Indexed OCR Text

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
620
the polytheists, Jinns and all men prostrated themselves1
COMMENTARY: The Prophet Aw,Alcail Jo was reciting the surah an Najm (53) and wem he
came to its verse (62)
فَاسْجُدُوا لِلّهِ وَاعْبُدُوًا
{So prostrated yourselves before Allah and worship (Him),}
he obeyed this command of Allah and prostrated himself. All the Muslims emulated him
and prostrated themselves. The idolaters also prostrated themselves on hearing the names
of their idols, Laat, manat and Uzza or, the idolaters were driven to prostrate themselves
when the Prophet alugadeal de recited in Makkah in the Masjid al Haraam the verses (19 to
21) of surah ah Najm"
أَقَرَءَ يْتُمُ اللَّاتَ وَالْهُزُّى وَمَنَاتَ القَّالِقَةَ الْأُخْرِىِ آَلَكُمُ الذَّكَرُ وَالَهُ الْأُنْفِى.
{Have you then considered the Laat and the Uzza, and the Man. at, the third, and the
other ? what, are for you the males and for him the females ?}
And at times moment the devil imitated the voice of the Prophet w,4, leat . and recited:
تِلْكَ الْغَرَانِيْقُ الْعُلِى وَإِنَّ شَفَا عَتَّهُنَّ لَهُتَّخی۔
(these idols are the cranes2 and their intercession is hopefully expected.)
The idolaters imagined that the Prophet had praised their idols and were delighted to the
extent that they prostrated themselves along with him.
Some exegetes have said that, not the devil, but the Prophet , le ul do had himself
spoken these words by mistake. We seed refuge in Allah from such a thought. This is an
absolutely wrong suggestion being their mental ruse. The fact is as we have stated. The
devils imitated the Prophet's voice and threw in these words to confuse the idolaters into
believing that the Prophet صلى اللهعليهوسلم had spoken them.
The words Muslims, Polytheists, jinns and men refer to those who were sitting before the
Prophet alugarcall to at that time. The word (all men) is a specification after a generalization.
AL-INSHIQAQ AND AL-ALAQ
(١٠٢٤) وَعَنْ أَبِي هُرَيْرَةً قَالَ سِجَدْنَا مَعَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي إِذَا السَّمَاءُ انْشَقَّتُ وَإِقْرَأُ بِاسْمٍ
رَبِّكـ(رواه مسلم)
1024. Sayyiduna Abu Hurayrah 's wul st, narrated, "We prostrated ourselves along
with the Prophet صلى الله عليه وسلم when he recited (إِذَا الشّمَاءُ انْشَقَتْ وَإِقْرَ أْ بِاسْم رَبِّك) (al-Inshiaqaq #
84) and (Arabic) (al-Alaq # 96)3
COMMENTARY: This hadith belies the opinion of Imam Malalik war> that there is no (verse
of) prostration in the mufassal. (see for mufassal, commentary on hadith # 853 and # 832)
1 Bukahri # 4862, Tirmidhi # 575.
- The Numidian cranes is remarkable in the east of its superlatively high flight referring to the idols
غريق، غرنق which were regarded as intercessors with God. Lane's Lexicon under
3
Muslim # 107-578 Tirmidhi # 573 Nasa'I # 963, Ibn Majah # 1058.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
621
SAJDAH TILAWAT IS WAJIB (EXPEDIENT)
(١٠٢٥) وَعَنِ ابْنِ عُمَرَ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ التَّجْدَةَ وَتَحْنُ عِنْدَهُ فَيَسْجُدُ
وَنَسْجُدُ مَعَهُ فَتَّزْدَ حِمُ حَتَّى مَايَجِدُ آحَدُنَا لِجُبُهَتِهِ مَوْضِعًا يَسْجُدُ عَلَيْهِ۔ (متفق عليه)
1025. Sayyiduna Ibn Umar narrated Allah's Messenger ,Aleil do used to recite (a
verse calling for) prostration while we were with him. So when he prostrated
himself, we too prostrated ourselves along with him. (At that time,) We would be so
many that not all of us could find enough place to put down for head when
prostrating themselves."1
COMMENTARY:"There would be such a large crowd that not all people could find place to
prostate themselves along with the Prophet ,Ale all Those who were deprived of the
opportunity, prostrated themselves later.
The facts that these people made it a point to prostrate themselves is evidence that a
prostration against a verse calling for it is wajib (expedient).
When reciter is reciting before some people and he comes to a verse calling for prostration
it is sunnah (Practice of Holy Prophet صلى الله عليه وسلم) that, after reciting it, he must move
forward and his listeners must form rows behind him and all of them must prostrate
themselves. This would be a simulated leadership, not a factual leadership.
DID NO MAKE PROSTRATION IN AN-NAJM
(١٠٢٦) وَعَنْ زَيْدٍ بُنِ ثَابِتٍ قَالَ قَرَأْتُ عَلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالنَّجُمِ فَلَمْ يَسْجُدُفِيهَا.
(متفق عليه)
1026. Sayyiduna Zayd ibn Thabit usail , narrated, "I recited to Allah's Messenger
Augalcail do the surah an-Najm, but he did not prostrate himself during the recital"2
COMMENTARY: Imam Shafi'T رحمه الله said that the Prophet صلى الله عليه وسلم did not prostrate
himself to show that it is allowed not to observe the prostration. Imam Maalik assaul so, said
that since there is no verse of prostration in the mufassal (Surahs), So he did not prostrate
himself at the verse Imam Abu Hanifah &s all , said that perhaps he had not made
ablution or that was an hour when prostrating oneself was disliked, or, he left it out to let
people know that it is not fard (obligatory) to make the prostration. It may be said too, that
the prostration on reciting a verse is not obligatory at the same instant and the Prophet
Au, ale ail may have observed it later. Hence, no one may imagine that the prostration in
surah an Najm is not wajib (expedient), for, we have seen in hadith # 1023 that the Prophet
.and other people observed it صلى اللهعليهوسلم
SURAH SAAD (#30)
(١٠٢٧) وَعَنِ ابْنِ عَبَّاسٍ قَالَ سَجُدَةُ صّ لَيْسَ مِنْ عَزَائِمِ السُّجُوْدِ وَقَدْ رَأَيْتُ النَِّنَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
يَسْجُدُ فِيهَا وَفِى ڕِوَايَةٍ
-
Bukahri # 1076 Muslim # 104-573
2 Bukhari # 1076, Muslim # 106 577. Abu Dawood # 10404, Tirmidhi # 576 Nasa'I # 956 Musnad
Ahmed 21647

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
622
1027. It is reported that Sayyiduna Ibn Abbass aul , said, "The prostration on
reciting surah Saad is not among the highly emphasized prostrations. But I did see
the Prophet ,aleadlo prostrate himself on recitating it."1
And, one version has:
(١٠٢٨) قَالَ مُجَاهِدْ قُلْتُ لِإِ بْنِ عَبَّاسِ آَاسْجُدُ فِيْ صّ فَقَرَأَ
1028. Sayyiduna Mujahid war> narrated that he asked Sayyiduna Ibn Abbas ausall so,
"May I prostrate myself when I recite (surah) Saad? " He recited the verses (6:84-90)
وَمِنْ ذُرِّيّتِهِ دَاؤَدِ سُلَيْمَانَ حَتَّى اَلَى فَبِهُذْ هُمُ اقْتَدِهٍ فَقَالَ نَبِيُّكُمُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِمَّنْ أُمِرَ أَرْ
يَقْتَدِىّ بِهِمُ - (رواه البخارى)
{And of his progeny (we guided) Dawood and Sulayman So follow their guidance.}
And then said, "Your Prophet, , ale il Jo too, is among those people who were
commanded to follow the guidance of the early Prophet's Jidule 2
COMMENTARY: The words not among the highly emphasized prostrations mean that this
prostration is not fard (obligatory) but is among the wajhib recitals.
The ulama (Scholars) say that the Prophet , Ale al do prostration in surah saad was to
conform with Prophet Dewood (S) and to show gratitude on acceptance of his repentance.
Sayyiduna Ibn Abbas saul gio, responded to the question of Mujahid atlas, by first reciting the
verses that establish that the Prophet ,4.le ul do was among those who are instructed to
emulate the earlier Prophets عليهم السلام He meant that if the Prophet صلى اللهعليه وسلم was given
that command, Muhahid was bound more so to follow them. Hence, when Prophet Dawood
(S) made the prostration and the Prophet , ale atly made it too in emulating him, they
were more liable to prostrate themselves ( there, meaning while reciting surah Saad ).
SECTION II
الفَضل الثَّانِى
HOW MANY PROSTRATIONS
(١٠٢٩) عَنْ عَمْرٍ وبْنِ الْعَاصِ قَالَ أَقْرَأَنِيْ تَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ خَمْسَ عَشْرَةَ سجِدَةً فِي الْقُرْآنِ
مِنْهَا ثَلاَثْ فِى الْمُفَضَّلِ وَفِى سُوْرَةِ الْحُِّ سَجُدَ تَيْنٍ- (رواه ابوداود وابن ماجة)
على،اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Anus ibn al-As .1029
taught him fifteen (verses of) prostrations in the Quran Three of these are in the
mufassal and two in surah al-Hajj3
COMMENTARY: In some copies of the Mishkatr the word chal (thought) is (Thought
me) meaning commanded me to recite them.
This hadith mentions that there are fifteen places in the Quran where prostration becomes
wajib (expedient) on reciting and listening to the verse. These verse are:
1.
The last verse (206) of surah al-Araf (7):
-
Bukahri # 1069 Tirmidhi # 577 Darimi # 1467
2
Tirmidhi # 4632
3
Abu Dawood # 1401 Ibn Majah # 1057

623
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
إِثّ الَّذِيْنَ عِنْدَ رَبِّكَ لَا يَسْتَكُبِرُونَ عنْ عِبَادَتِهِ وَيُسَبِّحُوْنَهُ وَلَّهُ يَسْجُدُونَ-
{Surely those who are with your Lord feel not too proud to do Him worship, and
they glorify Him, and prostrate themselves before Him.} (at the words:) ( ,)
2.
The verse (15) of surah ar-Rad (13):
وَإِلَّهِ يَسْجُدُ مَنْ فِي السَّمْوَاتِ وَالْأَرْضِ طَوْمًا وَكَّرُمَّا قَظِلًا لُهُمْ بِالْغُدُوِّ وَالْآصَالِ-
{To Allah bow in prostration all who are in the heavens and the earth, willingly or
(بالغدو والاصال) (.unwillingly, and their shadows as well in morn and even
3.
The verses (49-50) of surah an Nahl (16):
وَإِلَّهِ يَسْجُدُ مَا فِي السَّمْوَاتِ وَالْأَرْضِ مِنْ دَآبَةٍ وَالْمَلَائِكَةُ وَهُمْ لَا يَسْتَكُبِرُوْنَ يَخَافُوْنَ رَبَّهُمْ مِنْ
فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُۇں۔
{To Allah prostrates itself whatever creature there is in the heavens and whatever is
in the earth, and the angels, and they show no arrogance. They fear their Lord above
them and do as they are commanded} at (Arabic)
4.
The verses (107-109) of surah al- Ishra (Banu Isra'il'I 1-17)
وَيَخِرُّوْنَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيْدُهُمْ خُشُوْءًا.
{they fall down on their faces in prostration and say, " Pure is our Lord. Certainly,
the word of our Lord was sure to be fulfilled. They fall down on their faces
weeping, and it increases humbleness in their hearts.) at the words (tj42;6/ ;;; )
5.
The verses (58) of Surah Maryam (19):
وَإِذَا تُتْلِى عَلَيْهِمْ آيَاتُ الرَّحُمْنِ خَرُّوْا سُجَّدًا قَبْكِيًّا-
{When the verses of Ar Rahman (The All. Merciful ) were recited before them, they
fell down in prostration while they were weeping.
6.
The verses (18) of surah al-Hajj (22)
اَلَمْ تَرَآَرَّ اللهَ يَسْجُدُ لَهُ مَنْ فِي السَّمْوَاتِ وَمَنْ فِى الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُوْمُ وَالْحِبَالُ وَالشَّجَرُ
وَالدَّوَابُ وَكَثِيْرٌ مِنَ النَّاسِ وَكَثِيرٌ حَقّ عَلَيْهِ الْعَذَابُ وَمَنْ تُمِنِ اللَّهُ فَمَا لَهُ مِنْ مُكْرِمِ ط ◌ِإِنَّ اللَّهُ شُعَلُ مَايَشَاءُ
{Have you not seen that to Allah prostrate all those in the skies and all those on the
earth and the sun, the mocn. the stars, the mountains, the trees, the animals and
many from mankind? And there are many on whom punishment has become due.
And the one whom Allah puts to disgrace, there is none to give him respect. Surely.
Allah does what He wills.}
(at the words) (~Jawy)
7.
The verse (77) of surah al-Hajj (22)
يَآَيُّهَا الَّذِيْنَ أُمَنُوا ارْكَحُوْ! وَاسْجُدُوْا وَاعْبُدُوا رَبَّكُمْ، وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُوْنَ-
{O you who believe bow down in ruku and bow down in sajdah and worship your
(لعلكم تفلحون) Lord and do good deeds, so that you achieve success.} (at
8.
The verse (60) of surah al-Furqan.
وَإِذَا قِيْلَ لَهُمُ اسْجُدُوْا لِلَّحُمْنِ قَالُوا وَمَا الرَّحُمْنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمُ نُفُؤْرَّا-

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
624
{And when it is said to them, "Prostrate yourselves to Ar-Rahman ( the All Merciful,
Allah)," they say, " What is Ar Rahman? Shall we prostrate ourselves to the one to
whom you direct us?" And it increases nothing in them except aversion }
(وَزَادَهُمْ نُفُوْرًا) at the words)
9.
The verses (25-26 ) of surah An Naml (27)
أَلَّا يَسْجُدُوُ اللَّهِ الَّذِى يُخْرِجُ الْحُبُّ ◌َ فِي السَّمْوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ * اللّهُ لَآ إِلَّهَ
إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيْمِ-
{that is they do not prostrate to Allah who brings forth what is hidden in the
heavens and the earth, and who knows whatever you conceal and whatever you
reveal. Allah There is no God but He, the Lord of the Great Throne.}
(At the words) (ِرَبُّ العَرْش العَظِيم) or at:
10.
The verses of (15) of surah Al Sajdah (or Alif Lam Mim Tanzeel as- Sajdah, 32)
إَِّمَا يُؤْمِنُ بِآيَاتِنَا الَّذِيْنَ إِذَا ذُكْرُوْا بِهَا خَرُّوْا سُجَّدًا وَسَبَّحُوْا مِحَمْدٍ رَبِّهِمْ وَهُمْ لَّا يَسْتَكُبِرُونَ-
{Only those people believe in Our verses fall in prostration and pronounce the
purity and praise of their Lord, and who do not wax proud.] (3j; Langý)
11.
The verses (24-25) of surah Saad (38)
وَخَرَّ رَاكِمَا قَآَنَابَ- فَخَفَرُنَا لَهُ ذَلِكَ وَإَِّ لَهُ عِنْدَنَا لَزُلْقَى وَحُسْنَ مَانٍ.
fand bowing down, he fell in prostration and turned (to Allah) So we forgave him
that (lapse) and surly he has a place of nearness in Our presence, and an excellent
resort.}
(at: (Arabic))
12.
The verse (38 of the surah Haa Meem As Sajdah or fussilat, 41)
فَإِنِ اسْتَكُبِرُوفَا الَّذِيْنَ عِنْدَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْتَّهُوُنَ-
(Still, if they show arrogance, then those who are with your Lord proclaim His
purity night and day and they do not weary.}
(at: (Arabic)
13.
The verse (62)of surah an- Najm (53)
فَاسْجُدُوا لِلْهِوَاعْبُدُوْا-
{Now fall down in prostration and worship (Allah).]
(at: (Arabic)
14.
The verses (20, 21) of surah al - Inshiqaq (84)
فَمَا لَهُمْ لَا يُوْزِئُهُتَ قَإِذَا قُرِئٍّ عَلَيْهِمُ القُرْاُ لَا يَسْجُدُون-
{So, what is wrong with them that they do not believe and when the Quran is
recited to them, they did not offer prostration.j
(at: (Arabic)
15.
The verses (19) of the surah al-Alaq (or iqra 96):
وَاسْجُدُوَ اقُتَرِبُ۔
{ and bow down in prostration and come close to me.}

625
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
(واقْتُرِب) at the words)
THE NUMBER OF PROSTRATIONS: The imams differ on the number of verses reciting
which or listening to whose recital makes one prostration wajib (expedient).
Imam Ahmad war, follows this hadith literally and holds that the foregoing fifteen verses
are verses of prostration.
Imam Shaf'I cilar, says that there are fourteen verses of prostration. He does not include the
verse (24/25) of surah Saad from the foregoing list of verses of prostration.
Imam Maalik al4>> holds that there are eleven verses of prostration. From the foregoing
list, he excludes the verses of the sarahs Saad, an Najm Al- Inshiqaq and Al Alaq
Indeed,the ancient opinion of Imam Shafi'I atlar> agreed with Imam Maalik ablar,
Imam Abu Hanifah «lar> says that there are fourteen verses of prostration in the Quran. He
excludes from the foregoing list the (7th item) verse (77) of surah al- Hajj, leaving only one
prostration id this surah.
The ulama (Scholars) say that this hadith (# 1029, ) of Sayyiduna Amr ibn al- Aas &salsa, is
weak and it is not proper to cite it as evidence. Because some of its narrators are unknown.
RECITING THESE VERSES IN SALAH: The ulama (Scholars) say unanimously that if any
of the verses of prostration is recited in the salah then a prostration must be made in the
salah itself, not outside the salah. If a verses of prostration is recited in a fard (obligatory) salah
then in the prostration it is better to recite سبحن ربى الاعلى as in the prostration of the salah If it
is an optional salah, or (the recital is) outside salah then anu other tasbih sanctioned in the
ahadith may be recited for example:
سَجَّدٌ وَجْهِىَ لِلَّذِى خَلَقَهُ وَصَوَّرَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ بِحَوْلٍِ وَقُوَّتِهِ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِيْنِ-
"My face has prostrated to the Being who created it and fashioned it, and cleaved into it
its hearing and sight by His might and power. So Blessed is Allah, the Best of creators."
THE VERSE OF PROSTRATION BEING THE LAST OF VERSE SURAH: Some ulama
(Scholars) say that when the verse of prostration is recited in the salah and it is also the last
verse of the surah then bowing into ruku is enough instead of going in prostration., The
prostration of recital is included when one bows into ruku. This is the saying of Abdullah
ibn Masu'd wealso, and Imam Abu Hanifah alar> follows it.
The jurists say that if a verse of prostration is recited in s lah and the ruku is observe
immediately or after reciter two or three more verses and the intention is formed while
bowing to include the prostration of recital, ten the ruku will suffice for that prostration.,
And, if the prostration of the salah is made after reciting the verse of prostration, then too
the prostration of recitai will be included in it and there will be no need to form an
intention for that provided, in either case, more then three verses are not recited after the
verse of prostration. While the scholars do differ on reciting three verses (beyond the verse
of prostration), yet they are unanimous that if more than three verses are recite then the
prostration of recital will not be valid in the ruku or sajdah of the salah, but it is necessary to
make the prostration of recital separately.
MERIT OF SURAH AL-HAJJ
(١٠٣٠) وَعَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ فُضِّلَتْ سُوْرَةُ الْحُجِّ بِأَّ فِيْهَا سَجُدَ تَيْنٍ قَالَ نَعَمْ

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
626
وَمَنْ لَمْ يَسْجُدُ هُمَا فَلَا يَقْرَأَهُمَا رَوَاهُ أَبُوْدَاوُدَ وَالتِّرِمِذِىُّ وَقَالَ هُذَا حَدِيْثْ لَيْسَ إِسْنَادُهُ بِالْقَوِيِّ وَفِى
الْمَصَائِحِ فَلَا يَقْرَأْ هَا كَمَا فِي شَرُح السُنَّةِ-(رواهابوداود، والترمذى)
1030. Sayyiduna Uqbah ibn Aamir narrated that he said, "O Messenger of Allah,
surah al- Hajj is given excellence because of the two prostrations in it. " He said,
"Yes he who does not observe two prostrations should not recite these two verses
(of prostration)".1
The Masabih has should not recite it (meaning the surah )as in Sharah us Sunnah
.( صلى الله عليه وسلم Practice of Holy Prophet)
COMMENTARY: The Prophet's alugacall to words mean that he should not recite the two
verses so that he may not be guilty of sin for neglecting the prostration, So, omitting verse
of prostration is better than omitting the prostration because it is wajib (expedient).
According to one authentic copy of Mishkat the words are (not Logll als) the Prophet's
words would then mean, " He who did not make the two prostrations is as though he did
not recite the verse." If he did not fulfill the demands of the verse, then he has not read it.
As stated previously, Imam Abu Hanifah atlas, does not regard the second prostration of
surah al-Hajj as wajib (expedient) He contends that the word 'us) in the verse shows that it
refers to the prostration of the salah.
Imam Tirmidhi has indicated that this hadith is weak.
SURAH ALIF LAAM MEEM TANZEEL AS SAJDAH
(١٠٣١) وَعَنِ ابْنِ عُمَّرَ أَّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَجَدَ فيِ صَلوةِ الُّهْرِ ثُؤَّ قَامَـ فَرَكَعَ فَرَأَوْا أَنَّهُ
قَرَ أتَنْزِيْلَ السّجدة- (رواهابوداؤد)
1031. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى الله عليه وسلم made a
prostration in the salah of zuhr. Then he stood up and went into ruku. They
presumed that he had recited (the surah) Tanzi as - Sajdah. 2
COMMENTARY: The sahabah & dl (so) might have heard a verse of the surah from the
Prophet alugarcall to and so knew that he had recited as sajdah It is found in the ahadith
that (even in such salah as call for a silent recital,) the Prophet alwy ane all to sometimes
recited a verse audibly to disclose to the others the surah that he recited. Or, he was so
engrossed in recital that sometimes the words were spoken audibly.
It seems that the Prophet alugarcall to made the prostration of recital stood up and without
reciting any more of the surah he went into ruku. This is allowed though it is better to
recite the remainder of the surah on getting up from prostration of recital before showed
that it is allowed to do so.]
The Prophet alugado all to also showed that it was better to make the prostration of recital
instead of combining it with ruku If he had bowed into ruku then that would have sufficed
for the prostration of recital.
1
Abu Dawood # 1402 Tirmidhi # 578 Musnad Ahmed # 4-151-152
" Aby Dawood # 807

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
627
WAJIB (EXPEDIENT) ON RECITER AND LISTENER
(١٠٣٢) وَعَنْهُ أَنَّهُ قَالَ كَاتَ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ عَلَيْنَا الْقُرْأَ فَإِذَا مَرَّبِا السَّجُدَةِ كَبَّرَ
وَسَجَدْنَا مَعَە۔(رواه ابوداؤد)
1032. Sayyiduna Ibn Umar due dil se, narrated that Allah's Messenger used to recite
the Quran to them. When he came to a verse calling for prostration, he pronounced
the takbir and prostrated himself and they too prostrated themselves with him.
COMMENTARY: It is clear from this hadith that the prostration on recital of certain verses
is wajib (expedient) on both the reciter and the listener (respectively, the Qari and the sami).
As for the takbir, it is clled only when going into prostration (in answer to command in the
verse) This is what Imam Abu Hanifah alar > follows.
. However Imam Shafi'I alar, holds that when anyone makes the prostration against a verse
of prostration, he must first raise his hands, call the takbir tahrimah and again call another
takbir for the prostration.
According to a hadith of Sayyidah 'te atl (so) one must first stand up and then make the
prostration of recital. This is mustahab (desirable).
(١٠٣٣) وَعَنْهُ أَنَّهُ قَالَ إِّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَرَأَعَامَ الفَتْحِ سَجْدَنْ فَسَجَدَ النَّاسُ كُلُّهُ مِنْهُمُ
الرَّاكِبُ وَالسَّاجِدُ عَلَى الْأَرْضِ حَتّى آثَّ الرَّاكِبَ لَيَسْجُدُ عَلی یده-(رواه ابوداؤد)
1033. Sayyiduna Ibn Umar que aul so> narrated that, during the year of conquest (of
Makkah) Allah's Messenger w,4,leil Jo recited a verse calling for prostration. So,
all the people prostrated themselves (along with him) Among them were the riders
and those who prostrated themselves on the ground, So much so that the riders
prostrated themselves on their hands.1
COMMENTARY: The may have recite some verses with the verse of prostration, or only
that particular verse to show that such a recital of only the verse of prostration is
allowed. The Hanafis, however regard that it is not mustahab (desirable) to recite merely
the verse of prostration.
"Those who were mounted on riding beasts put their hands on the reins, or such things, and
prostrated themselves on them. In this way they got the feeling of the earth during prostration.
Ibn Maalik alar, said that it establishes that if anyone bows down his neck and make the
prostration on his hands then his prostration will be valid. Imam Abu Hanifah al 47
concurs with him, but Imma Shafi'I atlar> differs.
It is stated in Sharah Muniyah that if anyone prostrates himself on his thighs because of a heavy
crowd then it is allowed So too it is allowed to prostrated oneself on any other limb provided he
has an excuse for not being able to prostrate himself. It is not permitted to do so without a
justified reason. However, if anyone puts his hand down on the ground and prostrates himself
on it even without an excuse, then it is allowed, but it is makruh, nevertheless.
Ibn Hammam has written that if a person is ill and recites a verse calling for prostration but
is unable to prostrate himself then he may make a sign of prostration That will suffice.
! Abu Dawood # 1411
.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
628
THE PROPHET alugade ail to DID NOT OBSERVE PROSTRATION IN THE MUFASSAL
(١٠٣٤) وَعَنِ ابْنِ عَبَّاسِ أَثَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمُ يَسْجُدُ فِي شَيْئٍ مِنَ الْمُفَضَّلِ مُنْذُ تَحَوَّلَ إِلَى
المَدِيْنَة۔(رواهابوداؤد)
1034. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى اللهعليهوسلم never made a
prostration at any verse within al Mufassal from the time he emigrated to Madinah.1
COMMENTARY: Sayyiduna Ibn Abbas &we all so) means to say that while he was in
Makkah the Prophet Alw, 4,le all do made prostration at certain verses within al mufassal
and other people emulated him But , when he moved to madinah, he did not observed
these prostrations.
HADITH OF ABU HURAYRAH &e dil (so) DIFFERS: This hadith differs from the hadith of
Sayyiduna Abu Hurayrah 1024 #) رضى الله عنه) which asserts that the Prophet صلى الله عليه وسلم made
prostration against the relative verses of surahs al Inshiqaq Still claudi Wil and al Alaq and he too
made prostration along with him. The hadith of Abu Hurayrah wall so) will be preferred because
he embraced Islam in Madinah in 7 AH Clearly, is also technically most sound. Besides, very ,
many sahabah awall so) have narrated that the musfassal surah have verses of prostration.
The principle also predominates that the affirmative aspect overrules the negative aspect.
Thus prostration must be made at verses of prostration within the mufassal on reciting
them or listening to them. The mufassal are the smaller surahs. They are from surah al-
Hujrat to the end of the Quran.
TASBIH IN PROSTRATION OF RECITAL
(١٠٣٥) وَعَنْ عَائِشَةً قَالَتْ كَاتَ رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ فِيْ سُجُوْدِ الْقُرْآنٍ بِاللَّيْلِ سَجَدَ
وَجْهِىَ لِلَّذِىُ خَلَقَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ بِحُوْلِهٍ وَقُوَّتِهِ رَوَاهُ أَبُوْدَاؤدَ وَالتِّزْمِذِىُّ وَالنَّسَائِىُّ وَقَالَ التِّرِمِذِىُّ هُذَا
حَدِیُثْ حَسَنٌصَحِيْمُ۔
1035. Sayyidah Ayshah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم recited in
the prostration which he made in the night on reciting a verse calling for prostration:
سَجَدَ وَجْهِىَ لِلَّذِىُ خَلَقَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ بِحَوْلِهِ وَقُوَّتِه
"My face has prostrated it self to Him who created it and cleft in it its hearing and
its sight with His might and power."2
COMMENTARY: The placing of it in the night is coincidental She might have heard him in
the night, so she reported it in that way. In fact, it is established that the Prophet cil
Aw, made this prayer in the prostration of recital generally. In some tradition another
tasbih is mentioned too:
رَبِّ إِنِّْ ظَلَمُتُ نَفْسِهِ فَاغْفِرِی۔
"My Lord, I have wronged myself,so forgive me"
The Hanafi point of view is that it is enough to recite in the prostration of recital as is done
1
Abu Dawood # 1403
2 Abu Dawood # 1414 Tirmidhi # 580

629
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
in regular prostrations in the salah However, there is no doubt that it is superior to recite in
the prostrations of recital the tasbihs that are known from hadith.
(١٠٣٦) وَعَنِ ابْنِ عَبَّاسٍ قَالَ جَاءَ رَجُلْ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِرَ أَيْتُنِىِ اللَّيْلَةَ
وَأَنَا نَائِمٌ كَأَنِى أُصُلِى خَلْفَ شَجَرَةٍ فَسَجَدْتُ فَسَجَدَتِ الشَّجَرَةُ لِسُجُوْدِىٌ فَسَمِعْتُهَا تَقُولُ اللُّهُوَّ اكُتُبُ لِی پِهَا
عِنْدَكَ أَجْرًا وَضَّهُ عَنِّى بِهَا وِزُرًّا وَاجْعَلُهَا لِ عِنْدَكَ زُخْرَاقَ تَقَبَّلُهَا مِنَِّ كَمَا تَقَبَّلْتَّهَا مِنْ عَبْدِكَ دَاوُدَ قَالَ ابْنُ
عَبَّاسِ فَقَرأُ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَجُدَةً ثُمَّ سَجَدَ فَسَمِعْتُهُ وَهُوَ يَقُولُ مِثْلُ مَا اخْبَرَهُ الرَّجُلُ عَنْ قَوْلِ
الشَّجَرَةِ - رَوَاهُ التِّرِمِذِىُّ وَابْنُ مَاجَةً إِلَّ أَنَّهُ لَهُ يَذْكُرُ وَتَقَبَّلَهَا كَمَا تَقَبَّلْتَهَا مِنْ عَبْدِكَ دَاؤُدَ وَقَالَ التِّرِمِذِىُّ
هُذَا حَدِيْنٌ غَرِيُبْـ (ترمزى)
1036. Sayyiduna Ibn Abbas due dil o) narrated that a man came (one day) to
Allah's Messenger صلى الله عليه وسلم and submitted, "O Messenger of Allah, I saw
myself in the night while I was asleep, as though I offer salah behind a tree. As
I prostrated myself (on reciting a verse), the tree too prostrated it self with my
prostration and I heard it pray:
اللَّهُذَ اكْتُبْ لِ بِهَا عِنْدَكَ أَجْرًّا وَضَعُ عَنِى بِهَا وِزُرًّا وَاجْعَلُهَا لِ عِنْدَكَ زُخْرًا وَ تَقَبَّلُهَا مِنِّيْ كَمَا
تَقَبَّلْتَهَا مِنْ عَبْدِكَ دَاؤدَ
"O Allah, record for me a reward against it with You And, remove from me against
it a burden (of sin) And, let it be with You a treasure. And, accept it from me as You
did accept it from your slave Dawood"
Ibn Abbas &sail so) narrated further that then the Prophet recited a verse that made
prostration wajib (expedient) and prostrated himself. He heard him make the same
prayer that he had heard the man report from the tree.1
COMMENTARY: Perhaps this man had recited the verse of surah Saad making a
prostration wajib (expedient) The Prophet alugadeal to also recited the same verse of surah
Saad of surah as Sajdah calling for a prostration.
SECTION III
اَلْفَصلُ الثَّالِثُ
SURAH AN NAJM
(١٠٣٧) عَنِ ابْنِ مَسْكُوْدٍ آَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَرَأَ وَالنَّجُمِ فَسَجَدَ فِيْهَا وَسَجَّدَ مَنْ كَانَ مَعَهُ غَيْرَ
أَثَّ شَيْئًا مِنْ قُرَيْشٍ آخَذَ كَفَّا مِنْ حَض أَوْتُرَابٍ فَرَفَعَهُ إِی جَبْهَتِهِ وَقَالَ يَكُفِيْنِيِ هذَا قَالَ عَبْدُ اللَّهِ فَلَقَدْ
رَآَيْتُهُ بَعْدُ قُتِلَ كَافِرًا مُتَّفَقَّ عَلَيْهِ وَزَادَ الْبُخَارِىُّ فِ رِوَايَةٍ وَهُوَ أُمَيَّةُ بُنُ خَلَفٍ.
1037. Sayyiduna Ibn Masud رضى الله عنه narrated that the Prophet صلى الله عليه وسلم recited
surah an Najm (one day) and made a prostration in it. Those who were with him also
prostrated themselves. However, an old man of the Quraysh took a handful of
pebbles or dust and put it on his forehead and said, "This is enough for me "
Tirmidhi # 3435 Ibn Majah # 1053 but without the words as you did accept from your slave Dawood
(S)

630
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
Abdullah (Ibn Masud) narrated further that he saw him after that slain as an infidel. 1
Bukahri reported in another version that he was Umayyah ibn Khalaf 2
COMMENTARY: This happened before the conquest of Makkah. Umayyah ibn Khalaf was a
man of Quraysh, a responsible and respected one. He was greatly involved in the conspiracies
against the Prophet alugade al to and was a very arrogant naughty man There were with the
Prophet waleail to both muslims and idolaters. They all prostrated themselves alongwith the
Prophet alugaskal to but this proud man displayed extreme indifference
SURAH SAAD
(١٠٣٨) وَعَنِ ابْنِ عَبَّاسِ قَالَ إِكَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَجَدَفِي صّ وَقَالَ سَجَدَ هَا دَاؤدُ تَوْبَةً وَنَسْجُدُ
ھَاشُگرًا-(رواه النسائى)
1038. Sayyiduna Ibn Abbas narrated that the Prophet ,4, leil do prostrated himself
in surah Saad (while reciting it) And, he said, Dawood prostrated himself in
repentance and we prostrate ourselves in gratitude (for the acceptance of his
repentance). This is mentioned in surah Saad.
CHAPTER - XXIII
TIMES WHEN SALAH IS DISALLOWED
بَابٌ أَوْقَاتِ النَّھُی
In this chapter, those ahadith will be presented as define the hours when salah may not be
offered. This chapter covers the three times when it is unlawful to offer salah the time of
sunrise, the time of sunset and the time of istiwa or zawal (which is the declination of the
sun from the meridian) It also covers the times after the salah of fajr and asr.3
According to the Hnafi school the prohibition covers both fard (obligatory) and optional
salah Hence, at these three hours of sunrise, sunset and zawal no salah may be offered At
all, neither the salah of that time nor the redeeming salah except the salah of asr of that day
Similarly it is disallowed to offer (at these prohibited hour) the funeral salah and to make
the prostration on reciting a verse calling of prostration However, the funeral salah of the
funeral that is brought during these times is permitted. Also, the prostration on a verse
calling for prostration is allowed if that verse is recited during these hours, but it is better to
put that off to a later hour.
Hence, the funeral salah, prostration on reciting certain verses and redeeming salah are
allowed during the entire time of fajr and after the salah of asr But, the optional salah is
makruh during these hours If anyone begins an optional salah during these hours then it
would become binding on him and he will have to abandon it at that time and redeem it
after the makruh hour passes away. If anyone does not abandon his salah and finishes it at
1 Bukahri # 1070 Muslim # 105-576 Abu Dawood # 1406
2
Bukahri second version # 4863
3
From rise of dawn till sunrise which is the entire time of fajr all optional salah is makruh,, apart from
the two sunnah (Practice of Holy Prophet صلى الله عليه وسلم) rakat of fajr but redeeming salah of fard
(obligatory) and wajib (expedient) may be offered however the entire time of asr is not makruh but it is
makruh to offer optional salah after having offered the fard (obligatory) of asr Though redeeming salah of
fard (obligatory) and wajib (expedient) may be offered Muslim Abdulladh Jawaid Dhai puri Ausatl so)

631
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
that time them though his responsibility ceases yet it is better to abandon the salah.
Imam Shafi'I alar> and Imam Ahmad war, hold that it is allowed to offer the redeeming
salah and the funeral salah during these hours. Also allowed during these hours is the
tahiyat ul Masjid if one enters the mosque coincidentally. If anyone goes into a mosque
deliberately to offer the tahiyat ul Masjid during these hours, or postpones the redeeming
salah so that he may offer them during these hours then this thing is disallowed because it
is contrary to ahadith which clearly prohibit them. In the same way they allow during these
hour to offer the salah of eclipse, the optional salah after ablution, the two raka'at of the
ihram and of tawaf and the prostration of recital on the verse calling for it and which is
recited during these hours.
To offer salah at these hours is makruh in the eyes of the hanafis at all places and whatever
the nature of time. But Imam Shafi'I al 47> and his scholars say that salah is allowed on
Friday at the time of zawal, and during these hours in Makkah too.
We must relies that in this case Imam Abu Hanifah atlar, observe caution. The reason is that
when arguments are presented equally for that which is allowed and what is disallowed,
preference is given to the prohibited.
SECTION I
الَفَضِلْ الْأَوَّلُ
NO SALAH AT SUNRISE & SUNSET
(١٠٣٩) عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَتَحَزَّىَ أَحَدُكُمْ فَيُصَلِيُ عِنْدَ مُلُوْعِ
الشَّمُسِ وَلَا عِنْدَ خُرُوُبِهَا وَفِيْ رِوَايَةٍ قَالَ إِذَا طَلَّةَ حَاجِبُ الشَّمْسِ فَدَ مُوا الشَّلَاةَ حَتّى تَبْرُزَّ فَإِذَا غَابَ
حَاجِبُ الشَّمْسِ فَدَ مُوا القَّلَوةَ حَتَّى تَغِيْبَ وَلَا تَحَيَّنُوا بِصَلُوتِكُمُ طُلُوْءَ الشَّمْسِ وَلَا خُرُوْبَهَا فَإِنَّمَا تَظْلُهُ
بَيْنَ قَرْنَى الشَّيْظنِ- (متفق عليه)
1039. Sayyiduna Ibn Umar narrated that Allah's Messenger Au, ale vil Jo said, "
No one among you must resolve to offer salah at the rising of the sun and at the
setting of the sun"
According to another version ,he said, When the rim of the sun rises , give up salah
till the sun is fully visible. And, when the rim of the sun sets give up salah till it
has set completely. Do not resolve to offer your salah at the time of rising of the sun
and of setting of the sun for it rises between the horns of the devils."1
COMMENTARY: Imam Shafi'I war> takes the words do not resolve to imply offer the salah,
like tahiyat ul masjid and redeeming salah, deliberately, he contravenes the hadith . If he
offers it incidentally then it is allowed.
The Hanafis on the other hand, say that the hadith applies to salah offered deliberately or
by chance both are not allowed.
Between the two horns of the devil means between the two corners of the devil's head. The
devil stands facing the sun at the time of sunrise hoping to be the direction of those people
who worship the sun. So, the Prophet Au, aleat do forbade that salah be offered at such a
time lest there is a resemblance to the sun worshippers.
! Bukahri # 2372-3273 Muslim # 289-828 Nasa'I # 570 Muwatta Maalik # 15.10-47 and 49

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
632
THREE PROHIBITED TIMES
(١٠٤٠) وَعَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ ثَلَاثُ سَاعَاتٍ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَنْهَانَا أَبْ نُعَلّىَ
فِيْهِنَّ أَوْ تَقْبُرَ فِيْهِنَّ مَوْتَانًا حِيْنَ تَطْلُهُ الشَّمْسُ بَازِغَةً حَتّى تَرْتَفِةَ وَحِيْنَ يَقُوْمُ قَائِمُ الَّهِيْرَةِ حَتَّى تَمِيْلَ
الشَّمْسُ وَحِيْنَ تَفَيََّ الشَّمْسُ لِلِغُرُوُبِ حَتّى تَغْرُبَ - (رواه مسلم)
1040. Sayyiduna Uqbah ibn Aamir narrated that Allah's Messenger used to forbid
them to offer salah or bury their dead at three times: when the sunrises till it is well
up, when the sun is at its peak at noon till it begins to decline, and when the sun is
about to set till it has set."1
COMMENTARY: Not burying the dead means that the funeral salah may not be offered at
these hours As for bural, the dead may be buried at any time.
NO SALAH AFTER FAJR AND ASR
(١٠٤١) وَعَنْ أَبٍ سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا صَلاَةً بَعْدَ القُبُحِ حَتَّى تَرْتَفِةَ
الشَّمْسُ وَلَا صَلَاةً بَعْدَ الْعَصْرِ حَتَّى تَغِيْبَ الشَّمْسُ- (متفق عليه)
صلى الله narrated that Allah's Messenger رضى اللهعنه Sayyiduna Abu Saeed Al Khudri .1041
Aw, 4ke said, "There is no salah after the salah of fajr till the sun has risen
completely, and no salah after the salah of asr till the sun has disappeared".2
COMMENTARY: The prohibition means that while it is not unlawful to offer salah at these times
yet it is makruh (disallowed) to do so. Hence the hadith denies the perfect nature of the salah.
TIMES OF SALAH
(١٠٤٢) وَعَنْ عَمْرِو بْنِ عَبَسَةَ قَالَ قَدِمَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ الْمَدِيْنَةَ فَقَدِ مْتُ الْمَدِيْنَة فَدَخَلْتُ عَلَيْهِ
فَقُلْتُ أَخْبِرُنِى عَنِ القَّلَاةِ فَقَالَ صَلِّ صَلَاةَ الشُّبْحِ تُؤَّ اقْصِرْ عَنِ الشَّلَاةِ حِيْنَ تَظْلُهُ بَيْنَ فَرْنَى الشَّيْطَانِ
وَحَيْذَئِذٍ يَسْجُدُ لَهَا الْكُفَّارُ تُؤَّ صَلِّ فَإِنَّ السَّلاَةَ مَشْهُوْدَةٌ مَعْضُوْرَةٌ حَتَّى يَسْتَقِلَّ الظِّلُّ بِالرُّ مُحِ تُؤَّ اقُصِرُ
عَنِ القَّلَاةِ فَإِثَّ حَيْنَئِذٍ تُسَخَّرُ جَهَنَّهُ فَإِذَا أَقْبَلَ الفَبِىُّ فَصَلِّ فَإِرَّ السَّلَاةَ مَشْهُوْدَةٌ مَعْضُوْرَةٌ حَتّى تُصَلِّىَ
الْعَصْرَ تُؤَّ اقْصِرْ عَنِ السَّلَاةِ حَتَّى تَغْرُبَ الشَّمْسُ فَإِنَّهَا تَغْرُبُ بَيْنَ قَرْنَيِ الشَّيْطَانٍ وَحَيْلَئِذٍ يَسْجُدُ لَهَا
الْكُفَّارُ قَالَ قُلْتُ يَا نَيِنَّ اللَّهِ قَالْوُ ضُوْءٍ حَدِّ ثُنِى عَنْهُ قَالَ مَا مِنْكُمْ رَجُلْ يُقَرِّبُ وَضُوْءٍ ، فَيُمَضُمِضُ وَ
يَسْتَنْشِقُ فَيَسْتَذْفِرُ إِلَّ خَرَّتُ خَطَايَا وَجُهِهِ وَفِيْهِ وَخَيَّا شِيْمِهِ ثُؤَّ إِذَا غَسَلَ وَجْهَهُ كَمَا أَمَرَهُ اللَّهُ إِلَّ خَّرَّتُ خَطَا
يَا وَجْهِهِ مِنْ أَطْرَافٍ لِحِيَتِهِ مَةَ الْمَاءِ ثُمَّ يَغْسِلُ يَدَيْهُ إِلَى الْمِرْفَقَيْنِ إِلَّ خَرَّتْ خَطَايَا يَدَيْهِ مِنْ أَنَا مِلِهِ مَعَ الْمَاءِ
Muslim # 293 -831 Tirmidhi # 1030 Nasai'I # 565 Ibn Majah # 1519 Darimi # 1432 Musnad jAhed 4-
152
2 Bukahri # 581-586 Muslim # 286 -826 Abu Dawood # 1276 Tirmidhi # 183 Nas'I # 562 Ibn Majah #
1250 Darimi # 1433 Musnad Ahmad # 1-18

Vol.1
Translation & Commentary of MISHKATUI MASAABIH
633
ثُؤَّ يَمْسَمُ رَأْسَهُ إِلَّ خَرَّتُ خَطَا يَارَ أْسِهِ مِنْ أَظْرَافِ شَعْرِهِ مَعَ الْمَاءِ ثُؤَّ يَغْسِلُ قَدَ مَيْهِ إِلَى الْكُمْبَيْنِ إِلَّ خَرَّتُ
خَطَايَارِ جُلَيْهِ مِنْ أَنَا مِلِهِ مَعَ الْمَاءِ فَإِنْ هُوَ قَامَ فَعَلَى فَحَمِدَ اللهُ وَأَثْنِى عَلَيْهِ وَمَجَّدَهُ بِالَّذِى هُوَّله آَهْلُ
وَفَرَّةَ قَلْبَهُ لِلّهِ إِلَّ انْصَرَفَ مِنْ خَطِيْئَتِهِ كَهَيْئَتِهِ يَوْمَ وَلَدَتْهُ أُمُّئ (رواه مسلم)
صلى الله عليه narrated that when the Prophet رضى الله عنه Sayyiduna Amr ibn Abasah .1042
Awy came to Madinah, he also came there and met him and asked him to inform him
about salah. So he said, " Offer the salah of fajr and then stop offering it while the
sun is rising till it has risen up, for, when rises, it comes up between the two horns
of the devil and the infidels prostrate themselves to it at that time. Then, offer the
salah (of ishraq), because it is witnessed and the angels present themselves at it , till
when the shadow is up to a spear, length (and lies not on the earth it is midday
exactly) cease to offer salah, for at that time, hell is heated up. Then when the
shadow declines, offer he salah for it is witnessed and the angels are present at it
till you have offered the salah of asr where upon cease to offer salah till the sun sets
because it sets between the two horns of the devil. The infidels prostrate
themselves to it at that time.
Sayyiduna Amr ibn Abasah narrate further that he asked the Prophet A.,Llcil Jo to
inform him about ablution He said, whose among you keeps his water of ablution
with him and (having formed the intention and having recited the basmalah and
having washed both hand up to the wrist) rinses his mouth, snuffs up water and
blows it out, his sins of his face, his mouth and his nostrils fall out. When he
washes his face In accordance with Allah's command to him, the sins of his face
drop at the tips of his beard along with the water. Then as he washes his arms up to
the elbows, the sins of his arms drop down at his finger tops along with the water.
As he then wipes his head, the sins of his head drop down at the ends of his hears
along with the after, Then as he washes his feet up to the ankles, the sins of his feet
drop down at the tips of his toes, along with the water. After that, as he stands to
offer salah and praises and glorifies Allah and extols him as is worthy of him and
devotes his heart wholly to him , he becomes clear of his sins as he was the day his
mother bore him."1
COMMENTARY: The words about the shadow being to a spear's length pertain to Makkah
and Madinah and their surroundings There, on long days, the shadow does not fall on the
ground at midday.
The concluding words of the hadith emphasize that however minor and grave sins are
forgiven. The ulama (Scholars) say however minor sins are pardoned but the graves sins
are forgiven only at Allah's will and favour.
TWO RAKA'AT AFTER ASR
(١٠٤٣) وَعَنْ كُرَيْبٍ أَثَّ ابْنَ عَبَّاسٍ وَالْمِسْوَرَ بُنَ مَخْرَمَةً وَ عَبْدَ الرَّحُمْنِ بُنِ الْأَزْهَرِآَرْ سَلُؤُهُ إِلَى عَائِشَةً
فَقَالُوْا اقْرَأْ عَلَيْهَا السَّلَامَ وَسَلْهَا عَنِ الرَّكْعَتَيْنِ بَعْدَ الْعَصْرِ قَالَ فَدَ خَلْتُ عَلَى عَائِشَةَ فَبَلَّغْتُهَا مَا آَرْسَلُنِى
Muslim # 294-832 Nasi # 572 Musnad Ahmed 4-263

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
634
فَقَالَتْ سَلْ أُمَّ سَلَمَةَ فَخَرَجُتُ إِلَيْهِمْ فَرَدُوْنِ إِلَى أُمِّ سَلَّمَةً فَقَالَتْ أُمُّ سَلَمَةَّ سَمِعْتُ النَِّيَّ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ يَنْفِى عَنْهُمَا ثُمَّ رَأيْتُهُ يُصَِّيْهِمَا تُؤَّ دَخَلَ فَأَرْسَلْتُ إِلَيْهِ الْجَارِيَّةَ فَقُلْتُ قُوْلِى لَهُ تَقُوْلُ أُمُّ سَلَمَةً يَا
رَسُوْلَ اللَّهِ سَمِعْتُكَ تَنْهَى عَنْ هَاتَيْنِ الرَّكْمَتَيْنِ وَآَرَاكَ تُصَلِّيْهِمَا قَالَ يَا ابْنَتَ أَبٍ أُمَيَّةَ سَأَلْتٍ عَنِ
الزَّكْعَتَيْنِ بَعْدَ الْعَصْرِ وَإِنَّهُ أَتَّا فِ نَاسٌّ مِنْ عَبْدِالْقَيْسِ فَشَغَلُوْ نِي عنِ الرَّكْعَتَيْنِ الَّلَتَيْنِ بَعْدَ الظُّهْرِ
فَهُمَا هَاتَانٍ - (متفق عليه)
1043. Sayyiduna Kurayb «il 47> narrated that Sayyiduna Ibn Abbas, dus qui (so) al
Miswar ibn Makhramah رضى الله عنه and Abdur Rahman ibn Al Azhar رضى الله عنه sent him
to Sayyidah Ayshah Acallyo, instructing him to convey to her their salaam and to ask
her about two raka'at salah after asr
He said that he went to her and conveyed to her what they had sent him with She
instructed him to put the question to Sayyidah Umm Salamah aus cul (so) So, he
returned to them and they sent him to Sayyidah Umm Salmah she said,"I did hear
the Prophet alugarcall to prohibit them but later did see him offer that salah (the two
raka'at after asr) When he came home (after wards), I sent the slave girl to him with
the massage that she should tell him that I had bent her to say "O Messenger of
Allah, I had heard you disallow the two raka'at but I now saw you offering them
He said, O daughter of Abu Ummayah, you ask about the two raka'at after asr.
Some people of Abd Qays had come (to me to learn about Islam ) and kept me
occupied from those two raka'at after (the salah of ) zuhr, so those were the two
(that I was offering )"1
COMMENTARY: The Prophet Aw,aleadly had disallowed that supererogatory salah should
be offered after the salah of asr.
(صلى الله عليه وسلم had postponed the sunnah (Practice of Holy Prophet صلى الله عليه وسلم The Prophet
of zuhr in order to propagate religion to the deputation of abd Qays, Hence, teaching
religion and commands of Shari'ah (divine law) and guiding Allah's creatures take
precedence over the supererogatory salah, even over the sunnah (Practice of Holy Prophet La
.muwakkadah ( الله عليه وسلم
If an optional salah is missed then it may be redeemed later. I Shaf'i follows this example,
but Imam Abu Hanifha dusaul so, holds that optional salah may offered at its time, otherwise
may not be redeemed if missed, He says that the Prophet alugado all to might have begum
the salah after the fard (obligatory) of zuhr but might have given then up because of the Banu
Abd Qays So he had to redeem them.
However, there are other ahadith that say that the Prophet Aw,alcati to offered the two raka'at
after the fard (obligatory) of asr often. Bukhari &sail go, has a hadith of Sayyidah Ayshah that
the Prophet never stopped offering the two raka'at after asr till he met his Lord.
Perhaps this was allowed to him exclusively otherwise it is makruh to offer two raka'at salah
1
Bukahri # 1233 Musalim # 297-834, Abu Dawwod # 1273 # 1273 Ibn Majah # 1159 Darimi # 1436
Musnad Ahmed 6-303

635
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
after the salah of asr It is also reported that Sayyiduna Umar deathso, forbade any salah after
the fard (obligatory) of asr. He went so far as to beat those who offered two raka'at after asr.
We may say that it is like perpetual fasting which the Prophet ,4,leaddo disallowed other
people, but observed it himself.
SECTION III
الفَضلُ الثَّانِى
SUNNAH (PRACTICE OF HOLY PROPHET صلى الله عليه وسلم) OF FAJR
(١٠٤٤) عَنْ مُحَتَّدٍ بُنِ إِبْرَابِيُمَ عَنْ قَيْسِ بْنِ عَمْرٍ وقَالَ رَأى القَِّىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَجُلًا يُصَلِی بَعْدَ
صَلَاةِ التُّبْحِ رَكْعَتَيْنٍ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَاةَ الشُّبُحِ رَكْعَتَيْنِ رَكْعَتَيْنِ فَقَالَ الرَّجُلُ إِىِ
لَوْ أَكُنْ صَلَّيْكُ الرَّكْعَتَيْنِ اللَّتَيْنِ قَبْلَهُمَا فَصَلَّيْتُهُمَّا الْأَنَّ فَسَكَّتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَوَاءُ
أَبُدَاؤَدٍ وَرَوَى القِّرِمِذِىُّ تَخْوَهُ وَقَالَ إِسْنَادُ هُذَا الْحَدِيْثِ لَيْسَ بِمُتَّصِلٍ لِأَرَّ مُحَمَّدَ ابْنَ إِبْرَائِيُمَ لَمْ يَسْمَعُ
مِنْ قَيْسِ بُنِ عَمْرٍ ووَفِيْ شَرُجِ السُّنَّةِ وَنُسَخْ الْمَصَابِيحِ عَنْ قَيْسِ بُنِ قَهْدٍ نَحُوَهُ۔
1044. Sayyiduna Muhammad ibn Ibrahim due dil , narrated from Sayyiduna Qays
ibn Amr رضى الله عنه that the Prophet صلى اللهعليه وسلم saw a man offer (salah of ) two raka'at
after the (fard (obligatory) of ) fajr So, he said to him, " The salah of fajr is two
raka'at two raka'at" The man submitted, I had been unable to offer the two raka'at
(sunnah (Practice of Holy Prophet صلى الله عليه وسلم)) that precede these two (fard
(obligatory)) so I offered them now. So, Allah's Messenger said nothing.1
Tirmidhi said that its isnad is disconnected because Muhammad ibn Ibrahim did
صلى الله عليه not hear from Qays ibn Amr Sharah us Sunnah (Practice of Holy Prophet
als ) and some copies of al Masabih have a similar tradition from Qays ibn Qahd.
COMMENTARY: By repeating two raka'at the Prophet , Ale all do emphasized that there
are only two raka'at fard (obligatory) of fajr and there is no salah after that.
The Prophet said nothing when the man submitted his reasoning The scholars of hadith
call this silence, in their terminology, taqrir If anything is dome in his presence and he
adopts silence then it means that he is please with the dong. Therefore , it means that if
anyone was unable to offer the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of fajr before its
fard (obligatory), then he must redeem them after offering the fard (obligatory), Imam Shafi'I
ata>> goes by this edict.
Imam Abu Hanifah al , and Imam Yusuf au, hold that the sunnah (Practice of Holy
Prophet صلى الله عليه وسلم ) of fajr are not redeemed at anytime unless if the fard (obligatory), were
also missed then both sunnah (Practice of Holy Prophet صلى الله عليه وسلم) and fard (obligatory)
should be redeemed before zawal.
Imam Muhammad رحمه الله said that even the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) (of
fajr) may be redeemed before the zawal.
Imam Abu Hanifah &m, and Imam Abu Yusuf am>> explain that sunnah (Practice of Holy Prophet
lyleano ) by themselves are not redeemed. The redeeming is only with the wajib (expedient).
1
Abu Dawood # 1267 Tirmidhi (similar) # 422 Musnad Ahmad # 23821

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
636
The sunnah (Practice of Holy Prophet plagaleads to ) of other salah, too are redeemed only if they were
missed with the fard (obligatory), ;but there is a difference of opinion on this question.
TAWAF AT ALL TIMES
(١٠٤٥) وَعَنُ جُبَيْرٍ بْنِ مُطْعٍِ أَثَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ يَا بَنِى عَبْدِ مَنَافٍ لَا تَمْنَكُوْا أَحَدًّا طَافَ
بِهْذَا الْبَيْتِ وَصَلَّى آَيَّةَّ سَاعَةٍ شَاءَ مِنْ لَيْلٍ آوْقَارٍ - (رواه الترمذى وابوداود والنسائى)
1045. Sayyiduna Jubayr ibn Mut'im narrated that the Prophet صلى الله عليه وسلم said, "O
children of Abd Munaf, do not prevent anyone from circumambulating this house
(the Ka'ba)and let him offer salah at whichever hour of night and day he whishes."1
COMMENTARY: The Ka'bah was supervised and managed by the descendants of Abd
Munaf. The Prophet , Ale il Jo instructed them to deny access to no one who wishes to
make tawaf of the Ka-abah at whatever hour of the day or night he wishes, even at sunrise
or zawal. The ulama (Scholars) agree unanimously that tawaf may be made at any time.
SALAH IN THE KA'BAH: The ulama (Scholars) differ, however on the question of salah in
the ka'bah whether it may be offered at anytime one wishes, even times when it is makruh.
Imam Shafi'I abides by this hadith and says that abides by this hadith and says that any
kind of salah may be offered at whatever time be it the salah of tawaf or any other.
Imam Ahmad says that this applies to only the salah of tawaf, the two raka'at They may be
offered whatever the hour. Imam Abu Hanifah says that even in the Ka-abah no salah is
allowed at the disliked hours. The hours when salah is forbidden or disliked are uniform in
Makkah and other cities. Ahadith in this regard do not exclude any city at all. As for this
hadith, the Prophet's alugado al to words mean that salah may be offered in the ka'bah at
any hour, but not at hours when it is makruh. In this way all the ahadith stand reconciled.
SALAH ON FRIDAY AT ZAWAL
(١٠٤٦) وَعَنُّ أَبيْ هُرَيْرَةَ أَّ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَّى عَنِ السَّلَاةِ نِصْفَ النَّهَارِ حَتَّى تَزُوُلَ الشَّمْسُ
إِلَّا يَوْمَ الجُمُعَةِ - (رواه الشافعى)
1046. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم forbade
salah at (exact) mid day until the sun declines from the meridian, but not on Friday.2
COMMENTARY: Imam Shafi'i lar> abides by this hadith and holds that salah may be offered
on Friday at the middle of the day but Imam Abu Hanifah Ausabl so, holds that it is not proper
to offer salah at the middle of the day (even on Friday3 because the hadith that forbid (salah at
this time absolutely are more well-known while this hadith is da'if (weak). Also, when two
views, forbidding and allowing, are equally strong then what forbids is preferred.
(١٠٤٧) وَعَنُ آبِ الْخُلِيْلِ عَنْ آَبٍ قَتَادَةً قَالَ كَانَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ كْرِهَ الصَّلاَةَّ نِصْفَ النَّهَارِ حَتّى
تَزُوُلَ الشَّمْسُ إِلَّ يَوْمَ الْجُمُعَةِ وَقَالَ إِثَّ جَهَنَّمَ تُسَخَّرُ إِلَّ يَوْمَ الْجُمُعَةِ رَوَاءُ أَبُودَاوُدَ وَقَالَ آَبُوا ◌ْخُلِيْلٌ لَهُ
1
Abu Dawood # 1894 Tirmidhi # 868 Nasa'I # 292 Ibn Majah # 1254 Darimi # 1926
2 Musnad Shafi'i P 63
3
This is Abu Hanifah's atlar> verdict but Abu Yusuf's is sound and reliable. (footnote in the Urdu
text)

637
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
يَلْقَ آبَا قَتَادَةً۔
1047. Sayyiduna Al-Khalil lar, narrated from Sayyiduna Abu Qatadah &sail so) that
the Prophet sw, 4l ail do disliked salah at the middle of the day until the sun
declined from the meridian, but not on Friday. He said, "Hell is heated up, except
on Friday."1
Abu Dawood atlar> said that Abu/ al- khalil alar had never met Abu Qatadah.
SECTION III
الفَصلُ الثَّالِثُ
THE DISLIKED HOUR'S
(١٠٤٨) عَنُ عَبْدِ اللَّهِ الشُّنَابِيِّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِكَّ الشَّمْسَ تَظْلُغُ
وَمَعَهَا قَرُكُ الشَّيْطَانِ فَإِذَا رُتَفَعَتْ فَار قَهَا ثُمَّ إِذَا اسْتَوَتُ قَارَتَّمَا فَإِذَا زَالَتْ فَارَقَهَا فَإِذَا دَنَّتُ
لِلْغُرُؤُبِ قَارَتَهَا فَإِذَا غَرَبَتْ فَارَقَهَا وَتَّى رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عَنِ الصَّلَاةِ فِيْ تِلْكَ
السَّاعَاتِ - (رواه مالك واحمد والنسائى)
1048. Sayyiduna Abudullah as- Sunabhi narrated that Allah's Messenger said,
Indeed, the sun rises and the horn of the devils is with it , but as the sun gets
higher, the (devils) horn parts from it. Then when the sun reaches the meridian , it
joins it but as the sun declines, it parts from it. Then, when this sun is about to set,
it joins it but as the sun sets, it parts from it " and Allah's Messenger alugado all to
forbade salah at these hours.2
COMMENTARY: The Prophet Alwy4, leil to has forbidden all kinds of salah at these times, even
funeral and prostration of recital. Though Imam Maalik has transmitted this hadith, he hold
that salah at midday is not forbidden, saying, The distinguished try to offer salah at midday.
NO SALAH AFTER ASR
(١٠٤٩) وَعَنْ أَبِي بَصْرَةِ الْفَقَارِّ قَالَ صَلَّى بِنَّا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالْمُخَّصِ صَلاَةَ الْعَصْرِ
فَقَالَ إِثَّ هذِهِ صَلَاةٌ حُرِضَتُ عَلَى مَنْ كَاتَ قَبْلَكُمْ فَضَيَّهُوْهَا فَمَنُ حَافَظَ عَلَيْهَا كَانَ لَهُ آجُرُهُ مَرَّتَيْنِ
وَلَّا صَلَاَةً بَعْدَ هَا حَتَّى يَطْلُعَ الشَّاهِدُ النَّجُمُ - (رواه مسلم)
1049. Sayyiduna Abu Basrah al Ghifari narrated that Allah's Messenger ,,lail
led them in the salah of asr at al Mukhammas after that he said, This salah was
prescribed to those people who preceded you but they lost it (by being irregular at
it and inattentive to it) So, he who preserves it will earn two rewards. There is no
salah after it till ash shahid rises.3 And Aas-shahid is the star.
COMMENTARY: They dual reward is for offering the salah which is a pious deed and for
preserving it. The past ummahs did not preserve it, so deserved punishment.
The word ash-shahid refers to the stars that are visible in the night.
1
Abu Dawood # 1083
2 Nasa'I # 559 Ibn Mjah # 1253 Muwatta Maalik # 15.10-44 Musnad Ahmed 4-348
3
Muslim # 292-830, Nasai # 521, Musnad Ahmad 6-397.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
638
TWO RAKA'AT AFTER ASR DISALLOWED
(١٠٥٠) وَعَنُ مُعَاوِيَّةً قَالَ إِنَّكُمْ لَتُصَلُّوْنَ صَلَاَةٌّ لَقَدْ صَحِبْنَا رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَمَا رَآَيْنَاءُ
يُصَلّيْهِمَا وَلَقَدْ تَهَى عَنْهُمَا يَعْنِى الرَّكْمَتَيْنِ بَعْدَ الْعَصْرِ- (رواه البخارى)
1050. Sayyiduna Mu'awiyah 's al (so) narrated, "You people offer a salah that we
who had been in a company of Allah's Messenger Aw,aleadlo never saw him offer.
Rather, he forbade that we should offer them meaning the two raka'at after asr."1
COMMENTARY: Other ahadith have been explicit that the Prophet , , atl do used to
offer two raka'at after asr. In this hadith, Mu'awiyah dailyso, denies it straightway. Perhaps,
Mu'awiyah's رضى الله عنه words mean that the Prophet صلى اللهعليه وسلم did not offer it in public. He
offered them at home unseen by other people so that they may not emulate him because
these two raka'at after asr were correct exclusively for the Prophet ,4,leil do to offer and
are not lawful for others to offer.
Imam Tahawi atlar> examined this question on whether the two raka'at after asr are allowed
or not. He said that ahadith are known from the Prophet alugadeal to continuously that he
disallowed that any salah should be offered after the fard salah (obligatory prayer) of asr have
been offered. Also, the sahabah (companions) we also> abided by it. Hence, it is not proper
for anyone to contradict it and say that it is allowed to offer salalı after asr.
(١٠٥١) وَعَنْ آَبٍ ذَرٍ قَالَ وَقَدُ صَعِدَ عَلَى دَرَجَةِ الْكُمْبَةِ مَنْ عَرَفَنِى فَقَدْ عَرَفَنِى وَمَنْ لَمْ يَعْرِفُنِيْ فَأَنَا جُنُّدُبْ
سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا صَلوَةً بَعْدَ الْتُبْحِ حَتَّى تَطْلُعَ الشَّمْسُ وَلَا بَعْدَ الْعَصْرِ
حَتَّى تَغْرُبَ الشَّمْسُ إِلَّا بِمَكَّةَ إِلَّا بِمَگَّةَ إِلَّا بِمَگَّةً-(رواهاحمدورزين)
1051. Sayyiduna Abu Dharr 'us ail >> narrated that after going up the stairs of the
ka'bah, "He who recognizes me, does know me (to be truthful). He who does not
recognize me (must know that) I am Jundub. I had heard Allah's Messenger labi
Au, say, "There is no salah after the salah of fajr till the sun rises and after asr till
the sun sets, but not in Makkah, but not in Makkah, but not in Makkah."2
COMMENTARY: The door of the ka'bah is at a height and a stair case led to it.
Nowadays, a portable series of steps is placed before it when necessary, otherwise it
lies by the well of zam zam.
Abu Dhar's de atl (so) name was Jundub ibn Junadah. As auso) He spoke hy the door of the
ka'bah so that the people may know that the hadith is sahih. The Prophet , Ale al to had
said about him. "The heaven has not cast shadow over anyone more truthful than Abu
Dharr, nor has the earth carried above it such a one."3
About salah being permitted in Makkah ever during times when salah is makruh
(unbecoming), we have spoken on it against the hadith # 1045. However, this hadith is weak.
1
Bukhari # 587.
2 Musnad Ahmad 5-165
3
Tirmidhi # 3828

639
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
CHAPTER - XXIV
THE CONGREGATIONAL SALAH AND ITS MERITS
بَابُ الْجَمَاعَةِوَفَضْلِهَا
There are so any ahadith on the merit of congregation, placing emphasis on it, that if they
are compiled together, they would require a voluminous book. In this chapter, such
ahadith will be reproduced as speak of the excellences of the congregational salah and
underline the relative rules. They will establish that the congregation is an essential
condition to make salah perfect. The Prophet , Al wil do never abstained from the
congregational salah, even when he was seriously ill and could not walk and two men
supported him up to the mosque where he joined the congregation.
FARD (OBLIGATORY) OR WAJIB (EXPEDIENT):
The ulama (Scholars) differ on this
question: is the congregational salah sunnah (Practice of Holy Prophet صلى الله عليه وسلم) , wajib
(expedient) or fard (obligatory)ayn or fard (obligatory) kifayah. Imam Ahmad, Dawud, Ata A>>
¿ and Abu Thawr àw> say that it is fard (obligatory) ayn (obligatory on each individual).
Some scholars say that if anyone hears the adhan for the salah and does not come to the
mosque then his salah is not correct. Imam Shafi'I aus> says that the congregational salah is
fard (obligatory) kifayah (if offered by some then all shall be absolved of the obligation).
Imam Abu Hanifah at>> and his followers say that it is sunnah (Practice of Holy Prophet an
je ) muwakkadah wajib (expedient). However, the Hanafi jurists have two opinions on
it. Some of their books call it wajib (expedient) and some hold that it is sunnah (Practice of
Holy Prophet ,., Ale ano ) muwakkadah. But it is more preferably wajib (expedient). Ibn
Hammam aws, says that the congregation is wajib (expedient), but it is called sunnah (Practice
of Holy Prophet صلى الله عليه وسلم ) because it is established through sunnah (Practice of Holy Prophet
meaning ahadith not that the congregation itself is sunnah (Practice of Holy ,(صلى الله عليه وسلم
Prophet gale ano ). It is like the salahs of two eeds. They are wajib (expedient) but are called
sunnah (Practice of Holy Prophet صلى اللهعليه وسلم) because they are proved through hadith.
COMMANDS & RULES:
It is stated in Bada'I that it is wajib (expedient) on every
sone adult sound person who is not handicapped to come to the mosque. If he misses the
congregation in a mosque, then it is not wajib (expedient) to go round to other mosques.
However, if i.2 goes to other mosques to earn the excellence of the congregation then it is
praise worthy. According to Quduri, if one misses the congregation in the mosque, then he
must get together his family members and offer the congregational salah at home.
The ulama (Scholars) differ on whether the congregational salah is superior in a
neighbouring mosque or the Jami (main mosque where Friday salah is observed). If there
are two mosques on a neighbourhood, the ancient mosque is preferred. If both are of equal
rank then the nearest is more rightful. For he tarawih and the salah of khusuf (solar eclipse),
the congregation are sunnah (Practice of Holy Prophet صلى الله عليه وسلم) nuwakkadah. This
applies to the tarawih even if the entire Quran is completed once.
The witr in Ramadan is mustahab (desirable) with the congregation. But, at any other time
after Ramadan, it is mukruh tanzihi to offer witr with the congregation constantly. If
consistency is not observed but very seldom two or three men offer the witr in a
congregational form then it is not makruh (unbecoming).