Sifat Salatun Nabi - Description of The Prophet's Prayer - Shaykh Al Albani
Sifat Salatun Nabi - Description of The Prophet's Prayer - Shaykh Al Albani
Sifat Salatun Nabi - Description of The Prophet's Prayer - Shaykh Al Albani
Allaah is the Greatest
141
He ordered "the man who prayed badly" to do likewise as has been
mentioned, and he said to him: Verily, the prayer of a person is not
complete until he has made an ablution which has included the
necessary parts of the body and has then said: 'Allaahu Akbar'.
142
He would also used to say: The key to the prayer is purification, it is
entered by takbeer and exited by tasleem.
143
Also, "he used to raise his voice for the takbeer such that those behind
him could hear."
144
But, "when he fell ill Abu Bakr used to raise his voice
to convey the takbeer of the Messenger (Sallallaahu 'Alaihi wa Sallam) to
the people."
145
He would also say: When the Imaam says: Allaahu Akbar, then say:
Allaahu Akbar.
146
141 Muslim & Ibn Maajah. The hadeeth contains an indication that he did not use to commence it with the words of
some people: "I intend to pray _etc." which is in fact agreed to be an innovation. But they differ as to whether it is a
good or bad innovation, to which we say: "Indeed all innovations in worship are misguided, from the generality of his
statement (`alaihis salaatu was salaam), `_and all innovations are misleading, and every misleading thing is in the
Fire'." But this is not the place for a detailed discussion of this.
142 Tabaraani with a saheeh isnaad.
143 Abu Daawood, Tirmidhi and Haakim who declared it saheeh and Dhahabi agreed. It is given in Irwaa' (no. 301).
Literally, "the takbeer makes it haraam", i.e. the actions which Allaah has made haraam during it, "and the
tasleem makes it halaal" i.e. what is allowed outside prayer. Just as the hadeeth proves that the door to prayer is
shut, no worshipper being able to open it except with purification, it similarly proves that the prayer cannot be
entered except with takbeer, and that it cannot be exited except with tasleem. This is the view of the majority of
scholars.
144 Ahmad & Haakim, who declared it saheeh and Dhahabi agreed.
145 Muslim & Nasaa'i.
146 Ahmad & Baihaqi with a saheeh isnaad.
m.s.sayyed@gmail.com Page 45 of 183
Raising the Hands
He would raise his hands sometimes with the takbeer,
147
sometimes after
the takbeer,
148
and sometimes before it.
149
"He would raise them with fingers apart [not spaced out, nor
together]",
150
and "he would put them level with his shoulders"
151
,
although occasionally, "he would raise them until they were level with
[the tops of] his ears."
152
To Place the Right Arm on the Left Arm, and the command for it
"He (Sallallaahu 'Alaihi wa Sallam) used to place his right arm on his left
arm"
153
, and he used to say: We, the company of prophets, have
been commanded to hasten the breaking of the fast, to delay the
meal before the fast, and to place our right arms on our left arms
during prayer.
154
Also "he passed by a man who was praying and had placed his left arm
on his right, so he pulled them apart and placed the right on the left."
155
147 Bukhaari & Nasaa'i.
148 ibid.
149 Bukhaari & Abu Daawood.
150 Abu Daawood, Ibn Khuzaimah (1/62/2, 64/1), Tammaam & Haakim who declared it saheeh and Dhahabi agreed.
151 Bukhaari & Nasaa'i.
152 Bukhaari & Abu Daawood.
153 Muslim & Abu Daawood. It is also given in Irwaa' (352).
154 Ibn Hibbaan & Diyaa', with a saheeh isnaad.
155 Ahmad & Abu Daawood, with a saheeh isnaad.
m.s.sayyed@gmail.com Page 46 of 183
To Place the Hands on the Chest
"He used to place the right arm on the back of his left palm, wrist and
forearm"
156
, "and he commanded his companions to do likewise"
157
, and
(sometimes) "he would grasp his left arm with his right."
158
"He used to place them on his chest."
159
Also "he used to forbid putting one's hand on the waist during prayer
[and he put his hand on his waist (to demonstrate)]"
160
. And this is the
"silb" which he used to forbid.
161
156 Abu Daawood, Nasaa'i & Ibn Khuzaimah (1/54/2) with a saheeh isnaad, and Ibn Hibbaan declared it saheeh (485).
157 Maalik, Bukhaari & Abu `Awaanah.
158 Nasaa'i and Daaraqutni with a saheeh isnaad. In this hadeeth there is evidence that grasping is from the sunnah, and
in the previous hadeeth that so is placing, so both are sunnah. As for the combination of holding and placing, which
some of the later Hanafis hold to be good, then that is an innovation; its form as they state is to place the right hand
on the left, holding the wrist with the little finger and the thumb, and laying flat the remaining three fingers, as
described in Ibn `Aabideen's Footnotes on Durr al-Mukhtaar (1/454); so do not be confused by what they say.
159 Abu Daawood, Ibn Khuzaimah in his saheeh (1/54/2), Ahmad & Abu Shaikh in Taareekh Isbahaan (p. 125); Tirmidhi
declared one of its isnaads hasan, and its meaning is found in Al-Muwatta' and Saheeh Al-Bukhaari if considered
carefully. I have fully quoted the isnaads of this hadeeth in my book Ahkaam al-Janaa'iz (p. 118)
NOTE: To place them on the chest is what is proved in the Sunnah, and all that is contrary to it is either da`eef or
totally baseless. In fact, Imaam Ishaaq ibn Raahawaih acted on this sunnah, as Marwazi said in Masaa'il (p. 222):
"Ishaaq used to pray witr with us _he would raise his hands in qunoot, and make the qunoot before bowing, and
place his hands on his breast or just under his breast." Similar is the saying of Qaadi `Iyaad al-Maaliki in
Mustahabbaat as-Salaah in his book al-I`laam (p.15, 3rd edition, Rabat): "the right arm is to be placed on the back
of the left, on the upper part of the chest." Close to this is what `Abdullaah ibn Ahmad ibn Hanbal related in his
Masaa'il (p. 62): "I saw that when praying, my father placed his hands, one on the other, above the navel." See
Appendix 4.
160 Bukhaari & Muslim. It is given in Irwaa' (374) as well as the following one.
161 Abu Daawood, Nasaa'i and others.
m.s.sayyed@gmail.com Page 47 of 183
Chapter 7
To Look at the Place of Prostration, and Humility
"He (Sallallaahu 'Alaihi wa Sallam) used to incline his head during prayer
and fix his sight towards the ground"
162
"while he was in the Ka'bah, his
sight did not leave the place of his prostration until he came out from
it"
163
; and he said, It is not fitting that there should be anything in
the House which disturbs the person praying.
164
"He used to forbid looking up at the sky"
165
, and he emphasised this
prohibition so much that he said: People must refrain from looking
up at the sky in prayer, or their sight will not return to them (and
in one narration: or their sight will be plucked away).
166
In another
hadeeth: So when you pray, do not look here and there, for Allaah
sets His Face for the face of his slave in his prayer as long as he
does not look away
167
, and he also said about looking here and there,
"it is a snatching away which the devil steals from the slave
during prayer."
168
He (Sallallaahu 'Alaihi wa Sallam) also said: Allaah does not cease to
turn to a slave in his prayer as long as he is not looking around;
when he turns his face away, Allaah turns away from him
169
; he
"forbade three things: pecking like a hen, squatting (iq'aa'), like a dog
and looking around like a fox"
170
; he also used to say, Pray a farewell
prayer as if you see Him, but if you do not see Him, surely He sees
you
171
; and, Any person who, when an obligatory prayer is due,
162 Baihaqi and Haakim, who declared it saheeh and it is as he said. It also has a strengthening hadeeth reported by ten
of his Companions: transmitted by Ibn `Asaakir (17/202/2). See Irwaa' (354).
*NB: These two ahaadeeth show that the sunnah is to fix one's sight on the place of prostration on the
ground, so the action of some worshippers of closing their eyes during Prayer is misdirected piety, for the best
guidance is the guidance of Muhammad (Sallallaahu `Alaihi wa Sallam).
163 ibid.
164 Abu Daawood & Ahmad with a saheeh isnaad (Irwaa', 1771); what is meant here by
`the House' is the Ka'bah, as the context of this hadeeth shows.
165 Bukhaari & Abu Daawood.
166 Bukhaari, Muslim & Siraaj.
167 Tirmidhi & Haakim, who declared it saheeh, cf. Saheeh at-Targheeb (no. 353)
168 Bukhaari and Abu Daawood.
169 Transmitted by Abu Daawood and others. Ibn Khuzaimah and Ibn Hibbaan declared it
saheeh. See Saheeh at-Targheeb (no.555)
170 Ahmad and Abu Ya`laa. See Saheeh at-Targheeb (no. 556).
171 Mukhlis in Ahaadeeth Muntaqaah, Tabaraani, Rooyaani, Diyaa' in al-Mukhtaarah, Ibn
Maajah, Ahmad and Ibn `Asaakir. Haitami declared it saheeh in Asnaa al-Mataalib.
m.s.sayyed@gmail.com Page 48 of 183
excels in its ablution, humility and bowings, will have it as a
remission for his previous minor sins as long as he does not
commit a major sin, and this (opportunity) is for all times.
172
Once he (Sallallaahu 'Alaihi wa Sallam), prayed in a khameesah
173
and
(during the prayer) he looked at its marks. So when he finished, he said:
Take this khameesah of mine to Abu Jahm and bring me his
anbijaaniyyah
174
, for it has diverted my attention from the prayer
(in one narration: for I have looked at its marks during the prayer
and it almost put me to trial).
175
Also "'Aaishah had a cloth with
pictures spread towards a sahwah
176
, towards which the Prophet
(Sallallaahu 'Alaihi wa Sallam) prayed and then said: Take it away from
me [for its pictures did not cease to thwart me in my prayer].
177
He would also say: Prayer is not valid when the food has been
served, nor when it is time to relieve oneself of the two filths.
178
172 Muslim.
173 A woolen garment having marks.
174 A coarse garment without marks.
175 Bukhaari , Muslim & Maalik. It is given in Irwaa' (376).
176 "A small room embedded in the ground slightly, like a small chamber or cupboard" (Nihaayah).
177 Bukhaari , Muslim & Abu `Awaanah. The Messenger (Sallallaahu `Alaihi wa Sallam) did not order the wiping out or
tearing of the pictures but only removed them because - and Allaah knows best - they were not pictures of things
having souls. The evidence for this is that he (Sallallaahu `Alaihi wa Sallam) tore other pictures as proved by many
narrations in Bukhaari and Muslim, and whoever wishes to explore this further should consult Fath al-Baari(10/321)
and Ghaayah al-Maraam fi Takhreej Ahaadeeth al-Halaal wal-Haraam (nos. 131-145).
178 Bukhaari and Muslim.
m.s.sayyed@gmail.com Page 49 of 183
Chapter 8
Opening Supplications (Du'aa's)
Next, he (Sallallaahu 'Alaihi wa Sallam) would commence his recitation
with many kinds of supplications in which he would praise Allaah the
Exalted, and glorify and extol Him. He in fact ordered "the man who
prayed badly" to do so, saying to him: No person's prayer is complete
unless he says takbeer, praises Allaah the Mighty and Sublime
and extols Him, recites of the Qur'aan what is easy for him ...
17998
He would say any one of the following supplications: -
1.
`
`
O Allaah! Separate me (far) from my sins as you have separated
(far) the East and West. O Allaah! Cleanse me of my sins as white
cloth is cleansed from dirt. O Allaah! Wash me of my sins with
water, ice and snow.
He used to say this in obligatory prayers.
180
179 Bukhaari , Muslim & Ibn Abi Shaibah (12/110/2). It is given in Irwaa' (no. 8)
180 Abu Daawood & Haakim, who declared it saheeh and Dhahabi agreed.
m.s.sayyed@gmail.com Page 50 of 183
2.
[
'
'
`
'
'
I have set my face towards the Originator of the heavens and the
earth sincerely [in Islam] and I am not among the Mushrikeen.
Indeed my prayer, my sacrifice, my living and my dying are for
Allaah, the Lord of the Worlds: no partner has He. With this I
have been commanded, and I am the first of the Muslims (those
m.s.sayyed@gmail.com Page 51 of 183
who submit to Him).
181
O Allaah! You are the King, none has the
right to br worshipped but You, [You are the Most Perfect & all
Praise is for You] You are my Lord and I am Your slave
1821
. I have
wronged myself, and have acknowledged my sins, so forgive all
my sins, for no-one forgives sins except You. Guide me to the best
of characters, to which no- one can guide except You, and save
me from the worst of characters, from which no-one can save
except You. I am here and happy to serve you
183
. All good is in
your Hands, and evil is not from You.
184
[The guided one is he who
is guided by you.] I exist by your will and belong to You. [There is
no escape or shelter from You except to You.] You are blessed
and exalted. I seek Your forgiveness and repent to You.
He used to say this in obligatory and voluntary prayers.
185
3.Similar to the above, without
You are my Lord and I am Your slave to the end, with the following
addition:
181 It is thus in most of the narrations; in some, it is wa ana min al-muslimeen ("I am one of the Muslims"). It is likely that
this is because of the mistake of one of the narrators, and other evidence points to that, so the worshipper should say:
wa ana min al-muslimeen ("I am the first of the Muslims"). There is nothing wrong with that, contrary to what some
people say under the impression that this means "I am the first person who has this quality, while the rest of the
people do not." But it is not so; this phrase actually represents competing to fulfil orders - similar to this is "Say: if the
Merciful God has a son, then I am the first of the worshippers" (Zukhruf 43:81) and the saying of Moosa (`alaihis
salam), "and I am the first of the believers." (A`raaf 7:143)
182 Azhari said: i.e. `I do not worship anything other than You.'
183 labbaik: I am firmly & continually present in Your obedience; sa`daik: extremely happy under Your order and devoutly
following the deen which You have chosen.
184 i.e. Evil cannot be traced back to Allaah because there is nothing bad in His actions, for they are all good, ranging
from justice to grace to wisdom, all of which are good with no bad in them. But evil is evil because it cannot be traced
back to Allaah. Ibn al-Qayyim (Rahimahullaah) said: "He is the Creator of good and evil, but the evil exists in some of His
creatures, not in His act of creating nor in His actions. Hence the Exalted is cleared of any zulm, which is fundamentally
to put something in other than its proper place. He does not put anything except in its suitable place, so that is all
good. But evil is to put something in other than its proper place: when it is put in its proper place it is not evil, so be
sure that evil is not from Him. ...But if it is said: Why did He create something which is evil? I would say: He did the
creating, and His action is good not evil, for creation and action is with Allaah, and it is impossible for evil to be with, or
attributed to, Allaah. Anything evil in the created cannot be traced back to Allaah, but His actions and His creation can
be attributed to Him, so they are good." The rest of this important discussion as well as its conclusion is to be found in
his book Shifaa' al-`Aleel fi Masaa'il al-Qadaa' wal-Qadr wat-Ta`leel (pp. 178-206).
185 Muslim, Abu `Awaanah, Abu Daawood, Nasaa'i Ibn Hibbaan, Ahmad, Shaafi'i & Tabaraani; those who specify it to
optional prayers are mistaken.
m.s.sayyed@gmail.com Page 52 of 183
`
O Allaah! You are the King, there is no (true) deity except You,
glorified be You and praised.
186
4.Similar to no. 2 until
'
You are Glorified
188
, O Allaah, and Praised
189
; Your Name is
186 Nasaa'i with a saheeh isnaad.
187 Nasaa'i & Daaraqutni with a saheeh isnaad.
188 i.e I glorify You, meaning I consider You totally free from any deficiency.
189 i.e. we are submerged in Your praise.
m.s.sayyed@gmail.com Page 53 of 183
Blessed
190
; Your Majesty
191
is Exalted, and none has the right to
worshiped but You.
192
He (Sallallaahu 'Alaihi wa Sallam) also said,
Indeed, the words most loved by Allaah are when His slave says:
You are glorified, O Allaah
193
6.Similar to the above, adding in prayer at night:
There is no true god except Allaah, three times, and
Allaah is the Greatest, Very Great, three times.
7.
'
'
O Allaah, to You belongs all Praise. You are the Light
196
of the
heavens and the earth and all those in them; to You belongs all
195 Muslim & Abu `Awaanah.
196 i.e. You are the Giver of Light to them, and those in them are guided by You.
m.s.sayyed@gmail.com Page 55 of 183
Praise. You are the Maintainer
197
of the heavens and the earth and
all those in them; [to You belongs all Praise. You are the King of
the heavens and the earth and all those in them] to You belongs
all Praise. You are the Haqq
198
; Your promise is haqq; Your saying
is haqq; meeting You is haqq; Paradise is haqq; the Fire is haqq;
the Hour is haqq; the Prophets are haqq; Muhammad is haqq. O
Allaah! to You I have submitted; in You I have placed my trust; in
You I have believed; to You I have turned; for Your sake I have
fought; to You I have referred for judgement; [You are our Lord
and to You is the end of all journeys: so forgive me my earlier and
later sins, what I have concealed and what I have showed] [and
whatever else You know about more than I.] You are the Bringer-
Forward and You are the Delayer; [You are my deity;] and none
has the right to worshipped but You.
199
[and there is no might nor
power except with You].
He (Sallallaahu 'Alaihi wa Sallam) used to say this in prayer at night, as
he did the following supplications:
200
10.
'
197 i.e. the Protector and the constant Watcher over them.
198 haqq: truth, reality.
199 Bukhaari , Muslim, Abu `Awaanah, Abu Daawood, Ibn Nasr & Daarimi.
200 Although that clearly does not rule out using them in the obligatory prayers also, except for the imaam, so that he
does not prolong the prayer for the followers.
m.s.sayyed@gmail.com Page 56 of 183
O Allaah, Lord of Jibraa'eel, Meekaa'eel and Israafeel, Creator of
the heavens and the earth, Knower of all that is hidden and open!
It is You that will judge between Your servants in those matters
about which they used to differ. Guide me by Your Grace to the
Truth concerning that about which they differed, for indeed You
guide whomsoever You wish to a path that is straight.
201
11.He would say takbeer, tahmeed, tasbeeh, tahleel and istighfaar
ten times each, and then say,
O Allaah! forgive me and guide me and give me sustenance and
[overlook my sins] ten times, and then say:
`
O Allaah! I seek refuge with You from the distress of the Day of
Account ten times.
202
12.
`
I seek refuge with Allaah from the Evil One, the Rejected, from
his madness
204
, his arrogance, and his poetry
205
. Sometimes he
would add to this, saying:
..
I seek refuge with Allaah, the all-Hearing, the all-Knowing, from
the Evil One ...
206
Then he would recite,
... and so on, until the end of the soorah. The rest of his recitation was
also like this: stopping at the end of the verse and not joining it with the
one after.
208
Sometimes, he would recite,
208 Abu Daawood & Sahmi (64 -65); Haakim declared it saheeh and Dhahabi agreed. It is given in Irwaa' (343). Abu `Amr
ad-Daani transmitted it al-Muktafaa (5/2) and said: "This hadeeth has many routes, and it is what is depended upon in
this regard, and several of the past imaams and reciters preferred to stop at every verse, even if some were connected
(in meaning) to the one after." I say: This is a sunnah which has been neglected by the majority of the reciters of this
age, let alone others.
m.s.sayyed@gmail.com Page 59 of 183
(I declare Allaah free from all defects; all Praise be to Allaah;
none has the right to be worshipped but Allaah; Allaah is the
Greatest; there is no might or power except by Allaah).
218
He also said to "the one who prayed badly": If you know some of the
Qur'aan, then recite it, otherwise praise Allaah, declare His Greatness
and declare that none has the right to be worshipped but Allaah;
219
214 Muslim, Abu `Awaanah & Maalik, and Sahmi has a supporting hadeeth of Jaabir in Taareekh Jurjaan (144)
215 Baaji said: "He is referring to the saying of the Exalted "And We have bestowed upon you seven of the Oft-Repeated
and the Grand Recitation." (Hijr 15:87). It is named the "seven" because it has seven verses, and "oft-repeated" because it
is repeated again and again in prayer. It has been called "the grand recitation" to specify this name for it, even though
every part of the Qur'aan is a grand recitation; similarly, the Ka`bah is "the House of Allaah" even though all houses belong
to Allaah; this is by way of specifying it and emphasising its importance."
216 Nasaa'i & Haakim, who declared it saheeh and Dhahabi agreed.
217 Bukhaari in his article on "Recitation behind the Imaam" with a saheeh isnaad.
218 Abu Daawood, Ibn Khuzaimah (1/80/2), Haakim, Tabaraani & Ibn Hibbaan who, along with Haakim, declared it
saheeh and Dhahabi agreed. It is in Irwaa' (303).
219 Abu Daawood & Tirmidhi, who declared it hasan; its isnaad is saheeh. (Saheeh Abi Dawood no. 807)
m.s.sayyed@gmail.com Page 61 of 183
The Abrogation of Recitation behind the Imaam in the Loud
Prayers
He had given permission for those being led by the Imaam to recite
Soorah al-Faatihah in the loud prayers, when once:
"he was praying Fajr and the recitation became difficult for him. When he
finished, he said: Perhaps you recite behind your imaam. We said:
"Yes, quickly
220
, O Messenger of Allaah." He said: Do not do so, except
for [each of you reciting] the opening chapter of the Book, for the
prayer is not valid of the one who does not recite it.
221
Later, he forbade them from reciting in the loud prayers at all, when:
"He finished a prayer in which he was reciting loudly (in one narration: it
was the dawn prayer) and said: Were any of you reciting with me
just now?! A man said: "Yes, I was, O Messenger of Allaah". He said: I
say, why am I contended with? [Abu Hurairah said:] So the people
stopped reciting with the Messenger of Allaah (Sallallaahu 'Alaihi wa
Sallam) when he was reciting loudly after hearing that from him [but
they recited to themselves quietly when the imaam was not reciting
loudly]."
222
He also made silence during the imaam's recitation part of the
completeness of following the imaam, saying: The imaam is there to
be followed, so when he says takbeer, say takbeer, and when he
recites, be silent
223
, just as he made listening to the imaam's recitation
enough to not have to recite behind him, saying: He who has an
imaam, then the recitation of the imaam is recitation for him
224
-
this applying in the loud prayers.
220 hadhdhan: reciting quickly, implying racing or hurrying.
221 Bukhaari in his pamphlet, Abu Daawood & Ahmad. Tirmidhi & Daaraqutni declared it hasan.
222 Maalik, Humaidi, Bukhaari in his pamphlet, Abu Daawood & Mahaamali (6/139/1). Tirmidhi declared it hasan; Abu
Haatim ar-Raazi, Ibn Hibbaan & Ibn Qayyim declared it saheeh.
223 Ibn Abi Shaibah (1/97/1), Abu Daawood, Muslim, Abu `Awaanah & Ruwayaani in his musnad (24/119/1). It is given in
Irwaa' (332, 394).
224 Ibn Abi Shaibah (1/97/1), Daaraqutni, Ibn Maajah, Tahaawi & Ahmad from numerous routes, musnad and mursal. Shaikh-ul-
Islam Ibn Taymiyyah declared it strong, as in al-Furoo` of Ibn `Abdul Haadi (48/2). Boosayri declared some of its isnaads
saheeh. I have discussed it in detail and investigated its routes of narration inthe manuscript version and then in Irwaa' al-
Ghaleel (no. 500)
m.s.sayyed@gmail.com Page 62 of 183
The Obligation to Recite in the Quiet Prayers
As for the quiet prayers, he urged them to recite during them; Jaabir
said, "We used to recite behind the imaam in Zuhr and 'Asr: soorah al-
Faatihah and another soorah in the first two rak'ahs, and soorah al-
Fatihah in the last two."
225
However, he dissuaded them from confusing him with their recitation,
when:
"he prayed Zuhr with his Companions and said (afterwards): Which of
you recited "Glorify the name of your Lord the Most High" (soorah
al-A'laa, 87)? Someone said: It was I [but I was only intending nothing
but good by doing so]. So he said: I knew that someone was
contending with me by it.
226
In another hadeeth: "They used to recite
behind the Prophet (Sallallaahu 'Alaihi wa Sallam) [loudly], so he said:
You have mixed up my (recitation of the) Qur'aan.
227
He also said: Truly, the person praying is privately consulting his
Lord, so he should be careful about what he consults him with,
and you should not recite the Qur'aan loudly over each other.
228
He also used to say: Whoever recited a harf (letter) from the Book
of Allaah, it will count for him as one good deed, and a good deed
is worth ten times over. I do not mean that "alif laam meem" is a
harf, but "alif" is a harf, "laam" is a harf, and "meem" is a harf.
229
225 Ibn Maajah with a saheeh isnaad. It is given in Irwaa' (506)
226 Muslim, Abu `Awaanah & Siraaj.
227 Bukhaari in his article, Ahmad & Siraaj with a hasan isnaad.
228 Maalik & Bukhaari in Af`aal al-`Ibaad with a saheeh isnaad.
* NB The view of the validity of recitation behind the imaam in quiet but not loud prayers was taken by Imaam
Shaafi`i initially, and by Muhammad the student of Abu Haneefah in a narration from him which was preferred by
Shaikh `Ali al-Qaari and other shaikhs of the madhhab; it was also the position of, among others, the Imaams
Zuhri, Maalik, Ibn al-Mubaarak, Ahmad ibn Hanbal, several of the muhadditheen, and it is the preference of
Shaikh-ul-Islam Ibn Taymiyyah.
229 Tirmidhi & Ibn Maajah with a saheeh isnaad. Transmitted also by Aajuri in Aadaab Haml al-Qur'aan. As for the
hadeeth, "He who recites behind the imaam, his mouth is filled with fire", it is fabricated (mawdoo`) and this is
explained in Silsilat al-ahaadeeth al-da`eefah (no. 569) - see Appendix 5.
m.s.sayyed@gmail.com Page 63 of 183
The aameen, and the Imaam's saying it Loudly
When he (Sallallaahu 'Alaihi wa Sallam) finished reciting al- Faatihah, he
would say:
`
`
"Not of those who receive (Your) anger, nor of those who go
astray", then say "aameen" [for the angels say "aameen" and the
imaam says aameen"] (in another narration: when the imaam says
"aameen" say "aameen"), so he whose aameen coincides with
the aameen of the angels (in another narration: when one of you
says "aameen" in prayer and the angels in the sky say "aameen",
and they coincide), his past sins are forgiven.
231
In another
hadeeth: ... then say aameen; Allaah will answer you.
232
He also used to say: The Jews do not envy you over anything as
much as they envy you over the salutation and aameen [behind
the imaam].
233
230 Bukhaari in Juz' al-Qiraa'ah & Abu Daawood with a saheeh isnaad.
231 Bukhaari , Muslim, Nasaa'i, & Daarimi; the additional wordings are reported by the latter two, and prove that this hadeeth cannot
justify that the imaam does not say aameen, as reported from Maalik; hence, Ibn Hajar says in Fath al-Baari, "It clearly shows that
the imaam says aameen." Ibn `Abdul Barr says in Tamheed (7/13), "It is the view of the majority of the Muslims, including Maalik as
the people of Madeenah report from him, for it is authentic from Allaah's Messenger (Sallallaahu `Alaihi wa Sallam) through the
ahaadeeth of Abu Hurairah (i.e. this one) and that of Waa'il ibn Hujr (i.e. the previous one)."
232 Muslim & Abu `Awaanah.
233 Bukhaari in al-Adab al-Mufrad, Ibn Maajah, Ibn Khuzaimah, Ahmad & Siraaj with two saheeh isnaads.
*NB The aameen of the congregation behind the imaam should be done loudly and simultaneously with the imaam, not before
him as the majority of worshippers do, nor after him. This is what I finally find most convincing, as I have explained in some of my
works, among them Silsilat al-ahaadeeth ad-da`eefah (no. 952, vol. 2) which has been printed and published by the grace of
Allaah, and Saheeh at-Targheeb wat-Tarheeb (1/205). See Appendix 6.
m.s.sayyed@gmail.com Page 64 of 183
The Recitation after al-Faatihah
Next, he (Sallallaahu 'Alaihi wa Sallam) would recite another soorah after
al-Faatihah, making it long sometimes, and on other occasions making it
short because of travel, cough, illness or the crying of infants.
Anas ibn Maalik (may Allaah be pleased with him) said: "He (Sallallaahu
'Alaihi wa Sallam) made it [i.e. the recitation] short one day in the dawn
prayer." (In another hadeeth: he prayed the morning prayer and recited
the two shortest soorahs in the Qur'aan.) So it was said: "O Messenger of
Allaah, why did you make it short?" He said: I heard the crying of a
child, and I supposed that his mother was praying with us, so I
wanted to free his mother for him.
234
He also used to say: I enter into prayer intending to lengthen it, but
I hear the crying of a child so I shorten my prayer because I
know how deeply his mother feels about his crying.
235
He used to start from the beginnning of a soorah, completing it most of
the time.
236
He used to say: Give every soorah its share of rukoo' and sujood.
237
In another narration: Every soorah should have a rak'ah.
238
Sometimes he would divide the soorah into two rak'ahs
239
and sometimes
he would repeat the whole soorah in the second rak'ah.
240
Sometimes he would combine two or more soorahs in one rak'ah.
241
One of the Ansaar used to lead them in the mosque of Qubaa', and every
time he recited a soorah
242
for them, he would begin with "Say: He is
Allaah, the One and Only " (soorah al- Ikhlaas, 112) until its end, and
then recite another soorah with it, and he would do this in every rak'ah.
Because of this, his people spoke to him, saying: "You begin with this
soorah, and then you do not regard it as enough until you recite another
one: you should either recite it (only) or leave it and recite another one.
He said: "I will not leave it: if you do not mind me leading you with it, I
234 Ahmad with a saheeh isnaad; the other hadeeth was transmitted by Ibn Abi Dawood in al-Masaahif (4/14/2). This and other
similar hadeeths contain permission for infants to enter the mosque. As for the hadeeth on many lips: "Keep your small children
away from your mosques...", it is da`eef and cannot be used for proof at all; among those who have declared it da`eef are Ibn al-
Jawzi, Mundhiri, Haitami, Ibn Hajar al-Asqalaani and Boosayri. `Abdul Haqq al-Ishbeeli said, "It is baseless".
235 Bukhaari & Muslim.
236 There are many ahadeeth mentioned further on which prove this.
237 Ibn Abi Shaibah (1/100/1), Ahmad & `Abdul Ghani al-Maqdisi in his Sunan (9/2) with a saheeh isnaad.
238 Ibn Nasr & Tahaawi with a saheeh isnaad; I take the meaning of the hadeeth as: Make every rak`ah have a complete
soorah. The order is one of preference, not compulsion, from the evidence which follows.
239 Ahmad & Abu Ya`laa from two routes. Also see "Recitation in Fajr prayer".
240 As he did in Fajr, as will follow.
241 Details and sources will follow shortly.
242 i.e. a soorah after al-Fatihah.
m.s.sayyed@gmail.com Page 65 of 183
shall carry on, but if you do not like it, I shall leave you." They knew that
he was one of their best, and they did not like to be led by anyone else,
so when the Prophet (Sallallaahu 'Alaihi wa Sallam) came to them, they
told him the story. He said: O so- and-so, what stops you from doing
what your people ask you to? What makes you recite this soorah
in every rak'ah? He said: "I love this soorah." He said: Your love for it
will enter you into the Garden.
243
Combining Similar Soorahs and others in One Rak'ah
He used to combine the pairs
244
of the mufassal
245
soorahs, so he used to
recite one of the following pairs of soorahs in one rak'ah
246
:
ar-Rahmaan (55:78)
247
& an-Najm (53:62);
al-Qamar (54:55) & al-Haaqqah (69:52);
at-Toor (52:49) & Dhaariyaat (51:60);
al-Waaqi'ah (56:96) & al-Qalam (68:52);
al-Ma'aarij (70:44) & an-Naazi'aat (79:46);
al-Mutaffifeen (83:36) & 'Abasa (80:42);
al-Muddaththir (74:56 ) & al-Muzzammil (73:20);
ad-Dahr (76:31) & al-Qiyaamah (75:40);
an-Naba (78:40) & al-Mursalaat (77:50);
ad-Dukhaan (44:59) & at-Takweer (81:29).
Sometimes he would combine soorahs from the seven tiwaal (long
soorahs), such as al-Baqarah, an-Nisaa' and aal-Imraan in one rak'ah
during night prayer (below). He used to say: The most excellent
prayer is one with long standing.
248
When he recited, "Does He not have the power to give life to the dead?"
(Qiyaamah 75:40), he would say,
243 Bukhaari as ta`leeq & Tirmidhi as mawsool, and he declared it saheeh.
244 nazaa'ir: soorahs which are similar in meaning, e.g. they both contain advice, commandments, or stories.
245 These are agreed to end at the end of the Qur'aan; the soundest view is that they begin with soorah Qaaf (no. 50).
246 Bukhaari & Muslim.
247 The first number is that of the soorah, while the second is the number of aayaat in the soorah. By inspecting the first
of the two numbers in each case, it is easy to see that in many of these combinations, he (Sallallaahu `Alaihi wa Sallam)
did not stick to the Qur'aanic order of the soorahs, so this is evidence for the permissibility of doing this, even though it
is better to follow the sequence of the Qur'aan. A similar case is to be found later under "Night prayer".
248 Muslim & Tahaawi.
m.s.sayyed@gmail.com Page 66 of 183
How Perfect is my Lord, the Supreme, and Praised be He, three times.407
3.
'
'
'
'
Perfect, Blessed,
408
Lord of the Angels and the Spirit.
409
4.
How Perfect You are O Allaah, and Praises are for You. O Allaah,
forgive me. He would say it often in his rukoo' and sujood,
implementing (the order of) the Qur'aan.
410
5.
`
407 A saheeh hadeeth, transmitted by Abu Daawood, Daaraqutni, Ahmad, Tabaraani & Baihaqi .
408 Abu Ishaaq said: subbooh means "the one who is free of any defect", while quddoos means "the Blessed" or "the
Pure". Ibn Saidah said: Glorified and Blessed are attributes of Allaah, Mighty and Sublime, because He is glorified and
sanctified by others. (Lisaan al-`Arab)
409 Muslim & Abu `Awaanah.
410 Bukhaari & Muslim. "Implementing the Qur'aan" refers to the saying of Allaah: "Then glorify with the Praises of your
Lord, and seek His Forgiveness, for He is Oft-Returning." (Nasr 110:3)
m.s.sayyed@gmail.com Page 86 of 183
O Allaah! To You I have bowed; in You I have believed; to You I
have submitted; [You are my Lord]; humbled for You are my
hearing, my seeing, my marrow, my bone (in one narration: my
bones), my sinews, [and whatever my feet carry
411
(are humbled)
for Allaah, Lord of the Worlds].
412
6.
O Allaah! ...
427
He used to order others to do this, saying, "When the imaam says:
Allaah listens to the one who praises Him, then say: O Allaah! Our
Lord, to You be all Praise, for he whose saying coincides with that of
the angels will have his past sins forgiven."
428
Sometimes, he would add either:
425 ibid.
426 ibid.
427 Bukhaari & Ahmad. Ibn al-Qayyim (Rahimahullaah) erred on this point in Zaad al-Ma`aad, rejecting the combination
of "O Allaah!" with "and", despite the fact that it is found in Saheeh al-Bukhaari, Musnad Ahmad, in Nasaa'i & Ahmad
again via two routes of narration from Abu Hurairah, in Daarimi as a hadeeth of Ibn `Umar, in Baihaqi from Abu Sa`eed
al-Khudri, & in Nasaa'i again as a hadeeth of Abu Musa al-Ash`ari .
428 Bukhaari & Muslim; Tirmidhi declared it saheeh.
m.s.sayyed@gmail.com Page 90 of 183
4.
`
... Filling the heavens, filling the earth, and filling whatever else
You wish
429
, or
5.
'
Lord of Glory & Majesty! None can withhold what You grant, and
none can grant what You withhold; nor can the possessions of an
owner benefit him in front of You.
431
Or, sometimes, the addition would be:
7.
429 Muslim & Abu `Awaanah.
430 ibid.
431 jadd: wealth, might, power; i.e., the one who has wealth, sons, might and power in this world will not benefit from
them in front of You; his possessions will not save him from You: only righteous deeds will benefit or save anyone.
m.s.sayyed@gmail.com Page 91 of 183
'
'
,
`
,
'
Filling the heavens, filling the earth, and filling whatever else You
wish. Lord of Glory and Majesty! - The truest thing a slave has
said, and we are all slaves to You. [O Allaah!] None can withhold
what You grant, [and none can grant what You withhold,] nor can
the possessions of an owner benefit him in front of You.
432
Sometimes, he would say the following during night prayer:
8.
'
'
How Perfect is my Lord, the Most High, and Praised be He, three
times.
477
3.
'
'
'
'
How perfect You are O Allaah, our Lord, and Praised. O Allaah!
Forgive me, which he would say often in his rukoo' and sujood,
implementing the order of the Qur'aan.
479
5.
,
, ,
O Allaah! Forgive me all my sins: the minor and the major, the
first and the last, the open and the hidden.
481
479 Bukhaari & Muslim.
480 Muslim, Abu `Awaanah, Tahaawi & Daaraqutni.
481 Muslim & Abu `Awaanah.
m.s.sayyed@gmail.com Page 100 of 183
7.
`
,
`
How perfect You are [O Allaah] and Praised. None has the right to
be worshipped except you.
484
10.
482 Ibn Nasr, Bazzaar & Haakim, who declared it saheeh but Dhahabi disagreed, however, it has a support which is
mentioned in the manuscript version.
483 Abu Daawood & Nasaa'i, with a saheeh isnaad.
484 Muslim, Abu `Awaanah, Nasaa'i & Ibn Nasr.
m.s.sayyed@gmail.com Page 101 of 183
O Allaah! Forgive me what (sins) I have concealed and what
(sins) I have done openly.
485
11.
,
O Allaah! Place light in my heart; [and light in my tongue;] and
place light in my hearing; and place light in my seeing; and place
light from below me; and place light from above me, and light on
my right, and light on my left; and place light ahead of me; and
place light behind me; [and place light in my self;] and make the
light greater for me.
486
12.
`
, ,
`
, ,
,
`
,
`
'
'
All compliments
561
, prayers
562
and pure words
563
are due to Allaah.
Peace
564
be on you, O Prophet, and also the mercy of Allaah and
His blessings.
565
Peace be on us, and on the righteous slaves of
Allaah. [For when one says that, it includes every righteous slave
in the heaven and the earth.] I bear witness that none has the
right to be worshipped except Allaah, and I bear witness that
Muhammad is His slave and messenger.
[This was while he was among us, but after he was taken, we would say:
`
561 Ar. tahiyyaat, i.e. "all words which imply peace, sovereignty and eternity, are due to Allaah." (Nihaayah)
562 Ar. salawaat, i.e. "all supplications which are used to glorigy the majesty of Allaah, for He is fully entitled to them, and
none but Him is worthy of them." (Nihaayah)
563 Ar. tayyibaat, i.e. "all good and pure words suitable for praising Allaah, not those ones incompatible with his
attributes with which kings were greeted." (Fath al-Baari)
564 meaning seeking of refuge with Allaah and being strengthened by him, since as-Salaam (Peace) is actually a name of
Allaah. Hence, the greeting effectively means: Allaah be a watcher and safeguard over you. Similarly, it is said, "Allaah
be with you", i.e. in His safeguarding, help and favour.
565 A term for all the good continuously emanating from Allaah.
m.s.sayyed@gmail.com Page 115 of 183
[Peace be on the Prophet]."
566
2.The tashahhud of Ibn 'Abbaas: "The Messenger of Allaah
(Sallallaahu 'Alaihi wa Sallam) used to teach us the tashahhud the
way he taught us [soorahs of] the Qur'aan; he used to say,
,, :
, :
'
'
566 Bukhaari, Muslim, Ibn Abi Shaibah (1/90/2), Siraaj & Abu Ya`laa in his Musnad (258/2). It is given in Irwaa' (321).
Ibn Mas`ood's statement, "We said: Peace be on the Prophet" clarifies that the Companions (radi Allaahu `anhum) used to
say, "Peace be on you, O Prophet" in tashahhud while the Prophet (Sallallaahu `Alaihi wa Sallam) was alive, but when he
died, they ceased to do that, instead saying, "Peace be on the Prophet". Undoubtedly, this was with the endorsement of
the Prophet (Sallallaahu `Alaihi wa Sallam); this is supported by the fact that `Aa'ishah (radi Allaahu `anhaa) would similarly
teach the tashahhud in prayer with "Peace be on the Prophet", as transmitted by Siraaj in his Musnad (9/1/2) & Mukhlis in
al-Fawaa'id (11/54/1) with two saheeh isnaads from her.
Ibn Hajar says, "This addition shows clearly that they used to say 'Peace be on you, O Prophet', addressing him directly
during his life, but when the Prophet (Sallallaahu `Alaihi wa Sallam) died, they stopped addressing him and mentioned him
in the third person instead, saying 'Peace be on the Prophet'." He also says in a different place, "Subki said in Sharh al-
Minhaaj, after mentioning this narration from Abu `Awaanah only, 'If this is authentically-reported from the Companions, it
proves that after his time, it is not compulsory to address the Prophet (Sallallaahu `Alaihi wa Sallam) directly in the
greeting of peace, so one says: Peace be on the Prophet.' (Ibn Hajar continues:) This is authentic without doubt (i.e.
because it is established in Sahih al-Bukhaari ), and I have also found strong support for it:- `Abdur Razzaaq said: Ibn Juraij
informed me: `Ataa' informed me that the Companions used to say 'Peace be on you, O Prophet' while the Prophet
(Sallallaahu `Alaihi wa Sallam) was alive, but after he died, they would say 'Peace be on the Prophet', and this is a saheeh
isnaad. As for Sa`eed bin Mansoor's narration from Abu `Ubaidah bin `Abdullaah bin Mas`ood, who reported from his
father that the Prophet (Sallallaahu `Alaihi wa Sallam) taught them the tashahhud, and then he (`Abdullaah bin Mas`ood)
said it (the tashahhud); Ibn `Abbaas said: We used to say 'Peace be on you, O Prophet' only while he was alive, to which Ibn
Mas`ood replied, 'This is how we were taught, and this is how we teach it', it would appear that Ibn `Abbaas said this as a
matter of discussion but Ibn Mas`ood did not accept. However, the narration of Abu Ma`mar (i.e. the narration of
Bukhaari ) is more authentic, since Abu `Ubaidah did not hear (ahaadeeth) from his father, and furthermore, the isnaad up
to Abu `Ubaidah is weak." (End of quote from Ibn Hajar)
These words of Ibn Hajar have been quoted by several scholars in their analysis, e.g. Qastalaani, Zarqaani, Lucknowi, etc.
They all chose to give his words without commenting further. This discussion is treated more fully in al-Asl.
m.s.sayyed@gmail.com Page 116 of 183
All compliments, blessed words, prayers, pure words are due to
Allaah. Peace be on you, O Prophet, and also the mercy of Allaah
and His blessings. Peace be on us and on the righteous slaves of
Allaah. I bear witness that none has the right to be worshipped
except Allaah, and [I bear witness] that Muhammad is the
Messenger of Allaah (in one narration: ... is His slave and
messenger)."
567
3.The tashahhud of Ibn 'Umar, who reported the Messenger of Allaah
(Sallallaahu 'Alaihi wa Sallam) as saying in the tashahhud:
'
`
,
`
,
'
All compliments, prayers and good words are due to Allaah. Peace
be on you, O Prophet, and also the mercy of Allaah - Ibn 'Umar
said, "I add:"
568
... and His blessings. - Peace be on us and on the
righteous slaves of Allaah. I bear witness that none has the right
to be worshipped except Allaah - Ibn 'Umar said, "I add:"
569
...
alone, He has no partner, - and I bear witness that Muhammad is
His slave and messenger.
570
4.The tashahhud of Abu Moosaa al-Ash'ari, who said that the
Messenger of Allaah (Sallallaahu 'Alaihi wa Sallam) said, ... when
you are sitting, the first thing each of you says should be:
567 Muslim, Abu `Awaanah, Shaafi`i & Nasaa'i.
568 see next note.
569 These two additions have been proved to be part of the tashahhud from the Prophet (Sallallaahu `Alaihi wa Sallam).
Ibn `Umar did not add them of his own accord (far is he above such a thing!); in fact, he learnt them from other
Companions who reported them from the Prophet (Sallallaahu `Alaihi wa Sallam), and he then added them to the
tashahhud which he heard from the Prophet (Sallallaahu `Alaihi wa Sallam) directly.
570 Abu Daawood & Daaraqutni, who declared it saheeh.
m.s.sayyed@gmail.com Page 117 of 183
'
'
: ,
All compliments, good words and prayers are due to Allaah. Peace
be on you, O Prophet, and also the mercy of Allaah and His
blessings. Peace be on us, and on the righteous slaves of Allaah. I
bear witness that none has the right to be worshipped except
Allaah [alone, He has no partner], and I bear witness that
Muhammad is His slave and messenger - seven phrases, and they
are the greetings in the prayer."
571
5.The tashahhud of 'Umar ibn al-Khattaab, who would teach the
people the tashahhud while on the pulpit, saying, "Say:
:
`
,
'
'
All compliments are due to Allaah; all pure titles are due to
Allaah; all good words [are due to Allaah]; all prayers are due to
Allaah. Peace be on you, O Prophet, and also the mercy of Allaah
and His blessings. Peace be on us and on the righteous slaves of
571 Muslim, Abu `Awaanah, Abu Daawood & Ibn Maajah.
m.s.sayyed@gmail.com Page 118 of 183
Allaah. I bear witness that none has the right to be worshipped
except Allaah, and I bear witness that Muhammad is His slave
and messenger.
572
As-Salaah 'alaa an-Nabiyy(Sending Prayers on the Prophet) - Its
Place & Manner
He (Sallallaahu 'Alaihi wa Sallam) used to send prayers on himself in the
first tashahhud as well as the other.
573
He also established it for his
ummah, ordering them to send prayers on him after sending peace on
him
574
, and he taught them several ways of doing so:
572 Maalik & Baihaqi with saheeh isnaads. Although this hadeeth is mawqoof, it is effectively marfoo`, for it is known that
this sort of thing is not said from personal opinion, since it were so, it would be no better than any other sayings of
dhikr, as Ibn `Abdul Barr has said.
*NB: In none of the types of tashahhud is there the addition: wa maghfiratuhu (... "and His forgiveness"), so one should
not be accustomed to it. Hence some of the Salaf rebuked it, as the following narrations show:
Tabaraani (3/56/1) reported with a saheeh isnaad from Talhah bin Musarrif, who said: Rabee` bin Khaitham added during
tashahhud, "... and His blessings, and His forgiveness"! So `Alqamah said, "We stop where we were taught: Peace be upon
you, O Prophet, and also the mercy of Allaah and His blessings"; `Alqamah was actually following the example of his
teacher `Abdullaah bin Mas`ood (radi Allaahu `anhu), from whom it is authentically-reported that he was teaching a man
the tashahhud: when he got to "I bear witness that there is no (true) god except Allaah ...", the man said: "alone, He has
no partner", to which `Abdullaah said, "He is so, but we stop at where we were taught." (Transmitted by Tabaraani in
Mu`jam al-Awsat, no. 2848, with a saheeh isnaad.)
573 Abu `Awaanah in his Saheeh (2/324) & Nasaa'i .
574 They had said, "O Messenger of Allaah, we have been taught how to send peace on you (i.e. in tashahhud), but how
do we send prayers on you? He said, "Say: O Allaah! send prayers on Muhammad ..." etc. Thus he did not specify one
tashahhud to the exclusion of another, so there is evidence here to establish sending prayers on him in the first
tashahhud also. This is the way of Imaam Shaafi`i, as in the text of his book al-Umm, and it is held to be correct by his
companions, as Nawawi has explained in al-Majmoo` (3/460) and supported in Rawdah Taalibeen (1/263). It is also the
view of Wazeer bin Hubairah al-Hanbali in al-Ifsaah, as Ibn Rajab ha quoted and strongly supported in Dhail Tabaqaat
(1/280). Many ahaadeeth exist about sending prayers on him (Sallallaahu `Alaihi wa Sallam) in tashahhud; in none of
them is there any such specification mentioned. In fact, these ahaadeeth are general, hence including every tashahhud,
and I have given them in al-Asl as ta`leeq, but not in the main text, for they do not satisfy our conditions for
authenticity. However, they do support each other in meaning, and those who reject and oppose this have no authentic
evidence to use as proof, as I have detailed in al-Asl. Similarly, to say that adding anything to "O Allaah! send prayers on
Muhammad" is makrooh has no basis in the Sunnah, nor is there any convincing proof for it. In fact, we see that
whoever says this does not implement the previous instruction of the Prophet (Sallallaahu `Alaihi wa Sallam), "Say: O
Allaah! send prayers on Muhammad, and on the family of Muhammad ..." ; there is more to this discussion in al-Asl.
m.s.sayyed@gmail.com Page 119 of 183
1.
575 One of the earliest views about the meaning of "sending prayers on the Prophet (Sallallaahu `Alaihi wa Sallam)" is
that of Abu al-`Aaliyah (with reference to Surah al-Ahzaab, 33:56), "Allaah's sending prayers on his Prophet means His
exalting him and raising his rank; the angels' and others' sending prayers means their seeking this from Allaah, and here
it is meant asking the prayers to be increased, not asking for the original prayer in itself." Ibn Hajar quoted this in Fath
al-Baari, and went on to refute the widespread notion that the Lord's prayer on someone is His Mercy; Ibn al-Qayyim
also clarified this in Jalaa' al-Afhaam, leaving little scope for further comment.
576 from barakah: growth, increase. Hence this supplication secures for Muhammad the good which Allaah granted to
the family of Ibraaheem, continual, established good, as well as its multiplying and increase.
577 Ahmad & Tahaawi with a saheeh sanad.
m.s.sayyed@gmail.com Page 120 of 183
O Allaah! send prayers on Muhammad, and on the family of
Muhammad, as you sent prayers on [Ibraaheem, and on]
578
the
family of Ibraaheem; You are indeed Worthy of Praise, Full of
Glory. O Allaah! send blessings on Muhammad, and on the family
of Muhammad, as you sent blessings on [Ibraaheem, and on]
579
the family of Ibraaheem; You are indeed Worthy of Praise, Full of
Glory.
580
3.
` ,
,
`
` ,
,
`
` ,
,,
O Allaah! send prayers on Muhammad, Your slave and messenger,
as You sent prayers on [the family of] Ibraaheem. And send
blessings on Muhammad [Your slave and messenger], [and the
family of Muhammad,] as you sent blessings on Ibraaheem [and
on the famly of Ibraaheem].
583
582 Muslim, Abu `Awaanah, Ibn Abi Shaibah (2/132/1) & Abu Daawood; Haakim declared it saheeh.
583 Bukhaari, Nasaa'i, Tahaawi, Ahmad & Ismaa`eel al-Qaadi in Fadl as-Salaah `alaa Nabi Sallallaahu `Alaihi wa Sallam (p.
28 1st ed., p. 62 2nd ed. with my checking).
m.s.sayyed@gmail.com Page 122 of 183
6.
` ,
'
` ,
,
(
'
)
"O Allaah! guide me among those whom You have guided; and
pardon me among those who You have pardoned; and turn on me
in friendship among those on whom You have turned in
friendship; and bless me in what You have bestowed; and save
me from the evil of what You have decreed; [for] indeed You
decree, and none can influence You; [and] he is not humiliated
whom You have befriended; [nor is he honoured who is Your
enemy.] Blessed are You, O Lord, and Exalted. [There is no place
606 Ibn Nasr & Daaraqutni with a saheeh sanad.
607 We have said, "... sometimes" because the Companions who narrated the Witr prayer did not mention the qunoot in
it, whereas had the Prophet (Sallallaahu `Alaihi wa Sallam) done so always, they would have all mentioned it. However,
Ubayy ibn Ka`b alone narrated the qunoot in Witr, so this shows that he used to do it sometimes. Hence, this is
evidence that qunoot in Witr is not obligatory (waajib), and this is the opinion of the majority of scholars. For this
reason, the researching Hanafi scholar, Ibn al-Humaam, recognised in Fath al-Qadeer (1/306,359,360) that the view of
it being obligatory is feeble and not substantiated by evidence. This shows his fairness and lack of party-spirit, for this
view which he has supported is contrary to his madhhab !
608 Ibn Abi Shaibah (12/41/1), Abu Daawood, Nasaa'i in Sunan al-Kubraa (218/1-2), Ahmad, Tabaraani, Baihaqi & Ibn
`Asaakir (4/244/2) narrated this, along with the supplication after it, with a saheeh sanad. Ibn Mandah narrated the
supplication only in Tawheed (70/2) with a different, hasan sanad. Its takhreej is also given in Irwaa' (426).
m.s.sayyed@gmail.com Page 136 of 183
of safety from You except towards You.]"
609
609 Ibn Khuzaimah (1/119/2) & also Ibn Abi Shaibah etc., as for the last hadeeth.
*NB: Nasaa'i adds at the end of the qunoot: wa sall-Allaahu `ala-n-Nabiyy al-Ummiyy ("may Allaah send prayers on the
Unlettered Prophet"), related with a weak isnaad; among those who declared it da`eef are Ibn Hajar al-`Asqalaani &
Zurqaani. Therefore, we have not included it in our system of combining acceptable narrations. `Izz bin `Abd as-Salaam said
in al-Fataawaa (66/1,1962), "To send prayers on the Messenger of Allaah (Sallallaahu `Alaihi wa Sallam) in qunoot is not
authentic, nor is it fitting to add to the Messenger of Allaah (Sallallaahu `Alaihi wa Sallam)'s prayer in any way." This view of
his shows that he did not widen the argument by including the idea of bid`ah hasanah ("good" innovation), as some of the
later scholars are prone to doing !
However, it is proved in the hadeeth about Ubayy bin Ka`b leading the people during the Ramadaan night prayers that he
used to send prayers on the Prophet (Sallallaahu `Alaihi wa Sallam) at the end of the qunoot, and that was during the reign
of `Umar (radi Allaahu `anhu) - transmitted by Ibn Khuzaimah in his Saheeh (1097). Similarly is proved from Abu Haleemah
Mu`aadh al-Ansaari, who also used to lead them during `Umar's rule - transmitted by Ismaa`eel al-Qaadi (no. 107) &
others, so this addition is justified by the practice of the Salaf, and it is thus not fitting to categorically state that this
addition is an innovation. Allaah knows best.
m.s.sayyed@gmail.com Page 137 of 183
Chapter 14
The Final Tashahhud
The Obligation of this Tashahhud
Next, after completing the fourth rak'ah,
he (Sallallaahu 'Alaihi wa Sallam) would
sit for the last tashahhud. He would
instruct regarding it, and do in it, just as
he did in the first tashahhud, except that
"he would sit mutawarrikan"
610
, "with his
left upper thigh on the ground, and both
his feet protruding from one (i.e. the
right) side."
611
"He would have his left foot under his (right) thigh and
shin"
612
, "his right foot upright"
613
or occasionally "he would lay it along
the ground."
614
"His left palm would cover his (left) knee, leaning heavily
on it."
615
[see diagram]
He set the example of sending prayers on him (Sallallaahu 'Alaihi wa
Sallam) in this tashahhud, as in the first tashahhud; the ways of sending
prayer on him (Sallallaahu 'Alaihi wa Sallam) narrated have been given in
that section.
610 Bukhaari.
611 ibid. As for two-rak`ah prayers such as Fajr, the Sunnah is to sit muftarishan. This difference in detail is documented
from Imaam Ahmad, cf. Ibn Hani's Masaa'il of Imaam Ahmad (p. 79).
612 Abu Daawood & Baihaqi with a saheeh sanad.
613 Muslim & Abu `Awaanah.
614 ibid.
615 ibid.
m.s.sayyed@gmail.com Page 138 of 183
The Obligation of Sending Prayers on the Prophet (Sallallaahu
'Alaihi wa Sallam) in this Tashahhud
Once, "he (Sallallaahu 'Alaihi wa Sallam) heard a man supplicating in his
prayer without glorifying the majesty of Allaah Exalted, nor sending
prayers on the Prophet (Sallallaahu 'Alaihi wa Sallam), so he said: This
man has been hasty." He then called him and said to him and others,
"When one of you prays, he should begin with the praise of his
Lord, Sublime and Mighty, and his exultation, and then send
prayers (in one narration: he should send prayers) on the Prophet
(Sallallaahu 'Alaihi wa Sallam), and then supplicate as he
wishes."
616
Also, "he heard a man glorifying and praising Allaah, and sending prayers
on the Prophet (Sallallaahu 'Alaihi wa Sallam) in prayer, so the Messenger
of Allaah (Sallallaahu 'Alaihi wa Sallam) said to him: Supplicate, and
you will be answered; ask, and you will be given."
617
The Obligation to Seek Refuge from Four Things before
Supplicating
He (Sallallaahu 'Alaihi wa Sallam) used to say, "When one of you has
finished the [last] tashahhud, he should seek refuge with Allaah from four
things; [saying:
`
`
`
`
,
`
616 Ahmad, Abu Daawood, Ibn Khuzaimah (1/83/2) & al-Haakim , who declared it saheeh and Dhahabi agreed.
It should be known that this hadeeth proves that salaah (sending prayers) on the Prophet (Sallallaahu `Alaihi wa Sallam) in
this tashahhud is obligatory, due to the command about it. This opinion was taken by Imaam Shaafi`i and by Imaam Ahmad
in the later of the two narrations from him, and before them by several Companions, as well as other people of knowledge.
Because of this, Aajuri said in Sharee`ah (p. 415): "He who does not send prayers on the Prophet (Sallallaahu `Alaihi wa
Sallam) in the final tashahhud must repeat the prayer." Hence, those who label Imaam Shaafi`i as being alone and odd in
his opinion on this, are not being just, as the faqeeh Haitami has explained in Darr al-Mandood (sections 13-16).
617 Nasaa'i with a saheeh sanad.
m.s.sayyed@gmail.com Page 139 of 183
O Allaah! I truly seek refuge with You] from the punishment of
Hellfire, and from the punishment of the grave, and from the
trials of living and dying, and from the evil [trials] of the False
Christ. [Then he should supplicate for himself with what occurs to
him.]"
618
- "He (Sallallaahu 'Alaihi wa Sallam) would supplicate with it in
his own tashahhud."
619
Also, "he used to teach the Companions (radi Allaahu 'anhum) this the
way he taught them Soorahs of the Qur'aan."
620
Supplication before the Salaam, & its various types
He (Sallallaahu 'Alaihi wa Sallam) used to use different supplications in
his prayer
621
, supplicating with different ones at different times; he also
endorsed other supplications, and "ordered the worshipper to select of
them what he wishes."
622
They are:
618 Muslim, Abu `Awaanah, Nasaa'i & Ibn al-Jaarood in al-Muntaqaa (27). It is given in Irwaa' (350).
619 Abu Daawood & Ahmad with a saheeh sanad.
620 Muslim & Abu `Awaanah.
621 We have not said, "... in his tashahhud" because the text is "... in his prayer", not specifying either tashahhud or
anything else. Hence, it covers all positions suitable for supplication, e.g. prostration and tashahhud; the instruction to
supplicate in these two postures has been mentioned.
622 Bukhaari & Muslim. Athram said, "I asked Ahmad: 'With what (words) should I supplicate after tashahhud ?' He said,
'As has been narrated.' I said, 'Didn't the Messenger of Allaah (Sallallaahu `Alaihi wa Sallam) say, "Then he should select
whichever supplication he likes" ?' He said, 'He should select out of what has been narrated.' I repeated the question:
he said, 'From what has been narrated'." This was quoted by Ibn Taymiyyah (Majmoo` al-Fataawaa 69/218/1), who
endorsed it, adding, "Hence, 'whichever supplication' refers to the supplications which Allaah loves, not to any
supplication ..."; later he said, "Hence, it is best to say: (one should supplicate) with the approved, established
supplications, and these are what have ben narrated and those that are beneficial." This is so, but to recognise which
supplications are indeed beneficial depends on authentic knowledge, and this is rarely found among the people, so it is
best to stick to the supplications quoted, especially when they include what the worshipper wishes to request. Allaah
knows best.
m.s.sayyed@gmail.com Page 140 of 183
1.
`
`
`
`
`
`
"O Allaah! truly I seek refuge with You from the punishment of
the grave, and I seek refuge with you from the trials of the False
Christ, and I seek refuge with You from the trials of living and
dying. O Allaah! truly I seek refuge with You from sin
623262
and
burden
624
."
625
2.
`
`
"O Allaah! truly I seek refuge with You from the evil of what I
have done, and from the evil of what I have not done
626
[yet].
627
623 ma'tham: what causes a man to sin, or the sin itself.
624 maghram: burden; here it means debt, as proved by the rest of the hadeeth, in which `Aa'ishah said, "Someone said
to him, `Why do you seek refuge from maghram, so often, O Messenger of Allaah ?' He replied, Truly, when a man
becomes indebted, he speaks and lies, and he promises and breaks his promise.
625 Bukhaari & Muslim.
626 i.e. from the evil of the bad actions I have done, and from the evil of not doing good actions.
627 Nasaa'i with a saheeh sanad & Ibn Abi `Aasim in his as-Sunnah (no. 370 - with my checking); the addition is from the
latter.
m.s.sayyed@gmail.com Page 141 of 183
3.
,
`
` ,
`
`
628 Ahmad & Haakim who declared it saheeh and Dhahabi agreed.
m.s.sayyed@gmail.com Page 142 of 183
"O Allaah! [I ask you], by Your knowledge of the Unseen, and
Your control over the creation: give me life as long as You know
that life is best for me, and take me when death is best for me. O
Allaah! I also ask of You fear of You, in secret and in open; I ask
of You the word of Truth (in one narration: Wisdom) and justice in
anger and in pleasure; I ask of You moderation in poverty and
affluence; I ask of You joy which does not fade; I ask of You
pleasure [which does not pass away, nor that] which ceases; I
ask of You contentment with Your decree; I ask of You coolness
of life after death; I ask of You the delight of looking towards
Your Face; and [I ask of You] eagerness towards meeting You,
not in harmful adversity, nor in misleading afflictions. O Allaah!
adorn us with the decoration of eemaan, and make us those who
guide and are guided.
629
5.He taught Abu Bakr as-Siddeeq (radi Allaahu 'anhu) to say:
6.
`
`
'
"O Allaah! indeed I have wronged myself greatly, and none can forgive
sins except You, so forgive me out of Your forgiveness, and have mercy
on me. Truly, You are the Oft- Forgiving, the Most Merciful."
630
6.He instructed 'Aa'ishah (radi Allaahu 'anhaa) to say:
629 Nasaa'i & al-Haakim who declared it saheeh and Dhahabi agreed.
630 Bukhaari & Muslim.
m.s.sayyed@gmail.com Page 143 of 183
`
`
`
`
`
`
- ,
, ,
`
`
- ,
, ,
"O Allaah! indeed I ask of You all Good, [the imminent and the
far-off,] that of it which I know and that which I do not know. I
seek refuge with You from all Evil, [the imminent and the far-off,]
that of it which I know and that which I do not know. I ask of You
(in one narration: O Allaah! indeed I ask of You) the Garden, and
whatever saying or deed which brings one near to it; I seek
refuge with You from the Fire, and (from) whatever saying or
deed which brings one near to it. I ask of You (in one narration: O
Allaah! indeed I ask of You) [the] good of what was asked of You
by Your slave and messenger [Muhammad; and I seek refuge
with You from evil of what Your slave and messenger Muhammad
(Sallallaahu 'Alaihi wa Sallam) sought refuge with You]. [I ask of
You] that whatever You have decreed for me, its result [for me]
be beneficial.
631
631 Ahmad, Tayaalisi, Bukhaari in al-Adab al-Mufrad, Ibn Maajah & Haakim who declared it saheeh and Dhahabi agreed. I
have given its takhreej in Silsilah al-Ahaadeeth as-Saheehah (1542).
m.s.sayyed@gmail.com Page 144 of 183
7.He said to a man, What do you say during the prayer? He replied,
"I bear witness (i.e. do the tashahhud), then I ask Allaah for the
Garden, and I seek refuge with Him from the Fire. However, by
Allaah, there is no murmuring
632
as good as yours or that of
Mu'aadh." So he said, Our murmuring is like yours.
633
8.He heard a man saying in his tashahhud:
, ,
- ,
`
`
`
`
`
,
'
'
,
632 dandanah: to speak such the intonation is audible, but the words are incomprehensible - in the case, the quiet words
of supplication. The final statement means, "Our words are like yours."
633 Abu Daawood, Ibn Maajah & Ibn Khuzaimah (1/87/1) with a saheeh isnaad.
634 Abu Daawood, Nasaa'i, Ahmad & Ibn Khuzaimah; Haakim declared it saheeh and Dhahabi agreed.
m.s.sayyed@gmail.com Page 145 of 183
"O Allaah! Indeed, I ask of You, by the fact that to You belongs all
Praise; there is no (true) god except You, [You alone, You have no
partners;] the Bestower of Favours; [O] Originator of the Heavens
and the Earth; O One that is Full of Majesty and Honour; O Living
One, O Eternal One; [indeed I ask of You] [the Garden, and I seek
refuge with You from the Fire]. [So the Prophet (Sallallaahu 'Alaihi wa
Sallam) said to his Companions, Do you know with what he has
supplicated? They said, "Allaah and His Messenger know best." He said, By
Him in Whose Hand is my soul,] he has supplicated Allaah with His
Mighty (in one narration: Mightiest) name
635
, with which if He is
supplicated, He answers, and with which if He is asked, He gives.
636
10.One of the last things he would say between the tashahhud and
the tasleem would be:
"O Allaah! Forgive me what I have done in the past, and what I
will do in the future, and what I have concealed, and what I have
done openly, and what I have exceeded in, whatever You know
about more know than I. You are the Bringer-Forward, and You
are the Delayer, there is no (true) god except You."
637
635 This is tawassul (a seeking of approach) to Allaah through His most beautiful names and attributes, and this is what
Allaah the Exalted commands: "To Allaah belong the most beautiful names, so call on Him by them." (A`raaf 7:180).
As for seeking to approaching Allaah through other things, e.g. for so-and-so's sake, or by so-and-so's right, status,
dignity, etc., there is text from Imaam Abu Haneefah (Rahimahullaah) and his companions that such a practice is at
least disliked (makrooh); in general it is prohibited (haraam). Therefore, it is a pity that one sees most of the people,
among them many shaikhs, totally neglecting the approved tawassul, - you will never hear them approaching Allaah
this way - but they are well-versed in innovated forms of tawassul, which are at the very least debatable, as though no
other way is allowed! Shaikh-ul-Islaam Ibn Taymiyyah has composed an extremely good essay on this subject entitled
Tawassul and Waseelah ("Approaching Allaah, and the Means of doing so"), which should be consulted, for it is very
important, and there is little to compare with it in its coverage. There is also my article Tawassul - its types and its rules,
which is also important in its subject-matter and format, and also refutes some of the latest misconceptions advanced
by contemporary doctors of religion. May Allaah guide us and them.
636 Abu Daawood, Nasaa'i, Ahmad, Bukhaari in al-Adab al-Mufrad, Tabaraani & Ibn Mandah in Tawheed (44/2, 67/1,
70/1-2) with saheeh isnaads.
637 Muslim & Abu `Awaanah.
m.s.sayyed@gmail.com Page 146 of 183
Chapter 15
The Tasleem (Salutation of Peace)
The Tasleem (Salutation of Peace)
Next, "he (Sallallaahu 'Alaihi wa Sallam) would salute to his right:
Peace and Allaah's Mercy be on you [such that the whiteness of his
right cheek was visible,], and on his left:
Peace and Allaah's Mercy be on you [such that the whiteness of his
left cheek was visible]."
638
Sometimes, he would add to the greeting on the right:
[in front of his face, turning to his right side a bit,] [or a little]."
641
"They used to gesture with their hands when saluting to the right and
left; when the Messenger of Allaah (Sallallaahu 'Alaihi wa Sallam) saw
them, he said, 'What is the matter with you, gesturing with your
hands as if they are the tails of wild horses?! When one of you
salutes, he should look towards his companion and not indicate
with his hand.' [So when they prayed with him, they did not gesture.]
(In one narration: It is enough for each of you to place his hand on
his thigh, and then salute his brothers who are on his right and
left).
642
The Obligation of the Tasleem
He (Sallallaahu 'Alaihi wa Sallam) used to say, ... it (the prayer) is exited
by the tasleem.
643
This is the last of what has been possible to compile regarding the
description of the Prophet's prayer (Sallallaahu 'Alaihi wa Sallam) from
the takbeer to the tasleem: I hope that Allaah will make it sincerely for
640 Nasaa'i, Ahmad & Siraaj with a saheeh sanad.
641 Ibn Khuzaimah, Baihaqi, Diyaa' in al-Mukhtaarah & `Abdul Ghani al-Maqdisi in his Sunan (243/1) with a saheeh
isnaad; Ahmad, Tabaraani in Mu`jam al-Awsat (32/2), Baihaqi, Ibn al-Mulaqqin (29/1) and Haakim, who declared it
saheeh and Dhahabi agreed. Its takhreej is given in Irwaa' al-Ghaleel under hadeeth no. 327.
642 Muslim, Abu `Awaanah, Siraaj, Ibn Khuzaimah & Tabaraani.
*NB: The Ibaadiyyah have distorted this hadeeth: their scholar Rabee` has related it in his unreliable Musnad with
a different wording to justify their view that raising the hands with takbeer invalidates the Prayer! That wording is
false, as I have explained in ad-Da`eefah (6044).
643 Haakim & Dhahabi declared it saheeh; it has already been given in full under the opening "Takbeer".
m.s.sayyed@gmail.com Page 148 of 183
His Face, Full of Honour, and a guide to the Sunnah of His kind and
merciful Prophet.