النص المفهرس

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performs salah after attaining purity.
Scholars mention that the Messenger
heard Bilāl's
footsteps in Paradise on the
night of Mi'raj or it was shown to him in a dream. This does not at all mean that Bilal
was superior to the Messenger of Allah
because it is similar to the example of a servant
walking in front of his master. However, it does indicate the lofty status of Bilal
CHAPTER 210
باب فضل يوم الجمعة ووجوبها والاغتسال لَهَا والطّيب والتبكير إِلَيْهَا والدعاء يوم الجمعة والصلاة
فِيهِ و بيان ساعة الإجابة واستحباب إكثار ذكر الله تعالى بعد الجمعة
على النبي
Chapter on the virtue of the day of Jumu'ah, its obligation, performing ghusl,
applying 'itr and going early for it. Clarification of the time of acceptance of
du'ās, and encouragement to remember Allah in abundance after Jumu'ah
Introduction
The day of Jumu'ah has great significance in Islam. It is a day when the Muslims gather
together and it has been referred to as the 'Id of the Muslims. Those who pass away on this
day will be saved from the punishment in the grave. In Paradise, this day will be called Yaum
al-Mazīd (the day of increase) because the people of īman will be blessed with the vision of
Allāh &s every Jumu ah, and they will receive more bounties on it than on other days. Various
forms of worship have been stipulated for this day such as to recite certain stipulated sūrahs,
engage in du'a' and durūd.
قَالَ الله تَعَالَى: ﴿ فَإِذَا قُضِيَتِ الصَّلْوةُ فَانْتَشِرُوْا فِى الْأَرْضِ ، وَابْتَغُوْا مِنْ فَضْلِ اللهِ ،
وَاذْكُرُوا اللهَ كَثِيْرًا لَّعَلَّكُمْ تُفْلِحُوْنَ﴾ ( الجمعة : ١٠).
Allāh & says: "When the salah has been completed, disperse in the land,
seek from Allah's bounty and remember Allah abundantly so that you may
be successful." (Sūrah al-Jumu'ah, 10)
Hadith 1147
: (( خَيْرُ يَومٍ طَلَعَتْ عَلَيْهِ الشَّمْسُ يَوْمُ
وعن أبي هريرة طُهُ، قَالَ : قَالَ رسول الله
الجُمُعَةِ : فِيهِ خُلِقَ آدَمُ ، وَفِيهِ أُدْخِلَ الجَنَّةَ ، وَفِيهِ أُخْرِجَ مِنْهَا )) رواه مسلم .

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Abu Hurayrah 4% narrates that the Messenger of Allah
said: "The
best day on which the sun has risen is Friday. On this day Adam
& was
created, on it he was admitted into Paradise, and on it he was removed
from it (Paradise)." (Muslim, Abū Dāwūd, Tirmidhī)
Commentary
In other narrations, the Messenger of Allah
also referred to the day of Jumu'ah as Sayyid
Al-Ayyam and he stated that it is greater in the sight of Allah &s than the two 'Ids. Some
scholars are of the view that the day of 'Arafah is the most virtuous of days. They reconcile
between the various narrations by asserting that Jumu'ah is the best day of the week and
'Arafah is the best day of the year.
The creation of Adam &Ne on the day of Jumu'ah makes it virtuous because this was the
beginning of the noblest of Allah's &s creation. His admittance into Paradise on this day
makes it virtuous because of the honour of having Allah's & noblest creation enter Paradise.
His removal from Paradise also makes the day virtuous because the objective of the creation
of man was to populate the world and for man to become the vicegerent of Allah des on earth.
Secondly, his removal from Paradise was the cause of the creation of the many Messengers
and righteous souls, especially the pride of the creation, Muhammad
Some scholars have stated that Adam's
creation, and his entrance and removal from
Paradise were not necessarily virtuous, but they have been linked to Jumu'ah to show that
significant events occurred on that day.
Hadith 1148
: (( مَنْ تَوَضَّأ فَأَحْسَنَ الوُضُوءَ ثُمَّ أَتَى الجُمُعَةَ ، فَاسْتَمَعَ
وعنه ، قَالَ : قَالَ رسول الله
وأَنْصَتَ ، غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الجُمُعَةِ وَزِيادَةُ ثَلاَثَةِ أَيَّامٍ ، وَمَنْ مَسَّ الحَصَى ، فَقَدْ لَغَا ))
رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One who
performs a thorough wudū', then goes for Jumu'ah, listens (to the sermon)
and remains silent, will have his sins forgiven from then until the next
Jumu'ah and three days more. One who plays with pebbles has engaged in
a futile activity." (Muslim)
Commentary
The hadith teaches us that a person's minor sins of ten days are forgiven by performing
Jumu'ah. It also teaches us that one should be focussed to the Jumu'ah sermon and avoid

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every form of speech and activity which diverts one's attention away from the sermon. The
sequence of the words of the hadith also teaches us that it is more virtuous to perform wudū'
at home and then proceed to the masjid.
Hadith 1149
، قَالَ : (( الصَّلَوَاتُ الخَمْسُ، وَالجُمُعَةُ إِلَى الجُمُعَةِ، وَرَمَضَانُ إِلَى
و عنه ، عن النبيِّ
رَمَضَانَ، مُكَفِّرَاتٌ مَا بَيْنَهُنَّ إِذَا اجْتُنِبَتِ الكَبَائِرُ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The five
daily salāhs, one Jumu ah until the next Jumu'ah, and one Ramadan until the
next Ramadan will expiate whatever is between them provided the major
sins are avoided." (Muslim, Ahmad, Ibn Mājah)
Commentary
Jumu ah șalāh, Ramadan and performing noble actions result in the forgiveness of sins, provided
that one abstains from major sins. From this we also learn that such noble actions only
result in the forgiveness of minor sins. For the forgiveness of major sins, sincere repentance
is required. If a person has no minor sins, then his stages in Paradise will be elevated or,
according to some scholars, his major sins will be forgiven.
Hadith 1150
: أنهما سَمعَا رسولَ الله ﴿ه، يقولُ عَلَى أَعْوَادِ مِنْبَرِهِ: ((
و عنه ، وعن ابن عمر
لَيْتَهِيَّنَّ أَقْوَامٌ عَنْ وَدْعِهِمُ الجُمُعَاتِ أَوْ لَيَخْتِمَنَّ اللهُ عَلَى قُلُوبِهِمْ ثُمَّ لَيَكُونُنَّ مِنَ الغَافِينَ
)) رواه مسلم .
Abū Hurayrah
s and Ibn 'Umar ws narrate that they heard the Messenger
of Allāh
say, while sitting on his pulpit: "People should stop abandoning
the Jumu'ah salah or else Allah will seal their hearts and they will definitely
be included among the heedless." (Muslim, Ibn Mājah, Nasa'ī)
Commentary
Scholars state that the sealing of the heart is an expression to show that the heart becomes
hardened and unresponsive to advice. Other scholars state that it refers to the creation of
disbelief in the heart. Some are of the view that a sign is created in the heart which the
angels can recognise.
On the basis of this hadith, scholars have stated that Jumu'ah salah is Fard 'Ain. Those who are

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musafir as well as women and children are excluded from this obligation.
Hadith 1151
، قَالَ : (( إِذَا جَاءَ أَحَدُكُمُ الجُمُعَةَ فَلْيَغْتَسِلْ )) متفقٌ
: أن رسول الله
وعن ابن عمر رضي
عَلَيْهِ .
Ibn 'Umar
% narrates that the Messenger of Allah
said: "When any of
you comes to the Jumu'ah salah, he should first perform a ghusl." (Bukhārī,
Muslim, Ahmad, Mālik)
Hadith 1152
، قَالَ : (( غُسْلُ يَوْمِ الجُمُعَةِ وَاجِبٌ عَلَى
: أنّ رسول الله
وعن أبي سعيد الخدري ـ
كُلِّ مُخْتَلِمٍ )) متفقٌ عَلَيْهِ .
المراد بِالمُحْتَلِمِ : الْبَالِغُ . وَالمُرادُ بِالوَاحِبِ: وُجُوبُ اخْتِيارٍ ، كَقولِ الرَّجُلِ لِصَاحِبِهِ :
حَقُّكَ وَاجِبٌ عَلَيَّ . واللهُ أعلم .
Abū Sa'īd al-Khudrī dog narrates that the Messenger of Allah
said:
"Performing a ghusl on Jumu'ah is obligatory upon every mature person."
(Bukhārī, Muslim, Abū Dāwūd)
The word "obligatory" in this context refers to a self-imposed obligation.
For example, a person says to another: "Your right is obligatory upon me."
Allah knows best.
Commentary
The ahadith mention great virtues for performing ghusl on the day of Jumu'ah. For example,
Abū Bakr Șiddīq 4,
and 'Imran ibn Husain des narrate that the Messenger of Allah
said,
"The sins and wrongs of one who performs a ghusl on the day of Jumu'ah are forgiven. (Țabrānī)
Since the hadith which commands performing a ghusl is general, it is Mustahab for women to
do so, even though they do not perform Jumu'ah șalāh.
According to most scholars including Imam Abu Hanifah , Imam Shafi i and Imam
Ahmad &, it is Sunnah to perform ghusl on the day of Jumu'ah. Other scholars are of the
opinion that it is Wajib (compulsory). Those who support the second view utilise the above
hadith as proof. Those who state that it is Sunnah say that the obligation mentioned in the
hadith does not prove wujub but preference. Secondly, in the early stages of Islam, it was

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compulsory to perform ghusl before Jumu'ah because many people were labourers and after
work their clothing would emit a bad odour. Since Masjid al-Nabawī was small and the roof
was low, people were inconvenienced. However, after the conquests of Islam began, this
situation no longer existed: masjids grew in size, people stopped wearing clothing that emitted
odour, and they abstained from such labour which produced perspiration. Thus, the law was
abrogated.
Hadīth 1153
وعن سَمُرَةَ ◌ّهُ، قَالَ: قَالَ رسول الله ﴿: ((مَنْ تَوَضَّأَ يَوْمَ الجُمُعَةِ فِها وَنِعْمَتْ وَمَن
اغْتَسَلَ فَالغُسْلُ أَفْضَلُ )) رواه أبو داود والترمذي، وقال : (( حديث حسن )) .
Samurah 4g
narrates that the Messenger of Allah
said: "One who
performs wudū' on the day of Jumu'ah it is good and a blessing, but one who
performs ghusl, then ghusl is best." (Abū Dāwūd, Tirmidhī, Nasa'ī, Ibn Mājah)
Commentary
This hadith as well as many others prove that it is permissible to perform wudu' and proceed
for Jumu ah. However, it is more meritorious to perform ghusl. It is also best that one performs
his Jumu'ah șalāh with the wudū' made during ghusl.
Hadīth 1154
: (( لاَ يَغْتَسِلُ رَجُلٌ يَومَ الجُمُعَةِ ، وَيَتَطَهَّرُ مَا
وعن سَلَمَان ◌َّهُ، قَالَ: قَالَ رسول اللـهِ ثُ
اسْتَطَاعَ مِن طُهْرٍ ، وَيَدَّهِنُ مِنْ دُهْنِهِ ، أَوْ يَمَسُّ مِنْ طِيبٍ بَيْتِهِ ، ثُمَّ يَخْرُجُ فَلاَ يُفَرِّقُ بَيْنَ اثَيْنِ
، ثُمَّ يُصَلِّي مَا كُتِبَ لَهُ، ثُمَّ يُنْصِتُ إِذَا تَكَلَّمَ الإمَامُ ، إِلَّ غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الجُمُعَةِ الأَخْرَى
)) رواه البخاري .
Salman dog narrates that the Messenger of Allah
said: "A person who
performs ghusl on the day of Jumu'ah, purifies himself to the best of his
ability, applies oil or puts on any perfume he has in his house, then goes
out and does not separate between two people, performs whatever salah is
prescribed for him, and is silent when the Imam speaks, then he is forgiven
for sins committed from then until the next Jumu'ah." (Bukhārī, Ahmad,
Bayhaqī)
Commentary
This hadith was mentioned previously. See hadith 828.

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To purify oneself refers to trimming the moustache, clipping the nails, removing the pubic
and underarm hair, and wearing clean clothing. The Messenger of Allah
used to clip his
nails and shorten his moustache on the day of Jumu'ah before emerging for salāh. (Bazzār,
Shu'ab al-Īmān)
As for clothing, the Messenger of Allah
had a special garment which he used to wear
on the day of Jumu'ah and the two 'Ids. 'A'ishah @
stated that the Messenger of Allah
had two pieces of clothing which he used to wear for Jumu'ah. When he would return from
Jumu'ah, she would fold them and put them away. (Țabrānī in Awsat)
Additional Points
v One should apply 'itr before Jumu'ah so that one does not inconvenience the large crowd
that usually gathers for Jumu'ah.
v One should proceed early for salah and not cause inconvenience to others by scaling over
people's shoulders to get to the front.
v One may perform Nafl salah before the commencement of Jumu'ah.
v One should remain silent while the sermon is in progress.
v One should abstain from causing any form of difficulty to others by raising one's voice
or pushing through the rows in the masjid.
Hadith 1155
وعن أبي هريرة ﴿هُ: أنَّ رسول الله ﴿، قَالَ: (( مَن اغْتَسَلَ يَومَ الجُمُعَةِ غُسْلَ الجَنَابَةِ
، ثُمَّ رَاحَ في الساعة الأولى فَكَأَنَّمَا قَرَّبَ بَدَنَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الثَّانِيَةِ ، فَكَأَنَّمَا قَرَّبَ
بَقَرَةَ ، وَمَنْ رَاحَ في الساعةِ الثَّالِثَةِ ، فَكَأَنَّمَا قَرَّبَ كَبْشاً أَقْرَنَ ، وَمَنْ رَاحَ فِي السَّاعَةِ الرَّابِعَةِ ،
فَكَأَنَّمَا قَرَّبَ دَجَاجَةً ، وَمَنْ رَاحَ فِي السَّاعَةِ الخَامِسَةِ ، فَكَأَنَّمَا قَرَّبَ بَيْضَةً ، فَإِذَا خَرَجَ الإمَامُ
، حَضَرَتِ المَلائِكَةُ يَسْتَمِعُونَ الذِّكْرَ )) متفقٌ عَلَيْهِ .
قَوْله : (( غُسْلُ الجَنَابَةِ )) أيْ غُسلاً كغُسْلِ الجَنَابَةِ في الصِّفَةِ .
Abu Hurayrah 4% narrates that the Messenger of Allah
said: "One
who performs ghusl on the day of Jumu'ah, like the ghusl of janabah (major
impurity), then proceeds in the first hour, it is as if he has sacrificed a
camel. One who proceeds in the second hour, it is as if he has sacrificed
a cow. One who proceeds in the third hour, it is as if he has sacrificed a
horned ram. One who proceeds in the fourth hour, it is as if he has sacrificed
a fowl. One who proceeds in the fifth hour, it is as if he has sacrificed an

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egg. But, once the Imam comes forward, the angels gather to listen to the
advice." (Bukhārī, Muslim, Ahmad)
Performing a ghusl of janabah refers to the ghusl that one normally has to
perform to purify oneself from the major impurity.
Commentary
This hadith encourages a person to proceed early for salah on the day of Jumu'ah. The earlier
one goes to the masjid, the greater will be his reward. One should ensure that one does not
arrive later than the commencement of the sermon because after this time the angels no
longer record those who perform Jumu'ah.
Additional Points
v Based on this hadith, the majority of the scholars state that the best animal to sacrifice
is a camel, then a cow and then a ram.
v That the angels gather for Jumu ah points to one of its many merits because angels draw
mercy and peace.
v When the angels listen to the sermon, then others should do so to a greater extent.
Hadith 1156
ذَكَرَ يَوْمَ الجُمُعَةِ ، فَقَالَ : (( فِيهَا سَاعَةٌ لا يُوافِقُهَا عَبْدٌ مُسْلِمٌ ، وَهُوَ
وعنه أنَّ رسول الله ﴿
قَائِمٌ يُصَلِّي يَسْألُ اللهَ شَيْئاً ، إِلَّ أعْطَاهُ إِيّاهُ )) وَأَشَارَ بَيَدِهِ يُقَلِّلُهَا. متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
mentioned the
day of Jumu'ah and said: "In it is a time when Allah grants a Muslim servant
standing in salah whatever he asks for." He indicated with his hand that it
was a short time. (Bukhārī, Muslim)
Hadith 1157
: أسَمِعْتَ
وعن أَبِي بُرْدَةَ بن أبي موسى الأشعريِّ ◌َهُ، قَالَ: قَالَ عبد الله بن عمر عُ
، في شأنِ سَاعَةِ الجُمُعَةِ ؟ قَالَ : قُلْتُ : نَعَمْ ، سَمِعْتُهُ يَقُولُ
أَبَاكَ يُحَدِّثُ عَنْ رسول الله
﴿١، يقول: ((هِيَ مَا بَيْنَ أنْ يَجْلِسَ الإمَامُ إِلَى أنْ تُفْضَى الصَّلاةُ))
: سَمِعْتُ رسول الله
رواه مسلم .
Abū Burdah ibn Abī Mūsā al-Ash'arī &
už narrates that 'Abdullah ibn 'Umar

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asked: "Did you hear your father narrating anything from the Messenger
of Allāh
regarding the special time on the day of Jumu'ah?" I replied:
"Yes. I heard him say that he heard the Messenger of Allah
saying: 'It
is from the time the Imam sits (on the pulpit) until the salah is completed."
(Muslim, Abū Dāwūd, Bayhaqī)
Commentary
There are around fifty different views regarding this special moment on the day of Jumu'ah.
However, the following two are the most accepted because they are backed by ahādīth.
1. It is from the time the Imam sits on the pulpit for the sermon until the completion of the
șalāh.
2. It is shortly before sunset. This is the view of 'Abdullah ibn Salam
Abū Hurayrah &
Imam Ahmad & and many other scholars.
Scholars state that the reason for not revealing the exact time was so that people could
engage in du'a' and worship for extended periods on the day of Jumu'ah.
Hadith 1158
: ((إِنَّ مِنْ أَفْضَلِ أَيَّامِكُمْ يَوْمَ الجُمُعَةِ ،
وعن أوس بن أوسٍ ﴿ّهَ، قَالَ : قَالَ رسول الله ،
فَأَكْثِرُوا عَلَيَّ مِنَ الصَّلاَةِ فِيهِ ؛ فَإِنَّ صَلاَتَكُمْ مَعْرُوضَةٌ عَلَيَّ )) رواه أبو داود بإسناد صحيح .
Aus ibn Aus 4% narrates that the Messenger of Allah
said: "The best
of your days is the day of Jumu'ah, so send abundant salutations to me in
it, as your salutations are presented to me." (Abū Dāwūd, Nasa'ī, Ibn Mājah)
Commentary
"Your salutations are presented to me" applies to those who recite salutations upon the
Messenger
while not in close physical proximity to him. As for those who recite salutations
in Masjid al-Nabawī, he
hears them directly as mentioned in the narration of Bayhaqi in
Shu'ab al-Īmān.
In some narrations of this hadith, the following is added: The Sahabah
then asked, "O
Messenger of Allah
how will our salutations be presented to you when your body would
be decomposed?" The Messenger
replied, "Allah has prohibited the earth from consuming
the bodies of the Messengers &p .. " (Abū Dawud)
The hadith encourages us to send abundant salutations upon the Messenger
on Jumu'ah.
The reason for this is that the Messenger of Allah
is the best of creation and the day of

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Jumu'ah is the best of days.
The actions of the Ummah are presented to the Messenger of Allah
as a means of honouring
him and the Ummah, and so that he may seek forgiveness and mercy on their behalf.
Various ahadith explain the virtue of excessive durud on the day of Jumu ah. For example,
Abū Umamah de narrates that the Messenger
said, "Send durūd on me in abundance
every Jumu ah because the durūd of my Ummah is presented to me every Jumu'ah. The one
who recites the most durud on me, will be closest to me in rank (in the Hereafter)." (Bayhaqī)
CHAPTER 211
باب استحباب سجود الشكر عِنْدَ حصول نعمة ظاهرة أو اندفاع بلية ظاهرة
Chapter on the desirability of performing the prostration of gratitude
when acquiring a bounty or when a calamity is averted
Hadith 1159
﴿ مِنْ مَكّةَ نُريدُ المَدِينَةَ ، فَلَمَّا
عن سعد بن أبي وقاص ﴿ّهُ ، قَالَ : خَرَجْنَا مَعَ رسولِ الله
كُنَّا قَرِيباً مِنْ عَزْوَرَاءَ نَزَلَ ثُمَّ رَفَعَ يَدَيْهِ فَدَعَا الله سَاعَةً، ثُمَّ خَرَّ سَاجِداً ، فَمَكَثَ طَوِيلاً ، ثُمَّ
قَامَ فَرَفَعَ يَدَيْهِ سَاعَةً ، ثُمَّ خَرَّ سَاجِداً - فَعَلَهُ ثَلاثَاً - وقال : (( إنِّي سَألتُ رَبِّي ، وَشَفَعْتُ
الأُمَّتِي ، فَأعْطَانِي ثُلُثَ أُمَِّي، فَخَرَرْتُ سَاحِداً لِرَبِّي شُكْراً ، ثُمَّ رَفَعْتُ رَأْسِي ، فَسَأَلْتُ رَبِّي
لِأُمَِّي ، فَأَعْطَانِي ثُلُثَ أُمَِّي، فَخَرَرْتُ سَاجِدَاً لِرَبِّي شُكْراً ، ثُمَّ رَفَعْتُ رَأْسِي ، فَسَأَلْتُ رَبِّي
لِأَمَّتِي ، فَأَعْطَانِي الثُّلثَ الآخَرَ ، فَخَرَرْتُ سَاجِدَاً لِرَبِّي)) رواه أَبُو داود .
Sa'd ibn Abī Waqqāș
narrates: We departed from Makkah towards
Madinah with the Messenger of Allah
. When we were near 'Azwarā,
he dismounted, raised his hands, supplicated to Allah for some time and
fell into prostration for a long time. He then stood up, raised his hands
in supplication for some time, and again fell into prostration. He did this
three times and said: 'I asked my Sustainer and interceded on behalf of
my Ummah. So He gave me a third of my Ummah. So I fell in prostration
in gratitude to my Sustainer. I then raised my head and asked Him for my
Ummah. He gave me another third of my Ummah. So I fell in prostration
in gratitude to my Sustainer. I then raised my head and asked Him for my

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Ummah. He gave me the final third. So I fell in prostration to my Sustainer."
(Abū Dāwūd)
Commentary
In this hadith, the Messenger
interceded for his Ummah so that they could all enter
Paradise and none of them would remain in the Hell-fire forever. His request was granted.
According to the Hanafi scholars, a prostration of gratitude is Mustahab for a person who has
acquired a new bounty such as wealth or children, or if a calamity has been averted from
him. One should praise Allah &s and recite tasbih in the sajdah, then recite takbir and raise
one's head as is done when performing sajdah tilawah. It is superior, however, to perform two
rak'āts of Nafl salah as this is a more complete expression of gratitude.
Additional Points
v The hadith indicates the Messenger's
concern for the salvation of his Ummah.
Allah de accepted the du'a' and intercession of the Messenger
on account of His
honour for him.
CHAPTER 212
باب فضل قيام الليل
Chapter on the virtue of spending the night in worship
Introduction
Qiyām al-Layl refers to Tahajjud șalāh. Amongst the optional salāhs, it enjoys the greatest virtue.
The Messenger of Allah
said, "The most virtuous salah after the compulsory salāhs is the
night șalāh." (Muslim)
Regarding Tahajjud salah and the Messenger of Allah
some scholars are of the view that
it was compulsory upon him, while others state that this compulsion was abrogated. As for
the Ummah, it is either Sunnah or Mustahab according to different scholars.
The time for Tahajjud salah commences after performing the two rak'āts Sunnah of 'Isha',
hence if one performs two rak'ats Nafl at this time one will be entitled to some of the rewards
promised for those who perform Tahajjud. However, the best time to perform Tahajjud is in
the last portion of the night.
In the beginning stages of Islam, Tahajjud was compulsory upon the Messenger
and the

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Sahābah . They would stand for up to two thirds of the night in worship, however, Allah
des later abrogated this ruling in order to make it easy upon the Ummah.
قَالَ الله تَعَالَى: ﴿وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَنْ يَّبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُوْدًا﴾
( الإسراء : ٧٩ )،
Allāh &s says: "In a portion of the night perform salah that is an extra for
you. Soon your Sustainer will accord to you the Maqām Mahmud." (Sūrah
al-Isrā', 79)
وقال تَعَالَى: ﴿ تَتَجَافُى جُنُوْبُهُمْ عَنِ الْمَضَاجِعِ﴾ [السجدة: ١٦ ] الآية،
Allāh &s says: "Their sides part from their beds, they make du'a' to their
Sustainer in fear and hope, and they spend from what We have provided
for them." (Sūrah al-Sajdah, 16)
وقال تَعَالَى: ﴿كَانُوْا قَلِيْلاً مِّنَ الَّيْلِ مَا يَهْجَعُوْنَ ﴾ [ الذاريات: ١٧ ].
Allāh &s says: "Little was it that they slept at night. During the closing
portions of the night they would be seeking forgiveness." (Sūrah al-Dhariyat,
17)
Hadīth 1160
وعن عائشة عليه، قالت: كَانَ النبيُّ :﴿ يَقُومُ مِنَ اللَّيْلِ حَتَّى تَتَفَطَّرَ قَدَمَاهُ ، فَقُلْتُ لَهُ: لِمَ
تَصْنَعُ هَذَا، يَا رَسُولَ الله، وَقَدْ غُفِرَ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأخَّرَ ؟ قَالَ : (( أَفَلاَ أَكُونُ
عَبْداً شَكُوراً! )) متفقٌ عَلَيْهِ .
وَعَن المُغِيرَةِ بنِ شُعبة نَحْوِهُ متفقٌ عَلَيْهِ .
'A'ishah
narrates that the Messenger of Allah
used to stand in șalāh
at night until his feet would become swollen. I asked him: "Why do you do
this when all your past and future sins have been forgiven?" He replied:
"Should I not be a grateful servant?" (Bukhārī, Muslim, Ahmad)
Commentary
'A'ishah wes
thought that the reason for the Messenger
performing excessive acts of
worship was in order to seek forgiveness. However, the Messenger of Allah
explained

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that in addition to seeking forgiveness there was another more superior reason, namely to
be grateful that Allah &es had granted him the ability to perform acts of worship. The more
favours Allāh &s bestows upon a person, the greater should be his gratitude in the form of
worship. The performance of Tahajjud salah is compelling proof of a person being grateful
to Allah &, since it comprises striving against the desires.
Shukr (gratitude) means to acknowledge the bounties of another and to engage in his
service. The Messengers engaged themselves in strenuous acts of worship because of
their complete knowledge of the great bounties of their Creator and their acknowledgement
that they were not deserving and worthy of them.
Hadith 1161
طَرَقَهُ وَفَاطِمَةَ لَيْلاً ، فَقَالَ : (( أَلاَ تُصَلَِّانِ؟ )) متفقٌ عَلَيْهِ .
وعن علي ﴿لله : أنَّ النبيَّ
((طَرَقَهُ)) : أَتَاهُ لَيْلاً .
Alī age narrates that one night the Messenger of Allah
came to him
and Fāțimah and said: "Are you not going to perform salah?" (Bukhārī,
Muslim, Ahmad)
Commentary
Ibn Jarīr
stated that the Messenger
would not have awoken his daughter and cousin
at a time which Allah &s had made for rest, if he had not known the great virtue of Tahajjud
salah. The fact that he chose for them this virtue over their comfort proves its importance.
Hadith 1162
قًا، عن أبيِهِ: أنَّ رسول الله ح﴿ه، قَالَ: ((
وعن سالم بن عبدِ الله بن عمر بن الخطاب
نِعْمَ الرَّجُلُ عَبْدُ اللهِ ، لَوْ كَانَ يُصَلِّي مِنَ اللَّيْلِ )) قَالَ سالِمِ: فَكَانَ عَبدُ اللهِ بَعْدَ ذَلِكَ لاَ يَنَامُ
مِنَ اللَّيلِ إِلَّ قَلِيلاً . متفقٌ عَلَيْهِ .
Sālim ibn 'Abdillah ibn 'Umar ibn al-Khattab weg
narrates from his father
that the Messenger of Allah
said: "What an excellent man 'Abdullah is,
if only he performs salah at night." Salim said: "After hearing this, 'Abdullah
would sleep very little at night." (Bukhārī, Muslim)
Commentary
This hadith teaches us that Tahajjud is a means of perfecting one's spirituality and character.

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Additional Points
The Șahabah
made every effort to enhance their piety and character.
y A person may be praised in his presence if there is no fear of pride and vanity developing
within him.
One should desire good for others and advise them accordingly.
Hadith 1163
: (( يَا عَبَدَ اللهِ ، لاَ تَكُنْ
، قَالَ : قَالَ رسول الله .
وعن عبد الله بن عمرو بن العاصِ
مِثْلَ فُلانٍ ؛ كَانَ يَقُومُ اللَّيْلَ فَتَرَكَ قِيَامَ اللَّيْلِ )) متفقٌ عَلَيْهِ .
'Abdullah ibn 'Amr ibn al-'Ās
narrates that the Messenger of Allah
said: "O 'Abdullah, do not be like so-and-so person who used to engage in
night worship and then abandoned it." (Bukhārī, Muslim, Ahmad)
Commentary
This hadith teaches us that we should perform optional worship in moderation. It is
inappropriate to commence a good action, such as night worship, and then abandon it.
Hadith 1164
وعن ابن مسعودٍ مُّهَ، قَالَ: ذُكِرَ عِنْدَ النَّبِّ ل﴿هَ رَجُلٌ نَامَ لَيْلَةً حَتَّى أَصْبَحَ، قَالَ: (( ذَاكَ
رَجُلٌ بَالَ الشَّيْطَانُ فِي أُذُنَيْهِ - أَوْ قَالَ : في أُذُنِهِ - )) متفقٌ عَلَيْهِ .
Ibn Mas'ūd 4
& narrates: A person who slept the entire night until the
morning was mentioned in the presence of the Messenger of Allah $
. He
said: "Shaitan urinated in his ears,' or he said, 'in his ear'." (Bukhārī,
Muslim, Nasa'ī)
Commentary
According to some scholars, this refers to a person who does not perform Fajr salah. According
to others, it refers to a person who does not perform Tahajjud.
Hadith scholars state that, "Shaitan urinated in his ears," may have the following meanings:
1. Shaitan literally urinates in his ears. 'Allamah Sha rani > stated, "I physically saw a person
from amongst the Șufis sleeping until Fajr. When he stood up, urine was flowing from his
ears. He was a person who had denied this phenomenon."
2. It is an expression to show that Shaitan blocked the ears of the person sleeping so that
he would not awaken for salāh.

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3. It is an expression to show that Shaitan has overpowered him.
4. Shaitan regards such a person as lowly and disgraced, since a person urinates on that for
which he has no regard.
5. Shaitan has destroyed such a person.
Additional Points
v Noncompliance to the instructions of the Messenger of Allah
allows Shaitan to
overpower man and to turn him away from acts of obedience.
Hadith 1165
، قَالَ : (( يَعْقِدُ الشَّيْطَانُ عَلَى قَافِيَةِ رَأسِ أحَدِكُمْ
وعن أبي هريرة ﴿هُ: أنَّ رسول الله
، إِذَا هُوَ نَامَ ، ثَلاَثَ عُقَدٍ ، يَضْرِبُ عَلَى كُلِّ عُقْدَةٍ : عَلَيْكَ لَيْلٌ طَويلٌ فَارْقُدْ، فَإِن اسْتَيْقَظَ ،
فَذَكَرَ اللهَ تَعَالَى انحَلَّتْ عُقْدَةٌ، فَإِنْ تَوَضّأ، انْحَلّتْ عُقدَةٌ ، فَإِنْ صَلَّى ، انْحَلَّتْ عُقَدُهُ كُلُّهَا ،
فَأَصْبَحَ نَشِيطاً طَيِّبَ النَّفْسِ ، وَإِلَّ أَصْبَحَ خَبِيثَ النَّفْسِ كَسْلاَنَ )) متفقٌ عَلَيْهِ .
قافية الراس: آخره.
Abū Hurayrah 4
narrates that the Messenger of Allah
said: “Shaițān
ties three knots at the back of your head when you are asleep. Upon every
knot, he stamps the words, 'You have a long night ahead of you, so continue
sleeping.' If he wakes up and remembers Allah, one knot is opened. If he
performs wudū', another knot is opened. If he performs salah, all the knots
are opened. So in the morning he is energetic and cheerful. Otherwise, he
wakes up in a bad mood, and lazy." (Bukhārī, Muslim, Ibn Mājah, Bayhaqī)
Commentary
This hadith explains the importance of Fajr and Tahajjud salah.
"Shaitan ties three knots" can have one of the following meanings:
1. It refers to a physical knot with a rope which holds a person down.
2. It refers to a person becoming lazy.
3. It refers to Shaitan gaining control over a person.
4. It is similar to the knots used in black magic as described in Surah al-Falaq.
One who awakens for Fajr is cheerful for the following reasons:
1. He knows that Allah &s has enabled him to worship Him.

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2. He is hopeful that Allah &s will reward and grant him blessings for his worship.
3. He knows that Allah &s will assist him and guide him in his tasks of the day.
4. He is freed from the yokes of Shaitan.
Additional Points
v Shaitan makes tremendous efforts to divert believers from righteous actions.
v Worship creates life and fervour in the soul, and it repels Shaitan, pride and laziness.
Hadith 1166
وعن عبد الله بن سلام ﴿ه: أنَّ النبيَّ ﴿، قَالَ: ((أَيُّهَا النَّاسُ: أَفْشُوا السَّلَامَ، وَأَطْعِمُوا
الطَّعَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الجَنَّةَ بِسَلَامٍ)) رواه الترمذي، وقال: ((
حديث حسن صحيح )) .
'Abdullah ibn Salam 4% narrates that the Messenger of Allah
said:
"O people, make the salām common, provide food to the people, perform
șalāh at night when the people are asleep, and you will enter Paradise in
peace." (Tirmidhī, Dārimī)
Commentary
This hadith was mentioned in a previous chapter. See hadith 849. It is repeated here to show
the virtue of Tahajjud salāh.
Hadith 1167
وعن أبي هريرةٍ ﴿هُ، قَالَ: قَالَ رسولُ اللهِ ﴿: ((أفْضَلُ الصِّيَامِ بَعْدَ رَمَضَانَ: شَهْرُ اللهِ
المُحَرَّمُ ، وَأَفْضَلُ الصَّلاَةِ بَعْدَ الفَرِيضَةِ: صَلَهُ اللَّيْلِ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The best
fast after Ramadan is that of the month of Allah, al-Muharram; and the best
șalāh after the obligatory salāh is the night salah." (Muslim, Nasa'ī)
Commentary
The most virtuous of optional salahs is Tahajjud because it is performed at night and the
darkness of the night enhances concentration and tranquillity. This salah is extremely difficult
upon the desires because one has to abandon the warmth of a bed. It is also performed
in seclusion, hence it prevents pride and ostentation. In addition, a person who performs
Tahajjud will perform his Fard salah with additional concentration and devotion.

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Hadith 1168
، قَالَ : (( صَلاةُ اللَّيْلِ مَثْنَى مَثْنَى ، فَإِذَا خِفْتَ الصُّبْحَ فَأَوْتِرْ
نا : أنَّ النبيَّ
وعن ابن عمر
بِوَاحِدَةٍ )) متفقٌ عَلَيْهِ .
Ibn ‘Umar
narrates that the Messenger of Allah
said: "The night
șalāh should be in units of two rak'āts, and if you fear the break of dawn,
then add one rak'āt to make it into Witr." (Bukhārī, Muslim, Ahmad)
Hadith 1169
يُصَلِّي مِنَ اللَّيْلِ مَثْنَى مَثْنَى ، وَيُوتِرُ بِرَكْعَةٍ . متفقٌ عَلَيْهِ .
وعنه ، قَالَ : كَانَ النَّبِيُّ
Ibn 'Umar
narrates that the Messenger of Allah
used to perform
the night salah in units of two rak'āts and then add one rak'āt to make it
into Witr. (Bukhārī, Muslim, Tirmidhī, Ibn Mājah)
Commentary
All scholars agree that one may perform Tahajjud salah in units of two or four, however
according to Imam Abu Yusuf & and Imam Muhammad (0), two is best, while according to
Imam Abu Hanifah , four is best.
Hadith 1170
وعن أنس ﴿ه، قَالَ: كَانَ رسولُ اللهِ ﴿ يُفْطِرُ مِنَ الشَّهْرِ حَتَّى نَظُنَّ أَنْ لاَ يَصُومَ مِنْهُ ،
وَيَصُومُ حَتَّى نَظُنَّ أنْ لاَ يُفْطِرَ مِنْهُ شَيْئاً ، وَكَانَ لاَ تَشَاءُ أَنْ تَرَاهُ مِنَ اللَّيْلِ مُصَلِّاً إِلَّ رَأيْتَهُ ،
وَلاَ نَائِماً إِلَّ رَأيْتَهُ . رواه البخاري .
Anas Kg
ã narrates: "The Messenger of Allah
used to abstain from fasting
in a month until we thought that he would not fast in it at all; and at times
he used to fast until we thought that he would not break his fast in it at
all. If you wanted to see him performing salah at night you would see him
doing so, and if you wanted to see him sleeping you would see him doing
so." (Bukhārī, Muslim)
Commentary
The Messenger of Allah
did not have a fixed habit of performing optional salah or observing
fasts on particular days. At times he would fast for many days and at other times he would
not fast. Similarly, he sometimes would perform salah for lengthy periods and at other times

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he would not. His approach was not excessively harsh upon his carnal self, neither was it
excessively lenient. If he wanted, he could have engaged himself fully in acts of worship due
to his strength, but he chose a moderate way so that his Ummah would not be overburdened.
Hadith 1171
كَانَ يُصَلِّي إِحْدَى عَشْرَةَ رَكْعَةً - تَعْنِي فِي اللَّيلِ - يَسْجُدُ
وعن عائشة رها: أنَّ رسول الله
السَّجْدَةَ مِنْ ذَلِكَ قَدْرَ مَا يَقْرَأُ أحَدُكُمْ خَمْسِينَ آيَةً قَبْلَ أنْ يَرْفَعَ رَأْسَهُ ، وَيَرْكَعُ رَكْعَتَيْنِ قَبْلَ
صَلاَةِ الفَجْرِ ، ثُمَّ يَضْطَجِعُ عَلَى شِقِّهِ الأَيْمَنِ حَتَّى يَأْتِيَّهُ الْمُنَادِي للصَلاَةِ . رواه البخاري .
'A'ishah wes narrates: "The Messenger of Allah
used to perform eleven
rak'āts, that is at night. He used to remain in prostration as long as it takes
one of you to recite fifty verses, and then he would raise his head. He used
to perform two rak'āts before the Fajr salah and then lie on his right side
until a person came to call him for șalāh." (Bukhārī, Nasa'ī, Ahmad)
Commentary
The hadith teaches us that it is Mustahab to lengthen one's sajdah in the night salah. It is
a posture that brings one closest to Allah & because it is one of utmost humility and
submissiveness.
The Messenger
would lie down on his right so that the Ummah could imitate him and it
would serve as a reminder of the posture one will be in when lying down in the grave. This
will also lead to increased concentration and devotion in salāh.
After performing Tahajjud salah, if one is extremely tired, then one could rest for a while
provided that one does not fall into a deep sleep and miss the Fajr salah. The objective of
this period of rest is to remove the tiredness of night worship and so that one may perform
the Fajr salah with fervour and enthusiasm.
Hadith 1172
﴿ يَزِيدُ - فِي رَمَضَانَ وَلاَ فِي غَيْرِهِ - عَلَى إِحْدَى عَشْرَةَ
وعنها ، قالت : مَا كَانَ رسول الله
رَكْعَةً : يُصَلِّي أَرْبَعاً فَلاَ تَسْألْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ ، ثُمَّ يُصَلِّي أَرْبَعاً فَلاَ تَسْألْ عَنْ حُسْنِهِنَّ
وطُولِهِنَّ، ثُمَّ يُصَلِّي ثَلاثَاً. فَقُلتُ: يَا رسولَ اللهِ ، أَتَنَامُ قَبْلَ أنْ تُوتِرَ؟ فَقَالَ: (( يَا عَائِشَة، إنَّ
عَيْنَيَّ تَامَانِ وَلاَ يَنَامُ قَلْبِي)) متفقٌ عَلَيْهِ.
'A'ishah ves narrates: "The Messenger of Allah
would not perform more
than eleven rak āts during Ramadan or in any other month. He would perform

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four rak'āts - do not even ask about their beauty and length - and then
another four rak'āts - do not even ask about their beauty and length. He
would then perform three rak'āts. I asked: 'O Messenger of Allah, do you
sleep before performing Witr salah?' He replied: 'O 'A'ishah, my eyes sleep
but my heart does not sleep." (Bukhārī, Muslim, Bayhaqī)
Commentary
This hadith teaches the following:
1. One should lengthen and beautify one's optional salah by performing it with devotion and
by adhering to all the Sunnah and Mustahab actions.
2. It was a speciality of the Messengers &
that after sleeping, their wudu' would not be
nullified.
3. Imām Abū Hanīfah « deduces from this hadith that to perform Tahajjud salah in units of
four is superior, since it involves more effort compared to two rak'āts.
While the general practice of the Messenger of Allah
was to perform not more than
eleven rak'āts, there were nights when he performed more.
It is important to note that the salah mentioned in this hadith refers to Tahajjud salah and not
Tarāwīņ șalāh. Some people of latter times claim that since the Tahajjud salah only consisted of
eight rak'āts, the same should apply to Tarāwīh. This is incorrect because of various reasons.
Firstly, other ahadith suggest that more than eight rak'ats were performed at certain times.
Secondly, there are several differences between Tarāwīh and Tahajjud, hence there are no
grounds for analogy. Some of these differences are as follows:
1. Tahajjud consists of only eight to twelve rak'āts, while Tarāwīh consists of twenty rak'āts.
Twenty rak'āts of Tarawih has been an established practice in both the harams of Makkah
Mukarramah and Madinah Munawwarah since the era of the Șahabah.
2. Tarāwīņ is an emphasised Sunnah while Tahajjud is Mustahab.
3. Tarāwīņ is performed in congregation while Tahajjud is performed individually.
4. Tarāwīņ is only performed in the month of Ramadan while Tahajjud is performed throughout
the year.
5. Tarawīņ is performed in the earlier portion of the night while Tahajjud is performed in the
latter portion of the night.
Hadīth 1173
كَانَ يَنَامُ أوّلَ اللَّيْلِ ، وَيَقُومُ آخِرَهُ فَيُصَلِّي . متفقٌ عَلَيْهِ .
وعنها : أنَّ النبيَّ

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RIYĀD AL-ȘĀLIĶĪN
Ā'ishah
narrates: "The Messenger of Allah
used to sleep in the
first part of the night, and stand up in salah in the latter part." (Bukhārī,
Muslim, Ahmad)
Commentary
The hadith teaches us that it is best to sleep for the first portion of the night and to then
wake up and perform Tahajjud salah in the latter portion of the night.
Hadīth 1174
لَيْلَةَ ، فَلَمْ يَزَلْ قَائِماً حَتَّى هَمَمْتُ بِأَمْر
وعن ابن مسعود ◌ّه، قَالَ: صَلَّيْتُ مَعَ النَّبِيِّ ﴾
سوءٍ ! قيلَ : مَا هَمَمْتَ ؟ قَالَ: هَمَمْتُ أنْ أجِلْسَ وَأَدَعَهُ . متفقٌ عَلَيْهِ
Ibn Mas'ud &g narrates: "I performed salah with the Messenger of Allah
one night. He remained standing (in salah) for so long that I wanted to do
something bad." He was asked: "What did you intend doing?" He replied:
"I wanted to sit down and leave him." (Bukhārī, Muslim)
Commentary
The hadith gives us an idea of how lengthy the Messenger's §
night șalāh was. It also teaches
us that it is permissible to perform Nafl salah in a group provided that it is not announced.
In addition, if a muqtadī cannot stand behind the Imam due to tiredness or illness, he may
sit down.
Hadith 1175
وعن حذيفة ﴿ّه، قَالَ: صَلَّيْتُ مَعَ النَّبِّ :﴿ ذَاتَ لَيْلَةِ فَاقْتَحَ البَقْرَةَ ، فَقُلْتُ : يَرْكَعُ عِنْدَ
المثَّةِ ، ثُمَّ مَضَى ، فقلتُ: يُصَلِّي بِهَا فِي رَكْعَةٍ فَمَضَى ، فقلتُ: يَرْكَعُ بِهَا ، ثُمَّ افْتَحَ النِّسَاءَ
فَقَرَأَهَا، ثُمَّ افْتَحَ آلَ عِمْرَانَ فَقَرَأَهَا ، يَقْرَأُ مُتَرَسِّلاً: إِذَا مَرَّ بِآيَةٍ فِيهَا تَسبيحٌ سَبَّحَ ، وَإِذَا مَرَّ
بسُؤَالٍ سَأَلَ ، وَإِذَا مَرَّ بَتَعَوُّذِ تَعَوَّذَ، ثُمَّ رَكَعَ ، فَجَعَلَ يَقُولُ : (( سُبْحَانَ رَبِّيَ العَظِيمِ )) فَكَانَ
رُكُوعُهُ نَحواً مِنْ قِيَامِهِ ، ثُمَّ قَالَ : (( سَمِعَ اللهُ لِمَنْ حَمِدَهُ ، رَبَّا لَكَ الحَمْدُ )) ثُمَّ قَامَ طَويلاً
قَرِيباً مِمَّا رَكَعَ ، ثُمَّ سَجَدَ ، فَقَالَ: (( سُبْحَانَ رَبِّيَ الأَعْلَى )) فَكَانَ سجُودُهُ قَرِيباً مِنْ قِيَامِهِ.
رواه مسلم.
Hudhayfah ibn al-Yaman 4% narrates: "I performed salah with the Messenger
of Allāh
one night and he began by reciting Surah al-Baqarah. I thought
to myself that he would go into ruku' after reciting 100 verses, but he

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continued reciting. I then thought to myself that he would complete the
Sūrah in the salāh (two rak'ats), but he continued. I then thought that he
would go into ruku' at the end of the Sūrah, but he began reciting Sūrah
al-Nisa' and completed the entire Surah. He then began reciting Sūrah
Al 'Imran and completed the entire Surah. His recitation was slow and
measured. When he recited a verse containing glorification, he glorified
Allah &. When he recited a verse of request, he asked from Allah &s.
When he recited a verse seeking refuge, he sought refuge (in Allah ds).
He then went into ruku and said: سُبْحَانَ رَبِيَ الْعَظِيْم (Glory be to my Sustainer,
the Mighty). His ruku' was similar to his standing. He then said: fi ol
Allah hears the one who praises Him. O our Sustainer! All) حَمدَهُ، رَبَّنَا لَكَ الْحَمْدُ
praise is due to You). He then remained standing for a long time, almost
as long as his ruku . He then prostrated and said: سُبْحَانَ رَبِّيَ الأَعْلَى (Glory be
to my Sustainer, the Most High). His prostration was almost as long as his
standing." (Muslim)
Commentary
This hadith was mentioned previously. See hadith 102. It is repeated here to show how lengthy
and splendid the Messenger's
night salah was. His devotion in every posture of the salah
can be appreciated from the length of his qira'ah, ruku' and sajdah. The hadith also teaches
us that it is permissible in Nafl salah to make du'a' after reciting a verse dealing with hope,
fear, etc.
Hadith 1176
وعن جابر ◌ّه، قَالَ: سُئِلَ رسولُ اللهِ ﴿ أَيُّ الصَّلاَةِ أَفْضَلُ؟ قَالَ : (( طُولُ القُنُوتِ ))
رواه مسلم .
المراد بـ (( القنوتِ )) : القِيام .
Jābir dog narrates that the Messenger of Allah
was asked: "Which șalāh
is the best?" He replied: "One with the longest standing position." (Muslim)
Commentary
Based on this hadīth, Imam Abū Hanīfah
concluded that lengthy standing in salah is
superior to abundant sajdahs. Other scholars such as Imam Muhammad « are of the view
that abundant sajdahs are superior because of other narrations.