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v A great liar such as Shaitan also speaks the truth at times.
v Shaitan is able to appear in different forms, thus it is possible for human beings to see
him. However when he is in his original form, he cannot be seen by humans.
v Jinns eat the food of humans, and can speak to them. They also steal and deceive.
The thief's hand was not cut because it was possible that the quantity stolen did not
reach the threshold which necessitated such a punishment.
v It is permissible to collect Sadaqah al-Fitr before the night of 'Id.
v One should accept the truth no matter who states it.
V One should accept the excuse and overlook the wrong of one who is presumed to be
speaking the truth.
Hadith 1021
، قَالَ : ((مَنْ حَفِظَ عَشْرَ آيَاتٍ مِنْ أَوَّلِ سُورَةٍ
وعن أبي الدرداءِ ﴿هُ: أَنَّ رسول الله
الكَهْفِ ، عُصِمَ مِنَ الدَّجَّالِ )) .
وفي رواية : ((مِنْ آخِرِ سُورَةِ الكَهْفِ )) رواهما مسلم .
Abu al-Darda' kg
narrates that the Messenger of Allah
said: "One who
memorises the first ten verses of Surah al-Kahf will be protected from Dajjal."
Another narration has: "The last ten verses of Sūrah al-Kahf." (Muslim)
Commentary
Dajjal will appear before Qiyamah. Allah & will grant him the ability to display certain
supernatural feats which will cause those weak in faith to renegade from Islam. The severity
of his evil can be gauged from the fact that all the Messengers &
warned their respective
nations about him. The Messenger of Allah
also described him in great detail and
mentioned that one of the ways to protect ourselves from his evil is to memorise and recite
the first and last ten verses of Sūrah al-Kahf.
Various reasons have been given for reciting these verses. One is that in the first ten verses,
Allah & mentions the knowledge of the Qur'an, the harms of all knowledge contrary to
it, the evil of the Jews and Christians, the temporary beauty of this world, and Allah's &
protection of those who remain steadfast on Islam. The last ten verses discuss the success
of those with sound beliefs and righteous actions and the destruction of those who take
others as assistants besides Allah &s. These verses increase the power of īman in the heart
and teach one not to deviate from it despite the severity of evils and tribulations. Also, just
as Allah & saved the youth of that era from the tyrant king, Allah &s will through their
barakah, protect one who recites these verses, from the evil of Dajjal.

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Hadith 1022
سَمِعَ نَقِيضاً مِنْ فَوقِهِ ، فَرَفَعَ رَأْسَهُ
وعن ابنِ عَبَّاسِ عَهَ: بَيْنَمَا جِبْرِيلُ عَلَ قَاعِدٌ عِنْدَ النبي
، فَقَالَ: هَذَا بَابٌ مِنَ السَّمَاءِ فُتِحَ اليَوْمَ وَلَمْ يُفْتَحْ قَطَّ إِلَّ اليَوْمَ ، فَزَلَ منهُ مَلكٌ ، فقالَ : هذا
مَلِكٌ نَزلَ إلى الأرضِ لم ينزلْ قطّ إلّ اليومَ فَسَلَّمَ وقال : أَبْشِرْ بِنُورَيْنِ أُوتِيَتَهُمَا لَمْ يُؤْتَهُمَا نَبِيٍّ
قَبْلَكَ : فَاتِحَةُ الْكِتَابِ ، وَخَواتِيمُ سُورَةِ الْبَقَرَةِ ، لَنْ تَقْرَأَ بِحَرْفٍ مِنْهَا إِلاَّ أَعْطِيْتَه . رواه مسلم .
((الَّقِيضُ )) : الصَّوْتُ .
Ibn 'Abbas
narrates: While Jibra'il & was sitting with the Messenger of
Allāh
he heard a sound above him. He raised his head and said: "This
is a door of the sky which has been opened today and which was never
opened before." An angel descended from it and Jibra'il & said: "This
is an angel that has descended to earth, and that has never descended
before today." The angel greeted and said: "Bear the glad tidings of two
lights which you have been given and no Messenger before you was given:
the opening chapter of the Book (Surah al-Fatihah) and the final verses of
Sūrah al-Baqarah. You will not recite a single letter of them without being
granted them (i.e. their reward)." (Muslim)
Commentary
That such a door had never opened before and that this angel had never descended prior to
this, was to show the special rank and status of these two portions of the Qur'an.
The "two lights" refer to that light on the day of Qiyamah which will guide a person into
Paradise. They could also refer to the lights of guidance in this world for a person who ponders
over the meanings of these surahs. Hence, by reciting these two portions of the Qur'an with
sincerity, one will be granted that which they contain, namely guidance, forgiveness and
success in this world and the Hereafter.
CHAPTER 184
باب استحباب الاجتماع عَلَى القراءة
Chapter on the desirability of gathering to recite the Qur'an

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Hadīth 1023
﴿ : ((وَمَا اجْتَمَعَ قَوْمٌ فِي بَيْتٍ مِنْ بُيُوتِ اللهِ
وعن أبي هريرة ﴿ُّهُ، قَالَ : قَالَ رسول الله
يَتْلُونَ كِتَابَ اللهِ ، وَيَتَدَارَسُونَهُ بينهم، إِلَّ نَزَلَتْ عَلَيْهِمُ السَّكِينَهُ وَغَشِيتْهُمُ الرَّحْمَةُ ، وَحَفَّتْهُمُ
المَلائِكَةُ، وَذَكَرَهُمُ اللهُ فِيمَنْ عِنْدَهُ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A group
of people do not gather in one of the houses of Allah to recite the Book
of Allah and study it among themselves without tranquillity descending
upon them, mercy engulfing them, the angels encircling them, and Allah
mentioning them to those who are with Him." (Muslim, Abū Dawud)
Commentary
This is a section of the hadith which was mentioned in full in a previous chapter. See hadith
245. It is repeated here to show the virtue of reciting and learning the Qur'an. It mentions
four great benefits of such Qur'anic gatherings.
The sequence of these benefits points to progression in reward. That is, the reward of each
benefit surpasses the one mentioned previous to it. Firstly, such gatherings draw tranquillity
and this enhances īman as mentioned in a verse of the Qur'an,
﴿هُوَ الَّذِىّ اَنْزَلَ السَّكِيْنَةَ فِى قُلُوْبِ الْمُؤْمِنِيْنَ لِيَزْدَادُوْآَ اِيْمَانًا مَّعَ اِيْمَانِهِمْ﴾ (الفتح: ٤)
"He is the Being who sends down tranquility in the hearts of the believers
resulting in an increase in their īmān." (Sūrah Fath, 4)
Secondly, Allah's &s mercy engulfs the gathering. Thirdly, they are encircled by angels
and this allows angelic qualities to be transferred into them. Fourthly, Allah &s mentions
them to His pure angels. This last benefit is the greatest of all, as Allah &s states, "And the
Remembrance of Allah is the greatest."
A point of caution should be sounded here. While the hadith encourages study of the Qur'an,
it does not refer to self-study or self-opinionated discussions regarding the Qur'an. The
Messenger of Allah
said, "Whoever says anything in matters of the Qur'an without
knowledge should prepare his abode in Hell." (Tirmidhi) One should study the Qur'an under
the guidance of a person who himself has learnt the Qur'an from reliable teachers. The study
and teaching of the Qur'an requires that one understands it through the interpretation and
meanings provided by the pious predecessors of Islamic learning.

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CHAPTER 185
باب فضل الوضوء
Chapter on the virtue of wudū'
Introduction
Islamic history scholars agree unanimously that wudū', ghusl and salah were made Fard
(compulsory) in Makkah Mukarramah. Wudū' is not a speciality of this Ummah because it
was also performed by previous nations. However, the radiance on the day of Qiyamah on
the face and limbs of those who perform wudu' will be a speciality of this Ummah, as appears
in a narration of Muslim.
قَالَ الله تَعَالَى: ﴿يَاأَيُّهَا الَّذِيْنَ أُمَنُوْآَ إِذَا قُمْتُمْ إِلَى الصَّلُوةِ فَاغْسِلُوْا وُجُوْهَكُمْ﴾ إِلَى قَوْله
تَعَالَى : ﴿مَا يُرِيْدُ اللهُ لِيَجْعَلَ عَلَيْكُمْ مِّنْ حَرَج وَّلْكِنْ يُرِيْدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهَ عَلَيْكُمْ
لَعَلَّكُمْ تَشْكُرُوَنَ﴾ [ المائدة: ٦].
Allāh &s says: "O believers! When you stand up to perform salah, wash
your faces, your arms up to the elbows, pass wet hands over your heads,
and (wash) your feet up to your ankles. If you are impure, then purify
yourselves thoroughly. If you are ill, on a journey, returning from the toilet,
or touching your wives, and you do not find water, then use clean soil to
perform tayammum, wiping your face and arms with it. Allah does not
want to place any difficulty on you but wants to purify you and complete
His favour upon you so that you may be grateful." (Sūrah al-Ma'idah, 6)
Hadīth 1024
١، يقول : ((إِنَّ أُمَّتِي يُدْعَوْنَ يَوْمَ القِيَامَةِ
وعن أبي هريرة ◌ُهُ ، قَالَ : سَمِعْتُ رسول الله
غُرَّاً مُحَجَّلِينَ مِنْ آثَارِ الوُضُوءِ ، فَمَنِ اسْتَطَاعَ مِنْكُمْ أنْ يُطِيلَ غُرَّتَهُ فَلْيَفْعَلْ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates: I heard the Messenger of Allah
saying: "My
Ummah will be called on the day of Qiyamah with their foreheads and limbs
radiantly white due to the effects of wudu'. So whoever of you is able to
increase the extent of his whiteness should do so." (Bukhārī, Muslim, Ahmad)
Vocabulary and Definitions
¿ (pl. ¿ ) is used to describe the whiteness found on the forehead of horses.

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¿das is derived from the root word Je which refers to the whiteness found on the legs
of a horse regarded to be rare and valuable.
Commentary
Just as a horse whose limbs are white is unique from other horses, the Ummah of Muhammad
will be unique from other nations on the day of Qiyamah, as their foreheads and limbs will
emit a special radiance. The hadith encourages us to wash our limbs correctly and thoroughly
while performing wudū'.
Hadith 1025
، يقول : (( تَبْلُغُ الحِلْيَةُ مِنَ المُؤمِنِ حَيْثُ يَبْلُغُ الوضُوءُ
وعنه ، قَالَ : سَمِعْتُ خليلي
)) رواه مسلم .
Abū Hurayrah
narrates: I heard my bosom friend (the Messenger of
Allāh
saying: "The jewellery of a believer shall extend as far as his
wudū' water reaches." (Muslim, Ahmad, Bayhaqī)
Commentary
This hadith teaches us that whichever limbs were washed during wudu' will be beautified with
the jewels of Paradise in the Hereafter. In addition, the more perfect and closer to Sunnah
one's wudū' is, the better one's limbs will be adorned.
Hadith 1026
: (( من تَوَضَّأ فَأَحْسَنَ الوُضُوءَ ،
وعن عثمان بن عفان رضيّه، قَالَ : قَالَ رسول الله
خَرَجَتْ خَطَايَاهُ مِنْ جَسَدِهِ حَتَّى تَخْرُج مِنْ تَحْتِ أَظْفَارِهِ )) رواه مسلم .
'Uthman ibn 'Affan dog narrates that the Messenger of Allah
said: "One
who performs wudu' and performs it well, his sins exit his body, even from
beneath his nails." (Muslim)
Commentary
The phrase "and performs it well" alludes to the fact that he does not suffice on the Faraid
(compulsory actions) of wudu', but he also ensures that all the Sunnah and Mustahab actions
are performed, and he abstains from anything that is Makrūh (undesirable). The closer the
wudū' is to the Sunnah, the more sins will be forgiven.
According to this hadith, sins will exit his entire body, while the hadith of Abū Hurayrah
(hadith 1028), states that only the sins of the washed limbs are forgiven. A narration of

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Mușannaf 'Abd al-Razzaq has that if a person commences wudu' with bismillah, the sins of all
the limbs will be forgiven. On the other hand, if bismillah was not recited, then only the sins
of the limbs which were washed will be forgiven.
The performance of wudu' cleanses the external body of dirt and purifies one from sins.
Scholars state that this refers to minor sins, as major sins are not forgiven without repentance.
As for the rights of fellow human beings (huquq al-'ibad), these cannot be forgiven without
fulfilling those rights or being pardoned by those whose rights were usurped.
Hadīth 1027
وعنه ، قَالَ: رَأيتُ رسول الله ﴿ تَوَضَّأَ مِثْلَ وُضُوئِي هَذَا، ثُمَّ قَالَ: (( مَنْ تَوَضَّأ هكَذَا،
غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ ، وَكَانَتْ صَلاَتُهُ وَمَشْيُهُ إِلَى المَسْجِدِ نَافِلَةً )) رواه مسلم .
'Uthman 4% narrates: "I saw the Messenger of Allah
performing wudū'
as I am performing wudū' now. He then said: 'One who performs wudū' like
this, is forgiven for his past sins, and his salah and walking to the masjid
are an additional reward." (Muslim)
Commentary
As mentioned in the previous hadith, forgiveness of sins refers to minor sins relating to the
rights of Allah des.
The hadith shows the virtue of performing wudu' at home and then proceeding to the masjid.
As wudū' forgives all minor sins, the reward for walking to the masjid and performing salah,
will be an increase in one's rank in the Hereafter.
Hadith 1028
، قَالَ : ((إِذَا تَوَضَّأ العَبْدُ المُسْلِمُ - أَو الْمُؤْمِنُ -
وعن أبي هريرة طه: أنَّ رسول الله ﴾
فَغَسَلَ وَجْهَهُ، خَرَجَ مِنْ وَجْهِهِ كُلُّ خَطِئَةٍ نَظَرَ إِلَيْهَا بِعَيْنَيْهِ مَعَ المَاءِ ، أَوْ مَعَ آخِرِ قَطْرِ المَاءِ
، فَإِذَا غَسَلَ يَدَيْهِ ، خَرَجَ مِنْ يَدَيْهِ كُلُّ خَطِيئَةٍ كَانَ بَطَشَتْهَا يَدَاهُ مَعَ المَاءِ ، أَوْ مَعَ آخِرِ قَطْرٍ
المَاءِ ، فَإِذَا غَسَلَ رِجْلَيْهِ ، خَرَجَتْ كُلُّ خَطِيئَةٍ مَشَتْهَا رِجْلاَهُ مَعَ المَاءِ ، أَو مَعَ آخِرِ قَطْرِ المَاءِ
، حَتَّى يَخْرُجَ نَقِيَّا مِنَ الذُّنُوبِ )) رواه مسلم .
Abū Hurayrah &
narrates that the Messenger of Allah
said: "When
a Muslim slave - or believer - performs wudū', and washes his face, every

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sin to which his eyes looked leaves his face with the water - or with the
last drop of water. When he washes his hands, every sin which his hands
committed leaves his hands with the water - or with the last drop of water.
When he washes his feet, every sin towards which his feet walked leaves
his feet with the water - or with the last drop of water. This continues
until he emerges completely purified of sins." (Muslim)
Commentary
This hadith reinforces that wudu' purifies the external body of physical impurities and the
internal body of sins.
The drops of water removing sins is an expression used to convey forgiveness of sins because
sins are abstract and have no physical form.
Hadith 1029
﴿ أتى المقبرة ، فَقَالَ: ((السَّلاَمُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ ، وَإِنَّا إِنْ
وعنه : أنَّ رسول الله
شَاءَ اللهُ بِكُمْ لاَحِقُونَ ، وَدِدْتُ أَنَّا قَدْ رَأَيْنَا إخْوانَا )) قالوا: أوَلَسْنَا إِخْوَانَكَ يَا رسول الله
؟ قَالَ: ((أَنْتُمْ أَصْحَابِي، وَإِخْوَانُنَا الَّذِينَ لَمْ يَأْتُوا بَعْدُ )) قالوا: كَيْفَ تَعْرِفُ مَنْ لَمْ يَأْتِ
بَعْدُ مِنْ أُمَّتِكَ يَا رَسولَ اللهِ ؟ فَقَالَ : ((أرَأيْتَ لَوْ أَنَّ رَجُلاً لَهُ خَيْلٌ غُرِّ مُحَجَّةٌ بَيْنَ ظَهْرَيْ
خَيْلٍ دُهْمٍ بُهْمٍ ، ألا يَعْرِفُ خَيْلَهُ؟ )) قالوا: بَلَى يَا رسول الله ، قَالَ: ((فَإِنَّهُمْ يَأْتُونَ غُرّاً
مُحَجَّينَ مِنَ الوُضُوءِ ، وأَنَا فَرَطُهُمْ عَلَى الحَوْضِ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
went to the
graveyard and said: "Peace be upon you, O abode of believers. If Allah
wills, we will join you. I wish that we had seen our brothers." The Sahābah
asked: "Are we not your brothers, O Messenger of Allah?" He replied:
"You are my Șahabah. Our brothers are those who have not come as yet."
The Șahabah A
asked: "How will you recognise those of your Ummah who
have not come as yet, O Messenger of Allah?" He replied: "Tell me, if a
person owns a horse with a white forehead and whiteness on its legs and
it is among horses that are pitch black, will he not recognise his horse?"
The Șaņābah
replied: "Indeed, O Messenger of Allah." He said: "They
will come with radiant faces and limbs due to performing wudu' and I will
precede them to the Fountain (Haud al-Kauthar)." (Muslim, Ahmad)

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Vocabulary and Definitions
The ol refers to the fountain in Paradise from which the Messenger
will give water
to his Ummah. After a drink from it, no person will ever suffer thirst.
The word by¿ generally refers to a person who goes ahead of a travelling caravan in order
to prepare for their arrival. The Ummah of the Messenger
is truly honoured that he
will await their arrival. In addition, he
will request Allah & for their forgiveness and
an increase in their ranks before they come to him.
Additional Points
v It is permissible to yearn for something, especially to do good actions and meet the
righteous.
v The Șahabah were fortunate to be the brothers as well as the companions of the Messenger
Those of the Ummah who came after them were only brothers.
Hadīth 1030
٤، قَالَ : ((ألاَ أَدُّلُكُمْ عَلَى مَا يَمْحُو اللهُ بِهِ الخَطَايَا ، وَيَرْفَعُ بِهِ الَّرَجَاتِ
وعنه : أن رسول الله
(؟)) قالوا: بَلَى يَا رسول الله، قَالَ: ((إِسْبَاغُ الوُضُوءِ عَلَى المَكَارِهِ، وَكَثْرَةُ الْخُطَا إِلَى
المَسَاجِدِ ، وَانْتِظَارُ الصَّلاَةِ بَعْدَ الصَّلاَةِ؛ فَذَلِكُمُ الرِّبَاطُ؛ فَذَلِكُمُ الرِّبَاطُ )) رواه مسلم .
Abū Hurayrah
s narrates that the Messenger of Allah
said: "Should I
not inform you of something by which Allah will wipe out sins and by which
He will raise ranks?" The Şahabah A
š said: "Indeed, O Messenger of Allah."
He said: "Performing a thorough wudū' in adverse circumstances, taking
many steps to the masjids, and waiting for a salah after having performed
a șalāh. That is ribāț! That is ribāț." (Muslim, Bayhaqī)
Commentary
"Performing a thorough wudū' in adverse circumstances," includes performing wudū' in
severe cold or due to such illness which prevents a person from moving about easily.
Ribat refers to guarding the Islamic borders so that a foreign enemy cannot enter and attack.
Hence, by engaging in the three actions mentioned here, man is protected from Shaitan who
is his internal enemy. A second view is that since a person who is regular in performing
these actions expects forgiveness for his sins, an increase in his rewards and admission into
Paradise, the Messenger of Allah
compared him to a person guarding the Islamic borders
expecting martyrdom and forgiveness. Others are of the opinion that the above good deeds
are named ribat because they bind the person and prevent him from committing sins and

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acts of disobedience. The Messenger
repeated the statement for emphasis.
The three actions that cause one's minor sins to be forgiven and elevate one's rank in Paradise
may be elaborated upon as follows:
1. One should take care to fulfil all the Sunnah and Mustahab actions of wudu', such as washing
each limb thrice even in difficult circumstances. 'Alī age narrates that the Messenger of Allah
said, "One who performs a thorough wudū' in severe cold will attain double reward."
(Țabrānī in Awsaț)
2. One should walk to the masjid even if one lives at a distance. In other words, one should
make an effort to ensure that one's salah is performed in congregation in the masjid.
3. After performing one of the five Fard salahs, one should be eager to perform the next salah.
In other words, one's heart should remain attached to salah and the masjid.
Hadīth 1031
: ((الطُّهُورُ شَطْرُ الإِيمَانِ )) رواه
وعن أبي مالك الأشعري وطُهُ، قَالَ: قَالَ رسول الله ﴾
مسلم . وَقَدْ سبق بطوله في باب الصبر .
Abū Mālik al-Ash'arī
" narrates that the Messenger of Allah
said:
"Purity is half of faith." (Muslim, Ahmad, Bayhaqī)
The hadith was quoted in full under the chapter of patience.
Commentary
The hadith has been repeated here to show the virtue of purity and wudū'.
"Purity is half of faith," may have one of several meanings:
1. Īmān (faith) refers to șalāh, hence the hadīth means that wudū' is an integral part of salāh.
In other words, salah is not valid without wudū'.
2. We know that purity is a portion of īman, however it has been said to be half of it to stress
its importance and status.
3. Imām Ghazalī ( stated that purity is of different forms:
a. Purity of the external body from dirt and hadath (major and minor impurities).
b. Purity of the limbs from sin.
c. Purity of the heart from evil qualities.

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RIYĀD AL-ȘĀLIĶĪN
d. Purity of the internal self from everything besides Allah &S. These forms of purity
constitute half of īman. The remaining half is to further beautify oneself with outward purity,
noble actions, good character and focussing towards Allah &s.
وفي البابِ حديث عمرو بن عَبَسَة ◌َّهُ السابق في آخر باب الرَّجَاءِ ، وَهُوَ حديث عظيم ؛
مشتمل عَلَى جمل من الخيرات .
The previously quoted hadith of 'Amr ibn 'Abasah as towards the end of
the chapter on hope is applicable to this chapter as well. It is a noteworthy
hadith comprising many good points.
Hadīth 1032
، قَالَ : ((مَا مِنْكُمْ مِنْ أَحَدٍ يَتَوَضَّأُ فَيَبْلِغُ - أَوْ
وعن عمر بن الخطاب ريه ، عن النبيِّ
فَيُسْبِغُ - الوُضُوءَ ، ثُمَّ يقول: أشهدُ أنْ لا إلهَ إِلَّ اللـهُ وَحْدَهُ لاَ شَرِيكَ لَهُ ، وَأَشْهَدُ أنَّ مُحَمَّداً
عَبْدُهُ وَرَسُولُهُ؛ إِلَّ فُتِحَتْ لَهُ أَبْوَابُ الجَنَّةِ الثَّمَانِيَّةُ يَدْخُلُ مِنْ أَيُّهَا شَاءَ )) رواه مسلم .
وزاد الترمذي : ((اللَّهُمَّ اجْعَلْنِي مِنَ النَّوَّابِينَ ، وَاجْعَلْنِي مِنَ الْمُتَطَّهِرِينَ )) .
'Umar ibn al-Khattab de narrates that the Messenger of Allah
said:
"Whoever among you performs wudu' and does a thorough wudu' and then
says, 'I testify that there is none worthy of worship besides Allah, who is
one and has no partner, and I testify that Muhammad
is His servant
and Messenger,' the eight doors of Paradise will be opened for him and he
can enter from whichever of them he desires." (Muslim, Ahmad)
Tirmidhī adds: "O Allah, make me of those who repent and make me of
those who are purified."
Commentary
The hadith encourages a believer to perform wudu' thoroughly and to recite the specified du'a'
after doing so. A thorough wudū' refers to performing wudū' with all its requisites, fulfilling
the Faraid, Sunnah and Mustahab actions, and abstaining from all that is Makrūh.
Scholars have stated that "there is none worthy of worship besides Allah," refers to tawhid
al-Dhāt (unity in the Being of Allah (); "who is one" refers to tawhid al-Șifat (unity in the
attributes of Allah ); and "has no partner" refers to tawhid al-Afal (unity in the actions
of Allah des).

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RIYĀD AL-ȘĀLIĶĪN
CHAPTER 186
باب فضل الأذان
Chapter on the virtue of adhan
Adhan literally means to inform. In the context of the Shariah it refers to informing others
of the time of salah. It commenced in the first year of Hijrī after the building of Masjid al-
Nabawī. Adhan and igāmah are amongst the specialities of this Ummah.
The configuration and sequence of the words of the adhan is remarkable. It consists of only
a few words, but they sum up the three basic fundamentals of Islam: tawhid (Oneness of
Allāh &S), risālah (Prophethood) and ākhirah (the Hereafter). The words Allahu Akbar and
Ash-hadu Allāilāha Illallah confirm the tawhid and majesty of Allah . The words Ash-hadu
Anna Muhammadar-Rasūlullah affirm the prophethood of Muhammad
and they are a
proclamation that the method of worshipping Allah &s is only through the system taught
by Muhammad
The words Hayya 'Alas-salah then summon the believers to the greatest
form of worship, namely salah. The words Hayya 'Alal Falah are a call to perpetual success
and serve as a subtle reference to the Hereafter. The adhan then terminates with the opening
words Allahu Akbar Allahu Akbar and La Ilaha Illallah to emphasise that Allah &s will always
be the greatest and nobody is entitled to be worshiped besides Him.
Hadīth 1033
عن أَبي هريرة للهِ: أنَّ رسول اللـه ◌ُ﴾، قَالَ: ((لَوْ يَعْلَمُ النَّاسُ مَا فِي النِّدَاءِ والصَّفِ الأَوَّلِ
، ثُمَّ لَمْ يَجِدُوا إِلَّ أنْ يَسْتَهِمُوا عَلَيْهِ لاسْتَهَمُوا عَلَيْهِ ، ولو يَعْلَمُونَ مَا فِي التَّهْجِيرِ لاسْتَبَقُوا
إِلَيْهِ ، وَلَوْ يَعْلَمُونَ مَا فِي العَتَمَةِ وَالصُّبْحِ لاَتَوْهُمَا وَلَوْ حَبْواً )) متفقٌ عَلَيْهِ .
((الاسْتِهَامُ)): الاقْتِرَاعُ، وَ((التَّهْجِيرُ)): التَّبْكِيرُ إِلَى الصَّلاةِ.
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "If people
only knew the rewards of the adhan and the first row (of salah) and they
had no way of attaining them but to draw lots, they would certainly have
drawn lots. If they only knew the rewards for going early for salah, they
would have raced each other in getting there. If they only knew the rewards
for performing the 'Isha' and Fajr salahs, they would attend them even if
they had to crawl." (Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith explains the virtue and reward of four actions:
1. Calling out the adhan.
2. Performing salah in the first row behind the Imam.
3. Proceeding early for salāh.
4. Performing 'Isha' and Fajr salah in congregation.
With regard to the enthusiasm of the Sahabah for calling out the adhan, Barmawi > quotes
an interesting incident: "Qadisiyyah was conquered in the early part of the day. The enemy
were pursued by the Șahabah who then returned. The time of Zuhr was close. Many people
desired to call out the adhan, and they were about to brandish their swords. Sa'd dog drew
lots and the person whose name was drawn was given permission to call out the adhan."
(Dalīl al-Fāliķīn)
Proceeding early to the masjid for salah has many benefits. Firstly, one who does so displays
his desire for hastening towards goodness. Secondly, a person waiting for salah gains the
reward of being in salah. Thirdly, one's mind is at ease allowing for concentration in salah.
'Isha' and Fajr salah require the most effort because they are performed at the ends of the
day when people are asleep or retiring to bed. For this reason they were the most difficult
of șalāhs for the hypocrites.
Hadīth 1034
، يقولُ : (( المُؤَذِّنُونَ أَطْوَلُ النَّاسِ أَعْناقاً
وعن معاوية ريته ، قَالَ : سَمِعْتُ رسول الله
يَوْمَ القِيَامَةِ )) رواه مسلم .
Mu‘āwiyah
narrates: I heard the Messenger of Allah
saying: "The
mu'adhdhins will have the longest necks of all people on the day of Qiyamah."
(Muslim, Ibn Mājah, Al-Bayhaqī)
Commentary
Scholars have provided various reasons why the mu'adhdhins will have the "longest necks":
1. People will be drowning in their perspiration on the day of Qiyamah in accordance to their
sins. Those with long necks will be saved from this difficulty.
2. The mu'adhdhins will be leaders. The Arabs used to refer to their leaders as people with
long necks.

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RIYĀD AL-ȘĀLIĶĪN
3. On that day, the mu'adhdhins will have great hope of attaining the mercy of Allah de and
His abundant rewards. For this reason, they will stretch out their necks in anticipation of
what they will receive.
4. It is an expression meaning that Allah & will grant them His proximity and respect.
5. Their necks will not be elongated in reality. However, others will be extremely thirsty on
that day, due to which their necks will be folded in. The mu'adhdhins will not be thirsty, thus
their necks will remain normal, but appear longer than the necks of others.
Scholars state that the reason for mu'adhdhins attaining this unique reward is that they used
to call people to salah and righteous deeds, and whoever calls others to good will receive the
reward of those who engage in that good.
Hadith 1035
وعن عبدِ الله بن عبدِ الرَّحْمانِ بن أَبِي صَعصعة: أنَّ أَبَا سَعيد الخدريَّ ◌ِ﴿هُ، قَالَ لَهُ: ((
إِنِّي أَرَاكَ تُحِبُّ الغَنَمَ وَالْبَادِيَةَ فَإِذَا كُنْتَ فِي غَنَمِك - أَوْ بَادِيِكَ - فَأَذَّنْتَ لِلصَّلاَةِ ، فَارْفَعْ
صَوْتَكَ بِالنِّدَاءِ ، فَإِنَّهُ لا يَسْمَعُ مدى صَوْتِ الْمُؤَذِّنِ حِنٍّ ، وَلاَ إِنْسٌ ، وَلاَ شَيْءٌ ، إِلَّ شَهِدَ لَهُ
5 . رواه البخاري .
يَومَ القِيَامَةِ )) قَالَ أَبُو سَعيدٍ : سمعتُهُ مِنْ رَسولِ الله
‘Abdullah ibn 'Abd al-Rahman ibn Abī Șa'sa ah40 narrates that Abū Sa'īd al-
Khudrī Kg
said to him: "I see that you love sheep and the desert land. So
when you are among your sheep or in the desert land and you call out the
adhān for șalāh, raise your voice. Every jinn, human or anything else within
range that hears the voice of the mu'adhdhin will testify in his favour on
the day of Qiyamah." Abu Sa'id 4%)
said: "I heard this from the Messenger
of Allah
." (Bukhārī, Ahmad, Bayhaqī)
Commentary
This hadith teaches us that one should call out the adhan with a loud voice because all animals,
plants and lands to which one's voice reaches will testify in his favour. Even though Allah
des is fully aware of everything, this testimony will be taken to make apparent one's virtue
and high rank before all of the creation.
Even if a person is alone or on journey, one should endeavour to call out the adhan and iqamah
before performing salah because of the promised virtues.
40 'Abdullah ibn 'Abd al-Rahman ibn Abī Șa'sa'ah &
was from the Mazin tribe from amongst the
Anșār. He is regarded amongst the high ranking Tābi īn. Bukhārī, Abū Dāwūd, Nasa'ī and Ibn Mājah all
narrate from him, as he is regarded to be a trustworthy narrator.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1036
: ((إِذَا نُودِيَ بالصَّلاَةِ ، أدْبَرَ الشَّيْطَانُ ، وَلَهُ
وعن أبي هريرة ﴿له، قَالَ : قَالَ رسول الله .
ضُرَاطْ حَتَّى لاَ يَسْمَعَ النَّذِينَ ، فَإِذَا قُضِيَ النِّدَاءُ أَقْبَلَ ، حَتَّى إِذَا تُوِّبَ للصَّلاةِ أَدْبَرَ ، حَتَّى إِذَا
قُضِيَ النَّغْوِيبُ أقْبَلَ ، حَتَّى يَخْطِرَ بَيْنَ المَرْءِ وَنَفْسِهِ ، يَقُولُ: اذْكُرْ كَذَا واذكر كَذَا - لِمَا لَمْ
يَذْكُرُ مِنْ قَبْلُ - حَتَّى يَظَلَّ الرَّجُلُ مَا يَدْرِي كَمْ صَلَّى )) متفقٌ عَلَيْهِ .
((التَّقْوِيبُ )) : الإِقَامَةُ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "When
the call to salah is made, Shaitan retreats and passes wind so that he does
not hear the call. When the call is completed, he returns until the iqamah
is made, when he again retreats. When the iqamah is completed, he returns
to whisper to the person, 'Think of this, think of that' - regarding that
which he had not thought of previously, until the person does not know
how many rak'āts he has performed." (Bukhārī, Muslim)
Commentary
Shaitan "passes wind" when he hears the adhan for the following reasons:
1. Due to the speed with which he runs away, he cannot control himself and passes wind.
2. He does so purposely due to his evil nature and hatred for the adhan.
3. He intends to oppose the purity of salah with that which is impure.
Shaitan whispers to a person who is engaged in salah in order divert his heart towards worldly
matters, and thereby deprive him of concentration and devotion.
A question may be posed here: why does Shaitan flee when adhan is called out, but not during
șalāh? Scholars have provided various answers to this question:
1. There is great awe and grandeur in the words of the adhan. This and the proclamation of
tawhīd frightens Shaitan.
2. Adhan as well as iqamah is an invitation to the worship of Allāh &S. Shaitan is unable to
match it, due to its power and strength, hence he flees from it.
3. Shaitan does not want to testify in favour of any person on the day of Qiyamah who had
called out the adhān.
4. Adhan and igāmah are Allāh's Ks dhikr, hence they are a form of divine radiance, while
Shaitan is nothing but darkness, and the two cannot mix.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1037
﴿﴾، يقول: ((إِذَا سَمِعْتُمُ
١ : أنّه سمع رسول الله
وعن عبدِ الله بن عمرو بن العاص
الْمُؤَذِّن فَقُولُوا مِثْلَ مَا يَقُولُ، ثُمَّ صَلُّوا عَلَيَّ؛ فَإِنَّه مَنْ صَلَّى عَلَيَّ صَلَةً صَلَّى اللهُ عَلَيْهِ بِهَا
عَشْراً، ثُمَّ سَلُوا اللهَ لِيَ الوَسِيلَةَ ؛ فَإِنَّهَا مَنْزِلَةٌ في الجَنَّةِ لَ تَغِي إِلَّ لِعَبْدِ مِنْ عِبَادِ اللهِ وَأَرْجُو
أنْ أكونَ أَنَا هُوَ ، فَمَنْ سَألَ لِيَ الوَسِيلَةَ حَلَّتْ لَهُ الشَّفَاعَةُ )) رواه مسلم .
'Abdullah ibn 'Amr ibn al-'Ās
narrates that he heard the Messenger of
Allāh
saying: "When you hear the mu'adhdhin, repeat what he says and
then send salutations upon me. A person who sends one salutation upon
me, Allah sends ten upon him. Then ask Allah to grant me al-Wasīlah. It is
a stage in Paradise which is reserved for one of the servants of Allah, and
I hope that it will be me. Intercession is guaranteed for one who asks for
al-Wasīlah for me." (Muslim, Abū Dāwūd, Tirmidhī, Nasa'ī)
Vocabulary and Definitions
Allāh &s sending salutations upon a person refers to His mercy and forgiveness.
Intercession here refers to the Messenger's
requesting Allah &s to forgive his Ummah.
Commentary
The hadith explains the great virtue of reciting the du'a' after adhan.
The stage of al-Wasilah in Paradise is undoubtedly reserved for the Messenger of Allah
however, he expressed the hope of him being the one to achieve it, due to his humility and
unassuming nature. The Messenger
further requested his Ummah to supplicate that he
receives al-Wasīlah due to his humility and to display his neediness before Allah &S. Another
reason for this was that his Ummah could benefit by means of the du'a' and be rewarded for
reciting it.
Hadīth 1038
، قَالَ : (( إِذَا سَمِعْتُمُ النِّدَاءَ ، فَقُولُوا كَمَا
: أن رسول الله
13
وعن أبي سعيد الخدري
يَقُولُ المُؤَذِّنُ )) متفقٌ عَلَيْهِ .
Abū Sa īd al-Khudrī 4% narrates that the Messenger of Allah
said: “When
you hear the call to salah, repeat the words of the mu'adhdhin." (Bukhārī,
Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
Repeating the words of the mu'adhdhin means that one should repeat every phrase of the
adhan after the mu'adhdhin except "Hayya 'alas salah" and "Hayya 'alal falah." In these two
cases, the reply should be "Lā hawla walā quwwata illā billāh."
It is Mustahab and a great virtue to repeat the words of the adhan whether a person is in a state
of purity or not. Thus a woman in the state of menses (haid) or bleeding after childbirth (nifās)
as well as a person in the state of greater impurity (hadath akbar) should reply to it. Amongst
the times when one may not reply is when relieving oneself, engaging in conjugal relations,
and while performing Fard or Nafl salah. In such cases, one may reply after completion of
these actions provided that a long time has not elapsed. If a person is engaged in the recital
of the Qur'an or dhikr of Allah Les, it is best to terminate and reply to the adhan.
Hadīth 1039
، قَالَ : (( مَنْ قَالَ حِيْنَ يَسْمَعُ النِّدَاءَ : اللَّهُمَّ رَبَّ هذِهِ
: أنّ رسول الله
وعن جابر رضي
الدَّعْوَةِ النَّامَّةِ، وَالصَّلاَةِ القَائِمَةِ، آتِ مُحَمَّداً الوَسِيلَةَ ، وَالفَضِيلَةَ ، وَابْعَثْهُ مَقَامَاً مَحْمُوداً
الَّذِي وَعَدْتَهُ ، حَلَّتْ لَهُ شَفَاعَتِي يَوْمَ القِيَامَةِ )) رواه البخاري .
Jābir ibn 'Abdillah
narrates that the Messenger of Allah
said: "My
intercession will be permitted on the day of Qiyamah for one who says when
he hears the call to salah, "O Allah, Lord of this perfect call and established
șalāh, grant Muhammad
al-Wasīlah and superiority, and raise him to the
praiseworthy position which You promised him." (Bukhārī)
Vocabulary and Definitions
The call is "perfect" because it will not change or be modified until Qiyamah or because it
has no flaws and incorporates the necessary tenets of belief for a Muslim.
The salah is "established" means it will continue until Qiyamah.
Commentary
Intercession being guaranteed for a person is a glad tiding of Paradise and death on īmān
because intercession will not be accepted for those who are not Muslims.
"The praiseworthy position which You promised him," refers to that time on the day of
Qiyamah when the Messenger of Allah
will be made to stand on Maqām Mahmud to
intercede on behalf of the entire creation for the commencement of reckoning. This will be
the speciality of the Messenger
and is stated in the Qur'an,

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RIYĀD AL-ȘĀLIĶĪN
﴿عَشِّى أَنْ يَّبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُوْدًا﴾ (الإسراء: (٧٩)
"Soon Your Sustainer will accord to you the Maqām Mahmud." (Sūrah al-Isra', 79)
The words still Cele y sul are mentioned in the narration of Bayhaqi in Sunan al-Kubra, hence
it is permissible to recite them at the end of the du'a'.
As for the words ◌َوَالدَّرَجَةَ الرَّفيْعَة, Mulla 'Ali Qari quotes Imam Bukhari a who stated, "I did
not find these words in any narration," hence they should be avoided.
Hadīth 1040
، أَنَّه قَالَ : (( مَنْ قَالَ حِيْنَ يَسْمَعُ المُؤَذِّنَ :
وعن سعدِ بن أَبِي وَقَّاصٍ ﴿له، عن النيـ
أَشْهَدُ أنْ لاَ إِلَه إِلَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ ، وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ ، رَضِيتُ بِاللهِ رَبّاً ،
وَبِمُحَمَّدٍ رَسُولاً ، وَبِالإِسْلامِ دِيناً، غُفِرَ لَهُ ذَنْبُهُ )) رواه مسلم .
Sa'd ibn Abī Waqqas des narrates that the Messenger of Allah
said: "The
sins of a person are forgiven who, when he hears the mu'adhdhin, says, "I
testify that there is none worthy of worship besides Allah, He is one and
has no partner, and that Muhammad is His servant and Messenger. I am
pleased with Allāh as Sustainer, Muhammad
as Messenger, and Islam
as religion." (Muslim, Ahmad, Hakim, Tirmidhī)
Commentary
While some scholars say that this du'a' should be recited after the mu'adhdhin calls out "Ash
hadu allā ilāha illallah", the preferred view is that it should be recited after the adhan is
completed.
Hadīth 1041
وعن أنس ﴿ه، قَالَ: قَالَ رسول الله ﴿: ((الدُّعَاءُ لاَ يُرَدُّ بَيْنَ الأَذَانِ وَالإِقَامَةِ )) رواه
أَبُو داود والترمذي ، وقال : (( حديث حسن )) .
Anas 4
narrates that the Messenger of Allah
said: "A du'a' between
the adhan and the iqamah is not rejected." (Abū Dawūd, Tirmidhi, Ahmad)
Commentary
The narration of Tirmidhi adds: The Sahabahd
es
enquired, "What should we ask for, O
Messenger of Allah?" He
replied, "Ask Allah for afiyah (well-being) in this world and the
Hereafter."

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RIYĀD AL-ȘĀLIĶĪN
Ibn 'Arabi ds stated, "After the adhan, the doors of mercy open. For this reason, supplications
are readily accepted." However, such acceptance is restricted to those who fulfil the etiquettes
and conditions of du'a'.
In summary, there are five Sunnahs regarding the adhan:
1. Replying to the adhan by repeating the words of the mu'adhdhin.
2. Reciting durūd after the adhān.
3. Reciting the du'a' of al-wasīlah in hadīth 1039.
4. Reciting the du'a' mentioned in hadith 1040.
5. Making any du'a' between adhan and iqamah as du'ās are readily accepted at this time.
CHAPTER 187
باب فضل الصلوات
Chapter on the virtue of șalāh
قَالَ الله تَعَالَى: ﴿إِنَّ الصَّلُوَ تَنْهَى عَنِ الْفَحْشَآءِ وَالْمُنْكَرِ﴾ [ العنكبوت: ٤٥].
Allāh & says: "Verily salāh prevents immoral behaviour and evil." (Sūrah
al-'Ankabūt, 45)
Hadith 1042
وعن أبي هريرة ﴿هُ، قَالَ: سَمِعْتُ رسولَ اللهِ ﴾، يقول: ((أَرَأيْتُمْ لَوْ أَنَّ نَهْرَاً بِبَابٍ
أَحَدِكُمْ يَغْتَسِلُ مِنْهُ كُلَّ يَوْمٍ خَمْسَ مَرَّاتٍ ، هَلْ يَبْقَى مِنْ دَرنِهِ شَيْءٌ؟ )) قالوا: لا يَبْقَى مِنْ
دَرْنِهِ شَيْءٌ، قَالَ: (( فَذلِكَ مَثَلُ الصَّلَوَاتِ الخَمْسِ يَمْحُو اللهُ بِهِنَّ الخَطَايَا )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4
narrates: I heard the Messenger of Allah
saying: "Will
any dirt remain on the body of a person who has a river at his door step
and he baths therein five times a day?" The Sahabah
replied: "No dirt
will remain on his body." The Messenger of Allah
said: "It is the same
with the five salahs. Allah wipes out sins through them." (Bukhārī, Muslim)
Commentary
This hadith explains the benefit of performing the five daily salahs. Running water is generally
free from dirt and the deeper it runs, the cleaner and purer it is. Similarly, salah which is

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performed with the correct etiquettes and devotion purifies the soul of sins. Just as a person
who baths in a river five times a day will be cleansed of physical dirt on his body, a person
who performs five times salah, is cleansed of the spiritual dirt of sin.
Bathing in pure water, generally removes the grime and dirt which is on the surface, however
dirt which is firmly stuck to the body, will only be removed by scrubbing and utilizing a
cleaning agent such as soap. In the same way, salah will cause minor sins to be forgiven, but
major sins will only be forgiven by sincere repentance.
Additional Points
V The Messenger
taught a concept using a practical example of a river with running
water so that it could be easily understood and would serve as a motivation towards good.
Hadīth 1043
وعن جابرٍ رَّهُ، قَالَ: قَالَ رسول الله ﴾: ((مَثَلُ الصَّلَواتِ الخَمْسِ كَمَثَلِ نَهْرِ جَارٍ غَمْرٍ
عَلَى بَابٍ أَحَدِكُمْ يَغْتَسِلُ مِنْهُ كُلَّ يَومٍ خَمْسَ مَرَّاتٍ )) رواه مسلم .
((الغَمْرُ )) بفتح الغين المعجمة : الكثير .
Jābir 4
narrates that the Messenger of Allah
said: "The similitude of
the five salahs is that of an extensively flowing river at your door in which
you bath five times a day." (Muslim, Ahmad, Bayhaqī)
Hadith 1044
فَأَخْبَرَهُ فَأَنْزَلَ اللهُ
وعن ابن مسعود له: أنَّ رَجُلاً أصَابَ مِن امْرَأَةٍ قُبْلَةً، فَأَتَى النبيَّ ﴿
تَعَالَى: ﴿اقِ الصَّلُوَةَ طَرَفَيِ النَّهَارِ وَزُلَفَا مِّنَ الَّيْلِ ، إِنَّ الْحَسَنْتِ يُذْهِبْنَ السَّاتِ﴾ [ هود:
١١٤] فَقَالَ الرَّجُلُ أَلِيَ هَذَا؟ قَالَ : (( لِجَمِيعِ أُمَّتِي كُلُّهِمْ )) متفقٌ عَلَيْهِ .
Ibn Mas'ud 4% narrates that a man kissed a woman. He came to the
Messenger of Allah
and told him about it. Allah &'s revealed the following
verse: "Establish salah at the two ends of the day and some portions of the
night. Surely, good deeds wipe out evil deeds.' The man asked: "Is this for
me only?" The Messenger of Allah
said: "It is for my entire Ummah."
(Bukhārī, Muslim)

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Commentary
Another narration provides the background of this hadīth. A Sahābī narrates that a woman
came to purchase some dates from him. He said to her, "I have superior quality dates at home.
Come and have a look." When she entered, he kissed her. Subsequently, he was overcome
with shame and proceeded to the Messenger of Allah
and narrated what had happened.
(Al-Sunan al-Kubrā' of Nasa'ī)
Additional Points
v It is prohibited to kiss or touch a strange woman.
V There is no hadd (penal punishment) for kissing or holding a strange woman. However
ta'zīr (discretionary penalty) can be handed down according to the discretion of the
ruler. The ruler may also overlook the wrong if he feels that the offender's repentance
is sincere.
v Good deeds wipe out the effects of evil deeds.
Hadīth 1045
، قَالَ : ((الصَّلَوَاتُ الخَمْسُ، وَالجُمُعَةُ إِلَى
وعن أَبي هريرة ﴿هُ: أَنَّ رسول الله ﴾
الجُمُعَةِ ، كَفَّارَةٌ لِمَا بَيْنَهُنَّ، مَا لَمْ تُغْشَ الكَبَائِرُ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The five
șalāhs, and Jumu'ah to Jumu'ah is an expiation for whatever is committed
between them as long as major sins are avoided." (Muslim, Ahmad)
Commentary
This hadith teaches us that minor sins are forgiven when a person performs his five daily
șalāhs and Jumu ah. For the forgiveness of major sins, sincere repentance is required.
One may question why Jumu'ah has been included when the five daily salahs are sufficient to
forgive all minor sins? Scholars have answered this as follows:
1. Mullā 'Alī Qarī
I ds stated that through salah one's sins are forgiven, however if any sin
remains, it is forgiven through the performance of Jumu'ah salah; if no sin had remained,
then additional rewards are written in one's favour.
2. Shaikh Muhaddith 'Abd al-Haqq Dehlawi & stated that if the five daily salahs are defective
and the minor sins are not forgiven, then through the blessings of the Jumu'ah salah, such
sins will be forgiven.