Indexed OCR Text
Pages 601-620
600 Translation & Commentary of MISHKATUL MASAABIH Vol.1 indicate to the visitor that he is occupied in salah. In the same situation, if a woman is engaged in salah, she should not say subhan Allah but should clap her hands. The visitor would understand that there only is a women in ah house and she is offering salah. A woman is disallowed to say subhan Allah because like her person, her voice too has to be concealed from stranger.man. She must clap by striking the palm of her right hand on the back of her left wrist. If she strikes the palm of one hand on the palm of the other, then her salah will become void. SECTION II الفضلُ الثَّانِى RESPONSE TO SALAAM (٩٨٩) عَنْ عَبْدِ اللَّهِ ابْنِ مَسْعُوْدٍ رَضِىَ اللهُ تَعَالَى عَنْهُ قَالَ كُثَّا نُسَلِّمُ عَلَى الَِّّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَفِى القَّلَوةِ قَبْلَ آَ نَائِ آَرْضَ الْحُبَشَةِ فَيَرُكُّ عَلَيْنَا فَلَمَّا رَجَمْنَا مِنْ أَرْضِ الْحُبَشَةِ آتَيْتُهُ فَوَجَدْتُهُ يُصَلِّى فَسَلَّمْتُ عَلَيْهِ فَلَمْ يَرُدَّ عَلَىّ حَتّى إِذَا قَفِى صَلوتَهُ قَالَ إِثَّ اللَّهَ يُحْدِثُ مِنْ أَهْرِهِ مَا يَشَاءُ وَإِّ مِمَّا أَحْدَثَ أَنْ لَّا تَتَكَّهُوْا فِي السَّلوةِ فَرَدَّ عَلَىَّ السَّلامُ 989. Sayyiduna Abdullah ibn Mas'ud naraated, "we used to offer salaam to the Prophet ,aleadly. while he was engaged in salah and he responded to our salaam. This was before we went to Ethiopia. When we returned fro Ethiopia, I came to him and found him engaged in salah. I offered him salaam but he did not respond to me till he had finished his salah when he said, 'Allah makes known a command as He wishes. So, he has now made known that you should not converse during salah, and he gave response to my salaam."1 (٩٩٠) وَقَالَ إِنَّمَا القَّلوةُ لِقَرَاءَةِ الْقُرْآنِ وَذِكْرِ اللَّهِ فَإِذَا كُنْتَ فِيْهَا فَلْيَكُنُ ذَالِكَ شَانَكَ-(رواه ابوداؤد) 990. "And, he said, 'Salah is only for (the purpose of) reciting the Quran and dhikr (remembering) of Allah. Hence, when you offer it let that be your pursuit."2 COMMENTARY: Ibn Maalik war, said that this hadith is evidence that it is mustahab to give response to salaam after finishing the salah. Similarly, if anyone is in a privy, or reciting the Quran and another person greets him (with salaam), it is mustahab to respond to him after getting over from whatever he had being doing. (see also hadith # 979). RESPONDING BY SINGS (٩٩١) وَعَنِ ابْنِ عُمَّرَ رَضِىَ اللهُ تَعَالِى عَنْهُ قَالَ قُلْتُ لِبَلَالِ كَيْفَ كَانَ النَِّىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَرُأُ عَلَيْهِمُ حِيْنَ كَانُوا يُسَلِّمُوْنَ عَلَيْهِ وَهُوَ فِي الصَّلوةِ قَالَ ثَمْنَ يْشِيْرُ بِيِّدِهِ رَوَاءُ القِرِمِذِىُّ وَفِيْ رَوَايَةِ النََّائِىُّ نَخُوُُ وَعِوَضَ پِلَالٍ صُھَيْب۔ 991. Sayyiduna Ibn Umar wall so, narrated that he asked Sayyiduna Bilal call, "How did the Prophet alugarcall to respond to them when they offered him salaam and he was engaged in salah?" He said, "He made a gesture (of response) with his hand." - Abu Dawud # 924, Musnad ahmad 1-377. 2 Abu Dawud # 931 (part of lengthy hadith of Mu'awyah Laul)) Vol.1 Translation & Commentary of MISHKATUL MASAABIH 601 The version of Nasa'I is like it, but instead of Bilal de atl so), the named one is 1 رضى الله عنه Suhayb COMMENTARY: When the Prophet w,4,leatl do was engaged in salah and anyone greeted him with salaam, he responded with a gesture. He opened his hand flat with the palm facing the ground. This is explained in Abu Dawud (# 927) and other books. And he merely pointed with his finger (in response). It is stated in Fatwa Zahiriyah and in Khulasah that if anyone who is engaged in salah gives a response to a salaam with a gesture of hand or head then his salah does not become void. However, the correct and agreed verdict is as given in Sharah Muniyah, Shaami, etc. that it is makruh (unbecoming) tanzihi to respond to anyone's salaam during the salah with a nod or sign of the hand. This hadith about the Prophet's ,, lail . gesture is of the time when conversation was not disallowed in the salah. When conversation of any kind was disallowed in the salah, the permission to respond to a salaam verbally or by gesture was also withdrawn because to make a gesture is also like conversing. HAMD AFTER SNEEZING (٩٩٢) وَعَنُ رِّ فَاعَةِ ابْنِ رَافِعٍ قَالَ صَلَّيْتُ خَلْفَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهَ وَسَلَّمَ فَعَطَسْتُ فَقُلْتُ الْمْدُ لِلْهِ حَمْدًّا كَثِيرًا طَيِّبًا مُبَارَكًا فِيْهِ مُبَارَكًا عَلَيْهِ كَمَا يُحِبُّ رَبُّنَا وَيَرْضَى فَلَمَا صَلَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنْصَرَفَ فَقَالَ مَنِ الْمُتَكَّلِّمُ فِي الصَّلوةِ فَلَمْ يَتَكَلَّمْ أَحَدْتُوَّ قَالَهَا الثَّانِيَّةَ فَلَمْ يَتَكُلَّمْ أَحَدْ تَُّ قَالَّهَا القَّالِقَةً فَقَالَ رِفَاعَةٌ أَنَّا يَا رَسُولَ اللَّهِ فَقَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالَّذِى نَفْسِى بِيَدِهِ لَقَدْ إِبِتَدَرَهَا بِضْعَةٌ وَثَلَاتُوَُ مَلَا آتُّهُمُ يَصْعَدُ پِهَا۔ (رواه الترمذى وابوداود والنسائى) 992. Sayyiduna Rafa'ah ibn Rafi due dil so) narrated that he offered salah behind Allah;s Messenger alugarcall to (one day). He happened to sneeze (in the course of it) and he said: الْحَمْدُ لِلْهِ حَمْدًا كَثِيرًا طَيِّبًّا مُبَارَكًا فِيهِ مُبَارَ كًا عَلَیْهِ گمَا مُحِبُ رَبُنَاوَیَرُضی 'All praise belongs to Allah, plenty of praise, pure with blessings in it and blessings over it as is dear and pleasing to our Lord.' When Allah's Messenger A, ale wil Jo finished the salah, he turned towards the congregation and asked, "Who was the one who spoke during the salah?" No one answered then, he asked a second time but, again, no one answered. Then, he asked a third time. So, Rifa'ah 's sul so, said, "I, O Messenger of Allah!" On that, the Prophet alugadeal to said, "By him who has my soul in his hand, indeed, over thirty angels vied with each other to it to see which of them ascended with it."2 COMMENTARY: Ibn Maalik wil 4>> says that the hadith is evidence that the sneezer is - Tirmidhi # 368, Nasai # 1187, Abu Dawud # 1197 (Nasai from Ibn Umer from Suhavb dicail 0) 2 Bukhari # 799, Muslim # 149-600, Abu Dawud # 770, Tirmidhi # 404, Nasai # 931, Muwatta # 1507- 25, Musnad ahmad 4-340. 602 Translation & Commentary of MISHKATUL MASAABIH Vol.1 permitted to praise Allah (& JaJ) in the salah. But, it is better to say it to oneself. On, to prevent doing what is not the Preferable, one may keep quiet after the sneeze as stated in sharah muniyah. YAWNING IS FROM THE DEVIL (٩٩٣) وَعَنْ أَبي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلتَّقَاتُبُ فِي القَّلوةِ مِنَ الشَّيْطِنِ فَإِذَا تَقَائَبَ أَحَدُكُمْ فَلْيَكُنُظُمْ مَا اسْتَطَاءَ - رَوَاءُ التِّرِمِذِىُّ وَفِىْ أُخْرِى لَهُ وَلا بُنِ مَاجَةً فَلْيُضَعُ يَدَه عَلى فِيْهِ۔ صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .993 said, "Yawning in the salah is from the devil. When one you gets it, he must suppress it as for as possible." According to another version, he said (also), "He must put his hand over his mouth."1 COMMENTARY: We have stated that previously (hadith # 985, 986) that yawning is from the devil in the sense that it causes lethargy and sleepiness during salah. The devil is pleased at this effect. LOCKING FINGERS TOGETHER (٩٩٤) وَعَنْ كَعُبٍ إِبْنِ عُجُرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا تَوَضَّأَ حَدُكُمْ فَأَحْسَنَ وُضُوءَ، ثُمَّ خَرَجَ عَامِدًا إِلَى الْمَسْجِدِ فَلَا يُشَبِّكَّنَّ بَيْنَ أَصابِحِه فَإِنَّه فِي الصَّلوةِ۔(رواه أحمد والترمذى وابوداود والنسائى والدارمى) صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ka'b ibn Ujrah .994 said, "When any of you makes ablution, he must do it well. Then, he must make intention (to offer salah and) go towards the mosque and (while going) he must not intertwine his finger because (from then on) he is (as if) engaged in salah."2 COMMENTARY: When a person makes ablution, he must observe all rules for it and with complete attention to make it perfect. The ulama (Scholars) say that this condition will reflect in the salah through humbleness and a submissive attitude. After that, as he goes towards the mosque for the salah, he must not interlace the finger of one hand into those of the other in playful manner. When he has resolved to offer the salah, he is purported to be in salalı. It is contrary to humility and submisiveness, so it is disallowed during the salah and anything disallowed during it, is also disallowed while going for salah. Thus, this hadith may be taken to call for an attentive mind and humility, a mannered and dignified approach while walking for the salah. Imam Bukhari has created a chapter in his sahih on the subject on entwining fingers in the mosque.3 He has placed two hadith under it,4 both say that it is permitted to entwine fingers while in the mosque. So the ulama (Scholars) say that it is forbidden to do it merely by way of play and enjoyment, but if anyone does it to put forward an example, then it is allowed.5 Or, we may say that the hadiths of Imam Bukhari pertain to the time when it was not forbidden to entwine the fingers. 1 Tirmidhi # 370, Ibn Majah # 968. Abu Dawud # 562, Tirmidhi # 386, Darimi # 1404, Musnad Ahmad 4-243. 3 Chapter 88: To close one hands by inter lacking fingers in the mosque or outside Hadith # 478, 479 5 Hadith # 481, 482. Vol.1 Translation & Commentary of MISHKATUL MASAABIH 603 LOOKING HITHER AND THITHER (٩٩٥) وَعَنْ أَبيِ ذَرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَزَالُ اللّهُ تَعَالى عَزَّ وَجَلَّ مُقْبِلًا عَلَى الْعَبْدِ وَهُوَ فِي صَلَاتِهِ مَا لَمْ يَلْتَفِتُ فَإِذَا اِلْتَفَتَ إِنْصَرَفَ عَنْهُ - (رواه احمد وابوداود والنسائى والدارمى) صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Dharr .995 said, "Allah, Mighty and Glorious, does not cease to look with approval towards the slave while he is engaged in salah as long as he does not glance sideways (turning his neck). But when he glances hither and thither, Allah turns away from him."1 COMMENTARY: Ibn Maalik atlar> said that the words 'Allah turns away from who turns his neck sideways during the salah is diminished. Tirmidhi has transmitted a hadith of Sayyiduna Anas ducabluse, that when a person stands in salah, the Lord, Mighty and Glorious, turns towards him. But, when he looks here and there, to other things, Allah says, 'O Son of Aadam, who do you look at. Do you have anyone better than me who attracts your attention? Look towards Me. When he again diverts his glance, the Lord repeats his words. When he does it a third time, the Lord turns away his attention from this slave as in worthy of Him. GLANCE AT PLACE PROSTRATION (٩٩٦) وَعَنْ آَنَسٍ أَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَا آَنَسُ (رَضِىَ اللَّهُ تَعَالَى عَنْهُ) إِجْعَلُ بَصَرَكَ حَيْثُ تَسْجُدُ رَوَاهُ البَيْهَقِيُّ فِي سُنَّنِ الْكَبِيْرِ مِنْ طَرِيقِ الْحَسَنِ عَنْ آنَسٍ يَرْفَعَهُ الْجُزْرِئْ۔ 996. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said to him, "O Anas, fix your sight at the spot where you will prostrate yourself."2 Bayhaqi transmitted it ...... COMMENTARY: The shafi'is go by the literal meaning of the hadith and keep their sight on the spot of prostration throughout the salah. But, Allamah Teebi atlar> said that it is mustahab to keep the gaze at the place where one prostrates oneself during the standing posture, at the back of feet during the bowing, towards the nose during the prostration and on the lap nose during t he prostration and on the lap while sitting. The Hanafis follow it with the addition that while making the salutation they put their gaze on the shoulders. Some ulama (Scholars) hold the while offering salah in the Haram, the gaze should be on the kabah. It is makruh (unbecoming), therefore, to shut one's eyes during the salah. In the original Mishkat, there is a blank space after the hadith. Later on, someone has appended the words 'Bayhaqi' till 'al-Jazri.' WARNING ON LETTING SIGHT WONDER (٩٩٧) وَعَنْهُ قَالَ لِى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَا بُنَّ إِيَّاكَ وَالْإِلْتَفَاتَ فيِ القَلْوَةِ فَإِنَّ الْإِلْتِفَاتَ فِى القَّلَوةِ هَلَكَةٌ فَإِنْ كَانَ لاَبُدَّ فَفِى الَّطُوُّعِ لَا فِي الْفَرِئْضَةِ- (رواه الترمذى) 997. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said to him, "O son, beware of looking here and there during the salah, for, turning (the Abu Dawud # 909, Nasai # 1195, Darimi # 1423 Musnad Ahmad 5-172. Bayhaqi in Sunan Kabra 2-284. Vol.1 Translation & Commentary of MISHKATUL MASAABIH 604 neck around) in salah spells destruction. If there is no escape (from it) then do it in the supererogatory but not in the prescribed."1 COMMENTARY: To turn the neck and look hither and thither during the salah spells destruction in the hereafter. One who does it, obeys the devil because this is what the devil aims at. If one is unmindful of losing from his salah then, at least, he must be careful during the obligatory salah, for the optional is somewhat easier. But, any loss in the optional salah will ultimately cause loss in the prescribed because the optional make up any shortcoming in the prescribed. So, the hadith does not imply that one's warning sight in the optional is not makruh (unbecoming). The hadith only urges the worshipper to be very careful during the prescribed salah. The hadith only says that the disapproval of looking all around is more marked during the prescribed salah than in the optional. LOOKING SIDEWAYS WITHOUT TURNING NECK (٩٩٨) وَعَنِ ابْنِ عَبَّاسٍ رَضِىَ اللهُ تَعَالَى عَنْهُمَا قَالَ إِّ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَاتَ يَلْحَظُ فى القَلوةِ يَمِيْنَّاوَشِمَا لَّاوَيَلْوِىُّ ◌ُنُقَه خَلْفَ ظَهُرٍه- (رواه الترمذى والنسائى) 998. Sayyduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم used to cast on oblique glance (right and left) during the salah without turning his neck to look behind him.2 COMMENTARY: The Prophet ,lailo cast an oblique glance during the salah to let the people know that (it was not disallowed to do so, and) it does not abort the salah. Or, he did it to study the muqtadis behind him. While it is makruh (disapproved) to look Sideways turning the neck around, it is not makruh (disapproved) to look sideways without turning the neck. But, it is not good to do so. DEVIL INFLUENCE (٩٩٩) وَعَنُّ عَدِيٍّ ابْنِ ثَابِتٍ عَنْ آَيْهِ عَنْ جَدٍِّ رَفَعَهُ قَالَ الْعُطَاسُ وَالنُّعَاسَ وَالثَّقَائُبُ فِي الصَّلْوةِ وَالُيُضُ وَالْقَىُ وَالرُّعَافُ مِنَ الشَّيْطِنِ - (رواه الترمذى) 999. Sayyiduna Adi ibn Thabit reported from his father from his grandfather who traced this hadith to the prophet alugado all to that sneezing, being sleepy and yawning during the salah as well as menstruating. Vomiting and nose bleeding are from the devil.3 COMMENTARY: When any of these things happens in the salah, the devil feels delighted. These things dater from the salah. Sneezing, here, implies too much sneezing otherwise a hadith says that Allah loves sneeze which means a moderate amount of sneezing which is less than three. Or, Allah loves sneezing outside the salah. During salah, it is makruh (disapproved). In one way or other, these things disturb or spoil the salah and the last three negate it. So, they are mentioned separately. WEEPING DURING SALAH (١٠٠٠) وَعَنُ مُطَرِّفٍ بُنِ عَبْدِ اللّهِ بْنِ الشِّخِيْرِ عَنْ آَيْهِ قَالَ أَتَيْتُ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ يُصَلِى ! Tirmidhi # 589. 2 Tirmidhi # 587, Nasai # 1201, Musnad Ahmad 1-275. 3 Tirmidhi # 2757, Ibn Majah # 969. Vol.1 Translation & Commentary of MISHKATUL MASAABIH 605 وَلِجُوفِهِ آَزِئُرْ كَازِيْزِ الْمِرْجَلِ يَهْنِ يَبْكِئْ وَفِيْ رِوَايَةٍ قَالَ رَآَيْتُ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَفِى صَدْرِهِ آَزِئُزْ كَأَزِيزِ الرَّحِى مِنَ البُكَاءِ رَوَاهُ أَحْمَدٌ وَرَوَى النِّسَائِى الرَّوَايَةَ الْأُوْلِى وَأَبُوْدَاوُدَ الثَّانِيَةَ- 1000. Sayyiduna Mutarrif ibn Abdullah ibn ash-Shikhhir «lar, narrated that his father who said that he came to the Prophet du,a lail to (one day) while he was offering salah. He heard a sound from inside him like the boiling of a pot, meaning that he was weeping. According to another version, he saw the Prophet alugacall to offering salah. A sound like the boom of a mill emerged from his chest because of his weeping.1 COMMENTARY: The salah is not made void through weeping. The Hidayah says that if anyone weeps much during the salah from fear of punishment and sobs, his salah does not abort. However, if he weeps loudly or sobs because of physical pain (or worldly difficulty), his salah become void. SHIFTING PEBBLES (١٠٠١) وَعَنْ أَبٍ ذَرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ أَحَدُ كُمْ إِلَى القَّلوةِ فَلَا يُمْسَعُ الُصَا فَإِنَّ الرَّحْمَةَ تُوَاجِهُه-(رواه أحمد والترمذى وابوداود والنسائي وابن ماجة) 1001. Sayyiduna Abu Dharr narrated that Allah's Messenger said, "When any of you stands to offer salah he must not remove pebbles because Mecfy is facing him.2 COMMENTARY: When any one turns away from the world to offer the salah the mercy of Allah descends on him. Hence, it does not behave him to do anything that shows disrupt lest he deprive himself of Allah's blessings and mercy. DO NOT BLOW OFF DUST (١٠٠٢) وَعَنْ أُمِّ سَلَمَةَ رَضِىَ اللهُ عَنْهَا قَالَتْ رَأَى النَّبِىُّ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ غُلَّامَا لَنَا يُقَالَ لَهُ أَفْلَمُ إِذَا سَجَدَ نَفَخَّ فَقَالَ یَا اُفْلَمُ تَرِّبُ وَجْهَت۔(رواه الترمذى) 1002. Sayyiduna Umm Salamah narrated that the Prophet alugado ati to saw one of their slaves, named Aflah, blowing (of dust) as he prostrated himself (during salah). So, he said, "Let your face get dust.3 COMMENTARY: If he did not blow on that, itt was reflective of humility before Allah. It would fetch him more reward. HANDS ON HIPS (١٠٠٣) وَعَنِ ابْنِ عُمَرَ رَضِىَ اللهُ عَنْهُمَا قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلْإِخْتِصَارُ في القَلواةِ رَاحَةٌ أَهْلِ النَّارِ - (رواه فى شرح السنة) 1003. Sayyiduna Ibn Umar narrated that Allah's Messenger said, " To put hands on the hips during the salah is symbolic of the posture of rest the dwellers of hell."4 COMMENTARY: The words (s) and (Jakl) have been explained alongwith a Abu Dawud # 904, Nasai # 1214, Musnad Ahmad 4-25. 2 Abu Dawood # 945 Thirmidhi # 379 Nasa'I #1191 Ibn Majah # 1027 Musnad Ahmed 105 3 Tirmidhi # 381 4 Pogharri in Sharah us Sunnah # 370 Vol.1 Translation & Commentary of MISHKATUL MASAABIH 60 commentary on the hadith # 981 .. SNAKES & SCORPIONS (١٠٠٤) وَعَنْ أَبي هُرَيْرَةَ رَضِىَ اللهُ عَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُقْتُلُو الْأَسْوَدَيْنِ فِي القَلْوةِ الْحِيَّةَ وَالْعَقْرَبَ- (رواه احمد وابوداؤد والترمذى والنسائى معناه) : 1004. Sayyiduna Abu Hurayrah &cable) narrated that Allah's Messenger said, "(You may ) kill the two black ones during the salah, the snake and the scorpion."1 COMMENTARY: Ibn Maalik wil4?) said that if while one is offering the salah around him then he may strike it once or twice to kill it, but not give more strikes. More than two strikes will be termed as amal kathir (too much action) and invalidate the salalı. It is reported in Sharah Muniyah that some shaykhs say that it is allowed when the worshipper does not have to move three steps one upon other or take much action which is more than three strikes one after another, otherwise his salah will be void however, Sarkhasi says in Mabsut, that it is better not to set the limit of three steps like when an ablution nullifies, one is allowed to walk more. But (We disagree with him and say) the salch abort on taking three steps or on giving three strikes. Never thess, it is allowed to abandon the salah if it becomes necessary to kill them. It is just as when one hear an oppressed or someone drowing, one may give up his salah to save them. Also he may abandon it to come to the rescue of those under a falling roof, those likely to be burnt in fire of fall in al well. The same is allowed to himself or someone else. Though this hadith mentions black snake, it may be any kind of snake as satated in Hidayah. The colour is stated merely by way of example. OPENING THE DOOR WHILE ENGAGED IN SALAH (١٠٠٥) وَعَنْ عَائِشَةَ رَضِىَ اللَّهُ عَنْهَا قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلِى تَطَؤُّمًا وَالْبَابُ عَلَيْهِ مُغْلَقْ جِئْتُ فَاسْتَقْتَحْتُ فَمِشِى فَفَتَحَ إِيْ ثُّ رَجَعَ إِلى مُصَلَّهُ وَذَكَّرَتْ آَّ الْبَابَ كَتَ فِى الْقِبْلَةِ- (رواه احمد، وابوداؤد، والترمذى والنسائى نحوه) 1005. Sayyiduna Ayshah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم used to be engaged in supererogatory salah with the door shut behind him. When she came and asked for the door to be opened, he would walk up to it and open it for her. Then, he would return to his prayer rug (and resume his salah). She siso said that the door faced the qiblah.2 COMMENTARY: Since the door was towards the qiblah, the Prophet alugado all to did not have to turn back to open it, when he returned to the prayer rug, he walked backwards to it without putting his back to the qiblah. The ualma say that the Prophet's alugarcall to room was not large and wide. So, he only had to take a step or two to open it and this did not make an amal Katlıir (much activity). However, this gives rise to question: what about retracing his steps, did not all that make an amal Kathir? The answer is that these acts were not in quick succession to make an amal - Abu Dawood # 921, Timidhi # 390 Nasai'I # 1202, Ibn Majah # 1245, Musnad Ahmad 2-23C. 2 Abu Dawood # 922, Tirmidhi # 601, Nasa'I # 1206, Musnad Ahmad 6-234 (Nasa'I's is similar.) Vol.1 Translation & Commentary of MISHKATUL MASAABIH 607 Kathir, not one step upon another. WHEN ABLUTION NULLIFIES (١٠٠٦) وَعَنْ طَلْقِ بْنِ عَليّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا فَسَا أَحَدُكُمُ فِي السَّلْوَةِ فَلْيَنْصَرِفُ وَلْيَتَوَضَّأُ وَتُحِدِ الشَّلاَةَ- رَوَاءُ أَبُوْدَا ؤدَ وَرَوَى الَِّمِذِىُّ مَعَ زِيَادَوٍوَنُقُصَاپ- صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Talq ibn Ali .1006 said, When anyone among you breaks wind (without an accompanying sound), he must go, perform ablution and offer the salah again.1 COMMENTARY: It is better for a person who happens to break wind involuntarily to make ablution and repeat the salah. But, juristic rulings allow him to resume his salah from where he had broken wind and this is what Imam Abu Hanifa "we all so, holds. On the other hand, Imam Shafi alar> Imam Malik lar> Imam Ahmed war> hold that it is not allowed to do so. This ruling pertains to the case when wind breaks by itself. If anyone breaks wind deliberately, then it is wajib (expedient) for him to repeat the salah all over again (as ruled by all imams). (١٠٠٧) وَعَنْ عَائِشَةً أَنََّا قَالَتُ قَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَحْدَث أَحَدُ كُمْ فِيْ صَلَاتِهِ فَلُأُ خُذُبِاَتْفِهِ ثُزَّ لِیَنْصَرِف۔(رواهابوداؤد) 1007. Sayyidah Ayshah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "If any of you breaks wind during his salah, he must hold his nose and go out (from the salah)."2 COMMENTARY: A person who breaks wind must go out of the salah holding his nose as though he has a nose- bleed. The ulama (Scholars) say that since people regard breaking of wind as shameful, he may follow this procedure to conceal his condition. His action will not amount to lying but will be a disguised way of disclosing something. (١٠٠٨) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَحْدَثَ أَحَدُكُمْ وَقَدُ جَلَسَ فِى أُخِرِ صَلَاتِهِ قَبْلَ آَنْ يُسَلِّمَ فَقَدْ جَازَتُ صَلوتُه، رَوَاءُ القِرِمِذِىُّ وَقَالَ هُذَا حَدِيْثْ إِسْنَادُهُ لَيْسَ بِالْقَوِيّ وَقَدِ اضْطَرَبُوا فِيإِسْنَادِه- 1008. Sayyiduna Abdullah ibn Anus A wilco, narrated that Allah's Messenger dildo Alwy ale said, "If any cf you breaks wind while he is in the last qadah of his salah (for the time taken to recite the tashahhud) though he may not have given the salutation, then his salah is (regarded as )complete."3 COMMENTARY: Imam Abu Hanifah &sail so, said that ;if ;anyone breaks wind deliberately in the position defined in the hadith, his salah would be deemed to have been completed because a worshipper must finish his salah by a deed done by him. If anyone has gone through all the postures of the salah and wishes to finish the salah completely then he must Abu Dawood # 205, Tirmidhi # 1167 (With additions and deduction), Darimi # 1141, (Tirmidhi writes that this hadith tro is of Talq Ibn Ali Suhaymi, for no other hadith is known of Ali ibn Talq. Abu Dawood has Ali ibn Talq instead of Talq ibn Ali.) 2 Abu dawood # 1114, Ibn Majah # 1222 3 Tirmidhi # 408, saying the hadith is mudtarib. Vol.1 Translation & Commentary of MISHKATUL MASAABIH 608 do something that is a means to terminate the salah, like giving the salutation, salaam. He says that, instead of salaam, the worshipper may do any other thing that is incompatible with salah, having gone through all its postures, his salah will be deemed to be complete. However, he will be guilty of having omitted the wajib (expedient), but the fard (obligatory) would be complete and the salalı would be validly offered. Hence Imam Abu Hanifah 'te il (so) holds that this hadith pertains to voiding ablution deliberately. But, the sahibayn1 take it as absolute whether he voids ablution intentionally or it is aborted unintentionally. However, Imam Shafi'i atlar> holds that it is fard (obligatory) to complete the salah with salaam. The hadith is mudtarib It is transmitted in varying words and through different forms, This is a sin of a weak hadith, shoeing that the narrators did not know its words well. But, Mulla Ali Qari does not regard it as mudtarib rather as transmit ted by different lines of narrators SECTION III الفَصلُ الثَّالِثُ FORGETTING TO BATHE (١٠٠٩) عَنُّ أَبي هُرَيْرَةً أَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَرَجَ إِلَى الصَّلَاةِ فَلَنَّا كَبَّرَ إِنْصَرَفَ وَ أَوْفى إِلَُّهِمُ آْ كَمَا كُنْتُوُ ثُؤَّ خَرَجَ فَاغْتَسَلَ تُؤَّ جَاءَ وَرَأْسُ يَقْطُرُ فَصَلَّى بِهِمْ فَلَمَّا صَلَّى قَالَ إِّ كُنْتُ جُنُبًّا فَنَسِيْتُ آَ اغْتَسِلَ- رَوَاهُ آحمَدُ وَرَوی مَالِكُ- 1009. Sayyiduna Abu Hurrayrah narrated that (one day the Prophet alugade atl to came out for the salah. When he had (nearly) called the takbir, he moved aside and gestured to his sahabah (companions) of all 50, 1 that they should keep to their places. Then he went out, had a bath and came (back), his head dripping, He led them through the salah when he finished the salah, he disclosed to them that he had need to have a bath but had forgotten to bathe.2. Ahmed transmitted it, and Maalik also but from: (١٠١٠) عَنُ عَطَاءِ بُنِ يَسَارٍ مُرْسَلًا 1010. Ata ibn yasar cable, in mursal manner.3 CODING THE SPOT OF PROSTRATION (١٠١١) وَعَنُ جَابِرٍ قَالَ كُنْتُ أُصَلِى الظُّهْرِ مَةَ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأْخُذُ قَبْضةً مِنَ الحَفِى لِتَّبْرُدَ فِى گَفِّى اَضَعُهَا لِجَبَهَتِىِ اسْجُدُ عَلَيْهَا لِشِدَة الُخرِ-(رواه ابوداؤد وروى النسائى نحوه) 1011. Sayyiduna Jabir Au ail so, narrated that he used to offer tlie salah of zuhr with Allah's Messenger. Aw,Ale atl . He would take handful of pebbles to cool them in his palm. Then he would put them down to rest his forehead on them when he prostrated himself because of the severe heat. ª - Imams Abu Yousuf and Muhammad Atlar, 2 Ibn Majah # 1220, Mushad Ahmed 2-448 3 muwatta Maalik # 2.20-81 4 Abu dawud # 399, Nasa'I # 1081. 609 Translation & Commentary of MISHKATUL MASAABIH Vol.1 COMMENTARY: The activity mentioned is not fi'l Kathir (too much activity) and is condoned. PROPHET'S صلى الله عليه وسلم ENCOUNTER WITH DEVIL (١٠١٢) وَعَنْ أَبيِ الدَّرْدَاءِ قَالَ قَامَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَلِى فَسَمِعْنَأُ يَقُولُ أَعُوذُ بِاللُّهِمِنْكَ ثُؤَّ قَالَ الْعَنْتَ بِلَغْنَةِ اللَّهِ ثَلَاثًا وَبَسَطَ يَدَهُ كَانَّهُ يَتَنَاوَلُ شَيْنًّا قَلَمَّا فَرَءَ مِنَ الصَّلَاةِ قُلْنَا يَا رَسُولَ اللَّهِ قَدْ سَمِعْنَاكَ تَقُوْلُ فِيْ القَّلَوةِ شَيْئًا لَوْ نَسْمَعُكَ تَقُولُهُ قَبْلَ ذَلِكَ وَرَأَيْنَاكَ بَسَطْكَ يَدَكَ قَالَ إِّ عَدُوَّ اللّهِ إِبْلِيْسَ جَاءَ بِشَهَابٍ مِنْ نَارٍ لِيَجْعَلَهُ فِى وَجْهِى فَقُلْتُ أَعُوذُ بِاللَّهِ مِنْكَ ثَلَاثَ مَزَّاتٍ ثُؤَّ قُلْتُ الْعَنْكَ بِلَعْنَةِ اللَّهِ التَّانَّةِ فَلَمُ يَسْتَأْخِرُ ثَلَاثَ مَرَّاتٍ ثُمَّ أَرَدْتُ أَنْ أَخُذَهُ وَاللّهِ لَولَا دَعْوَةُ أَخِيْنَا سُلَيْمَانَ لَّأَصْبَحَّ مُؤْثَقًّا يَلْعَبُ بِه وِلْدَاكُ أَهْلِ الْمَدِيْنَةِ-(رواهمسلم) 1012. Sayyiduna Abu Darda wall(so) narrated that (one day) Allah's Messenger il Alwy aule arose to offer the salah. They heard him say, "I seek refuge in Allah from you" (in the course of the salah). Then, he said, three times , I call upon you the curse of Allah," and he put his hand forward as though grasping something. When he finished the salah, they asked him, "O messenger of Allah, we heard you say something during salah as we never heard you say before, And, we say you put your hand forward." He said, "The enemy of Allah, Iblis, came with a flame of fire to put it on my face. So I said three times, I seek refuge in Allah from you, and said (when he did not free), I call upon you the perfect curse of Allah, but he did not flee so I repeated these words three times. (He did not flee, so) I decided to grab him, but, by Allah, had it not been for the supplication of my brother Sulayman JIque, he would have been tied (to a pillar of the mosque), and the children of Madinah would have made fun of him."1 COMMENTARY: This hadith has been explained against hadith # 987. Prophet ,lablo Sulayman's supplication was granted and he had the singular distinction of having the jinns under his control. The Prophet as all se, did not wish to take away his distinction and bring him under him, This hadith establishes that Iblis is one of the jinns. RESPONSE TO SALAAM BY GE `TURE (١٠١٣) وَعَنُ نَافِعْ قَالَ إِّ عَبْدَ اللهِ بْنِ عُمَرَ مَرَّ عَلَى رَجُلٍ وَهُوَ يُصَلِى فَسَلَّمَ عَلَيْهِ فَرَدَّ الرَّجُلُ كَلَّامَا فَرَجَعَ إِلَيْهِ عَبْدُ اللَّهِ بْنِ حُمَرَ فَقَالَ لَهُ إِذَا سُلِّمَ عَلَى أَحَدِكُمْ وَهُوَ يُصَلّى فَلَا يَتَكَّلَّمُ وَلُيُشِرُ بِيَّدٍه- (رواه مالك) 1013. Sayyiduna Nafi «lar, narrated that Sayidduna Abdullah ibn Umar came across a man who was engaged in salah. He offered him salaam and he gave a verbal response. So, Abdullah ibn Umar &we also) returned to him and said, "When any of you is offered salam while he is engaged in salah, he must not speak but give a signal with his hand,"2 COMMENTARY: In a previous hadith (#991) the question of responding to a greeting by the hand or the head. Later on, this command to signal a response was also abrogated. 1 Muslim # 40-542, Nasai # 1215. 2 Muwatta Maalik # 9.23-79 Vol.1 Translation & Commentary of MISHKATUL MASAABIH 610 CHAPTER - XXI AS-SHAW FORGETFULNESS (THE REMEDIAL PROSTRATION) بَابُ السَّهُوِ If the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) and mustahab (desirable) acts of salah happen to be omitted, the salah does not become defective but remains valid. If any of its fard (obligatory) act is omitted by mistake or deliberately then the salah becomes invalid, and cannot be compensated so that the salah has to offered all over again. If any of the wajib (expedient) acts of the salah is omitted wilfully, then this too cannot be compensated and the salah must be repeated. However, if a wajib (expedient) act is omitted, not intentionally but, mistakenly. Then it can be remedied and compensated. A remedial prostration is made in the last qadah after reciting at-tahiyat; and making a salutation to the right and making two prostrations. After that the qadah should be resumed and at-tahiyat should be recited followed by invocations of blessing on the: Prophet w, ale al do and supplication and making the regular (two) salutations. These prostrations are called sajdah sahw (remedial prostrations). We must know that there never was a mistake or forget fullness in the sayings of the Prophet ,4l ail do concerning the information of anything related to shari'ah (divine law) and the commands of religion, neither is a mistake or forget fullness possible. However, as far as his deeds are concerned, there occurred forget fullness sometimes and that two had wisdom behind it : his ummah may learn the rulings of sahw or forget fullness SECTION I الفَضلُ الْآوَلُ LOSE COUNT OF RAKA'AT (١٠١٤) عَنْ آَيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَنَّمَ إِّ أَحَدَكُمُ إِذَا قَامَ يُصَلِى جَاءَهُ الشَّيْطَانُ فَلَبِسَ عَلَيْهِ حَتَّى لَا يَدْرِى كَمْ صَلَّى فَإِذَا وَجَدَ ذَلِكَ أَحَدُكُمْ فَنُيَسْجُدُ سَجْدَ تَيْنٍ وَهُوَ جَالِسْ. (متفق عليه) 1014. Sayyiduna Abu Hurayrah narrated that Allah's Messenger ,lail said, " When any of you stands up to offer the salah, the devil comes to him and throws him into confusion till he cannot remember how many raka'at he has offered . So, when any of you goes through that, let him make two prostrations while he sits (for the last qadah).1 COMMENTARY: The hadith does not speak of forget fullness (sahw) but of being confused or unsure. The difference between the two is that in the former case (that which is forgotten is known and the mind is on a single course, In the latter case, there is hesitation and uncertainty about which of two things is correct. The accursed devil had no power to confuse the Prophet alugarcall to. However, because of his deep concentration on the here after he had forgotten The remedial prostration is wajib (expedient) in both cases equally. This will be explained 1 Bukahri # 1232 Muslim # 82-389 Abu Dawud # 1030, Tirmidhi # 396 Nasa'I # 1252 Muwatta Maalik # 4.1-1 Musnad Ahmed # 2-241 611 Translation & Commentary of MISHKATUL MASAABIH Vol.1 against the next hadith. (١٠١٥) وَعَنْ عَطَاءِ بْنِ يَسَارٍ عَنْ آنٍ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا شَكَّ أَحَدُكُمْ فِيْ صَلَّاتِهِ فَلَمْ يَدْرِكَمْ صَلَّى ثَلَاثًا أَوْ أَرْبَهَا فَلْتُطْرَجِ الشَّكَّ وَلْتَبْنِ عَلَى مَا اسْتَيْقَنَّ تُؤَّ يَسْجُدُ سَجُدَتَيْنِ قَبْلَ آَبُ يُسْلِّمَ فَإِْ كَاتَ صَلَّى خَمْسًا شَفَعْنَ لَهُ صَلَاتَهُ وَإِنْ كَاتَ صَلَّى إِنْمَا مَّا لِأَرْبَعْ كَانَتَا تَرْغِيْمًا لِلنَّيْطَانِ رَوَاهُ مُسْلِمْ وَرَوَاهُ مَالِكْ عَنْ عَطَاءِ مُرْسَلًا وَفِي رِوَايَتِهِ شَفَعَهَا بِهَاتَيْنِ السَّجُدَتَيْنِ- رضى الله عنه narrated from Sayyiduna Abu Saeed رضى الله عنه Sayyiduna Ata ibn Yasar .1015 that Allah's Messenger , Llc il Jo said, "When anyone among you becomes confused during the salah and cannot recall how many raka'at he has offered, three or four, he must remove the double and go by that which seems more certain (fixing the raka'at accordingly and completing the salah). Then because he makes the salutation, he must make two prostrations. If he has offered five raka'at these prostrations will turn his salah into an even number (of raka'at) for him. If he has offered the correct four, the two prostrations will cause abasement to the devil." Maalik transmitted it from Ata usail so, in a mursal form. In a version from him: he will turn the salah into an even number by these two prostrations.1 COMMENTARY: If anyone forgets while offering the salah how many raka'at he has completed (say three of four) then he must assume the smaller number (three in case) and complete the salah. Then in the last qadah after reciting at-tahiyat before the taslim, he must give a salutation to his right and make two prostrations of Sahw. The version in Bukhari does not call for the remedial prostrations before the (final) salutation. This is the reason why the imams differ on the remedial prostrations: should they be made before salutation or after salutation. This issue will be discussed by us later on against some hadith. The remedial prostrations will correct his salah whether his assumption of the shorter number was correct or wrong, they will make the number even, and the devil will be put to shame. This hadith seems to say that conditions when one is in doubt, one must go by the smaller number and not by what looks more certain to one. The majority of the imam as follow this procedure. Imams Tirmidhi aus cul (0) says that some scholars hold that when one is confuse and in doubt during salah, he must repeat the salah all over again. The gist of the opinion of Imam Abu Hanifah due dil so) is: If anyone beings to doubt in the course of the salah about the number of raka'at completed by him and he is not a habitual doubting one, them he must repeat the salah all over again, If, however he is susceptible to doubt easily then he must follow what seems to him more probable. But if he cannot decide and is equally confused either way then he must assume the smaller number and continue the salah accordingly and make the remedial prostration before the salutation. To follow what seems more probable is as sanctioned by shar'iah for instance if a person is at a place where he cannot determine the qiblah then the direction to which he is more inclined should be assumed by him as the qiblah and he should offer the salah oriented to that direction. His sciuh will be deemed to have been correctly offered. There are ahadith 1 Muslim # 88-541 Muwatta Maalik # 3.16 66 Vol.1 Translation & Commentary of MISHKATUL MASAABIH 612 too that call to follow that which seems most probable, for example, there is a hadith in the two books of sahih as narrated by Sayyiduna Ibn Musnad . The Prophet alugarcall to said, If anyone is in doubt about his salah, he should go by what seems to him to be correct and complete the salah" 1 This hadith is also cited by Koshmani alar, in Sharah Niqayah. Jami ul Usul has also cited a hadith from Nasa'I which upholds following the more probable course. This is called ''(taharra): to seek that which is most suitable, more deserving to be done of two things according to opinion predominating in one's mind. Imam Muhammad atlar> writes in his Muwatta that there are many aathar about taharra. He writes that if taharra is not accepted and followed, then he will never escape from the erring which the shaytan (devil) puts in him and repeating the salah each time will become wearisome. Shaykh Abdul Haq Muuhaddith Dahlawi concluded the there are three ahadith on this question. The first hadith means that whenever hadith means that whenever a person has doubt during salah, he should repeat the salah afresh. The second calls upon such a person to resort to taharra which means; he should abide by the predominant opinion in his mind The third calls upon such person to act on what is certain to him. Imam Abu Hanifa «ilar> has embraced these three ahadith in his ruling on the subject. He relies on the first when there is a regular susceptibility to doubt, on the second when a more probable course is seen and on the third when both courses cannot be reconciled. (١٠١٦) وَعَنْ عَبْدِ اللّهِ بْنِ مَسْئُوْدٍ آثَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَّى الُّهُرَ خَمْسًا فَقِيْلَ لَهُ أَزِيْدَ فِي القَلَاةِ فَقَالَ وَمَا ذَاكَ قَالُوا صَلَّيْتَ خَمْسًا فَسَجَدَ سَجْدَ تَيْنَّ بَعْدَ مَا سَلَّمَ وَفِيْ رِوَايَةٍ قَالَ إِنَّمَا أَنَا بَشَرْ مِثْلُكُمْ أَنْنِى كَمَاتَنْسَوْنَ فَإِذَا نَسِيْتُ فَذَكِّرُوْنِى وَإِذَا شَكَّ أَحَدُكُمْ فِي صَلاَتِهِ فَلْيَتَحَرِّ الصَّوَابَ فَلْيُتِقَّ عَلَيْهِ ثُوَّ لِيُسَلِّم · ◌ُقَّ يَسْجُدُ سَجُدَ تَيْنٍ- (متفق عليه) 1016. Sayyiduna ibn Mus'ud narrated that Allahs Messenger Aw, ale atl do offered five raka'at in the salah of zuhr So, he was asked if the salah had been made longer and he asked "what happened?" They said "you have offered five raka'at So, he made two prostrations though he had given the salutation (already). According to another version, he also said, "I am, like you, a human being. I forget as you forget: so when I forget (anything) remind me. When anyone of you falls in doubt about his salah, he should form an idea of the correct thing and complete his salah according to that and then give the salutation and then make two prostration.2 COMMENTARY: Though this hadith does not say thing about the smaller number of raka'at it means exactly that. If taharra gives no result, then the smaller number must be assumed and the salah must be completed.The Shafi'is do not accept taharra so they interpret to means فَلْيتخزّ الضّوَاب go by the smaller number. When five raka'at are offered, the Hanafis remedy it in this manner. If anyone forgets the last qadah and gets up for the fifth raka'at and realizes his 1 Bukahri # 401 Muslim # 92-572 2 Bukahri # 401 Muslim # 92-572, Abu Dawood # 1022, Nasa'I # Ib n Majah # 1203, Musnad Ahmed 1-379 (1) 613 Vol.1 Translation & Commentary of MISHKATUL MASAABIH mistake before the prostration of the fifth raka'at, then he must sit down immediately for the qadah, reciter at-atahiyat and make the remedial prostration. If (in the forgoing case) he realizes mistake after making the prostration of the fifth raka'at then he cannot sit down for the qadah and his salah will become optional if he had in mind the fard (obligatory) and he will have the option to add another raka'at to make use of the fifth raka'at making it pair with the sixth. Even if he was offering the salah of fajr or asr he may add another raka'at It is makruh to offer optional salah after asr and fajr but at this salah is no more fard (obligatory) and has become optional. So, it will means that he has offered the optional before the fard (obligatory) and that is not disliked. In the salah of maghrib, only that raka'at is enough an (as it makes four) another need not be added other wise they will becomes five and the optional salah does not have an odd number of raka'at and it will not be necessity to make the remedial prostration. This remedy applied to getting up without sitting for the last qa'dah. (2) If anyone sits for the last qadah for recite at-tahiyat but gets up for the fifth raka'at before giving the salutation and realizes his mistake before making the prostration of the fifth raka'at, then he must sit down immediately and make the remedial prostration because the salutation which is wajib (expedient) was delayed. If he realizes his mistake after making the prostration of the fifth raka'at then he must get up for the sixth raka'at so that the fifth will we paired and not wasted. If he does not add the raka'at and makes the salutation after the fifth then, too, it is allowed, but, it is better to add a raka'at. In this case if he had resolved to offer the ford, that would be correctly discharged as fard (obligatory) and will not become nafl (or optional) Even in the fard (obligatory) of asr and fajr, one may add another raka'at (to the extra offered by mistake) because while it is makruh to intentionally offer the optional after the fard (obligatory), of asr and fajr yet if anyone offers the optional by mistake then it is not makru in this case, the additional raka'at offered after the fard (obligatory) will not be regarded as those sunnah (Practice of Holy Prophet &l ha duy ne ) muwakkdah which are offered after the fard (obligatory) of zuhr maghrb and isha because the Prophet Aw, ale il Jo had said that these sunnah (Practice of Holy Prophet صلى الله عليه وسلم) should be offered with the takbir tahrimah. It is presumed in this hadith that the Prophet ,Aleadly had sat down for the qadah after the fourth raka'at and then had stood up. It also seems that he did not add a sixth raka'at with the fifth but let it suffice with the sajdah sahw. This is what Imam Shafi'I atlar > follows. We might say that the Prophet ,alcail Jo did it to show that it is permitted. (١٠١٧) وَعَنِ ابْنِ سِيْرِئُنَّ عَنْ أَبٍ هُرَيْرَةَ قَالَ صَلَّى بِنَا رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِحْدىُ صَلَاقِ الْعَشِى قَالَ ابْنُ سِيُرِيْنَ قَدْسَمَّاهَا أَبُوْ هُرَيْرَةً وَلَكِنْ نَسِيْتُ أَنَا قَالَ فَعَلَّى بِنَّارَكْعَتَيْنِ تُؤَّ سَلَّمَ فَقَامَ إِلَى خَشَبَةٍ مَعْرُوضَّةٍ فِي الْمَسْجِدِ فَأَتَّكَأَ عَلَيْهَا كَأَنَّهُ غَضْبَارُ وَوَضَّغَ يَدَهُ الْيُمْنِى عَلَى الْيُسْرِى وَشَبَّكَ بَيْنَ آَصَابِعِهِ وَوَضَعَ خَدَّهُ الْآَيْمَنَ عَلَى ظَهْرٍ كَفْهِ الْيُسْرِى وَخَرَجَتُ سَرْعَاُ الْقَوْمِ مِنْ أَبْوَابِ الْمَسْجِدِ فَقَالُوْ أَقْصِرَتِ السَّلَاةُ وَفِ الْقَوْمِ آَبُوْبَّكٍُ وعُمَرُ فَهَا بَاهُ أَنْ يُكَلِّمَاهُ وَفِى الْقَوْمِ رَجُلْ فِى يَدَيْهِ ◌ُوْلْ يُقَالُ لَهُ ذُوالْيَدَيْنِ قَالَ Vol.1 Translation & Commentary of MISHKATUL MASAABIH : 614 يَارَسُوْلَ اللَّهِ أَنَسِيْتَ أَمْ قُصِرَتِ الضَّلَّاَةُ فَقَالَ لَمْ أَنْسَ وَلَمْ تُقْصَرُ فَقَالَ أَكَمَا يَقُوُلُ ذُوالْيَدَيْنِ فَقَالُوْا نَعَمْ فَشَقَدْمَـ فَصَلّى مَا تَرَّكَ ثُؤَّ سَلَّمَ نُؤَّ كَبَّرَ وَسَجَدَ مِثْلَ سُجُودِهِ أَوْ اَظُوَلَ تُؤَّ رَفَةَ رَأْسَهُ وَكَبَّرَ تُؤَّ كَبَّرَ وَسَجَدَ مِثْلَ سُجُوْدِهِ آَوْ أَظْوَلَ تُؤَّ رَفََّ ثُؤَّ رَفَةَ رَأْسَهُ وَكَبََّ فَرُبَّمَا سَأَلُوْهُ ثُؤَّ سَلٍَّ فَيَقُولُ نُبِّئْتُ آثَّ عِمْرَاتَ ابْنَ حُصَيْنِ قَالَ تُؤَّ سَلَّمَ مُتَّفَقْ عَلَيْهِ وَلَفْظُهُ لِلْبُخَارِيِّ وَفِي أُخْرِى لَّهُمَا فَقَالَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَدَّلَ لَمْ أَنْسَ وَلَمْ تُقْصَرُ كُلُّ ذُلِكَ لَوْ يَكُنُ فَقَالَ قَدْ كَاتَ بَعْضُ ذلِكَ يَا رَسُوْلَ اللَّهِ- 1017. Sayyiduna Ibn Sirin war, 1 reported that Sayyiduna Abu Hurayrah narrated that (one day) Allah's Messenger Au, 4,leil do led them in the salah of zuhr or asr. Ibn Sirin al 47> said that although Abu Hurayrah &sail so, had named it, he had forgotten which of the two. Abu Hurayrah's de atl so, narration continues: The Prophet led them though two raka'at and (instead of getting up for the third, ) he gave the salutation. Then, with the support of the piece of wood which lay crosswise in the mosque, he leaned on it as though he was angry. He put his right hand on his left and interlaced his fingers and placed his right cheek on the back of his Left hand. They who were hasty came out of the doors of the mosque. The sahabah asked whether the salah was shortened (for, he had offered two raka'at instead of four). Among them (who remained inside the mosque were Abu Bakr so, Among صلى اللهعليه وسلم and Umar too, but they were afraid to speak to the Prophet الله عنه them was a man who had long arms and was called Dhulyadayn (one with long arms). He submitted, "O Messenger of Allah, did you forget or has the salah been curtailed"? He said Neither have I forgotten nor has the salah been curtailed." He then (Spoke to the sahabah 's atl (so) and ) said, "Do you say what Dhulyadayn says ?" They said, "Yes". So, the Prophet alugarcall to came forward and offered the salah that he had omitted (two raka'at), gave the salutation and, calling the takbir, made the prostration or longer then calling the takbir he raised his head. Ibn Sirin atlar, used to be asked whether the Prophet alugarcall to gave the salutation. He confirmed that Imran ibn Husayn had said that the Propthet gave the salutation. In another version, the Prophet alugarcall to did not say neither have I forgotten not has the salah been curtailed " but, he said " nothing of what you say has happened. To this Dhulyadayn said Indeed, some of that, O Messenger of Allah (did happen).2 COMMENTARY: Fath ul Bari carries very lengthy explanation of this hadith. We cannot reproduce it here but may say that two questions do arise about hadith. The ulama (Scholars) asset that as far as conveying news and information is concerned it is impossible that the Prophet ,ale aul Jo could forget (or en) As for deeds. th ' ulama (Scholars) differ on whether he could forget. "His name was Muhammad and his Kunyah was Abu Bakr. He was the freedman of Sayyiduna Anas Ibn Maalik call so He had thirty children all of whom died during his lifetime, save one son Abdullah who survived, He died at the age of seventy in 110 AH. 2 Bukhari 482 Muslim E 97-273 Nasa'I # 1224 615 Translation & Commentary of MISHKATUL MASAABIH Vol.1 However. The Prophet's alugade al to saying. "Neither have I forgotten nor has the salah been shorted." nor has the salah been shows that he could forget or err in conveying news. In brief, the answer is that the Prophet ,alewild could not forget or err in such news or information as concern propagation of laws (Shari-ah), religious knowledge and Divine revelation. It does concern all news. The second question is that after offering two raka'at, he did something and spoke. But, instead of repeating the salah all over again, he offered the two missed raka'at straightaway. Why did he do it? The ulama (Scholars) explain that the salahi is aborted by such conversation and deeds that are made deliberately, not those that transpire forgetfully. This is what Imam Shafi'l dular, follows But this explanation is unsatisfactory and the Hanafis do not agree with it for, they hold that salah is aborted by conversation intentional or unintentional. The Hanafis say that this thing had happened when conversation and deeds were not disallowed and the permission to do so was not with drawn. Imam Ahmed also regard speech intentional or unintentional as terminator of salalı, unless made for the salah itself whether by the imam or a muqtadi as happened in this hadith. The hadith concludes with the words that when Ibn Sirin Atlar> narrated it to the end, many people asked him whether Sayyiduna Abu Hurayrah had said dlu &(then he gave to know whether the Prophet had made the remedial prostrations after the salutation or before it. He said that he could not rememeber these words in the hadith of Sayyiduna Abu Hurayrah, at aul (so) , but Sayyiduna Imran ibn Husayn had also narrated him this hadith and his hadith had the words ثم سلم which mean that the Prophet صلى الله عليه وسلم made the remedial prostrations after the salutation. He had included these words in Abu Hurayrah's .رضى الله عنه hadith from the hadith of Imran ibn Husayn رضى الله عنه SAJDAH SAHW BEFORE OR AFTER SALUTION (١٠١٨) وَعَنُ عَبْدِ اللَّهِ بُنِ تُحَيْنَةً أَثّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَّى بِهِمِ الظُّهْرَ فَقَامَ فِي الزَّكْعَتَيْنِ الْأُولَئْنِ لَمْ يَجْلِسْ فَقَامَ النَّاسُ مَعَهُ حَتَّى إِذَا فَقَى السَّلاَةَ وَانْتَظَرَ النَّاسُ تَسْلِيُّمَهُ كَبَّرَ وَهُوَ جَالِسْ فَسَجَدَ سَجْدَ تَيْنِ قَبْلَ آَنْ يُسَلِّمَ ثُؤَّ سَلَّمَ - (متفق عليه) 1018. Sayyiduna Abdullah ibn Buhaynah narrated that (one day) the Prophet wul - Alw, Ale led them in the salah of zuhr. After the first two raka'at, he stood up (without sitting for the first qadah). The (other) people stoop up along with him. When he finished the salah and the people waited for salutation he called the takbir sitting down and made two prostrations before the taslim.1 Then he gave the salutation. 2 COMMENTARY: Imam Shafi'I aul 47> contends that sajdal saliw should be made, as this hadith says before giving the salutation. But, other ahadith say that the prophet alugadow, to made the remedial prostration after giving the salutation. It is also known that Sayyaduild - Taslim, is to give salutation. 2 Bukahri # 1224 Muslim # 85-570 Tirmidhi # 391 Abu Dawood # 1034 Nasa'I # 1222 kDarimi # 1499 Muwatta MAalik 3.77-70 Vol.1 Translation & Commentary of MISHKATUL MASAABIH 616 Umar ibn al- Khattab made the remedial prostrations after giving the salutation always. This act of Umar is evidence that this hadith stands abrogated. SECTION II الفضلُ الثَّانِى SAJDAH SAHW BEFORE OR AFTER BLESSINGS (١٠١٩) عَنْ عِمْرَانَ بْنِ حُقَيْنٍ أَثَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَى بِهِمْ فَسَّهَا فَسَجَدَ سَجُدَ تَيُّنِ ثُمَّ تَشَهَدَ ثُؤَّ سَلَّمَ رَوَاءُ التِّرِمِذِىُّ وَقَالَ هُذَا حَدِيْثُ حَسَنْ غَرِيُبْ- 1019. Sayyiduna Imran ibn Husayn Auail so, narrated that (one day) the Prophet cil Alugale led them in salah, but (in the course of it ) forgot something. So he1 Made two prostrations recited the tashahhud and gave the salutation.2 COMMENTARY: The words of Sayyiduna Imran (so, he made two prostrations) mean that he gave the salutation and made the two prostrations of forgetfulness This is as the first hadith of the section III (1021) narrated by him. This hadith does not mention the kind of forgetfulness that made sajdah sahw necessary. This hadith says that the tashahhud was recited after the two remedial prostrations, but other ahadith do not mention tashahhud. In the light of the hadith (# 1021) of Sayyiduna Imran aula?>, Imam Abu Hanifah mail so, holds that the sajdah sahw must be made after giving salutation, Imam Ahmed also contends the same thing and some scholars of the Shafi'is and Maalik's hold the same opinion. However, the ulama (Scholars) disagree on when the invocation of blessings on the Prophet alugarcall to and the supplication should be made: with the first tashahhud recited before the remedial prostrations or with the tashahhud which is recited after the remedial prostrations. So, Imama Karkhi alar, has ruled that the invocation of blessings and the supplication must be made with the tashahhud recited after the remedial prostrations. This is also regarded as correct by Hidayah but some of its commentaries staie that it is better to make them with the tashahhud that is recited before the remedial prostrations. Imam Tahawi al 47> says that the invocation of blessings and supplication must be made with both the tashahhud. Shaykh Ibn Hammam atlar> agreed with Tahawi saying that to do so is to be on the safe side The practice of the Hanafis is that after reciting attahiyat salutation is given towards the right side, two remedial prostrations are made and at-tahiyat is recited again followed invocation of blessings and supplication. Then the salutation is given (on both sides to end the salah). (١٠٢٠) وَعَنِ الْبُخِيُّرَةِ ابْنِ شُعْبَة قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَقَامَ الْإِمَامُ فِي الرَّكْعَتَيْنِ فَيِْ ذَكَّرَ قَبْلَ أَنْ يَسْتَوِى قَائِمًا فَ لْيَجْلِسُ وَإِنِ اسْتَوِى قَّائِمًا فَلَا يَجْلِسُ وَلْيَسْجُدُ سَجُدَنَّ السّهُوِ۔ (رواهأبوداود وابن ماجة) 1020. Sayyiduna Al-Mughirah ibn Shubah we also, narrated that Allah's Messenger Alwy ale atl do said, "If the imam stands up after the two raka'at (without sitting for the first qadah for third raka'at) but remembers before standing erect, then he must The Urdu translation has ( gave the salutation and ) made two prostrations. 2 Tirmidhi #395. 617 Vol.1 Translation & Commentary of MISHKATUL MASAABIH (return and) sit down (for the qadah) . If he (remembers when he) has stood erect then he must not (return to)sit down, but must make the two remedial prostrations.1 COMMENTARY: In this particular case, the main point is whether one has stood erect or not stood erect. The Hanafi point of view is that if this person is nearer to the sitting posture then he must (sit down and) recite at-tahiyat. If he has risen and nearer to the standing posture, then he must not sit down but go through the remaining two raka'at. To be never to sitting means that as one rises, one's lower torso is not yet straight (like the legs are still bent, and so on). And to be nearer to standing means that the lower torso is straight up. Shaykh Ibn Hammam said that on the issue of nearness (here or there), a tradition of Imam Abu Yusuf awall so, has been adopted by the shaykhs of Bukahri assaul so). The correct ruling, however, is that unless one has stood erect (straight up), one may (return and) sit down. Only when one has stood erect should one not sit down. This is the correct opinion and this hadith supports it. If anyone sits down for the first qadah before he stands up then he need not make the sahdah sahw As for one who has stood erect, having forgotten the first qadah, the sajdah sahw must be made by him. There is another thing to know. If anyone forget the first qadah and stands up for third raka'at (straight up) erect, he should not sit down (to observe the qadah) If he sits down then his salah is aborted. SECTION III اَلْفَضْلُ الثَّالِثُ (١٠٢١) عَنْ عِمْرَانَ بْنِ حُصَيْنٍ آثَّ رَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ صَلَّى الْعَصْرَ وَسَلَّمَ فِي ثَلَاثِ رَكْعَاتٍ ثُمَّ دَخَلَ مَنْزِلَهُ فَقَامَ إِلَيْهِ رَجُلْ يُقَالَ لَهُ الْخِرْ بَاقُ وَكَانَ فِي يَدَيْهِ طُوْلٌ فَقَالَ يَارَسُولَ اللُّهِفَذَكِرَلَهُ صَفِيْعَهُ فَخَّرَبَ غَضْبَانَ يَجُّ رِدَاءَهُ حَتَّى انْتَهِى إِلى النَّاسِ فَقَالَ أَصَدَقَ هذَا قَالُوْا نَعَمْ فَعَلَّى رَكْعَةٌ تُؤَّ سَلَّمَ تُكَّ سَجَدَ سَجْدَ تَيْنِ ثَُّ سَلَّمَ - (رواه مسلم) 1021. Sayyiduna Imran ibn Hasayn &sailgo) narrated that Allah's Messenger offered the salah of asr but gave the salutation at the end of three raka'at Then he went to his home. A man called al Khirbaq with somewhat long arms got up (and went to him) and said, "O Messenger of Allah " and told him what he had done. The Prophet ,ale il do came out angrily dragging his cloak till he came to the people and asked, Is this one correct? They said, "yes', so he offered one raka'at gave the salutation, made the two remedial prostrations and gave the salutation.2 COMMENTARY: The Hanafis says that the conversation and walking and other deeds and turning away from the qiblah while walking did not debar the Prophet , le atl do from completing his salah with the raka'at that he had forgotten But, all these things are abrogated like conversation in salah though they were allowed previously . They say that this case had occurred before the permission was withdrawn. Khirbaq was the same man, Dhulyadayn, mentioned in hadith # 1017, However, some say that the hadith # 1017 and this hadith #1021 refer to the same incident , but some other say 1 Abu Dawood # 1036 Ibn Majah # 395 2 Muslin # 101-574 Ibn Majah # 1215 Vol.1 Translation & Commentary of MISHKATUL MASAABIH 618 that these are two different incidents though the man was the same in both cases . The Prophet alwe are all to gave the salutation, made two prostrations of sahw and completed the salah by giving the final salutation. Allamah Teebi due 4ul so) said that this is followed by Imaam Abu Hanifah & aul ) After giving the salutation, two remedial prostrations are made for excess or deficiency , the tashahhud is recited and the salutation is given to end. WHEN IN DOUBT ABOUT DEFICIENCY IN SALAH (١٠٢٢) وَعَنْ عَبْدِ الرَّحُمْنِ بُنِ عَوْفٍ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ صَلَى صَلَاةٌ يَشُدُّ فِى النُّقْصَانِ فَلْيُصَلِّ حَتَّى يَشُكَ فِى الزِّيَادَةِ-(رواه احمد) 1022. Sayyiduna Abdur Rahman ibn Awf & ail (go) 1 narrated that he heard Allah's Messenger say . He who offer salah and (in the course of it) begins to doubt that there is some deficiency, must continue to offer it till he begins to doubt that there is something extra.2 COMMENTARY: When one cannot set one's mind to anyone side, and the doubt is about numbers being less, then he must presume the smaller number and make it up by going for the extra, so that he begins to wonder if there is an excess. WHERE ALL DID THE PROPHET صلى الله عليه وسلم FORGET: The Prophet صلى اللهعليه وسلم forgot at a few places in the salah. They are: (i) In the first qadah, he forgot as stated in the hadith # 1018 of Sayyiduna Abdullah ibn Buhaynah. (ii) In the last two raka'at as stated in the hadith # 1017 of Sayyiduna Dhul Yadayn dicaulo, (iii) In the last raka'at as disclosed in the hadith # 1021 of Sayyiduna Khirbaq &sail so, (iv) In beginning the fifth raka'at being an excess, as found in the hadith #1016 of رضى الله عنه Sayyiduna Abdullah ibn Musu'd Therefore the mujtahid scholars have deduced from the practice of the Prophet Au,leatto a verdict that if a person misses a wajib (expedient) act of the salah forgetfully then it becomes wajib (expedient) on him to make sajdah shaw. Now, the Prophet alugade ant no made the sajdah sahw on forgetting: sometimes before giving the salutation and sometimes after that. Hence, both method are permitted. However, the imams have come to different conclusions according to their research and judgement, and determined different possibilities. THE RULINGS OF THE IMAMS: Imam Shafi s Aus wul so, holds that whatever kind of forgetfulness, the remedial prostration is made before giving the salutation Hence, he prefers those ahadith that call for sajdah sahw before the salutation over those that call for it after the salutation. Imam Abu hanifah as wul so, holds that whatever the kind of forgetfulness, the remedial prostration is made after giving the salutation becomes verv many ahadith established it ' His Kunya was Abu Muhammad. He was from Banu Zuhrah a Branch of the Quraysh. He was one of ten who were given glad tidings of paradise During the Battle of Tabuk, the prophet alug c al L - offered salah behind him He died in 32 AH when72 years old. 2 Musahd Ahmed 1-195 Vol.1 Translation & Commentary of MISHKATUL MASAABIH 619 More over, Abu Dawood Ibn Majah & algo, and Abdur Razzaq as algo, have reported the hadith of Sayyiduna Thawban رحمه الله that the Prophet صلى الله عليه وسلم said "for every forgetfulness there are two prostrations after giving the salutation Hence, since the Prophet's deed is not uniform in this regard, Imam Abu Hanifah &s atl so, made the Prophet's alwancall to verbal verdict as proof because, he holds that a verbal declaration is Stronger then a deed as known from the principles of fiqh. Imam Ahmad رحمه الله contends that the Prophet صلى الله عليه وسلم should be emulated in this regard. When he made the (remedial) prostration before giving the salutation, we too must make the (remedial) prostration before the taslim the salutation when he made the (remedial) prostration after giving the salutation, we, took, must do so and make the sajdah sahw after the taslim. The ulama (Scholars) say that the vererdict of Imam Ahmad is stronger and better. We must know that these varying opinion about sajdah sahw all concern the superior procedure. The imams only decide on the better method of making the remedial prostration. As for permission, we know from the books of the four imams they are unanimous that both kinds are allowed .The Hidayah has it that the sajdah sahw should be made after giving salutation on both the sides. CHAPTER - XXII PROSTRATIONS OF THE QURAN ON RECITING CERTAIN VERSES بَابُ سُجُوْدِ الْقُرْآنِ According to imam Abu Hanifah &sail so, there are fourteen verses in the Quran that make it wajib (expedient) to observe a prostration each on reciting them and listening to them. The listening may be deliberate or incidental. These verses will be mentioned shortly, insha Allah. Other imams say that this kind of prostrations (on reciting and listening certain verses) is not wajib (expedient) , but sunnah (Practice of Holy Prophet صلى الله عليه وسلم). This prostration is done only after calling a takbir on prostrating oneself and another on arising from it. It is not necessary for this prostration to raise the hands, to recite the tashahhud or to give salutation. The same conditions apply for this kind of prostration to be valid as apply for the salah to be valid. This means observance purity, concealing the body, forming an intention and facing the qiblah. The tahrimah is not necessary. When forming the intention it is not necessary to specify the verse. If a verse calling for prostration is recited in the salah and the prostration is observed promptly then it is not necessary to form an intention SECTION I الفضلْ الْأَوَلْ SURAH AN NAJM (١٠٢٣) عَنِ ابْنِ عَبَّاسِ قَالَ سَجَدَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالنَّجُمِ وَسَجَّدَ مَعَهُ الْمُسْلِمُوُنَّ وَالْمُشْرِكُوْنَ وَالْجِنُّ وَالْإِنْسُ - (رواه البخارى) 1023. Sayyiduna Abbas ago, narrated that the Prophet alwe are all to prostrated himself when he recited ( a verse of ) surah an Najm and with him the Muslims and .