Indexed OCR Text

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Hadith 1177
، قَالَ : (( أحَبُّ الصَّلاةِ إِلَى
: أنّ رسول الله
وعن عبد الله بن عمرو بن العاص
اللهِ صَلاةُ دَاوُدَ ، وَأَحَبُّ الصِّيَامِ إِلَى اللهِ صِيَامُ دَاوُدَ ، كَانَ يَنَامُ نِصْفَ اللَّيلِ وَيَقُومُ ثُلُهُ وَيَنَامُ
سُدُسَهُ وَيَصُومُ يَوْماً وَيُفْطِرُ يَوْماً )) متفقٌ عَلَيْهِ .
'Abdullah ibn 'Amr ibn al-'Ās 4
narrates that the Messenger of Allah
said: "The most beloved salah to Allah is the salah of Dawud &) and the
most beloved fast to Allah is the fast of Dawud
R. He used to sleep for
half the night, remain in worship for one third of it, and sleep for one sixth
of it. He used to fast on one day and not on the next." (Bukhārī, Muslim,
Ahmad, Bayhaqī)
Commentary
Dawud & used to sleep for two-thirds of the night and then worship for the remainder.
This is regarded as the best because when a person rests sufficiently, then he will be able to
worship His Creator with greater enthusiasm and fervour.
Fasting on alternate days entails greater sacrifice since the body does not become accustomed
to fasting. It is also beneficial for the physical body and general health because one gains
strength by not fasting on alternate days.
Hadith 1178
عن جابر ◌ُّهُ، قَالَ: سَمِعْتُ رسولَ اللهِ ﴿، يقول: ((إِنَّ فِي اللَّيْلِ لَسَاعَةً، لاَ يُوَافِقُهَا
رَجُلٌ مُسْلِمٌ يَسْألُ الله تَعَالَى خَيْراً مِنْ أَمْرِ الدُّنْيَا وَالآخِرَةِ، إِلَّ أعْطَاهُ إِيَّاهُ ، وَذَلِكَ كُلَّ لَيْلَةِ
)) رواه مسلم .
Jābir 4
s narrates: I heard the Messenger of Allah
saying: "There is a
certain hour during the night wherein whatever good of this world and
the Hereafter a Muslim asks Allah &'s for, Allah will give it to him. This
happens every night." (Muslim, Ahmad)
Commentary
The fact that this virtue is found every night shows the superiority of night over day. Divine
tajalliyāt (radiance) are found every night, whereas in the day, it is found only on the day
of Jumu'ah.
Allah &s has kept this hour hidden like the night of Qadr is hidden and the special moment

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on the day of Jumu'ah when du'as are accepted is hidden. The reason for this is to encourage
a person to endeavour in acts of worship and obedience. Some scholars are of the opinion
that the hour of acceptance is during the middle portion of the night, while others have
stated that it is during the final moments before the time of Fajr.
Hadīth 1179
، قَالَ : ((إِذَا قَامَ أحَدُكُمْ مِنَ اللَّيْلِ فَلْيَفْتَتَحِ الصَّلاَةَ
وعن أبي هريرة ع ◌ُهُ : أَنَّ النبيَّ
بركْعَتَيْنِ خَفِيفَتَيْنِ )) رواه مسلم .
Abū Hurayrah
narrates that the Messenger of Allah
said: "When
any of you stands up for worship at night, he should commence his salah
with two short rak'āts." (Muslim, Bayhaqī)
Hadith 1180
﴿ إِذَا قَامَ مِنَ اللَّْلِ افْتَحَ صَلاَتَهُ بِرَكْعَتَيْنِ خَفِيفَتَيْنِ
٥، قالت: كَانَ رسولُ الله ◌ُ
. رواه مسلم .
'A'ishah wes narrates: "When the Messenger of Allah
used to stand up
for worship at night, he would commence his salah with two short rak'āts."
(Muslim, Nasa'ī)
Commentary
Scholars state that the first two rak'ats should be short so that the effect of sleep does not
remain and one will gain the energy and enthusiasm for the remaining worship.
Hadith 1181
إِذَا فَاتَتْهُ الصَّلاَةُ مِن اللَّيْلِ مِنْ وَجَعٍ أَوْ غَيْرِهِ ، صَلَّى
وعنها نظّها، قالت: كَانَ رسول الله
مِنَ النَّهَارِ ثِنْتَيْ عَشْرَةَ رَكْعَةً . رواه مسلم
'A'ishah was narrates: "If the Messenger of Allah
g missed out the night
șalāh because of illness or some other reason, he would offer twelve rak āts
during the day." (Muslim, Bayhaqī)
Commentary
This hadith teaches us that if one misses out an optional act of worship due to some reason,
then he should perform it later so that the habit remains and he is not deprived of its

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blessings.
Hadīth 1182
﴾ : (( مَنْ نَامَ عَنْ حِزْبِهِ ، أَوْ عَنْ شَيْءٍ
وعن عمر بن الخطاب ﴿ّه ، قَالَ : قَالَ رسولُ الله .
مِنْهُ ، فَقَرَأَهُ فِيما بَيْنَ صَلاَةِ الفَجْرِ وصلاة الظُّهْرِ ، كُتِبَ لَهُ كَأَنَّمَا قَرَأْهُ مِنَ اللَّيْلِ )) رواه مسلم .
'Umar ibn al-Khattab & narrates that the Messenger of Allah
said: "One
who sleeps through his habitual worship or any part thereof (at night),
and then recites it between the Fajr and Zuhr salahs, it will be recorded for
him as if he had read it at night." (Muslim, Tirmidhī, Abū Dāwūd)
Commentary
This hadith was mentioned previously. See hadith 153. It is the mercy of Allah & that He
grants the full reward of an action if it is performed before the Zuhr salah for one who is ill
at night or overpowered by sleep.
Additional Points
v In addition to night salah, it is advisable to adopt a regular form of worship at night such
as recitation of Qur'an, dhikr of Allah , durud, du'a', etc.
Hadith 1183
: (( رَحِمَ اللهُ رَجُلاً قَامَ مِنَ اللَّيْلِ ، فَصَلَّى
وعن أَبي هريرة ﴿ُّهُ، قَالَ : قَالَ رسول الله
وَأَيْفَظَ امْرَأَتَهُ ، فَإِنْ أَبَتْ نَضَحَ فِي وَجْهِهَا المَاءَ ، رَحِمَ اللهُ امْرَأَةً قَامَتْ مِنَ اللَّيْلِ ، فَصَلَّتْ
وَأَيْقَظَتْ زَوْجَهَا، فَإِن أَبَى نَضَحَتْ فِي وَجْهِهِ المَاءَ )) رواه أبو داود بإسناد صحيح .
Abū Hurayrah & narrates that the Messenger of Allah
said: “May Allāh
show mercy upon a man who gets up at night and performs salah. He wakes
up his wife, and if she refuses, he sprinkles some water on her face. May
Allah show mercy upon a woman who gets up at night and performs salāh.
She wakes up her husband, and if he refuses, she sprinkles some water on
his face." (Abū Dāwūd, Ibn Mājah, Ahmad)
Commentary
The appeal of the divine is that spouses should assist one another in actions of worship and
the obedience of Allah &s just as they assist each other in worldly matters. Such assistance
should include advice, encouragement and motivation. Seen in a broader context, every
Muslim should be an advisory and assistant to his Muslim brother in good actions.

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Additional Points
Men and women have an equal opportunity to engage in the worship of Allah &s.
Hadith 1184
وعنه وعن أبي سعيدٍ ﴿ّه، قالا: قَالَ رسولُ اللهِ ﴿: ((إِذَا أَيْفَظَ الرَّجُلُ أَهْلَهُ مِنَ اللَّيْلِ
فَصَلَّيَا - أَوْ صَلَّى رَكْعَتَيْنِ جَمِيعاً، كُتِبَا فِي الذَّاكِرِينَ وَالذَّاكِرَاتِ )) رواه أَبُو داود بإسناد
صحيح .
Abū Hurayrah 4
and Abu Sa'id dog narrate that the Messenger of Allah
said: "When a man wakes up his wife at night and they both perform
two rak'āts of salah together, they are recorded among the men and women
who remember Allah." (Abū Dawud)
Commentary
"They are recorded among the men and women who remember Allah," is a reference to a
verse of the Qur'an in which Allah &s describes the qualities of the believing men and women,
﴿وَالذّكِرِيْنَ اللهَ كَثِيْرًا وَالذُّكِرْتِ اَعَدَّ اللهُ لَهُمْ مَّغْفِرَةً وَاَجْرًا عَظِيمًا﴾.
... and men who remember Allah in abundance and women who remember
Allāh, Allāh has prepared forgiveness and an immense reward for them. (Sūrah
al-Aḥzāb, 35)
Hadith 1185
وعن عائشة ربطه: أنَّ النبيَّ :﴿، قَالَ: ((إِذَا نَعَسَ أحَدُكُمْ فِي الصَّلاَةِ ، فَلْيَرْقُدْ حَتَّى يَذْهَبَ
عَنْهُ النَّوْمُ ، فَإِنَّ أَحَدَكُمْ إِذَا صَلَّى وَهُوَ نَاعِسٌ ، لَعَلَّهُ يَذْهَبُ يَسْتَغْفِرُ فَيَسُبَّ نَفْسَهُ )) متفقٌ عَلَيْهِ .
'Ā'ishah
narrates that the Messenger of Allah
said: "If any of you
dozes off while in salah, he should lie down until his sleepiness disappears.
If any of you performs salah while he is sleepy, it is possible that he intends
seeking forgiveness, but he curses himself." (Bukhārī, Muslim, Abū Dāwūd)
Commentary
The hadith teaches us that one who is sleepy should lie down because the main objective
of salah is concentration and this will only be possible when one is energetic and free from
tiredness.

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The sign of a person who is sleepy is when he can hear the speech of others, but he cannot
understand its meaning.
Hadith 1186
: ((إِذَا قَامَ أحَدُكُمْ مِنَ اللَّْلِ ، فَاسْتَعْجَمَ
وعن أبي هريرةَ عُهُ، قَالَ : قَالَ رسولُ الله .
القُرْآن عَلَى لِسَانِهِ ، فَلَمْ يَدْرِ مَا يَقُولُ، فَلْيَضْطَجِع)) رواه مسلم .
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "When
any of you gets up at night and his recitation of the Qur'an is incoherent
and he does not know what he is saying, then he should lie down." (Muslim,
Ahmad, Abū Dāwūd)
Commentary
Just as one is prohibited from performing salah when one is sleepy, one should abstain from
doing so when one lacks concentration and focus. This applies to all salah whether Nafl,
Sunnah or Fard, however one should ensure that the stipulated time for salah does not elapse.
Scholars state that one should similarly free oneself from any such activity which clouds the
concentration and diverts one's focus from salah, prior to commencing salāh.
CHAPTER 213
باب استحباب قیام رمضان وَهُوَ التراويح
Chapter on the desirability of worshiping at night in Ramadan, i.e. Tarāwīņ
șalāh
Hadith 1187
، قَالَ : (( مَنْ قَامَ رَمَضَانَ إيماناً وَاحْتِسَاباً غُفِرَ لَهُ مَا
عن أبي هريرة ﴿هُ أَنَّ رسول الله
تَقَدَّمَ مِنْ ذَنْبِهِ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One who
stands up for worship in Ramadan with faith and in expectation of reward,
will be forgiven for his past sins." (Bukhārī, Muslim, Abū Dāwūd)

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Commentary
The phrase "with faith and in expectation of reward," means that a person should acknowledge
the reward for fulfilling this command of Allah &es and he should perform it with sincerity
and in anticipation of reward.
Forgiveness of sins refers to minor sins. As for major sins, tawbah and istighfar are required. If
a person is fortunate to have no minor or major sins in his account, then it will be a means
of elevating his rank in Paradise.
Hadith 1188
وعنه ﴿ّهُ، قَالَ: كَانَ رسولُ اللهِ ﴿ يُرَغِّبُ فِي قِيَامِ رَمَضَانَ مِنْ غَيْرِ أنْ يَأْمُرَهُمْ فِيهِ بِعَزِيمَةٍ
، فيقولُ : (( مَنْ قَامَ رَمَضَانَ إِيمَاناً وَاحْتِسَاباً غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ )) رواه مسلم .
Abū Hurayrah 4% narrates: "The Messenger of Allah
used to encourage
the night salah in Ramadan without commanding them to do it as an
obligatory duty. He would say: "One who stands up for worship in Ramadan
with faith and in expectation of reward, will be forgiven for his past sins."
(Muslim, Ahmad, Tirmidhī)
Commentary
Based on this hadith, scholars have deduced that Tarāwīņ is Sunnah Mu'akkadah. It is also
established from other ahadith that the Messenger
performed Tarāwīņ salah in congregation
for three nights. Thereafter he said, "I fear that it may become compulsory upon you," and
he did not lead the Sahabahd
in Tarawī in the masjid. After the demise of the Messenger
of Allāh
, this fear no longer remained, hence 'Umar
instituted twenty rak'āts of
congregational Tarāwīņ șalāh.
In recent times there have been claims that Tarawih consists of only eight rak'ats instead of
twenty rak'ats. This is an incorrect notion and is in conflict with the practice of the Ummah
throughout the ages. The following facts irrefutably prove that Tarāwīņ is twenty rak āts:
1. There is ijmā' (consensus) of the Șahabah on this. Hafiz Ibn 'Abd al-Barr, 'Allamah ibn
Qudāmah, Hafiz 'Iraqī, Mulla 'Alī Qarī, Ibn Hajar Haythamī > and many other eminent
scholars have emphatically stated that there was ijma' of the Șahabah on this issue.
2. None of the four madhhabs (i.e. the Hanafi, Shafi'ī, Malikī and Hanbali) support the opinion
that Tarawih consists of eight rak'ats. The Hanafi, Shafi'ī and Hanbali scholars state that
Tarāwīņ consists of twenty rak āts while Imam Malik & is of the view that it consists of
thirty-six, forty-one or twenty rak'ats, according to various narrations attributed to him.

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3. The practice of the Șahabah and Tabi'in prove that it is twenty rak'ats. This is proven from
the narrations of Yazīd ibn Ruman, Yahya ibn Sa'id al-Ansari, Ubay ibn Ka'b and Muhammad
ibn Kab al-Quradī . It was also the practice of 'Umar, 'Ali, 'Abdullah ibn Mas ud, 'Abd al-
Rahmān ibn Abī Bakr, Ubay ibn Ka'b, Shutayr ibn Shakl, Ibn Abī Mulaykah, Hārith al-Hamdānī,
'Ali ibn Rabī'ah, Abu al-Bukhtarī, Sa'īd ibn Jubayr, 'Ata > and others.
4. A narration states that the Messenger
performed twenty rak'āts of Tarāwīh. The chain
of this narration is weak. However, it is a well established principle in the science of hadith
and Figh that if a hadith has a weak chain but is supported by the general practice of the
Ummah in the era of the Șahabah and Tabi'in, then it is considered authentic.
5. Twenty rak'ats of Tarawih were established by 'Umar
The narration of Imam Malik
stating that 'Umar &
performed eights rak'āts is weak because Imam Malik , despite
quoting the narration, still chose twenty, thirty-six or forty-one rak'ats as his accepted view.
6. Twenty rak'ats was the Sunnah of the rightly-guided khalifs. The fact that 'Umar
approved of twenty rak'ats and the other khalifs maintained this practice after him proves
its authenticity. 'Umar des also introduced this practice in the presence of a large number of
eminent Şahabah such as 'Uthman
, 'Alī de, Ibn Mas'ud age, 'Abbas &
õ, Ibn 'Abbās
Mu adh dos, Ubay age and others and none of them objected to it.
Talhah de, Zubayr
7. In the harams of Makkah Mukarramah and Madinah Munawwarah twenty rak āts are
performed since the time of 'Umar
8. Tarāwīņ has a number of fundamental differences from Tahajjud salah hence it is incorrect
to draw a parallel between the two.
Based on the above and other reasons which cannot be discussed here due to the technical
nature of this discussion, it is blatantly clear that Tarawīņ is twenty rak'āts.
CHAPTER 214
باب فضل قيام ليلة القدر وبیان أرجی لیالیھا
Chapter on the virtue of the night of Qadr and clarification of its occurrence
Introduction
The word Qadr literally has three meanings:
1. Grandeur - The night is one of grandeur because the Qur'an was revealed in it and because
huge groups of angels descend in it. Also, one who engages in tawbah and istighfār in it will
become one of grandeur and status.

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2. Decision - In this night, decisions for the coming year are handed over to the angels.
3. Straightening - Due to the abundant numbers of angels that descend in it, the land becomes
straightened.
This night is a speciality of this Ummah. There are different narrations regarding the reason
for this Ummah receiving this night. One narration states that the Messenger of Allah
came to know of the life-spans of the previous nations, and comparing them to the short
life-span of his Ummah, he realised that they would not be able to perform as much actions
as those before them. Allah &, therefore, bestowed this Ummah with a night better than
1000 months, which is equal to over 83 years. (al-Dur al-Manthūr)
قَالَ الله تَعَالَى: ﴿إِنَّ أَنْزَلْتُهُ فِىْ لَيْلَةِ الْقَدْرِ﴾ (القدر: ١) إِلَى آخرِ السورة،
Allāh &s says: "Surely We revealed it (the Qur'an) in the night of Qadr."
(Sūrah al-Qadr, 1)
وقال تَعَالَى: ﴿إِنَّ اَنْزَلْتُهُ فِىْ لَيْلَةٍ مُُّرَكَةٍ﴾ [الدخان: ٣] الآيات.
Allāh &s says: "Surely We revealed it (the Qur'an) in a blessed night."
(Sūrah al-Dukhān, 3)
Hadith 1189
، قَالَ : (( مَنْ قَامَ لَيْلَةَ القَدْرِ إِيمَاناً وَاحْتِسَاباً غُفِرَ لَهُ مَا
وعن أبي هريرة رطلّه، عن النبيِّ
تَقَدَّمَ مِنْ ذَنْبِهِ )) متفقٌ عَلَيْهِ .
Abū Hurayrah
% narrates that the Messenger of Allah
said: "One who
stands up for worship on the night of Qadr with faith and in expectation
of reward, will have his past sins forgiven." (Bukhārī, Muslim, Ahmad, Nasa'ī)
Commentary
While the word et in Arabic means to stand in salah, other acts of worship like tilāwah, dhikr
and du'a' are also included in its implication. The bare minimum is that a person should
perform his 'Isha' and Fajr salāhs in congregation.
According to Khattabī "> the phrase "in expectation of a reward," means to stand with a
happy heart having conviction of attaining reward and not regarding it as a burden.
According to all the scholars, forgiveness refers to minor sins. The reason for this is that
major sins are not forgiven without repentance. Scholars state that there are two reasons why

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the hadith has not been qualified with the term 'minor sins'. Firstly, it is against the dignity
of a believer to indulge in major sins, and if a major sin does occur, a believer will not be at
peace until he repents. Secondly, whenever such a blessed occasion arrives, a person who
is hopeful of rewards, is bound to regret over all his bad deeds, hence his repentance from
major sins is natural and inevitable.
Hadīth 1190
: أَنَّ رِجالاً مِنْ أَصْحَابِ النبيِّ :﴿ أَرُوا لَيْلَةَ القَدْرِ فِي المَنَامِ فِي السَّبْعِ
عمر مـ
وعن ابن عمر
الأَوَاخِرِ ، فَقَالَ رسول الله ﴿: ((أَرَى رُؤْيَاكُمْ قَدْ تَوَاطَأتْ فِي السَّبْعِ الأَوَاخِرِ ، فَمَنْ كَانَ
مُتَحَرِّيهَا فَلْيَتَحَرَّهَا فِي السَّبْعِ الأَوَاخِرِ )) متفقٌ عَلَيْهِ .
Ibn 'Umar
narrates that some Șahabah of the Messenger of Allah
were shown in a dream that the night of Qadr is in the last seven nights
(of Ramadan). The Messenger of Allah
said: "I see that your dreams
coincide regarding the last seven nights. One who seeks the night of Qadr
should seek it in the last seven nights." (Bukhārī, Muslim, Ahmad, Bayhaqī)
Commentary
The last seven nights could mean the 21st to the 27th of Ramadan, or the 23rd to the 30th of
Ramadan. According to most scholars, the second view is preferred.
Hadith 1191
وعن عائشة ﴿ه، قالت: كَانَ رسولُ الله ﴿ يُجَاوِرُ في العَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ ، ويقول
: (( تَحرَّوا لَيْلَةَ القَدْرِ في العَشْرِ الأواخرِ منْ رَمَضانَ )) متفقٌ عَلَيْهِ .
'A'ishah wes narrates: "The Messenger of Allah
used to perform l'itikāf
in the last ten nights of Ramadan and he would say: 'Seek the night of Qadr
in the last ten nights of Ramadan." (Bukhārī, Muslim, Tirmidhī)
Commentary
It is Sunnah to perform l'itikaf in the last ten nights of Ramadan. Because one who spends his
time in l'itikaf is regarded to be in worship all the time, such a person is fortunate to receive
the reward of worship on the night of Qadr.
Hadith 1192
، قَالَ : (( تَحَرَّوْا لَيْلَةَ القَدْرِ في الوَتْرِ مِنَ العَشْرِ الأَوَاخِرِ مِنْ
وعنها عظّها: أنَّ رسولَ اللهِ

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رَمَضَانَ )) رواه البخاري .
'A'ishah wos narrates that the Messenger of Allah
said: "Seek the night
of Qadr during the odd nights of the last ten nights of Ramadan." (Bukhārī,
Muslim, Ahmad)
Commentary
There are close to fifty different opinions with regard to which night is the night of Qadr.
While some scholars state that the night is restricted to a specific night, others state that
it rotates throughout the year. Some say that it occurs every Ramadan and it rotates in the
odd nights of the last ten nights.
It is advisable to search for this night by engaging in additional worship during the last ten
nights of Ramadan, especially the odd nights. One should also make the effort to perform
Maghrib and 'Isha' in the Masjid every night of the year so that one receives the reward of
spending every night in worship.
Imam Rāzī ¿ has provided an informative explanation regarding why the night was not
expressly stipulated. He said, "Allah &s concealed it as He concealed many other matters. He
concealed His pleasure in various acts of obedience so that people could endeavour to engage
in all of them. He concealed His anger in sins, so that people would abstain from all sin. He
concealed His awliya' (friends) amongst people so that people would honour all people. He
concealed acceptance in du'as, so that people would strive to make all the du'as. He concealed
the Ism al-A'zam (the great name of Allah) so that people would respect every name of Allah.
He concealed the middle salah (Salat al-Wusta) so that people would safeguard all the salahs.
He concealed the acceptance of repentance so that people would continuously engage in
every form of repentance. He concealed the time of death so that people would fear death
at all times. He concealed this night so that people would honour every night of Ramadan."
Scholars have mentioned five benefits of concealment:
1. If man knew the exact date, he would not have worshipped Allah &s on any other night
during the year. As it is unclear, people will engage in more worship hoping to find the night.
2. If one commits sin on a night knowing it to be a great night, then the punishment will be
severe because this is tantamount to audacity in the face of Allah's & mercy.
3. If that night passes by without one engaging in worship, then one will not worship in any
other night either.
4. There is an additional reward for every night spent in Allah's &s worship.
5. Allah &s boasts to the angels about those who exert themselves in worship during Ramadan.

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RIYĀD AL-ȘĀLIĶĪN
Hadīth 1193
( إِذَا دَخَلَ العَشْرُ الأَوَاخِرُ مِنْ رَمَضَانَ ، أحْيَا اللَّيْلَ
وعنها، رَّها، قالت : كانَ رسول الله
، وَأَيْقَظَ أَهْلَهُ، وَجَدَّ وَشَدَّ الِمِثْزَرَ. متفقٌ عَلَيْهِ .
'Ã'ishah @
narrates: "When the last ten nights of Ramadan commenced,
the Messenger of Allah
would spend the night in worship, wake up his
family, intensify his worship, and fasten his loin cloth." (Bukhārī, Muslim,
Abū Dāwūd)
Commentary
This hadith means that the Messenger of Allah
would generally not engage in worship
the entire night, however in the last ten nights of Ramadan he would. Therefore, during the
month of Ramadan and especially the last ten nights, one should exert oneself in worship.
One should encourage his family members to also do the same and thereby draw the benefits
of such moments of acceptance.
"He would fasten his loin cloth," means that he would exert himself in worship, or that he
would abstain from conjugal relations with his spouses.
Hadith 1194
وعنها، قالت: كَانَ رسولُ اللهِ ﴿ يَجْتَهِدُ فِي رَمَضَانَ مَا لاَ يَجْتَهِدُ فِي غَيْرِهِ ، وَفِي العَشْرِ
الأَوَاخِرِ مِنْهُ مَا لا يَجْتَهِدُ فِي غَيْرِهِ . رواه مسلم .
'A'ishah wes narrates: "The Messenger of Allah
used to strive in worship
in Ramadan as compared to other months, and in the last ten nights of
Ramadan as compared the other nights." (Muslim, Ahmad, Tirmidhī)
Commentary
The month of Ramadan is more virtuous than other months, and the last ten nights of it
are even more virtuous. A person should therefore strive to perform acts of worship in this
month, especially in the last ten days.
Hadith 1195
وعنها ، قالت : قُلْتُ : يَا رسول الله، أَرَأيْتَ إِنْ عَلِمْتُ أُّ لَيْلَةٍ لَيْلَةُ القَدْرِ مَا أَقُولُ فِيهَا ؟
قَالَ : ((قُولِي: اللَّهُمَّ إِنَّكَ عَفُوٌ تُحِبُّ العَفْوَ فَاعْفُ عَنّي)) رواه الترمذي ، وقال: (( حديث
حسن صحيح )) .

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'A'ishah wes narrates: "I asked: 'O Messenger of Allah, if I were to know
the night of Qadr, what supplication should I make in it?' He replied: 'Say,
"O Allah, You are all-pardoning and You love to pardon, so pardon me."
(Tirmidhī, Ahmad)
Commentary
"If I were to know the night of Qadr" means that "if I were to see the signs of the night."
The hadith teaches us that the greatest objective in the life of a Muslim should be to gain
forgiveness and purity from sins.
CHAPTER 215
باب فضل السواك وخصال الفطرة
Chapter on the virtue of the miswak and qualities of the natural disposition
Introduction
The miswak refers to a twig or something similar which is rubbed on the teeth to dispel the
odour and plaque that develops when they are not cleaned regularly.
Fitrah (natural disposition) refers to the long-standing Sunnah chosen by the Messengers
and which conformed to all the previous divine religions.
Hadīth 1196
عن أَبي هريرة ﴿ه: أنَّ رسول الله ﴿، قَالَ: (( لَوْلاَ أَنْ أَشُقَّ عَلَى أُمَّتِي - أَوْ عَلَى النَّاسِ
- لَمَرْتُهُمْ بِالسِّوَاكِ مَعَ كُلِّ صَلاَةٍ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "If it was
not for my fear of overburdening my Ummah - or the people - I would
have ordered them to use the miswak for every salah." (Bukhārī, Muslim,
Abū Dāwūd, Ahmad)
Commentary
The benefits of the miswak are many, however because the Messenger of Allah
possessed
extreme compassion for his Ummah, he did not make it compulsory upon them to utilise
it. If it was compulsory, they would have been punished for not using it due to negligence.

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One is advised to use it before salah because salah is a form of communication with Allah &
and it is only appropriate that one converses with Allah &es while one's person is pure and
clean. Also a person who has an offensive odour issuing from his mouth causes inconvenience
to the angels as well as to people around him. Another benefit is that the removal of food
residue from between the teeth is a contributing factor towards good health.
In a hadith, 'Aishah vos said, "A salah performed after using the miswak is seventy times
superior to the salah performed without miswāk." (Sunan al-Kubrā)
Hadith 1197
إِذَا قَامَ مِن النَّومِ يَشُوصُ فَاهُ بِالسِّوَاكِ . متفقٌ عَلَيْهِ .
وعن حُذَيْفَةَ بِهِ ، قَالَ : كَانَ رسول الله
(( الشَّوْصُ )) : الذَّلْكُ.
Hudhayfah 4% narrates: "When the Messenger of Allah
used to wake
up for the night salah, he would clean his mouth with the miswāk." (Bukhārī,
Muslim, Abū Dāwūd, Ahmad)
Commentary
When a person sleeps, the taste in his mouth changes due to the foul smell emitting from
his stomach, hence the Messenger of Allah
would utilise a miswāk as soon as he woke
up from his sleep. To utilise a miswak as soon as one awakens is Mustahab, and to utilise it
at the time of wudū' is Sunnah.
Hadīth 1198
سِوَاكَهُ وَطَهُورَهُ ، فَيَبْعَثُّهُ اللهُ مَا شَاءَ أنْ
﴿ه، قالت: كُنَّا نُعِدُّ لِرسولِ الله
وعن عائشة
يَبْعَثَهُ مِنَ اللَّيْلِ ، فَيَتَسَوَّكُ ، وَيَتَوضَّأُ وَيُصَلِّي . رواه مسلم .
'A'ishah ws narrates: "We used to prepare the Messenger of Allah's
miswāk and wudū' water and Allāh would make him wake up at whatever
time of the night He willed. He would then use the miswak, perform wudū'
and perform șalāh." (Muslim, Nasa'ī)
Commentary
The pure wives of the Messenger of Allah
understood the wishes of the Messenger of
Allāh
and acted to please him. Since he loved to utilise a miswak when awakening, they
would prepare it in advance.

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Hadīth 1199
: (( أكْثَرْتُ عَلَيْكُمْ فِي السِّوَاكِ )) رواه البخاري .
وعن أنس رطّهُ، قَالَ : قَالَ رسول الله
Anas age narrates that the Messenger of Allah
said: "I have repeatedly
advised you to use the miswāk." (Bukhārī)
Commentary
That the Messenger
stressed the use of the miswak highlights its importance.
Hadith 1200
وعن شريح بن هانىءٍ ، قَالَ: قلت لعائشة بطله: بَأَيِّ شَيْءٍ كَانَ يَبْدَأُ النَّبِّ: ﴿ إِذَا دَخَلَ بَيْنَهُ
؟ قالت : بِالسِّوَاكِ . رواه مسلم .
Shurayh ibn Hanī' narrates: "I asked 'A'ishah : 'What did the Messenger
of Allāh
do first when he entered his house?' She replied: 'He used the
miswāk." (Muslim)
Commentary
Just as a person leaves his home in a clean and presentable manner, he should do the same
when he returns home. Ibn Hajar & stated, "This hadith emphasises that every person should
make miswak on entering his home, since this will create a fragrance in his mouth and will
lead to a better relationship with his spouse." Another possible reason for the injunction
is that it is necessary to greet with salam when entering the home, and since salām is one
of the names of Allah &s, it is advisable to take His name with a pure and fragrant mouth.
Hadith 1201
وعن أبي موسى الأشعري عليه، قَالَ: دَخلتُ عَلَى النَّبِّ:﴿ وَطَرَفُ السِّوَاكِ عَلَى لِسَانِهِ .
متفقٌ عَلَيْهِ ، وهذا لفظ مسلمٍ .
Abū Mūsā al-Ash'arī &
narrates: "I went to the Messenger of Allah
and the end of the miswak was on his tongue." (Bukhārī, Muslim)
Commentary
This hadith teaches us that it is Mustahab to use the miswak on the tongue. Shah Waliyullah
stated that a person should use the miswak even at the extreme rear of the mouth in
order to expel the phlegm that accumulates in the throat.

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When using the miswak it is best to commence with the right side of the upper jaw and then
the left side. Thereafter one should do the right side of the lower jaw and then the left side.
Hadīth 1202
وعن عائشة طه: أنَّ النبيَّ ﴿، قَالَ: ((السِّوَاكُ مَظْهَرَةٌ لِلْفَمِ مَرْضَاةٌ للرَّبِّ )) رواه النسائي
وابنُ خُزَيْمَةَ في صحيحِهِ بأسانيدَ صحيحةٍ .
'Ā'ishah
narrates that the Messenger of Allah
said: "The miswāk
is purification for the mouth and pleasing to the Sustainer." (Nasa'ī, Ibn
Mājah, Ahmad)
Commentary
From this hadith, we learn that two types of benefits accrue from the use of the miswāk:
worldly benefits pertaining to health and the human body, and spiritual benefits in the
Hereafter.
The miswak pleases Allah &s because it is a Mustahab action and also because it contributes
to a fragrant mouth which is used to converse with Allah des in salah.
In addition to the two benefits mentioned in this hadith, there are many others. Some of
these are as follows:
1. It eases the pangs of death.
2. It enables one to easily recite the kalimah at the time of death.
3. It increases the reward of salah from seventy to four hundred times.
4. It displeases Shaițān.
5. It draws the praises of the angels.
6. It improves the sense of taste and appetite.
7. It sharpens the memory and intelligence.
8. It strengthens the gums.
9. It cures headaches.
10. It causes the teeth to glow.
11. It strengthens the eyesight.
12. It assists in the digestion of food.

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Hadith 1203
◌ٍ، قَالَ : (( الفِطْرَةُ خَمْسٌ ، أَوْ خَمْسٌ مِنَ الفِطْرَةِ : الخِتَانُ
وعن أبي هريرة له ، عن النبيِّ
، وَالاسْتِحْدَادُ ، وَتَقْلِيُ الأَْفَارِ ، وَنَفُ الإبطِ ، وَقَصُّ الشَّارِبِ )) متفقٌ عَلَيْهِ .
(( الاستحْدَادُ )): حَلقُ العَانَةِ ، وَهُوَ حَلْقُ الشَّعْرِ الَّذِي حَولَ الفَرْجِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The
natural disposition of man includes five things - or five things are from the
natural disposition of man: circumcision, shaving the pubic hair, clipping
the nails, removing the hair from the armpits, and clipping the moustache."
(Bukhārī, Muslim, Ahmad, Tirmidhī)
Hadīth 1204
: ((عَشْرٌ مِنَ الفِطْرَةِ : قَصُّ الشَّارِبِ ، وَإِعْفَاءُ
وعن عائشة بها، قالت: قَالَ رسول الله ﴾
اللِّحْيَةِ، وَالسِّوَاكُ ، وَاسْتِنْشَاقُ المَاءِ ، وَقَصُّ الأطْفَارِ ، وَغَسْلُ الْبَرَاجِمِ ، وَنَف الإِبْطِ ،
وَحَلْقُ العَانَةِ ، وَانْتِقَاصُ المَاءِ )) قَالَ الرَّاوِي: وَنَسِيْتُ العَاشِرَةَ إِلَّ أَنْ تَكُونَ المَضمَضَةُ .
قَالَ وَكِيْعٌ - وَهُوَ أَحَدُ رُواتِهِ - انْتِقَاصُ المَاءِ : يَعْنِي الاسْتِنْجَاءِ . رواه مسلم .
((البَرَاجِم )) بالباء الموحدةِ والجِيم: وهي عُقَدُ الأَصَابِعِ ، وَ((إِعْفَاءُ اللِّحْيَةِ )) مَعْنَاهُ :
لاَ يَقُصُّ مِنْهَا شَيْئاً .
'A'ishah ves narrates that the Messenger of Allah
said: "Ten things are
from man's natural disposition: clipping the moustache, lengthening the
beard, using the miswak, inserting water into the nose, clipping the nails,
washing the joints, removing the hair from the armpits, shaving the pubic
region, and washing the private parts after relieving oneself." The narrator
said: "I forgot the tenth thing, but it is most probably rinsing the mouth
when performing wudū'." (Muslim, Abū Dāwūd, Ibn Mājah)
Hadith 1205
، قَالَ : ((أحْفُوا الشَّوَارِبَ وَأَعْفُوا اللِّحَى)) متفقٌ عَلَيْهِ .
وعن ابن عمر رضيما ، عن النبيِّ
Ibn 'Umar se
narrates that the Messenger of Allah
said: "Clip the
moustaches and lengthen the beards." (Bukhārī, Muslim, Ahmad)

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Commentary
In the above three ahadith, various things have been specified to be part of the natural
disposition of man. Some of the rulings regarding them are mentioned below:
1. Inserting water into the nose is in order to clean it at the time of wudu'. One should draw
water in with the right hand, and use the left hand for cleaning.
2. Rinsing the mouth in wudū' is Sunnah, and when performing an obligatory ghusl, it is
compulsory. When fasting, it is Makrūh to gargle intensely because if water mistakenly goes
down the throat, then one's fast will be nullified.
3. When clipping the nails it is Sunnah to commence with the right hand. Any order could
be utilised when cutting the nails as no sequence has been established from the Messenger
of Allāh
Similarly, no specific day has been specified for this, however many scholars
are of the view that the nails should be pared weekly on the day of Jumu'ah. It is Mustahab
to bury one's nails. It is Makruh to dispose of the nails in a dirty place.
4. Washing the joints of the body is necessary because dirt generally collects at these points.
5. It is preferable to pluck the hair of the armpits instead of shaving them, however both are
permissible. It is Mustahab to commence with the hair of the right armpit.
6. The pubic hair refers to the hair that appears around the private part of a male and female
after puberty. It is also encouraged to remove the hair that grows around the anus as this
assists in cleanliness when making istinjā. If one cannot attend to the pubic hair weekly on
Jumu'ah, it should be done once every two weeks. It should not be delayed for more than 40
days. (Mirqāt)
7. Washing the private parts after relieving oneself is the Sunnah of the Messengers &D. It is
preferable to use water and stones (or toilet paper in today's times), or any one of the two.
However, if the impurities exceed the boundaries mentioned in the books of Figh, it becomes
compulsory to wash with water.
8. Ibn 'Abbās
narrates that the Messenger of Allah
always used to clip his moustache
and that Ibrahim
would also do the same." (Tirmidhi) In the ahadith, the words 'syl','s'
and '&l' appear. The latter two verbs convey a meaning of thoroughness, hence it is Mustahab
to clip the moustache closely. Ibn 'Umar
s used to clip his moustache so thoroughly that
the whiteness of his upper lip would be visible. (Bukhārī) If a person trims his moustache
finely by means of scissors, then the desired aim of thoroughness will be achieved. Many
senior Hanafi jurists have regarded shaving the moustache as incorrect, or have termed it a
bid'ah (innovation). Malikī jurists unanimously regard it as an innovation. Thus, one should
not shave the moustache, but rather use a scissor or trimming machine to trim it.

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9. Circumcision for a male is Sunnah according to the Hanafi and Malikī scholars. According
to the Shafi'ī scholars it is Wajib (compulsory).
10. To keep a fist length beard is Wajib (compulsory). The practice of keeping a beard is
both an act of obedience to the Messenger of Allah
as well as an emulation of his noble
practice. It is a demonstration of love for Allah &s and His Messenger
Some scholars, such as the Shafi'ī scholars, are of the opinion that there is no stipulated
length for the beard. It should be left to grow, without any interference, as the ahadith state
that the beard should be lengthened. Other scholars state that the ahadith imply that the
beard should be so long that a person differs from the fire-worshippers, who cut or trim
their beards. Their view is that it is permissible to trim the beard when it is longer than a
fist length as is proven from the actions of 'Umar
ğ, Ibn 'Umar
% and Abū Hurairah
This is the view of the Hanafi scholars. The practice of shortening the beard less than a fist-
length is not proven from any Sahābī. Therefore, according to the majority of the scholars,
this action constitutes a major sin.
CHAPTER 216
باب تأكيد وجوب الزكاة وبيان فضلها وَمَا يتعلق بِهَا
Chapter on emphasising the obligation of zakah and clarification of its virtue
and related matters
Introduction
Literally, the word zakāh has two meanings:
1. Growth or increase. By giving zakāh, there is an increase in a person's wealth. Similarly,
one's reward in the Hereafter increases. Thirdly, zakah is only compulsory on that wealth
which grows and increases in value.
2. Purification. Zakāh is a means of purifying the carnal self from evil qualities and it purifies
one from sin.
Technically, zakāh means to give a stipulated portion of one's wealth, which exceeds nisāb,
to those who are worthy of accepting it.
Zakāh has many benefits. It saves one from greed and love for wealth which is disastrous at
the time of death. Zakah benefits those who are poor and destitute and it creates love and
unity amongst people. Zakah draws Allah's & unseen assistance and barakah. It brings cure

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to illnesses. It protects and safeguards one's wealth from loss and destruction. It saves one
from an evil death and other calamities. By withholding zakah, the rains are withheld.
قَالَ الله تَعَالَى: ﴿وَأَقِيْمُوا الصَّلُوةَ وَأُتُوا الزَّكْوَةَ﴾ (البقرة: ٤٣)،.
Allāh &s says: "Establish salāh and give zakāh." (Sūrah al-Baqarah, 43)
وقال تَعَالَى: ﴿وَمَّا أُمِرُؤَا إِلاَّ لِيَعْبُدُوا اللهَ مُخْلِصِيْنَ لَهُ الدِّيْنَ حُنَفَآءَ وَيُقِيمُوا الصَّلُوَةَ
وَيُؤْتُوا الزَّكَوَةَ وَذُلِكَ دِيْنُ الْقَيِّمَةِ﴾ ( البينة : ٥)،
Allah & says: "They had been commanded only to worship Allah, devoting
their religion solely to Him and turning away from other religions; to
perform șalāh and give zakāh. This is the true religion." (Sūrah al-Bayyinah, 5)
وقال تَعَالَى: ﴿خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِيْهِمْ بِهَا﴾ ( التوبة : ١٠٣)
Allāh &s says: "Take charity from their wealth by which you may purify
and cleanse them." (Sūrah al-Taubah, 103)
Hadīth 1206
وعن ابن عمر له: أنَّ رسول الله :﴿ه، قَالَ: ((بُنِيَ الإسْلاَمُ عَلَى خَمْسٍ : شَهَادَةِ أنْ لاَ إلهَ
إِلَّ اللهُ ، وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ، وَإِقَامِ الصَّلاَةِ ، وَإِيتَاءِ الزَّكَاةِ ، وَحَجِّ البَيْتِ ، وَصَوْمِ
رَمَضَانَ )) متفقٌ عَلَيْهِ .
Ibn 'Umar
narrates that the Messenger of Allah
said: "Islam is based
on five pillars: testifying that there is none worthy of worship besides
Allah and that Muhammad is the Messenger of Allah, establishing salah,
giving zakāh, performing Haj to the House (Ka'bah), and fasting in Ramadān."
(Bukhārī, Muslim, Tirmidhī, Ahmad)
Commentary
This narration was mentioned previously. See hadith 1075. It is repeated here to highlight the
fact that zakāh is one of the five pillars of Islam. In the Qur'an and ahādīth, giving of zakāh
is generally mentioned after salah due to its great status. Salah is the most important bodily
act of worship, while zakah is the most important monetary act of worship.
Hafiz Ibn Rajab du
, while commenting on this hadith, explained that the pillars of Islam are

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similar to the pillars of a castle or palace which hold up the entire building by supporting one
another. If all are standing firm and strong, the weight of the entire palace will be distributed
equally between them. However, if any pillar collapses, every one of the remaining pillars
will have to support an additional weight which will finally result in the weakening of all the
pillars and, eventually, the weakening of the entire structure. Since the connection between
the pillars of Islam is much greater, if any pillar is neglected or omitted, the others would
necessarily begin to weaken with the result that the structure of Islam would collapse and
no sign of Islam will remain in a person.
Hadīth 1207
مِنْ أَهْلِ نَجْدٍ ثَائِرُ الرَّأسِ
وعن طَلْحَةَ بن عبيد الله ◌ِ﴿هَ، قَالَ: جَاءَ رَجُلٌ إِلَى رسولِ الله.
نَسْمَعُ دَوِيَّ صَوْتِهِ ، وَلاَ نَفْقَهُ مَا يَقُولُ، حَتَّى دَنَا مِنْ رسولِ اللهِ ﴿، فَإِذا هُوَ يَسألُ عَنِ
}: ((خَمْسُ صَلَواتٍ في اليَوْمِ وَاللَّيْلَةِ)) قَالَ: هَلْ عَلَيَّ غَيْرُهُنَّ
الإِسْلاَمِ ، فَقَالَ رسول الله
؟ قَالَ: ((لَاَ ، إِلَّ أنْ تَطَّوَّعَ)) فَقَالَ رسولُ الله ﴿ه: ((وَصِيامُ شَهْرِ رَمَضَانَ)) قَالَ: هَلْ
عَلَيَّ غَيْرُهُ؟ قَالَ: ((لاَ، إِلَّ أنْ تَطََّّعَ)) قَالَ: وَذَكَرَ لَهُ رسول الله ﴿هَ الزَّكَاةَ، فَقَالَ : هَلْ
عَلَيَّ غَيْرُهَا؟ قَالَ: ((لاَ، إِلَّ أنْ تَطََّّعَ)) فَأَدْبَرَ الرَّجُلُ وَهُوَ يَقُولُ: وَاللهِ لاَ أَزِيدُ عَلَى هَذَا
: (( أَفْلَحَ إِنْ صَدَقَ )) متفقٌ عَلَيْهِ .
وَلاَ أَنْقُصُ مِنْهُ ، فَقَالَ رسول الله
Țalķah ibn 'Ubaydillāh44
narrates: "A man from Najd came to the
Messenger of Allah
. His hair was dishevelled. We could hear his voice
due to its intensity, but we could not understand what he was saying, until
he came close to the Messenger of Allah
He was asking about Islam. The
Messenger of Allah
said: "It is to perform five salāhs daily." He asked:
"Do I have to perform any more than these?" He replied: "No, unless you
want to perform optional salah." The Messenger of Allah
said: "And to
44 Talhah ibn 'Ubaydillah 4% was referred to as Fayyad (generous) and Khair (goodness). He was born
approximately 24-25 years before prophethood. At the age of 17 or 18, he travelled to Basrah where
a monk gave him the glad tidings of the coming of the Messenger of Allah
He accepted Islam by
the invitation of Abu Bakr 4.2. Besides the Battle of Badr, he participated in all the other expeditions.
He also fought in the battles during the era of the other khalifs. He was from amongst the 'Ashara al-
Mubashsharah (ten Şahabah who were given the glad tidings of Paradise). He was martyred in the Battle
of Jamal, when he was either 62 or 64 years old. After his burial, water began gathering in his grave.
Through a dream, he requested some people to relocate his grave. When his body was transferred to
the original house of Abu Bakr 44%, people were surprised to see his body completely intact, and even
the camphor placed on his head was visible. 38 narrations have been narrated from him.