The Recitation in The Solāh
The Solāh of the Prophet S.A.W
The Solāh of the Prophet S.A.W
By Shaikh Muhammad Nasiruddin Al-Albāni
[The book was translated by Usama Ibn Suhaib Hasan Al-Brittani; it would be worthwhile to revisit it and I invite you to provide inputs with regards to this piece of work by Albāni]
[The book was translated by Usama Ibn Suhaib Hasan Al-Brittani; it would be worthwhile to revisit it and I invite you to provide inputs with regards to this piece of work by Albāni]
In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and thanks is due to Allāh, the Lord of al-`ālameen.
There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi
wasallam is His Messenger.
The Description of the
Solāh
2.7. The Recitation in Solāh
2.7. The Recitation in Solāh
Next, the Prophet (Sallallāhu `alayhi wasallam) would seek refuge with Allāh the Exalted, saying:
(I seek refuge with Allāh from the Evil
One, the Rejected, from his madness [123], his arrogance, and his poetry) [124].
Sometimes Rasūlullāh
(Sallallāhu `alayhi wasallam) he would add to this, saying:
(I seek refuge with Allāh, the all-Hearing, the all-Knowing, from the Evil One ...) [125]
Then Rasūlullāh (Sallallāhu `alayhi wasallam) would recite,
(In the Name of Allāh, the Most Merciful, the Bestower of Mercy), but not loudly [126].
Recitation of one Verse
at a Time
Next, Rasūlullāh (Sallallāhu `alayhi
wasallam) would recite Surah Al-Fatihah and divide his recitation, reciting one
verse at a time. He would say:
[Here Rasūlullāh (Sallallāhu `alayhi wasallam) would pause, and then say:]
[Then
Rasūlullāh (Sallallāhu `alayhi wasallam) would
pause, and then say:]
[Then Rasūlullāh (Sallallāhu `alayhi
wasallam) would pause, and then say:]
... And so on, until the end of the surah. The rest of his
recitation was also like this: stopping at the end of the verse and not joining
it with the one after. [127]
Sometimes, Rasūlullāh (Sallallāhu `alayhi wasallam) would recite,
(King of the Day of Judgment) instead of
(Master of the Day of Judgment). [128]
Sometimes, Rasūlullāh (Sallallāhu `alayhi wasallam) would recite,
(King of the Day of Judgment) instead of
(Master of the Day of Judgment). [128]
[Please See: The Essence of Surah
Al-Fātihāh]
The Necessity of Al-Fātihah, and its Excellence
Rasūlullāh (Sallallāhu `alayhi
wasallam) would vehemently emphasize the importance of this surah, saying: "There is no Solāh for the one who did not recite
[in it] the opening chapter [at least]" [129],
and in another saying: That Solāh is
not sufficient in which a man does not recite the Opening of the Book
[130]. He also said: He who performs
a Solāh in which he does not recite the Opening of the Book, then it (i.e. the Solāh
is deficient, it is deficient, and it is deficient, incomplete. [131]. Rasūlullāh (Sallallāhu `alayhi
wasallam) also said:
Allāh the Blessed and Exalted has said: "I have divided the Solāh [132] between Myself and My servant, into two halves: half of it is for Me and half is for My servant, and My servant shall have what he has asked for." Then the Messenger of Allāh (Sallallāhu `alayhi wasallam) said: Recite! The servant says "Praise be to Allāh, the Lord of the Worlds"; Allāh the Exalted says "My servant has praised Me". The servant says, "The Most Merciful, the Bestower of Mercy"; Allāh says, "My servant has extolled Me". The servant says "Master of the Day of Judgment"; Allāh the Exalted says, "My servant has glorified Me". The servant says, "It is You (alone) we worship and it is You (alone) we ask for help"; [He says:], "This is between Me and My servant, and My servant shall have what he has asked for". The servant says, "Guide us to the Straight Path, the Path of those whom You have favored, not of those who receive Your anger, nor of those who go astray". [He says:], "All these are for My servant, and My servant shall have what he has asked for."[133]
Allāh the Blessed and Exalted has said: "I have divided the Solāh [132] between Myself and My servant, into two halves: half of it is for Me and half is for My servant, and My servant shall have what he has asked for." Then the Messenger of Allāh (Sallallāhu `alayhi wasallam) said: Recite! The servant says "Praise be to Allāh, the Lord of the Worlds"; Allāh the Exalted says "My servant has praised Me". The servant says, "The Most Merciful, the Bestower of Mercy"; Allāh says, "My servant has extolled Me". The servant says "Master of the Day of Judgment"; Allāh the Exalted says, "My servant has glorified Me". The servant says, "It is You (alone) we worship and it is You (alone) we ask for help"; [He says:], "This is between Me and My servant, and My servant shall have what he has asked for". The servant says, "Guide us to the Straight Path, the Path of those whom You have favored, not of those who receive Your anger, nor of those who go astray". [He says:], "All these are for My servant, and My servant shall have what he has asked for."[133]
Rasūlullāh (Sallallāhu `alayhi
wasallam) also used to say: Allāh did not reveal in the Torah or the Gospel
anything like the Mother of the Qur`ān. It is the Seven
Oft-Repeated [134] [and the Grand Recitation which have been bestowed upon me]. [135]
Rasūlullāh (Sallallāhu ‘alayhi wasallam) commanded "the one who prayed badly" to recite it in his Solāh [136], but said to one who could not remember it, Say:
(I declare Allah free from all defects;
all Praise be to Allāh; none has the right
to be worshipped but Allah; Allah is the Greatest; there is no might or power
except by Allāh) [137].
Rasūlullāh (Sallallāhu `alayhi
wasallam) also said to "the one who prayed badly": If you know some
of the Qur`ān, then recite it, otherwise praise Allāh,
declare His Greatness and declare that none has the right to be worshipped but
Allāh;[138]
The Abrogation of
Recitation behind the Imām in
the Loud Prayers
Rasūlullāh (Sallallāhu `alayhi
wasallam) had given permission for those being led by the Imām
to recite Surah Al-Fātihah in the loud solāh,
when once:
"Rasūlullāh
(Sallallāhu `alayhi wa sallam) was performing Solāh Fajar and the
recitation became difficult for him. When he finished, he said:
Perhaps
you recite behind your imām. We said: "Yes, quickly [139], O Messenger of Allah." He said: “Do not do so; except for [each of you
reciting] the opening chapter of the Book, for the prayer is not valid of the
one who does not recite it”. [140]
Later,
Rasūlullāh (Sallallāhu `alayhi wasallam) forbade
them from reciting in the loud solāh at all, when:
"Rasūlullāh (Sallallāhu `alayhi wasallam) completed a Solāh in which he was reciting loudly (in one narration: It was the Solāh Fajar) and said: Were any of you reciting with me just now?! A man said: "Yes, I was, O Messenger of Allāh". He said: I say, why am I contended with? [Abu Hurairah said:] So the people stopped reciting with the Messenger of Allāh (Sallallāhu `alayhi wasallam) when he was reciting loudly after hearing that from him [but they recited to themselves quietly when the imām was not reciting loudly]." [141]
Rasūlullāh (Sallallāhu `alayhi wasallam) also made silence during the imām's recitation part of the completeness of following the imam, saying: The imām is there to be followed, so when he says takbir, say takbir, and when he recites, be silent [142], just as he made listening to the imam's recitation enough to not have to recite behind him, saying: He who has an imam, then the recitation of the imam is recitation for him [143] - this applying in the loud prayers.
The Obligation to Recite
in the Quiet Prayers
As
for the quiet prayers, Rasūlullāh (Sallallāhu `alayhi wasallam) urged
them to recite during them; Jabir bin `Abdullah (radiyallahu`anhu) said,
"We used to recite behind the imām in Dzuhur and `Asar:
Surah Al-Fātihah and another surah in the first
two raka`at, and Surah Al-Fātihah in the last
two." [144]
However, he dissuaded them from confusing him with their recitation, when:
"Rasūlullāh (Sallallāhu `alayhi wasallam) performed Solāh Dzuhur with his Companions and said (afterwards): Which of you recited "Glorify the name of your Lord the Most High" (Surah Al-A’lā, 87)? Someone said: It was me [but I was only intending nothing but good by doing so]. So he said: I knew that someone was contending with me by it. [145] In another hadith: "They used to recite behind the Prophet (Sallallāhu ‘alayhi wasallam) [loudly], so he said: You have mixed up my (recitation of the) Qur`ān. [146]
Rasūlullāh (Sallallāhu `alayhi
wasallam) also said: Truly, the person praying is privately consulting his
Lord, so he should be careful about what he consults him with, and you should
not recite the Qur`ān loudly over each other.[147]
Rasūlullāh (Sallallāhu `alayhi wasallam) also used to say: “Whoever recited a harf (letter) from the Book of Allah, it will count for him as one good deed, and a good deed is worth ten times over. I do not mean that "Alif Lā Mīm" is a harf, but "alif" is a harf, "Lām" is a harf, and "Mīm" is a harf. [148]
The āmīn, and the Imām's saying it Loudly
When Rasūlullāh (Sallallāhu `alayhi
wasallam) completed reciting Al- Fātihah, he would say:
("āmīn") loudly, prolonging his voice. [149]
Rasūlullāh (Sallallāhu ‘alaihi
wa sallam) also used to order the congregation to say aameen: When the imam
says,
"Not
of those who receive (Your) anger, nor of those who go astray", then say "āmīn" [for the angels say "āmīn" and the imām
says āmīn"]
(in another narration: when the imam says "āmīn" say "āmīn"), so he whose āmīn
coincides with the aameen of the angels (in another narration: when one of you
says "āmīn" in Solāh and the angels in
the sky say "āmīn", and they
coincide), his past sins are forgiven.[150]
In another hadith: ... then say āmīn;
Allāh will answer you.[151]
Rasūlullāh
(Sallallāhu `alayhi wasallam) also used to say: The Jews do not envy you over
anything as much as they envy you over the salutation and "āmīn" [behind the imām].
[152]
The Recitation after Al-Fātihah
Next, Rasūlullāh (Sallallāhu `alayhi wasallam) would recite another surah after Al-Fātihah, making it long sometimes, and on other occasions making it short because of travel, cough, illness or the crying of infants.
Anas
Ibn Malik (radiyallahu`anhu) said: "Rasūlullāh (Sallallāhu `alayhi
wasallam) made it [i.e. the recitation] short one day in the Solāh
Fajar." (In another hadith: he prayed the Solāh
Fajar and recited the two shortest surah in the Qur`ān.)
So it was said: "O Messenger of Allāh, why did you make
it short?" He said: I heard the crying of a child, and I supposed that his
mother was praying with us, so I wanted to free his mother for him. [153]
Rasūlullāh (Sallallāhu `alayhi
wasallam) also used to say: I enter into Solāh intending to
lengthen it, but I hear the crying of a child so I shorten my Solāh
because I know how deeply his mother feels about his crying. [154]
Rasūlullāh (Sallallāhu `alayhi
wasallam) used to start from the beginning of a surah, completing it most of
the time. [155]
Rasūlullāh (Sallallāhu `alayhi wa sallam) used to say: Give every surah its share of ruku' and sujud. [156] In another narration: Every surah should have a raka`ah. [157]
Sometimes
Rasūlullāh (Sallallāhu `alayhi wasallam) would
divide the surah into two raka`at [158] and
sometimes he would repeat the whole surah in the second raka`ah [159]
Sometimes he would combine two or more surahs in one raka`ah. [160]
One of the Ansar used to lead them in the mosque of Quba’, and every time he recited a surah [161] for them, he would begin with "Say: He is Allah, the One and Only " (Surah Al- Ikhlas, 112) until its end, and then recite another surah with it, and he would do this in every raka`ah. Because of this, his people spoke to him, saying: "You begin with this surah, and then you do not regard it as enough until you recite another one: you should either recite it (only) or leave it and recite another one. He said: "I will not leave it: if you do not mind me leading you with it, I shall carry on, but if you do not like it, I shall leave you." They knew that he was one of their best, and they did not like to be led by anyone else, so when the Prophet (Sallallāhu `alayhi wasallam) came to them, they told him the story. He said: O so- and-so, what stops you from doing what your people ask you to? What makes you recite this surah in every raka`ah? He said: "I love this sūrah." He said: Your love for it will enter you into the Garden. [162]
Combining Similar Surahs
and others in One Raka`ah
He used to combine the pairs [163] of the mufassal [164] surahs, so he used to recite one of the following pairs of surahs in one raka`ah [165]:
• Ar-Rahman
(55:78)[166 ] and; An-Najm (53:62);
• Al-Qamar (54:55) and; Al-Hāqqah (69:52);
• At-Tuur (52:49) and; Ad-Dhariyat (51:60);
• Al-Waqi’ah (56:96) and; Al-Qalam (68:52);
• Al-Ma’arij (70:44) and; An-Nazi`at (79:46);
• Al-Mutaffifin (83:36) and; `Abasa (80:42);
• Al-Muddaththir (74:56 ) and; Al-Muzzammil (73:20);
• Ad-Dahr (76:31) and; Al-Qiyamah (75:40);
• An-Naba’ (78:40) and; Al-Mursalat (77:50);
• Ad-Dukhan (44:59) and; At-Takwir (81:29).
• Al-Qamar (54:55) and; Al-Hāqqah (69:52);
• At-Tuur (52:49) and; Ad-Dhariyat (51:60);
• Al-Waqi’ah (56:96) and; Al-Qalam (68:52);
• Al-Ma’arij (70:44) and; An-Nazi`at (79:46);
• Al-Mutaffifin (83:36) and; `Abasa (80:42);
• Al-Muddaththir (74:56 ) and; Al-Muzzammil (73:20);
• Ad-Dahr (76:31) and; Al-Qiyamah (75:40);
• An-Naba’ (78:40) and; Al-Mursalat (77:50);
• Ad-Dukhan (44:59) and; At-Takwir (81:29).
Sometimes
Rasūlullāh (Sallallāhu `alayhi wasallam) would combine surahs from the seven
Tiwal (long surahs), such as Al-Baqārah, An-Nisā’
and Al-`Imran in one raka`ah during Night Prayer (below). Rasūlullāh
(Sallallāhu `alayhi wasallam) used to say: “The most excellent Solāh is one with long
standing”.[167]
When
Rasūlullāh (Sallallāhu `alayhi wasallam) recited,
"Does He not have the power to give life to the dead?" (Qiyamah,
75:40), he would say,
(Glory be to You, of course!)
and when Rasūlullāh (Sallallāhu `alayhi wasallam) recited, “Glorify the name of your Lord Most High" (`Alā, 87:1), he would say,
(Glorified be my Lord Most High). [168]
The Permissibility of Reciting Al-Fātihah only
Mu`adz
ibn Jabal
(radiyallāhu`anhu) used to pray `Ishā' [the last] with the Messenger of Allāh (Sallallāhu `alayhi wasallam), and then return and
lead his people in Solāh. One night when he returned and Solāh
with them, a young man [called Sulaim, of the Banu Salamah] from his
people prayed, but when it became too long for him, he [went away and] performed
Solāh [in the corner of the mosque], then
came out, took the reins of his camel and departed. When Mu'adz had prayed,
this was mentioned to him, so he said: "He
surely has some hypocrisy in him! I will surely tell the Messenger of Allāh (Sallallāhu
`alayhi wasallam) what he has done." The young man said: "And
I will tell the Messenger of Allāh (Sallallāhu `alayhi wasallam) what he has
done." So in the morning they came to the Messenger of Allāh (Sallallāhu
`alayhi wasallam), and Mu`adz informed him of what the young man had done. The
young man said: "O Messenger of Allāh! He stays a long time with you, and
then he returns and lengthens it for us." So the Messenger of Allāh (Sallallāhu
`alayhi wasallam) said: Are you one who causes great trouble, Mu'adz?! And he
said to the young man [169]: What do you do
when you pray, son of my brother? He said: "I recite the opening chapter
of the Book, and then I ask Allāh for the Garden, and seek refuge with Him from
the Fire. I know neither your dandanah [170]
nor the dandanah of Mu`adz!" So the Messenger of Allāh (Sallallāhu `alayhi
wasallam) said: I and Mu`adz are similar in this.
The narrator said: The young man said, "But Mu`adz will know (about me) on going to the people when they will have been informed that the enemy has arrived." The narrator said: So the enemy came, and the young man attained shuhada (martyrdom). So after that the Messenger of Allāh (Sallallāhu `alayhi wasallam) said to Mu`adz, What did the one disputing with me and you do? He said, "O Messenger of Allāh, he was true to Allāh, and I spoke falsely - he was martyred." [171]
Quiet and Loud Recitation
in the Five Solāh and
others
Rasūlullāh
(Sallallāhu `alayhi wasallam) used to recite loudly in the Solāh
Fajar and in the first two raka`ahs of Maghrib and `Ishā', and quietly in Dzuhur,
`Asar, the third raka`ah of Maghrib and the last two raka`at of `Ishā’. [172]
They could tell when Rasūlullāh (Sallallāhu `alayhi wasallam) was reciting quietly from the movement of his beard [173], and because he would let them hear an āyah or so sometimes [174].
Rasūlullāh (Sallallāhu `alayhi wasallam) also recited loudly in Solāh al-Juma`ah and the two Solāh `Eid [175], in the Prayer for Rain [176], and in the Eclipse Prayer1 [177].
Quiet and Loud Recitation
in the Night Prayer (Tahajjud) [178]
As
for night prayer, he would sometimes recite quietly and sometimes loudly [179], and “Rasūlullāh (Sallallāhu `alayhi
wasallam) used to recite in his house such that Rasūlullāh
(Sallallāhu `alayhi wasallam) could be heard in the courtyard."[180] "Occasionally Rasūlullāh
(Sallallāhu `alayhi wasallam) would raise his voice more than that until
someone lying in bed could hear him"[181]
(i.e. from outside the courtyard).
Rasūlullāh
(Sallallāhu `alayhi wasallam) ordered Abu Bakar and `Umar (radiyallāhu`anhum)
likewise, when:
“Rasūlullāh (Sallallāhu `alayhi wasallam) came out at night to find Abu Bakar (radiyallāhu`anhu) praying in a low voice, and he passed by `Umar Ibn Al-Khattab (radiyallāhu`anhu) who was praying in a loud voice. Later, when they gathered around the Prophet (Sallallāhu `alayhi wasallam) said: O Abu Bakar, I passed by you and you were praying in a low voice? Abu Bakar said: "I let Him whom I was consulting hear, O Messenger of Allāh." Rasūlullāh (Sallallāhu `alayhi wasallam) said to `Umar: I passed by you and you were praying raising your voice? So `Umar said: "O Messenger of Allāh, I repel drowsiness and keep the devil away." The Prophet (Sallallāhu `alayhi wasallam) said: “O Abu Bakar, raise your voice a little bit and to `Umar: lower your voice a little bit.” [182]
Rasūlullāh (Sallallāhu `alayhi wasallam) used to say: “The one who recites the Qur`ān loudly is like the one who gives charity loudly and the one who recites the Qur`ān quietly is like the one who gives charity quietly”. [183]
What he (Sallallāhu
`alayhi wasallam) used to recite in the Different Solāh
As
for which surahs and ayat Rasūlullāh
(Sallallāhu `alayhi wasallam) used to recite in Solāh, this varied
according to the different Solāh. The details now
follow, beginning with the first of the five Solāh:
1 – Solāh Fajar
Rasūlullāh
(Sallallāhu `alayhi wasallam) used to recite the longer mufassal [184] surahs [185],
hence " Rasūlullāh (Sallallāhu `alayhi
wasallam) (sometimes) recited Al-Waqi’ah (56:96) and similar surahs in two raka`at"
[186].
Rasūlullāh (Sallallāhu `alayhi wasallam) recited from Surah At-Tur (52:49) during the Farewell Pilgrimage. [187]
Sometimes " Rasūlullāh (Sallallāhu `alayhi wasallam) would Recite Surah Qāf (50:45) or similar [in the first raka`ah]."[188]
Sometimes “Rasūlullāh (Sallallāhu `alayhi wasallam) would recite the shorter mufassal surahs, such as "When the sun is folded up" (At-Takwir, 81:29)."[189]
Once, Rasūlullāh (Sallallāhu `alayhi wasallam) recited "When the Earth is shaken" (Zilzal, 99:8) in both raka`at, so that the narrator said, "I do not know whether the Messenger of Allāh forgot or recited it on purpose."[190]
Once, on a journey, he recited "Say: I seek refuge with the Lord of the Daybreak" (Falaq 113:5) and "Say: I seek refuge with the Lord of Mankind" (Nās, 114:6).[191] He also said to `Uqbah ibn `Amir (radiyallāhu`anhu): Recite the Mu’awidhatain [192] in your prayer, for no seeker of refuge has sought refuge by means of anything like them.[193]
Sometimes Rasūlullāh (Sallallāhu `alayhi wasallam) used to recite more than that: “ Rasūlullāh (Sallallāhu `alayhi wasallam) would recite sixty ayat or more" [194] - one of the narrators said, "I do not know whether this was in each raka`ah or in total.”
Rasūlullāh (Sallallāhu `alayhi wasallam) used to recite Surah Ar-Rūm (30:60) [195] and sometimes Surah Yā Sin (36:83) [196].
Once, "Rasūlullāh (Sallallāhu `alayhi wasallam) prayed the Subuh [i.e. Solāh Fajar] in Makkah and started reciting Surah Al-Mu’minun, (23:118) until, when he got to the mention of Musa and Harun or the mention of `Isa [197] - one of the narrators was not sure - he started coughing and so made ruku'."[198]
Sometimes, “Rasūlullāh (Sallallāhu `alayhi wasallam) would lead them in Fajar with As-Saffāt” (77:182). [199]
Rasūlullāh (Sallallāhu `alayhi wasallam) recited from Surah At-Tur (52:49) during the Farewell Pilgrimage. [187]
Sometimes " Rasūlullāh (Sallallāhu `alayhi wasallam) would Recite Surah Qāf (50:45) or similar [in the first raka`ah]."[188]
Sometimes “Rasūlullāh (Sallallāhu `alayhi wasallam) would recite the shorter mufassal surahs, such as "When the sun is folded up" (At-Takwir, 81:29)."[189]
Once, Rasūlullāh (Sallallāhu `alayhi wasallam) recited "When the Earth is shaken" (Zilzal, 99:8) in both raka`at, so that the narrator said, "I do not know whether the Messenger of Allāh forgot or recited it on purpose."[190]
Once, on a journey, he recited "Say: I seek refuge with the Lord of the Daybreak" (Falaq 113:5) and "Say: I seek refuge with the Lord of Mankind" (Nās, 114:6).[191] He also said to `Uqbah ibn `Amir (radiyallāhu`anhu): Recite the Mu’awidhatain [192] in your prayer, for no seeker of refuge has sought refuge by means of anything like them.[193]
Sometimes Rasūlullāh (Sallallāhu `alayhi wasallam) used to recite more than that: “ Rasūlullāh (Sallallāhu `alayhi wasallam) would recite sixty ayat or more" [194] - one of the narrators said, "I do not know whether this was in each raka`ah or in total.”
Rasūlullāh (Sallallāhu `alayhi wasallam) used to recite Surah Ar-Rūm (30:60) [195] and sometimes Surah Yā Sin (36:83) [196].
Once, "Rasūlullāh (Sallallāhu `alayhi wasallam) prayed the Subuh [i.e. Solāh Fajar] in Makkah and started reciting Surah Al-Mu’minun, (23:118) until, when he got to the mention of Musa and Harun or the mention of `Isa [197] - one of the narrators was not sure - he started coughing and so made ruku'."[198]
Sometimes, “Rasūlullāh (Sallallāhu `alayhi wasallam) would lead them in Fajar with As-Saffāt” (77:182). [199]
"In Fajar on Friday, Rasūlullāh (Sallallāhu `alayhi wasallam) would recite As-Sajdah (32:30) [in the first raka'ah, and, in the second,] Ad-Dahr" (76:31). [200]
He (Sallallāhu `alayhi wasallam) used to make the first raka`ah longer than the second. [201]
Recitation in the Nawafil Solāh before The Solāh Fajar.
His
recitation in the two raka`at of Fajar Nawafil Solāh used to be extremely
short [202], so much so that `Aishah
(radiyallāhu`anha) used to say: "Has he recited Surah Al-Fātihah or not?”[203]
Sometimes,
after Al-Fātihah, Rasūlullāh
(Sallallāhu `alayhi wasallam) would recite the ayah "Say: We believe in
Allāh and the revelation given to us..." (Baqarah 2:136) in the first raka`ah;
in the second, the ayah "Say: O People of the Book! Come to common terms
as between us and you..." (Al-`Imran, 3:64).
[204] occasionally, he would recite instead of the latter, "When `Isa
found unbelief on their part..." (Al-`Imran, 3:52). [205]
Sometimes Rasūlullāh (Sallallāhu `alayhi wasallam) would recite Surah Al-Kāfirun (109:6) in the first raka`ah, and Surah Al-Ikhlas, (112:4) in the second; [206] also, he used to say: An excellent pair of surahs they are! [207] Rasūlullāh (Sallallāhu `alayhi wasallam) heard a man reciting the former surah in the first raka`ah, so Rasūlullāh (Sallallāhu `alayhi wasallam) said: This is a slave who believes in his Lord. Then the man recited the latter surah in the second raka`ah, so he said: This is a slave who knows his Lord. [208]
2 –Solāh Dzuhur
"Rasūlullāh
(Sallallāhu `alayhi wasallam) used to recite Al-Fātihah and two surahs
in the first two raka'ahs, making the first one longer than the second." [209]
Sometimes
Rasūlullāh (Sallallāhu ‘alaihi wa sallam) would make lengthen it to the extent
that "the Zuhur prayer would have started, and someone could go to a
plain: Al-Baqi,' fulfil his need, [come back to his place,] make his wudhu’,
and then come (to the mosque) while the Messenger of Allāh (Sallallāhu `alayhi
wasallam) was still in the first raka`ah, it was that long." [210]. Also, "they used to think that Rasūlullāh
(Sallallāhu `alayhi wasallam) did it so that the people could catch the first
raka`ah."[211]
"Rasūlullāh (Sallallāhu `alayhi
wasallam) used to recite in each of these two raka`at about thirty ayat, such
as Al-Fātihah followed by Surah As-Sajdah
(32:30)." [212]
Sometimes
" Rasūlullāh (Sallallāhu `alayhi
wasallam) would recite "By the Sky and the Night-Visitant" (Tariq,
86:17), "By the Sky, (displaying) the Constellations" (Buruj, 85:22),
"By the Night as it conceals" (Layl, 92:21) and similar surahs."[213]. Occasionally, Rasūlullāh
(Sallallāhu `alayhi wasallam) recited "When the Sky is rent asunder"
(Inshiqaq 84:25) and similar ones. [214]
"They could tell that he was reciting in Solāh Dzuhur and `Asar from the movement of his beard."[215]
Recitation of Ayat after Al-Fātihah in the last two Raka`at.
"Rasūlullāh (Sallallāhu `alayhi
wasallam) used to make the last two raka`at about half as long as the first
two, about fifteen ayat [216], and sometimes
he would recite only Al-Fātihah in them." [217]
Sometimes
"Rasūlullāh (Sallallāhu `alayhi wasallam) would let
them hear an āyah or so." [218]
"They
would hear the tones of his recitation of "Glorify the name of your Lord
Most High" (A'lā, 87:19) and "Has the story reached you of the
Overwhelming?" (Ghāshiyah, 88:26)." [219]
Sometimes " Rasūlullāh (Sallallāhu `alayhi wasallam) would recite "By the Sky and the Night-Visitant" (Tariq, 86:17), "By the Sky, (displaying) the Constellations" (Burūj, 85:22), and similar surahs."[220]
Sometimes " Rasūlullāh (Sallallāhu `alayhi wasallam) would recite "By the Sky and the Night-Visitant" (Tariq, 86:17), "By the Sky, (displaying) the Constellations" (Burūj, 85:22), and similar surahs."[220]
Sometimes “Rasūlullāh (Sallallāhu `alayhi wasallam) would recite “By the Night as it conceals” (Layl, 92:21) and similar surahs.” [221]
3 – Solāh `Asar
“Rasūlullāh (Sallallāhu `alayhi
wasallam) used to recite Al-Fātihah and two (other) surahs in the first two
raka`at, making the first one longer than the second [222] and “they used to
think that he did it so that the people could catch the raka`ah."[223]
Rasūlullāh (Sallallāhu `alayhi
wasallam) used to recite about fifteen ayat in each of the first two raka'at,
about half as much as he recited in each of the first two raka`at of Dzuhur,
and he used to make the last two raka`at about half as long the first
two."[224]
"Rasūlullāh (Sallallāhu `alayhi wasallam) used to recite Al-Fātihah in the last two."[225]
"Rasūlullāh (Sallallāhu `alayhi wasallam) would let them hear an ayah or so sometimes."[226]
Rasūlullāh (Sallallāhu `alayhi wasallam) used to recite the surahs mentioned under “Solāh Dzuhur” above.
"Rasūlullāh (Sallallāhu `alayhi wasallam) used to recite Al-Fātihah in the last two."[225]
"Rasūlullāh (Sallallāhu `alayhi wasallam) would let them hear an ayah or so sometimes."[226]
Rasūlullāh (Sallallāhu `alayhi wasallam) used to recite the surahs mentioned under “Solāh Dzuhur” above.
4 – Solāh Maghrib
"Rasūlullāh (Sallallāhu `alayhi
wasallam) used to (sometimes) recite the short mufassal surahs" [227], so that "when they had finished
praying with him, they could go away and (it was possible to) shoot an arrow
and see where it landed."[228] Once,
"while on a journey, he recited "By the Fig and the Olive" (Teen
95:8) in the second raka`ah." [229]
But
sometimes Rasūlullāh (Sallallāhu `alayhi wasallam) would recite the long or
medium mufassal surahs, hence "he would recite "Those who disbelieve
and hinder (men) from the Path of Allāh" (Muhammad 47:48);"[230] or surah At-Tūr (52:49); [231] or surah Al-Mursalat (77:50), which he
recited in the last prayer Rasūlullāh (Sallallāhu `alayhi wasallam) prayed. [232]
Sometimes "Rasūlullāh (Sallallāhu `alayhi wasallam) would recite the longer of the two long surahs [233] (A'rāf, 7:206) [in two raka'ahs]."[234] Or he would recite al- Anfāl (8:75) in two raka'ahs. [235]
Recitation in the Nawafil
Solāh after
Maghrib
In this prayer, "he used to recite "Say: O you who reject faith" (Kāfirūn, 109:6) and "Say: He is Allāh, the One and Only" (Ikhlās, 112:4)."[236]
5 – Solāh `Ishā’
Rasūlullāh (Sallallāhu `alayhi
wasallam) would recite the medium mufassal surahs in the first two raka`at
[237], hence " Rasūlullāh (Sallallāhu `alayhi
wasallam) used to recite "By the Sun and his splendour" (Shams,
91:15) and surahs like it."[238]
Or
"Rasūlullāh (Sallallāhu `alayhi wasallam) would recite "When the Sky
is rent asunder" (Inshiqaq, 84:25) and make sajdah during it."[239] Also,
"he once recited "By the Fig and the Olive" (Tīn, 95:8) [in the
first raka'ah] while on a journey."[240]
Rasūlullāh (Sallallāhu `alayhi wasallam) forbade prolonging of recitation in `Ishā', and that was when:
Mu`adz
ibn Jabal
(radiyallāhu`anhu) led his people in Solah `Ishā’, and made it very long for
them, so one of the Ansar left and prayed (alone). When Mu`adz was informed
about this, he said: "He is surely a hypocrite". When the man heard
of this, he went to Rasūlullāh (Sallallāhu `alayhi wasallam) and told
him what Mu`adz had said, so Rasūlullāh (Sallallāhu `alayhi wasallam) said to
him: "Do you want to be on who causes a lot of trouble, Mu`adz?! When you
lead the people, recite "By the Sun and his splendour" (Shams, 91:15)
or "Glorify the Name of your Lord Most High" (A`lā, 77:19) or
"Read in the Name of your Lord" (`Alaq 96:19) or "By the Night
as it conceals" (Layl 92:21) [because the old, the weak and those who have
a need to fulfil pray behind you]." [241]
6 - Solāh Tahajjud
Rasūlullāh (Sallallāhu `alayhi wasallam) would sometimes recite loudly in it and sometimes quietly, [242] He (Sallallāhu `alayhi wasallam) would shorten his recitation in this sometimes and lengthen it sometimes, occasionally making it so exceedingly long that `Abdullah Ibn Mas`ud (radiyallāhu`anhu) once said: "I prayed with the Prophet (Sallallāhu `alayhi wasallam) one night, and he carried on standing for so long that I was struck by a wrong idea." He was asked, "What was this idea?" He said: "I thought I would sit down and leave the Prophet (Sallallāhu `alayhi wa sallam)!" [243]
Also Hudhaifah Ibn
Al-Yamān (radiyallāhu`anhu) said:
"I performed Solāh with the Prophet (Sallallāhu `alayhi wasallam) that night when he started Surah Al-Baqarah (2:286). So I said (to myself), " Rasūlullāh (Sallallāhu `alayhi wasallam) will make ruku' after one hundred ayat". But Rasūlullāh (Sallallāhu `alayhi wasallam) carried on after that, so I thought, " Rasūlullāh (Sallallāhu `alayhi wasallam) will finish it (the surah) in two raka`at". But Rasūlullāh (Sallallāhu `alayhi wasallam) carried on, so I thought, " Rasūlullāh (Sallallāhu `alayhi wasallam) will make ruku' when he has finished it." Then Rasūlullāh (Sallallāhu `alayhi wasallam) started Surah An-Nisā' (4:176) and recited it all, then he started Surah Al-`Imran (3:200) [244] and recited it all. He was reciting slowly; when he came to an ayah in which there was glorification of Allāh, he glorified Allāh; at an ayah which had something to be asked for, Rasūlullāh (Sallallāhu `alayhi wasallam) asked for it; at mention of seeking refuge, he sought refuge (with Allāh). Then he made ruku' ... “to the end of the hadith. [245]
Also,
"one night when Rasūlullāh (Sallallāhu `alayhi wasallam) was ill
he recited the Seven Long surahs."[246]
Also,
"Rasūlullāh (Sallallāhu `alayhi wasallam) would
(sometimes) recite one of these surahs in each raka`ah." [247]
"It was [totally] unknown for him to recite the whole Qur`ān in one night."[248] In fact, he did not recommend it for `Abdullah Ibn `Amr Ibn `Ās (radiyallāhu`anhu) when he said to him:
Recite the whole Qur`ān in each month. I said: "I have the power (to do more than that)." He said: Recite it in twenty nights. I said: "I have the power to do more". Rasūlullāh (Sallallāhu `alayhi wasallam) said: Then recite it in seven days and do not go beyond that. [249] Then " Rasūlullāh (Sallallāhu `alayhi wasallam) allowed him to recite it in five days."[250] Then " Rasūlullāh (Sallallāhu `alayhi wasallam) allowed him to recite it in three days."[251] Further, Rasūlullāh (Sallallāhu `alayhi wasallam) forbade him from reciting it in less time than that [252], and Rasūlullāh (Sallallāhu `alayhi wasallam) gave a reason for that by saying to him: “Whoever recites the Qur`an in less than three days does not understand it”. [253] In another version: “He does not understand, the one who recites the Qur`ān in less than three days”. [254] Also when Rasūlullāh (Sallallāhu `alayhi wasallam) said to him: “For every worshipper has a (period of) keenness [255] and every (period of) keenness has a lapse [256], either towards a sunnah or towards a bid`ah (innovation); so he whose lapse is towards a sunnah has found guidance, and he whose lapse is towards other than that has been destroyed”. [257]
For
this reason, "Rasūlullāh (Sallallāhu `alayhi
wasallam) would not recite the whole Qur`ān in less than three days." [258]
Rasūlullāh
(Sallallāhu `alayhi wasallam) used to say: “Whoever performs Solāh
at night reciting two hundred ayat will be written down as one of the sincere
devotees”. [259] Also, “Rasūlullāh (Sallallāhu `alayhi
wasallam) used to recite Surah Bani Isra`il (17:111) and Surah Az-Zumar (39:75)
every night.”[260] He also used to say:
Whoever prays at night reciting a hundred ayat will not be written down as one
of the heedless.[261] Sometimes “ Rasūlullāh (Sallallāhu `alayhi
wasallam) would recite about fifty ayat
or more in each raka`ah” [262], or Rasūlullāh (Sallallāhu `alayhi
wasallam) “would recite about as much as Surah Al-Muzzammil (73:20).” [263]
"Rasūlullāh
(Sallallāhu `alayhi
wasallam) would not perform Solāh all through the
night" [264] except rarely, for once:
“‘Abdullah Ibn Khabbab Ibn Al-Arat (radiyallāhu`anhu) - who was present at (the Battle of) Badr with the Messenger of Allāh (Sallallāhu `alayhi wasallam) - stayed up the whole night with the Messenger of Allāh (Sallallāhu `alayhi wasallam) (in another version: a night when he performed Solāh throughout it) until it was Fajar. So when Rasūlullāh (Sallallāhu `alayhi wasallam) finished his Solāh, Khabbab said to him: “O Messenger of Allāh, may my father and mother be sacrificed for you! Last night, you have performed a Solāh the like of which I have never seen?" Rasūlullāh (Sallallāhu `alayhi wasallam) said: Yes, it was a Solāh of hope and fear; [indeed] I asked my Lord, Mighty and Sublime, three things; He granted me two, but refused me one. I asked my Lord that He would not destroy us the way the nations before us were (in another version: that He would not destroy my ummah with famine) and He granted me this; I asked my Lord, Mighty and Sublime, that He would not impose on us an enemy from outside us, and He granted me this; and I asked my Lord not to cover us with confusion in party strife, but He refused me this.” [265]
Also,
one night Rasūlullāh (Sallallāhu `alayhi wasallam) stood (in Solāh)
repeating one ayah until it was Fajar:
"If
You do punish them, they are Your servants; if You do forgive them, You are
indeed the Exalted in Power, the Wise." (Māidah, 5:121) [with it he bowed,
with it he prostrated, and with it he supplicated], [so in the morning Abu
Dharr (radiyallāhu`anhu) said to him: "O Messenger of Allāh, you did
not stop reciting this āyah until it was morning; you ruku’ with it and you sujud
with it] [and you supplicated with it,] [whereas Allāh has taught you the whole
Qur`ān;] [if one of us were to do this, we
would be stern with him?] [Rasūlullāh (Sallallāhu `alayhi wasallam) said: “Indeed
I asked my Lord, the Mighty and Sublime, for intercession for my ummah: He
granted me it, and it will be possible if Allāh wills for whoever does not
associate any partners with Allāh”. [266]
A man said to Rasūlullāh: "O Messenger of Allāh, I have a neighbour who stands (in Solāh) at night and does not recite anything except "Say: He is Allāh the One and Only" (Surah Ikhlas, 112:4), [repeating it,] [not adding anything else,] as if he considers it little." So the Prophet (Sallallāhu `alayhi wasallam) said: “By Him in Whose Hand is my soul, it is worth a third of the Qur`ān”. [267]
7 - Solāh Witir
"Rasūlullāh (Sallallāhu `alayhi wasallam) used to recite "Glorify the Name of Your Lord Most High" (al-A’lā 87:19) in the first raka`ah, "Say: O you who disbelieve" (Kāfirun 109:6) in the second, and "Say: He is Allāh the One and Only" (Ikhlas 112:4) in the third.[268] Sometimes he would add on to the last one "Say: I seek refuge with the Lord of Daybreak" (Falaq 113:5) and "Say: I seek refuge with the Lord of Mankind" (Nās, 114:6).[269] Once, "he recited a hundred ayat from Surah an-Nisā' (4:176) in the third raka'ah." [270]
As
for the two raka`at after witr [271], Rasūlullāh
(Sallallāhu `alayhi wasallam) used to recite "When the earth is shaken”
(Zilzal 99:8) and "Say: O you who disbelieve" (Kāfirun
109:6) in them. [272]
8 – Solāh al-Juma`ah
Rasūlullāh (Sallallāhu `alayhi wasallam) would sometimes Recite Surah Al-Jumu`ah (62:11) in the first raka`ah and "When the hypocrites come to you" (Munāfiqūn, 63:11) [273] in the second, sometimes reciting "Has the story reached you of the Overwhelming?" (Ghāshiyah 88:26) instead of the later. [274] Or sometimes " Rasūlullāh (Sallallāhu `alayhi wasallam) would recite "Glorify the Name of your Lord Most High" (A’lā, 87:19) in the first raka`ah and "Has the story reached you" (Ghāshiyah, 88:26) in the second."[275]
9 - Solāh `Eid
"Rasūlullāh (Sallallāhu `alayhi
wasallam) would (sometimes) recite "Glorify the Name of your Lord Most
High" (A’lā, 87:19) in the first raka`ah and "Has the story reached
you" (Ghāshiyah 88:26) in the second." [276]
Or sometimes "he would recite in them "Qāf. By the Glorious
Qur'an." (Qāf 50:45) and "The Hour has drawn near" (Qamar
54:55)." [277]
10 – Solāh al-Janazah
"The
Sunnah is to recite al-Fātihah [278] [and
another surah] in it." [279] Also,
"(Sallallāhu `alayhi wasallam) (Sallallāhu `alayhi wasallam) would be
silent for a while, after the first takbir." [280]
Tartīl
(slow, rhythmic tones), and In Beautiful Voice Recitation.
Rasūlullāh (Sallallāhu `alayhi
wasallam) used to recite the Qur`ān in slow, measured
rhythmic tones as Allāh had instructed him, not racing or hurrying; rather, his
was "a recitation clearly- distinguishing each letter"[1], so much so
that " Rasūlullāh (Sallallāhu `alayhi wasallam) would recite a surah in
such slow rhythmic tones that it would be longer than would seem
possible." [2]
Rasūlullāh
(Sallallāhu `alayhi wasallam) also used to say: “It will be said to the reciter
of the Qur`an (on the Day of Judgment), ‘Recite and ascend; recite slowly and
rhythmically as you used to do in the previous world; your place will be at the
last ayah you recite’.” [3]
Rasūlullāh (Sallallāhu ‘alaihi
wa sallam) “used to prolong his recitation (at a letter which can be
prolonged), such as at bismillāh,
at ar-Rahman, and at ar-
rahīm"[4], and at "nadeed" (Qāf 50:10) [5] and their like.
Rasūlullāh (Sallallāhu `alayhi
wasallam) used to stop at the end of an ayah, as has already been explained. [6]
Sometimes
“Rasūlullāh (Sallallāhu `alayhi wasallam) would
recite in an attractive vibrating tone [7],
as he did on the Day of the Conquest of Makkah, when, while on his she-camel,
he recited Surah Al-Fath (48:29) very softly [8],
and `Abdullah ibn Mughaffal (radiyallāhu`anhu) narrated this
attractive tone thus : aaa.” [9]
Rasūlullāh (Sallallāhu `alayhi
wasallam) used to command making one’s voice beautiful when reciting the Qur`ān,
saying, “Beautify the Qur`ān with your voices
[for a fine voice increases the Qur'an in beauty]” [10]
and; “Truly, the one who has one of the finest voices among the people for
reciting the Qur`an is the one whom you think fears Allāh when you hear him
recite”. [11]
Rasūlullāh (Sallallāhu `alayhi
wasallam) also used to command recitation of the Qur`ān
in a pleasant tone, saying: “Study the Book of
Allāh; recite it repeatedly; acquire (memorise) it; and recite it in a
melodious tone, for by Him in whose Hand is my soul, it runs away quicker than
camels from their tying ropes”.[12]
Rasūlullāh (Sallallāhu `alayhi wasallam) also used to say, “He who does not recite the Qur`ān in a pleasant tone is not of us” [13] and
“Allāh does not listen to anything as he listens (in some versions: as he is listening) to a prophet [with a nice voice, and in one version: with a nice melody] who recites the Qur`an in a pleasant tone [14] [loudly]”.[15]
Rasūlullāh (Sallallāhu `alayhi wasallam) said to Abu Musa al-Ash`ari (radiyallāhu`anhu)
“Had you seen me while I was listening to your recitation yesterday! You have surely been given one of the musical wind- instruments [16] of the family of Dawud!” [So Abu Musa (radiyallahu`anhu) said: "Had I known you were there, I would have made my voice more pleasant and emotional for you]." [17]
Rasūlullāh (Sallallāhu `alayhi wasallam) also used to say, “He who does not recite the Qur`ān in a pleasant tone is not of us” [13] and
“Allāh does not listen to anything as he listens (in some versions: as he is listening) to a prophet [with a nice voice, and in one version: with a nice melody] who recites the Qur`an in a pleasant tone [14] [loudly]”.[15]
Rasūlullāh (Sallallāhu `alayhi wasallam) said to Abu Musa al-Ash`ari (radiyallāhu`anhu)
“Had you seen me while I was listening to your recitation yesterday! You have surely been given one of the musical wind- instruments [16] of the family of Dawud!” [So Abu Musa (radiyallahu`anhu) said: "Had I known you were there, I would have made my voice more pleasant and emotional for you]." [17]
Correcting the Imām
Rasūlullāh
(Sallallāhu `alayhi wasallam) set the example of correcting the imām
when his recitation becomes mixed up, when once " Rasūlullāh (Sallallāhu `alayhi
wasallam) performed Solāh, reciting loudly, and his recitation
became mixed up, so when he finished, Rasūlullāh (Sallallāhu `alayhi
wasallam) said to Ubayy: Did you pray
with us? He replied, 'Yes.' Rasūlullāh (Sallallāhu `alayhi
wasallam) said: “So what prevented you [from
correcting me]?” [18]
Seeking Refuge and Spitting Lightly during Solāh in order to Repel Temptation
`Uthman
Ibn Abil-`Aas
(radiyallāhu`anhu) said to him, “O Messenger of Allāh! The devil comes between
me and my Solāh and confuses me in my recitation!" So the Messenger of
Allāh (Sallallāhu `alayhi wasallam) said: “That is a devil called Khinzab, so when you detect him,
seek refuge with Allāh from him, and spit lightly [19] on your left
three times”. Ibn Abil-`Aas said, “So when I did that, Allāh
caused him to go away from me.” [20]
Wallāhu`alam
Footnotes
123. The three ‘Arabic words hamz, nafkh, and nafth, were interpreted such by the narrator; all three interpretations are also traced back to the Prophet (Sallallāhu `alayhi wasallam) with a sahih mursal isnad. By "poetry" here is meant the vain kind, for the Prophet (Sallallāhu `alayhi wasallam) said: "Truly, some poetry is wisdom" (Bukhari).
124 Abu Dawud, Ibn Majah, Daraqutni and Hakim who, along with Ibn Hibban and Dhahabi, declared it sahih. It is given along with the next one in Irwa' al-Ghalīl (342).
125 Abu Dawud and Tirmidzi with a hasan isnād. Ahmad endorsed it (Masaa'il of Ibn Haani 1/50).
126 Bukhari, Muslim, Abu ‘Awānah, Tahawi and Ahmad.
127 Abu Dawud and Sahmi (64 -65); Hakim declared it sahih and Dhahabi agreed. It is given in Irwa' (343). Abu ‘Amr Ad-Dani transmitted it al-Muktafā (5/2) and said: "This hadith has many routes, and it is what is depended upon in this regard, and several of the past imams and reciters preferred to stop at every verse, even if some were connected (in meaning) to the one after." I say: This is a Sunnah which has been neglected by the majority of the reciters of this age, let alone others.
128 Tammam Ar-Razi in
al-Fawā`id, Ibn Abi Dawud in al-Masāhif (7/2), Abu Nu`aim in Akhbar Isbahan
(1/104) and Hākim who declared it sahih and Dhahabi agreed. Both of these
recitations are mutawātir.
129 Bukhari, Muslim, Abu `Awānah and Bayhaqi. It is given in Irwa' (302).
130 Daraqutni, who declared it sahih, and Ibn Hibbān in his Sahih. It is also in Irwa' (302).
131 Muslim and Abu `Awānah.
132 i.e. Surah Al-Fatihah. It is an example of the wording including the whole prayer but intending only a part, as a way of emphasis on that part.
133 Muslim, Abu ‘Awānah and Malik, and Sahmi has a supporting hadith of Jabir in Tarekh Jurjān (144)
134. Bāji said: "He is referring to the saying of the Exalted "And We has bestowed upon you seven of the Oft-Repeated and the Grand Recitation." (Hijr 15:87). It is named the "seven" because it has seven verses and "oft-repeated" because it is repeated again and again in prayer. It has been called "the grand recitation" to specify this name for it, even though every part of the Qur'an is a grand recitation; similarly, the Ka‘abah is "the House of Allāh" even though all houses belong to Allāh; this is by way of specifying it and emphasizing its importance."
135 Nasā`ie and Hākim, who declared it sahih and Dhahabi agreed.
136 Bukhari in his article on "Recitation behind the Imām" with a sahih isnad.
137 Abu Dawud, Ibn Khuzaimah (1/80/2), Hākim, Tabarāni and Ibn Hibbān who, along with Hākim, declared it sahih and Dhahabi agreed. It is in Irwa' (303).
138 Abu Dawud and Tirmidzi, who declared it hasan; its isnad is sahih. (Sahih Abi Dawud no. 807)
139 hadhdhan: reciting quickly, implying racing or hurrying.
140 Bukhari in his pamphlet, Abu Dawud and Ahmad. Tirmidzi and Daraqutni declared it hasan.
141 Malik, Humaidi, Bukhari in his pamphlet, Abu Dawud and Mahāmali (6/139/1). Tirmidzi declared it hasan; Abu Hatim ar-Razi, Ibn Hibbān and Ibn Qayyim declared it sahih.
142 Ibn Abi Shaibah (1/97/1), Abu Dawud, Muslim, Abu ‘Awānah and Ruwaiyani in his musnad (24/119/1). It is given in Irwa' (332, 394).
143 Ibn Abi Shaibah (1/97/1), Daraqutni, Ibn Majah, Tahawi and Ahmad from numerous routes, musnad and mursal. Shaikh-ul-Islam Ibn Taymiyyah declared it strong, as in al-Furu’ of Ibn ‘Abdul Hadi (48/2). Busairi declared some of its isnāds sahīh. I have discussed it in detail and investigated its routes of narration in the manuscript version and then in Irwa' al-Ghalīl (no. 500)
129 Bukhari, Muslim, Abu `Awānah and Bayhaqi. It is given in Irwa' (302).
130 Daraqutni, who declared it sahih, and Ibn Hibbān in his Sahih. It is also in Irwa' (302).
131 Muslim and Abu `Awānah.
132 i.e. Surah Al-Fatihah. It is an example of the wording including the whole prayer but intending only a part, as a way of emphasis on that part.
133 Muslim, Abu ‘Awānah and Malik, and Sahmi has a supporting hadith of Jabir in Tarekh Jurjān (144)
134. Bāji said: "He is referring to the saying of the Exalted "And We has bestowed upon you seven of the Oft-Repeated and the Grand Recitation." (Hijr 15:87). It is named the "seven" because it has seven verses and "oft-repeated" because it is repeated again and again in prayer. It has been called "the grand recitation" to specify this name for it, even though every part of the Qur'an is a grand recitation; similarly, the Ka‘abah is "the House of Allāh" even though all houses belong to Allāh; this is by way of specifying it and emphasizing its importance."
135 Nasā`ie and Hākim, who declared it sahih and Dhahabi agreed.
136 Bukhari in his article on "Recitation behind the Imām" with a sahih isnad.
137 Abu Dawud, Ibn Khuzaimah (1/80/2), Hākim, Tabarāni and Ibn Hibbān who, along with Hākim, declared it sahih and Dhahabi agreed. It is in Irwa' (303).
138 Abu Dawud and Tirmidzi, who declared it hasan; its isnad is sahih. (Sahih Abi Dawud no. 807)
139 hadhdhan: reciting quickly, implying racing or hurrying.
140 Bukhari in his pamphlet, Abu Dawud and Ahmad. Tirmidzi and Daraqutni declared it hasan.
141 Malik, Humaidi, Bukhari in his pamphlet, Abu Dawud and Mahāmali (6/139/1). Tirmidzi declared it hasan; Abu Hatim ar-Razi, Ibn Hibbān and Ibn Qayyim declared it sahih.
142 Ibn Abi Shaibah (1/97/1), Abu Dawud, Muslim, Abu ‘Awānah and Ruwaiyani in his musnad (24/119/1). It is given in Irwa' (332, 394).
143 Ibn Abi Shaibah (1/97/1), Daraqutni, Ibn Majah, Tahawi and Ahmad from numerous routes, musnad and mursal. Shaikh-ul-Islam Ibn Taymiyyah declared it strong, as in al-Furu’ of Ibn ‘Abdul Hadi (48/2). Busairi declared some of its isnāds sahīh. I have discussed it in detail and investigated its routes of narration in the manuscript version and then in Irwa' al-Ghalīl (no. 500)
144 Ibn Mājah with a
sahīh isnād. It is given in Irwa' (506)
145 Muslim, Abu `Awānah
and Siraj.
146. Bukhari in his article, Ahmad and Siraj with a hasan isnad.
147. Malik and Bukhari in Af`al al-`Ibād with a sahih isnād.
146. Bukhari in his article, Ahmad and Siraj with a hasan isnad.
147. Malik and Bukhari in Af`al al-`Ibād with a sahih isnād.
* NB: The view of the
validity of recitation behind the imam in quiet but not loud prayers was taken
by Imām Shafi`ie initially, and by Muhammad
the student of Abu Hanifah in a narration from him which was preferred by
Shaikh `Ali Al-Qari and other shaikhs of the madzhab; it was also the position
of, among others, the Imams Zuhri, Malik, Ibn al-Mubarak, Ahmad ibn Hanbal,
several of the muhaddithīn, and it is the preference of Shaikh-ul-Islam Ibn
Taymiyyah.
148. Tirmidzi and Ibn
Mājah with a sahih isnād. Transmitted also by Aajuri in Adab Haml al-Qur`ān.
As for the hadith, "He who recites behind the imam, his mouth is filled
with fire", it is fabricated (mawdu’)
and this is explained in Silsilat al-ahadith al-Da`eifah (no. 569) - see
Appendix 5.
149. Bukhari in Juz' al-Qirā`ah and Abu Dawud with a sahih isnad.
150. Bukhari , Muslim, Nasā`ie, and Darimi; the additional wordings are reported by the latter two, and prove that this hadith cannot justify that the imam does not say āmīn, as reported from Malik; hence, Ibn Hajar says in Fathul-Bāri, "It clearly shows that the imam says āmīn." Ibn ‘Abdul Barr says in Tamhid (7/13), "It is the view of the majority of the Muslims, including Malik as the people of Madinah report from him, for it is authentic from Allāh's Messenger (Sallallāhu `alayhi wasallam) through the ahadith of Abu Hurairah (i.e. this one) and that of Wa`il Ibn Hujr (i.e. the previous one)."
151. Muslim and Abu `Awānah.
149. Bukhari in Juz' al-Qirā`ah and Abu Dawud with a sahih isnad.
150. Bukhari , Muslim, Nasā`ie, and Darimi; the additional wordings are reported by the latter two, and prove that this hadith cannot justify that the imam does not say āmīn, as reported from Malik; hence, Ibn Hajar says in Fathul-Bāri, "It clearly shows that the imam says āmīn." Ibn ‘Abdul Barr says in Tamhid (7/13), "It is the view of the majority of the Muslims, including Malik as the people of Madinah report from him, for it is authentic from Allāh's Messenger (Sallallāhu `alayhi wasallam) through the ahadith of Abu Hurairah (i.e. this one) and that of Wa`il Ibn Hujr (i.e. the previous one)."
151. Muslim and Abu `Awānah.
152. Bukhari in
al-Adab al-Mufrad, Ibn Mājah, Ibn Khuzaimah, Ahmad and Siraj with two sahih isnāds.
*NB The āmīn of the congregation behind the imam should be done loudly and simultaneously with the imam, not before him as the majority of worshippers do, nor after him. This is what I finally find most convincing, as I have explained in some of my works, among them Silsilat al-ahadith ad-Da`iefah (no. 952, vol. 2) which has been printed and published by the grace of Allāh, and Saheeh at-Targhib wat-Tarhib (1/205). See Appendix 6.
153. Ahmad with a sahih isnad; the other hadith was transmitted by Ibn Abi Dawud in al-Masāhif (4/14/2). This and other similar hadiths contain permission for infants to enter the masjid. As for the hadīth on many lips: "Keep your small children away from your masajid...” it is da‘ief and cannot be used for proof at all; among those who have declared it da‘ief are Ibn al-Jawzi, Mundhiri, Haitami, Ibn Hajar al-Asqallāni and Busairi. `Abdul Haqq al-Ishbīli said, "It is baseless".
154. Bukhari and Muslim.
155. There are many ahadith mentioned further on which prove this.
156. Ibn Abi Shaibah (1/100/1), Ahmad and `Abdul Ghani al-Maqdisi in his Sunan (9/2) with a sahih isnad.
157. Ibn Nasr and Tahawi with a sahih isnad; I take the meaning of the hadith as: Make every raka`ah has a complete surah. The order is one of preference, not compulsion, from the evidence which follows.
158. Ahmad and Abu Ya’la from two routes. Also see "Recitation in Solāh Fajar ".
159. As he did in Fajar, as will follow.
160. Details and sources will follow shortly.
161. i.e. a surah after al-Fātihah.
162. Bukhari as ta’liq and Tirmidzi as mawsul, and he declared it sahih.
*NB The āmīn of the congregation behind the imam should be done loudly and simultaneously with the imam, not before him as the majority of worshippers do, nor after him. This is what I finally find most convincing, as I have explained in some of my works, among them Silsilat al-ahadith ad-Da`iefah (no. 952, vol. 2) which has been printed and published by the grace of Allāh, and Saheeh at-Targhib wat-Tarhib (1/205). See Appendix 6.
153. Ahmad with a sahih isnad; the other hadith was transmitted by Ibn Abi Dawud in al-Masāhif (4/14/2). This and other similar hadiths contain permission for infants to enter the masjid. As for the hadīth on many lips: "Keep your small children away from your masajid...” it is da‘ief and cannot be used for proof at all; among those who have declared it da‘ief are Ibn al-Jawzi, Mundhiri, Haitami, Ibn Hajar al-Asqallāni and Busairi. `Abdul Haqq al-Ishbīli said, "It is baseless".
154. Bukhari and Muslim.
155. There are many ahadith mentioned further on which prove this.
156. Ibn Abi Shaibah (1/100/1), Ahmad and `Abdul Ghani al-Maqdisi in his Sunan (9/2) with a sahih isnad.
157. Ibn Nasr and Tahawi with a sahih isnad; I take the meaning of the hadith as: Make every raka`ah has a complete surah. The order is one of preference, not compulsion, from the evidence which follows.
158. Ahmad and Abu Ya’la from two routes. Also see "Recitation in Solāh Fajar ".
159. As he did in Fajar, as will follow.
160. Details and sources will follow shortly.
161. i.e. a surah after al-Fātihah.
162. Bukhari as ta’liq and Tirmidzi as mawsul, and he declared it sahih.
163. Nazā`ir: surahs
which are similar in meaning, e.g. they both contain advice, commandments, or
stories.
164. These are agreed to end at the end of the Qur`ān; the soundest view is that they begin with Surah Qaf (no. 50).
165. Bukhari and Muslim.
166. The first number is that of the sūrah, while the second is the number of ayat in the surah. By inspecting the first of the two numbers in each case, it is easy to see that in many of these combinations, he (Sallallāhu `alayhi wasallam) did not stick to the Qur`ānic order of the surahs, so this is evidence for the permissibility of doing this, even though it is better to follow the sequence of the Qur`an. A similar case is to be found later under "Night prayer".
167. Muslim and Tahawi.
168. Abu Dawud and Al-Bayhaqi with a sahih isnād. This hadith is general, so it applies to both recitation during prayer, whether voluntary or obligatory, and outside it. Ibn Abi Shaibah (2/132/2) has transmitted from Abu Musa Al-Ash`ari and Mughirah Ibn Shu`bah that they used to say this in obligatory prayers, and from `Umar and `Ali without such specification.
169. In the original, "the young man said".
170. Dandanah: when someone speaks some words such that their intonation is audible but they cannot be understood; it is a little bit more than murmuring. (Nihayah)
171. Ibn Khuzaimah in his sahīh (1634) and Al-Baihaqi with a sahīh isnād. It has a supporting narration in Abu Dawūd (no. 758, Sahih Abi Dawud) and the basic story is in Bukhari and Muslim. The first addition is in one narration of Muslim, the second in Ahmad (5/74), and the third and fourth in Bukhari. Also under this heading is the hadeeth on the authority of Ibn ‘Abbas (radiyallāhu`anhu): "that Rasūlullāh (Sallallāhu `alayhi wa sallam) performed two raka’at in which he recited only Al-Fātihah", transmitted by Ahmad (1/282), Harith Ibn Abi Usamah in his musnad (p.38 of its Zawaid) and Baihaqi (2/62) with a da`ief isnad. I used to declare this hadith hasan in previous works, until I realised that I had been mistaken, because this hadith depends on Hanzalah Al-Dawsi, who is da`ief, and I do not know how this was unknown to me; maybe I thought he was someone else. Anyway, praise is due to Allāh who guided me to recognise my mistake, and that is why I hurried to correct it in print. Then Allāh compensated me with this better hadith of Mu`adz which relates to what the hadith of Ibn `Abbas (radiyallāhu`anhu) indicated. Praise is to Allāh by whose Grace good actions are completed.
172. There is Ijma’ (consensus of opinion) of the Muslims on this, with successors passing it on from the predecessors, along with authentic hadiths which establish this, as Nawawi has said, and some of them follow. See also Irwa' (345).
173. Bukhari and Abu Dawud.
174. Bukhari and Muslim.
175. See the sections on his recitation in Solāh al-Juma`ah and the two Solāh `Eid.
176. Bukhari and Abu Dawud.
177. Bukhari and Muslim.
178. `Abdul Haqq said in Solāh Tahajjud (90/1):
"As for voluntary prayers during the day, there is nothing authentic from Rasūlullāh (Sallallāhu `alayhi wa sallam) regarding either quiet or loud recitation, but it would seem that he used to recite quietly during them. It is reported from Rasūlullāh (Sallallāhu `alayhi wa sallam) that once, during the daytime, he passed by ‘Abdullah Ibn Hudhafah (radiyallāhu`anhu) who was praying and reciting loudly, so he said to him: O ‘Abdullah, let Allāh hear, not us. But this hadith is not strong."
179. Muslim and Bukhari in Af’al al-`Ibād.
180. Abu Dawud and Tirmidzi in Shamā`il with a hasan isnād. The hadith means that Rasūlullāh (Sallallāhu `alayhi wa sallam) used to moderate between quietness and loudness.
181. Nasā`ie, Tirmidzi in Shamā`il and Bayhaqi in Dala`il with a hasan isnād.
182. Abu Dawud and Hākim, who declared it sahih, and Dhahabi agreed.
183. ibid.
184. The last seventh of the Qur`ān, beginning with Surah Qaf (no. 50) according to the soundest view, as before.
185. Nasā`ie and Ahmad with a sahih isnād.
186. Ahmad, Ibn Khuzaimah (1/69/1) and Hakim who declared it sahih and Dhahabi agreed.
187. Bukhari and Muslim.
188. Muslim and Tirmidzi. It is given along with the next one in Irwa' (345).
189. Muslim and Abu Dawud.
190. Abu Dawud and Bayhaqi with a sahih isnād. And what is apparent is that he (`alaihis salaam) did it on purpose to establish its validity.
191. Abu Dawud, Ibn Khuzaimah (1/76/1), Ibn Bushran in al-Amali and Ibn Abi Shaibah (12/176/1); Hakim declared it sahih and Dhahabi agreed.
192. Lit. "The two by means of which refuge is sought", i.e. the last two surahs of the Qur`ān, both beginning "Say: I seek refuge ... "
193. Abu Dawud and Ahmad with a sahih isnād.
194. Bukhari and Muslim.
195. Nasā`ie, Ahmad and Bazār with a good isnād.
196. Ahmad with a sahih isnād.
197. Musa is mentioned in ayah 45: "Then We sent Musa and his brother Harun, with our signs and manifest authority. ;" ‘Isa is mentioned soon after in ayah 50: "And We made the son of Maryam and his mother as a sign - we gave them both shelter on high ground, affording rest and security and furnished with springs. "
198. Muslim, and Bukhari in ta’liq form. It is given in Irwa' (397).
199. Ahmad and Abu Ya’la in their musnads, and Maqdisi in al-Mukhtārah.
200. Bukhari and Muslim.
201. ibid.
202. Ahmad with a sahih isnad.
203. Bukhari and Muslim.
204. Muslim, Ibn Khuzaimah and Hakim.
205. Muslim and Abu Dawud.
206. ibid.
207. Ibn Majah and Ibn Khuzaimah.
208. Tahawi, Ibn Hibban in his sahih and Ibn Bushran; Ibn Hajar declared it hasan in al-Ahādith al-`Aliyat (no. 16).
209. Bukhari and Muslim.
210. Muslim, and Bukhari in Juz' Al-Qirā`ah (Article on Recitation).
211. Abu Dawud with a sahih isnād and Ibn Khuzaimah (1/165/1).
212. Ahmad and Muslim.
213. Abu Dawud, Tirmidzi and Ibn Khuzaimah (1/67/2); the latter two declared it sahih.
214. Ibn Khuzaimah in his sahih (1/67/2).
215. Bukhari and Abu Dawud.
216. Ahmad and Muslim. The hadith contains evidence that reciting more than Al-Fātihah in the last two raka‘ahs is a Sunnah, and many Companions did so, among them Abu Bakar Siddiq (radiyallāhu`anhu). It is also the view of Imam Shāfi`ie, whether in Zuhur or others, and of our later scholars, Abul Hasanāt Al-Lucknawi took it in Notes on Muhammad's al-Muwatta' (p. 102) and said:
"Some of our companions take hold a very strange view in obligating a Sajdah Sahwi (Prostration For Forgetfulness) for the recitation of a surah in the last two raka`ahs, but the commentators on Al-Maniyyah, Ibrahim Al-Halabi, Ibn Amīr Hajj and others, have refuted this view extremely well. There is no doubt that those who said this were unaware of the hadith, and had it reached them they would not have said so."
217 Bukhari and Muslim.
218 Ibn Khuzaimah in his sahih (1/67/2) and Diya' al-Maqdisi in al-Mukhtārah with a sahih isnād.
219 Bukhari in Article on Recitation and Tirmidzi, who declared it sahih.
220 Muslim and Tayalisi.
221 Bukhari and Muslim.
222. ibid.
223. Abu Dawud with a sahih isnād and Ibn Khuzaimah.
224. Ahmad and Muslim.
225. Bukhari and Muslim.
226. ibid.
227. ibid (Bukhari and Muslim).
228. Nasā`ie and Ahmad with a sahih isnād.
229. Tayalisi and Ahmad with a sahih isnād.
230. Ibn Khuzaimah (1/166/2), Tabarāni and Maqdisi with a sahih isnad.
231. Bukhari and Muslim.
232. ibid.
233. Called "At-Tulaiyain": A’rāf (7) is agreed to be one; An`ām (6) is the other, according to the most correct saying, as in Fath al-Baari.
234. Bukhari, Abu Dawud, Ibn Khuzaimah (1/68/1), Ahmad, Siraj and Mukhlis.
235. Tabarāni in Mu`jam al-Kabīr with a sahih isnaad.
236. Ahmad, Maqdisi, Nasā`ie Ibn Nasar and Tabaraani.
237. Nasā`ie and Ahmad with a sahih isnād.
238. Ahmad and Tirmidzi, who declared it hasan.
239. Bukhari, Muslim and Nasā`ie.
240. ibid.
241. ibid. It is also given in Irwa' (295)
242. Nasā`ie with Sahih isnad.
243. Bukhari and Muslim.
244. The narration is like this, with Nisā' (4) before Al-`Imran (3), and thus it is evidence for (the permissibility of) departing from the order of surahs found in the `Uthmani copy of the Qur`ān in recitation. An example of this has already been seen.
245. Muslim and Nasā`ie.
246. Abu Ya’la and Hākim, who declared it sahih and Dhahabi agreed. Ibn Al-Athir says: "... the Seven Long surahs are Baqarah (2), Al-’Imran (3), Nisā' (4), Ma’idah (5), An ‘ām (6), A ‘rāf (7) and Tawbah (9)."
247. Abu Dawud and Nasā`ie with a sahih isnad.
248. Muslim and Abu Dawud.
249. Bukhari and Muslim.
250. Nasā'ie and Tirmidzi, who declared it sahih.
251. Bukhari and Ahmad.
252. Darimi and Sa`id Ibn Mansūr in his sunan with a sahih isnad.
164. These are agreed to end at the end of the Qur`ān; the soundest view is that they begin with Surah Qaf (no. 50).
165. Bukhari and Muslim.
166. The first number is that of the sūrah, while the second is the number of ayat in the surah. By inspecting the first of the two numbers in each case, it is easy to see that in many of these combinations, he (Sallallāhu `alayhi wasallam) did not stick to the Qur`ānic order of the surahs, so this is evidence for the permissibility of doing this, even though it is better to follow the sequence of the Qur`an. A similar case is to be found later under "Night prayer".
167. Muslim and Tahawi.
168. Abu Dawud and Al-Bayhaqi with a sahih isnād. This hadith is general, so it applies to both recitation during prayer, whether voluntary or obligatory, and outside it. Ibn Abi Shaibah (2/132/2) has transmitted from Abu Musa Al-Ash`ari and Mughirah Ibn Shu`bah that they used to say this in obligatory prayers, and from `Umar and `Ali without such specification.
169. In the original, "the young man said".
170. Dandanah: when someone speaks some words such that their intonation is audible but they cannot be understood; it is a little bit more than murmuring. (Nihayah)
171. Ibn Khuzaimah in his sahīh (1634) and Al-Baihaqi with a sahīh isnād. It has a supporting narration in Abu Dawūd (no. 758, Sahih Abi Dawud) and the basic story is in Bukhari and Muslim. The first addition is in one narration of Muslim, the second in Ahmad (5/74), and the third and fourth in Bukhari. Also under this heading is the hadeeth on the authority of Ibn ‘Abbas (radiyallāhu`anhu): "that Rasūlullāh (Sallallāhu `alayhi wa sallam) performed two raka’at in which he recited only Al-Fātihah", transmitted by Ahmad (1/282), Harith Ibn Abi Usamah in his musnad (p.38 of its Zawaid) and Baihaqi (2/62) with a da`ief isnad. I used to declare this hadith hasan in previous works, until I realised that I had been mistaken, because this hadith depends on Hanzalah Al-Dawsi, who is da`ief, and I do not know how this was unknown to me; maybe I thought he was someone else. Anyway, praise is due to Allāh who guided me to recognise my mistake, and that is why I hurried to correct it in print. Then Allāh compensated me with this better hadith of Mu`adz which relates to what the hadith of Ibn `Abbas (radiyallāhu`anhu) indicated. Praise is to Allāh by whose Grace good actions are completed.
172. There is Ijma’ (consensus of opinion) of the Muslims on this, with successors passing it on from the predecessors, along with authentic hadiths which establish this, as Nawawi has said, and some of them follow. See also Irwa' (345).
173. Bukhari and Abu Dawud.
174. Bukhari and Muslim.
175. See the sections on his recitation in Solāh al-Juma`ah and the two Solāh `Eid.
176. Bukhari and Abu Dawud.
177. Bukhari and Muslim.
178. `Abdul Haqq said in Solāh Tahajjud (90/1):
"As for voluntary prayers during the day, there is nothing authentic from Rasūlullāh (Sallallāhu `alayhi wa sallam) regarding either quiet or loud recitation, but it would seem that he used to recite quietly during them. It is reported from Rasūlullāh (Sallallāhu `alayhi wa sallam) that once, during the daytime, he passed by ‘Abdullah Ibn Hudhafah (radiyallāhu`anhu) who was praying and reciting loudly, so he said to him: O ‘Abdullah, let Allāh hear, not us. But this hadith is not strong."
179. Muslim and Bukhari in Af’al al-`Ibād.
180. Abu Dawud and Tirmidzi in Shamā`il with a hasan isnād. The hadith means that Rasūlullāh (Sallallāhu `alayhi wa sallam) used to moderate between quietness and loudness.
181. Nasā`ie, Tirmidzi in Shamā`il and Bayhaqi in Dala`il with a hasan isnād.
182. Abu Dawud and Hākim, who declared it sahih, and Dhahabi agreed.
183. ibid.
184. The last seventh of the Qur`ān, beginning with Surah Qaf (no. 50) according to the soundest view, as before.
185. Nasā`ie and Ahmad with a sahih isnād.
186. Ahmad, Ibn Khuzaimah (1/69/1) and Hakim who declared it sahih and Dhahabi agreed.
187. Bukhari and Muslim.
188. Muslim and Tirmidzi. It is given along with the next one in Irwa' (345).
189. Muslim and Abu Dawud.
190. Abu Dawud and Bayhaqi with a sahih isnād. And what is apparent is that he (`alaihis salaam) did it on purpose to establish its validity.
191. Abu Dawud, Ibn Khuzaimah (1/76/1), Ibn Bushran in al-Amali and Ibn Abi Shaibah (12/176/1); Hakim declared it sahih and Dhahabi agreed.
192. Lit. "The two by means of which refuge is sought", i.e. the last two surahs of the Qur`ān, both beginning "Say: I seek refuge ... "
193. Abu Dawud and Ahmad with a sahih isnād.
194. Bukhari and Muslim.
195. Nasā`ie, Ahmad and Bazār with a good isnād.
196. Ahmad with a sahih isnād.
197. Musa is mentioned in ayah 45: "Then We sent Musa and his brother Harun, with our signs and manifest authority. ;" ‘Isa is mentioned soon after in ayah 50: "And We made the son of Maryam and his mother as a sign - we gave them both shelter on high ground, affording rest and security and furnished with springs. "
198. Muslim, and Bukhari in ta’liq form. It is given in Irwa' (397).
199. Ahmad and Abu Ya’la in their musnads, and Maqdisi in al-Mukhtārah.
200. Bukhari and Muslim.
201. ibid.
202. Ahmad with a sahih isnad.
203. Bukhari and Muslim.
204. Muslim, Ibn Khuzaimah and Hakim.
205. Muslim and Abu Dawud.
206. ibid.
207. Ibn Majah and Ibn Khuzaimah.
208. Tahawi, Ibn Hibban in his sahih and Ibn Bushran; Ibn Hajar declared it hasan in al-Ahādith al-`Aliyat (no. 16).
209. Bukhari and Muslim.
210. Muslim, and Bukhari in Juz' Al-Qirā`ah (Article on Recitation).
211. Abu Dawud with a sahih isnād and Ibn Khuzaimah (1/165/1).
212. Ahmad and Muslim.
213. Abu Dawud, Tirmidzi and Ibn Khuzaimah (1/67/2); the latter two declared it sahih.
214. Ibn Khuzaimah in his sahih (1/67/2).
215. Bukhari and Abu Dawud.
216. Ahmad and Muslim. The hadith contains evidence that reciting more than Al-Fātihah in the last two raka‘ahs is a Sunnah, and many Companions did so, among them Abu Bakar Siddiq (radiyallāhu`anhu). It is also the view of Imam Shāfi`ie, whether in Zuhur or others, and of our later scholars, Abul Hasanāt Al-Lucknawi took it in Notes on Muhammad's al-Muwatta' (p. 102) and said:
"Some of our companions take hold a very strange view in obligating a Sajdah Sahwi (Prostration For Forgetfulness) for the recitation of a surah in the last two raka`ahs, but the commentators on Al-Maniyyah, Ibrahim Al-Halabi, Ibn Amīr Hajj and others, have refuted this view extremely well. There is no doubt that those who said this were unaware of the hadith, and had it reached them they would not have said so."
217 Bukhari and Muslim.
218 Ibn Khuzaimah in his sahih (1/67/2) and Diya' al-Maqdisi in al-Mukhtārah with a sahih isnād.
219 Bukhari in Article on Recitation and Tirmidzi, who declared it sahih.
220 Muslim and Tayalisi.
221 Bukhari and Muslim.
222. ibid.
223. Abu Dawud with a sahih isnād and Ibn Khuzaimah.
224. Ahmad and Muslim.
225. Bukhari and Muslim.
226. ibid.
227. ibid (Bukhari and Muslim).
228. Nasā`ie and Ahmad with a sahih isnād.
229. Tayalisi and Ahmad with a sahih isnād.
230. Ibn Khuzaimah (1/166/2), Tabarāni and Maqdisi with a sahih isnad.
231. Bukhari and Muslim.
232. ibid.
233. Called "At-Tulaiyain": A’rāf (7) is agreed to be one; An`ām (6) is the other, according to the most correct saying, as in Fath al-Baari.
234. Bukhari, Abu Dawud, Ibn Khuzaimah (1/68/1), Ahmad, Siraj and Mukhlis.
235. Tabarāni in Mu`jam al-Kabīr with a sahih isnaad.
236. Ahmad, Maqdisi, Nasā`ie Ibn Nasar and Tabaraani.
237. Nasā`ie and Ahmad with a sahih isnād.
238. Ahmad and Tirmidzi, who declared it hasan.
239. Bukhari, Muslim and Nasā`ie.
240. ibid.
241. ibid. It is also given in Irwa' (295)
242. Nasā`ie with Sahih isnad.
243. Bukhari and Muslim.
244. The narration is like this, with Nisā' (4) before Al-`Imran (3), and thus it is evidence for (the permissibility of) departing from the order of surahs found in the `Uthmani copy of the Qur`ān in recitation. An example of this has already been seen.
245. Muslim and Nasā`ie.
246. Abu Ya’la and Hākim, who declared it sahih and Dhahabi agreed. Ibn Al-Athir says: "... the Seven Long surahs are Baqarah (2), Al-’Imran (3), Nisā' (4), Ma’idah (5), An ‘ām (6), A ‘rāf (7) and Tawbah (9)."
247. Abu Dawud and Nasā`ie with a sahih isnad.
248. Muslim and Abu Dawud.
249. Bukhari and Muslim.
250. Nasā'ie and Tirmidzi, who declared it sahih.
251. Bukhari and Ahmad.
252. Darimi and Sa`id Ibn Mansūr in his sunan with a sahih isnad.
253. Ahmad with a
sahih isnad.
254 Darimi and Tirmidzi, who declared it sahih.
255 Ar. shirrah: excitement, enthusiasm, keenness, energy. The shirrah of youth is its beginning and its fervor ordeal. Imām Tahawi says:
"This is the zeal or fervor of the Muslims in their actions which bring them nearer to their Lord. However they are bound to fall short and leave some actions (which they began due to this zeal) so the most beloved of their actions to Rasūlullāh (Sallallāhu `alayhi wa sallam) were those done otherwise (and kept up), so he ordered them to carry out righteous deeds which they are able to do continually and keep to until they meet their Lord-the Mighty and Majestic. It is narrated from Rasūlullāh (Sallallāhu `alayhi wa sallam) to clarify this that he said: "The actions most loved by Allāh are those which are the most regular, even if they are little."
254 Darimi and Tirmidzi, who declared it sahih.
255 Ar. shirrah: excitement, enthusiasm, keenness, energy. The shirrah of youth is its beginning and its fervor ordeal. Imām Tahawi says:
"This is the zeal or fervor of the Muslims in their actions which bring them nearer to their Lord. However they are bound to fall short and leave some actions (which they began due to this zeal) so the most beloved of their actions to Rasūlullāh (Sallallāhu `alayhi wa sallam) were those done otherwise (and kept up), so he ordered them to carry out righteous deeds which they are able to do continually and keep to until they meet their Lord-the Mighty and Majestic. It is narrated from Rasūlullāh (Sallallāhu `alayhi wa sallam) to clarify this that he said: "The actions most loved by Allāh are those which are the most regular, even if they are little."
I say: this hadith
which he prefixes with the words "it is narrated" is sahih, agreed
upon by Bukhari and Muslim from the narration of ‘Aishah (radiyallāhu`anha).
256 Ar. fatrah: interval, break, lapse; referring here to a period of reduced enthusiasm.
257 Ahmad and Ibn Hibban in his sahih.
258 Ibn Sa`ad (1/376) and Abu ash-Shaikh in `Akhlaq Nabi (281).
259. Darimi and Hākim, who declared it sahih and Dhahabi agreed.
260. ibid.
261. Ahmad and Ibn Nasar with a sahih isnād.
262. Bukhari and Abu Dawud.
263. Ahmad and Abu Dawud with a sahih isnād.
264. Muslim and Abu Dawud. This hadith and others make it disliked (makruh) to stay awake the whole night, whether always or regularly, for it is against the example of Rasūlullāh (Sallallāhu `alayhi wa sallam) ; for if staying up the whole night were better, Rasūlullāh (Sallallāhu `alayhi wa sallam) would have done so, and the best guidance is the guidance of Muhammad. So do not be deceived by what is narrated from Abu Hanifah r.h that he prayed Fajar with the ablution of `Ishā' for forty years!! (Translator’s note: see Tablighi Nisab: Virtues of Solāh by Maulana Zakariyya Kandhalvi for examples of this type of claim) For this narration from him is totally baseless; in fact ‘Allamah al-Fairuz Abadi says in Ar-Radd `alā al-Mu’tarid ((44/1):
"This narration is a clear lie and cannot be attributed to the Imām, for there is nothing excellent about it, whereas it was the nature of the likes of the Imam to do the better thing; there is no doubt that the renewal of purification for each solāh is more excellent, most complete, and best. This is even if it is correct that he stayed awake the length of the night for forty consecutive years! This story seems more like a fairy tale, and is an invention of some of the extremely ignorant fanatics, who say it about Abu Hanifah and others, and all of it is lies."
265 Nasā`ie, Ahmad and Tabarāni (1/187/2); Tirmidzi declared it sahih.
266 Nasā`ie, Ibn Khuzaimah (1/70/1), Ahmad, Ibn Nasar and Hakim, who declared it sahih and Dhahabi agreed.
267. Ahmad and Bukhari.
268. Nasā’ie and Hākim, who declared it sahih.
269. Tirmidzi, Abul `Abbas Al-Asamm in his al-Hadith (vol 2 no. 117) and Hākim, who declared it sahih and Dhahabi agreed.
270. Nasā`ie and Ahmad with a sahih isnad.
271. The evidence for these two raka`ahs is found in Sahih Muslim and others as a practice of the Prophet (Sallallāhu ‘alayhi wa sallam), but they oppose his saying: Make the last of your solāh at night odd (witir) transmitted by Bukhari and Muslim. The scholars have differed in reconciling these two hadith, none of them being convincing to me, so the most cautious thing is to leave the two raka`at in compliance with the command of the Prophet (Sallallāhu `alayhi wasallam). Allāh knows best.
Later I came across an authentic hadith which had a command for two raka`at after witr, so the order of the Prophet (Sallallāhu `alayhi wasallam) agrees with his action, and the two raka`at are validated for everyone; the first command is thus one of recommendation, not negating the two raka`at. The latter hadith is given in Silsilat al-ahadith as-sahihah (1993) - see Appendix 7.
272. Ahmad and Ibn Nasr and Tahawi (1/202) and Ibn Khuzaimah and Ibn Hibban with a hasan sahih isnad.
273. Muslim and Abu Dawud. It is given in Irwa' (345).
274. ibid.
275. Muslim and Abu Dawud.
276. ibid.
277. ibid.
278. This is the saying of Imam Shāfi`ie, Ahmad and Ishaq, and some of the later Hanafis who researched took this view. As for the recitation of a surah after it, this is the view of some of the Shafi`ies and it is the correct view.
279. Bukhari, Abu Dawud, Nasā`ie and Ibn al-Jarud. The addition is not shādhdh (odd) as Tuwaijri thinks.
280. Nasā’ie and Tahawi with a sahih isnad.
1. Ibn Al-Mubarak in Az-Zuhud (162/1 from al-Kawākib 575), Abu Dawud and Ahmad with a sahih isnad.
2. Muslim and Malik.
3. Abu Dawud and Tirmidzi, who declared it sahih.
4. Bukhari and Abu Dawud.
5. Bukhari in Af’al al- `Ibād with a sahih isnad.
6. In the section on "Recitation of one verse at a time".
7. Tarjī’ -explained as a vibrating tone by Ibn Hajar; Manawi said: "It arises from a feeling of joy and happiness, which he (Sallallāhu `alayhi wasallam) felt a good deal on the day of the conquest of Makkah."
8. Bukhari and Muslim.
9. ibid. Ibn Hajar said in his commentary on"ā ( )", "this is a hamzah with a fathah, followed by a silent alif, followed by another hamzah." Shaikh ‘Ali al-Qari quoted likewise from others and then said: "It is obvious that this is three prolonged alifs."
10. Bukhari as ta’liq, Abu Dawud, Darimi, Hākim and Tammam Al-Razi with two sahih isnaads.
NOTE: This hadith was turned round by one of the narrators, who narrated it as "beautify your voices with the Qur'an". This is a mistake in narration and understanding, and whoever declared it sahih is submerged in error, for it contradicts the authentic explanatory narrations in this section. In fact, it is a prime example of a maqlub hadith, and the details of this brief note are in Silsilah al-Ahādith ad-Da`iefah (no. 5328).
11. A sahih hadith transmitted by Ibn al Mubarak in az-Zuhud (162/1 from al-Kawākib 575), Darimi, Ibn Nasr, and Tabarāni, Abu Nu‘aim in Akhbar Isbahan and Diya' in al-Mukhtaarah.
12. Darimi and Ahmad with a sahih isnad.
13. Abu Dawud and Hakim who declared it sahih and Dhahabi agreed.
14. Mundhiri said, "taghannna does mean to recite in a pleasant voice; Sufyan bin `Uyainah and others took the view that it is to do with istighna (i.e. letting the Qur'an make one dispense with worldly pleasures), but this is rejected."
15. Bukhari, Muslim, Tahawi and Ibn Mandah in Tawhid (81/1).
16. The scholars have said that musical instruments here mean a beautiful voice and that the family of Dawud refers to Dawud himself; the family of so-and-so can be specifically for so-and-so only; Dawud a.s had an extremely beautiful voice. This is mentioned by Nawawi in his commentary on Sahih Muslim.
17. `Abdur Razzaq in al-Amali (2/44/1), Bukhari, Muslim, Ibn Nasar and Hakim.
256 Ar. fatrah: interval, break, lapse; referring here to a period of reduced enthusiasm.
257 Ahmad and Ibn Hibban in his sahih.
258 Ibn Sa`ad (1/376) and Abu ash-Shaikh in `Akhlaq Nabi (281).
259. Darimi and Hākim, who declared it sahih and Dhahabi agreed.
260. ibid.
261. Ahmad and Ibn Nasar with a sahih isnād.
262. Bukhari and Abu Dawud.
263. Ahmad and Abu Dawud with a sahih isnād.
264. Muslim and Abu Dawud. This hadith and others make it disliked (makruh) to stay awake the whole night, whether always or regularly, for it is against the example of Rasūlullāh (Sallallāhu `alayhi wa sallam) ; for if staying up the whole night were better, Rasūlullāh (Sallallāhu `alayhi wa sallam) would have done so, and the best guidance is the guidance of Muhammad. So do not be deceived by what is narrated from Abu Hanifah r.h that he prayed Fajar with the ablution of `Ishā' for forty years!! (Translator’s note: see Tablighi Nisab: Virtues of Solāh by Maulana Zakariyya Kandhalvi for examples of this type of claim) For this narration from him is totally baseless; in fact ‘Allamah al-Fairuz Abadi says in Ar-Radd `alā al-Mu’tarid ((44/1):
"This narration is a clear lie and cannot be attributed to the Imām, for there is nothing excellent about it, whereas it was the nature of the likes of the Imam to do the better thing; there is no doubt that the renewal of purification for each solāh is more excellent, most complete, and best. This is even if it is correct that he stayed awake the length of the night for forty consecutive years! This story seems more like a fairy tale, and is an invention of some of the extremely ignorant fanatics, who say it about Abu Hanifah and others, and all of it is lies."
265 Nasā`ie, Ahmad and Tabarāni (1/187/2); Tirmidzi declared it sahih.
266 Nasā`ie, Ibn Khuzaimah (1/70/1), Ahmad, Ibn Nasar and Hakim, who declared it sahih and Dhahabi agreed.
267. Ahmad and Bukhari.
268. Nasā’ie and Hākim, who declared it sahih.
269. Tirmidzi, Abul `Abbas Al-Asamm in his al-Hadith (vol 2 no. 117) and Hākim, who declared it sahih and Dhahabi agreed.
270. Nasā`ie and Ahmad with a sahih isnad.
271. The evidence for these two raka`ahs is found in Sahih Muslim and others as a practice of the Prophet (Sallallāhu ‘alayhi wa sallam), but they oppose his saying: Make the last of your solāh at night odd (witir) transmitted by Bukhari and Muslim. The scholars have differed in reconciling these two hadith, none of them being convincing to me, so the most cautious thing is to leave the two raka`at in compliance with the command of the Prophet (Sallallāhu `alayhi wasallam). Allāh knows best.
Later I came across an authentic hadith which had a command for two raka`at after witr, so the order of the Prophet (Sallallāhu `alayhi wasallam) agrees with his action, and the two raka`at are validated for everyone; the first command is thus one of recommendation, not negating the two raka`at. The latter hadith is given in Silsilat al-ahadith as-sahihah (1993) - see Appendix 7.
272. Ahmad and Ibn Nasr and Tahawi (1/202) and Ibn Khuzaimah and Ibn Hibban with a hasan sahih isnad.
273. Muslim and Abu Dawud. It is given in Irwa' (345).
274. ibid.
275. Muslim and Abu Dawud.
276. ibid.
277. ibid.
278. This is the saying of Imam Shāfi`ie, Ahmad and Ishaq, and some of the later Hanafis who researched took this view. As for the recitation of a surah after it, this is the view of some of the Shafi`ies and it is the correct view.
279. Bukhari, Abu Dawud, Nasā`ie and Ibn al-Jarud. The addition is not shādhdh (odd) as Tuwaijri thinks.
280. Nasā’ie and Tahawi with a sahih isnad.
1. Ibn Al-Mubarak in Az-Zuhud (162/1 from al-Kawākib 575), Abu Dawud and Ahmad with a sahih isnad.
2. Muslim and Malik.
3. Abu Dawud and Tirmidzi, who declared it sahih.
4. Bukhari and Abu Dawud.
5. Bukhari in Af’al al- `Ibād with a sahih isnad.
6. In the section on "Recitation of one verse at a time".
7. Tarjī’ -explained as a vibrating tone by Ibn Hajar; Manawi said: "It arises from a feeling of joy and happiness, which he (Sallallāhu `alayhi wasallam) felt a good deal on the day of the conquest of Makkah."
8. Bukhari and Muslim.
9. ibid. Ibn Hajar said in his commentary on"ā ( )", "this is a hamzah with a fathah, followed by a silent alif, followed by another hamzah." Shaikh ‘Ali al-Qari quoted likewise from others and then said: "It is obvious that this is three prolonged alifs."
10. Bukhari as ta’liq, Abu Dawud, Darimi, Hākim and Tammam Al-Razi with two sahih isnaads.
NOTE: This hadith was turned round by one of the narrators, who narrated it as "beautify your voices with the Qur'an". This is a mistake in narration and understanding, and whoever declared it sahih is submerged in error, for it contradicts the authentic explanatory narrations in this section. In fact, it is a prime example of a maqlub hadith, and the details of this brief note are in Silsilah al-Ahādith ad-Da`iefah (no. 5328).
11. A sahih hadith transmitted by Ibn al Mubarak in az-Zuhud (162/1 from al-Kawākib 575), Darimi, Ibn Nasr, and Tabarāni, Abu Nu‘aim in Akhbar Isbahan and Diya' in al-Mukhtaarah.
12. Darimi and Ahmad with a sahih isnad.
13. Abu Dawud and Hakim who declared it sahih and Dhahabi agreed.
14. Mundhiri said, "taghannna does mean to recite in a pleasant voice; Sufyan bin `Uyainah and others took the view that it is to do with istighna (i.e. letting the Qur'an make one dispense with worldly pleasures), but this is rejected."
15. Bukhari, Muslim, Tahawi and Ibn Mandah in Tawhid (81/1).
16. The scholars have said that musical instruments here mean a beautiful voice and that the family of Dawud refers to Dawud himself; the family of so-and-so can be specifically for so-and-so only; Dawud a.s had an extremely beautiful voice. This is mentioned by Nawawi in his commentary on Sahih Muslim.
17. `Abdur Razzaq in al-Amali (2/44/1), Bukhari, Muslim, Ibn Nasar and Hakim.
18. Abu Dawud, Ibn
Hibban, Tabarāni, Ibn `Asakir (2/296/2) and Diya' in al-Mukhtārah with a sahih
isnad.
19. Ar. tafl: to blow with a minimum amount of saliva - Nihayah.
19. Ar. tafl: to blow with a minimum amount of saliva - Nihayah.
20. Muslim and Ahmad.
Nawawi (rahimahullāh) says, "This hadith contains a
recommendation to seek refuge from the devil when he tempts, along with
spitting to the left three times."
[Via The Qur`ān and Sunnah Society]
See: 1.The Introduction
See: 1.6. Clearing the Misconceptions
See: Description of the Solāh: 2.1. Facing the Ka`abah
See: Description of the Solāh: 2.2. Standing in Solāh
See: Description of the Solāh: 2.3. Intention
See: Description of the Solāh: 2.4. Takbīratulihram
See: Description of the Solāh: 2.5. To Gaze towards the Place of Sujud and Humility
See: Description of the Solāh: 2.6. Opening Supplications of Solāh
See: Description of the Solāh: 2.7.The Recitation
See: Description of the Solāh: 2.8.Ruku
See: Description of the Solāh: 2.9.Sujud
See: Description of the Solāh: 2.10. Second Raka`ah
see: Description of the Solāh: 2.11. First Tashahhud
See: Description of the Solāh: 2.12. Standing up for the Third, and then the Fourth, Raka`ah
see: Description of the Solāh: 2.13. The Final Tashahhud
See: 1.6. Clearing the Misconceptions
See: Description of the Solāh: 2.1. Facing the Ka`abah
See: Description of the Solāh: 2.2. Standing in Solāh
See: Description of the Solāh: 2.3. Intention
See: Description of the Solāh: 2.4. Takbīratulihram
See: Description of the Solāh: 2.5. To Gaze towards the Place of Sujud and Humility
See: Description of the Solāh: 2.6. Opening Supplications of Solāh
See: Description of the Solāh: 2.7.The Recitation
See: Description of the Solāh: 2.8.Ruku
See: Description of the Solāh: 2.9.Sujud
See: Description of the Solāh: 2.10. Second Raka`ah
see: Description of the Solāh: 2.11. First Tashahhud
See: Description of the Solāh: 2.12. Standing up for the Third, and then the Fourth, Raka`ah
see: Description of the Solāh: 2.13. The Final Tashahhud
See: 3. Appendixes.
See: 4. Glossary
See: 4. Glossary
See: 5. Bibliography
