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something (harmful) from the path, but, if you offer two raka'at of duha that would
be enough for you:1
COMMENTARY: The duty on man to give sadaqah does not mean that it is binding and
obligatory, for none of the things mentioned in the hadith is wajib (expedient). However, even
commonsense tells us that it is wajib (expedient) to be grateful to Allah for His blessing.
(١٣١٦) وَعَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَى الُّحى ثِنْتَى عَشْرَةَ رَكْعَةٌ بَى اللَّهُ لَّهُ قَشْرًا
مِنْ ذَهَبٍ فِي الْجَنَّةِ رَوَاءُ التِّزْ مِذِىُّ وَابْنُ مَاجَةً وَقَالَ التِّرْ مِذِىُّ هُذَا حَدِيْتُ غَرِيبٌ لَاتَعْرِ فُهُ إِلَّ مِنْ هَذَا الْوَجْمِ
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Anas.1316
said, "If anyone offers twelve raka'at salah of duha, Allah builds for him a
castle of gold in paradise.2
(١٣١٧) وَعَنْ مُعَاذِ بْنِ آَنَّسِ الْجُهَنِيِّ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ قَعَدَ فِيْ مُصَلَّهُ حِيْنَ يَنْصَرِفُ
مِنْ صَلَاةِ الْتُبْحِ حَتَّى يُسَبِّ ◌َكُعَتَى النُّخِى لَا يَقُولُ إِلَّا خَيْرًّا غُفِرَلَهُ خَطَايَاهُ وَإِْ كَانَتْ أَكْثَرَ مِنْ زَّبَدٍ
الْبَحْرِ- (رواهأبوداود)
1317. Sayyiduna Muadh ibn Anas al Juhani Awall so) narrated that Allah's Messenger
Alwy ale ail do said. "If anyone who has finished the salah of fajr continues to sit on
the prayer mat till (the sun has risen high and) he offers two raka'at of duha.
Speaking nothing (between the two salah) save a pious word, then his sins are
forgiven him even if they are more than the foam of the sea. 3
COMMENTARY: The synopsis of what Mulla Ali Qari writes is: "It anyone offers the salah
of fajr and occupies in remembrance of Allah, doing righteous work like learning or
teaching religion, making tawaf of Allah's House, and when the sun is sufficiently high
offers two raka'at salah of duha in the mosque or at home, engaging in no talk but pious
words between the salah of fajr and duha than his minor sins are forgiven. It is possible
that Allah will forgive him his major sins too through His favours and mercy."
Shaykh Abdul Haq Muhaddith Dahlawi atlar, said, " Here the salah of duha" Means the
salah of ishraq while other ahadith imply by duha both ishraq and chaast. It seems that the
reward mentioned will accrue to only one who remains seated at the same place where he
had offered the fajr salah. If anyone moves to another place then he will not get the reward
mentioned. "other ulama (Scholars) say that if he is worried or fearful, or apprehensive of
being ostentatious, then he may go to a secluded place and continue his worship. He must
sit facing the qiblah and fight off sleepiness.
Shaykh ul-Islam Shahabuddin Suharwardy lar, said "A deed that fetches prompt reward
in this world with inner radiance is this deed."
SECTION III
اَلْفَضْلُ الثَّالِثُ
(١٣١٨) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ حَاَفَظْ عَلَى شُفْعَةِ النُّخِى غُفِرَتُ لَهُ
1 Abn Dawnd # 5246, Musnad Ahmad 5-359.
2 Tiramidhi # 472, Ibn Majah # 1380.
3 Abn Dawnd 3 1287, Musnad Ahmad 3-439

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ذُنُوبُهُ وَإِنْ كَانَتْ مِثْلَ زَبَدِ الْبَحْرِ- (رواه أحمد والترمذى وابن ماجة)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abn Hurayarh .1318
said, "He who continues to offer the salah of duha regularly, his sins are forgiven to
him even if they are like the foam of the sea.1
(١٣١٩) وَعَنْ عَائِشَةً أَنََّا كَانَتْ تُصَلّى الفُّخِى ثَمَانِيَ رَكَّئَاتٍ ثُمَّ تَقُولُ لَوْ نُشِرَ لِىْ أَبُوَاىَ مَا تَرَكْتُهَا - (رواه مالك)
1319. Sayyidah Ayshah &wealso used to offer eight raka'at of the salah of duha. She
would say. : If my parents were revived for me, even then I would not abandon
offering this salah."2
COMMENTARY: Sayyidah Ayshah «cathso, encouraged others to offer the salah of duha.
THE PROPHET'S صلى الله عليه وسلم PRACTICE
(١٣٢٠) وَعَنْ أَبِئْ سَعِيْدٍ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعَلِّى الضُّحَى حَتَّى تَقُولَ لَا يَدُ عُهَا وَيَدٌ
◌ُهَا حَتَّى تَقُوْلَ لَا يُصَلِّئُهَا- (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abn Saeed .1320
used to offer the salah of duha continuously so that they felt that he would never
stop offering it. Then, he used to cease offering it continuously till they thought
that he would never offer it.3
COMMENTARY: The Prophet's alugade all to practice for the optional salah and deeds was
to perform then off and on to distinguish then from the prescribed otherwise the ummah
would be burdened.
It was his distinction that if he did something constantly then it would become fard ... If his
ummah does anything constantly then it would not become a prescribed deed. Hence, the
Muslims must now offer the salah of duha with consistency. It will not became fard, but
remain mustahab.
(١٣٢١) وَعَنْ مُوَرِّقِ الْعَجْلِيِّ قَالَ قُلْتُ لِإِبْنِ حُمَرَ تُصَلِى النُّخِى قَالَ لَا قُلْتُ فَهُمَرُ قَالَ لَّاقُلْتُ فَأَبُو بَكٍُ
قَالَ لَا قُلْتُ قَالنَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا إِخَالُهُ- (رواه البخارى)
1321. Sayyiduna Muwarriq al-Iyli said that he asked Sayyiduna Ibn Umar, du atl(so),
"Do you offer the salah of ud duha." He said "No" He then asked, "And Umar .? "
He said, "No" Then he asked about Abu Baker dus Au (so) and he said "No" So, he
asked, "The Prophet alugarcall to?" He said, "I think he did not."4
COMMENTARY: Ibn Umar's رضى الله عنه saying that the Prophet صلى اللهعليه وسلم did not offer the
salah of duha could mean:
(i)
He did not offer it in the mosque.
(ii)
Or, he (Ibn Umar) was not aware of the Prophet's alugarcall to saying in
this regard.
1 Tirmidhi # 476, Ibn Majah # 1382, Masnad Ahmad 2-499
2 Muwatta Maalik # 9.8-33
3 Tirmidhi # 477, Murnad Ahmad 3-36
4 Bukhari # 1175

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(iii)
Or, he did not deny it outright but he meant to say that the Prophet du
Alwyale did not offer it regularly. So that it would not have been prescribed.
Never the less, it is established through many ahadith that the Prophet alugarsal to used to
offer this salah and encouraged others to offer it. So, we must not misunderstand this hadith
رضى اللهعنه of Ibn Umar (1321 #)
Mulla Hanfi رحمه الله said that after the Prophet's صلى الله عليه وسلم death there is no fear of this
salah being made fard. So, the Muslims should offer it continuously. It is mustahab. This is
what all ulama (Scholars) say.
CHAPTER - XL
OPTIONAL SALAH
بَابُ التَّطَوّع
The Arabic word (¿has) is derived from (¿b) and (cet). It means to obey. The optional
worship is called (تطوع) (tatawwu) and the doer is called (متطوع) (mutatawwu).
In this chapter, ahadith about optional salah will be reproduced.
Every salah apart from fard and wajib (expedient) is nafl (or optional) even the sunnalı and
the mustahab, but tatawwu applies generally to those salah that are not regularly offered,
or ghayr muwakkadah (not emphasised).
SECTION I
الفَضلُ الأوَلْ
TAHIYAT UL-WADU.
(١٣٢٢) وَعَنْ آَبي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِلَالٍ عِنْدَ صَلَاةِ الْفَهُرِيَا بِلَالُ حَدِثُنِيْ
بِأَرْجِى عَمَلٍ عَمِلْتَّهُ فِي الْإِسْلَامِ فَإِّى سَمِعْتُ دَفَّ نَعْلَيْكَ بَيْنَّ يَدَىَّ فِي الْجِنَّةِ قَالَ مَا عَمِلْتُ عَمَلًا آَرُجى
مِنْدِى أَنِّى لَمُ اتَطَهَّرُ طَهُوْرًا فِيْ سَاعَةٍ مِنْ لَيْلٍ وَلَا تَّمَارٍ إِلَّ صَلَّيْكُ بِذَالِكَ الُهُوْرِ مَا كُتِبَ لِىْ أَنْ أُصَلِّ-
(متفق عليه)
1322. Sayyiduna Abu Hurayrah lar, narrated that (once) Allah's Messenger il
Awy asked (Sayyiduna) Bilal Aus ati so, at the time of the salah of fajr, "Tell me, O
Bilal, of the deed you have been doing in Islam of which you are most hopeful,
because I did hear the sound of your sandals ahead of me in paradise, "He said," I
have not done any deed more hopeful to me than that whenever I have performed
ablution at any hour of night and day, I have offered salah as mush as is decreed for
me promptly.1
رضى الله عنه was informed of Sayyiduna Bilal's صلى الله عليه وسلم COMMENTARY: The Prophet
footsteps in paradise through inspiration or an unveiling of the unseen either in his sleep or
while he was awake. Or, the Prophet alugade all to heard his footsteps ahead of him in
paradise during the night of hiraj.
Sayyiduna Bilal's رضى الله عنه waking ahead of the Prophet صلى الله عليه وسلم was like the walking of
1 Bukhari # 1149, Muslim # 108-2458, Musnad Ahmad 2-333

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servants in front of their masters.1
His reference to performing ablution covers not only ablution but also bath and
tayammum. It may refer to one of these or all three.
This salah is offered after making ablution. It the terminology, it is called tahiyatul wudu (as
"regard to ablution") or greetings or gratitude for having made ablution.
SALAH OF ISTIKHARAH & SUPPLICATION
(١٣٢٣) وَعَنْ جَابِرٍ قَالَ كَتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَلِّهُنَا الْإِسْتِخَارَةَ فِى الْأُمُوْرِ كَمَا يُعَِّهُنَا
السُّوْرَةَ مِنَ الْقُرْآنِ يَقُولُ إِذَاهَوَّ أَحَدُكُمْ بِالْأَهْرِ فَلْيَرُكَّهُ رَكْعَتَيْنٍ مِنْ غَيْرِ الْفَرِيْضَةِ ثُؤَّ لَيْقُلُ اَللَّهُوَّ إِنِىِ
اسْتَخِيُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْ رَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيْمِ فَإِنَّكَ تَقْدِ رُوَلَا أَقْدِرُ وَتَعْلَهُ وَلَّا
أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوُبِ اللَّهُؤَّ إِنْ كُنْتْ تَعْلَمُ أَثَّ هُذَا الْأَمْرَ خَيْرٌ لِى فِيْ دِيْنِى وَمَعَاشِىٌ وَعَاقِبَةٍ أَمْرِئُ
أَوْقَّالَ فِيْ عَاجِلٍ أَمْرِئْ وَآجِلِهِ فَاقْدِ رهُ لِيُ وَيَسْرُهُ لِ تُؤَّ بَارِكْ لِيْ فِيْهِ وَإِنْ كُنْتَ تَعْلَمُ أَكَّ هُذَا الْأَمْرَ شَرٌّلِى فِ
دِيْنِيُ وَمَعَاشِئٌ وَعَاقِبَةٍ أَهْرِىٌ أَوْ قَالَ فِيْ عَاجِلٍ آَهْرِئٌ وَآجِلِهِ فَأَصْرِفُهُ عَنِّيٍ وَأَصْرِفْنِيْ عَنْهُ وَأَقْدِ رُلِىِّ الْخُيْرَ حَيْثُ
كَانَ ثُمَّ أَرْضِنِى بِهِ قَالَ وَيُسَمِّى حَاجَتَه (رواه البخارى)
1323. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم used to
teach them al-istikharah (which is to seek Allah's guidance) on affairs (Confronting
them) just as he used to teach them a surah of the Quran. He would say, "When any
of you resolves to do something, let him pray two raka'at salah apart from the fard
(prescribed). Then, let him supplicate:
اللَّهُؤَّ إِّ أَسْتَخِيْرُكَ بِعِلْمِكَ وَاسْتَقْدِرُكَ بِقُدُ رَتِكَ وَاسْأَلُّكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِ رُوَّلَا آَقْدِرُ
وَتَعْلَمُ وَلَّا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوُبِ
(O Allah. I seek your guidance through your knowledge and I seek strength
through your power, and I beseeh you for your magnificent grace, for, you have
power while i do not have it, and you have knowledge and I do not have it, and you
are the best knower ot the unseen.
O Allah, if in your knowledge this thing is good for me in terms of my faith, any
worldly life and the outcome of any pursuit (or, he said any affairs in this world and
the next). Then ordain it for me and make it come easy to me and then bless it for me.
And if in your knowledge, this thing is bad for me in terms of my faith, my worldly
life and the outcome of my pursuit (or, he said, 'any affairs in this world and the
next"), then put it away from me, make me turn away from it and ordain good for
me wherever it is, and then make me be pleased with it.)
And, he should name his need."2
COMMENTARY: If anyone intends to do something that is permissible but one is uncertain
1 See Commentary on hadith # 1326
2 Bukhari # 1162, Tirmidhi # 479, Ibn Majah # 1383, Abu Dawud # 1538, Nasai # 3253, Musnad
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about its goodness and advantage, then it is proper to make istikharah - or consult Allah
for guidance. The things for which one may do it are before undertaking a journey or a
business venture, contemplating marriage, or any other thing that is permitted.
Istikharah may not be done for eating and drinking and such other determined tasks. It
may not be done for that which is definitely good.
It is the blessing of istikharah that whatever is good for one, who makes istikharah, is
prompted into his heart and the heart takes the decision for what is better for him.
The method to do it is to perform ablution and, at any time other than a makruh hours, one
may offer two raka'at salah with an intention to make istikharah. After the salah, one may
make the afore mentioned supplication. It is also allowed to make this supplication of
istikharah after the two raka'at of sunnah, tahiyat ul-masjid or tahiyat ul-wadu, but is
preferable to offer two raka'at for it separately and specifically. And surah may be recited
in this salah and no surah is spelled out. However, some traditions suggest surah al-
Kafirun and al-Ikhlas.
As for the words in the supplication (,Jte,1) (or, he said, my affairs in this world and the
next'). This is nothing but the sub-narrator's doubt. He was unsure whether the prophet do
in terms of my faith, my worldly life and the outcome of (فى ديني ومعاشي وعاقبة امرى) said الله عليه وسلم
my pursuit, or (All),Jale) my affairs in this world and the next.' It is better to include both
these phrases in the supplication.
The words in the supplication (~ynis) (this thing) are of a general nature. So, the supplicant
must name his need at these places, like instead of (usynist,A Jis) (this journey). Or, he may
retain the words (~yuis) and then mention his need.
According to another tradition, a brief istikharah may be made by one in a hurry or facing
a quick decision. He may pray:
اللهُؤَ اخِرْ لِي وَ اخْتَرْلِي وَلَّا تَكِلُنِى إِلى اِخْتِيَارِئٌ-
O Allah. Choose for me what's correct and proper in your (sight) and make me
observe it.
Sayyiduna Anas رضى الله عنه said, "The prophet صلى الله عليه وسلم said to me, O Anas, when you
decide to do something, make istikharah for it with Allah seven times. Then wait the
outcome. Whatever is put into your heart, observe it for, that is better for you.
SECTION II
الفَضلُ الثَّانِئِ
SALAH OF REPENTANCE
(١٣٢٤) عَنُ عَلِيٍّ قَالَ حَدَّثَنِى أَبُوْبَكٍُ وَصَدَقَ أَبُوْبَّكْرٍ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ
مَا مِنْ رَجُلٍ يُذْنِبِ ذَنْبًّا تُؤَّ يَقُوْمُ فَيَتَطَهَّرُ تُؤَّ يُصَلِيِّ ثُؤَ يَسْتَغْفِرُ اللّهُ إِلَّ غَفَرَ اللَّهُ لَّهُ ثُؤَّ قَرَأَ وَالَّذِيْنَ إِذَا
فَعَلُوا فَاحِشَةً أَوْظَلَهُوْا أَنْفُسَهُمْ ذَكِّرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوْ بِهِمْ رَوَاءُ التَّوْمِذِىُّ وَابْنُّ مَاجَةً إِلَّ آَّ
ابْنَ مَاجَةً لَمْ يَذْكُرِ الْآيَةَ وَالَّذِيْنَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَهُوْا أَنْفُسَهُمْ ذَكَرُوا اللَّهُ فَاسْتَغْفَرُؤُ الذُّنُوبِهِمْ .
1324. Sayyiduna Ali رضى الله عنه narrated: Abu Bakr رضى الله عنه narrated to me, and Abu
Bakr cable, spoke the truth, that he heard Allah's Messenger say, "There is not a
man who commits sin and (out of repentance) stands up, purifies himself and
offers salah, then he seeks Allah's forgiveness, but Allah forgives him. "Then, he

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recited this verse:
وَالَّذِيْنَ إِذَا فَعَلُوا فَاحِشَةٌ أَوْ ظَلَهُوْا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوْ الِذُنُوبِهِمْ
{And those who, when they have committed on indecency or wronged themselves,
remember Allah, and seek forgiveness of their sins .... } (3:135)1
COMMENTARY: The parenthetical words and Abu Bakr Que al (so) spoke the truth' are
spoken by sayyaiduna Ali aus all (+) to omphasise the superiority and truthfulness of
sayyiduna Abu Bakr رضى الله عنه . in fact, the Prophet صلى الله عليه وسلم had called him as-Siddiq
because of his truthfulness.
It is said about Sayyiduna Ali das abl (so) that he accepted a hadith only after getting the
narrator to say on oath that he was speaking the truth. But, he always accepted the hadith of
Sayyiduna Abu Bakr &atıl so, without asking him to take on oath.
As for purifying oneself, the sinner should make ablution and offer salah. But, it is better for
him to have a purifying bath. Moreover, it is best to have the purifying bath with cold water.
The salah consists of two raka'at. After surah al-fatihah, in the first surah al-Kafirun is recited
and in the second raka'at al-Ikhlas. This salah is called salatut-tawbah (salah to repentance).
Then, he seeks forgiveness of Allah. Not only does he stop committing that sin, but makes
a firm resolve never to perpetrate sin. He remains steadfast on his resolve and if he has to
pay someone's right, the pays it to him.
The Prophet , Ale il Jo recited the verse to show that whatever he said is what Allah
Himself has said. The complete verses are reproduced here:
وَمَنْ يَغْفِرُ الذُّنُوْبَ إِلَّ اللّهُ وَلَمْ يُصِرُّوْ اعَلَى مَافَعَلُوْا وَهُمْ يَعْلَمُوْنَ، أُولَئِكَ جَزَاؤُ هُمْ مَّغْفِرَأْ قِنُ
◌َّبِّهِمْ وَجَتُتْ تَجْرِئٌ مِنْ تَحْتِّهَا الَّأَنْهَارُ خُلِدِيْنَ ،فِيْهَا وَنِعُمَ أَجْرُ الْعَامِلِيْنَ - (آل عمران ١٣٥،١٣:٣)
{And those who when they have committed an indecency or have wronged themselves,
remember Allah, and seek forgiveness of their sins. And who forgives sins but Allah?
And they persist not in that (wrong) which they have done, while they know it.
Those! Their recompense is forgiveness from their Lord, and gardens underneath which
rivers flow therein they shall abide. And how excellent is the reward of the (good)
workers!} (Aal Imran, 3,135-136.)
The background of revelation to these verses as explained by some exegetes is a specific
event. A sahabitatso, happened to fall into a sin, out of human fallibility, but he realized
his lapse instantly. This caused him deep remorse and a sense of shame. This compunction
and pangs of conscience and his sincere repentance brought the revelation of these verses.
These are two verses. The words (sJl)) (And those) in the first verse are the subject of the
sentence. The word ( §4,1) (Those!) in the second begins the predicate.
IN DISTRESS
(١٣٢٥) وَعَنْ حُذَيْفَةً قَالَ كَانَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا حَزَبَد امْرٌ صَلى-(رواه ابوداؤد)
صلى الله عليه وسلم narrated that when Prophet رضى الله عنه Say viduna Hudhayfah .1325
1 Tirmidhi # 406, Abu Daeud # 1521, Ibn Majah #1395 (Without mentioning the verse), Musnad
Ahmad1-2

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encountered something unpleasant, he offered salah.1
COMMENTARY: When anything grieved the Prophet, ,4,leatl . or he faced a difficulty,
he got rid of it, and, in obedience to Allah says:
يَآَ أَيُّهَا الَّذِيْنَ أَمَنُوْ اسْتَحِيْنُوْا بِالقَّبْرِ وَالصَّلوقِ۔
{O you, who believe, seek help in perseverance and salah ... }(2:153)
The ulama (Scholars) say that the wisdom in offering salah at the time of distress is that the
spiritual world is unveiled before him when he offers the salah. The result is that he
realizes the worthlessness of this world and the comforts of this life and its distresses are
meaningless to him. He does not grieve at losing any worldly possession and is not
overjoyed at receiving its bounties. It is like the saintly words:
"If it is possessed, there's no joy If it is lacking, there's no sorrow."
TAHIYAT UL-WADU
(١٣٢٦) وَعَنُ بُرَيْدَةً قَالَ أَصْبَحَّ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَدَقَائِلًا لَّا فَقَالَ بِمَا سَبَقُتَنِى إِلَى الْجَنَّةِ
مَا دَخَلْتُ الْجَنَّةَ قَتٌ إِلَّ سَمِعْتُ خَشْخَشَتَّكَ أَمَامِ قَالَ يَا رَسُولَ اللَّهِ مَا أَذَنْتُ قَتٌ إِلَّا صَلَّيْتُ رَكْمَتَيْنٍ وَمَا
أَصَابَنِى حَدَثْ قَتٌ إِلَّ تَوَضَّأْتُ عِنْدَهُ وَرَأَيْتُ أَكَّ لِلّهِ عَلَىَّ رَكْمَتَيْنٍ فَقَالَ رَسُولُ اللّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ
پھِمَا - (رواه الترمذى)
1326. Sayyiduna Buraydah & all so) narrated that one morning Allah's Messenger
and asked, "O Bilal, with what did you رضى الله عنه called (Sayyiduna) Bilal الله عليه وسلم
overtake me to paradise? Never did I enter paradise without hearing the rustle of
. your footsteps ahead of me." He said," O Messenger of Allah, never do I call the
adhan without offering two raka'at salah. And, never have I experienced what
nullifies ablution without performing (fresh) ablution promptly and I am
convinced that to offer two raka'at is Allah's right on me" so Allah's Messenger do
Alwyddeatl said, "Because of both these thing (you have preceded me)."2
COMMENTARY: The hadith # 1322 is of the same subject. An explanation under it may be
seen. It is stated there that Sayyiduna Bilal رضى الله عنه preceded the Prophet صلىاللهعليه وسلم as a
herald in paradise. This is itself is a great rank. We must not read any other meaning in the
hadith. No Prophet or Messenger, too, has the distinction to enter paradise before the
Prophet wyd latido (Prophet Muhammad), so what to say a member of his ummah?
SALAH OF NEED
(١٣٢٧) وَعَنْ عَبْدِ اللَّهِ بْنِ أَبٍ أَوْفِى قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ كَانَتْ لَهِ حَاجَةٌ إِلَى اللّهِ أَوْ إلى
أَحَدٍ مِنْ بَنِي آدَمَ فَلْيَتَوَّضَّأَ فَلْيُحُسِنِ الْوُضُوْءِ ثُؤَّ ◌ِلْصَلِّ رَكْعَتَيْنِ ثَُّ ◌ِيْنِ عَلَى اللَّهِ تَعَالِى وَرِصَلّ عَلَى النَّبِيِّ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ تُؤَّ ◌ِيقُلْ لَا إِلهَ إِلَّ اللّهُ الْلِيُمُ الْكُرِيُهُ سُبْحَانَ اللَّهِرَبِّ الْعَرْشِ الْعَظِيْمِ وَالْحَمْدُ لِلُّهِرَبِّ الْعَالَمِيْنَّ
1 Abu Dawred # 1319 Mursad Ahmad 5-377
2 Trimidhi # 3709, Musnad Ahmad # 23102

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أَسْأَلُّكَ مُوْجِبَاتٍ رَحْمَتِكَ وَ عَزَائِمَ مَغْفَّرَتِكَ وَالْغَنِيْمَةِ مِنْ كُلِّ بِرٍوَ السَّلَامَةَ مِنْ كُلِّ ◌ِثُمٍ لَاتَدَءُ لِىْ ذَنْبًا إِلَّا
غَفَرْتَّهُ وَلَّا هَنَّا إِلَّا فَرَّجْتَّهُ وَلَا حَاجَةٌ هِيَ لُكَ رَضِىَّ إِلَّ قَضَيْتَهَا يَا أَزْحَمَ الرَّاحِمِيْنَ رَوَاهُ التِّزْ مِذِىُّ وَابْنُ مَاجَةً
وَقَالَ التِّزْمِذِىُّ هُذَا حَدِيْثٌ غَرِيبٌ-
1327. Sayyiduna Abdullah ibn Abu Awfa dlar, narrated that Allah's Messenger
Aw,Ale said, "If anyone has a need from Allah or from one of the children of Aadam
ALJIqJe, let him make ablution, and make it a good ablution. Then, let him offer two
raka'at, then glorify Allah and invoke blessing on the Prophet sluga, leail go, then pray:
لَا إِلهَ إِلَّ اللّهُ الْحَلِيْمُ الْكَرِيْمُ سُبْكَانَ اللَّهِ رَبِّ الْعَرْشِ الْعَظِيْمِ وَالْحَمْدُ لِلّهِ رَبِّ الْعَالَمِيْنَّ أَسْأَلُّكَ
مُؤْجِبَاتٍ رَحْمَتِّكَ وَعَزَائِمٌ مَغْفَرَتِكَ وَالْغَنِيْمَةِ مِنْ كُلِّ بِرٍّ وَ السَّلَامَةَ مِنْ كُلِّ إِثْمٍ لَا تَدَءُ لِيُ ذَنْبًّا إِلََّ غَفَرْتَهُ
وَلَا هَمَّا إِلَّا فَرَّجُتَّهُ وَلَا حَاجَةٌ هِيَ لَكَ رَضِىَّ إِلَّا قَضَبْتَهَا يَا أَرْحَمَ الرَّاحِمِيْنَ
There is no God but Allah, the Clement, the Bountiful. Glory be to Allah, Lord of the
magnificent throne. Praise belongs to Allah, Lord of the world. I ask you for that
which entitles (me) to your mercy, and makes certain your forgiveness. And (I ask for)
a safety of every piety and a safety from every sin- leave no sin of mine without being
forgiven, no anxiety without being removed and no need of mine with which you are
pleased without being fulfilled, O the Most Merciful of those who show mercy!"1
COMMENTARY: If anyone has a need or desire to be fulfilled either directly with Allah or
through a fellow-man, like service, marriage, etc. it is mustahab to make ablution well,
offer two raka'at salah, praise and glorify Allah, invoke blessing on the Prophet alugadoatul to
in the words used in the salah and make the supplication mentioned in this hadith. After
that, he must present his need to Allah. Or, pray for it to him.
This salah is called salat ul-hajah (Prayer for need). It is very effective It is known of some
saintly or religious men that they offered this salah and presented their need to Allah and
He granted them their request. (Ihu ul-Fiqh)
Ibn Hajar lar> said that the needy should do this on Saturday morning. The Prophet ably
Awyale had said, "If anyone presents his need on Saturday morning (after the salat ul-hajah
and prayer), I assure him that he will get his lawful and permissible need." (Mulla Ali Qari)
While this salah and supplication are for all kinds of needs, there is another salah for the
need of strong memory, called salah ul-hafiza. It is described in at Hisn Haseen.2
The exposition in Urdu explains the salah in detail and may be seen there.
1 Tirmidhi # 478, Ibn Majad # 1384
2 As-Hisn al Haseen (English Translation) p295f. Darul-Isha'at, Karachi

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CHAPTER XLI
SALAT UL-TASBIH
بَاب صَلُوقِ التَّشْیئع
The salat ut-Tasbih is mustahab. It fetches uncountable reward. It consists of four raka'at
and it is better to offer them together giving one salutation at the end, but it is also allowed
to offer them in two's. The tasbih is recited seventy-five times in each raka'at with a total of
three hundred in the salah.
The method to offer it is to first form the intention:
نَوَيْتُ أَنْ أُصَلِى أَرْبَعَ رَكَّعَاتٍ صَلوقَ الَّنْپْحِ.
"I intend to offer four raka'at salah ut-tasbih."
Then call the takbir tahrimah and fold the hands, recite the thana and the tasbih fifteen times:
سُبْحَاجَ اللهِ وَالْحَمْدُ لِلّهِ وَلَّا إِلهَ إِلَّ اللّهُ وَاللّهُ آكُبُ
Then, recite the taawwudh and the basmalah, surah al-fatihah and any other surah. Again,
recite the tasbih ten times.
Then go into ruka and after reciting its tasbih (سبحان ربي العظيم) recite this tasbih ten times.
Rise from the ruku say (سمع الله لمن حمده) and (ربنالك الحمد) and recite this tasbih ten times.
Go to the sajdah, recite its tasbih (سبحان ربى الاعلى) and this tasbih ten times.
Get up from sajdah and recite this tasbih ten times.
Again go to sajdah and do the same thing: after the tasbih of sajdah, recite this tasbih ten times.
Rise for the second raka'at and recite this tasbih fifteen times before al-Fatihah, ten times after
a surah. And ten times each in ruku getting up from ruku, in both sajdah and between them.
Then so in the third and fourth raka'at. The same number is maintained in each pasture as
assigned for it.
MERIT OF SALAT UL-TASBIH
(١٣٢٨) عَنِ ابْنِ عَبَّاسِ أَثَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِلْعَبَّاسِ بْنِ عَبْدِ الْمُتَطَّلِبِ يَا عَبَّاسُ يَا عَمَّاهُ أَلَّا
أُعْطِيْكَ أَلَّا أَمْنَكُكَ أَلَا أُخْبِرُكَ أَلَّا أَفْعَلُ بِتَ عَشْرَ خِصَالٍ إِذَا أَنْتَ فَعَلْتَ ذَلِكَ غَفَرَ اللَّهُ لَكَ ذَنْبَكَ آَوَّلَّهُ
وَاخِرَهُ قَدِيْمَهُ وَحَدِيْثَهُ خَطَأَ، وَعَمْدَهُ صَغِيْرَهُ وَكَبِيْرَهُ سِرَّهُ وَعَلَانِيَتَهُ أَنْ تُصَلّى أَرْبَعَ رَكْعَاتٍ تَقْرَأُ فِيْ كُلِّ رَكْعَةٍ
فَاتِحَةَ الْكِتَابِ وَسُوْرَةً فَإِذَا فَرَغْتَ مِنَ الْنِرَاءَةِ فِي آقَلِ رَكْعَةٍ وَأَنْتَ قَائِهْ قُلْتَ سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلّهِ
وَلَّا إِلهَإِلَّ اللّهُ وَاللَّهُ أَكْبَرُ خَمْسَ عَشْرَةٌ مَرَّةً تُؤَّ تَرْكَهُ فَتَّقُوْلُهَا وَأَنْتَ رَاكِهُ عَشْرًّا تُؤَّ تَرْفَهُ رَأْسَكَ مِنَ الرَّكُوْءِ
فَتَقُوُلُهَا عَشْرًا ثُمَّ تَهُوِىٌ سَاجِدً افَتَقُوْلُهَا وَأَنْتَ سَاجِدْ عَشْرَّ تُؤَّ تَرُفَهُ رَأُّسَكَ مِنَ الشُّجُوْدِ فَتَقُوْلُهَا عَشْرًّا ثُؤَّ
تَسْجُدُ فَتَقُوْلُهَا عَشْرًا تُؤَّ تَرْفَهُ رَأُسَكَ فَتَقُوْلُهَا عَشْرًا فَذُرِكَ خَمْسْ وَسَبْعُونَ فِ كُلِّ رَكْعَةٍ تَفْعَلُ ذُلِكَ فِى
آرْبَعَ رَكْمَاتٍ إِنِ اسْتَطَعْتَ آَنْ تُصَلِّيْهَا فِي كُلِّ يَوْمٍ مَرَّةً فَافْعَلْ فَإِنْ لَمْ تَفْعَلُ ذَفِئْ كُلِّ جُمُعَةٍ مَرَّةٌ فَِبْ
لَمْ تَفْعَلُ فَفِيْ كُلِّ شَهْرٍ مَرَّةً فَإِْ لَمْ تَفْعَلُ فَفِىِ كُلِّ سَنَّةٍ مَرَّةً فَإِْ لَمْ تَفْعَلُ فَفِي حُمْرِكَ مَرَّةً رَوَاءُ آبوْدَاؤدّوَ

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ابْنُ مَاجَةَ وَالْبَيْهِقِ فِي الدَّعْوَاتِ الْكَبِيِرِ وَرَوَى الِّزْمِذِىُّ
1328. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said to
(Sayyiduna) Abbas ibn Abdul Muttalib, dar, "O Abbas, O Uncle! Shall I not grant
you? Shall I not present to you? Shall I not inform you? Shall I not grow in you ten
characteristics such that, if you observe them, Allah will forgive you your sins their
first and last, old and new, accidental and deliberate, Minor and Major, undisclosed
and open? (You Should) offer four raka'at (salah), reciting in every raka'at Fatihat
ul-Kitab (surch al-Fatihah) and a surah. When first raka'at and you are standing say:
سُبْكَانَ اللهِ وَالْحَمْدُ لِلّهِ وَلَّا إِلهَ إِلَّ اللَّهُ وَاللَّهُ آكْبَرُ
Fifteen times. Then bow into ruku and say it ten times while in ruka. Then raise
your head from ruku and say it ten times. Then go down in prostration and say it
the times while you are in sajdah. Then raise your head from prostration and say it
ten times. Again, prostrate yourself and say it ten times. That is seventy -five times
in each raka'at. Do that in four raka'at. If you can offer it every day once, do it. It
you cannot do it, then every Friday (or week) once. If you cannot do it, then every
month once. If you cannot do it, then every year once. And, if you cannot do it, then
(at heart) once in your lifetime."1
(١٣٢٩) عَنْ آنِيْ رَافِعْ تَحُوَهُ.
1329. Sayyiduna Abu Rafi la>> narrated the like of it.2
COMMENTARY: [The tasbih, translated: Allah is without blemish. Praise belongs to Allah.
There is no God but Allah. Allah is the Greatest.]
The Prophet , ale atl do told his uncle that if he would adopt ten characteristics, then his
ten kinds of sins would be forgiven. (These are enumerated in the hadith.)
However, some people say that ten characteristics are the ten tasbih in the postures of the
salah, excluding the fifteen in the excluding posture.
In this transmission of Mishkat, the words ten characteristics are not mentioned after
undisclosed and open. But they are found in 'usul' and also in al-Hisn al-Haseen.3
So, Teebi walls>> wrote that the context of the hadith suggests that these things stand for the
characteristics.
(i)
To offer four raka'at salah.
(ii).
To recite surah al-Fatihah in each raka'at.
(iii).
To recite another surah with it.
(iv).
To recite the tasbih fifteen times while standing.
(v).
To recite these tasbih ten times in ruku.
(vi).
To recite them ten times on arising from ruku.
(vii).
To recite them ten times in sajdah.
(viii).
To recite them ten times on arising from sajdah, that is, in jalsah.
(ix).
To recite them ten times in the second sajdah.
(x).
To recite them ten times on arising from the second sajdah, that is in jalasah istirahat.
1 Abu Dawud # Ibn Majah # 1386 Bal .aqi in Bawat ul-kabir.
2 Tiramidhi # 482
3 Al-Hisn al Haseen, (English Translations) P.388f. Dar ul-Ishaat Karachi
:

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METHOD: The method described in this hadith differs from the one we had mentioned at
the beginning of the chapter. However, the number of the tasbihs does not differ, seventy-
five in each raka'at, three hundred in all, only the positions where they are recited are
changed. Either of the method may be followed. It is preferable if each method is followed
at one's choice at different times.
Sayyiduna Ibn Abbas &sail so) has also named the surah's that may be recited in this salah.
They are: at-Takathur, Al-Asr, al-Kafirun and at-Ikhlas. Some versions name: as-zilzal, al-
Asliyat, an-Nasr and al-Ikhlas.
Jalaluddin Suyuti رضى الله عنه has transmitted from Imam Ahmad رضى الله عنه that before
concluding the salatul-tasbih with a salutation, this supplication should be made:
اللَّهُوَّ إِى أَسْئَلُكَ تَوْفِيْقَ أَهْلِ الْهُدَى وَأَعْمَالَ أَهْلِ الْيَقِيْنِ وَمُنَا صِحَةٍ أَهْلِ الثَّوْبَّةِ وَعَزْمَ آَهْلِ الصَّبْرِ
وَجَدَّاهُلِ الْحُشْيَةِ وَطَلَبَ أَهْلِ الرَّغْبَةِ وَتَعَبُّدَ أَهْلِ الْوَرْءِ وَعِرُفَاَ آَهْلِ الْعِلْمِ حَتَّى أَخَافَكَ اَللَّهُؤَّ
إِّي أَسْئَلُكَ مَخَافَةً تَحُجِزُنِي عَنْ مَعَاصِبْكَ وَحَتَّى أَعْمَلَ بِطَاعَتِكَ عَمَلًا أَسْتَحِقُ بٍهٍ رِضَّاكَ وَحَتُى
أَنَاصِحُكَ بِالتَّوْبَةِ خَوْفًا مِنْكَ وَحَتَّى أَخْلُصَ لَكَ النَّصِيحَةَ حَيَاءٌّ مِنْكَ وَحَتَّى أَتَوَكَّلَ عَلَيْكَ فِي الْأُمُوْرِ كُلِّهَا
وَحُسْنَ ظَنٍّ بِكَ سُبْحَانَ خَالِقِ النَّارِ۔
"O Allah, I ask you for enablement of the people of guidance, deeds of the
people of conviction, repentance of the penitent, resolve of the persevering, of
the fearful, longing of the diligent, worship of the abstinent and awareness of
the learned, till I fear You.
O Allah, I ask you for fear of You Such as would prevent me from disobeying you
so that I perform deeds in obedience to you that entitle me to your for fear of you
sincerely, and that I make sincere admonition out of modesty before you, and that I
rely on you in all the affairs, having good hope from you. Without blemish are you!
Creator of light!
MERIT: Abdul Aziz ibn Dawud writes that he who wishes to enter paradise must bind
himself to offer the salah of tasbih. .
Abu Uthman Zahid due abl so, said, "I did not find anything part from this salah to remove
difficulty and worry. Sorrow and grief. "These thing disappear when this salah is offered.
This is why most of the sheikhs and righteous people have been observing this salah. It
is mustahab to offer it on Friday after zawal. If it becomes necessary to make the sajdah
sahw (remedial prostrations) during this salah then the tasbih should not be recited in
these prostrations (of sahw) becomes the count of the tasbihs is only three hundred and
must not be exceeded.
To those Muslims whom Allah has given ability to worship Him much, the moderate form
of observing this salah is to offer it every Friday. This is what Sayyiduna Ibn Abbas atlar,
did every Friday after zawal. He recited those very surahs that are mentioned in the
preceding lines.
(١٣٣٠) وَعَنْ أَبِي هُرَيْرَةَ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِنَّ اقَلَ مَا يُحَاسِبُ بِهِ الْعَبْدُ
يَوْمَ الْقِيَامَةِ مِنْ عَمَلِهِ صَلَاتُهُ فَإِنْ صَلُحَتْ فَقَدْ أَفْلَمْ وَأَنْجُمٌ وَإِنْ فَسَدَتْ فَقَدُ خَابَ وَخَسِرَ فَإِنْ
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انْتَقَّصَ مِنْ فَرِيْضَتِهِ شَىءٍ قَالَ الرَّبُّ تَبَارَكَ وَتَعَالِى أُنْظُرُوْ اهَلُ لِعَبْدِئٌ مِنْ تََوٍُّ فَيُكْتَلُ بِهَا مَا انْتَقَصَ
مِنَ الْفَرِيْضَةِ ثُمَّ يَكُونُ سَائِرُ عَمَلِمٍ عَلَى ذَلِكَ وَفِيْ رَوَايَةٍ ثُمَّ الزَّكَاةُ مِثْلُ ذَلِكَ ثُقَّ تُؤْخَذُ الْأَ عْمَالُ عَلى
حَسَبٍ ذُلِكَ رَوَاهُ أَبُوْدَاوُدَ وَرَوَاهُ أَحْمَدُ-
1330. Sayyiduna Abn Hurayrah &catl o) narrated that he heard Allah's Messenger J
Awy4.leabl say. " The first of his deeds for which a man will be subjected to reckoning
on the day of resurrection will be his salah. If it is correct he will prosper and be
safe. But, if it is lacking or defective, he will fail and be a loser. If there is some
shortcoming in his fard salah (obligatory prayer), the command, "Look, does My
slave has any optional salah (in his record of deeds). So, what is lacking in the fard
will be compensated with it. Then all his deeds will be (reckoned) on that basis.
"Another version has: "Then zakah will be reckoned like that and the deeds (all)
will be taken up on the same basis. 1
(١٣٣١)عَنْ رَجُلٍ
1331. A man narrated it (too).2
COMMENTARY: According to yet another tradition, the first thing that will be taken into
account on the day of resurrection will be blood.
The fact is that as far as rights of Allah are concerned, salah will be the first to be taken
into account. As far as rights of fellowmen are concerned, blood will be the first to be
taken into account.
Like salah, other fard deeds will be taken into account and any short coming will be made
up from the optional deeds. So, fasting and zakah from optional fasts and charity, and hajj
from Umrah. Rights of fellowmen will be compensated from his good deeds. In this way,
all deeds will be reckoned completely.
SALAH AND WORSHIPPER OF HIGH MERIT
(١٣٣٢) وَعَنْ أَبِ أُمَامَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا أَذِجَ اللّهُ لِعَبْدٍ فِي شَهِىءٍ أَفْضَلٌ مِنَ
الزَّكْمَتَيْنِ يُصَلِّئِهِمَا وَإِنَّ الْبِرَّلَيْذَرُّ عَلَى رَأْسِ الْعَبْدِ مَادَامَ فِي صَلَاتِهِ وَمَا تَقَرَّبَ الْعِبَادُ إِلَى اللّهِ يمِثْلِ مَا خَرَجُ
مِنْهُ يَعْنِى الْقُرْآنَ - (رواه احمدرالترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abn Umamah .1332
said "Allah does not listen to anything from His salve more than the two raka'ah he
offers because they are the best of all deeds. Piety is sprinkled on the slave's head
as long as he is in salah. And, the worshipers gain not nearness to Allah as they
gain through that which comes from Him. Meaning the Quran.3
1 Abn Dawnd # 864, Tirmidhi 413, Nasai # 495, Ibn Majah # 1425, Musnad Ahmad 2-290
2 Musnad Ahmad 5-72
3 Tirmidhi # Musnad Ahmad 5-268

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CHAPTER - XLII
SALAH WHILE TRAVELLING
بَابُ صَلُوةِ السَّفَرِ
When a person who sets out on a journey is out of the populace of his village or city the
qasr (or shortening of salah) becomes wajid on him. Thus, he will offer only two raka'at
instead of four raka'at fard salah (obligatory prayer) and it is wajib (expedient) to do so. If a
traveller on whom it is wajib (expedient) to avail of the qasr offers a four raka'at then he
will be committing a sin. He will also be omitting two wajib (expedient) deeds:
(i).
Neglecting the qasr and
(ii).
Not giving the salutation in the last qadah because the traveller's first qadah is also
his last qadah after which he has to give the salutation promptly (to terminate the salah)
but if does not do so then he neglects a wajib (expedient).
Moreover, No scholar and no imam differs on the question of the qasr salah being allowed
to a traveller. However, while Imam Abu Hanifah allar> regards it as wajib (expedient),
Imam Shafi'i «las, holds it to be preferable which means that if a traveller does not observe
the qasr, he will not be sinner in Imam Shafi'is aulas, view, thought Imam Abu Hanifah's ">
atl view is that he will be a sinner.
DEFINITION OF TRAVELLER: Qasr becomes wajib (expedient) when setting out on a
journey that cannot be completed in less than three days at an average pace of a pedestrian
or a camel. A journey of three days presupposes a walk of morning to afternoon, not
morning to evening. The jurists have surmised this distance in current times as forty-eight
miles. If anyone goes out of his house to undertake a journey of forty-eight miles (or
seventy-eight kilometers), beyond the populace of his village or city, then forthwith qasr
becomes wajib (expedient) on him. If anyone covers this distance of forty-eight miles on a
fast moving conveyance in less than three days then too he will be regarded as a traveller
and will have to shorten his salah.
TIME PERIOD: The traveller must centinue to offer the qasr till he returns to his homeland,
or resolves to stay on at some place for at least fifteen days provided that place is suitable to
stay. Thus, if anyone intends to tarry on a sea, an enemy territory or a desert then this kind of
intention is unsound. However, if nomads forms an intention to stay for fifteen days in
desert, then their intention is correct because they are accustomed to live their.
If anyone decides, before travelling the distance that qualifies for the journey of a traveller,
to dwell at some place or return to his native land, then he will be regarded as a muqim
(resident) even if he has decided to stay for less than fifteen days. It will be presumed that
he has reversed his decision to travel.
SOME RULINGS ABOUT QASR
(i).
In the following cases, if a traveller covers the distance of his journey and stays on
for more than fifteen days, then he will not be a muqim (resident) and it will
centinue to remain wajib (expedient) on him to make qasr:
(a).
He had not intended to stay for fifteen days, but for some reason without an
intention, he happens to prolong his stay.
(b).
He had made no intention and was scheduled to depart in a couple of days from
there, but the continuing uncertainty causes him to stay on for fifteen days or more.
(c).
He intends to stay for fifteen days or more, but that place is not deserving of

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staying on.
(d)
He intends to stay for fifteen days at two places provided they are so far away
from one another that the sound of the adhan at one place is not heard at another.
For example, he intends to stay at Makkah for ten days and at Mina for five days.
Mina is three miles away from Makkah. If he intends to stay at one place during
the night and at another during the day, then the place where he intends to stay
during the right will be treated as his place of residence where he will not be
allowed to shorten his salah. As for the second place where he stays during the
day, if it is at a distance that qualifiers as a traveller's distance then he will be
deemed to be regarded as a resident. Furthermore, if one place is so near to another
that the sound of adhan of one place is heard at another, then both the places will
be considered to be one and if he intends to stay at both (together) for fifteen days,
he will be deemed to be a resident.
(ii)
It a resident follows a fraveller (imam in salah) then it is always proper in every
condition, whether it is a salah on its proper hour or a salah redeemed on expiry of
its time. When the traveller-imam terminates his salah at the end of two raka'ah the
resident-muqtadi must get up and complete his salah without reciting the Quran
and must observe silence because he is a lahiq (who has missed some raka'ah
behind the imam) and the first qadah will be fard on this muqtadi. It is mustahab
for the traveller-imam to tell his muqtadis (followers) after giving the salutation, "I
am a traveller. The muqtadis must complete their salah."
A traveller, too, may follow a muqim-imam but anly within time, not after expiry of the
hour of salah, because when a traveller follows a resident, he will after four raka'ah behind
the imam. The first qadah of the imam will be nafl (optional) but for him it will be fard. The
imam's tahrimah will be with the first qadah being nafl while traveller-residents will be
with its being fard. So, it is that one who offers the fard follows another whose salah is nafl
(optional) and this is not correct.
The traveller must not neglect the sunnah of fajr and, preferably, not of maghrib too. He
has option to give up other sunnah salah. But, if he offers them, it is better. (Ilm-ul-Fiqh)
SECTION I
الفضلُالآول
THE PROPHET'S صلى الله عليه وسلم QASR SALAH
(١٣٣٣) عَنْ آَنَسٍ أَبَّ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عَلَّى الُهْرَ بِالْمَدِيْنَةِ آَرُبَهَا وَصَلَّى الْمَصْرَ پِذِی
الْحُلَيْفَةِ رَكْعَتَيْنٍ - (متفق عليه)
1333. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم offered the
Zuhr at Madinah, four raka'at, and he offered the asr at Dhul Halayfah, two raka'at.1
COMMENTARY: When the Prophet Aw,4.leatl do decided to go to Makkah to perform hajj,
he first offered four raka'at of zuhr in Madinah. Then he travelled from there. When he was
at Dhul Hulayfah, he offered the shortened salah of asr, two raka'at. This is a place about
three leagues from Madinah,
Both Imam Abu Hanfiah «lar, and Imam Sahfi'i war, adide by this hadith that when one
who is recognized by Shariah as a traveller goes out beyond the residences and dwellings
1 Bukhari # 1089, Muslim # 11-690, Abu Dawud # 1202, Tirmidhi # 546, Nasai # 469, Dasim # 1507

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of his city or village; he may begin to observe the qasr.
(١٣٣٤) عَنْ حَارِثَةً بْنِ وَهْبِ الْخُزَّاعِيِّ قَالَ صَلَّى بِنَّا رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتَخْنُ أَكْثَرُ مَا كُنَّافٌَ وَ
أُمَنَّهُ بِمِنی رَكْعَتَیْنِ۔ (متفق عليه)
1334. Sayyiduna Harithah ibn Wahb al-Khuzart al 4>> narrated that Allah's
Messenger Aw, Llc atl do led them in two raka'at salah in Mina at a time when they
were in such numbers and such security as they had not been before.1
COMMENTARY: This was at the time of the farewell pilgrimage. Muslims were many
more in number than they were ever before and the sahabah who performed the hajj with
the prophet Alu, leatl to outnumbered every past performance.
Also, they were secure. There was no threat of an attack or invasion by the disbelievers.
There was complete peace and security.
These things are mentioned to show that qasr was not observed out of fear of persecution
to mischief at the heads of the infidels.
QURANIC VERSE ABOUT QASR EXPLAINED
(١٣٣٥) وَعَنْ يَعْلَى بُنِ أُمَّيَّةً قَالَ قُلْتُ لِعُمَرَ بُنِ الْخُطَّابِ إِنَّمَا قَالَ اللَّهُ تَعَالِى أَنْ تَقْصُرُوْا مِنَ الصَّلوةِإِنْ
خِفْتُمْ أَنْ يَفْتِنَّكُمُ الَّذِيْنَ كَفَرُوْا فَقَدْ آَمِنَ النَّاسُ قَالَ حُمّر عَجِبْتُ مِمَّا عَجِبْتَ مِنْهُ فَسَأَلْتُ رَسُولَ اللهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ صَدَقَةٌ تَصَدَّقَ اللّهُ بِهَا عَلَيْكُمْ فَأَقُبُلُوا صَدَقَّتَهُ- (رواه مسلم)
1335. Sayyiduna Y'ala ibn Umayyah acable, narrated that he asked Sayyiduna Umar
ibn Khattab &sail so, about Allah's words:
أَكْ تَقْصُرُوا مِنَ القَّلوةِ إِ خِفْتُمْ أَنْ يَفْتِنَّكُمُ الَّذِيْنَ كَفَرُوا
{That you shorten the salah if you fear that those who disbelieve will afflict you) (4:101)
He said, "Now the people are safe." (Sayyiduna) Umar acall co, said, "That which causes
you to wonder had made me wonder and I had asked Allah's Messenger alugado all to
and he had said, "This is a favours of Allah over you so accept this concession."2
COMMENTARY: The verse mentioned in the hadith is in its complete form:
وَإِدا ◌َسْرَ بُتُعْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاْ آَنْ تَقْصُرُ وْامِنَ الصَّلُوَةِإِنْ خِفْتُمْ أَنْ يَفْتِنَّكُمُ الَّذِيْنِ كَفَرُوا
(And when you are journeying blame on you if you shorten the salah if you fear
that those who disbelieve will afflict you} (4:101)
Though it may seem that qasr is allowed in travel only if one fears persecution at the hands
of the disbelievers yet it is not so. The verse speaks of fear only as a great possibility
because travellers are of ten in fear particularly when disbelievers are around.
This is why the Prophet صلى الله عليه وسلم said (فاقبلوا صدقة) (So avail of this concession, a charity or a
favours), which means that the command to observe a shortening of salah during a journey is
not merely when one fears the infidels but it is for ease during travel for every traveller.
1 Bakhari # 1083, Muslim # 20.696
2 Muslim # 4-686, Abu Dawud # 1199, Tirmadhi # 3045, Ibn Majah # 1065, Darimi # 1505, Musnad
Ahmad 1-25, Nasai # 1434

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.
The command 'avail' is of an obligatory (Wajib (expedient)) nature. Every traveller in the
sight of shari'ah must observe qasr. This is what the Hanafis follow.
PERIOD OF STAY
(١٣٣٦) وَعَنْ آَنَسٍ قَالَ خَرَجُنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنَ الْمَدِيْنَةِ إِلى مَكَّةَ فَكَاكَ يُصَلِّى
رَكْمَتَيْنِ رَكْعَتَيْنِ حَتَّى رَجَعْنَا إِلَى الْمَدِيْنَةِ قِيْلَ لَهُ أَقَمْتُمْ بِمَكَّةَ شَيْئًّا قَالَ أَقَمْنَابِهَا عَشْرًّا - (متفق عليه)
1336. Sayyiduna Anas de atl ) narrated that they went out (during the Farwell
Pilgrimage) from Madinah to Makkah with Allah's Messenger alugarcall to. He used
to offer two raka'at (at each time of salah of four raka'at) Till they returned to
Madinah. He was asked, "Did you stay in Makkah at all?" He said, "We stayed
there ten days."1
COMMENTARY: The Prophet صلى الله عليه وسلم and his sahabah رضى الله عنه stayed in Makkah from
4th Dhul Hijjah till the Morning of 14th Dhul Hijjah during which time they performed the
rites of the pilgrimage. On that morning, they departed for Madinah.
This is evidence that if anyone stays for ten days at any place, he does not become a
resident there. He is allowed to offer the shortened salah. One the face of it, this hadith
rejects the contention of the Shafi'is that if anyone stays at any place for more than four
days then he is not allowed to offer the shortened salah but he must offer the complete
salah. This point is covered in the next hadith.
(١٣٢٧) وَعَنِ ابْنِ عُبَّاسِ قَالَ سَافَرَ النَّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَفْرًا فَأَقَامَ تِسْمَةَ عَشَرَ يَوْمًّا يُصَلِى رَكْمَتَيْنِ
رَكْعَتَيْنِ قَالَ بْنُ عَبَّاسٍ فَتَحْنُ نُصَلّى فِيْمًا بَيْنَنَا وَبَيْنَّ مَكَّةَ تِسْعَةً عَشَرَ رَكْعَتَيْنِ رَكْمَتَيْنٍ فَإِذَا أَقَمْنَا أَكْثَرَ مِنْ
ذَلِكَ صَلَّيْنَا اربها-(رواه البخارى)
1337. Sayyiduna Ibn Abbas رضى اللهعنه narrated that the Prophet صلى اللهعليه وسلم undertook
a journey during which he stayed for nineteen days and offered salah two raka'at at
a time. So, Ib Abbas dur ablyso, said, "Hence, we offer, whenever we stay for nineteen
days (any where) between ourselves (Meaning, here in Madinah) and Makkah, two
'raka'at er ch time. And, when we stop longer than that, we offer four raka'at. 2
COMMENTARY: The Prophet's alug ade all to staying for nineteen days was without
intention to prolong the stay. His departure was delayed from day to day and it extended
to nineteen days. However, Ibn Abbas de atl (0) deduced from it that if anyone stays
somewhere for nineteen days, he may observe qasr salah, but after nineteen days, he is not
allowed to offer the shortened salah. Ibn Abbas Que all so> is alone in giving this verdict. No
one else holds the same opinion.
We have spoken at length on the question of duration of stay in the beginning of this
chapter. Imam Abu Hanifah atlar> said that if anyone intends to stay any where for more
than fifteen days then he is not allowed to observe the qasr but must offer the complete
salah. If anyone intends to stay at any place for less than fifteen days or fifteen days then he
must offer the qasr salah. Rather, if he forms no intention to reside but decides to depart in
1 Bukhari # 1081, Muslim # 15-693, Abu Dawud # 1223, Tirmidhi # 548, Nasai # 1452,
2 Bukhari # 1080.

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a day or two and, in this way, without resolve, his stay extends for years together, even
then he should go on offering the qasr (or shortened) salah.
Imam Tahawi alar, has reported the same issue from the glorious Sahabah Assaul so, like Ibn
Umar رضى الله عنه and others.
Imam Muhammad «lar> has mentioned in Kitab ul-Aathar that sayyiduna Ibn Umar du so)
Aus continued to stay in Azarbaijan for six months in this way extending his stay from day
to day. He had no intention to stay that long but he had to remain there. All this while he
continued to offer the qasr salah. There were with him other sahabah aratl so, too.
Similarly, Sayyiduna Aans cable) stayed in Syria with Marwan's son Abdul Malik for two
months without really intending to do so. All the while, he continued to offer two raka'at at
a time (instead of four).
The contention of Imam Shafi'i adlar> is that if anyone intends to stay at any place for four
days, apart from two days allowed for travel to and fro, then he is said to be a resident and is
not allowed to offer the qasr salah. He should offer the complete salah similarly, if he has no
intention to stay beyond a couple of days but his stay extends to over eighteen days without
his intention, then too he is not allowed to make qasr. He will have to offer all the raka'at.
In the fiqh of Imam Shafi'i tar> this is the reliable and correct opinion.
A TRAVELLER MAY NOT OFFER THE OPTIONAL SALAH
(١٣٣٨) وَعَنْ حَقْصٍ بُنِ عَاصٍِ قَالَ صَحِبْتُ ابْنَّ ◌ُمَرَ فِيْ طَرِئْقٍ مَكَّةَ فَعَلَّى لَنَّا الّهُرَ رَكْعَتَيْنٍ ثُمَّ جَاءَ
رَحْلَّةٍ وَجَلَسَ فَرَأْىِ نَاسًا قِيَامًا فَقَالَ مَا يَصْنَعُ هُؤُّلَآءٍ قُلْتُ يُسَبِّحُوْتَ قَالَ لَوْكُنْتُ مُسَبِّحًا أَتْمَمْتُ صَلَائِ
صَحِبْتُ تَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَكَانَ لَّا يَزِيْدُ في السَّفَرِ عَلَى رَكْمَتَيْنٍ وَأَبَابَكُرٍ وَ مُمَّرَ
وَعُقْمَانَ كَذَّالِكَ - (متفق عليه)
1338. Sayyiduna Hafs ibn Asim lar> narrated, "I was with Ibn Umar duatlo, during
a journey to Makkah. He led us in the salah of zuhr, offering two raka'at. After that,
he returned to his base and sat down. He saw some people standing and asked what
they were doing. I said, they are offering the supererogatory salah. He said, If I had
to offer the supererogatory then I would have offered my fard complete (for, that is
more important than the optional but when the qasr is allowed to facilitate a
traveller, it is better to omit the optional). I had been in the company of Allah's
Messenge. During a journey, he did not pray more than two raka'at. So, too, I had
been with Abu Bakr, Umar and Uthman. Their practice was the same (offering two
raka'at during a journey). 1
COMMENTARY: Ibn Maalik alar, said that those who say that the optional salah should
not be offered during a journey cite this hadith. As for the regular sunnah, the command for
it follows in the section II, insha Allah.
1 Bukhari # 1101, Abu Dawud # 1223, Nasai # 1458, Ibn Majah # 1071.

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COMBINING TWO SALAHS
(١٣٣٩) وَعَنِ ابْنِ عَبَّاسِ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَجْمَعُ بَيْنَ صَلَاةِ الّهْرِ وَالْعَصْرِ إِذَا
كَانَ عَلَى ظَهْرٍ سَيْرٍ وَيَجْمَهُ بَيْنَ الْمَغْرِبِ وَالْحِشَاءِ- (رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .1339
used to combine the salah of Zuhr and of asr during a journey, and so combine the
maghrib and isha. 1
COMMENTARY: The Shafi'is follow the apparent Meaning of this hadith and say that,
during a journey, it is allowed to combine these prayers. Zuhr may be offered with asr at
the time of zuhr or of asr. And so maghrib and isha may be combined at the time of
maghrib or of isha.
Imam Abu Hanifah «tl 47, does not recognize such combining two salahs, saying it is
disallowed and the purport of the hadith is that the two salah of zuhr and are may be
offered at their boarders. Thus zuhr is offered when its time is about to end and are when
its time commences. In this sense, they are combined outwardly. In fact, however, each is
offered at its proper hour. In the same way, maghrib is offered when its time is about to
end and isha then its time begins.
SALAH ON RIDING BEAST
.(١٣٤٠) وَعَن ابْنِ عُمَرَ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلّى فِي السَّفْرِ عَلَى رَاحِلَتِهِ حَيْثُ
تَوَجَّهَتُ بِهِ يُؤْمِى إِيْمَاءٌ صَلَاةَ اللَّيْلِ إِلَّ الْفَرَائِضَ وَيُؤْتِرُ عَلَى رَاحِلَتِهِ- (متفق عليه)
1340. Sayyiduna Ibn Umar que ati , narrated that, during a journey, Allah's
Messenger Aw, Ale abl do used to offer the salah of the night, except the prescribed
salah, on his riding beast in whichever direction it turned, making a sign (with his
head). And, he also offered the witr on his riding beast. 2
COMMENTARY: The Prophet Aw, 4l tl do had his face in the direction in which the riding
beast had its face and he continued to offer his salah (as it moved). However, at the time of the
takbir tahirmah, he invariably had his face towards the qibah. As for making a sign, he made it
while going into ruku and sajdah, the sign for the sajdah being more marked than for ruku.
Two rulings are deduced from this hadith.
(I) It is allowed to offer the supererogatory while seated on a riding beast, but not the
fard. While this hadith mentions the salah of the night, other ahadith assert that salah are
allowed on the beast all the time and they are the sunnah muwakkadah, all kinds of sunnah
and nafl. However, Imam Abu Hanifah alar> is known to have said that it is mustahab to
get down from the riding beast to offer the sunnah of fajr, but according to another version,
it is wajib (expedient) to alight from the beast to offer the sunnah of fajr. This is why it is not
allowed to offer it in a sitting posture without a reason.
While it is not allowed to offer the salah on a riding beast there are a few exceptions, nainely:
(i).
Someone is in a desert on a riding beast and fears for his life or property at the
1 Bukhari # 1107, Muslim # 52-706, Abu Dawud # 1206, Tirmdhi # 553, Nasai # 587, Dariam # 1515,
Muwatta Maalik # 9.1-4.
2 Bukhari # 1000, Muslim # 39-700, Abu Dawud 1224.

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hands of highway men or wild beasts, or fears that he may be separated from the
caravan.
(ii).
He would be unable to remount the riding beast which is unruly.
(iii.)
The rider himself is very old and weak so that he cannot alight and mount the
riding beast unaided and there is no one to support him.
(iv).
The earth is swampy and it is impossible to offer salah the ground. And,
(v).
It tains heavily.
In these conditions, the fard salah (obligatory prayer) too, may be offered on a riding beast,
because these are justifiable excuses and they are exempted from codes of law.
As for the Prophet's alugarcall to with on a riding beast, he did it to make people familiar
with the salah of witr. Once they realized its wajib (expedient) nature, he used to alight
from the riding beast of offer it. This is the explanation of Imam Tahawi atlar).
Imam Muhammad lar> has presented many aathar of the sahabah duatl so, and the tabiun
4tl47) in his book Muwatta that prove that they alighted from their riding beasts during a
journey to offer the witr. 1
Allamah Shammi atlar> said that in the same way, these things are not allowed on the
riding beast like the fard salah (obligatory prayer) the funeral salah, salah offered against a
vow and prostration on recital of a verse calling for prostration when the verse is recited on
the ground.
2.
(The second ruling deduced from this hadith is:) It is allowed to offer salah on the
riding beast only during a journey. All the imams are agreed on this deduction. While both
Imam Abu Hanifah allar, and Imam Abu Yusuf War, have concurred in one version, the
confirmed and correct contention of Imam Abu Hanifah dar, is that salah on the riding
beast is conditional to a worshipper's being out of the city irrespective of whether he is a
traveller or not a traveller. Hence, according to him, if a traveller is within a city, then he is
not allowed to offer even the optional salah on a riding beast. But, according to Imam
Muhammad, dar, it is allowed, but makruh. Imam Abu Yusuf allar, said that if a traveller
offers salah on a riding beast, even in the city, there is no harm in it.
The next point of difference is how far out of the city is one permitted to offer salah on a
riding beast. Some scholars say that when a traveller is at least six miles outside the city, he
may offer salah on a riding beast. Some others have given a distance half of that. Yet others
give the distance at one league (which is also three miles). However, the correct thing is
that just when anyone is outside the city limits of its populace, he is allowed to offer
optional salah on a riding beast. It is like the rule on the qasr (shortened) salah.
SECTION II
الفضلُ الثَّانِى
WHEN THE PROPHET صلى الله عليه وسلم DID NOT OBSERVE QASR
(١٣٤١) عَنْ عَائِشَةٌ قَالَتْ كُلُّ ذَالِكَ قَدْ فَعَلَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَصَرَ السَّلاَةَ وَأَتَّةَّ - (رواه فى شرح السنة)
1341. Sayyidah Ayshah acall , narrated that Allah's Messenger alugarcall to did all that.
He offered the shortened salah (during a journey) and also offered it completely.2
1 Chapter 77, P 125. Dar ul-Islarat, Karachi. (Comments after hadith # 1:77.252). Also 1.60. 207, 1-
60.210 #215
2 Daraqutni # 43 in the chapter al-qiblah for one who is fasting ( LaUlulall) Sharah as Sunnah (Baghawi,)

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COMMENTARY: During his journey the prophet , leail & acted in both ways. He offered two
raka'at instead of four in a salah, and he also offered all four. Hence, Imam Shafi'i atlar> abides by
it. He says that, during a journey, a traveller is allowed to offer the complete salah.
Imam Abu Hanifah «tlar, holds that it is not allowed to offer the complete salah during a journey.
If anyone does not observe the qasr and offers the full salah, then he will be committing sin.
The scholars say that this hadith is weak because of a sub narrator in its line of transmission,
(Sayyiduna) Ibrahim ibn Yahya «tlar). The auther of Safar us-Sa'adah also comments on the
authenticity of this hadith and says that it is not established that the Prophet , le ul do
offered a complete salah during a journey. Even if the hadith is accepted, as Daraqutni rates
the hadith, it will be presumed that it was in the beginning when both things were allowed
during the journey. Subsequently, qasr was made binding.
As for this hadith of Sayyidah Ayshah de atl (so), the first portion could refer to those salah
that are shortened, meaning which comprise of four raka'at. And, the second portion could
be about those salah that are never subject to qasr, namely, the salah made up of three or
two raka'at. This means that the Prophet alugarcall to made qasr of four raka'at, but offered
the salah of three and two in full. Clearly, this meaning complies with the hadith, for, the
Prophet ,aleabl do observed qasr and also observed salah completely. This explanation is
very reasonable and nearer to the text.
QASR ON STAYING BEYOND FIFTEEN DAYS WITHOUT RESOLVE AND DESIGN
(١٣٤٢) وَعَنْ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ غَزَوْتُ مَةَّ النَِّيِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَشَهِدْتُ مَعَهُ الْفَتُحَّ فَأَقَامَ
بِمَكَّةَ ثَمَانِي عَشْرَةَ لَيْلَةٌ لَا يُعَلِّى إِلََّ رَكْعَتَيْنِ يَقُولُ يَا أَهْلَ الْبَلَدِ صَلُّوْا ازْبَهَا فَإِنَّاسَفْرٌ- (رواه ابوداؤد).
1342. Sayyiduna Imran ibn Husayn 's al o) narrated that the accompanied the
Prophet , 4l at do on a battle and was present with him at the conquest (of
Makkah). He stayed in Makkah for eighteen days and continued to offer only two
raka'at (instead of four). He used to say "O residents of the city, offer four raka'at,
for we are travellers." 1
COMMENTARY: As stated previously, if anyone stays beyond fifteen days at a place
without a pre-determined plan, he may observe the qasr. Thus, during the conquest of
Makkah, the Prophet's alugacall to stay extended to eighteen days though he contemplated
to depart sooner. But, he was compelled by circumstances to overstay. So, he continued to
offer the qasr salah.
Since he was the Imam and he offered two raka'at, he said after giving the salutation these of
Makkah who followed him, "The residents must complete their four raka'at. I am a traveller.
"This shows that it is mustahab for a traveller Imam to announce this to his muqtadis.
If a resident follows a traveller imam, then he must complete his four raka'at and he is not
allowed to emulate the imam to end his salah at two raka'at. However, if a traveller follows
a resident imam; he must complete the four raka'at with him.
QASR IS ONLY OF FOUR RAKA'AT
(١٣٤٣) وَعَنَ ابْنِ عُمَرَ قَالَ صَلَّيْتُ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الثُّهْرَ فِي السَّفرِ رَكْعَتَيْنٍ وَبَعْدَهَا
1 Abu Dawud # 1229, Musad Ahmad 4-430