النص المفهرس

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Translation & Commentary of MISHKATUL MASAABIH
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اللَّهُوَّ بَاعِدُ بَيْنِيٍ وَبَيْنَ خَطَايَاىَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ اللَّهُؤَّ نَقْنِيٌ مِنَ الْخَطَايَا كَمَا يُتَقَّى الشَُّبُ
الْأَئِيَضُ مِنَ الدَّنَسِ اللُّهُوَّ الحُسِلُ خَطَايَاىَ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ- (متفق عليه)
(O Allah, keep me afar from my sins just as You have put the east afar from the
west. O Allah, cleanse me from sins just as a white garment is cleansed from filth.
O Allah, wash off my sins with water, snow and hail)."1
COMMENTARY: The final part of the prayer calls upon Allah "O Allah forgive my sins
through your favour and kindness in their various ways. "It is an overemphasis on
forgiveness mentioned figuratively.
(٨١٣) وَعَنُ عَلِيٍّ قَالَ كَاَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ إِلَى القَّلوةِ وَفِيْ رِوَايَةٍ كَانَ إِذَا اِفْتَتَحَ
السَّلاَةَ كَبَّرَ ثَُّ قَالَ وَجَّهُتُ وَجْهِىَ لِلَّذِىُ فَطَرَ السَّمُوْتِ وَالْأَرْضَ حَنِيْفًا وَّمَا أَنَا مِنَ الْمُشْرِكِيْنَّ إِّ
صَلَاتٍ وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِي لِلْهِرَبِ الْعَالَمِيْنَ لَا شَرِيْكَ لَهُ وَبِذُلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِيْنَّ اللُّهُؤَّ
أَنْتَ الْمَلِكُ لَا إِلهَ إِلَّ أَنْتَ أَنْتَ رٍَّ وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِئٍ وَاعْتَرَفْتُ بِذَنْبِيْ فَاغْفِرْ لِيُ ذُنُبٍ جَمِيْهَا
إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّ أَنْتَ وَاهْدِنِيْ لِأَحْسَنِ الْآَخْلَاقِ لَا يَهْدِى لِأَحْسَنِهَا إِلَّ أَنْتَ وَاصْرِفُ عَتِى
سَيِّئَّهَا لَا يَصْرِفُ عَنِى سَيِّئَّهَا إِلَّا أَنْتَ لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُّهُ فِيْ يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ أَنَا بِكَ
وَإِلَيْكَ تَبَارَكُتَ وَتَعَالَيْتَ اسْتَغْفِرُكَ وَآَتُوبُ إِلَيْكَ وَإِذَا رَكَةَ قَالَ اللَّهُؤَّ لَكَ رَكَّعْتُ وَبِكَ أُمَنْتُ
وَلَكَ أَسْلَمْتُ خَشَةَ لَكَ سَمُعِىْ وَ بَصَرِئْ وَمُخِّى وَعَظَمِىْ وَعَصَِيْ فَإِذَا رَفَعَ رَأْسَهُ قَالَ اَللَّهُزّ رَبَّنَا لَكَ
الحَمْدُ مِلْأُ السَّمْوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَمِلْأَّ مَا شِئْتَ مِنْ شَيٍ بَعْدُ وَإِذَا سَجَدَ قَالَ اَللَّهُوَّ لَكَ
سَجَدْتُّ وَبِكَ أَمَنْتُ وَلَكَ أَسْلَمْتُ سَجَّدَ وَجْهِىَ لِلَّذِى خَلَقَهُ وَصَوَّرَهُ وَشَقَّ سَمْعَهُ وَبَصَرَه تَبَارَكَ اللَّهُ
أَحْسَنَ الْخَالِقِينَ ثُؤَّ يَكُوُُ مِنْ آخِرِ مَا يَقُوُلُهُ بَيْنَ التَّشَهْدِ وَالتَّسْلِيْمِ اللَّهُوَّ اغْفِرْلِيُ مَا قَدَّمْتُ وَمَا
أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَسْرَفْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِى أَنْتَ المُقَدِّمُ وَأَنْتَ المُؤَخِّرُ لَا إِلَّهَ
إِلَّا أَنْتَ رَوَاهُ مُسْلِمْ وَفِيْ رِوَايَةٍ لِلشَّافِعِيِّ وَالشَّرُّ لَيْسَ إِلَيْكَ وَالمَهْدِىُّ مَنْ هَدَيْتَ أَنَا بِكَ وَإِلَيْكَ لَا
مَنْجَامِنْكَ وَلَّا مَلْجَأَ إِلَّ إِلَيْكَ تَبَارَكُتَ۔
813. Sayyiduna Ali رضى الله عنه narrated that when the Prophet صلى اللهعليهوسلم stood up for
salah - in another version: when he began the salah - he called the takbir
(tahrimah) and made this supplication:
إِّْ وَجَّهْتُ وَجْهِىَ لِلَّذِىُ فَطَرَ السَّمُوْتِ وَالْأَرْضَ حَنِيْفًا وَمَا أَنَا مِنَ الْمُشْرِكِيْنَّ إِكَّ صَلَاتِ وَنُسُكِي
وَمَحْيَاىَ وَمَمَاتِ لِلُّهِرَبِّ الْعَالَمِيْنَ لَا شَرِيْكَ لَهُ وَبِذُلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِيْنَ اَللَّهُؤَّ أَنْتَ الْمَلِكُ
لَا إِلهَ إِلَّ أَنْتَ أَنْتَ رَتٍِّ وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِىِ وَاعْتَرَفْتُ بِذَنْبِىُ فَاغْفِرُ لِىِّ ذُنُوبٍ جَمِيعًا إِنَّهُ لَا يَغْفِرُ
Bukhari # 744, Muslim # 147 - 598, Abu Dawud # 781, Nasa'I # 60, Ibn Majah # 805, Darimi # 1244,
Musnad Ahamad 2 -231.

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الذُّنُوبَ إِلَّ أَنْتَ وَاهْدِنِيٍ لِأَحْسَنِ الْآَخْلَاقِ لَا يَهْدِى لِأَحْسَيْهَا إِلَّ أَنْتَ وَاصْرِفْ عَنِّى سَيِّئَّهَا لَا يَصْرِفُ
عَنِّى سَيِّئَّهَا إِلَّ أَنْتَ لَبَيْكَ وَسَمْدَيْتَ وَالْخَيْرُ كُلُّهُ فِيْ يَدَيْتَ وَالشَّرُّ لَيْسَ إِلَيْكَ أَنَا بِكَ وَإِلَيْكَ تَبَارَكُتَ
1
وَتَعَالَيْتَ آَسْتَغْفِرُكَ وَآَتُوبُ إِلَيْكَ
(I have turned my face as an upright believer towards Him who originated the
heavens and the earth and I am not of the polytheists. My salah, my offering, my
life and my death are all for Allah, the Lord of the worlds. He has no partner. This
is what I have been commanded and I am of the Muslims. O Allah, you are the
king. There is no God but you. You are the my Lord and I am your slave. I have
wronged myself and I confess my sins, so forgive me my sins, all of them. Indeed,
none forgives sins but you guide me to the best of manners. None can guide to the
best of them but you. Put away from me the worst of manners and none can put
away from me the worst of manners but you. Here am I, ready to obey you. All good
is in your hand and evil is not imputable to you. I exist only because of You. I turn
to you alone. You are blessed and exalted (for above any mind to perceive your
being and attributes.) I seek your forgiveness and I turn to you in repentance).
When, he went into ruku' he prayed:
اللَّهُوَّ لَكَ رَكَّمْتُ وَبِكَ أُمَنْتُ وَلَكَ أَسْلَمْتُ خَشَعَ لَكَ سَمُعِىٌ وَبَصْرِئٌ وَمُخِّى وَعَظْمِى وَعَصَبِى
(O Allah, I do bow myself before you. I believe in you and to you I submit myself.
Humbled before you are my hearing, my sight, my brain, my bones and my sinews).
And on raising his head (from ruku), he made this supplication:
اللَّهُوَ رَبَّنَا لَكَ الْحَمْدُ مِلْآَ السَّمُوْتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَمِلاَ مَا شِئْتَ مِنْ شَئِى بَعْدُ
(O Allah, our Lord! Praise belongs to you all over the heavens and the earth and that
which is between them and all over whatever you will create afterwards).
And when he prostrated himself, he prayed:
اَللَّهُؤَّ لَكَ سَجَدْتُ وَبِكَ أُمَنْتُ وَلَكَ أَسْلَمْتُ سَجَدَ وَجْهِىَ لِلَّذِىُ خَلَقَهُ وَصَوَّرَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ
تَّبَارَكَ اللَّهُ أَحْسَنَ الْخَالِقِيْنَ
(O Allah, to you alone do I prostrate myself. In you do I believe. And, to you do I
submit (in Islam). My face has prostrated itself before Him who created it,
fashioned it, opened its hearing and its sight. Blessed in Allah, the Best of all
creators).
The last of what he prayed between the tashahhud and the taslim was:
اللُّهُؤَّ اغْفِرْ لِيْ مَا قَدَّمَتُ وَمَا آَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَسْرَفْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّى أَنْتَ
الْمُقَدِّمُ وَأَنْتَ المُؤَخِّرُ لَا إِلهَ إِلَّ أَنْتَ
(O Allah, forgive me my sins, the past and deferred, that which I conceal and that
which I reveal and wherein I transgress, and those that you know better than I. You

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are the one to expedite and you are the one to put back. There is no God save you).1
The version by Imam Shafi dilar, has:
وَالشَّرُّ لَيْسَ إِلَيْكَ وَالمَهْدِىُّ مَنْ هَدَيْتَ آَنَا بِكَ وَإِلَيْكَ لَّا مَنْجًا مِنْكَ وَلَا مَنْجَأَ إِلَّ إِلَيْكَ تَّبَارَكُتَّ
(And evil is not imputable to you. He is guided whom you guide. I exist only
because of you and I turn to you alone. There is no shelter from you and no refuge
but in you. You are blessed). 2
COMMENTARY: The words of the hadith (َوَالشَّرُّلَيْسَ .... إِلَيْك) (and Evil is not imputable to you)
mean that, out of respect, 'evil is not attributed to you though you alone are the greater of
evil and good.' The fact is that if Allah has created evil there is no repugnance in it but
there is much wisdom in it. However, the repugnance lies in man who perpetrates evil as
in the words: (fulya;) (seek refuge in the evil of the creatures).
Some scholars say about these words (َوَالشَّرُّلَيْسَ إِلَيْك) that they mean: 'evil is what cannot be a
means of nearness to you and to your pleasure.' Or, evil is not approved by you so does not
ascend up to you. This compares with what is said about good: (اليه يصعد الكلم الطيب) {Towards
Him ascend the pure word, (35:10) meaning, 'gain acceptance.'
(٨١٤) وَعَنْ آَنَسٍ أَشَّ رَجُلًا جَاءَ فَدَخَلَ الشَّفَّ وَقَدْ حَفَزَهُ النَّفْسُ فَقَالَ
814. Sayyiduna Anas due dil go) narrated that a man came and joined the row (of the
congregational salah). He was breathing heavily. He said;
اللَّهُ أَكْبَرُ الْحَمْدُ لِلْهِ حَمْدًّا كَثِيْرًا طَبِّبًّا مُبَّارَكًا فِيْهِ فَلَمَّا قَفِى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَاتَهُ قَالَ آَيُّهُمُ
المُتَّكَلِّمُ بِالْكَلِمَاتِ فَآرَةَ الْقَوْمُ فَقَالَ أَيُّكُمُ الْمُتُكَّلِّهُ بِالْكَلِمَاتٍ فَأَرََّ الْقَوْمُ فَقَالَ أَيُّكُمُ الْمُتَكِّمُ بِهَا فَإِنَّهُ لَمُ
يَقُلُ بَأًّْا فَقَالَ رَجَلْ جِئْتُ وَقَدْ حَفَّزَنِ النَّفْسُ فَقُلْتُهُمَا فَقَالَ لَقَدُ رَأَيْتُ إِثْنَى عَشَرَ مَلَكًا يَبْتَدِرُوْنَّهَا آَيُّهُمُ
يَرْفَئُهَا- (رواه مسلم)
(Allah is the Greatest, Praise belongs to Allah; praise that is abundant, pure and
blessed). When the Messenger , 4.le ul Jo of Allah had finished the salah, he
asked, "which of you spoke the words?" But all the people maintained silence
(supposing that they had done something wrong). He asked again, "Which of you
spoke the words?" They again kept quiet. He asked again "Which of you spoke the
words, for, he did not say anything?" At that, a man submitted, "I came panting and
I was the one who spoke the words." He said, "I observed twelve angels voicing
with each other to take them up (to Allah's presence)."3
COMMENTARY: This man spoke the truth that when he came he was breathing heavily
and he spoke those words. It was as he said and he was not putting forward an excuse.
Muslim # 201-774, Abu Dawud # 720, Tirmidhi # 3432, (The version: When he began the salah:)
Muslim # 202-717, Nasa'I # 897, (till 'I repent to you")
2
Version of Shafi'l is transmitted in al-Umm.
3
Muslim # 149-600, Abu Dawud # 763, Nasai # 901, Musnad Ahmad 3-106.

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الفضلُ الآَاتِی
SECTION II
SUPPLICATION AFTER TAKBIR TAHRIMAH
(٨١٥) عَنْ عَائِشَةً قَالَتُ كَاتَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا افْتَتَعَ القَّلْوَةَ قَالَ
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنه Sayyidah Ayshah .815
began the salah, he said:
سُبْحَانَكَ اللَّهُذَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكُ وَتَعَالِى جَدُّكَ وَلَا إِلَّهَ غَيْرُكُ رَوَاهُ التِّرِ مِذِىُّ وَاَبُوْدَاؤدَ
وَرَوَاهُ ابْنُ مَاجَةً
(O Allah, you are without blemish. And, with your praise (we speak of it). Your
name is blessed and your majesty is exalted. There is no God but you.1 And,
(٨١٦) عَنْ آنٍ سَعِيْدٍ وَقَالَ التِّرِمِذِيُّ هُذَا حَدِيْتْ لَا نَعْرِفُهُ إِلَّ مِنْ حَارِثَةً وَقَدْ تُكُلِّمَ فِيْهِ مِنْ قِبَلِ حِفْظِه۔
816. Sayyiduna Abu Sa'eed Acall so, narrated it (too).2
Tirmidhi said: We know this hadith only through this sanad. The memory of a sub
narrator Harithah is not sound.
COMMENTARY: Allamah Teebi Shafi'I al 47> said about this hadith that it is hasan
mashhur. Of the khulafa rashidin (righteous guided caliphs), Sayyiduna Umar ibn Khattab
au ail (so) acted on it. It is also transmitted by Muslim. The Allamah has spoken on it at
length and scholars may consult his book.
(٨١٧) وَعَنْ جُبَيْرٍ بْنِ مُطْحِمٍ أَنَّهُ رَأَى رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِى صَلَاءٌ قَالَ
817. Sayyiduna Jubayr ibn Mut'im &sail o) narrated that he saw Allah's Messenger
:offer a salah, sayinn صلى اللهعليهوسلم
اَللَّهُ أَكْبَرُ كَبِيْرًا اللَّهُ أَكْبَرُ كَبِيْرًّا اللَّهُ أَكْبَرُ كَبِيْرًا وَالْحَمْدُ لِلّهِ كَثِيْرًا وَالْحَمْدُ لِلْهِ كَثِيْرًا وَالْحَمْدُ لِلُّهِ كَثِيْرًا
وَسُبْحَانَ اللَّهِ بُكْرَةٌ وَ أَصِيْلًا ثَلَاقًا
(Allah is the Greatest exceptionally -three times. Praise belongs to Allah
exceedingly - three times. And, I glorify Allah morn and evening three times)
أَعُوذُ بِاللّهِ مِنَ الشَّيْطَانِ الرَّجِيُمِ مِنْ نَفْخِهِ وَنَفَثِهِ وَهَ مَزِهِ رَوَاءُ أَبُودَاوُدَ وَابْنُ مَاجَةً إِلَّ أَنَّهُ لَمْ يَذْكُرُ وَالْحُبْدُ
لِلُهِ كَفِيْرًا وَذَكّرَ فِيْ آخِرِهِ مِنَّ الشَّيْطَّانِ الرَّجِيْمِ وَقَالَ عُمَرُ نَفْخُهُ الْكِبْرُ وَنَقْتُهُ الشِّعْرُ وَهَمُزُهُ المُؤْتَّةُ-
(I seek refuge in Allah from the accursed devil from his puffing up, his erotic
poetry and his evil suggestion).
And Sayyiduna Umar رضى الله عنه said that (ُنَفْخُه) (nafkh) means pride, (ُنَفْتُه) nafth) means
poetry and (3325) (hamz) means insanity. 3
1
Abu Dawud # 736, Tirmidhi # 243, Ibn Majah # 806.
2
Ibn Majah # 804.
3
Abu Dawud # 764, Ibn Majah # 807 (but without (الحمد لله كثيرا) Praise belongs to Allah exceedingly
but with (اللهم انى اعوذبك من الشيطن الرجيم) - O Allah I seek refuge in your from the accursed Devil),
Musnad Ahmad 480.

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COMMENTARY: (+) nafkhihi - the devils nafkh means his pride and egoism. The devil
traps a man so that he sees himself good and superior. Then, he becomes arrogant. In other
words, the devil blows into man a wave of pride.
(ca) nafth is 'to blow' on someone and it means magic or sorcery. The devil casts a spell on
man, or gets one man do it on another. This meaning is in keeping with Allah's words: ( 3)
and from the evil of women blowers on knots} (113:4) This verse gives the} (شَرِّ النَّفْفتِ فِى الْعُقْدِ
meaning of (cia) as magic - women who cast spells.
However, some say that (La) (nafth) means non serious, erotic poetry of evil content. The
devil puts it in man's mind.
(jas) hamz is to backbite and to curse. But, some say it is 'temptation.' 'evil suggestion' as in the
verse (ِاغوذُبِكَ مِنْ هَمَزَاتِ الشَّيْطْن) {I seek refuge in you from the evil suggestions of the devils. (23:97)}
The hadith will be said to have these meanings if it is proved that the observation of
Sayyiduna Umar Ate also mentioned in the hadith is not his own, but of the one of the
narrator's otherwise no other meaning will be taken (but only what he says).
SILENT AT TWO PLACES
(٨١٨) وَعَنُ سَمُرَةَ بُنِ جُنْدُبٍ أَنَّهُ حَفِظَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَكُتَتَيْنٍ سَكُتَةً إِذَا كَبَّرَ
وَسَكْتَةً إِذَا فَرَةَ مِنْ قِرَاءَةِ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَّا الضَّالِيْنَ فَصَدَّقَه ◌ُنَّ بْنَ گهپٍ- (رواه ابوداؤد وروى
الترمذى وابن ماجة والدارمی نحوه)
818. Sayyiduna Sumurah ibn Jundub &we all , narrated that he preserved in
memory that Allah's Messenger صلى الله عليه وسلم observed silence twice (in the salah):
غَيْرِ الْمَغْضُوبِ عَلَيهِمْ وَلا) One after calling the takbir (tahrimah) and the other after reciting
sgual) (not of those who have incurred your wrath nor of those who have gone astray
(1:7)} And, Sayyiduna Ubayy ibn Ka'b &wall se, corroborated him. 1
COMMENTARY: The silence after the takbir tahrimah was because he did not make an
audible recital. At this time, all the scholar agree that the silence is to make the supplication
(سبحنك اللهم):(softly (without loudness
صلى الله عليه The second silence after the end of surah al Fatihah is sunnah (practice of Holy Prophet
alus) in the sight of Imam Shafi'I atlar> to allow to muqtadis (followers of the imam) to recite the
surah al fatihah (to themselves) and not recite with the imam's recital for that is disallowed.
However the hanafis and the Maalikis regard silence after surah al-Fatihah as makruh.
(٨١٩) وَعَنْ آنٍ هُرَيْرَةً قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا يَنْحَضُ مِنَ الرَّكْعَةِ الثَّانِيَةَّ اسْتَفْتَمَ
القِرَاءَ بِالْحَمْدُ لِلُّهِ رَبِّ الْعَالَمِيْنَّ وَلَمْ يَسْكُّتُ هُكَّذَا فِي صَحِيْحِ مُسْلٍِ وَ ذَكَّرَهُ الْحُمَيْدِىُّ فِى أَفْرَادِهِ وَكَذَا
صَاحِبَ الْجَامِعِ عَنْ مُسْلِچٍ وَخْدَهُ۔
صلى الله narrated tat when Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .819
surah) (الحمد لهِرَبِ الْعَالَمِينَ) got up after the second raka'ah, he began recital with عليه وسلم
al-FAtihah) without observing silence.2
-
Abu Dawud # 779, Tirmidhi # 251, Ibn Majah # 844, Darimi # 1243, Musnad Ahmad 5-7
2
Muslim # 148-599

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This is how it is in Muslim and Humaydi mentioned it as from Muslim alone, but not from
Bukhari as did the compiler of al-Jam'e from Muslim alone.
COMMENTARY: Since it might be supposed that after the second raka'ah the second half
begins, so the Prophet صلى الله عليه وسلم might have observed silence to recite (سبحنك اللهم), so
Sayyiduna Abu Hurayrah رضى الله عنه clarified that the Prophet صلى الله عليه وسلم did not recite
( Si) in the second half after the second raka'ah but began straightaway with al-
fatihah. It is also possible that he means: 'when the prophet , , il do stood for the
second raka'ah, he began the recital with surah al-Fatihah.'1
But Allah knows best.
SECTION III
الفصل الثَّالِثُ
SUPPLICATION AFTER TAKBIR TAHRIMAH
(٨٢٠) عَنْ جَابِرٍ قَالَ كَاتَ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا اسْتَفْتَحَ الصَّلاَةَ كَبَّرْ ثُتَّ قَالَ
820. Sayyiduna Jabir Acall so, narrated that the salah. He prayed:
إِثَّ صَلَائِيُ وَ نُسُكِّئْ وَمَحْيَاىَ وَمَمَانِيٌ لِلّهِرَبِّ الْعَالَمِيْنَّ لَا شَرِيْكَ لَهُ وَ بِذُلِكَ أُمِرْتُ وَأَنَا آقَلُ الْمُسْلِمِيْنَّ
اَللَّهُؤَّ اهْدِنِ لِأَحْسَنِ الْأَعْمَالِ وَأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِى لِأَ حُسَنِهَا إِلَّ أَنْتَ وَقِنِى سَبِّىَّ الْأَعْمَالِ وَسَيِّئَّ
الْآَخْلَاقِ لَا يَقِ سَيِّتَهَا إِلَّ أَنْتَ- (رواه النسائى)
(My salah, my offering, my life and my death are all for Allah, the Lord of the
worlds. He has no partner. This is as I have been commanded and I am the first of
the Muslims. O Allah, guide me to the best of deeds and the best of manner. None
can guide to the best of them, but you. And, preserve me from evil deeds and evil
manners. None can preserve from the evil of them, but you). 2
COMMENTARY: The ulama (Scholars) explain 'I am the first of the Muslims' that this
distinction is only for the Prophet w, 4,le atl do because a Messenger is always the first
Muslim in his ummah. The Qur'an commands him to say so and, therefore, it is not proper
for anyone else to say, 'I am the first of the Muslims' for that will be a sort of a lie. Some
authorities say that if anyone says so in the salah then his salah will be invalid. However, the
correct thing is that if anyone recites these words as part of the Quran then his salah will be
proper but if he intends to describe himself then it will be wrong.
There is an opinion also that if any one does not announce his status through these words
but merely reaffirms his faith and Islam and declares his obedience then there is no harm in
that. This is as the retinue of a king submit 'I shall be the first to obey your command.' So, it
merely demonstrates a willing and quick submission and obedience
(٨٢١) وَعَنُ مُحَمَّدٍ بُنِ مَسْلِمَةً قَالَ إِّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ يُصَلِّى تَطَؤُّعًا قَالَ
821. Sayyiduna Muhammad ibn Muslamah &r &d ) narrated that when Allah's
Messenger صلى الله عليه وسلم stood to offer the salah, he said:
1
Indeed, this is two Muslim's English translation has it against hadith # 1246 (p 285, vol 1, Sh
Muhammad Ashraf translator: A.H Siddiqui).
2
Nasa'I # 896

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اللُّهُ أَكْبَرٌ وَجَّهْتُ وَجْهِىَ لِلَّذِىُ فَطَرَ الشَّمْوَاتِ وَالْأَرْضَ حَنِيْفًا وَمَا أَنَا مِنَ المُشْرِكِيْنَ وَذَكَّرَ الحَدِيْثَ مِثْلَ
حَدِيْثٍ جَابِرٍ إِلَّا أَنَّهُ قَالَ وَأَنَا مِنَّ الْمُسْلِمِيْنَ ثُؤَّ قَالَ
(Allah is the Greatest. I have turned my face towards Him who has created the heavens
and the earth and I am a hanif (an upright monotheist). And I am not a polytheist.
Then, he narrated that (instead of 'I am the first of the Muslim,) he said, "I am of
the Muslims." Then, he said:
اللَّهُؤَّ أَنْتَ الْمَلِكُ لَآ إِلهَ إِلَّ أَنْتَ سُبْحَانَكَ وَمِحَمْدِكَ ثُؤَ يَقْرَأُ- (رواه النسائي)
(O Allah, you are the king. There is no God but you. You are without blemish, and with
your praise). Then he began the recital (after reciting the tu'awudh and basmillah).1
CHAPTER - XIII
RECITATION DURING THE SALAH
بَابُ الْقِرَاءَةِ فِي الصَّلَاةِ
IN HOW MANY RAKA'AT IS RECITAL FARD (OBLIGATORY): All the ulama
(Scholars) agree that the recital of the Quran in salah is fard (obligatory), but they differ on
the question; 'in how many raka'at is it ford (obligatory)?" Imam Shafi'I aula> contends that it
is fard (obligatory) in the whole salah (all the raka'at). Imam Maalik alar, said: (J&J1~ ~ y)
(the majority is like the entire) and holds that it is fard (obligatory) in three raka'at. Imam
Abu Hanifah aulas, contends that it is fard (obligatory) in two raka'at. The contention of
Imam Ahmad that is letter known is like the opinion of Imam Shafi'l alar, Besides, Hasan
Busri dtlar> and Zufar lar, contend that it is fard (obligatory) in only one raka'ah.
SECTION I
الفضلُ الآول
(٨٢٢) عَنْ عُبَادَةَ بْنِ الشَّامِتِ قَالَ قَالَ رَسُولُ اللهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ لَا صَلوَةً لِمَنْ لَمْ يَقْرَأُ بِفَاتِحَةٍ
الْكِتْبِ - (مُتَّفَقْ عَلَيْهِ وَفِيْ رِوَايَةٍ لِمُسْلِمٍ لِمَنْ لَمْ يَقْرَأْ بِأُمِّ الْقُرْانٍ فَقَاعِدًا)
822. Sayyiduna Ubadah ibn as-SAmit able, narrated that Allah's Messenger
AwyLle said, "If anyone does not recite surah al-fatihah (in the salah), then his salah
is incomplete."
One version in Muslim has the words: "The salah of the person, who does not recite
surah al-Fatihah and some portion of the Quran after it is void."2
COMMENTARY: The second version of Muslim means that it is necessary to recite with'
surah al-Fatihah any other surah of the Quran or some of its verses, in the salah.
CONTENTIONS OF THE IMAMS: This hadith informs us that it is fard (obligatory) to
recite surah al-Fatihah in the salah. If anyone does not recite it then his salah is void.
- N
Nasai # 898.
2 Bukhari # 756, Muslim # 34-394, Abu Dawud # 822 (with the ward), Tirmidhi # 247, Nasai # 910,
Ibn Majah # 837, Musnad Ahmad 5-314. The other version: Muslim # 27-394, Darimi (without the
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It is from this hadith that Imam Shafi'ablar> deduce that it is fard (obligatory) to recite surah
al-Fatihah in the salah because the hadith rejects explicitly the salah of a person who has not
recited surah al-Fatihah in the salalı.
Imam Abu Hanifah war, however, contends that it is not fard (obligatory) to recite surah
al Fatihah in the salah. Rather it is wajib (expedient). He says about this hadith that it
reject perfection of salah, meaning that the salah is approved but is not perfect. He cites
the verse of the Quran:
فَاقْرَاءُوْا مَا تَيَشَرَ مِنَ الْقُرْآنِ
(So recite as much as the Quran as may be easy (for you)} (73:20)
This means that it is not fard (obligatory) to recite surah al-Fatihah in the salah, but it is fard
(obligatory) to recite any surah or some verses of the Quran.
Moreover, the Prophet had himself taught a villager the way to offers salah and had said:
.(recite what is easy for you from the Quran) (فَاقْرَانُوامَاتَيَشْرَ مِنَ الْقُرْآنِ)
Anyway, according to the Hanafi school of thought the fard (obligatory) in the salah without
which the salah is not valid is to recite from the Quran one verse or three verses whether it
is surah al-Fatihah or any other surah and verse. To recite surah al-Fatihah is wajib
(expedient) without it the salah is offered defective.
DEFECTIVE WITHOUT AL-FATIHAH
(٨٢٣) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلّى صَلَاةً لَمْ يَقْرَأُ فِيُهَا بِأُمِ القُرْآنِ
فَهِىَّ خِدَاءٌ ثَلَاثًا غَيْرٌ تَمَامٍ فَقِيْلَ لِأَبِي هُرَ يْرَةَ إِنَّا نَكُوْنُ وَرَآءَ الْإِمَامِ قَالَ إِقْرَأْبِهَا فِيْ نَفْسِكَ فَإِنِّى سَمِعْتُ
تَسْؤُلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ قَالَ اللهُ تَعَالِى قَتَمْتُ الصَّلاَةَ بَيْنِى وَبَيْنَ عَبْدِىُ نِصْفَيْنِ وَلِعَبْدِىٌ مَا
سَأَلَ فَإِذَا قَالَ العَبْدُ اَلْتُمْدُ لِلّهِ رَتِّ الْعَالَمِيْنَ قَالَ اللَّهُ تَعَالِى حَمِدَ نِ عَبْدِىٌ وَإِذَا قَالَ الرَّحْمُنِ الرَّحِيُمِ قَالَ
الله تَعَالِى أَثْنَى عَلَّىَّ عَبْدِىٌ وَإِذَا قَالَ مُلِكٍ يَوْمِ الذِّيْنِ قَالَ مَجَّدَنِ عَبْدِىٌ وَإِذَا قَالَ مُلِكٍ يَوْمِ الدِّيْنِ قَالَ
مَجَّدَنِى عَبْدِىٌ وَإِذَا قَالَ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَحِيْنُ قَالَ هذَا بَيْنِي وَبَيْنَ عَبْدِىٌ وَلِعَبْدِى مَا سَأَلَ فَإِذَا قَالَ
823. Sayyiduna Abu HUrayrah narrated that Allah's Messenger صلى الله عليه وسلم said,
"If anyone offers the salah but does not recite surah al FAtihah in it, then his salah
is deficient (saying it three times) and incomplete." Someone asked Sayyiduna Abu
Hurayrah &sail so), "What (may we do) if we are led by an imam?" He said, "Recite it
to yourself because I had heard Allah's Messenger : le ul do say that Allah, the
exalted say, 'I have divided the salah (meaning, surah al-Fatihah) between Me and
My slave into too halves. My slave will get what he asks."" So, when the slave says:
,Praise belongs to Allah, Lord of the worlds), Allah, the exalted, say) (الْحَمْذُ للهِربِ الْعَالَمِيْنَ)
'My slave has praised Me.' When he says: (ِالزَحمنِ الرَّجِيم) (the compassionate, the
Merciful), Allah the Exalted says, 'My slave has glorified me.' When he says: (aji.
i'll) (Master of the day requital), Allah say, 'My slave has exalted me.' And when he
says: (َإيّاكَ نَعْبُدْ وَإِتََّكُ نَسْتَعِين) (you alone do we worship and you alone do we pray for help),
Allah say, 'This is between Me and My slave' (worship being for Allah and seeking
help is the slave's prayer). For my Slave is what he asks,' Thereafter, when he says:
.
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إِهْدِنَا الصِّرَاطَ الْمُسْتَقِيْمَ صِرَاطَ الَّذِيْنَ أَنْعَمُتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوْبٍ عَلَيْهِمْ وَلَّا الضَّالِّيْنَ قَالَ هُذَا لِعَبْدِى
وَإِعَبْدِىُّ مَا سَأَّلَ - (رواه مسلم)
(Guide us to the straight way, the way of those whom you have blessed, not of those
who have incurred your wrath, nor of those who have gone astray), Allah says, This
is for My slave and for My slave is what he asks.'1
COMMENTARY: "I have divided the salah between Me and My slave half and half" The
word salah, here means surah al-Fatihah as explained in the translation in parenthesis. This
is why Sayyiduna Abu Hurayrah &sail , instructed the muqtadi to also recite surah al-
Fatihah. He deduced from the hadith of the Prophet w,4, leatl . that the muqtadi(follower)
must seize the virtue and excellence of surah al-Fatihah that is described here.
There are seven verses is surah al-Fatihah, Three of these from (الحمد) to (ملك يوم الدين) are
exclusively for Allah's praise. They glorify Him. One of these (+si Su) is common between
Allah and His slave, half of it ( Su) is an acknowledgement of worship and slavery of
Allah and the other half ( Su)) is a prayer from the creatures or slave asking for help.
The final three are made up of the slave's prayer.
BISMILLAH NOT A VERSE: This hadith establishes that bismillah (meaning, bismillah
ir rahmanir rahim (بسم الله الرحمن الرحيم) is not part of surah al-fatihah. This is the contention of
Imam Abu Hanifah (47), because if it were a verse then there would be eight verses in
surah al-Fatihah and the divisions would not be equal, they would be four and a half and
three and a half.
Also, this hadith points out that the words (صراط الذين انعمت عليهم) form a separate verse.
The previous hadith (#822) of this chapter touched n he muqtadi reciting surah al-
Fatihah. The opinion of the imam were mentioned briefly in its commentary. Though
the Hanafi standpoint was mentioned the commentary was not exhaustive. So we try to
explain it here in some detail.
MUQTADI'S RECITAL OF AL-FATIHAH:
The imam discuss surah al-Fatihah in the
salah from two angles.
(i) Is the fard (obligatory) to recite surah al-Fatihah? This question has been treated in the
previous commentary. Imam Shafi'I ablar> regard recitals of surah al Fatihah as Fard
(obligatory). Imam Abu Hanifah Alar> considers it to be wajib (expedient).
(ii)
Must a muqtadi recite surah al-Fatihah?
These words of Sayyiduna Abu Hurayrah 's all so) (in the hadith) suggest that the muqtadi
must recite surah al fatihah. Thus, Imam Shafi atlar, abides by this hadith and says that for
the muqtadi it is fard (obligatory) to recite al-Fatihah in the salah whether it is with an audible
recital or an inaudible recital. Imam Ahmad alar> also abides by it in the same way. Imam
Maalikablar, does not regard it as fard (obligatory) but he says that it is mustahab in a salah with
an inaudible recital for a muqtadi to recite surah al-Fatihah. Imam Abu Hanifah cat so) and
his two companions Imam Abu Yusuf atlar, and Imam Maalik atlar>, hold that it is not fard
(obligatory) for a muqtadi to recite Surah al-Fatihah in salah whether with audible or inaudible
1
Muslim # 38-395, Abu Dawud # 821, Tirmidhi # 2962, Nasai # 909, Ibn Majah (briefly # 838,
Muwatta Maalik # 3.9-41, Musnad Ahmad 2-285.

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recital. Rather, the Hanafi scholars regard a muqtadi's recital to be makruh tahrimi.
IMAM MUHAMMAD dla>> MISUNDERSTOOD: Due to some misunderstanding, some
people presume that Imam Muhammad all ar, had opinions different from Imam Abu
Hanifah lar> and Imam Abu Yusuf alar, Mulla Ali Qari Atlas, in his book Mirqah Sharah of
Mishkah and some other scholars in their books write that Imam Muhammad atlar> held
that it is fard (obligatory) on a muqtadi to recite surah al-Fatihah in a salah with a quiet (or
inaudible) recital. We suppose that there is some misunderstanding about it because Imam
Muhammad alar> has written explicitly in his books his view which conform completely
with the opinions of the two shaykhs, Imam Abu Hanifah lar, and Imam Abu Yusuf atlar).
In one of his books he writes:
لاقراءةً خلف الامام فيما جهر فيه ولا فيما لم يجهر بذلك جاءت عامة الاثار وهو قول الى حنيفه رحمه الله تعالى
"There is no recital behind the imam in salah of the audible nature or of the
inaudible nature. We have seen many ahadith about this and this is also the ruling
of Imam Abu Hanifah dla ?.. "
In another of his books KItab ul Aathar he writes about the negation of recital behind on
imam supporting his view by ahadith and aathar and writes:
وبه ناخذ لا نرى القراءة خلف الامام شىء من الصلوة مجھر فیه اولا یجھر فیه۔
"And this alone (meaning, a negation of a muqtadi's recital behind an imam) is our
contention. We do not subscribe to a muqtadi reciting behind an imam whether the
salah is with a loud recital or a soft."
The foregoing discussion makes it clear that the hanafis hold two opinion about (recital in
salah of) surah al-Fatihah:
(i)
It is never fard (obligatory) for a muqtadi to recite surah al-Fatihah both in a salah
with an audible recital and an inaudible recital.
(ii)
If a muqtadi recites surah al-Fatihah then he perpetrates makruh tahrimi.
We shall make it clear why it is not fard (obligatory) for a muqtadi to recite surah al-Fatihah
and what are the evidences for it:
You know that the main argument presented by those who hold that it is fard (obligatory)
for a muqtudi to recite surah al-Fatihah is the first hadith (# 822) of this chapter: (aJi yosoy
LJI). They say that the imam's recital does not suffice the muqtadis but every one will
have to recite for himself.
Imam Abu Hanifah atl47> said that an imam's recital is enough for the muqtadi when he
recites, it means that the entire congregation Has recited. He presents this hadith to uphold
his condition:
من كان له امام فقرائة الامام قرائة له
"He who is led by an imam then the recital of the imam is regarded as) his (the
muqtadis) recital."
Though some scholars have questioned the veracity of this hadith, yet their criticism is not
correct. The reason is that this hadith is confirmed through many lines of transmission
some are so sound and perfect that they are above adverse comment.
This hadith makes it amply clear that it is not necessary for a muqtadi: to recite neither surah
al-FAtihah nor any other surah. Moreover, we cannot suppose that this hadith concerns the

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salah with an audible recital because it is proved that these words of the Prophet Au,callto
were spoken at the time of the salah of asr which has an inaudible recital. Since this command
was made at a silent recital salalı, it is more proper for a salalı with a loud recital.
RECITAL OF BASMALLAH
(٨٢٤) وَعَنْ أَنّسٍ أَبَّ النَّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَبَا بَكْرٍ وَ عُمَر رَضِىَ اللهُ عَنْهُمَا كَانُوا يَفْتَّتِحُوُنَ
القَلوةَ بِالْحَمْدُ لِلّهِرَبِّ الْعَالَمِيْنَ- (روہ مسلم)
رضى الله Abu Bakr ,صلى اللهعليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Anas .824
the first verse) (الْحَمْدُ لِلذِرَبِ الْعَالَمِينَ) used to commence the salah with رضى الله عنه and Umar عنه,
al-Fatihah all praise belongs to Allah Lord of the worlds).1
COMMENTARY: On the face of it, this hadith seems to say that the Prophet , le aulo
did not recite the Bismillah (بسم الله الرحمن الرحيم) before reciting surah al-Fatihah, but it is
agreed by all the imam that the Bismillah must be recited before surah al-Fatihah. The
recital of (بسم الله الرحمن الرحيم) is established through other ahadith whether it is regarded as a
part of al-Fatihah as the Shafi's say or not so regarded as the Hanafis say.
Imam Shafi'T رحمه الله said that the words (الحمد لله رب العلمين) in this hadith refer to the surah al-
Fatihah. This means that the Prophet old, leatl to began the salah with surah al-Fatihah. It is
like saying about someone that he recited (All) (alif laam meem). It will mean that he recited
the surah al-Baqarah. Also, we have stated previously that imam shafi'I alar, regards the
Bismillah as part of surah al-Fatihah so that is does not prove that the Prophet ,,leall
did not recite the Bismillah.
The argument of the Hanafis is that it does not imply an absolute negation here. Rather, the
words of the hadith mean to say that the Prophet ,4, leil Jo did not recite the Bismillah in
a loud, audible voice, but he recited it inwardly to himself and began the audible recital
صلى الله عليه وسلم It has been established beyond doubt that the Prophet. (الحمد لله رب العلمين) with
the righteous caliphs and the other sahabah (companions) did not recite the Bismillah in a
loud voice, even in a salalı with an audible recital.
Shaykh Ibn Hamman alar> has reported from some hafiz of hadith2
that there is no sound hadith that clearly establishes the recital of (dla!) In a loud voice. If
at all there is any that proves that the Bismillah is recited aloud then its isnad is debatable.
Moreover, the same thing (silent recital of Bismillah) is known to be the practice of the
succeeding generations, namely, the tabi'un and taba tabiun. If, by chance, anyone is
known to have recited the Bismillah loudly then he might have done it to teach the people,
or this report comes from those muqtadi who may have been close to him in he
congregation, and could have heard him even if he may have had murmured softly taking
that to be an audible recital.
Imam Tirmidhi has created two chapters on this subject in his Jami Tirmidhi: (chapter 66)
'concerning inaudible recital of Bismillah' and (chapter 67) 'Reciting Bismillah loudly,'
-
Bukhari # 743, Muslim # 50-399, Abu Dawud # 782, Tirmidhi # 246, Nasai # 907, Ibn Majah # 813,
Darimi # 240, Musnad Ahmad 3-101.
Those people who have committed very many ahadith to memory. (huffas is plural of hafiz)

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Ahadith are narrated for both views.1
He has preferred the ahadith that establish the recital of Bismillah in a low, inaudible voice.
He has concluded; Many scholars including Abu Bakr, Umar, Uthman, Ali ibn Abu Talib,
and other sahabah (companions) (رضى الله عنهم أجمعين) and the tabi'un رحمه الله conducted
themselves according to it (meaning recited the Bismillah in wardly).
ABOUT AAMEEN
(٨٢٥) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا آَمَّنَ الْإِمَامُ فَأَقِنُوا فَإِنَّهُ مَنْ وَافَقَ تَامِيْنُهُ
تَأْمِيْنَ الْمَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ مُتَّفَقٌّ عَلَيْهِ وَفِي رِوَايَةٍ قَالَ إِذَا قَالَ الْإِمَامُ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَّا
الضَّالِيْنَ فَقُولُوا أَمِيْنَ فَإِنَّهُ مَنْ وَافَقَ قَوْلُهُ قَوْلَ الْمَلَائِكَةِ خُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ هُذَا لَفْظُ البُخَارِيِّ وَلِمُسْلٍِ
تَخْوُهُ وَفِيْ أُخْرِى لِلْبُخَارِيِّ قَالَ إِذَا آَمَّنَ الْقَارِىُّ فَأَقِنُوْا فَإِنَّ الْمَلَائِكَةَ تُؤْ مِنُ فَمَنْ وَافَقَ تَامِيْنُهُ تَامِيْنَ
الْمَلَائِكَةِ غُفِرَ لَهُ مَاتَقَدَّمَ مِنْ ذَنْپه۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .825
said, "When the imam says aameen (after the recital of surah al-Fatihah), you, too,
say, 'aameen' because the angels say so at this time), for, if anyone's aameen
coincides with the aameen of the angels, then he is forgiven all his past sins."
غير المغضوب عليهم ولا ) According to another version: He said, 'When the imam says
„Jual) {not of those who have incurred your wrath nor of those who have gone
· astray}, say, 'aameen', for, if anyone's saying coincides with the saying of the
angel, then he will be forgiven all his past sins." These words are Bukhari's
Muslim's hadith has similar words.
Another version of Bukhari has the words that he said, "When the reciter of the
Quran (meaning, the imam) says aameen, say, 'aameen'. For, the angels call
aameen and if anyone's aameen coincides with the aameen of the angels, then
he is forgiven all his past sins."2
COMMENTARY: The word aameen means 'O Allah accept my supplication.'
When the imam recites (َغَيُرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَّا الضَّالِّين),the muqtadis is must say aameen.
The angels who say aameen are the angels who record the deeds (of the worshipper).
However, some people say that it refers to other angels.
THE MUQTADI'S SALAH
(٨٢٦) وَعَنْ أَنيُ مُوْسَى الْأَشْعَرِى قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّيْتُمْ فَأَقِيْئُوا صُفُوُ
فَكُمْ ثُؤَّ لِيَؤُ مَّكُمْ أَحَدُكُمْ فَإِذَا كَبَّرَ فَكَبِّرُوْا وَإِذَا قَالَ غَيْرِ الْمَغْضُوُبِ عَلَيْهِمْ وَلَا الضَّآَلِّيْنِ فَقُوْلُوْا آمِيْنَ
يُحببْدُهُ اللَّهُ فَإِذَا كَبَّرَ وَرَكَةَ فَكَبِرُوْ اوَارُكَهُوْا فَإِّ الْإِمَامَ يَرُكَعُ قَبْلَّكُمْ وَيَرْفَعُ قَبْلَكُمْ فَقَّالَ
Hadith # 244 and 245 (Tirmidhi).
2 Bukhari E 780, Muslim # 72-410, Abu Dawud # 936, Tirmidhi # 250, Nasai # 928, Ibn Majah # 851,
Muwatta Maalik # 3.11-47. (The second version) Bukhari # 781, Muslim# 1246, Muwatta Maalik #
3.11-47 (Third version:) Bukhari # 5403, Nasai # 925, Ibn Majah # 852, Darimi # 1245, Musnad Ahmad
2-449.

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رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَتِلْكَ بِتِلُكَ قَالَ وَإِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَقُوْلُوا اللَّهُذَّ رَبَّنَا
لَكَ الْجُمْدُ يَسْمَعُ اللّهُ لَكُمْ رَوَّاهُ مُسْلِمٌ
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Musa al-Ashari .826
Alwy ale said, "When you offer the (congregational) salah, (first) straighten your
rows, then one of you must lead you. When he calls the takbir tahrimah you too call
the takbir. When he says (غير المغضوب عليهم ولا الضالين), say aameen. Allah will grant you
your prayer. When he calls the takbir and bows into ruku, you too call the takbir
and go into ruku. The imam makes the ruku before you." And, Allah's Messenger
said, "The imam's proceeding you in raising his head is against his صلى الله عليه وسلم
اللهم ربنا لك) :say (سمع الله لمن حمده) preceding you is bowing." Then he said, "When he says
LaJI). Allah listen to you (praising him)."1
Another version:
(٨٢٧) وَفِيْ رِوَايَةٍ لَهُ عَنْ آَبٍ هُرَيْرَةً وَقَتَادَةً وَإِذَا قَرَأَ فَأَنْصِتُؤْا-
رضى الله عنه and Sayyiduna Qatadah صلى الله عليه وسلم Sayyiduna Abu Hurayrah .827
narrated (that Allah's Messenger Alw, 4,le ably also said), "And when he recites (the
Quran) remain silent (while listening)."2
COMMENTARY: The words of the hadith ( Sla) (The imam's preceding you while
raising his head is against his bowing down before you) is to keep the ruku of the imam
and of the muqtadi of equal length.
اللهم ربنا ) and of the mquqtadi (سمع الله لم حمده) The imam's words on coming up from ruku are
.() or (Arabic). This is besides ,و with waw (اللهم ربنا ولك الحمد) Other versions have . (لك الحمد
Imam Abu Hanifah رحمه الله abides by it when he holds that the imam say (سمع الله لمن حمده) on
arising from ruku and the muqtadis say (اللهم ربنا لك الحمد) .Imam Shafi'I رحمه الله holds that the
imam and the muqtadi, as well as one who offers the salah by himself - all, will speak both
these expressions. There is a tradition from the two companions (of Abu Hanifah) atlas, to
this effect but with the condition that the imam will say (ربنا لك الحمد) softly.
As for one who offers his salah by himelf, it is agreed by all that he would utter both the
expressions. He is however allowed to utter only one and clearly it is better to say ( dla
adas jal) in that case. When both are spoken, (Arabic) is spoken while arising from ruku and
.when standing up (ربنا لك الحمد)
As for the words at the close: 'When he recites remain silent." Imam Abu Hanifah dil 47,
cites them when he rules that the muqtadi must keep quiet behind the imam whether the
salah is with an audible recital or an inaudible recital.
HOW TO RECITE
(٨٢٨) وَعَنُ أَبِيْ قَتَادَةً قَالَ كَاتَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِي الُُّهْرِ فِىِ الْأُوْلَيْنِ بِأُمِ الْكِتَابِ
وَسُؤْرَتَيْنٍ وَفِيْ الزَّكْمَتَيْنِ الْأُخْرَبَيْنِ بِأُمِّ الْكِتَابِ وَيُسْمِعْنَا الْآيَةَّ أَحْيَانًا وَيُطَوِّلُ فِىِ الرَّكْعَةِ الْأُوْنِى مَالَا
1
Muslim (lengthy) # 62-404, Abu Dawud # 972, Nasai # 1064, Darimi # 1312, Musnad Ahmad 4-401.
2
Muslim # 63-404 (from Qatadah only), Ibn Majah (from Abu Hurayrah) # 846.

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يُطِيُّلُ فِي الرَّكْعَةِ الثَّانِيَّةِ وَهُكِّذَا فِي الْعَضْرِ وَهُكَّذَا فِي الصُبْحِ - (متفق عليه)
828. Sayyiduna Abu Qatadah allar, narrated that the Prophet alugarcats to recited in
the salah of zuhr surah al-fatihah and two surahs in its first two raka'at (one surah
in each). In the next two raka'at he recited only surah al-Fatihah. Sometimes he let
them hear a verse (by reciting it a bit loudly). Compared to the second raka'ah, he
prolonged the first. He did the same in the salah of asr and of fajr. 1
COMMENTARY: Normally, the recital in the salah of zuhr is inward (without voice) and
صلى الله عليه offered it in this manner. Sometimes, however, the Prophet صلى الله عليه وسلم the Prophet
Aw, recited a verse or a surah audibly perhaps to let his followers know that a verse or a
surah is recited after al-Fatihah or to let them know what he was reciting. We must bear in
mind that the salah of zuhr is mentioned here by way example otherwise the Prophet told
Alugole did this in every other salah, too.
PROLONGING THE FIRST RAKA'AH: This hadith teaches us that the first raka'ah must
be made lengthier than the second. Accordingly, Imam Shafi'I sular, Imam Malik allar, and
Imam Ahmad Atlar, abide by it among the hanafis, Imam Muhammad also abides by it.
They have proved through ahadith that the first raka'ah in the salah of zuhr, asr and fajr
should be prolonged and have ruled the same for the salahs of maghrib and isha on the
basis of these three salahs. Abdur Razzaq alar> has written at the end of this hadith that
Ma'mar رحمه الله has also explained, "We think that the Prophet صلى الله عليه وسلم prolonged the
first raka'ah to let (more) people join (the salah in) the first raka'ah." Imam Abu Dawud 47,
al and Ibn Khuzaymah «lar> said the same thing.
Imam Abu Hanifah bl 47, and Imam Abu Yusuf al 4>> hold that the first raka'ah is
prolonged only in the salah of fajr because this is time when sleep and negligence dominate.
A part from that, both raka'at are equal in the right to recital(of the Quran), so must be
equal in the amount of recital, too. This is explained in a hadith that the Prophet ,le atle
alus recited in every raka'ah the equivalent of thirty verses. As for this hadith, the saying
that the first raka'ah was lengthier perhaps refers to the opening prayers (which are the
thana, ta'awwudh and tasmiyah) making it seem lengthier. Besides, the extra length was
lesser than taken to recite three verses.
It is stated in Khulasah that the contention of Imam Muhammad . satl so, is better.
PROPHET صلى الله عليه وسلم STANDING POSTURE
(٨٢٩) وَعَنْ أَبٍ سَعِيْدِنِ الْخُدُرِيِّ قَالَ كُنَّا تَخْزُرُ قِيَامَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي الُّهْرِ وَالْعَصْرِ فَحَزَرْ
نَا قِيَّامَةُ فِي الرَّكْعَتَيْنِ الْأُوْلَيْنِ مِنَ الظُّهْرِ قَدْرَ قَرَانَتِهِ الْمِ تَنْزِيْلُ السَّجُدَةِ وَفِيِ رِوَايَةٍ فِ كُلِّ رَكْعَةٍ فَدَرُ ثَلًا
ثِيْنَّ ايَّةً وَحَزَرْ نَا قِيَّامَهُ فِي الْأُخْرَبَيْنِ قَدْرَ النِّصْفِ مِنْ ذُلِكَ وَ حَزَرْنَا فِي الرَّكْعَتَيْنِ الْأَوْلَيْنِ مِنَ الْعَصْرِ عَلى
قَدْرِ قِيَّامِهِ فِ الْأُخْرَتَيْنِ مِنَ الُهْرِ وَفِي الْأُخْرَ تَيْنِ مِنَ العَصْرِ عَلَى النِّصْفِ مِنْ ذُلِكَ-(رواه مسلم)
829. Sayyidura Abu Sa'eed al-Khudri call so, narrated that they used to reckon the
1 Bukhari # 775, Muslim # 154-451, Nasai # 978, Musnad Ahmad 4-383.

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length of the standing posture of Allah's Messenger ,Aleal Jo in the salah of zuhr
and asr. They calculated the first two raka'at of zuhr to be about the time taken to
recite alif laam tanzil, or as-sajdah. Another version has: 'In each raka'ah the time
taken has: 'IN each raka'ah the time taken to recite thirty verses. They calculated his
standing in the last two raka'at to be about half of that. And, they calculated the
first two raka'at of asr to be about as much as the last two of zuhr and the last two of
asr to be about half that time."1
COMMENTARY: 'Time taken to recite alif laam tanzil as-sajdah' could mean that the
standing in both the raka'at was as much. Or, the standing in each raka'ah was as much.
The second meaning is upheld by another hadith too and this tells us that the Prophet's Jo
Alwy Lle ail qiyam (or standing posture) in each raka'ah was equal to the recital of thirty
verses. There are twenty nine 2
Verses in the surah alif laam tanzil as-sajdah.
As for the recital in the last raka'at, the estimate shows that even in the last two raka'at of
zuhr, the Prophet alugar all to recited another surah (or some verses) wit al-fatihah and
these surah were shorter than the surah recited in the first two raka'at. The recent ruling of
Imam Shafi'I atlar> is in line with this but his followers abide by his ancient ruling which
agrees with that of Imam Abu Hanifah war, and it is that it is not necessary to recite
another surah after al-Fatihah in the last two raka'at.
Hence, this can be explained by saying that this practice of the Prophet , Ale aile is not a
sunnah (practice of Holy Prophet صلى الله عليه وسلم) but an example to show that it is allowed to
sometimes recite a surah with al-Fatihah. However, all the imams agree that is sunnah (practice
of Holy Prophet صلى الله عليه وسلم) to recite only surah al-Fatihah in the last two raka'at. Rather, the
Hanafis hold that it is allowed to not recite surah al-Fatihah even and to chant instead the tasbih
(like: (Al ) subhan Allah etc) though it is better to make the recital. Imam Nakha'I ati 4r)
Imam Thawri atlas, and all the ulama (Scholars) of kufah said the same thing.
It is written in Muhit, that if anyone intentionally observes silence instead of reciting surah
al-Fatihah in the last two raka'at, then it will be a wrong conduct because it is contrary to
sunnah (practice of Holy Prophet صلى الله عليه وسلم) . Hasan ibn Ziyad رحمه الله has quoted the
tradition of Imam Abu Hanifah alar> that it is wajib (expedient) to recite (the Quran) in the
last two raka'at. And Ibn shaybah Aus adl , has quoted Sayyiduna Ali us all (so) and
Sayyiduna Ibn Mas'ud aus ail (so) who said, "Make a recital (of the Quran) in the first two
raka'at but make do with tasbih in the last two raka'at." They also said, "If any one recites
another surah with al-Fatihah in the last two raka'at then the sajdah sahw(remedial
prostration) will not be wajib (expedient)." This is correct because it is sunnah (practice of Holy
Prophet صلى الله عليه وسلم) to recite al-Fatihah in the last two raka'at and it is not wajib
(expedient) to omit another surah (with it). We know that sajdah sahw is made when a wajib
(expedient) is neglected or not acted upon.
Imam Ahmad alar> regards that it is not makruh to recite another surah with al-fatihah in
the last two raka'at. He cites the Prophet w, Ale ail do as reciting with al-Fatihah another
1
Muslim # 156-452, Abu Dawud # 804, Nasai # 475, Musnad Ahmad 3-2 Another version: Muslim
156-452, Nasai # 476.
2 The verses are thirty. (Ma'ariful Quran)

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surah or some verses now and then, but (he says) that it is mustahab not to recite any other
surah (or verses) surah al-Fatihah (in the last tow raka'at )
RECITAL IN THE ZUHR SALAH
(٨٣٠) وَعَنْ جَابِرٍ بُنِ سَمُرَةً قَالَ كَاَ النَّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِي الُّهْرِ بِاللَّيْلِ إِذَا يَغْشَى وَفِيْ
رِوَايَةٍ بِسَبِّحِ اسْمِ رَبِّكَ الْأَعْلِى وَفِي الْعَصْرِ نَخُوَ ذُلِكَ وَفِيِ الشُّبْحِ أَطُوَلَ مِنْ ذُلِكَ- (رواه مسلم)
830. Sayyiduna Jabir ibn Samurah رضى الله عنه narrated that Prophet صلى اللهعليهوسلم recited
in the salah of zuhr (the surah # 92) (_st juli,). According to another version, he
recited (the surah.# 88) (سبح اسم ربك اعلى). In the salah of asr (he recited) a like number
(of verses). And, in the fajr (he recited) a lengthier surah (or more verses). 1
COMMENTARY: Like other ahadith that do not specify in which raka'ah (first or second)
the Prophet la leadl Jo recited what surah among the named, here, too, it is not mentioned
.(وَاللَّيْلِ إِذَا يَغْفى) recited surah صلى الله عليه وسلم in which of the raka'at of zuhr the prophet
There can be only two possibilities:
(i)
He recited the some surah in both the raka'at . Or,
(ii)
Part of the surah in one raka'ah and the next portion in another.
The first possibility necessitates repetition and the second calls for division. Both are
abhorrent though permitted and both are unknown from the Prophet Aw, Ale atl Jo. The
jurists say that is better to recite a complete surah in one raka'ah, even a small surah than
reciting a portion of a surah which is lengthy. However, the salah of tarawih is exempted
because the entire Quranis recited in the month, and it is superior. Hence, we may assume
a third possibility that the Prophet E) recited another surah apart from the one named
either in the first raka'ah on the second.
RECITAL IN THE MAGHRIB SALAH
(٨٣١) وَعَنْ جُبَيْرٍ بُنِ مُطْعِمٍ قَالَ سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِي الْمَغْرِبِ بِالتُّوْرِ.
(متفق عليه)
831. Sayyiduna Jubayr ibn Mut'im Au ail , narrated that he heard Allah's
Messenger E) recite (the surah) at-toor (# 52) in the salah of maghrib.2
SPECIFYING RECITAL FOR SAJ AHS
(٨٣٢) وَعَنْ أُمِّ الْفَضْلِ بِئْتِ الْخَارِثِ قَالَتُ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِي
الْمَغْرِبِ بِالْمُرْسَلَاتِ عُرُفًّا - (متفق عليه)
832. Sayyidah Umm al Fadl bint al-Harith 4 4tl ) narrated that she heard Allah's
Messenger alugadail do recite (the surah) al-Mursalat Urfan (# 77) in the salah of maghrib. 3
1
Muslim # 170-459, Abu Dawud (lengthier) # 806, Nasai # 980, Muslim (another version) # 171-460,
Musnad Ahmad 50-86.
2 Bukhari # 765, Muslim # 174-463, Abu Dawud # 810, Nasai # 987, Darimi # 1295, Muwatta Maalik #
3.5-24 Musnad Ahmad 4-84, Ibn Majah # 832.
3
Bukhari # 763, Muslim # 173-462, Abu Dawud # 810, Nasai # 985, Darimi # 1294, Muwatta Maalik #
3,5-25, Musnad Ahmad 6-340, Tirmidhi # 308, Ibn Majah # 831.

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COMMENTARY: This hadith as well as the others that name the surahs al-A'raf al-Anfal
and Dukhkhan which the Prophet w, Ale abl do recited in the salah of maghrib and other
ahadith of this kind all point out that it is not necessary to recite any specified surah in the
salah. It depends on the convenience of the worshipper. The jurists recommend selection of
surahs from tiwal mufassal for fajr and zuhr, awsat muftassal for asr and isha, and qisar
mufassal for maghrib. They trace their recommendation to the advice of the amir ul
muminin, Umar acalso, to Abu Musa al-Ashari asalso, the governor of kufah at that time.
In the times of the Prophet w, Ale al do this issue of recital of long and short varied
according to circumstances and expediency. Then, with the letter of Sayyiduna Umar also,
" to Sayyiduna Abu Musa al-Ashari Acatl so, outlining the categories of surah, a principle
and system of recital took shape. The jurists have classified them as tiwal mufassl awsat
mufassal and qisar mufassal. 1
It is possible that Sayyiduna Umar Ate all (o) had some clue to this classification from the
Prophet صلى الله عليه وسلم either by word or deed. Perhaps, the Prophet صلى اللهعليهوسلم followed this
method sometimes, in appointing the surahs for the different salahs. He may have done in a
different way at times as mentioned in these ahadith. The jurists have nevertheless
deduced from Sayyiduna Umar's advice.
IMAM WHO RECITES THE SUPEREROGATORY
(٨٣٣) وَعَنُ جَابٍ قَالَ كَتَ مُعَاذُ بْنُ جَبَلٍ يُعَلِّى مَعَ الَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نُؤَّ يَأْتِ فَيُؤَ قَوْمَهُ فِصَلُ لَيْدَةٌ
مَعَ الَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمِشَاءَ تُؤَّ أَنْ قَوْمَهُ فَأَقَّهُمْ فَافْتَتَّ بِسُوْرَةِ الْبَقَّرَةِ فَالْخَرَفَ رَجُلْ فَسَلَّمَ ثُؤَّ صَلّى
وَحْدَهُ وَانْصَرَفَ فَقَالُوا لَهُ نَافَقْتَ يَا قُلاُ قَالَ لَا وَاللّهِ وَلَّ تِيَنَّ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَأُخْبِرَنَّهُ
قَاتٌّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللّهِإِنَّا أَصْحَابُ تَوَاضِحَ تَعْمَلُ بِالنَّهَارِ وَإِّ مُعَاذَا صَلَّى
مَعَكَ الْمِشَاءَ تُؤَّ أَلَى قَوْمَهُ فَافْتَتَحَ بِسُوْرَةِ الْبَقَّرَةَ فَقْبَلَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى مُعَاذٍ فَقَالَ يَا مُعَاذُ
أَقَتَّاكْ أَنْتَ إِقْرَأْ وَالشَّمْسِ وَصُحَاهَا وَاللَّلِ إِذَا يَغْفِى وَسَبِّحِ اسْمِ رَبِّكَ الْأَعْلى - (متفق عليه)
رضى الله عنه narrated that Sayyiduna Mu'adh ibn Jabal رضى الله عنه Sayyiduna Jabir .833
used to offer the salah with the Prophet alugarcall to and then come to his people
and lead them in salah (as their imam). One night (as usual) he offered the salah of
isha with the Prophet Au, 4lail do and (then) came and led his people in the salah.
He began to recite the surah al Baqarah. (when it prolonged), one man turned in
salutation (to end the salah) and offered his salah by himself and departed. To
other people taunted him, "Have you become a hypocrite?" He assured them, "No
by Allah! I will go to Allah's Messenger lw,aleable and inform him (of the facts)."
So, he came to Allah's Messenger , 4, leil Je and pleaded, "O Messenger of Allah,
we tend to the camels that are used for watering (plants and soon) and we toil by
day. And, Mu'adh offered the salah with you the isha. Then he came to us and
Respectively; tiwal mutassal: from al Hujurat (or Qaaf) to al-Buruj from al Buruj to Lamyakun, and
from lamyakun to the end of the Quran (an Naas).

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began (the salah) with surah al Baqarah. (It was a lengthy recital and I was worn
out .... ) Allah's Messenger turned to and asked Mu'adh, will you cause mischief?
(cause people to shy away from the ( ~~ all;) congregational salah?) Recite:1
وَالشَّمْسِ وَضُحَاهَا وَاللَّيْلِ إِذَا يَغْفِى وَسَبِّحِ اسْمِ رَبِّكَ الْأَعْلِىُّ
COMMENTARY: This man was not fed up but he was so fatigued that he could not endure
the long standing. That was not the posture to turn in salaam but he thought that, at least,
he should make a resemblance of concluding the salah.
Another version of this hadith, mentions some more surahs after whose named, like ( eLandis!
.surah al-Buruq and surah at-Tariq (النشقت واذا السماء النفطرت
The Shafi'is hold on the basis of this hadith that anyone offering a fard (obligatory) salah may
follow an imam who is offering a nafl or supererogatory salah. The prophet w,,leatle did
not forbid Sayyiduna Mu'adh usato to offer the fard (obligatory) with him and then lead
his people in their fard (obligatory) but his own supererogatory.
However, the hanafis say that Mu'adh alar> might have been offering the supererogatory
salah behind the Prophet Au, 4.le atl do and then the fard (obligatory) as imam of his people.
While all ulama (Scholars) do not agree that fard (obligatory) may be offered behind an
imam offering the supererogatory, all of them as agree that a mauqtadi(followers of Imam)
may offer the supererogatory behind an imam who offers the fard (obligatory).
The imam should be mindful of the weak muqtadis. It is sunnah (practice of Holy Prophet
aus sale Al) to make the salah light for such people, or the tired, or the handicapped lest they
stay away from the congregational salah.
RECITAL IN ISHA
(٨٣٤) وَعَنِ الْبَرَاءِ قَالَ سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِى الْعِشَاءِ وَالتِّيْنِ وَالزَّيْتُوْنٍ وَمَا سَمِعْتُ
أَحَدًّا أَحْسَنَ صَوْتَّا مِنْهُ- (متفق عليه)
834. Sayyiduna Bara رضى الله عنه narrated that he heard the Prophet صلى اللهعليه وسلم recite
in the salah of isha the surah (sjajnoauf) (Surah # 95). He said, "I have never heard
any one with a voice more beautiful."3
COMMENTARY: Just as the Prophet alugarcall to was the most perfect and complete of all
mankind inwardly, so too the Bestower of favours had placed him on the highest and best
degree of physical perfection and beauty. Just as Allah has bestowed the best physical
appearance so too He had given him a beautiful voice the most distinguished of all.
Accordingly, this testimony of Sayyiduna Bara ibn Aazib ausalso> is not a mere expression
of love and respect, but a declaration of fact such that besides the believers even non
believers have never questioned.
As stated against the hadith # 830, here too the surah Tin may e presumed tohave been
recited in one raka'ah and another in the other raka'ah.
Surch # 91, 93, 92 and 87.
2
Bukhari # 6106, Muslim # 1780465, Abu Dawud # 790, Nasai # 998, Ibn Majah (in brief) # 986,
Darimi # 1296.
3
Bukhari E 769, Muslim # 177-464, Ibn Majah # 835, Musnad Ahmad 4-291.
.

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RECITAL IN FAJR
(٨٣٥) وَعَنْ جَابِرِ بُنِ سَمُرَةً قَالَ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِى الْفَجْرِ بِقِّ وَالْقُرْآنِ الْمَجِيْدِ
وَتَخُوِهَا وَكَانَتْ صَلَاتُهُ بَعْدُ تَخْفِيْفًا- (رواه مسلم)
صلى الله عليه وسلم narrated that the prophet رضى الله عنه Sayyiduna Jabir ibn Sammurah .835
recited in the salah of fajr the surah (# 50) 'Qaaf wa al Quran al Majeed' and the likes
of it (in length). After the salah of fajr, he offered the other. Salahs in a shooter form.1
COMMENTARY: The last sentence says that, apart from the salah of fajr, the Prophet dilo
Alwy Lle did not make the other salahs much longer. The recital of the fajr was prolonged
because it is the time of prayers getting on answer and of blessings and favours.
(٨٣٦) وَعَنْ عَمْرٍو ابْنٍ حُرَيْثٍ أَنَّهُ سَمِعَ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأْ فِي الْفَجُرِ وَاللَّيْلِ إِذَا عَسْمَسَ - (رواه مسلم)
صلى الله narrated that be heard the Prophet رضى الله عنه Sayyiduna Amr ibn Hurayth .836
2.which is at Takwir # 81) in the salah of fajr) (وَاللَّيْلِ إِذَا عَسْعَسَ) recite the surah عليه وسلم
(٨٣٧) وَعَنْ عَبْدِ اللَّهِ بْنِ الشَّائِبِ قَالَ صَلَّى لَنَا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ القُبْعَّ بِمَكَّةَ فَاسْتَفْتَحَ سُوْرَةَ الْمُؤْمِنِينَ
حَتَّى جَآءَ ذِكْرُ مُؤْسِى وَهَارُ وْنَ أَوْ ذِكُرُ عِيْنِى أَخَذَّتِ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سُئِلَةٌ فَرَكَةَ- (رواه مسلم)
صلى الله narrated, "Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn as-Sa'ib .837
Alwy Lle led us in the salah of fajr in Makkah. He began to recite the surah al-
Muminun, but when he came to the mention of Musa and Harun (verse 45) or to the
mention of Easa (verse so), suddenly cough gripped him (without completing the
surah), he went into ruku (the bowing posture)."3
COMMENTARY: The Prophet Au, 4,le at do was reciting the surah, al-Muminun. When he
came to the verse: (ثم ارسلنا موسى وأخاه هارون) {Then we sent Musa and his brother Harun}
(Verse 45) or to the verse (50):(وجعلنا بن مريم ومر اية) {And we made the son of Maryam and
his mother a sign}, he was seized with emotion at their mention and he wept because of
which he was overcome by a bout of cough. This prevented him from carrying on the
recital, so he stopped at this verse and went into ruku.'
RECITAL IN FAJR ON FRIDAY
(٨٣٨) وَعَنْ أَبيْ هُرَيْرَةَ قَالَ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِي الْفَجْرِ يَوْمِّ الْجُمُعَةِ بِالْقَّ تَنْزِئُلُ فِى
الرَّكْعَةِ الْأُولِى وَفِي الثَّانِيَةِ هَلْ آتَى عَلَى الْإِنْسَانِ - (متفق عليه)
صلى الله عليه narrated that on Friday, the Prophet رضى الله عنه Sayyiduna Abu Hurayrah .838
in the first (#32) (الَّمَّتَنْزِيُلْ هَلْ آتَى عَلَى الْإِنْسَانِ) used to recite in the salah of fajr the surah وسلم
raka'ah and, in the second, (Arabic) (surah # 76). 4
-
Muslim # 168-458, Musnad Ahmad 5-91.
Muslim # 164-456, Abu Dawud # 817, (word differ from Muslim) Darimi # 1299, Musnad Ahmad 4-
307, (words match with Muslim's), Ibn Majah # 817. (The verse quoted is the 17th of at Takwir).
3
Muslim # 163-455, Abu Dawud # 649, Nasai # 1007, Ibn Majah # 820, Musnad Ahmad 3-411,
Bukhari chapter # 106, subheading preceding hadith # 774 (B).
4 Bukhari # 891, Muslim # 65-880, Abu Dawud # 1074, Nasai # 955, Ibn Majah # 823, Darimi # 1542.

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COMMENTARY: The Shafi'is cite this hadith to recite only these two surahs in the salah of
fajr on Friday. However, the Hanafis do not agree that any particular surah should not be
sat aside for any salah, otherwise people will begin to consider that necessary and wajib
(expedient). They will imagine that it is makruh to recite other surahs.
صلى الله عليه وسلم However, it is proper to recite them to acquire the blessings of the Prophet's
recital and to abide by the sunnah (practice of Holy Prophet صلى الله عليه وسلم) provided other
surahs are also recited at times. Moreover, the hanafis say that it is not proved that the
prophet alugado all o recited only these surahs at the exclusion of others on Friday in the
salah of fajr. Rather he did this sometimes and it is better for everyone to do it sometimes.
Further, if anyone recites this surah then he must also make the prostration when he comes
to the relative verse. Some ulama (Scholars) of the Shafi'is prefer that the imam should omit
it on some days, but the Prophet alugarcall to is known to have made the prostration.
RECITAL IN SALAH OF FRIDAY
(٨٣٩) وَعَنْ عُبَيْدِ اللَّهِ بْنِ آَبِ رَافِعٍ قَالَ اسْتَخْلَفَ مَرْوَاجْ آبَاهُرَيْرَةَ عَلَى المَدِيْنَةِ وَخَرَجٌ إِلى مَكَّةَ فَصَلّى لََا
أَبُوْ هُرَيْرَةَ الْجُمُعَةَ فَقَرَأَ سُوْرَةَ الْجُهُعَةِ فِي السَّجْدَةِ الْأُولِى وَفِي الْآخِرَةِ إِذَا جَانَكَ المُنَافِقُونَ فَقَالَ
سَمِعْتُ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ بِهِمَا يَوْمَ الْجُمُعَةِ- (رواه مسلم)
839. Sayyiduna Ubaydullah ibn Abu RAfi wil47, narrated that Marwan appointed
Sayyiduna Abu Hurayrah &sail , as his deputy over Madinah and himself departed
to Makkah. So, Abu Hurayrah us atl so, led them in the Friday salah. In the first
.(#63) (إِذَا جَانَكَ المُنَافِقُونَ) raka'ah, he recited surah al-Jumu'ah (surah # 62) and in the next
He said, "I had heard Allah's Messenger ,. call Jo recite them on Friday."1
RECITAL IN SALAH OF THE TWO EEDS AND OF FRIDAY
. (٨٤٠) وَعَنِ النُّعْمَانِ بْنِ بَشِيْرٍ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِي الْعِيْدَيْنِ وَفِي الْجُمْعَةِ
بِسَبِّحَ اسْمَ رَبِّكَ الْأَعْلِى وَهَلْ آتَاكَ حَدِيْثُ الْغَاشِيَّةِ قَالَ وَإِذَا اجْتَمعَ الْعِيْدُ وَالْجُمُعَةُ فِى يَوْمٍ وَاحِدٍ قَرَأُ
بِهِمَا فِي الصَّلَاتِیْن- (رواه مسلم)
840. Sayyiduna An-Numan ibn Bashir saulo, narrated that Allah's Messenger Jo
Alugole ail recited in the salah of the two eeds and of Friday, the surahs (# 87 and 88)
He also said, "When an eed and Friday fell on. (هَلْ آتَاكُ حَدِيْثُ الْغَاشِيَةِ) and (سَبِّحِ اسْمَ رَبِّكَ الْأَغْلَى)
the same day, he recit ed them both in both the salahs." 2
COMMENTARY: It is mustahab muwakkadah(most desirable) to recite these two surahs in
the salah of the two eeds and of Friday. We also learn that Prophet , 4 cil Jo did not
always recite the surah Jumu'ah and al-Munafiqun on Fridday.
(٨٤١) وَعَنُّ ◌ُبَيْدِ اللَّهِ آَّ حُمَرَ بْنَ الْخَطَّابِ سَأَلَ أَبَا وَاقِدِ اللَّيْشِقَّ مَاكَانَ يَقْرَأُ بِهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ
Muslim # 61-877, Abu Dawud # 1124, Tirmidhi # 519, Ibn Majah # 1118, Musnad Ahmad # 9554.
2
Muslim E 62-878, Abu Dawud # 1122, Tirmidhi # 533, Nasai # 1424, Darimi # 1568, Muwatta Maalik
# 5.9-21 (only Friday)