Indexed OCR Text

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COMMENTARY: The six rakaat after maghrib are offered in two's and Sayyiduna Ibn Abbas
.(صلى اللهعليه وسلم called them salaht ul-awwabin. This salah is sunnah (Practice of Holy Prophet رضى الله عنه
The two rakaat sunnah (Practice of Holy Prophet صلى الله عليه وسلم) after maghrib are included in
these six and also in the twenty as mentioned in the next hadith. But, Mawlana shah Ishaq
Muhaddith Dahlawi a w> said that the six or twenty are a part from the two sunnah
(Practice of Holy Prophet صلى اللهعليه وسلم) muwakkadah after the maghrib.
Though this hadith is classified by tirmidhi as weak, yet may be abided by to promote
good deeds. Sayyiduna Ammar ibn yasar de aul (so) used to offer the six rakaat constantly
and quoted the Prophet w, ale ail do as saying that anyone who offers them then his sins
will be forgiven even if they are like the foam of the sea. (Tabarani)
(١١٧٤) وَعَنُ عَائِشَةً قَالَتْ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنُ صَلَّى بَهْدَ الْمَغْرِبِ عِشْرِ ئْنَ رَكْعَةٌ بَنَى
اللُّهُ لَهُ بَيْتًا فِي الْجُنَّةِ- (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyidah Ayshah.1174
said, "If anyone offers twenty raka'at after maghrib, Allah builds for him a
house. in paradise."1
COMMENTARY: The scholars of hadith classify this hadith, too as weak. However,
Allamah Ibn Hajar alar> said that there is another hadith of the same purport. "The Prophet
Alwy dle atl do used to offer twenty rakaat for this salah, saying that it is salahtul-awwabin.
Whoso offers it, is forgiven."
Considering the different traditions, the ulama (Scholars) say that salatul awwabin is made
up of between two and twenty rakaat. The more one offers, the better for him.
THE SUNNAH OF ISHA
(١١٧٥) وَعَنْهَا قَالَتْ مَا صَلَّى رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلْمِشَاءَ قَتُطْ فَدَ خَلَ عَلَىّ صَلَّى أَرْبَعَ رَكَعَاتٍ
آۇسِتَ رَگعات۔(رواه ابوداؤد)
صلى الله عليه وسلم narrated that never did Allah's Messenger رضى الله عنه Sayyidah Ayshah .1175
offer the isha (in the mosque) and come to her house without offering four or six rakaat.2
(صلى الله عليه وسلم COMMENTARY: The ahadith about the sunnah (Practice of Holy Prophet
after isha mention two or four rakaat. Only this one mentions six. Some of the ahadith
about two rakaat have been narrated previously, of those that mention four, Saeed ibn
Mansur has transmitted one in his musnad, ith is that the Prophet ,lail Jo said, "If any
one offers four rakaat before the tahajjud salah that night. If anyone offers four rakaat after
isha, he is deemed to have offered four rakaat in laylatulqadr (night of power)."
As for this hadith, of the four rakaat that the Prophet Aw, Ale atl do offered after isha two
were sunnah (Practice of Holy Prophet صلى الله عليه وسلم ) muwakkadah and the other two
mustahab (desirable).
The word (s)) (or) could have been the narrator's to express that he was not sure. Or, it may
-
Tirmidhi # 435
2 Abu Dawud # 1303.

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denote probability.
IDBARAN NUJUM & IDBARAS SUJUD
(١١٧٦) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذْبَارَ النُّجُومِ الرَّكُعتَانِ قَبْلَ الْفَجْرِ وَ
ادُبَارِ السُّجُوُدِ الرَّكْعَتَانٍ بَعْدَ الْمَغْرِبِ. (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .1176
said, "(To glorify) and idbaran nujum (at the setting of the stars) imply the two
rakaat before fajr (which is the two sannah preceding the fard (obligatory)), and
(to glorify) and idbaras sujud (at the ends of the Prostrations) imply the two
rakaat after maghrib."1
COMMENTARY: The last verses of surah at-tur (52:48-49)
وَسَبِّمُ مِحَمْدٍ رَبِّكَ حِيْنَّ تَقُوُمُ وَمِنَّ اللَّيْلِ فَسَبِّحُهُ وَأَدْبَارَ النُّجُؤْمِ - (الطور ٥٢: ٣٩)
{ ... and glorify the praise of your lord when you arise, and in the night glorify him
too and at the setting of the stars)
The Prophet صلى الله عليه وسلم said that (ِاذبَارَ النُّجُوم) (idbaran-nujum) is when the stars turn their
backs, at that time, glorifying the praises of the lord' is to offer the sunnah (Practice of Holy
Prophet صلى الله عليه وسلم) of the fajr. These are offered, when the stars set, after the rise of dawn.
Again, the verses of surah Qaaf (50:39-40)
وَسَبِّحْ مِحَمْدِ رَبِّكَ قَبْلَ طُلُوْعِ الشَّمْسِ وَقَبْلَ الْغُرُؤُبِ * وَمِنَ اللَّيْلِ فَسَبِّحُدٍ وَأَدْبَارَ السُّجُودِ - (ق٥٠:
٣٩،٢٠)
{ ... and glorify the praise of your lord before the rising of the sun and before its
setting and glorify him in the night and at the ends of the prostrations.}
The Prophet صلى الله عليه وسلم said that the word (سجود) (sujud) prostrations in the verse refers to
the three fard (obligatory) rakaat of maghrib and idbaras sujud (ادبار السجود) means after
prostrations, glorify Allah which refers to offering two rakaat junnah after the fard
(obligatory), of the salah of maghrib.
SECTION II
الفَصلُ الثَّالِثُ
FOUR RAKAAT BEFORE ZUHR .
(١١٧٧) وَعَنْ عُمَّرَ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ أَرْبَهُ قَبْلَ الُّهْرِ بَعْدَ الزَّوَالِ مُحْتَبُ
بِمِثْلِمِنَّ فِي صَلَاةِ السَّحَرِوَ مَا مِنْ شَيْئٍ إِلَّ وَهُوَ يُسَبُِّ اللهُ تِلْكَ السَّاعَةَ ثُؤَّ قَرَأْ يَتَفَتَّقُ ظِلَالُهُ عَنِ الْيَّمِيُنِ
وَالشَّمَآئِلِ سُبَّدًّا لِّلْهِ وَهُمْ دَاخِرُوْنَ رَوَاءُ التِّرِ مِذِىُّ وَالْبَيْهِيُّ فِى شُعَبِ الْإِئْمَانِ-
مئاللهعليه وسلم narrated that he heard Allait's Messenger رضى الله عنه Sayyiduna Umar .1177
say, "Four rakaat before zuhr and after zawal (when the sun has passed the
meridian) are counted equal to as many rakaat of tahajjud(super erogatory prayer).
And, there is nothing but glorifies Allah at that hour." Then, he recited:
1
Tirmidhi # 3286.

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يَتَفَيَّقُ ظِلِلُهُ عَنِ الْتَمِيْنِ وَالشَّمَآئِلِ سُجَّدَّ ا لِلُّهِ وَهُمُ دَاخِرُؤُنَّ
{Their shadows inclining to the right and to the left, prostrating themselves before
Allah while being lowly ... } (16:48)1
This verse calls for prostration)
COMMENTARY: The Prophet , Ale 4tl to recited this verse to exhort the listeners to offer
this salah. The Prostration implies obedience. Allah has created different things for different
purposes. The achievement of that purpose is really obedience to him:
TWO RAKAAT AFTER ASR
(١١٧٨) وَعَنُ عَائِشَةً قَالَتْ مَاتَرَكَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَكْعَتَيْنِ بَعْدَ الْعَصْرِ عِنْدِىُّ فَقٌُّ مُتَّفَقْ
عَلَيْهِ وَفِى رِوَايَةٍ لِلبُخَارِيِّ قَالَتْ وَالَّذِى ذَهَب پهمَا تَرَگھُمَا حتى لقى الله۔
1178. Sayyidah Ayshah رضى الله عنه narrated, "Allah's Messenger صلى الله عليه وسلم never
neglected to offer the two rakaat after asr when he was with me (in my house)."
Another version of Bukhari has that she narrated, "By him who took him away, he
never neglected them till he met Allah."2
COMMENTARY: It has been stated in the preceding pages that the two rakaat after asr
were allowed to other people to offer supererogatory salah after asr. There are very many
ahadith disallowing it.
SUPEREROGATORY BETWEEN SUNSET AND SALAH OF MAGHRIB
(١١٧٩) وَعَنِ الْمُخْتَارِ بُنِ فُلْقُلٍ قَالَ سَأَلْتُ أَنَسَ بْنِ مَالِكٍ عَنِ التَُّؤُّعِ بَعْدُ الْعَصْرِ فَقَالَ كَانَ حُمَرُ
يُضْرِبُ الْآَيْدِىَ عَلَى صَلَاةٍ بَعْدَ الْعَضْرِ وَكُنَّا نُعَلّى عَلَى عَهْدِ رَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسُلَّمَ رَكُمَتَيْنِ بَعْدَ
◌ُرُوُبِ الشَّمْسِ قَبْلَ صَلَاةِ الْمَغْرِبِ فَقُلْتُ لَهُ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلِّيْهِمَا قَالَ كَانَ
يَرَّانَا يُصْلِّيْهِمَا فَلَمْ يَأْمُرُنَا وَلَمْ يَنْهَنَا- (رواه مسلم)
1179. Sayyiduna Al- Mukhtar ibn fulful said that he asked Sayyiduna Anas ibn
رضى الله عنه about the supererogatory salah ofter asr. He said, "Umar رضى الله عنه Maalik
used to strike at the hands of anyone who intended to offer the supererogatory after
asr. But, we used to offer in the times of Allait's Messenger alugarcall to two rakaat
salah after sunset and before the salah of maghrib" He asked him whether Allah's
Messenger alug and all to used to offer theses two (rakaat). He said, "He would
observe us offering them but neither commanded us nor forbade us."3
COMMENTARY: This means that the Prophet ,4,leall Je approved their offering the salah
after sunset and before the maghrib salah. If not, then he would have forbidden them.
However, the righteous caliphs did not think it proper to offer salah at this time. Hence, it is
enough to emulate them, so most of the jurists disallow this because this necessitates delay
.
:
1
Tirmidhi # 3139, Shu'ab ul Eeman (Bayhaqi)
2 Bukhari # 591, Muslim # 299-835, Abu Dawud # 1279, Tirmidhi # 184, Nasa'i # 574, Musnad
Ahmad 6-169
3
Muslim # 302-837
i

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of the salah of Maghrib.
(١١٨٠) وَعَنْ آَنٍَّ قَالَ كُنَّا بِالْمَدِيْنَةِ فَإِذَا أَذَّكَ الْمُؤَذِّجُ لِصَلَاةِ الْمَغْرِبِ ابْتَدّ رُوا الشَّوَارِىَ فَرَكَعُوا
رَكْتَتَيْنِ حَتَّى إِّ الرَّجُلَ الْغَرِيْبَ لِيَدْ خُلُ الْمَسْجِدَ فَيُحْسَبُ أَثَّ الصَّلاَةَ قَدْ صُلِّيْتُ مِنْ كَثْرَةٍ مَنْ
يُصَلِئُهَا-(رواه مسلم)
1180. Sayyiduna Anas acall to, narrated that they were in Madinah and (it was such
that) when the muadhdhin called the adhan for the salah of maghrib, the people
rushed to the pillars and offered two rakaat. So much so that if a stranger came to
the mosque, he would presume that the salah was over because of the very many
who offered (salah of) the two rakaat. 1
COMMENTARY: Allamah Teebi alar> shafi said that this hadith is evidence that two rakaat
may be offered after sunset and before the salah of maghrib. Mulla Ali Qari Hanafi atlar,,
however, rejected this argument because this is a rarity, for, Allah's Messenger ,deatl
generally made haste to offer the maghrib salah while these two rakaat will cause a delay in
offering it. Some ulama (Scholars) say that it puts the salah beyond its true time.
Hence, it may be said that Sayyiduna Anas atlar> did not report a regular practice but
perhaps some people did so some day. Or, this may have been done earlier and was
abandoned afterwards, so it is now makruh (unbecoming) to offer this salah.
(١١٨١) وَعَنْ مَرْقَدِ بْنِ عَبْدِ اللّهِ قَالَ أَيْتُ حُقْبَةَ الْجُّهَنِيَّ فَقُلْتُ أَلَّ أُعَجِبُكَ مِنْ آَبٍ تَِّيُمِ يَرْكَةُ رَكْعَتَيْنِ قَبْلَ صَلَاةِ
الْمَغْرِبِ فَقَالَ عُقْبَةُ إِنَّا كُتَّا تَفْعَلُهُ عَلَى عَهْدِ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قُلْتُ فَمَا يَمْنَعُكَ الْآَنَّ قَالَ
الشُّخُلُ - (رواه البخارى).
1181. Sayyiduna Marthad Ibn Abdullah «lar> narrated that he went to (Sayyiduna)
Uqbah al-Juhani Acall so, and told him of a strange thing that Abu Tamim dar, did
offering two rakaat before the salah of maghrib. Uqbah ducati so, said, "we used to do
so in the times of Allah's Messenger alugado all to (now and then)." He asked him
what made them give it up and he replied, "Being occupied."2
COMMENTARY: This hadith establishes that this salah is not sunnah (Practice of Holy Prophet
would not have رضى الله عنه If it were then a sahabi like Sayyiduna Uqbah .( صلى الله عليه وسلم
omitted a sunnah (Practice of Holy Prophet صلى الله عليه وسلم) for occupation in worldly affairs.
OPTIONAL SALAH AT HOME
(١١٨٢) وَيَنْ كَعْبٍ بُنِ عُجُرَةَ قَالَ إِثَّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَلُ مُسْجِدَ بَنِى عَبْدِ الْأَشْهَلِ فَعَلَى فِيْهِ
الْمَغْرِبَ فَلَمَّا قَضَوْا صَلَاقَهُمْ رَاهُمُ يُسَبِّحُوْنَ بَعْدَهَا فَقَالَ هذِهٍ صَلَّةُ الْبُيُوتِ رَوَاءُ أَبُوْدَاؤدَ وَفِي رِوَايَةٍ
1
Muslim # 303-837
2 Bukhari # 1184, Musnad Ahmad 4-155. (A Footnote in Urdu says that voluntary salah may be put off
to attend to work).

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التِّرِمِذِيِّ وَالنََّائِيِّ قَامَ نَاسْ يُصَلُّونَ فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَيْكُمُ بِهِذِهِ الصَّلاةِ فِى الْبُيُوتِ۔
صلى الله عليه narrated that (one day) the Prophet رضى الله عنه Sayyiduna Kab Ibn Ujrah .1182
Aw, came to the mosque of Banu Abdul Ash.hal (an ansar tribe). He offered the
salah of maghrib. When they finished their salah, he observed them glorifying
صلى الله عليه Allah (offering the supererogatory or sunnah (Practice of Holy Prophet
us ) of maghrib) and said, "These salah are observed at home."
Another version has: the people got up to offer the supererogatory salah, so the Prophet
1".said, "you must offer these salah at home اللهعليه وسلم
COMMENTARY: It is better to offer the optional salah, sunnah (Practice of Holy Prophet La
alwy Nale ål ) muwakkadah or non-muwakkadah at home. This does away with ostentation
and also fetches blessings and mercy in homes. But, it is not makruh (unbecoming) to offer
these salah in the mosque. It is merely a question of merit. Moreover, this advice to offer the
supererogatory at home applies to those who will go home after the fard (obligatory) salah.
If they might offer them in the mosque itself.
The Prophet alugado all to offered the supererogatory at home, particularly the Sunnah
(Practice of Holy Prophet صلى الله عليه وسلم) of maghrib. If there was expediency then he offered
them in the mosque. Some ulama (Scholars) say that if the sunnah (Practice of Holy Prophet
صلی الله عليه وسلم of maghrib are offered in the mosque then the Prophet's ( صلى الله عليه وسلم
practice is neglected. But, this command is a recommended type.
The Hidayh quotes Jami Saghir in its marginal notes that if anyone is apprehensive of
missing the Sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of Maghrib if he defers them to
offer at home where his night is occupied in some work, then he must offer the Sunnah
(Practice of Holy Prophet صلى الله عليه وسلم) of Maghrib in the courtyard of the mosque. If he is
not likely to be occupied and miss them, then he must preferably offer the Sunnah (Practice
of Holy Prophet صلى الله عليه وسلم) of Maghrib at home.
LENGTHY RECITAL
(١١٨٣) وَعَنِ ابْنِ عَبَّاسٍ قَالَ كَارَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يُطِيْلُ الْقِرَاءَةَ فِىِ الرَّكْعَتَيْنِ بَعْدٌ
الْمَغْرِبِ حَتّى يَتَفَرَّقَ آَهْلُ المَسْجِدِ-(رواه ابوداود)
1183. Sayyiduna Ibn Abbas due dil so, narrated that (sometimes) Allah's Messenger Ju
Alwy de atl made a lengthy recitation (of the Quran) in the two rakaat (sunnah
(Practice of Holy Prophet صلى الله عليه وسلم)) after the salah of magluib such that
·people in the mosque dispersed (after their salah). 2
-
COMMENTARY: This hadith says that the Prophet alugadatil o offered the Sunnah (Practice
of Holy Prophet صلى الله عليه وسلم ) of Maghrib in the mosque. There could have been a reason
for that precluding him from going to his room. He might have been observing itikaf. He
might have offered them in his room and Sayyiduna Ibn Abbas det ) had observed him
there, his room being attached to the mosque and the door opening inside.
As for the lengthy recitation of the Quran, the Prophet alugarcall to may have done it some
1
Abu Dawud # 1300, Tirmidhi # 604, Nasa'i # 1596 Musnad Ahmad 5-427.
2 Abu Dawud # 1301.

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(صلى الله عليه وسلم day otherwise he recited short surah in the sunnah (Practice of Holy Prophet
of maghrib, like al-Kafirun and al-Ikhlas.
SUPEREROGATORY AFTER MAGHRIB
(١١٨٤) وَعَنْ مَكْحُوْلِ يَبْلُغُ بِهِ أَثّ رَسُولَ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ صَلَّى بَعْدَ الْمَغْرِبِ قَبْلَ آَبْ
يَتَكِّلَّمَ رَكْعَتَيْنٍ وَفِيْ رَوَايَةٍ أَرْبَةَ رَكَّعَاتٍ رُفِعَتْ صَلَاتُهُ فِيْ عِلِيْنَّ مُرْسَلًا-
1184. Sayyiduna Makhul رحمه الله traced back to the Prophet صلى الله عليه وسلم (this hadith):
Allah's Messenger Awycleatl Jo said, "If anyone offers two rakaat - or, according to a
version, four rakaat - after the salah of Maghrib, before he converses with anyone,
then his salah is carried up to the illiyun."1
(It is in a mursal form).
.(صلى الله عليه وسلم COMMENTARY: The two rakaat could mean sunnah (Practice of Holy Prophet
The four rakaat could mean two sunnah (Practice of Holy Prophet صلى الله عليه وسلم) and two some
.(صلى الله عليه وسلم other rakaat, or all four could be apart from sunnah (Practice of Holy Prophet
(صلى الله عليه وسلم These two or four rakaat that are other than sunnah (Practice of Holy Prophet
are called salatul awwabin. While its merit is mentioned elsewhere, it is stated here that
this salah, or with it the fard (obligatory) too are taken up to the illiyun. This means that
they attain the extreme degree of acceptance and the worshipper earn a very handsome
uncountable reward.
ILLIYIUN: Illiyun is a place in the seventh heaven. The souls of the believers are brought
here and their deeds are recorded here.
(١١٨٥) وَعَنْ حُذَيْفَةَ تَخْوَهُ وَزَادَ فَكَانَ يَقُوْلُ عَجِلُوا الرَّكْمَتَيْنِ بَعْدَ الْمَغْرُبِ فَإِنَّهُمَا تُرْفَعَانٍ مَعَّ
الْمَكْتُوُبَةِ رَوَّاهُمَارَزِيْنْ وَرَوَى الْبَيْهِقِىُّ الزَّيَادَةَ عَنْهُ تَخُوَهَا فِى شُعَبِ الْإِئْمَانٍ-
1185. Sayyiduna Hudhayfah we also, narrated the like of it (meaning, the hadith #
1184). and added that Allah's Messenger , ale al Jo used to say, "Make haste to
offer the two rakaat after the salah of Maghrib, for, they will be carried up together
with the prescribed salah. "2
Razin transmitted it and the previous, and Bayhaqi transmitted the like to the
addition :- shuab ul Eeman.
COMMENTARY: There are certain invocations, Supplications and other petitions that are
made after the fard (obligatory) salah. These should be deferred to after these two optional
rakaat so that the angels have not to wait before carrying them to the illiyun. This includes all
kinds of adhkar and remembrance of Allah that are made after the fard (obligatory). If they
would not be wrong and continue to be deemed to have been made after fard (obligatory).
However, in the light of the recommendation to offer the Sunnah (Practice of Holy Prophet
and optional at home, these two raka'at should also be offered at home. If ( صلى الله عليه وسلم
anyone's home is at a distance that does not matter. But, Allah knows best.
DISTINGUISH BETWEEN FARD (OBLIGATORY) AND OPTIONAL
(١١٨٦) وَعَنْ عَمْرٍو بُنِ عَطَاءٍ قَالَ إِكَّ نَافِعَ بْنَ جُبَيْرٍ آرْسَلَهُ إِلَى السَّائِبِ يَسْئَلُهُ عَنْ شِئٍ رَاهُ مِنْهُ مُعَاوِیَهُ فِي
1
Kazul Ummal traces is to Ibn Abu Shaybah.
2
Mundhiri in at-Targhib

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الضَّلَاةِ فَقَالَ نَعَمُ صَلَّيْتُ مَعَهُ الْجُمُعَةَ فِي الْمَقْصُوْرَةِ فَلَمَّا سَلَّمَ الْإِمَامُ قُمْتُ فِيْ مَقَّامِئٍ فَصَلَّيْتُ فَلَمَّا دَخَلَ
أَرْسَلَ إِلَىَّ فَقَالَ لَا تَعُدُ لِمَا فَعَلْتَ إِذَصَلَّيْتَ الْجُمُعَةَ فَلَا تُصَلِّهَا بِصَلَاةٍ حَتّى تَتَكُلَّمَ أَوْ تَخْرُمْ فَإِّ رَسُوْلَ اللّهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَنَا بِذُلِكَ أَنْ لَّا تُؤْصِلَ بِصَلَاةٍ حَتَّى نَتَكَلَّمَ أَوْ نَخْرُبَ - (رواه مسلم)
1186. Sayyiduna Amr ibn Ata alar> narrated that (Sayyiduna) Nafi Ibn Jubayr dar,
sent him to (Sayyiduna) Saib aus abl so, to ask him (to confirm) that which
(Sayyiduna) Muawiyah &s abl (so) had seen him do in the salah (and had forbidden
him to repeat that. When he met and asked Saib &sail so), he confirmed, saying "Yes.
I offered salah of Friday with him in al Maqsurah (an enclosure). When the imam
gave the salutation to terminate the salah, I stood at my place and offered salah (the
sunnah (Practice of Holy Prophet صلى الله عليه وسلم) without making a difference with
the fard (obligatory)). After Muawiyah aus all so, went in (to his chambers), he sent
me a message forbidding me to do what I had done, saying, when you have offered
the Friday salah, do not join with it another salah before conversing or going out.
Indeed, Allah's Messenger alugado all to had given us this command that we should
not join (one) salah (with another salah) till we had made a conversation or gone
out (of the mosque)."1
COMMENTARY: When the kings or chiefs came to the mosques in those times, they
had a separate chamber within the mosque. It was called al-Maqsurah (an enclosure).
The offered salah within it.
The command not to join two salahs applies not only to Friday but to any fard (obligatory)
salah, and no optional salah should be joined with it. This is confirmed by the words of the
Prophet صلى الله عليه وسلم narrated by Muawiyah رضى الله عنه. It speaks of any fard (obligatory) or
prescribed salah.
After offering the fard (obligatory), the optional salah should be offered in such a way
that the two salahs are clearly distinguished as different for example, after offering the
( صلى الله عليه وسلم fard (obligatory), another salah (sunnah (Practice of Holy Prophet
muwakkadah or otherwise) must not be offered at the same place. Rather, one must
move a little and begin the other salah at another place. This will make a clear distinction
between the two salahs and it will remove any confusion about the optional being a
continuation of the fard (obligatory).
The words 'or we had gone out' indicate that movement. These words could imply going
out of the mosque to one's home where the optional salah should be offered. They could
also be a figurative command to move away from the place where the fard (obligatory) is
offered and offer the optional at another place (within the mosque).
There is yet another way to make this distinction. It is to offer the fard (obligatory) and
then engage in conversation with another person. This will mark a difference between the
two (a discontinuance of the fard (obligatory) and a commencement of the next salah). This
is what (aka (is) (till we had made a conversation) means. It must be borne in mind that
this difference can only with Allah's dhikr or such other thing.
1
Muslin. # 73-883, Abu Dawud # 1129, Musnad Ahmad 4-950.

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(١١٨٧) وَعَنْ عَظَاءٍ قَالَ كَاتَ ابْنُ عُمَرَ إِذَا صَلَّى الْجُمُعَةَ بِمَكَّةَ تَقَدَّمَ فَصَلّى رَكْعَتَيْنِ ثُؤَّ يَتَقَدَّمُ فَيُصَلِّى اَرُبَهَا
وَإِذْ كَانَ بِالمَدِيْنَةِ صَلَى الْجُمْعَةَ ثُؤَّ رَجَعَ إِلى بَيْثِهِ فَصَلَّى رَكْعَتَيْنٍ وَلَمْ يُصَلِّ فِي الْتَسْجِدِ فَقِيْلَ لَهُ فَقَالَ کَاَ
تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَفْعَلُهُ - رَوَّاهُ أَبُودَاوُدَ وَفِي رِوَايَةِ التِّرِمِذِيِّ قَالَ رَأَيْتُ ابْنَّ ◌ُمَرَ صلَّى بَعْدً
الْجُمُعَةِ رَكْعَتَيْنِ ثُؤَّ صَلّى بَهْدَ ذَالِكَّ ارُبَها.
1187. Sayyiduna Ata atlar, said about (Sayyiduna) Ibn Umar de atl so, that when he
had offered the salah of Friday in Makkah, he stepped forward and offered two
rakaat and again stepped forward and offered four rakaat salah. But, when he was
in Madinah and had offered the salah of Friday, he returned to his home and
offered two rakaat. He did not offer this salah in the mosque. When he was asked
about it he said, "Allah's Messenger alugarcall to used to do it."
In another version of tirmidhi he said, "I saw Ibn Umar Awall so, offer, after the salah
of Friday, two raka'at and after that he offered four rakaat."1
COMMENTARY: The ulama (Scholars) say that Ibn Umar's 4 4tl (so) conduct in Madinah
was different from his practice in Makkah perhaps because his house in Madinah was
close to the mosque. Since he was a traveller in Makkah, his house was far off so he
offered the sunnah .(Practice of Holy Prophet صلى الله عليه وسلم) in the mosque itself by
changing his place by a few footsteps.
Another difference in his conduct in the two places was that in Makkah he offered six
rakaat after the Friday salah, but in Madinah he offered only two. The excess in much more
reward in the Haram of Makkah than in Madinah, so he offered more rakaat in Makkah.
Mullah Ali Qari atlar> has said that initially Ibn umar watl >> used to offer two rakaat after
the Friday salah. Then he began to offer four rakaat instead of two. In other words, he
added two to make four. This is as Imam Abu Hanifah lar, holds. But Imam Abu Yusuf
atlar and Imam Muhammad atlas> contend that there are six sunnah (Practice of Holy Prophet
.rakaat after Friday salah, four and two (صلى الله عليه وسلم
SUNNAH IN FIQH HANAFI: Let us enumerate the rakaat of sunnah (Practice of Holy
Prophet صلى الله عليه وسلم ) in all the five times salah. There are two sunnah (Practice of Holy
Prophet صلى الله عليه وسلم)s Muwakkadah before the fard (obligatory) of fajr. They are the most
emphasized of all sunnah (Practice of Holy Prophet صلى الله عليه وسلم) Muwakkadah so much so
that some versions say that Abu Hanifah atlar> said that they are wajib (expedient). Some
ulama (Scholars) say that rejecting them might be that amount to disbelief. The Prophet J
(صلى الله عليه وسلم had said, "Do not omit to offer the sunnah (Practice of Holy Prophet الله عليه وسلم
of fajr even if the horses trample you. This is merely to stress and encourage otherwise
even the fard (obligatory) may be omitted if there is threat to life.
Before the fard (obligatory) of zuhr, there are four rakaat with a single salutation and after
(صلى الله عليه وسلم the fard (obligatory), two rakaat sunnah (Practice of Holy Prophet
Muwakkadah. On Friday, before the fard (obligatory) are four rakaat together sunnah
(Practice of Holy Prophet صلى الله عليه وسلم) Muwakkadah and four sunnah (Practice of Holy
Prophet صلى الله عليه وسلم) after the fard (obligatory), also together.
Tirmidhi # 522, Abu Dawud # 1129.

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Before the fard (obligatory) of asr, there are four rakaat Mustahab (desirable) with one
solution. After the fard (obligatory) of maghrib are two rakaat sunnah (Practice of Holy
Prophet صلى الله عليه وسلم) Muwakkadah.
There are two sunnah (Practice of Holy Prophet صلى الله عليه وسلم) Muwakkadah after the fard
(obligatory) of Isha and four rakaat Mustahab (desirable) before the fard (obligatory) of
isha with one salutation.
.صلىاللهعليه وسلم After the witr are two rakaat Mustahab (desirable) known from the Prophet
CHAPTER - XXXII
بَابُ صَلْوَةِاللَّيْلِ
SALAH DURING THE NIGHT
The salah during the night is called tahajjud and so on. The Prophet's صلى اللهعليه وسلم ahadith
on this subject are included in this chapter.
There are different traditions and whichever of them is followed that will amount to obeying
صلى الله and will fetch the blessings of the sunnah (Practice of Holy Prophet صلى الله عليه وسلم the Prophet
alwy nale ). If all the traditions are followed, one by one, then it will be very reasonable and better
.(صلى الله عليه وسلم and exactly in accordance with the sunnah (Practice of Holy Prophet
The Prophet's alugarcall to salah during the night consisted of thirteen, eleven, nine or seven
raka'at. Some give the figure of five, too. But, he never offered more than thirteen. Some
ulama (Scholars) have included the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of fajr in
this number and some have not included them, and this better is correct.
There are varying traditions about the witr too. Some give the number of its raka'at as
(only) one and some as three. Some traditions include the witr in the salah of tahajud to
count its raka'at. Some traditions exclude witr from the composition of the tahajjud so, some
traditions apply witr to one raka'ah, some to three, five or seven. Rather, some traditions
apply the nomenclature of witr to all the salah during the night.
This chapter will include all these traditions exhaustively.
SECTION I
الفضلالآول
ELEVEN RAKA'AT BETWEEN ISHA & FAJR
(١١٨٨) عَنْ عَائِشَةً قَالَتْ كَانَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِى فِيْمَا بَيْنَ آَ يَفْرُغَ مِنْ صَلَاةِ الْعِشَاءِ إِلَى
الْفَجْرِ إِحْذِى عَشَرَةَ رَكْعَةً يُسَلِّمُ مِنْ كُلِّ رَكْعَتَيْنٍ وَيُؤْيِّرُ بِوَاحِدَةٍ فَيَسْجُدُ الشَّجُدَةَ مِنْ ذَلِكَ قَدْرَ مَا يَقْرَأُ
أَحَدُكُمْ خَمْسِيْنَ ايَةً قَبْلَ أَنْ يَرْفََ رَأْسَه فَإِذَا سَكَّتَ الْمُؤَذِّبُ مِنْ صَلاةِ الْفَجْرِ وَتَبيَّنَ لَهُ الْفَجُرُ قَامَ
فَرَكَةَ رَكْعَتَيْنٍ خَفِيْفَتَيْنِ ثُوَّ اصْطَجَةٌ عَلَى شِقِّهِ الْأَيُّمَنِ حَتَّى يَاتِيَهُ الْمُؤَذِّبُ لِلْإِقَامَةِ فَيَخْرُبُ - (متفق عليه)
1188. Sayyiduna Ayshah &sail se narrated that after he finished offering the salah of
isha till (the time of) fajr, the Prophet alugadoall to prayed (generally) eleven raka'at,
giving the salutation after every two raka'at and making (their total) add by one
raka'ah (witr), in which he prostrated himself for so long as one of you might recite
fifty verses before raising his head. When the mu'adhdhin finished the call for the
salah of fajr and dawn was clear to him, he stood up and offered two short raka'at
(uf the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of fajr). Then he lay down
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on his night side (for some time) till the mu'adhdhin came to him (to get
permission) for the iqamah, so he would go out (to the mosque). 1
COMMENTARY: He made them add by one raka'ah (witr) does not mean that he offered a
single raka'ah by itself. Rather, of the eleven raka'at, he offered one raka'ah with the ninth
and tenth to make them three (instead of two) and so the witr (an uneven, odd number).
Ibn Hajar atlar> Shafi'I said that this hadith confirms two things.
(i)
The least number of raka'at for witr is one which means that one may offer a single
raka'ah of witr by itself.
(ii)
When praying the tahajjud, the salutation is made at the end of every two raka'at.
Imam Shafi'I lar>, Imam Maalik atlas, and Imam Ahmad atlar> subscribe to this contention.
As for the prostration, it seems that he made the lengthy prostration in every raka'ah. It
could also mean that he made it lengthy only in one of the prostrations of witr or in all the
prostration of witr.
Some people make two prostrations after the salah of witr with a seizing ecstasy at some
places. Some weak, unsound juristic traditions speak highly of their merit. However, it
must be known that there is no evidence at all of these two prostrations in the ahadith and
also in the authentic tradition of fiqh. Moreover, these two prostrations are not made either
in the two sacred Mosques or anywhere else in the Arab lands. There also is a hadith that
classifies these prostrations as simply in invented ruse. Besides none of the four imams
hold this practice as masnun or mustahab (desirable) and, in fact, some of the hanafis in the
Arab countries do not even know about it and some scholars terms it as makruh
(unbecoming). Hence, if this is practiced anywhere it should be abandoned.
As for the two raka'at of the sunnah (Practice of Holy Prophet صلى الله عليه وسلم ) of fajr being
brief, the Prophet w,Aleatl o recited in these raka'at surahs al-Kafirun and al-Ikhlas. While
this is mustahab (desirable), it is not binding to recite only these surahs.
The Prophet alugade all to lay down for a while after offering the sunnah (Practice of Holy
Prophet صلى الله عليه وسلم ) of fajr to ward off fatigue after worship of Allah during the night.
Hence, it is Mustahab (desirable) for anyone who engages in worship during the night to lie
down for a while after offering the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of fajr.
CONVERSING BETWEEN SUNNAH & FARD OF FAJR
(١١٨٩) وَعَتُهَا قَالَتُ كَاتَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّى رَكْعَتَى الْفَجْرِ فَإِنْ كُنْتُ مُسْتَيْقِظَةً
حَدَّثَنِىْ وَإِلَّ اصْطَجَةَ - (رواه مسلم)
1189. Sayyidah Ayshah رضى الله عنه narrated that when the Prophet صلى الله عليه وسلم had
((صلى الله عليه وسلم finished praying the two raka'at (sunnah (Practice of Holy Prophet
of fajr, if I was awake he would converse with me other wise he would lie down.2
COMMENTARY: Ibn Maalik alar said that it is wrong to presumed that conversation
between fard (obligatory) and sunnah (Practice of Holy Prophet صلى الله عليه وسلم) wipes out all
reward. However the Prophet , 4,leil never talked of worldly affairs. He only talked
about religion. So, it is not preferable to converse of worldly matters after offering the
1
Bukhari # 994, Muslim # 122-736, Abu Dawud # 1447, Nasai # 1726, IbnMajah # 1198, Darami #
1447, Muwatta Maalik # 702-8.
2
Muslim # 133-743, Abu Dawud # 1263.

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sunnah (Practice of Holy Prophet صلى الله عليه وسلم) salah and waiting for the fard (obligatory)
because the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) are meant to prepare one for the
fard (obligatory).
Shaykh Abdul Haq Muhaddith Dahalwi alar> has written that the ulama (Scholars) among
the sahabah (companions) have said that it is makruh (unbecoming) to engage in worldly
conversation after rise of down till the salah of fajr.
Or, the Prophet Alw, ale il Jo discussed some urgent affair as is apparent from another
hadith of Sayyidah Ayshah «la>>:
إِنْ كَانَتْ لَهِ إِلَىَّ حَاجَةٌ كَلَّمَنِى
"If he had a need from me then he talked to me."
REST AFTER SUNNAH
(١١٩٠) وَعَنْهَا قَالَتُ كَاتَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّى رَكْمَتَيِ الْفَجُرِ اضْطَجَعَ عَلَى شِقِّهِ الْآَيْمَنِ.
(متفق عليه)
1190. Sayyidah Ayshah &e also, narrated that after having offered the two raka'at
صلى الله عليه وسلم of fajr, the Prophet ((صلى الله عليه وسلم sunnah (Practice of Holy Prophet)
lay down on his right side.1
(١١٩١) وَعَنْهَا قَالَتْ كَاتَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعَلِى مِنَ اللَّْلِ ثَلَاثَ عَشَرَةَ رَكْعَةً مِنْهَا الْوِتْرُ
وَرَكْعَتَّا الْفَجُرِ- (رواه مسلم)
1191. Sayyidah Ayshah رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم used to offer
thirteen raka'at during the night. Among them were (three raka'at of) the witr and
two (sunnah (Practice of Holy Prophet صلى الله عليه وسلم)) of fajr.2
COMMENTARY: Though the hadith does not mention 'three raka'at' with the salah of witr,
yet there is no harm in counting them as three because all the ulama (Scholars) agree that
witr is made up of three raka'at. Moreover, another hadith mentions its three raka'at clearly.
In his Shama'il, Tirmidhi has mentioned the hadith of Sayyidah Ayshah acall so, namely:
ثم یھلی ثلها
After that he performed three raka'at.
ثَُّ أَوْتَرَ بِقَلَاثٍ
Performed three raka'at witr."3
This hadith counts the raka'at as thirteen by including the two of the sunnah (Practice of Holy
Prophet صلى الله عليه وسلم) of fajr, otherwise the Prophet صلى الله عليه وسلم offered eleven raka'at in
the night inclusive of witr. The two sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of fajr
are counted together because there was not much gap between them and the tahajjud.
1
Bukhari # 1160, Nasai # 1762, Ibn Majah # 1199, Musnad Ahmad 2-173.
2 Bukhari # 1140, Muslim # 127-738.
3
Shamail Tirmidhi # 257(10).

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Rather, both were offered nearly together, so the two raka'at are counted with the tahajjud.
(١١٩٢) وَعَنْ مَسْرُوْقٍ قَالَ سَأَلْتُ عَائِشَةَ عَنْ صَلَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِاللَّيْلِ فَقَالَتْ سَبُهُ
وَتِسْمٌ وَإِحْذِى عَشَرَةَ رَكْعَةً سِوَى رَكْمَتَّى الْفَجُرٍ - (رواه البخارى)
1192. Sayyiduna Masruq atlar, said that he asked SAYyidah Ayshah acall , about the
salah of Allah's Messenger A,aleail do in the night. She said, "(He offered) seven or
nine or eleven raka'at (at different times), not including the two raka'at of fajr.1
COMMENTARY: The eleven raka'at of tahajjud(super erogatory prayer) do not include the
two sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of fajr but when thirteen are mentioned
they include the two.
Mulla Ali Qari dilar, says of the hadith that mentions fifteen raka'at, it is possible that the
((صلى الله عليه وسلم tahajjud comprised thirteen and two of fajr (sunnah (Practice of Holy Prophet
made up fifteen. However, we cannot rule out that twelve raka'at of tahajjud and three of
witr added up to fifteen. This contention is drawn from the tradition that when the Prophet
was overcome by sleep and he did not offer the tahajjud, he offered twelve صلى الله عليه وسلم
raka'at during the day.
THE INITIAL TWO RAKA'AT OF TAHAJJUD
(١١٩٣) وَعَنْ عَائِشَةً قَالَتْ كَانَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامٌ مِنَّ اللَّيْلِ لِيُصَلِّيَّ إِفْتَتَمَّ صَلاَتَهُ
بِرَكُعَتَیْنِ خَفِيْفَتَیْنٍ-(رواهمسلم)
1193. Sayyidah Ayshah رضى اللهعنه said that when the Prophet صلى اللهعليه وسلم got up in the
night to offer the salah, he began his salah with two brief raka'at.2
COMMENTARY: The kitab Azhar says that the two short raka'at are the two offered after
ablution. It is mustahab (desirable) to make them brief. However, the correct thing is that
both these were part of the tahajjud and stood for the tahiyat ul wudu and the Prophet
.did not offer salah for ablution apart from them عليه وسلم
(١١٩٤) وَعَنْ أَبِيْ مُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ أَحَدُ كُمْ مِنَ اللَّيْلِ فَلْيُفْتَتَح
القَّلاَةَ بِرَ كُعَتَيْنٍ خَفِيْفَتَيْنٍ- (رواه مسلم)
1194. Sayyiduna Abu Hurayrah رضى اللهعنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When any of your arises in the night, let him begin the salah with two brief raka'at."3
(١١٩٥) وَعَنِ ابْنِ عَبَّاسٍ قَالَتْ بِثُّ عِنْدَ خَالَتِيْ مَيْمُوْنَةً لَيْلَةُّ وَالنَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عِنْدَهَا فَتَحَدَّثَ
رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَعَ أَهْلِهِ سَاعَةً ثُمَّ رَقَدَ فَلَمَّا كَانَ ثُلُتُّ اللَّيْلِ الْآخِرِ أَوْ بَعْضُهُ قَعَدَ فَنَظَّرَ
إِلَى الشَّمَآءِ فَقَرَأَ إِّ فِي خَلْقِ السَّمْوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَأَيْتٍ لِّأُولِىِ الْأَلْبَابِ حَتَّى
1
Bukhari # 1139.
2 Muslim # 197-767.
3
Muslim # 198-968.

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خَتَمَ الشُّوْرَةَ ثُؤَّ قَامَ إِلَى الْقِرْبَةٍ فَأَطْلَقَ شِنَاقَهَا ثُمَّ صَبَّ فِي الْجُفْنَةِ ثُمَّ تَوَضَّأَ وُضُوْءٌ حَسَنًّا بَيْنَ الْوُضُوْنَيْنِ
لَمْ يُدُثِرُ وَقَدْ أَبْلَّةَ فَقَامَ فَعَلَى فَقُمْتُ وَتَوَضَّأْتُ فَقُمْتُ عَنْ يَّسَارِهٍ فَأَخَذَ بِأُذُنِيْ فَأَدَارَنِ عَنْ أَمِيْنِهِ فَتَتَامَتُ
صَلَّاتُهُ ثَلَاثَ عَشَرَةَ رَكْعَةً تُؤّ اصْطَجَةَ فَتَامَ حَتّى نَفََّّ وَكَانَ إِذَا نَامَ نَفََّّ قَادَّنَّهُ بِلَالْ بِالصَّلَاةِ فَصَلَى وَلَمْ
يَتَوِّشَّأُ وَكَاتَ فِي دُعَائِهِ اللَّهُوَّ اجْعَلٌ فِيْ قَلْيِيْ نُوْرًا وَفِيْ بَصَرِئْ نُوْرًا وَفِيْ سَمْعِى نُؤْرًّا قَعَنْ يَمِيْنِى نُؤْرًّا ؤَعَنْ
يَّسَارِئُ نُورًا وَفَوقِ نُؤْرًا وَتَّخْبِئْ نُؤْرًا قَ آَمَا مِيْ نُوْرًّا وَ خَلْفِىْ نُوْرًا وَ اجْعَلُ لِّىِ نُوْرًّا وَزَادَ بَعْضُهُمْ وَفِيْ لِسَانِى
نُورًا وَذَكَّرَ وَعَصَبِئْ وَلَخَبِىٌ وَدَبِى وَشَعْرِىٌ وَبَشَرِئْ- مُتَّفَقْ عَلَيْهِ، وَفِيْ رِوَايَةٍ لَّهُمَا وَاجْعَلُ فِى نَفْسِ نُؤْرًا وَاَعْظِمُ
لِيْ نُوْرًّا وَفِىْ أُخْرِى لِمُسْلِمٍ اَللَّهُوَّ اعْمِنِىُّ نُؤْرًا.
1195. Sayyiduna Ibn Abbas Asabolso, narrated, "I spent a night with my maternal aunt
Maymunah رضى الله عنه while the Prophet صلى اللهعليه وسلم was with her. He conversed with
his family for some time and then went to sleep. When it was the last one third of
the night or somewhat after that, he got up, looked at the sky and recited:
إِثَّ فِيْ خَلْقِ السَّمْوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَّأَيْتٍ لِّأُولِ الْآَلْبَابِ
{Surely in the creation of the heavens and the earth and in the alternation of night
and day, there are signs for men of understanding.}
... up to the end of the surah (3:190-200). Then he got up and went to the bucket,
loosened its cord and poured some water into a bowl. Then he made ablution well,
between two kinds (which was moderate), not pouring two much water. When it
was done, he stood up to pray. I too got up, performed ablution and stood to his left
side, but he took me by the ear and pulled me round to his right. His salah was
completed at thirteen raka'at. Then, he lay down and went to sleep, snoring as he
was used to snore. Soon, Bilal announced to him the time of salah (calling the
صلى الله عليه وسلم adhan). So, he offered the salah (the sunnah (Practice of Holy Prophet
)) without making ablution. His supplication (between sunnah and fard (optional
and obligatory)) was:
اللَّهُوَّ اجْعَلُ فِي قَلْبِئْ نُوْرًا وَفِيْ بَصَرِئْ نُورًا وَفِيْ سَمْعِى نُوْرًّا وَعَنْ يَمِيُنِى نُؤْرًّا وَعَنْ يَّسَارِئُ نُوْرًا وَقَوْقِ نُؤْرًّا
وَتَّحْتِىْ نُوْرًا وَ آَمَا مِيْ نُوُرًّا وَخَلُفِىْ نُوْرًا وَاجْعَلُلِینُوْرًا
'O Allah, grow light in my heart, light in my sight, light in my hearing, light to my
right, light to my left, light below me, light in front of me, light behind me, and
grow in my light.'
Some added:
وَفِيْ لِسَانِيْ نُوْرًا وَذَّكَّرَ وَعَصَبِىٌ وَلَخْمِىٍ وَدَهِىٌ وَشَعُرِئٌ وَبَشَرِئْ
'and light in my tongue.'
And also mentioned 'my joints, my flesh, my blood, my hair, my skin.""
وَاجْعَلُ فِيْ نَفْسِئِ نُوْرًا وَأَعْظِمْ لِىْ نُوْرًّا

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According to another version, he said, 'Grow light in my sould and let me have
plentiful light.'
In yet another version, he said, 'O Allah, grant me light.'1
COMMENTARY: The ulama. (Scholars) say that the Prophet , le ail do did not make
ablution though he had slept because ablution is not negated simply on sleeping. There is
a possibility of ablution being negated during sleep (not because of sleep). Since the
Prophet Awake ail toheart never slept and was awake even when he slept, he would have
known if his ablution was negated. We cannot assume that he could not have known if
his ablution was negated.
This hadith establishes that it is not makruh (unbecoming) to talk, after isha, of religious
things or of personal things with one's family.
The Prophet lw, Ale att do offered thirteen raka'at in the tahajjud (supererogatory prayer)
inclusive of the two sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of fajr as in the previous
hadith, but also exclusive of the two sunnah (Practice of Holy Prophet صلى الله عليه وسلم) as in
this hadith, or different times.
As for snoring, it is a sign of clear nostrils and physical health. The Prophet , ale all
was perfectly healthy both spiritually and internally as well as physically and bodily.
The supplication in the hadith is called du'a tawil (lengthy prayer). Most of the Shaykhs
make this supplication Shaykh Imam Shahabuddin Suhrwardy lar, has written in Awarif
that whoever makes this supplication regularly possesses one blessing.
WITR COMPRISE THREE RAKA'AT
.(١١٩٦) وَعَنِ ابْنِ عَبَّاسٍ أَنَّهُ رَقَدَ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَاسْتَيْفَظَ وَتَسَوَّكَ وَتَوَضَّأَوَهُوَ يَقُوْلُ
إِبَّ فِي خَلْقِ السَّمُوَاتِ وَالْأَرْضِ حَتّى خَتَمَ الشُّوْرَةَ ثُمَّ قَامَ فَعَلَّى رَكْعَتَيْنِ أَطَالَ فِيْهِمَا الْقِيَامَ وَالرُّكُوْءَ
وَالشُّجُوْدَ ثُؤَّ انْصَرَفَ فَنَامِ حَتّى نَفَخَّ ثُمَّ فَعَلَ ذَلِكَ ثَلَاثَ مَرَّاتٍ سِتَّ رَكَّعَاتٍ كُلَّ ذَلِكَ يَسْتَاكُ وَيَتَوَضَّأُ
وَيَقْرَأُ هَؤُ لَاءِ الْآيَاتِ ثُمَّ أَوْتَرَ بِثَلَاثٍ - (رواه مسلم)
1196. Sayyiduna Ibn Abbas & al %) narrated that once he slept in the house of
Allah's Messenger Aw, Ale al Jo. He woke up (in the night) used the siwak, made
ablution and recited (the verses):
إِثَّ فِي خَلْقِ السَّمُوتِ وَالْأَرْضِ
{Surely in the creation of the heavens and the earth .... ) (3:190 to end of surah). Then,
he stood up and offered two raka'at in which he prolonged the postures of
standing. Bowing and prostrations. Then, he finished and went to sleep and snored.
Then he did that three times, all that coming to six raka'at each times using the
siwak, making ablution and reciting these verses. Then he made that odd by
offering three raka'at (of witr). 2
COMMENTARY: This hadith says explicitly that witr comprises three raka'at. Imam Abu
Hanifah atlar, abides by it. Imam Shafi'I atlar, said that while witr can be only one raka'ah
Bukhari # 6316, Muslim # 181-763, Tirmidhi # 3419, Nasai # 1121, Musnad Ahmad 1-284, The last is
in Muslim.
2
Muslim # 191-763.

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yet it is makruh (unbecoming) to offer only one raka'ah by itself.
THE PROPHET'S صلى الله عليه وسلم TAHAJJUD
(١١٩٧) وَعَنْ زَيْدِ بْنِ خَالِدِ الْجُهَنِيِّ أَنَّهُ قَالَ لَأَزْمُقَّنَّ صَلَاةَ رَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اللَّيْلَةَ فَسَلُى
رَكْمَتَيْنِ خَفِيْفَتَيْنِ ثَُّ صَلَّى رَكْمَتَيْنٍ طَوِيْلَتَيْنِ طَوِيْلَيَنٍ طَوِئِلَتَيْنِ ثُمَّ صَلَّى رَكْمَتَيْنِ وَهُمَا دُوَ اللَِّئْنِ
قَبْلَهُمَّا تُؤَّ صَلَى رَكْمَتَيْنِ وَهُمَا دُوْنَ اللَّتَيْنِ قَبْلَهُمَا تُؤَّ صَلَّى رَكْمَتَيْنٍ وَهُمَا دُوَْ الَّتَيْنِ قَبْلَهُمَا تُؤَّ أَوْتَرَ
فَذْلِكَ ثَلَاثَ عَشَرَةُ رَكْعَةٌ رَوَاهُ مُسْلِمْ قَوْلُهُ ثُؤَّ صَلَّى رَكْعَتَيْنٍ وَهُمَا دُوَ اللََّيْنِ قَبْلَهُمَا أَرْبَعَ مَرَّاتٍ
هُكّذَا فِي صَحِيْحِ مُسْلٍِ وَأَفْرَادِمٍ مِنْ كِتَابِ الْحُمَيْدِيٍّ وَمُؤَظَأْ مَالِكٍ وَسُنَنِ آَبِيْ دَاؤدَ وَجَامِعِ الْأُصُوْلِ-
1197. Sayyiduna Zayd ibn al-Juhaniy & also narrated that he resolved to observe
one night the salah of Allah's Messenger ,4.leatlJo. So, (he watched him and) he
offered two raka'at briefly, then two long, long, long raka'at. Then he offered two
raka'at which were shorter than the two preceding ones and, again, he offered two .
raka'at which were shorter than the too preceding ones. Once again, he offered two
raka'at which were shorter than the two preceding raka'at. Then once again, he
offered two raka'at which were shorter than the two proceeding ones. Then he
offered (the witr) a single raka'ah adding up to thirteen (in all). 1
The words; 'then he offered two raka'at which were shorter than the two preceding
one's are mentioned four times in Muslim, Humaydi's book of Muslim Maalik's
Muwatta, Abu Dawud and Jami ul Usul.
COMMENTARY: We cannot say with certainty whether the Prophet alugacall to offerd one
raka'ah or three raka'at of witr. If we do not count the two brief raka'at as part of this salah
then the witr was made up of three and if we count the two brief raka'at as part of this salah.
When witr was just one raka'ah. However, it is correct and clear that the two brief raka'at
were not part of this salah; hence, the Prophet alugarcall to offered three raka'at of with
As for the words 'then he offered two raka'at which were shorter than the two preceding
ones, they are mentioned four times in the books named in the preceding lines but the
compiler of the Masabih has mentioned these words there times. Hence the compiler of
Mishkat has gone to the trouble to name the book, for, otherwise, the count of the raka'at
comes to eleven instead of thirteen.
THE PROPHET صلى الله عليه وسلم PRAYED SITTING
(١١٩٨) وَعَنُ عَائِشَةً قَالَتْ لَمَّا بَدَّتَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَثَقْلَ كَانَ أَكْفَرُ صَلَاتِهِ جَالِسًا-
(متفق عليه)
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنه Sayyiduna Ayshah .1198
grew old and (because of that) heavy, he offered the (optional) salah mostly sitting.2
1 Muslim # 195-765, Abu Dawud # 1366, Ibn Majah R 1362, Muwatta Maalik # 7.1-12, Musnad
Ahmad 5-193.
2
Muslim # 117-732, Musnad Ahmad 6-114.

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RECITATION IN TAHAJJUD
(١١٩٩) وَعَنْ عَبْدِ اللَّهِبْنِ مَسْعُوْدٍ قَالَ لَقَدُ عَرَفْتُ النََّآئِرَ الَّتِيْ كَانَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرِرُ
بَيْتَهُنَّ فَذَكَرَ عِشْرِيْنَ سُوْرَةً مِنْ آَقَلِ الْمُفَقَّلِ عَلَى تَالِيْفِ ابْنِ مَسْعُوْدٍ سُؤْرَتَيْنِ فِىْ رَكْمَةٍ آخِرُ هُنَّ حمّ
الدُّخَارُ وعَوَّ يَتَسَآءُلُونَ - (متفق عليه)
1199. Sayyiduna Abdullah ibn Mas'ud &sail so, said, "Indeed, I do know the similar or
comparable surahs that the Prophet A, 4l tl . used combine." So, he enumerated
the twenty surahs at the beginning of al-Mufassal in accordance with his
arrangement. The Prophet alugadoall to used to recite them in pairs in each raka'at. The
last of them are Haa Meem ad Dukhan and Amma Yatasa aloon (spielsapie,stil;+).1
COMMENTARY: The surahs that are comparable are those that are identical in length and
brevity. As for al-mufassal, we have explained it in the chapter on recital of the Quran (
olbal), the surahs from al-Hujarat to the end of the Quran.
The twenty surahs that are comparable according to the arrangement of Sayyiduna Ibn
Mas'ud ducabl &b), who had collected the verses of the noble Quran together, are enumerated
by Ibn Abu Dawud. They are:
The Prophet alugadoals to recited pairs of surahs in each raka'at in this manner:
Ar-Rahman and an Najm in one raka'ah. Iqtaratabis sa'ah and al Haqqah in a rakaah. At-Tur
and adh Dhariyat in one. Al-Waqiah and Noon (or al Qalam) in one. Sa'il sa'ilun and an-Nazi'at
in one. Al-Mutaffifin and Abasa in one. Al-Muddaththir and al-Muzzammil in one. Ad-Dhar
and al-Qiyamah in one. Amma Yata salun (an Naba) and al-Mursalat in one. Ad-Dukhan and al-
Kuwwirat in one.2.
Ibn Abu Dawud has clarified that this is put here in the arrangement of Ibn Mas'ud duatl so
in his compilation.3
Though according to the hadith the Prophet , 41 tl . should have recited ad-Dukhan
and amma yata sa alun (an Naba) in one raka'ah, it is not so. The reason is that these two
surahs are not identical in length or comparable, and moreover, in this way the concluding
portion of this hadith will differ with its apparent meaning. Hence, these words of the
hadith would be said to mean; 'The last of these twenty surah is Haa Meem ad-Dukhan
and its comparable surah is at-Takwir (Kuwwirat), and an Naba whose comparable is al-
Mursalat." After this explanation, it would imply that the Prophet alugado all to recited Haa
Meem ad-Dukhan and Izashamsu Kuwwirat (al Takwir) in one raka'ah both of which are
comparable, and also amma yatasa alun (an Naba) and al-Mursalat in one rak'ah which
two are also comparable.
ORDER OF RECITING THE QURAN: The ulama (Scholars) concur that the Quran must
be recited in the order in which it is arranged. It should not be recited in any other
sequence. Of course, if it is to teach children, then one is allowed to make them read from
Bukhari # 775, Muslim # 279-812, Nasai # 1004, Musnad Ahmad 1-436.
2
The number of these surahs respectively are: 55 and 53 and 69, 52 and 51, 56 and 68, 70 and 79, 83
and 80, 74 and 73, 76 and 75, 78 and 77, 44 and 81.
3 See An Approach to the Quranic sciences by Muhammad Taqi Usmani pp 156-165. Dar ul Isha'at
Karachi.

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the closing chapters. If it is recited in salah out of sequence then it would be contrary to the
preferred and, in fact, some ulama (Scholars) say that it is makruh (unbecoming) to do so.
Imam Ahmad also contends it to be makruh (unbecoming).
IF AN NAAS IS RECITED IN THE FIRST RAKA'AH: If anyone recites surah an-Naas
(the last surah) in the first raka'ah, what should he recite in the second raka'ah? Imam Abu
Hanifah «lar, said that he should recite the same surah, an-Naas, in the second raka'ah.
Imam Shafi'I lar> said that he should recite from the beginning of surah al-Baqarah from.
الـ ----- مفلحون
The first five verses. Imam Abu Hanifah atlar> too, is reported to have said the same
thing in one verdict. In fact, this is a better practice.
SECTION II
الفضلُ الثَّانِی
THE PROPHET'S TAHAJJUD(SUPER EROGATORY PRAYER)
(١٢٠٠) عَنْ حُذَيْفَةً أَنَّهُ رَأَى النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعَلِى مِنَّ اللَّيْلِ فَكَانَ يَقُولُ اللَّهُ أَكْبُ ثَلَاثًا
ذُوُ الْمَلَكُّؤْتِ وَالْجَبَرُوُتِ وَالْكِبْرِيَّاءِ وَالْعَظْمَةِ ثُؤَّ اسْتَفْتَحَ فَقَرَأَ الْبَقَّرَةَ تُؤَّ رَكََّ فَكَاتَ رُكُوُعُهُ نَخُوَّا مِّنُ
قِيَّامِهِ فَكَانَ يَقُولُ فِي رُكُوْرِهِ سُبْحَاتَ رَتِّ الْعَظِيْمِ ثُؤَّ رَفَعَ رَأْسَهُ مِنَ الرُّكُوْءِ فَكَاَ قِيَامُهُ نَخُوًّا مِنْ
رُكُوُِهِ يَقُولُ لِرَتِ الْحَمْدُ ثُنَّ سَجَدَ فَكَتَ سُجُودُهُ نَخُوًّا مِنْ قِيَامِهِ فَكَانَ يَقُولُ فِى سُجُودِهِسُبْحَات ◌ِنّ
الْأَعْلِى ثُؤَّ رَفَعْ رَأْسَهُ مِنَ السُّجُودِ وَكَانَ يَقْعُدُ فِيُمَا بَيْنَ السَّجُدَتَيْنِ أَخُوًّا مِنْ سُجُوْدِهِ وَكَاتَ يَقُولُ رَبٍّ
اغْفِرْ بِىُ رَتٍّ اغْفِرْلِ فَصَلَى أَرْبَعَ رَكَعَاتٍ قَرَأَ فِيْهِنَّ الْبَقَّرَةَ وَالَ عِمْرَانَ وَالنِّسَآءَ وَالْمَائِدَةَ أَوِ لْأَنْعَامَ شَكَّ
شُعبة- (رواه ابوداؤد)
صلى الله عليه وسلم narrated that he saw the Prophet رضى الله عنه Sayyiduna Hudhayfah .1200
offer salah in the night. He said Allahu Akbar (Allah is the Greatest) three times
and said:
ذُوُّ الْمَلَّكُّوْتِ وَالْجَبَرُّوْتِ وَالْكِبْرِيَّاءِ وَالْعَظْمَةِ
'Owner of the kingdom, power, greatness and might.'
Then he began (the salah with the thana) and recited al-Baqarah and went into ruku
and his ruku was nearly as long as his standing posture. In ruku he said ( .)
hall) 'Glorified is my Lord (who is) Mighty. He then raised his head from ruku and
stood for nearly as long as he had been in ruku, saying (لربى الحمد) to my Lord be
praise.' Then he prostrated himself and his prostration lasted about is long as his
standing. He said, in his prostration (سبحن ربى الاعلى) 'Glorified is my Lord (who is)
most high. Then he raised his head from the prostration and sat down between the
two prostrations (which is called jalsah) for nearly as long as he had been in his
prostration, saying the while
رَبِّ اغْفِرْلِ رَبِّ اغُفِرْلِ
'My Lord forgive me, my lord forgive me.'

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Thus, he offered four raka'at in which he recited al-Baqara, Aal Imran, an-Nisa and
alMa'idah or al-Anam. Here, Shuba was uncertain (about which of the two).1
COMMENTARY: The words that his ruku was as long as his standing do not mean that in
reality it took him as much time. Rather, just as his standing was longer than usual, so too
his ruku extended beyond the normal length of ruku. Sometimes, however the ruku was
really or the some length as the standing. This is as Nasai has transmitted from Sayyiduna
.رضى الله عنه Awf ibn Maalik
As for the words (it) )) 'my Lord forgive me' either he spoke them twice or more then
twice, many times. Allah knows best.
PROLONGED STANDING
(١٢٠١) وَعَنْ عَبْدِ اللهِ بْنِ عَمْرٍو بْنِ الْعَاصِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ قَامَ بِعَشْرِ آيَاتٍ
لَّمْ يُكْتَبُ مِنَ الْغَافِلِيْنَ وَمَنْ قَامَ بِمِائَةِ آيَةٍ كُتِبَ مِنَ الْقَانِتِينَ وَمَنْ قَامَ بِأَلْفِ آيَةٍ كُتِبَ مِنَ الْمُقَنْطِرِئُنَ۔
(رواه ابوداؤد)
1201. Sayyiduna Abdullah ibn Amr ibn al-Aas Aus abl ) narrated that Allah's
Messenger alugado all to said, "He who stands (in salah) reciting ten verses will not
be recorded among the negligent. He who stands reciting one hundred verses will
be recorded among the obedient. He will stands reciting one thousand verses will
be recorded along theose who earn very abundant rewards."2
COMMENTARY: The distinction as mentioned in the hadith will be available to anyone
who recites the verses ten, one hundred or one thousand.
However, two questions do arise:
(i)
Have these verses to be recited in one raka'ah or two raka'at.
(ii)
Is surah al-Fatihah included in the number of verses mention, or have they to be
recited apart from it?
Ibn Hajar lar> said that the number of verses may be recited in two or more raka'at.
As for the second question, though the words of the hadith seem to say ten verses (etc)
apart from al-Fatihah, yet the reward will accrue even if surah al-fatihah is included. There
are seven verses in al-Fatihah and if one recites three more, he will qualify for reward on
ten verses (and so on), and this is the lowest degree of recitation.
The word (calall) is one who is constantly obedient, or one who stands in worship of Allah
and prolongs the standing. This status is available to one who recites one hundred verses in
salah and this is a very auspicious and fortunate rank.
Allamah Teebi's «lar, explanation of this hadith tells us that it is absolute in its application
not limited to day or night and to whichever kind of salah.
However, Allamah Baghawi atl 47> says that it applies only to salah in the night, the
tahajud (supererogatory prayer) and, therefore, it finds a place in the chapter (Jall 5l-)
salah in the night. Only one who abides by it in tahajjud (supererogatory prayer) will
0
1
Abu Dawud # 874, Nasai # 1145.
2 Abu Dawud # 1398, Darami # 3457.

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qualify for this reward.
Some ulama (Scholars) have interpreted its word qiyam (als) to mean to stand by ten (etc)
verses. It is to memorise them, recite them regularly, to reflect on their meaning and to
abide by them. Allah knows best.
THE PROPHET'S صلى الله عليه وسلم RECITAL
(١٢٠٢) وَعَنُ آبيْ هُرَيْرَةَ قَالَ كَانَتُ قِرَآءَةُ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ بِاللَّْلِ يَرْفُ طَوْرًا وَيَخْفِضُ طَوْرًّا-
(رواهابوداؤد)
1202. Sayyiduna Abu Hurayrah & au Go, narrated that in the (salah at) night, the
Prophet's alugarcall to recitation was in a loud voice sometimes and in a low voice
sometimes.1
COMMENTARY: He made his recitation according to the circumstances. The ulama (Scholars)
say that if he was alone with no one around then he recited in a loud voice but if there was
someone else close by and his sleep could be disturbed then he recited in a low voice.
(١٢٠٣) وَعَنِ ابْنِ عَبَّاسٍ قَالَ كَانَتْ قِرَآءَةُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى قَدْرِ مَا يَسْمَعُهُ مَنْ فِى الُجرَةِ وَهُوَ
في البیتِ-(رواهابوداؤد)
1203. Sayyiduna Ibn Abbas wealso, narrated that the recitation of the Prophet at to
Alugale was in such a voice that anyone in the outer portion of the room could hear it
when he was in the inner portion.2
COMMENTARY: He was neither loud nor too soft. His voice was audible enough over a
short distance from the inside to the courtyard.
These reports concern his recitation during the night, at the hour of tahajjud
(supererogatory prayer). During the day when he offered salah in the mosque, his voice
was louder than during the night.
RECITATION OF ABU BAKR deatl o) AND UMAR IN TAHAJJUD
(SUPEREROGATORY PRAYER)
(١٢٠٤) وَعَنْ أَبِيْ قَتَادَةً قَالَ إِّ تَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَرَجَ لَيْلَةٌّ فَإِذَا هُوَ بِآَنِي بَكٍُ يُصَلِّى
وَيَخْفِضُ مِنْ صَوْتِهِ وَهَرَّ بِعُمَرَ وَهُوَ يُصَلّى رَافِعًا صَوْتَهُ قَالَ فَلَمَّا اجْتَمَعَا عِنْدَ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ
يَا أَجَابَكْرٍ مَرَرْتُ بِكَ وَأَنْتَ تُصَلِى تَخْفِضُ صَوْتَكَ قَالَ قَدْ أَسْمَعْتُ مَنْ نَّاجَيْثُ يَا رَسُولَ اللّهِ وَقَالَ لِعُمَّرَ
مَرَرْتُ بِكَ وَأَنْتَ تُصَلّى رَافِعًا ضَوْتَكَ فَقَالَ يَا رَسُولَ اللهِ أُوْقِفُ الْوَسْنَاتَ وَأَطْرُدُ الشَّيْطَانَ فَقَالَ
الشَِّىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَا أَبَابَكُرٍ إِرْفَهُ مِنْ صَوْتِكَ شَيْئًا وَقَالَ لِعُمَرَ إِخْفِضُ مِنْ صَوْتِكَ شَيْئًّا.
(رواهابوداؤد وروى الترمذى نحوه)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Qatadah .1204
-
Abu Dawud # 1328.
2 Abu Dawud # 1327.

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went out one night. He came by (Sayyiduna) Abu Bakr &s also, who was offering
salah with a soft voice and then he came by (Sayyiduna) Umar de atl so, who was
offering salah with a high, raised voice. When they both were together with the
Prophet Alwy4. leatl wo, he remarked, "O Abu Bakr I found you offering salah in a low
voice." He submitted, "I wished Him to hear with whom I was engaged in intimate
conversation, O Messenger of Allah." Then, he remarked to Umar duatl so), "I passed
by you and you offered salah with your voice raised high." He submitted "O
Messenger of Allah, I wished to awaken those who were asleep and to drive away
the devil." So, the Prophet Alw, ale 4tl do said, "O Abu Bakr, raise your voice a bit,"
and to Umar duatlo, he said, "Lower your voice a bit," (In this way, he guided both
of them towards toleration.)1
ALL NIGHT WITH ONE VERSE
(١٢٠٥) وَعَنْ أَبِ ذَرٍ قَالَ قَامَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَتَّى أَصْبَحَ بِآيَةٍ وَالْآيَةُ إِنْ تُعَذِّ بُهُمْ فَإِنَهُمْ
عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحُكِيْمُ - (رواه النسائي وابن ماجة)
1205. Sayyiduna Abu Dharr & d (o) narrated that (one night while offering the
tahajjud (supererogatory prayer)), Allah's Messnger lu,4, leatl Jo stood (in salah) till
morning reciting one verse. And the verse was
إِكْ تُعَذِّ بُهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحُكِيْمُ
{If you chastise them, surely they are your slaves! And if you forgive them, surely
you are the Mighty, the wise.]2 (5:118)
COMMENTARY: Sayyiduna Eesa >ullade will make this supplication to Allah, the Exalted,
on the day of resurrection for his ummah. And, the Prophet Alw, Ale al de who is mercy
personified for the two worlds and the intercessor on the day of gathering recited this very
verse with his ummah in mind, seeking forgiveness for them from the time he stood for
tahajjud (supererogatory prayer) till dawn.
AFTER SUNNAH OF FAJR
(١٢٠٦) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا عَلَّى أَحَدُ لْمُ رَكْعَتَي الْفَجْرِ
فليضطچۇ على يمينه- (رواه الترمذى و ابوداؤد)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1206
said, "When one of you has offered the two rakaat (sunnah (Practice of Holy Prophet
3".of fajr, let him lie down on his right side ((صلى الله عليه وسلم
COMMENTARY: This command is given that one who has worshipped during the night
might get some relief from fatigue and be prepared for the fard (obligatory) salah.
Ibn Maalik atlas> said that the command is of a mustahab (desirable) nature for one who has
kept vigil in prayer during the night.
1
Abu Dawud # 1329, Tirmidhi (similar) # 447.
2
Nasai # 1010, Ibn Majah # 1350, Musnad Ahmad 5-149
Abu Dawud # 1261, Tirmidhi # 420.