Mishkat al-Masabih
Abu Huraira reported God’s Messenger as saying, “The five [daily] prayers, Friday to Friday and Ramadan to Ramadan make atonement for what has happened since the previous one when major sins have been avoided.” Muslim transmitted it.
Reference: Mishkat al-Masabih 564
In-book reference: Book 4, Hadith 1
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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 565
In-book reference: Book 4, Hadith 2
Ibn Mas'ud said that a man kissed a woman and came and told the Prophet. 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 566
In-book reference: Book 4, Hadith 3
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 (ﷺ) 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”. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 567
In-book reference: Book 4, Hadith 4
Ibn Mas'ud said: I asked the Prophet (ﷺ) 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 568
In-book reference: Book 4, Hadith 5
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. Muslim transmitted it.
Reference: Mishkat al-Masabih 569
In-book reference: Book 4, Hadith 6
‘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.” Ahmad and Abu Dawud transmitted it, and Malik and Nasa’i transmitted something similar.
Reference: Mishkat al-Masabih 570
In-book reference: Book 4, Hadith 7
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.” Ahmad and Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 571
In-book reference: Book 4, Hadith 8
‘Amr b. Shu'aib 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 [not observing] it when they are ten years old, and do not let [boys and girls] sleep together.” Abu Dawud transmitted it; and Baghawi transmitted it thus from him in Sharh as-sunna but in al-Masabih from Sabra b. Ma‘bad.
Reference: Mishkat al-Masabih 572, 573
In-book reference: Book 4, Hadith 9
Buraida 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, Nasa’i and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 574
In-book reference: Book 4, Hadith 10
‘Abdallah b. Mas'ud told of a man coming to the Prophet (ﷺ) and saying, “Messenger of God, I sported with a woman on the outskirts of Medina, and I got what I wanted from her short of having intercourse with her. Now here I am, so decide what you wish about me.” ‘Umar said to him, “God has concealed this about you. Would that you had kept it to yourself!” Ibn Mas'ud said that the Prophet (ﷺ) gave no reply, so the man got up and went away. Then the Prophet (ﷺ) sent a man after him to summon him, and he recited this verse to him. “And observe the prayer at the two ends of the day and the neighbouring parts of the night, for good deeds remove evil deeds. That is a reminder to those who remember (Al-Qur’an, 11:114).” One of the people asked, “Prophet of God, does this refer to him in particular?” He replied, “No, it refers to all men.” Muslim transmitted it.
Reference: Mishkat al-Masabih 575
In-book reference: Book 4, Hadith 11
Abu Dharr said that the Prophet (ﷺ) 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.” Ahmad transmitted it.
Reference: Mishkat al-Masabih 576
In-book reference: Book 4, Hadith 12
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.” Ahmad transmitted it.
Reference: Mishkat al-Masabih 577
In-book reference: Book 4, Hadith 13
‘Abdallah b. ‘Amr b. al-‘As said that the Prophet (ﷺ) 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 b. 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 (ﷺ) in Mecca. Ubayy had said he would kill him, but the Prophet (ﷺ) 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 Shu'ab al-lman transmitted it.
Reference: Mishkat al-Masabih 578
In-book reference: Book 4, Hadith 14
‘Abdallah b. Shaqiq said that the companions of God’s Messenger did not consider the abandonment of any good deeds but prayer to be infidelity. Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 579
In-book reference: Book 4, Hadith 15
Abu Darda’ said: 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.” Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 580
In-book reference: Book 4, Hadith 16
‘Abdallah b. ‘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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 581
In-book reference: Book 4, Hadith 17
Buraida told of a man asking God’s Messenger about the time of prayer, to which he replied, “Pray with us these two,” meaning two days. When the sun passed the meridian he gave command to Bilal who uttered the call to prayer, then he commanded him and he made the announcement declaring that the time to begin the noon prayer had come. He gave him command and he made the announcement declaring that the time to being the afternoon prayer had come when the sun was high, white and clear. Then he gave him command and he made the announcement declaring that the time to begin the sunset prayer had come when the sun had set. Then he gave him command and he made the announcement declaring that the time to begin the night prayer had come when the twilight had ended. Then he gave him command and he made the announcement declaring that the time to begin the dawn prayer had come when the dawn appeared. Next day he commanded him to delay the noon prayer till the extreme heat had passed and he did so, and he allowed it to be delayed till the extreme heat had passed. He observed the afternoon prayer when the sun was high, delaying it beyond the time he had previously observed it. He observed the sunset prayer before the twilight had ended; he observed the night prayer when a third of the night had passed; and he observed the dawn prayer when there was clear daylight. Then asking where the man was who had enquired about the time of prayer and receiving from him a reply that he was present, he said, “The time for your prayer is within the limits of what you have seen.” Muslim transmitted it.
Reference: Mishkat al-Masabih 582
In-book reference: Book 4, Hadith 18
Ibn ‘Abbas reported God’s Messenger as saying, “Gabriel twice led me in prayer at the House (i.e. the Ka’ba). 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.” Abu Dawud and Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 583
In-book reference: Book 4, Hadith 19
Ibn Shihab said that ‘Umar b. ‘Abd al-‘Aziz postponed the afternoon prayer somewhat and 'Urwa said to him, “Gabriel has come down and prayed in front of God’s Messenger.” So ‘Umar said to him, “Be sure of what you are saying, ‘Urwa.” He replied: “I heard Bashir b. Abu Mas'ud say that he heard Abu Mas'ud 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." (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 584
In-book reference: Book 4, Hadith 20
It is told of ‘Umar b. al-Khattab that he wrote to his governors, “The most important matter which concerns you in my opinion is prayer; whoever observes it and is attentive to it will guard his religion, but whoever neglects it will be more neglectful of other things." Thereafter he wrote telling them to observe the moon prayer in the period when the shade was a cubit long up to the time when a man’s shadow was as long as himself; the afternoon prayer when the sun was high, white and clear, when there was still time for a rider to go two or three leagues before sunset: 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. Malik transmitted it.
Reference: Mishkat al-Masabih 585
In-book reference: Book 4, Hadith 21
Ibn Mas'ud said that 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 Nasa’i transmitted it.
Reference: Mishkat al-Masabih 586
In-book reference: Book 4, Hadith 22
Sayyar b. Salama said: 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 587
In-book reference: Book 4, Hadith 23
Muhammad b. ‘Amr b. al-Hasan b. ‘Ali said: We asked Jabir b. ‘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.” (Bukhari and Muslim)
Reference: Mishkat al-Masabih 588
In-book reference: Book 4, Hadith 24
Anas said, “When we prayed behind the Prophet (ﷺ) at midday in summer we prostrated ourselves on our clothing to protect ourselves from the heat.” (Bukhari and Muslim, the wording being Bukhari’s.)
Reference: Mishkat al-Masabih 589
In-book reference: Book 4, Hadith 25
Abu Huraira reported God’s Messenger as saying, “When the heat is severe, postpone the prayer till it is cooler.” A version by Bukhari from Abu Sa‘id 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.”
Reference: Mishkat al-Masabih 590, 591
In-book reference: Book 4, Hadith 26
Anas said that 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. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 592
In-book reference: Book 4, Hadith 27
He reported God’s Messenger as saying, “This is how a hypocrite prays: he sits watching the sun, and when it becomes yellow and is between the horns of the devil, he rises and prays four rak'as quickly, mentioning God seldom during them.” Muslim transmitted it.
Reference: Mishkat al-Masabih 593
In-book reference: Book 4, Hadith 28
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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 594
In-book reference: Book 4, Hadith 29
Buraida reported God's Messenger as saying, “If anyone abandons the afternoon prayer, his deeds are of no avail.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 595
In-book reference: Book 4, Hadith 30
Rafi‘ b. Khadij said, “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.” (Bukhari and Muslim)
Reference: Mishkat al-Masabih 596
In-book reference: Book 4, Hadith 31
‘A'isha 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. (Bukhari and Muslim)
Reference: Mishkat al-Masabih 597
In-book reference: Book 4, Hadith 32
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. (Bukhari and Muslim)
Reference: Mishkat al-Masabih 598
In-book reference: Book 4, Hadith 33
Qatada said on the authority of Anas that the Prophet (ﷺ) 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. Bukhari transmitted it.
Reference: Mishkat al-Masabih 599
In-book reference: Book 4, Hadith 34
Abu Dharr said: 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 600
In-book reference: Book 4, Hadith 35
Abu Huraira reported God’s Messenger as saying, “If anyone performs a rak'a of the Morning Prayer before sunrise, he has observed the Morning Prayer; and if anyone performs a rak'a of the afternoon prayer before sunset, he has observed the afternoon prayer.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 601
In-book reference: Book 4, Hadith 36
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.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 602
In-book reference: Book 4, Hadith 37
Anas reported God's Messenger as saying, “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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 603
In-book reference: Book 4, Hadith 38
Abu Qatada 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). Muslim transmitted it.
Reference: Mishkat al-Masabih 604
In-book reference: Book 4, Hadith 39
‘Ali told how the Prophet (ﷺ) said, “There are three things, ‘Ali, which you must not postpone: prayer when its time comes, a funeral, and the marriage of an unmarried woman when she finds one of suitable class for her.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 605
In-book reference: Book 4, Hadith 40
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.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 606
In-book reference: Book 4, Hadith 41
Umm Farwa said that when asked what act was most excellent, the Prophet (ﷺ) 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 b. ‘Umar al-‘Umari who is not considered by traditionists to be strong.
Reference: Mishkat al-Masabih 607
In-book reference: Book 4, Hadith 42
‘A’isha said that God’s Messenger did not pray any prayer at the last possible moment on two occasions during his whole life. Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 608
In-book reference: Book 4, Hadith 43
Abu Ayyub reported God's Messenger as saying, “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 Dawud transmitted it and Darimi transmitted it from al-‘Abbas.
Reference: Mishkat al-Masabih 609, 610
In-book reference: Book 4, Hadith 44
Abu Huraira 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.” Ahmad, Tirmidhi and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 611
In-book reference: Book 4, Hadith 45
Mu'adh 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”. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 612
In-book reference: Book 4, Hadith 46
An-Nu‘man b. Bashir said, “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.” Abu Dawud and Darimi transmitted it.
Reference: Mishkat al-Masabih 613
In-book reference: Book 4, Hadith 47
Rafi' b. 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 Nasa’i does not have “for it is the practice most productive of reward.”
Reference: Mishkat al-Masabih 614
In-book reference: Book 4, Hadith 48
Rafi‘ b. Khadij said, “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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 615
In-book reference: Book 4, Hadith 49
‘Abdallah b. ‘Umar said: 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 mu'adhdhin who declared that the time for prayer had come, and then prayed. Muslim transmitted it.
Reference: Mishkat al-Masabih 616
In-book reference: Book 4, Hadith 50
Jabir b. Samura said, “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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 617
In-book reference: Book 4, Hadith 51
Abu Sa'id said: 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 Nasa’i transmitted it.
Reference: Mishkat al-Masabih 618
In-book reference: Book 4, Hadith 52
Umm Salama said, “God’s Messenger observed the noon prayer much earlier than you, but you observe the afternoon prayer much earlier than he.” Ahmad and Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 619
In-book reference: Book 4, Hadith 53
Anas said that during the hot weather God’s Messenger delayed the prayer till it was cooler, but in the cold weather he observed it early. Nasa’i transmitted it.
Reference: Mishkat al-Masabih 620
In-book reference: Book 4, Hadith 54
‘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.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 621
In-book reference: Book 4, Hadith 55
Qabisa b. 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.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 622
In-book reference: Book 4, Hadith 56
‘Ubaidallah b. ‘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.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 623
In-book reference: Book 4, Hadith 57
‘Umara b. 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 624
In-book reference: Book 4, Hadith 58
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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 625
In-book reference: Book 4, Hadith 59
Abu Huraira reported God’s Messenger as saying: 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 626
In-book reference: Book 4, Hadith 60
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.
Reference: Mishkat al-Masabih 627
In-book reference: Book 4, Hadith 61
Abu Huraira 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 628
In-book reference: Book 4, Hadith 62
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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 629
In-book reference: Book 4, Hadith 63
‘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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 630
In-book reference: Book 4, Hadith 64
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.)
Reference: Mishkat al-Masabih 631, 632
In-book reference: Book 4, Hadith 65
‘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.) (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 633
In-book reference: Book 4, Hadith 66
Ibn Mas'ud and Samura b. Jundub reported God's Messenger as saying, "The middle prayer is the afternoon prayer.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 634
In-book reference: Book 4, Hadith 67
Concerning God’s words, “The recitation of the dawn is witnessed,” (Al-Qur’an, 17:78). Abu Huraira quoted the Prophet (ﷺ) as saying, "The angels of the night and the angels of the day are present at it.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 635
In-book reference: Book 4, Hadith 68
Zaid b. Thabit and ‘A’isha said that the middle prayer is the noon prayer. Malik transmitted it from Zaid and Tirmidhi from both of them without a full isnad.
Reference: Mishkat al-Masabih 636
In-book reference: Book 4, Hadith 69
Zaib b. Thabit said that 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.” Ahmad and Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 637
In-book reference: Book 4, Hadith 70
Malik heard that ‘Ali b. Abu Talib and ‘Abdallah b. ‘Abbas used to say, “The middle prayer is the morning prayer.” He transmitted it in al-Muwatta’, and Tirmidhi transmitted it from Ibn ‘Abbas and Ibn ‘Umar without a full isnad.
Reference: Mishkat al-Masabih 638, 639
In-book reference: Book 4, Hadith 71
Salman said that 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.” Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 640
In-book reference: Book 4, Hadith 72
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. Isma'il1 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 b. Ibrahim in his isnad and telling how he made the enquiry of Ayyub. 2. Ayyub b. Abu Tamima.
Reference: Mishkat al-Masabih 641
In-book reference: Book 4, Hadith 73
Abu Mahdhura said that 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 642
In-book reference: Book 4, Hadith 74
Ibn ‘Umar said that 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.” Abu Dawud, Nasai and Darimi transmitted it.
Reference: Mishkat al-Masabih 643
In-book reference: Book 4, Hadith 75
Abu Mahdhura said that the Prophet (ﷺ) taught him the adhan as consisting of nineteen words, and the iqama as consisting of seventeen words. Ahmad, Tirmidhi, Abu Dawud, Nasa’i, Darimi and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 644
In-book reference: Book 4, Hadith 76
He also said: 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.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 645
In-book reference: Book 4, Hadith 77
Bilal said, “God’s Messenger told me not to make the call to prayer twice for any of the prayers but the dawn prayer.” Tirmidhi and Ibn Majah transmitted it, and Tirmidhi said that Abu Isra’il the transmitter is not considered by traditionists to be strong.
Reference: Mishkat al-Masabih 646
In-book reference: Book 4, Hadith 78
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. Tirmidhi transmitted it and said, “I know it only from the tradition of ‘Abd al-Mun‘im, and it is an unknown isnad”
Reference: Mishkat al-Masabih 647
In-book reference: Book 4, Hadith 79
Ziyad b. al-Harith as-Suda’i said: 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.” Tirmidhi, Abu Dawud and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 648
In-book reference: Book 4, Hadith 80
Ibn ‘Umar said that 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." (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 649
In-book reference: Book 4, Hadith 81
‘Abdallah b. Zaid b. “Abd Rabbihi said: When God’s Messenger ordered a bell to be made so that it might be struck to gather the people for prayer, a man carrying a bell in his hand appeared to me while I was asleep, and I said, “Servant of God, will you sell the bell ?” When he asked what I would do with it and I replied that we would use it to call people to prayer, he said, “Shall I not guide you to something better than that?" I replied, “Certainly”; so he told me to say, “God is most great ...” and similarly in the iqama. When I told God’s Messenger in the morning what I had seen he said, “It is a genuine vision, if God will; so get up along with Bilal, and when you have taught him what you have seen let him use it in making the call to prayer, for he has a stronger voice than you have. So I got up along with Bilal and began to teach it to him, and he used it in making the call to prayer. ‘Umar b, al-Khattab heard that when he was in his house, and he came out trailing his cloak and said, “Messenger of God, by Him who has sent you with the truth, I have seen the same kind of thing as has been revealed," to which God’s Messenger replied, “To God be the praise!” Abu Dawud, Darimi and Ibn Majah transmitted it, but Ibn Majah did not mention the iqama. Tirmidhi said that this is a sahih, tradition, but that it did not make the story of the bell explicit.
Reference: Mishkat al-Masabih 650
In-book reference: Book 4, Hadith 82
Abu Bakra said, “I went out with the Prophet (ﷺ) to the Morning Prayer, and he called every man he passed to prayer, or shook him with his foot.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 651
In-book reference: Book 4, Hadith 83
Malik heard that the mu'adhdhin 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’.
Reference: Mishkat al-Masabih 652
In-book reference: Book 4, Hadith 84
‘Abd ar-Rahman b Sa'd b. 'Ammar b. Sa‘d, the mu’adhdhin* of God’s Messenger, said that his father told him from his father from his grandfather that God’s Messenger commanded Bilal to put his fingers in his ears, saying that it made the voice louder. * The mu’adhdhin here mentioned was Sa‘d, great-grandfather of ‘Abd ar-Rahman. Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 653
In-book reference: Book 4, Hadith 85
Mu‘awiya said that he heard God's Messenger say, “The mu’adhdhins will have the longest necks on the day of resurrection.” Muslim transmitted it.
Reference: Mishkat al-Masabih 654
In-book reference: Book 4, Hadith 86
Abu Huraira 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 655
In-book reference: Book 4, Hadith 87
Abu Sa'id al-Khudri reported God’s Messenger as saying, “All jinn, men, or any other creatures who hear the voice of the mu’adhdhin as far away as it is possible to hear it will testify on his behalf on the day of resurrection.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 656
In-book reference: Book 4, Hadith 88
‘Abdallah b. ‘Amr b. al-‘As reported God's Messenger as saying, “When you hear the mu’adhdhin 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 657
In-book reference: Book 4, Hadith 89
‘Umar reported God’s Messenger as saying: When the mu’adhdhin 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 658
In-book reference: Book 4, Hadith 90
Jabir reported God’s Messenger as saying: 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. Bukhari transmitted it.
Reference: Mishkat al-Masabih 659
In-book reference: Book 4, Hadith 91
Anas said that the Prophet (ﷺ) 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 660
In-book reference: Book 4, Hadith 92
Sa‘d b. Abu Waqqas reported God’s Messenger as saying: If anyone says when he hears the mu’adhdhin, “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. Muslim transmitted it.
Reference: Mishkat al-Masabih 661
In-book reference: Book 4, Hadith 93
‘Abdallah b. 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 662
In-book reference: Book 4, Hadith 94
Abu Huraira reported God’s Messenger as saying, “The imam is responsible and the mu'adhdhin is trusted. O God, guide the imams and forgive the mu'adhdhins.” Ahmad, Abu Dawud, Tirmidhi and Shafi’i transmitted it, and in another version by Shafi’i the wording of al-Masabih is used.
Reference: Mishkat al-Masabih 663
In-book reference: Book 4, Hadith 95
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.” Tirmidhi, Abu Dawud and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 664
In-book reference: Book 4, Hadith 96
‘Uqba b. ‘Amir reported God’s Messenger as saying: 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 Nasa’i transmitted it.
Reference: Mishkat al-Masabih 665
In-book reference: Book 4, Hadith 97
Ibn ‘Umar reported God’s Messenger as saying, “Three will be on mounds of musk on the day of resurrection: 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.” Tirmidhi transmitted it and said that it is a gharib tradition.
Reference: Mishkat al-Masabih 666
In-book reference: Book 4, Hadith 98
Abu Huraira reported God’s Messenger as saying, “The mu'adhdhin 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 Nasa’i 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.”
Reference: Mishkat al-Masabih 667
In-book reference: Book 4, Hadith 99
‘Uthman b. 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 mu’adhdhin who does not accept payment for his adhan.” Ahmad, Abu Dawud and Nasa'i transmitted it.
Reference: Mishkat al-Masabih 668
In-book reference: Book 4, Hadith 100
Umm Salama said: 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 Dawud transmitted it, as did Baihaqi in ad-Da'awat al-kabir.
Reference: Mishkat al-Masabih 669
In-book reference: Book 4, Hadith 101
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. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 670
In-book reference: Book 4, Hadith 102
Anas reported God’s Messenger as saying, “A supplication made between the adhan and the iqama is not rejected.” Abu Dawud and Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 671
In-book reference: Book 4, Hadith 103
Sahl b. Sa'd reported God’s Messenger as saying, “Two things are not rejected, or are seldom 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”. Abu Dawud and Darimi transmitted it, but Darimi did not mention “and when rain is falling”.
Reference: Mishkat al-Masabih 672
In-book reference: Book 4, Hadith 104
‘Abdallah b. ‘Amr told of a man who said, “Messenger of God, the mu'adhdhins 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. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 673
In-book reference: Book 4, Hadith 105
Jabir said that he heard the Prophet (ﷺ) 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 674
In-book reference: Book 4, Hadith 106
‘Alqama b. Abu Waqqas said: I was with Mu'awiyah when his mu’adhdhin called the adhan, and Mu'awiya repeated the mu’adhdhin’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 mu’adhdhin’s words, then said, “I heard God’s Messenger say that.” Ahmad transmitted it.
Reference: Mishkat al-Masabih 675
In-book reference: Book 4, Hadith 107
Abu Huraira said: 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.” Nasa’i transmitted it.
Reference: Mishkat al-Masabih 676
In-book reference: Book 4, Hadith 108
‘A’isha said that when the Prophet (ﷺ) heard the mu’adhdhin uttering the testimony, he said, “I too, I too.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 677
In-book reference: Book 4, Hadith 109
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.” Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 678
In-book reference: Book 4, Hadith 110
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-Da'awal al-kabir.
Reference: Mishkat al-Masabih 679
In-book reference: Book 4, Hadith 111
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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 680
In-book reference: Book 4, Hadith 112
Samura b. Jundub reported God’s Messenger as saying, “Do not let Bilal’s adhan or the false dawn prevent you from taking your morning meal [in Ramadan], but only the dawn which is widely spread in the horizon.” Muslim transmitted it, but the wording is Tirmidhi’s.
Reference: Mishkat al-Masabih 681
In-book reference: Book 4, Hadith 113
Malik b. al-Huwairith said that he and a cousin of his came to the Prophet, 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 Bukhari transmitted it.
Reference: Mishkat al-Masabih 682
In-book reference: Book 4, Hadith 114
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. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 683
In-book reference: Book 4, Hadith 115
Abu Huraira said that 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 Muslim transmitted it.
Reference: Mishkat al-Masabih 684
In-book reference: Book 4, Hadith 116
Abu Qatada reported God’s Messenger as saying, "When the iqama is pronounced, do not get up till you see I have come out.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 685
In-book reference: Book 4, Hadith 117
Abu Huraira 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.”
Reference: Mishkat al-Masabih 686
In-book reference: Book 4, Hadith 118
Zaid b. Aslam said that God's Messenger stopped for rest one night on the road to Mecca and made Bilal responsible for wakening them for prayer; but Bilal slept and so did they all, awakening only after sunrise. The people were startled when they awoke, and God’s Messenger ordered them to mount and get out of that wadi, saying, "This is a wadi inhabited by a devil.” So they mounted, and when they had gone out of that wadi God’s Messenger ordered them to dismount and perform ablution, and having ordered Bilal to summon the people to prayer, or pronounce the iqama, he led the people in prayer and afterwards departed. He had noticed some of their dismay, so he said, "You people must realise that God took our spirits, and if He had wished He would have returned them to us at another time than this; so if anyone of you sleeps beyond the time for prayer, or forgets it, then has recourse to it, he should observe it as he has been in the habit of doing at its proper time.” God’s Messenger then turned to Abu Bakr as-Siddiq and said, “The devil came to Bilal while he was standing engaged in prayer, and making him lie down, he kept soothing him as a child is soothed till he fell asleep.” He then summoned Bilal who told him something similar to what he had just told Abu Bakr, whereupon Abu Bakr said. “I testify that you are God’s Messenger.” Malik transmitted it in mursal form.
Reference: Mishkat al-Masabih 687
In-book reference: Book 4, Hadith 119
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.” Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 688
In-book reference: Book 4, Hadith 120
Ibn ‘Abbas said that when the Prophet (ﷺ) entered the House (the Ka’ba) 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 rak'as facing the Ka'ba and said, “This is the qibla.” Bukhari transmitted it and Muslim transmitted it from Ibn ‘Abbas from Usama b. Zaid.
Reference: Mishkat al-Masabih 689, 690
In-book reference: Book 4, Hadith 121
‘Abdallah b. ‘Umar said: God's Messenger entered the Ka'ba with Usama b. Zaid, ‘Uthman b. Talha al-Hajabi, and Bilal b. 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 691
In-book reference: Book 4, Hadith 122
Abu Huraira 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.” (Bukhari and Muslim)
Reference: Mishkat al-Masabih 692
In-book reference: Book 4, Hadith 123
Abu Sa'id al-Khudri reported God’s Messenger as saying, “Animals are saddled only for prayer in the three mosques: 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 Ka'ba. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 693
In-book reference: Book 4, Hadith 124
Abu Huraira reported God's Messenger as saying, “The space between my house and my pulpit is one of the gardens of paradise, and my pulpit is upon my tank.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 694
In-book reference: Book 4, Hadith 125
Ibn ‘Umar said that the Prophet (ﷺ) used to go to the mosque in Quba'* every Saturday, walking and riding, and he would pray two rak'as in it. * The village outside Medina where the Prophet (ﷺ) 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. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 695
In-book reference: Book 4, Hadith 126
Abu Huraira 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 696
In-book reference: Book 4, Hadith 127
‘Uthman reported God's Messenger as saying, “If anyone builds a mosque for God, God will build a house for him in paradise.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 697
In-book reference: Book 4, Hadith 128
Abu Huraira 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 698
In-book reference: Book 4, Hadith 129
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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 699
In-book reference: Book 4, Hadith 130
Jabir said that the area round the mosque was vacant and that the B. Salima wanted to remove near the mosque, but when the Prophet (ﷺ) heard of that he said to them, “I have heard that you want to remove near the mosque.” They replied, “Yes, Messenger of God, that was our desire.” He said, “B. 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 700
In-book reference: Book 4, Hadith 131
Abu Huraira reported God’s Messenger as saying, “There are seven whom God will cover with His shade on the day when there will be no shade but His: 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 701
In-book reference: Book 4, Hadith 132
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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 702
In-book reference: Book 4, Hadith 133
Abu Usaid reported God's Messenger as saying: 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 703
In-book reference: Book 4, Hadith 134
Abu Qatada reported God’s Messenger as saying, “When one of you enters the mosque he should pray two rak'as before sitting down.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 704
In-book reference: Book 4, Hadith 135
Ka'b b. Malik said that the Prophet (ﷺ) 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 rak'as in it he sat down in it. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 705
In-book reference: Book 4, Hadith 136
Abu Huraira reported God's Messenger as saying, “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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 706
In-book reference: Book 4, Hadith 137
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 At’ima, 49, shows the Prophet’s objection to onions and garlic. One of these may be meant here. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 707
In-book reference: Book 4, Hadith 138
Anas reported God's Messenger as saying, “Spitting in the mosque is a sin which is expiated by burying the spittle.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 708
In-book reference: Book 4, Hadith 139
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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 709
In-book reference: Book 4, Hadith 140
Abu Huraira 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 Sa'id has “under his left foot.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 710, 711
In-book reference: Book 4, Hadith 141
‘A’isha 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 712
In-book reference: Book 4, Hadith 142
Jundub told of his hearing the Prophet (ﷺ) 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 713
In-book reference: Book 4, Hadith 143
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. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 714
In-book reference: Book 4, Hadith 144
Abu Huraira reported God’s Messenger as saying, “The space between the East and the West is a qibla.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 715
In-book reference: Book 4, Hadith 145
Talq b. ‘Ali said; 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.” Nasa'i transmitted it.
Reference: Mishkat al-Masabih 716
In-book reference: Book 4, Hadith 146
‘A’isha said that God's Messenger ordered that a mosque be built in a residential district and that it be cleaned and perfumed. Abu Dawud, Tirmidhi and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 717
In-book reference: Book 4, Hadith 147
Ibn ‘Abbas reported God's Messenger as saying, “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. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 718
In-book reference: Book 4, Hadith 148
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, Nasa’i Darimi and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 719
In-book reference: Book 4, Hadith 149
He also reported God’s Messenger as saying, “The rewards of my people were placed before me, even [for] a speck of dust a man takes out of the mosque] 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. Tirmidhi and Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 720
In-book reference: Book 4, Hadith 150
Buraida reported God's Messenger as saying, “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 b. Sa'd and Anas.
Reference: Mishkat al-Masabih 721, 722
In-book reference: Book 4, Hadith 151
Abu Sa'id 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 Tirmidhi, Ibn Majah and Darimi transmitted it.
Reference: Mishkat al-Masabih 723
In-book reference: Book 4, Hadith 152
‘Uthman b. 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.
Reference: Mishkat al-Masabih 724
In-book reference: Book 4, Hadith 153
‘Abd ar-Rahman b. ‘A’ish reported God’s Messenger as saying: 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).’’ Darimi transmitted it in mursal form.
Reference: Mishkat al-Masabih 725
In-book reference: Book 4, Hadith 154
Tirmidhi has something similar from ‘Abd ar-Rahman, and from Ibn ‘Abbas and Mu'adh b. Jabal, in which he had additions: 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.
Reference: Mishkat al-Masabih 726
In-book reference: Book 4, Hadith 155
Abu Umama reported God’s Messenger as saying, "Three people are all in God’s safe keeping: 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. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 727
In-book reference: Book 4, Hadith 156
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 Ka'ba and the running between al-Safa and al-Marwa. 2. See Al-Qur’an, 83:18 ff. Ahmad and Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 728
In-book reference: Book 4, Hadith 157
Abu Huraira 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.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 729
In-book reference: Book 4, Hadith 158
He also reported God’s Messenger as saying, “If anyone comes to a mosque for a purpose, he will attain it.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 730
In-book reference: Book 4, Hadith 159
Fatima daughter of al-Husain said on the authority of her grand-mother, Fatima the elder,* that when the Prophet (ﷺ) 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 (ﷺ) 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.
Reference: Mishkat al-Masabih 731
In-book reference: Book 4, Hadith 160
‘Amr b. Shu'aib 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. Abu Dawud and Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 732
In-book reference: Book 4, Hadith 161
Abu Huraira reported God’s Messenger as saying: 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.” Tirmidhi and Darimi transmitted it.
Reference: Mishkat al-Masabih 733
In-book reference: Book 4, Hadith 162
Hakim b. Hizam said that 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.
Reference: Mishkat al-Masabih 734, 735
In-book reference: Book 4, Hadith 163
Mu'awiya said on the authority of his father that 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 Dawud transmitted it.
Reference: Mishkat al-Masabih 736
In-book reference: Book 4, Hadith 164
Abu Sa'id reported God’s Messenger as saying, “The whole earth is a mosque, with the exception of a graveyard and a bath.” Abu Dawud, Tirmidhi and Darimi transmitted it.
Reference: Mishkat al-Masabih 737
In-book reference: Book 4, Hadith 165
Ibn ‘Umar said that there were seven places in which God’s Messenger forbade people to pray: 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. Tirmidhi and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 738
In-book reference: Book 4, Hadith 166
Abu Huraira reported God’s Messenger as saying, “Pray in sheep-folds, but not where camels kneel to drink.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 739
In-book reference: Book 4, Hadith 167
Ibn ‘Abbas said that God’s Messenger cursed women who visited graves, people who put mosques there and those who lit lamps there. Abu Dawud, Tirmidhi and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 740
In-book reference: Book 4, Hadith 168
Abu Umama said that a Jewish doctor asked the Prophet (ﷺ) 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.
Reference: Mishkat al-Masabih 741
In-book reference: Book 4, Hadith 169
Abu Huraira said that 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 [enviously] at another’s property.” Ibn Majah and Baihaqi, in Shu'ab al-iman, transmitted it.
Reference: Mishkat al-Masabih 742
In-book reference: Book 4, Hadith 170
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 Shu'ab al-iman.
Reference: Mishkat al-Masabih 743
In-book reference: Book 4, Hadith 171
As-Sa'ib b. Yazid said that when he was sleeping in the mosque a man threw a pebble at him, and when he looked he saw that it was ‘Umar b. 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-Ta’if, 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. Bukhari transmitted it.
Reference: Mishkat al-Masabih 744
In-book reference: Book 4, Hadith 172
Malik said that ‘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'.
Reference: Mishkat al-Masabih 745
In-book reference: Book 4, Hadith 173
Anas said that the Prophet (ﷺ) 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.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 746
In-book reference: Book 4, Hadith 174
As-Sa'ib b. Khallad, who was one of the Prophet's companions, said: 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.’’ Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 747
In-book reference: Book 4, Hadith 175
Mu'adh b. Jabal said: God’s Messenger was detained one morning from observing the prayer with us till the sun had almost appeared over the horizon. He then came cut quickly, and when the iqama had been uttered he conducted the prayer in a shortened form; then when he had given the salutation he called out to us saying, “Keep to your rows as you were.” Then turning to us he said, “I shall tell you what detained me from you this morning. I got up during the night, performed ablution, and prayed what I could; but during my prayer I dozed and was overcome, and there and then I saw my Lord in the most beautiful form. He addressed me by name, and when I replied, ‘At Thy service, my Lord,’ He asked, ‘What do the angels near My presence dispute about?’ and I replied that I did not know. He asked it three times. Then I saw Him put the palm of His hand between my shoulder-blades, so that I experienced the coolness of His fingers between my nipples so everything became clear to me and I attained knowledge. He then addressed me by name, and when I replied, ‘At Thy service, my Lord,’ He asked, ‘What do the angels near My presence dispute about?’ I replied, ‘Expiation.’ He asked what they were, and I replied, ‘Walking on foot to the congregational prayers, sitting in the mosques after the prayers are over, and performing complete ablution in difficult circumstances. He asked what next they disputed about, and when I said it was about degrees, He asked what they were and I replied, ‘Providing food, speaking gently, and praying at night when people are asleep.’ He then told me to make a request, and I said, ‘O God, I ask Thee for power to do good things and abandon objectionable things, for love towards the poor, that Thou shouldest forgive me and show mercy to me, and that when Thou intendest to test any people Thou wilt take me to Thyself without being led astray. And I ask for Thy love, the love of those who love Thee, and a love of doing things which will bring me near to Thy love.’” Then God’s Messenger said, “It is true, so study it and learn it.” Ahmad and Tirmidhi transmitted it, and Tirmidhi said, “This is a hasan sahih tradition. I asked Muhammad b. Isma'il (Al-Bukhari) about this tradition, and he said it is a sahih tradition.”
Reference: Mishkat al-Masabih 748
In-book reference: Book 4, Hadith 176
‘Abdallah b. ‘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.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 749
In-book reference: Book 4, Hadith 177
‘Ata’ b. 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.” Malik transmitted it in mursal form.
Reference: Mishkat al-Masabih 750
In-book reference: Book 4, Hadith 178
Mu'adh b. Jabal said that the Prophet (ﷺ) 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 b. Abu Ja'far whom Yahya b. Sa'id and others have declared to be weak.”
Reference: Mishkat al-Masabih 751
In-book reference: Book 4, Hadith 179
Anas b. 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 Ka’ba) is equivalent to a hundred thousand.” Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 752
In-book reference: Book 4, Hadith 180
Abu Dharr said that 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 (ﷺ) 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 753
In-book reference: Book 4, Hadith 181
“Umar b. Abu Salama said that he saw God’s Messenger praying in Umm Salama’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. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 754
In-book reference: Book 4, Hadith 182
Abu Huraira reported God’s Messenger as saying, “None of you must pray in a single garment of which no part comes over his shoulders.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 755
In-book reference: Book 4, Hadith 183
He said that he heard God’s Messenger say, “If anyone prays in a single garment he should cross the two ends.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 756
In-book reference: Book 4, Hadith 184
‘A’isha 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.”
Reference: Mishkat al-Masabih 757
In-book reference: Book 4, Hadith 185
Anas said that ‘A’isha had a figured curtain with which she secluded the side of her house, but the Prophet (ﷺ) said to her, “Remove this figured curtain of yours from us, for its pictures keep interfering with my prayer.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 758
In-book reference: Book 4, Hadith 186
‘Uqba b. ‘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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 759
In-book reference: Book 4, Hadith 187
Salama b. al-Akwa‘said 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.” Abu Dawud transmitted it and Nasa’i transmitted something similar.
Reference: Mishkat al-Masabih 760
In-book reference: Book 4, Hadith 188
Abu Huraira said that 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.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 761
In-book reference: Book 4, Hadith 189
‘A’isha 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. Abu Dawud and Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 762
In-book reference: Book 4, Hadith 190
Umm Salama said that 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.” Abu Dawud transmitted it and he mentioned a number who did not trace it beyond Umm Salama.
Reference: Mishkat al-Masabih 763
In-book reference: Book 4, Hadith 191
Abu Huraira said that God’s Messenger forbade trailing garments during prayer and that a man should cover his mouth. Abu Dawud and Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 764
In-book reference: Book 4, Hadith 192
Shaddad b. 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 (ﷺ) 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. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 765
In-book reference: Book 4, Hadith 193
Abu Sa'id al-Khudri said: 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 Dawud and Darimi transmitted it.
Reference: Mishkat al-Masabih 766
In-book reference: Book 4, Hadith 194
Abu Huraira 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.” Abu Dawud transmitted it and Ibn Majah transmitted something to the same effect.
Reference: Mishkat al-Masabih 767
In-book reference: Book 4, Hadith 195
Abu Sa'id al-Khudri said, “I visited the Prophet (ﷺ) 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 768
In-book reference: Book 4, Hadith 196
‘Amr b. Shu'aib, on his father's authority, said that his grandfather declared he had seen God’s Messenger praying both barefoot and wearing sandals. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 769
In-book reference: Book 4, Hadith 197
Muhammad b. al-Munkadir said that Jabir led them in prayer in [his] 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?” Bukhari transmitted it.
Reference: Mishkat al-Masabih 770
In-book reference: Book 4, Hadith 198
Ubayy b. Ka'b said, “Prayer in a single garment was a practice we followed along with God’s Messenger, and no blame was cast on us.” Ibn Mas'ud said, “That was only when clothing was scarce, but when God enlarged our circumstances prayer in two garments became purer.” Ahmad transmitted it.
Reference: Mishkat al-Masabih 771
In-book reference: Book 4, Hadith 199
Ibn ‘Umar said that the Prophet (ﷺ) 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. Bukhari transmitted it.
Reference: Mishkat al-Masabih 772
In-book reference: Book 4, Hadith 200
Abu Juhaifa said, “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 rak'as facing the staff. And I saw people and animals passing in front of the staff.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 773
In-book reference: Book 4, Hadith 201
Nafi’ said on the authority of Ibn ‘Umar that the Prophet (ﷺ) 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.”
Reference: Mishkat al-Masabih 774
In-book reference: Book 4, Hadith 202
Talha b. ‘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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 775
In-book reference: Book 4, Hadith 203
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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 776
In-book reference: Book 4, Hadith 204
Abu Sa'id 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.
Reference: Mishkat al-Masabih 777
In-book reference: Book 4, Hadith 205
Abu Huraira 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 778
In-book reference: Book 4, Hadith 206
‘A’isha said, “The Prophet (ﷺ) used to pray at night while I was interposed between him and the qibla like a corpse on a bier.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 779
In-book reference: Book 4, Hadith 207
Ibn ‘Abbas said, “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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 780
In-book reference: Book 4, Hadith 208
Abu Huraira 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.” Abu Dawud and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 781
In-book reference: Book 4, Hadith 209
Sahl b. 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. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 782
In-book reference: Book 4, Hadith 210
Al-Miqdad b. al-Aswad said, “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.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 783
In-book reference: Book 4, Hadith 211
Al-Fadl b. ‘Abbas said, “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 Dawud transmitted it and Nasa’i has something similar.
Reference: Mishkat al-Masabih 784
In-book reference: Book 4, Hadith 212
Abu Sa'id 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.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 785
In-book reference: Book 4, Hadith 213
‘A’isha 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 786
In-book reference: Book 4, Hadith 214
Abu Huraira 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.” Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 787
In-book reference: Book 4, Hadith 215
Ka‘b al-Ahbar said, “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.” Malik transmitted it.
Reference: Mishkat al-Masabih 788
In-book reference: Book 4, Hadith 216
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.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 789
In-book reference: Book 4, Hadith 217
Abu Huraira said that a man entered the mosque when God’s Messenger was sitting in it and prayed. He then came and said, “Peace be upon you,” and God’s Messenger replied, “And upon you be peace. Go back and pray, for you have not prayed.” He returned and prayed, then came and said, “Peace be upon you,” to which he replied, “And upon you be peace. Go back and pray, for you have not prayed.” On the third or fourth occasion he said, “Teach me, Messenger of God,” so he said: “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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 790
In-book reference: Book 4, Hadith 218
‘A’isha said that God’s Messenger used to begin prayer with the takbir1 and the recitation of “Praise be to God, the Lord of the universe.”2 When he bowed he neither kept his head up nor bent it down, but kept it between these extremes; when he raised his head after bowing he did not prostrate himself till he had stood erect; when he raised head after a prostration he did not prostrate himself again till he had sat up. At the end of every two rak'as he said the tahiya;3 and he used to bend his left foot and raise up the right; he prohibited the devil’s way of sitting on the heels, and he forbade people to spread out their arms like a wild beast. And he used to finish the prayer with the taslim4. Muslim transmitted it. 1. i.e. saying Allahu Akbar (God is most great). 2. Al-Qur’an; 1. 3. This is a part of the prayers which comes at the end of every two rak'as, beginning with at-tahiyat lillah and ending with the testimony that there is no god but God and that Muhammad is His servant and Messenger. Tahiyat is the plural of tahiya and the phrase quoted above is variously explained as meaning that endless existence, or dominion, or kingship, or freedom from all evils, or freedom from all causes of cessation of existence belong to God. Alternatively it is taken in its usual meaning of salutations. 4. Saying, “The peace and mercy of God be upon you,” first with the head turned to the right and then with the head turned to the left. This is said at the end of the prayers.
Reference: Mishkat al-Masabih 791
In-book reference: Book 4, Hadith 219
Abu Humaid as-Sa'idi 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 rak'as he sat on his left foot and raised the right; and when he sat up after the last rak'a he put forward the left foot, raised the other, and sat on his hips.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 792
In-book reference: Book 4, Hadith 220
Ibn ‘Umar said that 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. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 793
In-book reference: Book 4, Hadith 221
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 rak'as he raised his hands. Ibn ‘Umar traced that back to the Prophet. Bukhari transmitted it.
Reference: Mishkat al-Masabih 794
In-book reference: Book 4, Hadith 222
Malik b. al-Huwairith said that 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 795
In-book reference: Book 4, Hadith 223
He said that he saw the Prophet (ﷺ) praying, and when he had prayed an odd number of rak'as he did not stand up till after he had adopted a sitting position. Bukhari transmitted it.
Reference: Mishkat al-Masabih 796
In-book reference: Book 4, Hadith 224
Wa’il b. Hujr said that he saw the Prophet (ﷺ) 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 797
In-book reference: Book 4, Hadith 225
Sahl b. Sa'd said that the people received command that a man should place the right hand on the left forearm in prayer. Bukhari transmitted it.
Reference: Mishkat al-Masabih 798
In-book reference: Book 4, Hadith 226
Abu Huraira said that 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 rak'as after adopting the sitting posture. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 799
In-book reference: Book 4, Hadith 227
Jabir reported God’s Messenger as saying, “The most excellent prayer consists in long standing in prayer.” Muslim transmitted it.
Reference: Mishkat al-Masabih 800
In-book reference: Book 4, Hadith 228
Abu Humaid as-Sa‘idi once told a company of ten of the Prophet’s companions that he was more informed than any of them regarding the manner in which God’s Messenger conducted his prayer, and when they asked him to expound it to them, he said: When God’s Messenger stood up to pray he raised his hands so as to bring them opposite his shoulders and said the takbir; then he recited some verses; then said the takbir, raising his hands so as to bring them opposite his shoulders; then he bowed, placing the palms of his hands on his knees and keeping himself straight neither raising nor lowering his head; then raised his head saying, “God listens to him who praises Him”; then raised his hands placing them exactly opposite his shoulders; then said the takbir; then lowered himself to the ground in prostration, keeping his arms away from his sides and bending his toes; then raised his head, bent his left foot and sat on it; then he adopted a natural position so that every bone returned properly to its place; then he prostrated himself; then he said the takbir, raised himself and bent his left foot and sat on it: then he adopted a natural position so that every bone returned to its place; then he got up, and did the same as that in the second rak'a. At the end of two rak'as he stood up and said the takbir, raising his hands so as to bring them opposite his shoulders in the way he had said the takbir on beginning to pray; then he did that in the remainder of his prayer, and after the sajda* which is followed by the taslim he put out his left foot and sat on his left hip; then he uttered the taslim. They said, “You have spoken the truth. This is how he used to pray.” *i.e. prostration Abu Dawud and Darimi transmitted it. And Tirmidhi and Ibn Majah transmitted something to the same effect. Tirmidhi saying that this is a hasan sahih tradition. Then he bowed and placed his hands on his knees as though he were clutching them, and he bent his arms and kept them away from his sides. He (i.e. the narrator) said that he then prostrated himself placing his nose and his forehead on the ground, keeping his arms away from his sides, placing the palms of his hands [on the ground] opposite his shoulders, keeping his thighs separate and not letting his stomach press on any part of his thighs till he finished; then he sat up and spread out his left foot, putting forward the front of his right foot towards his qibla, placing the palm of his right hand on his right knee and the palm of his left hand on his left knee, and he pointed with his finger, i.e., his forefinger. In another version by him [it says]: When he sat at the end of two rak'as he sat on the sole of his left foot and raised the right, and after the fourth he placed his left hip on the ground and put out both feet on one side. A version by Abu Dawud of the tradition of Abu Humaid.
Reference: Mishkat al-Masabih 801
In-book reference: Book 4, Hadith 229
Wa il b. Hujr said he saw that when the Prophet (ﷺ) 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. Abu Dawud transmitted it, and in a version by him it says that he raised his thumbs to the lobes of his ears.
Reference: Mishkat al-Masabih 802
In-book reference: Book 4, Hadith 230
Qabisa b. Hulb quoted his father as saying that God’s Messenger would lead them in prayer and hold his left hand in his right. Tirmidhi and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 803
In-book reference: Book 4, Hadith 231
Rifa'a b. Rafi' said that a man came and prayed in the mosque, after which he went and saluted the Prophet, who replied, “Repeat your prayer, for you have not prayed.” He asked him to teach him how to pray and he said: 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 Nasa’i 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.”
Reference: Mishkat al-Masabih 804
In-book reference: Book 4, Hadith 232
AI-Fadl b. ‘Abbas reported God’s Messenger as saying, “The prayer is in twos, every two rak'as 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. Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 805
In-book reference: Book 4, Hadith 233
Sa'id b. al-Harith b. al-Mu‘alla said that Abu Sa'id 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 rak'as, and he said, “Thus did I see the Prophet (ﷺ) do." Bukhari transmitted it.
Reference: Mishkat al-Masabih 806
In-book reference: Book 4, Hadith 234
‘Ikrima said: 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. Bukhari transmitted it.
Reference: Mishkat al-Masabih 807
In-book reference: Book 4, Hadith 235
‘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. Malik transmitted it.
Reference: Mishkat al-Masabih 808
In-book reference: Book 4, Hadith 236
‘Alqama said that Ibn Mas'ud 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 Nasa’i transmitted it, and Abu Dawud said it is not sahih put this way.
Reference: Mishkat al-Masabih 809
In-book reference: Book 4, Hadith 237
Abu Humaid as-Sa‘idi said that when God’s Messenger stood up to pray, he faced the qibla, raised his hands and said, “God is most great." Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 810
In-book reference: Book 4, Hadith 238
Abu Huraira 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." Ahmad transmitted it.
Reference: Mishkat al-Masabih 811
In-book reference: Book 4, Hadith 239
Abu Huraira said that 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 812
In-book reference: Book 4, Hadith 240
‘Ali said that when the Prophet (ﷺ) stood up for prayer (a version saying, when he began the prayer) he said the takbir, then said, “I have turned my face as a hanif* towards Him who created the heavens and the earth, and I am not a polytheist. My prayer and my devotion, my life and my death belong to God the Lord of the universe, who has no partner. That is what I have been commanded, and I am a Muslim. O God, Thou art the King. There is no god but Thee. Thou art my Lord and I am Thy servant. I have wronged myself, but I acknowledge my sin, so forgive me all my sins, Thou who alone canst forgive sins; and guide me to the best qualities, Thou who alone canst guide to the best of them; and turn me from evil ones, Thou who alone canst turn from evil qualities. I come to serve and please Thee. All good is in Thy hands and evil does not pertain to Thee. I seek refuge in Thee and turn to Thee, who art blessed and exalted. I ask Thy forgiveness and turn to Thee in repentance.” When he bowed he said, “O God, to Thee I bow, in Thee I trust, and to Thee I submit myself. My hearing, my sight, my brain, my bone and my sinews humble themselves before Thee.” When he raised his head he said, “O God, to Thee belongs praise in the whole of the heavens and the earth and what is between them, and in whatever Thou createst afterwards.” When he prostrated himself he said, “O God, to Thee I prostrate myself, in Thee I trust, and to Thee I submit myself. My face has prostrated itself before Him who created it, fashioned it, and brought forth its hearing and seeing. Blessed is God, the best of creators.” Then at the end of what he said between uttering the tahiyat and the taslim was, “O God, forgive me my former and latter sins, my open and my secret sins, my sins of negligence, and what Thou knowest better than I. Thou art He who puts forward and puts back. There is no god but Thee.” * A believer in one God. Cf. Al-Qur’an; 3:95; 22:31; 98:5. Muslim transmitted it. A version by Shafi‘i has, “Evil does not pertain to Thee, and the one who is guided is he whom Thou guidest. I seek refuge in Thee and turn to Thee. There is no shelter from Thee and no place of refuge except by having recourse to Thee who art blessed.”
Reference: Mishkat al-Masabih 813
In-book reference: Book 4, Hadith 241
Anas said that 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 814
In-book reference: Book 4, Hadith 242
‘A’isha 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 Sa'id. Tirmidhi said, “This is a tradition which I know only from Haritha, and critical remarks have been made about his memory.”
Reference: Mishkat al-Masabih 815, 816
In-book reference: Book 4, Hadith 243
Jubair b. Mut'im said that 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.
Reference: Mishkat al-Masabih 817
In-book reference: Book 4, Hadith 244
Samura b. Jundub said that 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, Ka‘b corroborated him. *Al-Qur’an, 1:7 Abu Dawud transmitted it, and Tirmidhi, Ibn Majah and Darimi transmitted something similar.
Reference: Mishkat al-Masabih 818
In-book reference: Book 4, Hadith 245
Abu Huraira said that when God's Messenger got up after the second rak'a 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.
Reference: Mishkat al-Masabih 819
In-book reference: Book 4, Hadith 246
Jabir said that when the Prophet (ﷺ) 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.” Nasa’i transmitted it.
Reference: Mishkat al-Masabih 820
In-book reference: Book 4, Hadith 247
Muhammad b. Maslama said that 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 [do I begin my worship].” Then he would recite [some verses]. Nasa’i transmitted it.
Reference: Mishkat al-Masabih 821
In-book reference: Book 4, Hadith 248
‘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.”
Reference: Mishkat al-Masabih 822
In-book reference: Book 4, Hadith 249
Abu Huraira reported God’s Messenger as saying, “If anyone observes a prayer in which he does not recite Umm al-Qur’an, it is deficient (he said this three times) and incomplete.” When someone asked Abu Huraira [what he should do] if he were led by an imam, he told him to recite it inwardly, for he had heard God’s Messenger declare that God most high had said, “I have divided the prayer into two halves between me and my servant, and my servant will receive what he asks.” When the servant says, “Praise be to God the Lord of the universe,” God most high says, “My servant has praised me.” When he says, “The Compassionate the Merciful,” God most high says, “My servant has lauded me.” When he says, “Possessor of the day of judgment,” He says, “My servant has glorified me.” When he says, “Thee do we worship and of Thee do we ask help,” He says, “This is between me and my servant, and my servant will receive what he asks.” Then when he says, “Guide us in the straight path, the path of those to whom Thou art generous, not of those with whom Thou art angry nor of those who go astray,” He says. “This is for my servant, and my servant will receive what he asks.” Muslim transmitted it.
Reference: Mishkat al-Masabih 823
In-book reference: Book 4, Hadith 250
Anas said that the Prophet, Abu Bakr and ‘Umar used to begin the prayer with, “Praise be to God the Lord of the universe.” Muslim transmitted it.
Reference: Mishkat al-Masabih 824
In-book reference: Book 4, Hadith 251
Abu Huraira 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.”
Reference: Mishkat al-Masabih 825
In-book reference: Book 4, Hadith 252
Abu Musa al-Ash‘ari reported God’s Messenger as saying: 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 Huraira and Qatada the words occur, “And when he recites listen silently.”
Reference: Mishkat al-Masabih 826, 827
In-book reference: Book 4, Hadith 253
Abu Qatada said that in the first two rak'as of the noon prayer the Prophet (ﷺ) used to recite Umm al-Kitab and two suras, and in the last two rak'as Umm al-Kitab, and he would sometimes recite loud enough for them to hear the verse. He would prolong the first rak'a more than the second; and he acted similarly in the afternoon and the Morning Prayer. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 828
In-book reference: Book 4, Hadith 254
Abu Sa'id al-Khudri said, “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 rak'as as long as it takes to recite A.L.M. Tanzil, i.e. as-Sajda* (A version has, “In every rak'a as long as it takes to recite thirty verses.” We estimated that he stood half that time in the last two rak'as; 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 829
In-book reference: Book 4, Hadith 255
Jabir b. Samura said that the Prophet (ﷺ) 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 830
In-book reference: Book 4, Hadith 256
Jubair b. Mut'im said that he heard God’s Messenger reciting al-Tur* at the sunset prayer. * Al-Qur’an; 52 (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 831
In-book reference: Book 4, Hadith 257
Umm al-Fadl daughter of al-Harith said that she heard God’s Messenger reciting al-Mursalat* at the sunset prayer. * Al-Qur'an; 77. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 832
In-book reference: Book 4, Hadith 258
Jabir said that Mu'adh b. Jabal used to pray along with the Prophet, then come and lead his people in prayer. One night he prayed the evening prayer along with the Prophet, then came to his people and led them in prayer, beginning with Sura al-Baqara1. A man turned aside, pronounced the taslim, then prayed alone and departed. The people said to him, “Have you become a hypocrite, so and so?” He replied, I swear by God that I have not, but I shall certainly go to God’s Messenger and tell him.” So he went to him and said, “Messenger of God, we look after camels used for watering and work by day. After having prayed the evening prayer with you, Mu'adh came and began with Sura al-Baqara.” God’s Messenger then approached Mu'adh and said, “Are you a troubler, Mu’adh? Recite, ‘By the sun and its morning brightness,’2 ‘By the morning brightness,’3 ‘By the night when it covers over,’4 and ‘Glorify the name of thy most high Lord’.”5 1. Al-Qur’an; 2 the longest sura in the Qur’an. 2. Al-Qur’an; 91 3. Al-Qur'an; 93. 4. Al-Qur'an; 92. 5. Al-Qur’an; 87. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 833
In-book reference: Book 4, Hadith 259
Al-Bara’ said that he heard the Prophet (ﷺ) 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. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 834
In-book reference: Book 4, Hadith 260
Jabir b. Samura said that 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 835
In-book reference: Book 4, Hadith 261
‘Amr b. Huraith said that he heard the Prophet (ﷺ) reciting at the dawn prayer, “By the night when it dissipates."* *Al-Qur’an; 81:17 Muslim transmitted it.
Reference: Mishkat al-Masabih 836
In-book reference: Book 4, Hadith 262
‘Abdallah b. as-Sa’ib said: God’s Messenger led us in the Morning Prayer in Mecca and began the Sura al-Mu’minun1, 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 837
In-book reference: Book 4, Hadith 263
Abu Huraira said that the Prophet (ﷺ) used to recite at the dawn prayer on Friday A.L.M. Tanzil1 in the first rak'a, and in the second, “Has there come upon man?"2 1. Al-Qur’an; 32. 2. Al-Qur’an; 76. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 838
In-book reference: Book 4, Hadith 264
‘Ubaidallah b. Abu Rafi‘said: Marwan appointed Abu Huraira as governor of Medina and went to Mecca. Abu Huraira led us in the Friday prayer and recited sura al-Jumu'a1 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 rak'a, which is what is meant by sajda in the text. 2. Al-Qur'an, 63. Muslim transmitted it.
Reference: Mishkat al-Masabih 839
In-book reference: Book 4, Hadith 265
An-Nu‘man b. Bashir said that 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 840
In-book reference: Book 4, Hadith 266
‘Ubaidallah said that ‘Umar b. 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 841
In-book reference: Book 4, Hadith 267
Abu Huraira said that God’s Messenger recited in both rak'as 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 842
In-book reference: Book 4, Hadith 268
Ibd ‘Abbas said that God’s Messenger used to recite in both rak'as 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 Muslim transmitted it.
Reference: Mishkat al-Masabih 843
In-book reference: Book 4, Hadith 269
Ibn ‘Abbas said that God’s Messenger used to begin his prayer with, “In the name of God, the Compassionate, the Merciful.” Tirmidhi transmitted it and said that the isnad of this tradition is not approved.
Reference: Mishkat al-Masabih 844
In-book reference: Book 4, Hadith 270
Wa’il b. Hujr said that he heard God’s Messenger recite, “Not of those with whom Thou art angry, nor of those who go astray” (Al-Qur’an 1:7) and say “Amen”, prolonging the word. Tirmidhi, Abu Dawud, Darimi and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 845
In-book reference: Book 4, Hadith 271
Abu Zuhair an-Numairi said: We went out with God’s Messenger one night and came upon a man who made supplication with persistence. The Prophet (ﷺ) said, “He will have done something which guarantees [paradise for him] if he puts a seal to it.” One of the people asked what he should use for a seal, and he replied, “Amen”. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 846
In-book reference: Book 4, Hadith 272
‘A’isha said that God’s Messenger prayed the sunset prayer using sura al-A'raf (Al-Qur’an; 7) dividing it between the two rak'as. Nasa’i transmitted it.
Reference: Mishkat al-Masabih 847
In-book reference: Book 4, Hadith 273
‘Uqba b. ‘Amir said: 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 Nasa’i transmitted it.
Reference: Mishkat al-Masabih 848
In-book reference: Book 4, Hadith 274
Jabir b. Samura said that the Prophet (ﷺ) 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 [Baghawi] transmitted it in Sharh as-sunna; and Ibn Majah transmitted it from Ibn ‘Umar, but did not mention Thursday evening.
Reference: Mishkat al-Masabih 849, 850
In-book reference: Book 4, Hadith 275
‘Abdallah b. Mas'ud said: I cannot count how often I heard God’s Messenger reciting in the two rak'as after the sunset prayer and in the two rak'as before the dawn prayer, “Say, O unbelievers,” and “Say, He is God, one God.” Tirmidhi transmitted it, and Ibn Majah transmitted it on Abu Huraira’s authority, but he did not mention “after the sunset prayer.”
Reference: Mishkat al-Masabih 851, 852
In-book reference: Book 4, Hadith 276
Sulaiman b. Yasar quoted Abu Huraira 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 rak'as 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. Nasa’i transmitted it, and Ibn Majah transmitted up to “shortening the afternoon prayer.”
Reference: Mishkat al-Masabih 853
In-book reference: Book 4, Hadith 277
‘Ubada b. as-Samit said: We were behind the Prophet (ﷺ) 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 Nasa’i 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."
Reference: Mishkat al-Masabih 854
In-book reference: Book 4, Hadith 278
Abu Huraira said that 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. Malik, Ahmad, Abu Dawud, Tirmidhi, and Nasa'i transmitted it, and Ibn Majah transmitted something similar.
Reference: Mishkat al-Masabih 855
In-book reference: Book 4, Hadith 279
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. Ahmad transmitted it.
Reference: Mishkat al-Masabih 856
In-book reference: Book 4, Hadith 280
Abu Huraira 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, Nasa’i and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 857
In-book reference: Book 4, Hadith 281
‘Abdallah b. Abu Aufa told of a man who came to the Prophet (ﷺ) 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 Nasa’i’s transmission finished with “except in God.”
Reference: Mishkat al-Masabih 858
In-book reference: Book 4, Hadith 282
Ibn ‘Abbas said that when the Prophet (ﷺ) recited, “Glorify the name of thy most high Lord,” (Al-Quran; 87) he said, “Glory be to my Lord most high.” Ahmad and Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 859
In-book reference: Book 4, Hadith 283
Abu Huraira reported God’s Messenger as saying: 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.”
Reference: Mishkat al-Masabih 860
In-book reference: Book 4, Hadith 284
Jabir said that God’s Messenger came out to his companions and recited to them Sura ar-Rahman1 from beginning to end, but they remained silent. He then said: 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 (ﷺ) was returning to Mecca after being rejected by the people of at-Ta’if. Tirmidhi transmitted it and said this is a gharib tradition.
Reference: Mishkat al-Masabih 861
In-book reference: Book 4, Hadith 285
Mu'adh b. ‘Abdallah. al-Juhani said that a man of Juhaina told him he had heard God’s Messenger reciting "When the earth is shaken”(Al-Qur’an; 99) in both rak'as of the morning prayer, but did not know whether he had forgotten, or whether he recited it on purpose. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 862
In-book reference: Book 4, Hadith 286
‘Urwa said that Abu Bakr as-Siddlq prayed the Morning Prayer and recited Sura al-Baqara (Al-Qur’an; 2) in both the rak'as. Malik transmitted it.
Reference: Mishkat al-Masabih 863
In-book reference: Book 4, Hadith 287
Al-Farafisa b. 'Umair al-Hanafi said that he learned Sura Yusuf (Al-Qur’an; 12) simply from the recitation of it by ‘Uthman b. ‘Affan in the morning prayer, owing to the great number of times he repeated it. Malik transmitted it.
Reference: Mishkat al-Masabih 864
In-book reference: Book 4, Hadith 288
‘Amir b. Rabi'a said that they prayed the morning prayer behind ‘Umar b. al-Khattab and that he recited slowly in both rak'as 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. Malik transmitted it.
Reference: Mishkat al-Masabih 865
In-book reference: Book 4, Hadith 289
‘Amr b. Shu'aib 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. Malik transmitted it.
Reference: Mishkat al-Masabih 866
In-book reference: Book 4, Hadith 290
‘Abdallah b. ‘Utba b. Mas'ud said that God’s Messenger recited at the sunset prayer H.M. ad-Dukhan (Al-Qur’an; 44). Nasa’i transmitted it in mursal form.
Reference: Mishkat al-Masabih 867
In-book reference: Book 4, Hadith 291
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." (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 868
In-book reference: Book 4, Hadith 292
Al-Bara,’ said that the bowing observed by the Prophet, his prostration, his sitting between the two sajdas, and when he raised his head after bowing, but not the standing [during recitation of the Qur’an] and the sitting [when saying the shahada, were nearly equal. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 869
In-book reference: Book 4, Hadith 293
Anas said: When the Prophet (ﷺ) 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 870
In-book reference: Book 4, Hadith 294
‘A’isha told how the Prophet (ﷺ) 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 [command in] the Qur’an (Al-Qur’an; 110-3). (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 871
In-book reference: Book 4, Hadith 295
She told how the Prophet (ﷺ) used to say when bowing and prostrating himself, “All-Glorious, All-Holy, Lord of the angels and the spirit." Muslim transmitted it.
Reference: Mishkat al-Masabih 872
In-book reference: Book 4, Hadith 296
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.’’ Muslim transmitted it.
Reference: Mishkat al-Masabih 873
In-book reference: Book 4, Hadith 297
Abu Huraira reported God’s Messenger as saying: 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. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 874
In-book reference: Book 4, Hadith 298
‘Abdallah b. 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 875
In-book reference: Book 4, Hadith 299
Abu Sa'id al-Khudri said that 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 876
In-book reference: Book 4, Hadith 300
Rifa'a b. Raf’i said: We were praying behind the Prophet, and when he raised his head at the end of the rak'a 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.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 877
In-book reference: Book 4, Hadith 301
Abu Mas'ud 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, Nasa’i, Ibn Majah and Darimi transmitted it, and Tirmidhi said this is a hasan sahih tradition.
Reference: Mishkat al-Masabih 878
In-book reference: Book 4, Hadith 302
‘Uqba b. ‘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.” Abu Dawud, Ibn Majah and Darimi transmitted it.
Reference: Mishkat al-Masabih 879
In-book reference: Book 4, Hadith 303
‘Aun b. ‘Abdallah reported on the authority of Ibn Mas'ud that God’s Messenger said: 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. Tirmidhi, Abu Dawud and Ibn Majah transmitted it, but Tirmidhi said that its isnad is not connected, because ‘Aun did not meet Ibn Mas'ud.
Reference: Mishkat al-Masabih 880
In-book reference: Book 4, Hadith 304
Hudhaifa said that he prayed along with the Prophet (ﷺ) 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. Nasa’i and Ibn Majah transmitted up to “my most high Lord”. Tirmidhi said that this is a hasan sahih tradition.
Reference: Mishkat al-Masabih 881
In-book reference: Book 4, Hadith 305
‘Auf b. 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.” Nasa’i transmitted it.
Reference: Mishkat al-Masabih 882
In-book reference: Book 4, Hadith 306
Ibn Jubair said that he heard Anas b. 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 b. ‘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 Nasa’i transmitted it.
Reference: Mishkat al-Masabih 883
In-book reference: Book 4, Hadith 307
Shaqiq said that Hudhaifa saw a man who was not performing the bowing or the prostration perfectly, so when he finished his prayer he called him. Hudhaifa 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.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 884
In-book reference: Book 4, Hadith 308
Abu Qatada 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.” Ahmad transmitted it.
Reference: Mishkat al-Masabih 885
In-book reference: Book 4, Hadith 309
An-Nu‘man b. 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.” Malik and Ahmad transmitted it, and Darimi transmitted something similar.
Reference: Mishkat al-Masabih 886
In-book reference: Book 4, Hadith 310
Ibn ‘Abbas reported God’s Messenger as saying, “I have been commanded to prostrate myself on seven bones: 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. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 887
In-book reference: Book 4, Hadith 311
Anas reported God’s Messenger as saying, “Adopt a moderate position when prostrating yourselves, and see that none of you stretches out his forearms [on the ground] like a dog.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 888
In-book reference: Book 4, Hadith 312
Al-Bara’ b. ‘Azib reported God's Messenger as saying, “When you prostrate yourself, place the palms of your hands on the ground and raise your elbows.” Muslim transmitted it.
Reference: Mishkat al-Masabih 889
In-book reference: Book 4, Hadith 313
Maimuna said that when the Prophet (ﷺ) prostrated himself he kept his arms so far away from his sides that if a lamb had wanted to pass under his arms it could have done so. This is Abu Dawud’s wording, as [Baghawi] explained in Sharh as-sunna with his isnad. Muslim has something to the same effect: She said that when the Prophet (ﷺ) prostrated himself, if a lamb had wanted to pass between his arms it could have done so.
Reference: Mishkat al-Masabih 890
In-book reference: Book 4, Hadith 314
‘Abdallah b. Malik Ibn Buhaina* said that when the Prophet (ﷺ) prostrated himself he spread out his arms so that the whiteness under his armpits was visible. * Buhaina was ‘Abdallah’s mother. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 891
In-book reference: Book 4, Hadith 315
Abu Huraira said that the Prophet (ﷺ) used to say when prostrating himself, “O God, forgive me all my sins, small and great, first and last, open and secret.” Muslim transmitted it.
Reference: Mishkat al-Masabih 892
In-book reference: Book 4, Hadith 316
'A’isha said: 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 893
In-book reference: Book 4, Hadith 317
Abu Huraira reported God’s Messenger as saying, “The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication often.” Muslim transmitted it.
Reference: Mishkat al-Masabih 894
In-book reference: Book 4, Hadith 318
He reported God’s Messenger as saying: 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 895
In-book reference: Book 4, Hadith 319
Rabi'a b. Ka‘b said: 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 896
In-book reference: Book 4, Hadith 320
Ma'dan b. Talha said: 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.” Ma'dan said that he met Abud Darda’ later, and that when he asked him he received a reply similar to that given by Thauban. Muslim transmitted it.
Reference: Mishkat al-Masabih 897
In-book reference: Book 4, Hadith 321
Wa’il b. 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, Nasa’i, Ibn Majah and Darimi transmitted it.
Reference: Mishkat al-Masabih 898
In-book reference: Book 4, Hadith 322
Abu Huraira 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, Nasa’i and Darimi transmitted it. Abu Sulaiman al-Khattabi said that the tradition of Wa’il b. Hujr is better established than this. The view is expressed that this one is abrogated.
Reference: Mishkat al-Masabih 899
In-book reference: Book 4, Hadith 323
Ibn ‘Abbas reported that the Prophet (ﷺ) used to say between the two sajdas, “O God, forgive me, show mercy to me, guide me, heal me, and provide for me.” Abu Dawud and Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 900
In-book reference: Book 4, Hadith 324
Hudhaifa reported that the Prophet (ﷺ) used to say between the two sajdas, “My Lord, forgive me.” Nasa’i and Darimi transmitted it.
Reference: Mishkat al-Masabih 901
In-book reference: Book 4, Hadith 325
‘Abd ar-Rahman b. 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, Nasa’i and Darimi transmitted it.
Reference: Mishkat al-Masabih 902
In-book reference: Book 4, Hadith 326
‘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.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 903
In-book reference: Book 4, Hadith 327
Talq b. ‘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.” Ahmad transmitted it.
Reference: Mishkat al-Masabih 904
In-book reference: Book 4, Hadith 328
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.” Malik transmitted it.
Reference: Mishkat al-Masabih 905
In-book reference: Book 4, Hadith 329
Ibn ‘Umar said that 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 906, 907
In-book reference: Book 4, Hadith 330
‘Abdallah b. az-Zubair 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 908
In-book reference: Book 4, Hadith 331
‘Abdallah b. Mas'ud said: When we prayed with the Prophet (ﷺ) 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 (ﷺ) 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. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 909
In-book reference: Book 4, Hadith 332
‘Abdallah b. ‘Abbas said: 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.
Reference: Mishkat al-Masabih 910
In-book reference: Book 4, Hadith 333
Wa’il b. Hujr said concerning God’s Messenger, “Then he sat, stretched out his left foot [to sit on it], 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. Abu Dawud and Darimi transmitted it.
Reference: Mishkat al-Masabih 911
In-book reference: Book 4, Hadith 334
‘Abdallah b. az-Zubair said that the Prophet (ﷺ) used to point with his [fore] finger when he made supplication, but did not move it. Abu Dawud and Nasa’i transmitted it, Abu Dawud adding that he kept his look fixed on the finger he was pointing.
Reference: Mishkat al-Masabih 912
In-book reference: Book 4, Hadith 335
Abu Huraira 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 Nasa’i and by Baihaqi in [Kitab] ad-da'awat al kabir.
Reference: Mishkat al-Masabih 913
In-book reference: Book 4, Hadith 336
Ibn ‘Umar said God’s Messenger forbade that a man should sit during prayer leaning on his hand. Ahmad and Abu Dawud transmitted it, and in a version by Abu Dawud it says he forbade that a man should lean on his hands when he got up during the prayer.
Reference: Mishkat al-Masabih 914
In-book reference: Book 4, Hadith 337
‘Abdallah b. Mas'ud said that in the first two rak'as the Prophet (ﷺ) 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 Nasa’i transmitted it.
Reference: Mishkat al-Masabih 915
In-book reference: Book 4, Hadith 338
Jabir said: 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.” Nasa’i transmitted it.
Reference: Mishkat al-Masabih 916
In-book reference: Book 4, Hadith 339
Nafi‘ said that when ‘Abdallah b. ‘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. Ahmad transmitted it.
Reference: Mishkat al-Masabih 917
In-book reference: Book 4, Hadith 340
Ibn Mas'ud used to say, “It pertains to the sunna to repeat the tashahhud quietly.” Abu Dawud and Tirmidhi transmitted it, and Tirmidhi said this is a hasan gharib tradition.
Reference: Mishkat al-Masabih 918
In-book reference: Book 4, Hadith 341
‘Abd ar-Rahrman b. Abu Laila said that Ka‘b b. ‘Ujra met him and asked if he would like him to present him with something he had heard from the Prophet. He expressed his desire to hear it, and he said: 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 [only] 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.” (Bukhari and Muslim, but Muslim did not mention Abraham in the two places.)
Reference: Mishkat al-Masabih 919
In-book reference: Book 4, Hadith 342
Abu Humaid as-Sa‘idi said that 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 920
In-book reference: Book 4, Hadith 343
Abu Huraira reported God’s Messenger as saying, “If anyone invokes blessing on me once, God will bless him ten times.” Muslim transmitted it.
Reference: Mishkat al-Masabih 921
In-book reference: Book 4, Hadith 344
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.” Nasa’i transmitted it.
Reference: Mishkat al-Masabih 922
In-book reference: Book 4, Hadith 345
Ibn Mas'ud 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.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 923
In-book reference: Book 4, Hadith 346
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.” Nassa’i and Darimi transmitted it.
Reference: Mishkat al-Masabih 924
In-book reference: Book 4, Hadith 347
Abu Huraira 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 [Kitab] ad-da'awat al-kabir.
Reference: Mishkat al-Masabih 925
In-book reference: Book 4, Hadith 348
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. Nasa’i transmitted it.
Reference: Mishkat al-Masabih 926
In-book reference: Book 4, Hadith 349
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. Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 927
In-book reference: Book 4, Hadith 350
Abu Talha told of God’s Messenger coming one day with a cheerful look on his face and saying: 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?” Nasa’i and Darimi transmitted it.
Reference: Mishkat al-Masabih 928
In-book reference: Book 4, Hadith 351
Ubayy b. Ka'b 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 (du’a) offered at the end of the salat. Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 929
In-book reference: Book 4, Hadith 352
Fadala b. ‘Ubaid 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, and the Prophet (ﷺ) said to him, “You who are praying, if you make supplication you will receive an answer.” Tirmidhi transmitted it, and Abu Dawud and Nasa’i transmitted something similar.
Reference: Mishkat al-Masabih 930
In-book reference: Book 4, Hadith 353
‘Abdallah b. Mas'ud said: I was praying, and so was the Prophet (ﷺ) accompanied by Abu Bakr and ‘Umar. When I sat I first extolled God’s praises then invoked blessings on the Prophet, then made supplication for myself, and the Prophet (ﷺ) said, “If you ask you will be given it, if you ask you will be given it.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 931
In-book reference: Book 4, Hadith 354
Abu Huraira reported God’s Messenger as saying: 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. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 932
In-book reference: Book 4, Hadith 355
‘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 b. ‘Ali. Tirmidhi said this is a hasan sahih gharib tradition.
Reference: Mishkat al-Masabih 933
In-book reference: Book 4, Hadith 356
Abu Huraira 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 Shu‘ab al-lman.
Reference: Mishkat al-Masabih 934
In-book reference: Book 4, Hadith 357
‘Abdallah b. ‘Amr said, “If anyone invokes blessing on the Prophet (ﷺ) once God and His angels will grant him seventy blessings.” Ahmad transmitted it.
Reference: Mishkat al-Masabih 935
In-book reference: Book 4, Hadith 358
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.” Ahmad transmitted it.
Reference: Mishkat al-Masabih 936
In-book reference: Book 4, Hadith 359
‘Abd ar-Rahman b. ‘Auf said: 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.” Ahmad transmitted it.
Reference: Mishkat al-Masabih 937
In-book reference: Book 4, Hadith 360
‘Umar b. al-Khattab said, “The supplication is stopped between heaven and earth, none of it ascending till you invoke blessing on your Prophet.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 938
In-book reference: Book 4, Hadith 361
‘A’isha 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 939
In-book reference: Book 4, Hadith 362
Abu Huraira reported God’s Messenger as saying, “When one of you finishes the last tashahhud he should seek refuge in God Irom four things: the punishment in jahannam, the punishment in the grave, the trial of life and death, and the evil of the antichrist.” Muslim transmitted it.
Reference: Mishkat al-Masabih 940
In-book reference: Book 4, Hadith 363
Ibn ‘Abbas said that the Prophet (ﷺ) 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 941
In-book reference: Book 4, Hadith 364
Abu Bakr as-Siddiq said that 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 942
In-book reference: Book 4, Hadith 365
‘Amir b. Sa'd 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. Muslim transmitted it.
Reference: Mishkat al-Masabih 943
In-book reference: Book 4, Hadith 366
Samura b. Jundub said, “When God’s Messenger had prayed a prayer he turned and faced us.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 944
In-book reference: Book 4, Hadith 367
Anas said that when the Prophet (ﷺ) went away* he turned to his right. *i.e. at the end of the salat. Muslim transmitted it.
Reference: Mishkat al-Masabih 945
In-book reference: Book 4, Hadith 368
‘Abdallah b. Mas'ud 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 946
In-book reference: Book 4, Hadith 369
Al-Bara’ said: 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 947
In-book reference: Book 4, Hadith 370
Umm Salama said that 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. Bukhari transmitted it.
Reference: Mishkat al-Masabih 948
In-book reference: Book 4, Hadith 371
We shall mention the tradition of Jabir b. Samura in the chapter on laughing (Book 24; Ch. 7a) if God wills.
Reference: Mishkat al-Masabih 949
In-book reference: Book 4, Hadith 372
Mu'adh b. Jabal said that God’s Messenger took him by the hand and said, “I love you, Mu'adh,” 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 Nasa’i transmitted it, but Abu Dawud did not mention that Mu‘adh said, “And I love you.”
Reference: Mishkat al-Masabih 950
In-book reference: Book 4, Hadith 373
‘Abdallah b. Mas'ud 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 Nasa’i transmitted it, but Tirmidhi did not mention, “So that the whiteness of his cheek could be seen.” Ibn Majah transmitted it from ‘Ammar b. Yasir.
Reference: Mishkat al-Masabih 951
In-book reference: Book 4, Hadith 374
‘Abdallah b. Mas'ud said that the Prophet (ﷺ) most commonly turned to his left after his prayer, going to his room. [Baghawi] transmitted it in Sharh as-sunna.
Reference: Mishkat al-Masabih 952
In-book reference: Book 4, Hadith 375
‘Ata’al-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.” Abu Dawud transmitted it, but said that ‘Ata’ al-Khurasani was not alive in al-Mughira’s lifetime.
Reference: Mishkat al-Masabih 953
In-book reference: Book 4, Hadith 376
Anas said that the Prophet (ﷺ) urged them to pray and forbade them to leave after prayer before he did. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 954
In-book reference: Book 4, Hadith 377
Shaddad b. Aus said that 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.” Nasa’i transmitted it, and Ahmad transmitted something similar.
Reference: Mishkat al-Masabih 955
In-book reference: Book 4, Hadith 378
Jabir said that 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.” Nasa’i transmitted it.
Reference: Mishkat al-Masabih 956
In-book reference: Book 4, Hadith 379
‘A’isha 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. Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 957
In-book reference: Book 4, Hadith 380
Samura said, “God’s Messenger commanded us to respond to the imam, to love one another, and to salute one another.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 958
In-book reference: Book 4, Hadith 381
Ibn ‘Abbas said he used to know that God’s Messenger had finished his prayer when he heard the takbir. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 959
In-book reference: Book 4, Hadith 382
‘A’isha 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 960
In-book reference: Book 4, Hadith 383
Thauban said that 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 961
In-book reference: Book 4, Hadith 384
Al-Mughira b. Shu'ba stated that the Prophet (ﷺ) 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 962
In-book reference: Book 4, Hadith 385
‘Abdallah b. az-Zubair 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). Muslim transmitted it.
Reference: Mishkat al-Masabih 963
In-book reference: Book 4, Hadith 386
Sa'd 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.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 964
In-book reference: Book 4, Hadith 387
Abu Huraira told of the poor Emigrants coming to God’s Messenger and saying, “The possessors of great wealth have obtained all the highest grades and lasting bliss.” When he asked what they meant they replied, “They pray as we do, they fast as we do, they give alms but we do not, and they set slaves free but we do not.” So God’s Messenger said, “Shall I not teach you something by which you will catch up on those who have preceded you and get ahead of those who come after you, only those who do as you do being more excellent than you?” On their replying, “Certainly, Messenger of God,” he said, “Extol God, declare His greatness, and praise Him thirty-three times after every prayer.” Abu Salih said that the poor Emigrants returned to God’s Messenger saying, “Our brethren, the possessors of property, have heard what we have done, and they have done the same,” to which he replied, “That is God’s grace, which He gives to whom He wishes.” (Al-Qur’an; 5:54; 57:21; 62:4.) (Bukhari and Muslim) What Abu Salih said is given up to the end only by Muslim. A version has, “Extol God ten times after every prayer, praise Him ten times, and declare His greatness ten times,” instead of thirty-three times given by Bukhari.
Reference: Mishkat al-Masabih 965
In-book reference: Book 4, Hadith 388
Ka'b b. ‘Ujra reported God’s Messenger as saying, “There are certain ejaculations the repeaters (or, performers)* of which after every prescribed prayer will never be caused disappointment: ‘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. Muslim transmitted it.
Reference: Mishkat al-Masabih 966
In-book reference: Book 4, Hadith 389
Abu Huraira 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 967
In-book reference: Book 4, Hadith 390
Abu Umama said that 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.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 968
In-book reference: Book 4, Hadith 391
‘Uqba b. ‘Amir said that God’s Messenger ordered him to recite al-Mu'awwidhat* after every prayer. * Suras 113 and 114 are commonly called al-Mu'awwidhatan, 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, Nasa’i and Baihaqi, in [Kitab] ad-da‘awat al-kabir, transmitted it.
Reference: Mishkat al-Masabih 969
In-book reference: Book 4, Hadith 392
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.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 970
In-book reference: Book 4, Hadith 393
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 rak'as, 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. Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 971
In-book reference: Book 4, Hadith 394
Al-Azraq b. Qais said that an imam, of theirs whose kunya was Abu Rimtha led them in prayer and said: 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 (ﷺ) raised his eyes and said, “God has made you say what is right, son of al-Khattab.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 972
In-book reference: Book 4, Hadith 395
Zaid b. Thabit said: 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, he said, “Do so." Ahmad, Nasa’i and DarimI transmitted it.
Reference: Mishkat al-Masabih 973
In-book reference: Book 4, Hadith 396
‘Ali said: 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 Shu'ab al-iman, but said that its isnad is weak.
Reference: Mishkat al-Masabih 974
In-book reference: Book 4, Hadith 397
‘Abd ar-Rahman b. Ghanm reported the Prophet (ﷺ) 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.
Reference: Mishkat al-Masabih 975, 976
In-book reference: Book 4, Hadith 398
‘Umar b. al-Khattab said that the Prophet (ﷺ) 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 (ﷺ) 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 b. Abu Humaid the transmitter is weak in tradition.
Reference: Mishkat al-Masabih 977
In-book reference: Book 4, Hadith 399
Mu'awiya b. al-Hakam said: While I was praying along with God's Messenger a man in the campany sneezed, and I said, “God have mercy on you!” The people gave me disapproving looks, so I said, “Woe is me! What do you mean by looking at me?” They began to strike their hands on their thighs, and when I saw them urging me to be silent [I became angry],1 but I said nothing. When God’s Messenger finished his prayer (and I declare that neither before him nor after him have I seen a teacher who gave better instruction than he for whom I would give my father and mother as ransom), I swear by God that he did not scold, beat, or revile me, but said, “No talk to others is fitting during this prayer, for it consists only of glorifying God, declaring His greatness, and recitation of the Qur’an,” or words to that effect. I said, “Messenger of God, I have only recently been a pagan, but God has brought Islam to us, and among us there are men who have recourse to kahins.”2 He replied, “Do not have recourse to them.” I said, “Among us there are men who take omens.” He replied, “That is something which they find in their breasts, but let it not turn them away [from freedom of action]”. I said, “Among us there are men who draw lines.”3 He replied, “There was a prophet who drew lines, so if any do it as he did, that is allowable.” 1. Some such phrase as that in brackets is required to complete the sense. It can be seen from the remarks at the end of the tradition that the text has been considered difficult. 2. Diviners, soothsayers. 3. The reference is to geomancy. The diviner draws many lines and obliterates them in pairs. If two are left it is a good sign, but if only one remains it indicates disappointment. The reference to the prophet may be a recollection of the statement in John 8:6 that Jesus wrote on the ground with his finger when the people asked what should be done with the woman caught in adultery; but this has no connection with geomancy. Muslim transmitted it. I found the phrase “But I said nothing” given thus in Muslim’s Sahih and al-Humaidi’s book. In Jami' al-usul it is stated to be correct, the word “thus”* being written above “but I.” *This corresponds to the use of (sic) to indicate an accurate quotation.
Reference: Mishkat al-Masabih 978
In-book reference: Book 4, Hadith 400
‘Abdallah b. Mas'ud said: We used to greet the Prophet (ﷺ) 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. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 979
In-book reference: Book 4, Hadith 401
Mu'aiqib quoted the Prohpet as saying about a man who smoothed the ground where he prostrated himself, “If you do it, do it only once.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 980
In-book reference: Book 4, Hadith 402
Abu Huraira said that God’s Messenger forbade putting the hands on the waist during prayer. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 981
In-book reference: Book 4, Hadith 403
‘A’isha said: 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 982
In-book reference: Book 4, Hadith 404
Abu Huraira 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.” Muslim transmitted it.
Reference: Mishkat al-Masabih 983
In-book reference: Book 4, Hadith 405
Abu Qatada said: I saw the Prophet (ﷺ) 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. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 984
In-book reference: Book 4, Hadith 406
Abu Sa'id 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 Huraira 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).
Reference: Mishkat al-Masabih 985, 986
In-book reference: Book 4, Hadith 407
Abu Huraira 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 987
In-book reference: Book 4, Hadith 408
Sahl b. Sa‘d reported God's Messenger as saying, “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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 988
In-book reference: Book 4, Hadith 409
'Abdallah b. Mas'ud said: 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.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 989, 990
In-book reference: Book 4, Hadith 410
Ibu ‘Umar said he asked Bilal how the Prophet (ﷺ) 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 Nasa'i’s version there is something similar, but Suhaib occurs instead of Bilal.
Reference: Mishkat al-Masabih 991
In-book reference: Book 4, Hadith 411
Rifa'a b. Rafi‘ said : 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 Rifa'a said, “I did, Messenger of God.” Thereupon the Prophet (ﷺ) 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 Nasa’i transmitted it.
Reference: Mishkat al-Masabih 992
In-book reference: Book 4, Hadith 412
Abu Huraira 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.”
Reference: Mishkat al-Masabih 993
In-book reference: Book 4, Hadith 413
Ka‘b b. ‘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, Nasa’i and Darimi transmitted it.
Reference: Mishkat al-Masabih 994
In-book reference: Book 4, Hadith 414
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, Nasa’i and Darimi transmitted it.
Reference: Mishkat al-Masabih 995
In-book reference: Book 4, Hadith 415
Anas told that the Prophet (ﷺ) said, “Keep looking in the direction towards which you prostrate yourself, Anas.” Baihaqi transmitted it in [Kitab] as-sunan al-kabir through al-Hasan from Anas, tracing it back to the Prophet.
Reference: Mishkat al-Masabih 996
In-book reference: Book 4, Hadith 416
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.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 997
In-book reference: Book 4, Hadith 417
Ibn ‘Abbas said that God’s Messenger used to glance right and left during prayer but did not turn his neck to look behind him. Tirmidhi and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 998
In-book reference: Book 4, Hadith 418
‘Adi b. Thabit quoted his father as saying that his grandfather traced the following back to the Prophet, “Sneezing, drowsing and yawning during prayer, also menstruation, vomiting and nose bleeding come from the devil.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 999
In-book reference: Book 4, Hadith 419
Mutarrif b. ‘Abdallah [b.] ash-Shikhkhir quoted his father as saying, “I came to the Prophet (ﷺ) 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 (ﷺ) praying and a sound came from his breast like the rumbling of a mill, owing to weeping.” Ahmad transmitted it. Nasa’i transmitted the first version and Abu Dawud the second.
Reference: Mishkat al-Masabih 1000
In-book reference: Book 4, Hadith 420
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, Nasa’i and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1001
In-book reference: Book 4, Hadith 421
Umm Salama said: The Prophet (ﷺ) saw a servant of ours called Aflah blowing when he prostrated himself, and said, “Throw dust on your face, Aflah.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1002
In-book reference: Book 4, Hadith 422
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.” [Baghawi] transmitted it in Sharh as-sunna.
Reference: Mishkat al-Masabih 1003
In-book reference: Book 4, Hadith 423
Abu Huraira reported God’s Messenger as saying, “Kill the two black things during prayer, the snake and the scorpion.” Ahmad, Abu Dawud and Tirmidhi transmitted it, and Nasa’i has something to the same effect.
Reference: Mishkat al-Masabih 1004
In-book reference: Book 4, Hadith 424
‘A’isha 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. Ahmad, Abu Dawud and Tirmidhi transmitted it, and Nasa’i transmitted something similar.
Reference: Mishkat al-Masabih 1005
In-book reference: Book 4, Hadith 425
Talq b. ‘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 b. Talq. Cf. Abu Dawud, Salat, 186. Abu Dawud transmitted it, and Tirmidhi transmitted it with something added and something omitted.
Reference: Mishkat al-Masabih 1006
In-book reference: Book 4, Hadith 426
‘A’isha reported the Prophet (ﷺ) as saying, “If any of you breaks wind during prayer he should hold his nose and withdraw.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1007
In-book reference: Book 4, Hadith 427
‘Abdallah b. ‘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.” Tirmidhi transmitted it saying that this is a tradition whose isnad is not strong, and there is confusion about its isnad.
Reference: Mishkat al-Masabih 1008
In-book reference: Book 4, Hadith 428
Abu Huraira said: The Prophet (ﷺ) 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’ b. Yasar in mursal form.
Reference: Mishkat al-Masabih 1009, 1010
In-book reference: Book 4, Hadith 429
Jabir said, “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.” Abu Dawud transmitted it, and Nasa’i transmitted something similar.
Reference: Mishkat al-Masabih 1011
In-book reference: Book 4, Hadith 430
Abud Darda’ said: God’s Messenger stood up to pray and we heard him say, “I seek refuge in God from you”, then say, “I curse you with God’s curse,” three times, then he stretched but his hand as though he was taking something. When he finished the prayer we said, “Messenger of God, we heard you say something during the prayer which we have not heard you say before, and we saw you stretch out your hand.” He replied, “God’s enemy Iblis came with a flame of fire to put it in my face, so I said three times, ‘I seek refuge in God from you’. Then I said three times, ‘I curse you with God’s perfect curse', but he did not retreat. Thereafter I meant to seize him. I swear by God that had it not been for the supplication of my brother Solomon, he would have been bound and made an object of sport for the Medina children.”* * Cf. the tradition from Abu Huraira, p. 202. There it says, “my brother.” Here it is “our brother”, but the plural is often used for the singular. Muslim transmitted it.
Reference: Mishkat al-Masabih 1012
In-book reference: Book 4, Hadith 431
Nafi' said that ‘Abdallah b. ‘Umar passed a man while he was praying and gave him a salutation to which the man uttered some words in reply. ‘Abdallah b. ‘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.” Malik transmitted it.
Reference: Mishkat al-Masabih 1013
In-book reference: Book 4, Hadith 432
Abu Huraira reported God's Messenger as saying, “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. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1014
In-book reference: Book 4, Hadith 433
‘Ata b. Yasar said that Abu Sa'id 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 rak'as, 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 rak'as 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.”
Reference: Mishkat al-Masabih 1015
In-book reference: Book 4, Hadith 434
‘Abdallah b. Mas'ud said that God’s Messenger prayed five rak'as 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 rak'as 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.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1016
In-book reference: Book 4, Hadith 435
Ibn Sirin reported Abu Huraira as saying: God’s Messenger led us in one of the two evening ('ashiy)1 prayers. (Ibn Sirin said that Abu Huraira named it, but he had forgotten which, it was.) He led us in two rak'as and when he had given the salutation he got up, and going towards a piece of wood which was placed crosswise in the mosque, he leaned on it looking as if he were angry. He placed his right hand on his left, and intertwining his fingers, he placed his right cheek on the back of his left hand. Those who were first to come out of the doors of the mosque said, “The prayer has been shortened." Abu Bakr and ‘Umar were among the people, but they were too afraid to speak to him; but among them was a man with such long arms that he was called “The possessor of arms" (Dhulyadain) who asked, “Have you forgotten, Messenger of God, or has the prayer been shortened?” He replied, “I have neither forgotten, nor has it been shortened." He then asked whether things were as the possessor of arms had said, and when he was told that that was so he went forward and prayed what he had omitted. He then gave the salutation, then said “God is most great" and made his usual prostration or one a little longer, then raised his head and said “God is most great", then said “God is most great" and made his usual prostration or one a little longer, then raised his head and said “God is most great". He2 was often asked whether he then gave the salutation and he would say: I have been informed that ‘Imran b. Husain said he then gave the salutation. 1. ‘Ashiy generally means evening, but it also means the time between the declining of the sun after the meridian and sunset or morning, so the two prayers here mentioned are the noon (zuhr) prayer and the afternoon prayer. 2. i.e. Ibn Sirin (Bukhari and Muslim, the wording being Bukhari’s.) In another version given by both of them, instead of saying “I have neither forgotten nor has it been shortened” God’s Messenger said, “None of that has happened," to which he replied, “Some of it has, Messenger of God."
Reference: Mishkat al-Masabih 1017
In-book reference: Book 4, Hadith 436
‘Abdallah ibn Buhaina said that the Prophet (ﷺ) led them in the noon prayer, and when he stood up at the end of the first two rak'as 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. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1018
In-book reference: Book 4, Hadith 437
‘Imran b. Husain said that the Prophet (ﷺ) led them in prayer and forgot something, so he made two prostrations, then uttered the shahada, then gave the salutation. Tirmidhi transmitted it and said this is a hasan gharib tradition.
Reference: Mishkat al-Masabih 1019
In-book reference: Book 4, Hadith 438
Al-Mughira b. Shu'ba reported God’s Messenger as saying, “When an imam stands up at the end of two rak'as, 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.” Abu Dawud and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1020
In-book reference: Book 4, Hadith 439
Imran b. Husain said that God’s Messenger prayed the afternoon prayer and gave the salutation at the end of three rak'as, 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 rak‘a, then gave the salutation, then made two prostrations, then gave the salutation. Muslim transmitted it.
Reference: Mishkat al-Masabih 1021
In-book reference: Book 4, Hadith 440
‘Abd ar-Rahman b. ‘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.” Ahmad transmitted it.
Reference: Mishkat al-Masabih 1022
In-book reference: Book 4, Hadith 441
Ibn ‘Abbas said that the Prophet (ﷺ) prostrated himself when an-Najm (Al-Qur'an; 53) was revealed, and the Muslims, the ploytheists, jinn and men prostrated themselves along with him. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1023
In-book reference: Book 4, Hadith 442
Abu Huraira said: We prostrated ourselves along with the Prophet (ﷺ) 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). Muslim transmitted it.
Reference: Mishkat al-Masabih 1024
In-book reference: Book 4, Hadith 443
Ibn ‘Umar said: 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. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1025
In-book reference: Book 4, Hadith 444
Zaid b. Thabit said: I recited to God’s Messenger “By the star” (Al-Qur’an; 53) but he did not prostrate himself when I did so. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1026
In-book reference: Book 4, Hadith 445
Ibn ‘Abbas said: A prostration when reciting Sad (Al-Qur’an; 38) is not one of those which are divinely commanded, but I have seen the Prophet (ﷺ) 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.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 1027, 1028
In-book reference: Book 4, Hadith 446
‘Amr b. al-‘As said: 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 Abu Dawud and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1029
In-book reference: Book 4, Hadith 447
‘Uqba b. ‘Amir told that he said, “Messenger of God, sura al-Hajj has been given superior excellence through having two prostrations in it.” He replied, “Yes, and he who does not make the two prostrations should not recite the two verses.” Abu Dawud and Tirmidhi transmitted it, and [Tirmidhi] said this is a tradition whose isnad is not strong. Al-Masabih has “should not recite it”, as occurs in Sharh as-sunna.
Reference: Mishkat al-Masabih 1030
In-book reference: Book 4, Hadith 448
Ibn ‘Umar said that the Prophet (ﷺ) made a prostration in the noon prayer, then stood up and bowed; and they thought he recite Tanzil, i.e. sura as-Sajda (Al-Qur’an; 32). Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1031
In-book reference: Book 4, Hadith 449
He said: God’s Messenger used to recite the Qur'an to us, and when he came to a place where a prostration should be made he said “God is most great” and prostrated himself, and we prostrated ourselves along with him. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1032
In-book reference: Book 4, Hadith 450
He said that in the year of the Conquest* God's Messenger recited a verse at which a prostration should be made and all the people prostrated themselves. Some were mounted, some were prostrating themselves on the ground, and those who were mounted prostrated themselves on their hands. * i.e. the Conquest of Mecca in 8 A.H. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1033
In-book reference: Book 4, Hadith 451
Ibn ‘Abbas said that the Prophet (ﷺ) did not make a prostration at any verse in al-Mufassal from the time he removed to Medina. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1034
In-book reference: Book 4, Hadith 452
‘A’isha said that when God’s Messenger prostrated himself at night when reciting the Qur’an he said, “My face prostrates itself to Him who created it and brought forth its hearing and seeing by His might and power.” Abu Dawud, Tirmidhi and Nasa’i transmitted it, and Tirmidhi said this is a hasan sahih tradition.
Reference: Mishkat al-Masabih 1035
In-book reference: Book 4, Hadith 453
Ibn ‘Abbas told of a man coming to God’s Messenger and saying, “Messenger of God, it seemed to me last night when I was asleep as if I were praying behind a tree. I prostrated myself, the tree prostrating itself at the same time, and I heard it say, ‘O God, record a reward for me for it, remit from me a load for it, make it a treasure with Thee for me, and accept it from me as Thou didst accept it from Thy servant David’.” Ibn ‘Abbas said: The Prophet (ﷺ) thereupon recited a verse at which a prostration should be made, then prostrated himself, and I heard him saying the words the man told him the tree had said. Tirmidhi and Ibn Majah transmitted it, but Ibn Majah did not mention, "and accept it from me as Thou didst accept it from Thy servant David.” Tirmidhi said this is a gharib tradition.
Reference: Mishkat al-Masabih 1036
In-book reference: Book 4, Hadith 454
Ibn Mas'ud said that the Prophet (ﷺ) recited "By the star”(Al-Qur’an; 53) prostrating himself when doing so, as did those who were with him with the exception of an old man of Quraish who took a handful of pebbles or dust and raised it to his forehead saying. "This is enough for me.” ‘Abdallah (i.e. Ibn Mas’ud) said that he later saw him killed as an infidel. (Bukhari and Muslim.) Bukhari added in a version that he was Umayya b. Khalaf.
Reference: Mishkat al-Masabih 1037
In-book reference: Book 4, Hadith 455
Ibn ‘Abbas said that the Prophet (ﷺ) prostrated himself when reciting Sad (Al-Qur’an; 38) and said, "David made this prostration in repentance, but we do it out of gratitude.” Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1038
In-book reference: Book 4, Hadith 456
Ibn ‘Umar reported God’s Messenger as saying, “None of you must choose for himself and pray at the rising or setting of the sun.” In a version he said, “When the rim of the sun rises leave off prayer till it comes right up, when the rim of the sun goes below the horizon leave off prayer till it has set, and do not make the rising or setting of the sun your time of prayer, for it rises between the horns of the devil.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1039
In-book reference: Book 4, Hadith 457
‘Uqba b. ‘Amir said: There were three times at which God’s Messenger used to forbid us to pray or bury our dead—when the sun begins to rise till it is fully up, when the sun is at its height at midday till it passes the meridian, and when the sun draws near to setting till it sets. Muslim transmitted it.
Reference: Mishkat al-Masabih 1040
In-book reference: Book 4, Hadith 458
Abu Sa‘id al-Khudri reported God’s Messenger as saying, “No prayer is to be said after the morning prayer until the sun rises, or after the afternoon prayer until the sun sets.”. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1041
In-book reference: Book 4, Hadith 459
‘Amr b. ‘Abasa said: After the Prophet (ﷺ) had gone to Medina I went there, and I visited him and said, “Tell me about the prayer.” He replied, “Observe the Morning Prayer, then stop praying when the sun is rising till it is fully up, for when it rises it comes up between the horns of the devil, and the infidels prostrate themselves to it at that time. Then pray, for the prayer is witnessed and angels are attendant at it, till the shadow becomes about the breadth of a lance; then cease prayer, for at that time jahannam is heated up. Then when the shadow moves forward pray, for the prayer is witnessed and angels are attendant at it, till you pray the afternoon prayer; then cease prayer till the sun sets, for it sets between the horns of the devil, and at that time the infidels prostrate themselves to it.” I then asked God’s prophet to tell me about ablution, and he said, “None of you will keep his water for ablution handy and rinse his mouth, snuff up water and blow it out without the sins of his face, his mouth and the inner parts of his nose falling out. When he then washes his face as God has commanded him the sins of his face will fall out at the ends of his beard along with the water; when he then washes his arms up to the elbows the sins of his arms will fall out at his finger-tips along with the water; when he then wipes his head the sins of his head will fall out at the ends of his hairs along with the water when he then washes his feet up to the ankles the sins of his feet will fall out at his toes along with the water. Then if he stands praying, and praises, lauds and glorifies God as is fitting and devotes his whole heart to God, his sin will depart leaving him as he was the day his mother bore him.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1042
In-book reference: Book 4, Hadith 460
Kuraib said that Ibn ‘Abbas, al-Miswar b. Makhrama and ‘Abd ar-Rahman b. al-Azhar sent him to ‘A’isha telling him to give her their greetings and ask her about the two rak'as after the afternoon prayer. He said that when he went to visit her and conveyed their message she told him to ask Umm Salama, so he came out to them and they sent him back to Umm Salama who said : I heard the Prophet (ﷺ) prohibiting them and afterwards saw him praying them. When he came in I sent the slavegirl to him telling her to say that Umm Salama sent this query, “Messenger of God, I heard you prohibiting these two, and I see you praying them.” He replied, “Daughter of Abu Umayya,* you have asked about the two rak'as after the afternoon prayer. Some people of ‘Abd Qais came and hindered me from praying the two rak'as which come after the noon prayer, so those are the two I have been praying.” * Abu Umayya was Umm Salama’s father. Although the slavegirl conveyed the query, the reply is given as if addressed directly to Umm Salama. (Bukhari and Muslim)
Reference: Mishkat al-Masabih 1043
In-book reference: Book 4, Hadith 461
Muhammad b. Ibrahim on the authority of Qais b. ‘Amr told how when the prophet saw a man praying two rak'as after the Morning Prayer he said, “At the Morning Prayer pray two rak'as." The man replied I had not prayed the two rak'as which precede them, so I prayed themjust now,” and God’s Messenger said nothing. Abu Dawud transmitted it. Tirmidhi transmitted something similar, saying, “The isnad of this tradition is not connected, because Muhammad b. Ibrahim did not hear from Qais b. ‘Amr.” There is something similar in Sharh as-sunna and in some texts of al-Masabih from Qais b. Qahd.
Reference: Mishkat al-Masabih 1044
In-book reference: Book 4, Hadith 462
Jubair b. Mut'im reported the Prophet (ﷺ) as saying, “You descendants of ‘Abd Manaf must not prevent anyone who goes round this House and prays at any hour of the night or day he wishes.” Tirmidhi, Abu Dawud and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1045
In-book reference: Book 4, Hadith 463
Abfi Huraira said that the Prophet (ﷺ) forbade prayer at the middle of the day until the sun declined from the meridian, with the exception of Friday. Shafi‘i transmitted it.
Reference: Mishkat al-Masabih 1046
In-book reference: Book 4, Hadith 464
Abu Khalil said on the authority of Abu Qatada that the Prophet (ﷺ) disliked prayer in the middle of the day before the sun declined from the meridian, except on Friday, saying, “Jahannam is heated up except on Friday.” Abu Dawud transmitted it, adding that Abu Khalil did not meet Abu Qatada.
Reference: Mishkat al-Masabih 1047
In-book reference: Book 4, Hadith 465
‘Abdallah as-Sunabihi reported God’s Messenger as saying, “The sun rises accompanied by the horn of the devil, but when it is fully risen it leaves it; then when it is at the meridian it joins it, but when it passes the meridian it leaves it; then when it comes near to setting it joins it, but when it sets it leaves it.” God’s Messenger prohibited prayer at those hours. Malik, Ahmad and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1048
In-book reference: Book 4, Hadith 466
Abu Basra al-Ghifari said: God’s Messenger led us in the afternoon prayer at al-Mukhammas and said, “This is a prayer which was proposed to your predecessors, but they neglected it. Everyone who keeps observing it will have a double reward, but there is no prayer after it till ash-shahid rises.” Ash-shahid is the star.* * No particular star is intended. The meaning is that the prayer should be observed when stars become visible. Muslim transmitted it.
Reference: Mishkat al-Masabih 1049
In-book reference: Book 4, Hadith 467
Mu'awiya said, “You observe a prayer which we who were the companions of God's Messenger never saw him pray; indeed, he forbade them;”* meaning the two rak'as after the afternoon prayer. * The dual is used here, the reference being to the two rak’as. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1050
In-book reference: Book 4, Hadith 468
Abu Dharr who had gone up on the step of the Ka'ba said: He who knows me knows me, and if anyone does not know me, I am Jundub* who heard God's Messenger say, “There is no prayer after the morning prayer till the sun rises, or after the afternoon prayer till the sun sets except in Mecca, except in Mecca, except in Mecca.” * Abu Dharr’s name was Jundub b- Janada. Ahmad and Razin transmitted it.
Reference: Mishkat al-Masabih 1051
In-book reference: Book 4, Hadith 469
Ibn ‘Umar reported God’s Messenger as saying, “Prayer said in a congregation is twenty-seven degrees more excellent than prayer said by a single person.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1052
In-book reference: Book 4, Hadith 470
Abu Huraira reported God’s Messenger as saying, “By Him in whose hand my soul is, I have thought about giving orders for fuel and having it gathered, then giving orders for prayer and having the adhan called for it, then ordering a man to lead the people, then going off to some people (who are not present at the prayer, as it says in a version) and burning down their houses over them. By Him in whose hand my soul is, if one of them knew he would find a fat meaty bone or two fine sheep’s hoofs, he would attend the evening prayer.” Bukhari transmitted it and Muslim has something similar.
Reference: Mishkat al-Masabih 1053
In-book reference: Book 4, Hadith 471
He told of a blind man coming to the Prophet (ﷺ) and saying, “Messenger of God, I have no one to guide me to the mosque.” He therefore asked God’s Messenger for licence to pray at home, and he granted it; then when the man turned away he called him and asked, “Can you hear the call to prayer?” On receiving the reply that he could, he said, “Well, respond to it.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1054
In-book reference: Book 4, Hadith 472
Ibn ‘Umar called the adhan for prayer on a cold, windy night, then added, “Pray in your dwellings.” Then he said: When it was a cold, rainy night, God’s Messenger used to command the mu’adhdhin to say, “Pray in your dwellings.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1055
In-book reference: Book 4, Hadith 473
He reported God’s Messenger as saying, “When one of you is served with his supper and the time for prayer comes, he should first have his supper and not hasten till he has finished it.” When Ibn ‘Umar’s food was served and the time for prayer came, he did not go to the prayer till he finished it; and he could hear the imam’s recitation. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1056
In-book reference: Book 4, Hadith 474
‘A’isha said she heard God’s Messenger say, “Prayer is not to be said when food is served, or when the calls of nature prevent it.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1057
In-book reference: Book 4, Hadith 475
Abu Huraira reported God’s Messenger as saying, “When the time for prayer comes, only the prescribed prayer is to be said.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1058
In-book reference: Book 4, Hadith 476
Ibn ‘Umar reported God’s Messenger as saying, “When the wife of any of you asks permission to enter the mosque he must not prevent her.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1059
In-book reference: Book 4, Hadith 477
Zainab the wife of ‘Abdallah b. Mas'ud told of God’s Messenger saying to them, “When one of you comes to the mosque she must not touch perfume.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1060
In-book reference: Book 4, Hadith 478
Abu Huraira reported God’s Messenger as saying, “No woman who has used incense maybe present with us at the last evening prayer.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1061
In-book reference: Book 4, Hadith 479
Ibn ‘Umar reported God’s Messenger as saying, “Do not prevent your women from coming to the mosques, but their houses are better for them.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1062
In-book reference: Book 4, Hadith 480
Ibn Mas'ud reported the Prophet (ﷺ) as saying, “It is more excellent for a woman to pray in her house than in her courtyard, and more excellent for her to pray in her private chamber than in her house.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1063
In-book reference: Book 4, Hadith 481
Abu Huraira said that he heard his friend Abul Qasim (. i.e. the Prophet) say, “The prayer of a woman who has perfumed herself to go to the mosque is not accepted till she bathes as she would for sexual defilement.” Abu Dawud transmitted it, and Ahmad and Nasa’i transmitted something similar.
Reference: Mishkat al-Masabih 1064
In-book reference: Book 4, Hadith 482
Abu' Musa reported God’s Messenger as saying, “Every eye is adulterous, and when a woman perfumes herself and passes a company, she is such and such meaning adulterous. Tirmidhi transmitted it, and Abu Dawud and Nasa’i have something similar.
Reference: Mishkat al-Masabih 1065
In-book reference: Book 4, Hadith 483
Ubayy b. Ka‘b said: God’s Messenger led us in the dawn prayer one day, and when he gave the salutation he asked, “Is so and so present?” and was told that he was not. He asked, “Is so and so present?” and was told that he was not. He then said, “These two prayers* are the ones which are most burdensome to hypocrites. If you knew the blessings they contain you would come to them, even though you had to crawl on your knees. The first row is like that of the angels, and if you knew the nature of its excellence you would race to join it. A man’s prayer said along with another is purer than his prayer said alone, and his prayer with two men is purer than his prayer with one, but if there are more it is more pleasing to God.” *i.e. the evening prayer and the dawn prayer. Abu Dawud and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1066
In-book reference: Book 4, Hadith 484
Abud Darda’ reported God’s Messenger as saying, “If there are three men in a village or in the desert among whom prayer is not arranged, the devil has got the mastery over them. So observe prayer in company, for the wolf eats only the straggling animal.” Ahmad, Abu Dawud and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1067
In-book reference: Book 4, Hadith 485
Ibn ‘Abbas reported God’s Messenger as saying, “If any one hears him who makes the call to prayer and is not prevented from joining the congregation by any excuse,” (he was asked what an excuse consisted of and replied that it was fear or illness), “the prayer he says will not be accepted from him.” Abu Dawud and Daraqutni transmitted it.
Reference: Mishkat al-Masabih 1068
In-book reference: Book 4, Hadith 486
‘Abdallah b. Arqam said he heard God’s Messenger say, “When the time for prayer comes and one of you needs to relieve himself, he should do that first.” Tirmidhi transmitted it, and Malik, Abu Dawud and Nasa’i transmitted something similar.
Reference: Mishkat al-Masabih 1069
In-book reference: Book 4, Hadith 487
Thauban reported God’s Messenger as saying, “There are three things which are unlawful for anyone to do. A man must not act as imam for others in prayer and make a supplication for himself excluding them, for if he does that he has acted treacherously towards them. No one must look inside a house before asking permission to enter, for if he does so he has acted treacherously towards [its inhabitants]. And no one should pray while retaining urine, but should first relieve himself.” Abu Dawud transmitted it, and Tirmidhi has something similar.
Reference: Mishkat al-Masabih 1070
In-book reference: Book 4, Hadith 488
Jabir reported God’s Messenger as saying, “Do not postpone prayer because of food or any other reason.” [Baihaqi] transmitted it in Sharh as-sunna.
Reference: Mishkat al-Masabih 1071
In-book reference: Book 4, Hadith 489
‘Abdallah b. Mas'ud said: I have seen the time when no one stayed away from prayer except a hypocrite whose hypocrisy was well known, or a sick man, but if a sick man could walk with one on each side of him he would come to prayer. He also said: God’s Messenger taught us the paths of right guidance, among which is prayer in the mosque in which the adhan is called. In a version he said: If anyone would like to meet God tomorrow as a Muslim he should persevere in observing these five times of prayer where the announcement for them is made, for God has laid down for your Prophet the paths of right guidance, among which are the prayers. If you were to pray in your houses as this man who stays away prays in his house, you would abandon the practice of your Prophet, and if you were to abandon the practice of your Prophet you would go astray. No man purifies himself, doing it well, then makes for one of these mosques, without God recording a blessing for him for every step he takes, raising him a degree for it and removing a sin from him for it. I have seen the time when no one stayed away from it except a hypocrite who was well known as such, whereas a man would be brought swaying* between two men till he was set up in the row.” * Because he was too weak to walk alone. Muslim transmitted it.
Reference: Mishkat al-Masabih 1072
In-book reference: Book 4, Hadith 490
Abu Huraira reported the Prophet (ﷺ) as saying, “Were it not for the women and children who are in the houses I would make the evening prayer congregational and command my young men to burn what is in the houses with fire.” Ahmad transmitted it.
Reference: Mishkat al-Masabih 1073
In-book reference: Book 4, Hadith 491
He said that God’s Messenger gave them this command, “When you are in the mosque and the call to prayer is made, none of you must go out before he prays.” Ahmad transmitted it.
Reference: Mishkat al-Masabih 1074
In-book reference: Book 4, Hadith 492
Abush Sha'tha’ said that a man went out of the mosque after the adhan had been called in it, and Abu Huraira said, “This man has disobeyed Abul Qasim.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1075
In-book reference: Book 4, Hadith 493
‘Uthman b. ‘Affan reported God’s Messenger as saying, “If the adhan is called when anyone is in the mosque and he goes out for any other reason than some necessary purpose, not intending to return, he is a hypocrite.” Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1076
In-book reference: Book 4, Hadith 494
Ibn'Abbas reported the Prophet (ﷺ) as saying, “If anyone hears the summons and does not respond to it, he is not credited with having prayed unless he has some excuse.” Daraqutni transmitted it.
Reference: Mishkat al-Masabih 1077
In-book reference: Book 4, Hadith 495
‘Abdallah b. Umm Maktum said, “Messenger of God, there are many venomous creatures and wild beasts in Medina, and I am blind, so are you able to grant me any licence?” He asked whether he could hear the call, “Come to prayer. Come to salvation,” and when he replied that he could, he said, “Then you must come,” and he gave him no indulgence. Abu Dawud and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1078
In-book reference: Book 4, Hadith 496
Umm ad-Darda’ said that on one occasion Abud Darda’ was angry when he came in, and on her asking what had made him angry, he replied, “I swear by God that the only good thing I know about Muhammad’s people is that they pray in congregation.”* * The suggestion is that they have become so corrupt that this is the only respect in which they obey the Prophet’s commands. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1079
In-book reference: Book 4, Hadith 497
Abu Bakr b. Sulaiman b. Abu Hathma said that ‘Umar b. al-Khattab missed Sulaiman b. Abu Hathma at the Morning Prayer. In the morning ‘Umar went to the market, and Sulaiman’s house being between the mosque and the market, he met ash-Shifa’, Sulaiman’s mother, and said to her, “I did not see Sulaiman at the morning prayer.” She replied, “He spent the night in prayer and was overpowered by sleep.” Thereupon ‘Umar said, “I would rather be present with a company at the Morning Prayer than spend a night in prayer.” Malik transmitted it.
Reference: Mishkat al-Masabih 1080
In-book reference: Book 4, Hadith 498
Abu Musa al-Ash‘ari reported God’s Messenger as saying, “Two and over constitute a congregation.” Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1081
In-book reference: Book 4, Hadith 499
Bilal b. ‘Abdallah b. ‘Umar on his father’s authority reported God’s Messenger as saying, “Do not prevent the women from their shares in the mosques when they ask your permission.” Bilal said, “I swear by God I will certainly prevent them.” ‘Abdallah replied, “I tell you that God’s Messenger said it, yet you say you will certainly prevent them!” In a version by Salim,* his father is reported as saying: ‘Abdallah confronted him, and reviling him in terms the like of which I have never heard at any other time, he said, “I give you information on the authority of God’s Messenger, yet you say, ‘I swear by God I will certainly prevent them’!” * He is Salim b. ‘Abdallah b. ‘Umar b. al-Khattab. Muslim transmitted it.
Reference: Mishkat al-Masabih 1082, 1083
In-book reference: Book 4, Hadith 500
Mujahid, on the authority of ‘Abdallah b. ‘Umar, reported the Prophet (ﷺ) as saying, “No man must prevent his family from coming to the mosques.” A son of ‘Abdallah b. ‘Umar said, “I will certainly prevent them,” whereupon ‘Abdallah said, “I tell you something from God’s Messenger, and you say this!” He said that ‘Abdallah did not speak to him during the remainder of his life. Ahmad transmitted it.
Reference: Mishkat al-Masabih 1084
In-book reference: Book 4, Hadith 501
An-Nu‘man b. Bashir said: God’s Messenger used to straighten our rows as if he were trying to make them as straight as arrows until he saw that we had learned it from him. One day he came out, stood up, and was just about to say God is most great ’ when he saw a man whose chest projected from the row, so he said, “Servants of God, you must straighten your rows, or God will certainly put your faces in contrary directions."* * The use of “faces” here may mean the people themselves and their inner nature. The tradition may refer to civil strife, which is possibly the meaning of the tradition below from Abu Mas'ud. Muslim transmitted it.
Reference: Mishkat al-Masabih 1085
In-book reference: Book 4, Hadith 502
Anas said: The iqama* had been uttered and God’s Messenger faced us and said, “Make your rows straight and stand close together, for l can see you behind my back.” * A repetition of the words of the call to prayer after the worshippers have taken their places with the addition of a statement that the time of prayer has come. Bukhari transmitted it. In the version given by Bukhari and Muslim he said, “Make the rows perfect, for I can see you behind my back."
Reference: Mishkat al-Masabih 1086
In-book reference: Book 4, Hadith 503
He reported God’s Messenger as saying, “Straighten your rows, for the straightening of the rows is part of the iqama for prayer." (Bukhari and Muslim, but Muslim has “part of the perfection of prayer.’’)
Reference: Mishkat al-Masabih 1087
In-book reference: Book 4, Hadith 504
Abu Mas'ud al-Ansari said: God’s Messenger used to touch our shoulders at the prayer and say, “Keep straight; do not be irregular and so have your hearts irregular. Let those of you who are sedate and prudent be near me, then those who are next to them, then those who are next to them." Abu Mas'ud said, “Nowadays you are much more irregular." Muslim transmitted it.
Reference: Mishkat al-Masabih 1088
In-book reference: Book 4, Hadith 505
‘Abdallah b. Mas'ud reported God’s Messenger as saying, “Let those of you who are sedate and prudent be near me, then those who are next to them (saying it three times), and beware of haphazardness* such as is found in markets.” * Or “tumult”. Muslim transmitted it.
Reference: Mishkat al-Masabih 1089
In-book reference: Book 4, Hadith 506
Abu Sa'id al-Khudri told that when God’s Messenger saw a tendency among his companions to go to the back he said to them, “Come forward and follow my lead, and let those who come after you follow your lead. People will continue to keep to the back till God will put them at the back.”* * This has been explained as referring to their being denied God’s grace, or their lacking rank or knowledge. But cf. the tradition from 'A’isha at the end of Section III. Muslim transmitted it.
Reference: Mishkat al-Masabih 1090
In-book reference: Book 4, Hadith 507
Jabir b. Samura said: God’s Messenger came out to us and when he saw us sitting in circles he said, “How is it that I see you in separate companies?” On another occasion he came out to us and said, “Why do you not draw yourselves up in rows as the angels do in the presence of their Lord?” We asked, "Messenger of God, how do the angels draw themselves up in rows in the presence of their Lord?” He replied, "They make the first rows complete and keep close together in the row.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1091
In-book reference: Book 4, Hadith 508
Abu Huraira reported God’s Messenger as saying, "The best of the men’s rows is the first and the worst is the last, but the best of the women’s rows is the last and the worst is the first.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1092
In-book reference: Book 4, Hadith 509
Anas reported God’s Messenger as saying, "Stand close together in your rows, bring them near one another, and stand neck to neck, for by Him in whose hand my soul is, I see the devil coming in through openings in the row like a number of small black sheep.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1093
In-book reference: Book 4, Hadith 510
He reported God’s Messenger as saying, "Complete the front row, then the one that comes next, and if there is any incompleteness let it be in the last row.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1094
In-book reference: Book 4, Hadith 511
Al-Bara’ b. ‘Azib told how God’s Messenger used to say, "God and His angels bless those who are near the first rows, and no step is more pleasing to God than one a worshipper takes to reach a row." Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1095
In-book reference: Book 4, Hadith 512
‘A’isha reported God’s Messenger as saying, "God and His angels bless those who are on the right flanks of the rows." Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1096
In-book reference: Book 4, Hadith 513
An-Nu‘man b. Bashir said: God’s Messenger used to straighten our rows when we stood up to pray, and when we were straight he said, “God is most great." Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1097
In-book reference: Book 4, Hadith 514
Anas told how God’s Messenger used to say to those on his right, ‘‘Keep straight and straighten your rows," and say the same to those on his left. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1098
In-book reference: Book 4, Hadith 515
Ibn ‘Abbas reported God’s Messenger as saying, ‘‘The best of you are those whose shoulders give least annoyance in prayer." Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1099
In-book reference: Book 4, Hadith 516
Anas told how the Prophet (ﷺ) used to say, ‘‘Keep in alignment, keep in alignment, keep in alignment, for by Him in whose hand my soul is, I can see you behind me just as I see you in front of me." Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1100
In-book reference: Book 4, Hadith 517
Abu Umama reported God’s Messenger as saying, ‘‘God and His angels bless the first row." On being asked whether this applied to the second, he said, ‘‘God and His angels bless the first row." He was again asked if it applied to the second and said, ‘‘God and His angels bless the first row." When asked once again if it applied to the second he said, ‘‘And the second." And God’s Messenger said, ‘‘Straighten your rows, stand shoulder to shoulder, be pliant in the hands of your brethren,* and close up the gaps, for the devil enters through openings like the hadhaf i.e., small lambs. * Here, as in the last tradition of section II, warning is given against jostling one’s neighbours during prayer. At the same time instruction is given that no gaps should be left. Ahmad transmitted it.
Reference: Mishkat al-Masabih 1101
In-book reference: Book 4, Hadith 518
Ibn ‘Umar reported God’s Messenger as saying, ‘‘Set the rows in order, stand shoulder to shoulder, close the gaps, be pliant in the hands of your brethren, and do not leave openings for the devil. If anyone joins up a row God will join him up, but if anyone breaks a row God will cut him off.” Abu Dawud transmitted it and Nasa’i transmitted from “If anyone joins up ...” to the end.
Reference: Mishkat al-Masabih 1102
In-book reference: Book 4, Hadith 519
Abu Huraira reported God’s Messenger as saying, “Have the imam in the centre and close up the gaps.’’ Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1103
In-book reference: Book 4, Hadith 520
‘A’isha reported God’s Messenger as saying, “People will continue to withdraw to rows behind the first one till God puts them in a back place in hell." Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1104
In-book reference: Book 4, Hadith 521
Wabisa b. Ma'bad said that God’s Messenger saw a man praying alone behind the row and ordered him to repeat the prayer. Ahmad Tirmidhi and Abu Dawud transmitted it, and Tirmidhi said this is a hasan tradition.
Reference: Mishkat al-Masabih 1105
In-book reference: Book 4, Hadith 522
'Abdallah b. ‘Abbas said: When I was spending a night in the house of my maternal aunt Maimuna God’s Messenger stood up and prayed. I stood at his left side, and he, taking my hand behind his back, directed me thus* behind his back to his right side. *'Abdallah would use a gesture to indicate how it was done. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1106
In-book reference: Book 4, Hadith 523
Jabir said: God’s Messenger stood up to pray and I came and stood at his left side, so he took my hand, turned me round, and set me at his right side. Then Jabbar b. Sakhr came and stood at God’s Messenger's left, so he took us both by the hand, pushed us back, and made us stand behind him. Muslim transmitted it.
Reference: Mishkat al-Masabih 1107
In-book reference: Book 4, Hadith 524
Anas said: An orphan and I prayed in our house behind the Prophet, and Umm Sulaim* was behind us. *She was the mother of Anas. Muslim transmitted it.
Reference: Mishkat al-Masabih 1108
In-book reference: Book 4, Hadith 525
He said that the Prophet (ﷺ) led him and his mother, or his maternal aunt, in prayer, adding, “He set me at his right and set the woman behind us." Muslim transmitted it.
Reference: Mishkat al-Masabih 1109
In-book reference: Book 4, Hadith 526
Abu Bakra said that he came to the Prophet (ﷺ) when he was bowing, so he bowed before joining the row, after which he went to it. He mentioned that to the Prophet, and he said, “God increase your eagerness! But don’t do it again." Bukhari transmitted it.
Reference: Mishkat al-Masabih 1110
In-book reference: Book 4, Hadith 527
Samura b. Jundub said: God’s Messenger commanded that when there were three of us one should stand in front. Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1111
In-book reference: Book 4, Hadith 528
‘Ammar said he was leading the people in al-Mada’in in prayer, and stood on a bench and prayed while the people were lower than he was. Hudhaifa came forward and took him by the hands, and ‘Ammar followed him till he brought him down. When ‘Ammar finished his prayer Hudhaifa said to him: Did you not hear God’s Messenger say, “When a man leads the people in prayer he must not stand in a position higher than theirs,” or words to that effect? ‘Ammar replied, “That is why I followed you when you took me by the hand.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1112
In-book reference: Book 4, Hadith 529
Sahl b. Sa‘d as-Sa‘idi said he was asked what the pulpit was made of and replied, “It was from the tamarisks of al-Ghaba, made by so and so, client of such and such a woman, for God’s Messenger. When it was made and placed in position God’s Messenger mounted it, faced the qibla, and said ‘God is most great’, the people standing behind him. He recited some verses and bowed, and the people bowed behind him. He then raised his head, moved backwards and prostrated himself to the ground, then returned to the pulpit, then recited some verses, then bowed, then raised his head, then moved backwards and prostrated himself to the ground.” This is Bukhari’s wording. In a version given both by him and by Muslim there is something similar, at the end of which it is said: Then when he finished he faced the people and said, “O people, I have done this only that you should be guided by me and know how I conduct prayer.”
Reference: Mishkat al-Masabih 1113
In-book reference: Book 4, Hadith 530
‘A’isha said that God’s messanger prayed in his private apartment and the people followed his lead behind the apartment. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1114
In-book reference: Book 4, Hadith 531
Abu Malik al-Ash‘ari said: I must tell you how God’s Messenger conducted prayer. He said that he had the iqama announced, drew the men up in line and drew up the youths behind them, then led them in prayer (mentioning how he conducted it), then said, “Thus is the prayer of. . ,”* ‘Abd al-A‘la said: I think he must have said “my people.” * The wording of the tradition is incomplete. ‘Abd al-A‘la who appears at a later stage in the isnad supplies what he considers the missing word must have been. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1115
In-book reference: Book 4, Hadith 532
Qais b. ‘Ubad said: While I was in the mosque in the front row a man pulled me from behind, moved me aside and took my place, with the result, I swear by God, that I did not know what prayers I said. When he had finished I saw that he was Ubayy b. Ka'b. He said, “Young man, God does not wrong you, for this is a charge from the Prophet (ﷺ) to us that we should be near him.” He then faced the qibla and said three times, “May ahl al-'aqd perish, by the Lord of the Ka'ba!” Then he said, “I swear by God that I do not grieve for them, but for those they have led astray.” I asked, “Abu Ya'qub, what do you mean by ahl al-'aqd?”* He replied, “The commanders.” * One of the meanings of 'aqd is “responsibility.’’ The phrase literally means “the people bf responsibility”, i.e. those who are in responsible positions. A chief ruler may be called sahib al-'aqd wal hall, i.e. he who binds and looses. Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1116
In-book reference: Book 4, Hadith 533
Abu Mas'ud reported God’s Messenger as saying, “The one of you who is most versed in God’s Book should act as imam for the people; but if they are equally versed in reciting it, then the one who has most knowledge regarding the sunna; if they are equal regarding the sunna, then the earliest of them to emigrate; if they emigrated at the same time, then the oldest of them. No man must lead another in prayer where the latter has authority, or sit in his place of honour in his house, without his permission.” Muslim transmitted it. A version by him has, “And a man must not act as imam for another in his own family.”
Reference: Mishkat al-Masabih 1117
In-book reference: Book 4, Hadith 534
Abu Sa'id reported God’s Messenger as saying, “When there are three people one of them should lead them. The one among them most worthy to act as imam is the one who is most versed in the Qur’an.” Muslim transmitted it. The tradition of Malik b. al-Huwairith has been mentioned in a chapter following that on the excellence of the adhan (Ch. 7a).
Reference: Mishkat al-Masabih 1118
In-book reference: Book 4, Hadith 535
Ibn ‘Abbas reported God’s Messenger as saying, “Let the best among you call the adhan for you, and the Qur’an readers act as your imams.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1119
In-book reference: Book 4, Hadith 536
Abu ‘Atiya al-'Uqaili said: Malik b. al-Huwairith used to come to our place of prayer and tell us traditions, and one day when the time for prayer came we told him to go forward and lead the prayer, but he said to us: Put one of your own men forward to lead you in prayer, and I shall tell you why I am unwilling to do so. I heard God’s Messenger say, "If anyone visits people he must not act as their imam, but one of their men must do so.” Abu Dawud, Tirmidhi and Nasa’i transmitted it, but Nasa’i gave only the Prophet's words.
Reference: Mishkat al-Masabih 1120
In-book reference: Book 4, Hadith 537
Anas said that God’s Messenger appointed Ibn Umm Maktum as substitute to lead the people in prayer, and he was blind. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1121
In-book reference: Book 4, Hadith 538
Abu Umama reported God’s Messenger as saying, "There are three people whose prayer does not pass beyond earshot: a runaway slave till he returns, a woman with whom her husband is displeased throughout the night, and an imam whose people do not like him.” Tirmidhi transmitted it, and said this is a gharib tradition.
Reference: Mishkat al-Masabih 1122
In-book reference: Book 4, Hadith 539
Ibn ‘Umar reported God’s Messenger as saying, "There are three people whose prayer is not accepted: one who goes in front of people when they do not like him, a man who comes to prayer dibaran, which means that he comes to it too late, and a man who takes into slavery an emancipated female slave.” Abu Dawud and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1123
In-book reference: Book 4, Hadith 540
Sulama daughter of al-Hurr reported God’s Messenger as saying, "One of the signs of the last hour will be that people in a mosque will refuse to act as imam and will not find an imam to lead them in prayer.” Ahmad, Abu Dawud, and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1124
In-book reference: Book 4, Hadith 541
Abu Huraira reported God’s Messenger as saying, “Jihad is a necessary duty for you along with any commander, pious or impious, even if he commits heinous sins; prayer is a necessary duty for you behind any Muslim, pious or impious, even if he commits heinous sins; and prayer is a necessary duty for every Muslim, pious or impious, even if he commits heinous sins.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1125
In-book reference: Book 4, Hadith 542
‘Amr b. Salima said: We lived by water which people passed. Riders would pass by us and we would ask them, "What has happened to the people? What has happened to the people? What is this man like?” and they would reply, "He asserts that God has sent him, has made a revelation to him, has made a revelation to him to this effect.”I was remembering those words with the result that they seemed to be glued in my breast. By their acceptance of Islam the Arabs were expecting victory for they would say ‘Let him and his people alone, for if be gets the better of them, he is a true prophet.’ Then when the battle of the conquest of Mecca took place every tribe hastened to accept Islam, and my father was the first of my tribe to accept it. When he returned he said: I swear by God that I have come to you from him who is truly the Prophet. He said, “Pray such and such a prayer at such and such a time, and such and such a prayer at such and such a time. When the time of prayer comes one of you should call the >i>adhan and the one of you who knows most of the Qur’an should act as your imam” So they considered, and there was no one who knew more of the Our’an than I did because of what I had received from the riders. They therefore put me forward in front of them, and I was only six or seven years old. I wore a mantle which, when I prostrated myself, went up on me, and a woman of the clan said, “Why do you not cover the backside of your reader from us?” So they bought and cut out a shirt for me, and I have never been so pleased about anything as I was about that shirt. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1126
In-book reference: Book 4, Hadith 543
Ibn ‘Umar said: When the first Emigrants came to Medina, Salim the client of Abu Hudhaifa acted as their imam, and ‘Umar and Abu Salama b. ‘Abd al-Asad were among their number. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1127
In-book reference: Book 4, Hadith 544
Ibn ‘Abbas reported God’s Messenger as saying, “There are three whose prayer is not raised a span above their heads: a man who acts as imam for people when they do not like him, a woman with whom her husband is displeased throughout the night, and two brothers* who are disunited.” * The word here is most probably used in the widest sense, meaning two Muslims. Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1128
In-book reference: Book 4, Hadith 545
Anas said: I never prayed behind an imam, who was more brief or more perfect in his prayer than the Prophet. If he heard a boy crying he would shorten the prayer for fear his mother might be distressed. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1129
In-book reference: Book 4, Hadith 546
Abu Qatada reported God’s Messenger as saying, “When I begin the prayer. I intend to make it long, but I hear a boy crying and shorten my prayer, being aware of his mother’s emotion because of his crying.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 1130
In-book reference: Book 4, Hadith 547
Abu Huraira reported God’s Messenger as saying, “When one of you leads the people in prayer he should be brief, for among them are the sick, the weak, and the aged. But when one of you prays by himself he may be as long as he likes.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1131
In-book reference: Book 4, Hadith 548
Qais b. Abu Hazim said Abu Mas'ud told him of a man saying, “I swear by God, Messenger of God, that I keep away from the Morning Prayer on account of so and so, because he keeps us so long.” I never saw God’s Messenger more angry when giving an exhortation than he was that day. He said, “Some of you are scaring people away, so whoever of you leads the people in prayer must be brief, for among them are the weak, the aged, and people who have business to do.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1132
In-book reference: Book 4, Hadith 549
Abu Huraira reported God’s Messenger as saying, “They lead you in prayer, and if they do it properly you will reap a reward, but if they make mistakes you will reap a reward and they will be held responsible. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1133
In-book reference: Book 4, Hadith 550
‘Uthman b. Abul ‘As said that the last command God’s messenger gave him was, “When you act as imam for people, make the prayer short." Muslim transmitted it. In a version by him it says that God's messenger said to him, “Act as imam for your people” to which he said he replied, “Messenger of God, I find a defect in myself.” Telling him to come near and making him sit down in front of him, he placed his hand on his breast between his nipples; then telling him to turn round, he placed it on his back between his shoulders. He then said, “Act as imam for your people. Whoever acts as imam for people must be brief, for among them are the aged, among them are the sick, among them are the weak, and among them are people who have business to do. But when any of you prays alone he may pray as he likes.”
Reference: Mishkat al-Masabih 1134
In-book reference: Book 4, Hadith 551
Ibn ‘Umar said: God's Messenger used to command us to be brief, and he would recite as-Saffat (Al-Qur’an; 37) when he was our imam. Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1135
In-book reference: Book 4, Hadith 552
Al-Bara’ b. ‘Azib said: We used to pray behind the Prophet, and when he said, "God listens to him who praises Him," none of us bowed his back till the Prophet (ﷺ) placed his forehead on the ground. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1136
In-book reference: Book 4, Hadith 553
Anas said: God’s Messenger led us in prayer one day, and when he finished his prayer he faced us and said, "O people, I am your imam, so do not bow, prostrate yourselves, stand, or go away before I do, for I see you both in front of me and behind me." Muslim transmitted it.
Reference: Mishkat al-Masabih 1137
In-book reference: Book 4, Hadith 554
Abu Huraira reported God’s Messenger as saying, "Do not try to go ahead of the imam. When he says ‘God is most great’ say ‘God is most great’; when he says ‘Nor of those who err’ (i.e. the end of sura 1) say ‘Amen’; when he bows bow; and when he says ‘God listens to him who praises Him’ say, ‘O God, our Lord, to Thee be the praise’." (Bukhari and Muslim, but Bukhari did not mention "and when he says, ‘Nor of those who err”’.)
Reference: Mishkat al-Masabih 1138
In-book reference: Book 4, Hadith 555
Anas said God’s Messenger was thrown off a horse he was riding and his right side was grazed. He then prayed one of the prayers sitting and we prayed behind him sitting, and when he finished he said, "The imam is appointed only to be followed; so when he prays standing pray standing, when he bows bow, when he raises himself raise yourselves, when he says ‘God listens to him who praises Him say, ‘Our Lord, to Thee be the praise’, and when he prays sitting all of you pray sitting." Al-Humaidi said that "when he prays sitting pray sitting" was said during his earlier illness.* After that the Prophet (ﷺ) prayed sitting while the people behind him were standing, but he did not order them to sit, and it is only the last action of the Prophet (ﷺ) that is to be acted upon. * The reference is to his illness at the time when he swore not to go near his wives for a month. This is Bukhari’s wording, and Muslim has the same up to “all of you”. In a version he added, “Do not act differently from him, and prostrate yourselves when he prostrates himself.”
Reference: Mishkat al-Masabih 1139
In-book reference: Book 4, Hadith 556
‘A’isha said: When God’s Messenger was seriously ill* and Bilal came to announce the time of prayer for him, he said, “Order Abu Bakr to lead the people in prayer.” So Abu Bakr led the prayer during those days, then when the Prophet (ﷺ) experienced some improvement in his condition he got up and came into the mosque swaying between two men with his feet touching the ground. On hearing the sound Abu Bakr began to withdraw, but God’s Messenger signed to him not to do so. He then came and sat at Abu Bakr’s left, and Abu Bakr prayed standing and God’s Messenger prayed sitting, Abu Bakr following God’s Messenger’s prayer, while the people followed Abu Bakr’s. * Here the reference is to the Prophet's last illness. (Bukhari and Muslim.) They both have a version which says that Abu Bakr caused the people to hear the takbir.
Reference: Mishkat al-Masabih 1140
In-book reference: Book 4, Hadith 557
Abu Huraira reported God’s Messenger as saying, “Does he who raises his head before the imam not fear that God may change his head into a donkey’s?” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1141
In-book reference: Book 4, Hadith 558
‘Ali and Mu'adh b. Jabal reported God’s Messenger as saying, “When any of you comes to pray and the imam is at a certain point, he must do as the imam does.” Tirmidhi transmitted it and said this is a gharib tradition.
Reference: Mishkat al-Masabih 1142
In-book reference: Book 4, Hadith 559
Abu Huraira reported God’s Messenger as saying, “When you come to the prayer and we are prostrating ourselves you must prostrate yourselves without reckoning it as part of your prayer; and if anyone is present at a rak'a he has been present at the prayer.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1143
In-book reference: Book 4, Hadith 560
Anas reported God’s Messenger as saying, “If anyone prays to God for forty days in congregation being present in time for the first takbira, two immunities will be recorded for him, one from hell and one from hypocrisy,” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1144
In-book reference: Book 4, Hadith 561
Abu Huraira reported God s Messenger as saying, “If anyone performs ablution, doing it well, then goes and finds that the people have finished the prayer, God will give him a reward equivalent to that of those who prayed and were present at it without that diminishing anything from their rewards.” Abu Dawud and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1145
In-book reference: Book 4, Hadith 562
Abu Sa'id al-Khudri told how a man came when God’s Messenger had already prayed, and he said, “Will no one give alms* to this man and pray along with him?” Thereupon a man got up and prayed along with him. * This is a literal translation. The idea is that by joining with him he increased the reward the man would receive for his prayer, as prayer in company has a much greater reward than prayer alone. Tirmidhi and Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1146
In-book reference: Book 4, Hadith 563
‘Ubaidallah b. ‘Abdallah said he visited ‘A’isha and asked her to tell him about the illness of God’s Messenger. She agreed and said: The Prophet (ﷺ) was seriously ill, and he asked whether the people had prayed. When I told him that they had not, but were waiting for him, he asked me to put some water for him in the tub, and I did so. He bathed, and when he was about to rise with difficulty he fainted. When he came round he asked if the people had prayed, and when I told him that they had not, but were waiting for him, he told me to put some water for him in the tub and sat down and bathed, but when he was about to rise with difficulty he fainted. On coming round he asked whether the people had prayed, and when I told him they had not, but were waiting for him, he asked me to put some water for him in the tub and sat down and bathed, but when he was about to rise with difficulty he fainted. When he came round he asked whether the people had prayed and I told him they had not, but were waiting for him. The people were staying in the mosque waiting for the Prophet (ﷺ) for the last evening prayer, so the Prophet (ﷺ) sent instructions to Abu Bakr to lead the people in the prayer. When the Messenger came to him and told him God’s Messenger was ordering him to lead the people in the prayer, Abu Bakr, who was a sensitive man, told ‘Umar to lead the people, but when ‘Umar replied, “You are more entitled to that,” Abu Bakr led the prayers during those days. Afterwards the Prophet (ﷺ) experienced some improvement in his condition and went out between two men, one of whom was al-‘Abbas, to the noon prayer when Abu Bakr was leading the people. When Abu Bakr saw him he began to withdraw, but the Prophet (ﷺ) signed to him not to do so. He told his two companions to set him down beside Abu Bakr, and they did so and he remained seated. ‘Ubaidallah said that he visited ‘Abdallah b. ‘Abbas and asked if he might submit to him what ‘A’isha had told him about the illness of God’s Messenger, and he said, “Go ahead.” He submitted to him what she had told and he objected to none of it, only asking whether she had named to him the man who accompanied al- ‘Abbas. When he replied that she had not, he said that he was ‘Ali. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1147
In-book reference: Book 4, Hadith 564
Abu Huraira used to say: If one is in time for the rak'a he is credited with the sajda, but if one misses the recitation of Umm al- Qur'an (Al-Qur’an; 1) a great amount of good has passed him by. Malik transmitted it.
Reference: Mishkat al-Masabih 1148
In-book reference: Book 4, Hadith 565
He said: If anyone raises and lowers his head before the imam, his forelock is in the devil’s hand. Malik transmitted it.
Reference: Mishkat al-Masabih 1149
In-book reference: Book 4, Hadith 566
Jabir said that Muadh b. Jabal would pray along with the Prophet, then go to his people and lead them in prayer. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1150
In-book reference: Book 4, Hadith 567
He said that Mu’adh would pray the evening prayer along with the Prophet, then return to his people and lead them in the evening prayer, it being a supererogatory prayer for him…* transmitted it. * The source is not mentioned. In al-Masabih, where the division of the chapters is into traditions which are sahih and traditions which are hasan, the collection of Tradition from which they are taken is not mentioned, but all those in section I are meant to be taken from Bukhari, or Muslim, or both. I have failed to find this one anywhere. The concordance does not seem to refer to it.
Reference: Mishkat al-Masabih 1151
In-book reference: Book 4, Hadith 568
Yazid b. al-Aswad said: I was present with the Prophet (ﷺ) at his pilgrimage and prayed the Morning Prayer along with him in the mosque of al-Khaif. When he finished his prayer and turned away there were two men at the back of the people who had not prayed along with him. He said, “Bring them to me,” and they were brought trembling with fear. He asked what had prevented them from praying along with him, and they replied, “Messenger of God, we had already prayed in our lodging.” He said, “Don’t do so. When you pray in your lodging and then come to a mosque where there is a congregation, you must pray along with them, and it will be a supererogatory prayer for you. Tirmidhi, Abu Dawud and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1152
In-book reference: Book 4, Hadith 569
Busr b. Mihjan reported his father as saying he had been at a meeting along with God’s Messenger when the adhan for prayer was called. God’s Messenger got up and prayed, and when he returned he found Mihjan sitting where he had been, so he asked him, “What prevented you from praying along with the people? Are you not a Muslim?” He replied, “Certainly, Messenger of God; but I had already prayed at home.” God’s Messenger then said to him, “When you come to the mosque having mready prayed and the time for prayer comes, pray along with the people even if you have already prayed.” Malik and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1153
In-book reference: Book 4, Hadith 570
A man of Asad b. Khuzaima said he put this question to Abu Ayyub al-Ansari: I* pray at home and then go to the mosque and the time to begin the prayer comes, so I pray along with the congregation, but I feel some uneasiness about that. Abu Ayyub replied, “We asked the Prophet (ﷺ) about that and he said that such a person gets a portion of the reward for corporate prayer.” * The Arabic has “One of us prays . . . then goes . . .” After that the first person singular is used. While such a construction is quite usual in 'Arabic, it makes impossible English, so I have used the first person all through. Malik and Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1154
In-book reference: Book 4, Hadith 571
Yazid b. ‘Amir said: I came to God’s Messenger when he was praying and sat down, but did not join the congregation in prayer. When he finished he saw me sitting and asked, “Have you not become a Muslim, Yazid?” I replied, “I certainly have become a Muslim, Messenger of God.” He asked, “What prevented you from joining the people in their prayer?” I replied, “I had already prayed at home, thinking you had prayed.” So he said, “When you come to prayer and find the people praying, pray along with them. If you have already prayed it will be a supererogatory prayer for you, though this is a prescribed prayer.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1155
In-book reference: Book 4, Hadith 572
Ibn ‘Umar said that a man questioned him saying, “When I pray in my house and then come to the mosque in time for prayer along with the imam, should I pray along with him?” He replied, “Yes.” The man asked which of them he should consider his obligatory prayer, and Ibn ‘Umar replied, “Is that your affair?* that is only to be left to God’s decision who will appoint whichever He wishes.” *The Arabic is in the form of a statement, but in view of the phrase immediately following it seems necessary to treat it as a question. Malik transmitted it.
Reference: Mishkat al-Masabih 1156
In-book reference: Book 4, Hadith 573
Sulaiman, client of Maimuna said: We came to Ibn ‘Umar at al- Balat* when the people were praying, and I remarked on the fact that he was not praying along with the people. He replied that he had already prayed and that he had heard God’s Messenger say, “Do not pray a prayer twice on the same day.” * A square paved with stones between the Prophet's mosque and the market-place in Medina. Ahmad, Abu Dawud and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1157
In-book reference: Book 4, Hadith 574
Nafi‘ said that Ibn ‘Umar used to say, “If anyone prays the sunset or the morning prayer and then comes when the imam is praying them, he must not say them over again.” Malik transmitted it.
Reference: Mishkat al-Masabih 1158
In-book reference: Book 4, Hadith 575
Umm Habiba reported God’s Messenger as saying, “A house will be built in paradise for anyone who prays in a day and a night twelve rak'as, four before and two after the noon prayer, two after the sunset prayer, two after the evening prayer, and two before the dawn prayer.” Tirmidhi transmitted it. In a version by Muslim she said she heard God’s Messenger say, “If any Muslim prays to God twelve voluntary rak'as daily, over and above the obligatory ones, God will build a house for him in paradise,” or, “a house will be built for him in paradise.”
Reference: Mishkat al-Masabih 1159
In-book reference: Book 4, Hadith 576
Ibn ‘Umar said, “I prayed along with God’s Messenger two rak'as before and two rak'as after the noon prayer, two after the sunset prayer in his house, and two after the evening prayer in his house.” He said Hafsa told him that God’s Messenger used to pray two short rak'as at daybreak. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1160
In-book reference: Book 4, Hadith 577
He said that God’s Messenger did not pray after the Friday noon prayer till he had departed. He would then pray two rak'as in his house. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1161
In-book reference: Book 4, Hadith 578
‘Abdallah b. Shaqiq said he asked ‘A'isha about the Messenger of God’s voluntary prayers and she replied, “Before the noon prayer he would pray four rak'as in my house, then go out and lead the people in prayer, then come in and pray two rak'as. He would lead the people in the sunset prayer, then come in and pray two rak'as. Then he would lead the people in the evening prayer, and enter my house and pray two rak'as. He would pray nine rak'as during the night, including the witr.* At night he would pray for a long time standing and for a long time sitting, and when he recited the Qur’an while standing he would bow and prostrate himself from the standing position, and when he recited while sitting he would bow and prostrate himself from the sitting position; and when dawn came he prayed two rak'as." *See Chap. 34 Muslim transmitted it, and Abu Dawud added, “Then he would go out and lead the people in the dawn prayer.”
Reference: Mishkat al-Masabih 1162
In-book reference: Book 4, Hadith 579
‘A’isha said that the Prophet (ﷺ) was more particular about observing the two supererogatory rak'as at dawn than about observing any of the other supererogatory prayers. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1163
In-book reference: Book 4, Hadith 580
She reported God’s Messenger as saying, “The two rak'as at dawn are better than this world and what it contains.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1164
In-book reference: Book 4, Hadith 581
‘Abdallah b. Mughaffal reported the Prophet (ﷺ) as saying, “Pray before the sunset prayer,” adding when saying it a third time, “This applies to those who wish to do so.” That was because he did not wish the people to treat it as a sunna. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1165
In-book reference: Book 4, Hadith 582
Abu Huraira reported God’s Messenger as saying, “If any of you prays after the Friday noon prayer, he should pray four rak'as.” Muslim transmitted it. In another version by him he said, “When any of you prays the Friday noon prayer, he should pray four rak'as after it.”
Reference: Mishkat al-Masabih 1166
In-book reference: Book 4, Hadith 583
Umm Habiba said she heard God’s Messenger say, “If anyone keeps on praying four rak'as before and four after the noon prayer, God will forbid that he be sent to hell.” Ahmad, Tirmidhi, Abu Dawud, Nasa'i and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1167
In-book reference: Book 4, Hadith 584
Abu Ayyub al-Ansari reported God’s Messenger as saying, “The gates of heaven are opened for four rak'as containing no taslim before the noon prayer.” Abu Dawud and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1168
In-book reference: Book 4, Hadith 585
‘Abdallah b. as-Sa’ib said God’s Messenger used to pray four rak'as before the noon prayer, after the sun had passed the meridian, saying, “It is an hour at which the gates of heaven are opened, and I like a good deed of mine to ascend at that time.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1169
In-book reference: Book 4, Hadith 586
Ibn ‘Umar reported God’s Messenger as saying, “God show mercy to a man who prays four rak'as before the afternoon prayer!” Ahmad, Tirmidhi and Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1170
In-book reference: Book 4, Hadith 587
‘Ali said that God's Messenger used to pray four rak’as before the afternoon prayer, separating them with a salutation to the angels who are near God’s presence and the Muslims and believers who come after them. Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1171
In-book reference: Book 4, Hadith 588
He said that God's Messenger used to pray two rak'as before the afternoon prayer. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1172
In-book reference: Book 4, Hadith 589
Abu Huraira reported God's Messenger as saying, “If anyone prays six rak'as after the sunset prayer, not saying anything evil during them, they will be treated for him as equivalent to twelve years’ worship.” Tirmidhi transmitted it, saying, “This is a gharib tradition which I know only from the traditions of ‘Umar b. Abu Khath'am; and I heard Muhammad b. Isma'il (i.e. Bukhari) say that his traditions are rejected. He declared him to be very weak.”
Reference: Mishkat al-Masabih 1173
In-book reference: Book 4, Hadith 590
‘A'isha reported God’s Messenger as saying, “If anyone prays twenty rak'as after the sunset prayer, God will build for him a house in paradise.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1174
In-book reference: Book 4, Hadith 591
She said that God’s Messenger never came into her house after praying the evening prayer without praying four or six rak'as. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1175
In-book reference: Book 4, Hadith 592
Ibn ‘Abbas reported God’s Messenger as saying, “When the stars set two rak'as should be prayed before the dawn prayer, and after the prostration two rak'as should be prayed after the sunset prayer.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1176
In-book reference: Book 4, Hadith 593
‘Umar said that he heard God’s Messenger say, “Four rak'as before the noon prayer after the sun has passed tne meridian are reckoned equivalent to a similar number at the dawn prayer.1 There is nothing which does not glorify God at that hour.” Then he recited, “Their shadows turn round from the right and the left prostrating themselves to God, and they are abject.”2 1. This is the literal translation, but commentators usually explain it as referring to night prayers at some time between midnight and dawn. 2. Al-Qur’an; 16:48 Tirmidhi and Baihaqi, in Shu'ab al- iman, transmitted it.
Reference: Mishkat al-Masabih 1177
In-book reference: Book 4, Hadith 594
‘A’isha said that God’s Messenger never omitted to pray two rak'as after the afternoon prayer in her house. (Bukhari and Muslim.) In a version by Bukhari she said, “By Him who took him away, he did not omit them till he met God.”
Reference: Mishkat al-Masabih 1178
In-book reference: Book 4, Hadith 595
Al-Mukhtar b. Fulful said: I asked Anas b. Malik about the voluntary prayers after the afternoon prayer and he replied, “Umar used to forbid prayer after the afternoon prayer, but in the time of God’s Messenger we used to pray two rak'as after the setting of the sun before the sunset prayer.” I asked him whether God’s Messenger prayed these two and he replied, “He used to see us praying them, but neither commanded us nor forbade us to do so.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1179
In-book reference: Book 4, Hadith 596
Anas said, “When we were in Medina, the moment the mu’adhdhin made the call to the sunset prayer the people hastened to the pillars of the mosque and prayed two rak'as, with the result that any stranger coming into the mosque would think that the obligatory prayer had been observed owing to the number who were praying them.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1180
In-book reference: Book 4, Hadith 597
Marthad b. ‘Abdallah said: I went to ‘Uqba al-Juhani and said, “I can tell you something about Abu Tamim which will make you wonder. He prays two rak'as before the sunset prayer.” ‘Uqba replied, “We used to do so in the time of God’s Messenger.” I asked, “What prevents you now?” and he replied, “Work.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 1181
In-book reference: Book 4, Hadith 598
Ka‘b b. ‘Ujra said that the Prophet (ﷺ) came to the mosque of the B. ‘Abd al-Ashhal and prayed the sunset prayer in it. When the people finished their prayer he saw them performing tasbih after it and said, “This is the prayer to be observed at home.”* * This refers to supererogatory prayers. Tasbih is the utterance of 'Glory be to God!’ Abu Dawud transmitted it. In the version by Tirmidhi and Nasa’i it says that the people got up and offered supererogatory prayers, whereupon the Prophet (ﷺ) said, “Observe this prayer at home.”
Reference: Mishkat al-Masabih 1182
In-book reference: Book 4, Hadith 599
Ibn ‘Abbas said that God’s Messenger prolonged the recitation of the Qur’an in the two rak'as after the sunset prayer till the people in the mosque separated. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1183
In-book reference: Book 4, Hadith 600
Makhul, tracing it back, told how God’s Messenger said, “If anyone before engaging in conversation after the sunset prayer prays two rak'as (four rak'as according to another version), his prayer will be taken up to ‘Illiyun.” It is given in mursal form. Hudhaifa has something similar, adding that he used to say, “Hasten the two rak'as after the sunset prayer, for they will be taken up along with the prescribed prayer.” Razin transmitted them both, and Baihaqi transmitted something to the same effect as the addition in Shu'ab al-iman.
Reference: Mishkat al-Masabih 1184, 1185
In-book reference: Book 4, Hadith 601
‘Amr b. ‘Ata’ said that Nafi‘ b. Jubair sent him to as-Sa'ib to ask him about something Mu'awiya had seen him do in prayer. He said, “Yes, I prayed the Friday noon prayer along with him in the enclosure,* and when the imam uttered the salutation I stood up in my place and prayed. When he went in he sent me a message saying, ‘Never again do what you have done. When you pray the Friday noon prayer you must not join another prayer to it till you have engaged in conversation or gone out, for God’s Messenger gave us that precise command, not to join on a prayer till we had engaged in conversation or gone out’.” * The enclosure (maqsura) was a private part of the mosque reserved for the Caliph. Mu'awiya has been accused of being an innovator because he introduced this feature. Muslim transmitted it.
Reference: Mishkat al-Masabih 1186
In-book reference: Book 4, Hadith 602
‘Ata’ said that when Ibn ‘Umar prayed the Friday noon prayer in Mecca he would go forward and pray two rak'as, then go forward and pray four; but when he was in Medina he prayed the Friday noon prayer, then returned to his house and prayed two rak'as, not praying them in the mosque. Someone mentioned this to him and he replied that God’s Messenger used to do it. Abu Dawud transmitted it. In Tirmidhi’s version he said, “I saw Ibn ‘Umar pray two rak'as after the Friday noon prayer, then he prayed four after that.”
Reference: Mishkat al-Masabih 1187
In-book reference: Book 4, Hadith 603
‘A’isha said that between the time when he finished the evening prayer and the dawn prayer the Prophet (ﷺ) used to pray eleven rak'as, uttering the salutation at the end of every two and observing the witr,* with a single one, and during that he would make a prostration about as long as one of you would take to recite fifty verses before raising his head. When the mu’adhdhin finished making the call for the dawn prayer and he saw the dawn clearly, he stood up and prayed two short rak'as, then lay down on his right side till the mu’adhdhin came to him for the iqama, whereupon he would go out. *Cf. chap. 36 (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1188
In-book reference: Book 4, Hadith 604
She said, “When the Prophet (ﷺ) prayed the two rak'as of the dawn prayer, he would talk to me if I was awake, otherwise he would lie down.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1189
In-book reference: Book 4, Hadith 605
She said that when the Prophet (ﷺ) prayed the two rak'as of the dawn prayer he lay down on his right side. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1190
In-book reference: Book 4, Hadith 606
She said the Prophet (ﷺ) used to pray thirteen rak'as during the night, including the witr and two rak'as of the dawn prayer. Muslim transmitted it.
Reference: Mishkat al-Masabih 1191
In-book reference: Book 4, Hadith 607
Masruq said he asked ‘A’isha what prayers God’s Messenger said during the night and she replied, “Seven, nine, and eleven rak'as apart from the two rak'as of the dawn prayer.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 1192
In-book reference: Book 4, Hadith 608
‘A’isha said that when the Prophet (ﷺ) stood up at night to pray he began his prayer with two short rak'as. Muslim transmitted it.
Reference: Mishkat al-Masabih 1193
In-book reference: Book 4, Hadith 609
Abu Huraira reported God’s Messenger as saying, “When one of you gets up at night; he should begin the prayer with two short rak'as.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1194
In-book reference: Book 4, Hadith 610
Ibn ‘Abbas said: I spent a night with my maternal aunt Maimuna when the Prophet (ﷺ) was with her. After talking to his family for a time he had a sleep, then when the last third of the night came, or a little later, he sat up, looked at the sky, and recited, “In the creation of the heavens and the earth and the alternation of night and day there are indeed signs for people of understanding,"(Al-Qur’an; 3:190) to the end of the sura. Then getting up and going to the bucket, he loosened its cord and poured some water into a bowl, then performed a good ablution between the two extremes, not going to great length, and when he had done it fully he stood up and prayed. I got up, and when I had performed ablution I stood at his left side, whereupon he took me by the ear and made me go round to his right side. His prayer was altogether thirteen rak'as. Then he lay down and slept, and he snored as was his custom. When Bilal made the call to prayer for him he prayed without performing ablution, and his supplication included these words, “O God, place light in my heart, light in my eyesight, light in my hearing, light on my right hand, light on my left hand, light above me, light below me, light in front of me, light behind me, and grant me light." Some added, “and light in my tongue," and mentioned, “my joints, my flesh, my blood, my hair, my skin." (Bukhari and Muslim.) In a version by both of them he said, “Place light in my soul, and give me abundant light." In another by Muslim he said, “O God, give me light."
Reference: Mishkat al-Masabih 1195
In-book reference: Book 4, Hadith 611
He said that once when he slept in the house of God’s Messenger, he awoke, cleaned his teeth and performed ablution, saying meanwhile, “In the creation of the heavens and the earth," to the end of the sura. He then stood up and prayed two rak'as, standing, bowing and prostrating himself at length in them. Then he finished, went to sleep and snored. He did that three times, six rak'as altogether, each time cleaning his teeth, performing ablution and reciting these verses. Then he performed a witr of three rak'as. Muslim transmitted it.
Reference: Mishkat al-Masabih 1196
In-book reference: Book 4, Hadith 612
Zaid b. Khalid al-Juhani decided to watch one night what prayers God’s Messenger said. He prayed two short rak'as, then two long, long, long rak'as, then he prayed two rak'as which were less than the two preceding, then he prayed two rak'as which were less then the two preceding, then he prayed two rak'as which were less than the two preceding, then he prayed two rak'as which were less than the two preceding, then he prayed a single one, making a total of thirteen. Muslim transmitted it. The words “then he prayed two rak'as which were less than the two preceding”, mentioned four times, occur thus in Muslim’s Sahih and among those peculiar or him in Humaidi’s book, also in Malik’s Muwatta’, Abu Dawud’s Sunan, and Jami’ al-Usul.
Reference: Mishkat al-Masabih 1197
In-book reference: Book 4, Hadith 613
‘A’isha said, “When God’s Messenger grew old and was ill, he mostly prayed sitting.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1198
In-book reference: Book 4, Hadith 614
Abdallah b. Mas'ud said, “I know the comparable suras which the Prophet (ﷺ) used to join together; ” and he mentioned twenty suras at the beginning of al-Mufassal,1 according to Ibn Mas'ud’s arrangement, two in a rak'a, the last of them being H. M. ad-Dukhan,2 and “About what do they ask one another?”3 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; 94. As this is included as one of the suras in al Mufassal, it suggests that this section begins earlier than the first number mentioned in the note referred to above. 3. Al-Qur'an; 78. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1199
In-book reference: Book 4, Hadith 615
Hudhaifa said he saw the Prophet (ﷺ) praying at night, and he was saying, “God is most great (three times), Possessor of the kingdom, might, pomp and greatness.” Thereafter he began and recited al-Baqara (Al-Qur’an; 2) then bowed, his bowing lasting about the same length of time as his standing, and he was saying while bowing, “Glory be to my mighty Lord.” He then raised his head after bowing and stood about the same length of time as he bad spent in bowing, saying, “To my Lord be the praise.” Then he prostrated himself for about the same length of time as he had stood, and he was saying while prostrating himself, “Glory be to my Lord most high.” He then raised his head after the prostration and sat between the two prostrations about the same length of time as he had spent in his prostration, and he was saying, “My Lord, forgive me; my Lord, forgive me.” He then prayed four rak'as in which he recited al-Baqara, Al 'Imran, an-Nisa’, and al-Ma'idaor al-An‘am (Al-Qur’an; 2, 3, 4 and 5 and 6) Shu‘ba was doubtful which it was. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1200
In-book reference: Book 4, Hadith 616
‘Abdallah b. ‘Amr b. al-‘As reported God’s Messenger as saying, “If anyone makes proper use of ten verses he will not be recorded among the negligent; if anyone makes proper use of a hundred verses he will be recorded among those who are obedient to God: and if anyone makes proper use of a thousand verses he will be recorded among those who receive huge rewards.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1201
In-book reference: Book 4, Hadith 617
Abu Huraira said that the Prophet’s recitation at night was partly in a loud voice and partly in a low voice. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1202
In-book reference: Book 4, Hadith 618
Ibn ‘Abbas said the Prophet’s recitation was loud enough for one who was in the inner chamber to hear it when he was in the house. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1203
In-book reference: Book 4, Hadith 619
Abu Qatada said God’s Messenger went out one night and found Abu Bakr praying in a low voice, and he passed ‘Umar who was raising his voice while praying. When they both were with the Prophet (ﷺ) he said, “I passed you, Abu Bakr, when you were praying in a low voice.” He replied, “I made Him hear with whom I was holding intimate converse, Messenger of God.” He said to ‘Umar, “I passed you when you were raising your voice while praying.” He replied, “Messenger of God, I was wakening the drowsy and driving away the devil.” The Prophet (ﷺ) said, “Raise your voice a little, Abu Bakr;” and he said to ‘Umar, “Lower your voice a little.” Abu Dawud transmitted it, and Tirmidhi transmitted something similar.
Reference: Mishkat al-Masabih 1204
In-book reference: Book 4, Hadith 620
Abu Dharr said that God’s Messenger kept awake during the night till morning reciting one verse, which was, “If Thou punishest them they are Thy servants; and if Thou forgivest them Thou art the Mighty, the Wise”(Al-Qur’an; 5:118). Nasa’i and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1205
In-book reference: Book 4, Hadith 621
Abu Huraira reported God’s Messenger as saying, “When one of you prays the two rak'as of the dawn prayer, he should lie down on his right side.”* * Cf. the third tradition in section 1 of this chapter. Tirmidhi and Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1206
In-book reference: Book 4, Hadith 622
Masruq said he asked ‘A’isha what action was most pleasing to God’s Messenger and she replied that it was what one keeps on doing. He asked at what time he got up at night and she said it was at cockcrow. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1207
In-book reference: Book 4, Hadith 623
Anas said, “We never wanted to see God’s Messenger praying at night without doing so, and we never wanted to see him sleeping without doing so.”* *The tradition most probably means that he Prophet (ﷺ) did not go to extremes in religious observances. Nasa'i transmitted it.
Reference: Mishkat al-Masabih 1208
In-book reference: Book 4, Hadith 624
Humaid b. ‘Abd ar-Rahman b. ‘Auf said that one of the companions of the Prophet (ﷺ) told how he decided when he was on a journey along with God’s Messenger that he must watch his prayer to see how he conducted it. When he had prayed the evening prayer, which is the 'atama, he lay down for a long period during the night, then awoke, looked at the horizon and said, “Our Lord, Thou hast not created this in vain…verily Thou dost not break Thy promise” (Al-Qur’an; 3:191,194). Then God's Messenger went to his couch from which he took out a toothstick, then poured out some water into a bowl from a skin vessel beside him, cleaned his teeth, and stood up and prayed, till it appeared to me that he prayed as long as he had slept. Then he lay down till it appeared to me that he slept as long as he had prayed. Then awakening and doing as he did the first time, he said the same as he had said. He did that three times before the dawn. Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1209
In-book reference: Book 4, Hadith 625
Ya'la b. Mamlak said he asked Umm Salama, the Prophet’s wife, about his recitation and prayer. She Said, “What have you to do with his prayer? He would pray, then sleep as long as he had prayed, then pray as long as he had slept, then sleep as long as he had prayed, till morning.” She then described his recitation and did so with an exposition word by word. Abu Dawud, Tirmidhi and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1210
In-book reference: Book 4, Hadith 626
Ibn ‘Abbas told how the Prophet (ﷺ) said when he got up during the night to pray, “O God, to Thee be the praise; Thou art supreme over the heavens and the earth and their inhabitants. To Thee be the praise; Thou art the Light of the heavens and the earth and their inhabitants. To Thee be the praise; Thou art the King of the heavens and the earth and their inhabitants. To Thee be the praise; Thou art the Truth, Thy promise is truth, the meeting with Thee is true, Thy word is true, paradise is true, hell is true, the prophets are true, Muhammad is true, the last hour is true. O God, to Thee I submit, in Thee I believe upon Thee I trust, to Thee I repent, by Thy help I have disputed, and to Thee I have come for decision, so forgive me my former and my latter sins, my secret and my open sins, and what Thou knowest better than I. Thou art He who brings forward, and Thou art He who defers. There is no god but Thee, and there is no other god than Thee.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1211
In-book reference: Book 4, Hadith 627
‘A’isha said that when the Prophet (ﷺ) got up at night he began his prayer by saying, “O God, the Lord of Gabriel, Michael and Israfil, the Creator of the heavens and the earth, who knowest the unseen and the seen, Thou decidest among Thy servants concerning their differences. Guide me on account of different opinions regarding the truth by Thy permission; verily Thou guidest whom Thou wilt to a straight path.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1212
In-book reference: Book 4, Hadith 628
‘Ubada b. as-Samit reported God’s Messenger as saying, “If anyone is disturbed [from sleep] during the night and says, ‘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; 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 but in God,’ then says, ‘My Lord, forgive me’ (or he said, Then makes supplication), he will receive an answer; and if he performs ablution and prays, his prayer will be accepted.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 1213
In-book reference: Book 4, Hadith 629
‘A’isha told how God’s Messenger said when he awoke during the night, “There is no god but Thee. Glory be to Thee, O God, and praise be to Thee. I ask for Thy forgiveness of my sin, and I ask for Thy mercy. O God, increase me in knowledge, and do not let my heart swerve after Thou hast guided me. Grant me mercy from Thyself. Thou art indeed the munificent One.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1214
In-book reference: Book 4, Hadith 630
Mu'adh b. Jabal reported God’s Messenger as saying, “If any Muslim goes to bed in a state of purity making mention of God, then is disturbed [from sleep] during the night and asks God for good, God will give it to him.” Ahmad and Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1215
In-book reference: Book 4, Hadith 631
Shariq al-Hauzani told that he visited ‘A’isha and asked her what God’s Messenger said first when he rose during the night. Replying that he had asked her a question she had never been asked by anyone before, she said that when he rose during the night he said “God is most great” ten times, “Praise be to God” ten times, “Glory be to God, and praise be to him” ten times, “Glory be to the King most holy” ten times, he asked pardon from God ten times, said “There is no god but God” ten times, then said, “O God, I seek refuge in Thee from the distress of this world and from the distress of the day of resurrection” ten times, then he began the prayer. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1216
In-book reference: Book 4, Hadith 632
Abu Sa'id al-Khudri told that when God’s Messenger got up during the night he said, “God is most great,” then he would say, “Glory be to Thee, O God, and praise be to Thee; blessed be Thy name; exalted be Thine honour; there is no other god but Thee.” Then he would say, “God is most exceeding great;” then say, “I seek refuge in God, the Hearer and Knower, from the accursed devil, from his pricking, his blowing, and his sputtering.” Tirmidhi, Abu Dawud and Nasa’i transmitted it, Abu Dawud adding after “no other god but Thee,” that he would then say “There is no god but God” three times, and at the end of the tradition, that he would then recite some verses.
Reference: Mishkat al-Masabih 1217
In-book reference: Book 4, Hadith 633
Rabi'a b. Ka‘b al-Aslami said he used to spend the night near the Prophet’s inner chamber and hear him say when he got up during the night, “Glory be to the Lord of the universe" for a long time. Then he would say, “Glory be to God and praise be to Him" for a longtime. Nasa’i transmitted it, and Tirmidhi who has something similar says that this is a hasan sahih tradition.
Reference: Mishkat al-Masabih 1218
In-book reference: Book 4, Hadith 634
Abu Huraira reported God’s Messenger as saying, “When one of you goes to sleep the devil ties three knots at the back of his neck, sealing every knot with, ‘You have a long night, so sleep’. So if one awakes and mentions God a knot will be loosened, if he performs ablution a knot will be loosened, and if he prays a knot will be loosened, and in the morning he will be active and in good spirits; otherwise he will be in bad spirits and sluggish in the morning.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1219
In-book reference: Book 4, Hadith 635
Al-Mughira said that the Prophet (ﷺ) got up at night to such an extent that his feet became swollen. On being asked why he did this when his former and latter sins had been forgiven him, he replied, “Should I not be a grateful servant?” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1220
In-book reference: Book 4, Hadith 636
Ibn Mas'ud said that a man was mentioned in the Prophet’s presence, and he was told that he continued sleeping till morning, never having got up to pray. He said, “That is a man in whose ear (or, in whose ears) the devil has urinated.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1221
In-book reference: Book 4, Hadith 637
Umm Salama said that God’s Messenger awoke one night with a start and said, “Glory be to God. What treasures have been sent down tonight, and what trials have been sent down! Who will waken those who are in the inner chambers (meaning his wives) in order that they may pray? Many a woman who is clothed in this world will be naked in the next.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 1222
In-book reference: Book 4, Hadith 638
Abu Huraira reported God’s Messenger as saying: Our Lord who is blessed and exalted descends every night to the lowest heaven when two-thirds of the night have passed and says, “Who supplicates me so that I may answer him? Who asks of me so that I may give to him? Who asks my forgiveness so that I may forgive him?” (Bukhari and Muslim.) In a version by Muslim it is said that He then spreads out His hands and says, “Who will lend to One who is neither indigent nor unjust?"* till the dawn breaks. *The lending mentioned here is presumably the doing of good works.
Reference: Mishkat al-Masabih 1223
In-book reference: Book 4, Hadith 639
Jabir said he heard the Prophet (ﷺ) say, “There is an hour during the night at which no Muslim man will ask God for good in this world and the next without His giving it to him; and that applies to every night." Muslim transmitted it.
Reference: Mishkat al-Masabih 1224
In-book reference: Book 4, Hadith 640
‘Abdallah b. ‘Amr reported God’s Messenger as saying, “The prayer dearest to God is David’s and the fasting dearest to God is David’s. He would sleep half the night, get up to pray for a third of it, then sleep the remaining sixth; and he would fast on alternate days." (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1225
In-book reference: Book 4, Hadith 641
‘A’isha said that he, meaning God’s Messenger, would sleep in the early part of the night and keep awake in the latter part. If he then wished intercourse with his wife he satisfied his desire, and then went to sleep. If he was sexually defiled when the first call to prayer was made, he would get up and pour water on it, but if not, he performed the ablution for the prayer and then prayed two rak'as. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1226
In-book reference: Book 4, Hadith 642
Abu Umama reported God’s Messenger as saying, “Make a practice of getting up at night, for it was the custom of the pious before you, is a means of bringing you near to your Lord, an atonement for evil deeds and a preventative of sin." Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1227
In-book reference: Book 4, Hadith 643
Abu Sa'id al-Khudri reported God’s Messenger as saying, “There are three on whom God looks with pleasure: a man when he gets up at night and prays, a company when they draw up in rows in prayer, and a company when they draw up in ranks to fight the enemy." [Baghawi] transmitted it in Sharh as-sunna.
Reference: Mishkat al-Masabih 1228
In-book reference: Book 4, Hadith 644
‘Amr b. ‘Abasa reported God's Messenger as saying, “The nearest the Lord comes to a servant is in the course of the last part of the night, so if you are able to be among those who make mention of God at that hour, do so." Tirmidhi transmitted it, saying that this is a hasan sahih tradition whose isnad is gharib.
Reference: Mishkat al-Masabih 1229
In-book reference: Book 4, Hadith 645
Abu Huraira' reported God’s Messenger as saying, “God show mercy to a man who gets up during the night and prays, who wakens his wife and she prays, but if she refuses sprinkles the water on her face! God show mercy to a woman who gets up during the night and prays, who wakens her husband and he prays, but if he refuses sprinkles the water on his face!” Abu Dawud and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1230
In-book reference: Book 4, Hadith 646
Abu Umama said that God’s Messenger was asked which supplication was most readily listened to, and replied, “One made in the course of the latter part of the night, and after the prescribed prayers.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1231
In-book reference: Book 4, Hadith 647
Abu Malik al-Ash‘ari reported God’s Messenger as saying, “In paradise there are rooms the outside of which can be seen from within and the inside from without which God has prepared for those who speak gently, provide food, observe frequent fasting, and pray during the night when people are asleep.” Baihaqi transmitted it in Shu'ab al-iman and Tirmidhi transmitted something similar from ‘Ali. In his version it says “for those who speak pleasantly.”
Reference: Mishkat al-Masabih 1232, 1233
In-book reference: Book 4, Hadith 648
‘Abdallah b. ‘Amr b. al-‘As reported God’s Messenger as saying to him, “Don’t be like so and so, ‘Abdallah. He used to get up during the night, then abandoned the practice.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1234
In-book reference: Book 4, Hadith 649
‘Uthman b. Abul ‘As said he heard God’s Messenger say: David had an hour during the night in which he would waken his family and say, “Family of David, get up and pray, for this is an hour in which God who is great and glorious answers petitions, except to a magician or a tax-gatherer.” Ahmad transmitted it.
Reference: Mishkat al-Masabih 1235
In-book reference: Book 4, Hadith 650
Abu Huraira said he heard God’s Messenger say, “The most excellent prayer after that which is obligatory is one in the depth of the night.” Ahmad transmitted it.
Reference: Mishkat al-Masabih 1236
In-book reference: Book 4, Hadith 651
He told of a man who came to the Prophet (ﷺ) and said, “So and so prays at night, and when morning comes he steals.” He replied, “What you say will restrain him.” Ahmad and Baihaqi, in Shu'ab al-iman, transmitted it.
Reference: Mishkat al-Masabih 1237
In-book reference: Book 4, Hadith 652
Abu Sa'id and Abu Huraira reported God’s Messenger as saying, “When a man wakens his wife* during the night and they pray (or he prays) two rak'as together, they are recorded among the men and women who make mention of God.” * The Arabic word is ahl which means “people” or “family”, and sometimes "wife. As the dual is used about them praying together, it obviously means “wife” here; but in Ibn ‘Umar’s tradition below the plural is used, and so the word is there translated “family”. Abu Dawud and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1238
In-book reference: Book 4, Hadith 653
Ibn ‘Abbas reported God’s Messenger as saying, “The nobles among my people are those, who know the Qur’an by heart and those who pray during the night.” Baihaqi transmitted it in Shu'ab al-iman.
Reference: Mishkat al-Masabih 1239
In-book reference: Book 4, Hadith 654
Ibn ‘Umar said that his father ‘Umar b. al-Khattab used to pray during the night what God wished, then during the latter part of the night he woke his family for prayer saying to them, “Come to prayer.” Then he would recite this verse, “And command your family to observe the prayer, and be constant in it. We do not ask you for provision; We provide you, and the issue pertains to piety” (Al-Qur'an; 20:132). Malik transmitted it.
Reference: Mishkat al-Masabih 1240
In-book reference: Book 4, Hadith 655
Anas said, “God's Messenger used to break his fast during a month so that we imagined he had not fasted during it at all, and he fasted so that we imagined he had not broken it. You did not wish to see him praying during the night without doing so, or sleeping without doing so.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 1241
In-book reference: Book 4, Hadith 656
‘A’isha reported God’s Messenger as saying, “The acts most pleasing to God are those which are done most continuously, even if they amount to little.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1242
In-book reference: Book 4, Hadith 657
She reported God’s Messenger as saying; “Choose such actions as you are capable of performing, for God does not grow weary till you do.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1243
In-book reference: Book 4, Hadith 658
Anas reported God’s Messenger as saying, “One should pray as long as he is lively, but when he slackens he should stop.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1244
In-book reference: Book 4, Hadith 659
‘A'isha reported God’s Messenger as saying, “When one of you dozes while praying he should fall over till he has slept enough, for when one of you prays while dozing he does not know whether he may be asking pardon and vilifying himself. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1245
In-book reference: Book 4, Hadith 660
Abu Huraira reported God’s Messenger as saying, “The religion is ease, but if anyone overdoes it it gets the better of him; so keep to the right course, approximate to perfection, rejoice, and ask help in the morning, the evening, and some of the latter part of the night.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 1246
In-book reference: Book 4, Hadith 661
‘Umar reported God’s Messenger as saying, “Should anyone fall asleep and fail to recite his portion of the Qur’an or a part of it, if he recites it between the dawn and the noon prayer it will be recorded for him as though he had recited it during the night.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1247
In-book reference: Book 4, Hadith 662
‘Imran b. Husain reported God’s Messenger as saying, “Pray standing, but if you are unable, do it sitting; and if you are unable to do that, do it lying on your side.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 1248
In-book reference: Book 4, Hadith 663
He said he asked the Prophet (ﷺ) about a man who prays sitting, and he replied, “If he prays standing that is more excellent; but one who prays sitting has half the reward of one who stands, and one who prays lying down has half the reward of one who sits.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 1249
In-book reference: Book 4, Hadith 664
Abu Umama told of his hearing God’s Messenger say, “If anyone goes to bed in a state of purity and makes mention of God till drowsiness overtakes him, he will not turn round at any time during the night and ask God at that time for some of the good of this world and the next without His giving it to him.” Nawawi mentioned it in Kitab al-adhkar by the transmission of Ibn as-Sunni.
Reference: Mishkat al-Masabih 1250
In-book reference: Book 4, Hadith 665
‘Abdallah b. Mas'ud reported God’s Messenger as saying: Our Lord is pleased with two men. One is a man who gets up from his blanket and his covering from among his beloved and his family to engage in prayer. God says to His angels, “Look at my servant who has got up from his bedding and his blanket from among his beloved and his family to engage in his prayer out of desire for what is with me and fear of what is with me.” The other is a man who goes out on an expedition in God’s path and is routed along with his companions, but who, knowing what responsibility will rest upon him for being routed and what reward he will receive for going back, returns with the result that his blood is spilt. God says to His angels, “Look at my servant who returned out of desire for what is with me and fear of what is with me with the result that his blood was spilt.” [Baghawi] transmitted it in Sharh as-sunna.
Reference: Mishkat al-Masabih 1251
In-book reference: Book 4, Hadith 666
‘Abdallah b. ‘Amr said: I was told that God’s Messenger had said, “Prayer engaged in by a man while sitting counts as half the prayer,” so I went to him and I found him praying while sitting, and I put my hand on his head. He said, “What is the matter with you, ‘Abdallah b. ‘Amr? ’’ I replied, “I have been told, Messenger of God, that you said that prayer engaged in by a man while sitting counts as half the prayer, yet you yourself are praying while sitting.” He said, “Yes, but I am not like one of you.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1252
In-book reference: Book 4, Hadith 667
Salim b. Abul Ja'd told of a man of Khuza'a saying, “I wish I had prayed and been at rest.” When the people seemed to disapprove of his saying that, he replied that he had heard God’s Messenger say, “Declare that the time for prayer has come, Bilal, and give us rest by it.”* * This probably means that prayer brings peace of mind. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1253
In-book reference: Book 4, Hadith 668
Ibn ‘Umar reported God’s Messenger as saying, “Prayer during the night should consist of pairs of rak'as, but if one of you fears the morning is near he should pray one rak'a which will make his prayer an odd number for him.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1254
In-book reference: Book 4, Hadith 669
He reported God’s Messenger as saying, “The witr* is a rak'a at the end of the night.” * Literally ‘single’, or ‘odd’, used of an odd number of rak'as prayed at some time during the night. Muslim transmitted it.
Reference: Mishkat al-Masabih 1255
In-book reference: Book 4, Hadith 670
‘A’isha said that God’s Messenger used to pray thirteen rak'as during the night, observing a witr out of that with five, and sitting only during the last of them. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1256
In-book reference: Book 4, Hadith 671
Sa‘d b. Hisham said: I went to ‘A’isha and said, “Mother of the faithful, tell me about the nature of God’s Messenger.” She asked, “Do you not recite the Qur’an?” On my replying that I certainly did, she said, “The Prophet’s nature was the Qur’an.”* I said, “Mother of the faithful, tell me about the witr of God’s Messenger.” She replied, “I used to prepare his toothstick and his water for ablution, and God would rouse him to the extent He wished during the night. He would use the toothstick, perform ablution, and pray nine rak'as, sitting only during the eighth of them, then he would make mention of God, praise and supplicate Him, then he would get up without uttering the salutation and pray the ninth. After that he would sit, make mention of God, praise and supplicate Him, then utter a salutation loud enough for me to hear. He would then pray two rak'as sitting after uttering the salutation, and that made eleven rak'as, sonny. But when God’s Messenger grew old and became fleshy he observed a witr of seven, doing in the two rak'as, as he had done formerly, and that made nine, sonny. When God’s prophet prayed a prayer he liked to keep on observing it, but when sleep or pain made it impossible for him to get up during the night; he prayed twelve rak'as during the day. I am not aware of God’s prophet having recited the whole Qur’an in a night, or praying through a whole night till morning, or fasting a complete month, except Ramadan.” *i.e. the good characteristics included in the Qur’an were shown by the Prophet (ﷺ) in his own life. Muslim transmitted it.
Reference: Mishkat al-Masabih 1257
In-book reference: Book 4, Hadith 672
Ibn ‘Umar reported the Prophet (ﷺ) as saying, "Make the last of your prayer at night a witr.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1258
In-book reference: Book 4, Hadith 673
He reported the Prophet (ﷺ) as saying, "Hasten to pray a witr before morning.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1259
In-book reference: Book 4, Hadith 674
Jabir reported God’s Messenger as saying, "If anyone is afraid that he may not get up in the latter part of the night, he should observe a witr in the first part of it; and if anyone is eager to get up in the last part of it he should observe a witr at the end of the night, for prayer at the end of the night is attended by the angels, and that is most excellent.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1260
In-book reference: Book 4, Hadith 675
‘A’isha said that during the whole night God’s Messenger observed, a witr at the beginning, middle and end, his witr finishing at dawn. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1261
In-book reference: Book 4, Hadith 676
Abu Huraira said, ‘‘My friend* instructed me to observe three practices: to fast three days every month, to pray two rak'as in the forenoon, and to observe a witr before going to sleep.” *i.e. the Prophet. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1262
In-book reference: Book 4, Hadith 677
Ghudaif b. al-Harith said: I asked ‘A’isha whether she had seen God’s Messenger bathing because of sexual defilement in the early or the latter part of the night, and she replied, ‘‘He often bathed in the early part of the night and often in the latter part.” Thereupon I said, "God is most great. Praise be to God who has given latitude in the matter! ” I then asked whether he observed a witr in the early or the latter part of the night, and she replied, "He often observed it in the early part and often in the latter part of the night.” Thereupon I said, “God is most great. Praise be to God who has given latitude in the matter! ” I then asked whether he recited the Qur’an in a loud or in a low voice, and she replied, “He often recited it in a loud voice and often in a low voice.” Thereupon I said, “God is most great. Praise be to God who has given latitude in the matter!” Abu Dawud transmitted it, and Ibn Majah transmitted the last section.
Reference: Mishkat al-Masabih 1263
In-book reference: Book 4, Hadith 678
‘Abdallah b. Abu Qais said he asked ‘A’isha how many rak'as God’s Messenger prayed when observing a witr and she replied, “He used to observe a witr with four and three, six and three, eight and three, and ten and three, never observing one with less than seven or more than thirteen.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1264
In-book reference: Book 4, Hadith 679
Abu Ayyub reported God’s Messenger as saying, “The witr is a duty for every Muslim, so if anyone wishes to observe it with five rak'as he may do so; if anyone wishes to observe it with three he may do so; and if anyone wishes to observe it with one he may do so.” Abu Dawud, Nasa’i and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1265
In-book reference: Book 4, Hadith 680
‘Ali reported God’s Messenger as saying, “God is single (witr) and loves what is single, so observe the witr, you who follow the Qur’an.” Tirmidhi, Abu Dawud and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1266
In-book reference: Book 4, Hadith 681
Kharija b. Hudhafa told of God’s Messenger coming out to them and saying, “God has given you an extra prayer which is better for you than the high-bred camels,* the witr, which God has appointed for you between the evening prayer and the daybreak.” * Literally “the red ones of the camels.” These were considered to be the best quality. Tirmidhi and Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1267
In-book reference: Book 4, Hadith 682
Zaid b. Aslam reported God’s Messenger as saying, “If any of you oversleeps and misses his witr, he should observe it in the morning.” Tirmidhi transmitted it in mursal form.
Reference: Mishkat al-Masabih 1268
In-book reference: Book 4, Hadith 683
‘Abd al-‘Aziz b. Juraij said he asked ‘A’isha what Qur’an passages God’s Messenger used when observing the witr and she replied: In the first rak'a he recited, “Glorify the name of your most high Lord,”1 in the second, “Say, O infidels,”2 and in the third, “Say, He is God, One,”3 and al-Mu‘awwidhatan.4 1. Al-Qur’an; 87 2. Al-Qur’an; 109 3. Al-Qur’an; 112 4. Al-Qur’an; 113-114 Tirmidhi and Abu Dawud transmitted it. Nasa’i transmitted it from ‘Abd ar-Rahman b. Abza, Ahmad from Ubayy b. Ka‘b, and Darimi from Ibn ‘Abbas, but the last two did not mention al-Mu'awwidhatan.
Reference: Mishkat al-Masabih 1269, 1270, 1271, 1272
In-book reference: Book 4, Hadith 684
Al-Hasan b. ‘Ali said: God’s Messenger taught me some words to say when standing in supplication during the witr. They were, “O God, guide me among those Thou hast guided, grant me security among those Thou hast granted security, take me into Thy charge among those Thou hast taken into Thy charge, bless me in what Thou hast given, guard me from the evil of what Thou hast decreed, for Thou dost decree and nothing is decreed for Thee. He whom Thou befriendest is not humbled. Blessed and exalted art Thou, our Lord.” Tirmidhi, Abu Dawud, Nasa’i, Ibn Majah and Darimi transmitted it.
Reference: Mishkat al-Masabih 1273
In-book reference: Book 4, Hadith 685
Ubayy b. Ka'b said that when God’s Messenger gave the salutation in the witr he said, “Glory be to the King most holy.” Abu Dawud and Nasa’i transmitted it, Nasa’i adding that he said it three times, prolonging the words. In a version by Nasa’i from ‘Abd ar-Rahman b. Abza from his father, he said that he used to say three times when he uttered that salutation, “Glory be to the King most holy”, raising his voice when saying it the third time.
Reference: Mishkat al-Masabih 1274, 1275
In-book reference: Book 4, Hadith 686
‘Ali said that the Prophet (ﷺ) used to say at the end of his witr, “O God, I seek refuge in Thy good pleasure from Thine anger, and in Thy forgiveness from Thy punishment, and I seek refuge in Thy mercy from Thy wrath.* I cannot reckon the praise due to Thee. Thou art as Thou hast glorified Thyself.” * Literally ‘in Thee from Thee’. Abu Dawud, Tirmidhi, Nasa’i, and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1276
In-book reference: Book 4, Hadith 687
Ibn ‘Abbas, on being asked whether he approved of the Commander of the Faithful, Mu'awiya, using only one rak'a in the witr, replied, “He is right; he is versed in the law.” In a version Ibn Abu Mulaika said that Mu'awiya observed a witr after the evening prayer with one rak'u when a client of Ibn ‘Abbas was with him. He went to Ibn ‘Abbas and told him, but he replied, “Leave him alone, for he was a companion of the Prophet.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 1277
In-book reference: Book 4, Hadith 688
Buraida said he heard God’s Messenger say, “The witr is a duty, so he who does not observe it does not belong to us; the witr is a duty, so he who does not observe it does not belong to us; the witr is a duty, so he who does not observe it does not belong to us.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1278
In-book reference: Book 4, Hadith 689
Abu Sa'id reported God’s Messenger as saying, “If anyone over-sleeps and misses the witr, or forgets it, he should pray when he remembers and when he awakes.” Tirmidhi, Abu Dawud and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1279
In-book reference: Book 4, Hadith 690
Malik said he heard that a man asked Ibn ‘Umar whether the witr was obligatory, and ‘Abdallah said, “God’s Messenger observed the witr and the Muslims observed the witr.” The man kept repeating his question and ‘Abdallah kept saying, “God’s Messenger observed the witr and the Muslims observed the witr.” He transmitted it in al-Muwatta.
Reference: Mishkat al-Masabih 1280
In-book reference: Book 4, Hadith 691
‘Ali said that God’s Messenger used to pray three rak'as when observing the witr, reciting nine suras from al-Mufassal in the course of them, three in each rak'a, the last of them being “Say, He is God, One” (Al-Qur’an; 112). Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1281
In-book reference: Book 4, Hadith 692
Nafi' said, “I was with Ibn ‘Umar in Mecca when the sky was cloudy and he was afraid the morning might have come, so he observed a witr with one rak'a. The sky then cleared and he saw that it was still night, so he made it a pair by praying one rak'a; then he prayed series of two rak'as, and when he was afraid morning was near he observed a witr with one.” Malik transmitted it.
Reference: Mishkat al-Masabih 1282
In-book reference: Book 4, Hadith 693
‘A’isha said that God’s Messenger used to pray sitting, and would recite the Qur’an while sitting; then when about thirty or forty verses of his recitation remained he stood up and recited while standing. Then he bowed, then he prostrated himself, and after that he did the same kind of thing in the second rak'a. Muslim transmitted it.
Reference: Mishkat al-Masabih 1283
In-book reference: Book 4, Hadith 694
Umm Salama said the Prophet (ﷺ) used to pray two rak'as after the witr. Tirmidhi transmitted it, and Ibn Majah added that they were short ones which he prayed while sitting.
Reference: Mishkat al-Masabih 1284
In-book reference: Book 4, Hadith 695
‘A’isha said that God’s Messenger used to observe a witr with one rak'a, then he performed two rak'as reciting the Qur’an in the course of them seated. When he wished to bow, he stood up and bowed. Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1285
In-book reference: Book 4, Hadith 696
Thauban reported the Prophet (ﷺ) as saying, “This wakefulness is a toil and a burden, so when one of you observes a witr he should pray two rak'as. If he gets up during the night, well and good; otherwise they will serve for him." Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1286
In-book reference: Book 4, Hadith 697
Abu Umama said the Prophet (ﷺ) used to pray the two of them after the witr seated, and recited in the course of them, “When the earth is shaken’’, 1 and "Say, O infidels."2 Al-Qur’an; 99 Al-Qur’an; 109 Ahmad transmitted it.
Reference: Mishkat al-Masabih 1287
In-book reference: Book 4, Hadith 698
Abu Huraira said that when God’s Messenger wished to invoke a curse or a blessing on someone he stood in supplication after bowing, and when he said, “God listens to him who praises Him,” he often said, “Praise be to Thee, our Lord! O God, rescue al-Walid b. al-Walid, Salama b. Hisham and ‘Ayyash b. Abu Rabi'a.1 O God, trample severely on Mudar and cause them a famine like that of Joseph,”2 saying that in a loud voice. And he would sometimes say in the course of his prayer, “O God, curse so and so and so and so of the tribes of the Arabs,” till God revealed, “You have nothing to do with the matter. . .”3 1. These were men who were persecuted for their faith and held prisoners. 2. The famine in the time of Joseph lasted seven years. 3. Al-Qur’an; 3:128. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1288
In-book reference: Book 4, Hadith 699
‘Asim al-Ahwal said: I asked Anas b. Malik whether the humble supplication1 during the prayer was before or after bowing and he replied, “Before it; God’s Messenger observed it after bowing only for a month. He had sent out some people called Qur’an readers, to the number of seventy, on an expedition and they were smitten,2 so for a month God’s Messenger stood in humble supplication after bowing, invoking a curse on their murderers.” 1. The Arabic is qunut, which means 'being obedient’, or 'the act of standing’. It is used of certain supplications in the witr or at other times, but there is some disagreement about when these supplications may be made. The traditions in this chapter deal with the appropriate times. 2. The reference is to an incident at Bi’r Ma'una in 4 A.H. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1289
In-book reference: Book 4, Hadith 700
Ibn ‘Abbas said that God’s Messenger stood in humble supplication daily for a month at the noon, afternoon; sunset, evening and morning prayer when he said, “God listens to him who praises Him” in the last rak'a, invoking a curse on some clans of the B. Sulaim, Ri‘l, Dhakwan and ‘Usayya, and those standing behind him said Amen. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1290
In-book reference: Book 4, Hadith 701
Anas said that the Prophet (ﷺ) stood in humble supplication for a month and then gave it up. Abu Dawud and Nasa'i transmitted it.
Reference: Mishkat al-Masabih 1291
In-book reference: Book 4, Hadith 702
Abu Malik al-Ashja‘i said: I said to my father, “Father, you have prayed behind God’s Messenger, Abu Bakr, ‘Umar and ‘Uthman, and behind Ali here in al-Kufa for about five years. Did they stand in humble supplication?” He replied, “Sonny, it is an innovation.” Tirmidhi, Nasa’i and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1292
In-book reference: Book 4, Hadith 703
Al-Hasan said that ‘Umar b. al-Khattab congregated the people with Ubayy b. Ka‘b as imam and he led them in prayer for twenty nights, but led them in humble supplication only in the second half. When the last ten days came he withdrew and prayed in his house, and the people were saying, “Ubayy has run away.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1293
In-book reference: Book 4, Hadith 704
Anas b. Malik was asked about standing in humble supplication and replied, “God’s Messenger stood in humble supplication after bowing.” A version has “before and after bowing.” Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1294
In-book reference: Book 4, Hadith 705
Zaid b. Thabit said that God’s Messenger made an apartment of reed mats in the mosque and prayed in it for some nights until people gathered round him. One night when they missed his voice and thought he had gone to sleep, some of them began to clear their throats in order that he might come out to them, so he said, “What I have seen you doing has continued to be your practice, so that I have been afraid that it might be prescribed for you, and if it were prescribed for you you would not fulfil it. You people should therefore pray in your houses, for, with the exception of the prescribed prayer, the most excellent prayer a man observes is that which he observes in his house.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1295
In-book reference: Book 4, Hadith 706
Abu Huraira said that God’s Messenger used to commend prayer at night in Ramadan, but did not command it as a duty. He would say, “If anyone prays during the night in Ramadan because of faith and seeking his reward from God, his former sins will be forgiven him.” When God’s Messenger died this was the practice, and it continued thus during Abu Bakr’s Caliphate and the early part of ‘Umar’s. Muslim transmitted it.
Reference: Mishkat al-Masabih 1296
In-book reference: Book 4, Hadith 707
Jabir reported God’s Messenger as saying, “When one of you performs the prayer in his mosque he should leave a portion of his prayer for his house, for God blesses his house because of his prayer.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1297
In-book reference: Book 4, Hadith 708
Abu Dharr said: We fasted along with God’s Messenger, but he did not make us get up at night for prayer at any time during the month till seven nights remained; then he made us get up for prayer till a third of the night had passed. Next night he did not make us get up, but when the fifth remaining night came he made us get up for prayer till a half of the night had gone, so I said, “Messenger of God, I wish you had led us in supererogatory prayers during the whole of this night." He replied, “When a man prays with an imam till he goes away he is reckoned as having spent a night in prayer." On the fourth remaining night he did not make us get up till two-thirds of the night had passed. On the third remaining night he gathered his family, his wives and the people and prayed with us till we were afraid we would miss the falah (explaining, when asked, that the falah was the meal before daybreak). Then he did not make us get up for prayer during the remainder of the month. Abu Dawud, Tirmidhi and Nasa’i transmitted it, and Ibn Majah transmitted something similar, but Tirmidhi did not mention, “then he did not make us get up for prayer during the remainder of the month."
Reference: Mishkat al-Masabih 1298
In-book reference: Book 4, Hadith 709
‘A’isha said: I missed God’s Messengerone night and found him at al-Baqi‘. He said, “Were you afraid that God and His Messenger would act wrongly towards you?" I replied, “Messenger of God, I thought you had gone to one of your wives." He said, “On the middle night of Sha'ban God most high descends to the lowest heaven and forgives more sins than the hairs of the goats of Kalb." Tirmidhi and Ibn Majah transmitted it, and Razin added, “for those who deserve hell."Tirmidhi said, “I heard Muhammad (i.e., Bukhari) declare that this tradition is weak."
Reference: Mishkat al-Masabih 1299
In-book reference: Book 4, Hadith 710
Zaid b. Thabit reported God s Messenger as saying, “A man’s prayer in his house is more excellent than his prayer in this mosque of mine, except for the prescribed prayer." Abu Dawud and Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1300
In-book reference: Book 4, Hadith 711
‘Abd ar-Rahman b. ‘Abd al-Qari said: I went out one night to the mosque with ‘Umar b. al-Khattab and we saw the people in sections separate from one another, one man praying by himself, and another followed by a group; so ‘Umar said, “If I collected these people behind one reciter it would be better." He then made up his mind and collected them with Ubayy b. Ka‘b as imam. Afterwards I went out with him another night when the people were following the prayer of their reciter, and ‘Umar said, “This is a good innovation, but what you miss through sleeping is more excellent than what you are getting up for, meaning at the end of the night, for the people were getting up during the early part of the night. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1301
In-book reference: Book 4, Hadith 712
As-Sa’ib b. Yazid said: 'Umar ordered Ubayy b. Ka'b and Tamim ad-Dari to lead the people in eleven rak'as during the night in Ramadan. The reader was reciting [a sura with over] a hundred verses in each rak'a so that we leaned on our sticks because of standing so long, and we did not depart till the dawn was beginning to break. Malik transmitted it.
Reference: Mishkat al-Masabih 1302
In-book reference: Book 4, Hadith 713
Al-A‘raj said: I never came upon the people without hearing them cursing the infidels during Ramadan. The reader recited sura al-Baqara (Al-Qur’an; 2) in the course of eight rak'as, and when he made it serve for twelve rak'as the people thought he had shortened the prayer. Malik transmitted it.
Reference: Mishkat al-Masabih 1303
In-book reference: Book 4, Hadith 714
‘Abdallah b. Abu Bakr said: I'heard Ubayy say, “We used to finish night prayers in Ramadan and ask the servants to hurry up with the food, for fear we would miss the meal before dawn.” In another version he said, “for fear the dawn would come.” Malik transmitted it.
Reference: Mishkat al-Masabih 1304
In-book reference: Book 4, Hadith 715
‘A’isha reported the Prophet (ﷺ) as saying, “Do you know what happens this night?” meaning the middle night of Sha‘ban. She asked, “What happens in it, Messenger of God?” He replied, “In it record is made of every human being who will be born and of every human being who will die this year; in it their actions are taken up to heaven and in it their provisions are sent down.” She asked, “Does one enter paradise only by the mercy of God most high?” He replied three times, “No one enters paradise but by the mercy of God most high.” She asked, “Not even you, Messenger of God?” He put his hand on the crown of his head and said, “Not even I, unless God enfolds me in His mercy,” saying it three times. Baihaqi transmitted it in [Kitab] ad-Da'awat al-kabir.
Reference: Mishkat al-Masabih 1305
In-book reference: Book 4, Hadith 716
Abu Musa al-Ash‘ari reported God’s Messenger as saying, “God most high looks down on the middle night of Sha'ban and forgives all His creatures, except a polytheist or one who is hostile.” Ibn Majah transmitted it, and Ahmad transmitted it from ‘Abdallah b. ‘Amr b. al-‘As. His version has, “except two, one who is hostile and a murderer.”
Reference: Mishkat al-Masabih 1306, 1307
In-book reference: Book 4, Hadith 717
‘Ali reported God’s Messenger as saying, “When the middle night of Sha'ban comes, spend the night in prayer and fast during the day, for in it God most high comes down at sunset to the lowest heaven and says, ‘Is there no one who asks forgiveness so that I may forgive him ? Is there no one who asks provision so that I may provide him? Is there no one afflicted so that I may relieve him? Is there not such and such? Is there not such and such?’ till the dawn comes.” Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1308
In-book reference: Book 4, Hadith 718
Umm Hani’ said that the Prophet (ﷺ) entered her house on the day of the Conquest of Mecca, bathed and prayed eight rak'as, adding, “I never saw a shorter prayer than it, except that he performed the bowing and the prostration completely.” In another version she said, “That was in the forenoon.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1309
In-book reference: Book 4, Hadith 719
Mu'adha said she asked ‘A’isha how many rak'as God’s Messenger prayed at the forenoon prayer, and she replied, “Four rak'as, but sometimes more, as God pleased.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1310
In-book reference: Book 4, Hadith 720
Abu Dharr reported God’s Messenger as saying, “In the morning alms are due from every bone in a man’s fingers and toes. Every utterance of ‘Glory be to God’ is alms; every utterance of ‘Praise be to God’ is alms; every utterance of ‘There is no god but God' is alms; every utterance of ‘God is most great’ is alms; enjoining good is alms; forbidding what is disreputable is alms; and two rak'as which one prays in the forenoon serve instead of that.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1311
In-book reference: Book 4, Hadith 721
Zaid b. Arqam, on seeing some people praying in the forenoon, said: They well know that prayer at another time than this is more excellent. God’s Messenger said, “The prayer of those who are penitent is observed when the young weaned camels feel the heat of the sun.”* * Young camels are said to feel the sand too hot when a quarter of the day has passed. Muslim transmitted it.
Reference: Mishkat al-Masabih 1312
In-book reference: Book 4, Hadith 722
Abud Darda' and Abu Dharr reported God’s Messenger as stating that God who is blessed and exalted said, “Son of Adam, if you perform four rak'as for me at the beginning of the day, I will supply what you need till the end of it.” Tirmidhi transmitted it, Abu Dawud and Darimi transmitted it from Nu'aim b. Hammar al-Ghatafani, and Ahmad from them all.
Reference: Mishkat al-Masabih 1313, 1314
In-book reference: Book 4, Hadith 723
Buraida said that he heard God’s Messenger say, “A human being has three hundred and sixty joints for each of which he must give alms.” On being asked who was capable of doing that he replied, “It may be mucus in the mosque which you bury, and something which you remove from the road; but if you do not find such, two rak'as in the forenoon will suffice you.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1315
In-book reference: Book 4, Hadith 724
Anas reported God’s Messenger as saying, “If anyone prays twelve rak'as in the forenoon God will build for him a castle of gold in paradise.” Tirmidhi and Ibn Majah transmitted it, but Tirmidhi said, “This is a gharib tradition which I know only by this line of transmission.”
Reference: Mishkat al-Masabih 1316
In-book reference: Book 4, Hadith 725
Mu'adh b. Anas al-Juhani reported God’s Messenger as saying, “If anyone sits in his place of prayer when he finishes the Morning Prayer till he prays the two rak'as of the forenoon, saying nothing but what is good, his sins will be forgiven him even if they are more than the foam of the sea.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1317
In-book reference: Book 4, Hadith 726
Abu Huraira reported God’s Messenger as saying, “If anyone perseveres in praying the two rak'as of the forenoon, his sins will be forgiven him, even if they are like the foam of the sea.” Ahmad, Tirmidhi and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1318
In-book reference: Book 4, Hadith 727
‘A’isha used to pray eight rak'as in the forenoon, then say, “If my parents were brought back to life for me I would not give up praying them.” Malik transmitted it.
Reference: Mishkat al-Masabih 1319
In-book reference: Book 4, Hadith 728
Abu Sa'id said: God’s Messenger used to pray in the forenoon so often that we felt he would never stop doing so; then he would leave off doing so for so long that we felt he would never resume prayer at that time. Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1320
In-book reference: Book 4, Hadith 729
Muwarriq al-Ijli said: I asked Ibn ‘Umar whether he prayed in the forenoon and he said he did not. I asked whether ‘Umar did and he said he did not. I asked whether Abu Bakr did and he said he did not. I asked whether the Prophet (ﷺ) did and he said, “I don’t think so.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 1321
In-book reference: Book 4, Hadith 730
Abu Huraira reported that God's Messenger said to Bilal at the dawn prayer, “Tell me, Bilal, of the action you have done since becoming a Muslim which is most calculated to cause hope in you, for I heard the sound of your sandals in front of me in paradise.” He replied, “I have done no action more calculated, in my opinion to cause hope than that I have never performed ablution at any hour of the night or day without immediately praying what was ordained for me to pray.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1322
In-book reference: Book 4, Hadith 731
Jabir said : God’s Messenger used to teach us how to ask God’s guidance about matters just as he used to teach as a sura of the Qur’an, saying: When any of you intends to do something he should pray two rak'as which are not compulsory, then say, “O God, I ask Thy guidance by Thy knowledge, I ask Thee for power by Thy power, and I ask Thee out of Thy great abundance, for Thou hast power and I have none, Thou knowest and I did not, and Thou art the One who is aware of the unseen. O God, if Thou knowest that this matter is good for me regarding my religion, my livelihood, and my future wellbeing (or he said, “my affairs in this world and the next”), ordain it for me and make it easy for me, then bless me in it. But if Thou knowest that this matter is bad for me regarding my religion, my livelihood, and my future wellbeing (or he said, “my affairs in this world and the next”), turn it away from me, turn me away from it, ordain good for me wherever it is, then make me pleased with it.” He said that he should name what he required. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1323
In-book reference: Book 4, Hadith 732
‘Ali said: Abu Bakr told me, and Abu Bakr spoke the truth, that he heard God’s Messenger say, “No man will commit a sin, then get up and purify himself, then pray, then ask God’s foigiveness without God forgiving him.” Then he recited, "And those who, when they do something to be ashamed of, or who wrong themselves, remember God and ask forgiveness for their sins” (Al-Qur’an; 3:135). Tirmidhi and Ibn Majah transmitted it, but Ibn Majah did not mention the verse.
Reference: Mishkat al-Masabih 1324
In-book reference: Book 4, Hadith 733
Hudhaifa said that when anything distressed the Prophet (ﷺ) he prayed. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1325
In-book reference: Book 4, Hadith 734
Buraida told how one morning God’s Messenger called Bilal and said, "What did you do to get to paradise before me? I have never entered paradise without hearing the rustling of your garments in front of me.” He replied, "Messenger of God, I have never called the adhan without praying two rak'as, and no impurity has ever happened to me without my performing ablution on the spot and thinking that I owed God two rak'as.” God’s Messenger said, "It is because of them.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1326
In-book reference: Book 4, Hadith 735
‘Abdallah b. Abu Aufa reported God’s Messenger as saying: If anyone wants something from God, or from a human being, he should perform ablution and do it well, then pray two rak'as, then extol God most high and invoke blessing on the Prophet, then say, "There is no god but God, the Clement and Generous. Glory be to God, the Lord of the mighty throne. Praise be to God, the Lord of the universe. I ask Thee for words which will guarantee Thy mercy, actions which will make certain Thy forgiveness, a supply of every virtue, and freedom from every offence. Do not leave me a sin which Thou dost not pardon, a care which Thou dost not remove, or a want that meets with Thy pleasure which Thou dost not supply, O most merciful of the merciful ones.” Tirmidhi and Ibn Majah transmitted it, and Tirmidhi said this is a gharib tradition.
Reference: Mishkat al-Masabih 1327
In-book reference: Book 4, Hadith 736
Ibn ‘Abbas told that the Prophet (ﷺ) said to al-‘Abbas b. ‘Abd al- Muttalib: ‘Abbas my uncle, shall I not give you, shall I not present you, shall I not tell you, shall I not produce in you ten things, by your doing which God will forgive you your sin, first and last, old and new, involuntary and voluntary, small and great, secret and open? You should pray four rak'as reciting in each one Fatihat al-Kitab (Al-Qur’an; 1) and a sura and when you finish the recitation in the first rak'a you should say fifteen times while standing, “Glory be to God. Praise be to God. There is no god but God. God is most great.” Then you should bow and say it ten times while bowing. Then you should raise your head after bowing and say it ten times. Then you should get down in prostration and say it ten times while prostrating yourself. Then you should raise your head after prostrating yourself and say it ten times. ’ Then you should prostrate yourself and say it ten times, then raise your head and say it ten times. That is, seventy-five times in every rak'a. You should do that in four rak'as. If you can observe it once daily do so; if not, then once weekly; if not, then once a month; if not, then once a year; if not, then once in your lifetime. Abu Dawud, Ibn Majah and Baihaqi, in [Kitab] ad-Da'awat al-kabir, transmitted it, and Tirmidhi transmitted something similar from Abu Rafi'.
Reference: Mishkat al-Masabih 1328, 1329
In-book reference: Book 4, Hadith 737
Abu Huraira told of hearing God’s Messenger say, “The first of his deeds for which a man will be taken into account on the day of resurrection will be his prayer. If it is sound he will be saved and successful, but if it is unsound he will be unfortunate and miserable. If any deficiency is found in his obligatory prayer the Lord who is blessed and exalted will issue instructions to consider whether His servant has said any voluntary prayers so that what is lacking in the obligatory prayer may be made up by it. Then the rest of his actions will be treated in the same fashion.” In a version it says, “Then zakat will be dealt with like that, and all his actions will be treated on the same principle.” Abu Dawud transmitted it, and Ahmad transmitted it from “a man”.
Reference: Mishkat al-Masabih 1330, 1331
In-book reference: Book 4, Hadith 738
Abu Umama reported God’s Messenger as saying, “God does not listen to a servant of His engaged in anything more excellent than the two rak'as which he prays. Kindness is spread over the head of a servant as long as he is engaged in prayer; and men do not draw near to God with anything to be compared with what came forth from Him,” meaning the Qur’an. Ahmad and Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1332
In-book reference: Book 4, Hadith 739
Anas said that God’s Messenger prayed four rak'as at the noon prayer in Medina and two rak'as at the afternoon prayer in Dhul Hulaifa. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1333
In-book reference: Book 4, Hadith 740
Haritha b. Wahb al-Khuza‘i said, “God’s Messenger led us in a prayer of two rak'as in Mina when we were more numerous and more secure than we had ever been before.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1334
In-book reference: Book 4, Hadith 741
Ya'la b. Umayya said: I remarked to ‘Umar b. al-Khattab that God had said, “You may shorten the prayer,” only “if you fear those who are infidels may afflict you” (Al-Qur’an; 4:101), whereas the people were now safe. He replied that he had wondered about the same matter, so he asked God's Messenger and received the reply, “It is an act of charity which God has done to you, so accept His charity.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1335
In-book reference: Book 4, Hadith 742
Anas said: We went out from Medina to Mecca with God’s Messenger and he prayed two rak'as at each time of prayer till we returned to Medina. On being asked whether they had stayed any length of time in Mecca, he replied that they had stayed ten days. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1336
In-book reference: Book 4, Hadith 743
Ibn ‘Abbas said the Prophet (ﷺ) made a journey during which he had a stop of nineteen days, and he prayed two rak'as at each time of prayer. Ibn ‘Abbas said, “So when we are stopping nineteen days between here and Mecca we pray two rak'as each time, but when we stop more than that we pray four.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 1337
In-book reference: Book 4, Hadith 744
Hafs b. ‘Asim said: I accompanied Ibn ‘Umar on the road to Mecca and he led us in two rak'as at the noon prayer, then went to the place where he had alighted and sat down. Seeing some people standing he asked what they were doing, and I replied that they were engaged in glorifying God. He said, “If I had done so I would have perfected my prayer. I accompanied God's Messenger, and he prayed two rak'as and nothing more while on a journey. I also accompanied Abu Bakr, ‘Umar and ‘Uthman, and they did the same." (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1338
In-book reference: Book 4, Hadith 745
Ibn ‘Abbas said that God’s Messenger used to combine the noon and the afternoon prayer while travelling, and also to combine the sunset and the evening prayer. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1339
In-book reference: Book 4, Hadith 746
Ibn ‘Umar said that on a journey God’s Messenger would pray on his riding beast in whatever direction it turned, making a sign with his head* in prayer during the night, but not in the obligatory prayers; and he would observe a witr on his riding beast. *To indicate the bowing and the prostration. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1340
In-book reference: Book 4, Hadith 747
‘A'isha said, “God’s Messenger has done all that; he both shortened the prayer and observed it completely.” [Baghawi] transmitted it in Sharh as-sunna.
Reference: Mishkat al-Masabih 1341
In-book reference: Book 4, Hadith 748
‘Imran b. Husain said: I went on an expedition with the Prophet, and I was present with him at the Conquest. He stayed eighteen days in Mecca and prayed only two rak'as [at each time of prayer]. He said, “You who live in the town must pray four; we are travellers.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1342
In-book reference: Book 4, Hadith 749
Ibn ‘Umar said, “When travelling I prayed along with the Prophet (ﷺ) two rak'as at the noon prayer and two after it.” In a version he said, “I prayed with the Prophet (ﷺ) both when resident and when travelling. When resident I prayed along with him four rak'as at the noon prayer and two after it, and when travelling two at it and two after it; two rak'as at the afternoon prayer after which he prayed no more; and both when resident and travelling alike three rak'as at the sunset prayer, in which he never prayed less whether resident or travelling, this being the witr of the daytime. After it he prayed two rak'as.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1343
In-book reference: Book 4, Hadith 750
Mu'adh b.Jabal said that on the expedition to Tabuk,* if the sun had passed the meridian before the Prophet (ﷺ) moved off he combined the noon and the afternoon prayer, but if he moved off before the sun had passed the meridian he delayed the noon prayer till he halted for the afternoon prayer. He acted similarly regarding the sunset prayer: if the sun set before he moved off he combined the sunset and the evening prayer, but if he moved off before sunset he delayed the sunset prayer till he halted for the evening prayer and then combined them. *In 19 AH. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1344
In-book reference: Book 4, Hadith 751
Anas said that when God’s Messenger was on a journey and wished to say voluntary prayers he made his she-camel face the qibla and said, “God is most great,” then prayed in whatever direction his mount made him face. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1345
In-book reference: Book 4, Hadith 752
Jabir said, “God’s Messenger sent me on some business, and when I came to him he was praying on his riding-beast towards the east and making the prostration lower than the bowing.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1346
In-book reference: Book 4, Hadith 753
Ibn ‘Umar said that God’s Messenger prayed two rak'as in Mina, as did Abu Bakr after his death, ‘Umar after Abu Bakr’s death, and ‘Uthman in the early part of his Caliphate, but afterwards ‘Uthman prayed four. When Ibn ‘Umar prayed with an imam he prayed four, but when he prayed alone he prayed two. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1347
In-book reference: Book 4, Hadith 754
‘A’isha said that the prayer was prescribed as consisting of two rak'as, and after God's Messenger emigrated it was prescribed as four, but prayer while travelling was left according to the original prescription. Zuhri said he asked ‘Urwa why ‘A’isha said prayers in the complete form and he replied that she interpreted the matter herself as ‘Uthman did. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1348
In-book reference: Book 4, Hadith 755
Ibn ‘Abbas said, “God has prescribed the prayer by the tongue of your Prophet as four rak'as when resident, two when travelling, and one when danger is present.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1349
In-book reference: Book 4, Hadith 756
He and Ibn ‘Umar said that God’s Messenger established the practice of praying two rak'as when travelling, they constituting a complete observance and not an abbreviation; and the witr while travelling is a sunna. Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1350
In-book reference: Book 4, Hadith 757
Malik said he heard that Ibn ‘Abbas used to shorten the prayer on a journey equivalent to that between Mecca and at-Ta'if, or between Mecca and ‘Usfan, or between Mecca and Judda. Malik said that that was four postal stages. He transmitted it in al-Muwatta’.
Reference: Mishkat al-Masabih 1351
In-book reference: Book 4, Hadith 758
Al-Bara’ said, "I accompanied God’s Messenger on eighteen journeys and I never saw him fail to pray two rak'as when the sun had passed the meridian before praying the noon prayer.” Abu Dawud and Tirmidhi transmitted it, Tirmidhi saying that this is a gharib tradition.
Reference: Mishkat al-Masabih 1352
In-book reference: Book 4, Hadith 759
Nafi' said that ‘Abdallah b. ‘Umar used to see his son ‘Ubaidallah saying supererogatory prayers while on a journey, and did not express disapproval. Malik transmitted it.
Reference: Mishkat al-Masabih 1353
In-book reference: Book 4, Hadith 760
Abu Huraira reported God’s Messenger as saying, “We who are last shall be first on the day of resurrection, although [others] were given the Book before us and we were given it after them. It follows that this was their day which was prescribed for them (meaning Friday), but they disagreed about it and God guided us to it. The people come after us with regard to it, the Jews observing the next day and the Christians the day following that.” (Bukhari and Muslim) In a version by Muslim he said, “We who are last shall be first on the day of resurrection, and we shall be the first to enter paradise although [others] . . .”, and he mentioned something similar up to the end. In another version by him from Abu Huraira and Hudhaifa they reported God’s Messenger as saying at the end of the tradition, “We are the last of the people in this world and shall be the first on the day of resurrection, this being decreed for us before all creatures.”
Reference: Mishkat al-Masabih 1354, 1355
In-book reference: Book 4, Hadith 761
Abu Huraira reported God's Messenger as saying, “The best day on which the sun has risen is Friday; on it Adam was created, on it he was brought into paradise, on it he was expelled from it, and the last hour will take place on no day other than Friday.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1356
In-book reference: Book 4, Hadith 762
He reported God’s Messenger as saying, “There is a time on Friday at which no Muslim will ask God for what is good without His giving it to him.” (Bukhari and Muslim.) Muslim added that he said it is a short period. In a version by both of them he said, “There is a time on Friday at which no Muslim will stand and pray asking God for what is good without His giving him it.”
Reference: Mishkat al-Masabih 1357
In-book reference: Book 4, Hadith 763
Abu Burda b. Abu Musa said: I heard my father say that he heard God’s Messenger say regarding the time on Friday, “It is between the time when the imam sits down and the end of the prayer.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1358
In-book reference: Book 4, Hadith 764
Abu Huraira said: I went out to at-Tur and met Ka'b al-Ahbar with whom I sat, he telling me about the Torah and I telling him about God's Messenger. One of the things I told him was that God's Messenger had said, “The best day on which the sun has risen is Friday; on it Adam was created, on it he was cast down [from paradise], on it his repentance was accepted, on it he died, on it the last hour will come, on Friday every beast is on the outlook from dawn to sunrise from fear of the last hour, but not jinn and men, and it contains a time at which no Muslim will pray and ask anything from God without His giving him it." Ka'b said that was one day every year, but when I insisted that it was on every Friday Ka'b read the Torah and said that God's Messenger had spoken the truth. Abu Huraira said: I met ‘Abdallah b. Salam and told him of my meeting with Ka'b al-Ahbar and of what I had told him about Friday, telling him that Ka'b had said that was one day every year. ‘Abdallah b. Salam said that Ka'b had lied, but when I told him that Ka'b afterwards read the Torah and said that it was every Friday he said that Ka'b had spoken the truth. ‘Abdallah b. Salam then said that he knew what time it was, and when I asked him to tell me about it and not keep it to himself he replied that it was at the very end of Friday. I asked how that could be when God's Messenger had said, “No Muslim will pray in it . . . and he asked me if God’s Messenger had not said, “If anyone is seated waiting for the prayer he is engaged in the prayer until he observes it." When I replied that that was so he said that that was how it came about. Malik, Abu Dawud, Tirmidhi and Nasa’i transmitted it, and Ahmad transmitted it up to the statement that Ka'b had spoken the truth.
Reference: Mishkat al-Masabih 1359
In-book reference: Book 4, Hadith 765
Anas reported God’s Messenger as saying, “Seek the time in which hope is placed on Friday from after the afternoon prayer till sunset." Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1360
In-book reference: Book 4, Hadith 766
Aus b. Aus reported God’s Messenger as saying, “Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the last trump will be blown, and on it the shout will be made, so invoke many blessings on me that day, for your blessing will be submitted to me." He was asked how that could be when his body had decayed* and replied, "God has prohibited the earth from consuming the bodies of prophets.” *The text here gives two alternative words, both with the same meaning, the first being aramta, and the second balita, the latter being the more common. Abu Dawud, Nasa’i, Ibn Majah, Darimi and Baihaqi, in [Kitab] ad-Da‘awat al-kabir, transmitted it.
Reference: Mishkat al-Masabih 1361
In-book reference: Book 4, Hadith 767
Abu Huraira reported God’s Messenger as saying, "The promised day is the day of resurrection, the day which is witnessed is the day of ‘Arafa, and the witness* is Friday on no more excellent day than which has the sun risen or set. It contains a time at which no believing worshipper will supplicate God for what is good without God answering him, or seek refuge from something without His giving him refuge from it.” * Al-Qur’an; 85:2 f. Ahmad and Tirmidhi transmitted it, the latter saying that this is a gharib tradition known only among the traditions of Musa b. ‘Ubaida who is declared to be weak.
Reference: Mishkat al-Masabih 1362
In-book reference: Book 4, Hadith 768
Abu Lubaba b. ‘Abd al-Mundhir reported God’s Messenger as saying, "Friday is the lord of days and the chiefest of them in God’s sight, being greater in God's sight than the day of sacrifice and the day of breaking the fast. It has five distinguishing characteristics: on it God created Adam, on it God sent Adam down to the earth, on it God took Adam in death, it contains a time at which no one will ask for anything without God giving it, so long as he does not ask for anything unlawful, and on it the last hour will come. There is no angel near God’s presence, or sky, or earth, or winds, or mountains, or sea which do not fear Friday.” Ibn Majah transmitted it. Ahmad transmitted from Sa'd b. Mu'adh that one of the Ansar went to the Prophet (ﷺ) and asked him to tell him about the good contained in Friday. He replied, "It has five distinguishing characteristics ...” and he carried on to the end of the tradition.
Reference: Mishkat al-Masabih 1363, 1364
In-book reference: Book 4, Hadith 769
Abu Huraira said that when the Prophet (ﷺ) was asked for what reason Friday got its name he replied, "Because on it the nature of your father Adam was fashioned, on it will take place the shout and the resurrection of the dead, on it the assault* will take place, and at the end of three hours in it there is a time at which anyone who makes supplication to God will be answered." * cf. Al-Qur’an, 44:16. Ahmad transmitted it.
Reference: Mishkat al-Masabih 1365
In-book reference: Book 4, Hadith 770
Abud Darda’ reported God’s Messenger as saying, “Invoke many blessings on me on Friday for it is witnessed. The angels are present on it, and no one will invoke a blessing on me without his blessing being submitted to me till he stops." He said that he asked whether that applied also after his death, and he replied, “God has prohibited the earth from consuming the bodies of the prophets;" so God’s prophet is alive and given provision. Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1366
In-book reference: Book 4, Hadith 771
‘Abdallah b. ‘Amr reported God's Messenger as saying, “Any Muslim who dies on Friday or on Thursday night will be protected by God from the testing in the grave." Ahmad and Tirmidhi transmitted it, the latter saying this is a gharib tradition whose isnad is not fully connected.
Reference: Mishkat al-Masabih 1367
In-book reference: Book 4, Hadith 772
Ibn ‘Abbas said that a Jew who was with him when he recited, “Today I have perfected for you your religion . . ."(Al-Qur’an; 5:3) remarked, “If this verse had been revealed to us we would have made it a festival." Ibn ‘Abbas replied, “It was revealed on a day which contained two festivals, on a Friday and on the day of ‘Arafa." Tirmidhi transmitted it and said this is a hasan gharib tradition.
Reference: Mishkat al-Masabih 1368
In-book reference: Book 4, Hadith 773
Anas said that when Rajab came God’s Messenger said, “O God, bless us in Rajab and Sha'ban and bring us to Ramadan.” He also quoted him as saying, “Thursday night is a very bright night and Friday is a shining day.” Baihaqi transmitted it in [Kitab] ad-Da'awat al-kabir.
Reference: Mishkat al-Masabih 1369
In-book reference: Book 4, Hadith 774
Ibn ‘Umar and Abu Huraira said they heard God’s Messenger say on the beams of his pulpit, “People must cease to neglect the Friday prayers, or God will seal up their hearts and they will be among the negligent.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1370
In-book reference: Book 4, Hadith 775
Abul Ja‘d ad-Dumairi reported God’s Messenger as saying, “If anyone fails to observe the prayers on three Fridays through holding it in small esteem,'God will seal up his heart.” Abu Dawud, Tirmidhi, Nasa’i, Ibn Majah and Darimi transmitted it. Malik transmitted it from Safwan b. Sulaim, and Ahmad from Abu Qatada.
Reference: Mishkat al-Masabih 1371, 1372, 1373
In-book reference: Book 4, Hadith 776
Samura b. Jundub reported God’s Messenger as saying, “If anyone omits the Friday prayer without excuse he must give a dinar in alms, or if he does not have as much, half a dinar.” Ahmad, Abu Dawud and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1374
In-book reference: Book 4, Hadith 777
‘Abdallah b. ‘Amr reported the Prophet (ﷺ) as saying, “The Friday prayer is obligatory on him who hears the call.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1375
In-book reference: Book 4, Hadith 778
Abu Huraira reported the Prophet (ﷺ) as saying, “The Friday prayer is obligatory on him who can get home to his family by night.” Tirmidhi transmitted it and said this is a tradition whose isnad is weak.
Reference: Mishkat al-Masabih 1376
In-book reference: Book 4, Hadith 779
Tariq b. Shihab reported God’s Messenger as saying, “The Friday paryer in congregation is a necessary duty for every Muslim, with four exceptions: a slave, a woman, a boy, or an invalid.” Abu Dawud transmitted it. In Sharh as-sunna it occurs with the same wording as in al-Masabih from a man of the B. Wa’il.
Reference: Mishkat al-Masabih 1377
In-book reference: Book 4, Hadith 780
Ibn Mas'ud reported the Prophet (ﷺ) as saying to people who stayed away from the Friday prayer, “I have thought about commanding a man to lead the people in prayer, then burning their houses over men who stayed away from the Friday prayer." Muslim transmitted it.
Reference: Mishkat al-Masabih 1378
In-book reference: Book 4, Hadith 781
Ibn ‘Abbas reported the Prophet (ﷺ) as saying, “If anyone neglects the Friday prayer except in case of necessity, he will be inscribed as a hypocrite in a book which will not be obliterated or changed.” Some versions have “three times."* *Meaning that the Prophet (ﷺ) said these words three times. Shafi‘i transmitted it.
Reference: Mishkat al-Masabih 1379
In-book reference: Book 4, Hadith 782
Jabir reported God’s Messenger as saying, “Prayer in congregation on Friday is a duty laid on those who believe in God and the last day, except for an invalid, a traveller, a woman, a boy, an insane person, or a slave. If anyone neglects it through sport or trade, God will have nothing to do with him. God is the Independent and Praiseworthy One." Daraqutni transmitted it.
Reference: Mishkat al-Masabih 1380
In-book reference: Book 4, Hadith 783
Salman reported God’s Messenger as saying, “If any man bathes on Friday, purifies himself as much as he can with ablution, anoints himself with oil, or puts on a touch of perfume which he has in his house, then goes out and, without squeezing between two men, prays what is prescribed for him, then remains silent when the imam speaks, his sins between that time and the next Friday will be forgiven him.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 1381
In-book reference: Book 4, Hadith 784
Abu Huraira reported God's Messenger as saying, “If anyone bathes, then comes to the Friday prayer and prays what is fixed for him, then keeps silent till [the imam] finishes his sermon, then prays along with him, his sins between that time and the next Friday will be forgiven him, and three days more.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1382
In-book reference: Book 4, Hadith 785
He reported God’s Messenger as saying, “If anyone performs ablution, doing it well, then comes to the Friday prayer, listens and keeps silent, his sins between that time and the next Friday will be forgiven him, with three days extra; but he who touches pebbles has caused an interruption (lagha).”* * This refers to little stones which one removes while engaged in salat. While Bukhari, al-'amal fis salat, 8, gives a tradition which allows smoothing the ground once only, this tradition treats the matter as unsuitable. Regarding this tradition Lisan al-'Arab, 22:118, says that lagha means ‘he has spoken', or ‘deviated from what is right,‘ or ‘has been frustrated', adding that the first is the basic meaning. The idea is evidently that the one who makes a sound by removing small stones during the prayer has hindered someone from hearing. Cf. Qur'an, 41:26. Muslim transmitted it.
Reference: Mishkat al-Masabih 1383
In-book reference: Book 4, Hadith 786
He reported God's Messenger as saying, “When Friday comes the angels stand at the door of the mosque recording the people in the order of their arrival. Those who go out in the midday heat1 are treated like him who offers a sacrificial animal, 2 next like one who offers a cow, next a sheep, next a hen, next an egg. Then when the imam comes out they fold up their sheets and listen to the mention of God." 1. The word muhajjir which is used here may mean either one who goes out in the midday heat, or one who goes early. 2. The word is badana, meaning either a she-camel or a cow which is sacrificed. Here it most probably means a she-camel, as other animals are mentioned immediately afterwards. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1384
In-book reference: Book 4, Hadith 787
He reported God's Messenger as saying, “When you tell your companion on Friday to be silent while the imam is preaching, you are guilty of idle talk." (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1385
In-book reference: Book 4, Hadith 788
Jabir reported God’s Messenger as saying, “None of you must make his brother get up on Friday, then move to his place and sit in it, but should ask those present to make room." Muslim transmitted it.
Reference: Mishkat al-Masabih 1386
In-book reference: Book 4, Hadith 789
Abu Sa'id and Abu Huraira reported God’s Messenger as saying, “If anyone bathes on a Friday, puts on his best clothes, applies a touch of perfume if he has any, then goes to the congregational prayer and takes care not to step over people, then prays what God has prescribed for him, then keeps silent from the time his imam comes out till he finishes his prayer, it will atone for his sins during the previous week." Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1387
In-book reference: Book 4, Hadith 790
Aus b. Aus reported God's Messenger as saying, “If anyone washes and bathes on Friday, goes out early* walking, not riding, goes near to the imam and listens without interrupting, he will have the reward of a year’s fasting and praying for every step he takes." *The text has bakkara wa 'btakara. Both words mean the same thing and are presumably both used to emphasise the idea of going out early. Tirmidhi, Abu Dawud, Nasa’i and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1388
In-book reference: Book 4, Hadith 791
‘Abdallah b. Salam reported God’s Messenger as saying, “Even if one has other garments he need wear nothing for Friday but the two garments he wears every day.” Ibn Majah transmitted it, and Malik transmitted it from Yahya b. Sa'id.
Reference: Mishkat al-Masabih 1389, 1390
In-book reference: Book 4, Hadith 792
Samura b. Jundub reported God’s Messenger as saying, “Be present at the mention of God and go near the imam; for if anyone always keeps far away the result will be that he will be put in a back place in paradise, supposing he enters it." Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1391
In-book reference: Book 4, Hadith 793
Sahl b. Mu'adh b. Anas al-Juhani told that his father reported God’s Messenger as saying, "If anyone steps over people on Friday he will be made a bridge to jahannam." Tirmidhi transmitted it and said this is a gharib tradition.
Reference: Mishkat al-Masabih 1392
In-book reference: Book 4, Hadith 794
Mu`adh b. Anas said that the Prophet (ﷺ) forbade sitting on Friday with a cloth tied round the back and legs while the imam is preaching. Tirmidhi and Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1393
In-book reference: Book 4, Hadith 795
Ibn ‘Umar reported God’s Messenger as saying, “When any of you dozes on Friday he should change his place.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1394
In-book reference: Book 4, Hadith 796
Nafi‘ told that he heard Ibn ‘Umar say God’s Messenger forbade anyone to make another get up and then sit in his place. When asked whether this applied to the Friday prayer, Nafi' said that it applied both to the Friday prayer and to other occasions. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1395
In-book reference: Book 4, Hadith 797
‘Abdallah b. ‘Amr reported God’s Messenger as saying, “Three types attend Friday prayer; one is present in a frivolous way and that is all he gets from it; another comes with a supplication, he being a man who makes supplication to God who may grant or refuse his request as He wishes; another is present silently and quietly without stepping over a Muslim or annoying anyone, and that is an atonement for his sins till the next Friday and three days more, the reason being that God says, ‘He who does a good deed will have ten times as much’”(Al-Qur’an; 6:160). Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1396
In-book reference: Book 4, Hadith 798
Ibn ‘Abbas reported God’s Messenger as saying, “If anyone speaks on Friday while the imam is preaching, he is like an ass which carries books, (cf. Al-Qur'an; 62:5) and he who tells him to be quiet is not credited with the Friday prayer.” Ahmad transmitted it.
Reference: Mishkat al-Masabih 1397
In-book reference: Book 4, Hadith 799
‘Ubaid b. as-Sabbaq told in mursal form that God’s Messenger said one Friday, “Company of Muslims, this is a day which God has appointed as a festival, so bathe, and if anyone has perfume it does him no harm to apply some of it; and you should use the toothstick.” Malik transmitted it. Ibn Majah transmitted it from him, and it is in fully connected form from Ibn ‘Abbas.
Reference: Mishkat al-Masabih 1398, 1399
In-book reference: Book 4, Hadith 800
Al-Bara’ reported God’s Messenger as saying, “It is a duty for Muslims to bathe on Friday, and one may apply some of his wife’s perfume; but if he can get none, water is a perfume for him.” Ahmad and Tirmidhi transmitted it, the latter saying that this is a hasan tradition.
Reference: Mishkat al-Masabih 1400
In-book reference: Book 4, Hadith 801
Anas said that the Prophet (ﷺ) used to observe the Friday prayer when the sun passed the meridian. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1401
In-book reference: Book 4, Hadith 802
Sahl b. Sa‘d said, “We did not have a siesta or lunch till after the Friday prayer.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1402
In-book reference: Book 4, Hadith 803
Anas said that when it was very cold the Prophet (ﷺ) observed the prayer early, and when it was very hot he delayed the prayer till it was cooler. The reference is to the Friday prayer. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1403
In-book reference: Book 4, Hadith 804
As-Sa’ib b. Yazid said that in the time of God’s Messenger, Abu Bakr and ‘Umar the beginning of the summons on Friday was when the imam took his seat on the pupilt, but in 'Uthman’s time when (the people were numerous he added the third call on az-Zaura’.* *The name of a house in Madina. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1404
In-book reference: Book 4, Hadith 805
Jabir b. Samura said the Prophet (ﷺ) gave two sermons between which he sat, recited the Qur’an and gave the people an exhortation and both his prayer and his sermon were of moderate length. Muslim transmitted it.
Reference: Mishkat al-Masabih 1405
In-book reference: Book 4, Hadith 806
‘Ammar told how he heard God’s Messenger say, “The length of a man’s prayer and the shortness of his sermon are a sign of his understanding, so make the prayer long and the sermon short, for there is magic in eloquence.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1406
In-book reference: Book 4, Hadith 807
Jabir said that when God’s Messenger preached his eyes became red, his voice rose and his anger became violent, so that he was like one warning an army and saying, “The enemy has made a morning attack on you.” “The enemy has made an evening attack on you.” He would Say, “The last hour and I have been sent like these two,” and he would join his forefinger and his middle finger. Muslim transmitted it.
Reference: Mishkat al-Masabih 1407
In-book reference: Book 4, Hadith 808
Ya'la b. Umayya said he heard the Prophet (ﷺ) reciting on the pulpit, “And they will cry: O Malik, let your Lord put an end to us” (Al-Qur’an; 43:77). (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1408
In-book reference: Book 4, Hadith 809
Umm Hisham daughter of Haritha b. an-Nu‘man said she learned “Qaf. By the glorious Qur’an” (Al-Qur’an; 50) from no other source than the tongue of God’s Messenger who used to recite it every Friday on the pulpit when he preached to the people. Muslim transmitted it.
Reference: Mishkat al-Masabih 1409
In-book reference: Book 4, Hadith 810
‘Amr b. Huraith said the Prophet (ﷺ) preached on Friday wearing a black turban the ends of which he let hang between his shoulders. Muslim transmitted it.
Reference: Mishkat al-Masabih 1410
In-book reference: Book 4, Hadith 811
Jabir reported God’s Messenger as saying in the course of a sermon, “When one of you comes on Friday while the imam is preaching, he should pray two rak'as and make them short.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1411
In-book reference: Book 4, Hadith 812
Abu Huraira reported God’s Messenger as saying, “If anyone is in time for a rak‘a in the prayer along with the imam he has said the whole prayer.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1412
In-book reference: Book 4, Hadith 813
Ibn ‘Umar said that the Prophet (ﷺ) used to deliver two sermons. He would sit down when he ascended the pulpit till he (I think he meant the mu’adhdhin) was finished. He would then stand up and preach, then sit down and say nothing, then stand up and preach. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1413
In-book reference: Book 4, Hadith 814
‘Abdallah b. Mas'ud said, “When the Prophet (ﷺ) sat down on the pulpit we faced him.” Tirmidhi transmitted it, and said this was a tradition he knew only among the traditions of Muhammad b. al-Fadl who was weak and whose traditions were not accepted.
Reference: Mishkat al-Masabih 1414
In-book reference: Book 4, Hadith 815
Jabir b. Samura said, “The Prophet (ﷺ) used to preach standing, then he would sit down, then stand and preach standing. If anyone tells you he preached sitting he is lying. I swear by God that I prayed along with him on more than two thousand occasions.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1415
In-book reference: Book 4, Hadith 816
Ka'b b. ‘Ujra said he entered the mosque when ‘Abd ar-Rahman b. Umm al-Hakam was sitting while he preached, and said: Look at this scoundrel who is sitting while he preaches, though God most high has said, “But when they see merchandise or diversion they disperse to it and leave you standing” (Al-Qur’an; 62:11). Muslim transmitted it.
Reference: Mishkat al-Masabih 1416
In-book reference: Book 4, Hadith 817
‘Umara b. Ruwaiba said he saw Bishr b. Marwan on the pulpit raising his hands and said, “God reject these hands! I have seen God’s Messenger gesture* no more than this with his hand;” and he pointed with his forefinger. *Literally, say. Muslim transmitted it.
Reference: Mishkat al-Masabih 1417
In-book reference: Book 4, Hadith 818
Jabir said that when God’s Messenger seated himself on the pulpit on a Friday he said, “Sit down.” Ibn Mas'ud heard that and sat down at the door of the mosque, and when God’s Messenger saw him he said, “Come here, ‘Abdallah b. Mas'ud.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1418
In-book reference: Book 4, Hadith 819
Abu Huraira reported God’s Messenger as saying, “If anyone is in time for a rak'a of the Friday prayer he should pray another as well, but if one misses the two rak'as he should pray four.” Or he said, “The noon prayer.” Daraqutni transmitted it.
Reference: Mishkat al-Masabih 1419
In-book reference: Book 4, Hadith 820
Salim b. ‘Abdallah b. ‘Umar quoted his father as saying: I went on an expedition with God’s Messenger to Najd, and when we came in front of the enemy we drew up in line facing them. God’s Messenger then stood up and led us in prayer, and one section stood up along with him while another faced the enemy. He prayed a rak'a with those who were with him and made two prostrations, and then they changed places with those who had not prayed. When they came God’s Messenger prayed a rak'a with them and made two prostrations, then he uttered the salutation and each of them got up and left, after which he prayed a rak'a alone and made two prostrations. Nafi‘ transmitted something similar, adding that when there was greater cause for fear than on that occasion they prayed standing on their feet or mounted, without considering whether or not they were facing the qibla. Nafi‘ said he thought God’s Messenger was the one on whose authority Ibn ‘Umar mentioned that. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1420
In-book reference: Book 4, Hadith 821
Yazid b. Ruman told on the authority of Salih b. al-Khawwat on the authority of one who prayed in time of danger along with God’s Messenger at the battle of Dhat ar-Riqa'* that a section formed a line along with him and a section faced the enemy. He led the section which was along with him in a rak'a, then remained standing while they finished the prayer by themselves. They then departed and drew up in line facing the enemy, and when the other party came he led them in the remaining rak'a of his prayer, after which he remained seated while they finished the prayer by themselves. He then led them in uttering the salutation. * This was during an expedition against some sections of Ghatafan in 4 A.H (Bukhari and Muslim.) Bukhari rendered it also by another line from al-Qasim from Salih b. al-Khawwat from Sahl b. Abu Hathma from the Prophet.
Reference: Mishkat al-Masabih 1421
In-book reference: Book 4, Hadith 822
Jabir said: We went forward with God’s Messenger, and when we reached Dhat ar-Riqa‘ we came to a shady tree which we left for him. One of the polytheists came along and seeing the sword of God’s Messenger hanging on a tree he took it, drew it from the scabbard and said to him, "Are you afraid of me?” On being told that he was not, he asked, “Who will protect you from me?” He replied, “God will protect me from you.” Then the companions of God’s Messenger threatened him, and he sheathed the sword and hung it up. The call to prayer was made and he led a section in two rak'as, after which they withdrew and he led the other section in two rak'as, so that God’s Messenger prayed four rak'as and the people prayed two. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1422
In-book reference: Book 4, Hadith 823
He said: God’s Messenger led us in the prayer in time of danger and we drew up in two rows behind him with the enemy between us and the qibla. The Prophet (ﷺ) said, "God is most great” and we all said it; then he bowed and we all bowed; then he raised his head after bowing and we all raised ours; then he and the row next him went down in prostration while the rear row stood facing the enemy; then when the Prophet (ﷺ) finished the prostration and the row next him stood up, the rear row went down in prostration; then they stood up; then the rear row went to the front and the front row to the rear; then the Prophet (ﷺ) bowed and we all bowed; then he raised his head after bowing and we all raised ours; then he and the row next him which had been in the rear in the first rak'a went down in prostration while the rear row stood facing the enemy; then when the Prophet (ﷺ) and the row next him finished the prostration the rear row went down and prostrated them selves; then the Prophet, uttered the salutation and we all did so. Muslim transmitted it.
Reference: Mishkat al-Masabih 1423
In-book reference: Book 4, Hadith 824
Jabir said the Prophet (ﷺ) was leading the people in the noon prayer in time of danger in a valley with palm trees.* He led a section in two rak'as after which he uttered the salutation; then another section came and he led them in two rak'as after which he uttered the salutation. *The Arabic is bi-bain nakhl. Mirqat, 2, 244, says this is the name of a place between Mecca and at-Ta’if; but the name of that place is Nakhla. Alternatively it is said to be Batn an-nakhl near Medina. [Baghawi] transmitted it in Sharh as-sunna.
Reference: Mishkat al-Masabih 1424
In-book reference: Book 4, Hadith 825
Abu Huraira told how when God's Messenger encamped between Dajnan and ‘Usfan1 the polytheists said, “These people observe a prayer which is dearer to them than their fathers and their sons, and it is the afternoon prayer, so join together and attach them in a single rush.”2 But Gabriel came to the Prophet (ﷺ) and ordered him to divide his companions into two divisions and lead one section in prayer while another stood behind them on guard and armed. They would pray one rak'a and God’s Messenger two. 1. Dajnan is a mountain near Mecca and ‘Usfan, a place two days’ journey from Mecca on the way to Medina. 2. Cf. Al-Qur'an; 4:102. Tirmidhi and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1425
In-book reference: Book 4, Hadith 826
Abu Saud al-Khudri said that the Prophet (ﷺ) used to go out on the day of the breaking of the fast and the day of sacrifice to the place of prayer, and the first thing he did was to pray. When he finished he would stand facing the people who were seated in their rows, deliver an exhortation, issue instructions and give them commands. If he intended to send out an army he did so, or if he had any special orders he gave them, and then departed. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1426
In-book reference: Book 4, Hadith 827
Jabir b. Samura said, “I prayed along with God’s Messenger at the two festivals, not only once or twice, without an adhan or an iqama." Muslim transmitted it.
Reference: Mishkat al-Masabih 1427
In-book reference: Book 4, Hadith 828
Ibn ‘Umar said that God’s Messenger, Abu Bakr and ‘Umar used to say the festival prayers before the sermon. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1428
In-book reference: Book 4, Hadith 829
Ibn ‘Abbas was asked whether he had been present at the festival prayer along with God’s Messenger and replied, “Yes, God’s Messenger came out and prayed, then preached a sermon (no mention being made of adhan or iqama). He then went to the women, gave them an exhortation and admonition and ordered them to give alms. I then saw them putting their hands to their ears and necks and giving [some of their jewellery] to Bilal, after which Bilal and he went off to his house.’’ (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1429
In-book reference: Book 4, Hadith 830
Ibn ‘Abbas said that on the day of the breaking of the fast the Prophet (ﷺ) prayed two rak'as, before and after which he did not pray. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1430
In-book reference: Book 4, Hadith 831
Umm ‘Atiya said: We were commanded to bring out the men-struous women and those who were secluded on the day of the two festivals so that they might be present at the congregational prayer of the Muslims and their supplication, but the menstruous women had to keep at a distance from their place of prayer. A woman said, “Messenger of God, one of our number does not possess an outer garment." He replied, “Let her friend lend her hers." (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1431
In-book reference: Book 4, Hadith 832
‘A’isha said that Abu Bakr came to visit her during the days spent at Mina when she had with her two girls who were playing the tambourine—a version says they were singing what the Ansar said to one another at the battle of Bu'ath*-while the Prophet (ﷺ) was wrapped in his garment. Abu Bakr rebuked them, whereupon the Prophet (ﷺ) uncovered his face and said, “Let them alone, Abu Bakr; these are days of festival." In a version [he said], “Abu Bakr, every people has a festival, and this is ours.” *This battle was fought some years before the Hijra between the two Medina tribes, Aus and Khazraj. The reference here is to poems composed by members of the parties in praise of their tribe. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1432
In-book reference: Book 4, Hadith 833
Anas said that God’s Messenger did not go out in the morning on the day of the breaking of the fast till he ate some dates, and he would eat an odd number. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1433
In-book reference: Book 4, Hadith 834
Jabir said that on a festival day the Prophet (ﷺ) would return by a different road from the one he had taken when going out. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1434
In-book reference: Book 4, Hadith 835
Al-Bara’ said: The Prophet (ﷺ) addressed us on the day of sacrifice saying, “The first thing we do on this day of ours is to pray; then we return and sacrifice. If anyone does that he has correctly followed our custom; but if anyone makes sacrifice before praying, it is only mutton* he has got ready beforehand for his family, and has nothing to do with the rites." *It counts merely as ordinary food, and is not reckoned as a sacrifice. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1435
In-book reference: Book 4, Hadith 836
Jundub b. ‘Abdallah al-Bajali reported God’s Messenger as saying, “If anyone sacrifices before the prayer, he must sacrifice another animal in place of it; but anyone who does not sacrifice till we have prayed must then sacrifice in God’s name." (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1436
In-book reference: Book 4, Hadith 837
Al-Bara’ reported God’s Messenger as saying, “If anyone sacrifices before the prayer, he is sacrificing only for himself; but if anyone sacrifices after the prayer, his rites are complete and he has correctly followed the practice of the Muslims." (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1437
In-book reference: Book 4, Hadith 838
Ibn ‘Umar said that God’s Messenger used to sacrifice and slaughter at the place of prayer. Bukhari transmitted it. Idain, 22, where “the Prophet” occurs in place of “God’s Messenger.”
Reference: Mishkat al-Masabih 1438
In-book reference: Book 4, Hadith 839
Anas said that when the Prophet (ﷺ) came to Medina the people had two days on which they engaged in games. Having asked what their significance was and being told that they had engaged in games on them in the pre-Islamic period, he said, “God has substituted for them something better than them, the day of sacrifice and the day of the breaking of the fast.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1439
In-book reference: Book 4, Hadith 840
Buraida said that the Prophet (ﷺ) did not go out on the day of the breaking of the fast till he had some food, but that he did not take any food on the day of sacrifice till he had prayed. Tirmidhi, Ibn Majah and Darimi transmitted it.
Reference: Mishkat al-Masabih 1440
In-book reference: Book 4, Hadith 841
Kathir b. ‘Abdallah on his father’s authority quoted his grandfather as saying that at the two festivals the Prophet (ﷺ) said “God is most great” seven times in the first rak'a before reciting from the Qur’an, and five times in the last one before reciting. Tirmidhi, Ibn Majah and Darimi transmitted it.
Reference: Mishkat al-Masabih 1441
In-book reference: Book 4, Hadith 842
Ja'far b. Muhammad told in mursal form that the Prophet, Abu Bakr and ‘Umar said “God is most great” at the two festivals and when praying for rain seven times in the first rak'a and five times in the second. They prayed before the sermon, and recited the Qur’an in a loud voice. Shafi‘i transmitted it.
Reference: Mishkat al-Masabih 1442
In-book reference: Book 4, Hadith 843
Sa'id b. al-‘As said he asked Abu Musa and Hudhaifa how God’s Messenger said “God is most great” on the day of sacrifice and of the breaking of the fast. Abu Musa said he uttered it four times as he did at funerals and Hudhaifa said that that was correct. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1443
In-book reference: Book 4, Hadith 844
Al-Bara’ said that the Prophet (ﷺ) was handed a bow on the day of the breaking of the fast and delivered the sermon leaning on it. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1444
In-book reference: Book 4, Hadith 845
‘Ata’ told in mursal form that when the Prophet (ﷺ) preached he would lean on his javelin. Shafi'i transmitted it.
Reference: Mishkat al-Masabih 1445
In-book reference: Book 4, Hadith 846
Jabir said: On a festival day when I was present at the prayer along with the Prophet (ﷺ) he first observed the prayer without adhan or iqama before the sermon. Then when he finished the prayer he stood up leaning on Bilal, praised and extolled God, gave the people an exhortation and an admonition and urged them to obey Him. He then went to the women, taking Bilal with him, commanded them to fear God and gave them an exhortation and an admonition. Nasa'i transmitted it.
Reference: Mishkat al-Masabih 1446
In-book reference: Book 4, Hadith 847
Abu Huraira said that when the Prophet (ﷺ) went out by one road on the festival day he returned by another. Tirmidhi and Darimi transmitted it.
Reference: Mishkat al-Masabih 1447
In-book reference: Book 4, Hadith 848
He said that rain fell on a festival day and the Prophet (ﷺ) led them in the festival prayer in the mosque. Abu Dawud and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1448
In-book reference: Book 4, Hadith 849
Abul Huwairith said that God’s Messenger wrote to ‘Amr b. Hazm when he was in Najran telling him to observe the prayer early on the day of sacrifice and late on the day of the breaking of the fast, and to admonish the people. Shafi'i transmitted it.
Reference: Mishkat al-Masabih 1449
In-book reference: Book 4, Hadith 850
Abu ‘Umair b. Anas told on the authority of some of his paternal uncles who were companions of the Prophet (ﷺ) that some men came riding to the Prophet (ﷺ) and testified that they had seen the new moon the previous day. He therefore commanded the people to break the fast and go out to their place of prayer in the morning. Abu Dawud and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1450
In-book reference: Book 4, Hadith 851
Ibn Juraij said: ‘Ata’ informed me on the authority of Ibn ‘Abbas and Jabir b. ‘Abdallah that the adhan was not called on the day of the breaking of the fast or on the day of sacrifice. I later asked him, i.e., ‘Ata’, about that, and he told me that Jabir b. ‘Abdallah told him there was no adhan for the prayer on the day of the breaking of the fast when the imam came out or after he came out, no iqama and no summons; there was nothing, no summons or iqama that day. Muslim transmitted it.
Reference: Mishkat al-Masabih 1451
In-book reference: Book 4, Hadith 852
Abu Sa'id al-Khudri said: God's Messenger used to go out on the day of sacrifice and the day of the breaking of the fast, first of all pray, and when he had prayed stand up facing the people while they were seated in their place of prayer. If he had cause to send out an expedition he mentioned it to the people, or if he required anything else he gave them commands about it, and he would say, “Give alms, give alms, give alms." Those who gave most were the women. Then he would go away. This practice went on till the time of Marwan b. al-Hakam.* I went out hand in hand with Marwan, and when we came to the place of prayer we saw that Kathir b. as Salt had built a pulpit of clay and brick. Marwan began to tug me with his hand as though he were pulling me towards the pulpit, while I was pulling him towards the prayer. When I saw what he was doing I said, “What has happened to the practice of beginning with prayer?" He replied, “No, Abu Sa'id, what you are familiar with has been abandoned." I thereupon said three times, “By no means, by Him in whose hand my soul is, you are not doing something better than what I am familiar with." Then he went away. *Ummayyad Caliph, 64-65 A.H. Muslim transmitted it.
Reference: Mishkat al-Masabih 1452
In-book reference: Book 4, Hadith 853
Anas said that God’s Messenger sacrificed with his own hand two horned rams which were white with black markings, mentioned God’s name and said, "God is most great.” He added: I saw him placing his foot on their sides and saying, "In the name of God. God is most great.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1453
In-book reference: Book 4, Hadith 854
‘A’isha said that God’s Messenger ordered a horned ram with black legs, a black belly and black round the eyes, and it was brought for him to sacrifice. He told ‘A’isha to get the knife, and then told her to sharpen it with a stone. When she had done so he took it, then taking the ram he placed it on the ground and cut its throat. He then said, "In the name of God. O God, accept it from Muhammad, Muhammad’s family and Muhammad’s people.” Then he sacrificed it. Muslim transmitted it.
Reference: Mishkat al-Masabih 1454
In-book reference: Book 4, Hadith 855
Jabir reported God's Messenger as saying, "Sacrifice only a full- grown animal unless it is difficult for you, in which case sacrifice a she-lamb.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1455
In-book reference: Book 4, Hadith 856
‘Uqba b. ‘Amir said the Prophet (ﷺ) gave him some goats to divide among his friends as sacrificial animals, and a yearling remained over. He mentioned it to God’s Messenger, and he said, "Sacrifice it yourself.” In a version he said he told God’s Messenger he had got a lamb, and he replied, "Sacrifice it.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1456
In-book reference: Book 4, Hadith 857
Ibn ‘Umar said that the Prophet (ﷺ) used to sacrifice and slaughter at the place of prayer. Bukhari transmitted it. (Cf. Chap. 48a)
Reference: Mishkat al-Masabih 1457
In-book reference: Book 4, Hadith 858
Jabir reported the Prophet (ﷺ) as saying, "A cow serves for seven, and a camel serves for seven.” Muslim and Abu Dawud transmitted it, the wording being the latter’s.
Reference: Mishkat al-Masabih 1458
In-book reference: Book 4, Hadith 859
Umm Salama reported God’s Messenger as saying, "When the ten days* come and one of you intends to make sacrifice, he must not touch any of its hair or skin.” A version says, “He must not take hairs or clip nails.” Another says, “If anyone sees the new moon of Dhul Hijja and intends to sacrifice, he must not take any of its hairs or nails.” * The period to which reference is made is the first ten days of Dhul Hijjah. The day of sacrifice is the tenth. Muslim transmitted it.
Reference: Mishkat al-Masabih 1459
In-book reference: Book 4, Hadith 860
Ibn ‘Abbas reported God's Messenger as saying, “There are no days in which a good deed is more pleasing to God than these ten days.” On being asked whether not even jihad in God’s path were as pleasing, he replied, “Not even jihad in God’s path, except when a man goes out in person with his property and loses both life and property.” Bukhari transmitted it.
Reference: Mishkat al-Masabih 1460
In-book reference: Book 4, Hadith 861
Jabir said that on the day of sacrifice the Prophet (ﷺ) sacrificed two horned rams which were white with black markings and had been castrated. Then when he made them face the qibla he said, “I have turned my face towards Him who created the heavens and the earth, following Abraham’s religion as a hanif, and I am not one of the polytheists. My prayer, my religious rites, my life and my death belong to God, the Lord of the universe, who has no partner. That is what I was commanded to do, and I am one of the Muslims (Al-Qur’an; 6:161-163). O God, it comes from Thee and is given to Thee from Muhammad and his people. In the name of God, and God is most great.” Then he made sacrifice. Ahmad, Abu Dawud, Ibn Majah and Darimi transmitted it. A version by Ahmad, Abu Dawud and Tirmidhi says that he sacrificed with his own hand and said, “In the name of God, and God is most great. O God, this is from me and from those of my people who have not sacrificed.”
Reference: Mishkat al-Masabih 1461
In-book reference: Book 4, Hadith 862
Hanash said: I saw Ali sacrificing two rams and asked him the meaning of it. He replied, “God’s Messenger enjoined me to sacrifice on his behalf, so that is what I am doing.” Abu Dawud transmitted it, and Tirmidhi transmitted something similar.
Reference: Mishkat al-Masabih 1462
In-book reference: Book 4, Hadith 863
'Ali said, “God’s Messenger enjoined us to pay great attention to the eye and the ear, and not sacrifice an animal with a slit which leaves something hanging at the front or back of the ear, or with a lengthwise slit or a perforation in the ear." Tirmidhi, Abu Dawud, Nasa’i, Darimi and Ibn Majah transmitted it, but Ibn Majah's words ended with "and the ear.”
Reference: Mishkat al-Masabih 1463
In-book reference: Book 4, Hadith 864
He said, "God’s Messenger forbade us to sacrifice an animal with a broken horn or a slit ear.” Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1464
In-book reference: Book 4, Hadith 865
Al-Bara’ b. ‘Azib said that when God's Messenger was asked what should be avoided in sacrificial animals he pointed with his hand* and said, "Four types: a lame animal which obviously limps, a one-eyed animal which has obviously lost the sight of one eye, a sick animal which is obviously sick, and a lean animal which has no marrow.” *i.e. his fingers. Malik, Ahmad, Tirmidhi, Abu Dawud, Nasa’i, Ibn Majah and Darimi transmitted it.
Reference: Mishkat al-Masabih 1465
In-book reference: Book 4, Hadith 866
Abu Said said God’s Messenger used to sacrifice a choice, horned ram with black round the eyes, the mouth and the feet. Tirmidhi, Abu Dawud, Nasa’i and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1466
In-book reference: Book 4, Hadith 867
Mujashi', who belonged to the B. Sulaim, said that God’s Messenger used to say, "A lamb may be given as full payment for that for which a kid is full payment.” Abu Dawud, Nasa’i and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1467
In-book reference: Book 4, Hadith 868
Abu Huraira said he heard God’s Messenger say, "A lamb is a good sacrifice.” Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1468
In-book reference: Book 4, Hadith 869
Ibn ‘Abbas said, "We were with God’s Messenger on a journey when the day of sacrifice came, and we shared with one another, seven for a cow and ten for a camel.” Tirmidhi, Nasa’i and Ibn Majah transmitted it, and Tirmidhi said this is a hasan gharib tradition.
Reference: Mishkat al-Masabih 1469
In-book reference: Book 4, Hadith 870
‘A’isha reported God’s Messenger as saying, "On the day of sacrifice no one does a deed more pleasing to God than the shedding of blood. The sacrifice will come on the day of resurrection with its horns, its hairs and its hoofs, and the blood finds acceptance with God before it falls on the ground, so be glad about it.” Tirmidhi and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1470
In-book reference: Book 4, Hadith 871
Abu Huraira reported God's Messenger as saying, "There are no days on which God likes better to be worshipped than the ten days of Dhul Hijja. Fasting observed on each of these days is equivalent to a year’s fasting, and prayer during each of these nights is equivalent to prayer during Lailat al-qadr.’* * A night towards the end of Ramadan. See Book 7, Chap. 9. Tirmidhi and Ibn Majah transmitted it, but Tirmidhi said its isnad is weak.
Reference: Mishkat al-Masabih 1471
In-book reference: Book 4, Hadith 872
Jundub b. ‘Abdallah said: I was present at the festival on the day of sacrifice along with God’s Messenger. He had done no more than finish his prayer and give the salutation when he saw the flesh of sacrificial animals which had been sacrificed before he finished his prayer. So he said, “Anyone who has sacrificed before he prayed (or, we prayed) must sacrifice another in place of it." In a version he said: The Prophet (ﷺ) prayed on the day of sacrifice, then delivered a sermon, then sacrificed, and he said, “Anyone who has sacrificed before he prayed (or, we prayed) must sacrifice another in place of it, and if anyone has not sacrificed he should do so in God’s name." (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1472
In-book reference: Book 4, Hadith 873
Nafi‘ reported Ibn ‘Umar as saying, “The festival of sacrifice lasts two days after the day of sacrifice.” Malik transmitted it, and he said he had heard something similar from ‘Alib. Abu Talib.
Reference: Mishkat al-Masabih 1473, 1474
In-book reference: Book 4, Hadith 874
Ibn ‘Umar said that God’s Messenger stayed ten years in Medina, and that he used to observe the sacrifice. Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1475
In-book reference: Book 4, Hadith 875
Zaid b. Arqam said the companions of God’s Messenger asked him the significance of these sacrifices and he replied, “It is a custom which has come down from your father Abraham." They asked what reward they would receive for them and he replied, “For every hair you will receive a blessing." They asked about wool, and he replied, “For every strand of wool you will receive a blessing." Ahmad and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1476
In-book reference: Book 4, Hadith 876
Abu Huraira reported the Prophet (ﷺ) as saying, “There is no fara’ and no ‘atira.” He said that the fara’ was the first animal born to them which they sacrificed to their idols, and the ‘atira was observed in Rajab.* * These were practices of the idolatrous pre-Islamic Arabs. While the fara' sacrifice was abolished in Islam, it is said that the sacrifice of a sheep or goat in Rajab, known as the ‘atira, was continued in the early days of Islam and then abolished. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1477
In-book reference: Book 4, Hadith 877
Mikhnaf b. Sulaim said: We were standing with God’s Messenger at ‘Arafa, and I heard him say, “O people, every family must offer annually a sacrifice and an ‘atira. Do you know what the ‘atira is? It is what you call the Rajab sacrifice.” Tirmidhi, Abu Dawud, Nasa'i and Ibn Majah transmitted it. Tirmidhi said this is a gharib tradition with a weak isnad, and Abu Dawud said the ‘atira has been abrogated.
Reference: Mishkat al-Masabih 1478
In-book reference: Book 4, Hadith 878
‘Abdallah b. ‘Amr reported God’s Messenger as saying, “I have been commanded to observe the day of sacrifice as a festival which God has appointed for this people.” A man asked, “Tell me, Messenger of God, if I can get only a female camel lent for milking, am I to sacrifice it?” He replied, “No, but take some of your hair and nails, clip your moustache and shave the hair over your pubes, and that will be a complete sacrifice for you in God’s sight.” Abu Dawud and Nasa’i transmitted it.
Reference: Mishkat al-Masabih 1479
In-book reference: Book 4, Hadith 879
‘A’isha said there was an eclipse of the sun in the time of God’s Messenger, and he sent one to summon the people to congregational prayer. He then went forward and prayed two rak'as in which he bowed four times and prostrated himself four times. ‘A’isha said, “I never performed a bow or a prostration which was longer than it.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1480
In-book reference: Book 4, Hadith 880
She said that the Prophet (ﷺ) recited the Qur’an in a loud voice in the prayer at an eclipse. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1481
In-book reference: Book 4, Hadith 881
‘Abdallah b. ‘Abbas said: There was an eclipse of the sun in the time of God’s Messenger and he prayed accompanied by the people. He stood for a long time, about as long as it would take to recite Sura al- Baqara;(Al-Qur’an; 1) then he bowed for a long time; then he raised his head and stood for a long time; but it was less than the first time; then he bowed for a long time, but it was less than the first bowing; then he raised his head; then he prostrated himself; then he stood for a long time, but it was less than the first time ; then he bowed for a long time, but it was less than the first bowing; then he raised his head and stood for a long time, but it was less than the first time; then he bowed for a long time, but it was less than the first bowing; then he raised his head; then he prostrated himself; then he departed, and the sun had become bright. He said, “The sun and the moon are two of God’s signs; they are not eclipsed on account of anyone’s death or on account of anyone’s birth; 1 so when you see that, make mention of God.” The people said, “Messenger of God, we saw you reach out to something while you were standing here, then we saw you move back.” He replied, “I saw paradise and reached out to a bunch of its grapes; and had I taken it you would have eaten of it as long as the world endures. I also saw hell. No such abominable sight have I ever seen as that which I saw today; and I observed that most of its inhabitants were women." They asked why that was and he replied that it was for their ingratitude (bi-kufrihinna). He was asked whether they disbelieved in God2 and replied, “They are ungrateful to their husbands and they are ungrateful for kindness. If you were to treat one of them kindly for ever and she later saw some defect in you, she would say she had never seen any good in you." 1. Literally, life. 2. The word kufr means both ingratitude and unbelief, which explains why the remark was misunderstood. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1482
In-book reference: Book 4, Hadith 882
‘A'isha told a tradition similar to that of Ibn ‘Abbas and said: Then he prostrated himself for a long time, then departed and the sun had become clear. He preached to the people, and after praising and extolling God he said, “The sun and the moon are two of God’s signs; they are not eclipsed on account of anyone’s death or on account of anyone's birth, so when you see that supplicate God, declare His greatness, pray and give alms." He then said, “O people of Muhammad, I swear by God that no one is more indignant than God when His servant or handmaiden commits fornication. O people of Muhammad, I swear by God that if you knew what I know you would laugh little and weep much." (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1483
In-book reference: Book 4, Hadith 883
Abu Musa said: There was an eclipse of the sun, and the Prophet (ﷺ) got up in trepidation fearing that the last hour fiad come. He then went to the mosque and prayed, standing, bowing and prostrating himself longer than I had ever seen him do. He then said, “These signs which God sends do not come on account of anyone’s death or on account of his birth, but God produces dread in His servants by means of them. So when you see anything of that nature, apply yourselves to making mention of Him, supplication of Him and asking pardon of Him." (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1484
In-book reference: Book 4, Hadith 884
Jabir said there was an eclipse of the sun in the time of God’s Messenger on the day his son Ibrahim died. He led the people in prayer, performing six bowings and four prostrations. Muslim transmitted it.
Reference: Mishkat al-Masabih 1485
In-book reference: Book 4, Hadith 885
Ibn ‘Abbas said that when an eclipse of the sun took place, God’s Messenger prayed performing eight bowings and four prostrations. There is a similar tradition from 'Ali. Muslim transmitted it.
Reference: Mishkat al-Masabih 1486, 1487
In-book reference: Book 4, Hadith 886
‘Abd ar-Rahmin b. Samura said: During the lifetime of God’s Messenger was shooting some of my arrows in Medina when an eclipse of the sun took place. I therefore threw them away and said, “I swear by God that I must see how God’s Messenger acts in a solar eclipse.” When I came to him he was standing in prayer raising his hands. He then began to glorify God, to acknowledge that He is the only God, to declare His greatness, to express His praise and make supplication till the eclipse came to an end. When the eclipse was over he recited two suras and prayed two rak'as. Muslim transmitted it in his Sahih from 'Abd ar-Rahman b. Samura, and the same occurs in Sharh as-sunna, on his authority, but in the copies of al-Masabih it is given on the authority of Jabir b. Samura.
Reference: Mishkat al-Masabih 1488
In-book reference: Book 4, Hadith 887
Asma’ daughter of Abu Bakr said that during a solar eclipse the Prophet (ﷺ) gave command that slaves should be set free. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1489
In-book reference: Book 4, Hadith 888
Samura b. Jundub said that God’s Messenger led them in prayer during an eclipse, but that they did not hear what he said. Tirmidhi, Abu Dawud, Nasa’i and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1490
In-book reference: Book 4, Hadith 889
'Ikrima said that when Ibn ‘Abbas was told that a certain wife of the Prophet (ﷺ) had died, he prostrated himself. Someone asked him why he made prostration at such a time, and he replied, “God’s Messenger told us to prostrate ourselves when we saw a sign, and what sign is greater than the departure of the Prophet's wives?” Abu Dawud and Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1491
In-book reference: Book 4, Hadith 890
Ubayy b. Ka'b said that when an eclipse of the sun took place in the time of God’s Messenger he led them in prayer, reciting one of the long suras, bowing five times and prostrating himself twice. He then stood up for the second rak'a, recited one of the long suras, bowed five times, prostrated himself twice, then sat where he was facing the qibla and made supplication till the eclipse passed. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1492
In-book reference: Book 4, Hadith 891
An-Nu‘man b. Bashir said that when a solar eclipse took place in the time of God’s Messenger he began to pray a series of pairs of rak'as, making requests at the end of them till the sun became clear. Abu Dawud transmitted it. In a version by Nasa’i it says that when the sun was eclipsed the Prophet (ﷺ) prayed as Muslims normally do, bowing and prostrating himself. Another version by him says that when a solar eclipse took place one day the Prophet (ﷺ) went out quickly to the mosque and prayed till it cleared. Then he said, “The people in pre-Islamic times used to say that the sun and moon were eclipsed only on account of the death of a great man, but the sun and moon are not eclipsed on account of anyone’s death or on account of his birth, but they are two of God’s creatures. God produces in His creation what He wills; so when either of them is eclipsed pray till it clears or till God produces something.
Reference: Mishkat al-Masabih 1493
In-book reference: Book 4, Hadith 892
(This chapter does not contain sections I and III) Abu Bakra said that when anything came to God’s Messenger which caused pleasure (or, by which he was made glad), he prostrated himself in gratitude to God most high. Abu Dawud and Tirmidhi transmitted it, the latter saying this is a hasan gharib tradition.
Reference: Mishkat al-Masabih 1494
In-book reference: Book 4, Hadith 893
Abu Ja'far said the Prophet (ﷺ) saw a dwarf and prostrated himself. Daraqutni transmitted it in mursal form. Sharh as-sunna has the same wording as al-Masabih.
Reference: Mishkat al-Masabih 1495
In-book reference: Book 4, Hadith 894
Sa‘d b. Abu Waqqas said : We went out with God’s Messenger from Mecca making for Medina, and when we were near ‘Azwaza’* he alighted, then raised his hands and made supplication to God for a time, after which he prostrated himself, remaining a long time in prostration. Then he stood up and raised his hands for a time, after which he prostrated himself, remaining a long time in prostration. Then he stood up and raised his hands for a time, after which he prostrated himself. He then said, “I begged my Lord and made intercession for my people, and He gave me a third of my people, so I prostrated myself in gratitude to my Lord. Then I raised my head and begged my Lord for my people and He gave me a third of my people, so I prostrated myself in gratitude to my Lord. Then I raised my head and begged my Lord for my people and He gave me the last third, so I prostrated myself in gratitude to my Lord.” *The name is spelt either as here with the alif mamduda, or with the alif maqsura (i.e. Azwaza). The reference is to a pass in the hills. Ahmad and Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1496
In-book reference: Book 4, Hadith 895
‘Abdallah b. Zaid said God's Messenger took the people out to the place of prayer and prayed for rain. He led them in two rak'as in the course of which he recited from the Qur'an in a loud voice. He faced the qibla making supplication, raised his hands and turned round his cloak when he faced the qibla. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1497
In-book reference: Book 4, Hadith 896
Anas said the Prophet (ﷺ) was not accustomed to raise his hands in any supplication he made except when praying for rain. He would then raise them high enough for the whiteness under his armpits to be visible. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1498
In-book reference: Book 4, Hadith 897
He said the Prophet (ﷺ) prayed for rain pointing the back of his hands to the sky. Muslim transmitted it.
Reference: Mishkat al-Masabih 1499
In-book reference: Book 4, Hadith 898
‘A'isha told that when God's Messenger saw rain he said, “O God, send a beneficial downpour." Bukhari transmitted it.
Reference: Mishkat al-Masabih 1500
In-book reference: Book 4, Hadith 899
Anas said: A shower of rain fell when we were with God’s Messenger, so he removed his garment till some of the rain fell on him. We asked him why he did this, and he replied, “Because it has recently been with its Lord." Muslim transmitted it.
Reference: Mishkat al-Masabih 1501
In-book reference: Book 4, Hadith 900
‘Abdallah b. Zaid said God’s Messenger went out to the place of prayer and prayed for rain. When he faced the qibla he turned round his cloak, putting its right side on his left shoulder and its left side on his right shoulder, then made supplication to God. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1502
In-book reference: Book 4, Hadith 901
He said God’s Messenger prayed for rain wearing a khamisa* of his. He wanted to reverse it from top to bottom, but when it was too heavy he turned it round on his shoulders. * A black square robe with ornamented borders. Ahmad and Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1503
In-book reference: Book 4, Hadith 902
‘Umair client of Abul Lahm said he saw the Prophet (ﷺ) praying for rain at Ahjar az-Zait1 near az-Zaura’,2 standing, making supplication, praying for rain and raising his hands in front of his face, but not lifting them above his head. 1. A part of Medina which is said to have got the name because of the black stones there which looked as if they had been smeared with oil. 2. A house in Medina. Abu Dawud transmitted it, and Tirmidhi and Nasa’i transmitted something similar.
Reference: Mishkat al-Masabih 1504
In-book reference: Book 4, Hadith 903
Ibn 'Abbas said God’s Messenger went out (i.e. to pray for rain) wearing old clothes, with a humble and lowly manner, making petition. Tirmidhi, Abu Dawud, Nasa’i and Ibn Majah transmitted it.
Reference: Mishkat al-Masabih 1505
In-book reference: Book 4, Hadith 904
'Amr b. Shu'aib, on his father’s authority, quoted his grandfather as saying that when the Prophet (ﷺ) prayed for rain he said, "O God, provide water for Thy servants and Thy cattle, display Thy mercy and give life to Thy dead land.” Malik and Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1506
In-book reference: Book 4, Hadith 905
Jabir said he saw God’s Messenger raising his hands in supplication. Then he said, “O God, give us rain which will replenish us, abundant, fertilising and profitable, not injurious, granting it now without delay.” He said that thereupon the sky became overcast. Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1507
In-book reference: Book 4, Hadith 906
'A’isha said the people complained to God’s Messenger of the lack of rain, so he gave orders for a pulpit, and when it was set up for him in the place of prayer he appointed a day for the people on which they should come out. ‘A’isha said God’s Messenger came out when the rim of the sun appeared and sat down on the pulpit. Having declared God’s greatness and expressed His praise, he said, “You have complained of drought in your abodes and of delay in receiving rain at the beginning of its season, but God has ordered you to supplicate Him and has promised that He would answer your prayers.” Then he said, “Praise be to God, the Lord of the universe, the Compassionate, the Merciful, the Master of the day of judgment. There is no god but God who does what He wishes. O God, Thou art God than whom there is no god, the Rich, while we are the poor. Send down rain upon us and make what Thou sendest down a strength and satisfaction for us for a time.” He then raised his hands and kept raising them till the whiteness under his armpits was visible. He then turned his back to the people and inverted (or, turned round) his cloak while keeping his hands aloft. He then faced the people, descended and prayed two rak'as. God then produced a cloud and a storm of thunder and lightning came on. Then it rained by God’s permission, and before he reached his mosque streams were flowing. When he saw the speed with which the people sought shelter he laughed till his back teeth were visible. Then he said, “I testify that God is omnipotent and that I am God’s servant and Messenger.” Abu Dawud transmitted it.
Reference: Mishkat al-Masabih 1508
In-book reference: Book 4, Hadith 907
Anas said that when they experienced a drought ‘Umar b. al-Khattab prayed for rain by virtue of al-‘Abbas b. ‘Abd al-Muttalib, and said, "O God, we used to supplicate Thee by virtue of our prophet and Thou didst give us water. We are now supplicating Thee by virtue of our prophet’s uncle, so give us water.” He said that they were then given water. Bukhari transmitted it.
Reference: Mishkat al-Masabih 1509
In-book reference: Book 4, Hadith 908
Abu Huraira said: I heard God’s Messenger say that a prophet took the people out to pray for rain, and when he saw an ant raising some of its legs to the sky he said, “Return, for your prayers have been answered because of this ant.” Daraqutni transmitted it.
Reference: Mishkat al-Masabih 1510
In-book reference: Book 4, Hadith 909
Winds. Ibn 'Abbas reported God’s Messenger as saying, “I have been helped by the east wind, and ‘Ad* were destroyed by the west wind.” 1. An ancient people who were destroyed because of their rejection of the prophet Hud. Cf. Qur’an, 11:50 ff., etc. (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1511
In-book reference: Book 4, Hadith 910
'A’isha said, ''I never saw God’s Messenger laugh to such an extent that I could see his uvula, he would only smile ; and when he saw clouds or wind his face showed signs [of fear].” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1512
In-book reference: Book 4, Hadith 911
She reported the Prophet (ﷺ) as saying when the wind was stormy, "O God, I ask Thee for what is good in it, in what it contains and in what it was sent for; and I seek refuge in Thee from what is evil in it, in what it contains and in what it was sent for.” When the sky became black his colour changed and he went out and in, backwards and forwards, but when the rain came his alarm was removed. ‘A’isha noticed that and asked him about it and he replied, “Perhaps, ‘A’isha, it may be as the people of ‘Ad said. When they saw a cloud formation coming towards their valleys they said it was a cloud formation which would give them rain.” A version says that when he saw rain he would say, “Make it a blessing.” (Bukhari and Muslim.)
Reference: Mishkat al-Masabih 1513
In-book reference: Book 4, Hadith 912
Ibn ‘Umar reported God’s Messenger as saying, “The keys of the unseen are five.” He then recited, “God has knowledge of the Hour, and He sends down the rain . . .” (Al-Qur’an; 31:34). Bukhari transmitted it.
Reference: Mishkat al-Masabih 1514
In-book reference: Book 4, Hadith 913
Abu Huraira reported God’s Messenger as saying, “Famine does not consist in your getting no rain, but it consists in your getting rain and getting more rain without the earth producing anything.” Muslim transmitted it.
Reference: Mishkat al-Masabih 1515
In-book reference: Book 4, Hadith 914
Abu Huraira told of his hearing God’s Messenger say, “The wind comes from God’s mercy bringing blessing and punishment, so do not revile it, but ask God for some of its good and seek refuge in Him from its evil." Shafi'i, Abu Dawud, Ibn Majah and Baihaqi, in [Kitab] ad- da'awat al-kabir, transmitted it.
Reference: Mishkat al-Masabih 1516
In-book reference: Book 4, Hadith 915
Ibn ‘Abbas told how the Prophet (ﷺ) said, when a man cursed the wind in his presence, "Do not curse the wind, for it is under command; if anyone curses a thing which does not deserve it, the curse will return on himself." Tirmidhi transmitted it and said this is a gharib tradition.
Reference: Mishkat al-Masabih 1517
In-book reference: Book 4, Hadith 916
Ubayy b. Ka'b reported God’s Messenger as saying: Do not curse the wind, but when you see what you dislike say, "O God, we ask Thee for some of the good in this wind, in what it contains and in what it has been commanded to do; and we seek refuge in Thee from the evil in this wind, in what it contains and in what it has been commanded to do." Tirmidhi transmitted it.
Reference: Mishkat al-Masabih 1518
In-book reference: Book 4, Hadith 917
Ibn ‘Abbas said: No wind ever blew without the Prophet (ﷺ) getting down on his knees and saying, "O God, make it a blessing and do not make it a punishment. O God, make it to be winds and do not make it a single wind.” Ibn ‘Abbas remarked that the Book of God most high contains these words, "We sent upon them a furious wind;"1 "We sent upon them the devastating wind;"2 "And We sent the winds fertilising;"3 and "We sent the winds as heralds of glad tidings."4 1. Al-Qur’an; 41:16. 2. Al-Qur’an; 51:41. 3. Al-Qur’an; 15:22. 4. Cf. Al-Qur an; 30:46. The quotation is not quite accurate. The quotations are meant to show that when 'wind’ is used without qualification in the Qur’an it indicates punishment, but the use of 'winds without qualification indicates blessing. Shafi'i and Baihaqi, in [Kitab] ad-da'awat al-kabir, transmitted it.
Reference: Mishkat al-Masabih 1519
In-book reference: Book 4, Hadith 918
‘A’isha said that when the Prophet (ﷺ) saw something rising in the sky, meaning clouds, he left what he was doing, faced them and said, "O God, I seek refuge in Thee from the evil of what they contain." If God cleared them away he praised Him, and if rain fell he said, "O God, give a beneficial fall.” Abu Dawud, Nasa’i, Ibn Majah and Shafi'i transmitted it, the wording being Shafi'i's.
Reference: Mishkat al-Masabih 1520
In-book reference: Book 4, Hadith 919
Ibn ‘Umar told that when the Prophet (ﷺ) heard the sound of thunder and of thunderbolts he said, "O God, do not kill us with Thine anger and do not destroy us with Thy punishment, but preserve us before that happens." Ahmad and Tirmidhi transmitted it, the latter saying that this is a gharib tradition.
Reference: Mishkat al-Masabih 1521
In-book reference: Book 4, Hadith 920
It is told of ‘Abdallah b. az-Zubair that when he heard thunder he stopped talking and said, “Glory be to Him whose praise the thunder and the angels extol from fear of Him." Malik transmitted it.
Reference: Mishkat al-Masabih 1522
In-book reference: Book 4, Hadith 921