النص المفهرس

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that it is not allowed to merely rest the nose on the earth to make the prostration unless one
is precluded from resting the forehead for an authentic reason in which case it is permitted.
There are two verdicts of Imam Abu Hanifah «lar, about it: (i) it is disallowed, and (ii) it is
allowed but with an aversion.
It is necessary to put both feet on the ground while prostrating. If any one raises both of
them above the ground then his salah will be aborted, but if he lifts one of them, then his
prostration will be disliked or disapproved.
It is fard (obligatory) to turn the toes towards the qiblah, even one toe. If they are not so
oriented then it is not be allowed.
Durr ul Mukhtar mentions in one place that it is fard (obligatory) to make the sajdah with the
forehead and both feet and it is binding that at least one toe must rest on the earth, and it is
sunnah (practice of Holy Prophet (,,le ano) to place the palms and the knees on the ground.
This also is the contention of the Hanafis and the Shafi'is.
It is disallowed to put aside and to fold back hair and clothing while prostrating oneself.
The hadith means that is not allowed to do that to prevent them from getting dusty or dirty
and even otherwise it is disallowed. As for hair, they must not even be collected into the
turban or any such thing to preserve them from hanging. Rather, they must be left as they
are so that they too bow down in prostration.
CALMNESS
(٨٨٨) وَعَنْ أَنّسٍ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اعْتَدِ لُوا فِي السُّجُوْدِ وَلَّا يَسْبُطُ أَحَدُكُمْ ذِرَاعَيْه
انْبِسَاطَ الكَلُبٍ- (متفق عليه)
888. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Pause calmly while prostrating yourself. Let none of you stretch out his forearms
(in prostration on the ground) like the stretching of the dog."1
COMMENTARY: It seems that the word ('shiel) (be moderate) in sajdah calls for being calm
and composed and unhurried. The tasbih that is recited in sajdah must be chanted slowly.
Allamah Teebi «lar> said that to be moderate in prostration is to keep the back steady and
even palms of the hand on the ground, elbows clear of the ground well above it and the
belly away from the knees.
PALMS AND ELBOWS
(٨٨٩) وَعَنِ الْبَرَاءِ ابْنِ عَازِبٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَجَدُتَ فَضَعُ كَفَّيْكَ وَارُفَعُ
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna al Bara ibn Aazib .889
Aw, said, "When you prostrate yourself, put the palms of your hands on the ground
and keep your elbows raised above it."2
COMMENTARY: The palms of the hand must be placed on the ground opposite to the ears,
fingers attached to each other. The hands must be uncovered and not concealed in any
1
Bukhari # (533), 822, Muslim # 223-493, Tirmidhi # 275, 276, Musnad Ahmad # 3-315, 389.
2
Muslim # 234-494, Musnad Ahmad 4-283.

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clothing or such like, doing which is makruh (unbecoming). The elbows must be raised. This
can mean one of two things; both elbows must be raised above the ground, or they must be
high above the sides. This command is for men specifically. Women must place elbows on
the ground touching their sides, because this posture protects the body from being displayed.
(٨٩٠) وَعَنْ مَيْمُوْنَةً قَالَتْ كَانَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا سَجَدَ جَالَى بَيْنَ يَدَيْهِ حَتَّى لَوْاََّ بَهْمَةً
أَرَادَتْ أَنْ تَمُرَّ تَحْتَ يَدَيْهِ مَرَّتُ هُذَا لَفْظُ أَبٍ دَاؤُدَ كَمَا صَرَّح فِي شَرُحِ السُنَّةَّ بِأَسُنَادِهِ وَلِمُسْلٍِ بِمَعْنَاهُ
قَالَتْ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا سَجَدَ لَوْ شَائَتُ بَهْمَةُ اَنْ تَمُرَّ بَيْنَّ يَدَيْهِلَّمَرَّتُ۔
صلى الله عليه وسلم narrated that when the Prophet رضى الله عنه Sayyidah Maymunah .890
prostrated himself, he kept his arms so far apart (from his sides) that if a lamb
decided to go through, it could have passed under his arms.
This is the wording of Abu Dawud as explained in sharh us Sunnah (practice of Holy
Prophet,Llsà L.) with his sanad. The wording of Muslim is of like meaning:
She (Sayyidah Maymunah) Giallo, narrated that when the prophet dugulcall to prostrated
himself, if a lamb had wished to pass between his arms, it may have gone through.1
COMMENTARY: The Prophet alugadaty to kept his arms far away from his sides, belly and sides.
The hadith uses the word (g) (bahmah) for a lamb that can walk by itself. This creature on
birth is (Sakhlah) in ali ...
The compiler of Mishkat points the wording to be of Abu Dawud and thereby indicates
that the compiler of Masabih ought not to have placed this hadith in the first section which
belongs to Bukhari and Muslim only.
(٨٩١) وَعَنْ عَبْدِ اللَّهِ بْنِ مَالِكٍ ابْنِ بُجَيْنَةً قَالَ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا سَجَدَ فَتََّ بَيْنَّ يَدِيُه
حَتَّى يَبْدُوَ بَيَاضُ إِبْطَيْه - (متفق عليه)
891. Sayyiduna Abdullah ibn Maalik Ibn Bu haynah dis ati go, narrated that when
the Prophet alugarcall to prostrated himself, he had his arms spread out enough for
the whiteness under his armpits to be visible. 2
COMMENTARY: Buhaynah was Abdullah's mother Maalik was his father. This is why the
'ibn' between Maalik and Buhaynah is spelt with a hamzah (instead of though it is always
pronounced 101), and Maalik is read with a tanween (L.) to make it clear that Maalik was
not Buhaynah's son and that Abdullah &sail so, was Ibn Maalik and Ibn Buhaynah.
Perhaps when Abdullah رضى اللهعنه saw the Prophet صلى اللهعليه وسلم his armpit was uncovered, or
Abdullah que ail (so) may have meant that the armpits could be pointed out. As for their
whiteness, the Prophet's alugado all to armpits were very white and clear like all his body
was white and clear like a mirror. His armpits were not black on dirty as commonly are.
PRAYER IN PROSTRATION
(٨٩٢) وَعَنْ آنِيْ مُرَيْرَةَ قَالَ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ فِي سُجُوْدِهِ اللَّهُؤَّ اغْفِرُ لِى ذَنْبِئْ كُلَّهُ دِقَّهُ
Bukhari # 237-496, Abu Dawud # 898, Nasai # 1109, Ibn Majah # 880, Darimi # 1331, Musnad
Ahmad 6-331.
2 Bukhari # 390, Muslim # 235-495, Nasai # 1106.

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وجُلَّهُ وَ آَوَّلَهُ وَاخِرَهُ وَعَلَانِيَتَّهُ وَسِرَّهُ- (رواه مسلم)
892. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم prayed
in his prostration:
اللَّهُؤَّ اغْفِرْ لِى ذَنْيُ كُلَّهُ دِقَّهُ وجُلَّهُ وَآَقَلَهُ وَاخِرَهُ وَعَلَانِيَتَهُ وَسِرَّهُ
(O Allah forgive me my sins - all of them, the small of them and the great, the first
of them and the last, the open of them and the secret). 1
COMMENTARY: The Prophet alug ade all o sometimes made this supplication while
prostrating himself. Perhaps he made it alongwith the tasbih (سبحن ربى الاعلى) or in place of it.
The sins that are secret are those that are concealed from fellow man. In Allah's sight
nothing is hidden or secret, every thing is open.
يَعْلَمُ السِّرَّوَآَخْفى
{He known the secret (thought) and (that which is) more hidden.} (20:7)
(٨٩٣) وَعَنْ عَائِشَةَ قَالَتْ فَقَدْتُ رَسُوْلَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْلَةً مِنَ الفِرَاشِ فَالْتَّمَسْتُهُ فَوَقَّعَتُ يَدِئُ عَلى
بَطْنٍ قَدَ مَيْه وَهُوَفِى الْمَسْجِدِ وَهُمَا مَنْصُوْ بَتَانٍ وَهُوَ يَقُولُ اللَّهُوَّ إِ آَعُوذُ بِرَضَّاكَ مِنْ سَخَطِكَ وَبِمُعَافَاتِكَ
مِنْ عُقُوْبَتِكَ وَأَعُوذُ بِكَ مِنْكَ لَا أُحْصِى ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ- (رواه مسلم)
893. Sayyiduna Ayshah Aus al , narrated that one night she missed Allah's
Messenger ,aleati o from the bed. So she groped for him and her hand tumbled
on the soles of his feet. He was in prostration and they (his feet) were raised. He
was praying:
اَللَّهُؤَّ إِى أَعُوذُ بِرَضَاكَ مِنْ سَخَطِكَ وَبِمُعَا فَاتِكَ مِنْ عُقُوُ بَتِكَ وَأَعُوذُ بِكَ مِنْكَ لَّا أُحُصِى ثَنَاءً عَلَيْكَ
أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ
(O Allah, I seek refuge in your good pleasure from your displeasure and in your
forgiveness from your punishment. And I seek refuge in you from you (which is in
your mercy from your wrath). I am unable to count your praise. You are, indeed, as
you have praised yourself). 2
COMMENTARY: This hadith tells us that if a women touches a man, his ablution is not
negated. The Hanafis rule accordingly.
The words 'I am unable to count your praise suggest; 'I am unfit to do justice to your praise
according to as you are worthy of praise. You are just as you say of yourself
فَلِلْهِ الْحَمْدُ رَبِّ السَّمْوَاتِ وَرَبَ الْأَرْضِ رَبِّ الْعَالَمِيْنَّ وَلَهُ الْكِبْرِيَاءِ فِي السَّمْوَاتِ وَالْأَرْضِ وَهُوَّ العَزِيزُ الْحْكِيْمُ
{So to Allah belongs all praise, the Lord of the heavens and the Lord of the earth,
the Lord of the worlds! And his alone is the dominion in the heavens and the earth.
And He is the Mighty, the wise.} (45:36-37)
1
Muslim # 216-483, Abu Dawud # 878.
2 Muslim # 222-486, Abu Dawud # 879, Tirmidhi # 3504, Nasai # 1130, Ibn Majah # 3841, Muwatta
Maalik 15.8-31, Musnad Ahmad 6-58.

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NEAREST APPROACH TO ALLAH
(٨٩٤) وَعَنْ آبيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَقْرَبُ مَايَكُوْنُ الْعَبْدُ مِنْ رَّبِه وَهُوَ
سَاجِدْفَاكْثِرُوا الدُّعَاءَ - (رواه مسلم)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله منه Sayyiduna Abu Hurayrah .894
said, "The nearest a slave can be to Allah is when he prostrates himself. Hence,
make supplication (when you are prostrating yourselves) frequently."1
COMMENTARY: Allah is always near to His slaves but He is nearest to them when
they are in prostration before him. He is pleased with them at that time and grants
them their prayer. Hence, the prophet alwgadcall to instructed that prayers may be made
often in prostration.
PLIGHT OF THE DEVIL WHEN A RECITER PROSTRATES HIMSELF
(٨٩٥) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَرَأَ ابْنُ أَدَمَ الشَّجُدَةَ فَسَجَّدٌ إِعْتَزَّلَ
الشَّيْطَانُ يَبْكِى يَقُولُ يَاوَيُلَتِى أُمِرَابْنُ أَدَمَ بِالسُّجُودِ فَسَجَدَ فَلَهُ الْجِنَّةُ وَأُمِرُتُ بِالسُّجُودِ فَأَتَيْتُ فَلِى
النَّارُ- (رواه مسلم)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .895
said, "When the son of Aadam A Ja,le recites a verse calling for prostration and (he
or his listener) prostrates himself, the devil moves away and weeps, lamenting,
'woe to me! The son of Aadam J44 was commanded to prostrate himself and he
did so. For him, therefore, is paradise. But, I was commanded to prostrate myself
and I (disobeyed and) declined to do so. For me, therefore, is the Fire (of hell)."2
PROPHET'S صلى الله عليه وسلم COMPANY IN PARADISE
(٨٩٦) وَعَنُ رَبِيُعَةَ بْنِ كَعْبٍ قَالَ كُنْتُ أَبِيْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَأَتَيْتُهُ بِوَضُوْءِهِ وَحَاجَتَه
فَقَالَ لِى سَلُ فَقُلْتُ أَسْأَلُكَ مُرَافَتَتَكَ فِي الْجَنَّةِ قَالَ آَوْغَيْرَ ذلِكَ قُلْتُ هُوَ ذَاكَ قَالَ فَاَعِنِّى عَلَى نَفْسِكَ
بِكَثْرَةِ السُّجُودِ- (رواه مسلم)
896. Sayyiduna Rabi'ah 3 ibn Ka'b Que abl (so, narrated that he used to be with Allah's
Messenger ,Aleall do at night and bring him water for ablution and other necessary
things (like the miswak, prayer, rug, etc). He said to him (one day), "Ask (for something
of the world or the hereafter)." He submitted, "I ask youyou're your company in
paradise." He said," (That is a high ambition) ask for something else (besides that)." (To
achieve that) help me to get you that with very many prostrations."4
COMMENTARY: Rabi'ah us all (so) was a constant companion and assistant of the Prophet
1
Muslim # 215-482, Abu Dawud # 875, Nasai # 1137, Musnad Ahmad 2-421.
2
Muslim # 133-81, Ibn Majah # 1053, Musnad Ahmad 2-443.
3
His Kunyah was Abu Faras. He accompanied the Prophet alugacall to in his journeys and at home.
He died in 63 AH.
4 Muslim # 226-489, Nasai # 1138.

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rewarded him by asking صلى الله عليه وسلم He was very obedient, so the Prophet . صلى الله عليه وسلم
him to make a request. Obviously, such a sincere and faithful devotee could only hope for
the companionship to continue in the next world. When he insisted on that, the Prophet
Alwy ale ail showed him how he could get what he wanted; 'Offer salah regularly and make
prostration s frequently demonstrating thereby your helplessness and humbleness and go
on praying while you prostrate yourself. On my part, I shall pray for you but you will have
to obey me. You will achieve your desire.'
Though a key opens the lock Movement of your hand is a must.
جنبش ازدست تومی خوابد نیز
فتح قفل ارچہ کلید است اےعزیز
To serve the saintly elders is a means to attain merit. This is more so if the Prophet
.is served صلى اللهعليهوسلم
Also the seeker must wish only for the blessings of the hereafter. They are perpetual. He
should not incline to worldly pleasure that are transitory. And he must not lag behind in
servitude, for, only a wish will get nothing. Effort is essential to achieve an ambition,
otherwise it will be like trying to mould cold iron.
کاندریں راه کار دار دکار
کار کن کار بگزار گفتار
Deeds matter. Avoid mere oral declarations.
(٨٩٧) وَعَنُ مَعْدَانَ بُنِ طَلْحَةً قَالَ لَقِيْتُ ثَوْبَانَ مَوْلِى رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ أَخْبِرُ
فِي بِعَمَلٍ أَعْمَلُهُ يُدْ خِلُنِى اللّهُ بِهِ الْجَنَّةَ فَسَكِّتَ تُؤَ سَأَلْتُّهُ فَسَكَتَ تُؤَّ سَأَلْتُّهُ القَّالِقَةُ فَقَالَ سَأَلْتُ عَنْ
ذلِكَ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ عَلَيْكَ بَكَّتْرَةِ الشُّجُودِ لِلّهِ فَإِنَّكَ لَا تَسْجُدُ لِلّهِ سَجْدَةً إِلَّ
رَفَعَكَ اللَّهُ بِهَا دَرَجَةٌ وَحَظَ عَنْكَ بِهَا خَطِيْنَةً قَالَ مَعْدَاكُ ثُمَّ لَقِيْتُ أَبَا الدَّرْدَاء فَسَأَلْتُّهُ فَقَالَ إِيْ مِثْلَ
مَا قَالَ لِيْ ثَوْبَارٌ- (رواه مسلم)
897. Sayyiduna Ma'dan ibn Talhah lar, narrated that he met the freedman of Allah's
Messenger صلى الله عليه وسلم . Thawban رضى الله عنه and requested him to lead him to a deed
which if he did Allah would admit him to paradise. But Thawban gave no answer. So,
he asked him again but, again, he did not reply. When he asked the third time, he said,
"I had put this question to Allah's Messenger alugadati ho and he had instructed me to
make very many prostrations to Allah, for, he would not make a prostration to Allah
without Allah raising him by a degree and erasing from him a sin." Ma'dan war, said,
further that he then met Abu ad-Darda Acall so, and asked him (the same question) too.
He gave him the same answer as Thawban Accabl so, had given hin.1
COMMENTARY: Sayyiduna Thawban dus atl o) did not give an answer to Sayyiduna
Ma'dan «lar, till he asked the third time to make him more eager to know. In that way, he
would realize how significant it was.
The prostrations are none others but those in the salah, those made on reciting certain
Muslim # 225-488, Tirmidhi # 388, Nasai # 1139, Musnad Ahmad 5-276.

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verses of the Quran, or prostrations to express gratitude.
SECTION II
الفضلُ الثَّانِى
METHOD OF MAKING PROSTRATION
(٨٩٨) عَنْ وَائِلِ بْنِ حُجْرٍ قَالَ رَآَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا سَجَدَ وَضْعَ رُكُبَتَيْهِ قَبْلَ يَدِيُه وَإِذَا
ڭھَضَرَ فَّ يَدَيْه قبلركبتيه۔(رواهابوداود والنسائى وابن ماجة والدارمى)
898. Sayyiduna Wa'il ibn. Hujr & also) narrated that he observed that when Allah's
Messenger w, Ale il do prostrated himself, he put down his knees on the ground
before putting his hands down. And when he got up, he raised his hands before
raising his knees.1
COMMENTARY: Imam Abu Hanifah lar, and Imam Shafi'I atlar> have ruled according. A
hadith in Abu Dawud Awd leatl to raised his knees with his hands on his thighs.
The ulama (Scholars) have determined a principle for going down in prostration. The limb
that is nearest to the ground will go down first and then the next and so on. When arising
from it, the converse sequence is observed, so the nearest will be the last to be raised.
As for the forehead and nose, they are regarded as one limb and should be put down
together. However, some authorities point out that the nose is nearer than forehead to the
ground, so must be rested first and then the forehead.
Allamah Shamim lar> said that it for any reason it is difficult to put down the knees on the
ground before the hands then the hands may be rested on it before the knees.
(٨٩٩) وَعَنْ أَبٍ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا سَجَدَ أَحَدُكُمْ فَلَا يَبْرُكُ كَمَا يَدْرُكُ
الْبَعِيْرُ وَلْيَضَعُ يَدَيْهِ قَبْلَ رُكْبَتَيْهِ رَوَاهُ أَبُودَاوُدَ وَالنَّسَائِىُّ وَالدَّارِِِّ قَالَ أَبُوُسُلَيْمَاتَ الخُطَّابُّ حَدِئْتُ وَائِلٍ
بْنِ حُجْرٍ آثْبَثُ مِنْ هَذَا وَقِيْلَ هُذَا مَنْشُؤْتُـ
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .899
said, "When any of you prostrated himself, let him not kneel as a camel kneels.
(Rather,) let him put down his hands before his knees."2
Abu Sulayman al Khattabi atlar, said that the hadith3 of Wa'il ibn Hujr is more
strong than this hadith. So, it is presumed that this hadith is abrogated.
COMMENTARY: 'Do not kneel as a camel does' means that while prostrating oneself, one
should not rest one's knees on the ground before putting the hands on it. The prophet adat! to
Alwy gave the example of the camel though the camel kneels on its forelegs (said to be its hands).
Man's knees are in his feet but a camel's knees are in its forelegs. So, of any one rests his knees
before his hands on the ground when going into prostration, he sits like a camel kneels.
This hadith contradicts the preceding on which calls for the knees to be put down before
the hands. Therefore, the ulama (Scholars) differ on this question. As stated in the previous
commentary, the majority of ulama (Scholars) like Imam Abu Hanifah alar>, Imam Shafi'l
atlar> and (imam Ahmad ibn Hanbal atlar, follow the preceding hadith (# 898) of Sayyiduna
Abu Dawud # 838, Tirmidhi # 268, Nasai # 1089, Ibn Majah # 882, Darimi # 1320.
2 Abu Dawud # 840, Nasai # 1091, Darimi # 1321, Musnad Ahmad 2-381.
3 Previous # 898.

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Wail ibn Hujr adlar> nad put down the knees before the hands (in prostration). However,
Imam Maalik ablar, Awzai atlar> and some other scholars abide by this hadith of Sayyiduna
Abu Hurayrah auail so) and call for the hands to be placed on the ground before the knees.
The ulama (Scholars) emphasise that the hadith of Sayyiduna Wail ibn Hujr Acall so, is more
sound, strong and mashhur.1
Therefore, they prefer it. The principle is that the stronger and more sound is followed,
Hence some ulama (Scholars) say that the hadith of Sayyiduna Wai'l &sail soy abrogates the
.رضى الله عنه hadith of Sayyiduna Abu Hurayrah
Moreover, there is another hadith that Ibn Khuzaymah dis ati Go, has narrated, It says that
when the prophet alugade al to went into prostration, he began with the knees and placed
them on the ground first. It is to these reasons that the compiler of Mishkat indicates
saying, 'Abu Su layman al-Khattabi atlar, said ... '.
SUPPLICATION BETWEEN TWO PROSTRATIONS
(٩٠٠) وَعَنِ ابْنِ عَبَّاسٍ قَالَ كَانَ النَّيُّ عَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ بَيْنَ السَّجُدَ تَيْنِ اللَّهُوَّ الخُفِرُ لِيْ
وائحمنئ واهدِنٍ وَمَافِنى وَاززُقْنئ- (رواهابوداود والترمذى)
900. Sayyiduna Ibn Abbas Au ail o) narrated that between two prostrations, the
prophet صلى اللهعليه وسلم prayed:
اللهُتَّ اغْفِر إی وائحمنى واهدنى وَهَافِنِى وَائزُقْنِى
(O Allah, forgive me. Have mercy on me. Guide me. Preserve me (from the trials of
both the worlds and illnesses both seen and unseen). And, provide me sustenance.)2
(٩٠١) وَعَنْ حُذَيْفَةَ أَّ النَّبِىَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ بَيْنَ السَّجْدَ تَيْنِ رَتِّ الخُخِرُ لِىُّ (رواه النسائي والدارمى)
901. Sayyiduna Hudhayfah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم prayed
between the two prostrations:
رَبِّ اغْفِرْ لِى
(My Lord, forgive me).3
COMMENTARY: This hadith is also transmitted by Ibn Majah too but his transmission has
this prayer made three times between the two prostrations.
SECTION III
الفَصلُ الثَّالِثُ
DO NOT MAKE A HURRIED PROSTRATION
(٩٠٢) عَنْ عَبْدِ الرَّحمْنِ بْنِ شِبْلٍ قَالَ تَّى رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عَنْ نَقْرَةِ الْغُرَابِ وَافْتِرَاشِ
التَّبُعِ وَأَنْ يُوَِّّنُ الرَّجُلُ الْمَكَانَ فِى الْمَسْجِدِ گَمَا يُوَِّنُ الْبَعِيرُ-(رواه ابوداود والنسائى والدارمى)
902. Sayyiduna Abdur Rahman ibn Shibl & dl ) narrated that Allah's
" handed down by many narrators, next to mutawatir. n
2 Abu Dawud # 850, Tirmidhi # 284, Ibn Majah # 898, Musnad AHMad 1-371.
3 Nasai # 1145, Darimi # 1324, Abu Dwud # 874, Ibn Majah # 897, Musnad Ahmad 5-398.
.

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Messenger alugarcall to forbade a crow's peck, stretching the forearms like a wild
beast and a man reserving a place (for himself) in the mosque like a camel has
his place fixed (in his area).1
COMMENTARY: This hadith forbids three things. The first is to not imitate a crows peck in
making a hurried prostration by raising the head before it has truly touched the ground.
The second is to spread one's forearms or wrists on the ground while prostrating oneself in
the manner of beasts who sit with legs stretched on the ground. The third is not to imitate a
camel who has a fixed placed to kneel by setting aside a place for oneself in the mosque
where no one else may sit. It is makruh (unbecoming) and forbidden to prevent anyone
from sitting wherever he likes.
Allamah Halwani alar, said that the ulama (Scholars) call it makruh (unbecoming) to have a
specified kind of clothing to wear in the mosque and offer salah only in that clothing. If that is
done then worship will be linked to that kind of clothing alone and it will become difficult in
other clothing for the same reason, it is makruh (unbecoming) to continue to fast always.
FORBIDDEN MANNER OF SITTING BETWEEN TWO PROSTRATIONS
(٩٠٣) وَعَنْ عَلِيٍّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَا عَلِيُّ إِّى أُحِبُّ لَكَ ما أُحِبُّ لِنَفْسِ وَآَكُرَهُ لَكَ
مَا أَكْرَهُ لِنَفْسِ لَا تُقْعِ بَيْنَ السَّجُدَتَيْنٍ- (رواه الترمذى)
903. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم said to him,
"O Ali, I love for you what I love for myself and dislike for you that which I dislike
for myself. Do not observe iq'a (stt) between two prostrations."2
COMMENTARY: The prophet w,Aleatl . was loving and compassionate to all people, but
more so to his ummah. He liked for them what he liked for himself and disliked for them
what he disliked for himself. He made this known to Sayyiduna Ali wall (so) and told him
that he did not himself like to observe iq'a between the two sajdah, so did not like it for him
and for other people too.
IQ'A (elas): It is to sit on the buttocks while they rest on the ground, and the thighs and
shins are raised with hands placed on the ground. It is the dog's sitting posture. This is the
correct meaning of iq'a, but some scholars say that it is to keep the toes erect and sit on the
heels. Other meaning are also suggested. Whatever the meaning, it is disallowed to sit
between two prostrations in this manner. '
CORRECT RUKU' & SAJDAH
(٩٠٤) وَعَنْ طَلْقِ بْنِ عَلِيٍّ الْخْتَقِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لاَ يَنْثُّارُ اللهُ عَزَّوَ جَلَّ إِلى صَلَاةٍ
عَبْدٍ لَا يُقِيْمُ فِيْهَا صُلُبُهُ بَيْنَ خُشُوْعِهَا وَسُجُودِ هَا-(رواه احمد)
904. Sayyiduna Talq ibn Ali al Hanafi usail so, narrated that Allah's Messenger J.
Alwycle atl said, "Allah, Mighty and Glorious does not look at the salah of a slave (of
His) who does not keep his back straight between its ruku' (bowing) and sajdah
(prostrauons) "3 (Or, keep his back straight in its ruku and sajdah.)
-
Abu Dawud # 862, Nasai # 1112, Ibn Majah # 1429, Darimi # 1323, Musnad Ahmad 3-428.
2
Tirmichi # 282.
3
Musnad Ahmad 4-22.

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COMMENTARY: Only that salah is approved by Allah whose postures are correctly
performed according to rules and etiquette. Bowing and prostrations are important
postures of the salah and if they are deficient then the entire salah is incomplete. The hadith
emphasizes that one should keep one's back erect on getting up from bowing and
prostrations before going into the next posture otherwise Allah will not accept it.
HANDS ALSO PROSTRATE
(٩٠٥) وَعَنْ نَافِعٍ آَّ ابْنَ عُمَرَ كَانَ يَقُوْلُ مَنْ وَضَعَ جَبْهَتَهُ بِالْأَرْضِ فَلْضَعْ كَفَّيْهِ عَلَى الَّذِى وَضْعٌ عَلَيْهِ
جِبُهْتَهُ ثُمَّ إِذَا رَفَعَ فَيَرْفَعُهُمَا فَإِّ الْيَدَيْنِ تَسْجُدَانِ كَمَا يَسْجُدُ الْوَجُهُ- (رواه مالك)
905. Sayyiduna Nafi «lar, narrated that Sayyiduna Ibn Umar Aus atl so, said, "He
who puts his forehead on the ground (in prostration) must also put the palms of
his hands on the ground where he puts his forehead. When he raises himself
(from prostration), he must also raise them, for, the hands too perform
prostration just as the face does."1
COMMENTARY: When a worshipper prostrates himself in salah all his limbs prostrate with
his forehead and nose, bowing before Allah. Hands should also be placed on the surface
where the forehead is put, meaning in level with it so that they too prostrate.
Hands should be in line with the forehead. This is as the hanafis rule. The Shafi'is rule that
hands should be in line with the shoulders.
While the correct meaning of the words of the hadith is that palms of both hands should be
placed on the ground, level with the forehead, yet they may also mean that they should be
placed on the ground just as the forehead is placed. This means; in the direct ion of the qiblah.
CHAPTER - XVI
بَابُ التَّشَقُدِ
THE TASHAHHUD
Shahadah means 'testimony,' to bear witness.' It is to convey a true information in which the
heart supports the tongue. The tongue gives a news which the heart knows.
Tashahhud is to be a witness. It is to express the knowledge which the heart possesses.
(اشهدان لا اله الا الله واشهدان محمدا رسول الله) In the terminology of Shari'ah (divine law), tashahhud is
(I bear witness that there is no God but Allah. And, I bear witness that Muhammad is
Allah's Messenger), and it is the dhikr that is recited in qa'dah of the salah. It is the at-
tahiyat and is so called because it has the expression of the testimonies.
SECTION I
الفَضْلُ الْأَوَّلُ
WHERE TO PLACE THE HANDS
(٩٠٦) عَنِ ابْنِ عُمَرَ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَعَدَ فِي التَّشَهُدِ وَضَعَ يدَهُ اُليُسْرِى عَلَى
رُكْبَتِهِ الْيُسْرِى وَوَضَعَ يَدَهُ الْيُمْنِى عَلَى رُكْبَتِهِ الْيُمْنِى وَعَقَدَ ثَلَاثَةً وَخَمْسِيْنَ وَأَشَارَ بِالسَّبَّابَةِ
صلى الله عليه narrated that when Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .906
Awy sat down for the tashahhud he placed his left hand above his left knee and his
1
Muwatta Maalik # 9.19-63, Abu Dawud # 891.

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right hand above his right knee. He clenched his (right hand's) fingers as though
the figure (53) fifty three and pointed with the fore-finger.1
(٩٠٧) وَفِيْ رِوَايَةٍ كَانَ إِذَا جَلَسَ فِي الصَّلَاةِ وَضَعَ يَدَيْهٍ عَلَى رُكْبَتَيْهِ وَرَفَعَ إِصْبَعَهُ الْيُمْنِى الَّتِى تَلِى الْإِبْهاَمَيَدْ
حُوْبِها وَيَدَهُ الْيُسْرِىُ عَلَى رُكُبَتِهِ بَاسِطُهَا عَلَيْهَا- (رواه مسلم)
907. According to another version: when he sat down in the salah, he placed his
hands above his knees and he raised his right finger that is next to the thumb
(meaning the forefinger also called finger of shahadah) and with this he made
supplication (by raising it to indicate unity of Allah). He kept his left hand
stretched wide above his left knee."2
COMMENTARY: 'As though the figure (53) fifty three;' Those who counted on fingers had
a certain number associated with each finger according to where and how it was placed.
.Hence, the narrator described how the Prophet alugado al to clenched his fist, leaving out
the forefinger to point out. The way he clenched them represented the counting fifty three
(the numerals 53). The tip of the thumb is placed at the (drawn out) base of the forefinger.
Imam Shafi'I ablar, and, according to one version, Imam Ahmad abide by this hadith and
adopt this method.
HOW THE HANAFIS DO IT: In this way, the counting of (90) ninety is also depicted. The
little finger and the nearest finger are clenched and the forefinger is released and the thumb's
tip is placed on the edge of the middle finger and a circle is formed. Imam Abu Hanifah ablar,
said that the forefinger must be raised in this form. This also is one opinion of Imam Ahmad
atlar> and an ancient opinion of Imam Shafi'I atlar> and it is also known from a hadith of
Muslim lar,, following, as narrated by Sayyiduna Abdullah ibn Zubayr. Acui so, Ahmad 47)
all and Abu Dawud dular, to have reported from Sayyiduna Wa'il ib Hujr islas>.
Imam Maalik atlar> said that all the fingers should be clenched in a fist but the forefinger (of
shahadah) is left out.
Some ahadith speak of leaving the fingers unclenched and pointing with the forefinger in
this manner. Some Hanafi scholars abide by this. It seems that the Prophet Alu, le al
himself followed different methods and the ahadith establish both methods.
The hanafis of Maa wara an Nahr (which include Samarqand, Bukhara, etc) and India3
have given up the method of clenching fingers and pointing out though the predecessors
abided by it. However, the scholars of the Harmayn and other Arab countries continue to
abide by the clenching of fist and pointing.
Allamah Shaykh Ibn Hammam ( 47), a noted scholar among the Hanafis, said, "While
beginning the tashahhud till the testimonies, the time of tahlil (declaration of unity), the
fingers should be clenched and the indicating must be made (with the forefinger). To
forbide to point is contrary to both riwayat and dirayat (tradition and knowledge)."
It is stated in Muhit that Imam Abu Hanifah atlar, and Imam Muhammad war> regard it a
-
Muslim # 115-580.
2 Muslim # 114-580.
3
Perhaps this was given up in the times of the author of Mazahir Haq, Allamah qutubuddin alar>,
Now however, all the Hanafis abide it. (Abdullah Jawaid Ghazapuri).

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sunnah (practice of Holy Prophet صلى الله عليه وسلم) to point with the forefinger of the right hand.
The same opinion, is expressed by Imam Abu Yusuf. «klar, Allamah Najmuddin zahidi .47)
«il said that the ulama (Scholars) are of one opinion that the act of pointing Diving unity) is
.(صلى الله عليه وسلم a sunnah (practice of Holy Prophet
Since this is the contention of the sahabah (companions) aus ail so, the tabiun dul og?), the
imam's atlar>, scholars of hadith atlar>, jurists and ulama (Scholars) of kufah and Madinah
that while reciting the at-tahiyat, the forefinger should be raised with the testimonies, to
represent Divine unity, and there are many ahadith to establish it, other, it is better and
preferable to abide by it.
The pointing is done at the kalimah Shahadah by the Shafi'is at (A) YI) IillAllah) by raising
the forefinger and by the Hanafis at (J) Y) (lailaha) and replacing it at (&l YI) (illAllah). It
must be borne in mind that the finger should not be pointed upwards otherwise it will
create a doubt about direction.
The hadith says: 'with this he made supplication,' This means that he raised the forefinger
and pointed with it indicating Divine unity. Or, supplication may means dhikr because one
who makes dhikr is also eligible to get a reward and honour.
The hadith concludes with the words; 'left and stretched vide above his left knee.' It means
it was near (or on the tip of) his knee (not on it but) on his thighs facing the qiblah.
(٩٠٨) وَعَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَعَدَ يَدُ عُوُوَضَغَ يَدَهُ الْيُمْنى
عَلَى فَخِذِهِ الْيُمْنى وَيَدَهُ الْيُسْرِى عَلَى فَخِدِهِ الْيُسْرِى وَأَشَارَ بِإِصْبَحِهِ السَّبَّابَةِ وَوَضْعَ إِبْهَا مَهُ عَلَّى إِصْبَحِهِ
الْوُسْطِ وَيُلْقِمُ كَفُّهُ الْيُسْرِى رُكُبَتَه- (رواه مسلم)
908. Sayyiduna Abdullah ibn Zubayr dis all go, narrated that when Allah's
Messenger alugarcall to sat down (in salah to recite at-Tahiyat), he put his right hand
on his right thigh and left hand on his left thigh and pointed with the forefinger,
placing his thumb on his middle finger (making a circle). And (sometimes), he held
his left knee with his left hand. 1
COMMENTARY: It has been stated in the foregoing lines that Imam Abu Hanifah lary ruled
that during at-tahiyat while reciting the kalimah shahadah, the forefinger of the right hand
should be raised, with the little finger and the nearest fingers cleanshed, the tip of the thumb
placed on the edge of the middle finger to make a circle and the forefinger put up to point.
Imam Shafi'I holds that this kind of a circle must be made promptly on sitting to recite at-
tahiyat. Imam Abu Hanifah contends that it should be made while raising the (fore)finger.
(٩٠٩) وَعَنْ عَبْدِ اللهِ ابْنِ مَسْمُؤْدٍ قَالَ كُنَّا إِذَا صَلَّيْنَا مَعَ الَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قُلْنَا السَّلَامُ عَلَى اللَّهِ قَبْلَ
عِبَادِهِ السَّلَامُ عَلَى جِبْرِئْلَ السَّلَامُ عَلَى مِيْكَائِئْلَ السَّلَامُ عَلَى قُلَاٍ فَلَنَّا انْصَرَفَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
أَقْبُلَ عَلَيْنَا بِوَجُهِهِ قَالَ لَا تَقُولُ السَّلَامُ عَلَى اللّهِ فَإِنَّ اللّهَ هُوَ السَّلَامُ فَإِذَا جَلَسَ أَحَدُكُمْ فِي الصَّلَاةِ فَلْيَقُلُ
التَّحِيَّاتُ لِلّهِ وَالسَّلَوَاتُ وَالَِّّبَاتُ السَّلَامُ عَلَيْكَ آَيُّهَا النَِّىُّ وَرَحْمَةُ اللَّهِ وَبَرَ كَاتُّهُ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ
1
Muslim # 113-579.

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اللَّهِ الصَّالِحِيْنَ فَإِنَّهُ إِذَا قَالَ ذَلِكَ أَصَابَ كُلَّ عَبْدٍ صَالِحٍ فِي السَّمَاءِ وَالْأَرْضِ أَشْهَدُ أَرْ لَّا إِلهَ إِلَّ اللّهُ وَأَشْهَدُ
أثّ مُحَمَّدً اعَبْدُهُ وَرَسُولُهُ ثُمَّ لِيَتَخَّرْ مِنَ الدُّعَاءِ أَعْجَبَهُ إِلَيْهِ فَيَدْ عُوُهُ- (متفق عليه)
909. Sayyiduna Abdullah ibn Mas'ud awilco) narrated that when they offered salah
with the Prophet alugarcall to, they recited (in the qa'dah, instead of at-tahiyat):
السَّلَامُ عَلَى اللَّهِ قَبْلَ عِبَادِهِ السَّلامُ عَلَى جِبْرَئِيْلَ السَّلَامُ عَلَى مِيْكَائِيلَ السَّلَامُ عَلَى
(Peace be on Allah, before conveying it to His slaves. Peace be on Jibril. Peace be on
Mika'il peace be on so and so). (The word peace is salaam, or greetings and so and
صلى الله عليه وسلم so means any of the angels or prophet) (One day) when the prophet
· finished the salah, he turned his face :owards them and said, "Do not say, 'Peace be
on Allah because, Allah! e is as-Salaam (peace) When one of you sits (in the qadah)
in the salah, he must say:
الثَّحِيَّاتُ لِلّهِ وَالشَّلَوَاتُ وَالَّيِّبَاتُ السَّلَامُ عَلَيْكَ آَيُّهَا النَّبِىُّ وَرَحْمَةُ اللَّهِ وَبَرَّ كَاتُّهُ السَّلَامُ عَلَيْنَا
وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ
(All adorations of the tongue are for Allah as also the adorations of the body and
the good deeds. Peace be on you, O Prophet and the mercy of Allah and His
blessings. Peace be on us and on the upright worshippers of Allah.)
When he says so, its blessings cover every righteous slave of Allah in heaven a.id
earth (then he continued: (اشْهَدْ أَنْ لَّا إِلهَ إِلَّ اللهَوَ أَشْهَدْ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُه) (I bear witness that there is no
God but Allah. And, I bear witness that Muhammad is His slave and His Messenger.)
Then he may chrose one of the supplications that pleases him, and make it." 1
COMMENTARY: Ibn Malik رحمه الله said that when the prophet صلى اللهعليهوسلم went through the
mi'raj (ascension to the heavens) and he was in the presence of Allah, he spoke these words
of praise for. Allah, the glorious:
التَّ حِيَّاتُ لِلّهِ وَالصَّلَوَاتُ وَالطَِّّبَاتُ.
(All praise belongs to Allah, as do the monetary and physical worships)
This received response from the Divine court:
السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِىُّ وَرَحْمَةُ اللَّهِ وَبَرّ كَاتُّه-
(Peace e on you, O Prophet and the mercy of Allah and His blessings)
The Prophet صلى اللهعليه وسلم t hen said:
عَلَيْنَا وَعَلَى عِبَادِ اللَّه الضَّالِيْنَّ-
(On us and on the righteous slaves of Allah.)
There up on, Jibril عليه السلام said:
أَشْهَدُ أَرْ لََّ إِلهَ إِلَّ اللَّهُ وَ إِشْهَدُ أَثَّ مُحَتَّداً عَبْدُهُ وَ رَسُوْلُه۔
(I bear witness that there is no one worthy of worship besides Allah. And, I bear
Bukhari # 831, Mualim # 55-402, Abu Dawud # 968, Nasai # 1168, Ibn Majah # 899, Darimi # 1340,
Musnad Ahmad 1-376.

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witness that Muhammad is His slave and His Messenger)/
The words (Lisle a) (peace be on us and on Allah's righteous slaves) These words it
conditional on the righteous slaves. These words indicate that it is not proper to send
greetings with salaam to the wretched and evil people or to offer them greetings. Only they
honour who are dear to Allah and His Messenger , il . because of their beliefs and
opinions and their deeds and character. They are called righteous (¿JL-). The righteous
person is mindful of the rights of Allah and of follow men, and fulfils them.
Shaykh Abdul Qadir Jilani «lar, said (z>La) (right good) is the condition in which a person
sacrifices and abandons his personal desires and wishes to remain firm on what Allah
wants and prescribes. (It is for this reason that he becomes worthy of being called a
righteous slave.) Hence, he must be pleased with Allah's pleasure and command and
entrust everything to him as a new born is (without desire) before his nurse or a corpse is
before one who gives it a funeral bath.
The ulama (Scholars) say that when anyone attains this degree of obedience and
submission, He certainly is safe from all worldly trials and tribulations.
Finally, at-thaiyat must be recited in both the qa'dahs (sitting postures). The qa'dah in
between (which is the sitting after two raka'at) is wajib (expedient). The final or last qa'dah
(when the salutation is made) is fard (obligatory).
(٩١٠) وَعَنْ عَبْدِ اللّهِ بْنِ عَبَّاسِ قَالَ كَاتَ رَسُولُ اللهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَلِّمُنَا النَّشَهُدَ كَمَا يُعَلِّمُنَا
الشُّوْرَةَ مِنَ الْقُرْانْ فَكَانَ يَقُولُ التَّحِيَّاتُ الْمُبَارَ كَاتُ السَّلَوَاتُ الَّيِّبَاتُ لِلْهِ السَّلَامُ عَلَيْكَ آَيُّهَا النَّبِىُّ
وَرَحْمَةُ اللَّهِ وَ بَرّكَاتُّهُ السَّلَامُ عَلَيْئًا وَعَلَى عِبَادِ اللّهِ الصَّالِحِيْنَّ أَشْهَدُ أَنْ لَّا إِلهَ إِلَّ اللَّهُ وَأَشْهَدُ أَتَّ مُحَتَّدًا
رَسُوُلُ اللّهِ رَوَاهُ مُسْلِمْ وَلَمْ أَجِدُفِ الشَّحِيُحَيْنَ وَلَّا فِي الْجُمْعِ بَيْنَ الشَّحِيُحَيْنَ سَلَامٌ عَلَيْكَ وَسَلَامٌ عَلَيْنَا
بِغَيْرٍ اَلِفٍ وَلَّامٍ وَلَكِنْ رَوَاهُ صَاحِبُ الْجَامِعِ عَنِ التِّرمِذِيّ۔
910. Sayyiduna Abdullah ibn Abbas also narrated that Allah's Messenger able
Alw, ale used to teach them the tashahhud in the same way as he taught them the
surah of the Quran. Thus, he would say.
التَّحِيَّاتُ الْمُبَارَكَاتُ القَّلَوَاتُ الطَّيِّبَاتُ لِلّهِ السَّلَّامُ عَلَيْكَ أَيَّهَا النَّبِىُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُّهُ السَّلَامُ عَلَيْنَا
وَعَلَى عِبَادِ اللّهِ الشَّالِحِيْنَ أَشْهَدُ أَنْ لَّا إِلهَ إِلَّ اللَّهُ وَأَشْهَدُ آَرَّ مُحَتَّدًا تَسُولُ اللهِ
(All blessed praise and all monetary and physical worship belong to Allah. Peace
be on you, O Prophet, and Allah's mercy and blessing, peace be on us and on
Allah's righteous slaves. I bear witness that there is none worthy of worship
besides Allah. And, I bear witness that Muhammad is Allah's messenger. 1
(The compiler of Mistakt writes:) I did not find in the two sahih books or the Jami
bayn us sahihayn the words without the definite article Suey and except that the
compiler of the Jami has reported it from Tirmidhi.
COMMENTARY: The shafi follow this hadith and recite this tashahhud but the Hanafis
1
Muslim # 60-483, Abu Dawud # 974, Tirmidhi # 290 (which has (-) at two places instead of ( ~_!! ).

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recite that which is reported by Sayyiduna Ibn Mas'ud aus dol so, in the previous hadith (#
909). The scholars of hadith say about Ibn Mas'ud's death so) hadith that the tashahhud in it
is the most sound. This is also confirmed by Ibn Hajar atlar > shafi'i.
Imam Ahmad atlar> also abides by the hadith of Ibn Mas'ud atlar>. Most learned sahabah
(companions) رضى الله عنه and tabi'un رحمه الله did what the hadith of Ibn Masud رضى الله عنه says. It
is also known that the Prophet صلى الله عليه وسلم had instructed that the tashahhud as found in
Ibn Mas'ud's death so, hadith should be taught to the people. It is stated in Musnad Ahmad
that the Prophet صلى الله عليه وسلم had instructed Ibn Mas'ud رضى الله عنه to the effect.
According to a version, ibn Mas'ud رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم held his
hand and just as he taught him the Qur'an so he taught him (this) tashahhud.
Another significant difference between the two traditions is that the hadith of Ibn Mas'ud (so)
Accabl is transmitted by both Bukhari and Muslim and of Ibn Abbas Awall so, by only Muslim.
Imam Maalik lar> adopted the tashahhud that Sayyiduna Umar Asat so, narrated from the
Prophet صلى الله عليه وسلم .it is:
التَّحِيَّات للهِ الذاکیات لله الطيبات لله السلام عليك ايها النبی الخـ
Whatever that be, the ulama (Scholars) say that the entire discourse centres round
what is preferable and more excellent. As for as permissibity is concerned, any of
these tashahhud may be recited.
Finally, the compiler of Mishkat objects to the placement of this hadith of Ibn Abbas de atl so)
as transmitted by Tirmidhi (with سلام عليك and سلام علينا) in the first section where only Bukhari
.(السلام علينا. السلام عليك) and Muslim should find place (and they have it with the definite article
SECTION II
الفضلُ الثَّانِی
MOVING THE (FORE) FINGER OF SHAHADAH
(٩١١) وَعَنْ وَائِلٍ بْنِ حُجٍُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ تُوَّ جلَسَ فَافْتَّرَشَ رِجُلَهُ الْيُسْرى
وَوَضَّعَ يَدَهُ الْيُسْرِى عَلَى فَخَذِهِ الْيُسْرِى وَحَدَّ مِرْفَتَهُ الْيُمْنِى عَلَى فَخَذِهِ الْيُمْنِى وَقَّبَضَ ثِنْتَيْنِ وَحَلَقَ حَلْقَةً ثُمَّ
رَفَعَ إِصْبَعَهُ فَرَأَيْتُه ◌ُخَرِّكُهَا يَدُهُوپِهَا-(رواهابوداؤد والدارمى)
911. Sayyiduna wa'il ibn Hujr we All go, narrated that (after raising his head from
prostration) Allah's Messenger صلى الله عليه وسلم sat down with his left foot stretched out
(to sit on), placing his left hand on his left thigh He place his right elbow on his right
thigh apart (from his side). He put together his fingers (the little finger and one next
to it, the ring finger) to form a circle (as the Hanafis emulate with the middle finger
and the thumb). Then he raised the (fore) finger (of shahadah). He (wa'il due dil (so))
said, I saw him moving it while indicating with it the (fact of Divine) unity.1
COMMENTARY: This hadith is part of a lengthy hadith in which the entire salah of the
Prophet w,4 leail Jo is described. However, since only the jalsah was to be treated here, the
hadith begins from there (after raising ... ).
Imam Maalik wil a>> follows this hadith and says that the forefinger must continue to be
1
Musnad Ahmad 4-318. Darimi # 1357, Abu Dawud 957, Nasa'I # 1268.

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moved (up and down). But, Imam Abu Hanifah alar> follows the next hadith which says
clearly that it must not be done and the finger must be static.
This hadith is explained to mean that the finger should be raised and this too is a
movement. So that explains the seeming contradiction.
FOREFINGER SHOULD BE MOTIONLESS:
(٩١٢) وَعَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَالَ كَانَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يُشِيْرُ بِإِصْبَحِهِ إِذَا دَعَا وَلَا يُحْرِّكُهَا رَوَاهُ
أَبُوُدَاوُدَ وَالنَّسَائِىُّ وَزَادَ أَبُوْدَاؤدَ وَلَّا يُجَاوِزُ بَصَرُهُ إِشَارَتَّهـ
912. Sayyiduna Abdullah Ibn az- Zubayr alar> narrated that the Prophet l able
Aw, pointed with his finger (in the qa'dah) when he made supplication (with the
kalimah shahadah) but did not move it.
Abu Dawud's version adds: His sight did not turn away from the pointing (finger).1
COMMENTARY: The Prophet ,4, leably looked at the finger constantly to concentrate on
Divine unity and observe humility.
POINTING WITH ONE FINGER
(٩١٣) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ إِّ رَجُلًّا كَانَ يَدْعُوْ بِصْبَعَيْهِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَخِّدُ
آخِدُ- (رواه الترمذى والنسائى والبيهقى فى الدعوات الكبير)
913. Sayyiduna Abu Hurayrah 4e ) (+) narrated that one man pointed with two
fingers (in the tushahhud at the testimonies). So, Allah's Messenger Aw, le cui
said (to time). (Point with one, one.2
COMMENTARY: Abu Dawud and Nasa'I have named the man as Sayyiduna sa'd ibn Abu
Waqqas ducati so). He pointed with both his forefingers of the right and left hands when he
recited the kalimah shahadah. The Prophet ,Ale able instructed him to point with only
the forefinger of his right hand.
DO NOT REST ON HANDS
(٩١٤) وَعَنِ ابْنِ عُمَرَ قَالَ تَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ تَخْلِسَ الرَّجُلُ فِي الصَّلاَةَ وَهُوَ مُعْتَمِدْ
عَلَى يَدِهِ رَوَاءُ أَحْمَدُ وَأَبُوُدَاوَ فِيْ رِوَايَةٍ لَه ◌َى أَنْ يَعْتَمِدَ الرَّجُلُ عَلَى يَدَيْهِ إِذَا قَضَ فِي السَّلَاةِ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .914
forbade that a man should sit while offering the salah resting himself on his hand.
In one version of Abu Dawud the words are: He forbade that a man should get up
in the salah helping himself with his hands (on the ground).
COMMENTARY: When any one sits for the qa'dah or arises from it, he should not lean on
his hand. The second portion says that he should also not lean while getting up from the
sajdah but, he should get up with the force of his knees. Imam Abu hanifah atlar, abided
by this hadith.
The followers of Imam Shafi'I alar> arise from the sajdah, etc. with the support of the
1
Abu Dawud # 990, Nasa'I # 1275.
2
Tirmidhi # 3568, Nasa'I # 1271, Musnad Ahmad 2-520.

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hands placed on the ground. He relies on the hadith that the Prophet صلى الله عليه وسلم had
rested his hands on the ground while arising. The Hanafis say that this was done by him in
old age due to weakness otherwise he did not do it.
DURATION OF THE QA'DAH
(٩١٥) عَنُّ عَبْدِ اللَّهِ بْنِ مَسْعُوْدٍ قَالَ كَانَ النَّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِىِ الرَّكْعَتَيْنِ الْأُوْلَيْنِ كَأَنَّهُ عَلَى الرَّضْفِ
حتى يَقُومَ- (رواه الترمذى وابوداود والنسائى)
صلى الله عليه narrated that the Prophet's رضى الله عنه Sayyiduna Abdullah ibn Masud .915
Awy first two raka'at (meaning first qa'dah) were as though he was (sitting) on hot
stones till he got up.1
COMMENTARY: In the first qa'dah, he only recited the tashahhud but in the last, he also recited
the durood (invocation of blessing on him) and other supplications. So, this second took long.
SECTION III
الفصلُ الثَّالِثُ
(٩١٦) عَنْ جَابِرٍ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَلِّهُنَا الشَّشَهْدَ كَمَا يُعَلِّمُنَا الشُّوْرَةَ مِنَ الْقُرْآنِ بِسُمٍ
اللَّهِ وَبِاللهِالتَّحِيَّاتُ لِلهِالسَّلَوَاتُ الطَّاتُ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِىُّ وَرَحْمَةُ اللَّهِوَ بَرَّكَاتُّهُ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادٍ
اللّهِ الصَّالِحِيْن أَشْهَدُ أَنْ لَّ إِلهَ إِلَّ اللَّهُ وَأَشْهَدُ أَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُأَسْأَلُ اللّهَ الجِنَّةَ وَأَعُوذُ بِاللّهِ مِنَ الثَّارِ.
(رواه النسائي)
916. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم taught
them the tashahhud in the same way as he taught them from the Qur'an (its surahs
and verses and just as they are different so too are the words of tashahhud various,
for instance, in this version are:)
بِسْمِ اللهِوَ بِاللّهِ التَّحِيَّاتُ لِلّهِ القَّلَوَاتُ الطَّيِّبَاتُ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِىُّ وَرَحْمَةُ اللَّهِ وَبَرَّكَاتُهُ السَّلَامُ
عَلَيْنَا وَعَلَى عِبَادِ اللّهِ الشَّالِحِيْنِ أَشْهَدُ اْ لَّا إِلهَ إِلَّ اللَّهُ وَأَشْهَدُ أَثَّ مُحَتَّدًا عَبْدُهُ وَرَسُوْلُهُ أَسْأَلُ اللَّهُ الجِنَّةُ
وَأَعُوذُ بِاللّهِ مِنَ النَّارِ
(In the name of Allah and with His enablement I begin. Allah praise and all
pecuniary and physical worship are for Allah. Peace be on you, O Prophet and the
mercy of Allah and His blessings. Peace be on us and on Allah's righteous slaves. I
bear witness that there is no God but Allah, and I bear witness that Muhammad is
His slave and His Messenger. I beseech Allah for paradise and I seek refuge in
Him from the fire). 2
DEVIL IS TROUBLED BY POINTING
(٩١٧) وَعَنْ نَافِعٍ قَالَ كَانَ عَبْدُاللَّهِ بْنُ عُمَرَ إِذَا جَلَسَ فِي الصَّلَاةِ وَضَعٌ يَدَيْهِ عَلَى رُكُتَتَيْهِ وَ آَشارَ پِاِصْبَحِه
وَاتُبَعَهَا بَصَرَهُ ثُمَّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَهِىَ أَشَدُّ عَلَى الشَّيْطَانٍ مِنَ الْحَدِيْدِ يَعْنِى
السَبَّابَةَ-(رواه احمد)
1
Munad Ahmed 1-386, Abu Dawud # 995, Tirmidhi # 366, Nasi # 1136.
2
Nasa'I # 1175.

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917. Sayyiduna Naf'i Amable narrated that when sayyiduna Abdullah ibn Umar º,
que all sat down in the salah (for the qa'dah), he kept both his hands above both his
knees (on his thighs) and pointed with the (forefinger) (of Shahadah) keeping his
sight on the finger. He used to say that Allah's messenger du,latido said, Indeed,
it is more severe on the devil than iron, referring to the forefinger.1
COMMENTARY: The devil's ambition is to mislead everyone to disbelief and polytheism,
But, when he sees anyone pointing his forefinger to stress Divine unity, he is more troubled
than he would have been with a spear, etc.
TASHAHHUD SILENTLY
(٩١٨) وَعَنِ ابْنِ مَسْعُوْدٍ كَانَ يَقُوْلُ مِنَ السُّنَّةِ إِخْفَاءُ التَّشَهّدِ رَوَاهُ أَبُوْدَاؤدَ وَالتِّرِمِذِىُّ وَقَالَ هُذَا
حَدِيثٌ حَسَنَ غَرِيُبُ-
918. Sayyiduna Ibn Mas'ud aus also, said often that it is a su:nah (practice of Holy
Prophet صلى الله عليه وسلم) to recite the tashahhud silently. 2
COMMENTARY: When any sahabi all so> says "This is sunnah (practice of Holy Prophet -
said: It will be a marfu صلى اللهعليه وسلم it is tantamount to saying, Allah's Messenger , (الله عليه وسلم
hadith. A majority of the scholars rule that the tashahhud must be recited quietly.
CHAPTER - XVII
SALAH OR INVOCATION OF BLESSING3
بَابُ الصَّلْوةِ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِوَسَلَّمَ
وَفَضْلِهَا
ON THE PROPHET صلى الله عليه وسلم AND ITS
EXCELLENCE
The dictionary meaning of salah is invocation, supplication, prayer, mercy and istighfar (or
seeking forgiveness). It is also (as durud) what the creatures seek for the Prophet alugarcall to
from Allah such mercy for him as encompasses the good both in this world and the next.
Allah has commanded his slaves to invoke blessing and peace on the Prophet ,.letJo. He says:
يَّأَ يُّهَا الَّذِيْنَ امَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوْا تَسْلِيُمَّا.
{O you who believe! Send your blessings on him and salute him with a becoming
salutation) (31: 56)
The ulama (Scholars) maintain that this command of Allah makes it wajib (expedient)
(obligatory) to invoke blessing on the Prophet ,aledildo. Hence, some people say that every
time one hears his name, one must invoke blessing on him at each mention of his name.
however, some others say that just as it is fard (obligatory) to bear testimony of his prophethood
only once in a life time, so, too, it is fard (obligatory) to invoke blessing on him only once in one's
1
Munaed Ahmad 2-1119.
2
Abu Dawud # 986, Tirmidhi # 291.
" The Arabic word salah is used not only for regular prayer but also for invocating blessing on the
Prophet A,aleail Jo. The urdu word durud is also used for invocation these blessings. The entire is
also called salah and salaam.

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entire life. After that, it is masnun and mustahab, as also a symbol of Islam, to do that the most
number of times one can do, and an unlimited reward is assured on that.
Qadi Abu Bakr alar, goes so far as to say that Allah has made it fard (obligatory) on the
believers to invoke blessing and peace (or salutation) on the Prophet du,catlo. Since he
has not specified any time for that, it is wajib (expedient) to send blessings and salutation the
maximum number of times without being the least negligent. Some scholars, however,
prefer the preceding opinion.
IS IT FARD (OBLIGATORY), OR SUNNAH IN AT-TAHIYAT: Imam Shafi'I atlar> has
said that it is fard (obligatory) to recite the salah (or durud) in at-tahiyat. But, the ulama
(Scholars) have stated explicitly that this opinion of Imam Shafi'I alar> is shaadh (rare). No
scholar agrees with him on this issue.
Imam Abu Hanifah allar, ruled that if anyone hears the name of the Prophet alugarcall to in
a single gathering many times then it is wajib (expedient) on him just once to invoke
blessings on the Prophet w, le atl do and mustahab to do so at every mention. And, he
rules that it is sunnah (practice of Holy Prophet duy de &l he) to invoke blessing on the
Propeht صلى اللهعليه وسلم in the at-tahiyat.
USING THESE WORDS FOR OTHER THAN PROPHETS:
The ulama (Scholars)
differ on whether it is allowed or not to use the words of salah and salah and salaam by
name for people other than the Prophets عليه السلام .for example, صلى الله عليه وسلم (Sal
Allahualayhi wasallam) is used with the name of the Prophet w,, leallo (to mean blessing
of Allah and peace be on him), or JI4le (alayhis salaam) with the name of any other
Prophet Ja,le (to mean peace be on him), both verbally and in writing. So, is it allowed
to use these expressions for anyone else by his name, or not allowed? The position is that
most scholars declare that these expressions may be used only for the Prophet JI ale
specifically. It is disallowed to use these expressions for anyone else, but the expressions
may Allah) رضى الله عنه ,(may Allah have mercy on him) رحمه الله (may Allah forgive him) غفر الله
be pleases with him) and so on, may be used for others by name.
Allamah Teebi lar, said that it is contrary to the preferable to invoke blessing on anyone
apart from the Prophet alwe are all to. Some people have also said that it is haram and
makruh (unur ~~ ming).
The correct verdict is that directly and individually it is Makruh tanzihi(disapproved strictly)
to invoke salah and salaam on others than Prophets and angles, because this is a practice of
the innovators. However, it is allowed to invoke on them alongwith the Prophet l culo
Awg. For example, one may say:
صلى اللهعلىمحمد وعلى اله واصحابه وسلم
(Blessings be on Muhammad, his family and descendants and his companions, and
so peace!)
SECTION I
الفضل الآول
HOW TO INVOKE BLESSING
(٩١٩) وَعَنْ عَبْدِ الرَّحْمُنِ بْنِ آنٍ لَّيْلِى قَالَ لَقِيَنِيْ كَعْبُ بنُ عُجْرَةَ فَقَالَ أَلَّا أُهْدِى لَكَ هَدُيَّةٌ سَمِعْتُهَا مِنَ

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النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ بَلَى فَاهْدِهَا لِيْ فَقَالَ سَأَلْنَا رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْنَا يَا رَسُولَ
اللَّهِ كَيْفَ السَّلَاةُ عَلَيْكُمْ أَهْلَ الْبَيْتِ فَإِّ اللهُ قَدْ عَلَّمَنَا كَيْفَ نُسَلِّمُ عَلَيْكَ قَالَ قُوْلُوْ اَللّهُوَّ صَلّ عَلَى
مُحَتَّدٍ وَعَلَى آلِ مُحَتَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمٍ وَعَلَى أَلِ إِبْرَاهِيمَ إِنَّكَ حَمِيُدْ مَّخِدْ اَللَّهُوَّ بَارِك عَلى مُحَمَّدٍ
وَعَلَى أَلٍ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعلى آلِ إِبْرَاهِيُّمَ إِنَّكَ حَمِيدْ مَجِيْدْ مُتَّفَقْ عَلَيْهِ إِلَّ آَّ مُسْلِمَّا لَمْ
يَذْكُرْ عَلى إِبْرَاهِيمَ فِى الْمَوضِعیْنِ-
919. Sayyiduna Abdur Rahman ibn Abu Layla aulas> narrated that Sayyiduna ka'b
ibn ujrah &sailso, met him and asked him, Shall I not present to you a gift that I had
صلى الله He said, we had asked Allah's Messenger . صلى الله عليه وسلم heard from the Prophet
Alu, ale O Messenger of Allah, how may we invoke blessing on you, the people of
the house (of the Prophet alug ade all Jo), for Allah has taught us how to send
salutation to you? Then, he said that the Prophet alugadoats to taught them to say:
اللَّهُوَ صَلّ عَلى مُحَمَّدٍ وَعَلَى آلِ مُحَتَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمٍ وَعَلَى أَلِ إِبْرَاهِيمَ إِنَّكَ حَمِيْدْ مَّحِدْ اَللّهُوَّ
بَارِك عَلى مُحَمَّدٍ وَعَلَى الِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعلى الِ إِبْرَاهِيمَ إِنَّكَ حَمِيدْمَحِّدْ
O Allah, shower blessing on Muhammad and on the family1
Of Muhammad as you did shower blessing on Ibrahim and on the family2
of Ibrahim. Surely, you are praiseworthy, Glorious.
O Allah, grant favours to Muhammad and to the family 3
of Muhammad as you did grant favours to Ibrahim and to the family4
of Ibrahim. Surely, you are praiseworthy, Glarious.5
(Muslim does not mention Ibrahim at two places.)
COMMENTARY: The sahabah (companions) referred to the words (السلام عليك ايها النبى) peace
be on you, O prophet in the at-tahiyat for salutation. But, they wished to know how to
invoke the salah (blessing).
Allah had taught them the salaam or salutation through the Prophet alugade al Jo, every
command given by Allah is passed on through him by a revelation from Allah. He never
spoke about them of his own accord.
THE WORD AAL (FAMILY): The Arabic word (aal JI) is applied to the household and
family. It is used also for the followers. The ulama (Scholars) have offered different
meanings of وعلى ال محمد and on the aal of Muhammad صلى اللهعليه وسلم . Their opinions are:
(i)
Only his household and family,
(ii)
Followers,
(iii)
Every believer, or,
The word in Arbic is aal, see commentary,
2
The word in Arbic is aal, see commentary,
3
The word in Arbic is aal, see commentary,
4
The word in Arbic is aal, see commentary,
5 Bukhari # 3370, Muslim # 56-406.

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(iv)
Every pious believer.
However, it seems that in this hadith aal means 'followers though some ulama (Scholars)
explain aal to mean ahl ul-bayt. They are those to whom it is unlawful to receive sadaqah
or each and who are called Banu Hashim,
Imam fakhruddin Razi alar said that ahlulbayt includes his wives and children. Since
Sayyiduna Ali ase ail (o) was more strongly linked with them because of sayyidah fatimah
.he too among the ahl ul-bayt ,رضىاللهعنه
Only Prophet Ibrahim ta,le is specified and no other Prophet is named. It is because he
was a fore father of the Prophet alugarcall to. Moreover, in the principles of religion, the
Shari'ah (divine law) of Muhammad صلى اللهعليه وسلم follows him.
The second portion (اللهم بارك على محمد) (O Allah, grant favours to Muhammad ... ) implies: O
Allah , you have bestowed honour and excellence on our chief and master, mercy to the
worlds صلى الله عليه وسلم . do keep it for ever.
The two portions of it in Muslim do not have the words (على ابراهيم) (on/grant to the family
.(كما باركت) and (كماصليت) .ibrahim
(٩٢٠) وَعَنْ آتِيْ حُمَيْدِنِ السَّاعِدِيِّ قَالَ قَالُوا يَا رَسُولَ اللَّهِ كَيْفَ نُعَلِّى عَلَيْتَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ قُوْلُوا اللَّهُوَّ صَلّ عَلَى مُحَمَّدٍ وَأَزْوَاجٍ وَذُرِّيَّتِهِ كَمَا صَلََّتَ عَلَى إِبْرَاهِيمَ وَبَارِكُ عَلى مُحَمَّدٍ وَاذْوَاچِه
وَذُرِّ يَّتِهِ كَمَا بَارَكْتَ عَلَى أَلِ إِبْرَاهِيمَ إِنَّكَ حَمِيُدْ مَّجِيُدْ- (متفق عليه)
920. Sayyiduna Abu Hamyad as-Sa'idi narrated that they (the sahabah
(companions) que atl (0)) asked, "O Messenger of Allah, how may may we convey
blessings on you? Allah's Messenger alugadoall to said that they should say:
اللّهُوَّ صَلّ عَلَى مُحَمَّدٍ وَأَزْوَاجٍ وَذُرِّيَّتِهِ كَمَا صَلَّيْتَ عَلَّى إِبْرَاهِيُمَ وَبَارِكُ عَلى مُحَمَّدٍ وَاَزْوَاجِهِ وَذُرِّيَّتِهِ كُمَّا
بَارَكْتَ عَلَى أَلِ إِبْرَاهِيمَ إِنَّكَ حَمِيُدْ مَّحِدْ
O Allah shower blessing on Muhammad and his wives and his offspring as you did
shower blessing on Ibrahim, and do grant favours to Muhammad and his wives and
his offspring as you did grant favours to the family (aal) of Ibrahim. Indeed, you are
praiseworthy Glorious.1
COMMENTARY: The invocation of blessing is taught by the Prophet صلى الله عليه وسلم in
different words as is apparent in these two succeeding hadith. The ulama (Scholars) say
that it is enough to invocate in the words of the first hadith (# 919). Some versions also
have the words:
وَارُحَمْ كَمَا رُحِمُتَ وَ تَرَكَّمُتَ
(and have mercy as you did show mercy)
However, they are not strongly established. Some scholars state that the hadith is sound
which has the words:
وَتَرَخَّمُ عَلى مُحَمَّدٍ وَالٍ مُحَمَّدٍ كَمَا تَرَخَّمْتَ عَلى إِبْرَاهِيمَ وَعَلَى اُلِ إِبْرَاهِيمٌ
Bukahri # 3369, Muslim # 69-407.