النص المفهرس

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CHAPTER - XXXVII
بَابُالْقُنُؤْتِ
AL-QUNOOT
The word al-qunoot has many meanings (i) to be obedient, (ii) to stand in salah, (iii) to
beseech Allah.
Supplication is also qunoot. In the religious terminology, it is specific supplication which
meaning applies here. Thus the Shafi'is say that dua Qunoot is (laut) (to the end) and
the Hanafis say that it is: (ut,AU) (to the end). Both these prayers have been reproduced in
the previous chapter. The Hanafis have traced it from Tabarani and other through a correct
line of transmission.
صلى الله for this hadith; (one day) the Prophet رحمه الله has cited Abu Dawud رحمه الله Ibn Hammam
Aw,Ale was cursing the members of the tribe of Mudar (for their oppression and terrorism)
when Sayyiduna Jibril JI4Je came and indicated to him to be quiet, saying:
، الله لم يبعثكَ سبابا ولا لعانا انما بعثكَ رحمة-
يا محمدفـ
"O Muhammad Allah has not sent you to revile or to curse. Rather, he has sent you
as mercy for two worlds." And he recited the verse (Arabic) {You have no authority I
the matter) (3:128)
Then, he taught him this prayer:
اللهم انا نستعینك الخ
Shaykh Jalaluddin Suyuti Alar> has also narrated this prayer in Durr Manthur with
a slightly different set of words.
SECTION I
الَّفَضْلُ الْأَوَّلْ
DISALLOWED TO CURSE
(١٢٨٨) عَنْ أَبيْ هُرَيْرَةً أَّ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَّ إِذَا أَرَادَاَنْ يَّدْعُوَ عَلَى أَحَدٍ أَوْيَدْ عُوَ لاً
حَدٍ قَنَتَ بَعْدَ الرُّكُوْءِ فَرُبَّمَا قَالَ إِذَا قَالَ سَمِعَ اللَّهُ لِّمَنْ حَمِدَهُ رَبَّنَا لَكَ الْحَمْدُ اللَّهَّ انْجِ الْوُلِيْدَ ابْنَ الْوَلِيْدِ
وَسَلَمَةَ بْنَ هِشَاءٍ وَ عَيَّاشَ بُنَّ أَبِيْ رَبِعَةَّ اللّهُوَّ اشُدُهُ وَطْأَتَ عَلى مُضَرَ وَاجْعَلَهَا سِنِئْنَّ كَسِنِ يُؤْسُفَ تَْهُرُ
بِغْرِكَ وَكَاتَ يَقُوْلُ فِيْ بَعْضٍ صَلَاتِهِ اَللَّهُوَّ الْعَنُّ قٌلَانَا وَفُلَانًا لِّأَحْيَاءٍ مِنَ الْعَرَبِ حَتَّى أَنْزَلَ اللَّهُ تَعَالِى لَيْسَ
لَكَ مِنَ الْأَمْرِ شَىء- الاية - (متفق عليه)
1288. Sayyiduna Abu Hurayrah narrated that when Allah's Messenger intended to-
make a prayer against someone or a prayer for someone, he recited the qunoot after
the bowing posture. So, sometimes on saying (سمع الله لمن حمده) and (ربنالك الحمد) he would
pray:
اَللَّهُتَّ انْجِ الْوَلِيْدَ ابْنِ الْوَلِيْدِ وَسَلَمَةَ بنَّ هِشَامٍ وَ عَيَّاشَ بْنَ آَبيْ رَبِيْعَةَ اللَّهُوَّ اشْدُدُ وَظْأَّتَكَ عَلى مُضَّرَ
وَاجْعَلُهَا سِنِئْنَ كَسِنِى يُؤْسُفَ
"O Allah, deliver (from persecution for their faith) as- walid bin as- walid,

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Savannah bins His tam and Ayahs bin Abs Rabies! O Allah, give a severe
punishment to Mulate and cause them to suffer a famine similar to the famine of
you, Yusuf" raising his voice with that.
Sometimes, he would prays in his salah:
اَللَّهُؤَّ الْعَنُّ فُلَانًا وَقُلَانًا
"O Allah, cause so-and-so and so-and-so, naming from the tribes of the Arabs.
But, then Allah revealed:
لَيْسَ لَكَ مِنَ الْآَمُرِ شَھی۶- الایة
{you have no authority in the matter) (3:128)1
COMMENTARY: The prophet used to pray for those sahabah who were in the captivity of the
idolaters and were tortured severely. He also prayed against those Arab tribes who had made
life difficult for the Muslins restricting their free movement and access to necessities of life.
Al-walid ibn al-walid Qurayshi Makhzumi was taken captive by the Muslims in the Battle
of Badr. His brother Khalid bin walid (who was an idolater at that time) and His ham came
to the prophet and paid a ransom of four thousand dir hams to get release and took him to
Makkah. There, the light of Islam made his heat and mind radiant and he became a
Muslim. He was asked why he delayed his decision till his ransom was paid and he said, "I
did not wish people to imagine that I had succumbed to pressure."
His brothers could not spare him. They imprisoned him and persecuted him. The Prophet
رضى اللهعنه prayed for him and he escaped to Madinah safely صلى الله عليه وسلم
Salamah ibn Hisham das atl so) was the brother of Ban Jail. He had embraced Islam at a very
early stag but was nabbed by the infidels of make who subjected him to untold misery he
too managed to get out of their hand and meet the prophet alugado ali to
Ayyash ibn Abu Rabi'ah was a uterine brother of abu Jahl and a very early Muslim. He had
emigrated to Ethiopia with other Muslims. When he came to Madinah, he was restless for
him and had vowed not to sit in the shade as long as she did not see him. So, love of
Mother dragged Ayyash to a cruel man like Abu Jahl, he put him in fetters and satisfied his
lust for savagery and barbarism by tormenting him. But he too managed to escape and
come to the prophet alwedde al Jo. Later on, he attained martyrdom in the Battle of Tabuk
against the idolaters. .
These were those fortunate ones for whose release the tongue of Allah's Messenger labi
Aw, was occupied.
اللهم انج الخ :The first supplication in this hadith
"O Allah, deliver .... "
is an example that the prophet alugadaul to prayed for the believes, in the qunoot.
اللهم اشدد الخ :The second supplication in this hadith
"O Allah, give a severe punishment .... "
Is evidence that the prophet , Ale til do prayed against the tyrannical infidels, in the
qunoot. The result was that the Makkans were in the grip of famine for seven years
continuously going to the extent of eating bones of the dead people to survive.
1 Bukhari # 6393, Muslin # 294-675, Ban David #1442, Nasal # 1074, IBM Maya # 1244, David # 1595,
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As for the verse:
لَيْسَ لَكَ مِنَ الْآَمْرِ شَئی
{You have no authority in the matter,}
the gist of it is that since it was not in keeping with the prophet's alugado all to nature of
mercy to pray to anyone's disadvantage or to curse someone, so Allah forbade him to pray
against anyone by name. This has been explained in the introductory passage of this
chapter.
DUA QUNOOT AT TIMES OF TRAIL IN FARD SALAH (OBLIGATORY PRAYER):
Allamah Teebi abl 47> said that in times of distress, like an enemy's evil intention, famine
epidemic, etc, that Muslims might face, they must make the supplication (dua) qunoot in
every fard salah (obligatory prayer). The hanafis abide by this practice.
WHEN TO MAKE DUA QUNOOT
(١٢٨٩) وَعَنْ عَاصِمِ الْأَحْوَلِ قَالَ سَأَلْتُ أَنَسَ بُنَّ مَالِكٍ عَنِ الْقُنُوْتِ فِي السَّلَاةِ كَانَ قَبْلَ الرُّكُوْءِ أَوْ بَعْدَهُ
قَالَ قَبْلَهُ إِنَّمَا قَتَتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْدَ الرُّكُوْءِ شَهْرًّا إِنَّهُ كَاتَّ بَعَثَ أُنَاسَّا يُقَالَ لَّهُمُ
الْقُرَّاءُسَبْعُوْتَ رَجُلًا فَأُصِيْبُوْا فَقَنَتَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْدَ الرُّكُوْءِ شَهْرًا يَّدْ عُوْا عَلَيْهِمْ.
(متفق عليه)
1289. Sayyiduna Aasim al Ahwal said that he asked Sayyiduna Anas ibn dul 47,
Maalik about the qunoot in the salah: was it made before the ruku or after it, He
said, "Before it. Allah's Messenger A,4,leably made this prayer after the ruku only
for one month when he had sent some people, called al-Qurra (reciters of the
Quran), numbering seventy men. They were (sent to preach but were) martyred. So,
Allah's Messenger ,Aleadly made the supplication qunoot after the ruku for one
month calling for curse on the killers."1
COMMENTARY: The making of this prayer after ruku was abrogated. So, Islam Abu
Hanifah «lar> abides by this edict.
MARTYRDOM OF THE QURRA: The seventy reciters of the Quran al-Qurra as-sabun,
were among the ahl us-suffah. They were called al-Qurra because they recited the Qurian
very much and memorized it. They were extremely poor and very ascetic Their only task
was to stay at the Suffah to learn the Qur'an and acquire religious knowledge, but in spite
of that, whenever the general body of Muslims faced difficulty, they came to their help
with courage and dedication.
Some or them were wood cutters by day. From the proceeds there of they bought food for
their companions and at night they occupied themselves with the Quran and invocation of
صلىاللهعليهوسلم blessing on the prophet
The prophet صلى الله عليه وسلم sent these (seventy) fortunate sahabah رضى الله عنه to najd to invite the
tribes to Islam. When they were at Bir Maurah, between Makkah and Astfan, Aamir ibn
Tufayl Ri'l, Dhakwan and Qarah attacked them and martyred all of them mercilessly,
except Sayyiduna ka'b ibn Zayd Ansari He was wounded and nearly lifeless so that the
1 Bukhari # 1002, Muslim # 301-277, Abu Dawud # 1444, Musnad Ahmad 3-167,

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attackers took him for dead and departed. He managed to go out and recover with Allah's
will. He survived until he forget and was martyred in the Battle of the Trenches (Khandaq).
Sayyiduna Anas رضى الله عنه narrated that the prophet صلى اللهعليه وسلم was never as grieved at any
occasion as on this tragedy. He made the supplication of qunoot for one month against
these wicked infidels. This had happened in 4AH ducati so).
SECTION II
الفضل الثانى
MORE ON WHEN TO MAKE THE SUPPLICATION (DUA) QUNOOT
(١٢٩٠) عَنِ ابْنِ عَبَّاسٍ قَالَ قَتَتَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ شَهْرًا مُتَثَا بِهَا فِ الظُّهْرِ وَالْعَصْرِ
وَالْمَغْرِبِ وَالْعِشَاءِ وَصَلَاةِ الْتُبْحِ إِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ مِنَ الرَّكْعَةِ الْآخِرَةِ يَدُعُوُ عَلَى اَحْيَآءٍ قِنْ بَنِى
سُلَيْمٍ عَلَى رَعْلٍ وَذَكْوَاتَ وَغُصَيَّةً وَيُؤْمِّنُ مَنْخَلْفَە۔ (رواهابوداؤد)
صلى الله عليه وسلم Narrated That Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .1290
Made The Supplication qunoot Consecutively for one month in the (salahs of) zuhr,
and maghrib, isha and fajr on having said: (سمع الله لمن حمده) in the last rakaah. He
invoked (in it ) a curse on the sub-tribes of Banu Sulaym (namely) Ri'I, Dhakwan
and Usayyah. Those who stood behind him (in salah) said. Aameen.1
COMMENTARY: The dua qunoot is not made always. Only when the Muslims of through
hardship or trial must this supplication be made in the fard salah (obligatory prayer).
(١٢٩١) وَعَنْ آَنَسٍ أَكّ النَّبِىَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَنَتَ شَهْرًا ثُمَّ تَرَكَة- (رواه ابوداود والنسائى)
1291. Sayyaiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم made the
supplication qunoot for one month (after ruku). Then, he gave it up (altogether in
the fard salah (obligatory prayer), or after the ruku) 2
COMMENTARY: Most learned men say that dua qunoot is not legal either in the fajr or any
salah other than witr. They deduce from this very hadith.
There are many other ahadith that point out to giving up of the qunoot in the fard salah
(obligatory prayer). Scholars may refer to the Mirqah for more in formation.
Imam Maalik and Imam Shafi'i say that the dua qunoot must be made in the salah of fajr
always. It must be made in other salah when in grip of hardship.
(١٢٩٢) وَعَنْ آنِيٍ مَالِكِ الْأَشْجَعِيِّ قَالَ قُلْتُ لِأَ بِ يَا أَبِتِ إِنَّكَ قَدْ صَلَّيْتَ خَلْفَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ وَآَبٍ بَكْرٍ وَ عُمَرَ وَ عُقْمَانَ وَعَلِيٍّ هُهُنَا بِالْكُوْفَةِ أَخُوَّا ◌ِنُ خَمْسِ سِنِيْنَ أَكَانُوا يَقْنُّنُوْنَ قَالَ أَىْ بُتَّ
مُحْدَثْ- (رواه الترمذى والنسائى وابن ماجة)
1292. Sayyiduna Abn Maalik Ashja «lar, said that he submitted to his father, "O
Father, surely you had offered salah behind Allah's Messenger صلى الله عليه وسلم Abn
Baker, رضى الله عنه Umar, رضى الله عنه Uthman, رضى الله عنه and for five years here in Kufah,
behind Ali, As also, Did they make the supplication qunoot, ever?" He said "O son
1 Bukhari # 1003, Muslim # 299-677, Nasa 1070.
2 Muslim # 304-677, Abudawnd # 1445, Nasa # 1079

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it is an innovation." 1
COMMENTARY: Abu Maalik dilar, was told by his father that the prophet alugado all to
made the qunoot in the salah of fajr for only one month and then gave it up. Abn Hanifah
alar> abides by it, but shafi allar> says that the ahadith calling for giving up qunoot in fajr are
weak. Mulla Ali allar , Qari reject his view.
SECTION III
الفَصلُ الثَّالِثُ
QUNOOT IN SECOND HALF OF RAMADAN & AFTER RUKU
(١٢٩٣) عَنِ الْحُسَنِ آَرَّ حُمَرَ بُنَّ الْخُتَطَّابِ جَمَّةَ النَّاسَ عَلَى أُتَّ ابْنِ كَعْبٍ فَكَانَ يُصَلِّى لَهُمْ عِشْرِ يْنَ لَيْلَةً
وَلَّا يَقْنُتُ بِهِمْ إِلَّ فِيْ النِّصْفِ الْبَاقِ فَإِذَا كَانَتِ الْعَشْرُ الْأَوَاخِرُ تَخَلٌَّ فَصَلَّى فِى بَيْتِهِ فَكَانُوا يَقُوُلُؤْكَ
أَبَقَّ أُتِىُّ رَوَاهُ أَبُوْ دَاؤدَ
1293. Sayyiduna Hasan (Busri) «lar> narrated that Sayyiduna Umar ibn Khattab also,
que assembled the people with Sayyiduna Ubayy ibn Ka'b &wdy so, (in Ramadan for the
tarawih) as their imam for twenty nights, He did not make the dua qunoot for them
except in the second half, when the last ten days remained Ubayy Atail s>> stayed away
and offered salah in his house So, the people commented, Ubayy has fled."2
(١٢٩٤) وَسُئِلَ آَنَسُ بْنُّ مَالِكٍ عَنِ الْقُنُوْتِ فَقَالَ قَتَتَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ بَعْدَ الرُّكُوْءِ وَفِيْ
رِوَايَةٍ قَبْلَ الُّكُوْءِ وَبَعْدَه- (رواه ابن ماجة)
1294. Sayyaiduna Anas ibn Maalik deabl so) was asked about the dua qunoot, and he
said, "Allah's Messenger Aw,4, leatl Jo made it after the ruku." According to a version
he said "Before ruku and after it."3
COMMENTARY: Sayyiduna Ubayy ibn ka'b due dil (5%) was a distinguished sahabi. He had
many distinctions, the chief of which was that he had memorized the Quran in the times of
صلىاللهعليه وسلم the Prophet
He was also recognized as a reciter of the Qur'an of high caliber. This is why he was called
as sayyid ul-qurra (Chief of the reciters). So, Sayyiduna Umarusato, had appointed him as
imam for the tarawih to lead the people.
Both these traditions of Hasan Busriadlar> are cited by the Shafits for their point of view.
The first hadith calls for dua qunoot only in the second half of Ramadan. The Hanafis say that
dua qunoot is legal for witr. Since it is offered always, so the dua qunoot too is made always.
Secondly, must ahadith mention dua qunoot in witr without specifying Ramadan So, even
on this basis dua qunoot must be made in witr always.
The second hadith is evidence for the Shafiis that dua qunoot may be made after ruku. The
Hanafis contend that a larger number of ahadith place dua qunoot before ruku. Moreover, the
Sahabah &watk soy also pursued these (latter, numerous) ahadith. So, we, two, must follow them.
As for making dua qunoot after ruku, these ahadith applied for only one month where after
1 Tiraidhi # 402, Nasa # 1080, Jbn Majah # 1241, Murnad Ahmed. # 15879.
2 Abn Dawaud # 1429
3 Ibn Majah # 1183.

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the prophet lw, leatle abandoned that practice. (That was not done always).
Mulla Ali du atl so> Qari said that Ubayy ibn Ka'b alar> may have made the dua qunoot to
curse the rebels against Allah's Messenger alugarcall to during the second half of Ramadan
because it is attributed to Umar Aus abl se, through an authentic line of transmission that he
said, "When the month of Ramadan is half way through, it is sunah to invoke curse on the
infidels in the second half of Ramadan).
When Ubayy ibn Ka'b atlar> did not come to the mosque on the last ten days of Ramadan,
the people disliked it and compared him to a runaway slave, saying (g) But, he must
have had a valid excuse.
The words of the hadith that the prophet alugarcall to made the dua qunoot after ruku imply
that he did so only for one month (in the salah of fajr). This is established by the hadith (#
1289) of Aasim Ahmed ausatl so) in Bukhari and Muslims.
The last hadith means that the Prophet alugacall to made the supplication qunoot (in witr)
sometimes before the ruku and sometimes after the ruku (at the time of defaulters, etc).
This interpretation will reconcile the ahadith that say that he made dua qunoot before ruku
and those that say after ruku.
CHAPTER - XXXVIII
SALAH DURING THE NIGHTS OF RAMADAN
بَابُ قِيَّامِشَهْرِرَمَضَانَ
Standing in the month of Ramadan means to worships Allah in the sacred nights of this
blessed month. This includes the salah of tarawit recitations of the Quran and other forms
of worship for which one keeps vigil in the night.
TARAWIH: In this chapter, there will be more ahadith about the salah of tarawih. The
merits of this salah and relative commands will be mentioned. Here, in the succeeding lines
we mention same of the commands.
1.
The tarawih in Ramadan is sunnah muwakkadah(compulsory) for both men and women.
2.
When the moon for Ramadan is sighted, the salah of tarawih begins from that very
night. ^nd when the moon of eed is sighted, the tarawih ends that very night.
3.
The salah of tarawih is not subservient to fasting. If any one is unable to fast for
some reason, the tarawih sometimes to be sunnah for him too and if he will not
offer it then he will be a sinner for neglecting the sunnah.
4.
The time of tarawih begins after isha. If anyone has offered the salah of isha and
the salah of tarawih after which some defect is detected in the salah of isha for
which it will have to be offered all over again, then the salah of tarawih will also
have to be repeated.
5.
If anyone has not offered the salah of isha with the congregation then ite must not
offer the salah of tarawih too with the congregation because tarawih is second to
isha. However, if some people have offered isha with the congregation and follow
with the tarawih then this man may join them and offer the salah of tarawih in
congregational form, because he will be regarded as their follower whose
congregational salah is correct.
6.
If anyone comes to the mosque after the salah of isha is over, then he must first
offer the isha and then join the tarawih. If some raka'at of tarawih have been

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offered, mean while by the congregation then he must make amends (by offering
them) after the salah of witr.
7.
It is sunnah muwakkadah to recite the entire Quran in sequence in the salah of
tarawih. People must not neglect it out of lethargy. But, if it is feared that if the
entire Quran is recited, people might keep away from the congregation then only
so much must be recited as they will endure for the rest the last ten surah may be
recited one each in a raka'ah and on completing the ten, they may be repeated, or
other short Surah may be recited.
9.
8.
More than one Quran complete should not be recited unless the people are willing.
While it is allowed to recite the entire Quran in one night, yet the people.must be
consulted. If they are unwilling then it will be makruh to do so.
10.
During the tarawih, ( floor, lai ... ) (the basmalah) must be recited once in a loud
voice at the beginning of a surah because it is also a verse of the Quran though not
part of any surah. If it is not recited, then the Quran will be incomplete.
11.
It is sunnah to after the tarawih for the entire month of Ramadan though the Quran
may have been completed earlier, say in fifteen or twenty days. It is sannah
muwakkadah to offer the tarawih for the days that remain in Ramadan.
12.
The correct thing is that it is makruh to recite (+-1ans+ 15) (surah al-Ikhlas) three times
in the tarawih as is the custom now-a-days.
13.
The intention for the salah of tarawih may be formed in these words:
نَوَيْثُ أَنْ أُصَلِّيَّ رَكْعَتَى صَلوةِ الثَّرَاوِيجِ سُنَّةَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابِهِ
(I resolve to offer two raka at of the salah of tarawih which is the sunnah of the
رضى الله عنه and his sahabah صلى الله عليه وسلم prophet
14.
The salah of tarawih is offered in the same way as any other salah.
SECTION I
الَّفَضِلُ الْأَوَّلُ
TARAWIH WITH CONGREGATION IS SUNNAH
(١٢٩٥) عَنْ زَيْدِ بُنِ ثَابِتٍ أَكّ النَّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ النَّخَذَّ حُجُرَةً فِي الْمَسْجِدِ مِنْ حَصِبْرٍ فَعَلْی فِيْهَا
لَيَّاِيِّ حَتّى اجْتَمٌَ عَلَيْهِ نَاسٌ ثُؤَّ فَقَدُوا صَوْتَه لَيْلَةً وَظَنُّوْا أنَّ قَدْ نَامَـ فَجَعَلَ بَعْفُهُمْ يَتَّنَّحْتَُ لِيَخْرُجُ إِلَیُھِمُ
فَقَالَ مَارَإلَ بِكُمُ الَّذِىْ رَآَيْتُ مِنْ صَفِيْعِكُمُ حَتَّى خَشِيْتُ أَنْ يُكُتُبَ عَلَيْكُمْ وَلَوْ كُتِبَ عَلَيْكُمُ مَاقُمْتُهُ
بِهِ فَصَلُّوْا أَيُّهَا النَّاسُ فِى يُوتِكُمْ فَإِّ أَفْضَلَ صَلَاةِ الْمَرُءِ فِي بِيْتِهِ إِلَّ الصَّلَاةَ الْمَكْتُوْبَةَ - (متفق عليه)
1295. Sayyiduna Zayd ibn Thabit narrated that (in the month of Ramadan) Allah's
Messenger alugarcall to erected an enclosure of red mats in the mosque and offered
salah in it for same nights till the people gathered around him. (He would come out
and lead the fard and tarawih salah) One night (he had offered the fard and retired
to his room but did not come out as usual so) they missed him and not hearing him
and presumed that he had gone to sleep. They began to cough so that he might
(wake up and) come out to them (to lead the tarawih prayer). He said (from inside
or on coming out), "I see that you do something constantly, but I fear that it might
be prescribed for you and if it is done than you would not be able to stand to it. So,
offer salah in your homes because the best salah man offers is that which he offers

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in his home, except the prescribed salah (which is best offered in the mosque)"1
COMMENTARY: The prophet alugadoall to had put up a temporary enclosure in the mosque to
observe the itikaf. He spent the sacred moments of Ramadan here worshipping and
remembering Allah. This is evidence that such an enclosure may be raised in the mosque to
observe itikaf but only the bare minimum space must be occupied. If other people will not be
put to inconvenience then more space may be occupied than necessary. It is prohibited to
occupy more space in the days of Hajj(pilgrimage) in the sacred Mosques.
This hadith shows how much concern the Prophet alugarcall to had for his ummah. He did
not wish that they should have the tarawih salah prescribed for them (as fard(obligatory
prayer)). At the same time this hadith makes it clear that it is sunnah to offer the tarawih with
the congregation.
The Prophet's ,4lat . command to the people to offer salah other than fard, at home is
of a mustahab not an obligatory nature. It is better and reasonable to offer the sunnah and
optional salah at home.
Every sunnah and optional salah which are symbols of Islam, like salah of Kusuf, Istisqa,
eed which may be offered in mosques.
Furthermore, the Ka'bah and the Masjid Nabawi do not fall under the purview of this edict
for the travellers. It is better for them to offer the sunnah and optional salah in these
mosques because they get seize the chance and offer as many raka'at and salah in these
mosques as they can.
This exception is deduced from the saying of the scholars that it is better for travellers to
make tawaf(circumainbulate) of the kabah than offering optional salah.
MERIT OF WORSHIP DURING RAMADAN
(١٢٩٦) وَعَنْ أَبِي هُرَيْرَةً قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُرَغِّبُ فِيْ قِيَامِ رَمَضَانَ مِنْ غَيْرِاَنْ
◌ُِّرَ هُمْ فِيْهِ بِعَزِيْمَةٍ فَيَقُوْلُ مَنْ قَامَ رَمَضَانَ لِيْمَانًا وَّإِحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ فَتُوَنِِّ رَسُولُ اللهِ
صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ وَاْلَأَمْرُ عَلَى ذَلِكَ ثُمَّ كَانَ اُلَّا مُرُ عَلَى ذَلِكَ فِيْ خِلَافَةٍ آتٍ بَكٍُ وَصَدُرًا مِنْ خِلَافَةٍ ثُمَرَ
علىذلك-(رواه مسلم)
1296. Sayyiduna Abu Hurayrah narrated that while Allah's Messenger Alu, ale culo
continued to exhort (people to offer salah in the night, he did not command them to
do it as though a Divine ordinance. He said, "He who offers salah during the nights
of Ramadan having faith and hoping for reward, his past sins are forgiven him." This
continued to be the practice till he died and it continued accordingly during the
Khilafah of Abu Bakr acall , and the initial days of the Kilafah of Umar dicatul Gio, (till
he gave the command for the tarawih to be offered with the congregation dutifully).2
COMMENTARY: Salah during the night of Ramadan implies keeping vigil in the night. It
also means worship with a conviction that it will take him nearer to Allah and earn him
pardon for his minor past sins.
1 Bukhari # 731, Muslim # 213-781, Abn Dawud # 1447, Tirmidhi # 450, Nasa # 1559, Muwatt Daalik
# 8-1-4. Musnad Ahmad 5-182.
2 Maulim # 174-759.

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SUNNAH & OPTIONAL AT HOME
(١٢٩٧) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَفِى أَحَدُكُمُ الصَّلاَةَ فِيْ مَسْجِدٍهٍ فَلْيُجُعَلُ
لِبَيْتِهِ نَصِيْبًا مِنْ صَلَاتِهِ فَإِنَّ اللّهَ جَاعِلٌ فِي بَيْتِهِ مِنْ صَلَاتِهِ خَيْرًا - (رواه مسلم)
1297. Sayyiduna Jabir narrated that Allah's Messenger صلى الله عليه وسلم said "When one
of you offers the (fard) salah in his mosque, let him keep for his home a portion of
his salah, for, surely, Allah grows in his house blessing because of his salah."
COMMENTARY: This hadith highlights the excellence of observing the sunan and nafl at
home. The inmates of the house are encouraged thereby to do pious work and there is
blessing in their lives and provision.
The salah of tarawih is exempted from this command. The Prophet Al, ,le au! do and the
sahabahalls>> used to offer it in the mosque.
Though this hadith does not seen to belong to this chapter, it emphasizes that even in
Ramadan some salah must be offered at home.
SECTION II
الفضلُ الثَّانِى
PROPHET'S صلى الله عليه وسلم WORSHIP DURING LAST TEN DAYS OF RAMADAN
(١٢٩٨) وَعَنُّ أَبِ ذَرٍ قَالَ صُمْنَا مَةَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَلَمْ يَقُرْ بِنَا شَيْئاً مِنَّ الشَّهْرِ حَتَى بَقِىَ
سَبْهُ فَقَامَ بِنَا حَتَّى ذَهَبَ ثُلُثُ اللَّيْلِ فَلَمَّا كَانَتِ السَّادِسَةُ لَمْ يَقُمْ بِنَا فَلَنَّا كَانَتِ الْخَامِسَةُ قَامَ بِنَا حَتَّى
ذَّهَبَ شَطْرُ اللَّيْلِ فَقُلْتُ يَا رَسُولَ اللَّهِ لَوْ نَقَّلْتَنَا قِيَامَ هذِهِ اللَّيْلَةَ فَقَالَ إِّ الرَّجُلَ إِذَا صَلَّى مَعَ الْإِ
مَامِ حَتَّى يَنْصَرِفَ حُسِبَ لَهُ قِيَامُ لَيْلَةٍ فَلَمَّا كَانَتِ الرَّابِعَةُ لَمْ يَقُمُ بِنَا حَتَى بَقِيَ ثُلُثُ اللَّيْلِ فَلَمَّا كَانَتِ
الثَّالِئَةُ جَمَّعَ أَهْلَهُ وَنِسَائَهُ وَالنَّاسَ فَقَامَ بِنَا حَتَّى خَشِيْنَا أَنْ يَفُوْتَنَا الْفَلَاءَ قُلْتُ وَمَا الْقَلَاءُ قَالَ
السَّجُوْرُ ثُؤَّ لَمْ يَقُمُ بِنَا بَقِيَّةَ الشَّهْرِ رَوَاهُ أَبُوْدَاوُدَ وَالتِّزْ مِذِىُّ وَالنَّسَائِىُّ وَرَوَى ابْنُّ مَاجَةَ تَخْوَهُ إِلَّاكَّ
الِّْ مِذِىَّ لَمْ يَذْكُرْ ثُؤَّ لَمْ يَقُمُ بِنَا بَقِيَّةَ الشَّهْرِ۔
1298. Sayyiduna Abn Dharr narrated: We observed fasting with Allah's Messenger do
Awy cle ail. He did not offer salah with us most of the nights of the month all seven
(nights) remained when he stood with us (in salah) till a third of the right had passed
away. Then the sixth last night but stood with us on the fifth last night till the middle
of the night was gone. I submitted, "O Messenger of Allah. Would that you led us in
the supererogatory salah for the rest of the night." He said, "He who stands in salah
with an imam till he finishes, has a full night's standing (in salah) recorded for him."
Thereafter, he did not pray with us on the fourth last night till two-thirds of it had
passed. He prayed with us on the third last night and called his folkad his wives from
his house, standing so Long that we night miss al-falah.
The sub narrator asked him what al-falah was and he said, "It is sahr" or the
predawn meal. (The hadith continues:) Then he did not offer salah with us for the

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remainder of the month.1
Tirmidhi did not mention the last sentence.
COMMENTARY: The Prophet صلى الله عليه وسلم did not lead the sahabah رضى الله عنه in tarawih for
the first two ashras (meaning twenty days, each ashrah being ten days) of Ramadan.
This was done for the same reason mentioned in previous hadith (#1295): lest it be
prescribed for you (as fard):
Teebi ate all (so) said about the words till seven nights remained' that it is on basis of the
month being of twenty-nine days.
Sahr is described as falah because it serves as a means of energy, falah meaning success.
The vigil during the last nights was commensurate with the merit of each night and was for
the entire night on the twenty-seventh. Most ulama (Scholars) hold that it is the laylat ul-
qadr. The Prophet alugade ail to gathered the folk of his house and his wives on this night
and occupied in worship all through the night with all of them.
FIFTEENTH OF THE MONTH OF SHA'BAN
(١٢٩٩) وَعَنْ عَائِشَةَ قَالَتْ فَقَدْتُ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْلَةُّ فَإِذَا هُوَ بِالبَقِيْعِ فَقَالَ أَكُنُتِ
◌َخَافِيْنَ أَنْ تَجِيْفَ اللّهُ عَلَيْكَ وَرَسُوْلُهُ قُلْتُ يَا رَسُولَ اللّهِ إِنِّ ظَنَنْتُ إِنَّكَ أَتَيْتَ بَعْضَ نِسَائِكَ فَقَالَ
" إِبّ اللهُ تَعَالِى يَأْزِلُ لَيْلَةَ النِّصْفِ مِنْ شَعْبَاكَ إِلَى السَّمَآءِ الدُّنْيَا فَيَغْفِرُ لِأَكْثَرَ مِنْ عَدَدِ شَعُرٍ غَنِمِ كَلْبٍ
رَوَاهُ التِّرْ مِذِىُّ وَابْنُ مَاجَةَ وَزَادَرَزِيْنْ مِمَّنِ اسْتَحَقّ النَّارِ وَقَالَ القِرُّمِذِىُّ سَمِعْتُ مُحَمَّدٌ يَعْنِ اَلْبُخَارِىَّ
يُضَتِّفُ لهذَا الْحَدِيْثَ۔
1299. Sayyidah Ayshah us all go, narrated "One night (When it was my turn), I
missed Allah's Messenger Aw, 4.le il Jo. So, I went out (to look for him). He was at
Baqi and asked me, 'Did you fear that Allah and His Messenger would be unfair to
you. I submitted, 'O Messenger of Allah, I supposed that you had gone to another
of your wives. He said, 'In deed, Allah, the Blessed and the Exalted, descends on the
night of the fifteenth of shaban to the lowest heaven and forgives sins, more than
the hair of the sheep of Banu Kalb." Razin adds: 'for those (be livers) who deserve
to be consigned to hell.
Imam Tirmidhi said "I heard Muhammad - Bukhari - say that this hedith is daif."2
COMMENTARY: Al-Baqi is a graveyard in Madinah, also called Jannat ul-Baqi.
This incident has been narrated by sayyidah Ayshah &we also) in another hadith in detail.
When I did not find the Prophet w, 4,le atle on the bed, I wrapped my garment on my
body and looking for his footsteps walked out, when, behold! He was prostrating himself
in al-Baqi. He prolonged the prostration till I was afraid for his life. Luben he rose from it
and turned in salutation, he looked at me and asked, "Were you fearful lest Allah and this
Messenger had wronged you?"
The mention of Aliah in this sentence is to make the statement beautiful.
She said "I did not think so but I presumed that at Allah's command, or at your own
1 Tirmidhi # 806, Abn Dawnd # 1375, Nasa # 1364, Ibn Majah # 1327, Musand Ahmed 5-159
2 Tirmidhi #739. Ibn Majah # 1389, Musnad Ahnad 6-238

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discretion, you had gone to one of your other wives."
Ibn Hajar atlar, said that if she had said, "Yes" to the Prophet's alugarcall to question then
that would have amounted to disbelief.
The Prophet alugarcal to then explained to her why he had gone out. He mentioned about
the fifteenth night of sha'ban (as in the hadith). "This was an opportune time to amass
blessings and forgiveness for my ummah. I came here and made supplication to my lord."
OPTIONAL SALAH AT HOME
(١٣٠٠) وَعَنُ زَيْدِ بْنِ ثَابِتٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلََّةُ الْمَرْءِ فِي بَيْتِهِ أَفْضَلُ مِنْ صَلَاتِه
فِي مَسْجِدِى هُذَا إِلَّا الْمَتُوبَةَ-(رواه ابوداؤد الترمذى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Zayd Ibn Thabit .1300
Aw, said, "A Man's salah in his home is better than his salah in this the mosque of
mine, except for the prescribed salah (which is best offered in the mosque).1
COMMENTARY: In spite of the fact that a salah in Masjid Nabvi fetches a reward one thousand
times over that in any other place, it is better to offer the optional salah at home than in Masjid
Nabawi. The reason is that salah offered at home will be free of ostentation. The Prophet leably
Alwy had said this when he had stopped offering salah for a few nights in Ramadan with advice
that it was more excellent to offer salah in one's house than in the mosque.
-
WHAT ABOUT TARAWIH: On the basis of this hadith, Imam Malik, atlar, Imam Abn Yusuf
alar), and some of the Shafi'is atlar> deduce that it is better to offer the tarawih alone in one's
home. They say about the Prophet alugarcall to that he offered it in the mosque to demonstrate
that it is allowed to do so and, moreover, he was observing the itikaf in the mosque.
On the other hand Imam Abn Hanifah, ular> Imam Shafi'i atlar), most of the Shafi'i atl 47
ulama (Scholars) and some of the Maaliks war> agree that it is better to offer the salah of
tarawih in the mosque as Sayyiduna Umar dar, and after him, other sahabah death so) had
it offered in mosques. After that, Muslims have been diving it continually and the salah of
tarawih is a symbol of Islam. It resembles the salah of eed.
It is stated in books of fiqh that if there is a man who is regarded as a leader and guide of
Muslims and if he will come, the number of people in the congregation will swell than he
must offer the tarawih in the mosque. If he is not that kind of a man then it is allowed that
the salah may be offered at home.
SECTION III
الفَصلُ الثَّالِثُ
CONGREGATION FOR TARAWIH BY UMAR diary
(١٣٠١) عَنْ عَبْدِ الرَّحُمُنِ بْنِ عَبْدِ الْقَارِيِّ قَالَ خَرَجُتُ مَعَ عُمَرَ بْنِ الْخُطَّابِ لَيْلَةً إِلَى الْمَسْجِدِ فَإِذَا النَّاسُ
أَوْزَاءْ مُتَفَرِّقُوْنَ يُصَلِّىِ الرَّجُلُ لِنَفْسِهِ وَيُصَلّى الرَّجُلُ فَيُصَلِّى بِصَلاتِهِ الرَّحْطُ فَقَالَ عُمَّرُ إِنِى لَوْ جَمَعْتُ
هُؤْلَاءٍ عَلَى قَارِئٍ وَاحِدٍ لَكَانَ أَمْثَلَ تُؤَّ عَزَمَ فَجَمَعَهُمْ عَلَى أُنَيِّ بْنِ كَعْبٍ قَالَ تُؤَّ خَرَجُتُ مَعَهُ لَيْلَةٌ أُخْزى
وَ النَّاسُ يُصَلُّوُنَ بِصَلَاةٍ قَارِئِهِمْ قَالَ عُمَّرُ نِعْمَتِ الْبِدُعَةُ هذِهِ وَالَّتِى تَنَا نُوْنَ عَنْهَا أَفْضَلُ مِنَ الَّتِى
1 Tinridhi # 450, Abn Dawnd # 1044 (See also # 1295.)

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تَقُوْمُوْنَ يُرِيدُ أُخِرَ اللَّيْلِ وَكَانَ النَّاسُ يَقُوْمُوْن آقَّلَه- (رواه البخارى)
1301. Sayyiduna Abdur Rahman Ibn Abdul Qar'y alar, narrated: one night (during
Ramadan) I went with Umar Ibn Khattab (KH) to the mosque. Behold! The people
were in sections, divided from each other. A man offered (optional) salah here by
himself, another offered salah with some people following him. (Seeing this,) Umar
«lar, said, "If I brought them together under one recite that would be fine." So, he
resolved (to do that) and brought (all of) them behind Ubayy Ibn Ka'b du atl (co) as
(their) Imam (for the salah of tarawih).
He narrated further: Later on, I went with him another night. The people were
offering the salah behind their recites. Umar < A>> remarked, "An excellent
innovation, this! But that (Salah) through which you sleep is better than for what
you stand (now); "meaning, (salah) at the end of the night. (He meant that tarawih
offered towards the close of the night is better than offering it in the early night.) At
that time, people offered the salah (of tarawih) early in the night. 1
COMMENTARY: Sayyiduna Umar Ate also, said of the congregational salah of tarawih that
it is an excellent bid'ah. He retuned to the one he had initiated not to the actual
congregational salah that the Prophet , 4.le ul do had taught and which is known from
him. He had led the congregational salah of tarawih after as we have mentioned many
times in the preceding lines against earlier ahadith. It we look at it carefully, it moves ahead
to the degree of sunnah because the things initiated by the righteous caliphs are also sunnah.
Here bida'h is taken in its literal meaning not the terminology of the jurists. (as commonly used).
HOW MANY RAKRAT OF TARAWIH
(١٣٠٢) وَعَنِ السَّائِبِ بْنِ يَزِيْدَ قَالَ آمَرَ عُمَرُ أُتَّ بْنَ كُمْبٍ وَتَمِيْهَا الدَّارِىَّ أَنْ يَّقُوُمَا لِلنَّاسِ فِى رَمَضَانَ
بِإِحْدى عَشْرَةَ رَكْعَةٌ فَكَانَ الْقَارُِّ يَقْرَأُ بِالْمِئِيْنَ حَتَّى كُنَّا تَعْتَمِدُ عَلَى الْعَصَا مِنْ كُوْلِ الْقِيَامِ فَمَا كُنَّا
تَنْصَرِفُ إِلََّ فِعْ فُرُوْءِ الْفَجُرِ-(رواه مالك)
رضى الله عنه narrated that (Sayyiduna) Umar رضى الله عنه Sayyiduna Sa'ib ibn Yazid .1302
instructed Ubayy ibn Kab رضى الله عنه and Imam and ad-Dari رضى الله عنه that they should
lead the people during (the nights of) Ramadan through eleven raka'at. The reciter
used to recite (those surahs that had more than) one hundred verses.2
So that they had to lean on their staff because of the prolonged standing. They did
not disperse before dawn was about to break.3
COMMENTARY: The two imams led the people by twos either a certain number of raka'at
each day or, on alternate nights.
This hadith says that the salah of tarawih is made up of eleven raka'at But, the ulama
(Scholars) assert that it is proved beyond doubt that in Umar's Awall so> times twenty raka'at
were offered for tarawih. So, we might say that he may have offered twenty raka'at at times
1 Bukhari # 2010
2 The English translation by Aisha Bewky has Mi'in (a group of medium sizeds not one hundred
verse phz Madined Pres Inverses Scotland
3 Muwatta Maalik # 6.1-4.

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and sufficed with eleven at times. Or, since it is known that the Prophet alugue al to had
offered eleven raka'at as tarawih, he may have intended to emulate him some nights and
given instructions to offer eleven but later twenty were incorporated in tarawih constantly.
The Prophet has been stated in a tradition to have offered thirty including three of witr.
LEANING ON STICK IN OPTIONAL SALAH: The recitation was so prolonged in the
tarawih salah that the worshippers had to lean on their staff to keep themselves standing. It
follows that during optional salah when fatigue overtakes one - and even otherwise - it is
allowed to lean or rest on something.
(١٣٠٣) وَعَنِ الْأَعْرَجِ قَالَ مَا أَدْرَكْنَا النَّاسَ إِلَّ وَهُمْ يَلْعَنُوْنَ الْكَفَرَةَ فِيْ رَمَضَانَ قَالَ وَكَانَ الْقَارِئُّ
يَقْرَ أُسُوْرَةَ بَقْرَةَ فِيْ ثَمَانِيّ رَكْعَاتٍ فَإِذَا قَامَ بِهَا فِيْ ثِنْتَى عَشَرَةَ رَكْعَةٌ رَأَى النَّاسُ أَنَّهُ قَدُ خَفَّفَ- (رواه مالك)
1303. Sayyiduna Arraj alar> said that he never found people but they invoked curse
upon the infidels during Ramadan. The Qari (meaning, who led the salah of tarawih)
would recite surah al-Baqarah (in those days) in eight raka'at. And , when he recited it
in twelve raka'at, the people presumed that he had made the salah lighter.1
COMMENTARY: The hadith does not say whether curse was invoked on the infidels
throughout Ramadan in the salah of witr, yet if this is deduced then all these ahadith will be
reconciled. Also in that case, this hadith will not contradict the hadith of Sayyiduna Umar Ate,
44 that it is sunnah to invoke curse on the infidels when the first half of Ramadan is over.
The disbelievers deserved to be cursed because they did not respect the blessed month of
Ramadan whose greatness Allah has declared clearly. And, they did not derive even a little
bit of guidance from Allah's Book that was reveled during this month.
We have discussed the number of raka'at of tarawih in the preceding lines. We must know
that the Prophet ,alcail Jo did not ever specify the number at raka'at of tarawih. Rather,
he is known to have offered eight raka'at eleven and thirteen and twenty too.
In his times, however, Umar Ate all so, specified twenty raka'at of tarawih and thereafter, all
the Sahabah رضى الله عنه observed that number, Sayyiduna Ali رضى الله عنه also retained this
number. The Prophet alugado all to had said, "Stick to my sunnah and the sunnah of my
righteous caliphs. Hold them by your teeth,"
It, in spite of this command, anyone rejects the twenty raka'at of tarawih because they are
not known from the Prophet Aw,Alealdo definitely, then we can say of him that he clearly
defies the Sunnalı.
THE FINAL HOUR OF THE SALAH OF TARAWIH
(١٣٠٤) وَعَنُ عَبْدِ اللهِ ابْنٍ آبيْ بَكْرٍ قَالَ سَمِعْتُ أُبِيًّا يَقُوْلُ كُنَّا نَنْصَرِفُ فِيْ رَمَضَانَ مِنَ الْقِيَامِ فَنَسْتَهُجِلُ
الْخُدِمَ بِالطَّعَامِ مَخَافَةً فَوْتِ السُّحُوْرِ وَفِىْ أُخْرِى مَخَافَةَ الْفَجُرِ- (رواه مالك)
1304. Sayyiduna Abdullah ibn Abu Bakr &ablse narrated that he heard (Sayyiduna)
Ubayy ac ail so, say, "We used to disperse after the standing in salah (of tarawih)
during Ramadan and instruct the servants to place the meal quickly lest we miss it
before dawn." According to another version, he said, "lest we miss it before fajr."2
1 Muwatta Maalik # 6.1-6
2 Muwatta Malik # 6.1-7

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(The first word is suhur (meal before dawn) and the second is fajr (dawn)]
BIRTH & DEATH RECORDED ON FIFTEEN SHA'BAN
(١٣٠٥) وَعَنُ عَائِشَةً أَكّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ هَلْ تَدْرِيْنَ مَافِى هُذِهِ اللَّيْلَةِ يَهْنِى لَيْلَةَ النَّصْفِ مِنْ
شَعْبَانَ قَالَتْ مَا فِيْهَا يَا رَسُولَ اللَّهِ فَقَالَ فِيْهَا أَنْ يُكْتَبَ كُلُّ مَوْلُودٍ بَنِي آدَمَ فِيْ هَذِهِ السَّنَّةِ وَفِيُّهَا أَنْ
يُكْتَبَ كُلُّ هَالِكٍ مِنْ بَنِى أَدَمَ فِ هَذِهِ السََّّةِ وَفِيْهَا تُرْفَهُ أَعْمَالُهُمْ وَفِيْهَا تُنَزِلُّ أَرْزَاقُهُمْ فَقَالَتْ يَا رَسُوْلَ
اللَّهِ مَا مِنْ أَحَدٍ يَدْخُلُ الْجُنَّةَ إِلَّ بِرَحْمَةِ اللَّهِ تَعَالِى فَقَالَ مَا مِنْ أَحَدٍيَدْ خُلُ الْجِنَّةَ إِلََّ بِرَحْمَةِ اللَّهِتَعَالِى ثَلَاثًا
قُلْتُ وَلَا أَنْتَ يَا رَسُولَ اللّهِ فَوَضَّعَ يَدَهُ عَلَى هَامَتِهِ فَقَالَ وَلَا أَنَّ إِلَّ أَكْ يَتَغَتَّدَنِ اللّهُ مِنْهُ بِرَحْمَتِهِ يَقُوْلُهَا
ثَلَاثَ مَرَّاتٍ- رَوَاهُ الْبَيْهِقِيُ فى الدَّاعُوَتِ الْگچِيُرِ-
1305. Sayyidah Ayshah رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم asked her, can
you imagine what happens this night, meaning the night of the middle of Sha'ban"
She asked," What is that, O Messenger of Allah." He said, "In it is recorded every
child of Aadam Jal who will be born this year, and in it is recorded every one
of the children of Aadam who will die this year, and in it their deeds are taken up
(to heaven), and in it their provisions are sent down." She asked. "O Messenger of
Allah, (is it that) no one enters paradise without the mercy of Allah, the exalted.
"She asked, "And not you, too, O Messenger of Allah." He put his hand on the
crown of his head and confirmed, "Not I, too unless Allah embraces me with his
mercy," He said this three times.1
COMMENTARY: Births and deaths of all human beings have been recorded in a general
way on the preserved tablet long ago again on the 15th shaban each year the names of
human beings who will be born and who will die during the year are recorded
As for deeds being taken up the deeds that a person will do during the year are recorded
on this night and are then taken up to heaven every day after they are performed.
Similarly, the provisions of every person are recorded for the year on this night. According
to another hadith: "This night deaths and provisions are recorded. Also, the names of those
who will perform Hajj(Pilgrimage) during the year are recorded this night.
The Prophet also confirmed that admittance to paradise depends on Allah's mercy not on
one's good deeds. He may admit to paradise whom so He wishes and deny admittance to
whom so He chooses. This saying of the Prophet w, ale atl Jo does not differ from the
Qur'an's word:
تِلْكَ الْجُنَّةُ الَّتِىِ أُوْرِثْتُهُوْهَا بِمَا كُنْتُمُ تَعْمَلُونَ.
{This is the Garden which you are made to inherit for what you used to do.} (7:43)
While righteous deeds are an apparent means of admittance to paradise, the true means is
Allah's mercy and compassion and favours. Moreover, the ability to do pioius deeds is also
with Allah's mercy. If a person is deprived of Allah's mercy than how will he be prompted
to do good deeds? A person can do good actions only when Allah enables him to do that.
Hence, entry into paradise depends entirely on Allah's mercy.
1 Bayhaqi in ad-Dawat al-Kabir

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Some Ulama (Scholars) say that while admittance to paradise is because of Allah's mercy.
Ranks and degrees will rise according to deeds.
MALICE - BEARER AND POLY THEIST WILL BE DEPRIVED OF MERCY
(١٣٠٦) وَعَنْ آَبٍ مُؤْسَ الْأَشْعَرِيِّ عَنْ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِكَّ اللهُ تَعَالِى لَيْطَّلِهُ فِيْ لَيْلَةٍ
النِّصِفِ مِنْ شَعْبَانَ فَيَغْفِرُ لِجَمِيْعِ خَلْقِهِ إِلَّا لِمُشْرِكٍ أَوْ مُشَاحٍِ رَوَاهُ ابْنُ مَاجَةً وَرَوَاهُ أَحْمَدُ
1306. Sayyiduna Abu Musa al Ashary dicalls, narrated that Allah's Messenger $ 20
Alwy que said, "Allah, the Exalted, looks (towards the creatures) on the night of the
middle of Sha'ban and forgives all His creatures, except a polytheist or one who
bears malice to another."1
(١٣٠٧) عَنْ عَبْدِ اللَّهِ بُنِ عَمْرٍ وبْنِ الْعَاصِ وَفِيْ رَوَايَتِهِ إِلَّ اثْنَيْنِ متَاحِنْ وَقَاتِلُ نَفْسٍ.
1307. Abdullah ibn Ami ibn al-Aas narrated it too and his version has: "except two
kinds, one who bears malice and a murderer."2
COMMENTARY: On this night when Allah turns towards the earthlings with His perfect
mercy, He forgives His rights too as also lapses in worship and obedience. But, He does not
forgive disbelief and rights of His creatures (which are rights of fellow-men), though He
grants respite to repent. If they do not repent but persist in their disbelief and evil deeds
then He punishes them.
A malice bearer is driven not by shari'ah but his personal base self and needlessly detests
other people. He hates them and is jealous of them.
This hadith mentions the disbeliever the malice-bearers and the murderer as deprived of
Allah's mercy an the night of fifteenth Shaban.
Other traditions also name one who severs ties of relationship. One who drags his lower
garment below the ankle, one who disobeys parents, an alcoholic, the adulterer, the
extortionist or one who collects tax by force, the sorcerer, the soothsayer, the astrologist
and the musician. These are the people who are deprived of Allah's mercy on this sacred
night when it descends lavishly for all.
THE WORSHIP 15TH SHA'BAN
(١٣٠٨) وَعَنْ عَلِيَّنَّهُ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَتْ لَيْلَهُ النِّصْفِ مِنْ شَعْبَانَ
فَتُوُمُوْا لَيْلَهَا وَصُوْمُؤْ ايَوْمَهَا فَإِنَّ اللَّهُ تَعَالِى يَنْزِلُ فِيْهَا لِغُرُؤُبِ الشَّمْسِ إِلَى السَّمَاءِ الدُّنْيَّا فَيَقُوْلُ اَلَّا مِنْ
مُسْتَغْفِرٍ فَاغْفِرُ لَهُ أَلَّا مُسْتَرْزِقٌّ فَارْ زُقُهُ أَلَّا مُبْتَلِى فَأْ عَافِيَهُ اَلَا كَذَا أَلَّا كَذَا حَتَّى يَطْلَعُ الْفَجُرُ - (رواه ابن ماجة)
1308. Sayyiduna Ali Au Ail (so) narrated that Allah's Messenger said, "When it is the
night of the middle of Sha'ban engage in salah through the night and fast during
the day, for, in it, Allah comes down (Meaning) directs His mercy at sunset to the
lowest heaven. He says, It there not anyone who seeks forgiveness that I may
forgive him? Is there not one who prays for provision that I may provide him? Is
there not one in difficulty that I may deliver him .? Is there not such a one ...? Is
1 Ibn Majah # 1390.
2 Musnad Ahmad 2-176

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there not such a one .......? (This he says) till the approach of dawn.1
COMMENTARY: Allah embraces His creatures with mercy on the right of 15th Sha'ban.
Glad tidings to those fortunate ones who seek the shade of the mercy of their lord on this sacred
night. They make supplication to Him for their needs and He accepts their requests mercifully.
But, also, for the negligent who spend this night in play and fireworks. They involve
themselves in amusement and eating sweet dishes and go far away from Allah's mercy.
May Allah enable us to realise the significance of this night. May He cause us to engage in
worship. It is said of many sahabah, As all so, like Sayyiduna Umar, due dil so) Sayyiduna Ibn
Mas'ud awatlso, that they made this night prayer specifically on this night:
اللَّهُؤَّ إِنْ كُنْتَ كَتَبْنَا أَشْقِيَاءٌ فَأَمْحَة وَاكْتُبْنَا سَعداءً وَإِنْ كُنْتَ كَتَبْنَا سَعْدَاءً فَاتُبِتْنَا فَإِنَّكَ تَمْحُوْ مَنْ
تَشَاءُ وَتُثْبِتُ عِنْدَكَ أُمّ الْكِتَابُ.
"O Allah, if You have recorded us (in the Preserved Tablet) as wretched, do
obliterate it, and record us as fortunate. And, if You have recorded us as fortunate
then make it firm. Surely, You obliterate what you wish and preserve (what You
wish). With You is the umm ul-kitab (preserved tablet)."
This supplication is mentioned in hadith, but that hadith is not strong. The recording is in the
suspended book in which amendments may be made. Here, the recording is not made in the
Preserved Tablet in which no amendment is made and its record is the final decree. (The
translation of the prayer is from the urdu text itself where the words are (bis) meaning,
preserved tablet in which an amendment is sought but these subsequent lines reject it.)
THE FACT OF THE SALAH-ALFIYAH: It is stated in Kitab ul-Aali: During this night, the
salah alfiyah is offered in such a way that one hundred raka'at optional salah are offered in
each of which the qul (15) are recited ten times. It is reported by Daylami and others. But,
this tradition is invented. Ali ibn Ibrahim atlar> said that this salah al-fiyah is offered in a
congregational from on 15th Sha'ban and move importance is attached to it then the salah of
Friday and of the two eeds, but there is no authentic hadith about it and not even a reliable
word of a sahabi or a tabi'a through weak and invented traditions are cited. Hence, no one
should misunderstand these reports (and begin to offer this salah). The masses are already
involved in this mischief and they even find it necessary to result that mostly excess wrong
is perpetrated.
Many saintly men got scared of this custom lest it invite Allah's punishment. They
departed to wilderness on the pretext of worship of Allah.
This salah is said to have being in Bayt ul-Maqdis in 448AH. The ignorant but greedy
imams of mosques sought to retain their positions and improve their image. They craved to
get the largest possible following. So, they invented this devious bid'ah. In this way, they
acquired a heavy benefit till Allah brought to the surface pious and righteous imams. They
left no stone unturned to curb this innovation. Indeed, Allah helped them and by 800 AH.
this.devious bid'ah was eliminated in Egypt and Syria. (Ali ibn Ibrahims quote ends).
However, Mulla Ali Qari Amatt +) commented on this quotation that weak hadith do mention
that weak hadith do mention the salah al-fiyah and as far as optional deeds are concerned
even weak ahadith may be followed. The ulama (Scholars) have disallowed this salah because
1 Ibn Majah # 1388

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many forbidden deeds were associated with it and introduced (like illumination). If anyone
offers this salah without those disallowed things then he is allowed to offer it.
The illumination was made with this salah first of all by the Baramakah who were
originally fire worshippers. They introduced their ancient rites in Islam sicnce they made
raku and sajdah towards the fire they retained fire worship in their lives.
ILLUMINATION IS NOT MUSTAHAB: It is not mustahab to make illumination at any
time when it is necessary. Some pilgrims who are not learned kindle lamps, etc at the Jab
Arafat, Mashraral Haraam and Mina This is not sanctioned and is rather a mere waste.
JUBILATION AT END OF TARAWIH: Allamah Tartusi all 47> said that it is a bid'ah to
gather people (merely to participate in the completion of the Quran) or to put up a pulpit
or such like (or to make illumination).
Mulla Ali Qari lar> said, "May Allah have mercy on Tartusi alar>. How excellent a fact has
he discovered! And (most surprisingly) the people of the two harams have adopted this
method! On the night when the Quran is completed, there is very large gathering of men,
women, children and slaves (with a great adulation). The like of this salah of Friday, the
two eeds or the eclipse, At the time of the gathering very many novel reprehensible, wrong
and sinful deeds are performed lights and illumination and put their backs to the House of
Allah. They stand in the centre of the mutaf (the circle for tawaf) like fire worshippers
forming a huge crowd. In this way, those who make tawaf (circumambulation of the
Ka'bah) are obstructed and put to inconvenience.
Those who make tawaf, who remember Allah, who offer salah, or very difficult and worrying.
فَتَسْأَلُ اللهُ الْعَقْوَ وَ الْعَافِيَّةَ وَالْغُفْرَانَ وَالرِّضْوَانَ وَاللَّهُ الْمُسْتَعَارُ
We ask Allah for pardon, safety, forgiveness and pleasure. And Allah is the Helper.
CHAPTER - XXXIX
SALATUD DUHA (THE OPTIONAL IN
THE FORENOON)
بابصلوةالضُحى
The word duha is derived from al-dahu and ad-dahuh which mean the sun's rising high
'the progress of the day, the time of chaast.' Hence, the salah that is offered after the sun
has risen high is called salat ud-duha, the prayer in the forenoon.
There are two salahs in the forenoon, called ishraq and chaast. When the sun is high by
about one or two spears length. 1
and the makruh hour is over, the salah of ishraq is offered. When the sun is very high and
heat spreads around and the second eight part of the day commences, then, before zawal,
the salah of ad-duha is offered. It is called chaast. In Arabic they are called (ad-duha, or)
ad-dahuh sughrah and ad-dahuh Kubra.
According to a hadith in Nasa'i When the sun is in the east like it is in the west at the time of
the salah of asr, the Prophet alugado al o offered two raka'at optional salah and when the
sun is in the east, like it is in the west at the time of the salah of zuhr, the Prophet dildo
Awy used to offer four rakarat optional salah.
1 Baw's height when eyes blink on looking at it.

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This is evidence that there are two salahs in the forenoon, ad-duha.
At least two rakarat are offered for the ishraq and a maximum of six. For the chaast, a
minimum of two and a maximum of twelve raka'at are offered, but the ulama (Scholars)
prefer to offer four raka'at only because the ahadith that say that the Prophet Au, ale dildo
offered four raka'at are more sahih (Sound). Besides, there are more ahadith and aathar
about four raka'at.
Very many merits are mentioned about the salah of ad-duha. Many ulama (Scholars) say
that it is mustahab. It may be offered after forming this intention:
نَوَيُثُ أَنْ أُمَلَِّ ارٌبَعَ رَكَعَاتٍ صَلوةٍ الْفُّخِى سُنَّةَ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ-
'I resolve to offer four raka'at salah of ad-duha, the sunnah of the Prophet alugacall to.
Shaykh Wali uddin ibn Iraqi atlar> said that there are very many ahadith about salah ud-
duha. They are sahih and mashhur It is to such an extent that Muhammad Ibn Jarir
Tabarani al >> said that these ahadith attain the degree of tawatir ma'nawi (undoubted
traditions from several reliable narrators of some subject).
Qadi Abu Bakr atlar > said that this salah is the salah of the past prophets and Messenger Sullade.
Allamah Suyuti lar> reported from Daylami the hadith of Sayyiduna Abu Hurayrah, dul so)
4 "The salah of duha was the salah frequently offered by Prophet Dawud Jade
The Bukhari sular, cited the hadith of Sayyiduna Thawban acall go, that the salah of duha is
the salah that was offered cnstantly by Sayyiduna Aadam J4 Nuh Jade, Ibrahim
.عليه السلام and Easa عليه السلام Musa , عليه السلام
SECTION I
الفضلُ الآول
EIGHT RAKA'AT OF CHAAST
(١٣٠٩) عَنْ أُوِّ هَانِيْ قَالَتْ إِنَّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَخَلَ بَيْتَهَا يَوْمَ فَتْح مَكَّةً فَامْتَسَلَ وَصَلَى ثَمَانِ
رَكْعَاتٍ فَلَمْ آَرَ صَلَاةٌ قٌَ آخَفَّ مِنْهَا غَيْرَأَنَّه يُتِزُ الزَّكُوْءَ وَالسُّجُودَ وَقَالَتْ فِي رَوَايَةٍ أُخْرى وَذلِك ◌ُغَی۔
(متفق عليه)
1309. Sayyidah Umm Hani de atl (+) narrated that, on the day of the conquest of
Makkah, the Prophet alugado all to came to her house. He had a bath and offered
eight raka'at salah. She said, "I never saw a salah shorter than that, but he made the
ruku and the sajdah completely."
In another version, she said "that was (the salah of duha."1
COMMENTARY: Sayyidah Umm Hani death so, was the sister of Sayyiduna Ali also, and
her name was Fakhtah. She was a great and meritorious sahabiyah. In Makkah, her house
was the base for the Prophet's alugarcall to preaching and efforts.
The Prophet alugarcall to may have offered the salah of chaast eight raka'at in four's or in
two's. He made them short by reciting briefly and curtailing the tasbih etc.
1 Bukhari # 357, Muslim # 82-336, Abu DAwud # 1291, Tirmidhi # 474, Nasai # 415, DArimi # 1219,
Muwatta Maalik # 9.8.30, Musnad Ahmad 6-423.

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NUMBER OF RAKA'AT VARIED
(١٣١٠) وَعَنُ مُعَاذَةً قَالَتُ سَأَلُكُ عَائِشَةً كَمْ كَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُقْلِى صَلَاةَ الشُّحى
قَالَتْ أَرْبَعَّ رَكَعَاتٍ وَيَزِيْدُ مَاشَاءَ اللهُ- (رواه مسلم)
1310. Sayyidah Mu'adh abl ar> narrated that she asked Sayyidah Ayshah due dil (so)
about the number of raka'at Allah's Messenger alugarcall to offered for the salah of
duha. She said, "Four raka'at, or more as Allah willed."1
COMMENTARY: The Prophet du, Ale atl do offered a maximum of twelve raka'at in the
salah of duha. More than that is not known from any hadith.
This hadith applies to both the ishraq and chaast salahs.
It is stated in-Kitab Ahbar that it is better to recite in these salah surah ash-Shams, al-Layl,
ad-Duha and al-Inshirah.
MERIT OF AD-DUHA SALAH
(١٣١١) وَعَنْ آَبِ ذَرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصْبِعُ عَلَى كُلِّ سُلَافى مِنْ أَحَدِكُمْ صَدَقَةٌ فَكُّ
تَسْبِيْحَةٍ صَدَقَةٌ وَكُلُّ ◌َحْبِيْدَةٍ صَدَقَةٌ وَكُلُّ تَهْلِيْلَةٍ صَدَقَّةٌ وَكُلُّ تَكْبِيْرَةٍ صَدَقَةٌ وَ أَهْرٌ بِالْمَعْرَوْفِ صَدَقَةٌ وَتَهُىْ
عَنِ الْمُنْكَّرِ صَدَقَةٌ وَيُجْزِئُ مِنْ ذَلِكَ رَكْمَتَانٍ يَرْكَمُهُمَا مِنَ الضُّحى- (رواه مسلم)
1311. Sayyiduna Abn Dhar dular, narrated that Allah's Messenger alugadeal to said,"
With the beginning of morning, sadaqah becomes due on every bone of each of
you. So, every tasbih is a sadaqah, every tahmid is a sadaqah, every takbir is a
sadaqah, enjoining piety is a sadaqah. All that may be replaced by two raka'at one
offers for the salah of duha."2
COMMENTARY: When a person finds himself in the morning with all his bones and joints
in order, he is able to occupy himself in everyday chores of life. So, he must show gratitude
for this blessing by giving sadaqah (Charity) and this is given by uttering a few expressions
that are not burden some or elaborate. They are easy on the tongue:
سُبْحَانَ اللهِ، اَلْمْدُ اللهِ، لَا إِلهَ إِلَّ اللّهُ، اَللَّهُ أَكْبُ-
Respectively.
However, if instead of that, two raka'at salah of duha are offered the gratitude is correctly
expressed and it is not necessary to utter these expressions. The reason is that salah is
performed by the whole body and limbs. Each limb of the body occupies in worship to be
grateful on its part. Hence, this salah may be offered always regularly.
THE BEST TIME FOR CHAAST
(١٣١٢) وَعَنْ زَيْدِ ابْنِ أَرْقَمَ أَنَّهُ رَابِى قَوْمًا يُصَلُّوْنَ مِنَ الضُّحَىِ فَقَالَ لَقَدُ عَلِمُوْا أَنَّ الصَّلَاةَ فِي غَيْرٍ لهذِهِ
السَّاعَةِ أَفْضَلُ إِّ رَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ صَلَاةُ الْآَوَّابِيْنَّ حِيْنَّ تَرُمُضُ الْفِصَالُ - (رواه مسلمـ)
1 Muslim # 79-719, Musrad Ahmad 6-145
2 Muslim # 84-720, Masad Ahmad 5-178

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1312. Sayyiduna Zayd ibn Arqam we also, is reported to have seen some people
offering the salah of duha. So, he said, "They do know, indeed, that salah at a
time other than this is better. Surely, Allah's Messenger u, 4,le atil do had said,
"The salah of the penitent is offered when the young camels feel the heat of the
sun (on their feet)."1
COMMENTARY: Sayyiduna Zayd able, was astonished on seeing some people offer the
salah of chaast without waiting for the best time for it, but offering it at its initial hours. He
said, "They do know the most excellent time for it and they had heard the Prophet's <tldu
lw, ale saying in this regard. "He said that the best time is when the feet of the camel's
young begin to sense the heat. It is when the sun is considerably high and the ground
burns with heat. This happens when about the first eighth and a half part of the day has
elapsed. The time for this salah expires before zawal.
SECTION II
الفضلُ الثَّانِى
(١٣١٣) وَعَنْ أَبِيِ الدَّرْدَاءِ وَ آَبٍ ذَرٍقَالَا قَالَ رَسُوْلُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ اللَّهِ تَبَارَكَ وَتَعَالِى أَنَّهُ قَالَ يَا
ابْنَ أَدَهَ إِرُكَّهُ لِيْ آَرُبَةَ رَكْعَاتٍ مِنْ آَقَلِ النَّهَارِ آَكْفِتَ ـ آخِرَهُ رَوَاهُ التِّرْ مِذِىُّ وَرَوَاهُ أَبُوْدَاودَ وَالدَّارِمِيُّ
1313. Sayyiduna Abu ad-Darda table, and Sayyiduna Abu Dharr &sail, narrated
that Allah's Messenger w, Ale al Jo said about Allah, the Blessed, the Exalted, that
He says, "O son of Aadam, offer for Me four raka'at at the beginning of the day. I
will provide for you enough till the end of the day."2
(١٣١٤) عَنْ نُعَيْمِ بُنِ هَمَّازٍ الْغَطَّفَانِيِّ وَأَحْمَدُ عَنْهُمْ.
1314. Nuaym ibn Hummar at Ghata fani also narrated it.3
COMMENTARY: Allah assured anyone who offers four raka'at early in the day for His
pleasure that He will look after all his needs till the end of the day.
مَنْ كَاَ لِلّهِ كَانَ اللهُلَّهُ
He who submits to Allah, is for him.
This salah can be either ishraq or chaast.
EXCELLENCE OF ISHRAQ
(١٣١٥) وَعَنْ بُرَيْدَةً قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ فِىِ الْإِنْسَانِ ثَلَاثُ مِائَةٍ وَسِتُؤْتَ
مَفْصِلًا فَعَلَيْهِ أَنْ يَتَصَدَّقَ عَنْ كُلِّ مَفْصِلٍ مِنْهُ بِصَدَقَةٍ قَالُواوَ مَنْ يُطِيْقُ ذُلِكَ يَانَيِىَّ اللَّهِ قَالَ النُّخَاعَةُ فِي
الْمَسْجِدِ تَدُفِئُهَا وَالشَّبِىُّ تُنَخِيْهِ عَنِ الطَّرِئْقِ فَإِنْ لَمْ تَجِدُ فَرَكْعَتَا الضُّحى تُجْزِئُكَ- (رواه ابوداؤد)
صلى الله عليه narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Buraydah .1315
Aw, say. "A man has three hundred and sixty joints (in him) and it is his duty to
give sadaqah for each joint, He was asked, "Prophet alugarcall to of Allah, who can
do that ? "He said "If you bury mucus (that you detect) in the mosque, and remove
1 Muslim # 143-748
2 Tirmidhi # 475
3 Abn Dawud 1289, Darimi # 1451. Musnad Ahmad 6-440 (both 1313,1314)