النص المفهرس
صفحات 681-700
Vol.1 Translation & Commentary of MISHKATUL MASAABIH 680 muqtadis are not required to raise hands because rafa yadayn is sunnah (Practice of Holy Prophet even in their sight on these two occasions. Also, a shafii imam recites the ( صلى الله عليه وسلم qunut in the salah of fajr then it is not wajib (expedient) on the hanafi muqtadis to recite the qunut. It is wajib (expedient) to recite it in the night. Also, if a shafi imam recites the qunut after · ruku the hanafi muqtadis too must emulate him and recite it after ruku (Ilmul-fiqh). SECTION I الفضلُ الأولُ FOLLOW THE IMAM (١١٣٦) عَنْ بَرَاءِ بْنِ عَازِبٍ قَالَ كُنَّا نُصَلّى خَلْفَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَإِذَا قَالَ سَمِعَّ اللّهُ لِمَنُ حَمِدَهُ لَهُ يَحْنِ أَحَدْ مِنَّاظُهُرَهُ حَتّى يَضَعَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَبْهَتَهُ عَلَى الْأَرْضِ - (متفق عليه) 1136. Sayyiduna Al-Bara ibn Aazib Au also, narrated "We offered salah behind the Prophet صلى الله عليه وسلم and when he said سمع الله لمن حمده(on arising from ruku), none of as bowed his back (to get down) until the Prophet alugarcall to had put his fore head on the ground."1 COMMENTARY: Mawlana Mazhar lar> said that it is sunnah (Practice of Holy Prophet duy le &l ) for the muqtadi to make his postures of the salah this much after the imams. postures as stated in this hadith, but if there is not as much gap between their actions then too it is allowed. However, it is essential for the muqtadi at the time of takbir tahrimah to wait for the imam to complete it, and then call it himself. However, the Hanafi fiqh ruses that for the muqtadi it is wajib (expedient) to follow the imam simultaneously without any delay, even the takbir tahrimah. Only in the first qadah if the muqtadi has not finished the at tahiyyat while the imam gets up, he must complete it before getting up. But, if the imam arises from ruku and sajdah before the muqtadi has completed the tasbihs, then the muqtadi must join the imam without completing the tasbihs. If the muqtadi raises his head from ruku or sajdah before the imam has raised his, then he must revert to ruku or sajdah as the case may be. Then he must arise with the imam, and this will not count as two ruku or two sajdah, but just one. DO NOT PRECEDE IMAM (١١٣٧) وَعَنُ أَنٍَّ قَالَ صَلَّى بِنَا رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ فَلَمَّا قَفِى صَلاَتَهُ اَقْبَلَ عَلَيْنَا بِوَجْهِهِ فَقَالَ آَيُّهَا النَّاسُ إِى إِمَامُكُمْ فَلَا تَسْبَقُوْنِى بِالرُّكُوْءِ وَلَّا بِالسُّجُودِ وَلَّا بِالْقِيَّامِ وَلَّا بِالْإِنْصِرَافِ فَإِنِ آَرَاكُمْ مِنْ آمَامِی وَمِنْخَلْفِی-(رواهمسلم) 1137. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم led them in salah one day and when he finished his salah, he faced them and said, "O you people, I am your imam. So do not precede me in the ruku, the sajdahs, the standing posture and finishing (turning away). I see you in front of me and behind me."2 (١١٣٨) وَعَنْ آَبِي هُرَيْرَةً قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَا تُبَادِرُ و الْإِمَامَ إِذَا كَبَّرَ فَكَّتِرُوْ وَ إِذَا قَالَ - Bukhari # 690, Muslim # 197-474, Abu Dawud # 622, Tirmidhi # 281. 2 Muslim # 112-426, DArimi # 1317, Musnad Ahmad 3-126. 681 Vol.1 Translation & Commentary of MISHKATUL MASAABIH وَلَّا الضَّالِّيْنَ فَقُوْلُوْا أُمِيْنَ وَإِذَا رَكَّةَ فَارْكَهُوْا وَإِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَه فَقُوْلُوْ اَللَّهُوَّ رَبَّنَا لَكَ الْحَمْدُ مُتَّقَوْ عَلَيْهِ إِلَّ اَكَّ الْبُخَارِىَّ لَمْ يَذْكُرُ وَإِذَا قَالَ وَلَا الضَّالِّيْنَّ- صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1138 said," Do not precede the imam. When he says Allahu Akbar, say Allahu Akbar. When he says at end of surah al-fatihah), say (ولا الضالين، أمين) (may it be so). When he (ربنا لك الحمد) say ,(سمع الله لمن حمده) goes in to ruku, go yourselves in to ruku. When he says (Allah listens to one who praise, Him - O Allah, our lord, praise belongs to you)."1 COMMENTARY: The words say aameen' (!) imply that when the imam recites surah al- Fatihah, the muqtadi must observe silence and listen to him. He must not recite surah al-fatihah. WHEN IMAM OFFERS SALAH SITTING DOWN (١١٣٩) وَعَنُّ أَنّسٍ أَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَكِبَ فَرَسًا فَصُرِعٌ عَنْهُ فَ جَحِشَ شِقُّدُ الْأَزْمَنُ فَصَلَّى صَلاَةً مِنَ القَّلَوَاتِ وَهُوَ قَاعِدْ فَصَلَّيْنَا وَرَاءَهِ قُكُوْدًّا فَلْمَّا انْصَرَفَ قَالَ إِنَّمَا جُعِلَ الْإِمَامُ لِيُؤْتَقَّ بِهِ فَإِذَا صَلَى قَائِمًّا فَصَلُّوْا قِيَامًا وَ إِذَا رَكَّعَ فَارْ كَهُوْ وَإِذَا رَفَعَ فَارْ فَهُوْ وَإِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَقُوْلُوا رَبَّنَالَكَ الْخَمْدُ وَإِذَا عَلَى جَالِمًّا فَصَلُّوُ جَلُوْسًا أَجْمَعُوْنَ - قَالَ الْحُمَيْدِىُّ: قَوْلُهُ إِذَا صَلَّى جُلُوْسًّا فَصَلُّوْا جُلُوْسًّا هُوَ فِيْ مَرْضِهِ الْقَدِيْمِ ثُّ صَلَى بَعْدَ ذُلِكَ النَِّّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَالِمًا والنَّاسُ خَلْقَةُ قِيَامٌ لَمْ يَأْمُرُهُمْ بِالْقُنُودِ وَإِنَّمَا يُؤْخَذُّ بِالْآخِرِ قَالْآخِرُ مِنْ فِعْلِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هُذَّا لَقُْ الْبُخَارِيِّ وَاتَّفَقَّ مُسْلِمْ إِلَى أَجْمَهُوْنَ وَزَادَ فِ رِوَايَةٍ فَلَا تَخْتَلِفُوا عَلَيْهِ وَإِذَا سَجَّدَ فَاسْجُدُوْا- 1139. Sayyiduna Anas de atl (so) narrated that (once) while riding a horse Allah's Messenger صلى الله عليه وسلم fell from it and his right side badly bruised. So (being unable to pray standing,) he offered one of the salahs sitting down and they too offered salah behind him sitting. When he finished, he said, "The imam is made an imam only to be followed. When he offers salah standing, you too offer it standing. When he bows, you should bow and when he arises from it, you should arise, too. When he says (سمع الله لمن حمده) you should say (ربنا لك الحمد) When he offers salah sitting down, you all must offer it sitting," Al- Humaydi alar, said that his words, "When he offers salah sitting, you must offer it sitting" were spoken during his first illness. Afterwards, the Prophet <tl Alw, que offered salah sitting (during his illness one day before death), but the people behind him were standing and he did not instruct them to sit. Only the last is chosen and the last of the deeds of the Prophet alugacall to is abided by (and the previous is abrogated). Muslim agrees with these words of Bukhari up to (ogres) (you all must offer it sitting). He added in another version, "Do not differ from him, when he prostrates 1 Muslim # 87-415, Nasa'i # 830, Ibn Majah # 960, Musnad Ahmad 2-440. Vol.1 Translation & Commentary of MISHKATUL MASAABIH 682 himself, your must prostrate yourselves."1 COMMENTARY: This Humaydi alar> is not the compiler of Jama Bayn us-Sahihayn but he is Bukhari's teacher. Most of the imams agree with him that if an imam offers salah sitting, the muqtadis should pray standing. PROPHET'S صلى الله عليه وسلم ILLNESS (١١٤٠) وَعَنْ عَائِشَةَ قَالَتْ لَمَا تَقْلَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَاءَ بِلَالْ يُؤَزِّنُهُ بِالسَّلُوَةِ فَقَالَ مُرُؤُ أَبَابَكُرٍ أَنْ يُصَلّى بِالنَّاسِ فَصَلَّى أَبُوْ بَكْرٍ تِلْكَ الْأَيَّامَ تُؤَّ إِّ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَجَدَ فْ نَفْسِه خِفَّةً فَقَامَ يُهَادِئْ بَيْنَ رَجُلَيْنِ وَرِجُلَاهُ تَّخْتَانٍ فِ الْأَرْضِ حَتَّى دَخَلَ الْتَسْجِدَ فَلَمَّا سَمِعَ ابُوبَكْرٍ حِشَه ذَّهَبَ يَتَّخَّرُ فَأَوْفى إِلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَنْ لَا يَتَأَخَّرَ فجَاءَ حَتَّى جَلَسَ عَنْ يَّسَارِ آتٍ بَكٍُ فَكَاكَ أَبُوْ بَكْرٍ يُعَلِى قَائِمًا وَكَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعَلّى قَاعِدًا يَقْتَدِىٌ أَبُوُ بَّكُرٍ بِصَلَاةِ رَسُوْلِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالنَّاسُ يَقْتَدُونَ بِصَلاةِ آَنٍ بَكْرٍ مُتَّفَقُ عَلَيْهِ وَفِيْ رِوَايَةٍ لَهُمَا يَسْمَعُ ابوبكرٍ النَّاسَ التگچې۔۔ 1140. Sayyidah Ayshah رضى اللهعنه narrated that when Allah's Messenger صلى اللهعليهوسلم was very ill and (Sayyiduna) Bilal &e ab) so) came to call him for the salah, he said, "Ask Abu Bakr to lead the people in salah." So, (Sayyiduna) Abu Bakr 4 atl (so) led the salah during those days. Then when the Prophet alugade all Jo found himself some what better, he got up supported by two men, his feet barely touching the ground till he came into the mosque. When Abu Bakr 4 4tl (so) heard him (come), he began to move back but he indicated to him not to move. He came and sat to Abu Bakr's also, صلى الله عليه offered the salah standing and Allah's Messenger رضى الله عنه left. Abu Bakr عنه صلى الله followed the salah of Allah's Messenger رضى الله عنه offered it sitting. Abu Bakr وسلم .رضى اللهعنه and the people followed the salah of Abu Bakr عليه وسلم Another version has the words: Abu Bakr dicalls, made the people hear the takbir.2 COMMENTARY: Sharah us-Sunnah (Practice of Holy Prophet صلى الله عليه وسلم) cites this hadith to prove that sayyiduna Abu Bakr du atl (so) was the most superior of all people ofter the Prophet w,4.leatlJo. So, the most deserving of succeeding him as his khalifah. He appointed him to the most important office of imam. On the basis of this some sahabah (companions) ,as our leader in religion. So رضى الله عنه chose Abu Bakr صلى الله عليه وسلم said, "The Prophet رضى الله عنه shall we not choose him to guide us in our worldly affairs." This was what the Prophet wild .during his life time رضى اللهعنه (had indicated to the sahabah (companions عليه وسلم رضى الله and Sayyiduna Abbas رضى الله عنه The two men who supported him were Sayyiduna Ali " Bukhari # 689, Muslim # 77-411, Abu Dawud # 601, Tirmidhi # 361, Nasa'i # 832, Ibn Majah # 1237, Muwatta Maalik # 8.5-17, Musnad Ahmad 3-110 2 Bukhari # 681, Muslim # 95-418, Nasa'i # 833, Ibn Majah # 1232, Darimi # 1336, Musnad Ahmad 6- 159. Vol.1 Translation & Commentary of MISHKATUL MASAABIH 683 Auf They brought him to the mosque, while he was weak, from his room. صلى الله عليه وسلم These words refer to the Prophet . رضى الله عنه The people followed Abu Bakr offering the salah sitting down and Abu Bakr "calle, standing next to him. So, he did as the Prophet alugarcall to did and whatever Abu Bakr acause, did, the other muqtadis did. Here رضى الله عنه was Abu Bakr's صلى الله عليه وسلم the word 'followed' simply imply that the Prophet imam and Abu Bakr dicalcio, was the imam of the other muqtadis, because it is not allowed to be led by a muqtadi. So, the Prophet صلى الله عليه وسلم was the imam. Sayyiduna Abu Bakr رضى اللهعنه and all the others were his muqtadis offering the salah behind him. CAN THE IMAM BE REPLACED DURING THE SALAH: A question arises here: once the salah has begun led by an imam and another person comes and take, the place of the first imam and begins to lead the people in salah, is this allowed? This is as happened when Sayyiduna Abu Bakr رضى الله عنه began as imam till the Prophet صلى الله عليه وسلم came and took over as imam. Allamah Ibn Abdul Bari «tlar, said that the ulama (Scholars) agree that this case was exclusive to the Prophet alugarcall to and it is not allowed to anyone else to replace the imam in this way. However, Imam Shafi lar, said that it is allowed to do as in the foregoing case in respect of imamah and iqtidah (leading and following). (see mirqah sharah Mishkat). Some ulama (Scholars) have also said that it is not established from this hadith that sayyiduna Abu Bakr acatulo, had begun the salah. They assert that he had not commenced the salah and, on' arriving, the Prophet alwighdeath to began to offer the salah as imam. Allah knows best. It is also clear from this hadith that an imam may lead in salah while he prays sitting down because of some reason, and the muqtadis may offer salah behind him standing. It is stated in Hidayah that salah may be offered standing behind an imam who offers it sitting. It is also clear from this hadith that in a large congregation of Friday, eed, or otherwise, and even in everyday salah, the mu'adhdhins may call the takbirs in a loud voice with the imams. Thus, the muqtadis who are far off from the imam may hear the takbirs (and understand the progress of the salah). RAISING HEAD BEFORE IMAM (١١٤١) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَمَا يَخْتِى الَّذِى يَرْفَهُ رَأْسَهُ قَبْلَ الْإِمَامِ آٌ يُحَوِّلَ اللهُ رَأْسَهُ رَأْسَ حِمَارٍ - (متفق عليه) 1141. Sayyiduna Abu Hurayrah &table> narrated that Allah's Messenger ,latido said, "Does he who raises his head before the imam (from ruku and sajdah) not fear that Allah might change his lead into a donkey's head,"1 COMMENTARY: This hadith is a severe warning to one who precedes the imam in the pustures of the salah, like ruku and sajdah. The ulama (Scholars) say that this hadith should not be taken in its true meaning but allegorically it means that the man who precedes the imam will become dumb like a donkey who is the most stupid of all animals. It is not a Bukhari # 691, Muslim # 144-427, Abu Dawud # 623, Tirmidhi # 582, Nasa'i # 828, Ibn Majah # 961, Darimi # 1316, Musnad Ahmad 2-504. Vol.1 Translation & Commentary of MISHKATUL MASAABIH 684 metamorphosis in a literal sense but in an allegorical sense. However, they also say that this hadith may be interpreted in its real sense because even this ummah is liable to undergo a metamorphosis as tated in the chapter on the portents of the hour ( b . clJI). There is another tradition: أَنْ تُحُوِّلَ اللّهُ صُوْرَةَ حِمَارٍ "that Allah may change his face into a donkey's." Khattabi que ail (so) said, "Metamorphosis is possible in this ummah too. So, it is allowed to take this hadith in its literal sense." Allamah Ibn Hajar alar> said that this metamorphosis is specific while the metamorphosis that is probable for the ummah is general. This is also known from the sound ahadith. A DIDACTIC EXAMPLE A great scholar of hadith reported that he went to Damascus to acquire knowledge from a scholar who was known for his learning and excellence. H: began his studies but throughout the period he studied, he was perplexed that his teacher never came before him. A screen separated them always. He longed to see his teacher, if only once. When he had remained with his teacher for a very long period of time, the teacher sensed his devotion to studies and to the shaykh. So, one day, the teacher removed the screen between them. The student was stupefied! He could not believe himself! The extraordinary teacher whose learning and merit were renowned far and wide was deprived of a human face but had a face like a donkey's. the teacher's words are worth learning from: "O my son, beware of preceding the imam in the salah. When I heard this hadith: does he not fear that Allah might change his head into a donkey's that he overtakes the imam while rising from ruku and sajdah? I was amazed and thought that it was farfetched. So it is my misfortune that I decided to try it and I preceded the imam in moving though the postures of salah. The result, O my son, is what you see!" Mulla Ali Qari said that the Prophet's saying is actually a strong warning. Or, a caution that such a person will be given this punishment in barzakh or in hell. SECTION II الفضلُالثَّانِى DO AS IMAM DOES (١١٤٢) وَعَنْ عَلِيٍّ وَمُعَاذِ ابْنِ جَبَلٍ قَالَا قَالٌ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَلَى أَحَدُكُمُ السَّلاَةَ وَالْإِمَامُ عَلَى حَالٍ فَلْيَصْنَهُ كَمَا يَصُنّهُ الْإِمَامُ رَوَاءُ التِِّمِذِىُّ وَقَالَ هُذَا حَدِيْثٌ غَرِيُبْ۔ 1142. Sayyiduna Ali رضى الله عنه and Sayyiduna Muadh ibn Jabal رضى الله عنه narrated that Allah's Messenger alugarcall to said, "When one of you comes to the salah and the imam is at a posture, let him do as the imam does."1 COMMENTARY: The hadith says that the imam must be followed and not be overtaken or left too much ahead. Ibn Maalik «blar, said that a late comer must join the imam in whatever posture he is. If he is standing, in ruku or in sajadah, the late comer must go in that posture. Some people keep standing for the imam to go into ruku and join him at that time. But, this is a very wrong Tirmidhi # 591. 685 Translation & Commentary of MISHKATUL MASAABIH Vol.1 thing to do and it violates the shari'ah (divine law). It should not be done. The isnad of the hadith is weak, but the ulama (Scholars) abide by it. Shaykh Muhyuddin ibn Arabi tl >> said about the hadith that if anyone recites (al yl y) seventy thousand times then he is forgiven or to whoever he consigns its reward is forgiven. So, he recited this expression for that number of times but formed no intention until one day at a meal a young man began to cry. This young man was able to learn of some hidden: things and on being asked, he said that he could 'hear his mother being punished. The shaykh immediately resolved in his heart to consign the reward of the seventy thousand expressions to the young man's mother. The young man began to laugh and said, "Now, I see my mother in paradise!" The shaykh said that at the same time he was convinced of the young man's ability to know some of the unseen through kashf through that he was sure of the soundness of the hadith through which he knew of the young man's kashf to be correct. THE COMPLETE RAKA'AH AT RUKU (١١٤٣) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا جِئْتُمْ إِلَى الصَّلَاةِ وَتَحُنُ سُجُوْلٌ فَاسْجُدُوْاوَلَا تَكُدُّ وُهِ شَيْئًا وَمَنْ أَدُرَكَ رَكْعَةً فَقَدْ أَدْرَكَ الصَّلَاةَ-(رواه ابوداؤد) صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1143 Aw, said, "When you come to the salah and we are prostrating ourselves, prostrate yourself but do not count it as anything. But, he who gets the ruku (with us ) has got the rakah,"1 COMMENTARY: The ulama (Scholars) agree that if anyone joins the imam in prostration then his raka'ah is not counted. But, if he joins him in the ruku then his raka'ah is counted .. . The final sentence of the hadith could mean two things: (i) The word (ركعة) stands for (ركوع) and (صلوة) for (ركعة) (raka'ah for ruku, salah for raka'ah). This would mean as translated in the text: He is thus as if he got the entire raka'ah. (ii) The words (x=S) and (6sla) (raka'ah and salalt) are used in their actual sense (unit of salah and prayer). In this case, the last sentence in the hadith would mean: 'He who gets even one raka'ah of the congregational salah, is as though he has got the entire salah.with the imam. So he will receive its reward in full and the merit of the congregation. FORTY DAYS WITH THE FIRST TAKBIR (١١٤٤) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ صَنَى لِلْهِ أَرْبَعِيْنَ يَوْمَّافِي جَمَاعَةٍ يُدْرِكُ التَّكْبِيْرَةَ الْأُوْلِى كُتِبَ لَهْ بَرَاءَ تَانٍ بَرَاءَةٌ قِنَ النَّارِ وَبَرَاءَةٌ مِنَ النِّفَاقِ- (رواه الترمذى) 1144. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم said, "If anyone offers the salah in congregation for forty days, for Allah's sake, such that he joins it with the takbir oola (the very first takbir) then two freedoms are recorded for him: freedom from hell and freedom from hypocrisy."" COMMENTARY: To join with the first takbir is to join from the very beginning of the salah. Some ulama (Scholars) say that even those who join the congregation when the imam has 1 Abu Dawud # 893. 2 Tirmidhi # 241, Musnad Ahmad # 12584 Vol.1 Translation & Commentary of MISHKATUL MASAABIH 686 recited the thana are included among the very beginners at the first takbir. FREEDOM FROM HYPOCRISY: It is that Allah will keep him free from the habits of the hypocrites. He will cause him to do good deeds. On the day of gathering, the testimony will be given that he was not a hypocrite. May Allah enable us to earn this good fortune! Aameen! REWARD TO LATE-COMER (١١٤٥) وَعَنْ أَيْ هُرَيْرَةَ قَالَ قَالَ تَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَوَضَّأَ فَأَحْسَنَ وُضُوْءَه ◌ُوَّ رَاءَ فَوَجَدَ النَّاسَ قَدْ صَلُّوا أَخْطَاءُ اللَّهُ مِثْلَ آَجْرٍ مَنْ صَلَّاهَا وَحَضَّرَ هَا لَا يَنْقُصُ ذلِكَ مِنْ أُجُوْرِ هِمْ شَيْئًّا-(رواه ابوداود والنسائى) صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1145 said, "He who performs ablution and does it well and then goes (to the mosque) only to find that the people have offered the salah, Allah grants him a reward like that of those who had offered the salah and were present at it without diminishing anything from their reward."1 COMMENTARY: This applies to one who goes sincerely but does not delay coming to the mosque deliberately. He is late by chance for some reason. An intentional late comer gets no reward. MERIT OF THE CONGREGATION (١١٤٦) وَعَنْ أَبِيْ سَعِيدٍ الْخُدْرِيِّ قَالَ جَاءَ رَجُلْ وَقَد صَلَّى صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ أَلَا رَجُلْ يَتَصَدَّقُ عَلى هذَا فَيُصَلّى مَعَه فَقَامَ رَجُلْ فَضَلی معه(رواه الترمذى و ابوداؤد) 1146. Sayyiduna Abu Sa'eed al- Khudri As atil (+) narrated that a man came but Allah's Messenger Aw, Ale atl Je had finished the salah. So, he asked, "Is there no man who will give charity to this one, and offer salah with him?" So, a man got up and offered salah with him.2 COMMENTARY: Charity to that man is to be kind to him and offer salah with him so that he gets reward for the congregation. Thus, if anyone guides another to a pious path or becomes a means for him to go on a pious path then he will get the reward equivalent to that charity in Allah's path. Mawlana Mazhar lar> said that to offer salah with a late comer is said to be charity because this man gets reward twenty-six times over because he offers the salah in congregation. SECTION III الفَصلُ الثَّالِثُ رضى الله عنه IMAMAH OF ABU BAKR (١١٤٧) عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ قَالَ تَخَلْتُ عَلى عَائِشَةً فَقُلْتُ اَلَّا تُحَدِّثِيْنِ عَنْ مَرَضِ تَسُوْلَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَتْ بَلَى ثَقُلَ النَّبِيِّ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ أَصَلَّى النَّاسُ فَقُلْنَا لَا يَارَسُولَ اللَّهِ وَهُمْ يُنْتَظِرُوْنَّكَ فَقَالَ ضَعُوا لِيُّ مَاءِ فِي الْمِخْضَبٍ قَالَتْ فَفَّعَلْنَا فَاغْتَسَلَ فَذَهَبَ لِيَنُوءَ فَأُغْمِىَ عَلَيْهِ ثُمَّ آفَاقَ فَقَالَ Abu Dawud # 564, 855, Musnad Ahmad 2-380. 2 Tirmidhi # 220, Abu Dawud # 224, Musnad Ahmad 3-5. 87 Vol.1 Translation & Commentary of MISHKATUL MASAABIH أَصَلَى النَّاسُ قُلْنَا لَاهُمْ يَنْتَظِرُوْ نَكَ يَا رَسُولُ اللَّهِ قَالَ ضَعُوْ لِ مَاءٌ فِ الْمِخْضَبِ قَالَتْ فَقَعَدَ فَاغْتَسَلَ ثُؤَّ ذَهَبَ لِيَنُوْءٍ فَأُغْمِىِ عَلَيْهِ ثُمَّ آفَاقَ فَقَالَ أَصَلَّى النَّاسُ قُلْنَا لَاهُمْ يَنْتَظِرُ وُنَّكَ يَا رَسُولَ اللَّهِ قَالَ ضَعُوا لِ مَاءً فِي الْمِخْتَبِ فَقَعَدَ فَاغْتَسَلَ تُؤَّ ذَهَبَ لِيَنُوْءَ فَأُغْنِىَ عَلَيْهِ ثُقّ آفَاقَ فَقَالَ أَصَلَّى النَّاسُ قُلْنَا لَاهُمْ يَنْتَظِرُ ؤُنَكَ يَا رَسُوْلَ اللَّهِ وَالنَّاسُ تَكُوْفٌ فِ الْمَسْجِدِ يَنْتَظِرُ وَْ النَّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِصَلَاةِ الْعِشَاءِ الْآخِرَةِ فَأَرْسَلَ الشَّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى أَبٍ بَكْرٍ بِأَنْ يُصَلِى بِالنَّاسِ فَأَتَاهُ الرَّسُوْلَ فَقَالَ إِّ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَأْمُرُكَ أَنْ تُصَلِى بِالنَّاسِ فَقَالَ أَبُوْبَّكْرٍوَ كَتَ رَجُلَّا رَفِيقًا يَا حُمَرُ صَلٍ بِالنَّاسِ فَقَالَ لَهُ مُمَرُ أَنْتَ أَحَقُّ بِذْرِكَ فَعَلَى أَبُوْبَكٍُ تِلْكَ الْأَيَّامَ تُقَّ إِكَّ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَجَدَفيِ نَفْسِهِ خِقَّةً وَخَرَجَ بَيْنَّ رَجُلَيْنِ أَحَدُهُمَا العَبَّاسُ لِصَلاَةِ التُّهْرِ وَ أَبُوْ بَكْرٍ يُصَلِى بِالنَّاسِ فَلَمَّا رَأْهُ أَبُوْ بَكْرٍ ذَهَبَ لِيَتَاخَّرَ فَأَوْفى إِلَيْهِ النَّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِأَنْ لَا يَتَأَخَّرَ قَالَ آجلِسَانِي إِلى جَنُپه فَآجلَسَاءُ إلى جنپٍ آبي بُرٍ وَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَاعِدْ وَقَالَ عُبَيْدُ اللَّهِفَدَ خَلْتُ عَلَى عَبْدِاللهِ ابْنِ عَبَّاسِ فَقُلْتُ لَّهُ أَلَا أَعْرِضُ عَلَيْكَ مَاحَدَّثَتْنِى عَائِشَةُ عَنْ مَرَضِ رَسُولِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ هَاتٍ فَعَرَ ضُتُ عَلَيْهِ حَدِيْتَهَا فَمَاَ أَنْكَّرَ مِنْهُ شَيْئًّا غَيْرَ أَنَّهُ قَالَ أَسَمَّتْ لَكَ الرَّجُلُ الَّذِى كَاتَ مَعَ الْعَبَّاسِ قُلْتُ لَّا قَالَ هُوَ عَلِيٍّ- (متفق عليه) 1147 Sayyiduna ubaydullah ibn Abdullah al 47, said that he visited Sayyidah Ayshah Quilo) (one day) and requested her to tell him about the illness of Allah's Messenger صلى الله عليه وسلم she narrated that when the Prophet's صلى الله عليه وسلم condition worsened, he asked, "Have the people offered the salah?" they answered, "No, o Messenger of Allah. They await you." He asked for a tub full of water they did that and he had a bath, but as he was about to stand, he fell unconscious. When he recovered, he again asked if the people had prayed and on being told that they expected him, he called for water in a tub, had a bath but fell unconscious as he tried to stand. When he regained consciousness, he asked again if the people had prayed and they told him that the people awaited him. The people were sitting in the mosque waiting for the prophet صلى اللهعليه وسلم for the salah of isha So, the Prophet that he should lead the رضى الله عنه sent word to (sayyiduna) Abu Bakr صلى الله عليه وسلم people in salah." So, a messenger (Sayyiduna Bilal) went to him and said Indeed, Allah's Messenger commands you to lead the people in salah. So, Abu Bakr au ail so who was a mild-hearted man, said, "O Umar lead the people in salah Umer said to him You are more deserving of that." So, Abu Bakr de abl go, led (them) in salah during those days. Then the Prophet صلى الله عليه وسلم found some improvement in himself and went out between two men, one of them was Sayyiduna Abbas, for the salah of zuhr while Abu Bakr was leading the salah of zuhr while Abu Bakr &sail so saw him, he began to step back, but the Prophet صلى اللهعليه وسلم beckoned to him not to step back and said (to the two men), "Make me sit by his side." They made him sit Vol.1 Translation & Commentary of MISHKATUL MASAABIH 688 next to Abu Bakr رضى الله عنه . The Prophet صلى اللهعليه وسلم was seated there. Sayyiduna ubaydullah said, "I visited Abdullah ibn Abbas du also, and asked him if I might relate to him what (sayyidah) Ayshah &s also, had narrated to me about the illness of Allah's Messenger Aw, ale al Jo. He said, "Go ahead! So, I related to him har hadith and he did nit deny anything of it except that he asked, did she name to you the man who was with Abbas?' I said, No! he said he was Ali""1 COMMENTARY: Sayyidah Ayshah &salsa, named only Sayyiduna Abbas dasat so, but not the other man because while Abbas de atl (so) was constantly on one side, the men on the other side took turns and Sayyiduna Ali Que atil (so) was one of them. This is more explicit in another version: "On his other side was someone from the ahl ul-bayt (supporting him). NOT RECITING AL-FATIHAH (١١٤٨) وَعَنْ آَنْ هُرَيْرَةَ أَنَّه ◌َاكَ يَقُوْلُ مَنْ أَدْرَكَ الرَّكْعَةَ فَقَدُ أَدْرَكَ الشَّجُدَةَ وَمَنْ فَاتَتْهُ قِرَاءَ ثُ أُمِّ الْقُرْانِ فَقَدْفَآته نگ گِیرُ.(رواه مالك) 1148. Sayyiduna Abu Hurayrah &eatlse) used to narrate, "If anyone joins at the ruku then, indeed, he has got the full rakaah. And, he who misses the recitation of surah al-fatihah, has lost much good."2 COMMENTARY: This hadith says that it is not fard (obligatory) to recite surah al- fatihah in salah. If it was fard (obligatory) then the non-reciter would not have missed much good but would have lost all reward because his salah would have been void. OVERTAKING THE IMAM (١١٤٩) وَعَنْهُ أَنَّهُ قَالَ الَّذِى يَرْفَهُ رَأْسَهُ وَيَخْفِضُهُ قَبْلَ الْإِمَامِ فَإِنَّمَا نَاصِيَتُه ◌ِيَدِ النَّيطان- (رواه مالك) 1149. Sayyiduna Abu Hurayrah Aucadl so) (also) said that if anyone raises his head or lowers it (for ruku or sajdah) before the imam, then indeed his forehead is (as if) in the hand of the devil.3 CHAPTER - XXX HE WHO OFFERS A SALAH TWICE بَابْ مَنُ صَلَّى صَلَوةَ مَّتَيْنِ What if a man offers the same salah twice whether in reality or in theory? How will he offer each of them, both fard (obligatory), or one optional? This charter will answer these questions. SECTION I اَفَضْلُ الْأَوَلُ (١١٥٠) عَنْ جَابِرٍ قَالَ كَانَ مُعَاذُ بْنُ جَبَلٍ يُصَلِى مَةَ النَِّيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ ثُقَّ يَاتِ قَوْمَهُ فَيُصَلِّى بِهِمْ. (متفق عليه) 1 Bukhari # 687, Muslim # 90-418, Nasa'i # 834. (Ibn Majah # 1618, Muslim # 91,92-418). 2 Muwatta Maalik 1.3-19 3 Muwatta Maalik 689 Translation & Commentary of MISHKATUL MASAABIH Vol.1 رضى الله عنه narrated that (Sayyiduna) Muadh ibn Jabal رضى الله عنه Sayyiduna Jabir .1150 used to offer salah with the Prophet , Ale abl do, then go to his people and lead them in salah. 1 COMMENTARY: Sayyiduna Muadh ibn Jabal due abl (so) used to offer the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) or supererogatory of isha with the prophet صلىاللهعليهوسلم he thus gained the blessings of offering the salah with him and in the Masjid Nabawi. Then he went to his clan and led them in the fard (obligatory), salah (of the same time). (١١٥١) وَعَنْ جَابِرٍ قَالَ كَانَ مُعَاذُ يُصَلِى مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْعِشَاءَ ثُؤَّ يَرْجِعُ إِلَى قَوْمِهِ فَيُصَلِى پھم الْعِشَاء وَهِىَ لَە نَافِلٌَ۔(رواه البيهقى والبخارى) 1151. Sayyiduna Jabir رضى الله عنه narrated that (Sayyiduna) Mu'adh رضى الله عنه offered the salah of isha with the Prophet Aw,deadly then he returned to his clan and offered the isha with them. This was for him an optional salah.2 COMMENTARY: Sayyiduna Mu'adh caul go, used first to offer salah with the Prophet at do of isha (صلى الله عليه وسلم with an intention to offer the sunnah (Practice of Holy Prophet عليه وسلم or of the supererogatory salah. Then he went and acted as imam of his people offering the fard (obligatory). There are two options when one offers a salah twice. (i) If anyone has offered a salah with the congregation or alone, and he comes to a mosque and finds the same salah being offered, so to gain blessing of congregation he joins it but since he has already offered the fard (obligatory), this second salah will be for him an optional salah. (ii) If an imam of a mosque, before he goes to his mosque, finds an opportunity to earn blessings of salah behind an auspicious person or at an auspicious place and offers that salah with an intention of the optional, and goes to his mosque and leads in that very salah (here, isha), then the second salah will be fard (obligatory), (prescribed). The first will be optional. Thus, the second salah, whether with an intention of ford or optional, is an additional reward-fetching salah for the worshipper. It is in this sense that the last words of the hadith say, this was for him an optional salah. It is incorrect to say that the second salah was supererogatory or optional for Sayyiduna Mu'adh du atl so) and fard (obligatory) for his people behind him because this can only be confirmed if he himself had disclosed this intention (so, the optional in the hadith is in the sense of additional reward). He had formed his intention in his heart and not audibly. Ibn Hamman atlar> said that it is a bid'ah(an innovation) to make the intention with the tongue because the Prophet صلى الله عليه وسلم and his sahabah (companions) رضى اللهعنه were not known to have made it with the tongue. Moreover, the words (Aliu JA,) (This was for him an optional salah) are not words of the hadith, but are appended and are not found in the sound ahadith. Some people have written that Imam Shafi ul >> had added them to · Bukhari # 700, Muslim # 188-465, Abu DAwud # 790, Naasi # 997, Ibn Majah # 836, Darimi # 1296, Musnad Ahmad 3-308. 2 Bukhari # 701, Muslim # 180-465. 1 Vol.1 Translation & Commentary of MISHKATUL MASAABIH 690 accommodate his ijtihad (judgement) and opinion. In the original manuscript of Mishkat this portion is left out blank which shows that the compiler of Mishkat did not find them in any text of the sunan. Allamah Turpushti al ar, said that the scholars of hadith hold that these are not (the preserved) words of the hadith of (Sayyiduna) Jabir Asall so). As for offering the fard (obligatory) salah behind one who offers the optional salah, the (باب القرأة فى الصلوة) imams differ on this question. It is treated exhaustively in the chapter recitation in the salah, harith #833 (commentary). SECTION II الفضلالثَّانِى REPEATING SALAH WITH CONGREGATION (١١٥٢) عَنْ يَزِيْدِ بُنِ الْأَسْوَدِ قَالَ شَهِدْتُ مَعَ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ حَجَّتَّهُ فَصَلَّيْتُ مَعَهُ صَلَاةَ الشُّبْحِ فِيْ مَسْجِدِ الْخَيْفِ فَلَمَّا قَفِى صَلَاتَهُ وَالُحَرَفَ فَإِذَا هُوَ بِرَجُلَيْنِ فِي أَخِرِ الْقَوْمِ لَمْ يُصَلِّيَّا مَعَّهُ قَالَ عَلَّىَّ بِهِمَا فَجِىءَ بِهِمَا تَرْعَدُ فَرَائِصَهُمَا فَقَالَ مَا مَنَعَكُمَا أَكْ تُصَلِّيَا مَعَنَا فَقَالَا يَا رَسُولَ اللَّهِ إِثَّ كُنَّا قَدْ صَلَّيْنَا فِي رِحَالِنَا قَالَ فَلَا تَفْعَلَا إِذَا صَلَّيْتُمَافِيْ رِحَالِكُمَا ثُؤَّ أَتَيْتُمَا مَسْجِدَ جَمَاعَةٍ فَصَلَِّا مَعَهُمُ فَإِنَّمَا لگما نافِلٌ۔(رواهالترمذى و ابوداود والنسائى) صلى اثه narrated: I was with the Prophet رضى الله عنه Sayyiduna Yazid Ibn al-Aswad .1152 Aw, Ale during his hajj and I offered the salah of fajr with him in the mosque al- khayf. When he finished his salah and turned, he beheld two men at the back of the people who had not offered salah with him. He said, "Bring them to me." They were brought. But they shook with fear (at the shoulders). He asked, "What prevented you from offering salah with us? "They said, O Messenger of Allah, we had already offered salah at our dowelling. He said "Do not do that. When you have offered salah at your dwelling and then come to a mosque where the congregation is in progress, offer salah with them. That will be for you supererogatory salah." 1 COMMENTARY: The salah that is offered the second time will be considered as optional irrespective of whether the first was offered along with the congregation or outside the congregation. This is what the concluding words of the hadith mean. SECTION III 1 الفَضل القَالِثُ (١١٥٣) عَنْ بُسْرِ بُنِ مِحُجَنٍ عَنْ آَيْهِ أَنَّهُ كَتَ فِيْ مَجْلِسٍ مَعَ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَئِنَّ بِلشَّلَاةِ فَقَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَلَى وَرَجَعَ وَمِحْجَنْ فِيْ مَجْلِهِ فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا مَنَّعَكَ أَنْ تُصَلِِّ مَعَ النَّاسِ آَلَسْتَ بِرَجُلٍ مُسْلٍِ فَقَالَ بَلَى يَا رَسُولَ اللهِ وَلْكِتِّ كُنْتُ قَدْ صَلَّيْتُ فِ أَهْلِى فَقَالَ لَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا جِئْتَ الْمَسْجِدَ وَكُنْتَ قَدْ صَلَّيْتَ فَأُقِيْمَتِ الضَّلاَةُ فَصَلِّ مَعَ النَّاسِ وَإِْ كُنْتَ قَدْ صَلَّيْتَ- (رواه مالك والنسائى) 1153. Sayyiduna Busr ibn Mihjan lar> narrated from his father (who said) that he Aby Dawud # 575, Tirmidhi # 219, Nasa'i # 858, Darimi # 1367, Musnad Ahmad 4-160. 691 Vol.1 Translation & Commentary of MISHKATUL MASAABIH was in an assembly along with Allah's Messenger w, Ale atl Jo. The adhan for the salah was called. Allah's Messenger Aw, 4,le abl do got up and offered salah, and returned. He observed that Mihjan duatl so, was seated at his place (as before). So, he asked him, "What prevented you from offering the salah along with the people? Are you not a Muslim?" He submitted, "Of course, O Messenger of Allah. But, I had offered salah already with my family members. Allah's Messenger alugadoall to said to him, "when you come to the mosque and have previously offered the salah but the (congregational) salah begins (in the mosque with the iqamah), offer the salah with the people though you may have offered it already."1 (١١٥٤) وَعَنْ رَجُلٍ مِّنْ آَسَدٍ بُنِ خُزَيْمَةً أَنَّهُ سَأَلَ أَبَا أَيُّوْبَ الْأَنْصَارِىَّ قَالَ يُعَلِى أَحَدُنَا فِيْ مَنْزِلِهِ السَّلاَةَ ثُُّ يَاتِ الْتَسْجِدَ وَتُقَامُ الشَّلَاةُ فَأُصَلِى مَعَهُمُ فَأَجِدُ فِي نَفْسِ شَيْئًا مِنْ ذَلِكَ فَقَالَ أَبُوْ أَيُبَ سَأَلْنَا عَنْ ذُلِكَ النَِّّ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فَذَلِكَ لَهْ سَهُمُ جَمْعٍ- (رواه مالك و ابوداؤد) 1154. It is reported about a man of the tribe of Asad ibn Khuzaymah that he asked Sayyiduna Abu Ayyub Ansari de atl so) "One of us offers salah at his station and then comes to the mosque where the congregational salah begins and he offers salah with them and finds himself agitated about it," Abu Ayyub dus able, said, we had asked the Prophet A,d,atl . about it and he said, It is a portion of reward for the congregation,"2 (١١٥٥) وَعَنُ يَزِيْدَ بُنِ عَامِرٍ قَالَ جِئْتُ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ فِ الصَّلاَةِ فَجَلَسْتُ وَلَمُ ادْخُلُ مَعَهُمْ فِي السَّلَاةِ فَلَمَّا انْصَرَفَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَآنِ جَالِمًا فَقَالَ آَلَمْ تُسْلِمُ يَايَزِئُدُ قُلْتُ بَلَى يَا رَسُوْلَ اللَّهِ قَدْ أَسْلَمْتُ قَالَ وَمَا مَنَّعَكَ أَنْ تَدْخُلَ مَعَ النَّاسِ فِ صَلَاقِهِمْ قَالَ إِّ كُنْتُ قَدْ صَلَّيْتُ فِي مَنْزِلِىٌ أَحْسَبُ أَنْ قَدْ صَلَّيْتُمْ فَقَالَ إِذَا جِئْتَ السَّلَاةَ فَوَجَدُتَ النَّاسَ يُسَلُّوُنَ فَصَلٍ مَعَهُمْ وَإِبْ كُنْتَ قَدْ صَلََّتَ تَكُنُلَدءَ،نَافِلَةٌ وَهذِهِ مَكْتُوبٌ-(رواهابوداؤد) 1155. Sayyiduna Yazid ibn Aamir de atl 0) narrated that he came to Allah's Messenger alwg aus all do while he was offering salah (leading the people). He sat down and did not join the congregational salah. When Allah's Messenger , dild Awy finished and saw him sitting, he asked, "Had you not become a Muslim, yazid?" He submitted "Surely O Messenger of Allah, I did embrace Islam" He asked, "Then what stopped you from joining the people in their salah?" he submitted, "I had offered salah at home presuming that you had prayed already." He said, "When you come to the salah and find people engaged in it, join them in the salah. And, if you had already prayed, that will be for you an optional salah Abu Dawud # 857, Muwatta Maalik # 8.3-9. 2 Abu Dawud # 578, Muwatta Maalik # 8.3-12 Vol.1 Translation & Commentary of MISHKATUL MASAABIH 692 though this is a prescribed salah." 1 (١١٥٦) وَعَنِ ابْنِ عُمَرَ أَّ رَجُلًا سَأَلَهُ فَقَالَ إِّ أُصَلّى فِيْ بَيْتِ ثُنَّ أَدْرِكُ السَّلاَةَ فِي الْمَسْجِدِ مَعَ الْإِمَامِ افَأُ صَلّى مَعَهُ قَالَ لَهُ نَعَمْ قَالَ الرَّجُلُ أَّتَّهُمَا أَجْعَلُ صَلاتِي قَالَ ابْنُ عُمَرَ وَذلِكَ إِلَيْكَ إِنَّمَا ذَلِكَ إِلَى اللّهِ عَزَّوَ جَلَّ يَجْعَلُ أَّتَهُمَا شَاءً- (رواه مالك) 1156. It is reported about Sayyiduna Ibn Umar accabl so, that a man asked him, "After I offer salah in my house, I catch the salah in the mosque with the imam, shall I pray with him, too?" He said to him, "Yes." The man persisted," which of the two shall I consider to be my (obligatory) salah?" Ibn Umar Ate able) countered, "Is that up to you? It is for Allah, Mighty and Glorious. He may make whichever of the two he likes (as obligatory)."2 COMMENTARY: This hadith upholds the opinion of some Shafi and of Imam Ghazali dar, that one of the two salah will be regarded as fard (obligatory) the first or the second. However, many ahadith determine the first as fard (obligatory) (obligatory). The second is supererogatory. DO NOT REPEAT A SALAH (١١٥٧) وَعَنْ سُلَيْمَانَ مَوْلِى مَيْمُوْنَةً قَالَ أَتَيْنَا ابْنَّ عُمَّرَ عَلَى الْبِلَاطِ وَهُمْ يُصَلُّونَ فَقُلْتُ اَلَا تُصَلِى مَعَّهُمْ قَالَ قَدْ صَلَّيْتُ وَإِى سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا تُصَلُّوْا صَلاَةٌ فِ يَوْمِ مَرَّتَبْنِ- (رواهاحمد و ابوداود والنسائى) 1157. Sayyiduna Sulayman, alar, the freedman of Sayyidah Maymunah due dil (so) said, "We came to Ibn Umar cable, at al-Balat while they were offering the salah. So I asked (Ibn Umaradilo), Do you not pray with them? He said, 'I have offered salah already and had heard Allah's Messenger Alw, ale atl de say: Do not offer a salah twice in a day."3 COMMENTARY: Al-Balat is a place outside the Prophet's alugue all to mosque built by Sayyiduna Umar Faruq ac all so> for people to get together and converse so that they may not do it within the mosque. RECONCILING WITH PREVIOUS AHADITH: This hadith pertains to one who had previously offered salah along with other people in congregation. (So he cannot do it again). The other ahadith (that permit offering a salah again) concern one who has offered his salah by himself and then finds a congregation. This is the opinion of Imam Abu Hanifah alar). Or, this hadith means that the salah second time cannot be regarded as fard (obligatory) but is optional. There is no ham in offering it a second time as optional. Or, this may have been the salah of fajr, asr or maghrib. These salahs are not repeated. The next hadith specifies the salahs that cannot be repeated. Abu Dawud # 577, The translation of Urdu is: "This (second) will be optional salah for you and the first) was the prescribed offered by you. 2 Muwatta Maalik 8.3-10 3 Abu Dawud # 579, Nasa'i # 86, Musnad Ahmad 2-19 Vol.1 Translation & Commentary of MISHKATUL MASAABIH 693 SALAHS THAT MAY NOT REPEATED (١١٥٨) وَعَنُ نَافِعٍ قَالَ إِّ عَبْدَ اللهِ بْنِ عُمَرَ كَاتَ يَقُوُلُ مَنْ صَلَّى الْمَغْرِبَ أَوِ القُبْعَّ ثُنَّ أَدْرَكَهُمَا مَعَ الْإِمَامِ فَلَا يَعْدُ لَهُمَا- (رواه مالك) 1158. Sayyiduna Nafi ati 47 narrated that Sayyiduna Abdullah ibn Umar dis ati (so) used to say that he who has offered the salah of maghrib or fajr, and then finds them being led by the imam, must not repeat them.1 COMMENTARY: This hadith is followed by imam Maalik war, and only maghrib and fajr are not repeated by him. The hanafis include asr in this command. Imam Shafi atlas> holds that all salahs may be repeated. This hadith indicates that it pertains to one, who has not offered the first salah with the congregation, but has offered it by himself. CHAPER - XXXI THE SUNAN SALAH & THEIR MERITS بَابُ الُّنَنِ وَفَضَائِلِهَا In the Shari'ah (divine law), salah is the best and most high ranking form of worship. Of all kinds of worship it is the dearest to Allah. Hence, the more one devotes oneself to it the more blessings accrue to him. Though deep involvement in it, he acknowledge the sovereignty and greatness of Allah. This is why relative to other forms of worship that are restricted to fard (obligatory) (or the obligatory and prescribed nature), this form of worship has three divisions fard (obligatory), wajib (expedient) and sunnah (Practice of Holy Prophet (,,le a. ). Thus, there are with every fard (obligatory), salah, some sunnah (Practice of Holy Prophet ,lean . ) salah too so that they may be offered conveniently with the fard (obligatory) and also they may atone for any deficiency in the discharge of the fard (obligatory). There are two kinds of sunnah (Practice of Holy Prophet ,ca. ) salah that are offered during day and night with the fard (obligatory). (i) Rawatib is those sunnah (Practice of Holy Prophet ,, ao ) salah that the Prophet .offered with regularity صلى اله عليه وسلم (ii) Ghayr-rawatib is those sunnah (Practice of Holy Prophet صلى الله عليه وسلم) salah that the Prophet the a Jo did not offer regularly, like the sunnah (Practice of Holy Prophet .at the time of asr (صلى الله عليه وسلم The sunnah (Practice of Holy Prophet ,,canto ) salah are offered in the same way as the fard salah (obligatory prayer) are offered, but with the difference that in the fard (obligatory) salah (of four raka,at), a surah is recited after al-fatihah only in the first two rakat) while in the sunnah (Practice of Holy Prophet ,.,,le ano ) salah a surah is recited after alfatihah in all (the four) rakat. Also it is not a contravention of the Prophet's ,, a + sunnah (Practice of Holy Prophet (,,le as. ) (practice) if the surahs recited in the rakat of a sunnah (Practice of Holy Prophet ,kas . ) salah are not equal. Moreover, during the day, the sunnah (Practice 1 Muwwata Maalik # 8.3-13 Vol.1 Translation & Commentary of MISHKATUL MASAABIH 694 of Holy Prophet yle ao ) salah may comprise two rakaat and, during the night up to four rakaat together with one salutation, it being imperative to recite the at-tahiyat after two raka'at (Ilm ul Fiqh) ,(صلى الله عليه وسلم Finally, it must be understood that the words sunnah (Practice of Holy Prophet nafl(optional prayer), tatawwa (extra prayer), mandub, mustahab (desirable), marghub fih(desired) and hasan(good) are synonymous. They have the same meaning which is the salah that the Prophet ,the a preferred to offer over not offering. However, some of these are sunnah (Practice of Holy Prophet , ao ) muwakkadah. (emphasized sunnah (Practice of Holy Prophet صلى الله عليه وسلم)) relative to others. SECTION I الفَضْلُ الْأَوَلُ RAKA'AT OF SUNNAH (١١٥٩) عَنْ أُمِّ حَبِيْبَةً قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَّى فِي يَوْمٍ وَلَيْلَةٍ ثِنَتَىْ عَشَرَةَ رَكْعَةٌ بُنِيَّ لَهِ بَيْتْ فِي الْجُنَّةِ أَرْبَهَا قَبْلَ الظُّهْرِوَ رَكْعَتَيْنٍ بَعْدَ هَاوَ رَكْعَتَيْنِ بَعْدَ الْمَغْرِبٍ وَ رَكْعَتَيْنِ بَعْدَ الْمِشَاءِ وَ رَكْعَتَيْنِ قَبْلَ صَلوةٍ الْفَجُرِ (رَوَاءُ القِِّمِذِىُّ) وَفِ رِوَايَةٍ لِمُسْلِيٍ أَّهَا قَالَّتُ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَا مِنْ عَبْدٍ مُسْلٍِ يُصَلِى لِلّهِ كُلَّ يَوْمٍ ثِنَتَىْ عَشْرَةٍ رَكْعَةٌ تَطَؤُّقًا غَيْرَ فَرِيْضَةٍ إِلَّا بَلَى اللهُ لَّهِ بَيْتًا فِى الْجَنَّةِ أَوْ إِلَّا بُنِىَ لَه بَيْتُ فِي الْجُنَّةِ. صلى الله عليه وسلم narrated that Allah's Messenger رحمه اله Sayyidah Umm Habibah .1159 said, "For him who offers twelve raka'at in a day and a night, a house is built in paradise; four before zuhr, two after it, two after maghrib, two after isha and two before fajr." The version in Muslim has her narrating: I heard Allah's Messenger u,4, lead to say, "No Muslim offers for Allah, every day, twelve rakaat supererogatory salah besides the fard (obligatory), but Allah builds for him a house in paradise "or, " .... But a house is built for him in paradise."1 COMMENTARY: The number of sunnah (Practice of Holy Prophet صلى الله عليه وسلم) mentioned in the hadith are all sunnah (Practice of Holy Prophet صلى الله عليه وسلم) muwakkadsh and the two rakaat sunnah (Practice of Holy Prophet ,,le ano ) of fajr are the most emphasized of all so much so that Hasan Busri w> and some Hanafis assert that they are wajib (expedient). (صلى الله عليه وسلم Hassan Busri has also classified the two sunnah (Practice of Holy Prophet raka'at of maghrib as wajib (expedient).But, in the light of this hadith, his assertion is rejected. .(صلى اله عليه وسلم They are not wajib (expedient) but sunnah (Practice of Holy Prophet (١١٦٠) وَعَنِ ابْنِ عُمَرَ قَالَ صَلَّيْتُ مَعَّ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَكَّمْتَيْنٍ قَبْلَ النُّهْرِ وَرَكْعَتَيْنِ بَعْدَهَا وَرَكْمَتَيْنِ بَعْدَ الْمَغْرِبِ فِى بَيْتِهِ وَرَكْعَتَيْنِ بَعْدَ الْعِشَاءِ فِى بَيْتِهِ قَالَ وَحَدَّ ثَتْنِى حَقْصَةُ أَكَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلّى رَكْمَتَيْنِ خَفِيْفَتَيْنِ حِيْنَ يَظْلُهُ الْفَجُرُ - (متفق عليه) Muslim # 103-728, Tirmidhi # 415, Abu Dawud # 1250, Nasa'i # 1794, Ibn Majah # 1140, Darimi # 1438, Musnad Ahmad 6-326. Vol.1 Translation & Commentary of MISHKATUL MASAABIH 695 · 1160. Sayyiduna Ibn Umar Aus ( , narrated, "I offered along with Allah's Messenger , Ale ail do two rakaat before the salah of zuhr and two rakaat after it, two rakaat after isha in his house." He said that Sayyidah Hafsah die atl (so) narrated to him that Allah's Messenger صلى الله عليه وسلم used to offer two brief rakaat at the rise of dawn.1 COMMENTARY: Sayyiduna Ibn umar we also has said the sunnah (Practice of Holy Prophet two rakaat). The scholars say that the dual is not) (ركعتين) before zuhr are ( صلى الله عليه وسلم contrary to four. This hadith then conforms to the ahadith that mention four rakaat before zuhr. (Mulla Ali Qari) Shaykh Abdul Haq aulas> said that Imam shafi qua> gives the rakaat before zuhr as two. The Hanafis say that the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) before zuhr are four as رضى الله عنه ,Sayyidah Ayshah رضى الله عنه stated in many other ahadith narrated by Sayyiduna Ali Sayyidah Umm Habibah رضى الله عنه and others. Imam Tirmidhi رحمه الله confirmed that most sahabah (companions) de atl (so) also offered four rakaat before zuhr and the Hanafi follow it. This also was the practice of Sufyan Thawri lar, Ibn Mubarak atlar, and Ishaq atl 4?). Moreover, Imam Shafi lar, and Imam Ahmad atlar, also say that four rakaat are offered (before zuhr) but they offer them in two's (with two salutations). It could also be that the Prophet alugade all to used to offer four rakaat sunnah (Practice of Holy Prophet صلى الله عليه وسلم ) of zuhr at home, so his wives mentioned the four rakaat. Then on going to the mosque, he may be offering two rakaat tahiyat ul-masjid which Ibn Umar (صلى الله عليه وسلم might have presumed to be the sunnah (Practice of Holy Prophet رضى الله عنه before zuhr. Sayyiduna Ibn Umar awablo, mentioned maghrib and isha. He did not say anything of the sunnah (Practice of Holy Prophet صلى الله عليه وسلم ) of fajr because he did not offer that salah with the Prophet صلى الله عليه وسلم , He quoted Sayyidah Hafsah رضى الله عنه in this regard. Thus the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of fajr were also included in his hadith. THE SUNNAH OF JUMUAH (١١٦١) وَعَنْهُ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُصَلِّى بَعْدَ الْجُمُعَةِ حَتَّى يَنْصَرِفَ فَيُعَلِّى رَكُعَتَيْنِ فى بيته۔ (متفقعليه) 1161. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم did not offer any salah after the (salah of) Friday till he went back (home). There, at his 2.((صلى الله عليه وسلم house, he offered two rakaat (sunnah (Practice of Holy Prophet COMMENTARY: Imam Shafi alar> abided by this hadith and offered two rakaat sunnah (Practice of Holy Prophet صلى الله عليه وسلم) after Friday as after zuhr. But other ahadith disclose صلى الله عليه offered four rakaat sunnah (Practice of Holy Prophet صلى الله عليه وسلم that the Prophet plus ), both before and after Friday salah. Hence, Imam Abu yusuf war, said that after the salah of Friday six rakaat sunnah (Practice of Holy Prophet صلى الله عليه وسلم) must be offered. As stated earlier, it is more virtuous to offer the supererogatory at home. So, the Prophet Jo 1 Bukhari # 937, Muslim # 104-729, Darami # 1437. 2 Bukhari # 937, Muslim # 71-862, Nasa'i # 1427, Muwatta Maalik # 7.5-29. 696 Translation & Commentary of MISHKATUL MASAABIH Vol.1 .at home (صلى الله عليه وسلم offered these post Friday sunnah (Practice of Holy Prophet الله عليه وسلم صلى الله عليه وسلم THE SUPEREROGATORY SALAH OF THE PROPHET (١١٦٢) وَعَنْ عَبْدِ اللَّهِ بْنٍ شَقِيْقٍ قَالَ سَأَلْتُ عَائِشَةً عَنْ صَلَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ تَوُِّم فَقَالَتْ كَاكَ يُصَلّىِ فِي بَيْتِ قَبْلَ الُّهْرِ آَرْبَهَا ثُؤَّ ◌َخْرُبُ فَيُّصَلّى بِالنَّاسِ ثُمَّ يَدْ خُلُ فَيُصَلّى رَكْمَتَيْنٍ وَكَات يُصَلّى بِالنَّاسِ الْمَغْرِبَ تُؤَّ يَدْ خُلُ بَيْتِى فَيُّعَلِّى رَكْمَتَيْنٍ وَكَانَ يُصَلِى مِنَّ اللَِّلِ تِسْهَ رَكْعَاتٍ فِيُمِنَّ الْوِثُ وَكَاكَ يُصَلّى لَيْلًا طَوِيْلًا قَائِمَّا وَلَيْلًا طَوِيْلًا قَاعِدًا وَكَاكَ إِذَا قَرَأَ وَهُوَ قَّائِهْ رَكَّةَ وَ سَجَدَ وَهُوَقَّاعِدْ وَكَان إِذَا طَلَةَ الْفَجُرُ عَلَّى رَكْعَتَيْنِ رَوَاهُ مُسْلِهْ وَزَّادَ أَبُوْدَادَ تُتَّ يَخْرُ جُ فَيُصَلّى بِالنَّاسِ صَلَاةَ الْفَجُرِ- 1162. Sayyiduna Abdullah ibn Shaqiq al ar, narrated that he asked Sayyidah .صلى الله عليه وسلم about the supererogatory salah of Allah's Messenger رضى الله عنه Ayshah She said that he used to offer at her home before zuhr four rakaat. Then he would go out and lead the people in salah and then come in and offered two rakaat. And he used to lead the people in the salah of maghrib and then come to her house and offer two rakaat. He would offer nine rakaat during the night, the witr among them. He would pray long in the night standing and long in the night sitting and when he recited the Qur'an while standing, he would go into ruku and sajdah from the standing posture. And when it was dawn, he offered two rakaat.Abu Dawud added to it: Then he would go out and lead the people in the salah of fajr.1 COMMENTARY: this hadith is strong evidence that sunnah (Practice of Holy Prophet al La aus de ) must be offered at home preferably, being more virtuous. The with being among them means that the Prophet alugadeal to used to offer three rakaat of witr with his tahajjud salah(super erogatory prayer) (as the Hanafis say), or one rakaah (as the other imams hold). As for his salah in the night, he offered at different two rakaat eight, nine, ten, eleven and thirteen rakaat. As for going into ruku and sajdah from the standing posture, when he offered the tahajjud salah while standing, he made ruku and sajdah from the standing posture and did not sit down to make ruku and sajdah. When he offered the salah sitting down, he made ruku and sajdah while in the sitting posture, but it is also said that he would sometimes stand up to go into fuku and sajdah, which means that though he recited the Quran sitting, he would stand up, make a brief recital of the Quran and go into ruku and sajdah. In the light of all the ahadith (about tahajjud(super erogatory prayer)), we might says that the . Prophet Aw,aleatl Jo offered the salah of tahajjud(super erogatory prayer) in three ways: (i) The entire salah standing. (ii). The entire salah sitting. + (iii) The recitation of the Quran while sitting after which he stood up and went into ruku and sajdah. He never did the opposite of the third one method which means that he never recited the Quran standings and the ruku and sajdah after first sitting down. This hadith rejects this method. 1 Muslim #105-730, Abu Dawud #1251. Vol.1 Translation & Commentary of MISHKATUL MASAABIH 697 THE SUNNAH OF FAJR (١١٦٣) وَعَنْ عَائِشَةً قَالَتْ لَمْ يَكُنِ النَّبِىُّ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى شَيْئٍ مِنَ التَّوَافِلِ آَشَدَّ تَعَاهُدًا مِنْهُ عَلى رَكْعَتَيِ الْفَجْرِ- (متفق عليه) 1163. Sayyidah Ayshah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم was never more particular in observing any supererogatory rakaat of the fajr. 1 COMMENTARY: The Prophet Aw,aletil Jo never missed the sunnah (Practice of Holy Prophet of fajr even during a jurney. The jurists say that the sunnah (Practice of Holy (صلى الله عليه وسلم Prophet صلى الله عليه وسلم) of fajr must not be offered sitting down without a reason. (١١٦٤) وَعَنْهَا قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَكْعَتَّا الْفَجُرِ خَيْرٌ مِنَ الذُّنْيَّا وَمَا فِيُّهَا- (رواه مسلم) 1164. Sayyidah Ayshah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "The two raka'at of fajr are better than this world and whatever is in it."2 COMMENTARY: The sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of fajr are better than the world and whatever it has even if they are spent in Allah's path. If they are hoarded than that is stinginess and no good in them and so they cannot even be compared with the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of fajr. The ulama (Scholars) say that the most emphasized sunnah (Practice of Holy Prophet al ha ug nje ) in successive order are: of the fajr, of the maghrib, of the post zuhr (two rakaat), of the post isha and finally of the pre-zuhr (four rakaat). TWO RAKAAT BEFORE MAGHRIB (١١٦٥) وَعَنُ عَبْدِ اللَّهِ ابْنِ مُغَفَّلٍ قَالَ قَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلُّوْ قَبْلَ صَلْوِ الْمَغْرِبِ رَكْعَتَيْنِ صَلُّوْا قَبْلَ صَلوةِ الْمَغْرِبِ رَكْعَتَيْنٍ قَالَ فِ القَّالِئَةِ لِمَنْ شَاءَ كْرَاهِيَّةَ انْ يَتَّخِذَهَا النَّاسُ سُنَّةً - (متفق عليه) صلى الله عليه narrated that the Prophet رضى الله عنه Sayyiduna Abdullah ibrr Mughaffal .1165 Awy said, "Offer two rakaat salah before the (fard (obligatory)) salah before the salah of maghrib." The third time he added, unwilling that people should regard it as sunnah (Practice of Holy Prophet صلى الله عليه وسلم),"Whoso wishes may offer it."3 COMMENTARY: About the two rakaat before the fard (obligatory) salah of maghrib, many jurists disallow it. This has been discussed previously against hadith # 662. FOUR SUNNAH AFTER JUMMAH (١١٦٦) وَعَنْ أَبٍ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ كَاَ مِنْكُمْ مُصَلَّا بَعْدَ الْجُمْعَةِ فَلْيُصَلٍ آَرْ بَعَّا رَوَاهُ مُسْلِمْ وَفِيْ أُخْرِى لَهُ قَالَ إِذَا صَلَّى أَحَدُكُهُ الْجُمْعَةَ فَلْيُصَلِّ بَعْدَهَا اَرُبَهَا. صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1166 A, said, "He among you who offers salah after the salah of Friday, must offer 1 Muslim # 95-724, Bukhari # 1169 2 Muslim # 96-725, Tirmidhi # 416, Nasa'i # 1755, Musnad Ahmad 6-50. 3 Bukhari # 627, Muslim # 304-838, Abu Dawud # 1281, Tirmidhi # 185, Ibn Majah # 1162, Musnad Ahmad 5-55. Vol.1 Translation & Commentary of MISHKATUL MASAABIH 698 four rakaat." According to another version, he said, "when one of you offers the salah of Friday, he 1. ((صلى الله عليه وسلم must offer four rakaat after it (as sunnah (Practice of Holy Prophet SECTION II الفضلالثانى SUNNAH OF ZUHR (١١٦٧) عَنْ أُمِّ حَبِيْبَةً قَالَتُ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ حَافَظَ عَلَى اَرُبَعْ رَگَعَاتٍ قَبْلَ الُّهْرِوَ أَرْبَعْ بَعْدَ هَا حَزَّمَهُ اللهُ عَلَى النَّارِ - (رواه أحمد والترمذى وابوداود والنسائى وابن ماجة) 1167. Sayyidah Umm Habibah &sail so, narrated that she heard Allah's Messenger · alugakcal say, "he who preserves the four rakaat before zuhr and four rakaat after it (by continuing to offer them), Allah for bids the fire (of hell) to tuch him."2 COMMENTARY: The four rakaat after zuhr are offered in two's as clarified in another tradition. It seems that these four rakaat are apart from the two sunnah (Practice of Holy رحمه الله offered after the fard (obligatory). However, Mullah Ali Qari (صلى الله عليه وسلم Prophet .. (صلى الله عليه وسلم said that these four rakaat comprise two sunnah (Practice of Holy Prophet muwakkadah and two mustahab (desirable), and it is preferable to offer these four in two's. (١١٦٨) وَعَنْ أَبٍ أَيُبَ الْأَنْصَارِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَرْبَهُ قَبْلَ الُّهْرِ لَيْسَ فِيْهِنَّ تَسْلِيْمٍ تُفْتَمُ لَهُنَّ أَبْوَابُ السَّمَائِ- (رواه ابوداود وابن ماجة) صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduan Abu Ayyub Ansari .1168 Alwy said, "(As for) the four rakaat before zuhr without a taslim (salutation in-between, meaning all four offered together), the gates of heaven are opened for them."3 COMMENTARY: These four rakaat before zuhr gain acceptance of the lord Mighty and glorious. Hence, mercy descends from Him. However, opinions differ on these four rakaat. Are these the four sunnah (Practice of Holy Prophet صلى الله عليه وسلم ) that are offered before the fard (obligatory) of zuhr, or other than that which are called salah fi za-zawal? The preferred opinion is that they are ghayr-rawatib. (not offered with regularity). This means that they are salah fiaz-zawal, not the four sunnah (Practice of Holy Prophet صلى الله عليه وسلم) before the fard (obligatory) of zuhr. SALAH FI AZ-ZAWAL (١١٦٩) وَعَنْ عَبْدِ اللَّهِ بْنِ السَّائِبِ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلّى أَرْبَهَا بَعْدَ أَنْ تَزُوُلَ الشَّمْسُ قَبْلَ الُّهْرِ وَقَالَ إِنَّمَا سَاعَةٌ تُقْتَهُ فِيْهَا أَبْوَابُ السَّمَاءِ فَأُحِبُّ أَنْ يَصْعَدَلِ فِيْهَا عَمَلْ صَالُِ۔ (رواه الترمذى) Muslim # 17-881, Abu Dawud # 1131, Tirmidhi # 523, Musnad Ahmad 2-499, Nisai # 713, Ibn Majah # 1233. 2 Abu Dawud # 1269, Tirmidhi # 427, Nasa'i # 1815, Musnad Ahmad 6-326. 3 Abu Dawud # 1270, Ibn Majah # 1157. . 699 Translation & Commentary of MISHKATUL MASAABIH Vol.1 صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn saib .1169 Awy used to offer four raka'at after zawal (when the sun had passed the meridian), before zuhr. He would say, "This is an hour when the gates of heaven are opened and I love that my righteous deeds should ascend for me at this hour."1 SUNNAH OF ASR (١١٧٠) وَعَنِ ابْنٍ عُمَرَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَحِمَ اللَّهُ أَهْرَأَ صَلّى قَبْلَ الْعَصْرِ آَرْبَهَا. (رواه أحمد والترمذى وابوداؤد) 1170. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم said, "May Allah have mercy on him who offers four rakaat salah rakaat salah before the fard (obligatory) of asr. 2 (١١٧١) وَعَنْ عَلِيٍّ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقَلّى قَبْلَ الْعَصْرِ أَرْ بَعَّ رَكْعَاتٍ يَفْصِلُ بَيْنَهُنَّ بِالتَّسْلِيُمِ عَلَى المَلَائِكَةِ الْمُقَرَّبِيْنَ وَمَنْ تَبِعَهُمْ مِنَ الْمُسْلِمِيْنَ وَالْمُؤْمِنِيْنَ- (رواه الترمذى) 1171. Sayyiduna Ali narrated that Allah's Messenger A, 4,le all do used to offer four rakkat salah before asr separating them with the taslim to the angels who are near to Allah, and (taslim) to Muslims and believers who follow them.3 COMMENTARY: Taslim here means to recite at-Tahiyat. He recited it after two rakaat and made the salutation after four. (١١٧٢) وَعَنْهُ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلِّى قَبْلَ الْعَصْرِ رَكُمْتَيْنِ- (رواه أبوداود) 1172. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم used to offer two rakaat salah before the salah of asr. 4 COMMENTARY: The traditions give different number of rakaat for the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of asr. So, the ulama (Scholars) say that it is up to the worshipper to offer two rakaat or four as he wishes, but it is better to offer four. SALATULAWWABIN (١١٧٣) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَّى بَعْدَ الْمَغْرِبِ سِكَ رَكْعَاتٍ لَهُ يَتَكُلَّمَ فِيْمَا بَيْنَّهُنَّ بِسُوٍْ عُدِ لُنَّ لَهُ بِعِبَادَةِ ثِنْتَىْ عَشْرَةَ سَنَّةٌ رَوَاهُ التِّرِمِذِىُّ وَقَالِ هِذَا حَدِيْتْ غَرِيْبُ لَاتَعْرِفُه إِلَّا مِنْ حَدِيْثٍ حُمَرَ بُنِ آَبٍٍ خَفْعٍَ وَسَمِعْتُ مُحَمَّدَ بُنَّ إِسْمَاعِيْلَ يَقُولُ هُوَ مُنْكَرُ الْحَدِيْثِ وَضَغَفَهُچِدَّا۔ 1173. Sayyiduna Abu Hurayrah 's ) (0) narrated that Allah's Messenger said "If anyone offers six rakaat salah after maghrib without speaking an evil word in between then there is for him a reward of worship for twelve years." 5 1 Tirmidhi # 477 2 Abu Dawud # 1271, Tirmidhi # 430. 3 Tirmidhi # 598, Nasa'i # 874, Ibn Majah # 1161. 4 Abu Dawud # 1273. 5 Tirmidhi # 435, Ibn Majah # 1374.