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movement of stars and foretells it. The same command applies to both, kahin and astrologer.
This hadith speaks of the wrong of committing an unnatural act with a woman. To commit
homosexuality is worse than that.
(٥٥٢) وَعَنُ مُعَاذِ بْنِ جَبَلٍ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ مَا تَحِلُّ لِيْ مِنْ إِمْرَ أَقِّ وَهِىَ حَائِضْ قَالَ مَافَوْقَ الاِزَّارِ
وَالتَّعَقُّفُ عَنْ ذُلِكَ أَفْضَلُ - (رَوَاهُ رَزِيْنْ وَقَالَ مُحِىُّ السُّنَّةِ إِسْنَادُهُ لَيْسَ بِقَوِيٍ)
552. Sayyiduna Mu'adh ibn Jabal due dil so> narrated that he asked, "O Messenger
of Allah, what is lawful to me in my wife when she experiences menstruation?"
He said, "What is above the waist wrapper (or, lower garment), but abstinence
from that too is better."1
Muhyi us Sunnah (Practice of Holy Prophet) said that its sanad is not strong.
COMMENTARY: It is allowed to touch or embrace a menstruating women above her lower
garment though it is superior to refrain from it. It is recommend because a man might be
carried away and perpetrate the unlawful.
As for the Prophet ,4. leatl to, he had control over his emotions. The same thing cannot be
expected from other.
This hadith lends support to the contention of the hanafis.
(٥٥٣) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا وَقَّعَ الرَّجُلُ بِاَ هُلِهٍ وَهِىَّ خَائِضٌ
فَلْيَتَصَدَّقُ بِنِصْفِدِيْنَاڕٍ-(رواه الترمذى وابوداود والنسائى والدارمى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .553
said, "If a man has sexual intercourse with his wife who is menstruating, then he
must give a sadaqah of half dinar."2
COMMENTARY: Khattabi lar, said that most of the ulama (Scholars) contented that the
expiation of having sexual intercourse with a menstruating wife is to seek forgiveness of
Allah. This is what Imam Abu Hanifah alar> and Imam Shafi'i atlar> hold, but the latter
adds that if a man does it while blood was being discharged than it is mustahab (desirable)
for him to give charity of one dinar, and if he does it after bleeding stops then it is mustahab
(desirable) to give half a dinar in charity.
Ibn Hamman Hanafi ablar> said that if any man does not it believing it to be lawful, them he
becomes a disbeliever and if he does it knowing it to be unlawful then he commits a major
sin and he should be ashamed and make a repentance and seek Allah's forgiveness, and
give one dinar or half of it as a mustahab (desirable) charity.
The scholars say that this hadith is mursal or mawquf at Ibn Abbas duatl so). It is not traced
up to the Prophet صلى اللهعليه وسلم a marfu.
(٥٥٤) وَعَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا كَانَ دَمَّا أَحْمَرَ فَدِيْنَارْ وَ إِذَا كَاتَ دَّمَّا أَصْفَرَ فَنِصْفُ
دِيْتَار- (رواه الترمذى)
1 Razin, Abu Dawud # 213.
2 Tirmidhi # 136, Abu Dawud # 266, Nasa'i # 289, Darimi # 1113, Ibn Majah # 640 (with the words; 'a
dinar or half of it), Musnad Ahamd 1-272

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554. Sayyiduna Ibn Abbas رضى الله عنه narrated that from the Prophet صلىاللهعليه وسلم, "If the
blood is red then he must give one dinar. If it is yellow then he must give half a dinar."1
COMMENTARY: The ulama (Scholars) rely on this hadith when they say that if sexual
intercourse is had when menstruation commences, the atonement is one dinar but when it is at
its ebd half a dinar, because blood is red in the beginning and yellow when it is about to end.
SECTION III
اَلْفَصلُ الثَّالِثُ
(٥٥٥) عَنْ زَيْدِ بُنِ اسْلَمَ قَالَ إِثَّ رَجُلًا سَأَلَ رَسُوْلَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ مَا تَجِلُّ لِيْ مِنِ
امْرَأَتِ وَهِىَ حَائِضْ فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَشُدُّ عَلَيْهَا إِذَا رَهَاتُؤَّ شَانُكَ بِأَعُلَاهَا.
(رَوّاهُ مَالِكْ وَالدَّارِئُ مُرْسَلًا)
555. Sayyiduna zayd ibn Aslam as all (0) narrated that a man asked Allah's
Messenger alugarcall to 'what is lawful to me in my wife when she is menstruating?"
He said, "Get her to wrap her waist wrapper tightly around her lower part. Then it
is as you wish above it."2
(٥٥٦) وَعَنْ عَائِشَةً قَالَتْ كُنْتُ إِذَا حِضْتُ نَزَلْتُ عَنِ المِثَالِ عَلَى الْحَصِيُرِ فَلَوْ نَقْرُبُ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ وَلَمُ نَدٌْ مِنْهُ حَتّى نَظُهُرَ-(رواه أبوداود)
556. Sayyidah Ayshah رضى الله عنها narrated that when she menstruated, she came down
صلى الله عليه وسلم from the bed to the reed mat. Then neither Allah's Messenger
approached her nor she came near him till she was purified.3
COMMENTARY: On the face of it, this hadith seems to contradict those ahadith that say that
the Prophet Alu,aleati o used to live with his wives when they menstruated and embraced
them too.
Perhaps, those ahadith abrogate this hadith. Or, in this hadith the word 'approach' and 'come
near' may mean 'have sexual intercourse' as in the words of the Quran:
وَلَّا تَقْرَبُوْ هُنَّ حَتَّى يَطْهُرُنَ
{and go not near them (for intercourse) till they have cleansed themselves) (2:222)
The words (نقرب) and (ندن) in this hadith are (يقرب) and (تدن) in many copies of Mishkat. But
Jamaluddin alar> has said that these words are correct with.(s)
1 Tirmidhi # 137, Darami # 1111.
2 Muwatta Maalik 2-26-95, Darami # 1032.
3 Abu Dawud # 271.

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CHAPTER - XIII
AL-MUSTAHADAH
بَابُ الْمُسْتَحَاضَةِ
SECTION I,
الفَضلُ الأولُ
THE WOMAN WITH EXCESSIVE BLEEDING
(٥٥٧) عَنْ عَائِشَةَ قَالَتْ جَآءَتُ فَاطِمَةُ بِنْتُ أَبٍ حُبَيْشٍ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَتْ يَا رَسُولَ
اللَّهِ إِّ امْرَأَةٌ أُسْتَحَاضُ فَلَا أَظْهُرُ أَفَأَدَُّ الصَّلُوَةَ فَقَالَ لاَ إِنَّمَا ذَلِكِ يِرُقْ وَ لَيْسَ بِحِيْضٍ فَإِذَا أَقْبَلَتْ
حَيْضَتُكِ فَدَعِى الصَّلاةَ وَ إِذَا آدْبَرَتْ فَاغْسِلِى عَنْكِ الدَّمَ ثُقَّ صَلّى- (متفق عليه)
557. Sayyidah Ayshah q & +, narrated that (sayyidah) Fatima bint Abu Hubaysh
and submitted, "O Messenger of Allah, I صلى الله عليه وسلم came to the Prophet رضى الله عنه
am a woman who has a continuous flow of blood and I am never purified. Shall I
stop offering the salah?" He said, "No! That is but a vein (that bleeds). It is not
menstruation. When you have your menses, stop offering the salah and when they
are over, wash off the blood from your body and offer the salah."1
COMMENTARY: About such a woman, Imam Abu Hanifah alar> said that if she is one who
had been having a regular menstrual cycle. Say five days every month, and after words
becomes from mu'tadah to mustahadah, then she should deem her menstruation to be on
those same number of days on their regular dates and stop offering the salah, etc. When those
days are over she should wash off the blood and have a bath and begin to offer the salah etc.
If she is a mubtadiyah, meaning the women who has never experience a regular menstrual
cycle but always had istihadah which is a continuous flow of blood, then she must
determine the maximum cycle of menstruation, ten days, as her days of menstruation. She
should stop offering the salah, etc. during those days, then she must have a bath to cleanse
herself and begin to offer the salah etc.
According to the other imams, she will have to distinguish the bleeding. If blood is of a
black colour then that should be distinguished as menstrual bleeding, otherwise it would
be istihadah or a continuous bleeding. The next hadith defines it so. However, Imam Abu
Hanifah 4tl 47> says of that hadith as narrated by Urwah 47 that it is transmitted in a
mursal form as well as a mudtarib manner (which is confused). Moreover, he says that it is
strange that only Urwah's lar> hadith speaks of distinguishing the colour of blood, so to
base a contention on this hadith is to make the contention weak. Against this the foregoing
hadith which calls for computing and is cited by him is sahih. So, it is better to go by this
hadith. As for Sayyidah Fatimah bint Abu Hubaysh deatl so, who had brought her problem
to the Prophet , leatl Jo, she was perhaps mu'tadah.
Imam Shafi'i atlar, said that a mustahadah must wash her vagina for every fard (obligatory)
salah. And, Imam Abu Hanifah allar, said that she should wash it at the hour of salah, not
again, and wrap herself and make ablution quickly. Thereafter, she will be regarded as
1 Bukhari # 228, Muslim # 62-333, Abu Dawud # 282, Tirmidhi # 125, Nasa'i # 359, Ibn Majah # 621,
Darimi # 774, Musnad Ahmad 6-194.

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excused for the bleeding that continues. She may recite and offer salah she chooses till the
time (of that salah) expires.
SECTION II
الفضل الثانى
.
(٥٥٨) عَنْ عُرُوَا بُنِ الزُّبَيْرِ عَنْ فَاطِمَةَ بِنْتِ آَبٍ حُبَيْشٍ أَنَّمَا كَانَتْ تُسْتَحَاصُ فَقَالَ لَّهَا النَّبِىُّ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ إِذَا كَاتَ دَمُ الْخَيْضِ فَإِنَّهُ دَهْ أَسْوَدُ يُحْرَفُ فَإِذَا كَانَ ذُلِكَ فَأَمْسِكِيْ عَنِ القَّلْوةِ فَإِذَا كَانَ الْآخَرُ
فَتَوَشَّتِى وَصَلّى فَإِنَّمَا هُوَ عِرٌ-(راوه ابوداودوالنسائى)
558. Sayyiduna Urwah 1 ibn zubayr att ar, narrated that on the authority of
Sayyidah Fatimah bint Abu Hubaysh 's atl (so) that she suffered from continuous
bleeding. The Prophet alug ale al to said to her, "When it is the blood of
menstruation, it is black blood, clearly distinguished. Hence, that is there, give up
the salah. But When it is another (colour), make ablution and offer the salah
because that is only a vein (bleeding)."2
COMMENTARY: In the previous commentary, we have spoken of this hadith.
The colour of blood stated here is in terms of a general experience, but it is not always this
case. Sometimes the blood of menstruation is red etc.
The hanafis say that even if this hadith is accepted as sahih, it will imply distinguishing
relative to normal experience. And if even after the days of menstruation, the colour
continues to be the same then that will be considered to be istihadah.
(٥٥٩) وَعَنْ أُمِّ سَلَمَةَ قَالَتْ إِنَّ امْرَأَا كَانَتْ تُمُرَاتُ الذَّمَ عَلى عَهْدِ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
فَاسْتَقْتَتْ لَّهَا أُمُ سَلَمَةَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِتَنْظُرْ عَدَدَ اللَّالِ وَالْآَيَّامِ الَّتِى كَانَتْ تَحْتُهُنَّ مِنَ
الشَّهْرِ قَبْلَ آَنْ يُصِيْبَهَا الَّذِى أَصَابَهَا فَلْتَتْرُكِ السَّلاَةَ قَدْرَ ذَلِكَ مِنَ الشَّهْرِ فَإِذَا خَلَّفَتْ ذَلِكَ فَلْتَغْتَسِلُ
تُؤَّ لْتَسْتَغْفِرُ بِقَوْبٍ ثُمَّ لِتُصَلِّ - (رَوَاهُ مَالِكٌ وَ أَبُوْدَاوُدَ وَالدَّارِبِىُّ وَرَوَى النَّسَائِىُّ مَعْنَاءُ)
559. Sayyidah Umm salamah &cable narrated that in the time of the Prophet ld
رضى الله عنه a woman had excessive bleeding. So, (Sayyidah) Umm Salamah ,عليه وسلم
asked the Prophet Au,latido on her behalf and he said, "She should see how many
nights and days she used to menstruate each month before this thing began to
afflict her. And, she should stop offering the salah during this number of days each
month. When that is over, she should have a bath, put a cloth tightly on her private
parts and offer the salah."3
COMMENTARY: The cloth is bound to stop bleeding, but if it continues then it makes no
difference on the salah. It will be correct. No redeeming will be necessary. This command
applies to incontinence of urine too.
-
1 He was a great tabi'i. He was born in 22 AH.
2 Abu Dawud # 286, Nasa'i # 362.
3 Muwatta Imam Maalik # 2129-107, Shafi in his musnad p 311, Musnad ahmad 6-293, Ibn Majah #
623, Daraqutni # 57, Abu Dawud # 274, Darimi # 780, Nasa'i # 208 (of some purport).

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(٥٦٠) وَعَنْ عَدِيِّ بُنِ ثَابِتٍ عَنْ آَيْهِ عَنُّ جَدِّمٍ قَالَ يَحْيِى بُنُّ مَعِيْنٍ جَدُ عَدِيٍّ اسْمُهُ دِيْنَارْ عَنِ النَّبِيِّ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ فِ المُسْتَحَاضَةِ تَدَءُ الشَّلاَةَ آَيَّامَ أَقْرَائِهَا الَّتِى كَانَتْ تَحْضُ فِيْهَا ثُؤَّ تَخْتَسِلُ وَتَتَوَضَّأُ عِنْدَ
كُلِّ صَلْوةٍ وَتَهُوْمُ وَ تُمِئٍ- (رواه الترمذى وابوداؤد)
560. Sayyiduna Ali ibn Thabit (bl 47) reported from his father who from his
grandfather whose name was Dinar رضى الله عنه that the Prophet صلى اللهعليه وسلم said about
a woman who bleeds continuously that she should stop offering the salah during
her accustomed number of days of menses. Then she should have purifying bath
and make ablution for every salah and may fast and offer the salah.1
COMMENTARY: The hadith is weak. Another hadith has the words!
فَتَوَضَّأُلِوَقْتٍ كُلِّ صَلوةٍ
(She should make ablution at the time of every salah).
(٥٦١) وَعَنْ حَمْنَةً بِنْتِ جَحْشٍ قَالَتْ كُنْتُ أُسْتَحَاضُ حَيْضَةٌ كَثِيْرَةٌ شَدِيْدَةً فَأَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ أَسْتَقْتِيْهِ وَ أُخْبِرُهُ فَوَجَدَتْهُ فِى بَيْتٍ أُخْتِىْ زَّيْنَبَ بِئْتِ جَحْشٍ فَقُلْتُ يَا رَسُولَ اللَّهِ إِّ أُسْتَحَاضُ
حَيْضَةٌ كَثِيْرَةٌ شَدِيْدَةً فَمَا تَأْمُرُنِ فِيْهَا قَدْ مَنَّعَتْنِىِ الصَّلَاةِ وَ القِيَامَ قَالَ أَنْعَتُ لَكَ الْكُرُسُفَ فَإِنَّهِ يُذُهِبُ
الدَّمَ قَالَتُ هُوَ أَكْثَرُ مِنْ ذَالِكَ قَالَ فَتَلَجِمِى قَالَتْ هُوَ أَكْثَرُ مِنْ ذُلِكَ قَالَ فَاتَّخِذِى ثَوْبًّا قَالَتْ هُوَ آَكُتَرُ
مِنْ ذَالِكَ إِنَّمَا أَنُُّّ تَجَّا فَقَالَ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَأمُرُكِ بِأَمْرَيْنٍ أَّهُمَا صَنَّعْتِ أَجْزَأَ عَنْكٍ مِنَّ
الْأُخَرِ وَإِنْ قَوَيْتٍ عَلَيْهِمَا فَأَنْتِ أَعْلَمُ قَالَ لَّهَا إِنَّمَا هَذِهِ رَكْضَةٌ مِنْ رَكْضَاتِ الشَّيْطَانٍ فَتَحَيَّفِئْ سِنَّةً
آيَّامٍ أَوْسَبْعَةَ آَيَّامٍ فِيْ عِلْمِ اللَّهِ تُؤَ اغْتَسِلِى حَتَّى إِذَا رَأَيْتِ أَنَّتِ قَدْ طَهُرْتٍ وَاسْتَنْقَأْتٍ فَصَلّى ثَلَاثًا وَعِشْرِيْنَ
لَيْلَةً أَوْاَرُبَهَا وَعِشْرِيْنَ لَيْلَةً وَآَيَّا مَهَا وَصُوْمِيْ فَإَِّ ذُلِكِ يُجْزِئُكِ وَكَذَلِكِ فَافْعَلِى كُلَّ شَهْرٍ كَمَا نَحُْ
النِّسَاءُ وَكُمَا يَظْهُرُنَ مِيْقَاتَ حَيْضِهِنَّ وَطُهْرٍ مِنَّ وَإِنْ قَوَيْتٍ عَلَى أَنْ تُؤَخّرِيْنَ التُّهُرَ وَتُعَجِّلِيْنَّ
العَصْرَ فَتَغْتَسِلِيْنَ وَتَجْمَعِيْنَ بَيْنَ السَّلَاتَيْنِ النُُّهْرِ وَالْعَصْرِ وَتُؤَخِّرِيْنَ الْمَغْرِبَ وَ تُعَجِّلِيْنَّ المِشَاءَ ثُمَّ
تَغْتَسِلِيْنَ وَجْمَوِيْنَ بَيْنَ السَّلَاتَيْنِ فَافْعَلِيُّ وَتَخْتَسِلِيْنَّ مَ الفَجْرِ فَافْعَلِى وَصُوِْئْ إِنْ قَدَرْتِ عَلَى ذَلِكِ قَالَ
تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهذَا أَعْجَبُ الْأَمْرَيْنِ إِلىَّ- (رواه احمد وابوداود والترمذى)
561. Sayyidah Hamnah bint Jahsh 4cabl se narrated that she used to have too much
and strong continuous bleeding. She went to the Prophet صلى الله عليه وسلم to ask him
about it. She met him at the house of her sister Zaynab bint jahsh die atl so) and
complained to him that she suffered from a severe and abundant flow of blood
1 Abu Dawud # 297, Tirmidhi # 126, Ibn Majah # 625, Darimi # 793.

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ceaselessly. She asked, "What should I do about it. I cannot offer the salah and
cannot fast." He instructed her to use cotton which stops blood but she said that it
was too much for that. Then he instructed her to fasten a tight rug, but again she
pleaded that it was too much for that. So, he asked her to use a cloth, but she
pleaded that her bleeding was for too much for that and kept flowing. On that, he
said, 'I command you two things and it is enough for you abide by one of them. But,
only you can say if you are able to follow both of them. It is the devil's kick. First,
determine six or seven days for your menses but Allah alone knows how many
days. Then have a bath. Observe that you are clean and purified and begin to offer
the salah for twenty three or twenty four nights and days, and fast. That should be
enough for you. So keep doing like this every month as the menstruating women
do and as they who cleanse themselves do at the time of their menstruation and
their purification. And, if you are able to do so, postpone the salah of zuhr and
bring forward the asr, have a purifying bath and offer the two salahs together. And,
postpone the salah of maghrib and bring forward the salah of isha, have a bath and
offer these two salahs together. And have a bath with the (vise of) fajr (and offer the
salah). And, if you can, fast."
Allah's Messenger alugadatil do said, "This (second) is the one that pleases me more."
COMMENTARY: The Prophet aluguelcall to said about the istihadah, though it is an illness,
"It is the devil's kick." This is because the devil seizes the opportunity to create confusion
and doubt through this illness. Doubts are raised about purity and salah etc. To cope with
that, he suggested two ways out. One of those was to fix six or seven days as the days of
menstruation doing which she was to follow the commands relative to menstruation. This
means that she was a mu'tadah but had forgotten her days. She was to go by the stronger
assumption of six or seven days while Allah knew best. This could also mean that the
narrator was unsure whether the Prophet all,leat had said, "Six days" or "seven days."
She was also to determine at what time of the month she had the menses in the beginning
middle or end. This is as with every woman.
At the end of these days, she was to have a bath and then for every salah too she had to bathe.
The second option was to combine two salahs and have bath at the fag and of the hour of
the salah as the hour of the next was to begin. She was to offer the two salah together. This
could mean one of the two things. The first is to put off zuhr and maghrib to beyond their
hours into the times of asr and isha respectively. Then zuhr and asr should be offered in the
time of asr and maghrib and isha in the time of isha, as Imam Shafi'i lar, held. His view is
that a traveller may do so.
The other possibility that the zuhr should be offered when its hour is about to end and the
asr just when its time commences. And so maghrib at the last mements of its hour and isha
right at the beginning of its hour. This is how the Hanifis combine two salahs. It is called
jam suri. The next hadith elaborates on it. In this second option, bath was to be had every
day for zuhr and asr, for maghrib and isha and for fajr.
As for the comments against the first option that bath was to be had for every saluli, this is
not stated in the hadith, but it is indicated in the Prophet's ,aleail . words 'only you can
say if you are able to do it? It is a fear that she might not be able to have a bath for every
1 Musnad Ahmad 1-439, Abu Dawud # 287, Tirmidhi # 128, Ibn Majah (same meaning in two hadith #
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salah. This was the contention of the amir ul muminin, Sayyiduna Ali deathso), Abdullah ibn
Mas'ud رحمه الله and Ibn Zubayr رضى الله عنه and others. Sayyiduna Ibn Abbas رضى الله عنه held that
two salah should be offered together after having a bath, and this contention is nearer to
this hadith. It is comparatively easier then the other. This is the one the Prophet ,letio
liked, too. He always preferred for the ummah the easier course.
The Hanafis believe that this command is abrogated. Or, the Prophet's Alw, Ale atl Juo
instructions to have a bath, in each of these two options, may have been as a deterrent to
the severity and excess of blood.
SECTION III
الْفَضْلُ الثَّالِثُ
(٥٦٢) عَنْ أَسْمَاءَ بِنُتِ عُمَيْسٍ قَالَ قُلْتُ يَا رَسُولَ اللَّهِإِثَّ فَاطِمَةً بِنْتَ آَبٍ حُبَيْشٍ أُسْتُخِيَّصَتْ مُنْذُ كَذَا
وَكَّذَا فَلَمْ تُصَلِّ فَقَالَ رَسُولُ اللّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ سُبْكَانَ اللّهِثَّ هِذَا مِنَ الشَّيْطَّابِ لِتَجْلِسُ فِى
مِرْكِّنٍ فَإِذَا رَأَتُ صَفَّارَةً فَوْقَ الَاءِ فَلْتَغْتَسِلُ لِلُّهْرِ وَالْعَضْرِ خُمْلاً وَاحِدًا وَ تَشْتَسِلُ لِلْمَغْرِبِ وَالمِشَاءِ
غُسُلًا وَاحِدًا وَ تَخْتَسِلُ لِلْفَجْرِ خُسْلًا وَاحِدًا وَ تَوَضَّأُ فِيْمَا بَيْنَّ ذُلِكَ- (رَوَاءُ أَبُوْدَاؤدٌ)
562. Sayyidah Asma bint Umays Aus 4ul so, narrated that she said, "O Messenger of
Allah, indeed, Fatimah bint Abu Hubaysh &salsa, is having a unceasing flow of
blood since such and such a time. So she does not offer the salah." So, Allah's
Messenger ,4.latil said, "Subhan Allah (Allah is without blemish. This is from
the devil. Let her sit in a tub (of water). When she observes yellowness on the
surface of the water, she should have a bath once for the salah of zuhr and 'asr and
(again) have a bath once for the salah of maghrib and isha, and (again) have a bath
once for the salah of fajr. She must make ablution between them."1
(٥٦٣) وَقَالَ رَوَى مُجَاهِدْ عَنِ ابْنٍ عَبَّاسٍ لَمَّا أَشْتَدَّ عَلَيْهَا الغُسْلُ أَمَرَ هَا أٌَ تَجْمَعَ بَيْنَ الصَّلَاتَيْنِ)
563. Sayyiduna Mujahid bl47) reported from Sayyiduna Ibn Abbas de atl so that
صلى الله عليه وسلم when having (these) bath proved strenuous for her, the Prophet
instructed her to offer two salahs together (after having one bath).2
COMMENTARY: When the time of zuhr is very proper, the sun becomes more yellowish.
After zawal (the declination), a noticeable change occurs. The Prophet , le
instructed her to observes the tub because that yellowness is easily perceived on the water.
The yellowness grows gradually to become perfect by the time of maghrib when it is
makruh (unbecoming) to offer the salah. However, he spoke of the yellowness that is apart
from the yellowness after asr which is a time disliked for salah.
1 Abu Dawud # 296.
2 Abu Dawud additional to # 296.

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BOOK - IV
BOOK OF SALAH
كتاب الصلوة
CHAPTER - I
The dictionary meaning of as-salah is prayer or supplication. In the terminology of Shari'ah,
as-Salah is a combination of a few sayings and deeds that begin with the takbir (Allahu
Akbar, the declaration that Allah is the Greatest) and culminate in the salutation or salaam
(As-salaamu alaykum wa rahmatullah, peace be on you and the mercy of Allah).
Different views are expressed about the root word from which salah is derived. Nawawi 47,
writes in the exposition to sahih Muslim that the root of the word salah is (.)
(salawayn) the bones on which the two buttocks rest. These are the human parts in motion
very often during the salah when bowing, prostrating, etc. So, is after them that the prayer
got its `name, as-salah (the salah).
Some others trace its roots to (.) to straighten a bent piece of wood in fire. Thus, when a
person offers the salah, the crookedness in him because of the inciting soul is corrected by
the heat of the Greatness of Allah through nearness to Him which is in the worship. Thus,
the worshipper roasts the inciting soul with the heat of Allah's Greatness. Hence, he who is
roasted by the heat of the salah and his crookedness is corrected need not be roasted in the
hereafter by the Fire of hell-Hope is placed in Allah that He will not consign to hell his
slave who offered the salah and abstained from sin.
Give this terminology, we must know that salah is the mighty pillar of Islam whose
significance the amir ul muminin, Sayyiduna Ali's duatl se, conduct describes:
When the time of salah approach his face changed colour. The people asked "what is wrong?"
He said, "The time is up for the trust1 That Allah offered to the heavens, mountains and earth
but they were afraid to undertake it and so declined" (Ahya ul uloom)
The glorious Quran emphasizes the importance of salah and its merits in innumerable of its
verses. The command to offer the salah and be consistent at it is so strong that the
importance of this worship can be gauged from it. Next to eeman, Shari'ah stresses most on
the importance of salah.
Here are some of the verses of the Quran on the subject:
إِّ القَّلَوةَ كَانَتْ عَلَى الْمُؤْمِنِيْنَ كِتَابًا قَّوْقُوْنًّا.
{Surely the salah is prescribed for the believers at appointed times} (4:103)
حَافِظُوْا عَلَى القَلوُةِ وَالصَّلوةِ الْوُسطى-
{Guard the prayers and the middle prayer) (2:238)
إِثَّ الْحُسَنَاتِ يُذُّهِبْنَ السَّيِّئَاتِ-
{surely, good deeds erase bad deeds.) (11:114)
إِثَّ الصَّلَوةَ تَنْفِى عَنِ الْفَحْشَاءِ وَالْمُنْكِّرِ وَلَذِكْرُ اللهِآگُبُ-
{Surely, salah forbids indecency and evil. And the remembrance of Allah is the
greatest! (29:45)
. 1 Refers to verse 22 of surah al Ahzab.

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Salah is such an adoring and cherished worship that Allah has not deprived the Shari'ah
(divine law) of any Prophet of it. Salah was an obligatory duty for the ummah of every Prophet
from Sayyiduna Aadam عليه السلام to the lest Prophet صلى اللهعليه وسلم though it differed in nature
from ummah to ummah. In the beginning, two times salah was prescribed for the ummah of
Prophet ,aleatl do, before sunrise and before sunset. One and a half year before the hijrah,
the Prophet Al,ale al . was honoured with the mi'raj ascension to the heavens. During this
journey, he was presented the gift of five salahs. These five salah at different times, fajr, zuhr,
asr, maghrib and isha, were presented only to this ummah as a distinction. The previous
ummah, had only the salah of fajr as an obligation. Some had the zuhr and some the asr ..
Islam depends on this worship alone. It is greatest element of Islam.
The five times salah is fard (obligatory) 'ayn (meaning, an obligation) on every Muslim who
is sane and adult, rich or poor of sound health or ill, resident or traveller. Each of them has
to present himself before Allah paying respect to the etiquettes and conditions of the salah
as taught by Allah and His Messenger , 4,le atl and to express Allah's greatness and
majesty and and his own helplessness and humility. Even on the battlefield when fighting
is at its peak or when a woman experiences the travails of childbirth, salah is not to e
neglected, not even delayed. So much so that if a child is being delivered and part of it is
still in the womb and whether blood is discharged or not, a woman is not excused from
offering the salah and it is not allowed to put it off.1
If anyone rejects the obligation of the salah then he is a disbeliever. He who neglects it
perpetrates a grave sin and is a sinner and wicked. In fact, some of the glorious sahabah ,
de abl, for example Sayyiduna Umar aus abl so) Faruq and others, branded one who neglected
the salah as an infidel. This is what Imam Ahmad atlar, also said. Imam Shafi'i dular, and
Imam Maalik abl 4?> said that he who neglects the salah should be beheaded. Imam Abu
Hanifah silas prescribes severe punishment for one who neglects the salah.
The compiler of Mishkat has created here the Book of as-Salah which comprises all the
ahadith pertaining to salah. They highlight the significance, greatness and merits of as-salah.
They also reflect the relative commands.
SECTION I
الفضل الأول
(٥٦٤) عَنْ أَبي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الشَّلوةُ الْخَمْسُ وَالْجُمُعَةُ إِلَى الْجُمُعَةِ
وَرَمَضَانْ. إِلَى رَمَضَانَ مُكَّفِّرَاتٌ لِّمَا بَيْنَهُنَّ إِذَا اجْتُنِبَتِ الكَبَائِرُ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .564
said, "The five salah and Friday to Friday and Ramadan to Ramadan are to expiation
for that which is between them, provided major sins are ne: perpetrated."2
COMMENTARY: The minor sins committed between these salahs and one Ramadan and
the next are forgiven if these are observed sincerely. Major sins are not forgiven but if Allah
will, these too will be forgiven.
Mulla Ali Qari atlar> said that all these three things the attribute of erasing sins. When they
are erased and are no more there, uncountable pieties are recorded against each of these
1 Ilm ul Fiqh.
·2 Muslim # 16-233, Tirmidhi # 214, (without Ramadan), Masnad Ahmad 2-359.

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deeds. They in turn, get ranks to be elevated.
Shaykh Abdul Haq alar, said that if one of these is imperfect and not sufficient to remove
sins, the next of them does it. When sins are wiped off completely, the excess expiation
raise light and this begins to brighten more and more.
(٥٦٥) وَعَنْهُ قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَرَ أيْتُمْ لَوْ أَّ ◌َهْرًّا بِبَابٍ أَحَدِكُمْ يَغْتَسِلُ فِيْهِ كُلَّ يَوْمِ
ت:
خَمْسَّا هَلْ يَبْقَى مِنْ دَرَنِهِ شَهْ قَالُوا لَا يَبْقَى مِنْ دَرَنِهِ شَيْئِى قَالَ فَذُلِكَ مَقَلُ الصَّلَوَاتِ الْخَمْسِ يَمْحُو اللّهُ بِهِنَّ
الخطایًا۔ (متفقعليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .565
Awy asked, "What do you say, if there was a river at the gate of anyone of you and
he bathed in it five times every day, will anything of his dirt remain?" They said,
"No, nothing of that will remain on him." He said, "That is like the five salahs with
which Allah erases sins."1
(٥٦٦) وَعَنِ ابْنِ مَسْكُوْدٍ قَالَ إِّ رَجُلًا أَصَابَ مِنِ امْرَأَةٍ قُبْلَةً فَأَتَى النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَهُ
فَأَنْزَّلَ اللهُ تَعَالِى وَأَقِمِ الصَّلاَةَّ طَرَفَيِ النَّهَارِ وَزُلَقًّا مِنَ اللَّيْلِ إِّ الْحَسَنَاتِ يُذْهِبْنَّ السَّيِّئَاتِ فَقَالَ الرَّجُلُ
يَا رَسُولَ اللَّهِ آلِ هِذَا قَالَ لِجَمِيْعِ أُمَّتِى كُلِّهِمْ وَفِي رِوَايَةٍ لِمَنْ عَمِلَ بِهَا مِنْ أُمَّتِى - (متفق عليه)
566. Sayyiduna Ibn Mas'ud de atl (so) narrated that a man kissed a (stronger)
woman. Then he came and informed the Prophet ,4,leatl do about it. So, Allah the
exalted revealed.
وَأَقِمِ الصَّلاَةَ طَرَفَيِ النَّهَارِ وَزُلَفَّا مِنَّ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ
{Establish the salah at the two ends of the day and the approaches of the night.
Surely good deeds will drive away the evil deeds.} (11:114)
The man asked, "O Messenger of Allah, is that for me?" He said, "It is for each of
all my ummah."
According to another version, he said, "For those of my u. mah who abide by it."2
COMMENTARY: The man who had kissed a woman unknown to him was Abu al Yasar
Tirmidhi has transmitted his hadith (# 3126). He narrated, "A woman came . (ابو اليسر) رضى الله عنه
to buy dates from me. I told her that I had superior quality dates at home and persuaded
her to accompany me there. Inside, I bowed towards her and kissed her ... "3
She asked him to fear Allah and he trembled and was full of remorse and come to the
Prophet صلى اللهعليه وسلم . The rest is as in the hadith.
The verse says (,4b) (two ends of the days). These are the beginning of the day and its
end, the salah of fajr to begin and the salah of zuhr and asr to end. As for (J.1;A;), 'it is the
approach of the night (or some moments of the night) meaning the salah of maghrib and
1 Bukhari # 529, Muslim # 283-667, Tirmidhi # 2877, Nasa'i # 462, DArimi # 1183, Musnad Ahmad 2-
379.
2 Bukhari # 526, Muslim # 39-2763, Tirmidhi # 3123, Musnad Ahmad 1-385, 386.
3 The next sentence is not found in Tirmidhi.

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isha. In this way, the verse calls upon us to establish the salah of fajr, zuhr, asr, maghrib and
isha. Surely, good deeds drive away evil.
(٥٦٧) وَعَنُ أَنٍَّ قَالَ جَاءَ رَجُلْ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّى أَصَبْتُ حَذَّا فَأَقِمْهُ عَلَّىَّ قَالَ وَلَمْ يَسْأَلُهُ عَنُّهُ
وَحَضَّرَتِ القَّلوَةُ فَصَلَّى مَعَ رَسُوْلِ اللّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا قَفِى الَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الصَّلَوةَ قَامٌ
الرَّجُلُ فَقَالَ يَا رَسُولَ اللّهِ إِّ أَصَبْتُ حَدًّا فَأَقِمْ فِيَّ كِتَابَ اللّهِ قَالَ أَلَيْسَ قَدْ صَلَّيْتَ مَعَنَا قَالَ نَعَمْ قَالَ
فَإَِّ اللهَ قَدْ غَفَرَلَكَ ذَنْبَكَ أَوْحَدَّكَ - (متفق عليه)
567. Sayyiduna Anas Acall so, narrated that a man came and said, "O Messenger of
Allah, I have done what deserves the prescribed punishment. So award it to me.
But, he did not ask him about it. When it was time for the salah, the man offered
the salah with him. When the Prophet algade all to had offered the salah, the man
arose and repeated, "O Messenger of Allah, I have done what deserves the
prescribed punishment. So award me the decree of Allah." He asked, "Did you not
offer the salah with us?" He said, "Yes." He said, "Surely, Allah has forgiven you
your sin." or "Your prescribed punishment."1
COMMENTARY: It should not be presumed that the man's major sin was forgiven because
of the salah. Rather, he had committed a minor sin, but being a sahabi he took it seriously
and was filled with fear of Allah. The Prophet ,4,leil learnt through wahy the nature
of sin the man had committed. So, he gave him the glad tidings.
(٥٦٨) وَعَنِ ابْنِ مَسْعُودٍ قَالَ سَأَلْتُ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَبُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ قَالَ القَّلوةُ
لِوَقْتِهَا قُلْتُ ثُمَّ أَىُّ قَالَ بِرُّ الْوَالِدَيْنِ قُلْتُ ثُمَّ أَنَّ قَالَ الْجِهَادُ فِي سَبِيْلِ اللَّهِ قَالَ حَدَّثَنِى بِهِنَّ وَلَوِ اسْتَزَدْتَّهُ
لَزَادنى-(متفق عليه)
صلىاللهعليه وسلم narrated that he asked the Prophet رضى الله عنه Sayyiduna Ibn Mas'ud .568
"which of the deeds is dearest to Allah?" He said, "Salah at its time." He asked,
"What next?" He said, "kindness to parents." He again asked, "And next?" He said,
"Jihad in Allah's path." He said, "This is what he told me. Had I asked for more, he
would have enlightened me beyond that."2
COMMENTARY: There are different ahadith about the deed dearest to Allah. This hadith
names three deeds. Other ahadith name the best deeds of Islam as feeding (the poor),
preaching the religion, worshipping Allah in the night when others are asleep.
The Prophet w, aleadlo is quoted in another hadith to say that the best of all deeds is that
the people should be secure from the tongue and hand of a person (Muslim).
Some ahadith disclose that the best of deeds is remembrance of Allah.
And, other ahadith speak of other deeds as the best.
Actually, the Prophet Aiw, ale all Jo informed the person asking according to his
1 Bukhari # 6823, Muslim # 45-2765.
2 Bukhari # 527, Muslim # 139-85, Tirmidhi # 173 and 1905, Nasa'i # 610, Musnad Ahmad 1-409 and
410.

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temperament or need, and his situation. It is as we rate something as the best depending on
the moment, as we say of silence when conditions warrant it.
For example, in early Islam, jihad was the proper deed for Muslim, Hence, he said at that
moment that jihad is the best. In the same way, when he observed any one hungry or
unclothed, he exhorted the people to give sadaqah. Salah being the means of nearness to
Allah, he named it as the dearest deed. So, each of these deeds is superior to the other in its
own perspective.
(٥٦٩) وَعَنُ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَيْنَّ العَبْدِ وَبَيْنَ الكُغْرِ تَرْكُ السَّلَاةِ -
(رواه مسلم)
569. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Between a man and disbelief is neglect of the salah."1
COMMENTARY: The hadith implies that between a believing man and disbelief is salah like
an obstacle preventing him from going up to disbelief. When he neglects the salah, it is as
though the obstacle is removed and he will towards disbelief.
This hadith warns those who neglect the salah and it indicates that one who abandons the salah
might become a disbeliever because he is responsible for the removal of the obstacle. He is at
the borders of disbelief and when he is there, the neglect of the salah may lead him to sin,
indecency and rebellion against Allah to such an extent that he turns into a disbeliever.
We have stated earlier that the ulama (Scholars) express different opinion about one who
neglects the salah. Those who look at the apparent say that he who neglects the salah has
become a disbeliever. Imam Maalik atlas, and Imam Shafi'i atlar> say that though he is not a
disbeliever, he is a rebel and deserves to be beheaded. Imam Abu Hanifah war, said, that if
anyone gives up the salah then it is wajib (expedient) that he should be beaten and
imprisoned till such time as he reforms and offers the salah.
SECTION II
الفضل الثَّانِى
(٥٧٠) عَنْ عُبَادَةَ بْنِ الشَّامِتِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَمْسُ صَلَوَاتٍ إِفْتَرَضَهُنَّ اللّهُ تَعَالى مَنْ
أَحْسَنَ وُضُوْنَّهُنَّ وَصَلَّاهُنَّ لِوَقٍُّ تَ وَأَتَزَّ رُكُوْ عَهُنَّ وَخُشُوْ عَهُنَّ كَاتَ لَّهُ عَلَى اللّهِ عَهْدْ آَ يَغْفِرَ لَهُ وَمَنْ لَمْ
يَفْعَلُ فَلَيْسَ لَهُ عَلَى اللَّهِ عَهْدْ إِنْ شَاءَ غَفَّرَ لَهُ وَإِنْ شَاءً عَذَّبَهُ (روه احمدوابوداؤدوروى مالك والنسائى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Ubadah ibn Samit .570
Awy said, "Allah the Exalted has prescribed five salahs. Whoever makes ablution for
them well and offers them at their right time, perfecting their bowing and humility,
has a pact with Allah that He shall forgive him. But, he who does not do it, there is no
pact for him. If he wishes, He will forgive him but if he wishes He will punish him."2
COMMENTARY: On who does not offer the salah does not become a disbeliever but commit a
grave sin. It is not necessary that Allah will punish him, but if he wishes He may pardon him.
1 Musliim # 134-82, Its words are: 'Between a man and polytheism and disbelief is neglect of salah'
Abu Dawud # 4678, Tirmidih # 2618, Musnad Ahmad 3-370, Ibn Majah # 1078.
2 Musnad Ahmad 5-317, Abu Dawud # 425, Muwatta Imam Maalik # 7.3-14, Nasa'i # 461, Ibn Majah
# 1401, Darimi # 1577.
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The perpetrator of a grave sin will not abide in hell for ever. When his term is over he will
be eligible to enter paradise on Allah's command. This is the belief of the ahl us sunnah
(Practice of Holy Prophet) wa al-Jama'ah.
(٥٧١) وَعَنْ أَبِيِ أُمَامَةَ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلُّوْا خَمْسَكُمْ وَصُوْمُوْا شَهْرَ كُمْ وَادُوْا
زَّكَاةَ آَهُوَ الِكُمْ وَاَطِيُهُوْا ذَا أَمْرِكُمْ تَدْخُلُوا جَنَّةَ رَبِّكُمُ - (رواه أحمد والترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .571
said "Establish your five (salah), fast during your month (of Ramadan), pay the
zakah on our properties, and obey your leader (who abides by the Shari'ah (divine
law)). You will enter the paradise of your Lord."1
COMMENTARY: The leader might be a king an amir or a ruler. Muslims must obey them
on condition that their command does not contravene the Shari'ah (divine law). If they give a
command against the Islamic Code of law then not only should they not be obeyed but also
they must be compelled to abide by Islamic laws. The leaders could also mean the ulama
(Scholars) who lead the Muslims according to the Shari'ah (divine law), the Qur'an and
sunnah (Practice of Holy Prophet).
The leader is also one who is appointed to guide the Muslims in their affairs.
(٥٧٢) وَعَنُ عَمْرِو بْنِ شُعَيْبٍ عَنْ آَيْهِ عَنْ جَدِّهٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُرُؤْا أَوْلَادَ كُمْـ
بِالقَّلَوةِ وَهُمْ أَبْنَاءُ سَبْعٍ سِنِيْنَ وَاضْرِبُوُ هُمْ عَلَيْهَا وَهُمْ ابْنَاءُ عَشْرٍ سِنِيْنَّ وَفَرِّقُوْا بَيْنَهُمْ فِى الْمَضَاجِعِ رَوَاهُ
أَبُوْ دَاؤدَ وَكَذَا رَوَاهُ فِيْ شَرُجِ السُّنَّةِ عَنْهُ وَفِي المَصَابِيْحِ عَنْ سَبُّرَةً بُنِ مَعْبَدٍ۔
572. Sayyiduna Amr ibn Shu'ayb alar> narrated that from his father who from his
grandfather رضى الله عنه that Allah's Messenger صلى الله عليه وسلم said, "Command your
children when they are seven years old that they should offer the salah and when
they are ten beat them (for that) and separate their beds (boys away from the girls)."2
And also Baghawi transmitted thus, but in al-Masabih:
(٥٧٣) عَنْ سَبْرَةً بُنِ مَعُبَدٍ
573. (from:) Sabrah ibn Mu'bad assaukso, in the same manner.3
COMMENTARY: When children are made to offer the salah, they should be taught, at the
same time, the manner and rules of offering the salah so that they learn gradually the
correct method of offering it.
Brothers and sister, or unrelated boys and girls must be made to sleep in separate beds
when they attain this age.
(٥٧٤) وَعَنُ بُرَيْدَةً قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْعَهْدُ الَّذِيُ بَيْنَنَا وَبَيْنَهُمْ السَّلاَةُ فَمَنْ تَرَكَهَا
فَقَدُ گفَرَ- (رواه احمد والترمذى والنسائی وابن ماجة)
1 Musnad Ahmad 5-251, Tirmidhi # 616.
2 Abu Dawud # 495, Tirmidhi # 408, up to ; 'beat them'
3 Masabih us sunnah # 400. And like it Abu Dawud # 494, Musnad Ahmad 3-402, without mentioning
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574. Sayyiduna Buraydah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The pact between us and them is the salah. He who neglects it has disbelieved."1
COMMENTARY: The pact between us and the hypocrites for peace and an assurance that
we shall not kill them or implement the commands of Islam on them is because they have
consented to offer the salah with the congregation and to obey the other commands of
Islam. In this way, they resemble the Muslim. Hence, he who give up salah, which is the
most superior of all kinds of worship equals the disbeliever. Hence the Muslims must not.
abandon the salah and demonstrate their disbelief.
The meaning of the two concluding words (Aa) is that he (who has ceased to offer the
salah) has demonstrated disbelief.
SECTION III
اَلْفَصلُ الثَّالِثُ
(٥٧٥) عَنْ عَبْدِ اللّهِ بْنِ مَسْمُوْدٍ قَالَ جَاءَ رَجُلْ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللّهِ إِنِى عَالَّتُ
امْرَأَةً فِى أَقْصَى الْمَدِيْنَةِ وَإِّ أَصَبْتُ مِنْهَا مَادُوْنَ أَنْ آَمَسَّهَا فَأَنَا هَذَا فَاقُضِ فَّ مَا شِئْتَ فَقَالَ لَهُ عُمَرُ لَقَدْ
سَتَكَ اللهُ لَوْسَتَوْتَ عَلَى نَفْسِكَ قَالَ وَلَمْ يَرُدَّ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَيْئًّا فَقَامَ الرَّجُلُ فَانْطَلَقَ فَأَتْبَعَهُ
الشَِّىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَجُلًّا فَدَعَاءُ وَتَلَا عَلَيْهِ هذِهِ الْآيَةَ وَأَقِمِ الشَّلاَةَ طَرَفَى الشَّهَارِ وَزُلَفًا مِنَّ اللَّيْلِ إِّ
الْحُسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذُلِكَ ذِكْرِى لِلذَّاكِرِيْنَ فَقَالَ رَجُلْ مِنَ الْقَوْمِ يَانَبِىَّ اللّهِ هذَا لَهُ خَاصَّةً؟ فَقَالَ بَلُ
لِلنَّاسِ كَافَةً-(رواه مسلم)
575. Sayyiduna Abdullah ibn Mas'ud & Au (se) narrated that a man came to the
Prophet A,4lally and said, "O Messenger of Allah, I struggled with a woman at
the outskirts of Madinah and I got from her everything except having sexual
intercourse. So, here am I and do decide about me as you wish." Umar Licall so > said
to him, "Indeed, Allah has covered you up. Perhaps, you would have concealed
(your fault) yourself." The Prophet du,4, leatl Jo said nothing, and the man got up and
departed. The Prophet alugarcal to sent a man behind to fetch him. Then, he recited
to the man this verse:
وَأَقِمِ الصَّلاَةَ طَرَفَى النَّهَارِ وَزُلَفَّا مِنَ اللَّيْلِ إِّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَّاتِ ذلِكَ ذِكُرِى لِلذَّاكِرِيْنَ
{And established the salah at the two ends of the day and approaches of the night.
Surely good deeds will drive away the evil deeds. That is an admonition for the
mindful) (11:114)
One of the men among the group asked, "O Prophet of Allah, is this specially for
him?" He said, "Rather, for the people, all of them."2
COMMENTARY: This verse is explained in the commentary to the hadith # 566.
Ibn Hajar atlar> said that the previous hadith # 566 was about Abu al Yasar while this is
about another man. So, perhaps, this verse was revealed a second time, or the Prophet atle
1 Musnad Ahmad 5-346, Tirmidhi # 2630, Nasa'i # 424, Ibn Majah # 1079.
2 Muslim # 92-2763, Abu Dawud # 4468.

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.recited again to this second man عليه وسلم
(٥٧٦) وَعَنْ أَبٍ ذَرٍ أَكَّ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَرََ زَمَنَ الشِّئَّآءِ وَالْوَرَقُ يَتَهَافَتُ فَأَخَذَ بِغُضُنَيْنٍ مِنْ
شَجَرَةٍ قَالَ فَجَعَلَ ذُكَ الوَرَقُ يَتَهَافَتُ قَالَ فَقَالَ يَا أَبَا ذَرٍ قُلْتُ لَبَيْكَ يَا رَسُوْلَ اللَّهِ قَالَ إِنَّ الْعَبْدَ
المُسْلِمَ لَّيُصَلِّى الصَّلاَةَ يُرِيدُ بِهَا وَجَةَ اللَّهِ فَتَهَافَتُ عَنْهُ ذُنُوْبُهُ كَمَا تَهَافَتُ هُذَا الْوَرَقُ عَنْ هُذِهِ الشَّجَرَةِ.
(رواه احمد)
576. Sayyiduna Abu Dharr رضى الله عنه narrated that the Prophet صلى الله عليه وسلم was
outside in winter. The leaves were falling. He took two branches of a tree and their
leaves dropped one after another. He said, "O Abu Dharr!" He answer, "Here am I,
O Messenger of Allah." He said, "Indeed, as the Muslim worshipper offers the
salah intending to seek Allah's pleasure, his sins fall from him just as these leaves
fall from this tree."1
COMMENTARY: Intention to 'seek Allah's pleasure' allows for no kind of ostentation, or for
any other objective. Rather, salah should be offered merely to please Allah and obey Him.
(٥٧٧) وَعَنْ زَيْدِ بُنِ خَالِدٍ الْجُمَنِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَّى سَجَدَتَيْنِ لَا يَسْهُوُ
فِيْهِمَا غَفَرَ اللهُ مَا تَقَدَّمَ مِنْ ذَنْتٍّه-(رواه احمد)
577. Sayyiduna Zayd ibn Khalid al-Juhani weil so) narrated that Allah's Messenger J-
Alwy ale ail said 'if anyone offers two raka'at salah (attentively) without committing an
error in them, Allah will forgive him the sins he committed before that."2
(٥٧٨) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ و بْنِ الْعَاصِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ ذَكَّرَ الصَّلاَةَ يَوْمًا فَقَالَ
مَنْ حَافَظَ عَلَيْهَا كَانَتُ لَهُ نُورًا وَبُرُهَانَّا وَتَجَاةً يَوْمَ الْقِيَامَةِ وَمَنْ لَّمْ يُحَافِظُ عَلَيْهَا لَمْ تَكُنُ لَّهُ نُوْرًّا
وَلَا بُرْهَانًا وَلَا تَجَةٌ وَكَانَ يَوْمَ القِيَامَةِ مََّ قَارُونَ وَفِرُ عَوْنَ وَهَامَان وَأُتَئِ بُنِ خَلَفٍ.
(رواه احمد والدارمى والبيهقى فى شعب الإيمان)
578. Sayyiduna Abdullah ibn Amr ibn al Aas due au (so) narrated that one day the
Prophet صلى الله عليه وسلم mentioned the salah and said, "For one who preserves it, it will
be light, evidence and deliverance on the day of resurrection. But, for one who does
not preserve it, it shall not be light, evidence or deliverance. And, on the day of
resurrection, he will be with Quran, Fir'awn Haman and Ubayy ibn Khalaf."3
COMMENTARY: Preserving the salah is to offer the salalı regularly when due without fail.
It should be offered properly, respecting its fard (obligatory), wajib (expedient), sunnah
(Practice of Holy Prophet صلى الله عليه وسلم) and mustahab (desirable). Such a one who observes it
will be entitled to reward. But one who does not observe salah in this manner and is
careless will be liable to the punishment mentioned (in the hadith).
1 Musnad Ahmad 5-177.
2 Musnad Ahmad 5-194.
3 Musnad Ahmad 2-169, Darimi # 2721, Bayhaqi in Shu'ab ul Eeman # 2823.
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Consider! How much emphasis is placed on preserving the salah! If anyone neglects it then
he invites his own destruction. To neglect it is to make oneself eligible to be punished with
the accursed men named in the hadith.
Quran (korah) and Fir'awn (the pharaoh) are the accursed who are very notorious. Haman
was the letter's minister and ubayy ibn Khalaf was the arch enemy of the Prophet 4, 40
and died of that صلى الله عليه وسلم In the Battle of Uhud, he was struck by the Prophet .وسلم
wound. He is, therefore, called the most wretched of the miserable men of the ummah.1
In conclusion, readers may know that this hadith tells us implicitly about one who preserves the
salah in the manner stated in these lines. He will be with the Prophet's Allale, the truthful, the
martyrs and the righteous on the day of resurrection. May Allah enable to us offer the salah
regularly and with sincere interest and thus qualify us for these favour (Aameen).
(٥٧٩) وَعَنْ عَبْدِ اللهِ بْنِ شَقِيْقٍ قَالَ كَانَ أَصْحَابُ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لاَ يَرَؤُكَّ شَيْئًا مِنَ
الْأَعْمَالِ تَرُكُهُ كُفْرٌ غَيْرُ الضَّلَاةِ-(رواه الترمذى)
579. Sayyiduna Abdullah ibn Shaqiq atl 47, is reported to have said, "The
companions of Allah's Messenger , aledild did not regard neglect of any of the
good deeds as disbelief as they regarded (neglect of) salah."2
COMMENTARY: This is evidence that the sahabah " il so, regarded neglect of salah not
only as a grave sin but also approaching disbelief.
(٥٨٠) وَعَنْ آَبيِ الذَّرْدَاءِ قَالَ أَوْصَانِى خَلِيْلِى أَنْ لَا تُشْرِكَ بِاللُّهِشَيْنَا وَإِنْ قُتِلِعْتَ وَحُرِّقْتَ - وَلَّا تَتُوكَ
صَلَاَةٌّ مَكْتُوْبَةً مُتَعَيِّدًا فَمَنْ تَرَكَّهَا مُتَعَقِّدًا فَقَدْ بَرِئَتُ مِنْهُ الذِّقَةُ وَلَّا تَشْرَبَ الْخَمْرَ فَإِنََّا مِفْتَاءُ كُلِّ شَرٍّ-
(رواه ابن ماجة)
صلى الله عليه narrated "MY friend (the Prophet رضى الله عنه Sayyiduna Abu ad-Darda .580
A.,) enjoined me: do not associate any thing with Allah even if you are cut to pieces
and burnt; do not neglect a prescribed salah willfully, for, if anyone neglects it
willfully then there is no responsibility for (protecting) him; and do not consume
wine, for it is the key to every evil."3
COMMENTARY: The Prophet صلى الله عليه وسلم taught Sayyiduna Abu Darda رضى الله عنه the
superior course that one should not ascribe partners to Allah even if one is sliced to pieces.
This is the path of the most dedicated otherwise one is allowed to utter a word of disbelief
if there is threat to life while the heart is full with belief in Allah.
There being no responsibility means that the pact and covenant of Islam is withdrawn from
one who deliberately gives up the salah and so rebels against a basic command of Islam. He
goes out of the fold of the Islamic fraternity. This saying of the Prophet Alu,, Icall . was out
of extreme warning to one who does not offer the salah.
Or, these words means that this kind of a person losses the protection of Islam. The Islamic
1 see the stories of the Prophet (Ibn Kathir) pp 187, 199, 233, 236 for a life sketch of these wretched
man. (publisher Dar ul Ish'at Karachi).
2 Tirmidhi # 2631.
3 Ibn Majah # 4034.

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state will not be responsible for a person who gives up salah wilully.
Wine is the key to every evil. Wine numbs the senses. The alcoholic commits all kinds of sin
without compunction. This is why wine is called umm ul Khabaith (the mother of all evils).
CHAPTER - II
THE APPOINTED TIMES (OF SALAH)
SECTION I
الفضلالآۇَّڵ
بَابُ الْمَوَاقِيْتِ
(٥٨١) عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَقْتُ الظُّهْرِ إِذَا زَّالَتِ الشَّمْسُ
وَكَاتَ ظِلُّ الرَّجُلِ كَتُؤْلِهِ مَالَمْ بَعُرِ الْعَشْرُوَ وَقْتُ الْعَضْرِ مَالَمْ تَصْفَّرَّ الشَّمْسُ وَوَقْتُ صَلَاةِ الْمَغْرِبِ
مَالَمْ يَخِبِ الشَّفَقُ وَوَقْتُ صَلَاةِ العِشَاءِ إِلَى نِصْفِ اللَّلِ الْأَوْسَطِ وَوَقْتُ صَلَاةِ الْتُبْحِ مِنْ ◌ُلُوْءِ الْفَجُرِ مَالَمْ
تَظْلُعِ الشَّمْسُ فَإِذَا طَلَّعَتِ الشَّمْسُ فَأَمْسِتْ عَنِ القَّلْوَةِ فَإِنَّهَا تَطْلُغُ بَيْنَ قَرَنِ الشَّيْطَانٍ - (رواه مسلم)
581. Sayyiduna Abdullah ibn Amr 4. also> narrated that Allah's Messenger di
Alwy ale said, "The time of the salah of zuhr is when the sun begins to decline from
the meridian and a person's shadow matches his height (and lasts) till asr begins.
And, the time of asr is till the sun does not turn yellow. And, the time of salah of
maghrib is till the ruddy light is visible. And the time of the salah of isha is till
midnight exactly. And, the time of the salah of the morning is from the rise of down
till the sun has not risen, so when the sun rises, desist from (offering) the salah, for,
it rises between the two horns of the devil."1
COMMENTARY: Let us first explain the terminology (generally used for times of the salah).
ZAWAL (Ju;): declining, the declination of the sun from the meridian.
The true shadow: The shadow that remains at the time of zawal. It differs from city to city
varying in length and in some places like Makkah and Madinah, there is no shadow at all.
The easiest method to know the zawal and the true shadow is to plant a straight stick on a
level piece of land. The extreme tip of its shadow should be marked. Then it should be
observed whether the shadow increases or decreases in length. If it increases, then zawal is
still due, but if it decreases, then zawal is over. If it remains static, moving neither very,
then it is exactly noon and it is called istawa (equal).
ONE MITHL: Apart from the true shadow, when the shadow of everything is equal to it,
it is called one mithl (or, exactly like it).
TWO MITHL: Apart from the true shadow, when the shadow of everything is twice its
length, it is called two mithl (or, twice like it).
Let us now study the hadith.
The Prophet Aw, aleall to mentioned the salah of zuhr before the other salah when speaking
of the hours of salah. This is because jabril >14, had begun with this while teaching the
times of salah and leading the Prophet ,,leatl Jo in the salah of zuhr. This is why the salah
of zuhr is called pesheen (early noon salah).
The time of zuhr begins when the sun begins to incline towards the west. It is called zawal.
1 Muslim # 173-612, Abu Dawud (in brief) # 396, Nasa'i # 522, Musnad Ahmad 2-213.

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Its time remains till the shadow of everything is equal to the length of that thing
disregarding the shadow at zawal (the true shadow).
'Till asr begins.' This emphasize the proceeding sentence, for, when the shadow is one
mithl, the time of zuhr ends. and of asr commences. This shows that the time of zuhr and
asr are not shared by these two salahs as Imam Maalik holds. Till the sun turns pale, the
time of asr remains without aversion. After that, till sunset, its permissible time remains.
The question arises, what is the meaning of 'sun turns pale?' Some people say that it is
when the sun changes colour such that one may look at it with the naked eye without harm
to the eyes. Others say that the sun's rays that fall on the wall change colour.
We must learn more that Imam Shafi'i blar, Imam maalik lar>, Imam Ahmad atlar, and the
two companions Imam Abu Yusuf alar, and Imam Muhammad atlar, as also Imam Zufar
«il ar, and others contend that zuhr is up to one mithll after which the time of asr
commences. They rely on this hadith.
According to one version, Imam Abu Hanifah &tl 47) also holds the same view. Durr
Mukhtar prefers the same ruling on the basis of many books, but his well-known
contention is that zuhr remains valid till two mithl when shadows are twice their subject.
His argument is found in the Hidayah and other books.
The ulama (Scholars) have suggested a simple way out. They say that it is reasonable to
offer the zuhr within (the period of) one mithl and asr should be offered after two mithl. In
this way, both the salahs will be offered without any hesitation.
The hour of maghrib begins after the sun disappears. It ends as the twilight ends. The
ulama (Scholars) say that shafaq (sis) or twilight is the redness that is visible after sunset.
The linguists also say the same thing. But, Imam Abu Hanifah &dl 47, and some ulama
(Scholars) assert that (shafaq) is the whiteness that appears after the redness (not twilight).
However, in one of his opinion, he agreed that shafaq (sis) is the redness. Indeed, an edict
in Sharah Wiqayah is based on this opinion. Hence, to be on the safe side the salah of
maghrib should be offered before the ruddy light disappears and isha offered after the
whiteness disappears. Both will then be offered without confusion.
The correct decision about isha is that the time begins after the shafaq (3ªs) or redness disappears
and remains till midnight without repugnance but the permissible time is till rise of dawn.
The time of the salah of fajr commences with the broad whiteness across the horizon as dawn
approaches (called subh sadiq). It ends with sunrise. Though the hadith seems to say that all this
is the proper time of fajr, some ulama (Scholars) say that the accepted time for it is (,lesy) (al
asfar) or good light of dawn as the light spreads well. After that it continues to be permissible.
Now, let us look at the last sentence of the hadith. 'when the sun rises, desist from offering
the salah because it rises between the two horns of the devil's horns are there. Rather, one
narration throws light on it. At the time of sunrise, the devil stands opposite to the sun
drawing his head closer to it. He does the same thing at sunset. He does it under the
impression that those who worship the sun and prostrate before it really have him in mind,
This is what he causes his obedient associates to believe. This is why the Prophet atio
Awy has forbidden his ummah to offer the salah at these times so that their worship does not
coincide with devil-worshippers as they worship him.
(٥٨٢) وَعَنُّ بُرَيْدَةً قَالَ إِثّ رَجُلًا سَأَلَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ وَقْتِ الصَّلاةِ فَقَالَ لَّهُ صَلِّ مَعَنَا

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هُذَّيْنِ يَعْنِى الْيَوْمَيْنِ فَلَمَّا زَّالَتِ الشَّمْسُ أَمَرَ بِلَالَّا فَأَذَّنَ تُؤَّ أَهَرَةٍ فَأَقَامَ الُّهْرَ تُؤَّ أَمَرَةٍ فَأَقَامَ الْعَصْرَ
وَالشَّمْسُ مُرْ تَفِعَةٌ بَيْضَاءُ نَقِيَّةُ ثُمَّ أَمَرَهُ فَأَقَامَ الْمَغْرِبَ حِيْنَ غَابَتِ الشَّمْسُ ثُمَّ أَمَرَهُ فَأَقَّامَ الْمِشَاءَ حِيْنَ غَابَ
الشَّفَقْ تُؤَ آمَرَةٍ فَأَقَامَ الْفَجُرَ حِيْنَ طَلَعَ الْفَجُرُ قَلَّمَّا أَنْ كَاَ اَلْيَوْمُ الثَّانِيِ آَمَرَهُ فَأَبْرِدْ بِالظُّهْرِ فَأَبْرَدَبِهَا
فَأَنَّعَمَ أْ يُبْرِدَبِهَا وَصَلَّى الْعَصْرَ وَالشَّمْسُ مُرْتَفِعَةُ أَخَّرَهَا فَوْقَ الَّذِى كَاتَ وَصَلَّى الْمَغْرِبَ قَبْلَ آَنْ
يَخِيْبَ الشَّفَقُ وَصَلَّى الْعِشَاءَ بَعْدَ مَاذَهَبَ ثُلُثُ اللَّيْلِ وَصَلَّى الْفَجُرَ فَاسْفَرَ بِهَا ثُؤَّ قَالَ أَيْنَ السَّائِلُ عَنْ وَقُتِ
الصَّلَاةِ فَقَالَ الرَّجُلُ آَنَا يَا رَسُوْلَ اللَّهِ قَالَ وَقْتُ صَلَاتِكُمُ بَيْنَّ مَارَ أَيْتُمُ - (رواه مسلم)
582. Sayyiduna Buraydah Asabl so, narrated that a man asked Allah's Messenger
Alwy cle ail about the time of the salah. He said, "Offer the salah with us these two,
meaning two days,' when the sun declined from its meridian, he instructed Bilal
and he called the adhan. Then, he instructed him and he called the iqamah for the
zuhr salah. Then, he instructed him and he called the iqamah for asr, the sun being
high and clear white. Again, he instructed him, and he called the iqamah for
maghrib when the sun had disappeared. Then, he instructed him and he called the
iqamah for the isha when the twilight was gone. Then, he instructed him and he
called the iqamah for the fajr when dawn began. When it was the second day, he
instructed him to delay and zuhr and he put it off till much of the heat had gone.
And, he offered the asr while the sun was high, delaying it beyond what it had been
(on the previous day). And, he offered the maghrib before the shafaq (or twilight)
had disappeared. And, he offered the isha after one-third of the night was gone.
And, he offered the fajr when the light had spread well. Then, he asked, "where is
the man who had asked about the time of salah?" A man said, "I, O Messenger of
Allah." He said, "The time of your salah is between what you have seen."1
COMMENTARY: The man wished to know the initial and the final time of every salah. The
Prophet , Ale wil do demonstrated to him the hours of the salah practically instead of
giving him oral instructions. The first day, he led the congregation at the initial times of the
salah and on the next day he led the congregation as the time was about to expire.
The hadith mentions the adhan only for zuhr and the iqamah for it. Thereafter, the adhan or
time of other salahs is not mentione,d because they are known.
On the second day, the Prophet alwgadcall to offered all the salah at their last time, but not
isha. If he had delayed it till midnight then the people would have been inconvenienced
and if he had slept before isha that would not have been reasonable. It is makruh
(unbecoming) to sleep before isha.
The Prophet alugarcall to advised the man to offer his salah between the two times that he
was shown. Even after the last times demonstrated by the Prophet alugadatil o there was
some time remaining but that was the permissible time, not the accepted time. The time
demonstrated was the accepted time.
1 Muslim # 176-613, Nasa'i # 519, Munsad Ahmed 5-349.

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الفَضلُ الثَّانِى
(٥٨٣)° عَنِ ابْنِ عَبَّاسِ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَمَّنِى جِبْرِيْلُ عِنْدَ الْبَيْتِ مَرَّتَيْنٍ فَصَلّى بِيِ التُّهْرَ
حِيْنَّ زَالَتِ الشَّمْسُ وَكَانَتْ قَدْرَ الشِّرَاتِ وَصَلَّى بِيِ الْعَصْرَ حِيْنَّ صَارَ ظِلُّ كُلِّ شَهِيٍ مِثْلَهُ وَصَلَّى بِي الْمَغْرِبَ
حِيْنَ أَقْطَرَ القَّائِمُ وَصَلَّى يِّ الْمِشَاءَ حِيْنَ غَابَ الشَّفَقُ وَصَلَّى يَ الْفَجُرَ حَيْنَ حَرُمَ الَّعَامُ وَالشَّرَابُ عَلَى
القَّائِ فَلَمَّا كَانَ الغَدُ صَلَّى بِيَ الُّهْرَ حِيْنَ كَانَ ظِلُّهُ مِثْلُهُ وَصَلَّى بِيِ العَصْرَ حِيْنَّ كَاتَ ظِلُّهُ مِثْلَيْهِ وَصَلَّى في
المَغْرِبَ حِيْنَّ أَفْظَرَ الصَّائِمُ وَصَلَّى بِيِ الحِشَاءِ إِلَى ثُلُثِ اللَّيْلِ وَصَلَّى يَ الفَجْرَ فَأَسْفَرَ تُؤَّ اَلْتَّفَتَّ إِلَىَّ فَقَالَ يَا
مُحَتَّدْ هُذَا وَقْتُ الْأَنْبِيَاءِ مِنْ قَبْلِكَ وَالْوَقْتُ مَا بَيْنَ هُذَيْنِ الْوَقْتَيْنِ - (رواه ابوداؤد والترمذى)
583. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليهوسلم led
me in the salah twice at the House (of Allah, the ka'bah). He offered the zuhr with
me when the sun had declined at the meridian as much as the thong of a sandal.
And he offered the asr with me when the shadow of everything was equal to its
height. He offered the maghrib with me at the time when one who fasts takes the
iftar. He offered with me the isha when the twilight disappeared. Then, he offered
the fajr with me when food and drink are forbidden to one who fasts. When it was
the next day, he offered with me the zuhr when its shadow was equal to its height,
and he offered with me the asr when its shadow was twice its height. He offered
with me the maghrib when one who fasts breaks his fast (or take iftar), and he
offered the isha with me when the night was one-third gone. And, he offered with
me the fajr when light was well spread (over the sky). Then, he turned to me and
said, 'O Muhammad, this is the time (of the salah) of the Prophets (who were)
before you. The time (of the five salahs) lies anywhere between these two."1
COMMENTARY: Depending on place and time, the real shadow varies. At some places like
Makkah sometimes there is no real shadow. (On the second day, the words 'its shadow'
could be 'shadow of everything' or the pronoun could be personal to mean 'of jibril;)
SECTION III
الفَصلُ الثَّالِثُ
(٥٨٤) عَنِ ابْنِ شَهَابٍ أَثَّ عُمَّرَ بُنِ عَبْدِ الْعَزِيْزِ آَخَّرَ العَصْرَ شَيْئًّا فَقَالَ لَه ◌ُرُوَةُ آَمَا إِّ جِبْرِيُلَ قَدْ
نَزَّلَ فَصَلَّى أَمَامَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لَهُ حُمَرُ أَعْلَمْ مَا تَقُولُ يَا عُرُوَةُ فَقَالَ سَمِعْتُ
بَشِيْرَبْنَ ابٍ مَسْعُودٍ يَقُولُ سَمِعْتُ أَبَا مَسْعُودٍ يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوُلُ نَزَّلَ
جِبْرِئْلُ فَأَمَّنِى فَصَلَيْتُ مَعَهُ ثُمَّ صَلَّيْتُ مَعَهُ ثُمَّ صَلَيْتُ مَعَهُ ثُؤَّ صَلَّيْتُ مَعَهُ ثُؤَّ صَلَّيْتُ مَعَهُ يَحْسَبُ
بِأَصَابِعِهِ خَمْسَ صَلَوَاتٍ۔ (متفق عليه)
584. Sayyiduna Ibn Shihab alar, 2 narrated that Sayyiduna Umar ibn Abdul Aziz 4?)
1 Tirmidhi # 149, Abu Dawud # 293, Ibn Majah # 667, Musnad Ahmad 1-333.
2 His name was Muhammad ibn Abdullah ibn shihab and was known as Zuhri. He died in Ramadan,
124 AH. He was a great Tabi'i.
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SECTION II