النص المفهرس

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and Messenger J' & seeking their intercession but they will send them to Prophet
Muhammad A, Le w' Jo, saying, "He is the one to intercede." He will come to Allah and
make the intercession. Everyone will praise him and Allah will also praise him. His glory
will be displayed perfectly. The promise mentioned in he supplication (Arabic) alludes to
the verse (79) of surah al-Isra:
عَلىَّ أَنْ يَّبْعَقَكَ رَبُّكَ مَقَامًا مَّحْمُودًا
{Soon your Lord will raise you to a station praised.}
Soon Allah, the compassionate will make him the intercessor on the day of gathering and
bring him to the praised station with honour and glory such as none of the children of
Aadam achieved apart from him because worship and vigil in the night was made
obligatory for him alone.
The version of Bayhaqi adds to this supplication at the end after (uae,) (You have promised
him) the words:
إِنَّكَ لَا تُخْلِفُ الْمِيْعَادِ
(Surely, you do not break your promise)
And, some people also read (يَا أَرْحَمَ الرَّحِمِين) at the end (o The Most Merciful of those who
show mercy). However, this is not mentioned in the ahadith.
(٦٦٠) وَعَنْ أَنَسٍ قَالَ كَاتَ النَّيُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُخِيِّرُ إِذَا طَلَعَ الْفَجُرُ وَكَاتَ يُسْمِعُ الْآَذَاكَ
فَإِرْ سَمِعَ آذَانًا أَمْسَكَ وَإِلَّا آَمَارَ فَسَمِعَ رَجُلْ يَقُولُ اللَّهُ أَكْبِرُ اللَّهُ أَكْبُ فَقَالَ تَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ عَلَى الْفِطْرَةِ ثُمَّ قَالَ أَشْهَدُ أَرْ لَّا إِلهَ إِلَّ اللَّهُ فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَرَجُتَ مِنَ
النَّارِ فَتَظَرُوْا إِلَيْهِ فَإِذَا هُوَ رَاعِىُ مِعْزئً- (رواه مسلم)
660. Sayyiduna Anas رضى الله عنه narrated that Prophet صلى اللهعليه وسلم launched an attack
(on the enemy) only at dawn. He waited to hear the adhan, so if he heard it, he
would check himself, otherwise he attacked. (On one such day) he heard a man call
"Allahu Akbar, Allahu Akbar." So, Allah's Messenger Au, 4, il Jo said. "He is on
fitrah" (meaning on nature which is Islam). The man went on to say, "I testify that
there is no God but Allah," So Allah's Messenger alugarcall to said, "You have come
out of the Fire," They looked at the man, Behold! He was a shepherd.1
COMMENTARY: The Prophet alugarcall to used to wait till morning to ensure that there
was no Muslim in the territory he aimed there was no Muslims in the territory he aimed to
attack. If he heard the adhan, he withheld the army otherwise he launched the attack. This
proves that the Prophet ,aleail o regarded adhan as a symbol of faith, and lack of it as a
sign of disbelief.
It is for this reason that the jurists rule that if any people give up the adhan then, though
the adhan is a sunnah (Practice of Holy Prophet), these people deserve to be attached because
the adhan is a symbol of Islam.
1 Muslim # 9-382, Tirmidhi # 1624, Abu Dawud # 2634, Darimi # 2445, Bukhari part of lengthy hadith
# 610, but only the first part up to 'otherwise Attached.'

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(٦٦١) وَعَنْ سَعْدٍ بْنِ أَبٍ وَقَّاصٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ قَالَ حِيْنَ يَسْمَعُ الْمُؤَِّّنَ
أَشْهَدُ أَنْ لَّ إِلهَ إِلَّ اللّهُ وَحْدَهُ لَا شَرِيْكَ لَهُ وَأَثَّ مُحَتَّدًا عَبْدُهُ وَرَسُوْلُهُ رَضِيْتُ بِاللهِ رَبَّا وَبِمُحَتَّدٍ
رَسُؤُلَّا وَبٍالْإِسْلَامِ دِيْنَا غُفِرَ لَهُ ذَنْبُه- (رواه مسلم)
661. Sayyiduna Sa'd ibn Abu Waqqas aus all so> narrated that Allah's Messenger
Augalcail said, "He is forgiven his sins who says on hearing the mu'adhdhin:
(I bear witness that there is no God but Allah, who is alone, who has no partner,
and that Muhammad is His slave and His Messenger. I am pleased with Allah as
Lord and with Muhammad as a Messenger and with Islam as a religion).1
COMMENTARY: One has choice to speak these words when the mu'adhdhin says (Yolugst
JI) (I bear witness that there is no God but Allah) or when the adhan is over. However, it is
proper to speak them after the adhan is over and one has given response to all its
expressions. Clearly, the reward will accure only when response is given to all expressions
of the adhan.
(٦٦٢) وَعَنُ عَبْدِ اللَّهِ بْنِ مُتَقَّلٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَ كُلِّ آذَانَيْنٍ صَلَاةٌ بَيْنَ كُلِّ
آذَانَيْنِ صَلَاقٌ ثُمَّ قَالَ فِي القَّالِئَةِ لِمَنْ شَاءَ - (متفق عليه)
662. Sayyiduna Abdullah ibn Mughaffal due au! se> narrated that Allah's Messenger
Awy de atl do said, 'Between every two adhans is a salah. Between every two adhans
is a salah. Then he spoke these words a third time and said, "For him who wishes."2
COMMENTARY: The two adhan imply the adhan and takbir (or iqamah). To offer salah
between an adhan and takbir is success and prosperity.
The Prophet alugarleal to repeated this sentence three times to encourage people to offer the
supererogatory salah between very adhan and takbir. This period is very blessed and
excellent. Any prayer made at this time after offering the salah is not rejected by Allah. It
gains approval and is accepted. Moreover, the reward of offering a salah in such a blessed
time is very great.
To offer salah between adhan and takbir is sunnah (Practice of Holy Prophet). When he said,
"For him who wishes" he made it clear that it is not wajib (expedient), but mustahab
(desirable) to offer this salah.
However, Imam Abu Hanifah alar, hold that it is mukruh to offer optional salah between
the adhan and takbir of maghrib, Sayyiduna Buraydah Aslami Auscul so, had narrated that the
Prophet w,4.leail Jo said "there are two raka'at (supererogatory salah) between two adhan,
except maghrib."
SECTION II
الفضلُ الثَّانِى
(٦٦٣) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلْإِمَامُ ضَامِنْ وَالْمُؤَّذِّكُ مُؤْتَمَنْ اللَّهُوَّ
أَرْشِدِ الْأَئِمَّةَ وَاغْفِرٍ لِلْمُؤَذِّنِيْنَ رَوَاهُ أَحْمَدُ وَ أَبُوْدَاودَ وَالتِّرْ مِذِىُّ وَالشَّافِىُّ وَفِى أُخْرِى لَهُ بِلَفْظِ الْمَصَابِيحِ.
1 Muslim # 13-386, Abu Dawud # 525. Tirmidhi # 210, Nasa'i # 679, Ibn Majah # 721, Musnad Ahmad 1-181.
2 Bukhari # 627, Muslim # 304-838, Abu Dawud # 1283, Tirmidhi # 185, Nasa'i # 681, Ibn Majah #
1162, Darimi # 1440, Musnad Ahmad 4-86, but did not mention 'three times.'
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صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .663
Aw, said, "The imam is responsible while the mu'adhdhin is trusted. O Allah, guide
the imams and forgive the mu'adhdhins."1
COMMENTARY: The imam is responsible for the salah of other people, his muqtadis for
their recital and, if they are late, for their qiyam (standing posture). The muadhdhins are
relied upon for proper times of salah and keeping and breaking fasts.
(٦٦٤) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ أَذَّنَ سَبْعَ سِنِيْنَ مُحْتَسِبًّا كُتِبَ لَهُ
بَرَائَةٌ مِنَ النَّارِ - (رواه الترمذى وابوداود وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .664
said, "He who pronounces the adhan for seven years seeking (nothing but) reward
(from Allah) has freedom from hell recorded for him."2
(٦٦٥) وَعَنْ عُقْبَةً بُنِ عَامِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَعْجَبُ رَبُّكَ مِنْ رَاعِى غَنَمِ فِى رَأْسِ
شَظِيَّةٍ لِلْجَبَلِ يُؤَذُِّ بِالصَّلَاةِ وَيُصَلِى فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ اُنْظُرُؤْ إِلَى عَبْدِى هَذَا يُؤَذُِّ وَيُقِيْمُ القَّلَاةَ
يَخَافُ مِتِّى قَدْ غَفَرُتُ لِعَبْدِىٌ وَآَدْخَلْتُهُ الْجُنَّةَ- (رواه ابوداؤد والنسائى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Uqbah Ibn Aamir .665
Aw, said, "Allah is pleased with the shepherd on the peak of a mountain,
pronouncing the adhan and establishing the salah. Allah, Mighty and Glorious,
says, 'Look at this My slave! He calls the adhan and offers the salah. He fears me.
Indeed, I have forgiven my slave and shall admit him to paradise.""3
COMMENTARY: He is the shepherd who has abandoned the world and remembers Allah
at the times of salah. He seeks Allah's pleasure.
Ibn Maalik wlar, said that the advantage of sounding the adhan is that the angels and the
jinn are made aware of the time of the salah. Moreover, every creature that hears him will
bear witness to his faith, on the day of resurrection. Also, he abides by the sunnah (Practice
of Holy Prophet) in this way. He resembles the Muslim community in regard to the
congregational salah.
Here, adhan means both the adhan and the takbir (or iqamah). Some scholars say that
when such a one calls the adhan and the takbir, the angels join him to offer the salah and he
earns the reward of the congregational salah.
He fears Allah and is not ostentatious. He is afraid of Allah's punishment, so calls the
adhan and the iqamah and offers the salah. It is mustahab (desirable) even for one who offers
his salah individually to call the adhan and iqamah.
(٦٦٦) وَعَنِ بُنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَةٌ عَلَى كُثْبَانِ المِسْكِ يَوْمَ الْقِيَّامَةِ عَبْدُ
آذَّى حَقَّ اللَّهِ وَحَقَّ مَوْلَاهُ وَرَجُلْ آَمَّ قَوْمًا وَهُمُ بِهِ رَاغُوتَ وَرَجُلْ يُنَادِى بِالقَلْوةِ الخُمْسِ كُلَّ يَوْمِ
1 Musnad Ahmad 2-465 Abu Dawud # 517, Tirmidhi # 207, Shafi'i in his musnad p 56 and p 33 (the
imams a responsible ... )
2 Tirmidhi # 206, Ibn Majah # 727.
3 Abu Dawud # 1203, Nasa'i # 666, Musnad Ahmad 4-157.

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وَلَيْلَةٍ - رَوَاهُ التِّرِمِذِىُّ وَقَالَ هُذَا حَدِيْتُ غَرِيُبْ۔
666. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Three people will be on sand-heaps of musk on the day of resurrection; a slave who
gives the rights of Allah and his master, a man who leads a people in salah and they
are pleased with him, and a man who calls to the five salahs every day and night."1
COMMENTARY: The slave may be a male or a female. To be pleased with an imam is to be
satisfied that he pays attention to all details of the salah, its rules, essentials, sunnah (Practice
of Holy Prophet), etiquettes and the rules of recital of the Qur'an with a sweet voice.
However, the decision rests on a majority of the muqtadis who are learned and intelligent.
On the day of resurrection, they will get heaps of musk because, in the world, they had
surrendered their pleasures and desires for the sake of obedience to Allah and His
Messenger , ale il Jo. Allah will reward them on the day of resurrection with sweet .
smelling musk. In this way, other people will know of their greatness and honour.
(٦٦٧) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمُؤَّذُِّ يُغْفَرُ لَهُ مَدِى صَوْتِهِ وَيَشْهَدُ لَهُ
كُلُّ رَطْبٍ وَيَابِسٍ وَشَاهِدُ الشَّلَاةِ يَكْتَبُ لَهُ خَمُسْ وَعِشْرُؤُنَّ صَلَاَةٌ وَيُكَّفَّرُ عَنْهُ مَا بَيْنَهُمَا - رَوَاهُ أَحْمَدُ
وَأَبُوُدَاؤْدَ وَابْنُ مَاجَةً وَرَوَى النِّسَائِىُّ إِلِى قَوْلِهِ كُلَّ رَطْبٍ وَيَابِيٍ وَقَالَ لَهْ مِثْلُ آَجْرٍ مَنْ صَلّ۔
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .667
Au said, "The mu'adhdhin is forgiven according to the limit his voice reaches,
every moist and dry place will bear witness for him, as also he who comes to the
salah (will testify for him). The reward of twenty five salah will be recorded for
him (additionally), and the sins he committed between every two salahs will be
expiated for him."2
COMMENTARY: The limit of his voice is the extent to which he raises it. If he exerts
himself to the full then he earns forgiveness to its complete and perfect extent. If sins were
given bodies and spread about then all the sins that occupy the farthest place to which his
voice reaches will be pardoned.
The moist and dry places are occupied by creation that is wet like human beings, plants etc
and parched like stones, mud, sand, etc.
Allamah Teebi alar> said that the words (i,lahull.,) refer to the mu'adhdhin so that the entire
sentence will mean. 'The mu'adhdhin and everyone who attends the salah will be forgiven.'
However, Mulla Ali Qari connects these words to 'every moist and dry (place).' The
pronominal suffix in (J) (recorded for him) As and (for him) could refer to (ALL) 'who
comes to salah' or to the mu'adhdhin.
The final sentence of the hadith means that the mu'adhdhin earns as much reward as those
who offer the salah because he invites them to the salah. There is a hadith:
'it anyone is a means of piety and good deeds then he gets reward like the reward of the doer.'
(٦٦٨) وَعَنْ عُثْمَانَ بْنِ أَنىِ العَاص قَالَ قُلْتُ يَا رَسُولَ اللَّهِ اجْعَلُنِى إِمَامَ قَوْمِى قَالَ أَنْتَ إِمَا مُهُمْ وَاقْتَدٍ
1 Tirmidhi # 1993, Musnad ahmad 25-26.
2 Musnad ahmad 2-44, Abu Dawud # 415, Ibn Majah # 724, Nasa'i # 248 (up to 'moist and dry')

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بِأَضْعَفِهِمْ وَاتَّخِذُ مُؤَذِّنًا لَا يَأْخُذُ عَلى آذَانِه آجْرًا-(رواه احمد وابوداود والنسائى)
668. Sayyiduna Uthman ibn Abu al Aas Que all so, narrated that he requested (the
Prophet) ,taly., "O Messenger of Allah, appoint me the imam of my people."
He said, "you are their imam, but lead (bearing in mind) the weakest of them. And,
choose a mu'adhdhin who does not seek reimbursent for his adhan."1
COMMENTARY: The imam was instructed to make allowances for the weak in the
congregation. He should not prolong the recital of the Quran and the salah, on the whole.
The hadith tells us that it is not lawful to accept wages for acting as imam and as
mu'adhdhin. The ulama (Scholars) say that the imam and mu'adhdhin must not demand
their wages, yet accept what people give them of their own accord keeping their needs in
view. Thus, it is incumbent on the worshippers to look after the imam and mu'adhdin and
send them what would support them.
It is written in Fatawa Qadi that the mu'adhdhin who possesses not knowledge about the
times of salah, etc. does not get reward for calling the adhan. Hence, the mu'adhdhin who
receives wages will not receive reward at all. (A footnote in the Urdu text neads; According
to Imam Abu Hanifah 4ul 47), it is not allowed to receive wages for acting as imam or
mu'adhdhin, and to teach the Quran.)
(٦٦٩) وَعَنْ أُمِّ سَلَمَةً قَالَتْ عَلَّمَنِى رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أَنْ أَقُوْلَ عِنْدَأَذَانِ المَغْرِبِ اللَّهُؤَّ
هُذَا إِقْبَالُ لَيْلِكَ وَإِذْبَارُ شَارِكَ وَأَصْوَاتُ دُعَائِكَ فَاغْفِرِيْ رَوَاهُ أَبُوْدَاوُدَ وَالْبَيْهَقِى فِى الدَّعْوَاتِ الْگُپِيْرِ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyidah Umm Salamah .669
taught her to pray when the adhan for the maghrib salah is calle:
اللُّهُوَّ هُذَا إِقْبَالُ لَيْلِكَ وَ إِدْبَارُ تَهَارِكَ وَأَصْوَاتُ دُعَائِكَ فَاغْفِرُ لِيُ
(O Allah, this is when your might approaches and your day returns, and the voices
of your mu'adhdhins (as they are heard). So, forgive me.2
COMMENTARY: It is unclear whether this supplication is made while responding to the
expressions of the adhan or after having given the responses. This hadith establishes that during
the adhan, it is opportune to make supplication to Allah. Hence, one must seek forgiveness for
one's sins and seek guidance on the right path so that it (the prayer) is accepted.
(٦٧٠) وَعَنْ أَبِي أُمَامَةً أَوْ بَعْضُ أَصْحَابٍ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ بِلَالًا آَخَذَ فِي الْإِقَامَةِ
فَلَنَّا أَنْ قَالَ قَدْ قَامَتِ الشَّلَاةُ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ اقَامَهَا اللَّهُ وَأَدَامَهَا وَقَالَ فِي سَائِرٍ
الْإِقَامَةِ گنَحْوِ حَدِیث ◌ُمَر في الآذان۔ (رواه ابوداود)
670. Sayyiduna Abu Umamah رضى الله عنه or another of the sahabah رضى الله عنه of
Allah's Messenger صلى الله عليه وسلم narrated that as Bilal رضى الله عنه commenced the
iqamah and came to (the words) (قد قامت الصلوة) (indeed, the salah is established),
1 Abu Dawud # 531, Nasa'i # 672, Musnad ahmad 4-217, Muslim of like meaning of first part # 186-
468, Ibn Majah (part first) 714, (part second) # 987, 980.
2 Abu Dawud # 530, Tirmidhi # 3600, Bayhaqi in Da'wat ul Kabir,

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Allah's Messenger صلى الله عليه وسلم said:(أَقَامَهَا اللّه وَ أدامها) (May Allah establish it and do so for
ever). Throughout the iqamah (or takbir), he gave similar response like (those
mentioned in) the hadith of Umar about the adhan.1 (Hadith # 658)
COMMENTARY: The response to the expressions of the adhan mentioned in he hadith #
قد) did that. When he said صلى الله عليه وسلم is also the response to the iqamah. The Prophet 658
(اقامها الله وادامها) ,said صلى اللهعليه وسلم the prophet (قامت الصلوة
(٦٧١) وَعَنُ اَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُرَدُّ الدُّعَاءُ بَيْنَ الْآَذَابِ وَالْإِقَّامَةِ-
(رواه أبوداود والترمذى)
671. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم said, "The
supplication made between the adhan and the iqamah is never turned down."2
COMMENTARY: Of course, Allah accepts supplication of His slaves at all times out of His
mercy. However, this hadith mentions the time between adhan and iqamah as the most
opportune. He accepts His slave's prayer for all of their needs. So, Muslim must seize this
opportunity.
The prayer may be made preferably promptly after the adhan or some time thereafter, It
will be granted in any case.
(٦٧٢) وَعَنْ سَهْلِ بْنِ سَعْدٍ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثِنْتَانٍ لَاتُرَدَّانِ أَوْقَّلَّمَا تُرَدَّانِ الدُّمَاءُ
عِنْدَ النِّدَاءِ وَعِنْدَ البَّأْسِ حِيْنَّ يَلْحَمُ بَعْضُهُمْ بَعْضًّا وَفِي رِوَايَةٍ وَتَحْتَّ الْمَطْرِ رَوَاهُ أَبُوْدَاوُدَ وَالدَّارِيُّ إِلَّ انَّهُ لَمْ يَذْكُرُ
وَتَحْتَ المَطَرِ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Sahl ibn Sa'd .672
said, "Two prayers are never rejected, or occasionally rejected: the prayer at the time
(or after) the adhan and at a difficult time when engaged in battle." According to
another version," and under rain." Darimi does not have "and under rain."3
(٦٧٣) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ رَجُلْ يَا رَسُولَ اللَّهِإِّ الْمُؤَِّّنِيْنَ يَفْضُلُوْنَنَا فَقَالَ رَسُولُ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ قُلْ كَمَا يَقُوْلُونَ فَإِذَا انْتَهَيْتَ فَسَلْ تُعْطَ - (رواه ابوداود)
673. Sayyiduna Abdullah ibn Amr diablo, narrated that a man said, "O Messenger
of Allah, the mu'adhdhins have outstripped us." So, Allah's Messenger u,,at.
said, "Say as they say, And when you finish, ask (Allah) and you will be given."4
COMMENTARY: The sahabi tableso> submitted that the mu'adhdhins earned more reward
then him because they called the adhan. The Prophet , ale atl do guided him to a deed
whereby he could earn as much reward as the mu'adhdhins do and that is to repeat what
(حى على الفلاح) and (حى على الصلوة) against (ولا حول ولا قوة الابالله) they say (except for
1 Abu Dawud # 528.
2 Abu Dawud # 521, Tirmidhi # 212, Musnad Ahmad 3-119.
3 Abu Dawud # 2540 & Uddit and Darimi # 1200.
+ Abu Dawud # 524.

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The Prophet صلى الله عليه وسلم also instructed him to make a supplication after giving the
responses. In that way, he would attain more excellence.
This hadith informs us that one who is present in the mosque when the adhan is called must
also respond to the mu'adhdhin's words. Those who say that since a response is given
practically by one who is already in the mosque he need not give on oral response, say
what does not appeal to the heart.1
SECTION III
اَلْفَضْلُ الثَّالِثُ
(٦٧٤) وَعَنْ جَابِرٍ قَالَ سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِكَّ الشَّيْطَانَ إِذَا سَمِعَ التِّدَاءَ بِالصَّلَاةِ
ذَهَبَ حَتّى يَكُونَ مَكَانَ الرَّوْحَاءِ قَالَ الرَّاوِى وَالرَّوحَاءُ مِنَ الْمَدِيْنَةِ عَلَى سِتَّةٍ وَثَلَائِيْنَّ مِيْلًا - (رواه مسلم)
674. Sayyiduna Jabir رضى الله عنه narrated that he heard the Prophet صلى الله عليه وسلم say,
"when he hears the adhan for the salah, the devil flees till he is at the place Rawha."
The sub-narrator said Rawha is as far as thirty-six miles away from Madinah.2
COMMENTARY: It is either all the devils who flee on hearing the adhan or just their chief
devil. The correct thing is that the chief flees away.
He goes away from the worshipper who offers the salah to a distance that is equal what is
between Madinah and Rawha.
The Sub-narrator (who gave the distance of Rawha) was Sayyiduna Abu Sufyan Nafi' ibn
.رضى الله عنه who narrated that hadith from Jabir رحمه الله Talhah
(٦٧٥) وَعَنُ عَلْقَمَةَ بْنِ آَبٍ وَقَّاصٍ قَالَ إِنِّى لَعِنْدَ مُعَاوِيَّةً إِذَ أَذَّنَ مُؤَذِّنُهُ فَقَالَ مُعَاوِيَةٌ كَمَا قَالَ مُؤَذِّنُهُ
حَتَّى إِذَا قَالَ حَّ عَلَى القَّلوةِ قَالَ لَا حَوْلَ وَلَا قُوَّةً إِلَّا بِاللَّهِ فَلَّا قَالَ تَّ عَلَى الْقَلَاحِ قَالَ لَا حَوْلَ وَلَا
قُوَّةَ إِلَّا بِاللّهِ الْعَلِّ الْعَظِيْمِ وقَالَ بَعْدَ ذَلِكَ مَا قَالَ الْمُؤَّذِّنُ ثُمَّ قَالَ سَمِعْتُ رَسُوْلَ اللّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ قَالَ ذلِكَ- (رواه احمد)
675. Sayyiduna Alqamah ibn Abu Waqqas de atl so> narrated that he was with
Sayyiduna Mu'awiyah 's il se) (one day) when the mu'adhdhin called the adhan.
Mu'awiyah رضى الله عنه said just as the mu'adhdhin said till he said (حى على الصلوة) (came to
the salah), Mu'awiyah رضى الله عنه said (لاحول ولاقوة الا بالله) (There is no might and power
save with Allah). Then he said (حى على الفلاح) (come towards success) and he responded
.(There is no night and power save with Allah, the High, the Mighty) (لاحول ولا قوة الا بالله)
After that, he said what the mu'adhdhin said. Then, he said (to Alqamah), "I heard
Allah's Messenger صلى الله عليه وسلم say that."3
COMMENTARY: Allamah Teebi رحمه الله said that he addition of (العلى العظيم) I the response to
.is found only in this hadith (حى على الفلاح)
1 But see the discourse preceding hadith 654 see I at the beginning of this chapter VI
2 Muslim # 15.388.
3 Nasa'i # 677, Musnad Ahmad 4-91, 92.

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(٦٧٦) وَعَنُّ أَبِيْ هُرَيْرَةً قَالَ كُثَّا مَعَ رَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَامَ بِلَالْ يُنَادِى فَلَمَّا سَكَّتَ قَالَ
رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ قَالَ مِثْلَ هُذَا يَقِيْنًا دَخَلَ الْجِنَّةَ - (رواه النسائى)
676. Sayyiduna Abu Hurayrah A ati ço) narrated that While they were with Allah's
Messenger صلى الله عليه وسلم, Bilal رضى الله عنه got up and called the adhan. When he
stopped, Allah's Messenger alugarcall to said, "He who says like this sincerely will
enter paradise."1
COMMENTARY: If anyone sincerely delivers these words in the adhan, or as a response to
the adhan, or just by himself, then he will be worthy of going to paradise, to enter it with
those who are foregiven.
(٦٧٧) وَعَنْ عَائِشَةً قَالَتْ كَانَ اللَِّيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَمِعَ الْمُؤَّذِّنْ يَتَشِهَّدُ قَالَ وَأَنَا وَأَنَا-
(ابوداؤد)
677. Sayyiduna Ayshah رضى الله عنها narrated that when the Prophet صلى اللهعليه وسلم heard
the mu'adhdhin announced the testimony he would say. "And I too. I too."2
COMMENTARY: When the mu'adhdhin announced the testimonies in the adhan (Anyigles) and
.(responded, saying ' And, I too. And, I too' (testify to that صلى اللهعليه وسلم the Prophet (اشهدان محمد)
This means that like the entire ummah, he too, was responsible to bear witness to his
messenger ship. The ulama (Scholars) differ on how he gave the testimony; in very words
calling his name, or in direct speech ( ! 431) (I bear witness that I am Allah's
Messenger)? They say that he gave the testimony in the same words as the ummah gave as
stated in the hadith narrated by Mu'awiyah acall so, (# 675).
Since there seems to be a difference in this hadith of Sayyidah Ayshah usa >, and the hadith
of Sayyiduna Mu'awiyah as atl (so), we may presume that sometimes he did say in the
personal form, 'And, I too.'
(٦٧٨) وَعَنِ ابْنِ عُمَّرَ آَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ أَذَّكَ ثِنْتَى عَشْرَةَ سَنَةً وَجَبَتُ لَّهُ
الْجُنَّةُ وَكُتِبَ لَهُ بِتَأْذِيْنِهِ فِيْ كُلِّ يَوْمٍ سِتُّونَ حَسَنَةً وَلِكُلِّ إِقَامَةٍ ثَلَاتُوْنَ حَسَنَةً - (رواه ابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .678
said, "He who pronounces the adhan for twelve years is assured of paradise. Every
day sixty pieties are recorded for him for his calling the adhan, and thirty pieties for
every iqamah."3
COMMENTARY: The reward for the iqamah is half of that of the adhan perhaps because
the iqamah is to alert only those people who are assembled for the congregation. The
adhan, on the other hand, is for everyone, those present and those outside the mosque. Or,
it could be because more effort is required for the adhan than for the iqamah.
1 Nasa'i # 674.
2 Abu Dawud # 526.
3 Ibn Majah # 728, Daraqutni # 23 (in the chapter on iqamah and kitab us salah).

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(٦٧٩) وَعَنْهُ قَالَ كُنَّا تُؤْمَرُ بِالدُّعَاءِ عِنْدَ آذَانِ المَغْرِبِ - رَوَاهُ الْبَيْهَقِىُّ فِي الدَّعْوَاتِ الْكَبِيُرِ-
679. Sayyiduna Ibn Umar ate wil , narrated, "We were instructed to make a
supplication at the time of the adhan for (the salah of) maghrib."1
COMMENTARY: Perhaps it speaks of the same thing as mentioned in the hadith # 669 of
:رضى الله عنه Sayyidah Umm Salamah
اللهُتَّ هذا اقبال ليلك وادبانهارك الخ
(O Allah, this is when your night approaches and your day returns .... )
CHAPTER - VII
بَابُ فِيْهِفَصْلَانِ
SOME RULES FOR THE ADHAN2
SECTION I
الفَضل الأوَّلْ
(٦٨٠) عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِكَّ بِلَاَلَّا يُنَادِئْ بِلَيْلٍ فَكُلُوا وَاشْرَبُوا حَتَّى
يُنَادِئُ ابْنُ أُمِ مَكْتُوْمٍ قَالَ وَكَانَ ابْنُ أُمِّ مَكْتُؤْمٍ رَجُلْ أَعْنِى لَا يُنَادِى حَتَّى يُقَالَ لَهُ أَصْبَحُتَ أَصْبَحُتَ۔
(متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .680
said, "Surely bilal calls the adhan (for the fajr) while it still is night. So, continue to
eat and drink till Ibn Umm Maktum calls the adhan." Ibn Umm Maktum die atl so)
was a blind man. He did not sound the adhan till he was told. "Morning in upon
you! Morning is upon you!"3
COMMENTARY: The Prophet صلى الله عليه وسلم had two mu'adhdhins. One of them called the
adhan before fajr, in the night and the other as the time of fajr commenced. The Shafi'is
have two mu'adhdhins and regard it as a sunnah (Practice of Holy Prophet). One calls the
adhan before fajr towards the end of midnight and the other just as fajr begins.
Imam Abu Hanifah war, said that the first mu'adhdhin was to announce the sahr or the
tahajjud. He had no connexion with fajr because according to to a hadith, the Prophet tildu
Aw,Ale himself disallowed the calling of the adhan of fajr before time. It is allowed among
the hanafis to call the adhan of fajr before time in the night.
The words 'Morning is upon you' in the hadith means, 'It is about to begin.'
(٦٨١) وَعَنُ سَمْرَةَ بْنِ جُنْدُبٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَمْتَعَنَّكُمْ مِنْ سُحُوْرِ كُمْ أَذَارُ
بِلَالٍ وَلَّا الْفَجُرُ الْمُسْتَطِيْلُ وَلَكِنَّ الْفَجُرَ الْمُسْتَطِيُرَ فِي الْأُفْقِ رَوَاهُ مُسْلِمْ وَلَفْظُهُ لِلتِّْمِذِىُّ-
1 Bayhaqi in ad-da'wat al Kabir.
2 The heading is al-Mishkat (Arabic) and in al-masabih there is no heading. The Urdu had what we
have translated.
3 Bukhari # 617, Muslim # 36-1092, Nasa'i # 637, Muwatta Maalik # 3.3-15, Musnad ahmad 2-62.

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صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Samurah ibn Jundub .681
Awy said "Let not the adhan of Bilal and the lengthy fajr (false dawn) prevent from
having your predawn meal (before fasting), but (cease) at the spreading on the horizon.1
(٦٨٢) وَعَنْ مَالِكِ بُنِ الْحُوَيْرِثِ قَالَ آتَيْتُ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَنَا وَابْنُ عَوٍّ لِيْ فَقَالَ إِذَا سَافَرْتُمَا
فَاذِّنَا وَاَقِيْمَا وَلَيُؤُمَُّمَا اكْبَرُ گَمَا۔(رواه البخارى)
682. Sayyiduna Maalik ibn al Huwayrith &sail so, narrated, "I came to the Prophet
with one of my cousins. He said, "When both of you travel, call the صلى الله عليه وسلم
adhan and the iqamah, and let the elder of you lead the other (as imam)."2
COMMENTARY: Perhaps both of them were equally learned. So, the Prophet , 4l culo
instructed that the elder should be imam. Or, (us ,Si) (elder of you) might mean more
learned. This condition of the better one does not apply for the adhan. However, one who
has knowledge about the salah and is religion must call the adhan. He must have a strong,
loud and sweet voice.
(٦٨٣) وَعَنْدُ قَالَ قَالَ لَنَا رَسُولُ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ صَلُّوْ كَمَا رَأَيْتُمُوْنِ أُصَلِّى وَإِذَا حَضَّرَتِ القَّلوةُ
فَلَيُؤَّذِنْ لَكُمْ أَحَدُكُمْ ثُؤَّ لِيُؤْمَّكُمُ اَكْبَرُكُمُ - (متفق عليه)
683. Sayyiduna Maalik ibn al Huwayrith Aus abl so, narrated that Allah's Messenger
said to them, "Offer the salah as you see me offering it. When the time صلى اللهعليه وسلم
of the salah comes, one of you must call the adhan for you. Then let him who is the
eldest among you act as your imam."3
COMMENTARY: Only he is eligible to be the imam who is the most learned and excellent
of all. If all of them are equal then the oldest of them shall lead the others in the salah.
Age implies the age in Islam. He is the most ancient in Islam, though others may be older
in years but are recent in Islam so he is the senior. The reason is that one who is ancient in
Islam has more knowledge of religion than they who embraced Islam after him.
(٦٨٤) وَعَنْ أَبِي هُرَيْرَةَ قَالَ إِّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حِيْنَ قَفَلَ مِنْ غَزْوَةِ خَيُبَرَسَارَ لَيْلَةً حَتَّى إِذَا
آدُرَكَهُ الكَرَى عَزَّسَ وَقَالَ لِلاَلٍ إِكَلَّا لَنَا اللَّلَ فَسَلّى بِلَالْ مَا قُدِّرَ لَهُ وَنَامَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
وَأَصْحَابُهُ فَلَمَّا تَقَارَبَ الفَجُرَ إِسْتَنَدَ بِلَالْ إِلَى رَاحِلَتِهِ مُوْجِةَ الْفَجْرِ فَغَلَبَتْ بِلَأَا عَيْنَاهُ وَهُوَ مُسْتَنِدْ إِلَى رَاحِلَتِهِ
فَلَمْ يَسْتَنِقِظُ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَّا بِلَالْ وَلَا آخَدْ مِنْ أَصْحَابِهٍ حَتَّى ضَرَيَتُهُمُ الشَّمْسُ فَكَاَ
رَدُ وُلُ اللَّهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ آَّلَهُمْ إِسْتَيْقَاًا فَقَزِءَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ أَىْ بِلَالُ فَقَالَ
1 Muslim # 43-1094, Abu Dawud # 2346, Tirmidhi # 706, Nasa'i # 2167, Musnad Ahmad # 20169.
2 Bukhari # 628, Muslim # 292-674, Tirmidhi # 205, Abu Dawud # 589, Nasa'i # 636, Ibn Majah # 979,
Musnad Ahmad 5-53.
3 Bukhari # 631, Darimi # 1253, Musnad Ahmad with an alteration of words 5-53. (The you is plaral
number)

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بِلَالْ آَخَذَّ بِنَفْسِ الَّذِى أَخَذَ بِنَفْسِكَ قَالَ اقْتَادُوْا فَاقْتَادُوْا رَوَاحِلَهُمْ شَيْئًا تُؤَّ تَوَضَّأَ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ وَأَمَرَ بِلَأَّا وَأَقَّامَ السَّلُوَةَ فَعَلَّى بِهِمُ القُّبْعَّ فَلَمَّا قَقَى الشَّلَاةَ قَالَ مَنْ نَسِيَ الصَّلاَةَ فَلْيُصَلِّهَا إِذَا ذَكَّرَهَا
فَإِنَّ اللَّهُ تَعَالِى قَالَ وَأَقِمِ القَّلَاةَ لِذِكْرِئٍ-(رواه مسلم)
684. Sayyiduna Abu Hurayrah &s all so, narrated that on his return from the
expedition of khaybar, Allah's Messenger alug ane all to travelled by night till
drowsiness overtook him. So he stopped to rest and instructed Bilal das atl say to
watch over during the night. Bilal offered the salah whatever he was enabled to
رضى الله عنه and the his (other) sahabah صلى الله عليه وسلم offer while Allah's Messenger
slept. As the time of dawn approached, Bilal de atl (so) reclined against his beast
facing the side from where dawn would rise, but his eyes succumbed to sleep as he
was reclining on his beast, Then Allah's Messenger صلى الله عليه وسلم , Bilal رضى الله عنه and
his (other) sahabah ducallso), none of them, awoke till the sun struck them (with its
light). Allah's Messenger , Ale dil do was the first of them to awake. He was
worried and called. "O Bilal!" Bilal de atl so, said, "The same thing took me over as
took you over," (meaning sleep). He said, "Depart (from here)." So they departed a
little away with their beasts. Then, Allah's Messenger du, Ale vil do made ablution
صلى الله عليه and he called the iqamah Allah's Messenger رضى الله عنه and commanded Bilal
Aw, led the salah of fajr. When he finished the salah, he said, "He who misses the
salah must offer it on remembering it, for, Allah, the exalted, says:
وَأَقِمِ القَّلوةً لِذِكْرِئْ
{ .... and establish salah for my remembrance.} (Ta Ha 20:14)1
COMMENTARY: Khaybar is about one hundred miles from Madinah. The Banu Nadir
who were expelled from Madinah settled here. Thereafter, Khaybar turned into a den to
Jewish conspiracies. So, in 7AH, about one thousand and six hundred Muslims advanced
to it under the command of Allah's Messenger , 4,latido to curb them. They besieged
khaybar for about ten days at the end of which Allah gave victory to the Muslim who
conquered all the forts of Khaybar. Sayyiduna Ali ase all so, was credited with tlus victory.
He is known as Fatih at Khaybar (conqueror of Khaybar). Also, Allah enable him to carry
all alone the gate of Khaybar which seventy men could not carry. He carried it and threw it
away. Then a covenant was drawn up between the Muslims and the Jews of Khaybar. Two
particular terms of the covenant were:
(i)
The Jews would reside in Khaybar at the will of the Muslims and would go away
when the Muslims ask them to evict.
(ii)
One portion of their produce would go to Muslims.
The hadith speaks of this expedition.
A question arises that when the Muslims awoke, why did they not offer the salah at that
very place? Why did the Prophet صلى الله عليه وسلم got his sahabah رضى الله عنه to move ahead?
1 Muslim # 309-680, Nasa'i # 618, Ibn Majah # 697, and similar from Abu Qatadah # 604.
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According to the Hanafis, the redeeming salah is not offered at the hour of sunrise. This is
why the Prophet A,aleail . moved ahead so that the undesirable time might pass away.
The Shafi'is allow redeeming salah at the time of sunrise. They explain that the place where
they had overslept was the haunt of the devils indeed, this is confirmed in other versions.
The version of Muslim quotes the Prophet w, a,le all do as saying that they should move
because the devil had come to them there.
The Prophet صلى الله عليه وسلم instructed Sayyiduna Bilal رضى الله عنه to call the iqamah alone. He
did not ask him to call the adhan. It seems to imply that adhan need not be called for the
redeeming salah. The later opinion of Imam Shafi'i alar> is to this effect, but their ulama
(Scholars) cite their ancient opinion that adhan is necessary for a redeeming salah too.
Some versions assert that the adhan was called at that time. This is stated in al-Hadiyah
toc; on the night of at-Ta'ris (which is this night), the salah of fajr was offered as a
redeeming salah after calling the adhan and the takbir
Shaykh Ibn al-Hamman atl 47> has presented many ahadith of Muslim and Abu Dawud
about this event. He assert that the hadith of Muslim about the Prophet lu, que solo
instructing Sayyiduna bilal "weall(so) to call the takbir, and he did so, is not without support,
because it is established that the Prophet w,4latl J. offered the salah after the adhan and
takbir. Hence the words in the hadith (a,Loptu) would mean; 'hence he called the adhan and
the takbir for the salah.
There can be another slight doubt because the Prophet alugacall to had said 'My eyes sleep
but my heart is awake." Then why he could not perceive the rise of dawn while his heart
was awake? The answer is that the rising and setting of the sun is seen by the eyes, not the
heart. Hence, he could not know because his eyes slept at that time.
Someone many also ask, "Why did he not know by inspiration, or, revelation ?" the answer
is that it depends on Allah's will. Moreover, the wisdom behind it was to teach the ummah
about the redeeming salah (when a salah is missed).
(٦٨٥) وَعَنْ أَبٍ قَتَادَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أُقِيْمَتِ القَّلْوةُ فَلَا تَقُوْمُوْا حَتّى تَرَوْنِى
قَدُ خَرَجُتُ۔ (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Qatadah .685
said, "When the iqamah is called, do not stand up till you see me having come out."1
COMMENTARY: The jurists write that when (alalle) is pronounced, the muqtadis must
stand up for the congregational salah. This means that the Prophet , ale il Jo might be
coming out of his room at this time.
(٦٨٦) وَعَنْ اِعْ مُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أُقِيْمَتِ الصَّلاَةُ فَلَا تَأُوْهَا تَسْعَوَْ
وَأَتُوُهَا تَمْثُوْنَ وَعَلَيْكُمُ الشَّكِيْنَةَ فَمَا أَدْرَكُتُمْ فَصَلُّوْا وَمَا فَاتَكُمْ فَأَيْتُوْا مُتَّفَقٌّ عَلَيْهِ وَفِيْ رِوَايَةٍ لِمُسُلٍِ
فَإَِّ أَحَدَكُمُ إِذَا كَانَ يَعْمِدُ إِلَى الصَّلاةِ فَهُوَ فِيْ القَلْوِ-
1 Bukhari # 637 (without 'having cone out') Muslim # 156-604, Abu Dawud # 539, Tirmidhi (in
supplementary notes to) 517, Nasa'i # # 790, Darimi # 1261, Musnad Ahmad 5.296.

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صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .686
Awy said, "When the iqamah has been pronounced for the salah, do not come to it
running (to join the congregation), but come to it walking and you must be
composed. Whatever you get of it, offer and what you have missed complete (it)."
According to a version of Muslim "when one of you aims to join the salah, he is
deemed to be in salah."1
COMMENTARY: Generally, the worshippers who are late for the congregation run
haphazardly to join it particularly when the imam is in the ruku. They must know that it is
absolutely wrong in the eyes of Shari'ah (divine law). The Umala also write that it is disallowed
to run to catch the congregation. Rather, Shari'ah (divine law) commands the preparedness for
the salah that enables the worshipper to be there from the very first takbir. He must prepare
before hand and be in the mosque before the salah begins (Shaykh Abdul Haq).
However, Mula Ali Qari alar> wrote that the ulama (Scholars) differ on whether one who
fear that he would miss he takbir oola (very first takbir), when the imam begins the salah,
may he run or not? Those who say that he may run cite the example of Umar us at (so)
Faruq, who had heard the iqamah while he was in the Baqi, ran to the mosque.
Some others assert that a late-comer should go calmly, walking composedly, to the mosque
because if one make an intention to offer the salah then he is counted to be engaged in salah.
This ruling is for those people who are late unwittingly or for some reason beyond their
control. If anyone is deliberately late then this command does not apply to him.
In short, if anyone comes to the mosque late then he must walk calmly to join the
congregation taking dignified, quick steps but must not run wildly. He may thus abide by
this hadith and get the first takbir too.
Similarly, if anyone is late for the Friday salah and is certain that if he does not hurry, the
imam would complete the salah and he would miss it, then he must walk quickly and join
the congregational salah.
This chapter does not have Section II
SECTION III
اَلْفَضِلُ الثَّالِثُ
(٦٨٧) عَنْ زَيْدٍ بُنِ اسْلَوَ قَالَ عَزَّسَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْلَةُّ بِطَرِيقٍ مَكَّةَ وَوَقَّلَ بِلَالًا آَنْ
يَرْقِظَهُمْ لِلشَّلَاةِ فَرَقَدَ بِلَالْ وَرَقَدُوا حَتْى اسْتَيْقَظُوْا وَقَدْ طَلَعَتْ عَلَيْهِمُ الشَّمْسُ فَاسْتَيْقَظَّ الْقَوْمُ فَقَّدٌ
فَزِعُوا فَأَمَرَهُمْ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَرْكَبُوا حَتَّى يَخْرُجُوْا مِنْ ذَلِكَ الْوَادِئُ وَقَالَ إَِّ
هَذَا وَادٍبِهِ شَيْطَارٌ فَرَكِبُوا حَتْى خَرَجُوْا مِنْ ذُلِكَ الْوَادِئْ تُؤَّ أَمَرَهُمْ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
آَنْ يَنْزِلُوا وَاَنْ يَتَوَضَّوْا وَأَمَرَ بِلَأَا أَنْ يُنَادِىّ لِلشَّلَاةِ آَوْ يُقِيْمَ فَعَلَّى رَسُولُ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ
بِالنَّاسِ تُؤَّ انْصَرَفَ وَقَدْ رَأىْ مِنْ فَزْعِهِمْ فَقَالَ يَا أَيُّهَا النَّاسُ إِثَّ اللَّهُ قَبَضَ أَزْوَاحَنَا وَلَوْ شَاءَ لَرَدَّمَا إِلَيْنَا
فِيْ حِيِّنٍ غَيْرِ هُذَا فَإِذَا رَقَدَ أَحَدُكُمْ عَنِ القَّلوةِ آَوْنَسِيّهَا ثُمَّ فَزِءَ إِلَيْهَا فَلْيُصَلِّهَا كَمَا يُصَلِّيْهَا فِ وَقْتِهَا ثُمَّ الْتَفَتَ
1 Bukhari # 908, Muslim # 151-602, Abu Dawud # 572, Tirmidhi # 327, Nasa'i # 861, Ibn Majah # 775,
Muwatta Maalik # 3.1-4 Musnad ahmad 2-237.
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رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى أَبيِ بَكْرِانِ الصِّدِّيْقِ فَقَالَ إِّ الشَّيْطَانَ آَتَ بِلَالًا وَهُوَ قَائِهْ يُصَلِّى
فَأَصِّجَعَهُ ثُنَّ لَمْ يَزَلْ يُهْدِثُهُ كَمَا يُهْدَهُ الشَّييُ حَتّى نَامَ ثُمَّ دَعَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِلَالًا فَأَخْبَرَ
بِلأَلْ تَسُولَ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ مِثْلَ الَّذِى أَخْبَرَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَبَابَكُرٍ فَقَالَ
آَبُوبَكْرٍ أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ- رَوَاهُ مَالِكْ مُرْسَلًا-
687. Sayyiduna Zayd ibn Aslam &sail (se) narrated that one night on their way to
Makkah. Allah's Messenger صلى الله عليه وسلم halted for rest (at a place) entrusting
(Sayyiduna) Bilal Au ail so) with the charge to awaken them for the salah Bilal slept
and all of them slept, too. They did not wake up till the sun had risen. When they
did wake up, they were alarmed. Allah's Messenger du, Le atl . commanded them
to mount and ride out of the valley which, he said, was occupied by a devil. They
mounted and rode out of it and he ordered them to dismount and perform ablution ..
He instructed Bilal &sail se> pronounce the adhan and the iqamah. After that, he led
them in the salah and as he ended it, he said, realizing that they were uneasy, "O
you people! Indeed, Allah had seized our souls and if He had wished He would
have sent them back to us at a time other than this. Thus, if any of you sleeps
through the time of salah, or forgets it, and is worried about it, then let him offer it
as though he was offering the salah at its proper time." Thereafter, Allah's
Messenger صلى الله عليه وسلم turned to Abu Bakr رضى الله عنه as Siddiq and said. "The devil
had come to Bilal while he was standing in salah and coaxed him to lie down and
did not cease to lull him to sleep just as a child is lulled to sleep till he was fast
asleep." Then, Allah's Messenger صلى الله عليه وسلم called Bilal رضى الله عنه who informed
Allah's Messenger صلى الله عليه وسلم exactly what he had informed Abu Bakr رضى الله عنه . So
Abu Bakr &calle, declared, "I bear witness that you are Allah's Messenger."1
COMMENTARY: A similar case is narrated in hadith # 684 but they are two different
events. The former took place was returning from khaybar to Madinah, and this between
·Madinah and Makkah.
او (to pronounce the adhan or the iqamah ) have (or) (ينادى للصلوة او يقيم) The words in the hadith
which stand for, (and). The translation is made accordingly. Also, if (or) ,' is used in its
صلى الله عليه وسلم true meaning then the narrator expresses his doubt on whether the Prophet
commanded him to call the adhan or to sound the iqamah. However, the correct thing is
the first explanation: 'or stands for and.' Because this is established by the version in Abu
Dawud which say;
إِنَّهُ صَلَى اللَّهُ عَلَيْهِ وَسَلَّهُ أَمَرَ بِلاَّا بِالْأَذَانٍ وَلُّإِقَامَةِ
(He Commanded Bilal to call the adhan and iqamah).
'To offer it as though he was offering it at its proper time' implies that if the recital was to
be audible then it should be audible in the redeemed salah too. And, if the original was to
1 Muwatta Maalik 1.6-26.
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be inaudible then the redeemed would be inaudible. However, some hanafi ulama
(Scholars) hold that the redeemed salah will be with an inaudible recital in all cases, this
being wajib (expedient) in their sight.
The word (A,b1) (coaxed him to lie down) mean ( .....! ) (gave him support to recline).
Allah seized their souls so that they overslept. This refers to creation of deeds. Allah
decided to cause them to forget and be negligent. He, therefore, enabled the devil to induce
Sayyiduna Bilal رضى الله عنه to sleep.
This hadith confirms the distinction of the Prophet ,Aleadlo. Though he was sleeping, he
described how Bilal Aus atl (so) went to sleep. This, Abu Bakr aus atl so, was prompted to
confirm his distinction and testify that he was Allah's Messenger u,labi to.
(٦٨٨) وَعَنِ ابْنِ عُمَّرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَصْلَتَانٍ مُعَلَّقَتَانٍ فِى أَعْنَاقِ الْمُؤَذِّنِينَ
لِلُمُسْلِمِيْنَ صِيَامُهُمْ وَصَلَاتُهُمْ- (رواه ابن ماجه)
صلى الله عليه وساء. narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .68
said, "Two deeds of the Muslims are suspended on the necks of the mu'adhdhins:
their fastings and their salahs."1
COMMENTARY: Two basic and significant deeds of the Muslims depend on the mu'adhdhins.
They are responsible for the correctness and observance of these deeds. One of these is the
fasting of the Muslims who rely on the adhan to break their fast and have the iftar.
The other is the salah. They observe it according to the adhan.
The mu'adhdhins must be very careful, therefore, in the discharge of their duties. They
must pronounce the adhan at the correct time.
CHAPTER - VIII
MOSQUE & PLACES OF WORSHIP
بَابُ الْمَسَاجِدِ وَ مَوَاضِعِ الصَّلْوةِ
The places of worship include those where offering the salah is mukruh (unbecoming) or not
makruh (unbecoming). This is explained in the ahadith that will follow.
There are very many ahadith on the merits and blessings of the mosques. Apart from those
that the compiler of Mishkat has selected, we reproduce the translations of some of the
other ahadith from the other books of hadith for the sake of merit and blessings.
Sayyiduna Abu Dharr Ghifari we also, advised his son. "My son! The mosque should be like
your home. I had heard the Prophet w, leatl to say 'Mosques are the home of the righteous
and the God-fearing.' When that is so, Allah is the guarantor of its occupant for his comfort,
mercy and crossing over the sirat (or the narrow bridge) leading to paradise (over hell).
Sayyiduna Abdulah ibn Mughaffal "we also, narrated: "We are told that the mosque is a
strong fort that protects from the devil."
Sayyiduna Umar ibn al-Khattab aus wi! go) narrated that mosques are houses of Allah on
earth. He who is visited must honour his visitors. He who goes to the mosque is as though
a visitor of Allah. Thus one who goes to the mosque is he who visits and he who is visited
' ID1. Majal, # 712. the Zawaid terms the isnad as weak.

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is Allah Himself. Hence, Allah honours those who go to the mosque and showers favour
and blessings on them.
Allah's Messenger w,a, leatl . said, "When anyone occupies a place in the mosque to offer
the salah or to remember Allah, Allah costs His sight of mercy and compassion towards
him in the same way as the family members look at their member who returns home after a
long sojourn.
SETTING ASIDE A PLACE: The hadith that say that it is forbidden to reserve a place in
the mosque mean a person who occupies a particular place and does not sit any where else.
He may be doing it to offer the salah or to remember Allah. This habit smacks of ostentation.
The ahadith that emphasize the merits of spots in the mosque imply that the mosque is
occupied to offer the salah and remember Allah and not for any worldly cause.
SECTION I
الفَضل الأوَّلْ
(٦٨٩) عَنِ ابْنِ عَبَّاسِ قَالَ لَّمَّا دَخَلَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ البَيْتَ دَعَا فِيْ نَوَاحِيْهِ كُلِّهَا وَلَمُ يُصَلِّ حَتى خَرَجَ
مِنْهُ فَلَمَّا خَرَجَ رَكَةَ رَكَمْتَيْنِ فِي قُبُلِ الْكَحْبَةِ وَقَالَ هذِهِ القِبْلَةُ رَوَاهُ الْبُخَارِىُّ وَرَوَاهُ مُسْلِهْ ۔
689. Sayyiduna Ibn Abbas ducato> narrated that when (on the day of the liberation
of Makkah) the Prophet w,4latl Jo entered the House, he made supplication in all
its corners, but did not offer salah till he came out of it. When he came out, he
offered two raka'at turning towards the ka'bah. He said, "This is the qiblah."1
(٦٩٠) عَنْ أُسَامَةً بُنِ زَئُدٍ
690. Sayyiduna Ibn Abbas dicaul, narrated it from Sayyiduna Usamah ibn Zayd amigo,2
COMMENTARY: The words, "This is the qiblah" assert that the ka'bah is the place to
which one should turn to offer the salah. This is a command for ever. This command will
never be abrogated. It does not mean that the ka'bah may not be faced from other angles or
that salah may be no offered inside it. Imam Maalik dati so> said that it is not proper to offer
the fard (obligatory) salah inside it. All the scholars concur that it is allowed to offer the
supererogatory salah inside the ka'bah as is clear from the hadith of Sayyiduna Abdullah ibn
.(#691) رضى الله عنه Umar
The ulama (Scholars) differ on the question of offering the fard (obligatory) inside the
ka'bah. Most of them hold that it is permitted, but Imam Maalik atlar, and Imam Ahmad
wealso have disallowed offering the fard (obligatory) salah inside the ka'bah.
(٦٩١) وَعَنُ عَبْدِ اللهِ ابْنِ حُمَرَ آَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ الْكَعْبَةَّ هُوَ وَأُسَامَةُ بْنُ زَيْدٍ
وَعُثْمَانُ بْنُّ طَلْحَةَ الْحَجَِّىُّ وَبِلَالُ بْنُّ رَبَاجٍ فَاغْلَقَّهَا عَلَيْهِ وَ مَكِّثَ فِيْهَا فَسَأَلْتُ بِلَأَا حِيْنَ خَرَجَ مَاذَا صَنَةً
رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ جَعَلَ عَمُودًا عَنْ يَسَارِ وَعَمُوْدَيْنِ عَنْ يَمِيْنِهِ وَثَلَاثَةَ أَعُمِدَةٍ وَرَاءَهُ
وَكَاكَ البَيْتُ يَوْمَئِذٍ عَلَى سِنَّةِ اعْبُدَةٍ فُؤَّ صَلّى- (متفق عليه)
1 Bukhari # 398.
2 Muslim # 395-1330, Nasa'i # # 2917, Musnad ahmad 5-201.

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صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Umar .691
-Uthman ibn Talhah al رضى الله عنه entered the ka'bah - he, Usamah ibn zayd عليه وسلم
Hajabiy رضى الله عنه and Bilal ibn Rabah رضى الله عنه. He locked it behind him and stayed
within. Ibn Umar رضى الله عنه asked Bilal رضى الله عنه when he came out. "What did
Allah's Messenger صلى الله عليه وسلم do inside?" He said, "He put one pillar to his left,
two pillars to his right and three pillars behind him." The house had six pillars in
those days. "Then he offered the salah."1
COMMENTARY: The hadith discloses that the Prophet , 4.leall do offered the salah inside
the ka'bah. The previous hadith says that he did not offer the salah inside. Perhaps Usama
ducati so, who narrated the previous hadith was in another corner and made prayer to Allah.
He was far from the prophet , leail Jo and was also offering the salah himself, so he may
not have seen the Prophet صلى الله عليه وسلم offer the salah. Bilal رضى الله عنه was nearer to the
Prophet صلى اللهعليه وسلم and saw him offer the salah.
Moreover, it is also reported that the Prophet صلى الله عليه وسلم sent Usamah رضى الله عنه to fetch
water to remove the pictures from the walls of the ka'bah. The Prophet , Ale adlo may
رضى الله عنه and Bilal رضى الله عنه absence. Both Usamah رضى الله عنه have offered the salah in Usamah's
narrated according to their respective observations.
(٦٩٢) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلاَةٌ فِي مَسْجِدِى هَذَا خَيْرٌ مِنْ اَلْفِ صَلَاةٍ
فِيْمَا سِوَاهُ إِلَّ الْمَسْجِدِ الْحُرَامَ - (متفق عليه)
692. Sayyiduna Abu Hurayrah &call so, narrated that Allah's Messenger said, "One
salah in this, my mosque is better than one thousand salahs in mosques other than
it, except al Masjid al-Haram (the sacred Mosque)."2
COMMENTARY: Al-Masjid al-Haram is better than all mosques including the Prophet's al
Aw, Ale mosque (Masjid an-Nabawi) in terms of blessings, greatness and excellence. The
reward of a salah in al-Masjid al Haram is equal to one hundred thousand salahs (elsewhere).
The ulama (Scholars) differ on which portion of the sacred Mosque fetches this much
reward. The first opinion is that it is anywhere within the scared Mosque and no specified
portion. The second opinion specifies the place where the congregational salah is held. The
Hanafis also tend to agree to it, as do some Shafi'i scholars. The Hanafis say that the
exclusive reward is for the fard (obligatory) salah, not the supererogatory.
The third opinion restricts the place of the exclusive reward to the ka'bah itself. This is the
weakest of the opinions.
(٦٩٣) وَعَنْ أَبٍ سَعِيدٍنِ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تُشَذُّ الرِّحَالُ إِلَّ إِلى ثَلَاثَةٍ
مَسَاجِدَ مَسْجِدِ الْحُرَامِ وَالْمَسْجِدِ الْأَقْفِى وَمَسْجِدِى هَذَا - (متفق عليه)
1 Bukhari # 505, Muslim # 288-1329, Muslim has two pillars to his left and one to his night, Abu
Dawud # 2023 Nasa'i # 749, with the addition: 'he left between him and the wall three cubits.
Muwatta Maalik # 20.63-202, Musnad ahmad 2-113.
2 Bukhari # 1190, Muslim # 505-1394, (both differ), Tirmidhi # 325, Nasa'i # 694, (lengthy). Ibn Majah
# 1404, M.m. uita Maalik # 14.5-9, Darimi # 1418 (in suppl by Ibn Umar).

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صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed Khudri .693
Alugale said, "Saddles are not placed (on beasts to undertake a journey) to any place
(for a visit) except to three mosques: al-Masjid al Haram (the sacred Mosque), al
Masjid al-Aqsa and this, my mosque."1
COMMENTARY: The hadith says that a journey is not allowed to any place but to these
three mosque because of their excellence. However, this prohibition is relative to worship,
meaning one must not travel any where apart from these three mosques to worship Allah
and to attain nearness to Him.
A journey undertaken for some reason, like learning, business, giving someone his rights,
etc. is a different things and there is no dislike for it. As for visiting the graves of the saints
and auspicious sites, Some ulama (Scholars) rule that there is no harm in it. But some
others hold that it is forbidden to travel for such visit.
Some people say that it is not allowed to travel anywhere other than these three mosques to
fulfil a vow. It is not wajib (expedient) to fulfil a vow to visit any other place besides these
three mosques. Some ulama (Scholars) say that the prohibition is only for the mosques
other than these three mosques, so that any place other than mosques is not under the
purview of this hadith.
Shaykh Abdul Haq Dahlawi atlar> said that the hadith does not mean that it is disallowed to
travel to any place other than these three mosques. Rather, the hadith emphasises the
significance, greatness and merit of these three mosques, and the good fortune of
undertaking a journey for these three mosques. If Muslims desire to travel then they must
journey to visit these three mosques. Which are the most excellent and blessed. Travel to
other places will only be cumbersome.
Shah Waliullah Muhaddith Dahlawi alar, has written while explaining this hadith in his
superb work, Hijjatullah il Bahghah (The conclusive Argument from God):
"I say that like during the jahiliyah, people go to visit spots sacred to those whom they
worship other than God, and believe that by alighting in those places they will draw closer
to these ones. This the Divine law forbade. The Prophet , 4, il do said, 'Do not saddle
your camel except (to travel) to three mosques.""2
He writes that the Prophet alugarcall to shut the door to this wrong approach so that alien
cultures do not merge with the symbols of Islam, and belief and deeds may stick to the
right path. He said, "I do not think it proper to visit graves of saintly people or places of
worship, even the Mount Toor. They are all at par in this reckoning."
(٦٩٤) وَعَنْ آَبيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا بَيْنَ بَيْتِ وَمِنْبَرِىٌ رَوْضَةٌ مِنْ رِیَاضِ
الْجَنَّةِ وَمِنْبَرِى عَلى حَوْضِى - (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .694
Aw, said, "The portion between my house and my pulpit is a garden of the gardens
1 Bukhari # 1197, Muslim # 415-827, Tirmidhi # 326, Ibn Majah # 1410, Musnad Ahmad, Nasa'i # 700,
Musnad Ahmad 3-7, (Abu Dawud # 2032 from Abu Hurayrah) Accabl se,
2 p 188 translated by Marcia K Hermansen (Islamic Reserch Institute, Islamabad.

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of paradise. And, my pulpit is upon my hawd (pond, tank)."1
COMMENTARY: The meaning of this saying of the Prophet alugade al to is, "The space
between my house and the pulpit (in Masjid Nabawi) is such that if anyone worship on
that then this great good fortune will also earn him a garden in paradise. He who worship
near my pulpit will benefit from my intercession on the day of resurrection."
Imam Maalik ablar> said that this hadith should be taken in its literal sense, because the word
(Arabic) (rawdah) means 'a portion.' So, the hadith would mean;
"The portion between the house of the Prophet alugarcall to and his pulpit is the piece
that has been brought there from paradise, and this portion will not perish on the
Last Day as the earth will perish every where. It will be returned to paradise intact."
Allamah Toor Rushti alar> said that this place between the pulpit of Masjid Nabawi and
صلى الله house is called rawdah because the visitors to the Prophet's صلى الله عليه وسلم the Prophet
alugae grave and the resident angels, the jinns and mankind are occupied always in
worship and remembrance of Allah. As one batch departs another takes its place and this
continues all the time. So it is called rawdah in the same way as circles of those
remembering Allah are called riyad ul jannah.
(٦٩٥) وَعَنِ ابْنِ عُمَّرَ قَالَ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَاتِ مَسْجِدَ قُبَّاءٍ كُلَّ سَبْتٍ مَا شِيًّا وَرَاكِبًّا فَيُصَلِّى
فِیهِرگمتیْنٍ- (متفقعليه)
695. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى الله عليه وسلم came to
the Masjid Quba every Saturday on foot, or riding. He offered two raka'at there.2
COMMENTARY: Quba is at a distance of two miles from Madinah. It was here that the
Prophet alugadail o halted when he emigrated from Makkah to Madinah. He had built a
mosque there during his stay. It is known to this day as Masjid Quba and it has many
merits. Ibn Hajar alar> quoted the saying of the Prophet w, Ale to, "A Salah offered in
Masjid Quba is like performing an umrah.
The glorious sahabi Sayyiduna Sa'd ibn Abu waqqas we also, narrated that. "Rather than
visit Bayt ul Maqdis twice, I would prefer to offer the salah in Masqid Quba. If people
would know the reward of salah there, they would endure the hardships of travel and come
to this mosque from distant lands."
The Prophet's alwe are all to trip to that mosque on Saturday indicates that it is a sunnah
(Practice of Holy Prophet) to meet the scholars, the righteous and the elders.
(٦٩٦) وَعَنْ آَبِيْ هُرَيْرَةَ قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ احَبُّ الْبِلَادِ إِلَى اللَّهِ مَسَاجِدُهَا وَأَبُغَضُ
الْبِلَادِ إِلَى اللّهِ أَسْوَاقُهَا - (رواه مسلم)
1 Bukhari # 1196, Muslim # 502-1391, Musnad Ahmad 112.2036.
2 Bukhari ## 1193 (without 'offered two rakat there') and # 1194 (mentioned the salah but not
Saturday), Muslim # 516-1399 (without Saturday) and # 521-1399 (without the salah). Allah knows
best. AbuDawud # 2040, Nasa'i # 698 (briefly) Muwatta Maalik # 9.23-76 (briefly), Musnad Ahmad 2-
4.

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صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .696
Aw, said, "The portions of any land dearest to Allah are its mosques. The most
detested of its portions are its markets."1
COMMENTARY: Mosques are places of worship. They are dearest to Allah and He
showers mercy on those who are in the mosque. In contrast, the devil holds way. in the
markets where geed, treachery, falsehood and negligence to remembrance of Allah are very
common. Hence, markets are the worst of places in Allah's sight. Any one who roams
about in the markets beyond his genuine needs there, deprivation and evil are his portion.
A question arise that temples, pubs, wine bars, dens of prostitutes are worse than markets.
Why are markets singled out?
The answer is that while markets are set up with the command of the Prophet Alle ati to,
those things are not built and maintained at his command. The words of the hadith mean that
of these things that are allowed to be set up, the markets are the worst and most detested.
(٦٩٧) وَعَنُّ ◌ُثْمَاتَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ بَنِى لِلّهِ مَسْجِدًا بَتَى اللّهُ لَّهُ بَيْتًا فِى الْجُنَّةِ.
(متفق عليه)
697. Sayyiduna Uthman رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Allah will build a house in paradise for him who build a mosque for Allah."2
COMMENTARY: To build a mosque for Allah is to build it sincerely and for His pleasure,
not to show off to the people, or to gain fame. Then, Allah rewards him with a house in
paradise. This is why a person who builds a mosque and has his name inscribed thereon is
considered to lack sincerity because this is a means of publicity.
The word 'mosque' here, is an indefinite noun to show 'littleness.' He may have built a small
mosque, his reward will be same as the reward of one building a large and magnificent
mosque. The words in a version are 'even if that mosque is like the nest of a quail.'
This is an allegorical speech. The real things is that Allah looks at the intention behind it. If
anyone is indifferent to fame and showing off and seeks only Allah's pleasure with a
sincere resolve in erecting a mosque then he deserves a house from Allah in paradise
though he may have built a very small and cramped mosque.
(٦٩٨) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ غَدَا إِلَى الْمَسْجِدِ أَوْرَاءَ أَعَدَّ اللَّهُ لَهُ نُزُلَهُ
مِنَ الجَنَّةِ كُلَمَّا غَدًا أَوْرَاءَ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .698
: said, "If anyone goes to the mosque every morning or afternoon then Allah prepares
for him a hospitality in paradise whether he goes in the morning or afternoon."3
COMMENTARY: The mosque is the House of Allah. So anyone who goes to it really visits Allah
who treats him as a guest. He does not deprive his guests of his mercy. Of the several intentions of
going to the mosque, this could be one. In the beginning of this book against the hadith:
1 Muslim # 288-671.
2 Bukhari # 450, Muslim # 24-533, Tirmidhi # 318, Nasa'i # 688, Ibn Majah # 736, Darami # 1392,
Musnad Ahmad 1-70.
3 Bukhari # 662, Muslim # 285-669, Musnad Ahmad 2-508, 509.