النص المفهرس

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وَسَلَّمَ فِي الْأَصْحِ وَالْفِطْرِ فَقَالَ كَانَ يَقْرَأُ فِيْهِمَا بِقٌ وَالْقُرْانِ الْمَجِيْدِ وَاقْتَرَبَتِ السَّاعَةُ- (رواه مسلم)
841. Sayyiduna Ubaydullah «lar, narrated that Sayyiduna Umar ibn al-Khattab 47,
صلى الله Laythi. "What did Allah's Messenger رضى الله عنه asked Sayyiduna Abu Waqid الله
Alwy de recite in the salah of al-Adha and al-fitr?" He said that in both these salahs
he recited (ِقَ وَالْقُرْآنِ الْمَجِيد) and (ُاقْتَرَبَتِ السَّاعَة) (surah # 50 and 54).1
COMMENTARY: Sayyiduna Umar ibn al Khattab acall so) was very close to the Prophet
only to let the other people رضى الله عنه so, he put the question to Abu Waqid Laythi الله عليه وسلم
know of the Prophet's صلى الله عليه وسلم recital. Otherwise he could not have not known.
RECITAL IN THE SUNNAH (PRACTICE OF HOLY PROPHET صلى الله عليه وسلم) OF FAJR
(٨٤٢) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ إِّ رَسُوْلَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَرَأَ فِي رَكَّعَتَى الْفَجُرِ بِقُلُ يَآ آَيُّهَا
الْكَافِرُوْنٍ وَقُلُ هُوَ اللَّهُ أَحَدُّبـ (رواه مسلم)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .842
recited in the two sunnah (practice of Holy Prophet صلى الله عليه وسلم) raka'at of fajr the
surahs (# 109 and 112):(ِقُلْ يَآتُّهَا الْكَافِرُون) and (قُلُ هُوَ اللّهُ أَخَذ), meaning al-Kafirun and al-Ikhlas.2
(٨٤٣) وَعَنِ ابْنِ عَبَّاسٍ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِيْ رَكْعَتَى الْفَجْرِ قُوْلُوْا أُمَنَّا بِاللّهِ
وَمَا أُنْزِلَ إِلَيْنَا وَالَّتِى فِى أَلِ عِمْرَانَ قُلْ يَآ أَهْلَ الْكِتَّابِ تَعَالَؤُ إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَا وَبَيْتَكُمُ - (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .843
used to recite in the two sunnah (practice of Holy Prophet صلى الله عليه وسلم) raka'at of fajr
(the verse 136 of al-Baqarah): (Arabic) and the one in Aal-Imran (verse 64): ( jsfu ji
3(الكتاب تعالوالی کلِمَةِسواءبێتناوبینگمْ
COMMENTARY: The verse of surah al-Baqarah, in full, is:
قُوْلُؤْآَ امَنَّا بِاللهِ وَمَآ أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلىَّ إِبْرَاهِيمَ وْ إِسْمُعِيْلَ وَإِسْخُقَّ وَيَعْقُوُبَ وَالْأَسْبَاطِ وَمَآ أُوْنَِّ
مُؤْمِى وَعِيْنِى وَمَآ أُوْتِ النَِّتُّونَ مِنْ زَّبِّهِمْ لَا نُفَرِّقُ بَيْنَّ أَحَدٍ مِنْهُمُ وَتَحْنُ لَهُ مُسْلِمُونَ - (البقرة ١٣٢:٢)
{Say: we believe in Allah and that which has been revealed to Ibrahim and Isma'il and
Ishaq and Ya'qub, and the tribes (their descendants), and that which Musa and Easa
were given and that which the (other) Prophet alugadoall o were given from their Lord.
We differentiate not between any of them and to him we submit in Islam) (2:136)
The other verse of surah Aal Imran, in full is:
قُلْ يَّ هُلَ الْكِتْبِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَآءٍ بَيْنَنَا وَ بَيْتَكُمُ اَلَّا نَعْبُدَ إِلَّ اللّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ
بَعْضُنَا بَعْقًّا أَرُبَابًا مِنْ دُوْنِ اللَّهِطِ فَإِْ تَوَلَّوْا فَقُوْلُوا اشْهَدُوْا بِأَنَّا مُسْلِمُونَ - (آل عمران ١٢:٣)
{Say (O Prophet): "O people of the Book! Come now to a word common between us
1
Muslim # 14-891, Abu Dawud # 1154, Tirmidhi # 534, Nasai # 1567, Ibn Majah # 1282, Muwatta
Maalik # 10.4-8.
2
Muslim # 98-826, Nasai # 945, Ibn Majah # 1148.
3
Muslim # 100-727.

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and you, that we shall worship none but Allah, and that we shall not associate
anything with Him, and that none of us shall take others as Lord besides Allah." If
they turn back, then say "Bear witness that we Muslim."} (3:64)
صلى الله recited in the sunnah (practice of Holy Prophet صلى الله عليه وسلم It seems that the Prophet
alus yle) of fajr these verses sometimes and, at most other times al-kafirun and al Ikhlas.
We also learn that it is not makruh(unbecoming) to recite a portion of a surah. Particularly
from the middle of it.
SECTION II
الفَضل الثانِی
TO RECITE BISMILLAH
(٨٤٤) عَنِ ابْنِ عَبَّاسٍ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَفْتَتِمُ صَلَاتَهُ بِسْمِ اللَّهِ الرَّحْمنِ
الرَّحِيُمِ رَوَاهُ التِّرِمِذِىُّ وَقَالَ هُذَا حَدِيْثْ لَيْسَ إِسْنَادُهُ بِذَاكَ.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .844
1 . (بسم الله التّحمنِ الرَّحِيمِ) (always began his salah with (the Bismillah
COMMENTARY: It means that he recited the Bismillah at the commencement of the salah
to himself. Then he began the recital. The ahadith proceeding this one say that he began his
recital with (الحمد لله رب العلمين) (al-Fatihah) (in a loud voice).
Mirak Shah questions Tirmidhi's rating of this hadith as of a weak isnad. He says it is
hasan and its isnad is sound.
AAMEEN LOUDLY OR SOFTLY
(٨٤٥) وَعَنُ وَائِلِ بُنِ حُجُرٍ قَالَ سَمِعْتُ رَسُوْلَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَرَأَ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَّا
الضَّالِيْنَ فَقَالَ أُمِيْنَ مَدَّبِهَا صَوْتَهُ۔(رواه الترمذى وابوداؤد، والدارمى وابن ماجة)
845. Sayyiduna Wa'il ibn Hujr de atl (0) narrated that he heard Allah's Messenger
recite (َغَيْرِ المَغْضُوْبِ عَلَيْهِمْ وَلَّا الضَّالِّين) .Then he said, "Aameen," prolonging his voice with it.2
COMMENTARY: To prolong the voice could mean to raise the voice to a loud pitch or to
stretch the aao in aameen.
It is agreed that for all those who offer the salah it is sunnah (practice of Holy Prophet &l ha
alu de) to say aameen after reciting surah al-fatihah, whether one offers the salah by
himself or he is the imam. It is also a sunnah (practice of Holy Prophet صلى الله عليه وسلم) for the
muqtadi to say aameen whether the imam says it or not. However, it is not agreed on
whether aameen should be uttered loudly or silently. Imam Shafi'I and Imam Ahmad hold
that one should say aameen loudly.
Imam Abu Hanifah sular, says that one should say aameen in a low voice. He argues that in
early Islam the Prophet alugadeal to had it called loudly to teach the people to say aameen after
al-fatihah. When they were well aware he began to say aameen softly. Ibn Hamman <tl 4r)
reported that Ahmad, Abu Ya'la Tabarani, DArimi and Haakim clar> have narrated this hadith:
"Alqamah ibn Wa'il lar> narrated from his father that he offered salah with the Prophet
1
Tirmidhi # 245, saying that its isnad is not strong.
2 Tirmidhi # 248, saying hadith is hasan, Abu Dawud # 932, (slightly different wording). Darimi #
247, Nasai # 879, Musnad Ahmad 4-316.

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".he said aameen in low soft voice (غَيْرِ المَغْضَوْبِ عَلَيْهِمْ وَلَا الضَّالِّينَ) when he recited اللهعليه وسلم
Sayyiduna Ibn Umar due aulo, said that there are four things that an imam must recite in a
silent voice. They are:
(i)
.(the Tawwudh) (اعوذ بالله)
(ii)
.(the Tasmiyah or Bismillah) (بسم الله)
(iii)
.(the thana) (سبحنك اللهم)
(iv)
Aameen.
It is reported that Sayyiduna Ibn Mas'ud "weall so, also said aameen in a low voice. We must
know that supplication is preferably made in a low voice and it is correct. It is because
Allah says: (ادعو ربكم تضرعا وخفية) {Call upon your Lord humbly an secretly} (7:55). Without
doubt aameen, too, is a supplication, so it must be called secretly to abide by this verse.
Moreover, it is agreed that aameen is not a word of the Qur'an, so it is proper that it must
not be spoken at the some pitch as the words of the Quran just as !: is not allowed to write
it in a mashaf (pages of the copy of a Quran).
BLESSING OF AAMEEN
(٨٤٦) وَعَنْ آَبٍ زُهَيْرِ الثُّمَيْرِيِّ قَالَ خَرَجُنَا مَعَ رَسُوْلَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذَاتَ لَيْلَةٍ فَأَتَيْنَا عَلَى رَجُلٍ قَدْ آَلَّ
فِي الْمَسَأَلَّةِ فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَوْجَبَ إِنْ خَتَمَ فَقَالَ رَجُلْ مِنَ الْقَوْمِ بِأَيِّ شَهِىٍ يَخْتِمُ قَالَ بِآَمِيْنَ-
(رواهابوداود)
846. Sayyiduna Abu Zuhayr an-Nu'mayri &e & o) narrated that one night they
went out with Allah's Messenger. , Llc il J. They came across a man who was
making supplication very earnestly. The prophet said, "It would be assured if he
puts a seal to it." Someone (among them) asked, "(O Messenger of Allah) with what
may he apply a seal?" He said, "With aameen!" 1
COMMENTARY: The Prophet's صلى الله عليه وسلم words meant: if he puts a seal on his
supplication by saying aameen, or ending it with aameen, then he will be assured of
paradise and forgiveness. His supplication will be answered,
The word (As) Khatam has two meanings 'fix a seal' or 'to end' the first is more appropriate
as in the hadith.
امين خاتم رب العالمين
1 .
(AAmeen is the seal of the Lord of the worlds)
It puts off trials and calamities. It is like a seal on an envelope to protect the letter, or to
make it authentic with the seal. Hence, the Prophet , le al Jo said, that if anyone
makes a supplication, he must conclude it with aameen so that with its blessings, it will
earn an approval from Allah and the supplication becomes perfect.
RECITAL IN MAGHRIB SOMETIMES PROLONGED
(٨٤٧) وَعَنُ عَائِشَةً قَالَتْ إِثَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى الْمَغْرِبَ بِشُوْرَةِ الْأَعْرَافِ فَرَّقَها فِي
رَگُمَتَیْنِ- (رواه النسائى)
1
Abu Dawud # 938.

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847. Sayyiduna Ayshah رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم offered
the salah of maghrib reciting in it surah al-Araf, dividing it in the two raka'at.1
COMMENTARY: The Prophet صلى اللهعليه وسلم made a short recital in maghrib normally, but to
demonstrate that it is allowed, he sometimes made a longer recital. The duration for the
salah of maghrib is short (as stated under hours of salah previously).
The Prophet w,a, leatl to completed the surah in the two raka'at of maghrib.
THE MU'AWWIDHATAN
(٨٤٨) وَعَنْ عُقْبَةً بُنِ عَامِرٍ قَالَ كُنْتُ أَقُوْدُ لِرَسُوْلٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَاقَتَهُ فِي السَّفَرِ فَقَالَ لِيُ يَا عُقْبَةٌ
أَلَّا أُعَلِّمُتَ خَيْرَ سُؤْرَتَيْنِ قُرِئَتَا فَعَلَّمَنِيْ قُلْ أَعُوذُ بِرَتِّ الْفَلَقِ وَقُلُ أَعُوذُ بِرَتِّ النَّاسِ قَالَ فَلَمُ يَرَنِىِ
سُرِرْتُ بِهِمَا جِدًّا فَلَمَّا نَزَّلَ لِصَلَاةِ الشُّبْحِ صَلَى بِهِمَا صَلَاةَ الشُبْحِ لِلنَّاسِ فَلَمَّا فَرَةَ إِلْتَفَتَ إِلَىَّ فَقَالَ يا
◌ُقْبَةُ گیفَ رَأَیت- (رواه احمد وابوداود والنسائى)
848. Sayyiduna Uqbah ibn Aamir sadlyo, narrated "I was leading the she-camel of
Allah's Messenger alugarcall to for him in a journey. He said to me, 'O Uqbah shall I
not teach you the two best surahs that are recited?' Then he taught me (the
mu'awwidhatan) (ِقُلْ أَغوذُ بِرَبِ الْفَلَق) and (ِقُلْ أغوذُ بِرَتِ النَّاس) .But, he did not see me very pleased
with them. When he alighted to lead the people in the salah of fajr, he recited these
two surahs in the slah of fajr. When he finished she salah, he turned to me and
asked me if I had seen their merit."2
(These are the last two surahs of the Quran)
COMMENTARY: 'The best surahs' in the sense of seeking Allah's refuge from the accursed
devil's deceit. The Prophet صلى الله عليه وسلم impressed upon Uqbah رضى الله عنه their merit by
reciting them in the salah of fajr which is the most superior of all the salah and lengthy
recital is mustahab(desirable) in it.
RECITAL IN MAGHRIB ON FRIDAY
(٨٤٩) وَعَنْ جَابِرِ بْنِ سَمُرَةً قَالَ كَانَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِي صَلَاةِ الْمَغْرِبِ لَيْلَةَ الْجُمُعَةِ قُلُيَآ
أَيُّهَا الْكُفِرُونَ وَقُلُ هُوَ اللّهُ أَحَدْ رَوَاهُ فِيْ شَرُحِ السُّنَّةِ وَرَوَاهُ ابْنُّ مَاجَّةً
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Jabir ibn Samurah .849
recited in the salah of maghrib on Friday (at sunset):(َقُلْ يَا أَيْهَا الْكُفِرُون) and (وَقُلْ هُوَ الله آخذ) And, 3
(٨٥٠) عَنِ ابْنِ عُمَرَ إِلَّ أَنَّهُ لَمْ يَذْ كُرْلَيْلَةَ الْجُمُعَةِ.
850. Ibn Umar 4:catlo> narrated that it too without mentioning 'Friday night.' 4
COMMENTARY: The salah of maghrib refers to the fard (obligatory) or prescribed salah of
maghrib. It is also possible that it refers to the sunnah (practice of Holy Prophet صلى الله عليه وسلم to
offer maghrib salah) salah of maghrib in which the Prophet alugarcall to recited these two surah.
Nasai # 991.
2 Musnad Ahmad 4-149, 150. Abu Dawud # 1462, Nasai # 953 (brief).
3
Baghawi in Sharah us sunnah 3/81, Ibn Hibban # 1838.
4
Ibn Majah # 833.

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Ibn Hiban رحمه الله in his transmission has added the words (وفى العشاء سورة الجمعة أو المنافقون) (And
in isha, the surah al Juma'ah and al-Munafiqun).
Ibn Maalik atlar, said, "This hadith and others like it do not speak of a perpetual practice.
The Prophet alugarcall to also recited other surahs in these salah. In this way, he taught that
no particular surah is specified for any salah.
(٨٥١) وَعَنْ عَبْدِ اللَّهِ ابْنِ مَسْعُوْدٍ قَالَ مَا أُحْصِيْ مَاسَمِعْتُ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُفِى الَّگمتيْنِ
بَعْدَ الْمَغْرِبِ وَفِي الرَّكْعَتَيْنِ قَبْلَ صَلَاةِ الْفَجْرِ بِقُلْ يَا أَيُّهَا الْكَافِرُوْنَ وَقُلُ هُوَ اللَّهُ أَحَدْ رَوَاهُ التِّرِمِذِىُّ وَ
رَوَاهُ ابْنُ مَاجَةً
851. Sayyiduna Abdullah ibn Mas'ud du also, narrated that he could not reckon
قُلْ هُوَ اللَّهُ) and (قُلْ يَا أَيْهَا الْكَافِرُونَ) ":recite صلى الله عليه وسلم how many times Allah's Messenger
after (the (صلى الله عليه وسلم in the two raka'at sunnah (practice of Holy Prophet (أخذ
صلى الله عليه salah of) maghrib and the two raka'at sunnah (practice of Holy Prophet
) before the salah of fajr.1 And:
(٨٥٢) عَنْ أَبِي هُرَيُرَةَ إِلَّا أَنَّهُ لَمْ يَذْكُرْ بَعْدَ الْمَغْرِبُ.
852. Sayyiduna Abu Hurayrah &we also, narrated that it too but he did not mention
‘after maghrib.2
(٨٥٣) وَعَنُ سُلَيْمَانَ ابْنِ يَسَارٍ عَنْ آَبٍ مُرَيْرَةً قَالَ مَاصَلَّيْتُ وَرَاءَ أَحَدٍ أَشْبَةٌ صَلَاةٍ بِرَسُولِ اللَّهِ صَلَّى اللّهُ
عَلَيْهِ وَسَلَّمَ مِنْ قُلَانٍ قَالَ سُلَيُّمَاكُ صَلَّتُ خَلْقَهُ فَكَانَ يُطِيْلُ الزَّكْعَتَيْنِ الْأُوْلَيْنِ مِنَ الُّهْرِ وَيَُفِّفُ
الْأُخْرَ بَيْنِ وَ يُخَفِّفُ الْعَصْرَ وَيَقْرَأُ فِي الْمَغْرِبِ يِقِصَارِ الْمُفَقَلِ وَيَقْرَأُ فِى الْمِشَاءِ بِوَسْطِ الْمُفَقَلِ وَيَقْرَأَ فِ الصُّبْحِ
بِطِوَالِ الْمُفَضَّلِ رَوَاهُ النِّسَائِىُّ وَرَوَى ابْنُ مَاجَةَ إِلَى وَيُخَفِّفُ الْعَصْرَ-
853. Sayyiduna Sulayman ibn Yasar atlar> reported that Sayyiduna Abu Hurayrah (o)
all narrated, "I never offered salah behind anyone resembling the salah of Allah's
Messenger صلى الله عليه وسلم but the salah of so-and-so." Sulayman رحمه اثه said, "I (then)
offered salah behind him. He prolonged the first two raka'at of zuhr and shortened
the last two. He shortened the salah of asr. He recited from the qisar ul-mufassal in
the salah of maghrib, wast ul mufassal in isha and tiwal ul mufassal in fajr.".
COMMENTARY: The unnamed man, so-and-so, is said by save to be Sayyiduna Ali abl(s)
Aus and by others to be Marwan's governor of Madinah.
The recital in the salah of zuhr and asr is not classified as tiwal ul mufassal or qisar ul
mufassal but simply 'prolonged' or 'shortened.'
The jurists have drawn up a principle of recital in the salahs. Their objective is to avoid any
kind of confusion in this regard. They have suggested tiwal ulmufassal for fajr and zuhr,
awsat ul mufassal for asr and isha and qisar ul mufassal for maghrib.
Tirmidhi # 431, hadith known Abdullah ibn Aasim from Aasim.
2
Ibn Majah # 1148.

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This issue has been explained in the commentary on hadith # 832 and a footnote there. The
word mufassal applies to the surahs from al-Hujarat to an-Naas, because there are many
divisions in that portin of the Quran. The word fasl means 'to separate.' A series of short
surahs begin from surah al-Hujarat, separated from each other with the Bismillah ( Al au !!
These are sub-divided into the foregoing three short, medium and long. The .(الرحمن الرحيم
tiwal are from al-Hjarat to al-Buruj, Awsal from al-burj to lam yaqun (al Bayyinah) and
qisar from there to the end of the Quran.
AL FATIHAH BEHIND THE IMAM
(٨٥٤) وَعَنْ عُبَّادَةَ بْنِ الشَّامَتِ قَالَ كُنَّا خَلْفَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي صَلَاةِ الْفَجْرِ فَقَرَأَ فَتَقُلَتُ عَلَيْهِ
الْقِرَاءَ أُ فَلَنَّا فَرَةَ قَالَ لَعَلَّكُمْ تَقْرَأُ وْنَ خَلْفَ إِمَا مِكُمْ قُلْنَا نَعَمْ يَا رَسُولَ اللَّهِ قَالَ لَا تَفْعَلُوْا إِلَّ بِفَاتِحَةٍ
الْكِتَابٍ فَإِنَّهُ لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْبِهَا رَوَاءُ أَبُوْدَاوُدَ وَالقِّرِمِذِىُّ وَلِلنِّسَائُّ مَعْنَاهُوَفىڕِوَايَةٍ لِآَ بِدَاؤدَقَالَ وَ
أَنَا أَقُوْلُ مَالِ يُنَازِ عُنِى الْقُرْاُ فَلَا تَقْرَءُوا بِشَىْءٍ مِنَ الْقُرْآنِ إِذَا جَهَرْتُ إِلَّ بِأُمِّ الْقُرْآنٍ.
854. Sayyiduna Ubadah ibn Samit Au ail so narrated that that one day they were
offering the salah of fajr with the Prophet alugado att Jo. He recited (the Quran) but it
seemed difficult for him. When he finished, he asked, "Perhaps you recite behind your
imam?" They confirmed, "Yes, O Messenger of Allah." He said, "Do not do it except for
surah al-Fatihah, for, the salah of one who does not recite it is not accomplished."
Abu Dawud has these words too in his version: he said (on receiving their
confirmation), "This is what made me ponder what is with me that the Quran has
become difficult for me. Hence, refrain from reciting anything from the Quran
when I recite audibly, except surah al-Fatihah (which you may recite)."1
COMMENTARY: The sahabah (companions) began to recite with the Prophet alugado all to
and this caused confusion to him because sometimes even the perfect is disturbed by the
imperfect. This is as we have seen in the Book of purification in a hadith (# 295). One day
the Prophet Alu,ale abl Jo began to recite in the salah of fajr but stopped suddenly. Then, he
explained why he had hesitated, saying, "Some people join .the salah without having
performed ablution well and that disturbs my salah and recital."
It seems from this hadith that it is fard (obligatory) to recite surah al-Fatihah in the salah. But,
as we have mentioned earlier, the imams differ on this subject. Imam Abu Hanifah atlar,
hold that an imam and a person who offers slah by himself are bound to recite surah al-
Fatihah, as a wajib (expedient) on them. But, it is not wajib (expedient) for a muqtadi whether
it is a salah with a loud recital or a silent recital. Evidence for it lies in this verse:
وَإِذَا قُرِئٍّ الْقُرْاُ فَاسْتَمِكُوْا لَهُ وَآَنْصِتُوْا-
{And when the Quran is recited, listen to it with attention and keep silence.} (7:204)
Imam Abu Hanifah allar> places this hadith at the beginning of Islam. He holds that it was
abrogated later.
1
Abu Dawud # 823, Tirmidhi # 311, Musnad Ahmad 5-322, Nasai # 920 (similar), Abu Dawud
(Second version) # 824.

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(٨٥٥) وَعَنْ أَبي هُرَيْرَةَ آَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّوَ إِنْصَرْفَ مِنْ صَلَاةٍ جَهَرَ فِيْهَا بِالْقِرائَةِ فَقَالَ مَلْ
قَرَأَ مَعِىَ أَحَدْ قِنْكُمُ انِفًا فَقَالَ رَجُلْ نَعَمْيَا رَسُولَ اللهِ قَالَ إِى أَقُولُ مَالِى أَنَازَءُ الْقُرْأَ قَالَ فَانْتَهَى النَّاسُ
عَنِ الْقِرَائَةِ مَعَ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْمَا جَهَرَ فِيْهِبِالْقِرَائَةٍ مِنَ القَّلَوَاتِ حِيْنَ سَمِعُوْا ذُلِكَ مِنْ
تَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - (رواه مالك واحمد وابوداود والترمذى والنسائى وروى ابن ماجة نحوه)
صلى الله عليه وسلم Sayyiduna Abu Hurayrah narrated that Allah's Messenger .855
completed a salah in which the recital was loud. He asked, "Has anyone of you
recited together with me just now?" One of them submitted, "Yes, O Messenger of
Allah!" He said, "(That is why) I was pondering why I am confused while reciting the
Quran?" Sayyiduna Abu Hurayrah Ausul se, said, "On hearing that, the people ceased
to recite together with Allah's Messenger , all that which he recited aloud."1
COMMENTARY: It is known definitely from this hadith that the sahabah (companions) did
not recite behind the imam when he recited audibly, neither al-Fatihah nor any other
portion of the Quran. This hadith overrides the previous which say that the muqtadi must
recite surah al-Fatihah behind the imam, because Sayyiduna Abu Hurayrah due ati (0)
embraced Islam after that. So his hadith will have been after the previous hadith. A later
command abrogates the earlier command.
(٨٥٦) وَعَنِ ابْنِ عُمَرَ وَالبَيَاضِيِّ قَاَلا قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ المُصَلّى يُتَاجِ رَبَّهِ فَلْيَنْظُرُ
مَا يُنَاجِيْهِ وَلَا يَخْهَرُ بَعْضُكُمْ عَلَى بَعْضٍ بِالْقُرْآنٍ - (رواه احمد)
856. Sayyiduna Ibn Umar رضى الله عنه and Sayyiduna Bayadi رضى الله عنه narrated that
Allah's Messenger Au,Le wild said, "The person who offers salah makes direct
supplication to Allah. So, he must concentrate on what he says (and how he does
it, being humble and submissive). None of you must recite the Quran in a voice
louder than the other."2
COMMENTARY: Anyone reciting the Quran in the salahi or outside it must not raise his
voice above another person reciting the quran who may be offering salah or just reciting the
Quran. Also, he must not raise his voice in the presence of one who makes dhikr or is
sleeping so as not to disturb anyone.
IMAM MUST BE FOLLOWED
(٨٥٧) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمْ إِأَّمَا جُعِلَ الْإِمَامُ لِيُؤْتَّةَّ بِهِ فَإِذَا كَبَّرَ
فَگچِرُواوَإذَا قَرَأَفَانْصِتُوا- (رواه ابوداود والنسائى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .857
said, "The imam is appointed only to be followed, Hence, when he call Allahu
1
Musnad Ahmad 2-240, Muwatta Maalik # 3.10-46, Abu Dawud # 826, Tirmidhi # 312, Nasai # 141,
Ibn Majah # 848.
2
Musnad Ahmad 4-344, Muwatta Maalik # 3.6-30.

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Akbar, call Allahu Akbar yourself. When he recites the Quran, observe silence."1
COMMENTARY: Ibn Hajar alar> explains that the muqtadi must call the takbir after the imam
calls it, neither before him nor with him. This command is wajib (expedient) for the takbir.
As for the recital, it covers both the audible recital and the silent or inaudible recital. The
muqtadi must remain silent in both cases and listen to the recital of the imam. The prophet
:listen carefully). Allah says) (فاستمعوا) keep quiet), not) (فانصتوا) used the word صلى الله عليه وسلم
وَإِذَا قُرِئٍّ الْقُرْآنُ فَاسْتَمِئُوْا لَهُ وَآَنُصِتُوْا-
{When the Quran is recited, listen to it with attention and keep silence.} (7:204)
Hence, whichever the kind of salah, with a loud recital or silent, the muqtadi must not recite
anything behind the imam at all.
RECITAL OF SURAH AL-FATIHAH: Imam Shafi'I said that it is wajib (expedient) for the
muqtadi to recite surah al-fatihah whatever the nature of the salah: with an audible recital
or otherwise, and reciting any other surah is permitted.
Imam Maalik alar>, Imam Ahmad alar> and according to one opinion even Imam Shafi'I
alar, hold that while it is wajib (expedient) for the muqtadi to recite surah al-Fatihah in a
silent or inaudible recital but it is enough to merely listen to the imam's recital in a salah
with audible recital.
Imam Abu Hanifah's contention, however, is that whatever the nature of salah the muqtadi
is simply disallowed to recite anything (behind the imam). The sahibayn, Imam Abu Yusuf
lar> and Imam Muhammad atlas> hold that it is makruh for a muqtadi to recite (behind the
imam). In fact, Imam Muhammad due dil go, who was a distinguished student of Imam Abu
Hanifah atlar> asserted that according to a section of the sahabah (companions)deatl so, if the
muqtadi recites surah al-Fatihah behind the imam, his salah is aborted. Hence, it is safer to
مَنْ كَانَ لَّهَ إِمَامْ فَقِرَائَةُ الإمام) act on the evidence that is strong. The evidence of the Hanafis is the hadith
„Jtfs) (He who follows an imam, the recital of the imam is his recital).
This hadith is very sound and is transmitted, besides Bukhari and Muslim, by all others.
Hidayah goes as far or as to say (عليه اجماع الصحابة) (the sahabah (companions) رضى الله عنه were
unanimous on this verdict).
IF UNABLE TO RECITE
(٨٥٨) وَعَنْ عَبْدِ اللَّهِ بْنِ آَبٍ أَوْفَى قَالَ جَاءَ رَجُلْ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِ لَّا أَسْتَهِيُهُ أَنْ
أخُذَ مِنَ القُرَآنِ شَيْئًا فَعَلِّمُنِيِّ مَا يُجْزِئُنِى قَالَ قُلْ سُبْحَانَ اللهِ وَالْحَمْدُ لِلّهِ وَلَا إِلهَ إِلَّ اللّهُ وَاللَّهُ أَكْبَرُ وَلَّا
حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللّهِ قَالَ يَا رَسُولَ اللّه هُذَّا لِلُّهِ فَمَاذَا لِى قَالَ قُلُ اللَّهُوَّ أَرْحَمْنِى وَعَافِنِى وَاهْدِنِى وَائزُقُتِى
فَقَالَ هُكَذَا بِيَدَيُهْ وَقَبَّضَّهُمَا فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَمَّاهَذَا فَقَدْ مَلَا يَدَ يُهِ مِنَ الْخُيُرِ رَوَاهُ
ابُدَاوُدَ وَانْتَهَتُ روَايَةُ النَّسَائِّ عِنْدَ قَوْلِهِ إِلَّا بِاللّهِ
858. Sayyiduna Abdullah ibn Abu Awfa de atl (so) narrated that a man came to the
prophet al, ale at! do and said that he was unable to memorise from the Quran (at
that moment) and requested him to teach him what would offset the inability. He
1
Abu Dawud # 604, Nasai # 922, Ibn Majah # 842, Musnad Ahmad 2-420.

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said, "You may say:
سُبْكَاتَ اللَّهِ وَالْحَمْدُ لِلّهِ وَلَا إِلهَ إِلَّ اللَّهُ وَاللَّهُ أَكْبَرُ وَلَا حَوْلَ وَلَا قُوَّةَ إِلََّ بِاللهِ.
(Allah is without blemish. Praise belongs to Allah. There is no God but Allah. Allah
is the Greatest. There is no power or might save with Allah." The man submitted, 'O
Messenger of Allah, this is for Allah. What is for me?" He instructed him to say:
اللُّهُوَّ ایحَمْنِى وَعَافِى وَاهْدِنِ وَائزُقْنِى
(O Allah have mercy on me, give me security (or health), guide me and provide
me (sustenance).
The man gestured with his hands and clenched them. Allah's Messenger , atl do
Awy said, "This man has filed his hands with good."
(Nasai's version is up to (44yı) 'save Allah.')
COMMENTARY: By clenching his hands the man indicated that he had known that to true
and had believed in that with heart and mind where he had retained it in the manner of
one who clenches in his fist whatever valuable one gets.
The compiler of Mishkat has placed this hadith in the chapter on qira'ah or recital. It shows
that the man did not know even so much as to render his salah correct. However, it seems
strange that a man who know Arabic could not memorize what was necessary from the
Quran, not also that much as the prayer the prophet alugado all to had taught him. A brief
explanation is that he had embraced Islam just about that time and could not memorise
promptly what was necessary. Hence, those expressions were taught to him for the sake of
ease and convenience. Or, a more plausible explanation is that it pertained to early Islam
when a maximum amount of convenience was allowed to the people.
THE PROPHET'S OBEDIENCE
(٨٥٩) وَعَنِ ابْنِ عَبَّاسٍ أَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا قَرَأَ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى قَالَ
سُبْحَاتَ رَتٍ الْآغْلی۔ (رواه احمد و ابوداؤد)
صلى الله عليه وسلم narrated that when the Prophet رضى الله عنه Sayyiduna Ibn Abbas .859
recited (سَبِّحِ اسْمَ رَبِّكْ الْأَغلى) (Glorify the name of your Lord, most high, in the salah, he
said: (سبحانَ رَبّىَ الْأَعلى) (Glorified is my Lord, most high).1
COMMENTARY: This shows how the Prophet صلى الله عليه وسلم obeyed his Lord. He always
obeyed him promptly and exhorted his followers, too, to do likewise. An example is when
he recited surah al A'la. He immediately declared that his Lord was without blemish ..
ORAL RESPONSE TO CERTAIN VERSES
(٨٦٠) وَعَنْ أَبيْ هُرَيْرَةً قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ قَرَأَ مِنْكُمُ وَالتِّيْنِ وَ الزَّيْتُوْنِ
فَانْتَهِى إِلى أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِنْنَ، فَلْيُقُلُ بَلَى وَأَنَا عَلَى ذَلِكَ مِنَ الشَّاهِدَيْنَ وَمَنْ قَرَأَلَا أُقْسِمُ بِيَوْمِ
الْقِيَامَةِ فَانْتَهِى إِلى اَلَّيْسَ ذُلِكَ بِقَادِرٍ عَلَى أَ يُحُبِىَ الْمَوْنِى فَلْيُقُلُ بَلَى وَ مَنْ قَرَأْ وَالْمُرْسَلَاتٍ فَبَلَغَ فَبِآَيّ
1 Musnad Ahmad 1-232, Abu Dawud # 883.

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حَدِيْثٍ بَعْدَهُ يُؤْمِنُونَ فَلْيُقُلُ أَمَنَّا بِاللَّهِ رَوَاهُ أَبُوْدَاؤدَ وَالتِّرِ مِذِىُّ إِلَى قَوْلِهِ وَأَنَا عَلَى ذَلِكَ مِنَ الشَّاهِدِيْنَ-
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .860
said, "If anyone of you recites: (ِوَالتِّيْنِ وَالزَّيْتُون) (the surah 95: by the fig and the olive) and
comes to its verse (8):(َأَلَيسَ اللهُ بِأَخكْم الْحَاكِمِيْن) (Is not Alah the Justest of the judges?), he
should say (َبَلَى وَآَنَا عَلَى ذَلِكْ مِنَ الشَّاهِدَيْن) (of course, and I am among those who bear witness
to that). If anyone recites: (ِلَا أَقْسِمْ بِيَوْمِ الْقِيَامَة) (the surah 75: May, I swear by he day of
resurrection) and is at the verse (40):(الَّيْسَ ذلِكْ بِقَادِرٍ عَلَى أَنْ يُخْبِىّ الْمَوْثى) (What is he not able to
bring the dead to life?), he should say: (Of course!). If he recites the surah al-
Mursalat and comes to the verse (50):(َفَبِاَيّ حَدِيثٍ بَعْدَه يُؤْ مِنُون) (In what discourse, after this,
will they believe?) he should say: (iyi) (we have believed in Allah).1
COMMENTARY: Imam Shafi'I dla>> said that the response to these verses should be given
when recited in the salah or out of salah and both in the supererogatory and prescribed salah.
Imam Abu Hanifah «lar> said that response should be given only out of the salah but not in
the salah when one recites these verses, whatever kind of salah.
Allamah Toor Pushti al 47> said that though this command concerns salah yet it may be
supposed to be about the optional salah not the prescribed. This is in the light of the hadith
of Sayyiduna Hudhayfah alar> that when in the (tahajjud(supererogatory prayer)) salah in
the night the Prophet alugarcall to came to a verse of mercy of Allah, he paused the recital
and prayed for Divine mercy, and at a verse of punishment, he sought Allah's refuge.
Moreover, none of the sahabah (companions) de att so) has reported this kind of a deed of
the Prophet صلى الله عليه وسلم in an audible fard (obligatory prayer) salah.
(٨٦١) وَعَنْ جَابِرٍ قَالَ خَرَجَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى أَصْحَابِهٍ فَقَّرَأَ عَلَيْهِمْ سُوْرَةَ الرَّحْمُنِ مِنْ
أَقَّلِهَا إِلى أَخِرِهَا فَسَكَّئُوْا فَقَالَ لَقَدْ فَرَأْتُمَا عَلَى الْجِنِّ لَيْلَةَّ الجِنِّ فَكَانُوْا أَحْسَنُ مَرُدُوُدًّا مِنْكُمْ كُنْتُ كُلَّمَا
أَتَيْثُ عَلَى قَوْلِهٍ فِآَيّ الَّآءِ رَبِّكُمَا تُكَّذِّبْنِ قَالُوا لَا بِثَىْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ رَوَاهُ
الِّرْمِذِىُّ وَقَالَ هُذَا حَدِيْثٌ غَرِيُبْ.
صلى اللهعليه وسلم narrated that (one day) Allah's Messenger رضى الله عنه Sayyiduna Jabir .861
came to some of his sahabah (companions) Aus abl so) and recited to them surah ar
Rahman from beginning to end. They remained silent (throughout). He said (on
completion it). "I had recited this verse to the jinns on the night of the jinns (when
they had embraced Islam and listened to the Quran). They were better than you in
giving a response. Whenever I came to Allah's saying: (فبأيّ الَّءِ رَبِّكْمَا تُكّذَّبن) (Then, which
of the favour of your Lord do you bely?) they said, 'None of your favour do we bely
our Lord. For you is all praise."2
SECTION III
الَّفَصلُ الثَّالِثُ
ONE SURAH IN TWO RAKA'AT
(٨٦٢) عَنُ مُعَاذِ ابْنِ عَبْدِ اللهِ الْجُهَنِى قَالَ إِّ رَجُلًا مِنْ جُهَيْنَةً أَخْبَرَهُ أَنَّهُ سَمِعَ رَنُ وْلَ النُّهِ صَلَّى اللهُ عَلَيْهِ
1
Abu Dawud # 887, Tirmidhi # 8357 (up to bear witness to that)
2 Tirmidhi # 3302, He said that the hadith is gharib.

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وَسَلَّمَ قَرَأَ فِي الْتُبْحِ إِذَا زُلْزِلَتْ فِيِ الرَّكْمَتَيْنِ كِلْتَيْهِمَا فَلَا آَدْرِئْ آَنَسِى أَمْ قَرَأْذَلِكَ عَمْدًا- (ابوداؤد)
862. Sayyiduna Mu'adh ibn Abdullah al-juhaniy «lar, narrated that a man of the
(tribe) Juhaynah informed him that he had heard Allah's Messenger Au, Ale cti o
recite in the salah of fajr (the surah 99:)
(ejjjj ist) in both raka'at of it. He could not say whether he had forgotten or had
recited that deliberately. 1
COMMENTARY: He recited this surah complete in the first and again in the second
raka'ah of fajr. Perhaps he did it intentionally to demonstrate that it was allowed to do so,
and the sunnah (practice of Holy Prophet صلى الله عليه وسلم) may be abided in this way too.
However, the ruling is that it is better not to repeat a surah in two raka'at of a salah,
particularly if it is a fard (obligatory) or prescribed salah.
(٨٦٣) وَعَنْ عُرْوَةَ قَالَ إِثَّ أَبَا بَكُردِ الهِّدِيْقَ صَلَّى القُبْحَ فَقَرَأَ فِيْهِمَا بِسُؤْرَةِ البَقَّرَةِ فِىِ الرَّكُمَتَيْنِ
كِلْتَيْهِمَا- (رواه مالك)
863. Sayyiduna Urwah «lar, narrated that Sayyiduna Abu Bakr as Siddiq, due atl (so)
offered the salah of fajr and recited surah al-Baqarah in both its raka'at.2
COMMENTARY: He recited part of it in the first raka'ah and part in the second, doing it to
show that it is permissible, for, the prophet Alu,4, leatl . did not do it often. Rather, he often
recited a complete surah the same surah in this divided manner in both raka'at.
UTHMAN RECITED SURAH YUSUF OFTEN
(٨٦٤) وَعَنِ الفَرَافَةِ بْنِ حُمَيْرِ الْحُنَّفِيِّ قَالَ مَا أَخَذْتُ سُوْرَةً يُؤْسُفَ إِلَّ مِنْ قِرَائَةٍ عُقْمَانَ بُنِ عَقَّانَ
إِيَّاهَا فِي الْتُبْحِ مِنْ كَفْرَةِ مَاكَانَ يُرَدِّدُهَا-(رواه مالك)
864. Sayyiduna Farafisah 3 ibn Umayr al-Hanafi al 47, said, "I memorized surah
Yusuf (the 12th surah) only from (listening to) the recitation of Uthman ibn Affan
aucall >> who repeated it very often in the salah of fajr."4
COMMENTARY: The ulama (Scholars) say that is makruh (unbecoming) to continue to recite
any surah regularly so that the other portion of the Quran may not be neglected. However,
the u lama say that it is makruh (unbecoming) to specify a surah for all the (five) salahs and
here, Sayyiduna Uthman watl so, had recited surah Yusuf very often only in the salah of fajr.
Some ulama (Scholars) say that the merit of surah Yusuf is that reciting it very often result
in the blessing of martyrdom. This is what Sayyiduna Uthman deadlyo) achieved.
(٨٦٥) وَعَنْ عَامِرٍ ابْنِ رَبِيْعَةً قَالَ صَلَّيْنَا وَرَاءَ عُمَرَ بْنِ الْخُتَطَّابِ التُبْحَ فَقَرَأَ فِيْهِمَا بِشُوْرَةٍ يُوسُفَ وَسُوْرَةٍ
الْحُجِّ قِرَائَةً بَطِيْئَةً قِيْلَ لَهُ إِذَّا لَقَدْ كَانَ يَقُوْمُ حِيْنَ يَطْلُهُ الْفَجُرُ قَالَ آَجَلُ- (رواه مالك)
1
Abu Dawud # 816/
2 Muwatta Maalik # 3.7-35.
3
He belonged to Madinah and the tribe Banu Hanifah. He was a famous tabi'l.
Muwatta Maalik # 3.7-37.

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865. Sayyiduna Aamir1 ibn Rabi'ah dailyo) narrated that they offered the salah of
fajr behind Sayyiduna Umar ibn Khattab aus atl so). He recited in both the raka'at
surah Yusuf and surah Hajj observing pauses. Someone said to him, 'That means he
must be beginning the salah right with the break of dawn." He said, Of course!"2
COMMENTARY: It is agreed unanimously that to begin salah at the stroke of dawn is
permitted. So this hadith is an example to show that it is allowed and it does not mean that
it is preferable to begin the salah at that time. It does not imply that Sayyiduna Umar also,
4we did it regularly.
(٨٦٦) وَعَنْ عَمْرٍ وبْنِ شُعَيْبٍ عَنْ أَبِهِ عَنْ جَدِّهٍ قَالَ مَا مِنَ الْمُفَقَلِ سُورَةٌ صَغِيْرَةٌ وَلَّا كَبِيْرَةٌ إِلَّا قَدْ سَمِعْتُ
رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَؤُّ بِهَا النَّاسَ فِىِ الصَّلَاةِ المَكْتُوُبَةِ - (رواه مالك)
866. Sayyiduna Amr ibn Shu'ayb tl 47 narrated from his father from his
grandfather (Abdullah) Que abl (so) that he said, "There is no short or long surah in al
Mufassal which I did not hear Allah's Messenger ,Ale atl Jo recite while leading
the people in the prescribed salah."3
COMMENTARY: In this way the Prophet ,4,leall o showed that it is permitted to recite
any surah in the salah.
(٨٦٧) وَعَنْ عَبْدِ اللَّهِ بْنِ عُتْبَةً بُنِ مَسْعُوْدٍ قَالَ قَرَأَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فِي صَلَاةِ الْمَغْرِبِ مِخُقّ
التُّخَانٍ رَوّاءُ النَّسَائُ مُرُسَلًا-
867. Sayyiduna Abdullah ibn Utbah ibn Mas'ud atlar, narrated that Allah's Messenger
(EO recited the surah (# 44) Ha, meem aa-Dukhan in eh salah of maghrib.4
COMMENTARY: The prophet ,le al . either recited the entire surah in the two raka'ah
o maghrib or some portion of it in each raka'ah Allah knows best.
CHAPTER - XIV
AR-RUKU (BOWING POSTURE)
بَابُ الُّكوع
The dictionary meaning of the word ruku is to bow. In the terminology of Shari'ah (divine
law) it is a posture in salah. It is the bowing after the standing posture in which the
recitation is made. It is established by the Quran and hadich. This distinction is available
exclusively to the ummah of Prophet Muhammad A,4 latl Jo. Ruku is made in the salah of
this ummah alone, not in the prayer of any other ummah.
SECTION I
اَفَضْلُ الْأَوَلْ
CORRECT PERFORMANCE
(٨٦٨) عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَقِيْمُوا الرُّكُوْءَ وَ السُّجُوْدَ فَوَ اللّهِ إِّ
' He was an ally of the descendants of the Khattab. His kunyah was Abu Abdullah. He participated
in Badr and the other battles. He died in 32 AH.
2
Muwatta Maalik # 3.7-36.
3
Abu Dawud # 814
4 Nasai # 988.

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لَأَرَاكُمْ مِنْ بَعْدِی۔ (متفق عليه)
868. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Make the ruku (bowing) and sajdah (prostration) correctly. By Allah, I can see
you behind me!"1
COMMENTARY: The words mean; make these postures according to the rule, calmly. Do
not hurry through them, making them only symbolically.
As for the prophet w, ale ail do being able to look behind him, this has been explained
against hadith # 811. Here again he said. "I can see you movements behind me as I see
them in front of me."
(٨٦٩) وَعَنِ الْبَرَاءِ قَالَ كَانَ رُكُوْءُ الَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَسُجُودُهُ وَ بَيْنَّ الشَّجُدَ تَيْنٍ وَ إِذَا رَفْعَ مِنَ
الرُّكُوْءِ مَاخَلَا الْقِيَامَ وَالْقُهُوُدَ قَرِيْبًا مِنَ السَّوَاءِ- (متفق عليه)
869. Sayyiduna Bara Que ati (+) narrated that the postures of ruku, sajdahs, sitting
between the two sajdahs and (the standing) when he raised himself from the ruku
were made by the Prophet , Ale aul do of nearly equal, length, but not the qiyam
(standing to recite) and the Qu'ood (sitting for the tashahhud). 2
COMMENTARY: The four postures observed by the Prophet صلى الله عليه وسلم of bowing
standing after bowing, prostrations and sitting between the two prostrations were all
nearly equal in length. The standing to recite the Quran and the sitting to recite the
tashahhud were longer because of the recitation therein.
THE QAWMAH AND SAJDAH
(٨٧٠) وَعَنُ آَنَسٍ قَالَ كَاتَ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ قَامَ حَتَّى تَقُوُلَ قَدْ
آوُهَمَ ثُوَّ يَسْجُدُ وَيَقْعُدُ بَيْنَ السَّجْدَتَيْنِ حَتّى نَقُوْلَ قَدْ آَؤُهَمَ- (رواه مسلم)
870. Sayyiduna Anas رضى الله عنه narrated that when the Prophet صلى اللهعليه وسلم would say
on arising from ruku), he would stand so long that they thought that) (سمع الله لمن حمده)
he had omitted one raka'ah. Then, he would prostrate himself and sit between the
two prostrations so long that they assumed that he had omitted a prostration. 3
COMMENTARY: The Prophet صلى الله عليه وسلم standing from ruku was so long that they
presumed he had begun a new raka'ah. And so between the sajdah, they were confused.
Pehaps, these lengthy postures were part of his supererogatory salah. Or, he may have done
that in the prescribed salah to demonstrate that it may be done sometimes.
(٨٧١) وَعَنْ عَائِشَةَ رَضِىَ اللَّهُ تَعَالِى عَنْهَا قَالَتُ كَاتَ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُدُثِرُ أَنْ يَّقُوُلَ فِيْ
رُكُوْعِهِ وَسُجُوْدِهِ سُبْحَانَكَ اللَّهُذَّ رَبَّنَا وَبِحَمْدِكَ اَللَّهَ اغْفِرْ لِ يَتَأَوَّلُ الْقُرْآنَ - (متفق عليه)
871. Sayyidah Ayshah 4we all so) narrated that, in compliance with (the command in)
the Quran, the Prophet صلى الله عليه وسلم frequently himself:
Bukhari # 742, Muslim # 110-425.
2 Bukhari # 792, Muslim # 193-471, Nasai # 1065, Abu Dawud 854.
3
Muslim # 196-473, Musnad Ahmad 3-203.

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سُبْحَانَكَ اللَّهُوَّ رَبَّنَا وَبِجَمْدِكَ اللَّهُوَّ اغْفِرْلِىُّ
"You are without blemish, O Allah, our Lord! With your praise, O Allah, forgive me."1
COMMENTARY: This refers to the command in the Quran (in surah an-Nasr 110:3)
فَسَبِّمُ مِحِمْدِ رَبِّكَ وَاسْتَغْفِرُهُ
(Then glorify the praise of your Lord and seek for His forgiveness).
The Prophet Aw, 4, leil do abided by this command and made the prayer in the postures of
bowing and prostration because they are the best opportunities to show humility and
submission. Some other ahadith tell us that he made this supplication at other occasions
too beside ruku' and sajdah. Some ahadith say that after this surah was revealed, the
Prophet صلى الله عليه وسلم made this dhikr in his old age.
(٨٧٢) وَعَنْهَا أَثَّ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَاتَ يَقُولُ فِيْ رُكُوْعِهِ وَسُجُوْدِهِ سُبُّوْ قُدُّوُسْ رَبُّ المَلَائِكَةِ
قَالُّۇچ-(روہ مسلم)
872. Sayyidah Ayshah رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم used to pray in
the postures of bowing and prostration:
سُّوْ قُدُّوْسْ رَبُّ المَلائِكَةِ وَالرُّوحِ
(The Lord of the angels and the spirit - jibril - is Sacred and Pure). 2
RECITAL DISALLOWED IN RUKU' AND SAJDAH
(٨٧٣) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلَّا إِّ ثُمِيْثُ آْ أَقْرَأَ الْقُرْأَ رَاكِهًا
أَوْسَاجِدًا فَأَمَّا الرُّكُوُءُ فَعَتَّمُوْا فِيْهِ الرَّبَّ وَآَمَا الشُّجُوْدُ فَاجْتَهِدُوْا فِي الدُّعَاءِ فَقَمِنْ آَنْ يُسْتَجَابٍ لَكُمْـ
(رواه مسلم)
873. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"I am forbidden to recite the Quran while bowing and prostrating myself. Hence,
when you bow, magnify your Lord in it and when you prostrate yourselves make
supplication the best you can, It is deserving that your supplication is granted."3
COMMENTARY: Some authorities say that it is nahi tanzihi while others say nahi tahrimi
which is more likely because Allah has specified a form of dhikr for every posture. For
instance, the qiyam (or standing) is for reciting the Quran and doing anything else will be
unlawful or makruh (unbecoming). So one may say the same thing about the other postures.
Allah is extolled in ruku' with the words (سبحن ربى العظيم). The prayer in sajdah could be one
of two kinds. One is to beseech Allah for one's needs and the other is to praise and glorify
Him and to extol him, engaging oneself in dhikr. The supplication in sajdah comprises both
kinds. The Hanafis restrict themselves to dhikr and forbid making supplication. This
complies with the command because dhikr is supplication because Allah says:
1
Bukhari # 817, Muslim # 217-454, Abu Dawud # 877, Nasai # 1122, Ibn Majah # 889, Musnad
Ahmad 6-190.
2 Muslim # 223-487, Abu Dawud # 822, Nasai # 1048, Musnad Ahmad 6-193.
3
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مَنْ شَخَلَهُ زِكْرِئٌ عَنْ مَسْتَلَتِىْ أَخْطَيْتُّهُ أَفْضَلَ مَا أُعْيِىَ التَّائِيْنَ
(To him who is occupied in remembering Me and thus kept away from praying to
me, I shall grant better then what I gave to one who asks).
The condition, however, is that he should be engaged in remembering Allah with a sincere
heart. Some scholars of the Hanafis say that direct supplication should be made in the
supererogatory salah and dhikr in the prescribed salah.
(٨٧٤) وَعَنْ أَبِ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَالَ الْإِمَامُ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ
فَقُوْلُوا اللَّهُوَّ رَبَّنَا لَكَ الْحَمْدُ فَإِنَّهُ مَنْ وَّافَقَ قَوْلُهُ قَوْلَ المَلَائِكَةِ غُفِرَلَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ- (متفق عليه)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .874
اللهم ربنالك) you say - (سمع الله لمن حمده) (said, "When the imam says (on arising from ruku
LaJI), because if anyone's this saying coincides with the saying of the angels, he will
be forgiven his past sins."1
COMMENTARY: This has been explained in the chapter (13) against hadith # 825. If
anyone abides by it then all his previous minor sins will be forgiven. As for major or grave
sins, Allah who is Merciful and compassionate and All Forgiving, may forgive them too.
SUPPLICATION IN QAWMAH
(٨٧٥) وَعَنْ عَبْدِ اللَّهِبْنِ آَبٍ أَوْفِى قَالَ كَانَ تَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا رَفَعَ ظَهْرَهُ مِنَ الرُّكُوْءِ قَالَ سَمِعٌ
اللّهُ لِّمَنُ حَمِدَهُ اللَّهُوَّ رَبَّنَالَكَ الْحَمْدُ مِلاَّ السَّمُوَاتِ وَمِلاَّ الْأَرْضِ وَمِلْأَ مَا شِئْتَ مِنْ شَىءٍ بَعْدُ- (رواه مسلم)
875. Sayyiduna Abdullah ibn Abu Awfa due dil o, narrated that when Allah's
Messenger ,4 latlo raised his back after performing ruku,' he saids:
سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ اَللَّهُوَّ رَبَّنَا لَكَ الْحَمْدُ مِلْأَّ السَّمُوَاتِ وَمِلْآَ الْأَرْضِ وَمِلْأَّ مَاشِئْتَ مِنْ شَهِىءٍ بَعْدُ
(Allah has heard him who praises Him. O Allah, our Lord, praise belongs to you as
much as will fill the heavens, and as much as will fill the earth, and as much will
fill what you will create after them).2
COMMENTARY: The Hanafis hold that the words following (ربنا لك الحمد) and beginning
may be recited only in the supererogatory salah, not in the fard (من بعد) to the end (ملا السموات)
(obligatory), (prescribed) salah.
(٨٧٦) وَعَنْ أَبِيْ سَعِيدٍ الْخُدُرِيِّ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا رَفْعَ ظَهُرَهُ مِنَ الُّكُوْءِ قَالَ
اللَّهُؤَّ رَبَّنَا لَكَ الْحَمْدُ مِلاَّ السَّمْوَاتِ وَمِلْآَ الْأَرْضِ وَمِلْأَّ مَاشِئْتَ مِنْ شَىءٍ بَعْدُ أَهْلُ الثَّنَاءِ وَالْمَجْدِ آَحَقُّ مَا
قَالَ الْعَبْدُ وَكُنَّا لَكَ عَبْدُ اللَّهُوَ لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا مُعْطِى لِمَا مَنَعْتَ وَلَا يَنْفَعُ ذَا الْجَدِّمِنْكَ الْجُدُّ-
(رواه مسلم)
876. Sayyiduna Abu Sa'eed al KHudri As abl ) narrated that when Allah's
-
Bukhari # 796, Muslim # 71-409, Abu Dawud # 848, Tirmidhi # 267, Nasai # 1063, Muwatta Maalik
# 3.11-50
2
Muslim # 202-476, Abu Dawud # 846, Ibn Majah # 878, Musnad Ahmad 4.353.

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Messenger raised his back after bowing, he prayed:
اللَّهُؤَّ رَبَّنَا لَّكَ الْحَمْدُ مِلْأَ السَّمْوَاتِ وَمِلُّ الْأَرْضِ وَمِلْأَ مَاشِئْتَ مِنْ شَىءٍ بَعْدُ أَهْلُ الثََّاءِ وَالْمَجْدِ آَحَقُّ مَا
قَالَ الْعَبْدُ وَكُلُّنَّا لَكَ عَبْدُ اللَّهَُّ لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَّا مُعْطِى لِمَا مَنَعُتَ وَلَا يَنْفَعُ ذَا الْجُدِّمِنْكَ الْجُّ
(O Allah, our Lord, praise belongs to you as much as will fill the heavens and as
much as will fill the earth and as much as will fill that which you will create after
them. Worthy, indeed, you are of all praise and glory, more worthy than what the
slave says and all of us are your slaves. O Allah, none an withhold what you bestow
and none can give that which you withhold. And the riches of the rich cannot avail
him against your punishment).1
(٨٧٧) وَعَنْ رِفَاعَةَ بْنِ رَافِعٍ قَالَ كُثَّا نُعَلَّه وَرَاءَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا رَفََ رَأْسَهُ مِنَ الرَّكْعَةِ قَالَ
سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَقَّالَ رَجُلْ وَرَائَهُ رَبَّنَا لَكَ الْحَمْدُ حَمْدًّا كَثِيُرًا طَيِّبًّا مُبَارَكًا فِيْهِ فَلَمَّا انْصَرَفَ قَالَ مَنِ
الْمُتَكَِّمُ انِفًّا قَالَ أَنَا قَالَ رَأَيْتُ بِضْعَةً وَثَلَائِيْنَ مَلَكًا يَبْتَدِرُ وْنَهَا أَيُّهُمْ يَكْتُبُهَا آوَلُ- (رواه البخارى)
877. Sayyiduna Rifa'ah ibn Rafi &e all so, narrated, "We used to offer salah behind
سمع الله) When he raised his head from the ruku' he would say. صلى الله عليه وسلم the Prophet
:(One day,) a man behind him said (after that) . (لمن حمده
رَبَّنَا لَكَ الُمْدُ حَمْدًّا گَثِيرًا طَيِّبَّا مُبَارَئًا فِیهِ
(Our Lord, to you belongs praise, abundant, good, blessed). When he finished the
salah, the prophet alugarcall to asked, "Who was the speaker, just now?" The man
said, "I". He said, "I saw more than thirty angels vying with each other to record
(the reward of) it first of all."2
SECTION II
الفَصلُ الثَّانِى
CORRECTLY OBSERVING THE POSTURES
(٨٧٨) عَنْ آَبِيْ مَسْمُؤْدِنِ الْأَنْصَارِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَامُّجُزِىُّ صَلَاةُ الرَّجُلِ حَتّى يُقِيمٌ
ظَهْرَهُ فِ الرَّكُوْءِ وَالسُّجُودِ رَوَاهُ أَبُوْدَاؤدَ وَ التِّرِمِذِىُّ والنِّسَائِىُّ وَابْنُ مَاَجَةَ وَالدَّارِمِيُّ وَقَالَ التِّرِمِذِىُّ لهذَا
878. Sayyiduna Abu Mas'ud Ansari au ail so) narrated that Allah's Messenger
Au, qledtl said, "Salah is of no merit to a man unless he keeps his back steady in
ruku' and sajdahs."3
COMMENTARY: It is stated in Surah Muniytul Musalli that observing the postures correctly
calls for making ruku' and sajdahs in such a way that the joints of the body assume their
proper places before moving out to the next posture. This hadith has prompted Imam Shafi'I
1
Muslim # 205-477, Abu Dawud # 847, Nasai # 1068, Darimi # 1313, Musnad Ahmad 3-87.
2
Bukhari # 799, Abu Dawud # 770, Nasai # 1062, Muwatta Maalik # 15.7-25.
3
Abu DAwud # 855, Tirmidhi # 265, Nasai # 1027, Ibn Majah # 870, Darimi # 1327, Tirmidhi said,
The hadith is hasan sahih.

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to رحمه الثه and of the Hanafis Imam Abu Yusuf رحمه الله Imam Ahmad , رحمه الله Imam Maalik رحمه الله
deduce that it is fard (obligatory) to do so and the minimum duration of each posture should
be the time taken to recite the tasbih once. Imam Abu Hanifah atlar, and Imam Muhammad
atlas, hold that it is wajib (expedient) to observe these postures correctly.
Further, arising from ruku' and standing erect which is called qawmah and sitting between
two sajdahs which is called jalsah should also be observed with a correct composure. These
too are fard (obligatory) according to Imam Abu Yusuf but sunnah (practice of Holy Prophet
Allamah Ibn .رحمه الله and Imam Muhammad رحمه الله in the sight of Imam Abu Hanifah (الله عليه وسلم
Hammam «lar> prefers to all qawmah and jalsah as wajib (expedient). Allah knows best.
THE TASBIH OF RUKU AND SAJDAH
(٨٧٩) وَعَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ لَمَّا نَزَّلَتُ فَسَبِّحُ بِاسْمِ رَبِّكَ الْعَظِيْمِ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِجْعَلُوْهَا
فِي رُكُوْعِكُمْ فَلَمَّا نَزَّلَتُ سَبِّحِ اسْمِ رَبِّكَ الْأَعْلَى قَالَ اجْعَلُوهَا فِى سُجُودِ كُمُ - (رواه ابوداودوابن ماجة والدارمى)
879. Sayyiduna Uqbah ibn Aamir due dil so, narrated that when the verse (56: 74,
96 and 69:52):
فَسَبِّحُ بِاسْمِ رَبِّكَ الْعَظِيُمِ
(So, glorify the name of your Lord, the Mighty) was revealed, Allah's Messenger Jo
:(87:1) When the verse ".((سبحن ربى العظيم) said, "Include it in your ruku (as الله عليه وسلم
سَبِّحِ اسْمِ رَبِّكَ الْأَعْلى
(Glorify the name of your Lord, the most high) was revealed he said, "Include it (as
1".in your sajdahs (سبحن ربى الاعلى)
(٨٨٠) وَعَنْ عَوْنٍ بُنِ عَبْدِ اللَّهِ عَنِ بْنِ مَسْمُؤْدٍ قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا رَكَّةَ أَحَدُ كُمْ
فَقَّالَ فِي رُكُوْعِهِ سُبْحَانَ رَتِّ الْعَظِيْمِ ثَلاثَ مَرَّاتٍ فَقَدْ تََّ رُكُوْعُهُ وَذَلِكَ أَدْنَاهُ وَ إِذَا سَجَدَ فَقَالَ فِي سُجُودٍ؟
سُبْحَاتَ رَتِّ الْأَعْلِى ثَلَاثَ مَرَّاتَ فَقَدْ تَوَّ سُجُودُهُ وَذْلِكَ آدْنَاهُ رَوَاهُ التِّرِمِذِىُّ وَأَبُوُدَاوُدَ وَابْنُ مَاجَةَ وَقَالَ
التِّرِ مِذِىُّ لَّيْسَ إِسْنَادُهُ بِمُتَّصِلٍ لِآََّ عَوْنًّا لَمْ يَلْقَ ابْنَّ مَسْئُوُدٍ.
880. Sayyiduna Awn ibn Abdullah lar, narrated from Sayyiduna Ibn Mas'ud )
said, "When one of you makes ruku and صلى الله عليه وسلم that Allah's Messenger الله عنه
says thrice in it: (سبحن ربى العظيم), his ruku is complete. This is the least which completes
it. When one of you goes into sajdah and says there, three times: (سبحن ربى الاعلى), his
sajdah is complete. This is the least which completes it."2
COMMENTARY: To recite the tasbihs in each ruku' and sajdahs three times is the
minimum form of complete sunnah (practice of Holy Prophet صلى الله عليه وسلم), otherwise the
sunnah (practice of Holy Prophet صلى الله عليه وسلم) is discharged by reciting only once. The
Abu Dawud # 869, Ibn Majah # 887, Darimi # 1305, Musnad Ahmad 4-155.
2 Abu Dawud # 886, Ibn Majah # 890, Tirmidhi # 261, Tirmidhi say Awn dular, never met Ibn Mas'ud
so it is disconnected ,رضى الله عنه

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average from is to recite five times, and the best is to recite the tasbih seven times, there
being no limit to complete perfection. But, the imam must bear in mind the muqtadis
behind him.
As for a disconnected or interrupted hadith, it is correct to cite to highlight merits of deeds
and to act on it.
(٨٨١) وَعَنْ خُذَّيْفَةَ أَنَّهُ صَلَّ مَعَ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَكَأَنَّ يَقُولُ فِيْ رُكُوِْهِ سُبْحَانَ رَبِّ الْعَظِيُمِ
وَفِيْ سُجُودِهِ سُبْحَانَ رَتٍِ الْأَعْلَى وَمَا آَى عَلَى أَيَةٍ رَحْمَةٍ إِلَّ وَقَفَ وَسَأَّلَ وَمَا آَتْ عَلَ ايَةٍ عَذَّابٍ إِلَّا وَقََّ
وَتَعَوَّذَ- رَوَاهُ التِّرِمِذِىُّ وَ أَبُوْدَاوُدَ وَ الدَّارِمِيُّ وَرَوَى النَّتَائِىُّ وَ ابْنُ مَاجَةً إِلَى قَوْلِهِ الْأَعْلَ وَقَالَ التِّرِمِذِىُّ
هُذَا حَدِيْثُ حَسَنٌصَحِيمٌ۔
881. Sayyiduna Hudhayfah 4weil so) narrated that he offered salah with the Prophet
:and in his sajdah, he would say (سبحن ربى العظيم) :In his ruku, he used to say . صلى الله عليه وسلم
(Jey):) whenever (while reciting), he came to a verse of mercy. He paused and
prayed (for mercy). Whenever he came to a verse describing punishment, he paused
and sought refuge (from punishment). 1
COMMENTARY: The scholars of the Hanafis and the Maalikis hold that this hadith is
about the supererogatory salah. They hold that it is disallowed to interrupt the fard
(obligatory) salah with prayer (for mercy) and seeking refuge. However, it is also possible
that the Prophet ,Ale atl do may have done this in a fard (obligatory) salah to show that it
may be done sometimes.
Shaykh Juzri &dl 47> has written that since Muslim has also transmitted this hadith, the
compiler of Mishkat ought to have placed it in the first section, not the second.
SECTION III
الفصلُ الثَّالِثُ
(٨٨٢) وَعَنْ عَوْفٍ بُنِ مَالِكٍ قَالَ قُمْتُ مَعَ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا رَكَّعَ مَكَّثَ قَدُرَ سُوْرَةٍ
الْبَقَرَةِ ويَقُولُ فِيْ رُكُوْعِهِ سُبْحَانَ ذِى الْجَبَرُوْتِ وَالْمَلَكُوْتِ وَالْكِبْرِيَاءِ وَالْعَظْمَةِ- (رواه النسائى)
882. Sayyiduna Awf ibn Maalik wall so, narrated that he offered salah with Allah's
Messenger ,Llcalgo. When he bowed, he remained there (in ruku) for the time it
takes to recite surah al-Baqarah. In his ruku' he said:
سُبْحَانَ ذِى الْجَبَرُوْتِ وَالْمَلَكُوتِ وَالْكِبْرِيَاءِ وَالْعَظْمَةِ
(Glorified is HE, the possessor or greatness sovereignty, might and majesty). 2
COMMENTARY: This does not concern the fard (obligatory prayer) salah. Rather, this
concerns the tahajjud (supererogatory prayer) or the kusuf (solar eclipse) salah.
(٨٨٣) وَعَنِ ابْنِ جُبَيْرٍ قَالَ سَمِعْتُ آنَسَ ابْنَّ مَالِكٍ يَقُوُلُ مَاصَلَّيْتُ وَرَاءَ آَحَدٍ بَعْدَ رَسُولَ اللَّهِ صَلَّى اللهُ
1
Tirmidhi # 262, Abu Dawud # 871, Nasai (up to (Arabic) # 1046, Ibn Majah (as Nasai) # 888, Darimi
# 1306, Musnad Ahmad 5-382.
2
Nasai # 1049, Abu Dawud # 873.

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عَلَيْهِ وَسَلَّمَ أَشْبَهُ صَلاَةً بِصَلاَةٍ رَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ هُذَا الفتى يَعْنِى عُمَرَ بُنَ عَبْدِ الْعَزِيْزِ قَالَ
قَالَ فَحَزَرُنَارُكُوْعَهُ عَشْرَ تَسْبِيُحَاتٍ وَسُجُوْدَهُ عَشْرَ تَسپيُحَاتٍ﴾ (رواهابوداود والنسائى)
883. Sayyiduna Ibn Jubayr «i 47> narrated that he heard Sayyiduna Anas ibn
Maalik رضى الله عنه say, "Never after the death of Allah's Messenger صلى الله عليه وسلم have I
offered salah behind anyone whose salah resembled closely the salah of Allah's
رحمه الله as this young man's." He meant Umar ibn Abdul Aziz صلى الله عليه وسلم Messenger
and said, "We sunrised that he recited ten tasbihs in ruku' and ten in sajdah."1
COMMENTARY: The time he took to make ruku and sajdah was such that they recited the
tasbih t en times in each posture. Hence, He himself may have recited about as many times.
(٨٨٤) وَعَنْ شَقِيْقٍ قَالَ إِرّ خُذَيْفَةَ رَأَى رَجُلًا لَا يُتِؤُّ رَكُوُعَهُ وَلَّا سُجُوْدَهُ فَلَمَّا قَفِى صَلَاتَهُ دَعَاهُ فَقَالَ لَه
خُذَيْفُ مَاصَلَّيْتَ قَالَ وأَحْسِبُهُ قَالَ وَلَوْ مُتَّ مُثَّ عَلَى غَيْرِ الْفِطْرَةِ الَّتِي فَطَرَ اللَّهُ مُحَتَّدًا صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ- (البخارى)
884. Sayyiduna Shaqiq al 47> narrated that Sayyiduna Hudhayfah de atl (so) saw a
man who (while offering salah) did not perform bowing and prostration correctly.
When he finished his salah, Sayyiduna Hudhayfah Aus abl so, called him and said to
him, "You have not offered the salah (perfectly)." Sayyiduna Shaqiq atlar, said that
he presumed, he also said (to the man), "Were you to die (without redeeming this
salah). You would die on something other than fitrah (true religion of Islam) on
2 ". صلى الله عليه وسلم which Allah created Muhammad
(٨٨٥) وَعَنْ أَبٍ قَتَادَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَسْوَأُ النَّاسِ سَرِقَةٌ الَّذِىُ يَسْرِقُ مِنْ صَلَاتِهِ
قَالُوا يَارَسُولَ اللَّهِ وَكَيْفَ يَسْرِقُ مِنْ صَلَاتِهِ قَالَ لَا يُتِزُّ رُكُوْعَهَا وَلَّا سُجُوْدَهَا- (رواه احمد)
صلى الله عليه وسلم narrated that Allah's Messenger رحمه الثه Sayyiduna Abu qatadah .885
said, "The worst thief among mankind is he who steals from his salah." The
sahabah (companions) Aus 4tl (so) asked, "O Messenger of Allah, how does he steal
from his salah?" He said, "He does not perfect its ruku' and its sajdahs."3
.
COMMENTARY: One who steals worldly property pays for it in this world when he
receives punishment for it or seeks pardon from the owner so that he saves himself from
punishment in the hereafter. In contrast one who steals from his salah hurts himself by
losing its reward and qualifies for punishment in the hereafter. But he gets nothing.
(٨٨٦) وَعَنُ الثَّعْمَانِ بْنِ مُرَّةً أَّ تَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَاتُرَوْجٌ فِي الشَّارِبِ وَالزَّانِ
وَالشَّارِقِ وَ لِكَ قَبْلَ آَنْ تَنْزِلَ فِيْهِمُ الْحُدُوْدَ قَالُوا اللَّهُ وَ رَسُوْلُهُ أَعْلَمُ قَالَ هُنَّ فَوَاحِثُ وَفِيْهِنَّ مُقُوْبَةٌ وَاسُوَءُ
1
Abu Dawud # 888, Nasai # 1135.
2
Bukhari # 791.
3
Musnad Ahmad 5-310, Darimi # 1328.
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Vol.1
Translation & Commentary of MISHKATUL MASAABIH
539
الْشَّرِقَةِ الَّذِى يَسْرِقُ مِنْ صَلَاتِهِ قَالُوا وَكَيْفَ يَسْرِفُ مِنْ صَلَاتِهِ يَارَسُولَ اللَّهِ قَالَ لَا يُتُِّّ رُ كُوْعَهَا وَلَّا سُجُوُدَهَا.
(رواه مالك واحمد وروى دارمى نحوه)
886. Sayyiduna an Numan ibn Murrah 'salso, narrated that Allah's Messenger
What is your opinion about",رضى الله عنه ((asked (his sahabah (companions الله عليه وسلم
the alcoholic, the adulterer and the thief?" He had put this question before the
prescribed punishments for these sins were imposed. They submitted. "Allah and
His Messenger know best." He said, "These are grave sins for which punishments
are awarded. The worst of thieves is he who steals from his salah." They asked,
"How does he steal from his salah, O Messenger of Allah?" He said "He does not
make ruku and sajdahs perfectly."1
COMMENTARY: The prophet's صلى الله عليه وسلم question begins (مازون). The word is with a
fathah (osx) (tarawna) and the sentence means: 'Do you believe ...? ' But, in one of the
copies it is with a dumman (Turawna) meaning; "What do you think ..? 'what is your
opinion ...? This question was asked when the sahabah (companions) had not really
fathomed the gravity of the sins. When the prescribed punishment was revealed, they
understood how serious the sins were.
CHAPTER - XV
PROSTRATIONS & THEIR MERIT
بَابُ السُّجُودِ وفَضْلِهِ
The literal meaning of sajdah is 'to put the head on the ground and express one's
helplessness.'
In the terminology of Shari'ah (divine law), sajdah is to express servitude to Allah and
acknowledge one's complete inability and humility by placing one's forehead on the earth.'
SECTION I
الفضل الأول
THE LIMBS OF PROSTRATION
(٨٨٧) عَنِ ابْنِ عَبَّاسِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةٍ أَعْتُلٍ عَلى
الْجُّبْهَةِ وَالْيَّدَيْنِ وَالرُّكْبَتَيْنِ وَأَطْرَافِ الْقَدَمَيْنِ وَلَّا تَكُمُّ الثََّابَ وَلَا الشَّعُرَ - (متفق عليه)
887. Sayyiduna Ibn Abbas &sail 0> narrated that Allah's Messenger E) said, "I have
been commanded to prostrate my self on seven bones (of my body); the forehead,
both the palms, the knees, the toes of both feet, and (have been) forbidden to fold
back the clothing and the hair." 2
COMMENTARY: Most imams say that sajdah must be made on nose and forehead. If both
these are not rested on the earth, the sajdah will not be valid. However, Imam Abu Hanifah
atlar, and his two companions alar> hold that if only the forehead is placed to make the
sajdah then it will be valid, but to do it without a genuine excuse is makruh (unbecoming).
Imam Shafi'I atlar> and the two companions on (sahibayn of Abu Hanifah) atlar> contend
Muwatta Malik # 9.23-75.
2
Bukhari # 809, 812, Muslim # 230-490.