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each other and (must) offer salaam to each other.1
COMMENTARY: The muqtadis who are to the right side of the imam will form an
intention to respond to the imam's salaam when they make the second salutation. Those
who are to his left will form the intention with the first salutation and those who are
exactly behind him will make the intention at both salutations. The imam too must form an
intention to offer salaam to the muqtadis.
The Muslims should love each other, meaning those who offer the salaam and all the
creatures of Allah. They must be well - mannered and loving to them.
Also, during the salah, all muqqtadis must form an intention of offering salaam to each
other, when they turn to salaam to those on this idem and when they turn to the left, those
on their left. Every muqtadi (and imam) must also form an intention to offer salaam to the
angels with them. This is a command in the ahadith and the Hanafis say that it is a sunnah
(practice of Holy Prophet صلى الله عليه وسلم) . Others have rejected it.
CHAPTER - XIX
بَابُ الذِّكْرِ بَعْدَ الصَّلْوةِ
DHIKR AFTER THE SALAH
In this chapter, ahadith will be presented on supplication and invocation, petitions and
other recitals observed after the salah. And merit. Here, the word dhikr is used in its wider
meaning to encompass supplication and other petitions.
There is a difference of opinion on how much time is given for these things after those fard
(obligatory) salah which are followed by the sunnah salah(prayer offered Prophet, L.,,canto).
It is stated in Durr Mukhtar that after offering the fard salah(obligatory prayer), it is makruh
(unbecoming) to delay observance of the sunnah (practice of Holy Prophet صلى الله عليه وسلم) but
to sit for such time, as takes to pray (اللهم أنت السلام) to the end, is allowed.
Allamah Halwani atlar, said that there is nothing wrong in observing an interval between fard
(obligatory) and sunnah (practice of Holy Prophet صلى الله عليه وسلم) in order to recite the invocations.
Kamal atlar> also held the same opinion,
Allamah Halbi al My reconciled the two opinion by saying that if 'makruh (unbecoming)' in
the first opinion stands for makruh tanzihi(strictly disapproved) and not makruh (unbecoming)
tahrimi, then these two opinions do not differ. In this case, the first opinion will mean that there
is no sin in delaying the sunnah (practice of Holy Prophet صلى الله عليه وسلم) but merely makruh
(unbecoming) tanzihi meaning that it is better not to delay. As for the opinion of Allahmah
Halwaniatlar>, it will mean that there is nothing wrong in delaying the sunnah (practice of Holy
Prophet صلى الله عليه وسلم) after the fard (obligatory prayer) to be able to make the invocations, but it is
better not to delay them. In this way, both the opinions are reconcile.
Another opinion of the author of Durr Mukhtar means: 'it is possible that invocation may
be made between fard (obligatory) and sunnah (practice of Holy Prophet ly le al _La). So, the
difference will be resolved.'
Then, he says that it is mustahab to recite after the salah 2 astaghfirullah three times, the
Abu Dawud # 1001, Ibn Majah # 922.
2
'When sunnah is not part of a salah (like fajr, asr), after the fard (obligatory). But if sunnah is offered
after fard (obligatory), then after the sunnah.
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ayatulkursi and the surahs al - Ikhlas, al-falaq and an-Naas, and thirty-three times each
subhanuAllah, al-Hamdulillah and AllahuAkbar and once the tahlil to make that on
hundrd after which a supplication should be made to concluded with:
سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُوْنَ وَسَلَامٌ عَلَى الْمُرْسَلِيْنَ وَالْحَمْدُ لِلّهِرَتِّ الْعُلَمِيْنَ-
If sunnah (practice of Holy Prophet صلى الله عليه وسلم) are offered after a congregational salah,
then the muqtadis must come out of the rows. They must not stand in rows to offer the
sunnah (practice of Holy Prophet صلى الله عليه وسلم) but stand apart. The imam too must move
away from his place sideways, or forward or backward, In this way, the latecomers will not
get a wrong impression that the congregational salah is not over.
There also is a difference of opinion about the side to which the imam may turn after
the salutation and when facing the muqtadis for the supplication. The correct position
is that he has choice to turn to either side. However, most people prefer that he should
turn to the left side and sit,
If anyone offers the sunnah (prayer offered Prophet صلى الله عليه وسلم) after the fard (obligatory
prayer) and then makes the recommended invocation the he will not be deprived of the
merit of making them after the far. This is because they are recommended after salah, be
they fard (obligatory) or sunnah (practice of Holy Prophet صلى الله عليه وسلم) . Rather, it is better
.(صلى الله عليه وسلم after the sunnah (practice of Holy Prophet
Similarly, the ahadith say that after the salah of fajr and magrib one must recite ten times:
لَا إِلهَ إِلَّ اللَّهُ وَحْدَهُ لَا شَرِيْكَ لَهُ لَّهُ الْمُلْكُ وَلَهُ الْحُمْدُ وَهُوَ عَلى كُلِّ شَىءٍ قَدِيُرْ
Or, the ayat ul-kursi is recited after them as per ahadith. If anyoun offers the sunnah (practice
of Holy Prophet صلى الله عليه وسلم) of maghrib after the fard (obligatory) and after that makes
these invocation s.then he will earn the same merit as he would get on making them after
the fard (obligatory prayer) Some people presume that they would do it quicker and
discharge these practices too, if they recite the ayat ul-kursi in the sunnah (practice of Holy
Prophet صلى الله عليه وسلم) of maghrib (instead of after the fard (obligatory) or sunnah (practice of
Holy Prophet صلى الله عليه وسلم) salah). This is only their whim and a deception asides, the
ahadith establish that the Prophet w,4,leall Jo recited in the sunnah (practice of Holy Prophet
.of maghrib the surah al - kafirun and al - Ikhlas (صلى الله عليه وسلم
SECTION I
اَلْفَضْلُ الْآَوَّلْ
SAYING ALLAHUAKBER AFTER THE SALAH
(٩٥٩) وَعَنِ ابْنِ عَبَّاسِ قَالَ كُنْتُ أَعْرِفُ انْقِضَاءَ صَلَاةِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالتَّكُبِيْرِ - (متفق عليه)
959. Sayyiduna Ibn Abbas tablo, said, "I could make out the end of the salah of
Allah's Messenger صلى الله عليه وسلم by the takbir,"1
COMMENTARY: The saying of AllahuAkbar on the completion of the salah is classified by
the scholars indifferent ways. Some say that here it is dhikr it is stated in a hadith in the two
sahih books that Ibn Abbas رضى الله عنه narrated, "In the times of the Prophet صلى اللهعليهوسلم, a loud
dhikr was made by the people after finishing the fard salah(obligatory prayer). " Ibn Abbas (so)
Que atl said that he could know the end of the salah only by that (meaning a loud dhikr). After
Bukhari # 842, Muslim # 120-583, Abu Dawud # 1002, Nasa'i.

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reporting that, Bukhari has transmitted this hadith (#959). Thus, takbir here means dhikr.
However, Imam Shafi'I atlar> had understood this loud dhikr of the Prophet Aw, ,latido as
a form of teaching the ummah. Bayhaqi and others have cited the hadith of the two sahiah
books about a soft or low-voiced dhikr that the Prophet w, Ale ad J had instructed the
sahabah (companions) Awall so not to make the tahlil and the takbir in a loud voice. He also
said, "You are not calling a deaf and an absent Being. He is with you and is near."
Some others have classified this takbir as part of the rosary that is chanted after the salah
with Tasbih (subhanAllah) and tahmid (alhamdulillah) ten times or thirty times.
Some scholars say that in the times of the Prophet alugade all to the takbir was sounded
once or three times.
Some scholars contend that the hadith of Sayyiduna Ibn Abbas dis all so, concerns the days
of Mina where the takbirs of the (days of ) tashriq were sounded.
However, in spite of all these opinions, one doubt continues to haunt us: why was it that
Sayyiduna Ibn Abbas dailyso) did not know the end of salah by the salaam but learnt of it
through the takbir?
Perhaps, being a minor he did not always join the congregation. Or, perhaps, he may have
stood in the last row of the congregation up to where the Prophet's alugarcall to voice did
not carry and he could not know the end of the salah until the emuqtadis called the taqbir
loudly. Allah knows best.
LENGTH OF SITTING AFTER FARD (OBLIGATORY)
(٩٦٠) وَعَنُ عَائِشَةً قَالَتْ كَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا سَلَّمَ لَمْ يَقْهُدُ إِلَّ مِقْدَارَ مَا يَقُوْلُ
اَللَّهَُّ أَنْتَ التَّلَامُ وَمِنْكَ السَّلَامُ تَبَارَكُتَ يَاذا الْجَلَالِ وَالْإِكْرَامِ- (رواه مسلم)
صلى الله عليه وسلم narrated that after Allah's Messenger رضى الله عنه Sayyidah Ayshah .960
made the salutation (of the prescribed salah), he remained seated only for the time
it took to pray:
اَللَّهُوَّ أَنْتَ التَّلَامُ وَمِنْكَ السَّلَامُ تَبَارَكْتَ يَاذَا الْجْلَالِ وَالْإِكْرَامِ
"O Allah, you are As - salaam (the Peace, free of blemish). Peace comes from You.
And you are The Blessed o Possessor of glory and honour,"1
COMMENTARY: Sayyidah Ayshah wall so, meant that this practice of the Prophet cable
Aw, was after those prescribed salah that were followed by the sunnah (practice of Holy
Prophet صلى الله عليه وسلم) salah. But, when they were not followed by the sunnah (practice of
Holy Prophet صلى الله عليه وسلم), he is known to have sat longer, like the fajr and asr. The ulama
(Scholars), therefore, say that it is mustahab to sit after these two salah till sunrise and
sunset, respectively.
Another explanation is that he sat after the salah in that very posture for as long as it took
him to make this prayer. Or that he often sat for this length only.
The prayer that is mentioned here also has these words:
وَإِلَيْكَ يَرْجِعُ اَلسَّلَامُ فَحَبِّنَا رَبَّنَا بِالسَّلَّامِ وَأَدْخِلُنَا دَارَ السَّلَّامِ
But these words are not found in the ahadith. Rather, they were added later on.
1
Muslim # 136-592, Abu Dawud # 1512, Tirmidhi #298, Nasa'I # 1338, Ibn Majah # 924, Darimi # 1347.

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(٩٦١) وَعَنْ ثَوْبَانَ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا انْصَرَفَ مِنْ صَلَاتِهِ إِسْتَغْفَرَ ثَلَاثًا
وَقَالَ اللَّهُتَ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ تَبَارَكْتَ يَاذَا تُجْلَالٍ وَالْإِكْرَامِ- (رواه مسلم)
صلى اللهعليه وسلم narrated that when Allah's Messenger رضى الله عنه Sayyiduna Thawban .961
finished his salah he sought forgiveness of Allah (an, Aki .1) three times and prayed:
اللّهُؤَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَّامُ تَبَارَكُتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ
(as in the hadith # 960).1
COMMENTARY: He did as stated in the hadith saying, after the solution, (al it.) three
times. Some version have the words:
اسْتَغْفِرُ اللهُ الَّذِى لَا إِلهَ إِلَّ هُوَ الْحَىّ القَيُّومُ وَآَتُوبُ إِلَيْهِ-
"I seek forgiveness of Allah besides whom is no God, the Ever living, the Self
subsisting. And I repent to him."
PRAYER AFTER THE FARD (OBLIGATORY)
(٩٦٢) وَعَنِ الْمُخِيُّرَةِ بْنِ شُعْبَةً أَثَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُوُلُ فِي دُبُرٍ كُلِّ صَلَاةٍ مَكْتُوْبَةٍ لَا إِلَّهَ
إِلَّا اللَّهُ وَحْدَهُ لَاشَرِيْكَ لَّهُ لَهُ الْمُلْتُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَهِىٍ قَدِيْرٌ اَللَّهُوَّ لَا مَانِهَ لِمَا أَعْتَيْتَ وَلَّا
مُعْطِىَّ لِمَا مَنَّعُتَ وَلَا يَنْفَعُ ذَا الْجَدِّ مِنُكَ الْجُدُّ- (متفق عليه)
صلى الله عليه narrated that the Prophet رضى الله عنه Sayyiduna Al-Mughirah ibn shu'bah .962
Aw, used to pray after every prescribed salah:
لَا إِلهَ إِلَّ اللّهُ وَحْدَهُ لَاشَرِيْكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَهِىٍ قَدِيْرُ اَللَّهُوَّ لَا مَانِعَ لِمَا أَعْتَلَيْتَ
وَلَّا مُعْطِئٍ لِمَا مَنَعُتَ وَ لَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الُجُّ
"There is no God but Allah, Alone. He has no partner. To him belongs the
sovereignty, to Him belongs praise and He is omnipotent. O Allah, none can
withhold what you give and more can give what you withhold. The riches of the
rich avail him not against you."2
COMMENTARY: The ulama (Scholars) say that the Prophet ,leatl o used to make these
prayers and dhikr after the salutation but sometimes he got up without reciting anything.
Sometimes he made brief supplication from them or all of them.
The ulama (Scholars) have drawn up a sequence of the recitals after the salutation.
Beginning with the istghfar, ( ..- لا اله الا الله وحده .... اللهم أنت السلام) (both to the end). There are other
supplication, too, in ahadith that the prophet alugadoall to made after the salah.
Moreover, the words 'after the salah' do not imply forthwith on completion of offering the
sunnah (practice of Holy Prophet صلى الله عليه وسلم) salah, then too they will be said to have been
made after the salah.
1
Muslim # 135-591 Darami # 1348, Musnad ahmad 05-225.
2
Bukhari # 844, Muslim # 205-477, / bu Dawud # 1505, Tirmidhi # 299, Nasa'I #1314, Ibn Majah #
13449, Darimi # 1349, Mus nad Ahmad 3-17. (the last portico is 'and the greatness of the great one will
avail him not against your punishment.)

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(٩٦٣) وَعَنْ عَبْدِ اللَّهِ بْنِ الزُّبِبْرِ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا سَلَّمَ مِنْ صَلَاتِهِ يَقُولُ بِصَوْتِهِ
الْأَعْلِى لَا إِلهَ إِلَّ اللَّهُ وَحْدَه لَاشَرِيْتَ لَهُ لَهُ الْمُلْكُ وَلَّهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىءٍ قَدِيْرْ لَا حَوْلَ وَلَّا قُوَّةَ إِلَّا بِاللّهِ
لَا إِلهَ إِلَّ اللَّهُ وَلَّا تَعْبُدُ إِلََّ إِيَّاهُ لَهُ النِّحْمَةُ وَلَهُ الْفَضْلُ وَلَهُ النَّتَاءُ الْحَسَنُ لَا إِلَّهَ إِلَّ اللَّهُ مُخْلِصِيْنَ لَهُ الدِّيْنَ وَلَوْكَّرِةَ
الْكَافِرُؤُنَّ- (رواه مسلم)
963. Sayyiduna Abdullah ibn az-Zubayr &call so, narrated that when Allah's Messenger
alugadail to made the salutation to end his salah, he would pray in his loud voice:
لَا إِلهَ إِلَّ اللَّهُ وَحْدَهُ لَاشَرِيْكَ لَهُ لَهُ الْمُلْتُ وَلَّهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَهِىءٍ قَدِيْرْ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا
بِاللّهِلَا إِلهَ إِلَّ اللَّهُ وَلَّا تَعْبُدُ إِلَّ إِيَّهُ لَهُ النِّعْمَةُ وَلَهُ الْفَضْلُ وَلَهُ الثَّتَاءُ الْحَسَنُ لَا إِلهَ إِلََّ اللَّهُ مُخْلِصِيْنَّ لَهُ
الدِّيْنَ وَلَؤُ كَّرِه الْكَافِرُونَ
"There is no God but Allah, Alone. He has no partner. To Him belongs the
sovereignty, to Him belongs praise and He is over all things Powerful. There is no
power or might except in Allah. There is no God but Allah and we worship not but
Him. To him belongs bounty and to Him belongs grace. For Him alone is the
excellent praise. There is no God but Allah. We are sincere in faith to Him, though
the disbelievers may dislike it."1
COMMENTARY: The ulama (Scholars) say that the Prophet صلى الله عليه وسلم made this
supplication loudly to teach his ummah. Imam Nuwawi dlar, has written in Muhadhdhab,
"This supplication and the others should be made in a low voice, that being better both for
the imam and the individual worshipper. If one has to teach others then one may recite
loudly. Once one has memorized a prayer then he must make it in a low voice.
SEEKING REFUGE FROM WHAT
(٩٦٤) وَعَنْ سَعْدٍ أَنَّهُ كَانَ يُعَلِّمُ بَيْهِ هُوَّ لَآءِ الْكَلِمَاتُ وَيَقُولُ إِّ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
كَاتَ يَتَعَوَّذُ بِهِنَّ دُبُرَ الصَّلاَةِ اَللَّهَُّ إِّيْ آَعُوذُبِكَ مِنَ الْجُبْنِ وَأَعُوذُبِكَ مِنَ الْبُخْلِ وَأَعُوذُ بِكَ مِنْ آَزْذَلٍ
الْعُمْرِ وَأَعُوذُبِكَ مِنْ فِتْنَةِ الدُّنْيَا وَعَذَّابِ الْقَبْرِ - (رواه البخارى)
964. Sayyiduna Sa'd auatl so, used to teach his children these words of supplication
and he used to say that Allah's Messenger , Ale adl Jo often sought refuge in these
words at the end of the salah:
اللَّهُوَّ إِنْ أَعُوذُبِكَ مِنَ الْجُبْنِ وَأَعُوذُبِكَ مِنَ الْبُخْلِ وَأَعُوذُ بِكَ مِنْ أَرْذَلِ الْعُمُرٍ وَأَعُوذُبِكَ مِنْ فِتْنَةٍ
الدُّنْيَا وَعَذَّابِ الْقَبْرِ
"O Allah, I seek refuge in you from cowardice, I seek refuge in you from
Muslim # 139-594, Abu Dawud # 1506, Nasa'I # 1340, Musnad Ahmad 4-5.

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niggardliness, I seek refuge in you from the most pathetic period of life1
I seek refuge in you from the beguile of the world and the chastisement in the grave
(meaning, from those things that will make one liable to the chastiment in the grave)."2
COMMENTARY: The word (ml) (al-jubn) 'cowardice', here, implies 'to not be bold
enough to obey.' Niggardliness is not to let others benefit from one's wealth, knowledge
and well-wishing. Pathetic period of life is the period of life when the mind, limbs and
strength become feeble and ineffective, and the person is absolutely helpless. We must seek
refuge from this age because the objective of life is to be able to worship thoroughly and to
be grateful to Allah for His blessings. May Allah preserve us from decrepitude.
THE TASBIH AFTER SALAH
(٩٦٥) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ إِثَّ فُقَرَاءَ الْمُهَاجِرِ يْنَّ أَتَوْا رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالُوا قَدْ ذَهَبَ
أَهْلُ الدُّكُوْرِ بِالذَّرَجَاتِ الْعُلِى وَالنَّحِيْمِ الْمُقِيْمِ فَقَالَ وَمَا ذَاكَ قَالُوا يُعَلُّونَ كَمَا نُصَلِّى وَ يَصُوْمُؤْتَ
كَمَا نَصُوْمُ وَيَتَصَدَّقُوْنَ وَلَا تَتَصَدَّقُ وَيُعْتِقُوْنَ وَلَا تُعْتِقُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَفَلًا
أُعَلِّمُكُمُ شَيْئًا تُدْرِكُوْنَ بِهِ مَنْ سَبَقَّكُمُ وَتَسْبِقُونَ بِهِ مَنْ بَعْدِ كُمْ وَلَّا يَكُوُُ أَحَدْ أَفْضَلَ مِنْكُمْإِلَّا
مَنْ صَنّةٌ مِثْلَ مَا صَنَّئْتُمْ قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ تُسَبِّحُوْنَ وَتُكَّبِرُوْنَ وَتَحْمَدُوْنَ دُبُرَ كُلِّ صَلَاةٍ
ثَلَاثًا وَثَلَاثِيْنَّ مَرَّةً قَالَ أَبُوْ صَالِحٍ فَرَجَعَ فُقَرَاءُ الْمُهَاجِرِ ينَ إِلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالُوا سَمِعٌ
إِخْوَانُنَا أَهْلُ الْأَهْوَالِ بِمَا فَعَلْنَا فَفْعَلُوا مِثْلَهُ فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذلِكَ فَضْلُ اللّهِيُؤْتِيُّه
مَنْ يَشَاءُ مُتَّفَقْ عَلَيْهِ وَلَيْسَ قَوْلُ آبيٍ صَالِحٍ إِلَى الْأَخِرِهِ إِلَّ عِنْدَ مُسْلِيٍ وَفِي الْبُخَارِى تُسَبِّحُوُتَ فِيْ دُبُرِ كُلِّ
صَلَاةٍ عَشْرًا وَتَحْمَدُوْنَ عَشْرًا وَتُكَِّّرُوْنَ عَشْرًا بَدَلَ ثَلَاثًا وَثَلَائِيْنَ لِلْبُخَارِيِّ-
965. Sayyiduna Abu Hurayrah & dl , narrated that the poor people of the
muhajirs come to Allah's Messenger ,ale adl do and submitted, "The rich people
have outstripped us in gaining great grades and perpetual blessings (which is
nearness to Allah and paradise, respectively, by spending their wealth and we lag
behind because of our poverty), "He asked. "How is that? They submitted. "They
offer the salah as we do. They fast as we fast. (Thus far the are at par with us. But
because of their wealth) they give charity but we do not and they emancipate
(slaves) while we cannot. (we are thus deprived of its reward.)" So Allah's
Messenger (E0 said, "Shall I not teach you something by which you will get equal
to those who have preceded you (in Islam) and overtake those who succeed you (in
Islam, or are born after you). No one will be better than you, except those `who do
as you have done. "They submitted "Ye, O Messenger of Allah. (Do tell us). "He
said, "After every salah, say:
سبحن الله- اللها کبر- الحمد لله
1
Pathetic period of life is faint, feeble old age.
2 Bukhari # 6364, Muslim # 52-2706, Tirmidhi # 3578, Ibn Majah # 3844, Musnad Ahmad 1-186.

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(Glorify Allah, declare that Allah is the Greatest and Praise Him) thirty three times;
Then (a narrator) Abu Salih Atl 47 said (after some days), the poor among the
muhajirs came to Allah's Messenger ,4, leil do and submitted, 'Our rich brethren
heard what we have done and they too have done like it." So, Allah's Messenger Jo
Auyadeail said, "That is Allah's favour. He grants it to whom He wishes."
The saying of Abu salih alar> to the end is found only in Muslim.
Another version of Bukhari has the words: "Instead of thirty-three times: Glorify
(Allah) ten times, praise (Him) ten times and declare (His) greatness ten times."1
COMMENTARY: The first version calls for reciting the expressions thirty-three times. This
could mean as many times each of them (one by one) and its is what the shaykhs do and is
better. It is also emphasised in some traditions. The other method is to recite them together
thirty-three times.2
The concluding words: "That is Allah's favour, He grants it to whom so He likes" (the
Quran 57:21) mean that if Allah bestows favour on the rich over the poor, it is His blessing
and mercy. So, the poor must show patience and be pleased with the Divine decree. It is a
hint that a grateful rich man is better than a patient, enduring poor man. However, a rich
man is not free of fear of liability to commit sin with his wealth while a poor man is safe
from using wealth to commit sin and wrong.
Imam Ghazzali atlar> has stated in Ahya ul - uloom that the ulama (Scholars) differ on
this question. Sayyiduna Junayd atlar> and other saintly men lar, say that poverty is
better, but Ibn Ata atlar> says that a grateful rich man who uses his wealth justly is
superior to patient poor man.
(٩٦٦) وَعَنْ كَعْبٍ بُنِ عُجُرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُعَقِّبَاتٌ لَا يَخِبُ قَائِلُهُنَّ أَوْ فَاعِلُهُنَّ
دُبُرَ كُلِّ صَلَاةٍ مَكْتُوْبَةٍ ثَلَاثْ وَ ثَلَاثُوَُ تَسْبِيُحَةً وَ ثَلَاتُ وَثَلاَثُوْنٌ تَحْمِيْدَةً وَاَرْبَةٌ وَثَلَاثُوْنَ
تگپرَّ(رواهمسلم)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ka'b ibn Ujrah .966
said, "Some expressions there are after the fard (obligatory) salah whose reciter, or
performer, will never be denied (reward): glorifying Allah (saying ... ) thirty- three
(الحمد الله) declaring His greatness ,(الله أكبر)thirty-three times (سبحن الثّه) times, praising Him
thirty-four times."3
(٩٦٧) وَعَنْ أَبيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ سَبَّعَ اللهُ فِي دُبُرٍ كُلِّ صَلَاةٍ ثَلَاثًا
وَثَلَائِيْنَ وَحَمِدَ اللّهُ ثَلَاَفًا وَثَلَائِيْنَ وَكَبََّ اللَّهُ ثَلَاثًا وَثَلَا ثِيْنَ فَتِلْكَ تِسْعَةٌ وَ تِسْعُوْنَ وَقَالَ تَمَامُ المِائَةِ لَآ
إِلهَ إِلَّ اللّهُ وَحْدَهُ لَا شَرِيْتَ لَهْ لَهُ الْمُلْتُ وَلَّهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىءٍ قَدِيْرٌ غُفِرَتُ خَطَايَاهُ وَإِنْ كَانَتُ
1
Bukhari # 843, Muslim # 142-595, Nasa'I # 1353, Ibn Majah # 927, Darimi # 1353, Musnad Ahmad 5-
196.
The first option is to say (33 (سبحن اللهtimes (33 (الحمد للهtimes and (33 (الله أكبرtimes. The second is to say
.33times. The original text in Urdu speaks of a third option but does not mention it (سبحن الله الحمد لله الله أكبر)
3
Muslim # 145- 596, Nasa'I # 1349.

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مِثْلَ زَبَدِ الْبَحْرِتُ (رواه مسلم)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .967
said. "If anyone says after every salah (سبحن الثه) thirty-three times, (الحمدالله thirty-three
times and („S à) thirty-three times, that being ninety-nine in all, and says, to
complete one hundred,
لَآ إِلهَ إِلَّ اللّهُ وَحْدَهُ لَا شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الُْمْدُ وَهُوَ عَلَى كُلِّ شَىءٍ قَدِيرْ
(There is no God but Allah who is Alone and has no partner, to Him belongs the
kingdom, and to Him belongs praise, and He is over all things Powerful.) his sins
are forgiven even if they are (very many) like the foam of the ocean)."1
COMMENTARY: Some versions have ( ) (he gives life and causes death) after ( J,
.(In His hand is all good) (بيده الخير) and some have (الحمد
Different ahadith have different number of repetitions for these expressions and the
Prophet Aw,4.leall do recited them with varying repetitions. So, whichever number of times
they are recited from the numbers mentioned in the ahadith that will be according to
sunnah (practice of Holy Prophet صلى الله عليه وسلم) .Hafiz Zayn Iraqi رحمه الله said the highest
number is dearest to Allah.
It is reported that the Prophet , ale all & counted the tasbihs on the fingers of his right
hand. Also, he instructed the sahabah (companions) Ausallso, to count them on their fingers,
because 'on the day of resurrection the fingers will be asked (about the person's deeds).
They will be given ability (to give an answer).' it is said that the sahabah (companions)
Ateail counted them on the seeds of dates too. Nevertheless, it is better to count these tasbih
on the fingers though it is also allowed to count on seeds, etc.
SECTION II
الفَضلُ الثَّانِى
OPPORTUNE TIME FOR PRAYER
(٩٦٨) وَعَنْ أَبٍ أَمَامَةً قَالَ قِيْلَ يَا رَسُولَ اللَّهِ أَىُّ الدُّعَاءِ أَسْمَعُ قَالَ جَوْفَ اللَّيْلِ الْآخِرِوَ دُبُرَ القَّلَوَاتِ
الْمَكْتُوبَاتِ- (رواه الترمذى)
968. Sayyiduna Abu Umamah Aus4tl so) narrated that someone asked, "O Messenger
of Allah, which supplication is heard most quickly?" He said, "(The one made) in
the last part of the night (before dawn), and the one after the prescribed salah."2
MU'AWWIDHAT AFTER EVERY SALAH
(٩٦٩) وَعَنْ عُقْبَةً بُنِ عَامِرٍ قَالَ آَمَرِنِ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ أَقْرَأَ بِالْمُعَوِّذَاتِ فِ دُبُرِ كُلِّ
صلاٍ-(رواه احمد وابوداود والنسائى والبيهقى فى الدعوات الكبير)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Uqbah ibn Aamir .969
-
Muslim # 146-57, Tirmidhi # 3471, Nasa'I # 1354, Muwatt'a Maalik # 15.7-22 Musnad Ahmad 2-321.
(tirmidhi has narrated from Abdullah ibn Amr atlar).
2
Tirmidhi # 3510.
3

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Awy commanded him to recite the mu'awwidhat after every salah.1
COMMENTARY: The mu'awwidhat are the surahs of the Qur'an that begin with a'udhu
(¿sel). They are the last two surahs of the Qur'an. The plural number is used here instead of
the dual (which is used in Arabic for two)2
Some ulama (Scholars) maintain that the surahs al-Ikhlas and al-kafirun are also included
in mu'awwidhat though they do not begin with a'udhu. According to this opinion, the
Prophet's , 4l ail do command is that these four surahs should be recited: al-falaq, an-
naas, al-ikhlas and al-Kafirun (# 113,114,112,109).
MERIT OF DHIKR UP TO SUNRISE TO SUNSET
(٩٧٠) وَعَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَأَنْ أَقْعُدَ مَعَ قَوْمٍ يَذْكُرُوُنَّ اللّهَ مِنْ صَلَاة
الْغَدَاةِ حَتَّى تَظْلُقَ الشَّمْسُ أَحَبُّ إِلَىَّ مِنْ أَنْ أُعْتِقَ أَرْبَعَةً مِنْ وَلَدٍ إِسْمَاعِيلَ وَلَآَنْ أَقْعُدَ مَعَ قَؤْمِ
يَذْكُرُوُنَّ اللَّهُ مِنْ صَلَاةٍ! أُعَصْرِ إِلَى أَنْ تَغْرُبَ الشَّمْسُ أَحَبُّ إِلَىَّ مِنْ أَنْ أُعْتِقَ ارُبَعَةٌّ- (رواه ابوداؤد)
970. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "It
is dearer to me to sit with such people who remember Allah from (after) the salah of
fajr till sunrise than to set free four (such slaves who are) descendants of Prophet
Isma'il JI4de. And, it is dearer to me to sit with such people who remember Allah
from the salah of asr till sunset than to set free four (slaves)."3
COMMENTARY: Perhaps, the last words of the hadith also imply four slaves who are
صلى الله عليه وسلم or any four slaves. The prophet عليه السلام descendant of Prophet Isma'il
mentioned Prophet Isma'il Alw,4.le ail do because he is the most excellent of the Arabs and
the Prophet صلى اللهعليه وسلم was his descendant.
(٩٧١) وَعَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَى الفَجْرَ فِي جَمَاعَةٍ ثُمَّ قَعَدَ يَذْكُرُ اللّهُ
حَتَّى تَظْلُةُ الشَّمْسُ ثُؤَّ صَلَّى رَكْعَتَيْنٍ كَانَتْ لَهُ كََّجْرٍ حَجَّةٍ وَعُمْرَةٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
تَامَّةٍ تَامَّةٍ تَامَّةٍ - (رواه الترمذى)
971. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "He
who offers the salah of fajr with the congregation and keeps sitting there till the
sunrises remembering Allah and then he offers two raka'at, for him is a reward of a
hajj and an umrah." The narrator added that Allah's Messenger Aw, latido said,
"complete (reward of Hajj and umrah), complete, complete!"4
COMMENTARY: If anyone remains at his place in the mosque after the salah of fajr till
sunrise occupied in the dhikr of Allah constantly and then offers two raka'at optional sala,
he will get as much reward as is equivalent to reward of a Hajj and an umrah. "The same
reward will accrue to one who continues to make dhikr while he goes to perform the tawaf
-
Abu Dawud # 1523, Nasa'i # 1336, Musnad Ahmad 4-155 Tirmidhi # 2912.
2
The Masabih has used the dual but the Mishkat uses the plural.
3
Abu Dawud # 3667.
4 Tirmidhi # 586.

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or seek knowledge or to attend a gathering of sermons within the mosque, or goes home
occupied in dhikr without break.
After sunrise, the optional salah must be offered when the sun has risen enough to a bow's
height. This will be after the time when offering salah is disapproved. This salah is called
ishraq and many ahadith also call it salah ad-duha Both are apparently names of the same
salah. The time for it ends before the sun begins to decline. When it is offered at its initial
time, it is called ishhraq but when it is offered near its closing time, it is called chaast.
The reward equivalent to one hajj is because of having offered the fard (obligatory) salah with
the congregation and equivalent to umarh for having offered the optional salah.
SECTION III
اَلْفَصلُ الثَّالِثُ
PAUSE BETWEEN TWO SALAHS
(٩٧٢) وَعَنِ الْأَزْرَقِ بْنِ قَيْسٍ قَالَ صَلْ بِنَّ إِمَامٌ لَنَا يُكُلِى أَبَارِ هُقَةً قَالَ صَلَّيْتُ هذِهِ السَّلَاةَ أَوْ مِثْلَ هُذِهِ
القَّلَاةِ مَعَ رَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ وَكَاكَ أَبُوْبَكْرٍ وَعُمَرُ رَضِىَ اللهُ عَنْهُمَا يَقُوْمَانٍ فِيْ
الشَّفِّ الْمُقَدَّمِ عَنْ يِمِيْنِهِ وَكَانَ رَجُلْ قَدْ شَهِدَ التَّكْبِيْرَةَ الْأُوْلِى مِنَ الشَّلَاةِ فَصَلّى نَبِىُّ اللّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ عَنْ يَمِيْنِهِ وَعَنْ يَسَارِهِ حَتَّى رَأَيْنَا بَيَاضَ خَذَّيْهِ ثُؤَّ انْفَتَلَ كَانْفِتَالٍ أَبٍ رَهْتَةً يَعْنِى نَفْسَهُ فَقَّمَ الرَّجُلُ
الَّذِى أَدْرَكَ مَعَهُ التَّكْبِيْرَةَ الْأُوْلِى مِنَ السَّلَاةِ يَشْفَعُ فَوَثَبَ عُمَرُ فَأَخَذَ بِمَنْكِبَيْهِ فَهَزَّهُ ثُمَّ قَالَ إِجْلِسُ فَإِنَّهُ
لَنْ يَهْلِكَ أَهْلُ الكِتَابٍ إِلَّا أَنَّهُ لَمْ يَكُنُ بَيْنَ صَلَائِهِمْ فَضْلْ فَرَفَةَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَصَرَ، فَقَالَ
أَصَابَ اللّهُ بِكَ يَا ابْنَ القُطَّابِ۔ (رواه ابوداؤد)
972. Sayyiduna Al-Azraq ibn Qays atlar, narrated that they offered salah with their
imam whose kunyah was Abu Rimthath Accabl >>, He said to them (one day, after the
salah), "I offered this salah or the like of it with Allah's Messenger ,,latido (one
day)." He added, "Abu Bakr das abl (so) and Umar ate abl (so) were standing in the first
row to his right. There was a man who joined the salah at the takbir oola (first
takbir). The Prophet alugado all to led the salah and made the salvation to the right
and the left till we saw the whiteness of his cheeks. Then he turned and sat as Ab
Rimathah (meaning, myself) has done now. That man who had joined him at the
first takbir of the salah got up to begin another salah. Umar as au so, jumped up,
seized him by his shoulders, shook him and said, "Sit down! Indeed, the People of
the Book never were ruined but because there was not any interval between their
salahs.' The Prophet , Ale al Jo raised his eyes and remarked, 'O Ibn Khattab,
Allah has guided you to the truth."1
COMMENTARY: Abu Rimthah alar, had pointed out to the salah that he had offered with
the Prophet Alwa lail to. it was the salah of zuhr or asr.
The man referred to had joined the salah from the beginning, so clearly he had not got up to
complete any missed raka'ah because he was not a late-comer. He had got up after the salah
1
Abu Dawud # 1007.

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to offer the sunnah (practice of Holy Prophet صلى الله عليه وسلم) muwakkadah.
The interval could be with the salutation or by changing places. It is as in a hadith of
Sayyiduna Abu Hurayrah 'salso). "What is difficult for one of you who offers the salah to
move ahead or backward or sideways?" (It is to offer the next salah at a different place. Or,
the interval is through conversation or going out of the mosque as in a hadith of Sayyiduna
Sa'ib رضى الله عنه in muslim. He said, "The Prophet صلى الله عليه وسلم had commanded us not to join
two salahs but converse between them, or go out, and so make a pause between the two.".
The compiler has included this hadith here to explain that an interval is made by engaging
in dhikr after the fard salah(obligatory prayer). (This is found in the ahadith in the form of
supplication. The sunnah salah ma:' be offered after that.
The interval between the fard (obligatory prayer) and the optional salah is made to make clear
that they are not one salah, but two different.
TASBIH AFTER SALAH:
(٩٧٣) وَعَنْ زَيْدِ ابْنِ ثَابِتٍ قَالَ أُمِرْنَا أَنْ نُسَبَِّّ فِ دُبُرٍ كُلَّ صَلَاةٍ ثَّلَاقًا وَثَلَاثِيْنَّ وَتَحْمَدَ ثَلَاقًا وَثَلَائِيْنَ وَنَّكُِّرَ
آرُبًّا وَثَلَائِيْنَ فَأُقِ رَجُلْ فِ الْمَنَامِ مِنَ الْأَنْصَارِ فَقِيْلَ لَهُ أَمَرَكُمْ رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ اَنْ تُسَبِّحُوافِی
دُبُرٍ كُلِّ صَلَاةٍ كَذَا وَكَّذَا قَالَ الْأَنْصَارِىُّ فِي مَنَّامِهِ نَعَمْ قَالَ فَاجْعَلُوْهَا خَمْهًا وَعِشْرِيْنَ خَمًْا وَعِشْرِيْنَّ وَاجْعَلُوا
فِيُّهَا التَّهْلِيْلَ فَلَمَّا أَصْبَحَّ ◌َدًّا عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرَهُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
فَاذْعَلُوا- (رواهاحمد والنسائى والدارمى)
973. Sayyiduna Zayd ibn Thabit wasalso, narrated that they were commanded to say
(الله أكبر) thirty-three times and (الحمد thirty-three times, (w (سبحن الله) after every salah
thirty-four times. A man among the ansar had a dream in which he was asked (by
an angel) "Has Allah's Messenger صلى الله عليه وسلم commanded you to glorify Allah in
such a way after every salah ?" The ansar answered in his dream, "Yes." The angel
said, "Make it twenty-five times each and add with that the tahlil (anyichty) twenty-
five times (to make it one hundred)." In the morning, when he met the Prophet <tid
,(said (to all of them صلى الله عليه وسلم he informed him and Allah's Messenger ,عليه وسلم
"Do so accordingly."1
COMMENTARY: The Prophet's alwouldcall to command to do accordingly means that they
should abide by what he had instructed them to do, and sometimes they should do also as
صلى الله عليه وسلم the angel had suggested. Since this is also a form of dhikr, the Prophet
confirmed it. If he had not approved it, the dream would not have been an evidence and a
licence by itself.
MERIT OF AAYAI UL-KURSI
(٩٧٤) وَعَنْ عَلِيٍّ رَضِىَ اللهُ عَنْهُ قَالَ سَمِعْتُ رَسُولَ اللّهِصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلى أَعْوَادِهذَا الْمِنْبَرِ يَقُولُ مَنْ
قَرَاءَ أَيََّّ الْكُرُسِيِّ فِ دُبُرٍ كُلِّ صَلَاةٍ لَمْ يَمْتَعْهُ مِنْ دُخُوْلِ الْجُنَّةِ إِلَّ الْمَوْتُ وَمَنْ قَرَأَ هَاحِيْنَ يَأْخُذُ مَصْجَعَهُ
.
Nasa'I # 1350, Darimi # 1354, Musnad Ahmad 5-184.

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أُمَنَّهُ اللهُ عَلَى دَارٍهٍ وَدَارٍ جَارٍهٍ وَأَهْلِ دُوَيْرَاتٍ حَوْلَهُ رَوَاءُ الْبَيْهَقِىُّ فِيْ شُعَبِ الْإِئْمَانِ وَقَالَ إِسْنَادُهُ ضَعِيفٌ.
صلى الله عليه وسلم narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Ali .974
say on the timbers of that pulpit (of the Masjid Nabwi), "If anyone recites the
aayatul-kursi at the end of every salah, nothing stops him from entering paradise
but death. If anyone recites it when he goes to bed,. Allah grants security to him
(and) at his house, his neighbour's house and the houses around him (though they
may not be adjoining houses)."1
Bayhaqi said its isnad is weak.
COMMENTARY: The words that only death stops one who recites aayat ul-kursi from
entering paradise create some confusion because death in itself is a means to go to
paradise. Hence, the words aught to have been 'nothing but life prevents him from
entering the paradise.' In this world, man is trapped in the net of life. When life ends with
death only then will it be possible to enter paradise. Hence, not death but life is a hindrance
to entry into paradise.
Allamah Teebi atlar> has explained it in this way: death is a screen between a person and
paradise. On one side is life and on the other is paradise. When the screen is removed,
death will come and the person will enter paradise immediately.
Some people say that, here, death means a person's being locked in the grave before his
revival from it on the day of resurrection. When he is raised from the grave, he will go to
paradise instantly.
This hadith is weak. However, as stated earlier, even weak ahadith are followed as far as
merits of deeds are concerned.
Nasa'I, Ibn Hiban and Tabarani alar> have transmitted the first portion of the hadith. in a
version, the surah al-Ikhlas is also mentioned the aayat ul-kursi.
EXCELLENCE OF DHIKR AFTER FAJR AND MAGHRIB
(٩٧٥) وَعَنْ عَبْدِ الرَّحُمْنِ ابْنِ غَنَرٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ قَالَ قَبْلَ الْ يَنْصَرِفَ وَ يَغْنِى
رِجْلَيْهِ مِنْ صَلَاةِ الْمَغْرِبِ وَالشُّبْحِ لَا إِلهَ إِلَّ اللّهُ وَحْدَهُ لَا شَرِيْتَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ بِيَدِهِ الخُيْرُ
يُحْبِئْ وَدُمِيْتُ وَهُوَ عَلَى كُلِّ شَهْىٍ قَدِيْ عَشْرَ مَرَّاتٍ كُتِبَ لَهُ بِكُلِّ وَاحِدَةٍ عَشْرُ حَسَنَاٍ، وَهْحِيَتْ عَنْهُ عَشْرُ
سَيِّئَاتٍ وَرُفِعَ لَهُ عَشْرُ دَرَجَاتٍ وَكَانَتُ لَهُ حِرْزًا مِنْ كُلِّ مَكُرُؤْهٍ وَحِزِزًا مِنَ الشَّيْطَانِ الرَّجِيْمِ وَلَمُ
يَجِلَّ لِذَنْبٍ أَكْ يُدْرِكَهُ إِلَّ الشِّرْكَ وَكَانَ مِنْ أَفْضَلِ النَّاسِ عَمَلاً إِلَّ رَجُلًا يَفْضُّلُهُ يَقُولُ أَفْضَلَ مِمَّا
قَالَ رَوَاهُ أَحْمَدُ وَرَوَى القِِّمِذِىُّ نحُوَهُ
975. Sayyiduna Abdur Rahman ibn Ghanm &sail so, narrated that the Prophet dildo
always said, "If anyone says ten times before he moves from his place and tolds
back his feet after the salah of maghrib and fajr:
لَا إِلهَ إِلَّاَ للَّهُ وَحُدَهُ لَّا شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَنَّهُ الْحَمْهُ بِيَدِهِ الخُبْرُ مُحُبِى وَدُمِيْتُ وَهُوَ عَلى ◌ُلِّ شَىءٍ قَدِيُرْ
' Bayhaqi in Shu'ab ul-teman # 2395.

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There is no God but Allah, Alone, He has no partner, to Him belong the sovereignty
and to Him belongs praise, in His hand is good, He gives life and causes death and
He is over all things Powerful.
Ten pieties are recorded for him each time (he says so), then bad deeds are erased
from him and he is elevated by ten ranks. These words become a means of security
for him from every bad thing and from the accursed devil, and no kind of sin,
except polytheism, will cause him to be ruined. He will be the most excellent of the
people excepting one who excels him by (better deeds) saying what is better than
that which he has said."1
(٩٧٦) عَنْ آبي ذَرٍّ إِلى قَوْلِهِ إِلَّ الشِّرْكُ وَلَمْ يَذْكُرُ صَلَاَةَ الْمَغْرِبِ وَلَا بِيَدِهِ الْخُيْرُ وَقَالَ هُذَا حَدِيْثْ حَسَنْ
صَحِيحٌ غَرِيُبُ-
976. Sayyiduna Abu Dharr & abl (so) narrated this hadit (# 975) up to the words (y
SJ1) except polytheism (to be ruined). And did not mention the salah of maghrib
and (بيده الخير) (in His hand is good). 2
DHIKR AFTER SALAH OF FAJR
(٩٧٧) وَعَنُ عُمَرَ بُنِ الْخُطَّابِ آَكَّ الَِّيَ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْثَ بَعْفًّا قِبَلَ نَجْدٍ فَخَنَهُوا غَنَائِمٌ كَثِيْرَةٍ
وَاسْرَعُوا الرَّجْعَةَ فَقَالَ رَجُلْ مِنَّا لَمْ يَخْرُجُ مَا رَأَيْنَا بَعْقًّا أَسْرَءُ رَجْعَةٍ وَلَّا أَفْضَلَ غَنِيْمَةً مِنْ هَذَا الْبَعُثِ
فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هَلْ آَدَّلُّكُمْ عَلَى قَوْمٍ أَفْضَلَ غَنِيَمَةً وَأَفْضَلَ رَجُعَةَ قَوْمَّا شَهِدُوا صَلَاةَ الْقُبْحِ
◌َُّ جَلَهُوْا يَذْكَّرُونَ اللّهُ حَتَى طَلَعَتِ الشَّمْسُ فَأُولئِتَ أَسْرَءُ رَجْعَةً وَافْضَلَ غَنِيْمَةً رَوَاءُ التَِّ مِذِىُّ وَقَالَ
هذَا حَدِيْنْ غَرِيبٌ وَحَتَّادُ ابْنُ الْ حُمَيْدِ الرَّاوِى هُوَضَمِيفٌ فى الحَدِيثِ۔
صلى الله عليه narrated that (once) the Prophet رضى الله عنه Sayyiduna Umar ibn Khattab .977
Alwy sent an army to Najd. They seized a heavy booty and returned (to Madinah)
very soon. A man among them who had not gone out remarked, "We have never
seen an army that has returned as quickly and brought as much booty. "The
Prophet alugarcall to asked. "Shall I not point out to you a people with a better oot;
and a quicker return? They are those who attended the fajr congregational salah
and remained seated remembering Allah till the sun rose. They are the quickest to
return and have the best booty."3
Ttirmidhi said that this hadith is gharib and Hammad ibn Abu Humayd the
narrator is weak in hadith narration.
COMMENTARY: The army to Najd collected worldly goods but these people earned in a
short time a huge reward that is lasting. It is as Allan says:
مَاعِنْدَ كُمْ يَنْفَدُوَمَا عِنْدَ اللهِبَاقٍ۔
1
Musnad Ahmad 4-227.
2 Tirmidhi # 3485, saying that the hadith is hasan sahib ghaib.
3
Tirmidhi # 3572.
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{That which is with you comes to end and that which is with Allah is lasting.} (16:96)
Hence, these people excelled in both ways. They collected a heavy booty and were quicker
to accomplish their task.
CHAPTER - XX
WHAT ACTIVITY IS DISALLOWED DURING
بَابُ مَا لَا يَجُوْزُ مِنَ الْعَمَلِ فِى الصَّلُوقِوَمَا
SALAH AND WHAT IS ALLOWED
يُبَاحُمِنْهُ
Such things will be mentioned in this chapter as are permitted during salah. Such things
will be mentioned too as are unlawful, disliked (makruh (unbecoming))and may or may
not be done (mubah) and such as have an effect on the salah.
SECTION I
الفضلُ الآول
RESPONSE TO SNEEZER
(٩٧٨) عَنْ مُعَاوِيَّةَ بْنِ الْحُكَّمِ قَالَ بَيْنَا أَنَّا أُصَلِّى مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا عَطَسَ رَجُلْ مِنَ
الْقَوْمِ فَقُلْتُ يَرْحَمُكَ اللَّهُ فَرَمَانِ الْقَومُ بِأَبْصَارِ هِمْ فَقُلْتُ وَاثُكِلَ أُمِيَّاهُ مَا شَانُكُمْ تَنْظُرُؤُكَ إِلَّ
فَجَعَلُوا يَضْرِبُوْنَ بِأَيْدِيْهِمْ عَلَى أَفْخَاذِهِمْ فَلَمَّا رَأَيْتُهُمْ يَصَتِتُؤْنَنِى لَكِتِى سَكَّتُ فَلَّمَّا صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ فَبِأَيْ هُوَ وَأُتِى مَارَ أَيْتُ مُعَلِّمَا قَبْلَهُ وَلَا بَهْدَهُ أَحْسَنَ تَعْلِيًُّا مِنْهُ فَوَّاللُّهِ مَا كُهَرَنِ وَلَا ضَرَبَنِىْ وَلَّا .
شَتَّمَّنِى قَالَ إَِّ هُذِهِ الصَّلاةَ لَا يُصْلَعُ فِيْهَا شَىءٍ مِنْ كَلَامِ النَّاسِ إِلَّمَا هِىَ التَّسْبِيْمُ وَالتَّكْبِيُ وَقِرَاءُ
الْقُرْانٍ أَوْكَمَا قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قُلْتُ يَا تَسُوْلَ اللَّهِ إِنِى حَدِيْثُ عَهْدٍ مِجَاهِيَّةٍ وَقَدْ
جَاءَنَا اللهُ بِالْإِسْلَامِ وَإِّ مِنَّارِ جَالَّا يَأَتُوُنَ الكُهَانَ قَالَ فَلَا تَأْهِمْ قُلْتُ وَمِنَّا رِجَالْ يَتَظَنَُّونَ
قَالَ ذلِكَ شَهِىِ تَجِدُوْنَهُ فِي صُدُؤْرِهِمْ فَلَا يَصْدَّهُمُ قَالَ قُلْتُ وَمِنَّا رِجَالْ يَخْتُلُوْنَ قَالَ كَانَ نَبِىٌّ مِنَ
الْأَنْبِيَاءِ يَخٌ فَمَنْ وَافَقَ خَتُهُ فَذَاكَ رَوَاهُ مُسْلِهْ قَوْلُهُ لَكِتِى سَكِّتُ هُكَّذَا وَجَدْتُ فِيْ صَحِيْحٍ مُسْلٍِ
وَكِتَّابِ الْحُمَيْدِيِّ وَصُحِحَ فِي جَامِعِ الْأُصُوْلِ بِلَفْظَةٍ كَذَا فَوْقَ لكِنِی۔
978. Sayyiduna Mu'awiyah ibn Al-Hakam 's al , narrated that while he was
offering salah with Allah's Messenger صلى الله عليه وسلم someone sneezed. So, he
(responded with) (Arabic) (may Allah have mercy on you). The other people stare at
him (for speaking during salah). He scolded them," May your mother lose you!
Why do you stare at me?" They (tried to silence him by), striking their hands on
their thighs. He realized that they wished him to be silent, (he was angry) but he
became quiet. When Allah's, Messenger صلى الله عليه وسلم finished the salah - and he
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better way than he - and said, "I would give my parents in ransom for him." He
swore by Allah and said that neither did he scold and beat or revile him but said,
"This salah, nothing of human speech is proper in salah. It is made up only of
tasbih, takbir and recital of the Qur'an" or as Allah's Messenger alugado ail to said.
Then, Mu'awiyah all ar asked, "O Messenger alugade all to of Allah, until shortly
before now, I was a non - Muslim and Allah has now brought Islam to us. There are
men among us who go to soothsayers." The Prophet ,4, le cido said, "Do not go to
them." He then said, "There are those among us who take omens." He said "This is
what they find in their hearts (being their hunch and mental contriving). They must
not be misled by them." He then asked about men who draw lines. The Prophet Jo
Aw, ale at said, "There was a Prophet who drew lines. He whose lines are drawn in
conformity with the lines drawn by the Prophet, that is it (he gets it)."
The compiler of Mishkat found the words ( <<<< ) (but he became quiet) in this
way in Muslim and Kitab Hamaydi, but the compiler of Jami'ul-Usul has written
(s) (but) to question or confirm its correctness.1
COMMENTARY: 'May your mother lose you!' These words have been explained
previously. They are spoken when words or deeds of the addressee astonish someone.'
It seems that the sneezer had said (& all) so that Sayyiduna Mu'awiyah atlar> responded
.(يرحمك الله) with
The question arises why the Prophet alugarcall to did not instruct him to offer the salah all
over again because his salah was aborted? The answer is that he was recent Muslim and did
not know the rules, so was condoned.
Imam Nawawi alar, said that if anyone says (al ) then his salah becomes void because
he is addressing another man, 'may Allah have mercy on him,' then his salah is not voided.
Ibn Hammam atlar> said that if someone addresses himself (Al )) then it is like (Arabic)
'may Allah have mercy on me' and his salah does not become void.
'Human speech' is what people say to each other or intend to be addressed by others.
The jurists write that if someone asks one who offers salalı. "What kind of merchandise you
have?" and he answers with the words of the Qur'an (16:8).
اَخُلَ وَالْبِغَالَ وَالْحُمِيْرَ
{horses, mules and asses}
then his salah is aborted. The same happens when one, while offering the salah addresses
a man named Yahya who is around (ch) di) (O Yahya take the book) which is also
there. These are the words of the Qur'an. They are not recited but addressed to another
person. However, if anyone does not address another but recites the Qur'an in this way
then his salah does not become void.
THE KAHIN (SOOTHSAYER): The Arabs call those persons kahin who have contacts
with the jinns, devils and wicked souls. The devils pass on to them false information and
they claim to know the unseen The Prophet صلى الله عليه وسلم disallowed that these people
should be visited. In a hadith of Abu Hurayrah رضى الله عنه , the Prophet صلى الله عليه وسلم said, "If
anyone resorts to a kahin and believes in what he says ... then he has nothing to do with
-
Muslim # 33-537, Abu Dawud # 930, Nasa'I # 930, Musnad Ahmad 5-547.

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what has been sent down to Muhammad."1
ARRAF : He is one who uses a spell or charm or such things to give inside information about
theft, lost property, etc. the Prophet w,a, lead to also disallowed that they should be visited.
RANAL: It is a knowledge of drawing lines to learn of the unknown. The apparent words
of the hadith disclose that it is allowed to some extent, but it is not so.
The Prophet صلى الله عليه وسلم who knew this practice of ramal was Prophet Idris عليه السلام or
Prophet Danyal Jale. As for this hadith Khattabi ala?> said that if anyone draws lines,
he cannot match the lines of that Prophet Alw, Ale all do because that was a miracle. And
miracles are performed only by Prophets. If anyone claims to draw lines like a Prophet's
drawing then it is wrong, because the Prophet lw,4, leatlo has not defined the lines of the
Prophet Jale who drew them. The meaning of the hadith is that if the lines of anyone
cannot conform to a Prophet's Jale then it is not correct to pursue ramal.
Two other such practices amal taksir and amal takhrij are also declared by the ulama
(Scholars) to be disallowed by Shari'ah (divine law).
Finally the (1is) when written above a doubtful word implies that it is correct. Here, the.
word (J) is not found in the Masabih, so there was doubt about its correctness. So the
compiler of Jami'al-Usul put it (13s) down above it show that it is correct.
RESPONSE TO SALAAM FORBIDDEN IN SALAH
(٩٧٩) وَعَنْ عَبْدِ اللّهِ بْنِ مَسْمُوْدٍ قَالَ كُنَّا نُسَلِّمُ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ فِي الصَّلَاةِ فَيَرُّ عَلَيْنَا فَمَّا
رَجَعْنَا مِنْ عِنْدِ النَّجَاشِيِّ سَلَّمْنَا عَلَيْهِ فَلَمْ يَرُدَّ عَلَيْنَا فَقُلْنَا يَا رَسُولَ اللهِ كُنَّا نُسَلِّمُ عَلَيْكَ فيِ الصَّلاةِ فَتَرُدُّ عَلَيْنَا
فَقَالَ إِنَّ فِي الصَّلاةِ لَشُغُلًا - (متفق عليه)
979. Sayyiduna Abdullah ibn Mas'ud «call so, narrated, "We used to offer salaam to
the Prophet Aw,4.leal do while he was engaged in salah, and he did gave a response.
The, when we returned from the Negus (after some days), we offered him salaam
(while he was engaged in salah) but he did not reply to us (as he used to). So, (when
he finished the salah,) we asked him, 'O Messenger of Allah, (previously) when we
offered salaam to you during the salah, you responded to us (but, today, you did not
respond)? "He said, 'Salah itself is a serious occupation.'
COMMENTARY: When the Prophet Alw, ale atl do was commissioned, the king of Ethiopia
was a Christian. He was a scholar and was called the Negus (Najashi). He had known
about the Prophet Au, Ale al do from the Torah and the Injil. So he believed in him and
joined Allah's obedient creatures. He died in 9AH and the Prophet w, Ale atl do who was
grieved at it, led the sahabah (companions) death so, in his funeral salah in absentia.
When the Muslims were persecuted gravely in Makkah, the Prophet w,leablo sent most
of his sahabah (companions) to Ethiopia. He considered it as a honour for him and his
country and he treated them very well. When the sahabah (companions) accabl so, learnt that
the Prophet alugarcall to had emigrated to Madinah, they too went to Madinah.
The hadith pertains to that time. Sayyiduna Ibn Mas'ud Asalso, was among them and they
1
Musnad Ahmad 2-408.

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were enlightened by the Prophet du, Ale il do that salah is such that one is occupied in
recital and tasbih and supplication. This occupation does not allow conversation and
exchange of salaam with anyone. One who is engaged in salah is bound to concentrated on
it deeply. It is unlawful to respond to anyone's salaam or converse with him, otherwise the
salah will become void.
To respond to salaam with a nod or a gesture of one's hand does not abort the salah. If anyone
responds in this way to another's salaam or an enquiry, his salah does not break but does
become makruh (unbecoming). This is stated in Muniyah. (see also hadith # 989, to follow.)
MAKING GROUND SMOOTH
(٩٨٠) وَعَنْ مُعِيْقِيْبٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الرَّجُلِ يُسَوِّى الَُّابَ حَيْثُ يَسْجُدُ قَالَ إِنْ كُنْتَ
فَاعِلًا فَوَاحِدَةً- (متفق عليه)
صلى الله عليه narrated that a man asked the Prophet 1 رضى الله عنه Sayyiduna Mu'ayqib .980
A, about the ground where he prostrated and levelled the earth. The Prophet cold
Aluga,le said, "If the ground then do it just once." 2
COMMENTARY: It is stated in Muniyah that while one is offering salah and he removes
pebbles, etc. from the ground or difficult make the prostration, then the pebbles may be
removed or the earth may be smoothed. This may be done only once, or at the most twice.
KHASR DISALLOWED
(٩٨١) وَعَنْ أَبٍ هُرَيْرَةَ رَضِىّ اللّهُ تَعَالِى عَنْهُ قَالَ تَى رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الْحُضْرِ فِى الَّلوةِ-
(متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messneger رضى الله عنه Sayyiduna Abu Hurayrah .981
disallowed them to put the hands on the waist during the salah.3
(مختصرا) or (الاختصار) khasr). Others have) (خصر) COMMENTARY: This version has the word
Khasr is a man's waist or belly. The ulama (Scholars) say that these words mean ' to put hands
on the waist.' One must not stand up with one's hands on one's waist or ribs during the salah.
Why is it disallowed? One reason is that it is looked down upon by society. It is the gait of
the ignoble people, like eunuchs. Besides, according to another hadith, it is a form of rest
for the people of hell. They will stand in this manner while waiting for the reckoning on the
day of resurrection. Or, this means 'the Jews.' They stand in this manner.
Thirdly, the accursed devil stood in this manner when he was outcast to the earth.
Some people say that it implies that one must not stand resting on a stick.
Other interpretations are given too.
:
LOOKING SIDE WAYS
(٩٨٢) وَعَنُ عَائِشَةَ رَضِيَ اللهُ تَعَالَى عَنْهَا قَالَتُ سَتَلْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الْإِلْتِفَاتِ فِى
"he was the freedman of Sa'eed ibn Abu al - Aas. He had kissed the seal of prophethood. He died in
40 AH.
2
Bukhari # 1207, Muslim # 4*9-546. .
3
Bukhari # 1219,1220, Muslim # 46-545, Abu Dawud # 947, Tirmidhi # 383, Nasa'i # 890, Darimi #
1428, Musnad Ahmad 2-399.

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القَّلوةِ فَقَالَ هُوَا ◌ِخْتِلَاسْ تَخْتَلِكُهُ الشَّيْطِنُّ مِنْ صَلوةِ الْعَبْدِ - (متفق عليه)
صلى الله عليه narrated that she asked Allah's Messenger رضى الله عنه Sayyidah Ayshah .982
Aw, about looking sideway during the salah. He said "It is a snatching. The devil
snatches from a person's salah,1
COMMENTARY: If anyone is inattentive to his salah, the devil snatches its perfection. To
look sideways is to look here and there moving the neck too away from the qiblah. The
salah of this person becomes makruh (disapproved). If he moves his chest too away from
the qiblah then his salah is aborted.
If only eyes turn sideways without moving neck or chest then it is not makruh
(disapproved) and the salah is not defected, but it is not good to do so.
EYES TOWARDS HEAVEN DISALLOWED
(٩٨٣) وَعَنْ ابِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيَنْتَهِيَنَّ أَقْوَامْ عَنْ رَفْعِهِمْ أَبْصَارِ هِمْ عِنْدَ
الدُّعَاءِ فِيِ القَّلوةِ إِلَى السَّمَاءِ آَو لَّتَخْطَفَنَّ أَبْصَارَ هُمْ- (رواه مسلم)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .983
said, "People must desist from raising their eyes to heaven when making
supplication during the salah otherwise their sight will be snatched."2
COMMENTARY: The Prophet ,4cil . said by way of an interdict that if people cease
not from raising their eyes to heaven while they supplicate Allah in the salah their eyes
would be plucked.
As it is, to raise one's sight towards heaven during the salah is makruh (unbecoming)
because, we seek refuge in Allah, it gives the impression that Allah's place is fixed there. As
we know, He is free from any single place. He is Omni present.
Raising the sight to heaven apart from the salah is also makruh (unbecoming) in the eyes of
some ulama (Scholars) but others hold that it is allowed. The correct verdict, however, is
that the sight must not be raised to heaven in supplication even outside the salah.
According to one tradition, the Prophet w,4,leil do used to raise his eyes towards heaven
during salah, but he kept them down when the verse (of al-Muminun) was revealed:
وَالَّذِيْنَ هُمْ فِي صَلُوهِمُ خَاشِعُونَ
{Those who in their salah are humble}
PROPHET'S صلى الله عليه وسلم GRAND DAUGHTER ON HIS SHOULDERS
(٩٨٤) وَعَنْ أَبِ قَتَادَةً قَالَتْ رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَؤُمُ النَّاسَ وَأُمَامَةُ بِنْتُ أَبيِ الْعَاصِ عَلى
عَاتِكِهٍ فَإِذَارَكَةَ وَضَعَهَا وَإِذَا رَفَعَ مِنَ السُّجُودِ آَعَادَهَا- (متفق عليه)
صلىاللهعليه وسلم narrated that he saw the Prophet رضى الله عنه Sayyiduna Abu Qatadah .984
(one day) leading the people in salah while (his granddaughter) Sayyidah Umamah
was on his shoulder. When he رضى الله عنه daughter of Sayyiduna Abu al-Aas رضى الله عنه
1
Bukhari # 751, Abu Dawud # 909, Tirmidhi # 590, Nasa'I # 1196, Musnad Ahmad 6-106.
2 Bukhari # 750, Muslim # 118-429, Nasa'I # 1193, Ibn Majah # 1045, Darimi # 1301, Musnad Ahmad
3-109.

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bowed into ruku, he put her down and again, as he got up from sajdah, he replaced
her (on his shoulder).1
صلى الله عليه was the daughter of the Prophet's رضى الله عنه COMMENTARY: Sayyidah Umamah
Almy daughter Sayyidah Zaynab deallo, and sun-in-law Sayyiduna Abu al-Aastatlso).
A question arises why did a Prophet , Ale il do do that because picking her up and
putting her down was Fi'l kathir (much action), if not that then it surely was Fi'l qalil (little
action)? During salah, any action is makru, so why did he do it? (Fi'l Kathir ( Jas) is what
is done again and again, particularly with both hands).
Khattabi atlar, answered this questing in these words. "The Prophet w,4,leil Jo did noty
pick her up and put her down intentionally on his own. She was very attached to him. She
climbed up his shoulders on her own and perched herself there. When he went into ruku,
she dropped down from his shoulders. This is represented as the Prophet alugarde ail to
doing that. Thus, it was not his action. Rather, it is ascribed to him figuratively. In view of
this explanation, it cannot be said that this was fi'l kathir because fil kathir is that action
which is done repeatedly, one after another in this case, it was not done one after another.
It may also be said that this action was done when fi'l kathir was not forbidden in the salah.
.صلى اللهعليه وسلم Or, that it was allowed exclusively to the Prophet
SUPPRESS YAWNING
(٩٨٥) وَعَنْ آَبٍ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا تَقَاءَبَ أَحَدُكُمْ فِي الصَّلوةِ فَلْيُكُظِمُ مَا
اسْتَطَاءَ فَإِركّ الشَّيْظِنَّ يَدْخُلُ- (رَوَاهُ مُسْلِهُ
985. Sayyiduna Abu Sa'eed narrated that Allah's Messenger , ale vil Jo said,
"When any of you gets the urge to yawn, he must suppress it as for as possible
otherwise the devil gets in."2
Another version is:
(٩٨٦ ) فِي رِوَايَةِ الْلُبُخَارِيِّ عَنْ أَبي هُرَيْرَةٍ رَضِىَّ اللَّهُ تَعَالَى عَنْهُ قَالَ إِذَا تَقَاءَبَ احَدُكُمْ فِي الصَّلْوَةِ فَلْيُكُظِمُ
مَا اسْتَطَاءَ وَلَا يَقُلُ مَا فَإِنَّمَا ذَالِكُمْ مِنَ الشَّيْظِنِ يَضْحَكُ مِنْهُ
986. Sayyiduna Abu Hurayrah &cati so) narrated that when any of you gets the urge
to , wn, he must suppress it the best he can and he must not let out. "Haa" because
that comes from the devil. He laughs at it.3
COMMENTARY: When the belly is full and the body is heavy, one gets the yawn. It makes
one lazy and slow in worship. This is described as the devil entering the mouth. This
means that it becomes easy for the devil to tempt the person who offers the salah get an
opportunity to stop him from worship. This condition pleases the devil very much and it
also is the devil's true pursuit.
So at the urge of yawn during the salah, one must restrain the yawn by keeping the mouth
shut. The lips should be pressed together grasping the lower with the teeth, or putting the
back of the left hand on the mouth.
1
Muslim # 42-543, Nasa'I # 1105, Musnad ahmad 5-296.
2
Muslim # 57-2995, Abu Dawud # 5027, Tirmidhi # 370. Musnad Ahmad 9173
3
Bukhari # 401, Muslim # 56-2994, Abu Dawud # 5028.

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Some people say that the best way to stop yawning is to tell oneself that the Prophet du
Alugale never yawned. It is said that this method is most effective.
WITH THE JINN
(٩٨٧) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ عِفْرِيْنًا مِنَ الْجِنِّ تَفَلَتِ الْبَارِحَةَ
لِيَقْطَ عَلَىَّ صَلَاقِ فَأَمْكَنَّنِى اللهُ مِنْهُ فَأَخَذْتُ فَأَرَدْتُ أَنْ أَرْبِطَهُ عَلَى سَارِيَةٍ مِنْ سَوَارِيِّ الْمَسْجِدِ حَتّى
تَنْظُرُوْ إِلَيْهِ كُلُّكُمْ فَذَكَرُتُ دَعْوَةً أَخِى سُلَيْمَانَ رَبٍّ هَبُوِلى مُلْكًا لَّا يَنْبَغِى لِأَحَدٍ مِنْ بَعْدِىٌ فَرَدَُ؟ُ!
خَاسِئًا- (متفق عليه)
987. Sayyiduna Abu Hurayrah &sail so, narrated that that Allah's Messenger ,lai
Awy said, "An ifrit of the jinn(one of their rebellious devils) escaped last night to
disturb me in my salah, but Allah enabled me to seize him. I intended to bind him
to one of the pillars of the mosque so that all of you might look at him. But, I
remembered the prayer of my brother Sulayman Jade:
رَتٍّ هَبُوِلِى مُلْكًا لَّا يَنْبَغِى لِأَحَدٍ مِنْ بَعْدِىٌ
{My Lord ... bestow on me a kingdom such as may not suit to any one after me.} (38:35)
So, I let him go disgraced."1
COMMENTARY: The prayer of Prophet Sulayman Jake sought from Allah the power to
subdue the jinns and devils and to be able to employ them for his work. He had prayed to
Allah for this distinction for himself to the exclusion of others. So the Prophet , l culo
did not wish to encroach on Prophet Sulayman's ALJ ale exclusive distinction and to
demonstrate his ability to employ them otherwise he too enjoyed this distinction to subdue
them to a greater extent than prophet Sulayman >> Ja,de
The hadith teaches us that the salah does not abort if a devil is touched.
PERMISSION TO GIVE INDICATION WHILE IN SALAH
(٩٨٨) وَعَنْ سَهْلِ ابْنِ آَتِيْ سَعْدٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ نَابَهُ شَهِىٌ فِي صَلوتِهِ فَلْيُسَبِّمُ
فَإِنَّمَا التَُّفِيْقُ لِلنِّسَاءِ وَفِيْ رَوَايَةٍ قَالَ التَّسْبِيْمُ لِلرِّجَالِ وَالتَّصْفِيْقُ لِلنِّسَاءِ- (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Sahl ibn Abu Sa'd .988
Au said, "If anything happens to a person during his salah, he should say,
'subhanAllah' (in). As for clapping, it is only for women."
According to another version, he said, "To say Subhan Allah is for men and to
clap is for women."2
COMMENTARY: It anything exceptional happens to someone during his salah. For
instance, if someone is offering salalı in his home and another person calls him at the door
not knowing that he is engaged in salah and no one else is in the house to answer at the
door. In this case, the man who is offering the salah must say loudly subhan Allah to
1
Bukhari # 461, Muslim # 39-541, Musnad Ahmad 2-298.
Bukhari E 1204, Muslim # 102-421, Abu Dawud # 940, Nasai # 784, Darimi # 1364, Muwatta Maalik
# 920-64, Musnad Ahmad 5-333.