will be raised ten degrees.” Nasai transmitted it.

Ibn Masud reported God’s Messenger as saying, “The one who will be nearest me on the day of resurrection will be the one who invoked most blessings on me.”

He also reported God’s Messenger as saying, “God has angels who travel about in the earth and convey to me greetings from my people.” Nassai and.

Abu Hurayrah reported God’s Messenger as saying, “No one will express a greeting to me without God restoring my spirit to me so that I may respond to his greeting.” It is transmitted by Abu Dawud and by Baihaqi in ad-daawat al-kabir.

He reported that he had heard God’s Messenger say, “Do not turn your houses into graves,* and do not make my grave a place to gather as for visitation, but invoke blessings on me, for your blessing will reach me wherever you are.” *This is most probably a figurative expressive indicating that a house in which prayer is not offered is like a grave, as God is not worshipped there. Nasai transmitted it.

He reported God’s Messenger as saying, “May he be abased who does not invoke a blessing on me when I am mentioned in his presence. May he be abased who passes through the whole of Ramadan before his sins are forgiven him. May he be abased one or both of whose parents have reached old age without causing him to enter paradise.* *This means that he has shown them no kindness.”

Gabriel came to me and told me that my Lord says, “Does it not please you, Muhammad, that none of your people will invoke a blessing on you without my blessing him ten times, and that none of your people will give you a greeting without my greeting him ten times?” Nasai and.

Ubayy ibn Kab said he told God’s Messenger that he frequently invoked blessings on him and asked how much of his prayer* he should devote to him. He replied that he might devote as much as he wished, and when he suggested a quarter he said, “Whatever you wish, but if you increase it that will be better for you.”

He suggested a half and he replied, “Whatever you wish, but if you increase it that will be better for you.” He suggested two-thirds and he replied, “Whatever you wish, but if you increase it that will be better for you.” He then suggested devoting all his prayer to him and he replied, “Then you will be freed from care and your sin will be expiated.” * The word used is salat. It has been explained as referring here to the petitions (dua) offered at the end of the salat.

Fadalah ibn Ubayd said-that while God’s Messenger was sitting, a man entered and prayed aying, “O God, forgive me and show mercy to me.” God’s Messenger said, “You who are praying are in a hurry. When you pray and come to the point when you sit, you should worthily extol God’s praises, invoke blessing on me, and then make your supplication.”

He said that afterwards another man prayed, extolling God’s praises and invoking a blessing on the Prophet (sallallahu alayhi wa sallam), and the Prophet (sallallahu alayhi wa sallam) said to him, “You who are praying, if you make supplication you will receive an answer.”

I was praying, and so was the Prophet (sallallahu alayhi wa sallam) accompanied by Abu Bakr and Umar When I sat I first extolled God’s praises then invoked blessings on the Prophet (sallallahu alayhi wa sallam), then made supplication for myself, and the Prophet (sallallahu alayhi wa sallam) said, “If you ask you will be given it, if you ask you will be given it.”

If anyone would like to have the fullest measure granted him when he invokes blessings on us, the members of the prophetical family, he should say, “O God, bless Muhammad the ummi* prophet, his wives who are the mothers of the faithful, his offspring, and the people of his house as Thou didst bless the family of Abraham. Thou art indeed praiseworthy and glorious.” * This has commonly been explained as meaning “illiterate”, but it may mean “gentile”. Cf. Al-Qur’an; 7:157, 158.

Ali reported God’s Messenger as saying, “The niggardly one is the man in whose presence I am mentioned but who does not invoke a blessing on me.” Tirmidhi transmitted it, and Ahmad transmitted it from al-Husain ibn Ali. Tirmidhi said this is a hasan sahih gharib tradition.

Abu Hurayrah reported God’s Messenger as saying, “If anyone invokes a blessing on me at my grave I shall hear him, and if anyone invokes a blessing on me at a distance I shall have it conveyed to me.” Baihaqi transmitted it in Shuab al-lman.

Abdallah ibn Amr said, “If anyone invokes blessing on the Prophet (sallallahu alayhi wa sallam) once God and His angels will grant him seventy blessings.”

Ruwaih reported God’s Messenger as saying, “If anyone invokes a blessing on Muhammad saying, ‘O God, cause him to occupy the place near Thee on the day of resurrection’, he will be guaranteed my intercession.”

God’s Messenger went out and entering among some palm trees prostrated himself so long that I was afraid God had taken his soul. I went and looked, and he raised his head and said, “What is the matter with you? I mentioned that to him, and he told me that Gabriel had come and given him the good news that God said, ‘If anyone invokes one blessing on you I will bless him, and if anyone greets you I will greet him.’”

Umar ibn al-Khattab said, “The supplication is stopped between heaven and earth, none of it ascending till you invoke blessing on your Prophet.”

Aishah said that God’s Messenger used to make supplication during the prayer saying, “O God, I seek refuge in Thee from the punishment in the grave, I seek refuge in Thee from the trial of the antichrist, I seek refuge in Thee from the trial of life and the trial of death. O God, I seek refuge in Thee from sin and debt.” Someone said to him, “How often you seek refuge from debt!” He replied, “When a man is in debt he talks and tells lies, makes promises and breaks them.”

the punishment in jahannam, the punishment in the grave, the trial of life and death, and the evil of the antichrist.

The Prophet (sallallahu alayhi wa sallam) used to teach them this prayer just as he used to teach them a sura of the Qur’an, telling them te say, “O God, I seek refuge in Thee from the punishment in jahannam, I seek refuge in Thee from the punishment in the grave, I seek refuge in Thee from the trial of the antichrist, and I seek refuge in Thee from the trial of life and death.”

He asked God’s Messenger to teach him a supplication to use in his prayer, and he told him to say, “O God, I have greatly wronged myself, and Thou alone canst forgive sins, so grant me forgiveness from Thee and show mercy to me. Thou art the forgiving and the merciful One.”

Amir ibn Sad quoted his father as saying that he used to see God’s Messenger giving the salutation* to his right and his left, so that he could see the whiteness of his cheek. *1. I.e. pronouncing the taslim.

“When God’s Messenger had prayed a prayer he turned and faced us.”

When the Prophet (sallallahu alayhi wa sallam) went away* he turned to his right. *i.e. at the end of the salat.

Abdallah ibn Masud said, “None of you must give the devil any place in his prayer, thinking it is his duty when he leaves to turn only to his right. I have often seen God’s Messenger turning to his left when he went away.”

When we prayed behind God’s Messenger we liked to be on his right side so that he would turn his face towards us. He said that he had heard him say, ‘My Lord, guard me from Thy punishment on the day Thou raisest (or, gatherest) Thy servants.’

In the time of God’s Messenger, when the women gave the salutation at the end of the prescribed prayer they got up and departed, but God’s Messenger and the men who prayed remained where they were as long as God wished. Then when God’s Messenger got up the men did so also.

We shall mention the tradition of Jabir ibn Samurah in the chapter on laughing (Book 24; Ch. 7a) if God wills.

God’s Messenger took him by the hand and said, “I love you, Muadh,” to which he replied, “And I love you, Messenger of God.” He then told him not to omit to say at the end of every prayer, “My Lord, help me to remember Thee, thank Thee, and worship Thee acceptably.” Ahmad, Abu Dawud and Nasai transmitted it, but Abu Dawud did not mention that Muadh said, “And I love you.”

Abdallah ibn Masud said that God’s Messenger used to turn to the right when giving the salutation, “Peace and God’s mercy be upon you,” so that the whiteness of his right cheek could be seen; also to the left when giving the salutation, “Peace and God’s mercy be upon you,” so that the whitness of his left cheek could be seen. Abu Dawud, Tirmidhi and Nasai transmitted it, but Tirmidhi did not mention, “So that the whiteness of his cheek could be seen.” Ibn Majah transmitted it from Ammar ibn Yasir.

Abdallah ibn Masud said that the Prophet (sallallahu alayhi wa sallam) most commonly turned to his left after his prayer, going to his room. transmitted it in Sharh as-sunna.

‘Ataal-Khurasani quoted al-Mughira as stating that God’s Messenger said, ‘The imam should not pray in the same place as he occupied previously in prayer, but should change his position.’’

The Prophet (sallallahu alayhi wa sallam) urged them to pray and forbade them to leave after prayer before he did.

God’s Messenger used to say in his prayer, “O God, I ask Thee for steadfastness in carrying out what I am commanded and resolution in following right guidance. I ask Thee to make me grateful for Thy favour and to enable me to worship Thee acceptably. I ask Thee for a sound heart and a truthful tongue. I ask Thee for some of the good of what Thou knowest, I seek refuge in Thee from the evil of what Thou knowest, and I ask Thy forgiveness for what Thou knowest.” Nasai transmitted it, and Ahmad transmitted something similar.

God’s Messenger used to say in his prayer after the tashahhud, “The best speech is God’s speech, and the best guidance is Muhammad’s guidance.” Nasai transmitted it.

Aishah said that God’s Messenger used to give one salutation in the prayer straight in front of him, then incline a little to the right.

“God’s Messenger commanded us to respond to the imam, to love one another, and to salute one another.”

Ibn Abbas said he used to know that God’s Messenger had finished his prayer when he heard the takbir.

Aishah said that when God’s Messenger uttered the salutation he sat no longer than it took to say, “O God, Thou art Peace, and peace comes from Thee. Blessed art Thou, O Possessor of glory and honour.”

When God’s Messenger finished his prayer he asked forgiveness three times and said, “O God, Thou art Peace, and peace comes from Thee. Blessed art Thou, O Possessor of glory and honour.”

Al-Mughirah ibn Shubah stated that the Prophet (sallallahu alayhi wa sallam) used to say after every prescribed prayer, “There is no god but God alone, who has no partner. To Him belongs the kingdom, to Him praise is due, and He is omnipotent. O God, no one can withhold what Thou givest, or give what Thou withholdest, and riches cannot avail a wealthy person with Thee.”

Abdallah b. Az-Zubayr said that when God’s Messenger uttered the salutation at the end of his prayer he used to say as loudly as he could. “There is no god but God alone who has no partner. To Him belongs the kingdom, to Him praise is due, and He is omnipotent. There is no might or power except in God. There is no god but God whom alone we worship.

To Hirn belongs wealth, to Him belongs grace, and to Him is worthy praise accorded. There is no god but God to whom we are sincere in devotion, even though the infidels should disapprove (Al-Qur’an; 40:14).”

Sad said he used to teach his sons the following words, saying that God’s Messenger was accustomed to use them when committing himself to God’s protection at the end of prayer, “O God, I seek refuge in Thee from cowardice, I seek refuge in Thee from niggardliness, I seek refuge in Thee from the vilest kind of life, I seek refuge in Thee from the seduction of the world and the punishment in the grave.”

‘Glory be to God’ thirty-three times, ‘Praise be to God’ thirty-three times, and ‘God is most great’ thirty-four times. * The transmitter gives this alternative, thus showing that he is not sure which word was used.

Abu Hurayrah reported God’s Messenger as saying, “If anyone says ‘Glory be to God’ after every prayer thirty-three times, ‘Praise be to God’ thirty-three times, and ‘God is most great’ thirty-three times, ninety-nine times in all, and says to complete a hundred, ‘There is no god but God alone who has no partner; to Him belongs the kingdom, to Him praise is due, and He is omnipotent,’ his sins will be forgiven, even if they are as abundant as the foam of the sea.”

God’s Messenger was asked which supplication is most readily listened to, and replied, “What is offered in the latter part of the depth of the night and after the prescribed prayers.”

Uqbah ibn Amir said that God’s Messenger ordered him to recite al-Muawwidhat* after every prayer. * Suras 113 and 114 are commonly called al-Muawwidhatan, this being the dual. Although al-Masabih has the dual, the Mishkat has the plural. In the notes to the Damascus edition it is suggested that suras 109 and 112 may be added, but it is more probable that the Mishkat has used the plural in error. Ahmad, Abu Dawud, Nasai and Baihaqi, in ad-daawat al-kabir, transmitted it.

Anas reported God’s Messenger as saying, “To sit with people who make mention of God after the morning prayer till sunrise is more pleasing to me than setting free four of the descendants of Ishmael, and to sit with people who make mention of God after the afternoon prayer till the sun sets is more pleasing to me than setting four free.”

He reported God’s Messenger as saying, “If anyone, prays the dawn prayer in a company, then sits making mention of God till the sun rises, then prays two rakas, he will have a reward equivalent to that for a hajja* and an ‘umra.’ He reported God’s Messenger as adding, ‘A perfect one, a perfect one, a perfect one.’ * A pilgrimage to Mecca and neighbouring spots made at the proper season in Dhul Hijja.”

I prayed this prayer, or one like it, along with God’s Messenger. Abu Bakr and Umar were standing in the front row on his right, and there was a man who had been present at the first takbira in the prayer. God’s Prophet prayed the prayer, then gave the salutation to his right and his left so that we saw the whiteness of his cheeks, then turned away as Abu Rimtha (meaning himself) has done.

The man who had been present with him at the first takbira in the prayer then got up to pray another prayer, whereupon Umar leaped up, and seizing him by the shoulders, shook him and said, “Sit down, for the People of the Book will perish for no other reason than that there was no interval between their prayers.” The Prophet (sallallahu alayhi wa sallam) raised his eyes and said, “God has made you say what is right, son of al-Khattab.”

We were commanded to say after every prayer, ‘Glory be to God’ thirty-three times, ‘Praise be to God’ thirty-three times, and ‘God is most great’ thirty-four times. One of the Ansar had a vision in sleep in which he was asked, “Has God’s Messenger commanded you to say ‘Glory be to God’ such and such a number of times after every prayer?”

When the Ansari replied in his sleep that that was so, the visitant said, “Do it twenty-five times, and join to it ‘There is no god but God’ twenty-five times.” In the morning, when he went and told the Prophet (sallallahu alayhi wa sallam), he said, “Do so.” Ahmad, Nasai and.

I heard God’s Messenger say on the timbers of this pulpit, “If anyone recites the Throne verse (Al-Qur’an; 2:255) at the end of every prayer, nothing but death will prevent him from entering paradise; and if he recites it when he goes to bed, God will grant security to his house, his neighbour’s house, and the inhabitants of the little dwellings around him.” Baihaqi transmitted it in Shuab al-iman, but said that its isnad is weak.

Abd ar-Rahman ibn Ghanm reported the Prophet (sallallahu alayhi wa sallam) as saying, “If anyone says ten times before he departs and turns away his feet after the senset and the morning prayers, ‘There is no god but God alone who has no partner, to whom belongs the kingdom, to whom praise is due, in whose hand is good, who gives life,

causes death, and is omnipotent,’ ten blessings will be recorded for him for every time he says it, ten evil deeds will be obliterated, he will be raised ten degrees, it will act as a charm for him from every unpleasantness and from the accursed devil, he will not be taken to account for any sin but polytheism, and he will be among those whose deeds are most excellent, except for one who may excel him by saying something more excellent than he did.” Ahmad transmitted it, and Tirmidhi transmitted something to the same effect from Abu Dharr up to “but polytheism”.

He did not mention the sunset prayer, or “In whose hand is good”, and he said this is a hasan sahih gharib tradition.

Umar ibn al-Khattab said that the Prophet (sallallahu alayhi wa sallam) sent to Najd an expedition which took much booty and came back quickly. A man who had not gone out said, “We have never seen an expedition return more quickly or bring finer booty than this one,” whereupon the Prophet (sallallahu alayhi wa sallam) said, “Shall I not indicate to you people who have most excellent booty and a most excellent return?

They are people who have been present at the Morning Prayer, then sat making mention of God till the sun rose. Those have the quickest return and most excellent booty.” Tirmidhi transmitted it and said this is a gharib tradition and Hammad ibn Abu Humayd the transmitter is weak in tradition.

We used to greet the Prophet (sallallahu alayhi wa sallam) while he was engaged in prayer and he would respond to our greeting, but when we returned from the Negus* we greeted him and he did not respond to us, so we said, “Messenger of God, we used to greet you when you were engaged in prayer and you would respond to us.” He replied, “Prayer demands one’s whole attention.” * The reference is to the return of those who had gone from Mecca to Abyssinia when Muslims were being persecuted.

Muayqib quoted the Prohpet as saying about a man who smoothed the ground where he prostrated himself, “If you do it, do it only once.”

God’s Messenger forbade putting the hands on the waist during prayer.

I asked God’s Messenger about looking to the side during prayer and he said, “It is something which the devil snatches from a servant’s prayer.”

Abu Hurayrah reported God’s Messenger as saying, “People must stop raising their eyes to heaven while making supplication in prayer, otherwise their sight will be taken away.”

I saw the Prophet (sallallahu alayhi wa sallam) leading the people in prayer with Umama daughter of Abul ‘As on his shoulder. When he bowed he put her down, and when he got up after the prostration he put her back.’

Abu Said reported God’s Messenger as saying, “When one of you yawns during prayer he must restrain it as much as possible, for the devil gets in.” Muslim transmitted it. In a version by Bukhari from Abu Hurayrah he said, “When one of you yawns during prayer he must restrain it as much as possible and not say ‘Ha’, for that comes from the devil who is laughing at him.”(Or “at it”, i.e. at this action).

Abu Hurayrah reported God’s Messenger as saying, “An ‘ifrit of the jinn escaped yesterday to interrupt my prayer, but God gave me power over him, so I seized him and intended to tie him to one of the pillars of the mosque in order that you might all look at him; but I remembered the supplication of my brother Solomon, ‘My Lord, give me such a kingdom as will not be fitting for anyone after me’ (Al-Qur’an; 38:35) so I made him clear out.’”

The Messenger of Allah (sallallahu alayhi wa sallam) said:, “If anything happens to someone during prayer he should say, ‘Glory be to God,’ for clapping applies only to women.” In a version he said, “Saying ‘Glory be to God’ applies to men and clapping to women.”

Before we went to Abyssinia we used to greet God’s Messenger when he was engaged in prayer and he would respond to us, but when we returned from Abyssinia I came to him and found him praying. I greeted him and he did not respond to me, but when he finished his prayer he said, “God creates new commands as He wishes, and one of them is that you must not talk during prayer.”

He then returned my greeting and said, “Prayer is solely for the purpose of reciting the Qur’an and making mention of God, so when you are engaged in it let that be what occupies your attention.”

Ibu Umar said he asked Bilal how the Prophet (sallallahu alayhi wa sallam) responded to them when they greeted him while he was engaged in prayer, and he replied, “He used to make a sign with his hand.” Tirmidhi transmitted it. In Nasai’s version there is something similar, but Suhayb occurs instead of Bilal.

I prayed behind God’s Messenger, and on sneezing I said, “Praise be to God, great, good, blessed and abounding in good, as our Lord wishes and is pleased with.” When God’s Messenger finished his prayer he moved away and asked, “Who was it who spoke during the prayer?”

but no one replied. He asked a second time, but no one replied. He asked a third time, and Rifaa said, “I did, Messenger of God.” Thereupon the Prophet (sallallahu alayhi wa sallam) said, “By Him in whose hand my soul is, over thirty angels raced to it to see which of them would ascend with it.” Tirmidhi, Abu Dawud and Nasai transmitted it.

Abu Hurayrah reported God’s Messenger as saying, “Yawning during prayer comes from the devil, so when one of you yawns he must restrain it as much as possible.” Tirmidhi transmitted it. In another version by him and by Ibn Majah it says, “He should put his hand over his mouth.”

Kab ibn ‘Ujra reported God’s Messenger as saying, ‘When one of you performs ablution and does it well, then goes out making for the mosque, he must not interwine his fingers for he is engaged in prayer.’ Ahmad, Tirmidhi, Abu Dawud, Nasai and.’

Abu Dharr reported God’s Messenger as saying, “God most high continues to turn favourably towards a servant while he is engaged in prayer as long as he does not look to the side, but if he does so He departs from him.” Ahmad, Abu Dawud, Nasai and.

Anas told that the Prophet (sallallahu alayhi wa sallam) said, “Keep looking in the direction towards which you prostrate yourself, Anas.” Baihaqi transmitted it in as-sunan al-kabir through al-Hasan from Anas, tracing it back to the Prophet (sallallahu alayhi wa sallam).

He reported God’s Messenger as saying, “Sonny, avoid turning to the side when you are engaged in prayer, for turning to the side produces destruction. If you must do it, do it in the voluntary, but not in the obligatory prayer.”

God’s Messenger used to glance right and left during prayer but did not turn his neck to look behind him. Tirmidhi and Nasai transmitted it.

Adi ibn Thabit quoted his father as saying that his grandfather traced the following back to the Prophet (sallallahu alayhi wa sallam), “Sneezing, drowsing and yawning during prayer, also menstruation, vomiting and nose bleeding come from the devil.”

Mutarrif ibn Abdallah ash-Shikhkhir quoted his father as saying, “I came to the Prophet (sallallahu alayhi wa sallam) when he was engaged in prayer, and heard a sound from within him like the bubbling of a pot,” meaning that he was weeping. In a version he said, “I saw the Prophet (sallallahu alayhi wa sallam) praying and a sound came from his breast like the rumbling of a mill, owing to weeping.” Ahmad transmitted it. Nasai transmitted the first version and Abu Dawud the second.

Abu Dharr reported God’s Messenger as saying, “When one of you gets up to pray he must not remove pebbles, for mercy is facing him.”* * Meaning that such an action is unfitting when one is in God’s presence. Ahmad, Tirmidhi, Abu Dawud, Nasai and.

The Prophet (sallallahu alayhi wa sallam) saw a servant of ours called Aflah blowing when he prostrated himself, and said, “Throw dust on your face, Aflah.”

Ibn Umar reported God’s Messenger as saying, “Resting the hands on the waist in prayer is the comfort of those who go to hell.” transmitted it in Sharh as-sunna.

Abu Hurayrah reported God’s Messenger as saying, “Kill the two black things during prayer, the snake and the scorpion.”

Aishah said, “When God’s Messenger was praying voluntary prayers with his door bolted I came and asked to have the door opened, and he went and opened it for me, then returned to his place of prayer.” She mentioned that the door faced the qibla.

Talq ibn Ali reported God’s Messenger as saying, “When any of you breaks wind during prayer, he must withdraw, perform ablution, and repeat the prayer.” * This is a mistake in the text of the Mishkat. The name is Ali ibn Talq. Cf. Abu Dawud, Salat, 186.

Aishah reported the Prophet (sallallahu alayhi wa sallam) as saying, “If any of you breaks wind during prayer he should hold his nose and withdraw.”

Abdallah ibn Amr reported God’s Messenger as saying, “When one of you breaks wind when he has sat at the end of his prayer before giving the salutation, his prayer is valid.”

The Prophet (sallallahu alayhi wa sallam) came out for prayer, but when he had said “God is most great” he went off, giving them a sign to stay where they were. He went away, and when he had bathed he came with his head dripping and led them in prayer. Then when he finished he said, “I was defiled by a seminal emission and forgot to bathe.” Ahmad transmitted it, and Malik transmitted it from Ata ibn Yasar in mursal form.

“I used to pray the noon prayer with God’s Messenger, and would take a handful of pebbles to cool them in my palm and lay them down to put my forehead on them when prostrating myself because of the excessive heat.”

Nafi said that Abdallah ibn Umar passed a man while he was praying and gave him a salutation to which the man uttered some words in reply. Abdallah ibn Umar went back to him and said to him, “When one of you is greeted while he is engaged in prayer he must not speak, but give a sign with his hand.”

The Messenger of Allah (sallallahu alayhi wa sallam) said:, “When one of you stands up to pray the devil comes to him and confuses him so that he does not know how much he has prayed. If any of you has such an experience he should perform two prostrations during the period when he sits.”* * i.e. before pronouncing the taslim.

Ata ibn Yasar said that Abu Said reported God’s Messenger as saying, “When one of you is in doubt aoout his prayer and does not know how much he has prayed, three or four rakas, he should subtract what he is doubtful about and base his prayer on what he is sure of, then perform two prostrations before giving the salutation. If he has prayed five rakas they will make his prayer an even number for him, and if he has prayed exactly four they will be a humbling for the devil.” Muslim transmitted it, and Malik transmitted it from Ata in mursal form. In his version it says, “he will make it an even number by these two prostrations.”

Abdallah ibn Masud said that God’s Messenger prayed five rakas in the noon prayer and was asked whether the prayer had been extended. He asked what they meant by that, and when they told him he had prayed five rakas he made two prostrations after having given the salutation.

In a version he said, “I am only a human being like you, foigetting just as you do; so when I forget remind me, and when any of you is in doubt about his prayer he should aim at what is correct and complete his prayer in that respect, then give the salutation and afterwards make two prostrations.”

Abdallah ibn Buhaina said that the Prophet (sallallahu alayhi wa sallam) led them in the noon prayer, and when he stood up at the end of the first two rakas and did not sit, the people stood up along with him. When he finished the prayer and the people expected him to give the salutation, he said “God is most great” while sitting and made two prostrations before giving the salutation. Then he gave it.

Imran ibn Husayn said that the Prophet (sallallahu alayhi wa sallam) led them in prayer and forgot something, so he made two prostrations, then uttered the shahada, then gave the salutation.

Al-Mughirah ibn Shubah reported God’s Messenger as saying, “When an imam stands up at the end of two rakas, if he remembers before standing straight up he should sit down, but if he stands straight up he must not sit down, but perform the two prostrations of forgetfulness.”

God’s Messenger prayed the afternoon prayer and gave the salutation at the end of three rakas, then went into his house. A man called al-Khirbaq who had long arms got up and went to him, and addressing him mentioned to him what he had done. He came out angrily trailing his cloak, and when he came to the people he asked, “Is this man telling the truth?” When they told him that he was, he prayed a raka, then gave the salutation, then made two prostrations, then gave the salutation.

Abd ar-Rahman ibn Auf said that he heard God’s Messenger say,If any of you prays a prayer and is in doubt whether it is deficient, he should go on praying till he begins to wonder whether he has not prayed too much.

The Prophet (sallallahu alayhi wa sallam) prostrated himself when an-Najm (Al-Qur’an; 53) was revealed, and the Muslims, the ploytheists, jinn and men prostrated themselves along with him.

We prostrated ourselves along with the Prophet (sallallahu alayhi wa sallam) on account of “When the sky is rent asunder”, Al-Qur’an; 84) and “Recite in the name of your Lord” (Al-Qur’an; 96).

God’s Messenger was reciting as-Sajda (Al-Qur’an; 32) when we were with him. He was prostrating himself and we were doing so along with him, but we were so crowded that none of us could find a place for his forehead when prostrating himself.

I recited to God’s Messenger “By the star” (Al-Qur’an; 53) but he did not prostrate himself when I did so.

A prostration when reciting Sad (Al-Qur’an; 38) is not one of those which are divinely commanded, but I have seen the Prophet (sallallahu alayhi wa sallam) prostrate himself when it was recited.

In a version Mujahid said that he asked Ibn Abbas whether he should prostrate himself when reciting Sad, whereupon he recited, “And among his progeny David and Solomon. so copy the guidance they received,” (Al-Qur’an; 6:84-90) and said, “Your prophet was one of those who were commanded to copy them.”

God’s Messenger taught me fifteen prostrations, while reciting the Qur’an, including three in al-Mufassal, 1 and two in sura al-Hajj2. 1. A title given to the suras from 49 to the end, but several other suras are also mentioned: 37, 45, 47, 48, 50, 61, 67, 87, and 93. The name is most appropriately explained ay meaning that this is the section of the Qur’an which contains many shorter suras. 2. Al-Qur’an; 22.