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announcement outside the place of salah.
SERMON AFTER SALAH
(١٤٥٢) وَعَنْ أَبِيْ سَعِيْدِنِ الْخُدُرِيِّ أَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَخْرُبُ يَوْمَ الْآْخِي وَ
يَوْمَ الْفِطْرِ فَيَبْدَأُ بِالسَّلَاةِ فَإِذَا صَلَّى صَلَاتَهُ قَامَ فَأَقْبَلَ عَلَى النَّاسِ وَهُوُ جُلُوُسْ فِي مُصَلَّ هُمْ فَإِنْ
كَانَتْ لَهُ حَاجَةٌ بِبَعْثٍ ذَكَّرَهُ لِلنَّاسِ أَوْ كَانَتْ لَهُ حَاجَةٌ بِغَيْرٍ ذَلِكَ أَمَرِهُمُ بِهَا وَكَاتَ يَقُوْلُ تَصَدَّقُوْا
تَصَدَّقُوا تَصَدَّقُوا وَكَانَ أَكْثَرُ مَنْ يَتَصَدَّقَ النِّسَآءُ ثُؤَّ يَنْصَرِفُ فَلَمْ يَزَّلُ كَذَلِكَ حَتَّى كَاتَّ مَرُوَاُ
بُنُّ الْحُكَمِ فَخَرَجُثُ مَخَاصِرًا مَرْوَانَ حَتَّى أَتَيْنَا الْمُصَلَّى فَإِذَا كَثِيْرُ بْنُ الضَّلَتِ قَدْ بَنِى مِنْبَرًا مِنْ طِئٍْ
وَلَيِنٍ فَإِذَا مَرْوَاجُ يُنَازِ عُنِى يَدَهُ كَأَنَّهُ يَجُ فِىْ تَخُوٍا لُمِنْبَرٍ وَ أَنَا أَجُرُّهُ تَحْوَ القَلْوَةِ فَلَمَّا رَأَيْتُ ذُلِكَ مِنْهُ
قُلْتُ أَيْنِ الْإِبْتِدَأُ بِالصَّلَاةِ فَقَالَ لَا يَا أَبَاسَعِيْدٍ قَدْ تُرِكَ مَا تَعْلَمُ قُلْتُ كَلَّا وَالَّذِى نَفْسِئٍ بِيَدِهِ لَا
تَأْتُوْكَ بِخَيٍْقِمَّا أَعْلَمُ ثَلَاتَ مِرَارٍ ثُمَّ انْصَرَفَ - (رواه مسلم)
1452. Sayyiduna Abu Saeed al khudri narrated that Allah's Messenger alugado all to
would go out on the day of the eed ul adha and eed ul fitr and begin with salah.
When he finished his salah he stood up and faced the people while they remained
seated on their prayer mats 'if he intended to sand an expedition he mentioned that
to the people .if he had any other intention besides that , he gave them commend
for that . he used to say (during the sermon "give charity! Give charity !give charity
the gives of most charity were women. Then he would depart.
This practice continued till Marwan ibn Hakam (became governor of Madina) Abu
Saeed continued and said) I went out (once) hand in hand with Marwan till we
came to the place of salah. Behold, Kathir ibn us-sult had built a pulpit of clay and
brick. Marwan continued to pull me with his hand as thought towards the salah ,
when I observed that from him, I asked " where is the practice of beginning with
the salah gone? He said No, O abu saeed that what you know has been given up! I
said certainly not! By him who has any soul in his hand , you have not brought (and
cannot bring) anything better then that which I know , I said it three times . " then
he (Abu Saeed )departed (with out joining the congregation salah). 1
COMMENTARY: The prophet said give charity! three times to emphasize. Or he said that
to cover three conditions:
(i)
Gave charity for your life's sake.
(ii) : Give charity for your death.
(iii)
Give charity for your hereafter.
Marwan ibn Hakam was born in 2AH but he never met the prophet alugarcall to. Kathir ibn
Sult is also reported to have been born in the times of the prophet and is counted among
the Sahabah (companions) aus 4tl so, by Jami ul Usool, but some authorities put him among
the salah and he had built the pulpit so that the sermon of eed may be delivered from it as is
Manson for Friday it seems from the hadith that Marwan ibn Hakam was the first person
1 Muslim# 9-889.

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to have the pulpit built (for eed).
The last words Then he departed could also refer to Marwan who went to the pulpit
deliver the sermon before offering the salah without listening to Abu Sa'eed disabil so,
THE METHOD: The salah of the two eeds comprises two rakaat first the intention in
formed and the takbir tahrimah is called and hands folded. Then the thane is recited and
the takbir Allah u Akbar is called three times raising the hands up to the ear lobes and
dropping them the first two times, the pause between every two takbirs should be that one
could say Subhan Allah three times in this interval after the third takbir the hands should
not be dropped but folded and the taawwudh, tasmiyah surah al fatihah and any surah
must be recited. Then the ruku and sajdahs must be made in the normal way. In the second
rakah surah al fatihah and any surah must be recited and three takbir should be called
dropping the hands after each takbir. Then at the fourth takbir the ruku should be observed
and the salah completed. Then the Imam should go up the pulpit and deliver two sermons.
The sermon of eed ul fitr should dwell on the commands and of the Sadaqatul fitr. The
sermon of eed ul adha should cover the subject of the sacrifice and takbir tashriq.
The takbir tashriq is to say once after every salah(الله اكبر الله اكبر لا اله الا الله والله أكبر الله أكبر ولله الحمد) and it is
wajib (expedient) to say so. This takbir should be called from the day of Arafah, 9th Dul
Hajjah, from fajar salah till 13th Dul Hajjah asr salah . this takbir is not wajib (expedient) on
women and travellers but if they follow an imam on whom it is wajib (expedient) to call the
takbir then it will be wajib (expedient) on them too. (ilm ul fiqh)
CHAPTER - XLIX
بَابُ فِى الْأُضْحِيَةِ
THE SACRIFICES
According to the Hanafis sacrifice is fard (obligatory) on every Muslim who is a resident
and rich meaning possesses the nisab though it does not rise invalue.
Imam shafi said that sacrifice is sunnah (practice of Holy Prophet ,.,le ao) muwakkadah.
Imam Ahmad held the same opinion.
SECTION I
الفضل الأولْ
SHOULD MAKE OWN SACRIFICE
(١٤٥٣) عَنْ آَنّسٍ قَالَ ضَتْ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِكَبْشَيْنِ آَمْلَحَيْنِ اقْرَنَيْنِ ذَبَجُهُمَا بِيَدِهِ وَسَمّی
وَكَبََّ قَالَ رَأَيْتُهُ وَاضِتَا قَدَمَهُ عَلَى صِفَاحِهِمَا وَيُقُولُ بِسْمِ اللهِ وَ اللَّهُ اَكْبَرُ- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Anas .1453
sacrificed two horned black rams with his own hands , mentioning Allah's name
and calling the takbir.
Sayyiduna Anas Ac atl so> added, "I Saw him place his foot on their sides, and say "
Bismillah Wa Allah hu Akbar."1
COMMENTARY: The men making the sacrifice must make it with his own hands if he is
familiar with its method, this is mustahab if he does not know it then he must stand there
1 Bukhari #5563,Muslim # 10-1966. Abu Dawud # 2794, Tirmidhi # 1494, Nasai # 4387, Ibn Majah #
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and depute someone to do it for him. According to the Hanafis it is a condition to mention
name of Allah at the time of making the sacrifice (Bismillah) and according to the ulama
(Scholars) it is mustahab(desirable) to call the takbir (Allahu Akbar). It is better to use the
waw (;) and say was Allahu Akbar. Most of the ulma say that it is makruh (unbecoming) to
involve blessing on the prophet at the time of sacrifice but Imam shafi said that it is sunnah
.(صلى اللهعليه وسلم practice of Holy Prophiet)
DESCRIPTION OF RAM
(١٤٥٤) وَعَنْ عَائِشَةً أَّ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آمَرَ بِكَبْشٍ أَقْرَكَ يَطَأُفِى سَوَادٍ وَيَبْرُكُ فِي
سوّادٍ وَ يَنْظُرُ فِيْ سَوّادٍ فَأُلِ بِهِ لِيُضَرِيِّ بِهِ قَالَ يَا عَائِشَةُ هَلُتِى الْمُدْيَّةَّ ثُمَّ قَالَ أَشْحِذِيُهَا بِحَجٍَ فَقَعَلْتُ ثُمَّ
اخَذَ هَا وَأَخَذَ الْكُبْشَ فَأَصْجَعَهُ ثُؤَّ ذَبَّجَهُ ثُؤَّ قَالَ بِسْمِ اللّهِ اَللَّهُذَّ تَقَبَّلُ مِنْ مُحَتَّدٍ وَالِ مُحَتَّدٍ وَمِنْ أُمَّةِ
مُحَتَدٍ ثُمَّ ضَغی پ۔۔(رواه مسلم)
1454. Sayyiduna Ayshah able, narrated Allah's Messenger asked for such horned
ram to be brought that walked on black ( feet), sat on black (belly and chest ) and
saw with black (eyes). So it was brought to him. He said "o Ayshah bring me a
knife "then he instructed her to sharpen it with a stone she did that. He took the
knife and took the ram .he placed it on the ground and slaughtered it and prayed:
بِسْمِ اللَّهِ اَللَّهُذَ تَقَبَّلُ مِنْ مُحَمَّدٍ وَالٍ مُحَتَّدٍ وَ مِنْ أُمَّةِ مُحَمَّدٍ
(In the name of Allah. O Allah accept it from Muhammad and the family of
Muhammad and from the ummah of (Muhammad).
Then he sacrifices it. 1
COMMENTARY: It the makruh (unbecoming) to sharpen the knife in front of the animal.
Sayyiduna Umar Ibn Khattab sail so, had awarded stripes to a men who had done it. It is
also makruh (unbecoming) to slaughter an animal in the presence of another animal.
The prayer of the prophet does not mean that there were shares for his ummah because one
ram or one goat can be sacrificed for only one person, not for more then one.
AGE OF ANIMAL
(١٤٥٥) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَذُّ بَجُوْ إِلَّ مِنَّةً إِلَّ أَنْ يَّعْسُرَ عَلَيْكُمْ فَتَذْ
تَجُوْا جَدْعَةَّ مِنَّ الَّأْنِ - (رواه مسلم)
1455. Sayyiduna Jabir us all so, narrated that Allah's Messenger said only a Sunnah
(practice of Holy Prophet صلى الله عليه وسلم) unless it is difficult for you. If so, then
sacrifice a Jadh'ah of a sheep or ram. 2
COMMENTARY: Musinnah and Jadh'ah are the terminology of ages of the animals. The
Hanafis say that a five year old camel in its sixth year , a cow, buffalow or ox in their third.
year, and a sheep or ram in their second year are called musinnah (1.) these animals can
be sacrificed only if they are musinnah except that a ram or sheep may be sacrificed even if
1 Muslim # 19-1967. Abu Dawud #2792, Musnad Ahmad # 6-78
2 Muslim #13-1963, Abu Dawud # 2797, Nasai # 4378, Ibn Majah # 3141, Musnad Ahmad # 3-312.

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they are jadhah.
Jadhah (wir) is the kid of a sheep or ram between six months and one year in age.
Some authorities hold that a Judhah will be valid for sacrifice only if its built is such that
anyone looking at it from after among the musinnah will taken it for one of them. If it is not
fat or well- built but lean than its sacrifice will not be proper.
The sense of the habit and the verdict of the jurists is that it is mustahab to sacrifice
musinnah if it is available and one is able to buy it though if, even in case a musinnah is
available yet any one sacrifice a judhah, then the sacrifice would be proper.
A YEAR OLD GOAT
(١٤٥٦) عَنْ عُقْبَةَ بْنِ عَامِرٍ أَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَعْطَاهُ غَنَّهَا يَقْسِمُهَا عَلَى صَحَابَتِهِ ضَحَايَا فبَقُى
عَتُوُدْ فَذَكَّرَهُ لِرَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ ضَحِّ بِهِ أَنْتَ وَفِي رِوَايَةٍ قُلْتُ يَا رَسُولَ اللَّهِ آَمَالِيُ جَذُءُ
قَالَ ضَخ پ۔۔ (متفق عليه)
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Uqbah ibn Aamir .1456
gave him some goats to distribute among his Shahabah de atl so, as sacrificial
animals. (He did that and) a yearling remained about which he asked Allah's
Messenger who said, "You sacrifice it."
According to another version , he said " o Messenger of Allah, I have a judhah
remaining" He said "sacrifice it."1
COMMENTARY: Atood (+) is a lamb one year old, fat and well- built. This hadith
confirms that a yearling may be sacrificed. Imam Abu Hanifah abided by it.
Some people maintain that atood is a lamb above six months old. In that case, this
concession was allowed only to sayyiduna Uqbah ibn Aamir de atl (so). No one also is then
allowed to sacrifice an atood.
SACRIFICE AT AL- MUSALLA
(١٤٥٧) وَعَنِ ابْنِ عُمَّرَ قَالَ كَانَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَذْبَمُ وَيَنْحَرُ بِالْمُعَلَّى- (رواه البخارى)
1457. Sayyiduna Ibn Umar Ateatlyso, narrated that the prophet used to sacrifice (animals)
and slaughter (camels) at the musalla (which is the place of salah for eed, etc,)2
SHARES IN SACRIFICE
(١٤٥٨) وَعَنْ جَابِرٍ أَكَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الْبَقَّرَةُ عَنْ سَبْعَةٍ وَالْجُزُؤْرُ عَنْ سَبْعَةٍ-
(رواه مسلم وأبوداودواللفظ له)
1458. Sayyiduna Jabir que all so) narrated that the prophet said "(when making a
sacrifice), a cow may be shared by seven people and a camel (also) by seven.3
GUIDANCE
(١٤٥٩) وَعَنْ أُمِّ سَلَمَةَ قَالَتُ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا ادَخَلَ الْعَشِرُ وَ أَرَادَ بَعْضُكُمُ اْ
1 Bukhari # 5547, Muslim # 16-1965, Tirmidni # 1508, Nasari # 4379, Ibn Majah # 3138, Darimi #
1953, Musnad Ahmed 4-140.
2 Bukhari # 982.
3 Muslim # 352-1318, Abu Dawud # 2808, Nasai # 4393. (word are Abu Dawud's).

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يُضَِّى وَلَّا يَمَسَّ مِنْ شَعُرِهٍ وَبَشِّرِهِ شَيْئًا وَفِيْ رِوَايَةٍ فَلَا يَأْ خُذَكَّ شَعْرًّا وَلَّا يَقْلِمَنَّ نُفُرًا وَفي ڕِوَايَةٍ مَنْ رَای
هِلَالَ ذِى الْحَجَّةِ وَآَرَادَ آَنْ يُّضَِّيَ فَلَا يَاخُذُ مِنْ شَغْرٍهٍ وَلَّا مِنْ أَظْفَارٍ؟- (رواه مسلم)
1459. Sayyiduna Umm Salamah narrated that Allah's Messenger , le al Jo said,
"when the (first) ten days being (of Dhul- Hajjah) and one of you intends to make a
sacrifice, he must not cut his hair or clip his nails ( till the sacrifice is made).
According to a version "he must neither shaves hair nor pare nails." According to
yet another version, "He who sees the new moon of Dhul. Hajjah and indented to
make a sacrifice must not cut his hair or his nails (till the sacrifice is made)."1
COMMENTARY: It is disallowed to clip nail and cut hair during these ten days to achieve
resemblance to the pilgrims who have assumed the ihram. This prohibition is only tanzihi,
so to obey it is mustahab and to neglect it is giving up the preferable. However, Imam
shaf'i said that neglect it is makruh (unbecoming).
PIOUS DEEDS IN TEN DAYS
(١٤٦٠) وَعَنِ ابْنِ عَّاسِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ آَيَّامِ الْعَمَلُ الصَّالِمُ فِيْمِنَّ أَحَبُّ إِلَى
اللّهِ مِنْ هَذِهِ الْآَيَّامِ الْعَشْرِ قَالُوا يَا رَسُولَ اللّهِ وَلَا الِْهَادُ فِي سَبِيْلِ اللَّهِ قَالَ وَلَا الْجِهَادُ فِي سَبِيْلِ اللُّهِ
إِلَّارَجُلْ خَرَجَ بِنَفْسِهٍ وَمَالِهِ فَلَمْ يُرْجِعُ مِنْ ذَلِكَ بِشَنْيٍ- (رواه البخارى)
1460. Sayyiduna Ibn Abbas narrated that Allah's Messenger said "there are no days
during which a righteous deed is dearer to Allah then during these ten days "They
(the Sahabah (companions)) due dil so) asked him, O Messenger of Allah, not even
jihad in Allah's path? He said not jihad in the path too except a man goes out with
his life and his property and returns not with anything at all of that.2
(His effort is better then the righteous deed of these ten days)
COMMENTARY: Reward is commensurate with selfless Endeavour. Nothing can be as
ungrudging as giving up one's life and property for Allah's sake .
The righteous deeds in Ramadan too are very excellent, so perhaps this hadith does noi
speak of the deeds of Ramadan or deeds during Ramadan are more excellent because of the
obligatory fasting and the most sacred night laylat ul ulqadr which in Ramadan and the
deeds of the first ten days of Dul Hajjah are very dear because the day of Arafah find place
'among them and rites of hajj performed in these days.
SECTION II
الفَضلُ الثَّانِى
SUPPLICATION
(١٤٦١) وَعَنْ جَابِرٍ قَالَ ذَبَعَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ الذَّبْحِ كَبُشَيْنِ آَقْرَنَيْنِ آَمْلَحَيْنِ مَوْجُوُنَيْنِ
فَلَبَّا وَجَّهَهُمَا قَالَ
1461. Sayyiduna Jabir narrated that the prophet sacrificed two horned rams that
had black stripes on white and were castrated. He put them oriented to the
kiblah and prayed;
1 Muslim # 352-1318, Abu Dauwd # 2808, Nasai # 4393.
2 Bukhari # 969, Abu Dawud # 2438, Tirmidhi # 757, Ibn Majah # 1727.

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إِّ وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ السَّمُوْتِ وَالْأَرْضَ عَلَى مِنَّةٍ إِبْرَاهِيْمَ حَنِيفًا وَ مَا أَنَا مِنَّ الْمُشْرِكِيْنَّ إِّ صَلَائِ
وَنُسُكِئْ وَمَحْيَاىَ وَمَمَانِ لِلُّهِرَبِّ الْعُلَمِيْنَ لَا شَرِيْكَ لُهُ وَبِذْلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِيْنَّ اللَّهُتَّ مِنْكَ وَلَّكَ
عَنْ مَّحَتَّدٍ وَأُمَّتِهِ بِسْمِ اللهِ وَ اللّهُ أَكْبَرُ ثُمَّ ذَّبَحَ رَوَاءُ أَحْمَدُ وَ أَبُوْدَاوُدَ وَابْنُ مَاجَةً وَالدَّارِيُّ وَفِيْ رِوَايَةٍ لِأَحْمَدَ
وَآَبِيْ دَاؤُدَ وَالنِّزْ مِذِيِّ ذَبَعَّ بِيَدِهِ وَقَالَ بِسْمِ اللهِ وَاللَّهُ آكْبُ اَللَّهُوَّ هُذَا عَنِيٌّ وَعَمَّنُ لَّمْ يُفَحّ مِنْ أُمَتِىْ-
"I have turned my face towards one who has created the heavens and the earth ,
observing the religion of ibrahim the upright , Iam not of the polytheists. My salah my
religious rites, my living and my death are for Allah, lord of the worlds who has no
partner . that is what I am commanded to do and I am one of the Muslims, O Allah, this
(sacrifice) is granted by you , and is made purely for your pleasure. (do accept it ) from
Muhammad and his ummah, In the name of Allah, and Allah is the greatest"
Then he made the sacrifice. 1
According to another version ; he sacrifice it with his own hand and said " In the
name of Allah. And Allah is the greatest, o Allah, this is from me and from those of
my ummah who have not made a sacrifice. 2
COMMENTARY: An castrated animal its flesh is delicious.
As for the words: I'm not of the polytheists the ulama (Scholars) are not one on which
Shari'ah (divine law) the prophet followed before he was commissioned as prophet. They
say that he followed the creed of Prophet Abraham or prophet Musa or prophet Eesa, and
worshipped accordingly.
The correct position is that he did not follow any shariah but used his judgment and
intuition to occupy himself in worship and he believed in Allah, Moreover, it is confirmed
beyond any shadow of doubt that never in his life did he taint himself with idol-worship.
As for the kind of his worship , the ulama (Scholars) say that it is known only to Allah,
The intention from Muhammad and his ummah means that either he associated them in
the reward of the sacrifice or truly included them in the making of the sacrifice in which
case it will be presumed to be an exclusive distinction of his. The most explanatory position
is that he sacrifice one ram from his own self and the other on behalf of his ummah.
It is clear from this hadith that if the person making the sacrifice is able to slaughter then it
is mustahab to slaughter then it is mustahab to slaughter the animal with one's own hand.
Even a women may do it herself, if she can.
ON BEHALF OF THE DEED
(١٤٦٢) وَعَنْ حَشٍ قَالَ رَأَيْتُ عَلِيًّا يُفَّى بِكَبُشَيْنٍ فَقُلْتُ لَهُ مَا هَذَا فَقَالَ إِكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ اوْصَانِى أَنْ أُضِى عَنْهُ فَانَا اُضِى عَنْهُ۔ (رواه ابوداؤدوى الترمذى نحو)
1462. Sayyiduna Hanash Alar, narrated that he saw Sayyiduna Ali 4x 4blo> sacrificing
two rams so he asked him 'Why do this? (One was enough) he said Allah's Messenger
had enjoined me to sacrifice one on his behalf so I do that for him.3
1 Abu Dawud # 2795, Ibn Majah # 3121, Darimi # 1946, Musnad Ahmad 3.375
2 Tirrmidhi # 1526, Abu Dawud, Musnad Ahmad
3 Abu Dawud # 2790, Tirmidhi # 1495, Musnad Ahmad # 1-150

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COMMENTARY: Sayyiduna Ali we all (so) either made sacrifice of two rams from himself
and two on behalf of the prophet or one for each. Apparently it was his constant practice to
do so every year.
It is allowed to make sacrifice on behalf of the dead though some ulama (Scholars) do not
permit it. Ibn Mubarak said "I prefer that something should be spent on behalf of the deed
but sacrifice should not be made for him and if it has to be made for some reason then
nothing of its meat may be eaten. All of it must be distributed in the name of Allah."
NOT A DEFECTIVE ANIMAL
(١٤٦٣) وَعَنُ عَلِيٍّ قَالَ أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ تَسْتَشْرِقَ الْعَيْنَّ وَالْأُذُبَ وَأَنْ لَّا
تُضَّخِّى بِمُقَابَلَةٍ وَلَّا مُدَا بَرَةٍ وَلَا شَرُقَاءَ وَلَّا خَرُ قَاءَ رَوَاهُ التِّرْمِذِىُّ وَأَبُوْدَاوُدَ وَالنِّسَائِىُّ وَالدَّارِىُّ وَابْنُ مَاجَةً
وَانْتَهَتُ رِوَايَتُهُ إِلَى قَوْلِهِ وَالْأُ۔
1463. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم enjoined
them to examine the eye and the ear (of the sacrificial animal) thoroughly and
refrain from sacrificing an animal with a slit that makes some of the ear hanging in
the front or back, nor an animal with a lengthwise slit or circular pierce.1
COMMENTARY: Imam Shaf'I atlar> dose not permit sacrifice of a goat whose ear has even
a slight silt. Imam Abu Hanifah atlar> said that the ear is cut off.
In this regard, Imam Tahawi cites the hadith of Sayyiduna Qatadah: he reported from ibn
Kulayab that he heard Sayyiduna Ali say that he prophet forbade sacrifice of (siyoud ¿une)
(adbu quran wa udhar.) So, Qatadah Also, asked Saeed ibn Musayyib &atl so, what was
meant by these words, he said ' The ear is cut off half or more then half .
ANIMAL DISALLOWED BY HANAFIS: The Hanafis say that such animals are not
allowed to be sacrificed whose ear is split one third or more, which has no ears since birth,
whose tail or nose is cut off one third or more, which is blind, one eyed or has lost one third
or more sight of one eye, whose udders have dried, which has no brain, which is lame and
cannot walk up to the place of slaughter, which has itches which has no teeth and which
consumes impurity.
Sacrifice is allowed of the animal whose ear is cut lengthwise or from the side of its mouth
and hangs , or is cut the back side, hence we may say that the prohibition in this hadith is
nahi tanzihi ( which is nearer lawful then forbidden).
(١٤٦٤) وَعَنْ عَلِيٍّ قَالَ تَى رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ تُضَّى بٍأَ غْضَبِ الْقَرَنٍ وَالْأُذُن-
(رواه ابن ماجة)
1464. Sayyiduna Ali narrated that Allays Messenger forbade them to sacrifice horn
and a slit ear. 2
COMMENTARY: The Hanifis allow the sacrifice of an animal that has no horns since birth,
or were broken or third cover has come off. Hence this habit is based on nahi tanzihi.
However, the animal whose horns have come off from the roots is not allowed for sacrifice.
1 Tirmidhi # 1503, Nasai # 4372 Ibn Majah # 3142 Darimi # 1952, Masnad Ahmad 1-108.
2 Abu Dawud # 2805, Tirmidhi # 1509, Nasai # 4377, Ibn Majah # 3145, Musnad Ahmad 1-83.1-83 1-
127.

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(١٤٦٥) وَعَنِ الْبَرَاءِ بْنِ عَازِبٍ آَكَّ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سُئِلَ مَاذَا يُتَّقَى مِنَ الضَّحَايَا فَآَشَارَ بِيَدِهِ
فَقَالَ أَرْبَّهَا الْعَرْجَاءُ الْبَيِّنُ ظَلْمُهَا وَالْعَوْرَاءُ الْبَيِّنُ عَوْرُهَا وَالْمَرِيْضَةُ الْبَيِّنُ مَرْضُهَا وَالْعَجْفَاءُ الَّتِيِ لَا تَنْقِى-
(رواه مالك واحمد والترمذى وابوداود والنسائي وابن ماجة والدارمى)
1465. Sayyiduna Al Bara ibn Aazib narrated that Allah's Messenger was asked, of
what should one be careful in (selecting) a sacrificial animal? He pointed out with
his fingers saying, four kinds: a lame animal whose limp is obvious, a one -eyed
animal whose loss of an eye is clear, a sick animal whose sickness is apparent and a
lean animal that has no marrow (evidently.)1
PLUMP ANIMAL
(١٤٦٦) وَعَنْ آنِيْ سَعِيدٍ قَالَ كَانَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُضَّتِى بِكَبَشٍ أَقْرَنَ فَحِيْلٍ يَنْظُرُفِ
سَوَادٍوَيَاكُلُ فِى سَوَادٍ وَدَهُشِئْ فِىسَوادٍ- (رواه الترمذى وابوداود وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Saeed .1466
made sacrifice of such a horned plump ram that saw with black (eyes) ate with
blackness (round its mouth) and walked on black (feet)2
COMMENTARY: The ulama (Scholars) say that it is mustahab to sacrifice an animal that is
fat and fleshy. It is better to sacrifice one fat sheep then two lean ones unless the meat of the
fat or fleshy sheep or goat is bad.
THE JADHAH
(١٤٦٧) وَعَنْ مُجَاشِعٍ مِنْ بَنِيْ سُلَيْمٍ أَكَّ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُوْلُ إِكَّ الْجُدُّءَ يُونِى
مِمَايُوَنْ مِنْهُ الشَّنی۔(رواهابوداود والنسائی وابن ماجة)
1467. Sayyiduna Mujashi de atl so, who was from tribe Banu Sulaym narrated that
Allah's Messenger Au, Ale abl do said often " A jadhah is enough where a kid of the
hairy suffices."3
COMMENTARY: The jadhah has been defined in the precedi .. g lines.
Just as the sacrifice of a goat of over one year is allowed, so too the sacrifice of the
Jadhah is allowed.
Thaniy is a term used to define age of an animal .
When applied to a goat in its second year,
An ox or a cow in its third year, and a camel in its sixth year.
(١٤٦٨) وَعَنْ أَبيْ هُرَيْرَةً قَالَ سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ نِعْمَةُ الْأُحِيَّةُ الَجَذَهُ مِنَ
الضَّأَنِ - (رواه الترمذى)
1468. Sayyiduna Abu Hurayrah &calls, narrated that he heard Allah's Messengerto
Alugo leatl say "The best sacrifice is the jadhah of a ram. 4
1 Musnad Ahmad # 4-289, Abu Dawud #2802, Tirmidhi # 1502, Nasai #4370, Ibn Majah # 3144,
Darimı#1939
2 Abu Dawud # 2796, Tirmidhi # 1501, Nasai # 4390, Ibn Majah # 3128.
3 Abu Dawud # 2799, Nasai # 4384, Ibn Majah # 3140, Musnad Ahmad # 5-368.
4 Tirmidhi # 1504, Masnud Ahmad 2-445.

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COMMENTARY: While the sacrifice of a six month old ram is allowed but the jadahah of a
goat is not allowed.
SHARING IN SACRIFICE
(١٤٦٩) وَعَنِ ابْنِ عَبَّاسِ قَالَ كُنَّ مَعَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْ سَفَرٍ فَحَضَرَ الْأَصْخِي فَاشْتَرَكْنَا فِي الْبَقَرَةِ
سَبْعَةً وَفِى الْبَحِيْرِ عَشْرَةَ رَوَاهُ التِّرْ مِذِىُّ وَالنِّسَائِىُّ وَابْنُ مَاجَةَ وَقَالَ التِّرْمِذِىُّ هَذَا حَدِيثٌ حَسَنٌ غَرِيُبٌ-
1469. Sayyiduna Ibn Abbas narrated that they were with Allah's Messenger on a
journey. The (eed) ul adha came upon them, so they shared mutually seven for a
cow and ten for a camel.1
COMMENTARY: Ishaq Ibn Rahuwayh follwed this habit and says that ten people must
share a camel.
All the ulama (Scholars) say that this hadith is abrogated by the one which says explicitly
that like seven in a cow, the shares for a camel too are seven.
MERIT OF SACRIFICE
(١٤٧٠) وَعَنُ عَائِشَةَ قَالَتْ قَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَاعَمِلَ ابْنُ أَدَمَ مِنْ عَمَلٍ يَوْمَّ
التَّحْرِ أَحَبَّ إِلَى اللَّهِ مِنْ إِهَرَاقِ الدَّمِ وَإِنَّهُ لَيَاتِي يَوْمَ الْقِيَامَةِ بِقُرُوْنِهَا وَأَشْعَارِ هَا وَأَظْلَافِهَا وَإَِّ الدَّمَـ
لَيْقَّعُ مِنَ اللّهِ بِمَكَانٍ قَبْلَ آَنْ يَّقَعَّ بِالْأَرْضِ فَطَيِّبُوا بِهَا نَفْسًا- (رواه الترمذى وابن ماجة)
1470. Sayyiduna Ayshah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
"of the deeds that a man does on the day of sacrifice, the dearest to Allah is the flow
of blood. It will come on the day of resurrection with its horns and its hair and its
hooves. In deed, the blood will gain Allah's acceptance at once even before it drops
on the ground. So, please yourselves what it."2
COMMENTARY: Zany ul -arab said that the animal will come on the day of resurrection in
its form it had before being sacrificed without any defect . It will be an excellent substitute
for one who had sacrifices it for each of his limbs. It will also be his riding beast on the
bridge, sirat.
Given these tidings, he must not feel melancholy but be delighted.
EXCELLENCE OF WORSHIP DURING THE DAYS
(١٤٧١) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ آَيَّامٍ أَحَبُّ إِلَى اللَّهِ آَنْ يُتَعَبَّدَلَّهُ
فِيْهَا مِنْ عَثْرِ ذِى الْحُجَّةِ يَعْدِلُ صِيَّامُ كُلِّ يَوْمٍ مِنْهَا بِصِيَّامِ سَنَّةٍ وَقِيَّامِ كُلِّ لَيْلَةٍ مِنْهَا بِقِيَامِ - لَيْلَةِ الْقَدْرِ رَوَاءُ
التِّرْ مِذِىُّ وَابْنُ مَاجَةً وَقَالَ التِّرْمِذِىُّ إِسْنَاءُ، ضَعِيفٌ.
1471. Sayyiduna Abu Hurayrah narrated that Allah's Messenger said None of the
days are dearer to Allah during which he is worshipped then the ten days of Dhul
Hijjah. Fating on each of these days is like fasting for a year and standing ( in
worship ) on each of its night is like standing on laylatulqadr."3
1 Tirmidhi # 1506, Nasai # 4393, Ibn Majah # 3131, Masnud Ahmad 1-275.
2 Tirmidhi # 1498, Ibn Majah # 3126.
3 Tirmidhi # 758, Ibn Majah # 1728.

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COMMENTARY: We have spoken in detail on the merit of ten days of Dhul Hijjah in the
first section of this chapter.
SECTION III
الفَصلُ الثَّالِثُ
SACRIFICE BEFORE SALAH NOT CORRECT
(١٤٧٢) عَنُ جُنْدُبٍ بُنِ عَبْدِ اللّهِ قَالَ شَهِدُتُّ الْأَصْخِى يَوْمَ النَّحْرِ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَلَمْ
يَهْدُ اَئِ صَلّ وَفَرَءَ مِنْ صَلَاتِهِ وَسَلَّمَ فَإِذَا هُوَ يَزِى ◌َحَرَ أَضَاحِىَّ قَدْذُبِّتُ قَبْلَ آَنْ يَّفْرُغَ مِنْ صَلَاتِهِ
فَقَالَ مَنْ كَاتَ ذَّبَعَّ قَبْلَ أَنْ يَّهُلِّ أَوْ نُصَلِّيَّ فَلْيُذْبَهُ مَكَانَهَا أُخْرِى وَفِي رِوَايَةٍ قَالَ صَلَّى اللَّيُّ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ يَوْمِ النَّحْرِ ثُؤَّ خَطَبَ ثٍُّ ذَبََّ وَقَالَ مَنْ كَانَ ذَبَعَّ قَبْلَ أَنْ يُصَلِّيَّ فَلْيُذْبَحُ أُخْرِى مَكَانَهَا وَمَنُ لَّمْ
يَذْبَعُ فَلْيَذْبَعُ بِاسْمِ اللهِ- (متفق عليه)
1472. Sayyiduna Jundub ibn Abdullah &sail so, narrated that he was there along with
Allah's Messenger A, 4lily on (eed) ul adha the day of sacrifice, hardly had he
finished the salah and given the salutation then, behold! he saw the meat of the
sacrifice animal that had been sacrifice before he had completed the salah so, he
said "whoever has sacrifice before he offered salah or , we offered salah - must
sacrifice another in place of it.
According to another version, he (Jundub) narrated that the prophet offered the
salah on the day of sacrifice, then delivered the sermon , and after that sacrificed,
and said, He who has sacrificed before having offered salah must make another
sacrifice in place of it, and he who has not sacrificed, must sacrifice (now) in the
name of Allah."1
DAYS OF SACRIFICE
(١٤٧٣) وَعَنْ نَافِعٍ آثَّ ابْنَ عُمَّرَ قَالَ الْأَْخِ يَوْمَانٍ بَعْدَ يَوْمِ الْأَصْخِى رَوَاهُ مَالِكْ وَقَالَ بَلَغَنِيْ
1473. Sayyiduna Nafi narrated that (Sayyiduna) Ibn Umar que all (so) said " The
sacrifice is for two days more after the eed ul adha.2
(١٤٧٤) عَنْ عَلِيٍّ بْنِ آَبٍ طَالِبٍ مِثْلَئ۔
1474. Sayyiduna Ali Ibn Abu Talib durable> narrated the like of it.3
COMMENTARY: Imam Abu Hanifah Imam Malik and Imam Ahmad abide by this hadith.
They hold that sacrifice is validly made up to sunset on the twelfth. Imam Shafi hold that
the last date is the thirteenth.
(١٤٧٥) وَعَنِ ابْنٍ عُمَرَ قَالَ أَقَامَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالْمَدِيْنَةِ عَشْرَ سِنِينَ يُضَحِى - (رواه الترمذى)
1475. Sayyiduna Ibn Umar narrated that Allah's Messenger Stayed in Madinah for
ten years. He made the sacrifice (every year).4
1 Bukhari # 986, Muslim # 1-1960. Tirmidhi # 1513. Nasai # 4368, Ibn Majah # 3152. Musnad Ahmad # 3-113.
2 Muwatta Maalik # 23.6-12
3 Ibid
4 Tirmidhi # 1512. Musnad Ahmad 2-38.

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COMMENTARY: This is the strongest evidence that to make sacrifice is wajib (expedient)
عليه السلام SUNNAH OF PROPHET IBRAHIM
(١٤٧٦) وَعَنْ زَّيْدٍ بُنِ أَرْقَمَ قَالَ قَالَ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَا رَسُولَ اللَّهِ مَالهذِهِ :
اْأَصَاحِئْ قَالَ سُنَّةُ أَبِّكُمُ إِبْرَاهِيْمَ عليه السلام قَالُوا فَمَا لَنَا فِيْهَا يَا رَسُولَ اللَّهِ قَالَ بِكُلِّ شَعْرَةٍ حَسَنَةٌ قَالُوا
فَالشُّوْفُ يَا رَسُولَ اللهِ قَالَ بِكُلِّ شَعْرَةٍ مِنَ الشُوْفِ حَسَنَةٌ - (رواه أحمد وابن ماجة)
1476: Sayyiduna Zayd ibn Arqam Au ail so, narrated that sahabah (companions) of
Allah's Messenger asked "O Messenger of Allah, what is this sacrifice?" He said " it
is the sunnah (practice of Holy Prophet صلى الله عليه وسلم) of your father Ibrahim . They
asked , " what is there for us in it?" He said "A blessing against every hair. " They
asked," And (what about) wool, Messenger of Allah? He said. " Against every
strand of wool a blessing."1
CHAPTER - L
بَابُ الْعَتِيْرَةِ
AL-ATIRAH
SECTION I
الفضل الأول
FARA AND ATIRAH
(١٤٧٧) عَنْ أَبٍ هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَافَرَءَ وَلَا عَتِيْرَةٌ قَالَ وَالْفَرَءُ أَقَّلُ نِتَاجٍ كَاك
يُنْتَجُ لَهُمْ كَانُوا يَذْتَجُوْنَه لِطَوَاغِيَتِهِمْ وَالْعَتِيْرَةُ فِ رَجَبٍ- (متفق عليه)
1477. Sayyiduna Abu Hurayah de atl so) narrated that the prophet said, "There is no
fara and no atirah ( in Islam )" Abu Hurayrah said that fara was the first born of
their animal and they slaughtered it ( as an offering ) to their idols . And atirah was
what they observed in Rajab. 2
COMMENTARY: During the jaihiliyah(ignorance era), the idolaters sacrificed the first born
of their animals before their idols; this practice continued in early Islam and the first of the
animals was offered in Allah's name, later this practice was abolished to ovoid a
resemblance to the infidels.
Another practice of the jahiliyah (ignorance era) was to make an offering to the idols in the
first ten days of Rajab to attain nearness to them. This was called atirah.
In early Islam. The Muslims carried on with atirah to gain nearness to Allah. Later this
practice, too, was done away with. The objective was to give up resemblance to the idolaters.
SECTION II
الفضلُ الثَّانِی
(١٤٧٨) عَنْ مِخْفٍ بُنِ سُلَيْمٍ قَالَ كُنَّا وقُوْفًا مَعَ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِعَرَفَةً فَسَمِعْتُهُ يَقُوْلُ يَّايُّهَا
النَّاسُ إِكَّ عَلَى كُلِّ أَهْلٍ بَيْتٍ فِي كُلِّ عَامٍ أُضْحِيَّةً وَعَتِيْرَةٌ هَلْ تَدْرُوَ مَا لْعَتِيُرَةُ هِىَ الَّتِيْ تُسَكُّوْنَهَا الرَّجَبِيَّةُ
1 Ibn Majah # 3127, Musnad Ahmad 4-368
2 Bukhari # 5474, Muslim # 38-1976, Abu Duauwd # 2831,Tirmidhi # 1517, Nasai # 4222, Ibn Majah #
3168, Darimi # 1964, Musnad Ahmad # 2-239.
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رَوَاهُ التِّرْ مِذِىّ وَ أَبُوْدَاوِدَ وَالنِّسَائِىُّ وَابْنُ مَاجَةَ وَقَالَ التِّزْ مِذِىُّ هُذَا حَدِيْتُ غَرِيُبْ ضَعِيْفُ الْإِسْنَادِ وَقَالَ
3
1478. Sayyiduna Mikhanaf ibn Sulaym narrated that they were with Allah's
Messenger standing at Arafah. He heard him say "o people! On every member of
the house it is wajib (expedient) make a sacrifice and offer atirah every year. Do you
fathom what atirah is? It is that which you call rajabiyah"1
Tirmidhi rated the hadith as gharib and da'if (strange and weak) Abu Dawud said
that atirah is abolished (and not allowed any more).
SECTION III
الْفَضْلُ الثَّالِثُ
HARD-PRESSED IS RELIEVED
(١٤٧٩) عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ و قَالَ قَالَ تَسُولُ اللّهِصَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُمِرْتُ يَوْمِ الْأَصْخِى عِيْدَّ اجَعَلَهُ اللهُ
◌ِهذِهِ الْأُتَمَّةِ قَالَ لَّهُ رَجُلْ يَا رَسُولَ اللّهِ أَرَ أَيْتَ إِ لَّمْ أَجِدْ إِلَّ مَنِحَةً أُنْفِى أَفَأُضَتِى بِهَا قَالَ لَا وَلْكِنُ خُذُّ مِنُ
شَعْرِكَ وَأَظْفَارِكَ وَتَقْضُّ شَارِبِكَ وَتَحْلِقٌ عَانَتَكَ فَذَّالِكَ تَمَامُ أُصُحِيَّتِكَ عِنْدَ اللَّهِ (رواه ابوداؤدوالنائى)
1479. Sayyiduna Abudullah ibn Amr narrated that Allah's Messenger said, "I am
commanded to observe the day of sacrifice as an eed. Allah has made it so for this
ummah. A man submitted, O Messenger of Allah tell me if I do not find anything
besides a maniah, may I sacrifice it ?' he said " no but, cut some of your hair, (clip)
your nails and moustaches and shave your pubes . That is your complete sacrifice in
Allah's sight".2 (You will earn a full reward.)
COMMENTARY: Manihah is derived from (+) manahah. It means a grant, gift. The Arabs
gave their milk- yielding camel to the needy as a gesture of sympathy. They could use its milk ,
wool and offspring for themselves. When they had no need of it , they returned it to its owner,
The prophet disallowed the man to sacrifice the manihah because he was not its rightful
owner besides, he had no other means to meet his needs, so it is apparent from the hadith
that sacrifice is not wajib (expedient) on a hard - pressed, poor person.
While the majority of ulama (Scholars) say tat for a hard pressed it is mustahab to make a
sacrifice, Imam Abu Hanifah said that sacrifice is wajib (expedient) only on one who is sahib
nisab (on whom zakah is wajib (expedient))
CHAPTER - LI
بَابُ صَلْوةِالْخَسُوْفِ
SALAT UL KHUSUF
The renowned linguists and scholars say the khusuf is a lunar eclipse. While kusuf is a
solar eclipse.
All of the ahadith in this chapter concern solar eclipse. Only one hadith (# 1481)
Concerns lunar eclipse. So, the compiler of the Mishkat ought to have given this chapter the
caption salat ul kusuf.
1 Abu Dawud # 2788, Tirmidhi # 1523 Nasai # 4224, Ibn Majah # 3125, Musnad Ahmad 4-215.
2 Abu Dawud # 2789 Nasai # 4365, Musnad Ahmad # 2-169.

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Some scholars say that the word kusuf applies to both solar and lunar eclipse, And, some
say that khusuf too. Applies to both.
The salat of solar eclipse is masnun in the eyes of most of the ulama (Scholars). The Hanafis
offer two raka'at with the congregation without a sermon.
The salah of lunar eclipse is also two raka'at but not in a congregational form Everyone
offers it by himself.
Imam Shafi hold that both these salah are offered with a congregation and a sermon is
also delivered.
SECTION I
الفضلُ الآوَّلُ
THE PROPHET'S SALAH OF SOLAR ECLIPSE
(١٤٨٠) عَنُّ عَائِشَةَ قَالَتْ إِثَّ الشَّمْسَ خَسَقَتُ عَلى عَهْدِ رَسُوْلِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَبَعَثَ مُنَا دِيًّا
القَّلوةُ جَامِعَةٌ فَتَقَدَّمٌ فَصَلَى أَرْبَعَ رَكْعَاتٍ فِيْ رَكْعَتَيْنٍ وَآَرْبَةَ سَجَدَاتٍ قَالَتْ عَائِشَةُ مَا رَكَّعْتُ رَكُوْءًا قَتٌ
وَلَّا سَجَّدُتُ سُجُوْدًّا قٌَّّ كَانَ أَطُوَلَ مِنْهُ- (متفق عليه)
1480. Sayyiduna Ayshah narrated that during the time of Allah's Messenger (after
the hijrah). There was a solar eclipse. He sent a crier to (summon with the) call as
salat ul Jame (the salah brings together). Then he went forward and offered two
raka'at with four ruku (bowings) and four sajdah (prostration) sayyiduna. Ayshah
said, I had never made a ruku or a sajdha that was longer than that."1
COMMENTARY: It is a sunnah (practice of Holy Prophet 1,4,le angle) to invite the people to the
salat ul- kusuf (solar eclipse) by calling as salat ul jami' The ulama (Scholars) say that salah
should observe in a congregational form in the Jam'e mosque or the place of eed salah, It should
not be observed during the hours when offering salah is makruh (unbecoming).
The prophet made two prostrations ( sajdah) in every rakaah . However, Imam
Abu Hanifah cites some ahadith that speak of only one ruku and a normal salah. In fact,
There is a qawli hadith in this chapter and qawli hadith is preferred over the file hadith.
RECITATION:
(١٤٨١) وَعُنُّهَا قَالَتْ جَهَرَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي صَلَاةِ الْحُسُوُفِ بِقِرَاءَتِهِ- (متفق عليه)
1481. Sayyiduna Ayshah narrated that the prophet recited the Quran aloud in
prophet salah of a lunar eclipse.
(١٤٨٢) وَعَنْ عَبْدِ اللَّهِ بُنِ عَبَّاسِ قَالَ إِنْخَتَفَتِ الشَّمْسُ عَلى عَهْدِ رَسُوْلِ اللهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ فَصَلُى
تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالنَّاسُ مَعَّهُ فَقَامَ قِيَامًا طَوِيْلًا تَحْوَّ امِنْ قَرَاءَةِ سُوْرَةِ الْبَقَرَةِ ثُؤَّ رَكَةَ
رُكُوْمًا طَوِيْلًا ثُوَّ رَفَعَ فَقَامَ قِيَامًا طَوِيْلًا وَهُوَدُوْنَ الْقِيَّامِ الْأَوَلِ تُوَّ رَكَةَ رُكُوْمًا طَوِئْلًا وَهُودُۇُتَّ
الرَّكُوْءِ الْأَوَلِ تُؤَّ رَفَعَ ثُمَّ سَجَدَ ثُمَّ قَامَ فَقَامَ قِيَّامًا طَوِيْلاً وَهُوَدُوْنَ الْقِيَامِ الْأَقَلِ ثُزّ رَكَةٌ رُكُوْتًا
طَوِيْلًا وَهُوَّدُوْنَ الرُّكُوْءِ الْأَقَلِ تُؤَّ رَفَةَ فَقَّمَ قِيَّامًا طَوِيْلًا وَهُوَدُوْنَ الْقِيَامِ الْأَوَلِ ثُوَّ رَكَةَ
1 Bukhari # 1051, Muslim # 20-910, Abu Dawud #1190.

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رُكُوْمًا طَوِيْلًا وَبْوَدُونَ الرُّكُوْءِ الْأَوَلِ تُؤَّ رَفَ تُؤَّ سَجَدَ ثُؤَّ انْصَرَفَ وَقَدْ تَجَّلَّتِ الشَّمُسُ فَقَالَ إِّ
الشَّمْسَ وَالْقَمَّرَ أَيَتَانٍ مِنْ آيَاتِ اللَّهِ لَا يَخْصِفَانٍ لِمَوْتٍ أَحْدٍ وَّلَا ◌ِيَاتِهِ فَإِذَا رَأَيْتُمْ ذَلِكَ فَاذْكُرُوا
اللَّهُ قَالُوا يَا رَسُولَ اللَّهِ رَ أَيْنَاكَ تَنَّاوَلْتَ شَيْئَّا فِي مَقَّامِكَ هَذَا تُؤَّ رَآَيْنَاَكَ تَكَّمُكَّهُتَ فَقَالَ إِىِ رَآَيْتُ
الُجُنَّةَ فَتَنَاوَلْتُ مِنْهَا تُنْقُوْدًا وَلَوْاَخَذْتُهُ لَا كَلْتُمُ مِنْهُ مَا بِقِيَتِ الدُّنْيَا وَرَأَيْتُ النَّارَ فَلَمْ أَرَكَا لْيَوْمِ مَنْظَرًّا
فَتِّ أَفْظَةَ وَرَأَيْتُ أَكْفَرَ أَهْلِهَا النِّسَاءَ فَقَالُوْا بِوَ يَا رَسُولَ اللَّهِ؟ قَالَ بِكُفْرٍ مِنَّ قِيْلَ يَكْفُرُنَ بِاللهِ
قَالَ يَكُفُّرُنَ الْعَشِيْرُ وَيَكْفُرُنَ الْإِحْسَانَ لَوْ أَحْسَنْتَ إلى إِحْدُهُنَّ الدَّهُرَ ثُؤَّ رَأَتُ مِنْكَ شَيْئًا
قَالَتْ مَأَرَ أَيْثُ مِنْكَ خَيْرًا قَتُّ - (متفق عليه)
1482. Sayyiduna Abdullah ibn Abba's narrated that the sun was eclipsed during
the time of Allah's Messenger. He lead the people in the salah observing a
lengthy standing about so much as would take to recite surah al Baqarah. Then he
bowed and it was a lengthy bowing. Then he raised his head and stood for a long
time but less then the first standing again he bowed for a long time but it was
then the first bowing. then he stood up for the second rakaat and it was a lengthy
standing but shorter then the first time. Then he bowed .for a long time but less
than the first bowing and stood up for a long time but it was less than first time.
Then he bowed for a long time but it was less than the first bowing. The he raised
his head and prostrated himself (giving the salutation,) he departed. Meanwhile
the sun was bright (again).
He said "The sun and the moon are two of the signs of Allah. They are not
eclipsed because of any ones death or of anyone's birth. When you observe that
remember Allah. The sahabah (companions) asked, "O Messenger of Allah, we
saw you stretch (your hand) to hold something. Then we saw you move back? He
said, "I saw paradise and intended to get a bunch of its grapes. Had I taken it, you
would have eaten it for as long as the would lasts. And I saw hell and I have never
seen such a frightening sight as I saw today. I saw that of its inmates, most were
woman "They asked, "Why o Messenger of Allah? He said, "Ingratitude to Allah
(or disbelief in him)? He said they are ungrateful to their husbands and
ungrateful for (their) kindness. Were you to show favour to any of them for ages
and she found something in you not to her liking, she would lament that she had
never seen any good in you."1
COMMENTARY: The sun and moon are two of the signs of Allah. They have no power to
benefit or harm anyone. So, how foolish of those who bow to them in worship. Allah
causes them to be eclipsed to show his power and to win people of his wrath.
The salah of eclipse is not wajib (expedient) if the hour is one when salah cannot be offered
then one may recite the tasbih, tahlil or make istighfar. The command is were a
.(صلى الله عليه وسلم commendation and the salah is sunnah (practice of Holy Prophet
The grapes of paradise are everlasting. If a single piece was eaten another would have
grown in its place. If the prophet had taken the bunch of grapes, the people would have
1 Bukhari # 1052, Muslim # 17-907. Abu Dawud # 1189, Nasa'i # 1482, Ibn Majah # 265. Muwatta #
12-1-2, Musnad Ahmad 33-374.

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believed. Then belief in the unseen would have been meaningless.
(١٤٨٣) وَعَنْ عَائِشَةَ تَخْوَ حَدِيْثِ ابْنِ عَبَّاسٍ وَقَالَتْ ثُقَّ سَجَدَ فَاَ طَالَ السُّجُوْدَ ثُؤَّ انْصَرَفَ وَ قَدِالنُّجُلَتِ
الشَّمْسُ فَخَطَبَ النَّاسَ فَحَمِدَ اللَّهِ وَأَثْنِى عَلَيْهِ ثُمَّ قَالَ إِكَّ الشَّمْسَ وَالْقَمَرَ أَيَتَّارٍ مِنْ أَيَاتِ اللّهِ لَا
يَحْسِفَانٍ لِمَوْتِ آَحَدٍ وَلَا ◌ِخَيَاتِهِ فَإِذَارَ أَيْتُمْ ذُلِكَ فَادْعُوا اللّهَ وَكَتِرُوا وَصَلُّوْا وَتَصَدَّ قُوْاتُؤَّ قَالَ يَا أُمَّةً مُحَمَّدٍ
وَاللّهِ مَا مِنْ أَحَدٍ آغْيَرُ مِنَّ اللّهِ أَنْ يَزْنِ عَبْدُهُ أَوْ تَزْنِىَ أَمَتُهُ يَا أُتَّةَّ مُحَتَّدٍ وَاللَّهِ لَوْ تَعْلَهُوْنَ مَا أَعْلَمُ
لَصَحِكْتُمْ قَلِيْلًا وَلَبَكَّيْتُمُ كَثِيْرًا - (متفق عليه)
1483. Sayyiduna Ayshah narrated a hadith like that of Sayyiduna ibn Abbas , she
also narrated that he prostrated himself and made a lengthy prostration, departing
thereafter. By then, the sun was clear. Then he addressed the people. He praised
Allah and glorified him , and said, " surely, the sun and the moon are two of the
signs of Allah, they do not eclipse for anyone's death or anyone's birth. When you
see that, supplicate Allah, extol him, offer salah and give charity." Then; he said "O
ummah of Muhammad by Allah, no one is more annoyed the. Allah when his slave
commits adultery, or his female slave commits adultery. O ummah of Muhammad
by Allah, were you to know what I know, you would laugh little and weep much.1
PROPHET'S CONDITION AT ECLIPSE
(١٤٨٤) وَعَنْ أَبِيْ مُؤْسِى قَالَ خَسَفَتِ الشَّمْسُ فَقَامَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَزِمًا تَّخَّى اَلْ تَكُؤْتَ
السَّاعَةُ فَقَ الْمَسْجِدَ فَعَلَّى بِأَحْوَلٍ قِيَامٍ قَ رُكُوْءٍ وَ سُجُوٍْ مَارَ أَيْتُهُ قَتٌ يَفْعَلُهُ وَقَّالَ هَذِهِ الْآيَاتِ الَّتِ يُرْسِلُ
اللَّهُ لَّا تَكُوْنُ لِمَوْتٍ أَحَدٍ وَّ لَا ◌ِخِيَاتِهِ وَلَكِنْ يُجُوِّفُ اللَّهُ بِهَا عِبَادٍ فَإِذَارَ أَيْتُمْ شَيْنَا ذَلِكَ فَافْزَ مُوْإلى زِكْرِهٍ
وَدُعَائِهٍ وَإِسْتِغْفَارٍ؟- (متفق عليه)
1484. Sayyiduna Abu Musa narrated that during the eclipse of the sun (once) the
prophet was worried, apprehensive lest the last hour had arrived. He went to the
mosque and offered salah in which he stood, bowed and prostrated. Himself
longer then he (Abu Musa) had ever seen him do. Then he said "they are signs that
Allah sends. They do not come because of anyone's death or because of anyone's
birth, Allah grows. Fear in his slaves through them , so when you see anything like.
this , engage in his remembrance supplicate him and seek his forgiveness"
COMMENTARY: The prophetLy, leal Lo was worried as anyone would be when the last day
comes, not that it had come, for, he knew well that it would not come during his lifetime.
When this happened and when natural calamities struck the earth the prophet alugadoat to
was worried for mankind living here. He was fearful for them, not for himself, lest Allah's
punishment descend on them though it.
HOW MANY RUKU & SAJDAH
(١٤٨٥) وَعَنْ جَابِرٍ قَالَ إِنْكَسَفَتِ الشَّمْسُ فِى عَهْدِ رَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ مَاتَ إِبْرِهِيُهُ بُنُ
1 Bukhari # 1044, Muslim # 1-901, Nasai # 1474, Muwatta Malik # 12-1-2, Masnad Ahmad #3-374.
+

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رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى بِالنَّاسِ سِتَّ رَكْعَاتٍ بِأَرْبَةَ سَجَّدَاتٍ- (رواه مسلم)
1485. Sayyiduna Jabir narrated that the sun was eclipsed during the time of Allah's
Messenger on the day Ibrahim, his son, died. He led the people though the salah
consisting of six rukus" (bowings) and four sajdahs (prostrations.)1
COMMENTARY: Ibrahim was the prophet's alugado all to son though sayyiduna Mariyah
Qubtiyah, born in 8AH. He said in 10AH before being weaned. The people said that the
solar eclipse was because of his death but the prophet alugade all to rejected their idea. We
have seen that in the previous ahadith.
The prophet ,4. leall to offered two rakaat with three ruku and two sajdah in each rakaah.
The number of ruku in the salah is reported differently in these ahadith. Imam Abu Hanifah
has preferred those ahadith which mention only one ruku in each rakaah. Imam Shafi
prefers the ahadith mentioning two ruku per rakaah. He and most of the other scholars hold
that if the duration of the solar eclipses lengthy then as many as three, four of five RUKU
may be made in each rakaah.
(١٤٨٦) وَعَنِ ابْنِ عَبَّاسٍ قَالَ صَلَّى رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ حِيْنَ كَسَفَتِ الشَّمْسُ ثَمَانَ رَكْعَاتٍ فِى
آربعسجدات
1486. Sayyiduna Ibn Abbas narrated that Allah's Messenger offered salah when an
eclipse of the sun took place. He made eight ruku( bowings) and four sajdah
(prostrations).2
(١٤٨٧) وَعَنْ عَلِيٍّ مِثْلُ ذُلِكَ - (رواه مسلم)
1487. Sayyiduna Ali narrated a similar hadith.3
THE PROPHET صلى الله عليه وسلم METHOD
(١٤٨٨) وَعَنْ عَبْدِ الرَّحمُنِ بُنِ سَمُرَةً قَالَ كُنْتُ أَرْقَوِىْ بِأَسْهُوٍ لِيْ بِالْمَدِيْنَةِ فِي حَيَاةِ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ إِذَكَسَفَتِ الشَّمْسُ فَتَبَدُهَا فَقُلْتُ وَاللّهِ لَّاَ نْظُرَكَّ إِلَى مَا حَدَثَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
فِي كَسُوْفِ الشَّمْسِ قَالَ فَأَتَيْتُهُ وَهُوَ قَائِهْ فِي السَّلَاةِ رَافُِ يَدَيْهِ فَجَعَلَ يُسَبُِّ وَيُهَلِّلُ وَيُكِِّرُ وَيَحْمَدُ وَيَدُْ
حَتَّى حُسِرَ عَنْهَا فَلَمَّا حُسِرَ عَنْهَا قَرَأَ سُؤْرَتَيْنٍ وَصَلَى رَكْعَتَيْنٍ رَوَاهُ مُسْلِمْ فِي صَحِيُحِه عَنْ عَبْدِالرَّحمُنِ بُنِ
سَمُرَةً وَكَذَا فِعْ شَرُحِ السَّنَّةِ عَنْهُ وَفِي نُسُخِ الْمَصَابِيْحِ عَنْ جَابِرِ بُنِ سَمُرَقَ۔
1488. Sayyiduna Abdur Rahman ibn Samurah narrated that he used to practice
archery with his arrows in Madinah during the lifetime of Allah's Messenger. < td+
Alwy dle. the sun was in eclipse (once) he threw aside his arrows and swore that he
would see how Allah's Messenger enacted during eclipse of the sun. When he came
to him, he found him (Standing) reciting with hands raised.
1 Muslim #10-604
2 Muslim#18-908.
3 Ibid

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سُبْحَاكَ اللهِ، لَا إِلهَ إِلََّ للهُ، اَللَّهُ أَكْبَرُ الْحَمْدُ لِلْهِ
and making supplication till the eclipse of the sun was out of the eclipse ( and clear)
he recited two surahs and offered two raka'at salah ( meaning, the two surahs he
recited in the two rakkat.)1
This is how it is in Muslim and sharh us- sunnah (practice of Holy Prophet 4,le ano
,). However, in the copies of al- Masabih , the narrattor is named as sayyiduna
Jabir ibn Samurah.
COMMENTARY: when Abdur Rahman came to him, the prophet ,4, leail Jo was standing
in salah, meaning in the style of salalı facing the Qiblah with hands raised. The people were
behind him in rows, we might also say that here salah means supplication because we do
not know from anywhere that the prophet w, le ul Raised hands making supplication
in salah during a solar eclipse.
As for the one ruku, they are all confused as are their narrators. So, it is wajib (expedient) to
ignore these traditions, Hence, Imam Abu Hanifah has opted for the traditions that
mention just one ruku in every mention just one ruku in every rakaah.
EMANCIPATE SLAVE
(١٤٨٩) وَعَنْ أَسْمَاءَ بِئْتٍ آنيْ بَكْرٍ قَالَتْ لَقَدُ أَمَرَ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالْعِتَاقَةِ فِي كُشُوْفِ الشَّمْسِ-(رواه
البخارى)
1489. Sayyiduna Asma bint Abu Bakar narrated, "In deed, Allah's Messenger gave
instructions that during a solar eclipse, slaves should be set free"2
SECTION II
الفضلُ الثَّانِی
RECITATION
(١٤٩٠) عَنْ سَمُرَقَ بْنِ جُنْدُبٍ قَالَ صَلَّى بِنَا رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْ كُمُوْفٍ لَا نَسْمَُّ لَهُصَوْتًا۔
(رواه الترمذى وابوداود والنسائى وابن ماجة)
1490. Sayyiduna Samurah ibn jundub narrated that Allah's Messenger(E ) led them
in salah during a solar eclipse. However, they could not hear his voice.3
COMMENTARY: Imam Abu Hanifah and Imam Shafi abide by this hadith and call for
silent recital in the salah of solar eclipse. There are ahadith in bukhari and Muslim that call
for loud recital. So, Ibn Hammam said that the ahadith of silent recital should be preferred
because during daytime the recital is silent
PROSTRATION ON SEEING A SING
(١٤٩١) وَعَنْ يِكْرِمَةً قَالَ قِيْلَ لِإِبْنِ عَبَّاسٍ مَاتَتْ فُلَانَهُ بَعْضُ أَزْوَاجِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَخَرَّ
سَاجِدًا فَقِيْلَ لَهُ تَسْجُدُ فِى هَذِهِ السَّاعَةِ فَقَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا رَأَيْتُمْ أَيَّةٌّ فَاسْجُدُوْا
وَأَىُّ أَيَّةٍ أَعْظَمُ مِنْ ذِهَابٍ أَزْوَاجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- (رواهابوداود والترمذى)
1 Muslim#26-913.
2 Bukhari # 1054, Musnad Ahmad# 6-354,
3 Abu Dawud #184. Tirmidhi # 562, Nasai # 1484, Ibn Majah#1264, Musnad Ahmad 5-16

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1491. Sayyiduna Ikrimah narrated that when Sayyiduna ibn Abbas was informed of
the death of one of the wives (Sayyiduna Sufiyah) of the prophetصلى الله عليه وسلم , he
prostrated himself. So, he was asked why he prostrated himself on that occasion. He
said Allah's Messenger had instructed us to make prostration whenever we
observed a sign. what sign could be greater then the departure of the wives of the
1?" صلى الله عليه وسلم prophet
COMMENTARY: the people asked sayyiduna ibn Abbas why he made prostration
unnecessarily for that is disallowed. He explained to them that when trials and punishment
come, a sign precedes them . the departure of a wife of the prophetalugado all to from this
world to the next is a great sign. During their lifetime, they were on assurance of peace and
blessing for the earthlings! So these things are removed with Their death, we must occupy
in remembrance of Allah and in making prostration to him.
Some ulama (Scholars) say that the prophet's صلى الله عليه وسلم instruction to make prostration
meant offer salah others taken it literally prostrate yourselves. Allamah teebi said that if a
sign like an eclipse , then it is to offer salah, otherwise to make prostration though we may
take it to mean salah too. The prophet alugarcal to used to offer salahat such times.
Ibn Hammam also said that it is better to offer salah during a strom and such calamities. Ibn
Abbas two is known to have offered salah in bus rah during an earthquake.
SECTION II
الفَصلُ الثَّالِثُ
SALAT UL- KUSUF, HOW MANY PROSTRATION, ETC.
(١٤٩٢) عَنْ أُتَيّ بْنِ كَعْبٍ قَالَ إِنْكَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى بِهِمْ فَقَرَأَ
بِسُؤْرَةٍ مِنَ الُوَّلِ وَرَكَةَ خَمْسَ رَكْعَاتٍ وَسَجَدَ سَجْدَتَيْنٍ ثُمَّ قَامَ إِلَى القَّانِيَةِ فَقَّرَأَ بِسُؤْرَةٍ مِّنَ الْتُوَّلِ تُؤَّ رَكَةٌ
خَمْسَ رَكْعَاتٍ وَسَجَدَ سَجُدَتَيْنٍ ثُمَّ جَلَسَ كَمَا هُوَ مُسْتَقْبِلَ الْقِبْلَةِ يَدْعُوْ حَتَّى ◌ُِّجُلِىكُلُوْفُهَا-(رواه ابوداؤد)
1492. Sayyiduna Ubayy ibn Kab narrated that in the times of Allah's Messenger the
sun was eclipsed. So, he led them in salah and recited one of the long surahs and
made five ruku (bowings) and two sajdah (prostrations)then he stood up for the
second (rakaah) and recited a long surah, made five ruku and two sajdah and then
sat down (after the salah,) as he was, facing the qiblah making supplication till the
eclipse of the sun was over.2
HANNAFI STAND UPHELD
(١٤٩٣) وَعَنُ التُّعْمَانِ بْنِ بَشِيْرٍ قَالَ كَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَجَعَلَ
يُعَلِّى رَكْعَتَيْنٍ وَيَسْأَلُّ عَنْهَا حَتَّى إِنَّجُلَتِ الشَّمْسُ رَوَاهُ أَبُودَاوُدَ وَفِيْ رَوَايَةِ النِّسَائِيِّ إِّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ
ثالثجمُ خَرَجُ يَوْمًا
وَسَلَّمَ صَلّى حِيْنَ إِنْكَسَّفَتِ الشَّمْسُ مِثْلَ صَلَّاتِنَا يَرْكَهُ وَيَسْجُدُ وَلَّهُ فِىْ أُخْرِى ◌َكَّ النَّيِّ
مُسْتَعْجِلًا إِلَى الْمَسْجِدِ وَقَدْ إِنْكِّسَفَتِ الشَّمْسُ فَعَلَى حَتَّى إِلَّجُلَكُ ثُؤَّ قَالَ إِنَّ أَهْلَ الْجَاهِلِيَّةِ كَانُوا
يَقُوْلُوْنَ إِّ الشَّمْسَ وَالْقَمَرَ لَا يَخْيِفَانٍ إِلَّ لِمَوْتٍ عَظِيْرٍ مِنْ عُتَلِمَاء أَهْلِ الْأَرْضِ وَإِنَّ الشَّمْسَ
1 Abu Dawud # 1197, Tirmidhi # 3917.
2 Abu Dawud # 1182, Ibn M ajah#1262, Musnud Ahmad #5-134.

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وَالْقَمَرَ لَايَخْسِفَانٍ لِمَوْتٍ أَحَدٍ وَّلَا لِيَاتِهِ وَلَكِنَّهُمَا خَلِيْقَتَانٍ مِنْ خَلْقِهٍ يُحْدِثُ اللَّهُ فِي خَلْقِهِ مَاشَآءَ
فَأَيُّهُمَا إِنْخَسَفَتُ فَصَلُّوْا حَتَّى يَنْجَلِى أَوْ يُحدِثُ اللَّهُ آَهُرَّا-
1493. Sayyiduna An -Numan ibn Bashir narrated that during solar eclipse in the time
of Allah's Messenger Au,4,ledildo he began to offer salah two rakaat after two rakaat,
asking about the eclipse in between, till the sun turned bright. (Abu Dauwd).
According to another version: when the sun was eclipsed, the prophet , 4lat
offered Salah like our (regular) salah, making ruku and sajdah,
Another version has: when a solar eclipse occurred one day, the prophet ,lailo
hurnied to the mosque and offered salah till it was bright, then he said "surely. The
people used to say, during the jahiliyah, the sun and the moon are eclipsed only
because of a great man's death. But, the sun and the moon does not eclipse because
of anyone's death or because of anyone's birth. Rather, they are two creatures of
Allah's creation. Allah alters in his creation what he wills. So, if any of the two is
eclipsed, offer salah till it clears, oa Allah causes His command to prevail ( through
punishment or the last hour)1
COMMENTARY: The words like our regular salah make it clear that the prophet 4l culo
Awy did not make many ruku in the salah of the solar eclipse. He made only one ruku and
two sajdah. This hadith upholds the Hanafi stand and there are other ahadith too
corroborating this hadith.
CHAPTER LII
THE PROSTRATIONS IN GRATITUDE
بَابْ فِى سُجُودِ الشُّكُرِ
وهُذَا الْبَابَ قَالٍ عَنِ الفَصْلِ الأوّل وَالثَّالِكِ
The ulama (Scholars) differ on whether a prostration outside salah is allowed masnun and
a nearness to Allah, or not? Some people mantion that it is a bidah to make only prostration
outside salah and at other times. It is also haraam (forbidden) it has no standing in shariah.
This is why both sajdah (prostatoins) are disallowed after the salah of witr.
Other authorities say that it is allowed and legal but disliked.
The detailed explanation is that sajdah outside salah can be of many kinds. One of them is
the sajdah sahw (remedial prostration) which falls under the purview of salah and there is
no difference of opinion about it.
There also is the sajdah tilawah (or, the prostration called by certain verses of the Quran).
There is no difference of opinion about this too.
The third is the sajdah munajat (prostration of supplication) it is made outside the salah.
Most of the ulama (Scholars) say that this prostration is makruh (unbecoming).
The fourth is the sajdah ush-shukhr (prostration of gratitude). It is made on receiving a
blessing or when a difficulty is removed. The ulama (Scholars) differ on this prostration.
Imam shafi and Imam Ahmad say that this prostration is a sunnah (practice of Holy Pror'iet
Of the Hanafis, Imam Muhammad agrees with them, and many other and . (صلى الله عليه وسلم
ahadith confirm this opinion. However, Imam Malik and imam Abu Hanifah say that this
1 Abu Dawud # 1193, Nasai, # 1487.

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sajdah is makruh (unbecoming). They assert that there are unlimited blessings of Allah and
they cannot be counted. Clearly, a person cannot thank him for each of his blessings, hence,
to bind him to make a prostration of gratitude for each favour is to put him to hardship
that he cannot endure.
Those scholars who allow the prostration of gratitude maintain that the blessing mean new
or fresh blessing that are received some time not those that are received constantly, like
man's existence and such other things.
Thus when the accursed Abu Jahl was killed, the prophet , latl & made a prostration of
gratitude. Sayyiduna Abu Bakar made a prostration of gratitude when musaylamah
kadhdhab was killed, sayyiduna Ali also made a prostration of gratitude when dul
Thadiyah Khariji was killed. The well known sahabi sayyiduna Kab ibn Malik made a
prostration of gratitude when his repentance was accepted.
This chapter has no section I and III
SECTION II
الفضلُ الثَّانِى
PROPHET'S PROSTRATION OF GRATITUDE
(١٤٩٤) وَعَنْ أَبِيِّ بَكْرَةَ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا جَاءَ، أَهْرُ سُرُؤُرًا أَوْيَسُُّ بِهِ خَرَّ
سَاجِدًا شَاكِرًا لِلّهِ تَعَالِى رَوَاهُ أَبُوْدَاؤدَ وَالتِّزْ مِذِىُّ وَقَّالَ هُذَا حَدِيْثُ حَسَنٌ غَرِيُبْ۔
1494. Sayyiduna Abu Bakar narrated that when Allah's Messenger found that
which caused him delight or which pleased him, he prostrated himself to express
gratitude to Allah, the exalted.1
COMMENTARY: While some ulama (Scholars) say that this hadith is evidence that
prostration of gratitude is permitted. Other say that here sajdah means salah. The prophet
Auyd leatl to offered salah at the time of chaast (Duha) when he was told of victory in a battle
and the execution of Abu Jahl!
Imam Abu Hanifah's views are mentioned in the introductory passage.
ON SEEING SOMEONE IN DISTRESS
(١٤٩٥) وَعَنْ آتِيْ جَعْفَرٍ أَكَّ النَّبِىَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَأْى رَجُلًا مِنَ التَّغَاشِيْنَ فَخَرَّ سَاجِدًا رَوَاءُ
الدَّارُ قُطْنِيْ مُرْسَلَّا وَفِى شَرُحِ السُّنَّةِ لَفْظُ الْمَصَابِيحِ.
1495. Sayyiduna Abu Jafar narrated that the prophet saw a dwarf and prostrated himself.2
COMMENTARY: The dwarf is a very short-statured man, not well-built.
Mazhar said that this prostration must be made to thank Allah for keeping
One safe from deformity. But, it should be concealed from the dwarf lest he fecl had. On
seeing a sinner, however, the prostration must be made on his face so that he may perhaps
repent. Shibli at .: ) had prayed on seeing a habitual sinner within his hearing.
الحمد لله الذي عافاني مما ابتلاك به
'Praise belongs to Allah who preserved me from that with which he has tried you.
1 Abu Dauwd#2774, Tirmidhi#1578, Ibn Majah#1394.
2 Daraqutani # 1 in chapter of prostration of gratitude