النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1046
، يقول : (( مَا مِنْ امْرِئٍ مُسْلِمٍ
، قال : سَمِعْتُ رسول الله
وعن عثمان بن عفان نظـ
تَحْضُرُهُ صَلاَةٌ مَكْتُوبَةٌ فَيُحْسِنُ وُضُوءها؛ وَخُشُوعَهَا، وَرُكُوعَهَا، إِلَّ كَانَتْ كَفَّارَةً لِمَا قَبْلَهَا
مِنَ الذُّنُوبِ مَا لَمْ تُؤْتَ كَبِيرةٌ ، وَذلِكَ الدَّهْرَ كُلَّهُ)) رواه مسلم .
'Uthman ibn 'Affan 4% narrates: I heard the Messenger of Allah
saying:
"When the time for a compulsory salah enters and a Muslim exels in his
wudū', humility, and bowing down, then it is an expiation for the sins that
were committed before it as long as a major sin was not committed. This
applies perpetually." (Muslim, Ahmad, Bayhaqī)
Commentary
This hadith specifies three aspects related to salah regarding which one needs to strive for
perfection: wudū', khushū' (humility) and rukū' (bowing down). Scholars have interpreted
these aspects in a broader perspective. Hence, a thorough wudu' refers to excellence in all
aspects prior to the commencement of salah. A thorough ruku' refers to excellence in the
external postures of salah, and humility refers to excellence in the internal state of a person
during șalāh.
As Muslims, we are fortunate to be blessed with the opportunity of communicating with our
Creator and Sustainer five times a day. When we perform salah, we have an audience with
Allāh &s, hence we should give utmost attention to every detail of salah. In its perfection
lies our rewards and success.
The statement "this applies perpetually" shows that the virtue of forgiveness of minor sins
was not confined to the most blessed era of the Messenger of Allah$
and the Sahabah
but is relevant to every era.
CHAPTER 188
باب فضل صلاة الصبح والعصر
Chapter on the virtue of the Fajr and 'Asr salahs
Hadith 1047
، قَالَ : (( مَنْ صَلَّى الْبَرْدَيْنِ دَخَلَ الجَنَّةَ)) متفقٌ عَلَيْهِ .
عن أَبي موسى طه: أنَّ رسول الله ﴿

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RIYĀD AL-ȘĀLIĶĪN
(( البَرْدَانِ )) : الصُّبْحُ والعَصْرُ.
Abū Mūsā &
narrates that the Messenger of Allah
said: "One who
performs the two cool salāhs will enter Paradise." (Bukhārī, Muslim, Bayhaqī)
The two cool salahs refer to the Fajr and 'Asr salahs.
Vocabulary and Defintions
"Cool salāhs" refer to the Fajr and 'Asr salahs because they are performed at such a time of
the day when the heat is relatively diminished.
Commentary
The reward of Paradise mentioned here could refer to direct entry into Paradise without any
punishment, or it could mean that one will enter it after retribution. However, it serves as
a glad tiding for one who is punctual in these salahs that he will leave this world on Islam,
since only a Muslim will enter Paradise.
We are required to be punctual on all salāhs, however, these two salāhs have been emphasised,
since they are generally more neglected. If these two salahs are given due importance, the
remaining salāhs will be performed to a greater extent.
Hadith 1048
وعن أَبي زهير عُمارة بن رُؤَيْبَ ◌ّهُ، قَالَ: سَمِعْتُ رسولَ اللهِ ﴿ه، يقول: ((لَنْ يَلِجَ النَّارَ
أَحَدٌ صَلَّى قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا )) يعني : الفَجْرَ والعَصْرَ . رواه مسلم .
Abū Zuhayr 'Umarah ibn Ruwaybah 4% narrates: I heard the Messenger of
Allāh
saying: "No person who performs salah before sunrise and before
sunset will enter the Hell-fire," meaning Fajr and 'Aşr. (Muslim, Ahmad)
Commentary
The time of Fajr is when one is enjoying sleep, and that of 'Asr is when one is concluding the
affairs of the day, hence these two salahs are difficult to perform. One who adheres to them
will adhere to the remaining salahs to a greater extent. In addition, it is more likely that such
a person will not commit major sins and sins related to the rights of others. Now when his
minor sins are expiated by means of salah, he will not enter the Hell-Fire.
Hadith 1049
: (( مَنْ صَلَّى الصُّبْحَ فَهُوَ فِي ذِمَّةِ
وعن جُنْدُبٍ بن سفيان وِّهَ ، قَالَ : قَالَ رسول الله

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اللهِ ، فَانْظُرْ يَا ابْنَ آدَمَ ، لاَ يَطْلُبَّكَ اللهُ مِنْ ذِمَّتِهِ بِشَيءٍ)) رواه مسلم .
Jundub ibn Sufyan 44% narrates that the Messenger of Allah
said: "One
who performs the Fajr salah is under the protection of Allah. So, O son of
Adam, let not Allāh seek from you anything regarding His protection."
(Muslim, Ibn Mājah, Tirmidhī)
Commentary
The statement "under the protection of Allah," can have one of two meanings:
1. It is an encouragement to perform the Fajr salah because one who is unmindful of it will
be deprived of the protection of Allah & and called to account for his weakness.
2. One who performs the Fajr salah is under the protection of Allah Ks, hence others should
abstain from causing any physical, monetary or spiritual harm to him since Allah &s will
take them to task.
Hadīth 1050
وعن أَبي هريرة ﴿هَ، قَالَ: قَالَ رسول الله ﴿ه: (( يَتَعَاقَبُونَ فِيَكُمْ مَلائِكَةٌ بِاللَّيْلِ، وَمَلاَئِكَةٌ
◌ِالنَّهَارِ ، وَيَجْتَمِعُونَ فِي صَلاَةِ الصُّبْحِ وَصَلاَةِ العَصْرِ، ثُمَّ يَعْرُجُ الَّذِينَ بَاتُوا فِيَكُمْ، فَيَسْأَلُهُمُ
اللهُ - وَهُوَ أَعْلَمُ بِهِمْ - كَيْفَ تَرَكْتُمْ عِبَادِي؟ فَيَقُولُونَ: تَرَكْنَاهُمْ وَهُمْ يُصَلُّونَ ، وَأَيْنَاهُمْ
وَهُمْ يُصَلُّونَ )) متفقٌ عَلَيْهِ .
Abū Hurayrah &
" narrates that the Messenger of Allah
said: "The
angels of the night and those of the day take turns in coming to you. They
gather for the Fajr salah and the 'Asr salah. The angels who were with you
during the night then ascend and Allah asks them - despite knowing better
regarding them - 'How were My servants when you left them?' The angels
reply: 'When we left them, they were performing salah and when we came
to them, they were performing salah." (Bukhārī, Muslim, Nasa'ī, Mālik)
Commentary
That two groups of angels gather for Fajr and 'Asr as compared to one group for the remaining
salahs shows the virtue of these two salahs and their times.
A question may arise here: why does Allah &s ask the angels about the actions of man when
He is fully aware of everything? Scholars explain that when Allah des created Adam Line, the
angels objected, stating that they were sufficient for Allah's &s worship, while man would
cause nothing but corruption and bloodshed. Hence, Allah des boasts before the angels about

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man's sacrificing his needs and desires in order to submit before Him. The objective of this
questioning and answering is therefore to honour those who perform salah, and to make
apparent their status and the value of their worship.
Additional Points
It is Allah's des great favour on man that He has commanded the angels to gather and
separate at the time when man is engaged in worship. Because of this, his actions in his
book of deeds for the day will commence and end with an action of worship.
v Salah is the greatest form of worship because Allah's & questioning the angels relates
to it.
V The rizq (sustenance) of man is distributed after Fajr and his actions are raised up at
the time of 'Asr, hence one who is in worship at these times is blessed in his sustenance
and actions.
The honour of the Muslims in the sight of Allah &s is apparent through this hadith.
We should be cautious regarding our actions as these are recorded by the angels.
Hadīth 1051
فَنَظَرَ إِلَى القَمَرِ لَيْلَةَ الْبَدْرِ ،
بن عبد الله البَجَلَيِّ ﴿هَ، قَالَ: كُنَّا عِنْدَ النبيِّ لُ﴾
فَقَالَ: (( إِنَّكُمْ سَتَرَونَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا القَمَرَ ، لاَ تُضَامُونَ فِي رُؤْيَتِهِ ، فَإِنِ اسْتَطَعْتُمْ أنْ
لاَ تُغْلَبُوا عَلَى صَلَةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا، فَافْعَلُوا )) متفقٌ عَلَيْهِ .
وفي رواية : (( فَنَظَرَ إِلَى القَمَرِ لَيْلَةَ أَرْبَعَ عَشْرَةَ)) .
Jarīr ibn 'Abdillah al-Bajalī 40% narrates: We were with the Messenger of Allah
and he looked at the full moon. He said: "You will see your Sustainer
as you are looking at this moon and you will not be overcrowded when
seeing Him. So if it is possible for you not to be overwhelmed to the point
of missing salah before sunrise and before sunset, then do so." (Bukhārī,
Muslim, Abū Dāwūd)
Another narration has: "He looked at the moon on the fourteenth night."
Commentary
This hadith teaches us that one who performs the Fajr and 'Asr salahs will be specifically
rewarded by viewing Allah & in Paradise, hence one should be extra careful to perform
them regularly. For a believer to view Allah &s, will be the greatest bounty in Paradise. The
disbelievers and hypocrites will be deprived of this bounty.

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"You will not be overcrowded when seeing Him" because He will be seen from every side. The
comparison with the moon is merely to explain the phenomenon in human terms because,
in reality, Allah & is free of time and space.
Hadith 1052
: (( مَنْ تَرَكَ صَلَةَ العَصْرِ فَقَدْ حَبِطَ عَمَلُهُ ))
وعن بُرَيْدَة ◌ِلَهُ ، قَالَ : قَالَ رسول الله
رواه البخاري .
Buraydah 4% narrates that the Messenger of Allah
said: "One who omits
the "Așr salah has in fact destroyed his actions." (Bukhārī, Ahmad, Nasa'ī)
Commentary
This hadith has been interpreted in various ways:
1. Omitting any salāh, especially the 'Așr salah is a major sin, which will destroy the rewards
of the action.
2. One who regards omitting the 'Asr salah as permissible destroys all his good actions because
he has left the fold of Islam.
3. A person who omits the 'Asr salah due to some worldly engagement will be deprived of
the benefit and blessings of that engagement.
CHAPTER 189
باب فضل المشي إلى المساجد
Chapter on the virtue of walking to the masajid
Hadīth 1053
، قَالَ : (( مَنْ غَدَا إلى المَسْجِدِ أَوْ رَاحَ ، أَعَدَّ اللهُ لَهُ فِي
عن أبي هريرة طه: أنَّ النبيَّ
الجَنَّةِ نُزُلاً كُلَّمَا غَدَا أَوْ رَاحَ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One
who goes to the masjid morning and evening, Allah prepares for him a
welcome reception in Paradise each morning and evening that he goes."
(Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
The reward mentioned in this hadith also applies to those proceeding to the masjid for salah,
reciting the Qur'an, teaching or learning Islamic knowledge and performing I'tikāf. When
such a huge reward is on offer for merely proceeding to the masjid, one can well imagine the
rewards for the actual performance of salah and other acts of worship in the masjid.
Just as a host prepares a special meal for a visiting guest, Allah &s prepares a gracious
reception and meal in Paradise for those who visit His home, the masjid. The meal is not
given in this world because the world cannot bear even one of the bounties of Paradise.
Hadith 1054
١، قَالَ : (( مَنْ تَطَهَّرَ فِي بَيْتِهِ ، ثُمَّ مَضَى إلى بَيْتٍ مِنْ بُيُوتِ اللهِ ، لِيَقْضِي
وعنه : أنَّ النبيَّ
فَرِيضَةً مِنْ فَرَائِضِ اللهِ ، كَانَتْ خُطُواتُهُ ، إِحْدَاهَا تَحُطُّ خَطِيئَةً ، وَالأُخْرَى تَرْفَعُ دَرَجَةً ))
رواه مسلم .
Abū Hurayrah
tes narrates that the Messenger of Allah
said: "One who
purifies himself at his home and then proceeds to one of the Houses of
Allah to fulfil one of the obligations of Allah, then each footstep he takes
removes a sin and the other elevates his rank." (Muslim, Bayhaqī)
Commentary
The hadith teaches us the importance of performing wudu' at home and then proceeding to
the masjid. In another hadith, Abu Umamah age narrates that the Messenger of Allah
% said,
"One who emerges from his house in a purified state for an obligatory salah, his reward is
like that of a Hajī (pilgrim) in ihrām. (Abū Dāwūd)
The narration of Bukhārī, adds the words, "Nothing makes him leave his home except salah."
Hence, the reward mentioned in this hadith will be confined to a person proceeding to the
masjid for șalāh.
Each footstep towards the masjid wipes out a minor sin that is related to the rights of Allah
des and the next increases his rank in Paradise. Some scholars have stated that when all
one's minor sins are wiped away, the remaining footsteps will serve to further elevate one's
rank in Paradise.
Hadith 1055
وعن أَبِّ بن كعبٍ هَ، قَالَ: كَانَ رَجُلٌ مِنَ الأنْصَارِ لاَ أَعْلمُ أَحَداً أَبْعَدَ مِنَ المَسْجِدِ مِنْهُ

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، وَكَانَتْ لا تُخْطِئُهُ صَلاَةٌ ، فَقِيلَ لَهُ: لَوْ اشْتَرَيْتَ حِمَاراً لِتَرْكَبَهُ فِي الظَّلْمَاءِ وَفِي الرَّمْضَاءِ،
قَالَ : مَا يَسُرُّنِي أَنَّ مَنْزِي إلى جَنْبِ المَسْجِدِ ، إنِّي أُرِيدُ أنْ يُكْتَبَ لِي مَمْشَايَ إلى المَسْجِدِ
، وَرُجُوعِي إِذَا رَجَعْتُ إلى أَهْلِي. فَقَالَ رَسُولُ اللهِ ﴿ه: ((قَدْ جَمَعَ اللهُ لكَ ذَلِكَ كُلَّه ))
رواه مُسلِم .
Ubayy ibn Ka'b 4% narrates: There was a person from the Ansar and I do
not know of anyone who lived further away from the masjid than him, but
he never missed a salah. It was suggested to him: "You should purchase
a donkey which you could ride in the dark and in the intense heat?" He
replied: "Even if my house was next door to the masjid, it would not make
me happy. I prefer that my footsteps while proceeding to the masjid and
while returning to my family be recorded in my favour." The Messenger of
Allāh
said: "Allah has granted you the reward of all of this." (Muslim)
Hadith 1056
وعن جابر ◌ّه، قَالَ: خَلَت البِقاعُ حولَ المَسْجِدِ ، فَأَرَادَ بَنُو سَلمَةَ أَنْ يَنْتَقِلُوا قُرْبَ المَسْجِدِ
، فَبَلَغَ ذَلِكَ النبيِ ﴿هَ، فَقَالَ لَهُمْ: (( بَلَغَنِي أَنَّكُمْ تُرِيدُونَ أنْ تَنْتَقِلُوا قُرْبَ المَسْجِدِ ؟ ))
قالوا : نعم ، يا رَسُول اللهِ ، قَدْ أَرَدْنَا ذَلِكَ. فَقَالَ: (( بَنِي سَلِمَةَ دِيَارَكُمْ تُكْتَبْ آثارُكُمْ ،
دِيَارَكُمْ تُكْتَبْ آثارُكُمْ )) فقالوا: مَا يَسُرُّنَا أَنَّا كُنَّا تَحَوَّلْنَا . رواه مسلم، وروى البخاري
معناه من رواية أنس .
Jābir 4% narrates: A piece of land became vacant around the masjid so
the Banu Salimah decided to move near the masjid. This news reached the
Messenger of Allah
and he said to them: "It has reached me that you
intend moving near the masjid?" They replied: "Yes, O Messenger of Allah,
we intend doing so." He said: "O Banī Salimah, remain in your homes. Your
footsteps are being recorded. Remain in your homes. Your footsteps are
being recorded." They replied: "It would not please us to move." (Muslim,
Bukhārī)
Commentary
Those who reside far from a masjid should appreciate the great virtues of walking to the masjid.
Another benefit of people living on the outskirts of a city or town is that the inhabitants
living within will be less vulnerable to the attacks of external enemies.

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Hadith 1057
: ((إِنَّ أَعْظَمَ النَّاسِ أَجْراً في الصَّلاةِ أَبْعَدُهُمْ
وعن أبي موسى ﴿ّهُ، قَالَ : قال رَسُول اللهِ .
إِلَيْهَا مَمْشَىَ ، فَأَبْعَدُهُمْ، وَالَّذِي يَنْتَظِرُ الصَّلاَةَ حَتَّى يُصَلَّهَا مَعَ الإمَامِ أعظَمُ أجْراً مِنَ الَّذِي
يُصَلِّهَا ثُمَّ يَنَامُ )) متفقٌ عَلَيْهِ .
Abū Mūsa dog narrates that the Messenger of Allah
said: "The people
who receive the greatest reward for salah are those who live furthest away
and then the next furthest. One who waits for the salah so that he could
perform it with the Imam receives a greater reward than one who performs
it and then goes to sleep." (Bukhārī, Muslim)
Commentary
The further away a person's house is from the masjid, the more footsteps he will have to
take to reach there. Since the effort and sacrifice is more, the reward will be proportionately
more. However, this applies only to those who are able to come for salah. For those who are
weak and ill, and living at a distance will cause them to miss salah in the masjid, then it is
best for them to live as close as possible to the masjid.
Șalāh in congregation is far superior to salah performed individually. Therefore, waiting in
anticipation for the Imam so that salah can be performed in congregation is superior to
performing salah individually and then resting. In addition, as long as one waits for the salah
to commence, one will gain the reward of being in salah.
Hadith 1058
، قَالَ: (( بَشِّرُوا المَشَّائِينَ فِي الظُّلَمِ إلى المَسَاجِدِ بِالنُّورِ
وعن بُرِيدَة لله ، عن النبيِّ
الَّامِّ يَوْمَ القِيَامَةِ )) رواه أَبُو دَاوُدَ وَالتِّرمِذِيُّ .
Buraydah 4
narrates that the Messenger of Allah
said: "Give glad
tidings of complete radiance on the day of Qiyamah for those who walk in
the dark to the masājid." (Abū Dāwūd, Tirmidhī)
Commentary
There will be extreme darkness on the day of Qiyamah. On that day, a person will benefit from
the radiance acquired through actions performed in this world. Amongst the actions which
will provide radiance is that of walking to the masjid in the dark, at the times of 'Isha' and Fajr.
The Qur'an alludes to this,

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﴿نُوْرُهُمْ يَسْعَى بَيْنَ اَيْدِيْهِمْ)
"Their radiance shall travel ahead of them." (Sūrah Tahrīm, 8)
Such radiance will assist a person on the bridge of Șirat, when one will require light to cross
over it. The radiance may also refer to pulpits of light, as is mentioned in the narration of
Țabrānī, "Give glad tidings of pulpits made of light on the day of Qiyamah to those who proceed
to the masjid in the dark. While other people will be perplexed, they will not."
Hadith 1059
13
، قَالَ : (( ألا أدُلُّكُمْ عَلَى مَا يَمْحُو اللهُ بِهِ الخَطَايَا
وعن أبي هريرة رَاللّهُ: أن رَسُول الله
، وَيَرْفَعُ بِهِ الدَّرَجَاتِ؟ )) قَالُوا: بَلَى يَا رَسُولِ اللهِ؟ قَالَ : (( إسْبَاغُ الوُضُوءِ عَلَى المَكَّارِهِ
، وَكَثْرَةُ الخُطَا 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
said: "Indeed, O Messenger of Allah."
He said: "Performing a thorough wudu' in adverse circumstances, taking
many steps to the masajid, and waiting for a salah after having performed
a șalāh. That is ribāț! That is ribāț." (Muslim)
Commentary
This hadith was mentioned previously. See hadith 131. It is repeated here to draw our attention
to the great rewards of walking to the masjid.
Hadith 1060
، قَالَ : ((إذا رَأَيْتُمُ الرَّجُلَ يَعْتَادُ المَسَاجِدَ
وعن أبي سعيد الخدري يته ، عن النبيِّ
فَاشْهَدُوا لَهُ بِالإِيمَانِ ، قال اللهُ: ﴿إِنَّمَا يَعْمُرُ مَسْجِدَ اللهِ مَنْ أُمَنَ بِاللهِ وَالْيَوْمِ الْآخِرِ﴾ ((
الآية )) رواه الترمذي، وقال: (( حديث حسن )).
Abū Sa'īd al-Khudrī
narrates that the Messenger of Allah
said: "If
you see a person who frequents the masjid, then testify that he is a person
of īmān. Allah says: "Only those should attend the masājid of Allah who believe
in Allāh and the Last Day." (Sūrah al-Taubah, 18) (Tirmidhī, Ibn Mājah, Ahmad)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
The hadith teaches us the virtue of frequenting the masjid for acts of worship, dhikr, tilawah,
seeking and imparting knowledge, performing I'tikaf, etc. and that these are signs of a person's
īmān. Other scholars have mentioned that this virtue also applies to one who is involved in
the construction, maintenance, protection or cleanliness of a masjid.
The broader context of this hadith teaches us that a masjid should be the lifeblood of a
community. The heart and soul of every Muslim in the community should be attached to
the masjid. Apart from acts of worship, the masjid should serve as a base for community
decisions, consultations, education, propagation, supplication and reconciliation, in fact any
such activity which will strengthen one's love for Allah & and unite people for Allah's des
sake.
CHAPTER 190
باب فضل انتظار الصلاة
Chapter on the virtue of waiting for salah
Hadith 1061
وعن أبي هريرة ﴿له: أنَّ رَسُول اللـهِ ﴿ه، قَالَ: ((لا يَزَالُ أحَدُكُمْ فِي صَلاَةٍ مَا دَامَتِ الصَّلاَةُ
تَحْبِسُهُ ، لا يَمِنَعُهُ أنْ يَنقَلِبَ إلى أهلِهِ إلَّ الصَّلاةُ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 44
narrates that the Messenger of Allah
said: "You are
considered to be in salah as long as it is salah that keeps you waiting and
nothing else prevents you from returning to your family." (Bukhārī, Muslim,
Bayhaqī)
Commentary
The hadith means that a person will receive the reward of performing salah as long as he is
sitting in the masjid waiting for salah to begin. If one engages in additional acts of worship
while waiting, such as dhikr and tilawah, then his rewards will increase further.
Hadith 1062
، قَالَ : (( الْمَلائِكَةُ تُصَلِّي عَلَى أَحَدِكُمْ مَا دَامَ فِي مُصَلَّهُ الَّذِي
وعنه ريّهُ : أَنَّ رَسُول اللهِ

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RIYĀD AL-ȘĀLIĶĪN
صَلَّى فِيهِ، مَا لَمْ يُحْدِثْ، تَقُولُ: اللَّهُمَّ اغْفِرْ لَهُ، اللَّهُمَّ ارْحَمْهُ )) رواه البُخَارِيُّ .
Abū Hurayrah & narrates that the Messenger of Allah
said: "The angels
supplicate for each of you as long as you remain at the spot where you
performed șalāh and your wudū' does not break, saying , 'O Allah, forgive
him. O Allāh, have mercy on him." (Bukhārī)
Commentary
The hadith means that after a person completes his salah, he receives the du'as of the angels
as long as he remains in the masjid in the state of purity. One should avail of this reward by
at least remaining for a few moments after salah. If one remains in his place of salah waiting
for the next salah, then he will attain the virtues mentioned in this and the previous hadith.
Hadith 1063
وعن أنس ﴿ه: أنَّ رَسُولَ اللهِ ﴿ أَخَّرَ لَيْلَةَ صَلاَةَ العِشَاءِ إِلَى شَطْرِ اللَّيْلِ ثُمَّ أَقْبَلَ عَلَيْنَا
بِوَجْهِهِ بَعْدَمَا صَلَّى، فَقَالَ: ((صَلَّى النَّاسُ وَرَقَدُوا، وَلَمْ تَزَالُوا فِي صَلاَةٍ مُنْذُ انْتَظَرْتُمُوهَا
)) رواه البُخَارِيُّ .
Anas
e narrates that once the Messenger of Allah
delayed the 'Isha'
șalāh until half the night had passed. After performing the salah, he turned
to us and said: "The people have performed their salah and gone to sleep,
but you were in salah for the duration of time you were waiting for it."
(Bukhārī, Ahmad)
Commentary
This hadith points to the superiority of those who wait for salah in congregation over those
who perform it individually.
It should be noted that delaying the 'Isha' salah was not a common practice of the Messenger
of Allāh
however due to circumstances, this did occur on some occasions.
CHAPTER 191
باب فضل صلاة الجماعة
Chapter on the virtue of performing salah in congregation

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1064
، قَالَ : (( صَلاَةُ الْجَمَاعَةِ أَفْضَلُ مِنْ صَلاَةِ الْفَذَّ بِسَبْعٍ
عن ابن عمر ظه: أنَّ رَسُول اللهِ
وَعِشْرِينَ دَرَجَةً )) متفقٌ عَلَيْهِ .
Ibn ‘Umar
% narrates that the Messenger of Allah
said: "Șalāh offered
in congregation is twenty-seven times superior to salah offered individually."
(Bukhārī, Muslim)
Commentary
This hadith mentions a reward of twenty-seven times more while other narrations mention
twenty-five. Scholars have explained this apparent contradiction in various ways. Some of
these are as follows:
1. The difference stems from differences in the quality of the salah and the sincerity of the
person performing it.
2. The reward for salah in which the qira ah is recited aloud (jahrī) is twenty-seven times more,
while that in which the qira ah is recited softly (sirri) is twenty-five times more.
3. The reward was originally twenty-five times more, however Allah &s increased it due to
His grace.
Scholars have stated that salah in congregation is a crucial prerequisite for the perfection of
șalāh. The Messenger
never discarded salah in congregation. Even when he fell ill and did
not have the strength to walk by himself, he came to the masjid with the assistance of two
people and performed his salah in congregation. He would become extremely angry regarding
those who did not perform salah in congregation. The Qur'an states,
﴿وَارْكَعُوْا مَعَ الرُّكِعِيْنَ﴾
And bow down (in prayer) with those who bow down. (Sūrah al-Baqarah, 43)
This is an explicit command to offer salah in congregation.
Hadith 1065
: (( صَلَاةُ الرَّجُلِ فِي جَمَاعِةٍ تُضَعَّفُ عَلَى
وعن أبي هريرة رطّه ، قَالَ : قال رَسُولُ اللهِ
صَلاتِهِ فِي بَيْتِهِ وفي سُوقِهِ خَمْساً وَعِشْرِينَ ضِعْفَاً، وَذلِكَ أَنَّهُ إذَا تَوَضَّأ فَأَحْسَنَ الوُضُوءَ ، ثُمَّ
خَرَجَ إلى المَسْجِدِ ، لا يُخْرِجُهُ إِلَّ الصَّلاةُ ، لَمْ يَخْطُ خَطْوَةً إِلَّ رُفِعَتْ لَهُ بِهَا دَرَجَةٌ ، وَحُطَّتْ
عَنْهُ بِهَا خَطِيئَةٌ ، فَإِذَا صَلَّى لَمْ تَزَلِ المَلائِكَةُ تُصَلِّي عَلَيْهِ مَا دَامَ في مُصَلَّهُ ، مَا لَمْ يُحْدِث ،

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RIYĀD AL-ȘĀLIĶĪN
تقولُ: اللَّهُمَّ صَلِّ عَلَيهِ ، اللَّهُمَّ ارْحَمْهُ، وَلاَ يَزَالُ فِي صَلاةٍ مَا انْتَظَرَ الصَّلاَةَ )) متفقٌ عَلَيْهِ
، وهذا لفظ البخاري .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A person's
șalāh in congregation is twenty-five times superior to his salah in his house
or in his business. This is because one who performs a perfect wudū' and
then goes to the masjid with the sole purpose of performing salah, then
for every step that he takes, he is elevated by one rank and one sin is
removed from him. When he now performs his salah, the angels continue
supplicating for him for the duration he is in his place of salah, and his
wudū' does not break, saying, 'O Allah, send salutations to him. O Allah,
have mercy upon him.' And he is considered to be in salah as long as he
waits for the salah to begin." (Bukhārī)
Commentary
Scholars mention various benefits and wisdoms of performing salah in congregation. Some
of these are as follows:
1. The gathering of Muslims to worship Allah &s and supplicate to Him, readily draws Allah's
des acceptance and causes His mercy to descend.
2. When all the Muslims of a community including the common folk, the learned, the
travellers, the young and the old gather together with the aim of pleasing Allah &s, then
this serves as an impressive exhibition of the grandeur and power of Islam. This will easily
enable the Muslims to defeat their enemies.
3. A gathering of Muslims allows them to become aware of each others conditions and
circumstances, so that they may share their difficulties and problems. This will strengthen
their religious brotherhood and love based on īmān.
Hadīth 1066
وعنه، قَالَ: أَتَى النبيّ ﴿ رَجُلٌ أَعْمَى، فَقَالَ: يَا رَسُولَ اللهِ ، لَيسَ لِي قَائِدٌ يَقُودُنِي إلى
الْمَسْجِدِ ، فَسَأَلَ رَسُولَ اللهِ ﴿ أَنْ يُرَخِّصَ لَهُ فَيُصَلِّي فِي بَيْتِهِ ، فَرَخّصَ لَهُ ، فَلَّمَا وَلَّى دَعَاهُ
، فَقَالَ لَهُ : (( هَلْ تَسْمَعُ النِّدَاءَ بِالصَّلاَةِ؟ )) قَالَ: نَعَمْ . قَالَ : ((فَأَجِبْ )) رواه مُسلِم .
Abū Hurayrah &
s narrates that a blind man came to the Messenger of
Allāh
and said: "O Messenger of Allah, I do not have a guide to lead
me to the masjid." He then asked the Messenger of Allah
to grant him
the concession of performing his salah at his home, and he granted him

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RIYĀD AL-ȘĀLIĶĪN
the concession. When he turned to leave, the Messenger of Allah
called
him back and asked him: "Do you hear the call to salah?" He replied: "Yes."
The Messenger of Allah
said: "Then respond to it." (Muslim)
Hadīth 1067
وعن عبدِ الله - وقيل : عَمْرو بن قَيْسٍ - المعروف بابن أُمّ مكتوم المؤذن له أنَّه قَالَ : یا
رَسُول اللهِ ، إِنَّ المَدِينَةَ كَثيرةُ الهَوَامِّ وَالسِّبَاعِ. فَقَالَ رَسُول اللِ ﴿١: ((تَسْمَعُ حَيَّ عَلَى
الصَّلاةِ حَيَّ عَلَى الفَلَاحِ ، فَحَيَّهلاً )) رَوَاهُ أَبُو دَاوُدَ بإسناد حسن .
ومعنى (( حَيَّهَلاً )) : تعال .
'Abdullah - and according to others, 'Amr ibn Qays, who was well-known as
Ibn Umm Maktüm41, the mu'adhdhin, said: "O Messenger of Allah, there are
many dangerous creatures and wild beasts in Madinah." The Messenger of
Allāh
said: "You hear hayyā 'alaş şalāh, hayya 'alal falāh (Come to şalāh,
come to success!), so come." (Abū Dawud)
Commentary
From the above two ahadith we learn that although it is permissible for the blind not to
perform șalāh in congregation, the Messenger of Allah
commanded the blind to perform
their salah in congregation so that they could practise on the absolute law (azīmah), which
draws greater divine rewards, as compared to concessionary law (rukhsah). It was also possible
that he
wanted to illustrate the importance of congregational salah in the masjid.
Hadith 1068
٤، قَالَ : (( وَالَّذِي نَفْسِي بِيَدِهِ ، لَقَدْ هَمَمْتُ أنْ آمُرَ
وعن أبي هريرة ﴿ه: أنَّ رَسُول اللـهِ
بِحَطَبٍ فَيُخْتَطَبَ ، ثُمَّ آمُرَ بِالصَّلاَةِ فَيُؤَذَّنَ لَهَا، ثُمَّ آمُرَ رَجُلاَ فَيَؤُمَّ النَّاسَ، ثُمَّ أُخَالِفَ إلى
رِجَالٍ فَأُحَرِّقَ عَلَيْهِمْ بُيُوتَهِمْ )) متفقٌ عَلَيْهِ .
41 His agnomen was Ibn Umm Maktūm. He accepted Islam in Makkah Mukarramah. Despite being
blind, he remained engaged in the service of the Messenger of Allah
and was one of the mu'adhdhins
of the Messenger
. Due to being blind, he was unable to participate in battles. When the Messenger
of Allah
went out on journeys, on approximately 13 occasions he was made his vicegerent. Being a
hafiz of the Qur'an, he would teach those who came to Madinah Munawwarah. He passed away during
the era of 'Umar 4.2. According to most scholars, he was martyred in the Battle of Qadisiyya. 3 ahadith
have been narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
Abū Hurayrah
narrates that the Messenger of Allah
said: "I take
an oath by that Being in whose control is my life, I seriously considered
issuing an order for firewood to be collected, the call to salah to be given
and a person appointed to lead the people in salah, while I go to those
people (who are absent from the masjid) and burn down their houses."
(Bukhārī, Muslim)
Commentary
Șalāh in congregation is a pivotal element of Islam. However, the scholars have differed with
regard to its legal status. The Zahiriyyah and some of the followers of Imam Ahmad ibn Hanbal
stated that congregation is a prerequisite for the salah to be valid. Imam Ahmad , and
some of the followers of Imam Shafi'T > stated that it is Fard 'Ayn. Other followers of Imam
Shafi'ī were of the opinion that it is Fard Kifayah. This was also the opinion of Imam Țaņāwī
, a high ranking Hanafi jurist and hadith scholar. The majority of the Hanafi scholars, such
as Ibn Humām «, are of the opinion that it is Wajib or Sunnah Mu'akkadah.
Those who say that it is Fard prove their case by the severity of this hadith. Those who say
that it is of a lower status than Fard say that the hadith does not prove it being Fard because
the Messenger
did not punish those who omitted it; he merely threatened to punish
them. The latter scholars also state that the warning was directed at the hypocrites and not
the Șahabah, who would never have left out salah in congregation with the Messenger
in their midst.
Jurists have stated that if the people of a city abandon congregational salah and do not
establish this noble institution even after they have been instructed to do so, it will be
permissible to wage war against them.
Hadīth 1069
وعن ابن مسعود له، قَالَ: مَنْ سَرَّهُ أنْ يَلْقَى اللهَ تَعَالَى غداً مُسْلِماً، فَلْيُحَافِظْ عَلَى هَؤُلاءِ
الصَّلَوَاتِ حَيْثُ يُنَادَى بِهِنَّ ، فَإِنَّ اللهَ شَرَعَ لِنَبِّكُمْ ﴿ سُنَنَ الهُدَى، وَإِنَّهُنَّ مِنْ سُنَنِ الْهُدَى
، وَلَوْ أَنَّكُمْ صَلَُّمْ فِي بُيُوتِكِم كَمَا يُصَلِّي هذا المُتَخَلِّفُ فِي بَيْتِهِ لَتَرَكْتُمْ سُنَّةَ نَبِيِّكُمْ ، وَلَوْ
تَرَكْتُمْ سُنَّةٍ نَبِّكُمْ لَضَلَلْتُمْ ، وَلَقَدْ رَأْتُنَا وَمَا يَتَخَلَّفُ عَنْهَا إلَّ مُنَافِقٌ مَعْلُومُ النَّفَاقِ ، وَلَقَدْ كَانَ
الرَّجُلُ يُؤْتَى بِهِ ، يُهَادَى بَيْنَ الرَّجُلَيْنِ حَتَّى يُقَامَ في الصَّفِّ . رَوَاهُ مُسلِم .
وفي رواية لَهُ قَالَ: إنّ رَسُول اللـهِ ﴿ عَلَّمَنَا سُنَنَ الهُدَى؛ وإنَّ مِنْ سُنَنِ الْهُدَى الصَّلاَةَ في
المَسْجِدِ الَّذِي يُؤَذَّنُ فِيهِ .

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RIYĀD AL-ȘĀLIĶĪN
Ibn Mas'ud & narrates: "One who would like to meet Allah &s tomorrow
as a Muslim should safeguard these salahs where the call for them is made.
Allah prescribed for your Messenger
the Sunan al-Huda (ways of guidance)
and these (salahs) are from among the ways of guidance. If you were to
offer them in your houses as this person who remains behind offers them
in his house, you would be abandoning the Sunnah of your Messenger. And
if you abandon the Sunnah of your Messenger, you will go astray. I recall
that none except a hypocrite whose hypocrisy was well-known would stay
away. And a person would be brought (to the masjid) while being supported
between two people until he was made to stand in the row." (Muslim)
Another narration has: "The Messenger of Allah
taught us the ways of
guidance, and performing salah in a masjid where the call is given is one
of the ways of guidance." (Nasa'ī)
Commentary
The hadith encourages us to perform salah in congregation as those who do not do so are
easily misguided. It also teaches us that regularly abandoning congregational salah is a sign
of hypocrisy.
The actions of the Messenger of Allah
can broadly be classified into two types:
1. Sunan al-Hudā - those actions which the Messenger of Allah
performed as an act of
worship.
2. Sunan al-Zawaid - those actions which the Messenger of Allah
performed as a habit.
Sunan al-Hudā is further divided into two types:
1. Sunnah Mu'akkadah - those Sunnahs which the Messenger
emphasised and performed
with punctuality.
2. Sunnah Ghair Mu'akkadah - those Sunnahs which the Messenger §
did not emphasise, and
which he occasionally omitted.
Șalāh in congregation is amongst the Sunan al-Hudā and is Wajib or Sunnah Mu'akkadah.
Hadith 1070
﴿، يقول: (( مَا مِنْ ثَلاثَةٍ فِي قَرْيةٍ ، وَلاَ
وعن أبي الدرداء ﴿ه ، قال : سمعت رَسُول اللهِ
بَدْوِ ، لا تُقَامُ فِيهِمُ الصَّلاَةُ إلَّ قَدِ اسْتَحْوَذَ عَلَيْهِمِ الشَّيْطَانُ . فَعَلَيْكُمْ بِالجَمَاعَةِ ، فَإِنَّمَا يَأْكُلُ
الذُّئْبُ مِنَ الغَنَمِ القَاصِيَةِ )) رَوَاهُ أَبُو دَاوُدَ بإسناد حسن .

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RIYĀD AL-ȘĀLIĶĪN
Abu al-Darda' dog narrates: I heard the Messenger of Allah
saying: "If there
are three people in a village or desert region and the congregational salah
is not established between them, then Shaitan most certainly overpowers
them. You must therefore adhere to the Muslim congregation because a
wolf devours the sheep that strays." (Abū Dawūd, Nasa'ī)
Commentary
This hadith emphasises the importance of congregational salah. Unity in salah is strength,
while abandoning congregational salah induces weakness because Shaitan has the ability to
influence individuals as he wishes.
It is to be noted that congregational salah applies to men only. Women should perform
their salah individually at home. 'Amrah, the daughter of 'Abd al-Rahmin, narrated: I heard
'A'ishah, the wife of the Messenger of Allah &
saying, "If the Messenger of Allah
had
seen the things introduced by the women, he would have definitely prevented them from
going to the masjid, as the women of Banī Isra'il were prevented." (Muslim) It is also narrated
that Umm Humayd wos, the wife of Abu Humayd al-Sa idi des came to the Messenger
and
said, "O Messenger of Allah, I like to perform salah with you." He said, "I know that you like to
perform șalāh with me, but your salāh in your room is better for you than your salah in your
courtyard and your salah in your courtyard is better for you than your salah in your house,
and your salah in your house is better for you than your salah in the masjid of your people,
and your salah in the masjid of your people is better for you than your salah in my masjid." So
she issued orders that a place of salah be prepared for her in the furthest and darkest part
of her house, and she used to perform salah there until she met Allah." (Șaķī ibn Hibbān)
CHAPTER 192
باب الحث عَلَى حضور الجماعة في الصبح والعشاء
Chapter on the encouragement to perform the Fajr and 'Isha salahs in
congregation
Introduction
The Fajr and 'Isha' salahs carry special merit because they are difficult upon the hypocrites.
The time of Fajr is when one is enjoying sleep, while 'Isha' is at the time of supper and when
people are preparing to rest.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1071
عن عثمان بن عفان عليه، قَالَ: سَمِعْتُ رَسُول اللـهِ عُ﴾، يقول: ((مَنْ صَلَّى الِعِشَاءَ فِي
جَمَاعَةٍ ، فَكَأَنَّمَا قَامَ نِصْفَ اللَّيْلِ، وَمَنْ صَلَّى الصُّبْحَ فِي جَمَاعَةٍ ، فَكَأَنَّمَا صَلَّى اللَّيْلَ كُلَّهُ
)) رواه مُسلِم .
وفي رواية الترمذي عن عثمان بن عفان عليه، قَالَ: قال رَسُول اللـهِ ﴿ه: ((مَنْ شَهِدَ العِشَاءَ
فِي جَمَاعَةٍ كَانَ لَهُ قِيَامُ نِصْفَ لَيَلَةٍ ، وَمَنْ صَلَّى العِشَاءَ وَالفَجْرَ فِي جَمَاعَةٍ ، كَانَ لَهُ كَقِيَامِ لَيْلَةٍ
)) قَال الترمذي : (( حديث حسن صحيح )).
'Uthman ibn 'Affan 4% narrates: I heard the Messenger of Allah
saying:
"One who performs the 'Isha' salah in congregation, it is as if he has spent half
the night in worship; and one who performs the Fajr salah in congregation,
it is as if he has spent the entire night in worship." (Muslim)
A narration of Tirmidhi has: 'Uthman ibn 'Affan
narrates that the
Messenger of Allah
said: "One who performs the 'Isha' salah in
congregation receives the reward of spending half the night in worship;
and one who performs the 'Isha' and Fajr salahs in congregation receives
the reward of spending the entire night in worship." (Tirmidhi)
Hadith 1072
وعن أبي هريرة ﴿له: أنَّ رَسُول اللـهِ ﴿ه، قَالَ: ((وَلَوْ يَعْلَمُونَ مَا فِي العَتَمَةِ وَالصُّبْحِ
لأَنَوْهُمَا وَلَوْ حَبْوَاً )) متفقٌ عَلَيْهِ . وقد سبق بِطولِهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "If people
only knew the rewards for the 'Isha' and Fajr salahs, they would attend them
even if they had to crawl on their stomachs." (Bukhārī, Muslim)
Commentary
This hadith was discussed previously. See hadith 1033. It is repeated here to stress the
importance of attending Fajr and 'Isha' salāhs in congregation.
Hadīth 1073
٤: (( لَيْسَ صَلاَةٌ أَثْقَلَ عَلَى المُنَافِقِينَ مِنْ صَلاَةِ الفَجْرِ
وعنه ، قَالَ : قال رَسُول اللهِ
وَالِعِشَاءِ ، وَلَوْ يَعْلَمُونَ مَا فِيهِمَا لَأَتَوْهُمَا وَلَوْ حَبْواً )) متفقٌ عَلَيْهِ .

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RIYĀD AL-ȘĀLIĶĪN
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The most
difficult salah on the hypocrites is the 'Isha' and Fajr salahs. If they only
knew the rewards for them, they would have attended them even if they
had to crawl." (Bukhārī, Muslim)
CHAPTER 193
باب الأمر بالمحافظة عَلَى الصلوات المكتوبات والنهي الأكيد والوعيد الشديد في تركهنّ
Chapter on the command to safeguard the obligatory salahs and the severest
prohibition and warning against abandoning them
قال الله تَعَالَى: ﴿حُفِظُوْا عَلَى الصَّلَوْتِ وَالصَّلُوةِ الْوُسْطَى﴾ [البقرة: ٢٣٨ ]
Allāh &s says: "Safeguard the salāhs, especially the middle salah." (Sūrah
al-Baqarah, 238)
وقال تعالى : ﴿فَإِنْ تَابُوْا وَآَقَامُوا الصَّلُوَةَ وَأَتَوُا الزَّكُوَةَ فَخَلُّوْا سَبَيْلَهُمْ﴾ [ التوبة: ٥].
Allāh &s says: "If they repent, establish salah and give zakāh, then leave
their path free." (Sūrah al-Taubah, 5)
Hadīth 1074
وعن ابن مسعود رُّه، قال: سألت رَسُول اللـهِ ﴾ أيُّ الأَعْمَالِ أَفْضَلُ؟ قَالَ: ((الصَّلاَةُ
عَلَى وَقْتِهَا )) قلتُ: ثُمَّ أَبِّ ؟ قَالَ : (( بِرُّ الوَالِدَيْنِ )) قلتُ: ثُمَّ أَِّ ؟ قَالَ : (( الجِهَادُ في
سَبِيلِ اللهِ )) متفقٌ عَلَيهِ .
Ibn Mas'ud 4% narrates: "I asked the Messenger of Allah
: 'Which is the
best of actions?' He replied: 'Salah at its prescribed time.' I asked: 'Then
what?' He said: 'Obedience to one's parents.' I asked: 'Then what?' He said:
'Jihād in the path of Allāh." (Bukhārī, Muslim)
Commentary
This hadith was mentioned in a previous chapter. See hadith 312. It is repeated here to show the
importance of performing salah at its appointed time. This is such a fundamental command
of Islam that, according to Imam Shafi'ī (, if a person omits salah in its appointed time due

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to laziness, he should be killed if he does not repent.
Together with salah, the hadith highlights the pivotal Islamic teachings of being respectful
to parents and jihad in the path of Allah des.
Hadith 1075
: : (( بُنِيَ الإِسْلامُ عَلَى خَمْسٍ : شَهَادَةٍ أنْ لاَ
وعن ابن عمر رضيئًا، قَالَ: قال رَسُول اللـهِ لُّ
إِلهَ إِلَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِ ، وَإِقَامِ الصَّلاَةِ ، وَإِيتَاءِ الزَّكَاةِ ، وَحَجِّ البَيْتِ ، وَصَوْمِ
رَمَضَانَ )) متفقٌ عَلَيْهِ .
Ibn 'Umar
narrates that the Messenger of Allah
said: "Islam is based
on five pillars: testifying that there is none worthy of worship besides
Allah and that Muhammad is the Messenger of Allah, establishing salah,
giving zakāh, Haj to the House (Ka'bah), and fasting in Ramadān." (Bukhārī,
Muslim, Tirmidhī, Ahmad)
Commentary
In this hadith, Islam has been compared to a building which has five pillars. Just as any
building cannot exist without pillars, Islam cannot exist without these five fundamental
elements. A person who denies any of them is a disbeliever. If one omits any of them due to
negligence, but testifies to their compulsion, he is regarded as a flagrant sinner.
Hadith 1076
: (( أُمِرْتُ أنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أنْ لاَ إِلهَ إِلَّ اللهُ
وعنه ، قَالَ : قال رَسُول اللهِ
، وأنَّ مُحَمَّداً رَسُولُ اللهِ ، وَيُقِيمُوا الصَّلاَةَ، وَيُؤْتُوا الزَّكَاةَ ، فَإِذَا فَعَلُوا ذَلِكَ ، عَصَمُوا مِنِّي
دِمَاءُهُمْ وَأَمْوَالَّهُمْ ، إلَّ بِحَقِّ الإسْلاَمِ، وَحِسَابُهُمْ عَلَى اللهِ )) متفقٌ عَلَيهِ .
Ibn 'Umar
narrates that the Messenger of Allah
said: "I have been
commanded to fight the people until they testify that there is none worthy
of worship except Allah and Muhammad is the Messenger of Allah, they
establish salah and pay zakah. When they do that, they will have protected
their lives and wealth from me except if justified by a right of Islam. And
their accountability is left to Allāh." (Bukhārī, Muslim, Nasa'ī, Ahmad, Abū
Dāwūd)