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The sign of laylat ul qadr mentioned in this hadith is such as may be verified practically.
EXTRA EXERTION DURING LAST TEN DAYS OF RAMADAN
(٢٠٨٩) وَعَنْ عَائِشَةً قَالَت كَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَجْتَهِدُ فِي الْعَشْرِ الْآَوَاخِرِ مَا لَا يَجْتَهِدُ
فِى غَيْڕە۔(رواه مسلم)
2089. Sayyidah Ayshah رضى الله عنها said that Allah's messenger صلى الله عليه وسلم used to make
exceptional effort (in worship) during the last ten nights such as he did not do any
other time.1
(٢٠٩٠) وَعَنْهَا قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ الْعَشْرُ شَدَّ مِثْزّرَهُ وَأَحْلِى لَيْلَهُ
وَأَيُقَطَ آَهُلَه۔ (متفق عليه)
2090. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم braced
himself for more worship as the last ten nights commenced. He stayed awake and
wake up his family.2
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم remained awake for most of the night
and also, sometimes, all the night in worship. He did not keep awake all through often.
He awakened his wives, daughters, female slaves and male slaves during the last ten days of
Ramadan. He get them to be engaged in worship and qualify for the blessing of laylat ul qadr.
SECTION II
الفضلُ الثَّانِى
SUPPLICATION ON THE LAYLAT UL QADR
(٢٠٩١) عَنْ عَائِشَةً قَالَتْ قُلْتُ يَا رَسُولَ اللهِ أَرَ أَيْتَ إِنْ عَلِمُتُ أَىُّ لَيْلَةٍ لَيْلَةُ الْقَدْرِ مَا أَقُوْلُ فِيْهَا قَالَ
قُوْلِيُ اللَّهُوَّ إِنَّكَ عَفُوْ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّى- رَوَاهُ أَحْمَدُ وَابْنُ مَاجَةَ وَالتِّزْمِذِىُّ وَصَّحَةُ اللَّهُتَّ إِنَّكَ
عَفُؤْ تُحِبُّ الْعَقْوَ فَاعْفُ عَنِّى-
صلى الله عليه narrated that she asked Allah's Messenger رضى الله عنها Sayyidah Ayshah .2091
, 'What, if I recognize the night that is laylat ul qadr, may I pray?" He said that
she should say:
اللّهُؤَّ إِنَّتَ عَفُوْ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّى
'O Allah, you are the forgiving you love to forgive. So, do forgive me"3
COMMENTARY: This supplication embraces all good of this world and the next. The
greatest good fortune of anyone is forgiveness and pardon from Allah. It is the utmost of
all goodness. Nothing is better from a creature than praying to Allah for forgiveness.
NIGHTS THAT COULD BE LAYLAT UL QADR
(٢٠٩٢) وَعَنْ أَبِيِّ بَكْرَةً قَالَ سَمِعْتُ تَسْؤُلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِلْتَمِسُوْهَا يَعْنِى لَّيْلَةَّ الْقَدْرِ فِى
1 Muslim # 8-1175, Ibn Majah # 1767, Musnad Ahmad 6-82.
2 Bukhari # 2024, Muslim # 7-1174, Nasai'i # 1639, Ibn Majah # 3850, Musnad Ahmad 6-41.
3 Tirmidhi # 3513, Ibn Majah # 3850, Musnad Ahmad 6-171.

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تِسْعٍ يَبْقَيْنَّ أَوْ فِى سَبُعٍ يَبْقِيْنَ آَوْفِي خَمْسٍ يَبْقِيْنَ أَوْ ثَلَاثٍ آواخِرَ لَيْلَةٍ(رواه الترمذى)
صلى الله عليه said that he heard Allah's Messenger رضى الله عنه: Sayyiduna Abu Bakrah .2092
, say, "Seek it meaning laylat ul qadr -when nine nights remain or seven remain
or five remain or those remain or in the last."1
(These are the 29th, 27th, 25th, 23rd or the last of Ramadan.)
BUT ONLY IN RAMADAN
(٢٠٩٣) وَعَنِ ابْنِ عُمَرَ قَالَ سُئِلَ تَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ لَيْلَةِ الْقَدْرِ فَقَالَ هِىَ فِيْ كُلِّ
رَمَضَانَ - وَرَوَاهُ أَبُوْدَاوُدَ وَقَالَ رَوَاهُ سُفْيَاكُ وَشُعْبَةُ عَنْ آَبٍ إِسْحَاقَ مَوْقُوُفًا عَلَى ابْنِ مُمَرَ-
2093. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم was
asked about laylat ul qadr. He said, "It is in every Ramadan."2
. رضى الله عنه (It is mawquf at ibn Umar)
COMMENTARY: The word of the hadith (su)+) could mean as translated, or 'throughout
Ramadan on any of its nights, not merely the last ten nights. This second would imply that
having given this information, the Prophet Muhammad صلى الله عليه وسلم later narrowed it down
to the last ten nights of Ramadan.
TWENTY THIRD IS LAYLAT UL QADR
(٢٠٩٤) وَعَنْ عَبْدِ اللّهِ بُنِ أُنَيْسٍ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ إِثَّ ◌ِيُ بَادِيَةٌ آَكُوْنَ فِيْهَا وَأَنَا أُصَلِى فِيْهَا بِحِمُدٍ
·
اللّهِ فَمُرْنِ بِلَيْلَةٍ أَنْزِلْهَا إِلَى هذَا الْتَسْجِدِ فَقَالَ أَنْزِلُ لَيْلَةَ ثَلَاثٍ وَعِشْرِ يُنَ قِيلَ لِابْنِهِ كَيْفَ كَانَ آَبُوُكَ
يَصْنَّهُ قَالَ كَانَ يَدُخُلُ الْمَسْجِدَ إِذَا صَلَّى الْعَصْرَ فَلَا يَخْرُبُ مِنْهُ لِحَاجَةٍ حَتَّى يُصَلِى الْتُبْحَ فَإِذَا صَلَّى القُبْحَ
وَجَدَدَ ابَتَّهُ عَلَى بَابِ الْمَسُچِدِ فَجَلَسَ عَلَيْهَا وَلَحِق پِبَادِیته(رواه ابوداؤد)
2094. Sayyiduna Abdullah ibn Unays s à , narrated that he submitted, "O
Messenger of Allah, I have a home in the desert and I reside there. Praise belongs to
Allah, I offer salah (prayer) there. Instruct me of a night on which I may come to
this mosque." He said, "Come here on the twenty third night." (Later on) his son
was asked about his father's practice. He said, "He would enter the mosque after
having offered the salah (prayer) of asr and he never went out of it for any purpose
(contrary to I'tikaf (Seclusion(for worship in a mosque)) till he had offered the salah
(prayer) of fajr. After having prayed the fajr, he found his (riding) beast at the gate
of the mosque. He then mounted it and returned to his desert."3
COMMENTARY: This hadith does not determine the date of laylat ul qadr. The Prophet
Muhammad صلى الله عليه وسلم had learnt of the date for that particular year, so he instructed
Abdullah usan +, to go to the mosque on the twenty third. However, he misunderstood it to
mean that laylat ul qadr was on the twenty third always. Also, the Prophet Muhammad
1 Tirmidhi # 794, Musnad Ahmad 5-36.
2 Abu Dawud # 1387.
3 Abu Dawud # 1380.
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duy4.le & did not generally know of the night, but learnt of it sometimes.
SECTION III
اَفَصلُ الثَّالِثُ
صلى الله عليه وسلم KNOWLEDGE OF LAYLAT UL QADR TAKEN AWAY FROM PROPHET
(٢٠٩٥) عَنْ عُبَادَةَ بْنِ القَّامِتِ قَالَ خَرَجَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِيُخْبِرَنَا بِلَيْلَةِ الْقَدْرِ فَتَلَاخی رَجُلانٍ
مِنَّ الْمُسْلِمِيْنَ فَقَالَ خَرَجُتُ لِأُخْبِرَ كُمْ بِلَيْلَةِ الْقَدْرِ فَتَلَاخى قُلَاهْ وَفُلَاهْ فَرُفِعَتْ وَعَلى أَنْ
يَكُونَ خَيْرًّا لَّكُمُ فَالْتَمِسُوْهَا فِي التَّاسِعَةِ وَالسَّابِعَةِ وَالخَامِسَةِ - (رواه البخارى)
2095. Sayyiduna Ubadah ibn as-Samit us in+, narrated that the Prophet Muhammad
came out to tell them about laylat ul qadr. Two men among the Muslim صلى الله عليه وسلم
quarrelled with one another. He said, "I came out to inform you of laylat ul qadr
but so and so quarrelled with one another, so the knowledge was taken away (from
me). Perhaps. This is better for you. So seek it on the ninth (twenty ninth), seventh
(twenty seventh), and fifth (twenty fifth)."1
COMMENTARY: The two disputing men were Abdullah ibn Ubayy (or Abu) Hadhru and
Kab ibn Maalik.
That the knowledge was taken away was better in the sense that people would now make
more effort and not sit tight.
MERIT OF LAYLAT UL QADR
(٢٠٩٦) وَعَنُّ أَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ لَيْلَهُ الْقَدْرِ نَزّلَ جِبْرِئُلُ فِي كَبْگُبَّةٍ
مِنَ الْمَلَّائِكَةِ يُصَلُّونَ عَلَى كُلِّ عَبْدٍ قَائِمٍ أَوْقَاعِدٍ يَذْكُرُ اللَّهُ عَزَّ وَجَلَّ فَإِذَا كَاتَ يَوْمُ عِيْدِ هِمْ يَكُنِى يَوْمً
فِطْرِهِمْ بَاهِى بِهِمْ مَلائِكَتَّهُ فَقَالَ يَا مَلَائِكَتِى مَا جَزَاءُ أَجِبْرٍ وَفَى عَمَلَ قَالُوا رَبُّنَا جَزَاؤُه آْ يُوَّ أَجْرُه
قَالَ مَلَائِكُتِى عَبِيْدِىٌ وَإِمَانِى قَوْا فَرِ يضَتِيْ عَلَيْهِمْ ثُمَّ خَرَجُوْا يَمُجُونَ إِلَى الذُّعَاءِ وَعِزَِّ وَجَلَالِى وَكَّرَمِى
وَعُلُوِى وَرْتِفَاءِ مَكَانِى لَّأَجِيْبَنَّهُمْ فَيَقُوْلُ ارْجِعُوا قَدْ غَفَرْتُ لَكُمْ وَبَذَّلْتُ سَيِّئَا تِكُمُ حَسَنَاتٍ قَالَ
فَيَرْ جِعُونَ مَغْفُوْرً ا لَهُمُ - رَوَاءُ الْبَيْهَقِيُ فِيْ شُعَبِ الْإِيمَانِ-
2096. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
'when it is laylat ul qadr, Jibril ,> Jude comes down with a number of angels. They
pray for each of the men who stand (in salah (prayer)) or sit (making dhikr) to
remember Allah, Might and Glorious, when it is the day of their eed, meaning eed
ul fitr, Allah refers to them before the angels as his Pride and joy. He says "O my
angels what is the recompense of one who is hired and who completes his work
faithfully?' They say, our lord! His recompense is that he should be paid his wages
in full. He says, 'My angels! My male slaves and My female slaves have discharged
that which I have prescribed for them and have now come out (of their homes)
entreating with voices raised in supplication. By my Might, My Glory, My Mercy,
My power, My exalted station, I shall surely grant them their prayer.' Then, He says
(to His slaves), 'Return! Indeed, I have forgiven you and replaced your evil deeds
1 Bukhari # 2023.

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with good deed s,' So, they return having been forgiven."1
CHAPTER - X
بَابُ الْإِعْتِكَافِ
I'TIKAF (REMAINING IN THE MOSQUE FOR SOME
PERIOD OF TIME TO WORSHIP ALMIGHTY)
The dictionary meaning of I'tikaf (Seclusion) is 'to remain somewhere and to detain oneself
at some place' In the terminology of Shari'ah (divine law), it is 'to remain in the mosque
where congregational salah (prayer) is offered with intention to observe I'tikaf (Seclusion) for
Allah's pleasure.'
The intention is valid only of a Muslim who is sane and free of sexual defilement,
menstruation and lochia. The I'tikaf (Seclusion) in the last ten days of Ramadan is sunnah
muwakkadah (emphasized practice of Holy Prophet , ,le an .) because the Prophet
Muhammad صلى الله عليه وسلم observed it always in Ramadan in its last ten days. 'Mukhtar' has
written that it is sunnah muwakkadah 'alal kifayah (emphasized practice of Holy Prophet di.
pytle but adequate) so that even if one person observes it, it will be enough for all the
people and those who do not observe it are not blame worthy in this case.
It becomes wajib (obligatory) to observe the I'tikaf (Seclusion) if one declares his intention
orally or makes a vow. It may be prompt and one may say, "I bind myself to observe itikaf
for so many days." Or, one may make it conditional, saying "I vow to observe the I'tikaf
(Seclusion) for so many days if my wish (for such and such a thing) is accomplished." These
are two kinds of I'tikaf (Seclusion);
(i)
Sunnah muwakkadah (emphasized practice of Holy Prophet ,, 4,le ano) that is
observe during the last ten days of Ramadan, and
(ii)
Wajib (obligatory) which concern a vow.
A third kind of I'tikaf (Seclusion) is mustahab (desirable) and it is observed at any time other
than the final ten days of Ramadan. It may be observed during the initial twenty days of
Ramadan or at any other time in any month.
There is no limit for the mustahab I'tikaf (desirable seclusion). If anyone forms an intention to
observe it for all his life, then too it is allowed, but, the ulama (Scholars) differ on the
minimum period for it. Imam Muhammad als, said that there is no minimum limit for a
mustahab (desirable) I'tikaf (Seclusion) and it can be observed for a minute or less than that at
any h our of day or night. The obvious ruling of Imam Abu Hanifah aus, is identical to it
and the Hanafis abide by it. Hence, it is proper for every Muslim who enters a mosque, for
salah (prayer) or otherwise, to form an intention to observe the I'tikaf (Seclusion), 'I intend to
go through I'tikaf (Seclusion) as long as I am in the mosque.'
In this way one may earn the honour and merit of I'tikaf (Seclusion) very many times in a day.
However, Imam Abu Yusuf ales, said that the minimum limit of I'tikaf (Seclusion) is most of
the day, meaning more than half a day. A second opinion of Imam Abu hanifah ales, is
that the minimum period for which an I'tikaf (Seclusion) may be observed is one day but no
ruling is issued on this opinion that is apart from his obvious opinion.
1
1 Bayhaqi in Shu'ab ul eeman # 3117.

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SECTION I
,
الفَضْلُ الْأَوَلْ
WOMAN MAY OBSERVE I'TIKAF (SECLUSION) AT HOME
(٢٠٩٧) عَنْ عَائِشَةَ آَّ النَِّيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ كَاتَّ يَعْتَكِفُ الْعَشْرَ الْأَوَاخِرَ مِنْ رَمَضَانَ حَتَى
تَوَقَّاهُ اللَّهُ خُؤَّ إِعْتَكَفَ أَزْوَاجُهُ مِنْ بَعْدِهِ(متفق عليه)
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنها Sayyidah Ayshah .2097
used to observe I'tikaf (Seclusion) during the last ten days of Ramadan till Allah
took him. Then, his wives observed the I'tikaf (Seclusion) after him.1
COMMENTARY: After the death of the prophet Muhammad صلى الله عليه وسلم his wives
observed I'tikaf (Seclusion) in their homes. The jurists say that it is mustahab (desirable) for
women to do so in the mosques within their homes and if they have not set aside any such
place in their homes as a mosque the any portion of the house would do. They must not
move out of this place unnecessarily as that represents a mosque for them. It is makruh
(unbecoming) for them to observe I'tikaf (Seclusion) in a mosque.
HERE GENEROUS IN RAMADAN
(٢٠٩٨) وَعَنِ ابْنِ عَبَّاسِ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَجْوَدَ النَّاسِ بِالْخُيْرِ وَكَانَ أَجْوَدُ مَا
يَكُونُ فِي رَمَضَانَ كَانَ جِبْرِيْلُ يَلْقَاهُ كُلَّ لَيْلَةٍ فِيْ رَمَضَانَ يَعْرِضُ عَلَيْهِ النَِّىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
الْقُرْآنَ فَإِذَا الَقِيَّةُ جِبْرِيْلُ كَانَ أَجْوَدَ بِالْخُيْرٍ مِنَ الرِّيْحِ الْمُرُسَلَةِ - (متفق عليه)
2098. Sayyiduna ibn Abbas رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم was the
most generous of all men. In Ramadan, he was more generous than at other times.
(Sayyiduna) Jibril عليه السلام met him every night in Ramadan and the Prophet
Muhammad صلى الله عليه وسلم recited the Quran to him. When jibril عليه السلام met him, he
was more generous then the blowing wind.2
صلى الله عليه came, the Prophet Muhammad's عليه السلام COMMENTARY: When Sayyiduna Jibril
duy generosity knew no bounds. This indicates that during blessed times and when
meeting sacred people one should be very generous.
This hadith does not touch I'tikaf (Seclusion) yet it is placed in the chapter of I'tikaf
(Seclusion) in which the Prophet Muhammad صلى الله عليه وسلم engaged in Ramadan. This is a
صلى الله عليه وسلم piety of a high degree and the hadith asserts that the Prophet Muhammad
practiced much piety and generosity in this month.
REPETITION OF THE QURAN
(٢٠٩٩) وَعَنُ أَبي هُرَيْرَةً قَالَ كَاتَ يُعُرَضُ عَلَى الَِّيّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْقُرْأُ كُلَّ عَامٍ مَرَّةً فَعُرِضَ
عَلَيْهِ مَرَّتَيْنٍ فِى الْعَامِ الّذِىُ قُبِضَ وَكَانَ يَمْتَكِفُ كُلَّ عَامٍ عَشْرًا فَاعْتَكَفَ عِشْرِئِنَّ فِي الْعَامِ الَّذِى قُبِضَ.
(رواه البخارى)
1 Bukhari # 2026, Muslim # 5-1172, Abu Dawud # 790, Tirmidhi # 790, Ibn Majah # 1773, Musnad
Ahmad 2-281.
2 Bukhari # 1902, Muslim # 50-2308, Nasai'i # 2095, Musnad Ahmad 1-231.

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2099. Sayyiduna Abu Hurayrah ws at », said that the Quran was recited to the
Prophet Muhammad صلى الله عليه وسلم (by Jibril) عليه السلام once every year. But, it was
recited to him twice in the year in which he died. And, he used to observe I'tikaf
(Seclusion) for ten days every year, bu " . observe I'tikaf (Seclusion) for twenty days
in the year he died.1
COMMENTARY: Sayyiduna Jibril plade recited the Quran to the Prophet Muhammad
julean and then he recited to him as the previous hadith says. So, it is sunnah to revise the
Quran by reciting it to one another.
In the Prophet Muhammad's صلى الله عليه وسلم life, there is an example for his ummah that when
they enter the final stage of their life they should increase their pious deeds. They should
prepare themselves with more piety and obedience to met their Mighty Lord.
MANNER & ETIQUETTE OF I'TIKAF (SECLUSION)
(٢١٠٠) عَنْ عَائِشَةَ قَالَتْ كَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَإِذَا اعْتَكَفَ ادْنَى إِلَىَّ رَأُسَهُ وَهُوَ فِي
الْمَسْجِدِ فَأُرَجِّلَهُ وَكَانَ لَّا يَدْخُلُ الْبَيْتَ إِلَّ ◌ِحَاجَةِ الْإِنْسَانِ - (متفق عليه)
صلى الله عليه وسلم said that when Allah's Messenger رضى الله عنها Sayyiduna Ayshah .2100
engaged in I'tikaf (Seclusion), he put his head out towards her while he remained
within the mosque. She would comb (his hair). He did not enter the house except to
attend to human compulsion (to relieve himself)2
COMMENTARY: One who observe the I'tikaf (Seclusion) may stretch out of the mosque a
limb. He may also comb himself.
Ibn Human als, said that he may wash a limb within the mosque in a vessel provided the
mosque is not polluted.
Imam Abu Hanifah ales, said that if he goes out of his place even for a minute then his
I'tikaf (Seclusion) is nullified.
The need for which he may go out is of two kinds.
(i)
Natural like the urge to urinate of defecate and to have a purifying bath (after a
wet dream), but there is no clear tradition about bath for Friday. Sharh Award
does say, however, that he may got to have a bath whethere it is wajib (obligatory)
(like when defiled) or optional (like for Friday).
(ii)
Shar'I like for eed salah (prayer) and adhan. If the place from where the adhan is
called is outside the mosque then going there is a need. The I'tikaf (Seclusion) does
not break because of it. Both the mu'adhdhin and one who is not a mu'adhdhin
are allowed to go (for the adhan). Going for the Friday slah is also a need.
However, he must go out at the time of zawal (not before) for the Friday salah (prayer). If
the mosque where the salah (prayer) of Friday is held is far away then he must go
sufficiently early to be able offer the tahiyatul masjid and the sunnah of Friday. It is allowed
also to stay in that mosque after the salah (prayer) to offer the post salah (prayer) sunnah. If he
stays there longer then though his I'tikaf (Seclusion) is not nullified, yet his over staying is
makruh (unbecoming) tanzihi.
Similarly, if he has no servant or assistant then giving home for the meal or to fetch it is
1 (1): Bukhari # 4998, Abu Dawud # 2466, Ibn Majah # 1769, Darimi # 1779, Musnad Ahmad 2-336.
2 Bukhari # 2029, Muslim # 6-197, Tirmidhi # 804, Ibn Majah # 1776, Musnad Ahmad 6-264.
1
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also a need.
If the mosque collapses or someone throws him out and he goes into another mosque
without delay, then his I'tikaf (Seclusion) is not invalidated. The same applies when he
rushes to another mosque if he fears for his life and property in the mosque in which he
began his I'tikaf (Seclusion)
If he goes out of his place to relieve himself, for a natural reason or a need sanctioned by
Shari'ah (divine law) and creditor detains him even for a minute then, according to Imam
Abu Hanifah at>, his I'tikaf (Seclusion) becomes void. However Imam Abu Yusuf anas, and
Imam Muhammad atus, hold that it is not nullified.
His I'tikaf (Seclusion) will become void if he comes out to save someone who is drawing or .
burning in fire, or to enlist for jihad if the call is made, or to give testimony.
In short, if he goes out even for a minute for anything apart from the natural needs or
needs sanctioned by Shari'ah (divine law), then his I'tikaf (Seclusion) becomes void, even if he
goes out by mistake. However, the two companions (named above) hold that his I'tikaf
(Seclusion) will become void only if he is out for most of the day, We may deduced from
this hadith that he may also have a haircut in the mosque during I'tikaf (Seclusion) provided
his hair do not fall in the mosque.
VOW MADE DURING PRE-ISLAMIC PERIOD
(٢١٠١) وَعَنِ ابْنِ عُمَرَ أَثّ عُمَرَ سَأَلَ النَّبِيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ كُنْتُ نَذَرْتُ فِي الْجَاهِلِيَّةِ أَكْ
اعْتَكِفَ لَيْلَةً فِى الْمَسْجِدِ الْخُرَامِ قَالَ فَأَوْفٍ بِنَّذُرِكَ (متفق عليه)
2101. Sayyiduna Ibn Umar رضى الله عنه narrated that (Sayyiduna) Umar رضى الله عنه asked the
Prophet Muhammad صلى الله عليه وسلم about a vow he had made during the jahiliyah to
observe I'tikaf (Seclusion) in the sacred mosque for a night (and day). He said,
"Fulfil your vow."1
COMMENTARY: Jahliyah was the period before the commissioning of the prophet and the
advent of Islam.
The Command to fulfil the vow made during the jihiliyah was of the nature of msuthab. If
Umar us an +) had made the vow after embracing Islam, then the command was of the
category of wajib (obligatory).
However, Teebi ales, said that if the vow was made during the jihiliyah but conformed to
the commands of Islam then after accepting Islam it is wajib (obligatory) to fulfil it. This is
what Imam shafi'I ale>, abides by but Imam Abu Hanifah ales, held that the vow itself is
not valid what to say of fulfilling it after Islam? His arguments may be seen in books of
fiqh. He takes the meaning mentioned earlier.
FASTING IS PRE-REQUISITE FOR WAJIB (OBLIGATORY) I'TIKAF (SECLUSION)
Allama Teebi als, said that this hadith proves that fasting is not a condition for the I'tikaf
(Seclusion) to be correct. This is contention of Imam Shafi'I al >, However, Imam Abu
Hanifah ata>, said that while fasting is not a condition for a voluntary I'tikaf (Seclusion), yet
it is wajib (obligatory) for a wajib (obligatory) I'tikaf (Seclusion). His two companions agree
1 Bukhari # 2032, Muslim # 27-1656, Abu Dawud # 3325, Tirmidhi # 1539, Nasai'i # 3820, Musnad
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with him and the Hanafis abide by it. Imam Maalik am, and Imam Abu Hanifah aldass
according to his second opinion, hold that for I'tikaf (Seclusion) itself, whether wajib
(obligatory) or optional, fasting is a pre-requisite.
The Hanafis say about this hadith that in its other versions, the I'tikaf (Seclusion) of Umar
que Ano, is mentioned with fasting. Thus the version in Abu Dawud, Nasai'I and Daraqutni
say that the Prophet Muhammad صلى الله عليه وسلم instructed him to observe I'tikaf (Seclusion)
and fast also. Moreover, the hadith of Sayyidah Ayshah Que &n+, which follows asserts that
I'tikaf (Seclusion) is not valid without fasting, this is bout wajib I'tikaf (due Seclusion). If
anyone makes a vow and observes I'tikaf (Seclusion) only in the night then that is invalid be
cause night is not associated with fasting. If anyone vows to observe I'tikaf (Seclusion)
during Ramadan then the fasts of Ramadan will serve as complimentary to his I'tikaf
(Seclusion). But if anyone keep on optional fast and vows to observe I'tikaf (Seclusion) on
that day then that is not correct.
If someone vows to observe I'tikaf (Seclusion) during a certain Ramadan but fails to do it
then he must redeem it no other days and keep fasts for the I'tikaf (Seclusion). However, this
redeeming will not be proper in another Ramadan nor during such days when other wajib
(obligatory) fasts are kept, whether these wajib (obligatory) are redeeming fasts or of some
other kind.
If anyone forms an intention to observe I'tikaf (Seclusion) for many days at a stretch then he
will have to observe I'tikaf (Seclusion) during their nights too. This if anyone vows to
observe I'tikaf (Seclusion) for two days then he will do it for their two nights also. But Imam
Abu Yusuf said that he will do it for only night.
If anyone vows to observe I'tikaf (Seclusion) for one month then he will have to do it at a
stretch even if he had not said so when making the vow.
SECTION II
الفَصلُ الثَّانِئ
REDEEMING SUNNAH MUWAKKADAH (EMPHASIZED PRACTICE OF HOLY PROPHETLy,ledo)
(٢١٠٢-٢١٠٣) عَنْ آَنَسٍ قَالَ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْتَكِفُ فِى الْعَشْرِ الْآَوَاخِرِ مِنْ رَمَضَانَ فَلَمُ
يَعْتَكِفْ عَامًا فَلَمَّا كَانَ الْعَامُ الْمُقْبِلُ اعْتَكَفَ عِشْرِيْنَ - رَوَاءُ التِّرْمِذِىُّ وَرَوَاهُ أَبُوْ دَاوُدَ وَابْنُ مَاجَةً عَنْ اُي ◌ّبُنِگمُپٍ۔
2102. Sayyiduna Anas رضى الله عنه narrated that the Prophet Muhammad صلى الله عليه وسلم used
to observe I'tikaf (Seclusion) during the last ten days of Ramadan. One year,
however he did not observe the I'tikaf (Seclusion) and the year after that he
observed I'tikaf (Seclusion) for twenty days.1
2103. Ubayy ibn Ka'b رضى الله عنه narrated this hadith,2
COMMENTARY: Allamah Teebi alas, cites this hadith to say that if any one misses sunnah
muwakkadah (emphasized practice of Holy Prophet ,.,,caso) then he must redeem it too. The
essence is only to redeem, otherwise it is fard (compulsory) to redeem a fard (compulsory) and
sunnah to redeem a sunnah, not fard or wajib (compulsory or obligatory).
1 Tirmidhi # 803, Musnad Ahamd 2-401.
2 Abu Dawud # 2463, Ibn Majah # 1770.

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THE COMMENCEMENT OF I'TIKAF (SECLUSION)
(٢١٠٤) وَعَنْ عَائِشَةً قَالَتْ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَرَادَ اْ يَمْتَكِفَ صَلَى الْفَجُرَ كُّ
دَخَلَ فِى مُعتَگفِه(رواهابوداود وابن ماجة)
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنها Sayyidah Ayshah .2104
intended to engage in I'tikaf (Seclusion), he offered the salah (prayer) of fajr. Then
he went into the place where I'tikaf (Seclusion) was to be observed.1
COMMENTARY: Awza'I als, and Thawri ales, cite this hadith to say that I'tikaf (Seclusion)
begin with the day. But, the four imams agree that if anyone decides to observe I'tikaf
(Seclusion) for one month or ten days, etc. then it begin towards the close of the day before
sunset. On its final day, he should end it after sunset and come out of it. This hadith is
explained by saying that the Prophet Muhammad lu,4,le ano formed intention to observe
the I'tikaf (Seclusion) before sunset and came to the mosque. He stayed in the mosque all
night and when he had offered the salah (prayer) of fajr, he went into that portion of the
mosque which was set aside for I'tikaf (Seclusion) and on which judge bags were hung to
seclude it from others. So, though he began his I'tikaf (Seclusion) at sunset, yet he entered
the reserved place after fajr.
SICK VISIT DURING I'TIKAF (SECLUSION)
(٢١٠٥) وَعَنْهَا قَالَتُ كَانَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَعُوْدُ الْمَرِيْضَ وَهُوَ مُعْتَكِفْ فَيَمُرُّ كَمَا هُوَ فَلَا يُعَرُِّ
يَسْأَلُ عَنْهُ-(رواه ابوداؤد)
2105. She also narrated that the Prophet Muhammad صلى الله عليه وسلم paid a sick visit
while he was observing I'tikaf (Seclusion). He would go straight ahead and not stop
with him but (only) ask after him.2
COMMENTARY: While going to the sick, he did not turn anywhere else, nor pause. He
simply enquired how he was and walk back (to the mosque).
Hasan al-, and Nakha'I alas, said that one who observes the I'tikaf (Seclusion) is permitted
to go out for the Friday salah (prayer) (if not held in the mosque in which he observes it) and
to pay a sick visit. However, the four imams say that if he goes out to attend to a need
natural or sanctioned by Shari'ah (divine law) and, before attending to his need or
afterwards, he asks after a sick person or participates in a funeral salah (prayer) the there is
no harm in it, provided he does not rear off course and does not pause beyond the (funeral)
salah (prayer), otherwise his I'tikaf (Seclusion) will be invalid. If he will get out of his place
merely to pay a sick visit of join a funeral salah (prayer) then his I'tikaf (Seclusion) will be
void unless he had stipulated these things when forming his intention to observe the I'tikaf
(Seclusion) that he would go out for such things.
MANNERS OF I'TIKAF (SECLUSION)
(٢١٠٦) وَعَنْهَا قَالَتِ السُّنَّهُ عَلَى الْمُعْتَكِفِ أَبْ لَا يَعُوُدَ مَرِيْضًا وَلَّا يَشْهَدَ جَنَازَةً وَلَا يَمَسَ الْمَرْأَّةَ وَلَا
يُبَاشِرَهَا وَلَا يَخْرُجْ ◌ِحَاجَةٍ إِلَّ لِمَا لَا بُدَّمِنْهُ وَلَا إِعْتَكَافَ إِلَّا بِصَوْمٍ وَلَا إِعْتِكَافَ إِلَّ فِى مَسْجِدٍ جَامٍِ(رواهابوداود)
1 Muslim # 6.1173, Abu Dawud # 2464, Tirmidhi # 791, Nasai'i # 709, Ibn Majah # 1771.
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2106. She also said that for one who is observing I'tikaf (Seclusion), it is sunnah not
to pay a sick visit or join the funeral salah (prayer), or touch or embrace his wife, or
go out for anything except that which cannot be avoided. I'tikaf (Seclusion) is not
observed without fasting and is proper only in a jami masjid (mosque where
congregational salah (prayer) is observed or Friday too).1
COMMENTARY: It is forbidden to one who observes the I'tikaf (Seclusion) to do any thing
to his wife as leads to sexual intercourse which makes the I'tikaf (Seclusion) invalid whether
it is done deliberately or by mistake, during the day or night. As for touching or embracing
her, it will be void only if there is an ejaculation, not otherwise.
He who observes the I'tikaf (Seclusion) is allowed to eat, drink and sleep in the mosque. He
may even engage in buying and selling provided the merchandise is not brought into the
mosque, because it is makruh tahrimi(disapproved to forbidden) to bring trade merchandise
into the mosque, Moreover, he can do that only for himself and his family for their needs
but if he engages in business and trading then that is disallowed. Indeed, buying and
selling in the mosque is also disallowed to everyone else other than one who is engaged in
I'tikaf (Seclusion).
If one who observes I'tikaf (Seclusion) keeps absolute quiet presuming that it is part of
worship then it is makruh (unbecoming) tahrimah. But, he must abstain from evil talk,
falsehood, backbiting and such things. He must recite the Quran and read books of hadith
and Islamic literature.
It is not any form of worship to observe silence during I'tikaf (Seclusion) and even
unnecessary conversation of a permissible nature is makruh (unbecoming). It is stated in fath
ul Qadir that to converse unnecessarily in the mosque wipes off good deeds jut like fire
devours wood.
Imam Abu Hanifah als, said that I'tikaf (Seclusion) is proper only in a mosque where salah
(prayer) of all five times are held in congregational form. Imam Ahmad As an ->, agrees with
him. However, Imam Maalik ale, and Imam Shafi'I als, as also the two companions (of
Abu Hanifah) ales, said that I'tikaf (Seclusion) may be observed I any mosque.
If masjid jami is taken to mean where Friday salah (prayer) is held then it implies that it is
better to observe I'tikaf (Seclusion) in a mosque where Friday salah (prayer) is offered. The
ulama (Scholars) say that the most superior I'tikaf (Seclusion) is observed in Masjid al Harm
(Makkah), the next best is in Masjid Nabawi, صلى الله عليه وسلم Masjid Aqsa (Bayt ul Maqdas)
followed by any Jami Masjid and then in a mosque where there are very many
worshippers.
SECTION III
الفَصلُ الثَّالِثُ
THE PROPHET MUHAMMAD'S صلى الله عليه وسلم PLACE OF I'TIKAF (SECLUSION)
(٢١٠٧) عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ إِذَا اعْتَكََّ طُرِعَ لَهُ فِرَاشُهُ أَوْ يُوُضْعُ لَهُ
سَرِيْرُهُ وَرَاءِ أُسْطُوَانَةِ التَّوْبَةِ - (رواه ابن ماجة)
صلى الله reported that when the Prophet Muhammad رضى الله عنه Sayyiduna Ibn Umar .2107
jak observed I'tikaf (Seclusion) a bedding was placed for him or a bed was put
1 Abu Dawud # 2473.

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down for him behind the pillar of repentance.1
COMMENTARY: One of the pillars of Masjid Nabawi صلى الله عليه وسلم is called ustwanatut
tawbah (or satun tawbah) pillar of repentance. One of the Sahabah, Sayyiduna Abu
Lubabah Ansari رضى الله عنه had committed a mistake because Ansari رضى الله عنه had committed a
mistake because of which he had bound himself to the pillar. He remained in that condition
صلى الله عليه وسلم for many days. When his repentance was accepted, the Prophet Muhammad
united him.
REWARD FOR ONE WHO OBSERVES I'TIKAF (SECLUSION)
(٢١٠٨) وَعَنِ ابْنِ عَبَّاسِ آَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ فِي الْمُمْتَكِفِ هُوَ يَعْتَكِفُ الذُّنُوبَ
وَيُجْرِى لَهُ مِنَ الْحُسَنَاتِ كَعَامِلِ الْحُسَنَاتِ كُلِّهَا(رواه ابن ماجة)
2108. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
about one who observes I'tikaf (Seclusion) that he is preserved from sins and
continues to be rewarded for piety like one who does all good deeds.2
COMMENTARY: The word in the text could be (Km) or (K) both passive or active
voice. Anyone who secludes himself in the mosque for I'tikaf (Seclusion) gets reward even
for those deeds that he is unable to do like visiting sick people, participating in funeral
salah (prayer) and so on, deeds which other people outside the mosque do but he is
precluded from doing. He gets the some reward as those people get.
His heart is purged of the filth of the affairs of the world. He entrusts his soul to Allah. He
is occupied incessantly in worship and remains in Allah's House. He is very near to Allah
whose mercy covers him continuously. It is as though he is in Allah's fort and protection,
safe from the deceit of the devil.
His example is like one who is at the doorstep of a king presenting his petition. He
seems to plead, 'My Master, my Lord! I am at your doorstep but will not budge from it
till you forgive me, grant me my wishes and relieve me of worldly sorrow and pain
and religious shortcomings.
1 Ibn Majah # 1774.
2 Ibn Majah # 1781.

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BOOK - VIII
THE EXCELLENT QUALITIES OF THE QURAN
كِتَابُ فَضَائِلِ الْقُرْآنِ
What is the glorious Quran? It is the most sacred and the greatest of Divine Books. Allah
revealed it to the last and most supreme guide, the noble Messenger , as. It is the
light in the darkness of ignorance and the last nail on the coffin of disbelief and polytheism.
It is the last and most comprehensive law from Allah for the entire human fraternity. It is
called Habl Matin (the strong rope).
It is enough to say for the greatness and excellence of the Quran that it is the word of the
Creater of the universe and of everything. It is free from every defect and shortcoming and
is the paragon of perfection, the peak of eloquence.
The reward for reciting the Quran and reciting it is great and very well known. The
ulama (Scholars) are unanimous that no kin of dhikr (hallowing of Allah) earns as much
reward as the Quran does. In fact, recitation of the Quran in salah (prayer) fetches so much
reward and is so very meritorious that it cannot be described faithfully. Whenever it is
recited, each of its letters fetches ten pieties and its recitation in salah (prayer) earns
twenty five pieties for each letter.
Its recital brings the reciter nearer to Allah and illuminates his heart with Divine
awareness and light of remembrance of Allah. It will intercede for him before Allah on
the day of resurrection.
Recitation of the Quran leads to thinking and reflection over religion and hereafter.
Doing it often reminds one of Allah's Commands so that they may be obeyed and lessons
may be derived. Recital does not imply that one should beautify one's voice letting the
heart linger in the darkness of Quran but does not abide by it, then the Quran is his
enemy. This is why a hadith says that some people recite the Quran but the Quran curses
them because it is not meant to merely recite. Rather, one must obey its commands. He
who recites the Quran but does not obey it, really humiliates it. This is evidence against
him and he will be a loser in the hereafter.
One can understand the Quran only if he recites it slowly, with respect, presence of mind
and careful of the science of recital. Hence, it is imperative to observe its tajwid. It is legal
and proper to recite little of it. Its right can be given by reciting it in forty days and it is
enough even to recite it in a year. In worship, like tarawih, it may be recite complete in at
least seven days, the better if more time is taken.
.
It anyone who recites the Quran does not know Arabic and cannot understand it, then he
must nevertheless recite it with concentration and a conviction that it is Allah's word and
His commands. He should recite it with such humility and submission as though he is not
reciting it but listening to the word of the Jus test of the judges.
MANNER OF RECITING THE QURAN: The noble Quran is a collection of words
revealed directly by Allah, the Mighty Lord. It is ascribed to the judge of all judges, the
king of all kings and undisputed Master of the universe without an associate. Hence,
manners befitting such words and the speaker of such words must be observed. So we
explain here the manners of recitation of the Quran.
Begin by performing ablution using the siwak (twig) also. Then sit at a nice, clean place in a
humble manner, facing the qiblah, considering yourself to be lowly and helpless. Let your

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mind and heart be attentive as if you are before Allah, Lord of Might, presenting your
petition. Recite the ta'awwid (اعوذ بالله من الشيطان الرجيم) and the basmalah (بسم الله الرحمن الرحيم) and begin
the recitation of the Quran. Imagine to yourself that you are listening to Allah's words
without an intermediary. Recite slowly with pauses and concentration and tartil. When you
come across a verse of assurance and mercy for the creatures, glorify Allah, and at a verse
of warning and punishment, seek refuge in Allah. On reciting a verse about Allah's Might
and Sanctity, glorify Him, saying subhan Allah, Be imploring and completely dependant
and weep, but if you do not weep, be as though you are weeping. In short, behave as
though you are before Allah.
Do not try to complete the recitation of the entire Quran rapidly because of which you will
read it fast. It is better to recite a little with reflection and concentration than to read
speedily throwing overboard the manner of recital. Beside, reading the Quran as many
times as possible gets nothing apart from counting the complete recitals. Rather, this thing
is forbidden and the current practice of reading the Quran from cover to cover in one day
at accelerated pace is very bad and foolish (like a summary execution).
It is known of some scholars and saints that they recited very much and completed the
Quran many times in a short period of time. This is their marvel. Do not emulate them.
Rather, whatever you can recite with single-mindedness and following the etiquettes
should satisfy you,
Do not recite the Quran in a noisy surrounding unless it is necessary to recite the there is no
other place to do so, but in this case recite in a soft, low voice. If people are eager to listen to
the Quran and are calm and quiet then it is better to recite in a loud voice because,
according to a hadith(tradition), both the listener and the reciter of the Quran are equal
partners in reward.
Also, it is better to recite the Quran looking at it then without looking at it because by
looking at the passage of the Quran the eyes and other limbs also participate in worship
and this also helps in concentration.
While reciting, place the Quran on a lectern or a raised base (like a pillow) so that it is
honoured. Desist from conversation, eating and other work while reciting the Quran. If it is
very necessary then close the cover of the Quran, speak or do what is required, (open the
holy book) recite the ta'awwudh(اعوذ بالله من الشيطان الرجيم) and basmalah(بسم الله الرحمن الرحيم) and resume
the recitation. Refrain from wrong pronunciation but recite naturally in Tartil (with
adequate stops) and tajwid (rules of recital)without a pretentious or affected manner. There
is no need to over emphasize and over-act to produce an artificial voice.
Do not honour anyone while you are reciting the quran but it is permitted to stand up
and honour a practicing scholar, a teacher and one's parents, When you are about to
complete the recitation of the Quran to its final word, get together you relatives, friends
and dependants. Recite the quran to its end in their presence and associate them in the
supplication because that is an opportune time for prayers to be accepted. After
completing the Quran, recite surah al-Fatihah (a chapter of Quran) and surah al-Baqarah
(a chapter of Quran) up to (spdidid,1) (first five verses) before you close the Book
because this is better.
While it is permitted to recite the Quran while reclining or lying down, yet it is more
excellent to sit respectfully and recite it. Also, it is allowed to recite the Quran while
walking along somewhere. If it is in a wilderness then the Quran may be recited aloud,
otherwise in a low voice. It is makruh(unbecoming) to recite it in an impure or dislike
ast two of the Quran).
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place, like the bathroom, slaughter house, etc.
A very small sized copy of the Quran must not be used not may it be divided into
pieces lest it is shown dis-respect. However, it is necessary like to teach children or for
some convenience, it is allowed to have it in its juza (parts, for it had thirty parts) or in
seven surahs, etc.
It is not proper to take the Quran to an army which cannot be trusted for peace. The Qura
may not be taken to an enemy territory too lest it come to the hands of the disbelievers who
might show it disrespect.
It is fard(compulsory) on every Muslim to memorise so many verses of the Quran as may
enable him to offer the salah (prayer). To memorise the entire Quran is fard Kifayah (adequate
obligation) so t hat if even one person memorises it, then all the others will be absolved of
the obligation. The jurists asserts that it is wajib (obligatory) on every Muslim to memorise
surah al-Fatihah (chapter) and any other one surah. And, to memorise the rest of the Quran
and learn its commands is better than offering the supererogatory salah (prayer).
It is not makruh(unbecoming) to stretch one's feet towards a copy of the Quran provided it
is not near the feet. If it is kept high or in a chest then it is not makruh(unbecoming) to
spread one's feet in that direction.
There is no harm if, during a journey, a copy of the Quran is kept in a bag or any case to
preserve it and then to sit on that, or to place it under a pillow and sleep on it. Also, there is
no harm in having sexual intercourse in the house or room in which the mashaf (copy of
the Quran) is kept.
When you begin to recite the Quran. You must first make this supplication:
اَللَّهُؤَّ إِّ أَشْهَدُ أَّ هِذَا كِتَابُكَ الْمُنَزَّلُ مِنْ عِنْدِكَ عَلَى رَسُوْلِكَ مُحَتَّدِ بْنِ عَبْدِ اللهِ صَلَّى اللهُ عَلَيْهِ وَالِهِ
وَأَصْحَابِهٍ وَآَتْبَاعِهِ أَجْمَعِيْنَ وَكَلَامُكَ النَّاطِقُ عَلَى لِسَانٍ نَبِيِّتَ جَعَلْتَهُ هَادِيًّا مِنْكَ لِخَلْقِكَ وَحَبْلًا مُثَّصِلًا
فِيُمَا بَيْنَكَ وَبَيْنَّ عِبَادِكَ اللَّهُمَّ فَاجْعَلُ نَظَرِىٌ فِيْهَ عِبَادَةً وَقِرَاءَ تِيِ فِكْرًا وَفِكْرِىٌ فِيْهِ إِعْتِبَارًا إِنَّكَ أَنْتَ
الرَّؤُفُ الرَّحِيْمُ رَبٍ أَعُوذُبِكَ مِنْ هَمَزَاتِ الشَّيَاطِيْنِ وَأَعُوذُ بِكَ رَبِّ آَنْ يَحْتُرُونَ
(O Allah, I bear witness that this your Book is revealed by you to your
Messenger Muhammad ibn Abdullah (صلى الله عليه وسلم) may Allah's blessing be on
him, his family and descendants, his companions and followers, all of them.
And, (I bear witness that) it is your words spoken by the tongue of your Prophet
Muhammad صلى الله عليه وسلم, which you have made a means of guidance from you for
your creatures and a connecting link between you and your slaves. O A11.L.
cause my sight to be engaged in worship in it, my recitat
and my pondering to take lesson from it. Surely, you are fu.
Lord, I seek refuge in you from the evil suggestion of thi
refuge in you, my Lord, lest they attend me.1
After this supplication, recite the surahs al-falaq and an-Naas (th
Then make this supplication:
، نَزَّلَ اللَّهُوَّ عَنِمُ رَغْبَتِى فِيْهِ وَاجْعَلْهُ نُوْرً ا لِبَصَرِئُ وَشِفَاءٌ لِصَدْرِئٌ وَذِهَابَالِهَتِى
1 Quran, 6:1

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وَحُزْنِي وَبَيِّضْ بِهِ وَجْهِىْ وَارْ زُقْنِىْ تِلَاوَتَهُ وَفَهُمَ مَعَانِيُه بِرَحْمَتِكَ يَا أَرْحَمَ الزَّاحِمِيْنَ
(O Allah, you have revealed the Quran with truth and it has come down with Truth,
O Allah, cause my interest in it to increase greatly. Cause it to be light for my eyes,
cure for my heart, and a remover of my sorrow and grief. Make my face radiant with
it, and enable me to recite it and cause me to understand its meanings, O the Most
Merciful of those who show mercy).
Every day after reciting the Quran, raise your hands and make this supplication:
اللُّهُوَّ اجْعَلِ الْقُرْآنَ لَنَا فِي الدُّنْيَا قَرِيْنًا وَفِي الْآخِرَةِ شَافِعًا وَفِىِ الْقَبْرِ مُوْنِسًا وَفِ الْقِيَامَةِ صَاحِبًا وَعَلى
القِرَاطِ نُؤْرًا وَفِي الْجُنَّةِرَ فِيُقَا وَمِنَ النَّارِسِتُوا۔
(O Allah, let the Quran be for us in this world, a companion; and, in the
hereafter, an intercessor; and in the grave, a sympathizer; and, on the day of
resurrection, a companion; and, on the sirat a light: and, in paradise, a friend;
and from the Fire, a protection)
Then make every supplication you wish for your needs of this world and the next.
Insha Allah, all your petitions shall receive the honour of acceptance from the one who
grants the prayers.
Ibn Marduwayh aw, has transmitted from Sayyiduna Abu Harayrah al>, that then the
Prophet Muhammad ,à completed the recitation of the Quran to its last verse, he
stood up and made this supplication. Bayhaqi av, has transmitted in Shu'ab ul eeman
that Sayyiduna Abu Hurayrah رضى الله عنه reported that Allah's Messenger صلى الله عليه وسلم said, "If
anyone recites the Quran, praises and glorifies Allah, invokes blessings on Muhammad
us à», and prays to his Lord to forgive him, then, indeed, he has prayed for goodness in
the best way."
Bayhaqi als, has transmitted in Shua'ab ul eeman that whenever the Prophet Muhammad
the à o completed the recitation of the Quran to the end, he stood up and praised and
glorified Allah very much. His words of praise and glorification and prayer were:
اَلْهُدُ للَّهِرَتٍ الْعَالَمِيْنَ الْحَمْدُ لِلّهِ الَّذِى خَلَقَ السَّمُوْتِ وَالْآَرْضَ وَجَعَلَ الظُّلُمُتِ وَالنُّوْرَ تُؤَّ الَّذِيْنَ كَفَرُوْا
بِرَيْهِمْ يَعْدِلُونَ * لَآ إِلهَ إِلَّ اللّهُ وَكَذَّبَ الْعَادِ لُوْنَ بِاللّهِ وَضَلُّوْا ضَلِلًا بَعِيدًا لَآ إِلهَ إِلَّ اللّهُ وَكَذَّبَ
الْمُشْرِكُوْنَ بِاللّهِ مِنَ الْعَرَبِ وَالْمَجُوْسِ وَالْتَّهُوْدِ وَالنَّصْرِى وَالشَّارِئِيْنَ وَمَنْ دَمًا لِلّهِ وَلَدًا وَصَاحِبَةً أَوْنِذًّا
أَوْشَبْهَا أَوْمِثْلًا أَوْسَمِيًّا أَوْعَدُلَّا فَأَنْتَ رَبُّنَا أَعْظَمُ مِنْ آْ نَّخِذَ فِيْمَا خَلَقْتَ وَالْحَمْدُ لِلّهِ الَّذِى لَمْ يَتَّخِذُ
صَاحِبَةٌ وَلَا وَلَدًا وَلَمْ يَكُنُ لَّهُ شَرِيْكْ فِي الْمُلْتِ وَلَمْ يَكُنُ لَّهُ وَلِيٌّ مِنَّ الذُّلِّ وَكَبِرُهُ تَكْسِيْرًا اللّهُ اُكُبُرُ كَبِيُرًا
وَالْحَمْدُ لِلْهِ كَثِيْرًا وَسُبْحَانَ اللَّهِ بُكْرَةً وَأَصِيْلًا * وَالْحَمْدُ لِلّهِ الَّذِىُ اَنْزَلَ عَلَى عَبْدِهِ الْكِتْبَ وَلَمْ يَجْعَلُ لَّهُ
يِوَجًا قَتِّمَّا لِيُنْذِرَ بِهِ بَأًُّا شَدِيْدًا مِنْ تَّدُنْهُ وَيُبَشِّرَ الْمُؤْمِنِيْنَّ الَّذِيْنَ يَعْمَلُونَ الصُلِحْتِ آَّ لَّهُمْ أَجْرًّا
حَسَنًّا مَّا كِثِيْنَ فِيْهِ أَبَدًّا وَيُنْذِرَ الَّذِيْنَ قَالُوْ اَّخَذَّاللّهُ وَلَدًا * مَالَهُمُبِهِ مِنْ عِلْمٍ قَلَّا لِأَبَائِهِمْ كَبُّرَتْ كَلِمَةٌ تَخْرُجُ

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مِنْ أَفْوَاهِهِمْ إِنْ يَقُوْلُوْنَ إِلَّكَذِبًا * الْحَمْدُ لِلُهِ الَّذِى لَهُ مَا فِي السَّمْوَاتِ وَمَا فِي الْأَرْضِ وَلَهُ الْحُمْدُ فِي
الْآخِرَةِ وَهُوَ الْحُكِيُمُ الْخُبِيُِّ * يَعْلَمُ مَا يَلِهُ فِ الْأَرْضِ وَمَا يَخْرُبُ مِنْهَا وَمَا يَنْزِلُ مِنَ الشَّمَآءِ وَمَا يَعْرُُ فِيْهَا
وَهُوَّ الرَّحِيُؤُ الْغَفُورُ * الْخَمْدُ لِلّهِ فَاطِرِ السَّمُوَاتِ وَالْأَرْضِ جَاعِلِ الْمَئِكَّةِ رُسُلًا أُولِىِّ أَجْنِحَةٍ مَثُنى
وَثُلْكَ وَرُبُعَ يَزِيْدُ فِى الْخُلُقِ مَا يَشَآءِ إِنَّ اللّهَ عَلَى كُلِّ شَىْء قَدِيْرٌ * مَا يَفْتَحِ اللَّهُ لِلنَّاسِ مِنْ رَّحْمَةٍ فَلَا
مُمْسِكَ لَهَا وَمَا يُمُسِكُ فَلَا مُرُسِلَ لَهُ مِنْ بَعْدِهِ وَهُوَ الْعَزِيزُ الْحَكِيْمُ * الْحُمْدُ لِلُّهِ وَسَلْ عَلَى عِبَادِهِ الَّذِيْنَ
اصْطَّفى آللَّهُ خَيْرْ آَمَّا يُشْرِكُوْنَ * بَلِ اللَّهُ خَيْرٌ وَابْقى وَأَحْكُمُ وَأَكْرَمُ وَأَعْظَمُ مِمَّا يُشْرِكُوْجٌ *
فَالْتُمْدُ لِلّهِ بَلْ أَكْثَرُ هُمْ لَا يَعْلَمُونَ * صَدَقَ اللَّهُ وَبَلَّغَتُ رُسُلُهُ الْكِرَامُ وَأَنَا عَلَى ذَلِكُمُ مِّنَ
الشَّاهِدِينَ * اللّهُؤَّ صَلٍّ عَلَى جَمِيُعِ الْمَلَائِكَةِ وَالْمُرْسَلِيْنَ وَارْحَمُ عِبَادَكَ الْمُؤْمِنِينَ مِنْ آَهْلِ السَّمْوَاتِ
وَالْأَرْضِ وَاخْتِمْ لَنَا بِخَيْرٍ وَاقْتَعُ لَنَا بِخَيْرٍ وَبَارِكْ لَنَا فِي الْقُرْآنِ الْعَظِيْمِ وَآَنْفُسَنَا بِالْأَيْتِ وَالذِّكُرٍ
الْحُكِيُمِ رَبَّنَا تَقَبَّلُ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيُمُ .
(All praise belongs to Allah, Lord of the worlds. All praise belongs to Allah, who
created the heavens and the earth and formed the darkness and light, yet those who
disbelieve hold (others) as equal to their Lord. There is no God but Allah. Those
who set equal with Allah lie and have strayed very far. There is no God but Allah.
Those who associate with Allah lie be they of the Arabs, the magis, the Jews, the
Christians, the sabis and those who ascribe to Allah a son and a wife, or idols or a
like or an equal or in name or attribute, but you are our Lord, far greater than taking
a partner from what you have created.
All praise belongs to Allah who has taken no wife or a son and has no partner in the
dominion, and there is no protector through dependence for Him. And magnify him
with (all) magnificence.1
Allah is the Greatest, very Great. And, all praise belongs to Him very much. And
without blemish is Allah morning and evening. All praise belongs to Allah who has
revealed the Book to His servant (Muhammad) and has not assigned to it any
crookedness. (He made it) straightforward that it may warn of a severe punishment
from him and give glad tidings to the believers, who do righteous deeds, and theirs
shall be goodly reward (of paradise) abiding therein forever. And warn those who
say, 'Allah has taken to himself a son.' They have no knowledge of it, nor (had)
their fathers. Grievous is the word that comes out of their mouths. They speak
nothing but a lie.2
All praise belongs to Allah whose is whatsoever is in the heavens and whatsoever is
in the earth, and his is the praise in the hereafter! And He is the wise, the Aware. He
knows that which goes down into the earth and which comes forth from it, and that
which descends from the heavens and that which ascends thereto. And He is the
1 Quran, 17:111
i-
2 Quran, 18:1-5

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merciful, the Forgiving.1
All praise belongs to Allah, the Originator the heavens and the earth, the appointer
of the angels as Messengers having wings two, three or four. He adds to the creation
what He will surely Allah has power over everything. What so ever of mercy Allah
opens to mankind, there is none to withhold, it and that which He holds back, none
can grant thereafter And He is the mighty, the wise.2
All praise belongs to Allah, and peace be on His servants whom He has chosen! 'Is
Allah better or what they associate (with Him).'3
Rather, Allah is best and He will abide. He is with a firm command and is possessor of
Might and He is Nobler and Mightier than whatever they associate with Him. All praise
belongs to Allah, but most of them know not. Allah has spoken the truth and His noble
Messenger have conveyed the massage. And, I am over that a witness. O Allah, shower
blessing on all the angels and the Messengers. And have mercy on your believing slaves
from among the inhabitants of the heavens and the earth. And cause our and to be with
goodness, and open for us the good. Bless us in the mighty Quran and give us benefit from
the verses and the wise remembrance. Our Lord, accept from us. Surely you indeed, are the
All-Hearing, the All-knowing.)
SECTION I
الْفَضْلُ الْأَوَّلُ
ONE WHO LEARNS & ONE WHO TEACHES THE QURAN
(٢١٠٩) عَنْ عُقْمَانَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ خَيْرُ كُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ(رواه
البخارى)
2109. Sayyiduna Uthman رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The best person of you is he who learns the Quran and teaches it."4
COMMENTARY: The Quran and its sciences are superior to all the Books and sciences.
Hence, one who knows them is the most distinguished of all the people of the world.
EXCELLENCE OF RECITING THE QURAN
(٢١١٠) وَعَنْ عُقْبَةً بْنِ عَامِرٍ قَالَ خَرَجَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَحْنُ فِي الشُّفَّةِ فَقَالَ أَيُّكُمْ يُحِبُ
اَكُ يَخْدُوَ كُلَّ يَوْمٍ إِلى بُطْحَانَ آَوِ الْعَقِيْقِ فَيَأْنِ بِنَاقَتَيْنِ كَوْمَاوَيْنِ فِي غَيْرِ إِثْمٍ وَلَّا قَطْعِ رَحٍِ فَقُلْنَا یَا
رَسُوْلَ اللَّهِكُلُّنَا تُحِبُّ ذَلِكَ فَقَالَ أَفَلَا يَغْدُوْ أَحَدُكُمْ إِلَى الْمَسْجِدِ فَيُعَلِّمُ أَوْيَقُرَأُ أَيَتَيْنٍ مِنْ كِتَابِ اللَّهِخَيْرٌ لَّهُ
مِنْ نَاقَتَيْنٍ وَثَلَاتْ خَيْرٌ لَّهُ مِنْ ثَلَاثٍ وَأَرْبَهُ خَيْرٌ لَهُ مِنْ أَرْبَعِ وَمِنْ أَعْدَادٍ هِنَّ مِنَ الْإِبِلِ - (رواه مسلم)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Uqbah ibn Aamir .2110
, came to them while they were in the suffah. He asked them if any of them
would like to go out every morning to Buthan or al-Aqiq and bring back two large-
Quran 34:1-4.
2 Quran 35:1-2
3 Quran 22:59.
4 Bukhari # 5027, Abu Dawud # 1452, Tirmidhi # 2909, Ibn Majah # 211, Musnad Ahmad 1-57.

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humped she-camels without burdening himself of sin or severing ties of
relationship? They said that all of them would like to do that. He said, "Any of you
who comes to the mosque and teaches to anyone two verses of Allah's book or
learns them himself that is better for him than two she camels. Three verses are
better for him that three she camels and four verses are better for him than four she
camel, and so on the (number of) verses better than their numbers in she camels."1
COMMENTARY: Suffah was a covered shelter opposite to Masjid Nabawi. The muhajir
sahabah (Prophet's companions) , à >, who had no home and wife and children
secluded themselves there. They were deeply devoted to worship and were great ascetics.
They kept constant company of the Prophet Muhammad , a Lo. This was the first
school of Islam whose teacher was the Prophet Muhammad , a Lo and the sahabah
(Prophet's companions) رضى اللهعنهم were its students.
Buthan was a valley near Madina. Aqiq was a place about three miles from Madinah. At
both these places markets were held where camels were sold. The large humped camels
were very valuable and considered to be a prized possession. The prophet Muhammad
to what remains as against رضى الهعنهم (invited the sahabah (Prophet's companions الله عليه وسلم
what perishes.
The Prophet Muhammad Lyleas mentioned to them the camels only by way of example.
This can be extended to all the things of the world.
(٢١١١) وَعَنْ أَبِ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ايُحِبُّ أَحَدُكُهُ إِذَا رَجَعَ إِلَى أَهْلِهِ آَنْ
تَجِدَ فِيْهِ ثَلَاثَ خَلِفَاتٍ عِظَارِ سِمَاٍ قُلْنَا نَعَمُ قَالَ فَتَلَاتُ آيَاتٍ يَقْرَأْيِهِنَّ أَحَدُكُمْ فِيْ صَلَاتِهِ خَيْرٌ لَّهُ مِنُ
ثَلَاثٍ خَلِفَاتٍ عِظَامٍ سِمَانٍ(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2111
asked. "Does any one of you wish that when he returns to his family he should find
with them three large, fat, pregnant she camel?" They said, "Yes!" He said, "Three
verses that any of you recites in his salah (prayer) are better for him than three
large, fat pregnant she camels."2
ONE WHO IS ADEPT IN THE QURAN
(٢١١٢) وَعَنُ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلْقَاهِرُ بِالْقُرْآنِ مَعَ السَّفَرَةِ الْكِرَامِ
الْبَرَرَةِ وَالَّذِى يَقْرَأُ الْقُرْآنَ وَيَتَتَغْتَهُ وَيْهِ وَهُوَ عَلَيْهِ شَاقٌّ لَّهُ أَجْرَانٍ - (متفق عليه)
2112. Sayyidah Ayshah رضى الله عنها narrated that Allahi's Messenger صلى الله عليه وسلم said,
"The adept in the Quran is with the noble, righteous recording angels. He who
stumbles as he recites the Quran and encounters difficulty (in reciting it) will earn a
two fold reward."3
COMMENTARY: The adept in the Quran who knows it very well will be with the angels who
record Allah's Books from the Preserved Tabiet or who record deeds of men. He will perform
1 Musilm # 251-903, Abu Dawud # 1456.
2 Muslim # 250, Ibn Majah # 3782, Musnad Ahmad 2.297.
3 Bukhari # 4937, Muslim # 244-798, Abu Dawud # 1454, Tirmidhi # 2904, 1bn Majah # 3779, Musnad
Ahmad 6-48.

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deeds in this world that match deeds of those angels and will be their friend in the hereafter.
The person who finds difficulty in reciting the Quran will earn a two fold reward because
of his recital and the effort. However, he will not out do the adept.
(٢١١٣) وَعَنِ ابْنٍ عُمَرَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا حَسَدَ إِلَّا عَلى اثْتَيْنِ رَجُلْ أَتَاءُ اللّهُ
الْقُرْانَ فَهُوَ يَقُوْمُ بِهِ أنّاء اللَّيْلِ وَأَنَّآءِ النَّهَارِ وَرَجُلْ أَتَّهُ اللّهُ مَالَّا فَهُوَ يُنْفِقُّ مِنْهُ أنَّاء اللَّيْلِ وَأَنَّاءَ النَّهَارِ
(متفق عليه)
2113. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Envy is not allowed except concerning two people; He whom Allah has granted the
(blessing of the) Quran and he occupies himself with it by night and by day; and he
whom Allah has bestowed wealth and he spends from it by night and by day."1
COMMENTARY: The Arabic word in the text is ( ___ ) (hasad - jealousy). It means that 'the
blessings someone else enjoys may be taken away from him and awarded to the one who is
jealous.' But, it is of two kind: (i) real and (ii) envious. The former is as defined and is
forbidden. The second kind is a person's desire to possess those blessings without wishing
for withdrawal from another. It is permitted for worldly possessions and mustahab
(desirable) for religious issues like when someone does pious work and another wishes for
being able to do the same.
The hadith (tradition) refers to the second kind, envy. It is allowed for these two blessings.
Since they are the best, hence it is allowed for others two which are of a smaller kind.
HE WHO RECITES THE QURAN & HE WHO DOES NOT
(٢١١٤) وَعَنْ آَنِيْ مُؤْعَى الْأَشْعرِيِّ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَثَلُ الْمُؤْمِنِ الَّذِى يَقْرَأُ
الْقُرْآنَ مَثَلُ الْأُتْرُجَّةِ رِيحُهَا طَيِّبْ وَطَعْمُهُا طَيِّبْ وَمَثَلُ الْمُؤْ مِنِ الَّذِى لَا يَقْرَأُ الْقُرْاتَ مِقَلُ الشَّهُرَةِ لَا
رِيْعَ لَّهَا وَطَعْمُهَا حُلُوٌ وَمَثَلُ المُنَافِقِ الَّذِى لَا يَقْرَأُ الْقُرْأنَ كَمَعَلِ الْمُنْظَلَةِ لَيْسَ لَّهَا رِئُمْ وَطَهْمُهَا ◌ُ
وَمَقَلُ الْتُنَافِقِ الَّذِى يَقْرَأُ الْقُرْاَ مَقَلُ الرَّبْحَانَةِ رِيْحُهَا طَيِّبْ وَطَنْمُهَا مُرْ مُتَّفَقْ عَلَيْهِ وَفِيْ رِوَايَةٍ الْمُؤْمِنُ
الَّذِئْ يَقْرَأُ الْقُرْآنَ وَيَعْمَلُ بِهِ كَالْأُتْرُجَّةِ وَالْمُؤْمِنُ الَّذِى لَا يَقْرَأُ الْقُرْاَ وَيَعْمَلُ بِهِ كَالشَّمُرَقِ-
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Musa al-Ash'ary .2114 .
jule said about a believer who recites the Quran that he is like a citron whose
fragrance is sweet and whose taste is sweet.
and a believer who does not recite the Quran that he is like a date that lacks
fragrance but whose taste is sweet.
and a hypocrite who does not recite the Quran that he is like a colocynth with no
fragrance and a bitter taste,
and a hypocrite who recites the Quran that he is like a basil with a sweet fragrance
but a bitter taste.
According to another version, (he said about) a believer who recites the Quran and
abides by it that he is like a citron.
1 Bukhari # 5025, Muslim 266-815.

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and a believer who does not recite the Quran but abides by it that he is like a date.1
COMMENTARY: The believer who recite the Quran is like a citron because he is of a sweet
temperament and cheerful with the fragrance of faith ingrained in him and he is of a sweet
nature in that other people earn reward when they hear his recitation of the Quran and
even learn it from him.
THEIR RANKS ALSO DIFFER
(٢١١٥) وَعَنْ عُمَرَ بُنِ الْخُطَابِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللّهُ يَرْفَهُ بِهِذَا الْكِتَابِ
أَقْوَامًا وَيَضَعُ بِهَ اخَرِئُنَ(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Umar ibn Khattab .2115
said, "Surely, Allah exalts people by this Book (the Quran) and lowers others by it."2
ANGELS EAGER TO LISTEN TO THE QURAN & CROWD AROUND
(٢١١٦) وَعَنْ آَبِئْ سَعِيْدِ نِ الْخُدْرِيِّ آثَّ أُسَيْدَ بْنَ حُضَيْرٍ قَالَ بَيْتَمَا هُوَ يَقْرَأُ بِاللَّيْلِ سُؤْدَةً الْبَقَّرَةِ وَفَرَسُهُ
مَرُبُوْظَةٌ عِنْدَهُ إِذَا جَالَتِ الْفَرَسُ فَسَكَّتَ فَسَكِنَتْ فَقَرَأَ فَجَالَتْ فَسَكَتَ فَسَكَّنَتْ ثُؤَّ قَرَأَ فَجَالَتِ
الْفَرَسُ فَانْصَرَفَ وَكَانَ ابْنُّهُ يَخْلِى قَرِيْبًا مِنْهَا فَأَشْفَقَّ أَنْ تُصِيبَةٍ وَلَمَّا أَخَّرَ، رَفَقَ رَأُّسَةُ إِلَى الشَّمَاءِ فَإِذَا مِثْلُ
الظُّلَّةِ فِيْهَا أَمْقَالُ الْمَصَابِيحِ فَلَنَّا أَصْبَعَ حَدَّثَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ اقْرَأُ يَاابْنَ حُضَيْرٍ قَالَ
فَأَتْقَقْتُ يَا رَسُولَ اللّهِ أَنْ تَطَأَ يَخْلِى وَكَانَ مِنْهَا فَرِيْبًا فَانْصَرَفْتُ إِلَيْهِ وَرَفَعْتُ رَأْسِىٌ إِلَى السَّمَاءِ فَإِذَا
مِثْلُ الظُّلَّةِ فِيْهَا أَمْثَالُ الْتَصَابِيحُ فَخَرَجُتُ حَتّى لَا آَرَاهَا قَالَ وَتَدْرِى مَا ذَاكَ قَالَ لَا قَالَ تَلِكَ الْمَلَائِكَةُ
دَنَّتْ بِصَوْتِكَ وَلَو قَرَأْتَ لَأَصْبَحَتْ يَنْظُرُ النَّاسُ إِلَيْهَا لَا تَتَوَارِى مِنْهُمُ - مُتَّفَقْ عَلَيْهٍ وَاللَّفْظُ لِلْبُخَارِيِّ
وَفِيْ مُسْلِيٍ عَرَجَتْ فِى الْجُوِّ بَدَلَ فَخَرَجُتُ عَلَى صِيْغَةِ الْمُتَكِلِّمِ۔
2116. Sayyiduna Abu Sa'eed al-Khudri رضى الله عنه narrated about Sayyiduna Usayd
ibn Hudayr us a+, that he related; I was reciting surah al-Baqarah one night. My
mare that was tied beside me began to jump. I pauses reciting and the mare
calmed down. I resumed my recitation and it resumed its jumping about, so I
paused my recital and it stopped hoping. When I resumed my recitation, the mare
jumped again, so I ceased to recite because my son Yahya was near the mare and I
was apprehensive lest it might hurt him. I moved him back and as I saw what
looked like a canopy with sort of lamps inside it. In the morning, I disclosed it to
the Prophet Muhammad صلى الله عليه وسلم who said, "You ought to have continued
reciting. Ibn Hudayr." I told him that I was afraid that the mare might have
trampled on Yahya, who near to it, and when I went to him and raised my head to
the sky, I saw what looked like a canopy with sort of lamps inside it. I went out
but could find nothing. He asked, "can you say what that was?" I said, "No!" He
1 Bukhari # 5427, Muslim # 243-979, Abu Dawud # 4829, Tirmidhi # 2865, Nasai'i # 5028, Ibn Majah #
214, Musnad Ahmad 4-397, Darimi # 3363.
2 Muslim # 269-817, Ibn Majah # 218, Darimi # 3365.