النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith was mentioned previously. See hadith 390. It is repeated here to illustrate the
importance of salah. It teaches us that after īman in Allah &s and His Messenger
the
most important religious duty is șalāh.
Hadith 1077
وعن معاذٍ له، قَالَ: بَعْثِي رَسُولُ اللهِ ﴿ إِلى الْيَمَنِ، فَقَالَ: (( إِنَّكَ تَأْتِي قَوْماً مِنْ أَهْل
الكِتَابِ ، فَادْعُهُمْ إلى شَهَادَةِ أَنْ لاَ إلهَ إلَّ اللهُ، وأَنِّي رَسُولُ اللهِ ، فَإِنْ هُمْ أطاعُوا لِذلِكَ ،
فَأَعْلِمْهُمْ أَنَّ اللهَ تَعَالَى افْتَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي كُلِّ يَوْمٍ وَلَيَةٍ ، فَإِنْ هُمْ أَطَاعُوا
لِذَلِكَ، فَأَعْلِمْهُمْ أَنَّ اللهَ تَعَالَى اقْتَرَضَ عَلَيْهِمْ صَدَقَةً تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ فَتُرَدُّ عَلَى فُقَرَائِهِمْ
، فَإِنْ هُمْ أَطَاعُوا لِذِلِكَ، فَإِيَّاكَ وَكَرَائِمَ أَمْوَالِهِمْ ، وَاتَّقِ دَعْوَةَ المَظْلُومِ ، فَإِنَّهُ لَيْسَ بَيْنَهَا وَبَيْنَ
اللهِ حِجَابٌ )) متفقٌ عَلَيْهِ .
Mu‘ādh
ğ narrates: "The Messenger of Allah
sent me (as a governor
to Yemen). He advised me saying: 'You are going to the people of the Book.
Invite them to testify that there is none worthy of worship except Allah
and that I am the Messenger of Allah. If they accept this, then inform them
that Allah made five daily salahs compulsory on them. If they accept this,
then inform them that Allah made zakah compulsory on them and it is
to be taken from their rich and given to the poor amongst them. If they
accept this, then refrain from taking their precious wealth (as zakāh) and
beware of the supplication of the oppressed for there is no barrier between
it and Allāh." (Bukhārī, Muslim)
Commentary
The hadith was mentioned previously. See hadith 208.
Hadith 1078
وعن جابرٍ له، قال: سمعت رَسُول اللهِ:﴿ه، يقول: ((إِنَّ بَيْنَ الرَّجُلِ وَبَيْنَ الشِّرْكِ والكفر،
تَرْكَ الصَّلاَةِ)) رواهُمُسلِم .
Jābir
narrates: I heard the Messenger of Allah
saying: "The
differentiating factor between a man and polytheism and disbelief is the
abandoning of salāh." (Muslim, Bayhaqī)

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Commentary
This hadith shows the severity of abandoning salah. Although the majority of scholars issue
the verdict of disbelief only against a person who rejects the obligatory nature of salah, these
words of the Messenger
serve as a severe warning to those who omit salāh.
It should be noted that some of the eminent Sahabah were of the opinion that the verdict of
disbelief can be issued against the person who intentionally omits salah. Among them were
'Umar, Ibn Mas'ūd and Ibn 'Abbas JA
. Among the jurists who held this view were Imam
Ahmad ibn Hanbal, Ishaq ibn Rahwayh and Ibn Mubarak " According to Imam Shafi'i
and Imam Malik , such a person is not a disbeliever, but the death penalty will be meted
out to him as punishment. According to other Sahabah , and Imam Abu Hanifah , he
will be jailed and punished until he realises his error and begins performing his salāh.
Hadīth 1079
، قَالَ : ((العَهْدُ الَّذِي بَيْنَنَا وَبَيْنَهُمْ الصَّلاَةُ، فَمَنْ تَرَكَهَا فَقَدْ
وعن بُرَيْدَة له ، عن النبيِّ
كَفَرَ )) رواه التِّرِمِذِيُّ ، وَقَالَ : ((حَدِيثٌ حَسَنٌ صحيح )) .
Buraydah
narrates that the Messenger of Allah
said: "The treaty
between us and them (the hypocrites) hinges upon salah. One who abandons
it has committed (kufr) disbelief." (Tirmidhī, Ahmad, Bayhaqī)
Commentary
Hypocrites have disbelief in their hearts, but outwardly proclaim to be Muslims. However,
as long as they perform salah, their lives and wealth should be protected by the Muslim
government, since they resemble the Muslims. Their internal state of disbelief is left to
Allāh &s to judge.
For Muslims, the hadith serves as an encouragement to never abandon salah because this is
a quality of the hypocrites and disbelievers.
Hadīth 1080
وعن شقِيق بن عبدِ الله التَّابِعِيِّ المتفق عَلَى جَلاَلَتِهِ وَالِهِ، قَالَ : كَانَ أَصْحَابُ محَمَّدٍ
y
يَرَوْنَ شَيْئاً مِنَ الأَعْمَالِ تَرْكُهُ كُفْرٌ غَيْرَ الصَّلاَةِ . رَوَاهُ التِّرمِذِيُّ في کِتابِ الإیمان بإسنادٍ صحيحٍ .
Shaqīq ibn 'Abdillah, an eminent Tābi'ī by consensus, said: "The Șahabah
of Muhammad
did not regard the abandoning of any action as kufr
(disbelief) except șalāh." (Tirmidhī)

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Commentary
The term Șahabah here does not refer to all the Șahabah of the Messenger
, but to a group
amongst them who held this belief. The majority of the Sahabah were of the view that only a
person who regards omitting salah as permissible will become a disbeliever. As for one who
does not perform salah due to negligence or laziness, he will be regarded as a flagrant sinner.
Hadīth 1081
: ((إِنَّ أَوَّلَ مَا يُحَاسَبُ بِهِ العَبْدُ يَوْمَ القِيَامَةِ مِنْ
وعن أبي هريرة رط ◌ّهُ ، قَالَ : قال رَسُول اللهِ
عَمَلِهِ صَلاَتُهُ ، فَإِنْ صَلَحَتْ ، فَقَدْ أَفْلَحَ وَأَنْجَحَ ، وَإِنْ فَسَدَتْ، فَقَدْ خَابَ وَخَسِرَ ، فَإِنْ انْتَقَصَ
مِنْ فَرِيضَتِهِ شَيْءٌ ، قَالَ الرَّبُ رَّ: انْظُرُوا هَلْ لِعَبدي من تطوّعٍ ، فَيُكَمَّلُ مِنْهَا مَا انْتَقَصَ مِنَ
الفَرِيضَةِ ؟ ثُمَّ تَكُونُ سَائِرُ أَعْمَالِهِ عَلَى هَذَا )) رواه التِّرمِذِيُّ، وَقَالَ : (( حَدِيثٌ حَسَنٌ )) .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The first
thing that a person will be called to account for on the day of Qiyamah is
his șalāh. If it is in order, he will be successful and triumphant. If it is not
in order, he will be unsuccessful and a failure. If there is any deficiency in
his obligatory prayers, Allah will say: 'See if My servant has any optional
actions so that they may complete the deficiency in the obligatory prayers.'
The remainder of his deeds will then be assessed in the same way." (Tirmidhi,
Abū Dāwūd, Bayhaqī, Nasa'ī)
Commentary
If a person omits a Fard salah, the Nafl salah of his entire life will not be able to compensate
for that omission. However, if there is some deficiency in one's Fard salah, then this can be
recompensed by one's Nafl salah. One should therefore attempt to perform extra Nafl salah
whenever the opportunity exists.
According to another narration, the first thing one will be called to account for on the day
of Qiyamah will be unjust murder. There is no contradiction here because the first thing one
will be called to account for with regards to Allah's &s rights will be salah, while the first
thing one will be called to account for with regards to people's rights will be unjust murder.
CHAPTER 194
باب فضل الصف الأول والأمر بإتمام الصفوف الأول وتسويتها والتراصّ فِيهَا

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RIYĀD AL-ȘĀLIĶĪN
Chapter on the virtue of the first row, the order to fill the front rows, to
straighten them and to stand close together
Hadith 1082
عن جابر بن سَمُرَةَ فِّهَا، قَالَ: خَرَجَ عَلَيْنَا رَسُول اللـهِ ﴿ه، فَقَالَ: ((أَلاَ تَصُفُّونَ كَمَا تَصُفُّ
المَلائِكَةُ عِندَ رَبِّهَا؟ )) فَقُلْنَا: يَا رَسُول اللهِ ، وَكَيفَ تُصَفُّ المَلائِكَةُ عِندَ رَبِّهَا؟ قَالَ : ((
يُتِمُّونَ الصُّفُوفَ الأُوَلَ ، وَيَتَرَاصُونَ فِي الصَّفِّ)) رواه مُسلِمٍ .
Jābir ibn Samurah
narrates: The Messenger of Allah
came out to
us and said: "Do you not want to form your rows as the angels form their
rows before their Sustainer?" We asked: "O Messenger of Allah, how do
the angels form their rows before their Sustainer?" He said: "They fill the
front rows and stand close together in the row." (Muslim, Ibn Mājah, Ahmad)
Vocabulary and Definitions
Jels literally means to join one brick with another when building a wall. In the context
of this hadith, it refers to people standing next to one another in such a way that no gaps
remain between them.
Commentary
The hadith encourages those performing salah in congregation to fill the front rows and to
stand close to each other in imitation of the angels. By imitating the angels, it is also hoped
that a person will be blessed with angelic qualities.
Hadīth 1083
وعن أبي هريرة ﴿ه: أنَّ رَسُولَ اللهِ ﴿، قَالَ: ((لَوْ يَعْلَمُ النَّاسُ مَا فِي النِّدَاءِ وَالصَّفِّ
الأَوَّلِ، ثُمَّ لَمْ يَجِدُوا إلَّ أنْ يَسْتَهِمُوا عَلَيْهِ لاسْتَهَمُوا )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "If people
only knew the rewards of the call (to salah) and the first row, and could
find no way of attaining them except by drawing lots, they would have
drawn lots." (Bukhārī, Muslim, Ahmad)
Commentary
This hadith was mentioned in a previous chapter. See hadith 1033. It is repeated here to
highlight the virtue of the first row. The closer one is to the Imam the more one will benefit

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through hearing the Imam's recitation, observing his movements, drawing from his guidance,
and gaining from Allah's & mercy and the du'as' of the angels.
Despite the great virtues of the first row, it is important to note that one should not
inconvenience others by forcing one's way to reach it. Ibn 'Abbas wes stated that the Messenger
said, "One who avoids the first row, fearing that he will cause difficulty to others, Allah
Kes will grant him double the reward of the first row." (Tabranī in Awsat)
Hadith 1084
: (( خيْرُ صُفُوفِ الرِّجَالِ أوَّلُهَا، وَشَرُّهَا آخِرُهَا، وَخَيْرُ
وعنه ، قَالَ : قال رَسُول اللهِ
صُفُوفِ النِّسَاءِ آخِرُهَا، وَشَرُّهَا أوَّلُهَا )) رواه مُسلِم .
Abū Hurayrah
narrates that the Messenger of Allah
said: "The best
of rows for the men is the first row and the worst is the last row. The
best of rows for the women is the last row and the worst is the first row."
(Muslim, Abū Dāwūd, Ibn Mājah)
Commentary
This hadith refers to the early period of Islam when it was permissible for women to attend
the masjid for salah. This permission was later revoked. It illustrates the extent to which Islam
dislikes the intermingling of sexes.
Hadith 1085
وعن أبي سعيد الخدرِيِّ بِّهِ: أنَّ رَسُول اللـهِ ﴿ رأى في أصْحَابِهِ تَأَخّراً، فَقَالَ لَهُمْ: ((
تَقَدَّمُوا فَأَتَمُّوا بِي ، وَلْيَأْتَمَّ بِكُمْ مَنْ بَعْدَكُمْ، لاَ يَزَالُ قَوْمٌ يَتَأَخَّرُونَ حَتَّى يُؤَخِّرَهُمُ الله ))
رواه مُسلِم .
Abū Sa'īd al-Khudrī 4% narrates that the Messenger of Allah
saw some
of his Șahabah lagging behind, so he said to them: "Come forward and follow
me, and those behind you should follow you. If people persist in lagging
behind, Allah will cause them to lag further behind." (Abū Dāwūd, Ahmad)
Commentary
The Messenger of Allah
noticed some of his Sahābah lagging behind from the front row,
so he encouraged them to draw forward, or else they would be deprived of Allah's & mercy,
divine rewards and entrance into Paradise. From this advice, scholars explain that Muslims
should always advance and hasten in matters of good.

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"Those behind you should follow you," means that those in the second row should follow
those in the row ahead of them in their actions. It could also mean that every generation
should learn from the preceding generation.
Hadith 1086
، يَمْسَحُ مَنَاكِبَنَا فِي الصَّلاَةِ ، وَيَقُولُ : ((
وعن أبي مسعود ﴿ه، قال: كَانَ رَسُول اللـهِ حُ﴾
اسْتَووا ولاَ تَخْتَلِفُوا فَتَخْتَلِفَ قُلُوبُكُمْ، لِيَلِي مِنْكُمْ أُولُو الأحْلَامِ وَالنُّهَى ، ثُمَّ الَّذِينَ يَلُونَهُمْ
، ثُمَّ الَّذِينَ يَلُونَهُمْ )) رَوَاهُ مُسلِم .
Abū Mas'ūd
narrates: "The Messenger of Allah
used to pass his
hand over our shoulders in salah and say: 'Straighten (your rows) and do
not stand unevenly or else your hearts will become disunited. Let those of
you who are mature and intelligent stand nearest to me, then those who
are closest to them, and then those who are closest to them." (Muslim)
Commentary
This hadith teaches us to straighten the rows in salah and that people of knowledge and sound
understanding should perform their salah directly behind the Imam. Those who are young
in age or who are not as knowledgeable should perform their salah further back. Various
reasons have been given for this:
1. The elderly should be afforded greater honour.
2. The Imam may sometimes need to appoint another person to complete the salah and those
who are knowledgeable will be most able to do so.
3. Those who are learned will be more capable of correcting the Imam's errors.
4. Those of sound intelligence will carefully observe the salah of the Imam, remember it,
practise upon it, and teach it to others.
Additional Points
V An Imam should ensure that the rows are straight by verbally encouraging the
congregation to this effect or by physically implementing it.
Hadīth 1087
: (( سَوُّوا صُفُوفَكُمْ؛ فَإِنَّ تَسْوِيَةَ الصَّفِّ مِنْ تَمَامِ
وعن أنس ﴿هَ، قَالَ : قال رَسُولُ اللهِ
الصَّلاَةِ )) متفقٌ عَلَيْهِ .
وفي رواية للبخاري : ((فَإِنَّ تَسْوِيَةَ الصُّفُوفِ مِنْ إِقَامَةِ الصَّلاَةِ)) .

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Anas
, narrates that the Messenger of Allah
said: "Straighten your
rows because the straightening of the row contributes to the perfection
of șalāh."
A narration of Bukhārī has: "Straightening of the row contributes to the
establishing of șalāh." (Bukhārī, Muslim)
Commentary
The Qur'an commands us to establish salah (أقيموا الصلوة) and not merely to perform it. Included
in the establishment of salah is to perform all its postures correctly, and to fulfil its various
Sunnah and Mustahab actions. Among these is the straightening of the rows. Scholars have
regarded straightening of the rows as the most emphasised Sunnah of salah, and some have
even declared it to be Wajib. Straightening of the rows reflects perfection, obedience, unity
of hearts and contributes towards a pleasant sight for onlookers.
Hadīth 1088
بِوَجْهِهِ ، فَقَالَ : (( أَقِيمُوا صُفُوفَكُمْ
وعنه ، قَالَ : أُقِيمَتِ الصَّلاَةُ فَأَقْبَلَ عَلَيْنَا رَسُولُ اللهِ
وَتَرَاصُوا ؛ فَإِنِّي أَرَاكُمْ مِنْ وَرَاءِ ظَهْرِي )) رواه البُخَارِيُّ بلفظه ، ومسلم بمعناه .
وفي رواية للبخاري: وَكَانَ أَحَدُنَا يُلْزِقُ مَنْكِبَهُ بِمَنْكِبِ صَاحِبِهِ وَقَدَمَهُ بِقَدَمِهِ.
Anas
¿ narrates: "When the iqamah was made, the Messenger of Allah
turned towards us and said: 'Straighten your rows and stand close together
for I can see you behind me."
Another narration of Bukhārī has: "We used to make our shoulders and feet
touch each others shoulders and feet." (Bukhārī, Muslim, Ahmad, Bayhaqī)
Commentary
The Messenger of Allah
had the miraculous ability of observing those who were
performing salah behind him, despite him facing the Qiblah.
The touching of the shoulders and feet is mentioned to emphasise the extent to which they
filled the gaps between them. It does not mean that their shoulders and feet would physically
touch those of the person next to them while performing salah. Those who are of the opinion
that joining the feet in salah is Wajib (compulsory) are incorrect for the following reasons:

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RIYĀD AL-ȘĀLIĶĪN
1. The words which describe the joining of the feet are not the words of the Messenger
but those of the narrator.
2. The ahadith on this topic do not indicate that this posture was maintained throughout the
salah as the aim was merely to straighten the rows.
3. That this arrangement is to be confined to qiyam (the standing posture) only, lacks proof,
and if it is to be extended to all the postures of salah, it would be impossible to practise upon.
4. In a narration of Abū Dawūd, the Șahabah % are described as having also joined their knees.
Why has this been excluded from the ruling?
5. These ahadith are only intended to show that the Sahabah
attempted to straighten their
rows and fill the gaps on the instruction of the Messenger
. Hafiz ibn Hajar > in Fath
al-Bārī, while commentating on the chapter in Șaķīh al-Bukhārī, 'The joining of the shoulders
and feet while forming the rows,' stated that Imam Bukharī's
"s reason for choosing this
specific title was to emphasise the importance of straightening the rows and filling the gaps.
6. There is no proof to show that one should increase the space between his feet during salah.
7. Narrations mention that the Sahabah would place their shoes between their feet and
those of the person next to them, hence their feet would not touch each other.
8. None of the four Madhahib advocate such a standing arrangement.
Hadīth 1089
، يقول : (( لَتْسَوُّنَّ صُفُوفَكُمْ ، أَوْ
وعن النعمان بن بشير رضيئها، قَالَ : سمعت رَسُول اللهِ
لَيُخَالِفَنَّ اللهُ بَيْنَ وُجُوهِكُمْ )) متفقٌ عَلَيهِ .
وفي رواية لمسلم : أنَّ رَسُول اللـهِ ﴿ كَانَ يُسَوِّي صُفُوفَنَا، حَتَّى كَأَنَّمَا يُسَوِّي بِهَا القِدَاحَ
حَتَّى رَأَى أَنَّا قَدْ عَقَلْنَا عَنْهُ، ثُمَّ خَرَجَ يَوماً فَقَامَ حَتَّى كَادَ يُكَبِّرُ ، فَرَأَى رَجُلاً بَادِياً صَدْرُهُ مِنَ
الصَّفِّ، فَقَالَ : (( عِبَادَ اللهِ ، لِتُسَوِّنَّ صُفُوفَكُمْ، أو لَيُخَالِفَنَّ اللهُ بَيْنَ وُجُوهِكُمْ)) .
Al-Nu'man ibn Bashir % narrates: I heard the Messenger of Allah
saying: "You should straighten your rows or Allah will cause disagreements
between you."
A narration of Muslim has: The Messenger of Allah
used to straighten
our rows to such an extent that it was as if spears could be straightened
by them. This continued until he saw that we understood it. Then, one day,
he came, stood up for salah and was about to say the takbir when he saw a
person's chest protruding from the row. He said: "O servants of Allah, you

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RIYĀD AL-ȘĀLIĶĪN
should straighten your rows or Allah will cause disagreements between
you." (Bukhārī, Muslim, Abū Dāwūd, Ahmad)
Vocabulary and Definitions
While the term ◌ْلَيُخَالِفَنَّ اللهُ بَيْنَ وُجُوهِكُم has been translated as "Allah will cause disagreements
between you" it could also mean, "Allah will disfigure your faces."
Commentary
The Arabs regarded it as an art to make their spears and arrows perfectly straight, hence
it became proverbial among them to compare the straightening of an object with that of a
spear or arrow. The hadith, therefore, emphasises the extent to which the rows of salah were
straightened.
Imam Nawawī as stated that the hadith means that uneven rows lead to enmity, hatred and
disunity because uneven rows are a reflection of external disunity, and this in turn leads to
internal disunity. Scholars further state that uneven rows give rise to evils and tribulations,
disunity in word and purpose, and deterioration of the grandeur of Islam and Muslims,
resulting in their enemies gaining ascendency over them.
Additional Points
v It is permissible for the Imam to speak between the iqamah and the commencement of
șalāh.
Hadith 1090
وعن البراءِ بن عازِبِ مَّهَا، قَالَ: كَانَ رَسُولِ اللهِ ﴿ يَتَخَلَّلُ الصَّفَّ مِنْ نَاحِيَةٍ إلى نَاحِيَّةٍ ،
يَمْسَحُ صُدُورَنَا وَمَنَاكِبَنَا، وَيَقُولُ: ((لا تَخْتَلِفُوا فَتَخْتَلِفَ قُلُوبُكُمْ )) وكانَ يَقُولُ: ((إنَّ
اللهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى الصُّفُوفِ الأُوَلِ )) رواه أَبُو دَاوُدَ بإسناد حسن .
Al-Bara' ibn 'Āzib 4
narrates: The Messenger of Allah
used to walk
between the rows from one end to the other, passing his hand over our
chests and shoulders, saying: "Do not stand unevenly or your hearts will
become disunited." He used to say: "Allah and His angels send salutations
to the front rows." (Abū Dawūd, Ahmad, Hakim)
Commentary
The hadith teaches us that the shoulders and feet of those in congregational salah should be
in a straight line. If outwardly there is no conformity, then the hearts will become disunited,
because the effects of outward actions reach the heart.

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RIYĀD AL-ȘĀLIĶĪN
Allāh &s and His angels sending salutations on those who perform salah in the front
rows means that Allah &s sends His mercy upon them and the angels supplicate and seek
forgiveness for them.
Hadith 1091
، قَالَ : ((أقيمُوا الصُّفُوفَ، وَحَاذُوا بَيْنَ المَنَاكِبِ
وعن ابن عمر ﴿ه: أنَّ رَسُولَ اللهِ ﴿
، وَسُدُّوا الخَلَلَ ، وَلِينوا بِأَيْدِي إِخْوانِكُمْ، ولاَ تَذَرُوا فُرُجَاتٍ لِلشَّيْطَانِ ، وَمَنْ وَصَلَ صَفّاً
وَصَلَهُ اللهُ ، وَمَنْ قَطَعَ صَفّاً قَطَعَهُ اللهُ)) رواه أَبُو دَاوُدَ بإسناد صحيح .
Ibn 'Umar
narrates that the Messenger of Allah
said: "Straighten the
rows, stand shoulder to shoulder, fill the gaps, be gentle in directing your
brothers to straighten the rows, and do not leave gaps for Shaitan. Allah
will join with the person who joins the rows and sever with the person
who severs the rows." (Abū Dawud, Ahmad, Bayhaqī)
Commentary
This hadith teaches us that one should not form a new row if there is an empty space in an
existing row.
While the term ◌ْلينوا بِأَيْدِي إخْوانِكم has been translated as, "be gentle in directing your brothers
to straighten the rows," it could also mean that one who is requested to straighten the row
or to fill a gap should willingly comply.
"Allah will join with the person who joins the rows" means that Allah &s will shower His
mercy on him, be pleased with him, and send His favours upon him.
Allah will "sever with the person who severs the rows" means that Allah &s will be displeased
with him, He will not increase his rewards, and He will distance him from the highest stages
of Paradise.
Hadith 1092
، قَالَ : ((رُصُّوا صُفُوفَكُمْ، وَقَارِبُوا بَيْنَهَا ، وَحَاذُوا
وعن أنس ﴿ّه: أنَّ رَسُولَ اللهِ ﴾
بِالأعْنَاقِ؛ فَوَالَّذِي نَفْسِي بِيِّدِهِ إِنِّي لَأَرَى الشَّيْطَانَ يَدْخُلُ مِنْ خَلَلِ الصَّفِّ ، كَأَنَّهَا الحَذَفُ ))
حديث صحيح رَوَاهُ أَبُو دَاوُدَ بإسنادٍ عَلَى شرط مسلم .
((الحَذَفُ )) بحاء مهملةٍ وذالٍ معجمة مفتوحتين ثُمَّ فاء وهي: غَنَمْ سُودٌ صِغَارٌ تَكُونُ بِالْيَمَنِ .

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RIYĀD AL-ȘĀLIĶĪN
Anas
narrates that the Messenger of Allah
said: "Stand closely
together in your rows, bring them close to each other, and ensure that
the necks are in line. I take an oath by that Being in whose control is my
life, I see Shaitan entering through the gaps in the row as if he is a small
black sheep." (Abū Dāwūd, Bayhaqī)
Commentary
The instruction to "bring them close to each other," means that there should not be an
excessive distance between two rows of the congregation. Scholars have stated that the
distance should not exceed three arms-lengths.
Shaitan aims to destroy our devotion and concentration in salah, hence he utilises gaps to
infiltrate. The hadith could be literally interpreted to mean that Shaitan moves between
the rows attempting to create enmity in the hearts of the worshippers by belittling the
importance of straightening the rows. It can also be interpreted figuratively to mean that
Shaitan whispers evil thoughts into the hearts and minds of the worshippers.
Hadith 1093
وعنه: أَنَّ رَسُول اللـهِ ﴿ه، قَالَ: ((أتِمُوا الصَّفَّ المُقَدَّمَ، ثُمَّ الَّذِي يَلِهِ ، فَمَا كَانَ مِنْ نَقْصٍ
فَلْيَكُنْ في الصَّفِّ المُؤَخَّرِ )) رواه أبُو دَاوُدَ بإسناد حسن .
Anas dog narrates that the Messenger of Allah
said: "Fill the front row,
then the row that is behind it. If any row is to be incomplete, it should be
the last row." (Abū Dawud, Ibn Mājah, Bayhaqī)
Hadith 1094
: (( إِنَّ اللهَ وَمَلاَئِكَتَهُ يُصَلُّونَ عَلَى مَامِنِ
وعن عائشة ريها ، قالت : قال رَسُول اللهِ
الصُّفُوفِ )) رواه أَبُو دَاوُدَ بإسنادٍ عَلَى شرط مسلم ، وفيه رجل مُخْتَلَفُ في تَوثِيقِهِ .
'A'ishah ws narrates that the Messenger of Allah§
said: "Allah and His
angels send salutations to the right hand side of the rows." (Abū Dāwūd,
Ahmad, Nasa'ī)
Commentary
When a person joins the congregation, and he finds an equal number of people to the right
and left of the Imam, then he should stand to the right. However, if there are more people to
the right, then he should stand to the left of the Imam in order to balance the rows.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1095
وعن البراء و﴿هُ، قَالَ: كُنَّا إِذَا صَلَّيْنَا خَلْفَ رَسُول اللـهِ ﴿ أَحْبَيْنَا أنْ نَكُونَ عَنْ يَمِينِهِ ، يُقْبِلُ
عَلَيْنَا بِوَجْهِهِ ، فَسَمِعْتُهُ يَقُولُ : (( رَبِّ قِنِي عَذَابَكَ يَوْمَ تَبْعَثُ - أو تَجْمَعُ - عِبَادَكَ )) رواه
مُسلِمٌ .
Al-Bara' 4% narrates: "When we used to perform salah behind the Messenger
of Allāh
, we preferred standing on his right so that he would turn
his face towards us. I heard him say: 'O my Sustainer, save me from Your
punishment on the day when You resurrect - or You gather - Your servants."
(Muslim, Ahmad, Bayhaqī)
Additional Points
V The Imam should turn and face his followers after salah.
v It is best to make du'a' softly after salah, however if the intention is to teach others, there
is no harm if the voice is sometimes slightly raised.
Hadith 1096
: (( وَسِّطُوا الإمَامَ، وَسُدُّوا الخَلَلَ )) رواه
وعن أبي هريرة ﴿هُ ، قَالَ: قال رَسُول اللهِ
أَبُو دَاوُد .
Abū Hurayrah
narrates that the Messenger of Allah
said: "Let the
Imam be at the centre and fill the gaps." (Abū Dawud, Bayhaqī)
Commentary
"Let the Imam be at the centre" means that the Imam should be placed at the centre of the
șalāh area and those following him should be in equal number on either side of him. The
most virtuous position is directly behind the Imam, then one position to his right and one to
his left and so forth until the row is complete. The second row should also commence from
the centre and continue as mentioned above.
The command to fill the gaps is to ensure that Shaitan does not enter the rows and spread
his evil amongst the congregation.
CHAPTER 195
باب فضل السنن الراتبة مع الفرائض وبيان أقلها وأكملها وما بينهما

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RIYĀD AL-ȘĀLIĶĪN
Chapter on the virtue of performing the Sunnah salahs with the obligatory
șalāhs and clarification of their minimum number, their perfect number and
what is between the two
Introduction
Ibn Daqiq al-Id > stated that there is great significance in performing optional salahs before
and after the obligatory salahs. Due to engagement in worldly activities the heart becomes
void of concentration and devotion which is the essence of worship. When one performs
the optional salahs before the obligatory salahs, the soul becomes accustomed to worship
and reaches the desired degree of khushū' (concentration). When one performs the optional
șalāhs after the obligatory salahs, the former recompenses for any deficiencies and weaknesses
found in the latter.
Hadīth 1097
وعن أُمِّ المُؤْمِنِينَ أُمِّ حَبِيبَةَ رملة بِنْتِ أبي سُفْيَانَ ﴿هَ، قالت: سمعت رَسُولَ اللهِ حُ﴾، يقول
: (( مَا مِنْ عَبْدٍ مُسْلِمٍ يُصَلِّي للهِ تَعَالى كُلَّ يَوْمِ ثِنْتَيْ عَشرَةَ رَكْعَةً تَطَوُّعاً غَيرَ الفَرِيضَةِ ، إلّ
بَنَى الله لَهُ بَيْتَ فِي الجَنَّةِ ، أو إلَّ بُنِيَ لَهُ بَيْتُ فِي الجَنَّةِ )) رواه مُسلِمٌ .
The Mother of the Believers Umm Habībah Ramlah bint Abī Sufyan42
narrates: I heard the Messenger of Allah
saying: "A Muslim who performs
twelve rak'āts of optional salah every day, apart from the obligatory salah,
Allah builds a house for him in Paradise - or a house is built for him in
Paradise." (Muslim, Ahmad)
Commentary
These twelve rak'āts refer to the salahs which are Sunnah Mu'akkadah. These are two rak'āts
before Fajr, four before Zuhr, two after Zuhr, two after Maghrib and two after 'Ishā', as
mentioned in other narrations. To attain the reward mentioned in this hadith, one should
perform these rak āts regularly.
42 Umm Habībah Ramlah «
was the daughter of Abu Sufyan Kg
She was born 17 years before
prophethood. She accepted Islam and migrated to Abysinnia with her husband, who then unfortunately
renegaded to Christianity. She was then married to the Messenger
at the age of 36 or 37. She passed
away during the khilafah of her brother, Amir Mu'awiyah 4% at the age of 73 and is buried in Madinah
Munawwarah. 65 ahādīth are narrated from her.

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RIYĀD AL-ȘĀLIĶĪN
Hadīth 1098
وعن ابن عمر ◌ُّهَا، قَالَ: صَلَيْتُ مَعَ رَسُولِ اللهِ ﴿ه، رَكْعَتَيْنِ قَبْلَ الظّهْرِ، وَرَكْعَتْيْنِ بَعْدَهَا،
وَرَكْعَتَيْنِ بَعْدَ الجُمُعَةِ ، وَرَكْعَتَيْنِ بَعدَ المَغْرِبِ ، وَرَكْعَتَيْنِ بَعدَ العِشَاءِ . متفقٌ عَلَيْهِ .
Ibn 'Umar > narrates: "I performed with the Messenger of Allah
two
rak'āts before Zuhr, two rak'āts after Zuhr, two rak'āts after Jumu'ah, two
rak'āts after Maghrib and two rak'āts after 'Ishā'." (Bukhārī, Muslim)
Commentary
Performing these rak'āts, including two rak'ats before Fajr was the daily practice of Ibn
'Umar (
This was also the view of Imam Shafi'I who regarded these ten rak ats as
Sunnah Mu'akkadah. According to Imām Abū Hanīfah (, a total of twelve rak'āts are Sunnah
Mu'akkadah, with four rak'āts being necessary before Zuhr instead of two. Refer to chapter
199 for a detailed explanation on this difference of opinion between the scholars.
Hadith 1099
وعن عبد الله بن مُغَفَّلِ ﴿هَ، قَالَ: قال رَسُولِ اللهِ ﴿: (( بَيْنَ كُلِّ أَذَانَيْنِ صَلاَةٌ، بَيْنَ كُلِّ
أَذَانَيْنِ صَلاَةٌ ، بَيْنَ كل أذانين صلاة )) قال في الثَّالِثِةِ : (( لِمَنْ شَاءَ)) متفقٌ عَلَيْهِ .
المُرَادُ بِالأَذَانِيْنِ : الأَذَانُ وَالإِقَامَةُ .
'Abdullah ibn Mughaffal
narrates that the Messenger of Allah
said:
"There is a salah between every two adhāns. There is a salah between every
two adhāns. There is a salah between every two adhans." When he said it the
third time, he added: "For whoever wills." (Bukhārī, Muslim, Ahmad, Tirmidhī)
The words "between two adhans" refer to the adhan and the iqamah.
CHAPTER 196
باب تأكيد ركعتي سنّةِ الصبح
Chapter on the importance of the two rak'ats Sunnah of the Fajr salah

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1100
كَانَ لا يَدَعُ أَرْبَعاً قَبَلَ الظُّهْرِ ، وَرَكْعَتَيْنِ قَبْلَ الغَدَاةِ . رَوَاهُ
13
: أن النبيّ
عن عائشة تظـ
البُخَارِيُّ .
'A'ishah wes narrates that the Messenger of Allah
would not omit four
rak'āts before Zuhr and two rak'āts before Fajr. (Bukhārī, Abū Dāwūd)
Commentary
Many ahadith emphasise the importance of the two rak'āts before Fajr. For this reason, some
scholars state that they are the most emphasised of all the Sunnah salahs.
Hadith 1101
عَلَى شَيْءٍ مِنَ النَّوَافِلِ أَشَدَّ تَعَاهُدَاً مِنْهُ عَلَى رَكْعَتَي الفَجْرِ
وعنها ، قالت : لَمْ يَكُنِ النَُِّّ
. متفقٌ عَلَيْهِ .
'A'ishah wes narrates: "The Messenger of Allah
was not more steadfast
upon any optional action as he was upon the two rak'āts of Fajr." (Bukhārī,
Abū Dāwūd)
Commentary
In another narration, Abū Hurayrah
narrates that the Messenger of Allah
said, "Do
not omit the two rak'āts of Fajr even if horses trample you." (Abū Dawud)
'Allāmah Qutbuddīn &
1 ds stated that the Messenger
gave so much of importance to the
two rak'āts of Fajr that he would not omit them under any circumstances, whether at home
or while travelling.
Hadith 1102
، قَالَ : ((رَكْعَتَا الفَجْرِ خَيْرٌ مِنَ الدِنْيَا وَمَا فِيهَا)) رواه مُسلِمٌ . وفي
وعنها ، عن النبيِّ
رواية : (( لَهُمَا أَحَبُّ إليَّ مِنَ الدِنْيَا جَمِيعاً )) .
'A'ishah wes narrates that the Messenger of Allah
said: "The two rak'āts
of Fajr are better than this world and whatever it contains."
Another narration has: "They are more beloved to me than the entire
world." (Muslim, Tirmidhī, Bayhaqī, Hakim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
"They are more beloved to me" is an indication that these are extremely beloved to Allah &
since the Messenger
would only love that which was beloved to his Master.
Hadith 1103
: أَنَّهُ أَتَى رَسُول اللهِ
مُؤَذن رَسُولِ اللهِ
31
وعن أبي عبد الله بلال بن رباح
لِيُؤْذِنَه بِصَلاةِ الغَدَاةِ ، فَشَغَلَتْ عَائِشَةُ بِلالاً بِأَمْرٍ سَأَلَنْهُ عَنْهُ، حَتَّى أَصْبَحَ جِدّاً، فَقَامَ بِلالٌ
فَأَذَنَهُ بِالصَّلاَةِ، وَتَابَعَ أَذَانَهُ ، فَلَمْ يَخْرُجْ رَسُولُ اللهِ ﴿، فَلَمَّا خَرَجَ صَلَّى بِالنَّاسِ ، فَأَخْبَرَهُ
أَنَّ عَائِشَةَ شَغَلَتْهُ بِأَمْرٍ سَلَتْهُ عَنْهُ حَتَّى أَصْبَحَ جِدّاً ، وَأَنَّهُ أَبْطَأَ عَلَيْهِ بِالْخُرُوجِ ، فَقَالَ - يَعْنِي
النَّبِيّ ﴿ه - : ((إِنِّي كُنْتُ رَكَعْتُ رَكْعْتَي الفَجْرِ)) فقالَ: يَا رَسُولَ اللهِ ، إِنَّكَ أَصْبَحْتَ جِدّاً
؟ فَقَالَ: (( لَوْ أَصْبَحْتُ أَكْثَرَ مِمَّ أصْبَحْتُ، لَرَكَعْتُهُمَا، وَأَحْسَنْتُهُمَا وَأَجْمَلْتُهُمَا)) رواه أَبُو
دَاوُدَ بإسناد حسن .
Abū 'Abdillāh Bilāl ibn Rabah43 4
g , the mu'adhdhin of the Messenger of
Allāh
narrates that he went to the Messenger of Allah
to inform him
that it was time for the Fajr salah. 'A'ishah wo's engaged Bilal in something
which she asked him about to the extent that morning entered. Bilal then
stood up and informed him of the time of salah and followed it with the
adhān. The Messenger of Allah
did not come out immediately. When
he came out, he led the people in salah and Bilal then informed him that
'A'ishah had engaged him in something she had asked him about to the
extent that morning entered. He was therefore delayed in coming to him.
The Messenger of Allah
said to him: "I was performing the two rak'āts
of Fajr." He said: "O Messenger of Allah, it was well into morning time." He
said: "Even if I had been further into morning time, I would have performed
these two rak'ats and done so in a beautiful and excellent manner." (Abū
Dāwūd)
43 Abū 'Abdillāh Bilāl ibn Rabāḥ
4% was an Abyssinian slave. He was born in Makkah Mukarramah.
He accepted Islam in the early stages and was severely tortured. Because of this, at times, he was made
to lie on the scorching sands of Makkah Mukarramah on boiling coals. Despite these difficulties, he
remained firm on Islam. Eventually Abu Bakr 4% purchased him for five uqiyyas of gold and freed him.
He was honoured to be the first person to call out the adhan. He participated in all the battles. After
the demise of the Messenger
, he proceeded to Shäm and remained there until his demise, which
was in 20 Hijrī, at approximately 60 years of age. He is buried in Damascus, close to Bab al-Șaghir. 44
ahādīth have been narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith is mentioned here to point out the importance of the two rak'ats of Fajr. One
should endeavour to perform them irrespective of the amount of time available. Only if one
fears the time of Fajr elapsing, can one omit them. However, if one omits them, one should
perform them as qada' after the sun rises considerably.
CHAPTER 197
باب تخفيف ركعتي الفجر وبيان ما يقرأ فيهما وبيان وقتهما
Chapter on performing two short rak'ats for Fajr and clarification of what
should be recited in them and the time to do so
Hadith 1104
كَانَ يُصَلّي رَكْعَتَيْنِ خَفِيفَتَيْنِ بَيْنَ النِّدَاءِ وَالإِقَامَةِ مِنْ
عن عائشة ها : أنَّ رسولَ الله
صَلاَةِ الصُّبْحِ . متفقٌ عَلَيْهِ .
وفي روايَةٍ لَهُمَا: يُصَلِّي رَكْعَتَي الفَجْرِ ، فَيُخَفِّفُهُمَا حَتَّى أَقُولَ: هَلْ قَرَأَ فِيهما بِأُمِّ الْقُرْآنِ .
وفي رواية لمسلم : كَانَ يُصلِّي رَكْعَتَى الفَجْرِ إِذَا سَمِعَ الأَذَانَ وَيُخَفِّفُهُمَا .
وفي رواية : إذَا طَلَعَ الفَجْرُ .
Ā'ishah
narrates that the Messenger of Allah
used to perform two
short rak'āts between the adhan and iqamah of the Fajr salah.
Another narration has: "When he heard the adhan, he would perform two
rak'āts of the Fajr salah. He would shorten them to such an extent that I
would think to myself: 'Did he recite Sūrah al-Fatihah in them?"
Another narration has: "He used to perform two rak'āts when he heard
the adhan and he would shorten them. A narration has, "at the break of
dawn." (Bukhārī, Muslim)
Commentary
The Messenger of Allah
would shorten these rak'ats so that he could perform the Fard

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RIYĀD AL-ȘĀLIĶĪN
salah with added enthusiasm and concentration. It is therefore Mustahab for others to also
shorten these two rak'āts.
Hadith 1105
كَانَ إِذَا أَّنَ المُؤَذِّنُ لِلْصُّبْحِ وَبَدَا الصُّبْحُ، صَلَّى رَكْعَتَيْنِ
وعن حفصة ها: أنَّ رَسُولَ اللهِ
خَفِيفَتَيْنِ . متفقٌ عَلَيْهِ .
، إِذَا طَلَعَ الفَجْرُ لا يُصَلِّي إلَّ رَكْعَتَيْنِ خَفِيفَتَيْنِ .
وفي رواية لمسلم : كَانَ رَسُول اللـهِ
Hafsah ws narrates that when the mu'adhdhin called out the adhan for Fajr
and dawn appeared, the Messenger of Allah
would perform two short
rak'āts of șalāh. (Bukhārī, Muslim)
A narration of Muslim has: "When the dawn appeared, the Messenger of
Allāh
would only perform two short rak'āts of salāh."
Hadith 1106
يُصَلِّي مِنَ اللَّيْلِ مَثْنَى مَثْنَى ، وَيُوتِرُ بِرَكْعَةٍ مِنْ
عمر عقلها، قَالَ : كَانَ رسول الله ﴿
وعن ابن عمر
آخِرِ اللَّيْلِ ، وَيُصَلِّي الرَّكْعَيْنِ قَبْلَ صلاةِ الغَدَاةِ ، وَكَأَنَّ الأَذَانَ بِأَذُنَّهِ . متفقٌ عَلَيْهِ .
Ibn 'Umar ws narrates: The Messenger of Allah
used to perform șalāh at
night in units of two rak'āts, and he would add one rak'at making it an odd
number in the last part of the night. He would perform two rak'āts before
the Fajr salah and it was as if the adhan was still in his ears. (Bukhārī, Muslim)
Commentary
This hadith teaches us that the Messenger
would offer Tahajjud salah in units of two
rak'āts, and when he
felt that the time of Fajr was drawing near, he would add on one
rak'āt to his last two rak'āts to make it a total of three rak'āts Witr. This is the view of Imam
Abū Hanīfah . According to Imam Shafi'ī , Imam Malik , and Imam Ahmad ibn Hanbal
the hadith indicates that Witr should be a single rak'at.
Based on this hadith, it is best that the Witr of 'Isha' be performed after the Tahajjud salah,
however, if there is a fear of omitting the Witr salah at that time, it is best that one performs
it before sleeping.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1107
كَانَ يَقْرَأُ فِي رَكْعَتَى الفَجْرِ فِي الأُولَى مِنْهُمَا
: أنَّ رَسُولَ اللهِ
وعن ابن عباسٍ
: ﴿قُوْلُوْآَ أمَنَّا بِاللهِ وَمَّا أُنْزِلَ إِلَيْنَا﴾ الآية الَّتي في البقرة، وفي الآخِرَةِ مِنْهُمَا: ﴿ أُمَنَّا بِاللهِ
وَاشْهَدْ بِأَنَّا مُسْلِمُوْنَ﴾ .
وفي رواية : وفي الآخِرَةِ الّتي في آل عِمْران: ﴿ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ ﴾
رواهما مسلم .
Ibn 'Abbas ( narrates that when the Messenger of Allah
used to
perform the two rak ats of Fajr, he used to recite in the first rak attal
أُمَنَّا بِاللهِ وَاشْهَدْ بِنَّا مُسْلِمُوْنَ and in the second rakat باللهِ وَمَّا أُنْزِلَ الَيْنَا
Another narration has that he used to recite from Sūrah Al 'Imran in the
second rakat:ْتَعَالَوْا إِلى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُم (Muslim, Bayhaqi)
Commentary
In the first rak'at, the Messenger
would sometimes recite this verse of Sūrah al-Baqarah
after Sūrah al-Fātiņah:
﴿قُوْلُوْاَ أمَنَّا بِاللهِ وَمَا أُنْزِلَ الَيْنَا وَمَّا أُنْزِلَ اِلَى اِبْرُهِمَ وَاِسْمُعِيْلَ وَاِسْحُقَ وَيَعْقُوْبَ وَالْأَسْبَاطِ
وَمَّا أُوْتِىَ مُؤْسَى وَعِيْسِى وَمَّا أُوْتِىَ النَّسُّوْنَ مِنْ رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ اَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ
مُسْلِمُوْنَ﴾
Say, "We believe in Allah, in what has been revealed to us and in what was
revealed to Ibrahim, Ismaïl, Ishaq, Yaqub and the descendants, and what was
granted to Mūsā, 'Isa and what was granted to all the Messengers from their
Sustainer. We make no distinction between any of them, and we are obedient
to Allāh." (Sūrah al-Baqarah, 136)
In the second rak'āt, he
would recite one of the following two verses of Sūrah Al 'Imran
after Sūrah al-Fātiņah:
﴿فَلَمَّا أَحَسَّ عِيْسِى مِنْهُمُ الْكُفْرَ قَالَ مَنْ أَنْصَارِىَّ إِلَى اللهِ قَالَ الْحَوَارِيُّوْنَ نَحْنُ انْصَارُ اللهِ أُمَنَا بِاللهِ وَاشْهَدْ
بِأَنَّا مُسْلِمُوْنَ﴾
When 'Isa sensed disbelief from them, he said, "Who will be my helpers towards

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RIYĀD AL-ȘĀLIĶĪN
Allāh?" The disciples replied, "We shall be the helpers of Allah. We believe in
Allah, and you be the witness that we are indeed Muslims." (Sūrah Al 'Imran, 52 )
﴿قُلْ يَهْلَ الْكِتْبِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ الَّ نَعْبُدَ إِلَّ اللهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَّلَا
يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّنْ دُوْنِ اللهِ فَإِنْ تَوَلَّوْا فَقُوْلُوا اشْهَدُوْا بِأَنَّا مُسْلِمُوْنَ﴾
Say, "O people of the Book! Come to a word that is common between us and
You; that we worship none but Allah, that we do not ascribe anyone as equal
to Him and that we do not take each other as gods besides Allah." If they turn
away, then say, "Be witness that we are certainly Muslims. (Sūrah Āl 'Imran, 64)
Hadith 1108
وعن أبي هريرة ﴿ه: أَنَّ رَسُولَ اللهِ ﴿ه قرأ في رَكْعَتَي الفَجْرِ: ﴿ قُلْ يَيُّهَا الْكُفِرُوْنَ﴾ وَ
﴿ قُلْ هُوَ اللهُ اَحَدٌ﴾ رَوَاهُ مُسلِمٌ .
Abū Hurayrah
narrates that the Messenger of Allah
recited Sūrah
al-Kāfirūn and Sūrah al-Ikhlās in the two rak'āts of Fajr salāh. (Muslim, Abū
Dāwūd, Nasa'ī)
Hadith 1109
﴿، شَهْراً فَكَانَ يَقْرَأُ فِي الرَّكْعَيْنِ قَبْلَ الفَجْرِ : ﴿
13
، قَال : رَمَقْتُ النبيَّ
وعن ابن عمر رضي
قُلْ بِفَيُّهَا الْكُفِرُوْنَ﴾ وَ﴿قُلْ هُوَ اللهُ أَحَدٌ﴾ رَوَاهُ التِّرمِذِيُّ، وَقَالَ : ((حَدِيثٌ حَسَنٌ)) .
Ibn 'Umar
narrates: "I watched the Messenger of Allah
carefully
for one month. He used to recite Sūrah al-Kāfirūn and Sūrah al-Ikhlās in
the two rak'āts before the Fajr salah." (Tirmidhi)
Commentary
The surahs most commonly recited by the Messenger
in the two Sunnah rak'āts before the
Fard were Sūrah al-Kāfirūn and Sūrah al-Ikhlās. Sūrah al-Kāfirun is a declaration of absolute
aversion from the ways of polytheism, whilst Sūrah al-Ikhlas is an exposition of the oneness
of Allah &s (tawhid). In other words, both deal with beliefs which are crucial to one's salvation
in the Hereafter.
Ibn Nujaim #> stated in Bahr-al-Ra'iq that one should regularly recite these two surahs, in
the Sunnah salah before Fajr, however one should occasionally also recite other sūrahs.