Translation of Sahih Muslim

Abu Malik at-Ash'ari reported: The Messenger of God^* said: Cleanliness is half of faith and al-Hamdu Liliah (Praise be to God) fills the scale, and Subhan God (Glory be to God) and al-Hamdu Liliah (Praise be to God) fill upwhat is between the heavens and the earth, and prayer is a light, and charity is proof (of one's faith) and endurance is a brightness and the Holy Qur'an is a proof on your behalf or against you. All men go out early in the morning and sell themselves, thereby setting themselves free or destroying themselves.

Mus'ab b. Sa'd reported: 'Abdullah son of Umar came to Ibn'Amir in order to inquire after his health as he was ailing. He said Ibn 'Umar, why don't you prayto God for me? He said: I heard of God's Messenger^* say: Neither the prayer is accepted without parification nor is charity accepted out of the ill-gotten (wealth), and thou wert the (governor) of Basra.

A hadith like this is narrated from the Apostle^* with the same chain of transmitters by Muhammad b. Muthanna, Ibn Bashshar, Muhammad b. Ja'far, Shu'ba.

Hammam b. Munabbih who is the brother of Wahb b. Munabbih. said: This is what has been transmitted to us by Abu Huraira from Muhammad, the Messenger of God^* and then narrated a hadith out of them and observed that the Messenger of God^* said: The prayer of none amongst you would be accepted in a state of impurity till he performs ablution.

Humran, the freed slave of 'Uthman, said: Uthman b. 'Affan called for ablution water and this is how he performed the ablution. He washed his hands thrice. He then rinsed his mouth and cleaned his nose with water (three times). He then washed his face three times, then washed his right arm up to the elbow three times, then washed his left arm like that, then wiped his head; then washed his right foot up to the ankle three times, then washed his left foot like that, and then said: I saw the Messenger of God^* perform ablution like this ablution of mine. Then the Messenger of God^* said: He who performs ablution like this ablution of mine and then stood up (for prayer) and offered two rak'ahs of prayer without allowing his thoughts to be distracted, all his previous sins are expiated. Ibn Shihab said: Our scholars remarked: This is the most complete of the ablutions performed for prayer.

Humran, the freed slave of 'Uthman said: I saw Uthman call for a vessel (of water) and poured water over his hands three times and then washed them. Then he put his right hand in the vessel and rinsed his mouth and cleaned his nose. Then he washed his face three times and his hands up to the elbow three times; then wiped his head, then washed his feet three times. Then he said that the Messenger of God^* had said: He who performed ablution like this ablution of mine and offered two raklahs of prayer without allowing his thoughts to be distracted, all his previous sins would be expiated.

Humran. the freed slave of 'Uthman. said: I heard from 'Uthman b. 'Affan and he was in the courtyard of the mosque, when the Mu'adhdhin (announcer of the prayer) came to him at the time of afternoon prayer. So the ('Uthman) called for the ablution water and performed ablution and then said: By God, I am narrating to you a hadith. If there were not a verse in the Book of God, I would have never narrated it to you. I heard God's Messenger^* say: If a Muslim performs ablution and does it well and offers prayer, all his (sins) daring the period from one prayer to another would be pardoned by God.

This hadith is also narrated on the authority with the same chain of transmitters and in the hadith of Abu Usama the words are: " He who performed the ablution well and then offered the obligatory prayer."

Humran reported when 'Uthman performed ablution he said: By God, I am narrating to you a hadith had there not been this verse in the Book of God. I would not have narrated it to you. Verily I heard the Messenger of God^* say: Not a person is there who performed ablution, and did it well, then offered prayer, but his sins (which he committed) were not pardoned between the prayer that he offered and the next one. 'Urwa said: The verse is this: " Those who suppress the clear proofs and the guidance which We have sent down"... to His words: " the Cursers" (ii. 15).

'Amr b Sa'id b al-As reported: I was, with Uthman that he called for ablution water and said: I heard God's Messenger^* say: When the time for a prescribed prayer comees, if any Muslim perform ablution well and offers his prayer) with humility and bowing, it will be an expiation for his past sins, so long as he has not committed a major sin; and this applies to for all times.

Humran, the freed slave of 'Uthman reported: I brought for Uthman b. 'Affan the ablution water. He performed ablution and then said: Verily the people narrate from the Messenger of God^* a hadith. I do not know what these are. but (I know this fact) that I saw the Messenger of God^* perform ablution like this ablution of mine and then he said: He who performed ablution like this, all his previous sins would be expiated and his prayer and going towards the mosque would have an extra reward. In the tradition narrated by Ibn 'Abda (the words are): " I came to Uthman and he performed ablution."

Abu Anas reported that Uthman performed ablution at Maqi'aid and said: Should I not show you the ablution performed by God's Messenger^*? And he then washed (the different parts of the body) three times. 4" Qutaiba has added in his narration the words: " There were with him (with Uthman) Companions of God's Messenger (may peace be upon him)."

Humran b. Abin reported: I used to fetch water for 'Uthman for his purification. Never was there a day that he did not take a bath with a small quantity of water. And Uthman said: The Messenger of God^* at the time of our returning from our prayer told us (certain things pertaining to purification). Mis'ar said: I find that it was afternoon prayer. He said: I do not know whether I should tell you a thing or keep quiet. We said: Messenger of God, tell us if it is good and if it is otherwise, God and His Apostle know better. Upon this he said: A Muslim who purifies (himself) and completes purification as enjoined upon him by God and then offers the prayers, that will be expiatious (of his sins he committed) between these (prayers).

Jami' b. Shaddad reported: I heard Humran b. Aban narrate to Abu Burda in this very mosque during the governorship of Bishr that 'Uthman b. Alfan said: The Messenger of God^* observed: He who completed ablution as God, the Exalted, enjoined upon him, his obligatory prayers would be explatious (for his minor sins that he would commit) during (the interval) between them. This hadith is transmitted by Ibn Mu'adh, and in the hadith narrated by Ghundar, the words" during the governorship of Bishr" are omitted and there is no mention of the obligatory prayers.

Humran, the freed slave of Uthman reported: One day Uthman b. Affan performed the ablution well, and then said: I saw God's Messenger^* perform ablution, the best ablution, and then observed: He who performed ablution like this and then went towards the mosque and nothing (but the love of) prayer urged him (to do so), all his previous (minor) sins would be expiated.

Humran, the freed slave of 'Uthman b. 'Affan, reported on the authority of 'Uthman b. 'Affan that he heard God's Messenger^* say: He who performed ablution for prayer and performed it properly and then went (to observe) obligatory prayer and offered it along with people or with the congregation or in the mosque, God would pardon his sins.

Abu Huraira reported: The Messenger of God^* said: Five prayers and from one Friday prayer to (the next) Friday prayer is an expiation (of the sins committed in between their intervals) if major sins are not committed.

Abu Huraira reported that the Messenger of God^* said: Five prayers and one Friday prayer to (the next) Friday prayer are expiatious (for the sins committed in the intervals) between them.

Abu Huraira reported: Verily the Messenger of God^* said: Five (daily) prayers and from one Friday prayer to the (next) Friday prayer, and from Ramadhan to Ramadhan are expiatious for the (sins) committed in between (their intervals) provided one shuns the major sins.

'Uqba b. 'Amir reported: We were entrusted with the task of tending the camels. On my turn when I came back in the evening after grazing them in the pastures, I found God's Messenger^* stand and address the people. I heard these words of his: If any Muslim performs ablution well, then stands and prays two rak'ahs setting about them with his heart as well as his face, Paradise would be guaranteed to him. I said: What a fine thing is this! And a narrator who was before me said: The first was better than even this. When I cast a glance, I saw that it was 'Umair who said: I see that you have just come and observed: If anyone amongst you performs the ablution, and then completes the ablution well and then says: I testify that there is no god but God and that Muhammad is the servant of God and His Messenger, the eight gates of Paradise would be opened for him and he may enter by whichever of them he wishes.

Uqba b. 'Amir al-Juhani reported: Verily the Messenger of God^* said and then narrated (the hadith) like one (mentioned above) except (this) that he said: He who performed ablution and said: I testify that there is no god but God, the One, there is no associate with Him and I testify that Muhammad is His servant and His Messenger.

'Abdullah b. Zaid b. 'Asim al-Ansari, who was a Companion (of the Holy Prophet), reported: It was said to him (by people): Perform for us the ablution (as it was performed) by the Messenger of God (way peace be upon him). He ('Abdullah b. Zaid) called for a vessel (of water), and poured water from it on his hands and washed them three times. Then he inserted his hand (in the vessel) and brought it (water) out, rinsed his mouth and snuffed up water from the palm of one hand doing that three times, He again inserted his hand and brought it out and washed his face three times, then inserted his hand and brought it out and washed each arm up to the elbow twice, then inserted his hand and brought it out and wiped his head both front and back with his hands. He then washed his feet up to the ankles, and then said: This is how God's Messenger^* performed ablution.

This hadith is narrated by Amr b. Yahya with the same chain of transmitters, but there is no mention of ankles.

Malik b. Anas narrated it from 'Amr b. Yahya with the same chain of transmitters, transmitters and mentioned the rinsing (of mouth) and snuffing (of water into the nostrils) three times, but he did not mention" from one palm," and made this addition: He moved them (his hands) for wiping to the front of his head and then the nape of his neck, then bringing them back till he reached the place from which he had begun, after which he washed his feet.

Babz reported: This hadith has been narrated by Wuwb on the authority of 'Amr b. Yahyi with the same chain of transmitters and it has been mentioned therein: He rinsed his mouth. snuffed up water in nostrils and cleaned the nose with three handfuls and wiped his head moving (his hand) in front and then back once. Bahz said: Wuhaib narrated this hadith to me and Wuhaib said: Amr b. Yahya narrated to me this hadith twice.

'Abdullah b. Zaid b. 'Asim al-Mazini reported: He saw God's Messenger^* perform the ablution. He rinsed his mouth then cleaned his nose, then washed his face three times, then washed his right hand thrice and then the other one, thrice. He then took fresh water and wiped his head and then washed his feet till he cleaned them.

Abu Huraira reported God's Apostle^* as saying: When anyone wipes himself with pebbles (after answering the call of nature) he must make use of an odd number and when any one of you performs ablution he must snuff in his nose water and then clean it.

Hammam b. Munabbih reported: This is what Abu Huraira transmitted to us from Muhammad, the Messenger of God^*, and he mentioned a number of a hadith, of which this is one: that the Messenger of God^* said: When anyone amongst you (performs ablution) he must snuff his nostrils with water and then clean them.

Abu Huraira reported: The Messenger of God (way peace he upon him) said: When anyone performs ablution he must clean his nose and when anyone wipes himself with pebbles (after answering the call of nature) he must do that odd number of times.

It has been transmitted by Abu Huraira and Abu Sa'id al-Khudri (both of them the reputed Companions of the Holy Prophet) that the Messenger of God^* said like that.

Abu Huraira reported: The Apostle of God^* said. When any one of you awakes up from sleep and performs ablution, he must clean his nose three times, for the devil spends the night in the interior of his nose.

Jabir b. 'Abdullah reported that he heard the Messenger of God^* say: When anyone wipes himself with pebbles (after answering the call of nature) he should do this odd number of times.

Salim, the freed slave of Shaddad, said: I came to 'A'isha, the wife of the Holy Prophet^*, on the day when Sa'db. Abi Waqqas died. 'Abd al-Rahman b. Abu Bakr also came there and he performed ablution in her presence. She (Hadrat 'A'isha) said: Abd al-Rahman, complete the ablution as I heard the God's Messenger^* say: Woe to the heels because of hell-fire.

Abdullah, the freed slave of Shahddad, came to 'A'isha and transmitted from her a hadith like this (which she narrated) from the Holy Prophet^*.

Salim, the freed slave of Mahri, reported: I and 'Abd al-Rahman b. Abu Bakr went out (in order to join) the funeral procession of Sa'd b. Abi Waqqas and passed by the door of the residence of 'A'isha, and then he transmitted a hadith like this from her who (narrated it) from the Holy Prophet^*.

Salim, the freed slave of Shaddad b. al-Had said: I was in the presence of 'A'isha, and then narrated on her authority a hadith like this from the Holy Prophet^*.

'Abdullah b. 'Amr reported: We returned from Mecca to Medina with the Messenger of God^*, and when we came to some water on the way, some of the people were in a hurry at the time of the afternoon prayer and performed ablution hurriedly; and when we reached them, their heels were dry, no water had touched them. The Prophet^* said: Woe to (dry) heels, because of Hell-fire. Make your ablution thorough.

In the hadith transmitted by Shu'ba these words are not there: " Complete the Wudu," and there is the name of Abu Yahya al-A'raj (a narrator).

'Abdullah b. Amr reported: The Messenger of God^* lagged behind us on a journey. We travelled (back) and be took him; and then came the time of the afternoon prayer, and as we were going to wipe our feet he (the Holy Prophet) called out: Woe to the heels because of Hell-fire.

Abu Huraira reported: God's Apostle^* saw a man who did not wash his heel and he remarked: Woe to the heels because of hell-fire.

Abu Huraira reported: He saw people perform ablution with the help of a water jar and he said: Complete the Wudu for i heard Abu al-Qasim^* say: Woe to the hamstrings because of hell-fire.

Abu Huraira reported: The Messenger of God^* said: Woe to the heels because of hell-fire.

Jabir reported: 'Umar b. Khattab said that a person performed ablution and left a small part equal to the space of a nail (unwashed). The Apostle of God^* saw that and said: Go back and perform ablution well. He then went back (performed ablution well) and offered the prayer.

Abu Huraira reported: God's Messenger^* said: When a bondsman-a Muslim or a believer-washes his face (in course of ablution), every sin he contemplated with his eyes, will be washed away from his face along with water, or with the last drop of water; when he washes his hands, every sin they wrought will be effaced from his hands with the water, or with the last drop of water; and when he washes his feet, every sin towards which his feet have walked will be washed away with the water or with the last drop of water with the result that he comes out pure from all sins.

Uthman b. 'Affan reported: The Messenger of God^* said: He who performed ablution well, his sins would come out from his body, even coming out from under his nails.

Nu'aim b. 'Abdullah al-Mujmir reported: I saw Abu Huraira perform ablution. He washed his face and washed it well. He then washed his right hand including a portion of his arm. He then washed his left hand including a portion of his arm. He then wiped his head. He then washed his right foot including his shank, and then washed his left foot including shank, and then said: This is how I saw God's Messenger^* perform his ablution. And (Abu Huraira) added that the Messenger of God^* had observed: You shall have your faces hands and feet bright on the Day of Resurrection because of your perfect ablution. He who can afford among you, let him increase the brightness of his forehead and that of hands and legs.

Nu'aim b. 'Abdallah reported: He saw Abu Huraira perform ablution. He washed his face and washed his hands up to the arms. He then washed his feet and reached up to the shanks and then said: I heard God's Messenger^* say: My people would come with bright faces and bright hands and feet on account of the marks of ablution, so he who can increase the lustre of his forehead (and that of his hands and legs) should do so.

Abu Huraira reported: Verily God's Messenger^* said: My Cistern has its dimensions wider than the distance between Aila and Aden, and its water is whiter than ice and sweeter than the honey diluted with milk, and its cups are more numerous than the numbers of the stars. Verily I shall prevent the (faithless) people therefrom just as a man prevents the camels of the people from his fountain. They said: Messenger of God, will you recognise us on that day? He said: Yes, you will have distinctive marks which nobody among the peoples (except you) will have; you would come to me with blazing forehead and bright hands and feet on account of the traces of ablution.

Abu Huraira reported the Messenger of God^* said: My people would come to me on the Cistern and I would drive away persons (from it) just as a person drives away other people's camels from his camels. They (the hearers) said: Apostle of God, would you recognize us? He replied: Yea, you would have a mark which other people will not have. You would come to me with a white blaze on your foreheads and white marks on your feet because of the traces of ablution. A group among you would be prevented from coming to me, and they would not meet me, and I would say: O my Lord, they are my companions. Upon this an angel would reply to me saying: Do you know what these people did after you.

Hudhaifa reported: The Messenger of God^* said: My Cistern is bigger than the space between Aila and Aden. By Him in Whose Hand is my life, I will drive away persons (from it) just as a person drives away unknown camels from his cistern. They (the companions) said: Messenger of God, would you recognise us? He said: Yes, you would come to me with white faces, and white hands and feet on account of the traces of ablution. None but you would have (this mark).

Abu Huraira reported: The Messenger of God^* came to the graveyard and said: Peace be upon you! the abode of the believing people and we, if God so wills, are about to join you. I love to see my brothers. They (the hearers) said: Arn't we your brothers-Messenger of God? He said: You are my companions, and our brothers are those who have, so far, not come into the world. They said: Messenger of God, how would you recognise those persons of your Ummah who have not yet been born? He said: Supposing a man had horses with white blazes on fore- heads and legs among horses which were all black, tell me, would he not recognise his own horses? They said: Certainly. Messenger of God. He said: They would come with white faces and arms and legs owing to ablution, and I would arrive at the Cistern before them. Some people would be driven away from my Cistern as the stray camel is driven away. I would call out. Come. come. Then it would be said (to me): These people changed themselves after you, and I would say: Be off, be off.

Abu Huraira reported: The Messenger of God (may peace The upon him) went out to the graveyard and said: Peace be upon you, the abode of the believing people. and If God so wills we shall join you.... (and so on and so forth) like the hadith narrated by Isma'il b. Ja'far except the words of Malik: Then some persons would be driven away from my Cistern.

Abu Hazim reported: I was (standing) behind Abu Huraira and he was performing the ablution for prayer. He extended the (washing) of his hand that it went up to his armpit. I said to him: O Abu Huraira, what is this ablution? He said: O of the tribe of Faruukh, you are here; if I knew that you were here, I would have never performed ablution like this; I have heard my Friend^* say. In a believer adornment would reach the places where ablution reaches.

Abu Huraira reported: The Messenger of God^* said: Should I not suggest to you that by which God obliterates the sins and elevates the ranks (of a man). They (the hearers) said: Yes, Messenger of God. He said: Performing the ablution thoroughly despite odds, tranverside of more paces towards the mosque, and waiting for the next prayer after observing a prayer, and that is mindfulness.

This hadith has been narrated on the authority of Ali' b. 'Abd al-Rahman with the same chain of transmitters and there is no mention of the word of al-Ribat in the hadith transmitted by Shu'ba and in the badith narrated by Malik" Ribat" has been mentioned twice. This is the" Ribat" for you, this is the" Ribat" for you.

Abu Huraira reported: The Apostle^* said: Were it not that I might over-burden the believers-and in the hadith transmitted by Zuhair" people" -I would have ordered them to use toothstick at every time of prayer.

Miqdam b. Shuraih narrated it from his father who said: I asked A'isha what God's Apostle^* did first when he entered his house, and she replied: He used tooth-stick (first of all).

'A'isha reported: Whenever God's Messenger^* entered his house, he used tooth-stick first of all.

Abu Musa reported: I went to the Apostle^* and found one end of the tooth-stick upon his tongue (i.e. he was rinsing his mouth).

Huddaifa reported: Whenever the Messenger of God^* got up for Tahajjud prayer, he cleansed his mouth with the tooth-stick.

This hadith is reported from Hudaifa by another chain of transmitters. Whenever he (the Holy Prophet) got up in the night, they (the transmitters) have not mentioned the words: for offering Tahajjud prayer.

(493) Hudaifa reported: Whenever he (the Holy Prophet) got up for prayer during the night, he cleansed his mouth with the tooth-stick.

Ibn 'Abbas reported that he spent a night at the house of the Apostle of God^*, The Apostle of God^* got up for prayer in the latter part of the night. He went out and looked towards the sky and then recited this verse (190th) of AI-i-'Imran: " Verily in the creation of the heavens and the earth and the alternation of night and day." up to the (words)" save us from the torment of Hell." He then returned to his house, used the tooth-stick, performed the ablution, and then got up and offered the prayer. He than lay down on the bed. and again got up and went out and looked towards the sky and recited this verse (mentioned above), then returned, used the tooth-stick, performed ablution and again offered the prayer.

Abu Huraira reported: Five are the acts quite akin to the Fitra, or five are the acts of Fitra: circumcision, shaving the pubes, cutting the nails, plucking the hair under the armpits and clipping the moustache.

Abu Huraira reported: Five are the acts of fitra: circumcision, removing the pubes, clipping the moustache, cutting the nails, plucking the hair under the armpits.

Anas reported: A time limit has been prescribed for us for clipping the moustache, cutting the nails, plucking hair under the armpits, shaving the pubes, that it should not be neglected far more than forty nights.

Ibn Umar said: The Apostle of God^* said: Trim closely the moustache, and let the beard grow.

Ibn Umar said: The Apostle of God^* ordered us to trim the moustache closely and spare the beard.

Ibn Umar said: The Messenger of God^* said: Act against the polytheists, trim closely the moustache and grow beard.

Abu Huraira reported: The Messenger of God^* said: Trim closely the moustache, and grow beard, and thus act against the fire-worshippers.

'A'isha reported: The Messenger of God (may peace be npon him) said: Ten are the acts according to fitra: clipping the moustache, letting the beard grow, using the tooth-stick, snuffing water in the nose, cutting the nails, washing the finger joints, plucking the hair under the armpits, shaving the pubes and cleaning one's private parts with water. The narrator said: I have forgotten the tenth, but it may have been rinsing the mouth.

This hadith has been narrated by Mus'ab b. Shaiba with the same chain of transmitters except for these words: " His father said: I forgot the tenth one."

Salman reported that it was said to him: Your Apostle^* teaches you about everything, even about excrement. He replied: Yes, he has forbidden us to face the Qibla at the time of excretion or urination, or cleansing with right hand or with less than three pebbles, or with dung or bone.

Salman said that (one among) the polytheists remarked: I see that your friend even teaches you about the excrement. He replied; Yes, he has in fact forbidden us that anyone amongst us should cleanse himself with his right hand, or face the Qibla. He has forbidden the use of dung or bone for it, and he has also instructed us not to use less than three pebbles (for this purpose).

Jabir reported: The Messenger of God^* forbade the use of bone or the droppings of camels for wiping (after excretion).

Abu Ayyub reported: The Apostle of God^* said: Whenever you go to the desert, neither turn your face nor turn your back towards the Qibla while answering the call of nature, but face towards the east or the west. Abu Ayyub said: When we came to Syria we found that the latrines already built there were facing towards the Qibla. We turned our faces away from them and begged forgiveness of the Lord. He said: Yes.

Abu Huraira said: When any one amongst you squats for answering the call of nature, he should neither turn his face towards the Qibla nor turn his back towards it.

Wasi' b. Habban reported: I was offering my prayer in the mosque and Abdullah b. Umar was sitting there reclining with his back towards the Qibla. After completing my prayer. I went to him from one side. Abdullah said: People say when you go to the latrine, you should neither turn your face towards the Qibla nor towards Bait-ul-Maqdis. 'Abdullah said (farther): I went up to the roof of the house and saw the Messenger of God^* squatting on two bricks for relieving himself with his face towards Bait-al-Maqdis.

Abdullah b. Umar said: I went up to the roof of the house of my sister Hafsa and saw the Messenger of God^* relieving himself facing Syria. with his back to the Qibla.

Abu Qatada reported it from his father: The Messenger of God^* said: None of you should hold penis with his right hand while urinating, or wipe himself with his right hand in privy and should not breathe into the vessel (from which he drinks).

Abu Qatada reported it from his father that the Messenger of God^* said: When anyone amongst you enters the privy he should not touch his penis with his right hand.

Aba Qatada reported: The Messenger of God^* forbade (us) to breathe into the venel, to touch the penis with the right hand and to wipe after relieving with right hand.

'A'isha reported: The Messenger of God^* loved to start from the right-hand side for performing ablution, for combing (the hair) and wearing the shoes.

'A'isha reported: The Messenger of God^* loved to start from the right-hand side in his every act i. e. in wearing shoes, in combing (his hair) and in performing ablution.

Abu Huraira reported: The Messenger of God^* said: Be on your guard against two things which provoke cursing. They (the companions present there) said: Messenger of God, what are those things which provoke cursing? He said: Easing on the thoroughfares or under the shades (where they take shelter and rest).

Anas b. Malik reported: The Messenger of God^* entered an enclosure while a servant was following him with a jar of water and he was the youngest amongst us and he placed it by the side of a lote-tree. When the Messenger of God,^* relieved himself, he came out and had cleansed himself with water.

Anas b. Malik reported: When the Messenger of God^* entered the privy, a servant and I used to carry a skin of water, and a pointed staff, and he would cleanse himself with water.

Anas b. Malik reported: The Messenger of God^* went to a far-off place in the desert (hidden from the sight of human beings) for relieving himself. Then I brought water for him and he cleansed himself.

Hummam reported: Jarir urinated, then performed ablution and wiped over the socks. It was said to him: Do you do like this? He said: Yes, I saw that the Messenger of God^* urinated, then performed ablution and then wiped over his shoes. A'mash said: Ibrahim had observed that this hadith was a surprise for them (the people) because Jarir had embraced Islam after the revelation of Surat al-Ma'ida.

This hadith is narrated on the same authority from A'mash by another chain of transmitters like one transmitted by Abu Mu'awyia. The hadith reported by 'Isa and Sufyan has these words also: " This hadith surprised the friends of Abdullab'" for Jarir had embraced Islam after the revelation of al-Ma'ida.

Hudhaifa reported: I was with the Apostle of God^* when he came to the dumping ground of filth belonging to a particular tribe. He urinated while standing, and I went aside. He (the Holy Prophet) asked me to come near him and I went so near to him that I stood behind his heels. He then performed ablution and wiped over his socks.

Abu Wa'il reported: Abu Musa inflicted extreme rigour upon himself in the matter of urination and urinated in a bottle and said: When the skin of anyone amongst the people of Israel was besmeared with urine, he cut that portion with a cutter. Hudhaifa said: I wish that'your friend should not inflict such an extreme rigour. I and the Messenger of God^* were going together till we reached the dumping ground of filth behind an enclosure. He stood up as one among you would stand up. and he urinated, I tried to turn away from him, but he beckoned to me, so I went to him and I stood behind him, till he had relieved himself.

The son of Mughira b. Shu'ba reported: The Messenger of God^* went out for relieving himself. Mughira went with him carrying a jug full of water. When he (the Holy Prophet) came back after relieving himself, he poured water over him and he performed ablution and wiped over his socks; and in the narration of Ibn Rumh there is" till" instead of" when".

This hadith has been transmitted with the same chain of transmitters by Yahya b. Sa'id with the addition of these words: " He washed his face and hands, and wiped his head and then wiped his socks."

Mughira b. Shu'ba reported: I was with the Messenger of God^* one night. He came down (from the ride) and relieved himself. He then came and I poured water upon him from the jar that I carried with me. He performed ablution and wiped over his socks.

Mughira b. Shu'ba reported: I was in the company of the Messenger of God^* on a journey when he said: Mughira take hold of this jar (of water). I took hold of it and I went out with him. (I stopped but) the Messenger of God^* proceeded on till he was out of my sight. He relieved himself and then came back and he was wearing a tight-sleeved Syrian gown. He tried to get his forearms out. but the sleeve of the gown was very narrow, so he brought his hands out from under the gown. I poured water over (his hands) and he performed ablution for prayer, then wiped over his socks and prayed.

Mughira b. Shu'ba reported: The Messenger of God^* went out for relieving himself. When he came back I brought for him a jar (of water) and poured water upon his hands and He washed his face. He tried to wash his forearms, but as the (sleeves of the) gown were tight. He, therefore, brought them out from under the gown. He then washed them, wiped his head, and wiped his socks and then prayed.

'Urwa b. Mughira reported his father having said: I was one night with the Apostle of God^* on a journey. He said to me: Have you any water with you? I said: Yes. He (the Holy Prophet) came down from his ride and went on till he disappeared in the darkness of night. He then came back and I poured water for him from the jar. He washed his face, He had a woollen gown on him and he could not bring out his forearms from it (i.e. from its sleeves) and consequently he brought them out from under his gown. He washed his forearms, wiped over his head. I then bent down to take off his socks. But he said: Leave them, for my feet were clean when I put them in, and he only wiped over them.

'Urwah al Mughira reported it from his father: He (Mughira) helped the Apostle^* in performing the ablution, and he performed it and wiped over his shoes. He (Mughira) said to him (about the washing of the feet after putting them off), but he (the Holy Prophet) said: I put them (feet) in when these were clean.

'Urwa b. al Mughira b. Shu'ba reported it on the authority of his father that he said: The Messenger of God^* lagged behind (in a journey) and I also lagged behind along with him. After having relieved himself he said: Have you any water with you? I brought to him a jar of water; he washed his palms, and face, and when he tried to get his forearms out (he could not) for the sleeve of the gown was tight. He, therefore, brought them out from under the gown and, throwing it over his shoulders, he washed his forearm. He then wiped his forelock and his turban and his socks. He then mounted and I also mounted (the ride) and came to the people. They had begun the prayer with 'Abd ar-Rabmin b. 'Anf leading them and had completed a rak'a. When he perceived the presence of the Apostle of God^* he began to retire. He (the Holy Prophet) signed to him to continue and offered prayer along with them. Then when he had pronounced the salutation, the Apostle^* got up and I also got up with him, and we offered the rak'a which had been finished before we came.

Ibn Mughira narrated it from his father: The Apostle of God^* wiped over his socks and over his forehead and over his turban.

This hadith has been transmitted by Ibn Mughira on the authority of his father by another chain of transmitters.

Bakr reported that he had heard from the son of Mughira that verily the Apostle of God^* performed ablution and wiped over his forehead and wiped over his turban and over his socks.

It is narrated from Bilal that the Messenger of God^* wiped over the socks and turban, and in the hadith transmitted by 'Isa b. Yaunus the words are: " Bilal narrated it to me."

This tradition is transmitted by A'mash with this addition;, I saw the Messenger of God^*."

Shuraih b. Hani said: I came to 'A'isha to ask her about wiping over the socks. She said: You better ask ('Ali) son of Abu Talib for he used to travel with God's Messenger^*. We asked him and he said: The Messenger of God^* stipulated (the upper limit) of three days and three nights for a traveller and one day and one night for the resident.

This hadith is narrated by Ubaidullah b. 'Amr and Zaid b. Abu Unaisa with the same chain of transmitters.

Shuraib b. Hani reported: I asked 'A'isha about wiping over the shoes. She said: You better go to 'Ali, for he knows more about this than I. I, therefore, came to 'Ali and he narrated from the Apostle^* like this.

Sulaiman b. Buraida narrated it from his father that the Apostle of God^* offered prayers with one ablution on the day of the Conquest (of Mecca) and wiped over the socks. 'Umar said to him: You have today done something that you have not been accustomed to before. He (the Holy Prophet) said: O 'Umar, I have done that on purpose.

Abu Huraira said: When anyone amongst you wakes up from sleep, he must not put his hand in the utensil till he has washed it three times, for he does not know where his hand was during the night.

This hadith is transmitted from Abu Huraira by another chain of transmitters.

Zahri and Ibn Musayyab have both transmitted a hadith like this from Abu Huraira who narrated it from the Apostle (may peace be upon him).

Abu Huraira reported: The Apostle of God^* said: When anyone amongst you wakes up from sleep, he should wash his hands three times before putting it in the utensil, for he does not know wher.. his hand was during the night.

This hadith has been transmitted through other chains of transmitters on the authority of Abu Huraira in which it is reported that the Apostle of God^* made a mention of washing the hand, and did not instruct to wash it three times. But the hadith narrated from Jabir and Ibn Musayyab. Abu Salama, and Abdullah b. Shaqiq, Abu Salih, Abla Razin, there is a mention of" three times".

Abu Huraira reported the Messenger of God^* to have said: When a dog licks a utensil belonging to any one of you, (the thing contained in it) should be thrown away and then (the utensil) should be washed seven times.

This hadith has been transmitted by another chain of transmitters in which there is no mention of" throwing away".

Abu Huraira reported: The Messenger of God^* said: When a dog drinks out of a vessel belonging to any one of you, he must wash it seven times.

Abu Huraira reported: The Messenger of God^* said: The purification of the utensil belonging to any one of you, after it is licked by a dog, lies in washing it seven times, using sand for the first time.

Hammam b. Munabbih reported: Of the a hadith narrated by Abu Huraira from Muhammad, the Messenger of God^*, one is this: The Messenger of God^* said: The purification of the utensil belonging to one amongst you, after it is licked by a dog, lies in washing it seven times.

Ibn Mughaffal reported: The Messenger of God^* ordered killing of the dogs, and then said: What about them, i. e. about other dogs? and then granted concession (to keep) the dog for hunting and the dog for (the security) of the herd, and said: When the dog licks the utensil, wash it seven times, and rub it with earth the eighth time.

A hadith like this has been narrated from Shu'ba with the same chain of transmitters except for the fact that in the hadith transmitted by Yahya those words are: " He (the Holy Prophet) gave concession in the case of the dog for looking after the herd, for hunting and for watching the cultivated land," and there is no mention of this addition (i.e. concession in case of watching the cultivated lands) except in the hadith transmitted by Yahya.

Jabir reported: The Messenger of God^* forbade to urinate in stagnant water.

Abu Huraira reported: the Messenger of God^* said: None amongst you should urinate in standing water, and then wash in it.

Hammam b. Munabbih said: Of the ahadith narrated to us by Abfi Huraira from Muhammad the Messenger of God^* one is this: The Messenger or God^* said: You should not urinate in standing water, that is not flowing, then wash in it.

Abu Huraira reported the Messenger of God^* saying: None of you must wash in standing water when he is in a state of Junub. And Abu Huraira was asked how it was to be done; he said: It was to be taken out in handfuls.

Anas reported: A Bedouin urinated in the mosque. Some of the persons stood up (to reprimand him or to check him from doing so), but the Messenger of God^* said: Leave him alone; don't interrupt him. He (the narrator) said: And when he had finished, he called for a bucket of water and poured it over.

Anas b. Malik narrated that a desert Arab (Bedouin) stood in a corner of the mosque and urinated there. The people (the Companions of the Holy Prophet who were present there) shouted, but the Messenger of God^* said: Leave him alone. When he had finished, the Messenger of God^* ordered that a bucket (of water) should be brought and poured over it.

Anas b. Malik reported: While we were in the mosque with God's Messenger^* , a desert Arab came and stood up and began to urinate in the mosque. The Companions of God's Messenger^* said: Stop, stop, but the Messenger of God^* said: Don't interrupt him; leave him alone. They left him alone, and when he finished urinating, God's Messenger^* called him and said to him: These mosques are not the places meant for urine and filth, but are only for the remembrance of God, prayer and the recitation of the Qur'an, or God's Messenger said something like that. He (the narrator) said that he (the Holy Prophet) then gave orders to one of the people who brought a bucket of water and poured It over.

A'isha, the wife of the Apostle^* said: Babies were brought to the Messenger of God^* and he blessed them, and after having chewed (something, e. g. dates or any other sweet thing) he rubbed there with their soft palates. A baby was brought to him and he passed water over him (over his garment), so he asked water to be brought and sprinkled it, but he did not wash it.

A'isha reported: A suckling babe was brought to the Messenger of God^* and he urinated in his tap. He (the Holy Prophet) sent for water and poured it over.

Hisham narrated the hadith like one transmitted by Ibn Numair (the above mentioned one) with the same chain of transmitters.

Umm Qais daughter of Mihsan reported that she came to the Messenger of God^* with her child. who was not yet weaned, and she placed him in his lap; and he urinated in his (Holy Prophet's) lap. He (the Holy Prophet) did nothing more than spraying water over it.

This hadith has also been narrated from al-Zuhri with the same chain of narrators. (but for the words): " He (the Holy Prophet) sent for water and sprinkled it over."

Ubaidullah b. Abdullah b. 'Utba b. Mas'ud said: Umm Qais, daughter of Mihsan, was among the earliest female emigrants who took the oath of allegiance to the Messenger of God^*, and she was the sister of 'Ukkasha b. Mihsan, one amongst the sons of Asad b. Khuzaima. He (the narrator) said: She (Umm Qais) told me that she came to the Messenger of God^* with her son and he had not attained the age of eating food. He (the narrator, 'Ubaidullah), said: She told me that her son passed urine in the lap of the Messenger of God^*. The Messenger of God^* sent for water and sprayed it over his garment (over that part which was contaminated with the urine of the child) and he did not wash it thoroughly.

Alqama and Aswad reported: A person stayed in the house of A'isha and in the morning began to wash his garment. A'isha said: In case you saw it (i.e. drop of semen), it would have served the purpose (of purifying the garment) if you had simply washed that spot; and in case you did not see it, it would have been enough to sprinkle water around it, for when I saw that on the garment of the Messenger of God^*. I simply scraped it off and he offered prayer, while putting that on.

Al-Aawad and Hammam reported A'isha as saying: I used to scrape off the (drop of) semen from the garment of the Messenger of God^*.

Qutaiba b. Sa'id, Ishaq b. Ibrahim, Ibn Abi 'Aruba, Abu Ma'shar, Abu Bakr b. Abu Shaiba, Mansur and Mughira have all transmitted from Ibrahim, who transmitted it on the authority of A'isha's narration pertaining to the scraping off of the (drop) of semen from the garment of the Messenger of God^* like the hadith of Khalid on the authority of Abu Ma'shar.

Hammam narrated the hadith from A'isha like the (above-mentioned) traditions.

'Amr b. Maimun said: I asked Sulaiman b. Yasir whether the semen that gets on to the garment of a person should be washed or not. He replied: A'isha told me: The Messenger of God^* washed the semen, and then went out for prayer in that very garment and I saw the mark of washing on it.

Abu Kuraib, Ibn al-Mubarak, Ibn Abu Za'ida all of them narrated from Amr b. Maimun with the same chain of transmitters. Ibn Abu Za'ida narrated as was transmitted from Ibn Bishr that the Messenger of God^* washed semen, and in the hadith transmitted on the authority of Ibn Mabarak and Abdul Wahid the words are: " She (A'isha) reported: I used to wash it from the garment of the Messenger of God^*."

Abdullah b. Shihab al-Khaulani reported: I stayed in the house of 'A'isha and had a wet dream (and perceived its effect on my garment), so (in the morning) I dipped both (the clothes) in water. This (act of mine) was watched by a maid-servant of A'isha and she informed her. She (Hadrat A'isha) sent me a message: Whatprompted you to act like this with your clothes? He (the narrator) said: I told that I saw in a dream what a sleeper sees. She said: Did you find (any mark of the fluid) on your clothes? I said: No. She said: Had you found anything you should have washed it. Incase I found that (semen) on the garment of the Messenger of God^* dried up, I scraped it off with my nails.

Asma (daughter of Abu Bakr) reported: A woman came to the Apostle of God^* and said: What should one do if the blood of menses smears the garment of one amongst us? He (the Holy Prophet) replied: She should scrape it, then rub it with water, then pour water over it and then offer prayer in it.

This tradition is narrated by Abu Kuraib, Ibn Numair, Abu Tahir, Ibn Wahb, Yahya b. 'Abdullah b. Salim, Malik b. Anas, 'Amr b. Harith on the authority of Hisham b. 'Urwa, with the same chain of transmitters like one transmitted by Yahya b. Sa'id like the above-mentioned.

Ibn Abbas reported: The Messenger of God^* happened to pass by two graves and said: They (their occupants) are being tormented, but they are not tormented for a grievous sin. One of them carried tales and the other did not keep himself safe from being defiled by urine. He then called for a fresh twig and split it into two parts, and planted them on each grave and then said: Perhaps, their punishment way be mitigated as long as these twigs remain fresh.

This hadith is transmitted from A'mash by Abmad b. Yusuf al-Azdi, Mu'alla b. Asad, Abd al-Wahid, Sulaiman with the same chain of transmitters but for the words: " The other did not keep himself safe from being defiled by urine."

'A'isha reported: When anyone amongst us (amongst the wives of the Holy Prophet) menstruated, the Messenger of God^* asked her to tie a waist-wrapper over her (body) and then embraced her.

'A'isha reported: When anyone amongst us was menstruating the Messenger of God^* asked her to tie waist-wrapper daring the time when the menstrual blood profusely flowed and then embraced her; and she ('A'isha) observed: And who amongst you can have control over his desires as the Messenger of God^* had over his desires.

Maimuna (the wife of the Holy Prophet) reported: The Messenger of God^* contacted and embraced his wives over the waist-wrapper when they were menstruating.

Kuraibthe freed slave of Ibn Abbas, reported: I heard it from Maimuna, the wife of the Apostle of God^*: The Messenger of God^* used to lie with me when I menstruated, and there was a cloth between me and him.

Umm Salama reported: While I was lying with the Messenger of God^* in a bed cover I menstruated, so I slipped away and I took up the clothes (which I wore) in menses. Upon this the Messenger of God^* said: Have you menstruated? I said: Yes. He called me and I lay down

It is reported from 'A'isha that she observed: When the Messenger of God^* was in I'tikaf, he inclined his head towards me and I combedhis hair, and he did not enter the house but for the natural calls (for relieving himself).

'Amra daughter of 'Abd al-Rahman reported: 'A'isha, wife of the Apostle of God^* observed: When I was (in I'tikaf), I entered the house for the call of nature, and while passing I inquired after the health of the sick (in the. family), and when the Messenger of God^* was (in I'tikaf), he put out his head towards me, while he himself was in the mosque, and I combed his hair; and he did not enter the house except for the call of nature so long as he was In I'tikaf; and Ibn Rumh stated: As long as they (the Prophet and his wives) were among the observers of I'tikaf.

'A'isha, the wife of the Apostle^*, reported: The Messenger of God^* put out from the mosque his head for me as he was in I'tikaf, and I washed it in the state that I was menstruating.

'Urwa reported it from 'A'isha that she observed: The Messenger of God^* inclined his head towards me (from the mosque) while I was in my apartment and I combed it in a state of menstruation.

Al-Aswad narrated it from 'A'isha that she observed: I used to wash the head of the Messenger of God^*, while I was in a state of menstruation.

'A'isha reported: The Messenger of God^* said to me: Get me the mat from the mosque. I said: I am menstruating. Upon this he remarked: Your menstruation is not in your hand.

'A'isha reported: The Messenger of God^* ordered me that I should get him the mat from the mosque. I said: I am menstruating. He (the Holy Prophet) said: Do get me that, for menstruation is not in your hand.

Abu Huraira reported: While the Messenger of God^* was in the mosque, he said: O 'A'isha, get me that garment. She said: I am menstruating. Upon this he remarked: Your menstruation is not in your hand, and she, therefore, got him that.

'A'isha reported: I would drink when I was menstruating, then I would hand it (the vessel) to the Apostle^* and he would put his mouth where mine had been, and drink, and I would eat flesh from a bone when I was menstruating, then hand it over to the Apostle^* and he would put his mouth where mine had been. Zuhair made no mention of (the Holy Prophet's) drinking.

'A'isha reported: The Messenger of God^* would recline in my lap when I was menstruating, and recite the Qur'an.

Thabit narrated it from Anas: Among the Jews, when a woman menstruated, they did not dine with her, nor did they live with them in their houses; so the Companions of the Apostle^* asked The Apostle^*, and God, the Exalted revealed: " And they ask you about menstruation; say it is a pollution, so keep away from woman during menstruation" to the end (Qur'an, ii. 222). The Messenger of God^* said: Do everything except intercourse. The Jews heard of that and said: This man does not want to leave anything we do without opposing us in it. Usaid b. Hudair and Abbad b. Bishr came and said: Messenger of God, the Jews say such and such thing. We should not have, therefore, any contactwith them (as the Jews do). The face of the Messenger of God^* underwent such a change that we thought he was angry with them, but when they went out, they happened to receive a gift of milk which was sent to the Apostle of God^*. He (the Holy Prophet) called for them and gave them drink, whereby they knew that he was not angry with them.

'Ali reported: I was one whose prostatic fluid flowed readily and I was ashamed to ask the Apostle^* about it, because of the position of his daughter. I, therefore, asked Miqdad. b. al-Asad and he inquired of him (the Holy Prophet). He (the Holy Prophet) said: He should wash his male organ and perform ablution.

'Ali reported: I felt shy of asking about prostatic fluid from the Apostle^* because of Fatimah. I, therefore, asked al-Miqdad (to ask on my behalf) and he asked. He (the Holy Prophet) said: Ablution is obligatory in such a case.

Ibn 'Abbas reported it from 'Ali: We sent al-Miqdad b. al-Aswad to the Messenger of God^* to ask him what must be done about prostatic fluid which flows from (the private part of) a person. The Messenger of God^* said: Perform ablution and wash your sexual organ.

Ibn 'Abbas reported: The Apostle^* woke up at night; relieved himself, and then washed his face and hands and then again slept.

'A'isha reported: Whenever the Messenger of God^* intended to sleep after having sexual intercourse, he performed ablution as for the prayer before going to sleep.

'A'isha reported: Whenever the Messenger of God^* had sexual intercourse and intended to eat or sleep, he performed the ablution of prayer.

This hadith has been transmitted by Shu'ba with the same chain of transmitters. Ibn at-Muthanna said in his narration: AI-Hakam narrated to us who heard from Ibrahim narrating that.

Ibn 'Umar reported: Umar said: Is one amongst us permitted to sleep in a state of impurity (i.e. after having sexual intercourse)? He (the Holy Prophet) said: Yes, after performing ablution.

Ibn 'Umar said: 'Umar asked the verdict of the Shari'ah from the Apostle^* thus: Is it permissible for any one of us to sleep in a state of impurity? He (the Holy Prophet said: Yes, he must perform ablution and then sleep and take a bath when he desires.

Ibn Umar reported: Umar b. al-Khattab said to the Messenger of God^*, that he became Junbi during the night. The Messenger of God^* said to him: Perform ablution, wash your sexual organ and then go to sleep.

'Abdullah b. Abu'l-Qais reported: I asked 'A'isha about the Witr (prayer) of the Messenger of God^* and made mention of a hadith, then I said: What did he do after having sexual intercourse? Did he take a bath before going to sleep or did he sleep before taking a bath? She said: He did all these. Some- times he took a bath and then slept, and sometimes he performed ablution only and went to sleep. I (the narrator) said: Praise be to God Who has made things easy (for human beings).

This hadith has been transmitted with the same chain of transmitters from Mu'awyia b. Salih by Zuhair b. Harb, 'Abd al-Rahman b. Mahdi, Harun b. Sa'id al-'Aili and Ibn Wahb.

Abu Sa'id al-Khudri reported: The Messenger of God^* said: When anyone amongst you has sexual intercourse with his wife and then he intends to repeat it, he should perform ablution. In the hadith transmitted by Abu Bakr. (the words are): " Between the two (acts) there should be an ablution," or he (the narrator) said: " Then he intended that it should be repeated."

Anas reported: The Messenger of God^* used to have sexual intercourse with his wives with a single bath.

Anas b. Malik reported: Umm Sulaim who was the grandmother of Ishaq came to the Messenger of God^* in the presence of 'A'isha and said to him: Messenger of God, in case or woman sees what a man sees in dream and she experiences in dream what a man experiences (i.e. experiences orgasm)? Upon this 'A'isha remarked: O Umm Sulaim, you brought humiliation to women;may your right hand be covered with dust. He (the Holy Prophet) said to 'A'isha: Let your hand be covered with dust, and (addressing Umm Sulaim) said: Well, O Umm Sulaim, she should take a bath if she sees that (i.e. she experiences orgasm in dream).

Anas b. Malik reported that Umm Sulaim narrated it that she asked the Apostle of God^* about a woman who sees in a dream what a man sees (sexual dream). The Messenger of God (may peace be upon bi m) said: In case a woman sees that, she must take a bath. Umm Sulaim said: I was bashful on account of that and said: Does it happen? Upon this the Apostle of God^* said: Yes (it does happen), otherwise how can (a child) resemble her? Man's discharge (i.e. sperm) is thick and white and the discharge of woman is thin and yellow; so the resemblance comes from the one whose genes prevail or dominate.

Anas b. Malik reported: A woman asked the Messenger of God (way peace be upon him) about a woman who sees in her dream what a man sees in his dream (sexual dream). He (the Holy Prophet) said: If she experiences what a man experiences, she should take a bath.

Umm Salama reported: Umm Sulaim went to the Apostle of God^* and said: Apostle of God, God is not ashamed of the truth. Is bathing necessary for a woman when she has a sexual dream? Upon this the Messenger of God^* said: Yes, when she sees the liquid (vaginal secretion). Umm Salama said: Messenger of God, does a woman have sexual dream? He (the Holy Prophet) said: Let your hand be covered with dust, in what way does her child resemble her?

This hadith with the same sense (as narrated above) bus been transmitted from Hisham b. 'Urwa with the same chain of narrators but with this addition that she (Umm Salama) said: " You humiliated the women.

'A'isha the wife of the Apostle^* narrated: Umm Sulaim, the mother of Bani Abu Talha, came to the Messenger of God^*, and a hadith (like that) narrated by Hisham was narrated but for these words. A'isha said: I expressed disapproval to her, saying: Does a woman see a sexual dream?

It is reported on the authority of 'A'isha that a woman came to the Messenger of God^* and inquired: Should a woman wash herself when she sees a sexual dream and sees (the marks) of liquid? He (the Holy Prophet) said: Yes. 'A'isha said to her: May your hand be covered with dust and injured. She narrated: The Messenger of God^* said: Leave her alone. In what way does the child resemble her but for the fact that when the genes contributed by woman prevail upon those of man, the child resembles the maternal family, and when the genes of man prevail upon those of woman the child resembles the paternal family.

Thauban, the freed slave of the Messenger of God^*, said: While I was standing beside the Messenger of God^* one of the rabbis of the Jews came and said: Peace be upon you, O Muhammad. I pushed him backwith a push that he was going to fall. Upon this he said: Why do you push me? I said: Why don't you say: O Messenger of God? The Jew said: We call him by the name by which he was named by his family. The Messenger of God^* said: My name is Muhammad with which I was named by my family. The Jew said: I have come to ask you (something). The Messenger of God^* said: Should that thing be of any benefit to you, if I tell you that? He (the Jew) said: I will lend my ears to it. The Messenger of God^* drew a line with the help of the stick that he had with him and then said: Ask (whatever you like). Thereupon the Jew said: Where would the human beings be on the Daywhen the earth would change into another earth and the heavens too (would change into other heavens)? The Messenger of God^* said: They would be in darkness beside the Bridge. He (the Jew) again said: Who amongst people would be the first to cross (this bridge).? He said: They would be the poor amongst the refugees. The Jew said: What would constitute their breakfast when they would enter Paradise? He (the Holy Prophet) replied: A caul of the fish-liver. He (the Jew) said. What would be their food alter this? He (the Holy Prophet) said: A bullockwhich was fed in the different quarters of Paradise would be slaughtered for them. He (the Jew) said: What would be their drink? He (the Holy Prophet) said: They would be given drink from the fountain which is named" Salsabil". He (the Jew) said: I have come to ask you about a thing which no one amongst the people on the earth knows except an apostle or one or two men besides him. He (the Holy Prophet) said: Would it benefit you if I tell you that? He (the Jew) said: I would lend ears to that. He then said: I have come to ask you about the child. He (the Holy Prophet) said: The reproductive substance of man is white and that of woman (i.e. ovum central portion) yellow, and when they have sexual intercourse and the male's substance (chromosomes and genes) prevails upon the female's substance (chromosomes and genes), it is the male child that is created by God's Decree, and when the substance of the female prevails upon the substance contributed by the male, a female child is formed by the Decree of God. The Jew said: What you have said is true; verily you are an Apostle. He then returned and went away. The Messenger of God^* said: He asked me about such and such things of which I have had no knowledge till God gave me that.

This tradition has been narrated by Mu'awyia b. Salim with the same chain of transmitters except for the words: I was sitting beside the Messenger of God" and some other minor alterations.

'A'isha reported: When God's Messenger^* bathed because of sexual intercourse, he first washed his hands: he then poured water with his right hand on his left hand and washed his private parts. He then performed ablution as is done for prayer'. He then took some water and put his fingers and moved them through the roots of his hair. And when he found that these had been properly mois- tened, then poured three handfuls on his head and then poured water over his body and subsequently washed his feet.

This hadith is narrated by Abu Kuraib. Ibn Numair and others, all on the authority of Hisham with the same chain of transmitters, but in their narration these words are not there: " washed his feet."

Hisham narrated it from his father, who narrated it on the authority of 'A'isha that when the Apostle^* took a bath because of sexual inter-course, he first washed the palms of his hands three times, and then the whole hadith was transmitted like that based on the authority of Abu Mu'awyia, but no mention is made of the washing of feet.

'Urwa has narrated it on the authority of 'A'isha that when God's Messenger^* took a bath because of sexual intercourse, he first washed his hands before dipping one of them into the basin, and then performed ablu- tion as is done for prayer.

Ibn 'Abbas reported it on the authority of Maimuna, his mother's sister, that she said: I placed water near the Messenger of God^* to take a bath because of sexual intercourse. He washed the palms of his bands twice or thrice and then put his hand In the basin and poured water over his private parts and washed them with his left hand. He then struck his hand against the earth and rubbed it with force and then performed ablution for the prayer and then poured three handfuls of water on his head and then washed his whole body after which he moved aside from that place and washed his feet, and then I brought a towel (so that he may wipe his body). but he returned it.

This hadith is narrated by A'mash with the same chain of transmitters, but in the hadith narrated by Yahya b. Yahya and Abu Kuraib there is no mention of: " Pouring of three handfuls of water on the head." and in the hadith narrated by Waki' all the features of ablution have been recorded: rinsing (of mouth), snuffing of water (in the nostrils) ; and in the hadith transmitted by Abu Mu'awyia, there is no mention of a towel.

Ibn Abbas narrated It on the authority of Maimuna that the Apostle of God^* was given a towel, but he did not rub (his body) with it, but he did like this with water, i. e. he shook it off.

'A'isha reported: When the Messenger of God^* took a bath because of sexual intercourse, he called for a vessel and took a handful of water from it and first (washed) the right side of his head, then left, and then took a handful (of water) and poured it on his head.

'A'isha reported: The Messenger of God^* washed himself with water from a vessel (measuring seven to eight seers) because of sexual intercourse.

'A'isha reported: The Messenger of God^* took a bath from the vessel (which contained seven to eight seers, i. e. fifteen to sixteen pounds) of water And I and he (the Holy Prophet) took a bath from the same vessel. And in the hadith narrated by Sufyan the words are: " from one vessel". Qutaiba said: Al-Faraq is three Sa' (a cubic measuring of varying magnitude).

Abu Salamab. 'Abd al-Rahman reported: I along with the foster brother of 'A'isha went to her and he asked about the bath of the Apostle^* because of sexual intercourse. She called for a vessel equal to a Sa' and she took a bath. and there was a curtain between us and her. She poured water on her head thrice and he (Abu Salama) said: The wives of the Apostle^* collectedhair on their heads and these lopped up to ears (and did rot go beyond that).

Salama b. Abd al-Rahman narrated it on the authority of A'isha that when the Messenger of God^* took a bath, he started from the right hand and poured water over it and washed it, and then poured water on the impurity with the right band and washed it away with the help of the left hand. and after having removed it, he poured water on his head. A'isha said: I and the Messenger of God^* took a bath from the same vessel, after sexual intercourse.

Hafsa, daughter of 'Abd al-Rahman b. Abu Bakr, reported that 'A'isha narrated to her that she and the Apostle of God^* took a bath from the same vessel which contained water equal to three Mudds or thereabout.

'A'isha reported: I and the Messenger^* took a bath from the same vessel and our hands alternated into it in the state that we had had sexual intercourse.

'A'isha reported: I and the Messenger of God^* took a bath from one vessel which was placed between me and him and he would get ahead of me, so that I would say: Spare (some water for) me, spare (some water for) me; and she said that they had had sexual intercourse.

Ibn Abbas said: Maimuna (the wife of the Holy Prophet) reported to me that she and the Apostle of God^* took a bath from one vessel.

Ibn Abbas reported that the Messenger of God^* took a bath with the water left over by Maimuna.

Zainab bint Umm Salama (the wife of the Holy Prophet) reported that Umm Salama and the Messenger of God^* took a bath from the same vessel.

Anas reported that the Messenger of God^* took a bath with five Makkuks of water and performed ablution with one Makkuk. Ibn Muthanna has used the words five Makakiyya, and Ibn Mu'adh narrated it from 'Abdullah b. 'Abdullah and he made no mention of Ibn Jabr.

Anas said: The Apostle of God^* performed ablution with one Mudd and took bath with a Sa' up to five Mudds.

Safina reported: The Messenger of God^* took a bath with one g' of water because of sexual intercourse and performed ablution with one Mudd.

Safina reported that Abd Bakr, the Companion of the Messenger of God^* , observed: The Messenger of God (may peace. 1) e upon him) took a bath with one Sa' of water and performed ablution with one Mudd (of water) ; and in the hadith narrated by Ibn Hujr the words are: One Mudd sufficed for his (Holy Prophet's) ablution. And Ibn Hujr said that (his Shaikh) Isma'il was much advanced in age, and it was because of this that he could not fully rely on him for this tradition.

Jubair b. Mut'im reported: The people contended amongst themselves in the presence of the Messenger of God^* with regard to bathing. Some of them said: We wash our heads like this and this. Upon this the Messenger^* said: As for me I pour three handfuls of water upon my head.

Jubair b. Mut'im reported it from the Apostle of God^* that a mention was made before him about bathing because of sexual intercourse and he said: I pour water over my head thrice.

Jabir b. Abdullah reported: A delegation of the Thaqif said to the Apostle of God^*: Our land is cold; what about our bathing then? He (the Holy Prophet) said: I pour water thrice over my head.

Ibn Salim in his narration reported: " The delegation of the Thaqif said: Messenger of God."

Jabir b. 'Abdullah reported: When the Messenger of God^* took a bath because of sexual intercourse, he poured three handfuls of water upon his head. Hasan b. Muhammad said to him (the narrator): My hair is thick. Upon this Jabir observed. I said to him: O son of my brother, the hair of the Messenger of God^* was thicker than your hair and these were more fine (than yours).

Umm Salama reported: I said: Messenger of God, I am a woman who has closely plaited hair on my head; should I undo it for taking a bath, because of sexual intercourse? He (the Holy Prophet) said: No, it is enough for you to throw three handfuls of water on your head and then pour water over yourself, and you shall be purified.

This hadith has been narrated by Amr al-Naqid, Yazid b. Harun, 'Abd b. Humaid, Abd al-Razzaq, Thauri, Ayyub b. Musa, with the same chain of transmitters. In hadith narrated by Abd al-Razzaq there is a mention of the menstruation and of the sexual intercourse. The rest of the hadith has been transmitted like that of Ibn 'Uyaina.

This hadith is narrated by the same chain of transmitters by Ahmad al. Darimi, Zakariya b. 'Adi, Yazid, i. e. ' Ibn Zurai', Rauh b. al-Qasim, Ayyub b. Musa with the same chain of transmitters, and there is a mention of these words: " Should I undo the plait and wash it, because of sexual intercourse?" and there is no mention of menstruation.

'Ubaid b. Umair reported: It was conveyed to 'A'isha that 'Abdullah b. 'Amr ordered the women to undo the (plaits) of hair on their heads. She said: How strange it is for Ibn 'Amr that he orders the women to undo the plaits of their head while taking a bath; why does he not order them to shave their beads? I and the Messenger of God^* took bath from one vessel. I did no more than this that I poured three handfuls of water over my head.

'A'isha reported: A woman asked the Apostle of God^* how to wash herself after menstruation. She mentioned that he taught her how to take bath and then told her to take a piece of cotton with musk and purify herself. She said: How should I purify myself with that? He (the Holy Prophet) said: Praise be to God, purify yourself with it, and covered his face, Sufyan b. 'Uyaina gave a demonstration by covering his face (as the Holy Prophet had done). 'A'isha reported: I dragged her to my side for I had understood what the Apostle of God^* intended and, therefore, said: Apply this cotton with musk to the trace of blood. Ibn 'Umar in his hadith (has mentioned the words of 'A'isha thus): Apply it to the marks of blood.

'A'isha reported: A woman asked the Apostle of God^* how he should wash herself after the menstrual period. He (the Holy Prophet) said: Take a cotton with musk and purity yourself, and the rest of the hadith was narrated like that of Sufyan.

'A'isha reported: Asma (daughter of Shakal) asked the Apostle of God^* about washing after menstruation. He said: Everyone amongst you should use water (mixed with the leaves of) the lote-tree and cleanse herself well, and then pour water on her head and rub it vigorously till it reaches the roots of the hair. Then she should pour water on it. Afterwards she should take a piece of cotton smeared with musk and cleanse herself with it. Asma' said: How should she cleanse herself with the help of that? Upon this he (the Apostle of God) observed: Praise be to God, she should cleanse herself. 'A'isha said in a subdued tone that she should apply it to the trace of blood. She (Asma) then further asked about bathing after sexual intercourse. He (the Holy Prophet) said: She should take water and cleanse herself well or complete the ablution and then (pour water) on her head and rub it till it reaches the roots of the hair (of her) head and then pour water on her. 'A'isha said: How good are the women of Ansar (helpers) that their shyness does not prevent them from learning religion.

This hadith is narrated by 'Ubaidullah b. Mu'adh with the same chain of transmitters (but for the words) that he (the Holy Prophet) said: Cleanse yourself with it, and he covered (his face on account of shyness).

'A'isha reported: Asma' b. Shakal came to the Messenger of God^* and said: Messenger of God, how one amongst us should take a bath after the menstruation, and the rest of the hadith is the same and there is no mention of bathing because of sexual intercourse.

'A'isha reported: Fatimah b. Abu Hubaish came to the Apostle^* and said: I am a woman whose blood keeps flowing (even after the menstruation period). I am never purified; should I, therefore, abandon prayer? He (the Holy Prophet) said: Not at all, for that is only a vein, and is not a menstruation, so when menstruation comes, abandon prayer, and when it ends wash the blood from yourself and then pray.

The hadith narrated by Waki' and with its chain of narrators has been transmitted on the authority of Hisham b. 'Urwa, but in the hadith narrated by Qutaiba on the authority of Jarir, the words are: " There came Fatimah b. Abu Hubaish, b. 'Abd al-Muttalib b. Asad, and she was a woman amongst us," and in the hadith of Hammid b. Zaid there is an addition of these words: " We abandoned mentioning him."

'A'isha reported: Umm Habiba b. Jahsh thus asked for a verdict from the Messenger of God^*: I am a woman whose blood keeps flowing (after the menstrual period). He (the Holy Prophet) said: That is only a vein, so take a bath and offer prayer; and she took a bath at the time of every prayer. Laith b. Sa'd said: Ibn Shihab made no mention that the Messenger of God^* had ordered her to take a bath at the time of every prayer, but she did it of her own accord. And in the tradition transmitted by Ibn Rumh there is no mention of Umm Habiba (and there is mention of the daughter of Jahsh only.)

'A'isha, the wife of the Messenger of God^* reported: Umm Habiba b. Jahsh who was the sister-in-law of the Messenger of God^* and the wife of 'Abd al-Rahman b. Auf, remained mustahada for seven years, and she, therefore, asked for the verdict of Shari'ah from the Messenger of God^* about it The Messenger of God^* said: This is not menstruation, but (blood from) a vein: so bathe yourself and offer prayer. 'A'isha said: She took a bath in the wash-tub placed in the apartment of her sister Zainab b. Jahsh, till the redness of the blood came over the water. Ibn Shihab said: I narrated it to Abu Bakr b. 'Abd al-Rahman b. al-Harith b. Hisham about it who observed: May God have mercy on Hinda! would that she listened to this verdict. By Lord, she wept for not offering prayer.

This hadith has been thus reported by another chain of transmitters: Umm Habiba b. Jahsh came to the Messenger of God^* and she had been a mustahada for seven years, and the rest of the hadith was narrated like that of 'Amr b. al-Harith up to the words: " There came the redness of the blood over water." and nothing was narrated beyond it.

The hadith has been narrated by 'A'isha through another chain of transmitters (in these words): I The daughter of jahsh had been mustabida for seven years," and the rest of the hadith is the same (as mentioned above).

On the authority of 'A'isha: Umm Habiba asked the Messenger of God^* about the blood (which flows beyond the period of menstruation). 'A'isha said: I saw her wash-tub full of blood. The Messenger of God^* said: Remain away (from prayer) equal (to the length of time) that your menses prevented you. After this (after the period of usual courses) bathe yourself and offer prayer.

'A'isha, the wife of the Apostle^*, said: Umm Habiba b. Jahsh who was the spouse of Abd al- Rahman b. Auf made a complaint to the Messenger of God^* about blood (which flows beyond the menstrual period). He said to her: Remain away (from prayer) equal (to the length of time) that your menstruation holds you back. After this, bathe yourself. And she washed herself before every prayer.

Mu'adha reported: A woman asked 'A'isha: Should one amongst us complete prayers abandoned during the period of menses? 'A'isha said: Are you a Haruriya? When any one of us during the time of the Messenger of God^* was in her menses (and abandoned prayer) she was not required to complete them.

It is reported from Mu'adha that she asked 'A'isha: Should a menstruating woman complete the prayer (abandoned during the menstrual period)? 'A'isha said: Are you a Hurariya? The wives of the Messenger of God^* have had their monthly courses, (but) did he order them to make compensation (for the abandoned prayers)? Muhammad b. Ja'far said: (Compensation) denotes their completion.

Mu'adha said: I asked 'A'isha: What is the reason that a menstruating woman completes the fasts (that she abandons during her monthly course). but she does not complete the prayers? She (Hadrat 'A'isha) said: Are you a Haruriya? I said: I am not a Haruriya, but I simply want to inquire. She said: We passed through this (period of menstruation), and we were ordered to complete the fasts, but were not ordered to complete the prayers.

Umm Hani b. Abu Talib reported: I went to the Messenger of God^* on the day of the conquest (of Mecca) and found him take a bath. while his daughter Fatimah was holding a curtain around him.

Umm Hani b. Abu Talib reported: It was the day of the conquest (of Mecca) that she went to the Messenger of God^* and he was staying at a higher part (of that city). The Messenger of God^* got up for his bath. Fatimah held a curtain around him (in order to provide him privacy). He then put on his garments and wrapped himself with that and then offered eight rak'ahs of the forenoon prayer.

This hadith is narrated by Sa'id b. Abu Hind with the same chain of transmitters and said: His (the Holy Prophet's) daughter Fatimah provided him privacy with the help of his cloth, and when he had taken a bath he took it up and wrapped it around him and then stood and offered eight rak'ahs of the forenoon prayer.

Maimuna reported: I placed water for the Apostle^* and provided privacy for him, and he took a bath.

'Abd al-Rahman, the son of Abu Sa'id al-Khudri, reported from his father: The Messenger of God^* said: A man should not see the private parts of another man, and a woman should not see the private parts of another woman, and a man should not lie with another man under one covering, and a woman should not lie with another woman under one covering.

This hadith has been narrated by Ibn Abu Fudaik and Dabbik b. 'Uthman with the same chain of transmitters and they observed: Private parts of man are the nakedness (which is concealed).

Amongst the traditions narrated from Muhammad, the Messenger of God^* on the authority of Abu Huraira, the one is that Banu Isra'il used to take a bath naked, and they looked at the private parts of one another. Moses^*, however, took a bath alone (in privacy) ; and they said (tauntingly): By God, nothing prohibits Moses to take a bath along with us, but sacrotal hernia. He (Moses) once went for a bath and placed his clothes on a stone and the stone moved on with his clothes. Moses ran after it saying: O stone, my clothes,0 stone, my clothes, and Banu Isra'il had the chance to see the private parts of Moses, and said: By God, Moses does not suffer from any ailment. The stone then stopped, till Moses had been seen by them, and he then took hold of his clothes and struck the stone. Abu Huraira said: By God, there are the marks of six or seven strokes made by Moses on the stone.

Jabir b. 'Abdullah reported: When the Ka'ba was constructed the Apostle of God^* and Abbas went and lifted stones. Abbas said to the Messenger of God^*: Place your lower garment on your shoulder (so that you may protect yourself from the roughness and hardness of stones). He (the Holy Prophet) did this, but fell down upon the ground in a state of unconciousness and his eyes were turned towards the sky. He then stood up and said: My lower garment, my lower garment; and this wrapper was tied around him. In the hadith transmitted by Ibn Rafi', there is the word: " On his neck" and he did not say: " Upon his shoulder."

Jabir b. 'Abdullah reported: The Messenger of God^* was carrying along with them (his people) stones for the Ka'ba and there was a waist wrapper around him. His uncle," Abbas, said to him: O son of my brother! if you take off the lower garment and place it on the shoulders underneath the stones, it would be better. He (the Holy Prophet) took it off and placed it on his shoulder and fell down unconscious. He (the narrator) said: Never was he seen naked after that day.

Al-Miswar b. Makhrama reported: I was carrying a heavy stone and my lower garment was loose, and it, therefore, slipped off (so soon) that I could not place the stone (on the ground) and carry to its proper place. Upon this the Messenger of God^* said: Return to your cloth (lower garment), take it (and tie it around your waist) and do not walk naked.

'Abdullah b. Ja'far reported: The Messenger of God^* one day made me mount behind him and he confided to me something secret which I would not disclose to anybody; and the Messenger of God^* liked the concealment provided by a lofty place or cluster of dates (while answering the call of nature), Ibn Asma' said in his narration: It implied an enclosure of the date-trees.

Sa'id al-Khudri narrated it from his father: I went to Quba' with the Messenger of God^* on Monday till we reached (the habitation) of Banu Salim. The Messenger of God^* stood at the door of 'Itban and called him loudly. So he came out dragging his lower garnment. Upon this the Messenger of God^* said: We have made this man to make haste 'Itban said: Messenger of God, if a man parts with his wife suddenly without seminal emission, what is he required to do (with regard to bath)? The Messenger of God^* said: It is with the seminal emission that bath becomes obligatory.

Abu al. 'Ala' b. al-Shikhkhir said: The Messenger of God^* abrogated some of his commands by others, just as the Qur'an abrogates some part with the other.

Abu Sa'id al-Khudri reported: The Messenger of God^* happened to pass by (the house) of a man amongst the Ansar, and he sent for him. He came out and water was trickling down from his head. Upon this he (the Holy Prophet) said: Perhaps we put you to haste. He said: Yes. Messenger of God. He (the Holy Prophet) said: When you made haste or semen is not emitted, bathing is not obligatory for you, but ablution is binding. Ibn Bashshir has narrated it with a minor alteration.

Ubayy Ibn Ka'b reported: I arked the Messenger of God^* about a man who has sexual intercourse with his wife, but leaves her before orgasm. Upon this he (the Holy Prophet) said: He should wash the secretion of his wife, and then perform ablution and ofier prayer.

Ubayy ibn Ka'b narrated it from the Messenger of God^* that he said: If a person has sexual intercourse with his wife, but does not experience orgasm, he should wash his organ and perform an ablution.

Abu Sa'id al-Khudri reported: The Apostle of God^* observed: Bathing is obligatory in case of seminal emission.

Zaid b. Khalid al-Jubani reported that he askad Uthman b. 'Affan: What is your opinion about the man who has sexual intercourse with his wife, but does not experience orgasm? Uthman said: He should perform ablution as he does for prayer, and wash his organ. 'Uthmin also said: I have heard it from the Messenger of God^*.

Abu Ayyub reported that he had heard like this from the Messenger of God^* .

Abu Huraira reported: The Apostle of God^* said: When a man has sexual intercourse, bathing becomes obligatory (both for the male and the female). In the hadith of Matar the words are: Even if there is no orgasm. Zuhair has narrated it with a minor alteration of words.

This hadith is narrated by Qatida with the same chain of transmitters, but with minor alterations. Here instead of the word - (jahada, (ijtahada) has been used, and the words;" Even if there is no orgasm" have been omitted.

Abu Musa reported: There cropped up a difference of opinion between a group of Muhajirs (Emigrants and a group of Ansar (Helpers) (and the point of dispute was) that the Ansar said: The bath (because of sexual intercourse) becomes obligatory only-when the semen spurts out or ejaculates. But the Muhajirs said: When a man has sexual intercourse (with the woman), a bath becomes obligatory (no matter whether or not there is seminal emission or ejaculation). Abu Musa said: Well, I satisfy you on this (issue). He (Abu Musa, the narrator) said: I got up (and went) to 'A'isha and sought her permission and it was granted, and I said to her: O Mother, or Mother of the Faithful, I want to ask you about a matter on which I feel shy. She said: Don't feel shy of asking me about a thing which you can ask your mother, who gave you birth, for I am too your mother. Upon this I said: What makes a bath obligatory for a person? She replied: You have come across one well informed! The Messenger of God^* said: When anyone sits amidst four parts (of the woman) and the circumcised parts touch each other a bath becomes obligatory.

'A'isha the wife of the Apostle of God^* reported. A person asked the Messenger of God^* about one who has sexual intercourse with his wife and parts away (without orgasm) whether bathing is obligatory for him. 'A'isha was sitting by him. The Messenger of God^* said: I and she (the Mother of the Faithful) do it and then take a bath.

Zaid b Thabit reported: I heard the Messenger of God^* say this: Ablution is obligatory (for one who takes anything) touched by fire.

'Abdullah b. Ibrahim b. Qariz reported that he found Abu Huraira performing ablution in the mosque, who said: I am performing ablution because of having eaten pieces of cheese, for I heard the Messenger of God^* say: Perform ablution (after eating anything) touched by fire.

'Urwa reported on the authority of'A'isha, the wife of the Messenger of God^*, saying this: The Messenger of God^* said. Perform ablution (after eating) anything touched by fire.

Ibn 'Abbas reported: The Messenger of God^* took (meat of) goat's shoulder and offered prayer and did not perform ablution.

Ibn 'Abbas reported: The Messenger of God^* took flesh from the bone or meat, and then offered prayer and did not perform ablution, and (in fact) he did not touch water.

Ja'far b. Amr b. Umayya al-Damari reported on the authority of his father who said: I saw the Messenger of God^* take slices from goat's shoulder, and then eat them, and then offer prayer without having performed ablution.

Ja'far b. 'Amr b. Umayya al-Damari reported on the authority of his father who said: I saw the Messenger of God^* take slices from goat's shoulder and then eat them. He was called for prayer and he got'up, leaving aside the knife, and offered prayer but did not perform ablution.

Ibn 'Abbas reported it on the authority of Maimuana, the wife of the Apostle of God^*, that the Apostle of God^* took (a piece of goat's) shoulder at her place, and then offered prayer but did not perform ablution.

This hadith has been narrated by Ibn 'Abbas on the authority of Maimuna. the wife of the Apostle^*, by another chain of transmitters.

Abu Rafi' reported: I testify that I used to roast the liver of the goat for the Messenger of God (may peace be tipcn him) and then he offered praver but did not perform ablution.

Ibn Abbas reported: The Apostle^* took milk and then called for water and rinsed (his mouth) and said: It contains greasiness.

This hadith has been narrated by another chain of transmitters.

Ibn Abbas reported: The Messenger of God^* dressed himself, and then went out for prayer, when he was presented with bread and meat. He took three morsels out of that, and then offered prayer along with other people and did not touch water.

This hadith is narrated by Muhammad b. 'Amr b. Ata' with these words: I was with Ibn 'Abbas, and Ibn 'Abbas saw the Apostle of God^* doing like this, and it is also said that the words are: He (the Holy Prophet) offered prayer; and the word" people" is not mentioned.

Jabir b. Samura reported: A man asked the Messenger of God (may peace he upon him) whether he should perform ablution after (eating) mutton. He (the Messenger of God) said: Perform ablution it you so desire, and if you do not wish, do not perform it. He (again) asked: Should I perform ablution (after eating) camel's flesh? He said: Yes, perform ablution (after eating) camel's flesh. He (again) said: May I say prayer in the sheepfolds? He (the Messenger of God) said: Yes. He (the narrator) again said: May I say prayer where camels lie down? He (the Holy Prophet) said: No.

This hadith is also narrated by another chain of transmitters.

'Abbad b. Tamim reported from his uncle that a person made a complaint to the Apostle^* that he entertained (doubt) as it something had happened to him breaking his ablution. He (the Holy Prophet) said: He should not return (from prayer) unless he hears a sound or perceives a smell (of passing wind). Abu Bakr and Zuhair b. Harb have pointed out in their narrations that it was 'Abdullah b. Zaid.

Abu Huraira reported: The Messenger of God^* said: If any one of you has pain in his abdomen, but is doubtful whether or not anything has issued from him, be should not leave the mosque unless he hears a sound or perceives a smell.

The freed slave-girl of Maimuna was given a goat in charity but it died. The Messenger of God^* happened to pass by that (carcass). Upon this be said: Why did you not take off its skin? You could put it to use, after tanning it. They (the Companions) said: It was dead. Upon, this he (the Messenger of God) said: Only its eating is prohibited. Abu bakr and Ibn Umar in their narrations said: It is narrated from Maimuna (may God be pleased with her).

Ibn 'Abbas said: The Messenger of God^* saw a dead goat, which had been given in charity to the freed slave-girl of Maimuna. The Messenger of God^* said: Why don't you make use of its skin? They (the Companions around the Holy Prophet) said: It is dead. Upon this he said: It is the eating (of the dead animal) which is prohibited.

This hadith is narrated by Ibn Shihab with the same chain of transmitters as transmitted by Yunus.

Ibn Abbas reported: The Messenger of God^* happened to pass by a goat thrown (away) which had been in fact given to the freed slave-girl of Maimuna as charity. Upon this the Messenger of God (way peace he upon him) said: Why did they not get its skin? They had better tan it and make use of it.

Ibn'Abbas reported on the authority of Maimuna that someone amongst the wives of the Messenger of God^* had a domestic animal and it died. Upon this the Messenger of God^* said: Why did you not take off its skin and make use of that?

Ibn 'Abbas reported: The Apostle of God^* happened to pass by (the dead body) of the goat which belonged to the freed slave-girl of Maimuna and said: Why did you not make use of its skin?

Abdullah b. Abbas said: I heard the Apostle of God^* say: When the skin is tanned it becomes purified.

This hadith has been transmitted on the authority of Ibn 'Abbas by another chain of transmitters.

Abu al-Khair reported: I saw Ibn Wa'la al-Saba'i wear a fur. I touched it. He said: Why do you touch it? I asked Ibn 'Abbas saying: We are the inhabitants of the western regions, and there (live) with us Berbers and Magians. They bring with them rams and slaughter them, but we do not eat (the meat of the animals) slaughtered by them, and they come with skins full of fat. Upon this Ibn 'Abbas said: We asked the Messenger of God^* about this and he said: Its tanning makes it pure.

Ibn Wa'la al-Saba'i reported: I asked 'Abdullah b. 'Abbas saying: We are the inhabitants of the western regions. The Magians come to us with skins full of water and fat. He said: Drink. I said to him: Is it your own opinion? Ibn Abbas said: I heard the Messenger of God^* say: Tanning purifies it (the skin).

'A'isha reported: We went with the Apostle of God^* on one of his journeys and when we reached the place Baida' or Dhat al-jaish, my necklace was broken (and fell somewhere). The Messenger of God (way peace be upon him) along with other people stayed there for searching it. There was neither any water at that place nor was there any water with them (the Companions of the Holy Prophet). Some persons came to my father Abu Bakr and said: Do you see what 'A'isha has done? She has detained the Messenger of God^* and persons accompanying him, and there is neither any water here or with them. So Abu Bakr came there and the Messenger of God^* was sleeping with his head on my thigh. He (Abu Bakr) said: You have detained the Messenger of God^* and other persons and there is neither water here nor with them. She ('A'isha) said: Abu Bakr scolded me and uttered what God wanted him to utter and nudged my hips with his hand. And there was nothing to prevent me from stirring but for the fact that the messenger of God^* was lying upon my thigh. The Messenger of God^* slept till it was dawn at a waterless place. So God revealed the verses pertaining to tayammum and they (the Holy Prophet and his Companions) performed tayammum. Usaid b. al-Hudair who was one of the leaders said: This is not the first of your blessings,0 Family to Abu Bakr. 'A'isha said: We made the came) stand which was my mount and found the necklace under it.

'A'isha reported she had borrowed from Asma' (her sister) a necklace and it was lost. The Messenger of God^* sent men to search for it. As it was the time for prayer, they offered prayer without ablution (as water was not available there). When they came to the Messenger of God^* , they made a complaint about it, and the verses pertaining to tayammum were revealed. Upon this Usaid b. Hadair said (to 'A'isha): May God grant you a good reward! Never has been there an occasion when you were beset with difficulty and God did not make you come out of that and made it an occasion of blessing for the Muslims.

Shaqiq reported: I was sitting in the company of Abdullah and Abu Musa when Abu Musa said: O 'Abd al-Rahman (kunya of 'Abdullah b. Mas'ud), what would you like a man to do about the prayer if he experiences a seminal emission or has sexual intercourse but does not find water for a month? 'Abdullah said: He should not perform tayammum even if he does not find water for a month. 'Abdullah said: Then what about the verse in Sura Ma'ida: " If you do not find water, betake yourself to clean dust"? 'Abdullah said: If they were granted concession on the basis of this verse, there is a possibility that they would perform tayammum with dust on finding water very cold for themselves. Abu Musa said to Abdullah: You have not heard the words of 'Ammar: The Messenger of God^* sent me on an errand and I had a seminal emission, but could find no water, and rolled myself in dust just as a beast rolls itself. I came to the Messenger of God^* then and made a mention of that to him and he (the Holy Prophet) said: It would have been enough for you to do thus. Then he struck the ground with his hands once and wiped his right hand with the help of his left hand and the exterior of his palms and his face. 'Abdullah said: Didn't you see that Umar was not fully satisfied with the words of 'Ammar only?

This hadith is narrated by Shaqiq with the same chain of transmitters but with the alteration of these words: He (the Holy Prophet) struck hands upon the earth, and then shook them and then wiped his face and palm.

Abd al-Rabmin b. Abza narrated It on the authority of his father that a man came to 'Umar and said: I am (at times) affected by seminal emission but find no water. He ('Umar) told him not to say prayer. 'Ammar then said. Do you remember,0 Commander of the Faithful, when I and you were in a military detachment and we had had a seminal emission and did not find water (for taking bath) and you did not say prayer, but as for myself I rolled in dust and said prayer, and (when it was mentioned before) the Apostle^* said: It was enough for you to strike the ground with your hands and then blow (the dust) and then wipe your face and palms. Umar said: 'Ammar, fear God. He said: If you so like, I would not narrate it.

A hadith like this has been transmitted with the same chain of transmitters but for the words: 'Umar said: We hold you responsible for what you claim."

'Abd al-Rahman b. Abza mnated it on the authority of his father that a man came to Umar and said: I have had a seminal emission but I found no water, and the rest of the hadith is the same but with this addition: 'Amr said: O Commander of the Faithful, because of the right given to you by God over me, if you desire, I would not narrate this hadith to anyone.

Umair, the freed slave of Ibn 'Abbas, reported: I and 'Abd al-Rahmin b. Yasir, the freed slave of Maimuna, the wife of the Apostle (way peace be upon him). came to the house of Abu'l-Jahm b. al-Harith al-Simma Ansari and he said: The Messenger of God^* came from the direction of Bi'r Jamal and a man met him; he saluted him but the Messenger of God^* made no response, till he (the Holy Prophet) came to the wall, wiped his face and hands and then returned his salutations.

Ibn Umar reported: A person happened to pass by the Messenger of God^* when he was making water and saluted him, but he did not respond to his salutation.

Abu Huraira reported that he met the Apostle of God^* on one of the paths leading to Medina in a state of (sexual) defilement and he slipped away and took a bath. The Apostle of God^* searched for him and when he came, he said to him: O Abu Huraira, where were you? He said: Messenger of God, you met when I was (sexually) defiled and I did not like to sit in your company before taking a bath. Upon this the Messenger of God^* said: Hallowed be God, verily a believer is never defiled.

Hudhaifa reported: The Messenger of God^* happened to meet him and he was (sexually) defiled, and he slipped away and took a bath and then came and said: I was (sexually) defiled. Upon this he (the Holy Prophet) remarked: A Muslim is never defiled.

'A'isha said: The Apostle of God^* used to remember God at all moments.

Ibn 'Abbas reported: The Apostle of God^* came out of the privy, and he was presented with some food, and the people reminded him about ablution, but he said: Am I to say prayer that I should perform ablution?

Ibn 'Abbas reported: We were with the Apostle of God^* and he had come out of the privy. Food was presented to him. It was said to him (by the Companions around him): Wouldn't you perform ablution? Upon this he said: Why, am I to say prayer that I should perform ablution?

Ibn 'Abbas reported: The Messenger of God^* went to the privy and when he came back, he was presented with food. It was said to him; Messenger of God, wouldn't you perform ablution. He said: Why, am I to say prayer?

Ibn Abbas, reported: The Apostle of God^* came out of the privy after relieving himself, and food was brought to him and he took it, and did not touch water. In another narration transmitted by Sa'id b. al-Huwairith it is like this: It was said to the Apostle of God^* You have not performed ablution. He said: I do not intend to say prayer that I should perform ablution.

Anas reported: When the Messenger of God^* entered the privy, and in the hadith transmitted by Hushaim (the words are): When the Messenger of God^* entered the lavatory, be used to say: O God, I seek refuge in Thee from wicked and noxious things.

This hadith is also transmitted by 'Abd al-'Aziz with the same chain of transmitters, and the words are: I seek refuge with God from the wicked and noxious things.

Anas reported: (The people) stood up for prayer and the Messenger of God^* was whispering to a man, and in the narration of 'Abd al-Warith (the words are): The Apostle of God^* was having a private conversation with a man, and did not start the prayer till the people dozed off.

Anas b. Malik reported: (The people) stood up for prayer and the Apostle of God^* was talking in whispers with a man, and he did not discontinue the conversation till his Companions dozed off; he then came and led the prayer.

Qatida reported: I heard Anas as saying that the Companion of the Messenger of God^* dozed off and then offered prayer and did not perform ablution. He (the narrator) said: I asked him if he had actually heard it from Anas. He said: By God. yes.

Anas reported: (The people) stood up for the night prayer when a man spoke forth: I need to say something. The Apostle of God^* entered into secret conversation with him, till the people dozed off or some of the people (dozed off), and then they said the prayer.

Ibn Umar reported: When the Muslims came to Medina, they gathered and sought to know the time of prayer but no one summoned them. One day they discussed the matter, and some of them said: Use something like the bell of the Christians and some of them said: Use horn like that of the Jews. Umar said: Why may not a be appointed who should call (people) to prayer? The Messenger of God^* said: O Bilal, get up and summon (the people) to prayer.

Anas reported: Bilal was commanded (by the Apostle of God) to repeat (the phrases of) Adhan twice and once in Iqama. The narrator said: I made a men- tion of it before Ayyub who said: Except for saying: Qamat-is-Salat [the time for prayer has come].

Anas b. Malik reported: They (the Companions) discussed that they should know the timings of prayer by means of something recognized by all. Some of them said that fire should be lighted or a bell should be rung. But Bilal was ordered to repeat the phrases twice in Adhan, and once in Iqama.

This hadith is transmitted by Khalid Hadhdha with the same chain of transmitters (and the words are): When the majority of the people discussed they should know, like the hadith narrated by al-Thaqafi (mentioned above) except for the words: "They (the people) should kindle fire."

Anas reported: Bilal was commanded (by the Holy Prophet) to repeat the phrases twice in Adhan, and once in lqama.

Abu Mahdhura said that the Apostle of God^* taught him Adhan like this: God is the Greatest, God is the Greatest; I testify that there is no god but God, I testify that there is no god but God; I testify that Muhammad Is the Messenger of God, I testify that Muhammad is the Messenger of God, and it should be again repeated: I testify that there is no god but God, I testify that there is no god but God; I testify that Muhammad Is the Messenger of God, I testify that Muhammad is the Messenger of God. Come to the prayer (twice). Come to the prayer (twice). Ishaq added: God is the Greatest, God is the Greatest; there Is no god but God.

Ibn Umar reported: The Messenger of God^* had two Mu'adhdhins, Bilal and 'Abdullah b. Umm Maktum, who (latter) was blind.

This hadith has been narrated on the authority of 'A'isha by another chain of transmitters.

A'isha reported: Ibn Umm Maktum used to pronounce Adhan at the behest of the Messenger of God^* (despite the fact) that he was blind.

A hadith like this has been transmitted by Hisham.

Anas b. Malik reported: The Messenger of God^* used to attack the enemy when it was dawn. He would listen to the Adhan; so if he heard an Adhan, he stopped, otherwise made an attack. Once on hearing a man say: God is the Greatest, God is the Greatest, the Messenger of God^* remarked: He is following al-Fitra (al-Islam). Then hearing him say: I testify that there is no god but God. there is no god but God, the Messenger of God^* said: You have come out of the Fire (of Hell). They looked at him and found that he was a goatherd.

Abu Sa'id al-Khudri reported: When you hear the call (to prayer), repeat what the Mu'adhdhin pronounces.

'Abdullah b. Amr b. al-As reported God's Messenger^* as saying: When you hear the Mu'adhdhin, repeat what he says, then invoke a blessing on me, for everyone who invokes a blessing on me will receive ten blessings from God; then beg from God al-Wasila for me, which is a rank in Paradise fitting for only one of God's servants, and I hope that I may be that one. If anyone who asks that I be given the Wasila, he will be assured of my intercession.

'Umar b. al-Khattab reported: The Messenger of God^* said: When the Mu'adhdhin says: God is the Greatest, God is the Greatest, and one of you should make this response: God is the Greatest, God is the Greatest; (and when the Mu'adhdhin) says: I testify that there is no god but God, one should respond: I testify that there is no god but God, and when he says: I testify that Muhammad is the Messenger of God, one should make a response: I testify that Muhammad is God's Messenger. When he (the Mu'adhdhin) says: Come to prayer, one should make a response: There is no might and no power except with God. When he (the Mu'adhdhin) says: Come to salvation, one should respond: There is no might and no power except with God, and when he (the Mu'adhdhin) says: God is the Greatest, God is the Greatest, then make a response: God is the Greatest, God is the Greatest. When he (the Mu'adhdhin) says: There is no god but God, and he who makes a re- sponse from the heart: There is no god but God, he will enter Paradise.

Sa'd b. Abu Waqqas reported: The Messenger of God^* said: If anyone says on hearing the Mu'adhdhin: I testify that there is no god but God alone. Who has no partner, and that Muhammad is His servant and His Messenger, (and that) I am satisfied with God as my Lord, with Muhammad as Messenger. and with Islam as din (code of life), his sins would be forgiven. In the narration transmitted by Ibn Rumh the words are: "He who said on hearing the Mu'adhdhin and verity I testify." ' Qutaiba has not mentioned his words: "And I."

Yahya narrated it on the authority of his uncle that he had been sitting in the company of Mu'awiya b. Abu Sufyan when the Mu'adhdhin called (Muslims) to prayer. Mu'awiya said: I heard the Messenger of God^* saying The Mu'adhdhins will have the longest necks on the Day of Resurrection.

Abu Sufyan reported it on the authority of Jabir that he had heard the Apostle of God^* say: When Satan hears the call to prayer, he runs away to a distance like that of Rauha. Sulaimin said: I asked him about Rauha. He replied: It is at a distance of thirty-six miles from Medina.

Abu Mu'awiya narrated it on the authority of A'mash with the same chain of transmitters.

AbuHuraira reported the Messenger of God^* as saying: When Satan hears the call to prayer, he turns back and breaks the wind so as not to bear the call being made, but when the call is finished he turns round and distracts (the minds of those who pray), and when he bears the Iqama he again runs away so as not to hear its voice and when it subsides, he comes back and distracts (the minds of those who stand for prayer).

Abu Huraira reported: The Messenger of God^* said: When the Mu'adhdhin calls to prayer, Satan runs back vehemently.

Suhail reported that his father sent him to Banu Haritha along with a boy or a man. Someone called him by his name from an enclosure. He (thenarrator) said: The person with me looked towards the enclosure, but saw nothing. I made a mention of that to my father. He said: If I knew that you would meet such a situation I would have never sent you (there), but (bear in wind) whenever you hear such a call (from the evil spirits) pronounce the Adhan. for I have heard Abu Huraira say that the Messenger of God (may peace be upbn him) said: Whenever Adhan is proclaimed, Satan runs back vehemently.

Abu Huraira reported: The Apostle^* said When the call to prayer is made, Satan runs back and breaks wind so as not to hear the call being made, and when the call is finished. he turns round. When Iqama is proclaimed he turns his back, and when it is finished he turns round to distract a man, saying: Re- member such and such; remember such and such, referring to something the man did not have in his mind, with the result that he does not know how much he has prayed.

A hadith like it has been narrated by Abu Huraira but for these words: "He (the man saying the prayer) does not know how much he has prayed.

Salim narrated it on the authority of his father who reported: I saw the Messenger of God^* raising his hands apposite the shoulders at the time of beginning the prayer and before bowing down and after coming back to the position after bowing. but he did not raise them between two prostrations.

Ibn Umar reported that the Messenger of God^*, when he stood up for prayer, used to raise his hands apposite the shoulders and then recited takbir (God-o-Akbar), and when he was about to bow he again did like it and when he raised himself from the ruku' (bowing posture) he again did like it, but he did not do it at the time of raising his head from prostration.

This hadith has been transmitted with the same chain of transmitters by al. Zuhri as narrated by Ibn Juraij (who) said. When the Messenger of God^* stood up for prayer, he raised hands (to the height) apposite the shoulders and then recited takbir.

Abu Qilaba reported that he saw Malik b. Huwairith raising his hands at the beginning of prayer and raising his hands before kneeling down, and raising his hands after lifting his head from the state of kneeling, and he narrated that the Messenger of God^* used to do like this.

Malik b. Huwairith reported: The Messenger of God^* raised his hands apposite his ears at the time of reciting the takbir (i.e. at the time of beginning the prayer) and then again raised his hands apposite the ears at the time of bowing and when he lifted his head after bowing he said: God listened to him who praised Him, and did like it (raised his hands up to the ears).

This hadith has been transmitted by Qatada with the same chain of trans. mitters that he saw the Apostle of God^* doing like this (i.e. raising his hands) till they were apposite the lobes of cars.

Abu Salama reported: Abu Huraira led prayer for them and recited takbir when he bent and raised himself (in ruku' and sujud) and after completing (the prayer) he said: By God I say prayer which has the best resemblance with the prayer of the Holy Prophet^* amongst you.

Abu Huraira reported: When the Messenger of God^* got up for prayer, he would say the takbir (God-o-Akbar) when standing, then say the takbir when bowing. then say: "God listened to him who praised him," when coming to the erect position after bowing, then say while standing: "To Thee, our Lord, be the praise", then recite the takbir when getting down for prostration, then say the takbir on raising his head, then say the takbir on prostrating himself, then say the takbir on raising his head. He would do that throughout the whole prayer till he would complete it, and he would say the takbir when he would get up at the end of two rak'as after adopting the sitting posture. Abu Huraira said: My prayer has the best resemblance amongst you with the prayer of the Messenger of God (may peace be upon him).

Ibn al-Harith reported: He had heard Abu Huraira say: The Messenger of God^* recited takbir on standing for prayer, and the rest of the hadith is like that transmitted by Ibn Juraij (recorded above), but he did not mention Abu Huraira as saying: "My prayer has the best resemblance amongst you with the prayer of the Messenger of God^*."

Abu Salama b. 'Abd al-Rahman reported.. When Marwan appointed Abu Huraira as his deputy in Medina, he recited takbir whenever he got up for obligatory prayer, and the rest of the hadith is the same as transmitted by Ibn Juraij (but with the addition of these words): On completing the prayer with salutation, and he turned to the people in the mosque and said....

Abu Salama reported that Abu Huraira recited takbir in prayer on all occasions of rising and kneeling. We said: O Abu Huraira, what is this takbir? He said: Verily it is the prayer of the Messenger of God^*.

Suhail reported on the authority of his father that Abu Huraira used to recite takbir on all occasions of rising and bending (in prayer) and narrated that the Messenger of God^* used to do like that.

Mutarrif reported: I and 'Imran b. Husain said prayer behind 'Ali b. Abu, Talib. He recited takbir when he prostrated, and he recited takbir when he raised his head and he recited takbir while rising up (from the sitting position at the end of two rak'ahs). When we had finished our prayer, 'Imran caught hold of my hand and said: He (Hadrat Ali) has led prayer like Muhammad^* or he said: He in fact recalled to my mind the prayer of Muhammad^*

'Ubada b. as-Samit reported from the Apostle of God (may peace be upon him ): He who does not recite Fatihat al-Kitab is not credited with having observed the prayer.

Ubada b. as-Samit reported: The Messenger of God^* said: He who does not recite Umm al-Qur'an is not credited with having observed the prayer.

Mahmud b. al-Rabi', on whose face the Messenger of God^* squirted water from the well, reported on the authority of 'Ubada b. as- Samit that the Messenger of God^* said: He who does not recite Umm al-Qur'an is not credited with having observed prayer.

This hadith has also been transmitted by Ma'mar from al-Zuhri with the same chain of transmitters with the addition of these words: "and something more".

Abu Huraira reported: The Apostle of God^* said: If anyone observes prayer in which he does not recite Umm al-Qur'an, It is deficient [he said this three times] and not complete. It was said to Abu Huraira: At times we are behind the Imam. He said: Recite it inwardly, for he had heard the Messenger of God^* declare that God the Exalted had said: I have divided the prayer into two halves between Me and My servant, and My servant will receive what he asks. When the servant says: Praise be to God, the Lord of the universe, God the Most High says: My servant has praised Me. And when he (the servant) says: The Most Compassionate, the Merciful, God the Most High says: My servant has lauded Me. And when he (the servant) says: Master of the Day of judg- ment, He remarks: My servant has glorified Me. and sometimes He would say: My servant entrusted (his affairs) to Me. And when he (the worshipper) says: Thee do we worship and of Thee do we ask help, He (God) says: This is between Me and My servant, and My servant will receive what he asks for. Then, when he (the worshipper) says: Guide us to the straight path, the path of those to whom Thou hast been Gracious not of those who have incurred Thy displeasure, nor of those who have gone astray, He (God) says: This is for My servant, and My servant will receive what he asks for. Sufyan said: 'Ala b. 'Abd al-Rahman b. Ya'qub narrated it to me when I went to him and he was confined to his home on account of illness, and I asked him about it.

It is naratted on the authority of Abu Huraira that he had heard the Messenger of God^* say: He who observed prayer but he did not recite the Umm al-Qur'an in it, and the rest of the hadith is the same as transmitted by Sufyan, and in this hadith the words are: "God the Most High said: the prayer is divided into two halves between Me and My servant. The half of it is for Me and the half of it is for My servant."

Abu Huraira reported: The Messenger of God^* said: He who said his prayer, but did not recite the opening chapter of al-Kitab, his prayer is incomplete. He repeated it thrice.

Abu Huraira reported: The Messenger of God^* said: One is not credited with having observed the prayer without the recitation (of al-Fatiha). So said Abu Huraira: (The prayer in which) the Messenger of God^* recited in a loud voice, we also recited that loudly for you (and the prayer in which) he recited inwardly we also recited inwardly for you (to give you a practical example of the prayer of the Holy Prophet).

'Ata' narrated on the authority of Abu Huraira who said that one should recite (al-Fatiha) in every (rak'ah of) prayer. What we heard (i.e. recitation) from the Messenger of God^*, we made you listen to that. And that which he (recited) inwardly, we (recited) inwardly for you. A person said to him: If I add nothing to the (recitation) of the Umm al Qur'an (Surat al-Fatiha), would it make the prayer incomplete? He (AbuHuraira) said: If you add to that (if you recite some of verses of the Qur'an along with Surat at-Fatiha) that is better for you. But if you are contented with it (Surat al-Fatiha) only, it is sufficient for you.

'Ata' reported it on the authority of Abu Huraira who said: Recitation (of Surat al-Fatiha) in every (rak'ah) of prayer in essential. (The recitation) that we listened to from the Apostle of God^* we made you listen to it. And that which he recited inwardly to us, we recited it inwardly for you. And he who recites Umm al-Qur'an, it is enough for him (to complete the prayer), and he who adds to it (recites some other verses of the Holy Qur'an along with Surat al-Fatiha), it is preferable for him.

Abu Huraira reported: The Messenger of God^* entered the mosque and a person also entered therein and offered prayer, and then came and paid salutation to the Messenger of God^*. The Mes- senger of God^* returned his salutation and said: Go back and pray, for you have not offered the prayer. He again prayed as he had prayed before, and came to the Apostle of God (may peace be upon. him) and saluted him. The Messenger of God^* returned the salutation and said: Go back and say prayer, for you have not offered the prayer. This (act of repeating the prayer) was done three times. Upon this the person said: By Him Who hast sent you with Truth, whatever better I can do than this, please teach me. He (the Holy Prophet) said: When you get up to pray, recite takbir, and then recite whatever you conveniently can from the Qur'an, then bow down and remain quietly in that position, then raise your- self and stand erect; then prostrate yourself and remain quietly in that attitude; then raise yourself and sit quietly; and do that throughout all your prayers.

Abu Huraira reported: A person entered the mosque and said prayer while the Messenger of God^* was sitting in a nook (of the mosque), and the rest of the hadith is the same as mentioned above, but with this addition: "When you get up to pray, perform the ablution completely, and then turn towards the Qibla and recite takbir (God o Akbar =God is the Most Great)."

lmrin b. Husain reported: The Messenger of God (may peace beupon him) led us In Zuhr or 'Asr prayer (noon or the afternoon prayer). (On concluding it) he said: Who recited behind me (the verses): Sabbih Isma Rabbik al-a'la (Glorify the name of thy Lord, the Most High)? There upon a person said: It was I, but I in- tended nothing but goodness. I felt that some one of you was disputing with me in it (or he was taking out from my tongue what I was reciting), said the Holy Prophet^*.

'Imran b. Husain reported: The Messenger of God^* observed the Zuhr prayer and a person recited Sabbih Isma Rabbik al-a'la (Glorify the name of thy Lord, the Most High) behind him. When he (the Holy Pro- phet) concluded the prayer he said: Who amongst you recited (the above-mentioned verse) or who amongst you was the reciter? A person said: It was I. Upon this he (the Holy Prophet) observed: I thought as if someone amongst you was disputing with me (in what I was reciting).

This hadith has been narrated by Qatada with the same chain of transmitters that the Messenger of God^* observed Zuhr prayer and said: I felt that someone amongst you was disputing with me (in what I was reciting).

Anas reported: I observed prayer along with the Messenger of God^* and with Abu Bakr, Umar and Uthman (may God be pleased with all of them), but I never heard any one of them reciting Bismillah-ir-Rahman-ir-Rahim loudly.

Shu'ba reported it with the same chain of transmitters. with she addition of these words: "I said to Qatada: Did you hear it from Anas? He replied in the affir- mative and added: We had inquired of him about it."

'Abda reported: 'Umar b. al-Khattab used to recite loudly these words: Subhanak Godumma wa bi hamdika wa tabarakasmuka wa ta'ala jadduka wa la ilaha ghairuka [Glory to Thee,0 God, and Thine is the Praise, and Blessed is Thy Name. and Exalted is Thy Majesty. and there is no other object of worship beside Thee]. Qatada informed in writing that Anas b. Malik had narrated to him: I observed prayer behind the Apostle of God^* and Abu Bakr and Umar and 'Uthman. They started (loud recitation) with: AI-hamdu lillahi Rabb al-'Alamin [All Praise is due to God, the Lord of the worlds] and did not recite Bismillah ir- Rahman-ir-Rahim (loudly) at the beginning of the recitation or at the end of it.

It is reported on the authority of Abu Talha that he had heard Anas b. Malik narrating this.

Anas reported: One day the Messenger of God^* was sitting amongst us that he dozed off. He then raised his head smilingly. We said: What makes you smile. Messenger of God? He said: A Sura has just been revealed to me, and then recited: In the name of God, the Compassionate, the Merciful. Verily We have given thee Kauthar (fount of abundance). Therefore turn to thy Lord for prayer and offer sacrifice, and surely thy enemy is cut off (from the good). Then he (the Holy Prophet) said: Do you know what Kauthar is? We said: God and His Messenger know best. The Holy Prophet^* said: It (Kauthar) is a canal which my Lord, the Exalted and Glorious has promised me, and there is an abundance of good in it. It is a cistern and my people would come to it on the Day of Resurrection, and tumblers there would be equal to the number of stars. A servant would be turned away from (among the people gathered there). Upon this I would say: My Lord, he is one of my people, and He (the Lord) would say: You do not know that he innovated new things (in Islam) after you. Ibn Hujr made this addition in the hadith: "He (the Holy Prophet) was sitting amongst us in the mosque, and He (God) said: (You don't know) what he innovated after you"

Mukhtar b. Fulful reported that he had heard Anas b. Malik say that the Messenger of God^* dozed off, and the rest of the hadith is the same as transmitted by Mus-hir except for the words that he (the Holy Prophet) said: It (Kauthar) is a canal which my Lord the Exalted and the Glorious has promised me in Paradise. There is a tank over it, but he made no mention of the tumblers like the number of the stars.

Wa'il b. Hujr reported: He saw the Apostle of God^* raising his hands at the time of beginning the prayer and reciting takbir, and according to Hammam (the narrator), the hands were lifted opposite to ears. He (the Holy Prophet) then wrapped his hands in his cloth and placed his right hand over his left hand. And when he was about to bow down, he brought out his hands from the cloth, and then lifted them, and then recited takbir and bowed down, and when (he came back to the erect position) he recited: "God listened to him who praised Him." And when prostrates. he prostrated between the two palms.

'Abdullah (b. Mas'ud) said: While observing prayer behind the Messenger of God^* we used to recite: Peace be upon God, peace be upon so and so. One day the Messenger of God^* said to us: Verily God is Himself Peace. When any one of you sits during the prayer. he should say: All services rendered by words, by acts of worship, and all good things are due to God. Peace be upon you,0 Prophet, and God's mercy and blessings. Peace be upon us and upon God's upright servants, for when he says this it reaches every upright servant in heaven and earth (and say further): I testify that there is no god but God and I testify that Muhammad is His servant and Messenger. Then he may choose any supplication which pleases him and offer it.

Shu'ba has narrated this on the authority of Mansur with the same chain of transmitters, but he made no mention of this: "Then he may choose any supplication which pleases him."

This hadith has been narrated on the authority of Mansur with the same chain of transmitters and he made a mention of this: "Then he may choose any supplication which pleases him or which he likes."

Abdullah b. Mas'ud reported: We were sitting with the Apostle^* in prayer, and the rest of the hadith is the same as narrated by Mansur He (also said): After (reciting tashahud) he may choose any prayer.

Ibn Mas'ud is reported to have said: The Messenger of God^* taught me tashahhud taking my hand within his palms, in the same way as he taught me a Sura of the Qur'an, and he narrated it as narrated above.

Ibn 'Abbas reported: The Messenger of God^* used to teach us tashahbud just as he used to teach us a Sura of the Qur'an, and he would say: All services rendered by., words, acts of worship. and all good thirgs are due to God. Peace be upon you,0 Prophet. and God's mercy and blessings. Peace be upon us and upon God's upright servants. I testify that there is no god but God, and I testify that Muhammad is the Messenger of God. In the narration of Ibn Rumb (the words are): "As he would teach us the Qur'an."

Tawus narrated it on the authority of Ibn 'Abbas that he said: The Messenger of God^* used to teach us tashahhud as he would teach us a Sura of the Qur'an.

Hattan b. 'Abdullah al-Raqiishi reported: I observed prayer with Abu Musu al-Ash'ari and when he was in the qa'dah, one among the people said: The prayer has been made obligatory along with piety and Zakat. He (the narrator) said: When Abu Musa had finished the prayer after salutation he tuined (towards the people) and said: Who amongst you said such and such a thing? A hush fell on the people. He again said.. Who amongst you has said such and such a thing? A hush fell on the people. He (Abu Musa) said: Hattan, It is perhaps you that have uttered it. He (Hattan) said No. I have not uttered it. I was afraid that you might be annoyed with me on account of this. A person amongst the people said: It was I who said it, and In this I intended nothing but good. Abu Musa said: Don't you know what you have to recite in your prayers? Verily the Messenger of God^* addressed us and explained to us all Its aspects and taught us how to observe prayer (properly). He (the Holy Prophet) said: When you pray make your rows straight and let anyone amongst you act as your Imim. Recite the takbir when he recites it and when be recites: Not of those with whom Thou art angry. nor of those who go astray, say: Amin. God would respond you. And when he (the Imim) recites the takbir, you may also recite the takbir, for the Imam bows before you and raises himself before you. Then the Messenger of God^* said: The one is equivalent to the other. And when he says: God listens to him who praises Him, you should say: O God, our. Lord, to Thee be the praise, for God, the Exalted and Glorious, has vouchsafed (us) through the tongue of His Apostle^* that God listens to him who praises Him. And when he (the Imim) recites the takbir and prostrates, you should also recite the takbir and prostrate, for the Imim prostrates before you and raises himself before you. The Messenger' of God^* said: The one is equi- valent to the other. And when he (the Imim) sits for Qa'da (for tashahhud) the first words of every one amongst you should be: All services rendered by words, acts of worship and all good things are due to God. Peace be upon you,0 Apostle, and God's mercy and blessings. Peace be upon us and upon the upright servants of God. I testify that there is no god but God, and I testify that Mubammad is His servant and His Messenger.

Qatida has narrated a badith like this with another chain of transmitters. In the badith transmitted by Jarir on the authority of Sulaiman, Qatida's further words are: When (the Qur'in) is recited (in prayer), you should observe silence, and (the following words are) not found in the hadith narrated by anyone except by Abu Kamil who heard it from Abu 'Awina (and the words are): Verily God vouchsafed through the tongue of the Apostle of God^* this: God listens to him who praises Him. Abu Ishaq (a student of Imam Muslim) said: Abu Bakr the son of Abu Nadr's sister has (critically) discussed this hadith. Imam Muslim said: Whom can you find a more authentic transmitter of badith than Sulaiman? Abu Bakr said to him (Imam Muslim): What about the hadith narrated by Abd Huraira, i. e. the hadith that when the Qur'in is recited (in pray er) observe silence? He (Abu Bakr again) said: Then, why. have you not included it (in your compilation)? He (Imam Muslim) said: I have not included in this every hadith which I deem authentic; I have recorded only such ahadith on which there is an agreement (amongst the Muhaddithin apart from their being authentic).

This hadith has been transmitted by Qatida with the same chain of transmitters (and the words are): "God, the Exalted and the Glorious, commanded it through the tongue of His Apostle (may peace be upon-him): God listens to him who praises Him."

Abdullah b. Zaid-he who was shown the call (for prayer in a dream) narrated it on the authority of Mas'ad al-Ansiri who said: We were sitting in the company of Sa'id b. 'Ubida when the Messenger of God^* came to us. Bashir b. S'ad said: God has commanded us to bless you. Messenger of God! But how should we bless you? He (the narrator) said: The Messenger of God^* kept quiet (and we were so much perturbed over his silence) that we wished we had not asked him. The Messenger of God^* then said: (For blessing me) say: "0 God, bless Muhammad and the members of his household as Thou didst bless the mernbers of Ibrahim's household. Grant favours to Muhammad and the members of his household as Thou didst grant favours to the members of the household of Ibrahim in the world. Thou art indeed Praiseworthy and Glorious" ; and salutation as you know.

Ibn Abi Laila reported: Ka'b b. 'Ujra met me and said: Should I not offer you a present (and added): The Messenger of God^* came to us and we said: We have learnt how to invoke peace upon you; (kindly tell us) how we should bless you. He (the Holy Prophet) said: Say: "O God: bless Muhammad and his family as Thou didst bless the family of Ibrahim. Verily Thou art Praiseworthy and Glorious, O God."

A hadith like this has been narrated by Mis'ar on the authority of al-Hakam, but in the hadith transmitted by Mis'ar these words are not found: " Should I not offer you a present?"

A hadith like this has been narrated by al-Hakam except that he said: " Bless Muhammad^*" and he did not say: "O God I

Abu Humaid as-Sa'idi reported: They (the Companions of the Holy Prophet) said: Apostle of God, how should we bless you? He (the Holy Prophet) observed: Say: "O God! bless Muhammad, his wives and his offspring as Thou didst bless Ibrahim, and grant favours to Muhammad, and his wives and his offspring as Thou didst grant favours to the family of Ibrahim; Thou art Praiseworthy and Glorious."

Abu Huraira reported: The Messenger of God^* said: He who blesses me once, God would bless him ten times.

Abu Huraira reported: The Messenger of God^* said: When the Imam says: "God listens to him who praises Him." you should say: "O God, our Lord for Thee is the praise." for if what anyone says synchronises with what the angels say, his past sins will be forgiven.

A hadith like this is narrated by Abd Huraira by another chain of transmitters.

Abu Huraira reported: The Messenger of God^* said: SayAmin when the Imam says Amin, for it anyone's utterance of Amin synchronises with that of the angels, he will be forgiven his past sins.

Abu Huraira said: I heard from the Messenger of God^* the hadith like one transmitted by Malik, but he made no mention of the words of Shibab.

Abu Huraira reported: The Messenger of God^* said: When anyone amongst you utters Amin in prayer and the angels in the sky also utter Amin, and this (utterance of the one) synchronises with (that of) the other, all his previous sins are pardoned.

Abu Harare reported: The Messenger of God^* said: When anyone amongst you utters Amin and the angels In the heaven also utter Amin and (the Amin) of the one synchronises with (that of) the other, all his previous sins are pardoned.

'A hadith like this is transmitted by Ma'mar from Hammam b. Munabbih on the authority of Abu Huraira who reported it from the Apostle of God^*.

Abu Huraira reported: The Messenger of God^* said: When the reciter (Imam) utters: "Not of those on whom (is Thine) wrath and not the erring ones," and (the person) behind him utters Amin and his utterance synchronises with that of the dwellers of heavens, all his previous sins would be pardoned.

Anas b. Malik reported: The Apostle of God^* fell down from a horse and his right side was grazed. We went to him to inquire after his health when the time of prayer came. He led us in prayer in a sitting posture and we said prayer behind him sitting, and when he finished the prayer hesaid: The Imam is appointed only to be followed; so when he recites takbir, you should also recite that; when he prostrates, you should also prostrate; when he rises up, you should also rise up, and when he said" God listens to him who praises Him," you should say: "Our Lord, to Thee be the praise," and when he prays sitting, all of you should pray sitting.

Anas b. Malik reported: The Messenger of God^* fell down from a horse and he was grazed and he led the prayer for us sitting, and the rest of the hadith is the same.

Anas b. Malik reported: The Messenger of God^* fell down from a horse and his right side was grazed, and the rest of the hadith is the same with the addition of these words: "When he (the Imam) says prayer standing, you should also do so."

Anas reported: The Messenger of God^* rode a horse and fell down from it and his right side was grazed, and the rest of the hadith is the same, and (these words) are found in it: "When he (the Imam) says prayer in an erect posture, you should also say it in an erect posture."

Anas b. Malik reported: The Messenger of God^* fell down from his horse and his right side was grazed, and the rest of the hadith is the same. In this hadith there are no additions (of words) as transmitted by Yunus and Malik.

'A'isha reported: The Messenger of God^* fell ill and some of his Companions came to inquire after his health. The Messenger of God^* said prayer sitting, while (his Companions) said it (behind him) standing. He (the Holy Prophet) directed them by his gesture to sit down, and they sat down (in prayer). After finishing the (prayer) lie (the Holy Prophet) said: The Imam is appointed so that be should be followed, so bow down when lie bows down, and rise rip when he rises up and say (prayer) sitting when he (the Imam) says (it) sitting.

This hadith is narrated with the same chain of transmitters by Hisham b. 'Urwa.

Jabir reported: The Messenger of God^* was ill and we said prayer behind him and he was sitting. And Abu Bakr was making audible to the people his takbir. As he paid his attention towards us he saw us standing and (directed us to sit down) with a gesture. So we sat down and said our prayer with his prayer in a sitting posture. After uttering salutation he said: You were at this time about to do an act like that of the Persians and the Romans. They stand before their kings while they sit, so don't do that; follow your Imams. If they say prayer standing, you should also do so, and if they say prayer sitting, you should also say prayer sitting.

Jabir said: The Messenger of God^* led the prayer and Abu Bakr was behind him. When the Messenger of God^* recited the takbir, Abu Bakr also recited (it) in order to make it audible to us. And the rest of the hadith is like one transmitted by Laith.

Abu Huraira reported: The Messenger of God^* said: The Imam is appointed, so that he should be followed, so don't be at variance with him. Recite takbir when he recites it; bow down when he bows down and when he says: "God listens to him who praises Him," say: "O God, our Lord, to Thee be the Praise." And when he (the Imam) prostrates, you should also prostrate, and when he says prayer sitting, you should all observe prayer sitting.

A hadith like this has been transmitted by Hammam b. Munabbih from the Apostle of God^* on the authority of Abu Huraira.

Abu Huraira reported: The Messenger of God^* while teaching us (the principles of faith), said: Do not try to go ahead of the Imam, recite takbir when he recites it. and when he says: "Nor of those who err," you should say Amin, bow down when lie bows down, and when he says: " God listens to him who praises Him," say: "O God, our Lord, to Thee be the praise".

Abu Huraira reported from the Apostle of God^* (a hadith) like it, except the words: "Nor of those who err, say Amin" and added: "And don't rise up ahead of him."

Abu Huraira reported: The Messenger of God^* said: Verily the Imam is a shield, say prayer sitting when he says prayer sitting. And when he says: "God listens to him who praises Him," say: "O God, our Lord, to Thee be the praise." and when the utterance of the people of the earth synchronises with that of the beings of heaven (angels), all the previous sins would be pardoned.

Abu Huraira reported God's Messenger^* saying: The Imamis appointed to be followed. So recite takbir when he recites it, and bow down when he bows down and when he utters: "God listens to him who praises Him," say" O God, our Lordfor Thee be the praise." And when he prays, standing, you should pray standing. And when he prays sitting, all of you should pray sitting.

Ubaidullah b. Abdullah reported: I visited 'A'isha and asked her to tell about the illness of the Messenger of God^*. She agreed and said: The Apostle^* was seriously ill and he asked whether the people had prayed. We said: No, they are waiting for you, Messenger of God. He (the Holy Prophet) said: Put some water in the tub for me. We did accordingly and he (the Holy Prophet) took a bath;and, when he was about to move with difficulty, he fainted. When he came round, he again said: Have the people said prayer? We said: No, they are waiting for you, Messenger of God. He (the Holy Prophet) again said: Put some water for me in the tub. We did accordingly and he took a bag, but when he was about to move with difficultyhe fainted. When he came round, he asked whether the people had prayed. We said: No, they are waiting for you, Messenger of God. He said: Put some water for me in the tub. We did accordingly and he took a bath and he was about to move with difficulty when he fainted. When he came roundhe said: Have the people saidprayer? We said: No, they are waiting for you, Messenger of God. She ('A'isha) said: The people were staying in the mosque and waiting for the Messenger of God^* to lead the last (night) prayer. She ('A'isha) said: The Messenger of God^* sent (instructions) to Abu Bakr to lead the people in prayer. When the messenger came, he told him (Abd Bakr): The Messenger of God^* has ordered you to lead the people in prayer. Abu Bakr who was a man of very tenderly feelings asked Umar to lead the prayer. 'Umar said: You are more entitled to that. Abu Bakr led the prayers during those days. Afterwards the Messenger of God^* felt some relief and he went out supported by two men, one of them was al-'Abbas, to the noon prayer. Abu Bakr was leading the people in prayer. When Abu Bakr saw him. he began to withdraw, but the Apostle of God^* told him not to withdraw. He told his two (companions) to seat him down beside him (Abu Bakr). They seated him by the side of Abu Bakr. Abu Bakr said the prayer standing while following the prayer of the Apostle^* and the people Bald prayer (standing) while following the prayer of Abu Bakr. The Apostle^* was seated. Ubaidullah said: I visited 'Abdullah b. 'Abbas, and said: Should I submit to you what 'A'isha had told about the illness of the Apostle^*? He said: Go ahead. I submitted to him what had been transmitted by her ('A'isha). He objected to none of it, only asking whether she had named to him the man who accompanied al-'Abbas. I said: No. He said: It was 'Ali.

'A'isha reported: It was in the house ofMaimuna that the Messenger of God^* first fell ill. He asked permission from his wives to stay in her ('A'isha's) house during his illness. They granted him permission. She ('A'isha) narrated: He (the Holy Prophet) went out (for prayer) with his hand over al-Fadl b. 'Abbas and on the other hand there was another person and (due to weakness) his feet dragged on the earth. 'Ubaidullah said: I narrated this hadith to the son of 'Abbas ('Abdullah b. 'Abbas) and he said: Do you know who the man was whose name 'A'isha did not mention? It was 'Ali.

'A'isha, the wife of the Apostle^*, said: When the Messenger of God^* fell ill and his illness became serious, he asked permission from his wives to stay in my house during his illness. They gave him permission to do so. He stepped out (of'A'isha's apartment for prayer) supported by two persons. (He was so much weak) that his feet dragged on the ground and he was being supported by 'Abbas b. 'Abd al-Muttalib and another person. 'Ubaidullah said: I informed 'Abdullah (b. 'Abbas) about that which 'A'isha had said. 'Abdullah b. 'Abbas said: Do you know the man whose name 'A'isha did not mention? He said: No. Ibn 'Abbas said: It was 'Ali.

'A'isha, the wife of the Apostle of God^*, said: I tried to dissuade the Messenger of God^* from it (i. e. from appointing Abu Bakr as the Imam.) and my insistence upon it was not due to the fact that I entertained any apprehension in my mind that the people would not love the man who would occupy his (Prophet's) place (i.e. who would be appointed as his caliph) and I feared that the people would be superstitious about one who would occupy his place. I, therefore, desired that the Messenger of God^* should leave Abu Bakr aside in this matter.

'A'isha reported: When the Messenger of God^* came to my house, he said: Ask Abu Bakr to lead people in prayer. 'A'isha narrated: I said, Messenger of God, Abu Bakr is a man of tenderly feelings; as he recites the Qur'an, he cannot help shedding tears: so better command anyone else to lead the prayer. By God, there is nothing disturbing in it for me but the idea that the people may not takeevil omen with regard to one who is the first to occupy the place of the Messenger of God^*. I tried to dissuade him (the Holy Prophet) twice or thrice (from appointing my father as an Imam in prayer), but he ordered Abu Bakr to lead the people in prayer and said: You women are like those (who had) surrounded Yusuf.

'A'isha reported: When the Messenger of God^* was confined to bed, Bilal came to him to summon him to prayer. He (the Holy Prophet) said: Ask Abu Bakr to lead the people in prayer. She ('A'isha) reported: I said: Messenger of God, Abu! Bakr is a tenderhearted man, go when ]be would stand at your place (he would be so overwhelmed by feelings) that he would not be able to make the people hear anything (his recitation would not be audible to the followers in prayer). You should better order Umar (to lead the prayer). He (the Holy Prophet) said: Ask Abu Bakr to lead people in- prayer. She ('A'isha) said: I asked Hafsa to (convey) my impression to him (the Holy Prophet) that Abu Bakr was a tenderhearted man, so when he would stand at his place, he would not be able to make the people bear anything. He better order Umar. Hafsa conveyed this (message of Hadrat 'A'isha) to him (the Holy Prophet). The Messenger of God^* said: (You are behaving) as if you are the females who had gathered around Yusuf. Order Abd Bakr to lead the people in prayer. She ('A'isha) reported: So Abu Bakr was ordered to lead the people in prayer. As the prayer began, the Messenger of God^* felt some relief; he got up and moved supported by two persons and his feet dragged on earth (due to excessive weakness). 'A'isha reported: As he (the Holy Prophet) entered the mosque. Abu Bakr perceived his (arrival). He was about to with. draw, but the Messenger of God^* by the gesture (of This hand) told him to keep standing at his place. The Messenger of God^* came and seated himself on the left side of Abu Bakr. She ('A'isha) reported: The Messenger of God^* was leading people in prayer sitting. Abu Bakr was following the prayer of the Apostle^* in a standing posture and the people were following the prayer of Abu Bakr.

A'mash reported: When the Messenger of God^* suffered from illness of which he died, and in the hadith transmitted by Ibn Mus-hir, the words are: The Messenger of God^* was brought till he was seated by his (Abu Bakr's) side and the Apostle^* led the people in prayer and Abu Bakr was making takbir audible to them, and in the hadith transmitted by 'Isa the (words are): "The Messenger of God^* sat and led the people in prayer and Abu Bakr was by his side and he was making (takbir) audible to the people."

'A'isha reported: The Messenger of God^* ordered Abu Bakr that he should lead people in prayer during his illness, and he led them In prayer. 'Urwa said: The Messenger of God^* felt relief and went (to the mosque) and Abd Bakr was leading the people in prayer. When Abel Bakr saw him he began to withdraw, but the Messenger of God^* signed him to remain where he was. The Messenger of God^* sat opposite to Abu Bakr by his side. Abu Bakr said prayer following the prayer of the Messenger of God^*, and the people said prayer following the prayer of Abu Bakr.

Anas b. Malik reported, Abu Bakr led them in prayer due to the illness of the Messenger of God^* of which be died. It was a Monday and they stood in rows for prayer. The Messenger of God^* drew aside the curtain of ('A'isha's) apartment and looked at us while he was standing, and his (Prophet's) face was (as bright) as the paper of the Holy Book. The Messenger of God^* felt happy and smiled. And we were confounded with joy while in prayer due to the arrival (among our midst) of the Messenger of God^*, Abu Bakr stepped back upon his heels to say prayer in a row perceiving that the Messenger of God^* had come out for prayer. The Messenger of God^* with the help of his hand signed to them to complete their prayer. The Messenger of God^* went back (to his apartment) and drew the curtain. He (the narrator) said: The Messenger of God^* breathed his last on that very day.

Anas reported: The last glance that I have had of the Messenger of God^* (before his death) was that when he on Monday drew the curtain aside. The hadith transmitted by Salih is perfect and complete.

This hadith is narrated on the authority of Anas b. Malik by another chain of transmitters.

Anas reported: The Apostle of God^* did not come to us for three days. When the prayer was about to start. Abu Bakr stepped forward (to lead the prayer), and the Apostle of God^* lifted the curtain. When the face of the Apostle of God^* became visible to us, we (found) that no sight was more endearing to us than the face of the Apostle of God^* as it appeared to us. The Apostle of God^* with the gesture of his hand directed Abu Bakr to step forward (and lead the prayer). The Apostle of God^* then drew the curtain, and we could not see him till he died.

Abu Musa reported: When the Messenger of God^* became ill and illness became serious he ordered Abu Bakr to lead the people in prayer. Upon this 'A'isha said: Messenger of God, Abd Bakr is a man of tenderly feelings: when he would stand in your place (he would be so much overwhelmed -by grief that) he would not be able to lead the people in prayer. He (the Holy Prophet) said: You order Abu Bakr to lead the people in prayer, and added: You are like the female companions of Yusuf. So Abu Bakr led the prayer (during this period of illness) in the life of the Messenger of God^* .

Sahl b. Sa'd al-Sa'idi reported: The Messenger of God^* went to the tribe of Bani Amr b. Auf in order to bring reconciliation amongst (its members), and It was a time of prayer. The Mu'adhdhin came to Abu Bakr and said: Would you lead the prayer in case I recite takbir (tahrima, with which the prayer begins)? He (Abu Bakr) said: Yes. He (the narrator) said: He (Abu Bakr) started (leading) the prayer. The people were engaged in observing prayer when the Messenger of God^* happened to come there and made his way (through the people) till he stood in a row. The people began to clap (their hands), but Abu Bakr paid no heed (to it) in prayer. When the people clapped more vigorously, he (Abu Bakr) then paid heed and saw the Messenger of God^* there. (He was about to withdraw when) the Messenger of God^* signed to him to keep standing at his place. Abu Bakr lifted his hands and praised God for what the Messenger of God^* had commanded him and then Abu Bakr withdrew himself till he stood in the midst of the row and the Messenger of God^* stepped forward and led the prayer. When (the prayer) was over, he (the Holy Prophet) said: O Abu Bakr, what prevented you from standing (at that place) as I ordered you to do? Abu Bakr said: It does not become the son of Abu Quhafa to lead prayer before the Messenger of God^*. The Messenger of God^* said (to the people) around him: What is it that I saw you clapping so vigorously? (Behold) when anything happens in prayer, say: Subha God, for when you would utter it, it would attract the attention, while clapping of hands is meant for women.

This hadith is transmitted by Sahl b. Sa'd in the same way as narrated by Malik, with the exception of these words: "Abu Bakr lifted his hands and praised God and retraced his (steps) till he stood in a row."

Sahl b. Sa'd al-Sa'idi reported: The Apostle of God^* went to Bani Amr b. 'Auf in order to bring about reconciliation amongst them. The rest of the hadith is the same but with (the addition of these words): "The Messenger of God^* came and made his way through the rows till he came to the first row and Abu Bakr retraced his steps."

Mughira b. Shu'ba reported that he participated In the expedition of Tabuk along with the Messenger of God^*. The Messenger of God^* went out to answer the call of nature before the morning prayer. and I carried along with him a jar (full of water). When the Messenger of God^* came back to me (after relieving himself). I began to pour water upon his hands out of the jar and he washed his hands three times, then washed his face three times. He then tried to tuck up the sleeves of his cloak upon his forearms but since the sleeves were tight he inserted his hands in the cloak and then brought out his forearms up to the elbow below the cloak, and then wiped over his shoes and then moved on. Mughira said: I also moved along with him till he came to the people and (he found) that they had been saying their prayer under the Imamah of 'Abd al-Rahman b. 'Auf. The Messenger of God^* could get one rak ah out of two and said (this) last rak'ah along with the people. When Abd al-Rahman b. 'Auf pronounced the salutation, the Messenger of God^* got up to complete the prayer. This made the Muslims terrified and most of them began to recite the glory of the Lord. When the Apostle of God^* finished his prayer, he turned towards them and then said: You did well, or said with a sense of joy: You did the right thing that you said prayer at the appointed hour.

This hadith is narrated by Hamza b. Mughira by another chain of trans- mitters (but with the addition of these words): I made up my mind to hold Abd al-Rahman b. 'Auf back, but the Messenger of God^* said: Leave him."

Abu Huraira reported: The Messenger of God^* said: Glorification of God is for men and clapping of hands is meant for women (if something happens in prayer). Harmala added in his narration that Ibn Shihab told him: I saw some of the scholars glorifying God and making a gesture.

This hadith is narrated on the authority of Abu Huraira by another chain of transmitters.

This hadith is transmitted by Muhammad b. Rafi', Abu'I-Razzaq. Ma'mar, Hammam on the authority of Abu Huraira with the addition of (the word)" prayer".

Abu Huraira reported: one day the Messenger of God^* led the prayer. Then turning (towards his Companions) he said: O you, the man, why don't you say your prayer well? Does the observer of prayer not see how he is performing the prayer for he performs it for himself? By God, I see behind me as I see In front of me.

Abu Huraira reported: The Messenger of God^* said: Do you find me seeing towards the Qibla only? By God, your bowing and your prostrating are not hidden from my view. Verily I see them behind my back.

Anas b. Malik reported. The Messenger of God^* said: Perform bowing and prostration well. By God. I see you even if you are behind me, or he said'. (1 see you) behind my back when you bow or prostrate.

Anas reported: The Apostle of God^* said: Complete the bowing and prostration well. By God, 1 see you behind my back as to how you bow and prostrate or when you bow and prostrate.

Anas reported: The Messenger of God^* one day led us in the prayer. and when he completed the Prayer he turned his face towards us and said: O People, I am your Imam, so do not precede me in bowing and prostration and in standing and turning (faces, i. e. In pronouncing salutation), for I see you in front of me and behind me, and then said: By Him in Whose hand Is the life of Muhammad, if you could see what I see, you would have laughed little and wept much more. They said: What did you see, Messenger of God? He replied: (I saw) Paradise and Hell.

This hadith is narrated by Anas with another chain of transmitters, and in the hadith transmitted by Jarir there is no mention of" turning (faces)".

Abu Huraira reported: The Messenger of God^* said: Does the man who lifts his head ahead of the Imam (from prostration) not fear that God may change his head into the head of an ass?

Abu Huraira reported: The Messenger of God^* said: Does the man who lifts his head before the Imam not fear that God may change his face into that of an ass?

This hadith has been narrated by Abu Huraira by another chain of transmitters except for the words narrated by Rabi' b. Muslim: "God may make his face like the face of an ass."

Jabir b. Samura reported: The Messenger of God^* said: The people who lift their eyes towards the sky in Prayer should avoid it or they would lose their eyesight.

Abu Huraira reported: People should avoid lifting their eyes towards the sky while supplicating in prayer, otherwise their eyes would be snatched away.

Jabir b. Samura reported: The Messenger of God^* came to us and said: How is it that I see you lifting your hands like the tails of headstrong horses? Be calm in prayer. He (the narrator) said: He then again came to us and saw us (sitting) in circles; he said: How is it that I see you in separate groups? He (the narrator) said: He again came to us and said: Why don't you draw yourselves up in rows as angels do in the presence of their Lord? We said: Messenger of God, bow do the angels draw themselves up in rows in the presence of their Lord? He (the Holy Prophet) said: They make the first rows complete and keep close together in the row.

This hadith has been narrated by A'mash with the same chain of transmitters.

Jabir b. Samura reported: When we said prayer with the Messenger of God^* , we pronounced: Peace be upon you and Mercy of God, peace be upon you and Mercy of God, and made gesture with the hand on both the sides. Upon this the Messenger of God (may peace be upon him said: What do you point out with your hands as if they are the tails of headstrong horses? This is enough for you that one should place one's hand on one's thigh and then pronounce salutation upon one's brother on the right side and then on the left.

Jabir b. Samura reported: We said our prayer with the Messenger of God^* and, while pronouncing salutations, we made gestures with our hands (indicating)" Peace be upon you, peace be upon you." The Messenger of God^* looked towards us and said: Why is it that you make gestures with your hands like the tails of headstrong horses? When any one of you pro- nounces salutation (in prayer) he should only turn his face towards his companion and should not make a gesture with his hand.

Abu Mas'ud reported: The Messenger of God^* used to touch our shoulders in prayer and say: Keep straight, don't be irregular, for there would be dissension in your hearts. Let those of you who are sedate and prudent be near me, then those who are next to them, then those who are next to them. Abu Mas'ud said: Now-a-days there is much dissension amongst you.

This hadith is narrated by Ibn Uyaina with the same chain of transmitters.

Abdullah b. Mas'ud reported: The Messenger of God^* said: Let those who are sedate and prudent be near me, then those who are next to them (saying it tliree tinies), and beware of the tumult of the markets.

Anas b. Malik reported: The Messenger of God^* said: Straighten your rows. for the straightening of a row is a part of the perfection of prayer.

Anas b. Malik reported: The Messenger of God^* said: Complete the rows, for I can see you behind my back.

Hammam b. Munabbih reported: This is what was transmitted to us by Abu Huraira from the Messenger of God^* and, while making a mention of a few ahadith, said: (The Messengerof God directed us thus): Establish rows in prayer, for the making of a row (straight) is one of the merits of prayer.

Nu'man b. Bashir reported: I heard the Messenger of God^* say: Straighten your rows, or God would create dissension amongst you.

Nu'man b. Bashir reported: The Messenger of God (may peace-be upon him) used to straighten our rows as it lie were straightening an arrow with their help until be saw that we had learnt it from him. One day he came out, stood up (for prayer) and was about to say: God is the Greatest, when he saw a man, whose chest was bulging out from the row, so he said: Servants of God, you hint straighten your rows or God would create dissension amongst you.

Abu 'Awana reported this hadith with the same chain of transmitters.

Abu Huraira reported: The Messenger of God^* said: If the people were to know what excellence is there in the Adhan and in the first row, and they could not (get these opportunities) except by drawing lots, they would have definitely done that. And if they were to know what excellence lies in joining the prayer in the first takbir (prayer), they would have vied with one another. And if they were to know what excellence lies in the night prayer and morning prayer, they would have definitely come even if crawling (on their knees).

Abu Sa'id al-Khudri reported: The Messenger of God^* saw (a tendency ) among his Companions to go to the back, so he said to them: Come forward and follow my lead, and let those who come after you follow your lead. People will continue to keep back till God will put them at the back.

Abu Sa'id al-Khudri reported: The Messenger of God^* saw people at the end of the mosque, and then the (above-mentioned hadith) was narrated.

Abu Huraira reported: The Messenger of God^* said: If you were to know, or if they were to know, what (excellence) lies in the first rows, there would have been drawing of lots (for filling them) ; and Ibn Harb said: For (occupying) the first row there would have been drawing of lots.

Abu Huraira said: The best rows for men are the first rows, and the worst ones the last ones, and the best rows for women are the last ones and the worst ones for them are the first ones.

This hadith is narrated by Suhail with the same chain of transmitters.

Sahl b. Sa'd reported: I saw men having tied (the ends) of their lower garments around their necks, like children, due to shortage of cloth and offering their prayers behind the Apostle of God^*. One of the proclaimers said: O womenfolk, do not lift your heads till men raise (them).

Salim narrated it from his father ('Abdullah b. Umar) that the Messenger of God^* said: When women ask permission for going to the mosque, do not prevent them.

Abdullah b. Umar reported: I heard God's Messenger^* say: Don't prevent your women from going to the mosque when they seek your permission. Bilal b. 'Abdullah said: By God, we shall certainly prevent them. On this'Abdullah b. Umar turned towards him and reprimanded him to harshly as I had never heard him do before. He ('Abdullah b. Umar) said: I am narrating to you that which comes from the Messenger of God^* and you (have the audicity) to say: By God, we shall certainly prevent them.

Ibn 'Umar reported: 'The Messenger of God^* said: Do not prevent the maid-servants of God from going to the mosque.

lbn Umar reported: I heard the Messeinger of God^* say: When your women seek your permission for going to the mosque, you grant them (permission).

Ibn 'Umar reported: The Messenger of God^* said: Do not prevent women from going to the mosque at night. A boy said to 'Abdullah b. Umar: We would never let them go out, that they may not be caught in evil. He (the narrator) said: Ibn Umar reprimanded him and said.. I am saying that the Messenger of God^* said this, but you say: We would not allow!

A hadith like this has been narrated by A'mash with the same chain of transmitters.

Ibn 'Umar reported: Grant permission to women for going to the mosque in the night. His son who was called Waqid said: Then they would make mischief. He (the narrator) said: He thumped his (son's) chest and said: I am narrating to you the hadith of the Messenger of God^*, and you say: No!

Ibn Umar reported: The Messenger of God^* said: Do not deprive women of their share of the mosques, when they seek permission from you. Bilal said: By God, we would certainly prevent them. 'Abdullah said: I say that the Messenger of God^* said it and you say: We would certainly prevent them!

Zainab Thaqafiya reported: The Messenger of God^* said: When any one of you (women) participates in the 'Isha' prayer, she should not perfume herself that night.

Zainab, the wife of Abdullah (b. 'Umar), reported: The Messenger of God^* said to us: When any one of you comes to the mosque, she should not apply perfume.

Abu Huraira said: The Messenger of God^* said: Whoever (woman) fumigates herself with perfume should not join us in the 'Isha' prayer.

'Amra, daughter of Abd al-Rahmin, reported: I heard 'A'isha, the wife of the Apostle of God^*. say: If the Messenger of God^* had seen what new things the women have introduced (in their way of life) he would have definitely prevented them from going to the mosque, as the women of BaniIsra'il were prevented.

This hadith has been narrated by Yahya b. Sa'id with the same chain of transmitters.

Ibn 'Abbas reported: The word of (God) Great and Glorious: 'And utter not thy prayer loudly, nor be low in it" (xvii. 110) was revealed as the Messenger of God (may peace beupon him) was hiding himself in Mecca. When he led his Companions in prayer he raised his voice (while reciting the) Qur'an. And when the polytheists heard that, they reviled the Qur'an and Him Who revealed it and him who brought it. Upon this God, the Exalted, said to His Apostle^*: Utter not thy prayer so loudly that the polytheists may hear thy recitation and (recite it) not so low that it may be inaudible to your Companions. Make them hear the Qur'an, but do not recite it loudly and seek a (middle) way between these. Recite between loud and low tone.

'A'isha reported that so far as these words of (God) Glorious and High are concerned: "And utter not thy prayer loudly, not be low in it" (xvii. 110) relate to supplication (du'a').

A hadith like this has been narrated by Hisham with the same chain of transmitters.

Ibn 'Abbas reported with regard to the words of God, Great and Glorious: " Move not thy tongue therewith" (Ixxv. 16) that when Gabriel brought revelation to him (the Holy Prophet) he moved his tongue and lips (with a view to committing it to memory instantly). This was something hard for him and it was visible (from his face). Then God, the Exalted. revealed this a" Move not thy tongue therewith to make haste (in memorising it). Surely on us rests the collecting of it and the reciting of it" (ixxv. 16), i. e. Verily it rests with Us that We would preserve it in your heart and (enable you) to recite it You would recite it when We would recite it and so follow its recitation, and He (God) said: "We revealed it, so listen to it attentively. Verily its exposition rests with Us. i. e. We would make it deliver by your tongue." So when Gabriel came to him (to the Holy Prophet), he kept silence, and when he went away he recited as God had promised him.

Ibn Abbas reported with regard to the words: "Do not move thy tongue there with to make haste," that the Apostle of God^* felt it hard and he moved his lips. Ibn 'Abbas said to me (Sa'id b. Jubair): I move them just as the Messenger of God^* moved them. Then said Sa'id: I move them just as Ibn 'Abbas moved them, and he moved his lips. God, the Exalted, revealed this: "Do not move your tongue therewith to make haste. It is with US that its collection rests and its recital" (al-Qur'an, ixxv. 16). He said: Its preservation in your heart and then your recital. So when We recite it, follow its recital. He said: Listen to it, and be silent and then it rests with Us that you recite it. So when Gabriel came to the Messenger of God^*, he listened to him attentively, and when Gabriel went away, the Apostle of God^* recited as he (Gabriel) had recited it.

Ibn 'Abbas reported: The Messenger of God^* neither recited the Qur'an to the Jinn nor did he see them. The Messenger of God^* went out with some of his Companions with the intention of going to the bazaar of 'Ukaz And there had been (at that time) obstructions between satans and the news from the Heaven, and there were flung flames upon them. So satan went back to their people and they said: What has happened to you? They said: There have been created obstructions between us and the news from the Heaven. And there have been flung upon us flames. They said: It cannot happen but for some (important) event. So traverse the eastern parts of the earth and the western parts and find out why is it that there have been created obstructions between us and the news from the Heaven. So they went forth and traversed the easts of the earth and its wests. Some of them proceeded towards Tihama and that is a nakhl towards the bazaar of 'Ukaz and he (the Holy Prophet) was leading his Companions in the morning prayer. So when they heard the Qur'an. they listened to it attentively and said: It is this which has caused obstruction between us and news from the Heaven. They went back to their people and said: O our people, we have heard a strange Qur'an which directs us to the right path; so we affirm our faith in it and we would never associate anyone with our Lord. And God, the Exalted and Glorious, revealed to His Apostle Muhammad^*: "It has been revealed to me that a party of Jinn listened to it" (Qur'an, lxxii. 1).

Dawud reported from 'Amir who said: I asked 'Alqama if Ibn Mas'ud was present with the Messenger of God^* on the night of the Jinn (the night when the Holy Prophet met them). He (Ibn Mas'uad) said: No, but we were in the company of the Messenger of God^* one night and we missed him. We searched for him in the valleys and the hills and said. He has either been taken away (by jinn) or has been secretly killed. He (the narrator) said. We spent the worst night which people could ever spend. When it was dawn we saw him coming from the side of Hiri'. He (the narrator) reported. We said: Messenger of God, we missed you and searched for you, but we could not find you and we spent the worst night which people could ever spend. He (the Holy Prophet) said: There came to me an inviter on behalf of the Jinn and I went along with him and recited to them the Qur'an. He (the narrator) said: He then went along with us and showed us their traces and traces of their embers. They (the Jinn) asked him (the Holy Prophet) about their provision and he said: Every bone on which the name of God is recited is your provision. The time it will fall in your hand it would be covered with flesh, and the dung of (the camels) is fodder for your animals. The Messenger of God^* said: Don't perform istinja with these (things) for these are the food of your brothers (Jinn).

This hadith has been reported by Dawud with the same chain of transmitters up to the word (s): "The traces of their embers." Sha'bi said: They (the Jinn) asked about their provision, and they were the Jinn of al-jazira, up to the end of the hadith, and the words of Sha'bi have been directly transmitted from the hadith of Abdullah.

This hadith has been narrated on the authority of 'Abdullah from the Apostle^* up to the words: "The traces of the embers," but he made no mention of what followed afterward.

Abdullah (b. Mas'ud) said: I was not with the Messenger of God^* but I wish I were with him.

Ma'n reported.. I heard it from my father who said: I asked Masruq who informed the Messenger of God^* about the night when they heard the Qur'an. He said: Your father, Ibn Mas'ud, narrated it to me that a tree informed him about that.

Abu Qatada reported: The Messenger of God^* led us in prayer and recited in the first two rak'ahs of the noon and afternoon prayers Surat al-Fitiha and two (other) surahs. And he would sometimes recite loud enough for us the verses. He would prolong the first rak'ah more than the second. And he acted similarly in the morning prayer.

Abu Qatada reported it on the authority of his father: The Messenger of God^* would recite in the first two rak'ahs of the noon and afternoon prayers the opening chapter of the Book and another surah. He would sometimes recite loud enough to make audible to us the verse and would recite in the last two rak'ahs Surat al-Faitiha (only).

Abu Sa'id al-Khudri reported: We used to estimate how long God's Messenger^* stood in the noon and afternoon prayers, and we estimated hat he stood in the first two rak'ahs of the noon prayer as long as it takes to recite Alif Lam Mim, Tanzil, i. e. as-Sajda. We estimated that he stood half that time in the last two rak'ahs; that he stood in the first two of the afternoon as long as he did in the last two at noon; and in the last two of the afternoon prayer about half that time.

Abu Bakr in his narration has made no mention of Alif Lam Mim, Tanzil, but said: As long as it takes to recite thirty verses.

Abu Sa'id al-Khudri reported: The Apostle of God^* used to recite in every rak'ah of the first two rak'ahs of the noon prayer about thirty verses and in the last two about fifteen verses or half (of the first rak'ah) and in every rak'ah of the 'Asr prayer of the first two rak'ahs about fifteen verses and in the last two verses half (of the first ones).

Jabir b. Samura reported: The people of Kufa complained to Umar b. Khattab about Sa'id and they made a mention of his prayer. 'Umar sent for him. He came to him. He ('Umar) totd him that the people had found fault with his prayer. He said: I lead them in prayer in accorance with the prayer of the Messenger of God^*. I make no decrease in it. I make them stand for a longer time in the first two (rak'ahs) and shorten it in the last two. Upon this 'Umar remarked: This is what I deemed of thee, O Abu Ishaq

This hadith his been narrated by 'Abu al-Malik with the same chain of transmitters.

Jabir b. Samura reported: 'Umar said to Sa'd: They complain against you in every matter, even in prayer. He (Sa'd) said: I prolong (standing) in the first two (rak'ahs) and shorten it in the last two, and I make no negligence in following the prayer of the Messenger of God^*. He ('Umar) remarked: This is what is expected of you, or, that is what I deemed of you.

This hadith is narrated by Jabir b. Samura but with the addition of these words: "(Sa'd said): These bedouins presume to teach me prayer."

Abu Sa'id al-Khudri reported: The noon prayer would start and one would go to al-Baqi' and after having relieved himself he would perform ablution and then come, while the Messenger of God^* would be in the first rak'ah, because he would prolong it so much.

Qaz'a reported: I came to Abu Sa'id al-Khudri and he was surrounded by people. When the people departed from him I said: I am not going to ask you what these people have been asking you. I want to ask you about the prayer of the Messenger of God^*. He (Abu Sa'id) said: There is no good for you in this. He (Qaz'a), however, repeated (his demand). He then said: The noon prayer would start and one of us would go to Baqi' and, having relieved himself, would come to his home, then perform ablution and go to the mosque, and (he would find) The Messenger of God^* in the first rak'ah.

Abdullah b. Sa'id reported: The Apostle of God^* led us in the morning prayer in Mecca and began Sarat al-Mu'minin (xxiii ) but when he came to the mention of Moses and Aaron (verse. 45) or to the mention of Jesus (verse 50), a cough got the better of him, and he bowed. 'Abdullah b. Sa'ib was present there, and in the hadith narrated by Abd al-Razzaq (the words are): He cut short (the recitation) and bowed.

'Amr b. Huwairith reported: I heard the Apostle of God^* recite in the morning prayer" Wa'l-lail-i-idhd 'As'asa" (ixxxi. 17).

Qutba b. Malik reported: I said prayer and the Messenger of God^* led it and he recited" Qaf. (I.). By the Glorious Qur'an," till he recited" and the tall palm trees" (l. 10). I wanted to repeat it but I could not follow its significance.

Qutba b. Malik reported that he had heard the Messenger of God^* reciting in the morning prayer this: "And the tall palm trees having flower spikes piled one above another" (l. 10).

Ziyad b. 'Ilaqa reported it on the authority of his uncle that he said the morning prayer with the Apostle of God^* and he recited in the first rak'ah: "And the tall palm trees having flower spikes piled one above another (l. 10) or perhaps Sarah Qaf.

Jabir b. Samura reported: The Apostle of God^* used to recite in the morning prayer" Qaf. By the Glorious Quran." and his prayer afterward shortened.

Simak asked Jabir b. Samura about the prayer of the Apostle^*. He said: He (the Holy Prophet) shortened the prayer and he did not pray like these people then, and he informed me that the Messenger of God^* used to recite" Qaf. By the (Glorious) Qur'an," and a passage of similar length.

Jabir b. Samura reported: The Apostle of God^* used to recite in the noon prayer: "By the night when it envelopes" (xcii.), and in the afternoon like this, but he prolonged the morning prayer as compared to that (noon and afternoon prayers).

Jabir b. Samura reported: The Apostle of God^* used to recite in the noon prayer: "Glorify the name of thy Most High Lord in the morning prayer longer than this" (lxxxvii.)

Abu Barza reported: The Messenger of God^* used to recite in the morning prayer from sixty to one hundred verses.

Abu Barza Aslami reported: The Messenger of God^* used to recite from sixty to one hundred verses in the morning prayer.

Ibn Abbas reported: Umm al-Fadl daughter of al-Harith heard him reciting: " By those sent forth to spread goodness" (lxxvii.). (Upon this) she remarked: O my son, you reminded me by the recitation of this surah (the fact) that it was the last surah that I heard from the Messenger of God^* and he recited it in the evening prayer.

This hadith has been narrated by Zuhri with the same chain of transmitters but with this addition: "And he did not lead the player after this till his death."

Jubair b. Mut'im reported: I heard the Messenger of God^* reciting Surat al-Tur (Mountain) (lii) in the evening prayer.

This hadith has been narrated by Zuhri with the same chain of transmitters.

'Adi reported: I heard al-Bara' narrating it from the Apostle of God^* that while in a journey he said the night prayer and recited in one of the two rak'ahs: "By the Fig and the Olive" (Su'rah xcv.).

Al-Bara' b. 'Azib reported that he said prayer with the Messenger of God^* and he recited: "By the Fig and the Olive."

Al-Bara' b. 'Azib reported: I heard the Apostle of God^* reciting in the night prayer: "By the Fig and the Olive," and I have never heard anyone with a sweeter voice than he.

Jabir reported that Mu'adh b. jabal used to pray with the Apostle^*, then came and led his people in prayer. One night he said the night prayer with the Apostle of God^*. He then came to his people and led them in prayer beginning with Surat al-Baqara. A man turned aside, pronounced the taslim (salutation for concluding the prayer), then prayed alone and departed. The people said to him: Have you become a hypocrite, so and so? He said: I swear by God that I have not, but I will certainly go to God's Messenger^* and will inform (him) about this. He then came to the Messenger of God^* and said: Messenger of God, we look after camels used for watering and work by day. Mu'idh said the night prayer with you. He then came and began with Surat al-Baqara. God's Messenger^* then turned to Mu'adh and said: Are you there to (put the people) to trial? Recite such and recite such (and such a surah). It is transmitted on the authority of Jabir, as told by Sufyan, that he (the Holy Prophet) had said: "By the Sun and its morning brightness" (Sarah xci.)," By brightness" (Surah xciii)" By the night when it spreads" (Surah xcii.), and" Glorify the name of thy most high Lord" (Surah lxxxii.).

Jabir reported: 'Mu'adh b jabal al-Ansari led his companions in the night prayer and prolonged it for them. A person amongst us said prayer (after having separated himself from the congregation). Mu'adh was informed of this, and he remarked that he wasa hypocrite. When it (the remark) was conveyed to the man, he went to the Messenger of God^* and informed him of what Mu'adh had said. Upon this the Apostle of God^* said to him: Mu'adh, do you want to become a person putting (people) to trial? When you lead people in prayer, recite: "By the Sun and its morning brightness" (Surah xci.)," Glorify the name of thy most high Lord" (Surah lxxxvi.) and" Read in the name of Lord" (Surah xcvi.), and" By the night when it spreads" (Surah xcii.).

Jabir b. 'Abdullah reported: Mu'adh b. Jabal said the night prayer with the Messenger of God^* and then returned to his people and then led them in this prayer.

Jabir b. Abdullah reported: Mu'adh said the night prayer with the Messenger of God^*. He then came to the mosque of his people and led them in prayer.

Abu Mas'ud al-Ainsari reported: A person came to the Messenger of God^* and said: I keep away from the morning prayer on account of such and such (a man), because; he keeps us so long. I never saw God's Messenger^* more angry when giving an exhortation than he was that day. He said: O people, some of you are scaring people away. So whoever of you leads the people in prayer he must be brief, for behind him are the weak, the aged, and the people who have (argent) business to attend.

This hadith like one narrated by Hashalm has been narrated from Isma'il with the same chain of transmitters.

Abu Huraira reported: The Apostle of God^* said: When any one of you leads the people in prayer, he should be brief for among them are the young and the aged, the weak and the sick. But when one of you prays by himself, he may (prolong) as he likes.

Hammam b. Munabbih reported: This is what Abu Huraira transmitted to us from Muhammad the Messenger of God^*, and he narrated (some) ahadith out of (these narrations and one of them is this): The Messenger of God^* said: When any one of you stands to lead people In prayer, he should shorten it, for amongst them are the aged, and amongst them are the weak, but when he prays by himself, he may prolong his prayer as he likes.

Abu Huraira reported: The Messenger of God^* said: When any one of you leads people in prayer, he must shorten it for among them are the weak, the infirm and those who have business to attend.

Abu Bakr b. 'Abd al-Rahman reported that he had heard Abu Huraira say that the Messenger of God^* said like it, but he substituted" the aged" for 'the infirm".

Uthman b. Abu'l-'As at-Thaqafi reported: The Apostle of God^* said to him: Lead your people in prayer. I said: Messenger of God. I perceive something (disturbing) in my soul. He (the Holy Prophet) asked me to draw near him and making me sit down in front of him he placed his hand on my breast between my nipples. and then, telling me to turn round, he placed it on my back between my shoulders. He then said: Act as an Imam for your people. He who acts as Imam of the people, he must be brief, for among them are the aged, among them are the sick, among them are the weak, and among them are the people who have business to attend. But when any of you prays alone, he may pray as he likes.

Uthman b. Abu'l-'As reported: The last thing which the Messenger of God^* instructed me was: When you lead the people in prayer, be brief.

Anas reported: The Apostle of God^* used to be brief and perfect in prayer.

Anas reported: The Messenger of God^* was among those whose prayers was brief and perfect.

Anas reported: I never prayed behind an Imam who was more brief and more perfect in prayer than the Messenger of God (may peace be upon him).

Anas reported: The Messenger of God^* would listen to the crying of a lad in the company of his mother, in prayer, and he would recite a short surah or a small surah.

Anas b. Malik reported the Messenger of God^* having said: When I begin the prayer I Intend to make it long, but I hear a boy cry. ing; I then shorten it because of his mother's feelings.

Al-Bara' b. 'Azib reported: I noticed the prayer of Muhammad^* and saw his Qiyam (standing), his bowing, and then going back to the standing posture after bowing, his prostration, his sitting between the two prostrations, and his prostration and sitting between salutation and going away, all these were nearly equal to one another.

Hakam reported: There dominated in Kufa a man whose name was men- tioned as Zaman b. al-Ash'ath, who ordered Abu 'Ubaidah b. 'Abdullah to lead people in prayer and he accordingly used to lead them. Whenever he raised his head after bowing, he stood up equal to the time that I can recite (this supplication): O God! our Lord! unto Thee be the praise which would fill the heavens and the earth, and that which will please Thee besides them I Worthy art Thou of all praise and glory. None can prevent that which Thou bestowest, and none can bestow that whichthou preventest. And the greatness of the great will not avail him against Thee. Hakam (the narrator) said: I made a mention of that to Abd al-Rahman ibn Abi Laila who reported: I heard al-Bara' b. 'Azib say that the prayer of the Messenger of God^* and his bowing, and when he lifted his head from bowing, and his prostration, and between the two prostrations (all these acts) were nearly proportionate. I made a mention of that to 'Ar b. Murrah and he said: I saw Ibn Abi Laili (saying the prayer), but his prayer was not like this.

Hakam reported: When Matar b. Najiya dominated Kufa he ordered Abu Ubaida to lead people in prayer, and the rest of the hadith is the same.

Thabit reported it on the authority of Anas: While leading you in prayer I do not shorten anything in the prayer. I pray as I saw the Messenger of God^* leading us. He (Thabit) said: Anas used to do that which I do not see you doing; when he lifted his head from bowing he stood up (so long) that one would say: He has forgotten (to baw down in prostration). And when he lifted his head from prostration, he stayed in that position, till someone would say: He has forgotten (to bow down in prostration for the second sajda).

Thabit reported it on the authority of Anas: I have never said such a light and perfect prayer as I said behind the Messenger of God^*. The prayer of the Messenger. of God^* was well balanced. And so too was the prayer of Abu Bakr well balanced. When it was the time of 'Umar b. al-Khattab he prolonged the morning prayer. When the Messenger of God^* said: God listened to him who praised Him, he stood erect till we said: He has forgotten. He then prostrated and sat between two prostration till we said: He has forgotten.

Al-Bara' (b. 'Azib), and he was no liar (but a truthful Companion of the Holy Prophet), reported: They used to say prayer behind the Messenger of God^* . I never saw anyone bending his back at the time when he (the Holy Prophet) raised his head, till the Messenger of God^* placed his forehead on the ground. They then fell in prostration after him.

Al-Bara' reported, and he was no liar: When the Messenger of God^* said: God listened to him who praised Him, none of us bent his back till he (the Holy Prophet) prostrated; we then, afterwards, went down in prostration.

Al-Bara' reported: They (the Companions) said prayer with the Messenger of God^*, and they bowed when he (the Holy Prophet) bowed. and when he raised his head after bowing, he pronounced: "God listened to him who praised Him," and we kept standing till we saw him placing his face on the ground and then we followed him.

Al-Bara' reported: When we were (in prayer) with the Messenger of God God^* none of us benfft his back till we saw he prostrated. Zuhair and others reported: "till we saw him prostrating".

'Amr b. Huraith reported: I said the dawn prayer behind the Apostle of^* and heard him reciting: 'Nay. I call to witness the stars, running their courses and setting" (al-Qur'an, lxxxi. 15-16) and Done of us bent his back till he completed prostration.

('Abdullah b ) Ibn Abi Aufa reported: When the Messenger of God^* raised his back from the rukd' he pronounced: God listened to him who praised Him. O God! our Lord! unto Thee be praise that would fill the heavens and the earth and fill that which will please Thee besides them.

'Abdullah b. Aufa reported: The Messenger of God^* used to recite this supplication: O God! our Lord, unto Thee be praise that would fill the heavens and the earth and fill that which will please Thee besides them.

Abdullah b. Abu Aufa reported that the Apostle of God^* used to recite (this supplication): O God! our Lord, unto Thee be praise that would fill the heavens and the earth and fill that which will please Thee besides (them). O God! purify me with snow, (water of) hail and with cold water; O God. cleanse me from the sins and errors just as a white garment is cleansed from dirt.

This hadith with the same chain of transmitters has been narrated by Shu'ba, and in the narration of Mu'adh the words are: "just as the white garment is cleansed from filth," and in the narration of Yazid: "from dirt".

Abu Sa'id al-Khudri reported: When the Messenger of God^* raised his head after bowing, he said: O God! our Lord, to Thee be the praise that would fill all the heavens and the earth, and all that it pleases Thee besides (them). O, thou art worthy of praise and glory, most worthy of what a servant says, and we all are Thy servants, no one can withhold what Thou givest or give what Thou withholdest, and riches cannot avail a wealthy person against Thee.

Ibn Abbas reported: When the Apostle of God^* raised his head after bowing, he said: God! our Lord, to Thee be the praise that would fill the heavens and the earth and that which is between them, and that which will please Thee besides (them). Worthy art Thou of all praise and glory. No one can withhold what Thou givest, or give what Thou withholdest. And the greatness O! the great availeth not against Thee.

Ibn Abbas reported from the Apostle of God^* the words: "And that would fill that which will please Thee besides (them)!" and he did not mention the subsequent (portion of supplication).

Ibn 'Abbas reported: The Messenger of God^* drew aside the curtain (of his apartment) and (he saw) people in rows (saying prayer) behind Aba Bakr. And he said: Nothing remains of the glad tidings of apostlehood, except good visions which a Muslim sees or someone is made to see for him. And see that I have been forbidden to recite the Qur'an in the state of bowing and prostration. So far as Ruk'u is concerned, extol in it the Great and Glorious Lord, and while prostrating yourselves be earnest in supplication, for it is fitting that your supplications should be answered.

'Abdullah b. 'Abbas reported: The Messenger of God^* drew aside the curtain and his head was bandaged on account of illness in which he died. He said: O God, have I not delivered (Thy Message)? (He repeated it) three times. Nothing has been left out of the glad tidings of apostlebood, but good vision. which a pious servant (of God) sees or someone else is made to see for him. He then narrated like the hadith transmitted by Sufyan.

'Ali b. Abi Talib reported: The Messenger of God^* forbade me to recite (the Qur'an) in a state of bowing and prostration.

'Ali b. Abi Talib reported: The Messenger of God^* forbade to recite the Qur'an, while I am in the state of bowing and prostration.

'Ali b. Abi Talib reported: The Messenger of God^* forbade me from the recitation (of the Qur'an) in bowing and prostration and I do not say that he forbade you.

'Ali reported: My loved one (the Holy Prophet) forbade me that I should recite (the Qur'an) in a state of bowing and prostration.

This hadith has been narrated by some other narrators, Ibn 'Abbas and others, and they all reported that 'Ali said: The Apostle of God^* forbade me to recite the Qur'an while I am in a state of bowing and prostration, and in their narration (there is a mention of) forbiddance from that (recital) in the state of prostration as it has been transmitted by Zuhri, Zaid b. Aslam, al-Wahid b. Kathir, and Dawud b. Qais.

This hadith is transmitted on the authority of 'Ali, but he made no mention of" while in prostration".

Ibn 'Abbas reported: I was forbidden to recite (the Qur'an) while I was bowing, and there is no mention of 'Ali in the chain of transmitters.

Abu Huraira reported: The Messenger of God^* said: The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication (in this state).

Abu Huraira reported: The Messenger of God^* used to say while prostrating himself: O Lord, forgive me all my sins, small and great, first and last, open and secret.

'A'isha reported: The Messenger of God (may peace be upon him') often said while bowing and prostrating himself: "Glory be to Thee, O God, our Lord, and praise be to Thee, O God, forgive me," thus complying with the (command in) the Qur'an.

'A'isha reported that the Messenger of God^* before his death recited often: Hallowed be Thou, and with Thy praise, I seek forgiveness from Thee and return to Thee. She reported: I said: Messenger of God, what are these words that I find you reciting? He said: There has been made a sign for me in my Ummah; when I saw that, I uttered them (these words of glorification for God), and the sign is: "When God's help and victory..... to the end of the surah.

'A'isha reported: Never did I, see the Apostle of God^* after the revelation (of these verses): "When God's help and victory came." observin- his prayer without making (this supplication) or he said in it (supplication): Hallowed be Thee, my Lord, and with Thy praise, O God, forgive me.

'A'isha reported: The Messenger of God^* recited often these words: Hallowed be God and with His praise, I seek the forgiveness of God and return to Him. She said: I asked: Messenger of God, I see that you often repeat the saying" subhan allahi bihamdihi astag firullahi watubuilaih" whereupon he said: My Lord informed me that I would soon see a sign in my Ummah, so when I see it I often recite (these) words: Hallowed be God and with His Praise, I seek forgiveness of God and return to Him. Indeed I saw it (when this verse) was revealed: "When God's help and victory came, it marked the victory of Mecca, and you see people entering into God's religion in troops, celebrate the praise of Thy Lord and ask His forgiveness. Surely He is ever returning to Mercy."

Ibn Juraij reported: I asked 'Ata': What do you recite when you are in a state of bowing (in prayer)? He said: "Hallowed be Thou, and with Thy praise, there is no god but Thou." Son of Abd Mulaika narrated to me on the anthority of 'A'isha (who reported): I missed one night the Apostle of God^* (from his bed). I thought that he might have gone to one of his other wives. I searched for him and then came back and (found him) in a state of bowing, or prostration, saying: Hallowed be Thou and with Thy praise; there is no god but Thou. I said: With my father mayest thou be ransomed and with my mother. I was thinking of (another) affair, whereas you are (occupied) in another one.

'A'isha reported: One night I missed God's Messenger^* from the bed, and when I sought him my hand touched the soles of his feet while he was in the state of prostration; they (feet) were raised and he was saying: "O God, I seek refuge in Thy pleasure from Thy anger, and in Thy forgiveness from Thy punishment, and I seek refuge in Thee from Thee (Thy anger). I cannot reckon Thy praise. Thou art as Thou hast lauded Thyself."

'A'isha reported that the Messenger of God (way peace he upon him) used to pronounce while bowing and prostrating himself: All Glorious, All Holy, Lord of the Angels and the Spirit.

This hadith has been narrated on the authority of 'A'isha by another chain of transmitters.

Ma'dan b. Talha reported: I met Thauban, the freed slave. of God's Messenger^*, and asked him to tell me about an act for which, if I do it, God will admit me to Paradise, or I asked about the act which was loved most by God. He gave no reply. I again asked and he gave no reply. I asked him for the third time, and he said: I asked God's Messenger^* about that and he said: Make frequent prostrations before God, for you will not make one prostration without raising you a degree because of it, and removing a sin from you, because of it. Ma'dan said that then lie met Abu al-Darda' and when he asked him, he received a reply similar to that given by Thauban.

Rabi'a b. Ka'b said: I was with God's Messenger^* one night. and I brought him water and what he required. He said to me: Ask (anything you like). I said: I ask your company in Paradise. He (the Holy Prophet) said: Or anything else besides it. I said: That is all (what I require). He said: Then help me to achieve this for you by deyoting yourself often to prostration.

Ibn 'Abbas reported: The Apostle of God^* had been commanded that he should prostrate on the seven (bones) and he was forbidden to fold back the hair and clothing. And in the narration transmitted by Abu Rabi' (the words are): "on the seven bones and I was forbidden to fold back the hair and clothing". According to Abu'l-Rabi' (the seven bones are): The hands, the knees, and the (extremities) of the feet and the forehead.

Ibn 'Abbas reported from the Apostle of God^*: I was commanded to prostrate myself on seven bones and not to fold back clothing or hair.

Ibn 'Abbas reported: The Messenger of God^* had been commanded to prostrate on seven (bones) and forbidden to fold back hair and clothing.

Ibn Abbas reported that the Messenger of God^* said: I have been commanded to prostrate myself on seven bones: "forehead," and then pointed with his hand towards his nose, hands, feet, and the extremities of the feet; and we were forbidden to fold back clothing and hair.

Ibn Abbas reported: The Messenger of God^* said: I was commanded to prostrate myself on the seven (bones) and forbidden to fold back hair and clothing. (The seven bones are): forehead, nose, bands, knees and feet.

Abdullah b. Abbas reported that he saw 'Abdullah b. al-Harith observing the prayer and (his hair) was plaited behind his head. He ('Abdullah b. 'Abbas) stood up and unfolded them. While going back (from the prayer) he met Ibn 'Abbas and said to him: Why is it that you touched my head? He (Ibn 'Abbas) replied: (The man who observes prayer with plaited hair) is like one who prays with his hands tied behind.

Anas reported: The Messenger of God^* said: Observe moderation in prostration, and let none of you stretch out his forearms (on the ground) like a dog.

This hadith has been narrated by Shu'ba with the same chain of transmitters. And in the hidith transmitted by Ibn Ja'far (the words are): " None of you should stretch out his forearms like the stretching out of a dog."

Al-Bira' (b. 'Azib) reported: The Messenger of God^* said. When you prostrate yourself, place the palms of your hands on the ground and raise your elbows.

'Abdullah b. Malik ibn Bujainah reported: When the Prophet^* prostrated, lie spread out his arms so that the whiteness of his armpits was visible.

This hadith has been narrated by Ja'far b. Rabi' with the same chain of transmitters. And in the narration transmitted by 'Amr b. al-Harith (the words are): "When the Messenger of God (rtiay peace be upon him) prostrated, he spread out his arms so that the whiteness of his armpits was visible." And in the narration transmitted by al-Laith (the words are: "When the Messenger of God^* prostrated. he spread his hands from the armpits so that I saw their whiteness."

Maimuna reported: When the Apostle of God^* prostrated himself, if a lamb wanted to pass between his arms, it could pass.

Maimuna, the wife of the Apostle of God^*, reported: When the Messenger of God^* prostrated himself, he spread his arms, i. e. he separated them so much that the whiteness of his armpits became visible from behind and when he sat (for Jalsa) he rested on his left thigh.

Maimuna daughter of Harith reported: When the Messenger of God^* prostrated, he kept his hands so much apart from each other that when it was seen from behind the armpits became visible. Waki' said: That is their whiteness.

'A'isha reported: The Messenger of God^* used to begin prayer with takbir (saying Allih-o-Akbar) and the recitation: "Praise be to God, the Lord of the Universe." When he bowed he neither kept his head up nor bent it down, but kept it between these extremes; when he raised his bead after bow- ing he did not prostrate himself till he had stood erect; when he raised his head after prostration he did not prostrate himself again till he satup. At the end of every two rak'ahs he recited the tahiyya; and he used to place his left foot flat (on the ground) and raise up the right; he prohibited the devil's way of sitting on the heels, and he forbade people to spread out their arms like a wild beast. And he used to finish the prayer with the taslim.

Musa b. Talha reported it on the authority of his father: The Messenger of God^* said: When one of you places in front of him so me. thing such as the back of a saddle, he should pray without caring who passes on the other side of it.

Musa b. Talha reported on the authority of his father: We used to say prayer and the animals moved in front of us. We mentioned it to the Messenger of God^* and he said: If anything equal to the back of a saddle is in front of you, then what walks in front, no harm would come to him. Ibn Numair said: No harm would come whosoever walks in front.

'A'isha reported: The Messenger of God^* was asked about sutra of a worshipper; he said: Equal to the back of the saddle.

'A'isha reported: The Messenger of God^* was asked in the expedition of Tabuk about the sutra the worshipper; he said: Like the back of the saddle.

Ibn Umar reported: When the Messenger of God^* went out on the 'Id day, he ordered to carry a spear-and it was fixed in front of him, and he said prayer towards its (direction), and the people were behind him. And he did it in the journey, and that is the reason why the Amirs carried it.

Ibn Umar reported: The Apostle of God^* set up (sutra), and Abu Bakr said: He implanted iron-tipped spear and said prayer towards its direction. Ibn Abu Shaiba made this addition to it: "Ubaidullah said that it was a spear."

Ibn 'Umar said: The Apostle of God^* used to place his camel (towards the Ka'ba) and said prayer in its direction.

Ibn 'Umar reported: The Apostle of God^* used to say prayer towards his camel. Ibn Numair said: The Apostle of God^* said prayer towards the camel.

Abu Juhaifa reported it on the authority of his father: I came to the Apostle of God^* in Mecca and he was (at that time) at al- Abtah in a red leather tent. And Bilal stepped out with ablution water for him. (And what was left out of that water) some of them got it (whereas others could not get it) and (those who got it) rubbed themselves with it. Then the Apostle of God^* stepped out with a red mantle on him and I was catching a glimpse of the whiteness of his shanks. The narrator said: He (the Holy Prophet) performed the ablution. and Bilal pronounced Adhan and I followed his mouth (as he turned) this side and that as he said on the right and the left: "Come to prayer, come to success." ' A spear was then fixed for him (on the ground). He stepped forward and said two rak'ahs of Zuhr, while there passed in front of him a donkey and a dog, and these were not checked. He then said two rak'ahs of the 'Asr prayer, and he then continued saying two rak'ahs till he came back to Medina.

Abu Juhaifa reported on the authority of his father: I saw the Messenger of God^* (in Mecca at al-Abtah) in a red leather tent. and I saw Bilal take the ablution water (left by God's Messenger), and I saw the people racing, with one another to get that ablution water. If anyone got some of it, he rubbed himself with it, and anyone who did not get any got some of the moisture from his companion's hand. I then saw Bilal take a staff and fix it in the ground, after which the Messenger of God^* came out quickly in a red mantle and led the people in two rak'ahs facing the staff, and I saw people and animals passing in front of the staff.

'Aun b. Abu Juhaifa narrated from the Apostle of God^* on the authority of his father a hadith like that of Sufyan, and 'Umar b. Abu Za'ida made this addition: Some of them tried to excel the others (in obtaining water), and in the hadith transmitted by Malik b. Mighwal (the words are): When it was noon, Bilal came out and summoned (people) to (noon) prayer.

Abu Juhaifa reported: The Messenger of God^* went at noon towards al-Batha', he performed ablution, and said two rak'ahs of the Zuhr prayer and two of the 'Asr prayer, and there was a spear in front of him. Shu'ba said and Aun made this addition to it on the authority of his father Abu Juhaifa: And the woman and the donkey passed behind it.

Shu'ba narrated the same on the basis of two authorities and in the hadith transmitted by Hakam (the words are): The people began to get water that was left out of his (the Prophet's) ablution.

Ibn 'Abbas reported: I came riding on a she-ass, and I was on the threshold of maturity, and the Messenger of God^* was leading people in prayer at Mina. I passed in front of the row and got down, and sent the she-ass for grazing and joined the row, and nobody made any objection to it.

Abdullah b. Abbas reported that he came riding on a donkey, and the Messenger of God^* was leading the people in prayer at Mina on the occasion of the Farewell Pilgrimage and (the narrator) reported: The donkey passed in front of the row and then he got down from it And joined the row along with the people.

This hadith has been narrated by Ibn 'Uyaina on the authority of al-Zuhri with the same chain of transmitters and he reported: The Apostle of God^* was leading prayer at 'Arafa.

This hadith has been reported by Ma'mar on the authority of al-Zuhri with the came chain of transmitters, but here no mention has been made of Mina or 'Arafa, and he said: It was in the Farewell Pilgrimage or on the Day of Victory.

Abu Sa'id al-Khudri reported that the Messenger of God^* said: When any one of you prays he should not let anyone pass in front of him (if there is no sutra), and should try to turn him away as far as possible, but if he refuses to go, he should turn him away forcibly for he is a devil.

Abu Salih al-Samman reported: I narrate to you what I heard and saw from Abu Sa'id al-Khudri: One day I was with Abu Sa'id and he was saying prayer on Friday turning to a thing which concealed him from the people when a young man from Banu Mu'ait came there and he tried to pass in front of him; he turned him back by striking his chest. He looked about but finding no other way to pass except in front of Abu Sa'id, made a second attempt. He (Abu Sa'id) turned him away by Striking his chest more vigorously than the first stroke. He stood up and had a scuffle with Abu Sa'id. Then the people gathered there He came out and went to Marwan and complained to him what had happened to him. Abu Sa'id too came to Marwan. Marwin said to him: What has happened to you and the son of your brother that he came to complain against you? Abu Sa'id said: I heard from the Messenger of God^* saying: When any one of you prays facing something which conceals him from people and anyone tries to pass in front of him, he should be turned away, but if he refuses, he should be forcibly restrained from it, for he is a devil.

'Abdullah b. 'Umar reported that the Messenger of God^* said: When any one of you prays, he should not allow anyone to pass before him, and if he refuses, he should be then forcibly resisted, for there is a devil with him.

This hadith has been narrated by Ibn Umar by another chain of transmitters.

Busr b Sa'id reported that Zaid b Khalid al-Juhani sent him to Abu Juhaim in order to ask him what he had heard from the Messenger of God^* with regard to the passer in front of the worshipper. Abu Juhaim reported that the Messenger of God^* said: If anyone who passes in front of a man who is praying knew the responsibility he incurs, he would stand still forty (years) rather than to pass in front of him Abu Nadr said: I do not know whether he said forty days or months or years.

This hadith has been narrated from Abu Juhaim Ansari by another chain of transmitters.

Sahl b. Sa'd al-Si'idi reported: Between the place of worship where the Messenger of God^* prayed and the wall, there was a gap through which a goat could pass.

Salama b. Akwa' reported: He sought the place (in the mosque) where the copies of the Qur'an were kept and glorified God there, and the narrator made a mention that the Messenger of God^* sought that place and that was between the pulpit and the qibla-a place where a goat could pass.

Yazid reported: Salama sought to say prayer near the pillar which was by that place where copies of the Qur'an were kept. I said to him: Abu Muslim. I see you striving to offer your prayer by this pillar. He said: I saw the Messenger of God^* seeking to pray by its side.

Abu Dharr reported: The Messenger of 'God^* said: When any one of you stands for prayer and there is a thing before him equal to the back of the saddle that covers him and in case there is not before him (a thing) equal to the back of the saddle, his prayer would be cut off by (passing of an) ass, woman, and black Dog. I said: O Abu Dharr, what feature is there in a black dog which distinguish it from the red dog and the yellow dog? He said: O, son of my brother, I asked the Messenger of God^* as you are asking me, and he said: The black dog is a devil.

This hadith has been transmitted by Humaid b. Hilal on the authority of Yunus.

Abu Huraira reported: The Messenger of God^* said: A woman, an ass and a dog disrupt the prayer, but something like the back of a saddle guards against that.

'A'isha reported: The Prophet^* used to pray at night while I lay interposed between him and the Qibla like a corpse on the bier.

'A'isha reported: The Apostle of God^* said his whole prayer (Tahajjud prayer) during the night while I lay between him and the Qibla. When he intended to say Witr (prayer) he awakened me and I too said witr (prayer).

'Urwa b. Zubair reported: 'A'isha asked: What disrupts the prayer? We said: The woman and the ass. Upon this she remarked: Is the woman an ugly animal? I lay in front of the Messenger of God^* like the bier of a corpse and he said prayer.

Masruq reported: It was mentioned before'A'isha that prayer is invalidated (in case of passing) of a dog, an ass and a woman (before the worshipper, when he is not screened). Upon this 'A'isha said: You likened us to the asses and the dogs. By God I saw the Messenger of God^* saying prayer while I lay on the bedstead interposing between him and the Qibla. When I felt the need, I did not like to wit to front (of the Holy Prophet) and perturb the Messenger of God^* and quietly moved out from under its (i.e. of the bedstead) legs.

Al-Aswad reported that 'A'isha said: You have made us equal to the dogs and the asses, whereas I lay on the bedstead and the Messenger of God^* came there and stood in the middle of the bedstead and said prayer. I did not like to take off the quilt from me (in that state), so I moved away quietly from the front legs of the bedstead and thus came out of the quilt.

'A'isha reported: I was sleeping in front of the Mcsseinger ef God^* with my legs between him and the Qibla. When he prostrated himself he pinched me and I drew up my legs, and when be stood up, I stretched them out. She said: At that time there were no lamps in the houses.

Maimuna, the wife of the Apostle^*, reported: The Messenger of God^* said prayer and I (lay) opposite to him while I was in menses. Sometimes his clothes touched me when he prostrated.

'A'isha reported: The Apostle of God^* said prayer at night and I was by his side in a state of meanses and I had a sheet pulled over me a portion of which was on his side.

Abu Huraira reported: An inquirer asked the Messenger of God^* about the prayer in a single garment. He (the Holy Prophet) add: Has everyone of you two garments?

A hadith like this has been narrated by Abu Huraira with another chain of transmitters.

Abu Huraira reported: A person addressed the Apostle of God^* and said to him: Can any one of us say prayer in one garment? He said: Do all of you possess two garments?

Abu Huraira reported: The Messenger of God^* said: None of you must pray in a single garment of which no part comes over his shoulders.

Umar b. Abu Salama reported: I saw the Messenger of God^* praying in Umm Salama's house in a single garment, placing its two ends over his shoulders.

This hadith has been narrated by Hisham b. 'Urwa with the same chain of transmitters except (with this difference) that the word mutawashshihan was used and not the word mushtamilan.

'Umar b. Abu Salama reported: I saw the Messenger of God^* saying prayer in the house of Umm Salama in a single garment with its extremities crossing each other.

Umar b. Abu Salama reported: I saw the Messenger of God^* praying in a single garment with its ends crossing each other. 'Isa b. Hammad added: "placing on his shoulders".

Jabir reported: I saw the Messenger of God^* praying in a single garment crossing the two ends.

This hadith has been narrated by Sufyan with the same chain of transmitters and in the hadith transmitted by Numair the words are: I called upon the Messenger of God^*."

Abu Zubair reported that he saw Jabir b. 'Abdullah praying in a single garment crossing Its ends even though he had the garments, and Jabir said: He saw the Messenger of God^* doing like this.

Abu Sa'id al Khudri reported: I visited the Apostle^* and saw him praying on a reed mat on which he was prostrating himself. And I saw him praying in a single garment with ends crossed with each other.

This hadith has been narrated by A'mash with the came chain of transmitters, and in the narration of Abu Karaib the words are: "Placing its (mantle's) ends on his shoulders" ; and the narration transmitted by Abu Bakr and Suwaid (the words are): "the ends crossing with each other".

Abu Dharr reported: I said: Messenger of God, which mosque was set up first on the earth? He said: Al-Masjid al-Haram (the sacred). I (again) said: Then which next? He said: It was the Masjid Aqsa. I (again) said: How long the space of time (between their setting up)? He (the Holy Prophet) said: It was forty years. And whenever the time comes for prayer, pray there, for that is a mosque; and in the hadith transmitted by Abu Kamil (the words are): "Whenever time comes for prayer, pray, for that is a mosque (for you)."

Ibrahim b. Yazid al-Tayml reported: I used to read the Qur'an with my father in the vestibule (before the door of the mosque). When I recited the ayat (verses) concerning prostration, he prostrated himself. I said to him: Father, do you prostrate yourself in the path? He said: I heard Abu Dharr saying: I asked the Messenger of God^* about the mosque that was first set up on the earth. He said: Masjid Harim. I said: Then which next? He said: The Masjid al-Aqsa. I said: How long is the space of time between the two? He said: Forty years. He (then) further said: The earth is a mosque for you, so wherever you are at the time of prayer, pray there.

Jabir b. 'Abdullah al-Ansari reported: The Prophet^* said: I have been conferred upon five (things) which were not granted to anyone before me (and these are): Every apostle wassent particularly to his own people, whereas I have been sent to all the red and the black the spoils of war have been made lawful for me, and these were never made lawful to anyone before me, and the earth has been made sacred and pure and mosque for me, so whenever the time of prayer comes for any one of you he should pray whenever he is, and I have been supported by awe (by which the enemy is overwhelmed) from the distance (which one takes) one month to cover and I have been granted intercession.

Jabir b. 'Abdullah related that the Messenger of God^* said, and he related like this.

Hudhaifa reported: The Messenger of God (may peace be npon him) said: We have been made to excel (other) people in three (things): Our rows have been made like the rows of the angels and the whole earth has been made a mosque for us, and its dust has been made a purifier for us in case water is not available. And he mentioned another characteristic too

Hudhaifa reported: The Messenger of God^* said like this.

Abu Huraira reported that the Messenger of God (may peace be upon hlmg) said: I have been given superiority over the other prophets in six respects: I have been given words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship; I have been sent to all mankind and the line of prophets is closed with me.

Abu Huraira reported: The Messenger of God^* said: I have been commissioned with words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): and while I was asleep I was brought the keys of the treasures of the earth which were placed in my hand. And Abfi Huraira added: The Messenger of God^* has left (for his heavenly home) and you are now busy in getting them.

Abu Huraira reported: I heard the Messenger of God^* saying a hadith like that of Yunus.

This hadith has been narratted by Abu Huraira by another chain of transmitters.

Abu Huraira reported: The Messenger of God^* said: I have been helped by terror (in the heart of the enemy) ; I have been given words which are concise but comprehensive in meaning; and while I was asleep I was brought the keys of the treasures of the earth which were placed in my hand.

Hammam b. Munabbih reported: That is what Abu Huraira reported to us from the Messenger of God^* and he narrated (some) ahadith one of which is that the Messenger of God^* said: I have been helped by terror (in the hearts of enemies) and I have been given words which are concise but comprehensive in meaning.

Anas b. Malik reported: The Messenger of God^* came to Medina and stayed in the upper part of Medina for fourteen nights with a tribe called Banu 'Amr b 'Auf. He then sent for the chiefs of Banu al-Najir, and they came with swords around their inecks. He (the narrator) said: I perceive as if I am seeing the Messenger of God^* on his ride with Abu Bakr behind him and the chiefs of Banu al-Najjar around him till he alighted in the courtyard of Abu Ayyub. He (the narrator) said: The Messenger of God^* said prayer when the time came for prayer, and he prayed in the fold of goats and sheep. He then ordered mosques to be built and sent for the chiefs of Banu al-Najjar, and they came (to him). He (the Holy Prophet) said to them: O Banu al-Najjar, sell these lands of yours to me. They said: No, by God. we would not demand their price, but (reward) from the Lord. Anas said: There (in these lands) were trees and graves of the polytheists, and ruins. The Messenger of God (may peace he upon him) ordered that the trees should be cut, and the graves should be dug out, and the ruins should be levelled. The trees (were thus) placed in rows towards the qibla and the stones were set on both sides of the door, and (while building the mosque) they (the Companions) sang rajaz verses along with the Messenger of God^*:

O God: there is no good but the good of the next world, So help the Ansar and the Muhajirin.

Anas reported: The Messenger of God^* used to pray in the folds of the sheep and goats before the mosque was built.

Abu al-Tiyyah reported: I heard from Anas a narration like this from the Messenger of God^*.

Al-Bara' b. 'Azib reported: I said prayer with the Apostle^* turning towards Bait-ul-Maqdis for sixteen months till this verse of Surah Baqara wis revealed: "And wherever you are turn your faces towards it" (ii. 144). This verse was revealed when the Apostle^* had said prayer. A person amongst his people passed by the people of Ansar as they were engaged in prayer. He narrated to them (this command of God) and they turned their faces towards the Ka'ba.

Abu Ishaq reported: I heard al-Bara' saying: We prayed with the Messenger of God^* (with our faces) towards Bait-ul-Maqdis for sixteen months or seventeen months. Then we were made to change (our direction) towards the Ka'ba.

Ibn 'Umar reported: As the people were praying at Quba' a man came to them and said: It has been revealed to file Messenger of God^* during the night and he has been directed to turn towards the Ka'ba. So turn towards it. Their faces were towards Syria and they turned round towards Ka'ba.

Ibn 'Umar reported: As the people were engaged in the morning prayer a man came to them. The rest of the hadith is the same.

Anas reported: The Messenger of God^* used to pray towards Bait-ul-Maqdis, that it was revealed (to him): "Indeed We see the turning of the face to heaven, wherefore We shall assuredly cause thee to turn towards Qibla which shall please thee. So turn thy face towards the sacred Mosque (Ka'ba)" (ii. 144). A person from Banu Salama was going; (he found the people) in ruk'u (while) praying the dawn prayer and they had said one rak'ah. He said in a loud voice: Listen! the Qibla has been changed and they turned towards (the new) Qibla (Ka'ba) in that very state.

'A'isha reported: Umm Habiba and Umm Salama made a mention before the Messenger of God^* of a church which they had seen in Abyssinia and which had pictures in it. The Messenger of God^* said: When a pious person amongst them (among the religious groups) dies they build a place of worship on his grave, and then decorate it with such pictures. They would be the worst of creatures on the Day of judgment in the sight of God.

'A'isha reported: They (some Companions of the Holy Prophet) were conversing with one another in the presence of the Messenger of God^* (during his last) illness. Umm Salama and Umm Habiba made a mention of the church and then (the hadith was) narrated.

'A'isha reported: The wives of the Apostle of God (may peace be Upon him) made a mention of the church which they had seen in Abyssinia which was called Marya, and the rest of the hadith is the same.

'A'isha reported: The Messenger of God^* said during his illness from which he never recovered: God cursed the Jews and the Christians that they took the graves of their prophets as mosques. She ('A'isha) reported: Had it not been so, his (Prophet's) grave would have been in an open place, but it could not be due to the fear that it may not be taken as a mosque.

Abu Huraira reported: The Messenger of God^* said: Let God destroy the Jews for they have taken the graves of their apostles as places of worship.

Abu Huraira reported: The Messenger of God^* said: Let there be curse of God upon the Jews and the Christians for they have taken the graves of their apostles as places of worship.

'A'isha and Abdullah reported: As the Messenger of God^* was about to breathe his last, he drew his sheet upon his face and when he felt uneasy, he uncovered his face and said in that very state: Let there be curse upon the Jews and the Christians that they have taken the graves of their apostles as places of worship. He in fact warned (his men) against what they (the Jews and the Christians) did.

Jundub reported: I heard from the Apostle of God^* five days before his death and he said: I stand acquitted before God that I took any one of you as friend, for God has taken me as His friend, as he took Ibrahim as His friend. Had I taken any one of my Ummah as a friend, I would have taken Abu Bakr as a friend. Beware of those who preceded you and used to take the graves of their prophets and righteous men as places of worship, but you must not take graves as mosques; I forbid you to do that.

Ubaidullah al-Khaulini reported: 'Uthman b. 'Affan listened to the opinion of the people (which was not favourable) when he rebuilt the mosque of the Messenger of God^*. Thereupon he said: You have not been fair to me for I have heard from the Messenger of God^* saying: He who built a mosque for God, the Exalted, God would build for him a house in Paradise. Bukair said: I think he (the Holy Prophet) said: While he seeks the pleasure of God (by building the mosque). And in the narration of Ibn 'Isa (the words are): "(a house) like that (mosque) in Paradise."

Mahmud b. Labid reported: When 'Uthman b. 'Affan intended to build the mosque (of the Prophet) the people did not approve of it. They liked that it should be kept in the same state. Thereupon he said: I heard the Messtnger of God^* say: He who built a mosque for God, God would build a house for him like it in Paradise.

Al-Aswad and 'Alqama reported: We came to the house of 'Abdullah b. Mas'ud. He said: Have these people said prayer behind you? We said: No. He said: Then stand up and say prayer. He neither ordered us to say Adhan nor Iqama. We went to stand behind him. He caught hold of our hands and mode one of us stand on his right hand and the other on his left side. When we bowed, we placed our hands on our knees. He struck our hands and put his hands together, palm to palm, then put them between his thighs. When he completed the prayer he said. There would soon come your Amirs, who would defer prayers from their appointed time and would make such delay that a little time is left before sunset. So when you see them doing so, say prayer at its appointed time and then say prayer along with them as (Nafl), and when you are three, pray together (standing in one row), and when you are more than three, appoint one amongst you as your Imam. And when any one of you bows he must place his hands upon hie thighs and kneel down. and putting his palms together place (them within his thighs). I perceive as if I am seeing the gap between the fingers of the Messenger of God^*.

This hadith is narrated on the authority of Alqama and Aswad by another chain of transmitters and in the hadith transmitted by Ibn Mus-hir and Jabir the words are: "I perceive as if I am seeing the gap between the fingers of the Messenger of God^* as he was bowing."

'Alqama and Aswad reported that they went to 'Abdullah. He said: Have (people) behind you said prayer? They said: Yes. He stood between them ('Alqama and Aswad). One was on his right aide and the other was on his left. We then bowed and placed our hands on our knees. He struck our hands and then putting his hands together, palm to palm, placed them between his thighs. When he completed the prayer he said: This is how the Messenger of God^* used to do.

Mus'ab b. Sa'd reported: I said prayer by the side of my father and placed my hands between my knees. My father said to me: Place your hands on your knees. I repeated that (the previous act) for the second time, and he struck at my hands and said: We have been forbidden to do so and have been commanded to place our palms on the knees.

This hadith has been narrated by Abu Ya'fur with the same chain of transmitters up to these words: We have been forbidden from it and no mention of that has been made what follows it.

Ibn Sa'd reported: I bowed and my hands were in this state, i. e. they were put together, palm to palm, and were placed between his thighs. My father said: We used to do like this but were later on commanded to place them on the knees.

Mus'ab b. Sa'd b. Abu Waqqas reported: I said prayer by the side of my father. When I bowed I intertwined my fingers and placed them between my knees. He struck my hands. When he completed the prayer he said: We used to do that but then were commanded to lift (our palms) to the knees.

Tawus reported: We asked Ibn Abbas about sitting on one's buttocks (in prayer). (ala alqad mein) He said: It is sunnah. We said to him: We find it a sort of cruelty to the foot. Ibn 'Abbas said: It is the sunnah of your Apostle^* .

Mu'awiya b. al-Hakam said: While I was praying with the Messenger of God^* , a man in the company sneezed. I said: God have mercy on you! The people stared at me with disapproving looks, so I said: Woe be upon me, why is it that you stare at me? They began to strike their hands on their thighs, and when I saw them urging me to observe silence (I became angry) but I said nothing. When the Messenger of God^* had said the prayer (and I declare that neither before him nor after him have I seen a leader who gave better instruction than he for whom I would give my father and mother as ransom). I swear that he did not scold, beat or revile me but said: Talking to persons is not fitting during the prayer, for it consists of glorifying God, declaring his Greatness. and recitation of the Qur'an or words to that effect. I said: Messenger of God. I was till recently a pagan, but God has brought Islam to us; among us there are men who have recourse to Kahins. He said, Do not have recourse to them. I said. There are men who take omens. That is something which they find in their breasts, but let it not turn their way (from freedom of action). I said: Among us there are men who draw lines. He said: There was a prophet who drew lines, so if they do it as they did, that is allowable. I had a maid-servant who tended goats by the side of Uhud and Jawwaniya. One day I happened to pass that way and found that a wolf had carried a goat from her flock. I am after all a man from the posterity of Adam. I felt sorry as they (human beings) feel sorry. So I slapped her. I came to the Messenger of God^* and felt (this act of mine) as something grievous I said: Messenger of God, should I not grant her freedom? He (the Holy Prophet) said: Bring her to me. So I brought her to him. He said to her: Where is God? She said: He is in the heaven. He said: Who am I? She said: Thou art the Messenger of God. He said: Grant her freedom, she is a believing woman.

This hadith has been narrated by Yahya b. Abu Kathir with the same chain of transmitters.

Abdullah (b. Masu'd) reported: We used to greet the Messenger of God^* while he was engaged in prayer and he would respond to our greeting. But when we returned from the Negus we greeted him and he did not respond to us; so we said: Messenger of God. we used to greet you when you were engaged in prayer and you would respond to us. He replied: Prayer demands whole attention.

This hadith has been reported by A'mash with the same chain of transmitters.

Zaid b. Arqam reported: We used to talk while engaged in prayer and a person talked with a companion on his side in prayer till (this verse) was revealed: "And stand before God in devout obedience" (ii, 238) and we were commanded to observe silence (in prayer) and were forbidden to speak.

A hadith like this has been transmitted by Isma'il b. Abu Khalid.

Jabir reported: The Messenger of God^* sent me on an errand. I (having done the business assigned to me came back and) joined him as he was going (on a ride). Qutaiba said that he was saying prayer while he rode. I greeted him. He gestured to me. When he completed the prayer. he called me and said: You greeted me just now while I was engaged in prayer. (Qutaiba said): His (Prophet's face) was towards the east, as he was praying.

Jabir reported: The Messenger of God^* sent me (on an errand) while he was going to Banu Mustaliq. I came to him and he was engaged in prayer on the back of his camel. I talked to him and he gestured to me With his hand, and Zuhair gestured with his hand. I then again talked and he again (gestured to me with his hand). Zuhair pointed with his hand towards the ground. I heard him (the Holy Prophet) reciting the Qur'an and making a sign with his head. When he com- pleted the prayer he sa'id: What have you done (with regard to that business) for which I sent you? I could not talk with you but for the fact that I was engaged in prayer. Zuhair told that Abu Zubair was sitting with his face turned towards Qibla (as he transmitted this hadith). Abu Zuhair pointed towards Banu Mustaliq with his hand and the direction to which he pointed with his hand was not towards the Ka'ba.

Jabir reported: We were in the company of the Messenger of God^*, and he sent me on an errand, and when I came back (I saw him) saying prayer on his ride and his face was not turned towards Qibla. I greeted him but he did not respond to me. As he completed the prayer, he said: Nothing prevented me from responding to your greeting but the fact that I was praying.

This hadith that the Messenger of God^* sent Jabir on an errand has been reported by him through another chain of transmitters.

Abu Huraira reported that he heard the Messenger of God^* saying: A highly wicked one amongst the Jinn escaped yesternight to interrupt my prayer, but God gave me power over him, so I seized him and intended to tie him to one of the pillars of the mosque in order that you, all together or all, might look at him, but I remembered the supplication of my brother Sulaiman: "My Lord, forgive me, give me such a kingdom as will not be possible for anyone after me" (Qur'an, xxxvii. 35).

This hadith has been transmitted by Ibn Abi Shaiba.

Abu Darda' reported: God's Messenger^* stood up (to pray) and we heard him say: "I seek refuge in God from thee." Then said: " curse thee with God's curse" three times, then he stretched out his hand as though he was taking hold of something. When he finished the prayer, we said: Messenger of God, we heard you say something during the prayer which we have not heard you say before, and we saw you stretch out your hand. He replied: God's enemy Iblis came with a flame of fire to put it in my face, so I said three times: "I Seek refuge in God from thee." Then I said three times: "I curse thee with God's full curse." But he did not retreat (on any one of these) three occasions. Thereafter I meant to seize him. I swear by God that had it not been for the supplication of my brother Sulaiman he would have been bound, and made an object of sport for the children of Medina.

Abu Qatadi reported: I saw the Messenger of God^* saying the prayer while he was carrying Umama, daughter of Zainab, daughter of the Messenger of God^*. and Abu'l-'As b. al-Rabi'. When he stood up, he took her up and when he prostrated he put her down, Yahya said: Malik replied in the affirmative.

Abu Qatada al-Ansari reported: I saw the Apostle^* leading the people in prayer with Umima, daughter of Abu'l-'As and Zainab, daughter of the Apostle of God^*, on his shoulder. When he bowed, he put her down, and when he got up after prostration, he lifted her again.

Abu Qatada reported: I saw the Messenger of God^* leading the people in prayer with Umama daughter of Abu'l-'As on his neck; and when he prostrated he put her down.

Abu Qatada reported: As we were sitting in the mosque, the Messenger of God^* came to us, and the rest of the hadith is the same except that he made no mention that he led people in this prayer.

Abu Hazim is reported on the authority of his father: Some people came to Sahl b. Sa'd and began to differ about the wood of which the (Prophet's pulpit was made. He (Sahl b. Sa'd) said: By God, I know of which wood it is made and who made it, and the day when I saw the Messenger of God^* seated himself on it on the first day. I said to him: O Abu Abbas (kunyah of Sabl b. Sa'd), narrate to us (all these facts), He said: The Messenger of God^* sent a person to a woman asking her to allow her slave, a carpenter, to work on woods (to prepare a pulpit) so that I should talk to the people (sitting on it). Abu Hazim said: He (Sahl b. Sa'd) pointed out the name of (that lady) that day. So he (the carpenter) made (a pulpit) with these three steps. Then the Messengerof God^* commanded it to be placed here (where it is lying now). It was fashioned out of the wood of al-Ghaba. And I saw the Messenger of God^* standing upon it and glorifying God and the people also glorified God after him, while he was on the pulpit. He then raised (his head from prostration) and stepped back (on his heels) till he prostrated himself at the base of pulpit, and then returned (to the former place and this movement of one or two steps continued) till the prayer was complete. He then turned towards the people and said: O people, I have done it so that you should follow me and learn (my mode of) prayer.

Abu Hazim reported: They (the people) came to Sahl b. Sa'd and they asked him of what thing the pulpit of the Apostle of God^* was made, and the rest of the hadith is the same.

Abu Huraira reported from the Apostle of God^* that he forbade keeping one's hand on one's waist while praying, and in the narration of Abu Bakr (the words are): The Messenger of God^* forbade to do so.

Mu'aiqib quoted the Apostle of God^* mentioning the removal of pebbles from the ground where he prostrated himself. He (the Prophet) said: It you must do so, do it only once.

Mu'aiqib said: They asked the Apostle^* about the removal of (pebbles) in prayer, whereupon he said: If you do it, do it only once.

Abdullah b. Umar reported: The Messenger of God^* saw spittle on the wall towards Qibla, and scratched it away and then turning to the people said: When any one of you prays, he must not spit in front of him, for God is in front of him when he is engaged in prayer.

Ibn Umar reported that the Messenger of God^* saw sputum sticking to the Qibla wall of the mosque, the rest of the hadith is the same.

Abu Sa'id al-Khudri reported: The Apostle of God^* saw sputum sticking to the Qibla of the mosque. He scratched it off with a pebble and then forbade spitting on the right side or in front, but (it is permissible) to spit on the left side or under the left foot.

Abu Huraira and Abu Sa'id narrated that the Messenger of God^* saw sputum, and the rest of the hadith is the same.

'A'isha reported: The Apostle of God^* saw spittle or snot or sputum, sticking to the wall towards Qibla and scratched it off.

Abu Huraira reported that the Messenger of God^* saw some sputum in the direction of the Qibla of the mosque. He turned towards people and said: How Is it that someone amongst you stands before his Lord and then spits out in front of Him? Does any one of you like that he should be made to stand in front of someone and then spit at his face? So when any one of you spits, he must spit on his left side under his foot. But if he does not find (space to spit) he should do like this. Qasim (one of the narrators) spat in his cloth and then folded it and rubbed it.

Abu Huraira reported: I perceive as if I am looking at the Messenger of God^* folding up a part of his cloth with another one.

Anas b. Malik reported: The Messenger of God^* said: When any one of you is engaged in prayer, he is holding intimate conversation with his Lord, so none of you must spit in front of him, or towards his right side, but towards his left side under his foot.

Anas b. Malik reported: The Messenger of God^* said: Spitting in a mosque is a sin, and its expiation is that it should be buried.

Shu'ba reported: I asked Qatada about spitting, in the mosque. He said: I heard Anas b. Malik say: I heard the Messenger of God^* say: Spitting in the mosque is a sin, and its expiation is that it should be buried.

Abu Dharr reported: The Apostle of God^* said: The deeds of my people, good and bad, were presented before me, and I found the removal of something objectionable from the road among their good deeds, and the sputum mucus left unburied in the mosque among their evil deeds.

Abdullah b. Shakhkhir reported on the authority of his father that he said: I said prayer with the Messenger of God^* and saw him spitting and rubbing it off with his shoe.

'Abdullah b. Shakhkhir narrated it on the authority of his father that he said prayer with the Messenger of God^*, and he spat and then rubbed it off with his left shoe.

Sa'd b. Yazid reported: I said to Anas b. Malik: Did the Messenger of God^* pray while putting on the shoes? He said: Yes.

Sa'd b. Yazid Abu Mas'ama reported: I said to Anas like (that mentioned above).

'A'isha reported: The Apostle of God^* prayed in a garment which had designs over it, so he (the Holy Prophet) said: Take it to Abu Jahm and bring me a plain blanket from him, because its designs have distracted me.

'A'isha reported: The Messenger of God^* stood for prayer with a garment which had designs over it. He looked at these designs and after completing the prayer said: Take this garment to Abu Jahm b. Hudhaifa and bring me a blanket for it has distracted me just now.

'A'isha reported: The Apostle of God^* had a garment which had designs upon it and this distracted him in prayer. He gave it to Abu Jahm and took a plain garment in its place which is known anbijaniya.

Anas b. Malik reported the Apostle of God^* saying: When the supper is brought and the prayer begins, one, should first take food.

Anas b. Malik reported: The Messenger of God^* said: When the supper is brought before you, and it is also the time to say prayer, first take food before saying evening prayer and do not hasten (to prayer, leaving aside the food).

This hadith has been narrated on the authority of Anas by another chain of transmitters.

Ibn 'Umar reported: The Messenger of God^* said: When the supper is served to any one of you and the prayer also begins. (in such a case) first take supper, and do not make haste (for prayer) till you have (taken the food).

A hadith like this has been narrated from the Apostle of God^* on the authority of Ibn 'Umar with another chain of transmitters.

Ibn Atiq reported: Al-Qasim was in the presence of 'A'isha (God be pleased with her) that I narrated a hadith and Qasim was a man who committed errors in (pronouncing words) and his mother was a freed slave-girl. 'A'isha said to him: What is the matter with you that you do not narrate as this son of my brother narrated (the ahaditb)? Well I know from where you picked it up. This is how his mother brought him up and how your mother brought you up. Qasim felt angry (on this remark of Hadrat 'A'isha) and showed bitterness towards her. When he saw that the table had been spread for 'A'isha, he stood up, 'A'isha, said: Where are you going? He said: (I am going) to say prayer. She said: Sit down (to take the food). He said: I must say prayer. She said: Sit down, ) faithless, for I have heard the Messenger of God^* say: No prayer can be (rightly said) when the food is there (before the worshipper), or when he is prompted by the call of nature.

'Abdullah b. 'Atiq narrated from the Apostle^* on the authority of 'A'isha, but he made no mention of the account of Qasim.

Ibn 'Umar reported: The Messenger of God^* said during the battle of Khaybar: He who ate of this plant, i. e. garlic, should not come to the mosques. In the narration of Zubair, there is only a mention of" battle" and not of Khaybar.

Ibn 'Umar reported: The Messenuer of God^* said: He who eats of this (offensive) plant must not approach our mosque, till its odour dies: (plant signifies) garlic.

Ibn Suhaib reported: Anas was asked about the garlic; he stated that the Messenger of God^* had said: He who eats of this plant (garlic) should not approach us and pray along with us.

Abu Huraira reported: The Messenger of God^* said: He who eats of this plant (garlic) should not approach our mosque and should not harm us with the odour of garlic.

Jabir reported: The Messenger of God^* forbade eating of onions and leek. When we were overpowered by a desire (to eat) we ate them. Upon this he (the Holy Prophet) said: He who eats of this offensive plant must not approach our mosque, for the angels are harmed by the same things as men.

Jabir reported: The Messenger of God^* said: He who eats garlic or onion should remain away from us or from our mosque and stay in his house. A kettle was brought to him which had (cooked) vegetables in it, He smelt (offensive) odour in it. On asking he was informed of the vegetables (cooked in it). He said: Take it to such and such Companion. When he saw it, he also disliked eating it. (Upon this). he (the Holy Prophet) said: You may eat it, for I converse wkh one with whom you do not converse.

Jabir b. 'Abdullah reported the Apostle of God^* mying: He who eats of this (offensive) plant, i. e garlic, and sometirres he said: He who eats onion and garlic and leek, should not approach our mosque for the angels are harmed by the same things as the children of Adam.

Ibn Juraij has narrated it with the same chain of transmitters: He who eats of this plant, i. e. garlic, should not come to us in our mosque, and he made no mention of onions or leek.

Abu Sa'id reported: We made no transgression but Khaybar was conquered. We, the Companions of the Messenger of God^*, fell upon this plant. i e. garlic. because the people were hungry. We ate it to our heart's content and then made our way towards the mosque. The Messenger of God^* sensed its odour and he said: He who takes anything of this offensive plant must not approach us in the mosque. The people said: Its (use) has been forbidden; its (use) bu been forbidden. This reached the Apostle of God^* and he said: O people, I cannot forbid (the use of a thing) which God has made lawful, but (this garlic) is a plant the odour of which is repugnant to me.

Abu Sa'id al-Khudri reported: The Messenger of God^* along with his Companions happened to pass by a field in which onions were sown. The people stopped there and ate out of that, but some of them did not eat. Then they (Propbet's Companions) went to him. He (first) called those who had not eaten the onions and kept the others (who had taken onions) waiting till its odour vanished.

Ma'dan b. Talha reported: 'Umar b. Khattab, delivered the Friday sermon and he made a mention of the Apostle of God^* and Abu Bakr. He (further) said: I saw in a dream that a cock pecked me twice, and I perceive that my death is near. Some people have suggested me to appoint my successor. And God would not destroy His religion. His caliphate and that with which He sent His Apostle^* If death approaches me soon, the (issue) of Caliphate (would be decided) by the consent of these six men with whom the Messenger of God^* remained well pleased till his death. And I know fully well that some people would blame me that I killed with these very hands of mine some persons who apparently professed (Islam). And if they do this (blame me) they are the enemies of God, and are non-believers and have gone astray. And I leave not after me anything which to my mind seems more important than Kalala. And I never turned towards the Messenger of God^* (for guidance) more often than this Kalala, and he (the Holy Prophet) was not annoyed with me on any other (issue) than this: (And he was so perturbed) that he struck his fingers on my chest and said: Does this verse. that is at the end of Surat al-Nisa'. which was revealed in the hot season not suffice you? And if I live longer I would decide this (problem so clearly) that one who reads the Qur'an, or one who does not read it, would be able to take (correct), decisions (under its light). He ('Umar) further said: God! I call You witness on these governors of lands, that I sent them to (the peoples of these lands) so that they should administer justice amongst them, teach them their religion and the Sunnah of the Apostle of God^*, and distribute amongst them the spoils of war and refer to me that which they find difficult to perform. O people. you eat 'these two plants and these are onions and garlic. and I find them nothing but repugnant for I saw that when the Messenger of God^* sensed the odour of these two from a person in a mosque, he was made to go to al-Baqi'. So he who eats it should (make its odour) die by cooking it well.

This hadith has been narrated by Qatada with the same chain of transmitters.

Abu Huraira reported: The Messenger of God^* said: If anyone bears a man crying out in the mosque about something lie has lost, he should say: May God not restore it to you, for the mosques were not built for this.

Abu Huraira reported God's Messenger^* saying like this.

Sulaiman b. Buraida narrated it on the authority of his father that a man cried out in the mosque saying: Who had called out for the red camel? Upon this the Apostle of God^* said: May it not be restored to you! The mosques are built for what they are meant.

Sulaiman b. Buraida reported on the authority of his father that when the Apostle of God^* had said prayer a man stood up and said: Who called for a red camel? (Upon this) the Apostle of God^* said: May it not be restored to you! The mosques are built for what they are meant.

Ibn Buraida narrated it on the authority of his father that a Bedouin came when the Apostle of God^* had completed the morning prayer. He thrust his head in the door of the mosque, and then the hadith (as narrated above) was narrated.

This hadith has been reported by another chain of transmitters.

Abu Huraira reported: The Messenger of God^* said: When any one of you stands up to pray. the devil comes to him and confuses him to that he does not know how much he has prayed. If any one of you h" such an experience he should perform two prostrations while sitting down (in qa'da).

This hadith has been narrated by al-Zubri with the same chain of transmitters.

Abu Huraira reported: The Messenger of God^* said: When there is a call to prayer the devil runs back breaking the wind so that he may not hear the call, and when the call is complete he comes back. And when the takbir is pronounced he again runs back, and when takbir is over he comes back and distracts a man saying: Remember such and such, remember such and such, referring to something the man did not have in his mind. with the result that he does not know how much he has prayed; so when any one of you is not sure how much he has prayed. he should perform two prostrations while sitting (qa'da).

Abu Huraira reported: The Messenger of God^* said: The devil takes to his heels breaking wind when the prayer begins. and the rest is the same but with this addition: "He (the devil) makes him think of pleasant things (or things productive of enjoyment) and of the things wished for, and reminds him of such needs which he had forgotten."

'Abdullah b. Buhaina reported: The Messenger of God^* led us two rak'ahs of prayer in one of the (obligatory) prayers and then got up and did not sit. and the people stood up along with him. When he finished the prayer and we expected him to pronounce salutation. he said: " God is Most Great" while sitting and made two prostrations before salutation and then pronounced (the, final) salutation.

'Abdullah b. Buhaina al-Asadi, the ally of Abual-Muttalib, reported: The Messenger of God^* stood up in the noon prayer (though) he hadith sit (after the two rak'ahs). When he completed the prayer he performed two prostrations and said," God is the Most Great" in each prostration, while he was sitting before pronouncing salutation, and the people performed prostration along with him. That was a compensation for he had forgotten to observe jalsa (after two rak'ahs).

'Abdullah b. Malik ibn Buhaina al-Asadi reported: The Messenger of God^* stood up (at the end of two rak'ahs) when he had to sit and proceeded on with the prayer. But when he was at the end of the prayer, he performed a prostration before the salutation and then pronounced the salutation.

Abu Sa'id al-Khudri reported: The Messenger of God^* said: When any one of you is in doubt about his prayer and he does Dot know how much he has prayed, three or four (rak'ahs). he should cast aside his doubt and base his prayer on what he is sure of. then perform two prostrations before giving salutations. If he has prayed five rak'ahs, they will make his prayer an even number for him, and if he has prayed exactly four, they will be humiliation for the devil.

This hadith has been narrated by Zaid b. Aslam with the same chain of transmitters and he said: He should perform two prostrations before the salutation, as it was mentioned by Sulaiman b. Bilal.

'Alqama narrated It on the authority of 'Abdullah (b. Mas'ud) who said: The Messenger of God^* said the prayer; (the narrator added): He made some act of omission or commission when he pronounced salutation; it was said to him: Messenger of God, is there something new about (he prayer? He (the Holy Prophet) said: What is it? They said: You said prayer in such and such away. He (the narrator) said: He (the Holy Prophet) turned his feet and faced the Qibla and performed two prostrations and then pronounced salutations, and then turned his face towards us and said: If there is anything new about prayer (new command from the Lord) I informed you of that. But I am a human being and I forget as you for. get, so when I forget, remind me, and when any one of you is in doubt about his prayer. he should aim at what Is correct. and complete his prayer in that respect and then make two prostrations.

This hadith has been narrated by Mansur with the same chain of transmitters, with a slight modification of words.

This hadith is reported by Mansur with the same chain of transmitters, but with these words: "He should aim at correct (prayer) and it is advisable."

This hadith has been narrated by Mansur with the same chain of transmitters with the words: I, He should aim at what is correct and complete."

This hadith has been narrated by Mansur with the same chain of transmitters and said: "He should aim at correctness and that is right."

This hadith has been reported by Mansur with the same chain of transwitters and he said: "He should aim at what is according to him correct."

This hadith has been narrated by Mansur and he said: "He should aim at correctness."

'Abdullah (b. Mas'ud) reported: The Apostle of God^* said five rak'ahs of the noon prayer and when he completed the prayer, It was said to him: Has there been (commanded) an addition In prayer? He said: What is it? They said: You have said five rak'ahs, so he performed two prostrations.

Alqama reported: He (the Holy Prophet) had led them five rak'ahs in prayer.

Ibrahim b. Suwaid-reported: 'Alqama led us in the noon prayer and be offered five rak'ahs; when the prayer was complete, the people said to him: Abu Shibl, you have offered five rak'ahs. He said: No, I have not done that. They said: Yes (you said five rak'ahs). He (the narrator) said: And I was sitting in a corner among people and I was just a boy. I (also) said: Yes, you have offered five (rak'ahs). He said to me: O, one-eyed, do you say the same thing? I said: Yes. Upon this he turned (his face) and performed two prostrations and then gave salutations, and then reported 'Abdullah as saying: The Messenger of God^* led us in prayer and offered five rak'ahs. And as he turned away the people began to whisper amongst themselves. He (the Holy Prophet) said: What is the matter with you? They said: Has the prayer been extended? He said: No. They said: You have in fact said five rak'ahs. He (the Holy Prophet) then turned his back (and faced the Qibla) and performed two prostrations and then gave salutations and further said: Verily I am a human being like you, I forget just as you forget. Ibn Numair made this addition: "When any one of you forgets, he must perform two prostrations."

'Abdullah (b. Mas'ud) reported: The Messenger of God^* led us five (rak'ahs in prayer). We said: Messenger of God, has the prayer been extended? He said: What is the matter? They said: You have said five (rak'ahs). He (the Holy Prophet) said: Verily I am a human being like you. I remember as you remember and I forget just as you forget. He then performed two prostrations as (compensation of) forgetfulness.

'Abdullah (b. Mas'ud) reported: The Messenger of God^* said prayer and he omitted or committed (something). Ibrahim (one of the narrators of this hadith) said: It is my doubt, and it was said: Messenger of God, has there been any addition to the prayer? He (the Holy Prophet) said: Verily I am a human being like you. I forget just as you forget so when any one of you forgets, he must perform two prostrations, and he (the Holy Prophet) was sitting and then the Messenger of God^* turned (his face towards the Qibla) and performed two prostrations.

'Abdullah b. Mas'ud reported: The Apostle of God^* performed two prostrations for forgetfulness after salutation and talking.

Abdullah reported: We prayed along with the Messenger of God (may peace he upon him) and he committed or omitted (something). Ibrahim said: By God, this is a misgiving of mine only. We said: Messenger of God, is there something new about the prayer? He (the Holy Prophet) said: No. We told him about what he had done. He (the Holy Prophet) said: When a man commits or omits (something in prayer), he should perform two prostrations, and he then himself performed two prostrations.

Ibn Sirin reported Abu Huraira as saying: The Messenger of God^* led us in one of the two evening prayers, Zuhr or 'Asr, and gave salutations after two rak'ahs and going towards a piece of wood which was placed to the direction of the Qibla in the mosque, leaned on it looking as if he were angry. Abu Bakr and Umar were among the people and they were too afraid to speak to him and the people came out in haste (saying): The prayer has been shortened. But among them was a man called Dhu'I-Yadain who said: Messenger of God, has the prayer been shortened or have you forgotten? The Apostle of God^* looked to the right and left and said: What was Dhu'I-Yadain saying? They said: He is right. You (the Holy Prophet) offered but two rak'ahs. lie offered two (more) rak'ahs and gave salutation, then said takbir and prostrated and lifted (his head) and then said takbir and prostrated, then said takbir and lifted (his head). He (the narrator) says: It has been reported to me by Imran b. Husain that he said: He (their) gave salutation.

Abu Huraira reported: The Messenger of God^* led us in one of the evening prayers. And this hadith was narrated like one transmitted by Sufyan.

Abu Huraira reported: The Messenger of God^* led us in the 'Asr prayer and gave salutation after two rak'ahs. Dhu'l-Yadain (the possessor of long arms) stood up and said: Messenger of God, has the prayer been shortened or have you forgotten? The Messenger of God^* said: Nothing like this has happened (neither the prayer has been shortened nor have I forgotten). He (Dhu'l-Yadain) said: Messenger of God, something has definitely happened. The Messenger of God^* turned towards people and said: Is Dhu'l-Yadain true (in his assertion)? They said: Messenger of God, he is true. Then the Messenger of God^* completed the rest of the prayer. and then performed two prostrations while he was sitting after salutation.

Abu Huraira reported: The Messenger of God^* said two rak'ahs of the noon prayer and then gave salutation when a man from Band Sulaim came to him and said: Messenger of God. has the prayer been shortened, or have you forgotten? -and the rest of the hadith is the same.

Abu Huraira reported: I offered with the Apostle of God^* the noon prayer and the Messenger of God^* gave salutation after two rak'ahs. A person from Bani Sulaim stood up, and the rest of the hadith was narrated as mentioned above.

'Imran b. Husain reported: The Messenger of God^* said the afternoon prayer and gave the salutation. at the end of three rak'ahs and then went into his house. A man called al-Khirbaq, who bad long aims, got up and went to him, and addressed him as Messenger of God and mentioned to him what he had done. He came out angrily trailing his mantle, and when he came to the people he said: Is this man telling the truth? They said: Yes. He then said one rak'ah and then gave salutation and then performed two prostrations and then gave salutation.

Imran b. Husain reported: The Messenger of God^* said three rak'ahs of the 'Asr prayer and then got up and went to his apartment. A man possessing large arms stood up and said: Messenger of God, bias the player been shortened? He came out angrily, and said the rak'ah which he had omitted and then gave salutation. then performed two prostrations of forgetfulness and then gave salutation.

Ibn 'Umar reported: The Messenger of God^* while reciting the Qur'an recited its scarab containing sajda, and he performed prostration and we also prostrated along with him (but we were so overcrowded) that some of us could not find a place for our forehead (when prostrating ourselves).

Ibn 'Umar reported: Sometimes the Messenger of God^* recited the Qur'an, and would pass by (recite) the verse of sajda and performed prostration and he did this along with us, but we were so crowded in his company that none of us could find a place for performing prostration. (and it was done on occasions) other than prayer.

Abdullah (b. 'Umar) reported: The Apostle of God^* recited (Surat) al Najm and performed prostration during its recital and all those who were along with him also prostrated themselves except one old man who took a handful of pebbles or dust in his palm and lifted it to his forehead and said: This is sufficient for me. 'Abdullah said: 1 saw that he was later killed in a state of unbelief.

'ta' b. Yasar reported that he had asked Zaid b. Thabit about recital along with the Imam, to which he said: There should be no recital along with the Imam in anything, and alleged that he recited: "By the star when it sets" (Surah Najm) before the Messenger of God^* and he did not prostrate himself.

Abu Salama b. 'Abual-Rahman reported: Abu Huraira recited before them: "hen the heaven burst asunder" (al-Qur'an, lxxxiv. 1) and performed prostration. After completing (the prayer) he informed them that the Messenger of God^* has prostrated himself at it (this verse).

A hadith like this has been narrated by AbuSalama on the authority of Abu Huraira.

Abu Huraira reported: We performed prostration along with the Messenger of God^* (as he recited these verses: )" When the heaven burst asunder" and" Read in the name of Thy Lord" (al-Qur'an, xcvi. 1).

Abu Huraira reported: The Messenger of God^* prostrated himself (while reciting these verses)." When the heaven burst asunder" ;" Read in the name of Thy Lord".

A hadith like this has been transmitted by Abual-Rahman al-Araj on the authority of Abu Huraira.

Abu Rafi' reported: I said the night prayer along with Abu Huraira and -as he recited: "When the heaven burst asunder," he performed prostration. Isaid to him: What prostration is this? He said: I prostrated myself (on this occasion of recital) behind Abu'I-Qasim (Muhammad. may peace be upon him), and Iwould go on doing this till I meet him (in the next world). Ibn 'Abu al-A'la said: (Abu Huraira uttered this: ) I would not abandon performing prostration.

This hadith has been narrated by Tamimi with the same chain of transmitters except for this that they made no mention of: "Behind Abu'l-Qasim"^*.

Abu Rafi' reported: I saw Abu Huraira performing prostration (while reciting this verse: )" When the heaven burst asunder." I said to him: Do you prostrate yourself (while reciting) i? He said: Yes, I saw my best Friend^* prostrating himself on (the recital of this verse) and I shall continue prostrating till I meet him. Shu'ba asked: Do you mean (by Friend) the Apostle of God^*? He said: Yes.

Abdullah b. Zubair narrated on the authority of his father: When the Messenger of God^* sat in prayer. he placed the left foot between his thigh and shank and stretched the right foot and placed his left hand or his left knee and placed his right hand on his right thigh, and raised his finger.

'Abdullah b. Zubair narrated on the authority of his father that when the Messenger of God^* sat for supplication, i. e. tashahhud (blessing and supplication), he placed his right hand on his right thigh and his left hand on his left thigh, and pointed with his forefinger, and placed his thumb on his (milddle) finger, and covered his knee with the palm of his left hand..

Ibn 'Umar reported that when the Messenger of God^* sat for tashahhud he placed his left hand on his left knee. and his right hand on his right knee. and he raised his right finger, which is next to the thumb, making supplication in this way, and he stretched his left hand on his left knee. Another version on the authority of Ibn Umar says: When the Messenger of God^* sat for tashahhud, he placed his left hand on his left knee and placed his right hand on his right knee, and he formed a ring like (fifty-three) and pointed with his finger of attestation.

'Ali b. 'Abual-Rahman al-Mu'awi reported: 'Abdullah b. Umar saw me playing with pebbles during prayer. After finishing the prayer he forbade me (to do it) and said: Do as the Messenger of God^* used to do. I said: How did God's Messenger^* do? He said that he (the Messenger of God) sat at tashahhud, placed his right palm on the right thigh and closed all his fingers and pointed with the help of finger next to the thumb, and placed his left palm on his right thigh.

This hadith has been narrated by another chain of transmitters.

Abu Ma'mar reported: There was an Amir in Mecca who pronounced taslim twice. Abdullah said: Where did he get this sunnah? Al-Hakam said: There is a hadith to the effect that the Messenger of God^* did like It.

'Abdullah reported: An Amir or a person pronounced taslim twice. 'Abdullah said: Where did he get this sunnah?

'Amir b. Sa'd reported: I saw the Messenger of God (may peace be open him) pronouncing taslim on his right and on his left till I saw the whiteness of his cheek.

Ibn 'Abbas said: We used to know that God's Messenger^* had finished his prayer when we heard the takbir (God-O-Akbar).

Ibn 'Abbas reported: We knew the finishing of the prayer of the Messenger of God^* through takbir. 'Amr (b. Dinar) said: I made a mention of it to Abu Mas'ud. hue he rejected it and said: I never narrated it to you. 'Amr said: He did narrate it before this.

Ibn 'Abbas reported: Dhikr (mentioning the name of God) in a loud voice after obligatory prayers was (a common practice) during the lifetime of the Apostle of God^* ; and when I heard that I came to knew that they (the people) had finished the prayer.

'A'isha reported: The Holy Prophet^* entered my house when a Jewess was with me and she was saying: Do you know that you would be put to trial in the grave? The Messenger of God^* trembled (on hearing this) and said: It is the Jews only who would-be put to trial. 'A'isha said: We passed some nights and then the Messenger of God^* said: Do you know that it has been revealed to me: " You would be put to trial in the grave"? 'A'isha said: 1 heard the Messenger of God^* seeking refuge from the torment of the grave after this.

Abu Huraira reported. I heard the Messenger of God^* seeking refuge from the torment of the grave after this (after the revelation).

'A'isha reported: There came to me two old women from the old Jewesses of Medina and said: The people of the grave are tormented in their graves. I contradicted them and I did not deem it proper to testify them. They went away and the Messenger of God^* came to me and I said to him: Messenger of God I there came to me two old women from the old Jewesses of Medina and asserted that the people of the graves would be tormented therein. He (the Prophet) said: They told the truth; they would be tormented (so much) that the animals would listen to it. She ('A'isha) said: Never did I see him (the Holy Prophet) afterwards but seeking refuge from the torment of the grave in prayer.

Masruq reported this hadith on the authority of 'A'isha who said: Never did he (the Holy Prophet) say prayer after this in which I did not hear him seeking refuge from the torment of the grave.

'A'isha reported: 1 heard the Messenger of God^* seeking refuge from the trial of Dajjal (Antichrist) in prayer.

Abu Huraira reported: The Messenger of God^* said: When any one of you utters tashahhud (in prayer) he must seek refuge with God from four (trials) and should thus say: "O God! I seek refuge with Thee from the torment of the Hell, from the torment of the grave, from the trial of life and death and from the evil of the trial of Masih al-Dajjal" (Antichrist).

'A'isha, the wife of the Apostle of God^* reported: The Apostle of God^* used to supplicate in prayer thus: "O God! I seek refuge with Thee from the torment of the grave, and I seek refuge with Thee from the trial of the Masih al-Dajjal (Antichrist) and I seek refuge with Thee from the trial of life and death. O God! I seek refuge with Thee from sin and debt." She ('A'isha) reported: Someone said to him - (the Holy Prophet): Messenger of God! why is it that you so often seek refuge from debt? He said: When a (person) incurs debt, (he is obliged) to tell lies and break promise.

Abu Huraira reported: The Messenger of God^* said: When any one of you completes the last tashahhud. he should seek refuge with God from four (trials). I. e. from the torment of Hell, from the torment of grave, from the trial of life and death. -and from the mischief of Masih at-Dajjal (Antichrist). This hadith has been narrated by al-Auza'i with the same chain of transmitters but with these words: "When any one of you completes the tashahhud" and he made no mention of the words" the last".

Abu Huraira reported: The Apostle of God^* said: O God! I seek refuge with Thee from the torment of the grave, and the torment of Hell, and the trial of life and death and the mischief of Masih al-Dajjal.

Abu Huraira reported the Messenger of God^* as saying: Seek refuge with God from the torment of Hell, seek refuge with God from the torment of the grave, and seek refuge with God from the trial of Masih al-Dajjal and seek refuge with God from the trial of life and death.

A hadith like this has been transmitted by Ibn Tawus from his father on the authority of AbuHuraira.

A hadith like this has been transmitted by A'raj on the authority of Abu Huraira.

Abu Huraira reported that the Apostle of God^* use (t to seek refuge from the torment of the grave, torment of Hell and the trial of Dajjal.

Ibn 'Abbas reported that the Messenger of God^* used to teach them this supplication (in the same spirit) with which he used to teach them a surah of the Qur'an. He would thus instruct us: "Say, O God I we seek refuge with Thee from the torment of Hell, and I seek refuge with Thee from the torment of the grave, and I seek refuge with Thee from the trial of Masih al-Dajjal. and I seek refuge with Thee from the trial of life and death." Muslim b. Hajjaj said: It has reached me that Tawus said to his son: Did you make this supplication in prayer? He said: No. (Upon this) he (Tawus) said: Repeat the prayer. Tawus has narrated this hadith through three or four (transmitters) with words to the same effect.

Thauban reported: When the Messenger of God^* finished his prayer. he begged forgiveness three times and said: O God! Thou art Peace, and peace comes from Thee; Blessed art Thou, O Possessor of Glory and Honour. Walid reported: I said to Auza'i: How Is the seeking of forgiveness? He replied: You should say:, I beg forgiveness from God, 1 beg forgiveness from God."

'A'isha reported: When the Messenger of God^* pronounced salutation, he salutation longer than it took him to say: O God: Thou art Peace, and peace comes from Thee, blessed art Thou, Possessor of Glory and ]Honour; and in the narration of Ibn Numair the words are: "O Possessor of Glory and Honour."

Ibn Numair narrated it with the same chain of transmitters and said: O Possessor of Glory and Honour.

A hadith like this has been transmitted by Abdullah b. Harith on the authority of A'isha except for the words that he (the Holy Prophet) used to say: "0 Possessor of Glory and Honour."

Mughira b. Shu'ba wrote to Mu'awiya: When the Messenger of God^* finished the prayer and pronounced salutation he uttered (this supplication): "There is no god but God. He is alone, Who has no partner. To Him belongs the sovereignty and to Him praise is due and He is Potent over every. thing. O God! no one can withhold what Thou givest, or give what Thou withholdest, and the riches cannot avail a wealthy person with Thee."

A hadith like this has been narrated by Mughira b. Shu'ba with another chain of transmitters. Abu Bakr and Abu Kuraib narrated in their narration (that Warrad reported): Mughira gave me dictation of it and 1 wrote it to Mu'awiya.

Warrad, the freed slave of Mughira b. Shu'ba, reported: Mughira b. Shu'ba wrote to Mu'awiya (it was Warrad who wrote this letter for him, i. e. Mughira): I heard the Messenger of God^* saying: "When the salutation is pronounced." and the rest of the hadith is the same except this that he made no mention of: "He is Potent over everything."

Warrad, the scribe of Mughira b. Shu'ba, reported: Mu'awiya wrote to Mughira (the contents) of the hadith as transmitted by Mansur and A'mash.

Warrad, the scribe of Mughira b. Shu'ba, reported: Mu'awiya wrote to Mughira: Write to me anything which you heard from the Messenger of God^*. So he (Mughira) wrote to him (Mu'awiya): I heard the Messenger of God^* uttering (these words) at the completion of prayer: "There is no god but God. He is alone and there is no partner with Him. Sovereignty belongs to Him and to Him is praise due and He is Potent over everything. O God! no one can withhold what Thou givest, or give what Thou withholdest, and riches cannot avail a wealthy person with Thee."

Abu Zubair reported: Ibn Zubair uttered at the end of every prayer after pronouncing salutation (these words): "There is no god but God. He is alone. There is no partner with Him. Sovereignty belongs to Him and He is Potent over everything. There is no might or power except with God. There is no god but God and we do not worship but Him alone. To Him belong all bounties, to Him belongs all Grace, and to Him is worthy praise accorded. There is no god but God, to Whom we are sincere in devotion, even though the unbelievers should disapprove it." (The narrator said): He (the Holy Prophet) uttered it at the end of every (obligatory) prayer.

Abu Zubair reported: Abdullah b Zubair used to say La ilaha il-God at the end of every prayer like the hadith narrated by Ibn Numair and he reported it in the end, and then reported Ibn Zubair saying: The Messenger of God^* uttered La ilaha il-God at the end of every prayer.

Abu Zubair reported: I heard Abdullah b. Zubair addressing (people) on the pulpit and saying: When the Messenger of God^* pronounced salutation at the end of the prayer or prayers, and then he made a mention of the hadith as transmitted by Hisham b. 'Urwa.

Abu Zubair al-Makki reported that he had heard 'Abdullah b. Zubair uttering (the words) like that of the hadith (narrated above) at the end of the prayer after pronouncing salutation. He at the conclusion also said that he was making a mention of that from the Messenger of God^*.

Abu Huraira reported: The poor amongst the emigrants came to the Messenger of God^* and said: The possessors of great wealth have obtained the highest ranks and the lasting bliss. lie (the Holy Prophet) said: How Is that? They said: They pray as we pray, and they observe fast as we observe fast, and they give charity but we do not give charity, and they set slaves free but we do not set slaves free. Upon this the Messenger of God^* said: Shall A not teach you something by which you will catch upon those who have preceded you, and get ahead of those who come after you, only those who do as you do being more excellent than you? They said: Yes, Messenger of God. He (the Holy Prophet) said: Extol God, declare His Greatness, and Praise Him thirty-three times after every prayer. Abu Salih said: The poor amongst the emigrants returned to the Messenger of God^* saying: Our brethren, the possessors, of property have heard what we have done and they did the same. So the Messenger of God^* said: This is God's Grace which He gives to whom He wishes. Sumayy reported: I made a mention of this hadith to some members of my family (and one of them) said: You have forgotten; he (the Holy Prophet) had said (like this):." Extol God thirty-three time. praise God thirty-three times and declare His Greatness thirty-three times. Ibn 'Ajjan said: 1 made a mention of this hadith to Raja' b. Haiwata and he narrated to me a hadith like this from AbuSalih from the Messenger of God^* on the authority of Abu Huraira.

Abu Huraira narrated it from the Messenger of God^* that they (the poor among the emigrants) said: Messenger of God, the possessors of great wealth have obtained the highest ranks and lasting bliss, and the rest of the hadith is the same as transmitted by Qutaiba on the authority of Laith except that he inserted the words of Abu Salih in the narration of Abu Huraira that" the poor of the emigrants came back," to the end of the hadith,, but this addition was made that Suhail said (that every part of the supplication, i. e. Glorification of God, His Praise and declaration of His Greatness) should be uttered eleven times making the total as thirty-three.

Ka'b b. 'Ujra reported God's Messenger^* as saying: There are certain ejaculations, the repeaters of which or the performers of which after every prescribed prayer will never be caused disappointment: " Glory be to God" thirty-three times." Praise be to God" thirty-three times, and" God is most Great" thirty-four times.

Ka'b b. 'Ujra reported God's Messenger^* as saying: There are certain ejaculations, the repeaters of which or the performers of which at the end of every prayer will never be caused disappointment: "Glory be to God" thirty-three times," Praise be to God" thirty-three times, and" God is most Great" thirty-four times.

Abu Huraira reported God's Messenger^* as saying: If anyone extols God after every prayer thirty-three times, and praises God thirty-three times, and declares His Greatness thirty-three times, ninety-nine times in all, and says to complete a hundred: "There is no god but God, having no partner with Him, to Him belongs sovereignty and to Him is praise due, and He is Potent over everything," his sins will be forgiven even If these are as abundant as the foam of the sea.

This hadith has been narrated by Abu Huraira by another chain of transmitters.

Abu Huraira reported that God's Messenger^* used to observe, silence for a short while between the takbir (at the time of opening the prayer) and the recitation of the Qur'an. I said to him: Messenger of God, for whom I would give my father and mother in ransom, what do you recite during your period of silence between the takbir and the recitation? He said: I say (these words): "O God, remove my sins from me as Thou hast removed the East from the West. O God purify me from sins as a white garment is purified from filth. O God! wash away my sins with water, snow and hall."

Abu Huraira reported that when the Messenger of God^* stood up for the second rak'ah he opened it with the recitation of the praise of God, the Lord of universe (al-Fatiha), and he did not observe silence (before the recitation of al-Fatiha).

Anas reported: A man came panting and entered the row of worshippers and said: Praise be to God, much praised and blessed. When the Messenger of God^* finished the prayer he said: Who amongst you uttered these words? The people remained silent. He (the Holy Prophet again said) -: Who amongst you uttered these words? He said nothing wrong. Then a man said: I came and had a difficulty in breathing, so I uttered them. He replied: I saw twelve angels facing one another as to who will take them up (to God).

Ibn 'Umar reported: While we said prayer with the Messenger of God^*, one among the people said: God is truly Great, praise be to God in abundance. Glory be to God in the morning and the evening. The Messenger of God (may peace be upon, him) said: Who uttered such and such a word? A person among the people said: It is I, Messenger of God (who have recited these words). He (the Holy Prophet) said: It (its utterance) surprised me, for the doors of heaven were opened for It. Ibn 'Umar said: I have not abandoned them (these words) since I heard the Messenger of God^* saying this.

Abu Huraira reported: I heard the Messenger of God^* saying: When the Iqama has been pronounced for prayer, do not go running to it, but go walking in tranquillity and pray what you are in time for, and complete what you have missed.

Abu Huraira reported that the Messenger of God^* said: When the words of Iqama are pronounced, do not come to (prayer) running, but go with tranquillity, and pray what you are in time for, and complete (what you have missed) for when one of you is preparing for prayer he is in fact engaged in prayer.

Abu Huraira reported ahadith from the Messenger of God^*, and one of them is that the Messenger of God (may peace be upon), said: When the call is made for prayer come to it walking with tranquillity, and pray what you are in time for, and complete what you have missed.

Abu Huraira reported: The Messenger of God^* said: When the words of Iqama are pronounced, none of you should run to it (to join the prayer) but walk with tranquillity and dignity, and pray what you are in time for and complete what has gone before (what the Imam has completed).

Abdullah b. Abu Qatada reported on the authority of his father: While we said our prayer with the Messenger of God^* he heard tumult. (At the end of the prayer) he (the Holy Prophet) said: What is the matter with you? They said: We hastened to prayer. He (the Holy Prophet) said: Don't do that; when you come for prayer, there should be tranquillity upon you. Pray (along with the Imam) what you can find and complete what preceded you.

This hadith has been narrated by Shaiban with the same chain of transmitters

Abu Qatada reported: The Messenger of God^* said: When the Iqama is pronounced do not get up till you see me Ibn Hatim was in doubt whether it was said: "When the Iqama is pronounced" or" When call is made".

Abu Salama son of Abd al-Rahman b. Auf reported Abu Huraira as saying: Iqama was pronounced and we stood up and made rows straight till he (the Holy Prophet) stood at his place of worship (the place ahead of the rows where he stood to lead the prayer) before takbir tahrima. He reminded to (himself something) and went back saying that we should stand at our places and not leave them. We waited, till he came back to us and he had taken a bath and water trickled out of his head and then led us in prayer.

Abu Salama reported Abu Huraira as saying: Iqama was pronounced. ant the people had formed themselves into rows. The Messenger of God^* came out and stood at his place, and then pointed out with his hand that we should stand at our places. He then went away and took a bath and water trickled from his head and then led them in prayer.

Abu Salama reported on the authority of Abu Huraira that when Iqama was pronounced for the Messenger of God^*, the people occupied their places in the rows before the Apostle of God (way peace be upon him) stood up at his place.

Jabir b. Samura reported: Bilal summoned to prayer as the sun declined but did not pronounce Iqama till the Apostle of God^* came out and the Iqama was pronounced on seeing him.

Abu Huraira reported the Apostle of God^* as saying: He who finds a rak'ah of the prayer, he in fact finds the prayer.

Abu Huraira reported the Messenger of God^* as saying: He who finds one rak'ah of the prayer with the Imam, he in fact finds the prayer.

This hadith has been narrated on the authority of Malik and there is no mention of" along with the Imam" and In the hadith transmitted by Abdullah the words are: "he in fact finds the entire prayer".

Abu Huraira reported: The Messenger of God^* said: He who finds one rak'ah at dawn before the rising of the sun, he in fact finds the dawn prayer. and he who finds one rak'ah of the afternoon prayer before sunset, he in fact finds the afternoon prayer.

A'isha reported: The Messenger of God^* said: He who finds a prostration before sunset or at dawn (prayer) before the rising (of the sun) he Id fact finds that (prayer), and prostration implies a rak'ah.

This hadith is narrated by Abu Huraira with another chain of transmitters.

Abu Huraira reported: The Messenger of God^* said: He who finds (gets) a rak'ah of the afternoon (prayer) before the setting of the sun, he in fact gets (the full prayer), and he who gets a rak'ah of the morning (prayer) before the rising of the sun he in fact gets (the full prayer).

This hadith has been reported by Ma'mar with another chain of transmitters.

Ibn Shibab reported: 'Umar b. 'Abd al-'Aziz deferred the afternoon prayer somewhat and 'Urwa said to him: Gabriel came down and he led the Messenger of God^* in prayer. 'Umar said to him: O 'Urwa, are you aware of what you are saying? Upon this he ('Urwa) said: I heard Bashir b. Abu Mas'ud say that he heard Abu Mas'ud say that he heard the Messenger of God^* say: Gabriel came down and acted as my Imam, then I prayed with him, then I prayed with him, then I prayed with him. then I prayed with him. then I prayed with him. reckoning with his fingers five times of prayer.

Ibn Shibab reported: Umar b. 'Abd al-'Aziz one day deferred the prayer. 'Urwa b. Zubair came to him and informed him that one day as Mughira b. Shu'ba was in Kufa (as its governor), he deferred the prayer, Abu Mas'ud al-Ansari came to him and said: What is this, O Mughira? Did you know that it was Gabriel who came and said prayer and (then) the Messenger of God^* said the prayer (along with him), then (Gabriel) prayed and the Messenger of God^* also prayed, then (Gabriel) prayed and the Messenger of God^* also prayed, then (Gabriel) prayed and the Messenger of God^* prayed (along with him). then Gabriel prayed and the Messenger of God^* also prayed (along with him) and then said: This is how I have been ordered to do. 'Umar (b. 'Abd al-'Aziz) said. O 'Urwa be mindful of what you are saying that Gabriel^* taught the Messenger of God^* the times of prayer. Upon this 'Urwa said: This is how Bashir b. Abu Mas'ud narrated on the authority of his father and (also said): 'A'isha?, the wife of the Apostle^*. narrated it to me that the Messenger of God^* used to say the afternoon prayer, when the light of the sun was there in her apartment before it went out (of it).

A'isha reported: The Apostle of God^* said the afternoon" prayer as the sun shone in my apartment, and the afternoon shadow did not extend further. Abu Bakr said: The afternoon shadow did not appear to extend further.

'A'isha, the wife of the Apostle^*, said that the Messenger of God^* said the afternoon prayer (at the time) when the sun shone in her apartment and its shadow did not extend beyond her apartment.

A'isha reported: The Messenger of God^* said the afternoon prayer (at a time) when the (light) of the sun was there in my apartment.

Abdullah b. 'Amr reported the Apostle^* saying: The time of the noon prayer (lasts) as long as it is not afternoon, and the time of the afternoon prayer (lasts) as long as the sun does not turn pale and the time of the evening prayer (lasts) as long as the spreading appearance of the redness above the horizon after sunset does not sink down, and the, time of the night prayer (lasts) by midnight and the time of the morning prayer (lasts) as long as the sun dots not rise.

Abu Bakr b Abu Shaiban and Yahya b Abu Bukair both of them narrated this hadith with the same chain of transmitters.

'Abdullah b. 'Amr reported: The Messenger of God^* said: The time of the noon prayer is when the sun passes the meridian and a man's shadow is the same (length) as his height, (and it lasts) as long as the time for the afternoon prayer has not come; the time for the afternoon prayer is as long as the sun has not become pale; the time of the evening prayer is as long as the twilight has not ended; the time of the night prayer is up to the middle of the average night and the time of the morning prayer is from the appearance of dawn, as long as the sun has not risen; but when the sun rises, refrain from prayer for it rises between the horns of the devil.

'Abdullah b. 'Amr b. al-'As reported: The Messenger of God^* was asked about the times of prayers. He said: The time for the morning prayer (lasts) as long as the first visible part of the rising sun does not appear and the time of the noon prayer is when the sun declines from the zenith and there is not a time for the afternoon prayer and the time for the afternoon prayer is so long as the sun does not become pale and its first visible part does not set, and the time for the evening prayer is that when the sun disappears and (it lasts) till the twilight is no more and the time for the night prayer is up to the midnight.

'Abdullah narrated it on the authority of his father Yahya: Knowledge cannot be acquired with sloth.

Sulaiman b. Buraida narrated it on the authority of his father that a person asked the Apostle of God^* about the time of prayer. Upon this he said: Pray with us these two, meaning two days. When the sun passed the meridian. he gave command to Bilal who uttered the call to prayer. then lie commanded him and pronounced Iqama for noon prayer (Then at the tine of the afternoon prayer) he again commanded and Iqama for the afternoon prayer was pronounced when the sun was high, white and clear. He then commanded and Iqama for the evening prayer was pronounced, when the sun had set. He then commanded him and the Iqama for the night prayer was pronounced When the twilight had disappeared. He then commanded him and the Iqama for the morning prayer was pronounced, when the dawn had appeared. When it was the next day, he commanded him to delay the noon prayer till the extreme heat had passed and he did so, and he allowed it to be delayed till the extreme heat had passed. He observed the afternoon prayer when the sun was high, delaying it beyond the time he had previously observed it. He observed the evening prayer before the twilight had vanished; he observed the night prayer when a third of the night had passed; and he observed the dawn prayer when there was clear daylight. He (the Holy Prophet) then said: Where is the man who inquired about the time of prayer? He (the inquirer) said: Messenger of God I here I am. He (the Holy Prophet) said: The time for your prayer is within the limits of what you have seen.

Buraida narrated on the authority of his father that a man came to the Prophet^* and asked about the times of prayer. He said: You observe with us the prayer. He commanded Bilal, and he uttered the call to prayer in the darkness of night preceding daybreak and he said the morning prayer till dawn had appeared. He then commanded him (Bilal) to call for the noon prayer when the sun had declined from the zenith. He then commanded him (Bilal) to call for the afternoon prayer when the sun was high. He then commanded him for the evening prayer when the sun had set. He then commanded him for the night prayer when the twilight had disappeared. Then on the next day he commanded him (to call for prayer) when there was light in the morning. He then commanded him (to call) for the noon prayer when the extreme heat was no more. He then commanded him for the afternoon prayer when the sun was bright and clear and yellowness did not blend with it. He then commanded him to observe the sunset prayer. He then commanded him for the night prayer when a third part of the night bad passed or a bit less than that. Harami (the narrator of this hadith) was in doubt about that part of the mentioned hadith which concerned the portion of the night. When it was dawn, he (the Holy Prophet) said: Where is the inquirer (who inquired about the times of prayer and added): Between (these two extremes) is the time for prayer.

Abu Musa narrated on the authority of his father that a person came to the Messenger of God^* for inquiring about the times of prayers. He (the Holy Prophet) gave him no reply (because he wanted to explain to him the times by practically observing these prayers). He then said the morning player when it was daybreak, but the people could hardly recognise one another. He then commanded and the Iqama for the noon prayer was pronounced when the tan had passed the meridian and one would say that it was midday but he (the Holy Prophet) knew batter than them. He then again commanded and the Iqama for the afternoon prayer was pronounced when the sun was high. He then commanded and Iqama for the evening prayer was pronounced when the sun had sunk. He then commanded and Iqama for the night prayer was pronounced when the twilight had disappeared. He then delayed the morning prayer on the next day (so much so) that after returning from it one would say that the sun had risen or it was about to rise. He then delayed the noon prayer till it was near the time of afternoon prayer (as it was observed yesterday). He then delayed the afternoon prayer till one after returning from it would say that the sun had become red. He then delayed the evening prayer till the twilight was about to disappear. He then delayed the night prayer till it was one-third of the night. He then called the inquirer in the morning and said: The time for prayers is between these two extremes).

Abu Musa reported on the authority of his father that an Inquirer came to the Prophet^* and asked him about the times of prayers, and the rest of the hadith is the same (as narrated above) but for these words: "On the second day he (the Holy Prophet) observed the evening prayer before the disappearance of the twilight."

Abu Huraira reported that the Messenger of God^* said: When it is very hot, say (the noon prayer) when the extreme beat passes away, for intensity of beat is from the exhalation of Hell.

Another hadith like this has been transmitted by Abu Huraira.

Abu Huraira reported: The Messenger of God^* said: When it is a hot day, (delay) the prayer till the extreme heat passes away, for the intensity of heat is from the exhalation of Hell.

Abu Huraira reported: Refrain from saying (the noon prayer) till the extreme heat passes away, for the Intensity of heat is from the exhalation of Hell.

Abu Huraira narrated this hadith from the Messenger of God (may peace be up on him) by another chain of transmitters.

Abu Huraira reported that the Messenger of God^* said: This heat is from the exhalation of Hell-fire, so delay the prayer till it is cool.

Hammam b. Munabbih reported: This is what Abu Huraira narrated to us from the Holy Prophet and he transmitted some ahadith-one of them was that the Messenger of God^* said: Let the heat become less severe before prayer, for the intensity of heat is from the exhalation of Hell.

Abu Dharr reported: The Mu'adhdbin (the announcer of the hour of prayer) of the Messenger of God^* called for the noon prayer. Upon this the Apostle of God^* said: Let it cool down, let it cool down, or he said: Wait, wait for the intensity of heat is from the exhalation of Hell. When the heat is intense, delay the prayer till it becomes cooler. Abu Dharr said: (We waited) till we saw the shadow of the mounds.

Abu Huraira reported: The Messenger of God^* said: The Fire made a complaint before the Lord saying." O Lord, some parts of mine have consumed the others." So it was allowed to take two exhalations, one exhalation in winter and the other exhalation in summer. That is why you find extreme heat (in summer) and extreme cold (in winter).

Abu Huraira reported: The Messenger of God^* said: When it is hot, make delay (in the noon prayer) till it cools down, for the intensity of beat is from the Exhalation of Hell; and lie also mentioned that the Hellfire complained to the Lord (about the congested atmosphere) and so it was permitted to take two exhalation during the whole year, one exhalation during the winter and one exhalation during the summer.

Abu Huraira reported that the Messenger of God^* said: The Fire said to the Lord: O Lord! some parts of mine have consumed the others, so allow me to exhale (in order to find some relief from this congestion). It was granted permission to take two exhalations, one exhalation during the winter and the other exhalation during the summer So whatever you perceive in the form of intense cold or hurting cold is from the exhalation of Hell. And whatever you perceive in the form of extreme heat or intense beat is from the exhalation of Hell.

Jabir b. Samura reported: The Apostle of God^* used to offer the noon prayer when the sun declined.

Khabbab reported: We complained to the Messenger of God^* (the difficulty of) saying prayer on the intensely heated (ground or sand), but he paid no heed to our complaint.

Khabbab reported: We came to the Messenger of God^* and we complained to the Messenger of God^* about (saying prayer) on the extremely heated ground (or sand), but he paid no heed to us. Zuhair said: I asked Abu Ishaq whether it was about the noon prayer. He said: Yes. I again said whether it concerned the (offering) of the noon (prayer) in earlier hours. He said: Yes. I said: Did it concern expediting it? He said: Yes.

Anas b. Malik reported: We used to say (the noonprayer) with the Messenger of God^* in the intense heat, but when someone amongst us found it hard to place his forehead on the ground, he spread his cloth and prostrated on it.

Anas b. Malik reported that the Messenger of God^* used to pray the afternoon prayer when the sun was high and bright, then one would go off to al-'Awali and get there while the sun was still high. Ibn Qutaiba made no mention of" one would go off to al-'Awali".

This hadith that the Messenger of God^* used to offer the afternoon prayer like the one narrated above has been transmitted by Anas b. Malik by another chain of transmitters.

Anas b. Malik reported: We used to offer the 'Asr prayer, then one would go to Quba' and reach there and the sun would be still high.

Anas b. Malik reported: We used to offer the afternoon prayer (at such a time) that a person would go to Bani 'Amr b. Auf and he would find them busy offering the afternoon prayer.

'Ala' b. 'Abd al-Rahman reported that they came to the house of Anas b. Malik in Basra after saying the noon prayer. His (Anas) house was situated by the side of the mosque. As revisited him he (Anas) said: Have you said the afternoon prayer? We said to him: It is just a few minutes before that we finished the noon prayer. He said: Offer the afternoon prayer. So we stood up and said our prayer. And when we completed it, he said: I have heard the Messenger of God^* saying: This is how the hypocrite prays: he sits watching the sun, and when it is between the horns of devil, he rises and strikes the ground four times (in haste) mentioning God a little during it.

Abu Umama b. Sahl reported: We offered the noon prayer with Umar b. 'Abd al-'Aziz. We then set out till we came to Anas b. Malik and found him busy in saying the afternoon prayer. I said to him: O uncle! which is this prayer that you are offering? He said: It is the afternoon prayer and this is the prayer of the Messenger of God^* that we offered along with him.

Anas b. Malik reported: The Messenger of God^* led us in the afternoon prayer. When he completed it, a person from Bani Salama came to him and said: Messenger of God, we intend to slaughter our came and we are desirous that you should also be present there (on this occasion). He (the Holy Prophet) said: Yes. He (the person) went and we also went along with him and we found that the camel had not been slaughtered yet. Then it was slaughtered, and it was cut into pieces and then some of those were cooked, and then we ate (them) before the setting of the sun. This hadith has also been narrated by another chain of transmitters.

Rafi' b. Khadij reported: We used to say the afternoon prayer with the Messenger of God^*, and then the camel was slaughtered and ten parts of it were distributed; then it was cooked and then we ate this cooked meat before the sinking of the sun.

This hadith has been reported by 'Auza'i with the same chain of transmitters: We used to slaughter the camel during the lifetime of the Messenger of God^* after the 'Asr prayer, but he made no mention of: "We used to pray along with him."

Ibn Umar reported that the Messenger of God^* said: He who misses the afternoon prayer, it is as though he has been deprived of his family and his property.

This hadith has been narrated as Marfu by another chain of transmitters.

Abdullah relates on the authority of his father. He who missed his afternoon prayer it is as though he was deprived of his family and property.

'Ali reported: When it was the day (of the Battle) of Ahzab, the Messenger of God^* said: May God fill their graves and houses with fire, as they detained us and diverted us from the middle prayer, till the sun set.

This hadith has been narrated by Hisham with the same chain of transmitters.

'Ali reported: The Messenger of God^* said: On the day (of the Battle) of Ahzab we were diverted from the middle prayer, till the sun set. May God fill their graves or their houses, or their stomachs with fire. The narrator is in doubt about" houses" and" stomachs".

This hadith has heed narrated by Qatada with the same chain of transmitters. And he said: Their houses and their graves (be filled with fire), and did not express doubt over the words," houses" and" graves".

Yahya heard 'Ali saying that the Messenger of God^* said on the day (of the Battle) of Ahzab, while sitting in one of the openings of the ditch: They (the enemies) have diverted us from the middle prayer till the sun set. May God fill their graves and their houses with fire, or their graves and stomachs with fire.

'Ali reported: The Messenger of God^* said on the day (of the Battle) of Ahzab: They diverted us from saying the middle prayer, i. e. the 'Asr prayer. May God fill their houses and graves with fire; he then observed this prayer between the evening prayer and the night prayer.

'Abdullah (b. Mas'ud) reported that the polytheists detained the Messenger of God^* from observing the afternoon prayer till the sun became red or it became yellow. Upon this the Messenger of God^* said: They have diverted us from (offering) the middle prayer. i. e. the 'Asr prayer. May God fill their bellies and their graves with fire, or he said: May God stuff their bellies and their graves with fire.

Abu Yunus, the freed slave of 'A'isha said: 'A'isha ordered me to transcribe a copy of the Qur'an for her and said: When you reach this verse: " Guard the prayers and the middle prayer" (ii. 238), inform me; so when I reached it, I informed her and she gave me dictation (like this): Guard the prayers and the middle prayer and the afternoon prayer, and stand up truly obedient to God. 'A'isha said: This is how I have heard from the Messenger of God^*.

Al-Bara' b. 'Azib reported: This verse was revealed (in this way): "Guard the prayers and the 'Asr prayer." We recited it (in this very way) so long as God desired. God, then, abrogated it and it was revealed: "Guard the prayers, and the middle prayer." A person who was sitting with Shaqiq (one of the narrators in the chain of transmitters) said: Now it implies the 'Asr prayer. Upon this al-Bara' said: I have already informed you how this (verse) was revealed and how God abrogated it, and God knows best. Imam Muslim said: Ashja'i narrated it from Sufyan al-Thauri, who narrated it from al-Aswad b. Qais, who narrated it from 'Uqba, who narrated it from al-Bara' b. 'Azib who said: We recited with the Prophet^* (the above-mentioned verse like this, i. e. instead of Salat al- Wusta, Salat al-'Asr) for a certain period. as It has been mentioned (in the above-quoted hadith).

Jabir b. 'Abdullah reported that Umar b. al-Khattab had been cursing the pagans of the Quraish an the day (of the Battle) of Khandaq (Ditch). (He came to the Holy Prophet) and said: Messenger of God, by God, I could not say. the 'Asr prayer till the sun set. Upon this the Messenger^* said: By God I, too, have not observed it. So we went to a valley. The Messenger of God^* performed ablution and we too performed ablution, and then the Messenger of God^* said the 'Asr prayer after the sun had set. and then said the evening prayer after it.

This hadith has been reported by Yahya b. Abd Kathir with the same chain of transmitters.

Abu Huraira reported: The Messenger of God^* said: Angels take turns among you by night and by day, and they all assemble at the dawn and afternoon prayers. Those (of the angels) who spend the night among you, then, ascend, and their Lord asks them, though He is the best informed about them: How did you leave My servants? -they say: We left them while they were praying and we came to them while they were praying.

Abu Huraira reported God's Messenger^* as saying: Angels take turns among you by night and by day, and the rest of the hadith is the same.

Jarir b. Abdullah is reported to have said: We were sitting with the Messenger of God^* that he looked at the full moon and observed: You shall see your Lord as you are seeing this moon, and you will not be harmed by seeing Him. So if you can, do not let -yourselves be overpowered in case of prayer observed before the rising of the sun and its setting, i. e. the 'Asr prayer and the morning prayer. Jarir then recited it: " Celebrate the praise of thy Lord before the rising of the sun and before Its setting" (xx. 130).

Waki' reported (this hadith) with the same chain of transmitters (that the Holy Prophet) said: You will be soon presented before your Lord, and you will see Him as you are seeing this moon, and then recited (the above-mentioned verse). But (in this hadith) no mention is made of Jarir.

'Umara b. Ruwaiba is reported to have said on the authority of his father: I heard the Messenger of God^* saying: He who observed prayer before the rising of the son and its setting, i. e. the dawn prayer and the afternoon prayer, would not cater the (Hell) fire. A person belonging to Basra said to him: Did you yourself bear it from the Messenger of God^*? He said: Yes. The person (from Basra) said: I bear witness that I heard it from the Messenger of God^* ; my ears heard it and my heart retained it.

Umara b. Ruwaiba reported on the authority of his father that the Messenger of God^* said: He who said prayer before the rising of the sun and its setting would not enter the fire (of Hell), and there was a man from Basra (sitting) beside him who said: Did you hear it from the Apostle of God^*? He said: Yes, I bear witness to it. The man from Basra said: I bear witness that I did hear from the Apostle of God^* saying it from the place that you heard from him.

Abu Bakr reported on the authority of his father that the Messenger of God^* said: He who observed two prayers at two cool (hours) would enter Paradise.

This hadith has been narrated by the same chain of transmitters by Hammam, and said about Abu Bakr that he was Ibn Abu Musa.

Salama b. al-Akwa' reported that the Messenger of God^* used to say the evening prayer when the sun had set and disappeared (behind the horizon).

Rafi' b. Khadij reported: We used to observe the evening prayer with the Messenger of God^* and then one of us would go away and he could see the (distant) place where his arrow would fall.

A hadith like this, i. e." We used to observe evening prayer...." so on and so forth, has been narrated by Rafi' b. Khadij by another chain of transmitters.

'A'isha. the wife of the Apostle of God^*, reported: The Messenger of God^* deferred one night the 'Isya' prayer. And this is called 'Atama. And the Messenger of God^* did not come out till Umar b. Khattab told (him) that the women and children had gone to sleep. So the Messenger of God^* came out towards them and said to the people of the mosque: None except you from the people of the earth waits for it (for the night prayer at this late hour), and it was before Islam had spread amongst people. And in the narration transmitted by Ibn Shihab the Messenger of God^* is reported to have said: It is not meant that you should compel the Messenger of God^* for prayer. And (this he said) when 'Umar b. Khattab called (the Holy Prophet) in a loud voice.

A hadith like this has been narrated by Ibn Shihab with the same chain of transmitters, but therein no mention has been made of the words of al-Zuhri: It was narrated to me, and that which followed.

'A'isha reported: The Apostle of God^* one night delayed (observing the 'Isya' prayer) till a great part of the night was over and the people in the mosque had gone to sleep. He (the Holy Prophet) then came out and observed prayer and said: This is the proper time for it; were it not that I would impose a burden on my people (I would normally pray at this time). In the hadith transmitters by 'Abd al-Razzaq (the words are): "Were it not that it would impose burden on my people."

Abdullah b. Umar reported: We waited one night in expectation of the Messenger of God^* for the last prayer of the night, and he came out to us when a third of the night had passed even after that. We do not know whether he had been occupied with family business or something else. When he came cut he said: You are waiting for prayer, for which the followers of no other religion wait. except you. Were it not a burden for my Ummah, I would have led them (in the 'Isya' prayer) at this hour. He then ordered the Mu'adhdbin (to call for prayer) and then stood up for prayer and observed prayer.

Abdullah b. 'Umar reported that the Messenger of God^* was one night occupied (in some work) and he delayed it ('Isya' prayer) till we went to sleep in the mosque. We then woke up and again went to sleep and again woke up. The Messenger of God^* then came to us and said: None among the people of the earth except you waits for prayer in the night.

Thabit reported: They (the believers) asked Anas about the ring of the Messenger of God^* and he said: One night the Messenger of God^* delayed (observing) the 'Isya' prayer up to the midnight or midnight was about to be over. He then came and said: (Other) people have offered prayers and slept, but you are constantly in prayer as long as you wait for prayer. Anas said: I perceive as if I am seeing the lustre of his silver ring, and lifted his, small left finger (in order to show how the Holy Prophet had lifted it).

Anas b. Malik reported: We waited for the Messenger of God (may peace be upon hi n) one night, till it was about midnight. He (the Holy Prophet) came and observed prayer and then turned his face towards us, as it I was seeing the lustre of the silver ring on his finger.

This hadith has been narrated by Qurra with the same chain of transmitters, but therein he did not mention: "He turned his face towards us."

Abu Musa reported: I and my companions who had sailed along with me in the boat landed with me in the valley of Buthan while the Messenger of God^* was staying in Medina. A party of people amongst them went to the Messenger of God^* every night at the time of the 'Isya' prayer turn by turn. Abu Musa said: (One night) we (I and my companions) went to the Messenger of God^* and he was occupied in some matter till there was a delay in prayer so much so that it was the middle of the night. The Messenger of God^* then came out and led them (Musa's companions) in prayer. And when he had observed his prayer he said to the audience present: Take it easy, I am going to give you information and glad tidings that it is the blessing of God upon you for there is none among the people, except you, who prays at this hour (of the night), or he said: None except you observed prayer at this. (late) hour. He (i.e. the narrator) said: I am not sure which of these two sentences he actually uttered. Abu Musa, said: We came back happy for what we heard from the Messenger of God^*.

Ibn Juraij reported: I said to Ata': Which time do you deem fit for me to say the 'Isya' prayer, -as an Imam or alone, -that time which is called by people 'Atama? He said: I heard Ibn 'Abbas saying: The Apostle of God^* one night delayed the 'Isya' prayer till the people went to sleep. They woke up and again went to sleep and again woke up. Then 'Umar b. Khattab stood up and said (loudly)" Prayer." Ata' further reported that Ibn 'Abbas said: The Apostle of God^* came out, and as if I am still seeing him with water trickling from his head, and with his hand placed on one side of the head, and he said: Were it not hard for my Ummah, I would have ordered them to observe this prayer like this (i.e. at late hours). I inquired from 'Ata' how the Apostle of God^* placed his hand upon his head as Ibn Abbas had informed. So Ata' spread his fingers a little and then placed the ends of his fingers on the side of his head. He then moved them like this over his head till the thumb touched that part of the ear which is near the face and then it (went) to the earlock and the part of the heard. It (the bind) neither held nor caught anything but this is how (it moved oil). I said to Ata': Was it mentioned to you (by Ibn Abbas) how long did the Apostle^* delay it (the prayer) during that eight? He said: I do not know (I cannot give you the exact time). Ali' said: I love that I should say prayer, whether as an Imam or alone at delayed hours as the Apostle of God^* said that night, but if It is hard upon you in your individual capacity or upon people in the congregation and you are their Imam, then say prayer ('Isya') at the middle hours neither too early nor too late.

Jabir b. Samura reported that the Messenger of God^* postponed the last 'Isya' prayer.

Jabir b. Samura reported: The Messenger of God^* used to observe prayers like your prayers, but he would delay the prayer after nightfall to a little after the time you observed it, and he would shorten the prayer.

Abdullah b. 'Umar reported: I heard the Messenger of God^* as saying: Let the bedouin not gain upper hand over you in regard to the name of your prayer. See I (The night prayer should be called) 'Isya' (and the bedouins call it Atama (because) they milk their camels late.

Ibn 'Umar said: The Messenger of God^* said: Let the bedouin not gain upper band over you In regard to the name of your prayer, i. e. night prayer, for it is mentioned 'Isya' in the Book of God (i.e. the Qur'an). (The bedouin call it 'Atama because) they make delay in milling their she-camels.

'A'isha reported: The believing women used to pray the morning prayer with the Messenger of God and then return wrapped in their mantles. No one could recognise them.

'A'isha, the wife of the Apostle of God^*, reported: The believing women observed the morning prayer with the Messenger of God^* wrapped in their mantles. They then went back to their houses and were unrecognisable, because of the Messenger of God's^* praying in the darkness before dawn.

'A'isha reported: The Messenger of God^* used to observe the morning prayer, and the women would go back wrapped in their mantles being unrecognisable because of the darkness before dawn. (Ishaq b. Musa) al-Ansari (one of the transmitters in this chain of narration) narrated" wrapped" (only) in his narration. (No mention was made of mantles.)

Muhammad b. 'Amr b. al-Hasan b. 'All reported: When Hajjaj came to Medina we asked Jabir b. Abdullah (about the timings of prayer as observed by the Holy Prophet). He said: The Messenger of God^* used to pray afternoon prayer in the midday heat; the afternoon prayer when the sun was bright; the evening prayer when the sun had completely set; and as for the night prayer, he sometimes delayed and sometimes (observed it) at earlier hours. When he found them (his Companions) assembled (at earlier hours) he (prayed) early. and when he saw them coming late, he delayed the (prayer). and the morning prayer the Apostle of God^* observed in the darkness before dawn.

Muhammad b. 'Amr al-Hasan b. 'All reported: Hajjaj used to delay the prayers, and so we asked Jabir b. 'Abdullah, and the rest of the hadith is the same.

Sayyar b. Salama reported: I heard my father asking Abu Barza (al- Aslami) about the prayer of God's Messenger^* I (Shu'ba, one of the narrators) said: Did you hear it (from Abu Barza)? He said: 1 feel as if I am bearing you at this very time. He said: I heard my father asking about the prayer of the Messenger of God^* and he (Abu Barza) making this reply: He (the Holy Prophet) did not mind delaying-some (prayer) i. e. 'Isya' prayer, even up to the midnight and did not like sleeping before observing it, and talking after it. Shu'ba said: I met him subsequently and asked him (about the prayers of the Holy Prophet) and he said: He observed the noon prayer when the sun was past the meridian, he would pray the afternoon prayer, after which a person would o to the outskirts of Medina and the sun was still bright; (I forgot what he said about the evening prayer) ; I then met him on a subsequent occasion and asked him (about the prayers of the Holy Prophet; and he said: He would observe the morning prayer (at such a time) so that a man would go back and would recognise his neighbour by casting a glance at his face, and he would recite from sixty to one hundred verses in it.

Sayyar b. Salama reported: I heard Abu Barza saying that the Messenger of God^* did not mind some delay in the 'Isya' prayer even up to the midnight and he did not like sleeping before (observing it) and talking after it. Shu'ba said: I again met him (Sayyar b. Salama) for the second time and he said: Even up to the third (part) of the night.

Abu Barza b. Aslami is reported to have said: The Messenger of God^* delayed the night prayer till a third of the night had passed and he did not approve of sleeping before it, and talking after it, and he used to recite in the morning prayer from one hundred to sixty verses (and completed the prayer at such hours) when we recognised the faces of one another.

Abu Dharr reported: The Messenger of God^* said to me: How would you act when you are under the rulers who would delay the prayer beyond its prescribed time, or they would make prayer a dead thing as far as its proper time is concerned? I said: What do you command? He (the Holy Prophet) said: Observe the prayer at Its proper time, and if you can say it along with them do so, for it would be a superetogatory prayer for you. Khalaf (one of the narrators in the above hadith) has not mentioned" beyond their (prescribed) time".

Abu Dharr reported: The Messenger of God^* said to me: O Abu Dharr, you would soon find after me rulers who would make their prayers dead. You should say prayer at its prescribed time. If you say prayer at its prescribed time that would be a supererogatory prayer for you, otherwise you saved your prayer.

Abu Dharr reported: My friend (the Holy Prophet) bade me to hear and obey (the ruler) even if he is a slave having his feet and arms cut off, and observe prayer at its prescribed time. (And further said): It you find people having observed the prayer, you in fact saved your prayer, otherwise (if you join with them) that would be a Nafl prayer for you.

Abu Dharr reported: The Messenger of God^* struck my thigh and said: How would you act if you survive among the people who would delay prayers beyond their (prescribed) time? He (Abu Dharr) said: What do you command (under this situation)? He (the Holy Prophet) slid: Observe prayer at its prescribed time, then go (to meet) your needs, and if the Iqama is pronounced, and you are present in the mosque, then observe prayer (along with the Jama'at).

'Abu'l-'Aliyat al-Bara reported: Ibn Ziyad delayed the prayer. 'Abdullah b. Samit came to me and I placed a chair for him and he sat in it and I made a mention of whit Ibn Ziyad had done. He bit hit lips (as a sign of extreme anger and annoyance) and struck at my thigh and said: I asked Abu Dharr as you have asked me, and he struck my thigh just as I have struck your thigh, and said: I asked the Messenger of God^* as you have asked me and he struck my thigh just as I have struck your thigh, and he (the Holy Prophet) said: Observe prayer at its prescribed time, and if you can say prayer along with them. do so, and do not say." I have observed prayer and so I shall not pray."

Abu Dharr reported: (The Messenger of God) said: How would you, or how would thou, act if you survive to live among people who defer prayer beyond the (prescribed) time? (The narrator said: God and His Messenger know best). whereupon he said: Observe prayer at its prescribed time, but if the Iqama is pronounced for (congregational) prayer, then observe prayer along with them. for herein is an excess of virtue.

Abu'l-'Aliyat al-Bara' reported: I said to 'Abdullah b. Samit: We say our Jumu'a prayer behind those rulers who defer the prayer. He ('Abdullah b. Samit), struck. my thigh that I felt pain and said: I asked Abu Dharr about it, he struck my thigh and said: I asked the Messenger of God^* about it. Upon this he said: Observe prayer at its prescribed time, and treat prayer along with them (along with those Imams who deter prayer) as Nafl. 'Abdullah said: It was narrated to me that the Messenger of God^* struck the thigh of Abd Dharr.

Abu Huraira reported God's Messenger^* as saying: Prayer said in a congregation is twenty-five degrees more excellent than prayer said by a single person.

Abu Huraira reported God's Apostle^* as saying: Prayer said in a congregation is twenty-five degrees more excellent than prayer said by a single person. He (Abu Huraira further) said: The angels of the night and the angels of the day meet together. Abu Huraira said: Recite it you like: "Surely the recital of the Qur'an at dawn is witnessed" (al-Qur'an, xvii. 78).

A hadith like this has been narrated by Abu Huraira with another chain of transmitters with a very slight change of words.

Abu Huraira reported God's Messenger^* as saying: Prayer said in a congregation is equivalent to twenty-five (prayers) as compared with the prayer said by a single person.

Abu Huraira reported: The Messenger of God^* said: Prayer along with the Imam is twenty-five times more excellent than prayer said by a single person.

Ibn Umar reported God's Messenger^* assaying: Prayer said in a congregation is twenty-seven degrees more excellent than prayer said by a single person.

Ibn 'Umar reported God's Apostle^* as saying: The prayer of a person in congregation is twenty-seven times in excess to the prayer said alone.

Ibn Numair reported it on the authority of his father (a preference of) more than twenty (degrees) and Abu Bakr in his narration (has narrated it) twenty- seven degrees.

Ibn 'Umar reported from the Apostle of God^* as some and twenty (degrees).

Abu Huraira reported: The Messenger of God^* found some people absenting from certain prayers and he said: I intend that I order (a) person to lead people in prayer, and then go to the persons who do not join the (congregational prayer) and then order their houses to be burnt by the bundles of fuel. If one amongst them were to know that he would find a fat fleshy bone he would attend the night prayer.

Abu Huraira reported God's Messenger^* as saying: The most burdensome prayers for the hypocrites are the night prayer and the morning prayer. If they were to know the blessings they have in store, they would have come to them, even though crawling, and I thought that I should order the prayer to be commenced and command a person to lead people in prayer, and I should then go along with some persons having a fagot of fuel with them to the people who have not attended the prayer (in congregation) and would burn their houses with fire.

Hammam b. Munabbih reported: This is what Abu Huraira reported to us from the Messenger of God^* and (in this connection) he narrated some ahadith, one of them is: The Messenger of God^* said: I intend that I should command my young men to gather bundles fuel for me, and then order a person to lead people in prayer, and then burn the houses with their inmates (who have not joined the congregation).

A hadith like this has been narrated by Abu Huraira.

'Abdullah reported God's Messenger^* as saying about people who are absent from Jumu'a prayer: I intend that I should command a person to lead people in prayer, and then burn those persons who absent themselves from Jumu'a prayer in their houses.

Abu Huraira reported: There came to the Apostle of God^* a blind man and said: Messenger of God, I have no one to guide me to the mosque. He, therefore, asked. God's Messenger^* permission to say prayer in his house. He (tee Holy Prophet) granted him permission. Then when the man turned away he called him and said: Do you hear the call to prayer? He said: Yes. He (the Holy Prophet then) said: Respond to it.

'Abdullah (b. Mas'ud) reported: I have seen the time when no one stayed away from prayer except a hypocrite, whose hypocrisy was well known, or a sick man, but it a sick man could walk between two persons (i.e. with the help of two persons with one on each side) he would come to prayer. And (further) said: The Messenger of God^* taught us the paths of right guidance. among which is prayer in the mosque in which the Adzan is called.

Abdullah (b. Mas'ud) reported: He who likes to meet God tomorrow as Muslim, he should persevere in observing these prayers, when a call is announced for them, for God has laid down for your Prophet the paths of right guidance, and these (prayers) are among the paths of right guidance. If you were to pray in your houses as this man why stays away (from the mosque) prays in his house, you would abandon the practice of your Prophet, and if you were to abandon the practice of your Prophet, you would go astray. No man purifies himself, doing it well, then makes for one of those mosques without God recording a blessing for him for every step he takes raising him a degree for it, and effacing a sin from him for it. I have seen the time when no one stayed away from it, except a hypocrite, who was well known for his hypocrisy, whereas a man would be brought swaying (due to weakness) between two men till he was set up in a row.

Abu Sha'tha' reported: While we were sitting with Abu Huraira in a mosque a man went out of the mosque after the call to prayer had been announced. (A man stood up in the mosque and set off.) Abu Huraira's eyes followed him till he went out of the mosque. Upon this Abu Huraira said: This man has disobeyed Abu'l- Qasim (Muhammad)^*.

Abu Sha'tha' al-Muharibi reported on the authority of his father, who said: I heard it from Abu Huraira that he saw a person getting out of the mosque after the call to prayer had been announced. Upon this he remarked: This (man) disobeyed Abu'l-Qasim^*.

'Abd al-Rahman b. Abd 'Amr reported: 'Uthman b. 'Affan (narrated the mosque after evening prayer and sat alone. I also sat alone with him, so he said: 0, son of m brother, I heard tile Messenger of God^* say: He who observed the 'Isya' prayer in congregation, it was as if he prayed up to the midnight, and he who prayed the morning prayer in congregation, it was as if he prayed the whole night.

This hadith has been narrated by the chain of transmitters by Abu Sahl 'Uthman b. Hakim.

Jundab b. 'Abdullah reported God's Messenger^* as saying: He who prayed the morning prayer (in congregation) he is in fact under the protection of God. And it can never happen that God should demand anything from you in connection with the protection (that He guarantees) and one should not get it. He would then throw him in the fire of Hell.

Anas b. Sirin reported: I heard Jundab b. Qasri saying that the Messenger of God^* said: He who observed the morning prayer (in congregation), he is in fact under the protection of God and it never happens that God should make a demand in connection with the protection (that He guarantees and should not get it) for when he asks for anything in relation to His protection, he definitely secures it. He then throws him flatly in the Hell-fire.

This hadith has been narrated by Jundab b. Sufyan in from the Apostle of God^* with the same chain of transmitters, but this has not been mentioned: "He would throw him in fire."

Mahmud b. al-Rabi' reported that 'Ibn b. Malik, who was one of the Companions of the Apostle of God^* and who participated in the (Battle of) Badr and was among the Ansar (of Medina), told that he came to the Messenger of God^* and said: Messenger of God, I have lost my eyesight and I lead my people in prayer. When there is a downpour there is then a current (of water) in the valley that stands between me and them and I find it impossible to go to their mosque and lead them in prayer. Messenger of God, I earnestly beg of you that you should come and observe prayer at a place of worship (in my house) so that I should then use it as a place of worship. The Messenger of God^* said: Well, it God so wills. I would soon do so. 'Itban said: On the following day when the day dawned, the Messenger of God (may peace he upon him) came along with Abu Bakr at-Siddiq, and the Messenger of God^* asked permission (to get into the house). I gave him the permission, and be did not sit after entering the house, when he said: At what place in your house you desire me to say prayer? I ('Itban b. Malik) said: I pointed to a corner in the house, The Messenger of God^* stood (at that place for prayer) and pronounced God-o-Akbar (God is the Greatest) (as an expression for the commencement of prayer). We too stood behind him, and he said two rak'ahs and then pronounced salutation (marking the end of the prayer). We detained him (the Holy Prophet) for the meat curry we had prepared for, him. The people of the neighbouring houses came and thus there was a good gathering in (our house). One of them said: Where is Malik b. Dukhshun? Upon this one of them remarked: He is a hypocrite; he does not love God and His Messenger. Thereupon the Messenger of God^* said: Do not say so about him. Don't you see that he utters La ilaha ill-God (There is no god but God) and seeks the pleasure of God through it? They said: God and His Messenger know beet. One (among the audience) said: We see his inclination and wellwishing for hypocrites only. Upon this the Messenger of God'^* again said: Verily God has forbidden the Fire for one who says: There is no god but God, thereby seeking God's pleasure. Ibn Shihab said: I asked Husain b. Muhammad al-Ansar (he was one of the leaders of Banu Salim) about the hadith transmitted by Mahmud b. Rabi' and he testified it.

'Itban b. Malik reported: I came to the Messenger of God^* and the rest of the hadith is the same as narrated (above) except this that a man said: Where is Malik b. Dukhshun or Dukhaishin, and also made this addition that Mahmud said: I narrated this ver hadith to many people and among them was Abu Ayyub al-Ansari who said: I cannot think that the Messenger of God^* could have said so as you say. He (the narrator) said: I took an oath that if I ever go to 'Itban. I would ask him about it. So I went to him and found him to be a very aged man, having lost his eyesight, but he was the Imam of the people. I sat by his side and asked about this hadith and he narrated it In the same way as he had narrated it for the first time. Then so many other obligatory acts and commands were revealed which we see having been completed. So he who wants that he should not be deceived would not be deceived.

Mahmud b. Rabi' reported: I well remember the disgorge of the Messenger of God^* that he did (with water) from a bucket of our house. Mahmud said: 'Itban b. Malik narrated it to me that he had said: Messenger of God, I have lost my eyesight, and the rest of the hadith is the same up to these words: "He led us in two rak'ahs of prayer and we detained the Messenger of God^* for serving him the pudding that we had prepared for him," and no mention has been made of what follows next from the addition made by Yunus and Ma'mar.

Anas b. Malik reported that his grandmother, Mulaika, invited the Messenger of God^* to a dinner which she had prepared. He (the Holy Prophet) ate out of that and then said: Stand up so that I should observe prayer (in order to bless) you Anas b. Malik said: I stood up on a mat (belonging to us) which had turned dark on account of its long use. I sprinkled water over it (in order to soften it), and the Messenger of God^* stood upon it, and I and an orphan formed a row behind him (the Holy Prophet) and the old woman was behind us, and the Messenger of God^* led us in two rak'ahs of prayer and then went back.

Anas b. Malik reported that the Messenger of God^* wits the best among people in character. On occasions, the time of prayer would come while he was in our house. He would then order to spread the mat lying under him. That was dusted and then water was sprinkled over it. The Messenger of God^* then led the prayer and we stood behind him, and that mat was made of the leaves of date-palm.

Thabit reported on the authority of Anas: The Apostle of God^* came to us and there was none in our house but I, my mother and my aunt Umm Haram. He (the Holy Prophet) said: Stand up so that I may lead you in prayer (and there was no time for prescribed prayer). He led us in prayer. A person said to Thabit: Where stood Anas with him (the Holy Prophet)? He replied: He was on the right side. He then blessed us, the members of the household with every good of this world and of the Hereafter. My mother said: Messenger of God (and then, pointing towards Anas, said), here is your little servant, invoke the blessing of God upon him too. He then blessed me with every good, and he concluded his blessings for me (with these words): God! increase his wealth, and his children and make (them the source of) blessing for him.

Abdullah b. al-Mukhtar heard Musa b. Anas narrating on the authority of Anas b. Malik that the Messenger of God^* led him, his mother or his aunt in prayer. He made me, stand on his right side and made the woman stand, behind us.

This hadith has also been narrated by Shu'ba with this chain of transmitters.

Maimuna, the wife of the Apostle of God^*, reported: The Messenger of God^* said prayer while I was by his side, and at times when he prostrated his cloth touched me, and he prayed on a small mat.

Abu Sa'id al-Khudri reported that he went to the Messenger of God^* and found him observing prayer on a mat and prostrating on that.

Abu Huraira reported God's Messenger^* as saying: A man's prayer in congregation is more valuable than twenty degrees and some above them as compared with his prayer in his house and his market, for when he performs ablution doing it well, then goes out to the mosque, and he is impelled (to do so) only by (the love of congregational) prayer, he has no other objective before him but prayer. He does not take a step without being raised a degree for it and having a sin remitted for it, till he enters the mosque, and when he is busy in prayer after having entered the mosque. the angels continue to invoke blessing on him as long as he is in his place of worship. saying: O God, show him mercy, and pardon him! Accept his repentance (and the angels continue this supplication for him) so long as he does not do any harm in it, or as long as his ablution is not broken.

A hadith having the same meaning (as mentioned above) has been transmitted by A'mash.

Abu Huraira reported God's Messenger^* as saying: The angels invoke blessings on everyone among you so long as he is in a place of worship with these words: O God! pardon him, O God, have mercy upon him, (and they continue to do so) as long as, he ablution (of the worshipper) is not broken, and one among you is in prayer and so long as he is detained for the prayer.

Abu Huraira reported God's Messenger^* as saying: The servant is constantly in prayer so long as he is in a place of worship waiting for the prayer (to be observed in congregation), and the angels invoke (blessings upon him in these words): O God! pardon him. O God! show mercy to him, (and they continue to do so) till he returns (from the mosque having completed the prayer) or his ablution breaks. I said: How is the ablution broken? He said: By breaking of the wind noiselessly or with noise.

Abu Huraira reported the Messenger of God^* as saying: Everyone among you is constantly in prayer so long as the prayer detains him (for this noble objective) and nothing prevents him to return to his family but the prayer.

Abu Huraira reported: The Messenger of God^* said: Anyone amongst you who sat in a place of worship waiting for the prayer is in prayer and his ablution is not broken, the angels invoke blessing upon him (in these words): O God! pardon him. O God! have mercy upon him.

A hadith like this has been narrated by Hammam b. Munabbih on the authority of Abu Huraira.

Abu Musa reported God's Messenger^* as saying: The most eminent among human beings (as a recipient of) reward (is one) who lives farthest away, and who has to walk the farthest distance, and he who waits for the prayer to observe it along with the Imam, his reward is greater than one who prays (alone) and then goes to sleep. In the narration of Abu Kuraib (the words are): "(He waits) till he prays along with the Imam in congregation."

Ubayy b. Ka'b reported: There was a man, and I do not know of any other man, whose house was farther than his from the mosque and he never missed the prayer (in congregation). It was said to him or I said to him: It you were to buy a donkey you could ride upon it In the dark nights and in the burning sand. He said: I do not like my house to be situated by the side of the mosque, for I (eagerly) desire that my steps towards the mosque and back from it, should be recorded when I return to my family. Upon this the Messenger of God^* said: God has gathered all (rewards) for you.

This hadith has been transmitted by Taimi with the same chain of narrators.

Ubayy b. Ka'b reported: There was a person among the Ansar whose house was situated at the farthest end of Medina, but he never in missed any prayer along with the Messenger of God^*. We felt pity for him and said to him: O, so and so, had you bought a donkey it would have saved you from the burning sand and would have saved you from the reptiles of the earth. He said: Listen I by God, I do not like my house to be situated by the side of Muhammad^*. I took (these words of his) ill and came to the Apostle of God^* and informed him about (these words). He (the Holy Prophet) called him and he said exactly like that (which he had mentioned to Ubbay b. Ka'b), but made a mention of this (also) that he wanted a reward for his steps. Upon this the Apostle of God^* said: In fact for you is the reward which you expect.

A hadith like this has been narrated by 'Asim with the same chain of transmitters.

Jabir b. 'Abdullah narrated: Our houses were situated far away from the mosque; we, therefore, decided to sell our houses so that we may be able to come near the mosque. The Messenger of God^* forbade us (to do so) and said: There is for every step (towards the mosque) a degree (of reward) for you.

Jabir b. Abdullah reported: There were some plots vacant around the mosque. Banu Salama decided to shift (to this land) and come near the mosque. This (news) reached the Messenger of God^* and he said to them (Banu Salama): I have received (information) that you intend to shift near the mosque. They said: Yes, Messenger of God, we have taken this decision. Upon this he (the Holy Prophet) said: O Banu Salama, live in your houses, for your steps are recorded; live in your houses, for your steps are recorded.

Jabir b. Abdullah reported that Banu Salama decided to shift near the mosque (as there were) some plots vacant. This (news) reached the Apostle of God^*, whereupon he said: O people of the Salama tribe, you better stay in your houses (where you are living), for your footsteps are recorded They said. We could not be more delighted even by shifting (near the mosque) as we were delighted (on hearing these words from the Messenger of God^*.

Abu Huraira reported: The Messenger of God (may peace be' upon him) said: He who purified himself in his house, and then he walked to one of the houses of God for the sake of performing a Fard (obligatory act) out of the Fara'id (obligatory acts) of God, both his steps (would be significant) as one of them would obliterate his sin and the second one would raise his status.

In the hadith narrated of the authority of Abd Huraira the Messenger of God^* is reported to have said. while in the hadith narrated by Bakr (the words are like this): He heard the Messenger of God^* as saying: just see, can anything of his filthiness remain (on the body of) any one of you if there were a river at his door in which he washed himself five times daily? They, said: Nothing of his filthiness will remain (on his body). He said: That is like the five prayers by which God obliterates sins.

Jabir b. 'Abdullah reported that the Messenger of God^* said: The similitude of five prayers is like an overflowing river passing by the gate of one of you in which he washes five times daily Hasan said: No filthiness can remain on him.

Ata' b. Yasar reported, on the authority of Abu Huraira, the Apostle of God^* as saying: He who went towards the mosque in the morning or evening, God would arrange a feast for him morning or evening in Paradise.

Simak b. Harb reported: I said to Jabir b. Samura: Did you sit in the company of the Messenger of God^*? He said: Yes, very often. He (the Holy Prophet) used to sit at the place where he observed the morning or dawn prayer till the sun rose or when it had risen; he would stand, and they (his Companions) would talk about matters (pertaining to the days) of ignorance, and they would laugh (on these matters) while (the Holy Prophet) only smiled.

Simak narrated on the authority of Jabir b. Samura that when the Apostle of God^* observed the dawn prayer, he sat at the place of worship till the sun had risen enough.

This hadith has been narrated by Simak with the same chain of transmitters, but no mention has been made of, enough".

Abu Huraira reported that the Messenger of God^* said: The parts of land dearest to God are its mosques, and the parts most hateful to God are markets.

Abu Sa'id al-Khudri reported God's Messenger^* as saying: When there are three persons, one of them should lead them. The one among them most worthy to act as Imam is one who is best versed in the Qur'an.

A hadith like this has been narrated by Qatida with the same chain of transmitters.

This hadith has been narrated by Abu Sa'id al-Khudri by another chain of transmitters.

Abu Mas'ud al-Ansari reported God's Messenger^* as saying: The one who is most versed in God's Book should act as Imam for the people, but If they are equally versed in reciting it, then the one who has most knowledge regarding Sunnah if they are equal regarding the Sunnah, then the earliest one to emigrate; it they emigrated at the same time, then the earliest one to embrace Islam. No man must lead another in prayer where (the latter) has authority, or sit in his place of honour in his house, without his permission. Ashajj in his narration used the word," age" in place of" Islam".

A hadith like this has been narrated by A'mash by the same chain of transmitters

Abu Mas'ud al-Ansari reported: The Messenger of God^* said to us: The one who is well grounded in God's Book and is distinguished among them in recitation should act as; Imam for the people. and if they are equally versed in reciting it, then the one who has most knowledge regarding Sunnah; if they are equal regarding the Sunnah, then the earliest one to emigrate; If they emigrated at the same time, then the oldest one in age. No man must lead another in prayer in latter's house or where (the latter) has authority, or sit in his place of honour in his house, except that he gives you permission or with his permission.

Malik b. Huwairith rejected: We came to the Messenger of God^* and we were all young men of nearly equal age. We stayed with him (the Holy Prophet) for twenty nights, and as the Messenger of God may peace be upon him) was extremely kind and tender of heart, he. therefore, thought that we were eager (to see) our family (we felt home-sickness). So he asked us about the members of the family that we had left behind and when we informed him, he said: Go back to your family, stay with them, and teach them (beliefs and practices of Islam) and exhort them to good, and when the time for prayer comes, one amongst you should-announce Adzan and then the oldest among you should lead the prayer.

This hadith has been transmitted by Ayyub with the same chain of narrator.

Malik b. Huwairith Abu Sulaiman reported: I came to the Messenger of God^* along with other persons and we were young men of nearly equal age, and the rest of the hadith was transmitted like the hadith narrated before.

Malik b Huwairith reported: I came to the Apostle of God^* along with a companion of mine, and when we intended to return from him, he said: When there is time for prayer, announce prayer, pronounce Iqama, and the oldest amongst you should lead the prayer.

This hadith has been narrated with the same chain of transmitters, but al-Hadra' made this addition: "They both were equal in recitation."

Abu Salama b. Abd al-Rahman b. 'Auf heard Abu Huraira say: (When) God's Messenger^* (wished to invoke curse or blessing on someone, he would do so at the end) of the recitation in the dawn prayer, when he had pronounced God-o-Akbar (for bending) and then lifted his head (saying): "God listened to him who praised Him; our Lord! to Thee is all praise" ; he would then stand up and say: "Rescue al-Walid b. Walid, Salama b. Hisham, and 'Ayyash b. Abd Rabi'a, and the helpless among the Muslims. O God! trample severely Mudar and cause them a famine (which broke out at the time) of Joseph. O God! curse Lihyan, Ri'l, Dhakwan, 'Usayya, for they disobeyed God and His Messenger." (The narrator then adds): The news reached us that he abandoned (this) when this verse was revealed: "Thou but no concern in the matter whether He turns to them (mercifully) or chastises them; surely they are wrongdoers" (ill. 127)

This hadith has been narrated on the authority of Abu Huraira by another chain of transmitters up to the words: "And cause them a famine like that (which broke out at the time) of Joseph," but the subsequent portion was not mentioned.

Abu Salama reported it on the authority of Abu Huraira that the Apostle of God^* recited Qunut after ruku' in prayer for one mouth at the time of reciting (these words): "God listened to him who praised Him," and he said in Qunut: "0 God! rescue al-Walid b. al-Walid; O God! rescue Salama b. Hisham; O God! rescue 'Ayyash b. Abu Rabi'a; O God! rescue the helpless amongst the Muslims; O God! trample Mudar severely; O God! cause them a famine like that (which was caused at the time) of Joseph." Abu Huraira (further) said: I saw that the Messenger of God^* afterwards abandoned this supplication. I, therefore said: I see the Messenger of God^* abandoning this blessing upon them. It was raid to him (Abu Huraira): Don't you see that (those for whom was blessing invoked by the Holy Prophet) have come (i.e. they have been rescued)?

Abu Salama narrated that Abu Huraira told him that when the Messenger of God^* pronounced: "God listened to him who praised Him." and before prostration, he would recite this in the 'Isya' prayer: O God! rescue 'Ayyash b. Abu Rabi'a, and the rest of the hadith is the same as narrated by Auza'i to the words: "Like the famine (at the time) if Joseph." but he made no mention of that which follows afterwards.

Abu Salama b. 'Abd al-Rahman is reported to have said that he had heard Abu Huraira saying: I would say prayer along with you which is near to the prayer of the Messenger of God^*. and Abu Huraira recited Qunut in the noon and in the 'Isya' and in the morning prayer, and invoked blessing (of God) upon Muslims-and curse upon the unbelievers.

Anas b. Malik reported that the Messenger of God^* invoked curse in the morning (prayer) for thirty days upon those who killed the Companions (of the Holy Prophet) at Bi'r Ma'una. He cursed (the tribes) of Ri'l, Dhakwan, Lihyan, and Usayya, who had disobeyed God and His Messenger^* . Anas said: God the Exalted and Great revealed (a verse) regarding those who were killed at Bi'r Ma'una, and we recited it, till it was abrogated later on (and the verse was like this):, convey to it our people the tidings that we have met our Lord, and He was pleased with us and we were pleased with Him".

Muhammad reported: I asked Anas whether the Messenger of God^* observed Qunut in the dawn prayer. He said: Yes, (he did so) after the ruku', for a short while.

Anas b. Malik reported: The Messenger of God^* observed Qunut for a month in the dawn prayer after ruku' and invoked curse upon Ri'l, Dhakwan, and said that 'Usayya had disobeyed God and His Apostle^* .

Anas b. Malik reported that the Messenger of God^* observed Qunut for a month in the dawn prayer after ruku' and invoked curse upon Bani Usayya.

Asim reported: I asked Anas whether Qunut was observed (by the Holy prophet) before ruku' or after ruku'. He replied: Before ruku'. I said: People conceive that the Messenger of God^* observed Qunut after the ruku'. He said: The Messenger of God^* observed Qunut (after the ruku' as the people conceive it) for a mouth invoking curse upon those persons who had killed men among his Companions who were called the reciter (of the Qur'an).

'Asim reported - I heard Anas saying: Never did I ace the Messenger of God^* so much grieved (at the loss of a) small army as I saw him grieved at those seventy men who were called" reciters" (and were killed) at Bi'r Ma'una; and he invoked curse for full one month upon their murderers.

This hadith has been narrated by Anas with another chain of transmitters and with minor additions.

Anas b. Malik reported that the Messenger of God^* observed Qunut for one month Invoking curse upon Ri'l, Dhakwan, 'Usayya. those who disobeyed God and His Messenger^*.

A hadith like this has been transmitted by Anas from the Apostle of God^* .

Anas reported that the Messenger of God^* observed Qunut for one month invoking curse upon some tribes of Arabia (those who were responsible for the murders in Bi'r Ma'una and Raji'), but then abandoned it.

Al-Bari' b. 'Azib reported that the Messenger of God^* observed Qunut in the morning and evening (prayers).

Al-Bari' reported that the Messenger of God^* observed Qunut in the dawn and evening (prayers).

Khufaf b. Ima' al-Ghifari reported that the Messenger of God^* aid in prayer: O God I curse the tribes of Lihyan, Ri'l, Dhakwan, and 'Usayya for they disobeyed God and His Messenger^*. God pardoned (the tribe of) Ghifar and God granted protection to (the tribe of) Aslam

Khufaf b. Ima' reported that the Messenger of God (may peace he upon him), bowed (in prayer) and then lifted his head and then said: So far as the tribe of Ghifar is concerned, God had pardoned it, and God had granted protection to the tribe of Aslam, and as for the tribe of Usayya, It had disobeyed God and His Messenger, (and further said): O God! curse the tribe of Lihyan curse Ri'l, and Dhakwan, and then fell in prostration. It is after this that the cursing of the unbelievers got a sanction.

A hadith like this has been transmitted by Khufaf b. Ima' except this that he did not mention (these words): "cursing of unbelievers got a sanctions.

Abu Huraira reported that when the Messenger of God^* returned from the expedition to Khaibar, he travelled one night, and stopped for rest when he became sleepy. He told Bilal to remain on guard during the night and he (Bilal) prayed as much as he could, while the Messenger of God^* and his Companions slept. When the time for dawn approached Bilal leaned against his camel facing the direction from which the dawn would appear but he was overcome by sleep while he was leaning against his camel, and neither the Messenger of God^* nor Bilal, nor anyone else among his Companions got up, till the sun shone on them. God's Messenger^* was the first of them to awake and, being startled, he called to Bilal who said: Messenger of God I may my father and mother be offered as ransom for thee, the same thing overpowered me which overpowered you. He (the Holy Prophet, then) said: Lead the beasts on: so they led their camels to some distance. The Messenger of God^* then performed ablution and gave orders to Bilal who pronounced the Iqama and then led them in the morning prayer. When he finished the prayer he said: When anyone forgets the prayer, he should observe it when he remembers it, for God has said: "And observe the prayer for remembrance of Me" (Qur'an. xx. 14). Yunus said: Ibn Shilab used to recite it like this: "(And observe the prayer) for remembrance."

Abu Huraira reported: We stopped for rest along with the Apostle of God^* and did not awake till the sun rose. The Apostle of God^* then told us that everybody should take hold of his camel's nosestring (get out of this ground) for it was the place where devil had visited us. We did accordingly. He then called for water and performed ablution and then performed two prostrations. Ya'qub said: Then he prayed (performed) two prostrations. then takbir was pronounced for prayer and then he offered the morning prayer (in congregation).

Abu Qatida reported: The Messenger of God^* addressed us and said: You would travel In the evening and the might till (God willing) you would come in the morning to a place of water. So the people travelled (self absorbed) without paying any heed to one another, and the Messenger of God^* also travelled till It was midnight. I was by his side. The Messenger of God^* began to doze and leaned (to one side) of his camel. I came to him and I lent him support without awaking him till he sat poised on his ride. He went on travelling till a major part of the night was over and (he again) leaned (to one side) of his camel. I supported him without awaking him till he sat" bed on his ride. and then travelled till it was near dawn. He (again) leaned which was far more inclined than the two earlier leanings and he was about to fall down. So I came to him and supported him and he lifted his head and said; Who is this? I said: it is Abu Qatida. He (the Holy Prophet again) said: Since how long have you been travelling along with me like this? I said: I have been travelling in this very state since the night. He said: May God protect you, as you have protected His Apostle (from falling down), and again said: Do you see that we are hidden from the people? - and again said: Do you see anyone? I said: Here is a rider. I again said: Here Is another rider till we gathered together and we were seven riders. The Messenger of God^* stepped aside of the highway and placed his head (for sleep and said): Guard for us our prayers. The Messenger of God^* was the first to wake up and the rays of the sun were falling on his back. We got up startled He (the Holy Prophet) said: Ride on So we rode on till the sun had (sufficiently) risen. He then came down from his camel and called for a jug of water which I had with me. There was a little water in that. He performed ablution with that which was less thorough as compared with his usual ablutions and some water of that had been left. He (the Holy Prophet) said to Abu Qatida: Keep a watch over your jug of water; it would have (a miraculous) condition about it. Then Bilal summoned (people) to prayer and then the Messenger of God^* observed two rak'ahs and then said the morning prayer as he said every day. The Messenger of God^* (then) rode on and we rode along with him and some of us whispered to the others saying: How would there be compensation for omission in our prayers? Upon this he (the Apostle of God) said: Is there not in me (my life) a model for you? There is no omission in sleeping. The (cognizable) emission is that one should not say prayer (intentionally) till the time of the other prayer comes. So he who did like it (omitted prayer in sleep or due to other unavoidable circumstances) should say prayer when he becomes aware of it and on the next day he should observe it at its prescribed time.

He (the Holy Prophet) said: What do you think the people would have done (at this hour)? They would have in the morning found their Apostle missing from amongst them and then Abu Bakr and 'Umar would have told them that the Messenger of God^* must be behind you, he cannot leave you behind (him), but the people said: The Messenger of God^* is ahead of you. So if you had obeyed Abu Bakr and Umar, you would have gone on the right path. So we proceeded on till we came up to the people (from whom we had lagged behind) and the day had considerably risen and everything became hot, and they (the Companions of the Holy Prophet) said: Messenger of God, we are dying of thirst. Upon this he (the Holy Prophet) remarked: There is no destruction for you. And again said: Bring that small cup of mine and he then asked for the jug of water to be brought to him. The Messenger of God^* began to pour water (in that small cup) and Abu Qatida gave them to drink. And when the people saw that there was (a little) water in the jug, they fell upon it. Upon this the Messenger of God^* said: Behave well; the water (is enough) to satiate all of you. Then they (the Companions) began to receive (their share of) water with calmness (without showing any anxiety) and the Messenger of God^* began to fill (the cap), and I began to serve them till no one was left except me and the Messenger of God^*. He then filled (the cup) with water and said to me: Drink it. I said: Messenger of God, I would not drink till you drink. Upon this he said: The server of the people Is the last among them to drink. So I drank and the Messenger of God^* also drank and the people came to the place of water quite happy and satiated. 'Abdullah b. Rabah said: I am going to narrate this hadith in the great mosque, when 'Imran b. Husain said: See, O young man, how will you narrate for I was also one of the riders on that night? I said: So you must be knowing this hadith well. He said: Who are you? I said: I am one of the Ansar. Upon this he said: You narrate, for you know your hadith better. I, therefore, narrated it to the people. 'Imran said: I was also present that night, but I know not anyone else who learnt it so well as you have learnt.

'Imran b. Husain reported: I was with the Apostle of God^* in a journey. We travelled the whole of the night, and when it was about to dawn, we got down for rest, and were overpowered (by sleep) till the sun shone. Abu Bakr was the first to awake amongst us. and we did not awake the Apostle of God^* from his sleep allowing him to wake up (of his own accord). It was 'Umar who then woke up. He stood by the side of the Apostle of God^* and recited takbir in a loud voice till the Messenger of God^* woke up. When he lifted his head, he saw that the sun had arisen; he then said: Proceed on. He travelled along with us till the sun shone brightly. He came down (from his camel) and led us in the morning prayer. A person, however, remained away from the people and did not say, prayer along with us. After having completed the prayer, the Messenger of God^* said to him: O, so and so, what prevented you from observing prayer with us? He said: Apostle of God! I was not in a state of purity. The Messenger of God^* ordered him arid lie performed Tayammum with dust and said prayer. He then urged me to go ahead immediately along with other riders to find out water, for we felt very thirsty. We were traveling when we came across a woman who was sitting (on a camel) with her feet hanging over two leathern water bags. We said to her: How far is water available? She, said: Far, very far, very far. You cannot get water. We (again) said: How much distance is there between (the residence of) your family and water? She said: It is a day and night journey. We said to her: You go to the Messenger of God^*. She said: Who is the Messenger of God? We somehow or the other managed to bring her to the Messenger of God^* and he asked about her, and she informed him as she had informed us that she was a widow having orphan children. He ordered that her camel should be made to kneal down and he gargled in the opening (of her leathern water-bag). The camel was then raised up and we forty thirsty men drank water till we were completely satiated, and we filled up all leathern water-bags and water-skins that we had with us and we washed our companions, but we did not make any camel drink, and (the leathern water-bags) were about to burst (on account of excess of water). He then said: Bring whatever you have with you. So we collected the bits (of estable things) and dates and packed them up in a bundle, and said to her: Take it away. This is meant for your children, and know that we have not its any way done any loss to your water. W hen she came to her family she said: I have met the greatest magician amongst human beings, or he is an apostle, as he claims to be, and she then narrated what had happened and God guided aright those people through that woman. She affirmed her faith in Islam and so did the people embrace Islam.

'Imran b. Husain reported: We were with the Messenger of God^* in a journey and we travelled throughout the night till at the end, just before dawn, we lay down (for rest), and nothing is sweeter for a traveller than this and none awakened us but the heat of the sun, and the rest of the hadith is the same (as mentioned above) except this additien: "When 'Umar b. Khattab woke up, he saw what had happened to the people. And he was a man having a big belly and strongly built; he recited takbir in a loud voice till the Messenger of God^* woke up by the loudness of his voice in takbir. When the Messenger of God^* got up, the people told him what had happened. Upon this the Messenger of God^* said: There is no harm; you better proceed further," and (the rest of the hadith) was narrated.

Abu Qatada reported that when the Messenger of God^* was in a journey he got down for rest at night, and he used to lie down on his right side, and when he lay down for rest before the dawn, he used to stretch his forearm and place his head over his palm.

Qatada reported from Anas b. Malik that the Messenger of God^* said: He who forgets the prayer should say it when he remembers it, there is no explation for it, except this. Qatada said: (God says)" And observe prayer for remembrance of Me"

This hadith has been narrated by Qatada, but here no mention has been made of" There is no explation for it except this."

Qatada narrated it on the authority of Anas b. Malik that the Apostle of God^* said: He who forgets tte prayer, or he slept (and it was omitted), its expiation is this only that he should observe it when he remembers it.

Qatada reported it on the authority of Anas b. Malik that the Messenger of God^* said: When any one of you omits the prayer due to sleep or he forgets it, he should observe it when he remembers it, for God has said: "Observe prayer for remembrance of Me."

'A'isha, the wife of the Messenger of God^*, reported: The prayer was prescribed as two rak'abs, two rak'ahs both in journey and at the place of residence. The prayer while travelling remained as it was (originally prescribed), but an addition was made in the prayer (observed) at the place of residence.

'A'isha, the wife of the Messenger of God^*, said God prescribed the prayer as two rak'ahs, then it was completed (to four rak'ahs) at the place of residence, but was retained in the same position in journey as it was first made obligatory.

'A'isha reported: The prayer was prescribed as consisting of two rak'abs, the prayer in travelling remained the same, but the prayer at the place of residence was completed. (Zuhri said he asked 'Urwa why 'A'isha said prayer in the complete form during journey, and he replied that she interpreted the matter herself as 'Uthman did.)

Yahya b. Umayya said: I told 'Umar b. al-Khattab that God had said: "You may shorten the prayer only if you fear that those who are unbelievers may afflict you" (Qur'an, iv. 101), whereas the people are now safe. He replied: I wondered about it in the same way as you wonder about it, so I asked the Messenger of God^* about it and he said: It is an act of charity which God has done to you, so accept His charity.

Ya'la b. Umayya reported: I said to 'Umar b. al-Khattab, and the rest of the hadlth is the same.

Ibn 'Abbas reported: God has prescribed the prayer through the word of your Prophet^* as four rak'ahs when resident, two when travelling, and one when danger is present.

Ibn 'Abbas reported: God has prescribed the prayer by the tongue of your Apostle^* as two rak'ahs for the traveller, four for the resident, and one in danger.

Musa b. Salama Hudhali said: I asked Ibn 'Abbas: How should I say prayer when I am in Mecca, and when I do not pray along with the Imam? He said: Two rak'ahs (of prayer) is the Sunnah of Abu'l-Qasim (may peace be upon him).

A hadith like this has been narrated by Abu Qatada with the same chain of transmitters.

Hafs b. 'Asim said: I accompanied Ibn 'Umar on the road to Mecca and he led us in two rak'ahs at the noon prayer, then he went forward and we too went along with him to a place where he alighted, and he sat and we sat along with him, and he cast a glance to the side where he said prayer and he saw people standing and asked: What are they doing? I said: They are engaged in glorifying God, offering Sunnah prayer. He said: If I had done so I would have perfected my prayer; O my nephew! I accompanied the Messenger of God^* on a journey, and he made no addittion to two rak'ahs, till God called him. I accompanied Abu Bakr and he made no addition to two rak'ahs till God caused him to die. I accompanied 'Umar and he made no addition to two rak'ahs till God caused him to die. I accompanied 'Uthman and he made no addition to two rak'ahs, till God caused him to die, and God has said: "There is a model pattern for you in the Messenger of God" (al-Qur'an, xxxiii. 21).

Hafs b. 'Asim reported: I fell ill and lbn 'Umar came to inquire after my health, and I asked him about the glorification of God (i.e. prayer) while travelling. Thereupon he said: I accompanied the Messenger of God^* on a journey but I did not see him glorifying Him, and were I to glorify (Him). I would have completed the prayer. God, the Exalted, has said: "Verily there is a model pattern for you in the Messenger of God."

Anas reported: The Messenger of God^* said four rak'ahs in the noon prayer while at Medina, but he offered two rak'ahs in the afternoon prayer at Dhu'l-Hulaifa.

Anas b. Malik is reported to have said: I observed four rak'ahs in the noon prayer with the Messenger of God^* at Medina, and said two rak'ahs in the afternoon prayer at Dhu'l-Hulaifa.

Yahya b. Yazid al-Huna'i reported: I asked Anas b. Malik about shortening of prayer. He said: When the Messenger of' God^* had covered a distance of three miles or three farsakh (Shu'ba, one of the narrators, had some doubt about it) he observed two rak'ahs.

Jubair b. Nufair reported: I went along with Shurahbil b. al-Simt to a village which was situated at a distance of seventeen or eighteen miles, and he said only two rak'ahs of prayer. I said to him (about it) and he said: I saw 'Umar observing two rak'ahs at Dhu'l-Hulaifa and I (too) said to him (about it) and he said: I am doing the same as I saw the Messenger of God^* doing. (This hadith has been transmitted by Shu'ba with the same chain of narrators and it is narrated from Simt, and the name of Shurahbil has not been mentioned, and he said that he had gone to a place called Dumin, situated at a distance of eighteen miles from Hims.)

Anas b. Malik reported: We went out from Medina to Mecca with the Messenger of God^* and he prayed two rak'ahs at each time of prayer till we returned to Medina. I said: For how long did he stay in Mecca? He said: (For) ten (days).

A hadith like this has been narrated by Anas by another chain of transmitters.

Yahya b. Abu Ishaq reported: I heard Anas b. Malik say: We went out for Pilgrimage from Medina. The rest is the same.

A hadith like this has been transmitted by Anas, but no mention has been made of Pilgrimage.

Salim b. 'Abdullah (b. 'Umar) reported on the authority of his father that God's Messenger^* observed the prayer of a traveller, i. e. two rak'ahs in Mina, and other places; so did Abu Bakr and 'Umar, and 'Uthman too observed two rak'abs at the beginning of his caliphate, but he then completed four.

A hadith like this has been reported by Zuhri, with the same chain of transmitters, and in it mention was made of Mina only, but not of other places.

Ibn 'Umar reported: The Messenger of God^* said two rak'ahs at Mina, and Abu Bakr after him, and 'Umar after Abu Bakr, and 'Uthman at the beginning of his caliphate; then 'Uthman observed four rak'ahs, and when Ibn 'Umar prayed with the Imam, he said four rak'ahs, but when he observed prayer alone, he said two rak'ahs.

A hadith like this has been narrated by the same chain of transmitters.

Ibn 'Umar reported: The Apostle of God^* said in Mina the prayer of a traveller (short prayer) ; Abu Bakr and 'Umar did the same and 'Uthmia did it for eight years or six years. Hafs (one of the narrators) said: Ibn 'Umar would also say two rak'ahs at Mina and then go to bed. I said to him: O uncle, I wish you could have said two rak'ahs (of Sunnah prayer after shorenting the Fard prayer). He said: Were I to do that, I would have completed the prayer.

This hadith has been narrated by Shu'ba with the same chain of transmitters but no mention has been made of Mina, but they (the narrators) only said: He prayed while travelling.

Ibrahim reported: I heard 'Abd al-Rahman as saying; 'Uthman led us four rak'ahs of prayer at Mina. It was reported to Abdullah b. Mas'ud and he recited: "Surely we are God's and to Him shall we return," and then said: I prayed with the Messenger of God^* at Mina two rak'ahs of prayer. I prayed along with Abu Bakr al-Siddiq two rak'ahs of prayer at Mina. I prayed along with 'Umar b. Khattab two rak'ahs of prayer at Mina. I wish I had my share of the two rak'ahs acceptable (to God) for the four rak'ahs.

A hadith like this has been reported by A'mash with the same chain of transmitters.

Haritha b. Wahb reported: I prayed with the Messenger of God^* two rak'abs and most of them offered two rak'ahs only in Mina, while the people felt secure.

Wahb al-Khuza'i reported: I prayed behind the Messenger of God (way peace be upon him) at Mina, and there was the greatest number of people, and they prayed two rak'ahs on the occasion of the Farwell Pilgrmage. (Muslim said: Haritha b. Wahb al-Khuza'i is the brother of 'Ubaidullah b. 'Umar son of Khattab from the side of mother.)

Ibn 'Umar announced Adhan for prayer on a cold, windy night. Then added: Pray in your dwellings; and then said: When it was a cold, rainy night, the Messenger of God^* used to command the Mu'adhdhin to say" Pray in your dwellings."

Ibn 'Umar reported that he summoned (people) to pray on a cold, windy and rainy night, and then observed at the end of the Adhin: Pray in your dwellings, pray in your dwellings, and then said: When it was a cold night or it was raining in a journey the Messenger of God^* used to command the Mu'adhdhin to announce: Pray in your dwellings.

Ibn 'Umar reported that he summoned (people) to prayer at a place (known as) Dajnan, and the rest of the hadith is the same, and then said: Pray in your dwellings, but he did not repeat for the second time words of Ibn 'Umar (Pray in your dwellings).

Jabir reported: We set cut with the Messenger of God^* on a journey when it began to rain. Upon this he said: He who desires may pray in his dwelling.

'Abdullah b. 'Abbas reported that he said to the Mu'adhdhin on a rainy day: When you have announced" I testify that there is no god but God; I testify that Muhammad is the Messenger of God," do not say: "Come to the prayer," but make this announcement: "Say prayer in your houses." He (the narrator) said that the people disapproved of it. Ibn 'Abbas said: Are you astonished at it? He (the Holy Prophet), who is better than I, did it. Jumu'a prayer is no doubt obligatory, but I do not like that I should (force you) to come out and walk in mud and slippery ground.

'Abd al-Hamid reported: I heard 'Abdullah b. al-Harith say: 'Abdullah b. 'Abbas addressed us on a rainy day, and the rest of the hadith is the same, but he made no mention of Jumu'a prayer, and added: He who did it (who commanded us to say prayer in our houses), i. e. the Apostle of God^*, is better than I.

This hadith has been narrated by Ayyub and 'Asim al-Ahwal with the same chain of transmitters, but in this hadith it is not recorded: "i. e. the Apostle of God^*."

'Abdullah b. Harith reported that Ibn 'Abbas commanded the Mu'adhdhin to (summon the people to prayer on Friday and make announcement to say prayer in their houses) when it was rainy, and the rest of the hadith is the same (except this) that he said: I do not like you should walk in muddy slippery place.

'Abdullah b. Harith reported that the Mu'adhdhin of Ibn 'Abba said Adhan on Friday (and then made the announcement to say prayer in houses) because it was a rainy day; as it has been narrated by Ma'mar and others, and in this hadith it was mentioned: He who did it, i. e. the Apostle of God^*, was better than I.

A hadith like this that Ibn 'Abbas ordered his Mu'adhdhin (to summon people to prayer and then make announcement to say prayer in their houses) on Friday which was a rainy day, has been transmitted by 'Abdullah b. Harith. Wuhaib, however, says that he did not hear it from him.

Ibn 'Umar reported that the Messenger of God^* used to say Nafl prayer on (the back of) his camel in whatever direction it took him.

Ibn 'Umar reported that the Apostle^* used to pray on (the back of) his camel in whatever direction it took him.

Ibn 'Umar reported that the Messenger of God^* used to say prayer on his camel while coming from Mecca to Medina, in whatever direction his face had turned; and its was (in this context) that this verse was revealed: "So whether you turn thither is God's face" (ii. 115).

This hadith has been narrated by another chain of transmitters and in the one narrated by Ibn Mubarak and Ibn Abu Za'ida (these words are narrated). Ibn 'Umar then recited: "Whether you turn thither is God's face," and it was revealed in this context.

Ibn 'Umar reported: I saw the Messenger of God^* praying (Nafl prayer) on a donkey's back while his face was turned towards Khaibar.

Sa'id b. Yasar reported: I was travelling along with Ibn 'Umar on the way to Mecca. Sa'id said: When I apprehended dawn, I dismounted (the ride) and observed Witr prayer and then again joined him. Ibn 'Umar said to me: Where were you? I said: I apprehended the appearance of dawn, so I dismounted and observed Witr prayer. Upon this 'Abdullah said: Is there not a model pattern for you in the Messenger of God^*? I said: Yes, by God, and (then) he said: The Messenger of God^* used to observe Witr prayer on the camel's back.

'Abdullah b. Dinar reported on the authority of Ibn 'Umar that the Messenger of God^* used to observe prayer on his ride (no matter) in which direction it had its face turned. 'Abdullah b. Dinar said that Ibn 'Umar used to do like that.

'Abdullah b. 'Umar reported that the Messenger of God^* used to observe Witr prayer on his ride.

Salim b. 'Abdullah reported on the authority of his father that the Messenger of God (may peace be. upon him) used to observe Nafl (supererogatory) prayer on his ride no matter in what direction it turned its face, and he observed Witr too on it, but did not observe obligatory prayer on it.

'Abdullah b. 'Amir b. Rabi'a has reported on the authority of his father that he had seen the Messenger of God^* observing Nafl player at night on a journey on the back of his ride in whichever direction it turned its face.

Anas b. Sirin reported: We met Anas b. Malik as he came to Syria at a place known as 'Ain-al-Tamar and saw him observing prayer on the back of his donkey with his face turned in that direction. (Hammam one of the narrators) pointed towards the left of Qibla, so I said to him: I find you observing prayer towards the side other than that of Qibla. Upon this he said: Had I not seen the Messenger of God^* doing like this, I would not have done so at all.

Ibn 'Umar reported: When the Messenger of God^* was in a state of hurry on a journey, he combined the sunset and 'Isha' prayers.

Nafi' reported that when Ibn 'Umar was in a state of hurry on a journey, he combined the sunset and 'Isha' prayers after the twilight had disappeared, and he would say that when the Messenger of God^* was in a state of hurry on a journey, he combined the sunset and 'Isha' prayers.

Salim reported from his father to be saying: I saw the Messenger of God^* combining the sunset and Isha' prayers when he was in a hurry on a journey.

Salim b. 'Abdullah reported that his father had said: I saw the Messenger of God^* delaying the sunset prayer till he would combine it with the 'Isha' when he hastened to set out on a journey.

Anas b. Malik reported: When the Messenger of God^* set out on a journey before the sun declined (from the meridian), he delayed the noon prayer till the afternoon prayer, and then dismounted (his ride) and combined them (noon and afternoon prayers), but if the sun had declined before his setting out on a journey, he observed the noon prayer and then mounted (the ride).

Anas reported: When the Apostle of God^* intended to combine two prayers on a journey, he delayed the noon prayer till came the early time of the afternoon prayer, and then combined the two.

Anas reported that when the Apostle of God^* had to set out on a journey hurriedly, he delayed the noon prayer to the earlier time for the afternoon prayer, and then he would combine them, and he would delay the sunset prayer to the time when the twilight would disappear and then combine it with the 'Isha' prayer.

Ibn 'Abbas reported: The Messenger of God^* observed the noon and afternoon prayers together, and the sunset and Isha' prayers together without being in a state of fear or in a state of journey.

Ibn 'Abbas reported: The Messenger of God^* observed the noon and afternoon prayers together in Medina without being in a state of fear or in a state of journey. (Abu Zubair said: I asked Sa'id [one of the narrators] why he did that. He said: I asked Ibn 'Abbas as you have asked me, and he replied that he [the Holy Prophet] wanted that no one among his Ummah should be put to [unnecessary] hardship.)

Ibn 'Abbas reported that the Messenger of God^* combined the prayers as he set on a journey in the expedition to Tabuk. He combined the noon prayer with the afternoon prayer and the sunset prayer with the 'Isha' prayer. Sa'id (one of the rawis) said to Ibn 'Abbas: What prompted him to do this? He said: He wanted that his Ummah should not be put to (unnecessary) hardship.

Mu'adh reported: We set out with the Messenger of God^* on the Tabuk expedition, and he observed the noon and afternoon prayers together and the sunset and 'Isha' prayers together.

Mu'adh b. Jabal reported: The Messenger of God^* combined in the expedition to Tabuk the noon prayer with the afternoon prayer and the sunset prayer with the 'Isha' prayer. He (one of the narrators) said: What prompted him to do that? He (Mu'adh) replied that he (the Holy Prophet) wanted that his Ummah should not be put to (unnecessary) hardship.

Ibn 'Abbas reported that the Messenger of God^* combined the noon prayer with the afternoon prayer and the sunset prayer with the 'Isha' prayer in Medina without being in a state of danger or rainfall. And in the hadith transmitted by Waki' (the words are): "I said to Ibn 'Abbas: What prompted him to do that? He said: So that his (Prophet's) Ummah should not be put to (unnecessary) hardship." And in the hadith transmitted by Mu'awiya (the words are): "It was said to Ibn 'Abbas: What did he intend thereby? He said he wanted that his Ummah should not be put to unnecessary hardship."

Ibn 'Abbas reported: I observed with the Apostle of God^* eight (rak'ahs) in combination, and seven rak'ahs in combination. I (one of the narrators) said: O Abd Sha'tha', I think that he (the Holy Prophet) had delayed the noon prayer and hastened the afternoon prayer, and he delayed the sunset prayer and hastened the 'Isha' prayer. He said: I also think so.

Ibn 'Abbas reported that the Messenger of God^* observed in Medina seven (rak'ahs) and eight (rak'ahs), i. e. (be combined) the noon and afternoon prayers (eight rak'ahs) and the sunset and 'Isha' prayers (seven rak'ahs).

'Abdullah b. Shaqiq reported: Ibn 'Abbas one day addressed us in the afternoon (after the afternoon prayer) till the sun disappeared and the stars appeared, and the people began to say: Prayer, prayer. A person from Banu Tamim came there. He neither slackened nor turned away, but (continued crying): Prayer, prayer. Ibn 'Abbas said: May you be deprived of your mother, do you teach me Sunnah? And then he said: I saw the Messenger of God^* combining the noon and afternoon prayers and the sunset and 'Isha' prayers. 'Abdullah b. Shaqiq said: Some doubt was created in my mind about it. So I came to Abu Huraira and asked him (about it) and he testified his assertion.

'Abdullah b. Shaqiq al-'Uqaili reported: A person said to Ibn 'Abbas (as he delayed the prayer): Prayer. He kept silence. He again said: Prayer. He again kept silence, and he again cried: Prayer. He again kept silence and said: May you be deprived of your mother, do you teach us about prayer? We used to combine two prayers during the life of the Messenger of God^*.

Abdullah reported: None of you should give a share to Satan out of your self. He should not deem that it is necessary for him to turn but to the right only (after prayer). I saw the Messenger of God^* turning to the left.

A hadith like this has been narrated by A'mash, with the same chain of transmitters.

Suddi reported: I asked Anas how I should turn-to the right or to the left-when I say my prayers. He said: I have very often seen the Messenger of God^* turning to the right.

Anas reported: The Apostle of God^* used to turn to the right (at the end of the prayer).

Bara' reported: When we prayed behind the Messenger of God^* we cherished to be on his right side so that his face would turn towards us (at the end of the prayer), and he (the narrator) said: I heard him say: O my Lord! save me from Thy torment on the Day when Thoil, wouldst raise or gather Thy servants.

This hadith has been reported by Mis'ar with the same chain of transmitters, but he made no mention of: "His face would turn towards us."

Abu Huraira reported the Apostle of God^* as saying: When the prayer commences then there is no prayer (valid), but the obligatory prayer. This hadith has been narrated by Warqa' with the same chain of transmitters.

Abu Huraira reported the Apostle of God^* as saying: When the prayer commences, there is no prayer but the obligatory one.

A hadith like this has been reported by Ishaq with the same chain of transmitters.

This hadith has been narrated by Abu Huraira with another chain of transmitters. Hammad (one of the narrators) said: I then met 'Amr (the other narrator) and he narrated it to me, but it was not transmitted directly from the Messenger of God^*.

'Abdullah b. Malik b. Buhaina reported: The Messenger of God^* happened to pass by a person who was busy in praying while the (Fard of the) dawn prayer had commenced. He said something to him, which we do not know what it was. When we turned back we surrounded him and said: What is it that the Messenger of God^* said to you? He replied: He (the Holy Prophet) had said to me that he perceived as if one of them was about to observe four (rak'ahs) of the dawn prayer. Qa'nabi reported that 'Abdullah b. Malik b. Buhaina narrated it on the authority of his father. (Abu'l-Husain Muslim said): His assertion that he has narrated this hadith on the authority of his father is not correct.

Ibn Buhaina reported: The dawn prayer had commenced when the Messen- ger of God^* saw a person observing prayer, whereas the Mu'adhdhin had pronounced the Iqama. Upon this he (the Holy Prophet) remarked: Do you say four (rak'ahs) of Fard in the dawn prayer?

'Abdullah b. Sarjis reported: A person entered the mosque, while the Messenger of God^* was leading the dawn prayer. He observed two rak'ahs in a corner of the mosque, and then joined the Messenger of God^* in prayer. When the Messenger of God^* had pronounced salutations (he had concluded the prayer), he said: O, so and so, which one out of these two prayers did you count (as your Fard prayer), the one that you observed alone or the prayer that you observed with us?

Abu Usaid reported that the Messenger of God^* said: When any one of you enters the mosque, he should say: "O God! open for me the doors of Thy mercy" ; and when he steps out he should say: 'O God! I beg of Thee Thy Grace." (Imam Muslim said: I heard Yahya saying: I transcribed this hadith from the compilation of Sulaiman b. Bilal.)

A hadith like this has been narrated from the Apostle of God^* by Abu Usaid.

Abu Qatada (a Companion of the Prophet) reported God's Messenger^* as saying: When any one of you enters the mosque, he should observe two rak'ahs (of Nafl prayer) before sitting.

Abu Qatada, a Companion of the Messenger of God^*, said: I entered the mosque, when the Messenger of God^* had been sitting among people, and I also sat down among them. Upon this the Messenger of God^* said: What prevented you from offering two rak'ahs (of Nafl prayer) before sitting down? I said: Messenger of God, I saw you sitting and people sitting (around you and I, therefore, sat in your company). He (the Holy Prophet) then said: When anyone among you enters the mosque, he should not sit till he has observed two rak'ahs.

Jabir b. 'Abdullah reported: The Apostle of God^* owed me a debt; he paid me back and made an addition (of this). I entered the mosque and he (the Holy Prophet) said to me: Observe two rak'ahs of prayer.

Jabir b. 'Abdullah reported: The Messenger of God^* bought a camel from me. When he came back to Medina, he ordered me to come to the mosque and observed two rak'ahs of prayer.

Jabir b. 'Abdullah reported: I went with the Messenger of God^* on an expedition and my camel delayed me and I was exhausted. The Messenger of God^* thus came earlier than I, whereas I came on the next day and went to the mosque and found him (the Holy Prophet) at the gate of the mosque. He said: It is now that you have come. I said. Yes. He said: Leave your camel and enter (the mosque) and observe two rak'ahs. He (the narrator) said: So I entered and observed (two rak'ahs) of prayer and then went back.

Ka'b b. Malik reported: The Messenger of God^* did not come back from the journey but by day in the forenoon, and when he arrived, he went first to the mosque, and having prayed two rak'ahs in it he sat down in it.

'Abdullah b. Shaqiq reported: I asked 'A'isha whether the Apostle of God^* used to observe the forenoon prayer. She said: No, but when he came back from the journey.

'Abdullah b. Shaqiq reported: I aksed 'A'isha whether the Apostle of God^* used to observe the forenoon prayer. She said: No, except when he came back from a journey.

'Urwa reported 'A'isha to be sayidg: I have never seen the Messenger of God^* observing the supererogatory prayer of the forenoon, but I observed it. And if the Messenger of God (way peace be upon him) abandoned any act which he in fact loved to do, it was out of fear that if the people practised it constantly, it might become obligatory for them.

Mu'adha asked 'A'isha (God be pleased with her) how many rak'ahs God's Messenger^* prayed at the forenoon prayer. She replied: Four rak'ahs, but sometimes more as he pleased.

A hadith like this has been reported by the same chain of transmitters, but with this alteration that the transmitter said: "As God pleased."

Mua'ada 'Adawiyya reported 'A'isha as saying: The Messenger of God^* used to observe four rak'ahs in the forenoon prayer and he sometimes observed more as God pleased.

A hadith like this has been narrated by Qatada with the same chain of transmitters.

Abd al-Rahman b. Abu Laila reported: No one has ever narrated to me that he saw the Apostle of God^* observing the forenoon prayer, except Umm Hani. She, however, narrated that the Apostle of God^* entered her house on the day of the Conquest of Mecca and prayed eight rak'ahs (adding): I never saw a shorter prayer than it except that he performed the bowing and prostration completely. But (one of the narrators) Ibn Bashshar in his narration made no mention of the word: " Never".

'Abdullah b. Harith b. Naufal reported: I had been asking about, as I was desirous to find one among people who should inform me, whether the Messenger of God^* observed the forenoon prayer, but I found none to narrate that to me except Umm Hani, daughter of Abu Talib (the real sister of Hadrat 'Ali), who told me that on the day of the Conquest the Messenger of God^* came (to our house) after the dawn had (sufficiently) arisen. A cloth was brought and privacy was provided for him (the Holy Prophet). He took a bath and then stood up and observed eight rak'ahs. I do not know whether his Qiyam (standing posture) was longer, or bending or prostration or all of them were of equal duration. She (Umm Hani) further said: I never saw him saying this Nafl prayer prior to it or subsequently. (Al-Muradi narrated on the authority of Yunus that he made no mention of the words: "He informed me." )

Abu Murra, the freed slave of Umm Hani, daughter of Abu Talib, reported Umm Hani to be saying: I went to the Messenger of God^* on the day of the Conquest of Mecca and found him taking bath, and Fatimah, his daughter, had provided him privacy with the help of a cloth. I gave him salutation and he said: Who is she? I said: It is Umm Hani, daughter of Abu Talib. He (the Holy Prophet) said: Greeting for Umm Hani. When he had completed the bath, he stood up and observed eight rak'ahs wrapped up in one cloth. When he turned back (after the prayer), I said to him: Messenger of God, the son of my mother 'Ali b. Abu Talib is going to kill a person, Fulan b. Hubaira whom I have given protection. Upon this the Messenger of God^* said: We too have given protection whom you have given protection, O Umm Hani. Umm Hani said: It was the forenoon (prayer).

Abu Murra narrated on the authority of Umm Hani that the Messenger of God^* on the day of the Conquest of Mecca observed in her house eight rak'abs of prayer in one cloth, its opposite corners having been tied from the opposite sides.

Abu Dharr reported God's Apostle^* as saying: In the morning charity is due from every bone in the body of every one of you. Every utterance of God's glorification is an act of charity. Every utterance of praise of Him is an act of charity, every utterance of profession of His Oneness is an act of charity, every utterance of profession of His Greatness is an act of charity, enjoining good is an act of charity, forbidding what is distreputable is an act of charity, and two rak'ahs which one prays in the forenoon will suffice.

Abu Huraira reported. My friend (the Holy Prophet, may peace be upon him) has instructed me to do three things: three fasts during every month, two rak'ahs of the forenoon prayer, and observing Witr prayer before going to bed.

A hadith like this has been narrated by Abu Huraira by another chain of transmitters.

Abu Huraira reported: My friend Abu'l-Qasim^* instructed me to do three things, and the rest of the hadith is the same.

Abu Murra, the freed slave of Umm Hani, narrated on the authority of Abu Darda': My Friend^* instructed me in three (acts), and I would never abandon them as long as I live. (And these three things are): Three fasts during every month, the forenoon prayer, and this that I should not sleep till I have observed the Witr prayer.

Ibn 'Umar reported that Hafsa, the Mother of the Believers, informed him that when the Mu'adhdhin became silent after calling (people) to the dawn prayer, the Messenger of God^* commenced the dawn (prayer) when it dawned by observing two short rak'ahs before the commencement of the (Fard) prayer.

This hadith has been transmitted by Nafi' with the same chain of narrators.

Hafsa reported that when it was dawn, the Messenger of God^* did not observe (any other prayers) but two short rak'ahs.

A hadith like this has been narrated by Shu'ba with the same chain of transmitters.

Hafsa reported: When the dawn appeared, the Apostle of God^* observed two rak'ahs (of Sunnah prayers).

'A'isha reported: The Messenger of God^* used to observe two rak'ahs of Sunnah (prayer) when he heard the Adhin and shortened them. (This hadith has been narrated by the same chain of transmitters and in the hadith narrated by Usama the words are: "When it was dawn".)

'A'isha reported that the Apostle of God^* used to observe two (supererogatory) rak'ahs in between the call to prayer and the Iqama of the dawn prayer.

'A'isha reported that the Messenger of God^* observed two rak'ahs of the dawn prayer and he shortened them (to the extent) that I (out of surprise) said: Did he recite in them Surah Fatiha (only)?

'A'isha reported: When it was dawn, the Messenger of God^* observed two rak'ahs, and I would say: Does he recite only the opening chapter of the Qur'an in it?

'A'isha reported that the Apostle^* was not so much particular about observing supererogatory rak'ahs as in case of the two rak'ahs of the dawn prayer.

'A'isha reported: I have never seen the Messenger of God^* hastening as much in observing supererogatory as two rak'ahs before the (Fard) of the dawn prayer.

'A'isha reported God's Messenger as saying: The two rak'ahs at dawn are better than this world and what it contains.

'A'isha reported that the Apostle of God^* said about the two (supererogatory) rak'ahs of the dawn: They are dearer to me than the whole world.

Abu Huraira reported that the Messenger of God^* recited in the two (supererogatory) rak'ahs of the dawn (prayer): "Say: O unbelievers," (Qur'an, cix.) and" Say: God is one" (cxii.).

Ibn 'Abbas reported that the Messenger of God^* used to recite in first of the two (supererogatory) rak'ahs of the dawn: "Say: We believed in God and what was revealed to us..." verses 285-286 from Surah Baqara, and in the second of the two: "I believe in God and I bear testimony that we are Muslims" (iii. 51).

Ibn 'Abbas reported that the Messenger of God^* used to recite in the two (supererogatory) rak'ahs of the dawn prayer: "Say: We believed in God and what was revealed to us" and that which is found in Surah Al-i-'lmran: "Come to that word (creed) which is common between you and us" (iii. 64).

This hadith has been transmitted by another chain of narrators.

Umm Habiba (the wife of the Holy Prophet) reported God's Messenger^* as saying: A house will be built in Paradise, for anyone who prays in a day and a night twelve rak'ahs; and she added: I have never abandoned (observing them) since I heard it from the Messenger of God^*. Some of the other narrators said the same words: I have never abandoned (observing them) since I heard (from so and so).

Nu'man b. Salim reported with the same chain of transmitters: He who observed twelve voluntary rak'ahs, a house will be built for him in Paradise.

Umm Habiba, the wife of the Apostle of God^*, reported God's Messenger^* as saying: If any Muslim servant (of God) prays for the sake of God twelve rak'ahs (of Sun'an) every day, over and above the obligatory ones, God will build for him a house in Paradise, or a house will be built for him in Paradise; and I have not abandoned to observe the in after (hearing it from the Messenger of God). (So said also 'Amr and Nu'man.)

Umm Habiba reported the Messenger of God^* having said: If any Muslim servant (of God) performed ablution, and performed it well, and then observed every day, the rest of the hadith is the same.

Ibn 'Umar reported: I prayed along with God's Messenger^* two rak'ahs before and two rak'ahs after the noon prayer, two rak'ahs after the sunset prayer and two rak'ahs after the 'Isha' prayer and two rak'ahs after the Friday prayer; and so far as the sunset, 'Isha' and Friday prayers are concerned, I observed (them) along with the Apostle of God^* in his house.

'Abdullah b. Shaqiq said: I asked 'A'isha about the Messenger of God's^* voluntary prayers, and she replied: Before the noon prayer, he used to pray four rak'abs in my house; then would go out and lead the people in prayer; then come in and pray two rak'ahs. He would then lead the people in the sunset prayer; then come in and pray two rak'abs. Then he would lead the people in the 'Isha' prayer, and enter my house and pray two rak'ahs. He would pray nine rak'ahs during the night, including Witr. At night he would pray for a long time standing and for a long time sitting, and when he recited the Holy Qur'an while standing, he would bow and prostrate himself from the standing position, and when he recited while sitting, he would bow and prostrate himself from the sitting position, and when it was dawn he would pray two rak'ahs.

'A'isha reported that the Messenger of God^* would pray in the night for a long time, and when he prayed standing be bowed in a standing posture, and when he prayed sitting, he bowed in a sitting posture.

'Abdullah b. Shaqiq reported: I fell ill in Persia and therefore, prayed in a sitting posture, and I asked 'A'isha about it and she said: The Messenger of God^* prayed for a long time in the night sitting.

'Abdullah b. Shaqiq al-'Uqaili reported: I asked 'A'isha about the prayer of the Messenger of God^* during the night (i.e. Tahajjud prayer) She replied: He used to pray for a long time standing and for a long time sitting in the night, and when he recited the Qur'an while standing, he would bow himself from the standing position, and when he recited while sitting, he would bow from the sitting position.

'Abdullah b. Shaqiq al-'Uqaili reported: I asked 'A'isha about the prayer of the Messenger of God^*. She said: The Messenger of God^* would observe prayer (Nafl) in a standing position as well as in a sitting position, and when he commenced the prayer in a standing position, he bowed in this very position, and when he commenced the prayer in a sitting position, he bowed in this very position.

'A'isha reported: I did not see the Messenger of God^* reciting (the Qur'an) in the night prayer in a sitting position, till he grew old and then he recited (it) in a sitting position, but when thirty or forty verses were left out of the Surah, he would then stand up, recite them and then bowed.

'A'isha reported: The Messenger of God^* used to pray while sitting (when he grew old) and he recited in this position and when the recitation equal to thirty or forty verses was left, he would then stand up and recite (for this duration) in a standing position and then bowed himself and then prostrated himself and did the same in the second rak'ah.

'A'isha reported: The Messenger of God^* used to recite in sitting position (while observing the Tahajjud prayer) and when he intended to bow, he would stand up and recite (for the duration in which) a man (ordinarily) recites forty verses.

Alqama b. Waqqas reported: I asked 'A'isha how the Messenger of God^* did in the two rak'ahs as he (observed them) sitting. She said: He would recite (the Qur'an) in them, and when he intended to bow, he would stand up and then bowed.

'Abdullah b. Shaqiq reported: I asked 'A'isha whether the Apostle of God^* observed (Nafl) sitting. She said: Yes, when the people had made him old.

'Abdullah b. Shaqiq reported: I said to 'A'isha and she made a mention of that (recorded above) about the Apostle of God (may peace be upon him).

'A'isha reported that the Messenger of God^* died (in this very state) that he observed most of his (Nafl) prayers in a sitting position.

'A'isha reported: When the Messenger of God^* grew bulky and heavy he would observe (most of his Nafl) prayers sitting.

Hafsa reported: Never did I see the Messenger of God^* observing supererogatory prayer sitting till one year before his death when he would observe Nafl prayer in a sitting position, and he would recite the Surah (of the Qur'an) in such a slow-measured tone (that duration of its recital) became more lengthy than the one longer than this.

Zuhri reported this hadith with the same chain of transmitters, except this that he made a mention of one year or two years.

Jabir b. Samura reported that the Apostle of God^* observed (Nafl) prayer sitting before his death.

'Abdullah b. 'Amr reported: It was narrated to me that the Messenger of God^* had said: The prayer observed by a person sitting is half of the prayer. I came to him^* and found him praying in a sitting position. I placed my hand on his head. He said: O 'Abdullah b. 'Amr, what is the matter with you? I said: Messenger of God, it has been narrated to me that you said: The prayer of a man in a sitting position is half of the prayer, whereas you are observing prayer sitting. He (the Holy Prophet) said: Yes, it is so, but I am not like anyone amongst you.

A hadith like this has been narrated by Abu Yahya al-A'raj with the same chain of transmitters.

'A'isha reported that the Messenger of God^* used to pray eleven rak'ahs at night, observing the Witr with a single rak'ah, and when he had finished them, he lay down on his right side, till the Mu'adhdhin came to him and he (the Holy Prophet) then observed two short rak'ahs (of Sunan of the dawn prayer).

'A'isha, the wife of the Apostle of God^*, said that between the time when the Messenger of God^* finished the 'Isha' prayer which is called 'Atama by the people, he used to pray eleven rak'ahs, uttering the salutation at the end of every two rak'ahs, and observing the Witr with a single one. And when the Mu'adhdhin had finished the call (for the) dawn prayer and he saw the dawn clearly and the Mu'adhdhin had come to him, he stood up and prayed two short rak'ahs. Then he lay down on his right side till the Mu'adhdhin came to him for lqama. (This hadith has been narrated with the same chain of transmitters by Ibn Shihab, but in it no mention has been made of Iqama )

'A'isha reported: The Messenger of God^* used to observe thirteen rak'ahs of the night prayer. Five out of them consisted of Witr, and he did not sit, but at the end (for salutation).

This hadith has been narrated by Hisham with the same chain of transmitters.

'A'isha reported that the Messenger of God^* used to pray thirteen rak'ahs during the night including the two rak'ahs (Sunan) of the dawn prayer.

Abu Salama b. Abd al-Rahman asked 'A'isha about the (night) prayer of the Messenger of God^* during the month of Ramadan. She said: The Messenger of God^* did not observe either in Ramadan or in other months more than eleven rak'ahs (of the night prayer). He (in the first instance) observed four rak'ahs. Ask not about their excellence and their length (i.e. these were matchless in perfection and length). He again observed four rak'ahs, and ask not about their excellence and their length. He would then observe three rak'ahs (of the Witr prayer). 'A'isha again said: I said: Messenger of God, do you sleep before observing the Witr prayer? He said: O 'A'isha, my eyes sleep but my heart does not sleep.

Abu Salama asked 'A'isha about the prayer of the Messenger of God^* She said: He observed thirteen rak'ahs (in the night prayer). He observed eight rak'ahs and would then observe Witr and then observe two rak'ahs sitting, and when he wanted to bow he stood up and then bowed down, and then observed two rak'ahs in between the Adhan and lqama of the dawn prayer.

Abu Salama reported that he asked 'A'isha about the prayer of the Messenger of God^* (during the night). The rest of the hadith is the same but with this exception that he (the Holy Prophet) observed nine rak'ahs including Witr.

Abu Salama is reported to have said. I came to 'A'isha. I said: O mother, inform me about the prayer of the Messenger of God^*. She said: His (night prayer) in Ramadan and (during other months) was thirteen rak'ahs at night including two rak'ahs of fajr.

It is reported on the authority of 'A'isha that the prayer of God's Messenger^* in the night consisted of ten rak'ahs. He observed a Witr and two rak'ahs (of Sunan) of the dawn prayer, and thus the total comes to thirteen rak'ahs.

'A'isha thus reported about the (night prayer) of the Messenger of God^* : He used to sleep in the early part of the night, and woke up in the latter part. If he then wished intercourse with his wife, he satisfied his desire, and then went to sleep; and when the first call to prayer was made he jumped up (by God, she, i. e. 'A'isha, did not say" he stood up" ), and poured water over him (by God she, i. e. 'A'isha, did not say that he took a bath but I know what she meant) and if he did not have an intercourse, he performed ablution, just as a man performs ablution for prayer and then observed two rak'ahs.

'A'isha observed that the Messenger of God^* used to observe prayer in the night and the last of his (night) prayer was Witr.

Masruq is reported to have asked 'A'isha about the action (most pleasing to) the Messenger of God^*. She said: He (the Holy Prophet) loved (that action) which one keeps on doing regularly. I said (to 'A'isha): When did he pray (at night)? She replied: When he heard the cock crow, he got up and observed prayer.

'A'isha reported: Never did the earlier part of the dawn find the Messenger of God^* but sleeping in my house or near me.

'A'isha reported: When the Apostle of God^* had prayed the two rak'ahs (Sunan) of the dawn prayer, he would talk to me if I was awake, otherwise he would lie down.

A hadith like this has been narrated by 'A'isha by another chain of transmitters.

'A'isha reported: The Messenger of God^* used to pray in the night and when he observed Witr, he said to me: O 'A'isha, get up and observe Witr.

'A'isha reported that the Messenger of God^* used to offer prayer at night while she lay in front of him, and when the Witr prayer was yet to be observed, he would awaken her and she observed Witr.

'A'isha reported: The Messenger of God^* observed the Witr prayer every night and he completed Witr at the time of dawn.

Masruq reported on the authority of 'A'isha that she said that the Messenger Of God^* used to observe the Witr prayer every night, maybe in the early part of night, at midnight and in the latter part, finishing his Witr at dawn.

'A'isha reported that the Messenger of God^* used to observe Witr every night, and he would (at times) complete his Witr at the end of the night.

Sa'd b. Hisham b. 'Amir decided to participate in the expedition for the sake of God, so he came to Medina and he decided to dispose of his property there and buy arms and horses instead and fight against the Romans to the end of his life. When he came to Medina, he met the people of Medina. They dissuaded him to do such a thing, and informed him that a group of six men had decided to do so during the lifetime of the Apostle of God^* and the Apostle of God^* forbade them to do it, and said: Is there not for you a model pattern in me? And when they narrated this to him (Sa'd b. Hisham), he returned to his wife, though he had divorced her and made (people) witness to his reconciliation. He then came to Ibn 'Abbas and asked him about the Witr of the Messenger of God^*. Ibn 'Abbas said: Should I not lead you to one who knows best amongst the people of the world about the Witr of the Messenger of God^*? He said: Who is it? He (Ibn 'Abbas) said: It is 'A'isha. So go to her and ask her (about Witr) and then come to me and inform me about her answer that she would give you. So I came to Hakim b. Aflah and requested him to take me to her. He said: I would not go to her, for I forbade her to speak anything (about the conflict) between the two groupS, but she refused (to accept my advice) and went (to participate in that corflict). I (requested) him (Hakim) with an oath to lead me to her. So we went to 'A'isha and we begged permission to meet her. She granted us permission and we went in. She said: Are you Hakim? (She recognised him.) He replied: Yes. She said: Who is there with you? He said: He is Sa'd b. Hisham. She said: Which Hisham? He said: He is Hisham b. 'Amir. She blessed him ('Amir) with mercy from God and spoke good of him (Qatada said that he died as a martyr in Uhud). I said: Mother of the Faithful, tell me about the character of the Messenger of God^* . She said: Don't you read the Qur'an? I said: Yes. Upon this she said: The character of the Apostle of God^* was the Qur'an. He said: I felt inclined to get up and not ask anything (further) till death. But then I changed my mind and said: Inform me about the observance (of the night prayer) of the Messenger of God^*. She said: Did you not recite: "O thou wrapped up"? He said: Yes. She said: God, the Exalted and the Glorious, made the observance of the night prayer at the beginning of this Surah obligatory.

So the Apostle of God (may peace be upon him and his Companions around him observed this (night prayer) for one year. God held back the concluding portion of this Surah for twelve months in the Heaven till (at the end of this period) God revealed the concluding verses of this Surah which lightened (the burden of this prayer), and the night prayer became a supererogatory prayer after being an obligatory one. I said: Mother of the Faithful, inform me about the Witr of the Messenger of God^*. She said: I used to prepare tooth stick for him and water for his ablution, and God would rouse him to the extent He wished during the night. He would use the tooth stick, and perform ablution, and would offer nine rak'ahs, and would not sit but in the eighth one and would remember God, and praise Him and supplicate Him, then he would get up without uttering the salutation and pray the ninth rak'ah. He would then sit, remember, praise Him and supplicate Him and then utter a salutation loud enough for us to hear. He would then pray two rak'ahs sitting after uttering the salutation, and that made eleven rak'ahs. O my son, but when the Apostle of God^* grew old and put on flesh, he observed Witr of seven, doing in the two rak'ahs as he had done formerly, and that made nine. O my son, and when the Apostle of God^* observed prayer, he liked to keep on observing it, and when sleep or pain overpowered him and made it impossible (for him) to observe prayer in the night, he prayed twelve rak'ahs daring the day. I am not aware of God's Prophet^* having recited the whole Qur'an during one single night, or praying through the night till morning, or fasting a complete month, except Ramadan. He (the narrator) said: I then went to Ibn 'Abbas and narrated to him the hadith (transmitted from her), and he said: She says the truth If I went to her and got into her presence, I would have listened to it orally from her. He said: If I were to know that you do not go to her. I would not have transmitted this hadith to you narrated by her.

Zurara b. Aufa said that Sa'd b. Hisham divorced his wife, and then proceeded to Medina to sell his property, and the rest of the hadith is the same.

Sa'd b. Hisham reported: I went to 'Abdullah b. 'Abbas and asked him about the Witr prayer, and the rest of the hadith is the same as recorded in this event. She (Hadrat 'A'isha) said: Who is that Hisham? I said: Son of 'Amir. She said: What a fine man 'Amir was! He died as a martyr in the Battle of Uhud.

Zurara b. Aufa reported that Sa'd b. Hisham was his neighbour and he informed him that he had divorced his wife and he narrated the hadith like the one transmitted by Sa'd. She ('A'isha) said: Who is Hisham? He said: The son of 'Amir. She said: What a fine man he was; he participated in the Battle of Uhud along with the Messenger of God^*. Hakim b. Aflah said: If I ever knew that you do not go to 'A'isha, I would not have informed you about her hadith (So that you would have gone to her and heard it from her orally).

'A'isha reported that when the Messenger of God^* missed the night prayer due to pain or any other reason, he observed twelve rak'ahs during the daytime.

'A'isha reported that when the Messenger of God^* decided upon doing any act, he continued to do it, and when he slept at night or fell sick he observed twelve rak'ahs during the daytime. I am not aware of God's Messenger^* observing prayer during the whole of the night till morning, or observing fast for a whole month continuously except that of Ramadan.

'Umar b. Khattab reported God's Messenger^* as saying: Should anyone fall asleep and fail to recite his portion of the Qur'an, or a part of it, if he recites it between the dawn prayer and the noon prayer, it will be recorded for him as though he had recited it during the night.

Zaid b. Arqam, on seeing some people praying in the forenoon, said: They well know that prayer at another time than this is more excellent, for God's Messenger^* said: The prayer of those who are penitent is observed when your weaned camels feel the heat of the sun.

Zaid b. Arqam reported that the Messenger of God^* went out to the people of Quba' and saw them observing prayer; upon this he said: The prayer of the penitent should be observed when the young weaned camels feel heat of the sun.

Ibn 'Umar reported that a person asked the Messenger of God^* about the night prayer. The Messenger of God^* said: Prayer during the night should consist of pairs of rak'ahs, but if one of you fears morning is near, he should pray one rak'ah which will make his prayer an odd number for him.

Salim reported on the authority of his father that a person asked the Apostle of God^* about the night prayer. He said: It consists of pairs of rak'ahs, but if one fears morning is near, he should make it an odd number by praying one rak'ah.

'Abdullah b. 'Umar reported: A man stood up and said. Messenger of God, how is the night prayer? The Messenger of God^* said: The night prayer consists of pair, but if you apprehend the rise of dawn, make it odd number by observing one rak'ah.

'Abdullah b. 'Umar reported: A person asked the Apostle of God^* as I stood between him (the Holy Prophet) and the inquirer and he said: Messenger of God, how is the night prayer? He (the Holy Prophet) said: It consists of pairs of rak'ahs, but if you apprehend morning, you should pray one rak'ah and make the end of your prayer as Witr. Then a person asked him (the Holy Prophet) at the end of the year and I was at that place near the Messenger of God^* ; but I do not know whether he was the same person or another person, but he (the Holy Prophet) gave him the same reply.

This hadith his been narrated by Ibn 'Umar by another chain of trans- mitters but it does not have these words: "Then a person asked him at the end of the year," and what follows subsequently.

Ibn 'Umar reported the Apostle of God^* as say- ing: Hasten to pray Witr before morning.

Ibn 'Umar said: He who prayed at night should make Witr the end of his prayer, for the Messenger of God^* ordered this.

Ibn 'Umar reported God's Messenger^* as saying: Make Witr the end of your night prayer.

Nafi' reported Ibn 'Umar as saying: He who observed the night prayer should make Witr the end of his prayer before dawn. The Messenger of God^* used to order them thus.

Ibn 'Umar reported God's Messenger^* as saying: Witr is a rak'ah at the end of the prayer.

Ibn Umar reported God's Messenger^* as saying: Witr is a rak'ah at the end of the night prayer.

Abu Mijlaz reported: I asked Ibn 'Abbas about the Witr prayer. He said: I heard the Messenger of God^* as saying: It is a rak'ah at the end of the night prayer.

Ibn 'Umar reported: A person called (the attention) of the Messenger of God^* as he was in the mosque, and said: Messenger of God, how should I make the rak'ahs of the night prayer an odd number? Upon this the Messenger of God (way peace he upon him) said: He who prays (night prayer) he should observe it in pairs, but if he apprehends the rise of morning, he should observe one rak'ah; that would make the number odd (for the rak'ahs) observed by him. This was narrated by Abd Kuraib 'Ubaidullah b. 'Abdullah and Ibn 'Umar did not make mention of it.

Anas b. Sirin reported: I asked Ibn 'Umar to tell me about the practice of the Holy Prophet^* in regard to two rak'ahs before the dawn prayer: Should I make lengthy recitation in them? He said: The Messenger of God^* used to observe, the night prayer in pairs and then made the number odd by observing one rak'ah. I said: I am not asking you about it. He said: You are a bulky man, will you not show me the patience to narrate to you the hadith completely? The Messenger of God^* used to observe the night prayer in pairs and then made the number odd by observing one rak'ah, and then he observed two rak'ahs before dawn quite close to the call for prayer (Khalaf said: "Did you see [yourself the Holy Prophet observing] the two rak'ahs before the dawn?" and he made no mention of prayer.)

Anas b. Sirin reported: I asked Ibn 'Umar like this (as recorded in the previous hadith) and he made this addition: "And he (the Holy Prophet) made the end of the night prayer as odd number by one rak'ah." And there is also (this addition): "Stop, stop, you are bulky."

Ibn 'Umar reported God's Messenger^* as saying: The night prayer consists of pairs and when you see the approach of dawn, make this number odd by one rak'ah. It was said to Ibn 'Umar: What does the (word) pair imply? He said: (It means) that salutation is uttered after every two rak'ahs.

Abu Sa'id (al Khudri) reported God's Apostle^* as saying: Observe Witr prayer before it is morning. Abu Sa'id reported that they (the Prophet's Companions) asked the Apostle of God^* about Witr (prayer). (In reply to their inquiry) he said: Observe Witr prayer before it is morning.

Abu Sa'id reported that they (some of the Companions) of the Holy Prophet^* asked the Apostle of God^* about Witr. He said: Observe Witr before morning.

Jabir reported God's Messenger^* as saying: If anyone is afraid that he may not get up in the latter part of the night, he should observe Witr in the first part of it; and if anyone is eager to get up in the last part of it, he should observe Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is preferable.

Jabir reported God's Messenger^* as saying: He who amongst you is afraid that he may not be able to get up at the end of the night should observe Witr (in the first part) and then sleep, and he who is confident of getting up and praying at night (i.e. Tahajjud prayer) should observe it at the end of it, for the recitation at the end of the night to visited (by angels), and that is excellent.

Jabir reported God's Messenger^* as saying: The most excellent prayer is that in which the duration of standing is longer.

Jabir reported: The Messenger of God^* was asked about the prayer which was most excellent. He said: That in which the standing is longer. (This hadith is narrated by another chain of transmitters too.)

Jabir said he heard God's Messenger^* say: There is an hour during the night in which no Muslim individual will ask God for good in this world and the next without His giving it to him; and that applies to every night.

Jabir reported: I heard the Apostle of God^* as saying: There is an hour during the night in which no Muslim bondman will ask God for good in this world and the next but He will grant it to him.

Abu Huraira reported God's Messenger^* as saying: Our Lord, the Blessed and the Exalted, descends every night to the lowest heaven when one-third of the latter part of the night is left, and says: Who supplicates Me so that I may answer him? Who asks Me so that I may give to him? Who asks Me forgiveness so that I may forgive him?

Abu Huraira reported God's Messenger^* as saying: God descends every night to the lowest heaven when one-third of the first part of the night is over and says: I am the Lord; I am the Lord: who is there to supplicate Me so that I answer him? Who is there to beg of Me so that I grant him? Who is there to beg forgiveness from Me so that I forgive him? He continues like this till the day breaks.

Abu Huraira reported God's Messenger^* as saying: When half of the night or two-third of it is over. God, the Blessed and the Exalted, descends to the lowest heaven and says: Is there any beggar, so that he be given? Is there any supplicator so that he be answered? Is there any beggar of forgiveness so that he be forgiven? (And God continues it saying) till it is daybreak.

Abu Huraira reported God's Messenger^* as saying: God descends to the lowest heaven at half of the night or at one-third of the latter part and says: Who is there to supplicate Me so that I answer him? Who is there to ask Me so that I grant him? And then says: Who will lend to One Who is neither indigent nor tyrant? (This hadith has been narrated by Sa'd b. Sa'id with the same chain of transmitters with this addition: "Then the Blessed and the Exalted (Lord) stretches His Hands and says: Who will lend to One Who is neither indigent nor tyrant? )

Abu Sa'id and Abu Huraira reported God's Messenger^* as saying: God waits till when one-third of the first part of the night is over; He descends to the lowest heaven and says: It there any supplicator of forgiveness? Is there any penitant? Is there any petitioner (for mercy and favour)? Is there any solicitor? -till it is daybreak.

This hadith is narrated by Ishaq with the same chain uf transmitters except this that the hadith transmitted by Mansur (the above one) is more comprehensive and lengthy.

Abu Huraira reported God's Messenger^* as saying: He who observed prayer at night during Ramadan, because of faith and seeking his reward from God, his previous sins would be forgiven.

Abu Huraira reported: The Messenger of God^* used to exhort (his Companions) to pray (at night) during Ramadan without commanding them to observe it as an obligatory act, and say: He who observed the night prayer in Ramadan because of faith and seeking his reward (from God), all his previous sins would be forgiven. When God's Messenger^* died, this was the practice, and it continued thus during Abu Bakr's caliphate and the early part of 'Umar's caliphate.

Abu Huraira reported God's Messenger^* as saying: He who observed the fasts of Ramadan with faith and seeking reward (from God), all his previous sins would be forgiven, and he who observed prayer on Lailat-ul- Qadr with faith and seeking reward (from God), all his previous sins would be forgiven.

Abu Huraira reported God's Apostle^* as saying: He who prayed on the Lailat-ul-Qadr (the Majestic Night) knowing that it is (the same night). I (believe) that he (the Holy Prophet also) said: (He who does) it with faith and seeking reward (from God), his sins would be forgiven.

'A'isha reported that the Messenger of God^* prayed one night in the mosque and people also prayed along with him. He then prayed on the following night and there were many persons. Then on the third or fourth night (many people) gathered there, but the Messenger of God^* did not come out to them (for leading the Tarawih prayer). When it was morning he said: I saw what you were doing, but I desisted to come to you (and lead the prayer) for I feared that this prayer might become obligatory for you. (He the narrator) said: It was the month of Ramadan.

'A'isha reported: The Messenger of God^* came out during the night and observed prayer in the mosque and some of the people prayed along with him. When it was morning the people talked about this and so a large number of people gathered there. The Messenger of God^* went out for the second night, and they (the people) prayed along with him. When it was morning the people began to talk about it. So the mosque thronged with people on the third night. He (the Holy Prophet) came out and they prayed along with him. When it was the fourth night, the mosque was filled to its utmost capacity but the Messenger of God^* did not come out. Some persons among then cried: "Prayer." But the Messenger of God^* did not come to them till he came out for the morning prayer. When he had completed the morning prayer, he turned his face to the people and recited Tashahhud (I bear testi- mony that there is no god but God and I bear testimony that Muhammad is His Messen- ger) and then said: Your affair was not hidden from me in the night, but I was afraid that (my observing prayer continuously) might make the night prayer obligatory for you and you might be unable to perform it.

Zirr (b. Hubaish) reported: I heard from Ubayy b. Ka'b a statement made by 'Abdullah b. Mas'ud in which he said: He who gets up for prayer (every night) during the year will hit upon Lailat-ul-Qadr. Ubayy said: By God I there is no god but He, that (Lailat-ul-Qadr) is in Ramadhan (He swore without reservation: ) By God, I know the night; it is the night on which the Messenger of God^* commanded us to pray. It is that which precedes the morning of twenty-seventy and its indication is that the sun rises bright on that day without rays.

Ubayy b Ka'b reported: By God, I know about Lailat-ul Qadr and I know it fully well that it is the twenty-seventh night (during Ramadan) on which the Messenger of God^* commanded us to observe prayer. (Shu'ba was in doubt about these words: "the night on which the Messenger of God [may peace be upon him] commanded us to observe the prayer." This has been transmitted to me by a friend of mine.)

Shu'ba reported this hadith with the same chain of transmitters, but he made no mention that Shu'ba was in doubt and what follows subsequently.

Ibn 'Abbas reported: I spent a night with my material aunt (sister of my mother) Maimuna. The Apostle of God^* got up during the night and relieved himself, then washed his face and hands and went to sleep. He then got up again, and came to the water skin and loosened its straps, then performed good ablution between the two extremes. He then stood up and observed prayer. I also stood up and stretched my body fearing that he might be under the impression that I was there to find out (what he did at night). So I also performed ablution and stood up to pray, but I stood on his left. He took hold of my hand and made me go round to his right side. The Messenger of God^* completed thirteen rak'abs of his night prayer. He then lay down and slept and snored (and it was his habit to snore while asleep). Then Bilal came and he informed him about the prayer. He (the Holy Prophet) then stood up for prayer and did not perform ablution, and his supplication included there words: "O God, place light in my heart, light in my sight, light in my hearing, light on my right hand, light on my left hand, light above me, light below me, light in front of me, light behind me, and enhance light for me."

Kuraib (the narrator) said: There are seven (words more) which are in my heart (but I cannot recall them) and I met some of the descendants of 'Abbas and they narrated these words to me and mentioned in them: (Light) in my sinew, in my flesh, in my blood, in my hair, in my skin, and made a mention of two more things.

Kuraib, the freed slave of Ibn 'Abbas, reported that Ibn 'Abbas narrated to him that he spent a night in the house of Maimuna, the mother of the believers, who was his mother's sister. I lay down across the cushion, whereas the Messenger of God^* and his wife lay down on it length-wise. The Messenger of God^* slept up till midnight, or a little before midnight of a little after midnight, and then got up and began to cast off the effects of sleep from his face by rubbing with his hand, and then recited the ten concluding verses of Surah 'Imran. He then stood up near a hanging water-skin and performed ablution well, and then stood up and prayed, 'Ibn 'Abbas said: I also stood up and did the same, as the Messenger of God^* had done, and then went to him and stood by his side. The Messenger of God^* placed his right hand upon my head and took hold of my right ear and twistedit, and then observed a pair of rak'ahs, again a pair of rak'ahs, again a pair of rak'ahs, again a pair of rak'ahs, again a pair of rak'ahs, again a pair of rak'ahs, and then observed Witr and then lay down till the Mu'adhdhin came to him. He (the Holy Prophet) then stood up and observed two short rak'ahs, and then went out (to the mosque) and observed the dawn prayer.

Makhrama b. Sulaiman narrated it with the same chain of narrators and he made this addition: "He then went to the water-skin and brushed his teeth and performed ablution well. He did not pour water but a little. He then awakened me and I stood up," and the rest of the hadith is the same.

Ibn Abbas reported: I slept (one night) in the house of Maimuna, the wife of the Apostle of God^*, and the Apostle of God^* was with her that night. He (after sleeping for half of the night got up and) then performed ablution and then stood up and observed prayer. I too stood on his left side. He took hold of me and made me stand on his right side. He (the Holy Prophet) observed thirteen rak'ahs on that night. The Messenger of God^* then slept and snored and it was a habit with him to snore while sleeping. The Mu'adhdbin then came to him (to inform him about the prayer). He then went out and observed prayer without performing ablution. ('Amr said: Bukair b. Ashajj had narrated it to me )

Ibn 'Abbas reported: I spent one night in the house of my mother's sister Maimuna, daughter of Harith, and said to her: Awake me when the Messenger of God^* stands to pray (at night). (She woke me up when) the Messenger of God^* stood up for prayer. I stood on his left side. He took hold of my hand and made me stand on his right side, and whenever I dozed off he took hold of my earlobe (and made me alert). He (the narrator) said: He (the Holy Prophet) observed eleven rak'ahs. He then sat with his legs drawn and wrapped in his garment and slept so that I could bear his breathing while asleep. And when the dawn appeared, he observed two short rak'ahs of (Sunnah) prayer.

Ibn 'Abbas reported that he spent a night in the house of his matenial aunt, Maimuna. The Messenger of God^* got up at night and performed short ablution (taking water) from the water-skin hanging there. (Giving a description of the ablution Ibn 'Abbas said: It was short and performed with a little water.) I also got up and did the same as the Apostle of God^* had done. I then came (to him) and stood on his left. He then made me go around to his right side. He then observed prayer and went to sleep till he began to snore. Bilal came to him and informed him about the prayer. He (the Holy Prophet) then went out and observed the dawn prayer without performing ablution. Sufyan said: It was a special (prerogative of the) Apostle of God^* for it has been conveyed to us that the eyes of the Apostle of God^* sleep, but his heart does not sleep.

Ibn 'Abbas said: I spent the night in the house of my mother's sister, Maimuna, and observed how the Messenger of God^* prayed (at night). He got up and relieved himself. He then washed his face and hands and then went to sleep. He again got up and went near the water-skin and loosened its straps and then poured some water in a bowl and inclined it with his hands (towards himself). He then performed a good ablution between the two extremes and then stood up to pray. I also came and stood by his left side. He took hold of me and made me stand on his right side. It was in thirteen rak'ahs that the (night) prayer of the Messenger of God^* was completed. He then slept till he began to snore, and we knew that he had gone to sleep by his snoring. He then went out (for the dawn prayer) and then again slept, and said while praying or prostrating himself: "O God! place light in my heart, light in my hearing, light in my sight, light on my right, light on my left, light in front of me, light behind me, light above me, light below me, make light for me," or he said: "Make me light."

Salama said: I met Kuraib and he reported Ibn 'Abbas as saying: I was with my mother's sister Maimuna that the Messenger of God^* came there, and then he narrated the rest of the hadith as was narrated by Ghundar and said these words: "Make me light," beyond any doubt.

Ibn 'Abbas reported: I spent a night in the house of my mother's sister, Maimuna, and then narrated (the rest of the) haditb, but he made no mention of the washing of his face and two hands but he only said: He then came to the water-skin and loosened its straps and performed ablution between the two extremes, and then came to his bed and slept. He then got up for the second time and came to the waterskin and loosened its straps and then performed ablution which was in fact an ablution (it was performed well), and implored (the Lord) thus: "Give me abundant light," and he made no raention of: "Make me light."

Kuraib reported that Ibn 'Abbas spent a night in the house of the Messenger of God^* and he said: The Messenger of God may peace be upon him) stood near the water-skin and poured water out of that and performed ablution in which he neither used excess of water nor too little of it, and the rest of the hadith is the same, and in this mention is also made (of the fact) that on that night the Messenger of God^* made supplication before God in nineteen words. Kuraib reported: I remember twelve words out of these, bux have forgotten the rest. The Messenger of God said: "Place light in my heart, light in my tongue, light in my hearing, light in my sight, light above me, light below me, light on my right, light on my left, light in front of me, light behind me, place light in my soul, and make light abundant for me."

Ibn 'Abbas reported: I slept one night in the house of Maimuna when the Apostle of God^* was there, with a view to seeing the prayer of the Apostle of God^* at night. The Apostle of God^* entered into conversation with his wife for a short while, and then went to sleep, and the rest of the hadith is the same and in it mention is made of: "He then got up, performed ablution and brushed his teeth."

'Abdullah b. 'Abbas reported: He spent (one night) in the house of the Messenger of God^*. He (the Holy Prophet) got up, brushed his teeth and performed ablution and said: "In the creation of the heavens and the earth, and the alternation of the night and the day, there are indeed signs for people of understanding" (al-Qur'an, iii. 190), to the end of the Surah. He then stood up and prayed two rak'ahs, standing, bowing and prostrating himself at length in them. Then he finished, went to sleep and snored. He did that three times, six rak'ahs altogether, each time cleaning his teeth, performing ablution, and reciting these verses. Then he observed three rak'ahs of Witr. The Mu'adhdhin then pronounced the Adhan and he went out for prayer and was saying,: "O God I place light in my heart, light in my tongue, place light in my hearing, place light in my eyesight, place light behind me, and light in front of me, and place light above me, and light below me. O God! grant me light."

Ibn Abbas reported: I spent a night in the house of my mother's sister Maimuna. The Apostle of God^* got up for observing voluntary prayer (Tahajjud) at night. The Apostle of God^* stood by the water-skin and performed ablution and then stood up and prayed. I also got up when I saw him doing that. I also performed ablution from the water-skin and then stood at his left side. He took hold of my hand from behind his back and then turned me from his back to his right side. I ('Ata', one of the narrators) said: Did it concern the voluntary prayer (at night)? He ('Ibn 'Abbas) said: Yes.

Ibn 'Abbas reported: (My father) Abbas sent me to the Apostle of God^* and he was in the house of my mother's sister Maimuna and spent that night along with him. He (the Holy Prophet) got up and prayed at night, and I stood up on his left side. He caught hold of me from behind his back and made me stand on his right side.

Ibn 'Abbas reported: I spent a night in the house of my mother's sister Maimuna, and the rest of the hadith is the same as narrated above.

Abu Jamra reported: I heard Ibn 'Abbas saying that the Messenger of God^* observed thirteen rak'ahs at night.

Zaid b Khalid al-Juhani said: I would definitely watch at night the prayer observed by the Messenger of God^*. He prayed two short rak'ahs, then two long, long, long rak'ahs, then he prayed two rak'ahs which were shorter than the two preceding rak'ahs, then he prayed two rak'ahs which were shorter than the two preceding, then he prayed two rak'ahs which were shorter than the two preceding, then observed a single one (Witr), making a total of thirteen rak'ahs

Jabir b. 'Abdullah reported: I accompanied the Messenger of God^* in a journey and we reached a watering place. He said: Jabir, are you going to enter it? I said: Yes. The Messenger of God^* then got down and I entered it. He (the Holy Prophet) then went away to relieve himself and I placed for him water for ablution. He then came back and performed ablution, and then stood and prayed in one garment, having its ends tied from the opposite sides. I stood. behind him and he caught hold of my ear and made me stand on his right side.

'A'isha reported that when the Messenger of God^* stood up at night to pray, he began his prayer with two short rak'ahs.

Abu Huraira reported God's Apostle^* as saying When any one of you gets up at night, he should begin the prayer with two short rak'ahs.

Ibn Abbas reported that when the Messenger of God^* got up during the night to pray, he used to say: O God, to Thee be the praise Thou art the light of the heavens and the earth. To Thee be the praise; Thou art the Supporter of the heavens and the earth. To Thee be the praise; Thou art the Lord of the heavens and the earth and whatever is therein. Thou art the Truth; Thy promise is True, the meeting with Thee is True. Paradise is true, Hell is true, the Hour is true. O God, I submit to Thee; affirm my faith in Thee; repose my trust in Thee, and I reurn to Thee for repentance; by Thy help I have disputed; and to Thee I have come for decision, so forgive me my earlier and later sins, the sins that I committed in secret and openly. Thou art my God. There is no god but Thee.

This hadith has been narrated on the authority of Ibn 'Abbas through another chain of transmitters and with slight alteration of two words. Instead of the word Qayyam (Supporter, as used in the above hadith here the word) Qayyim (the Custodian) has been used, and he (further said): "What I did in secret." And in the hadith narrated by Ibn 'Uyaina there is some addition.

This hadith has been narrated by Ibn 'Abbas by another chain of transmitters and the words are nearly the same (as recorded in the above-mentioned hadith).

'Abd al-Rahman b. 'Auf reported: I asked 'A'isha, the mother of the believers, (to tell me) the words with which the Apostle of God^* commenced the prayer when he got up at night. She said: When he got up at night he would commence his prayer with these words: O God, Lord of Gabriel, and Michael, and Israfil, the Creator of the heavens and the earth, Who knowest the unseen and the seen; Thou decidest amongst Thy servants concerning their differences. Guide me with Thy permission in the divergent views (which the people) hold about Truth, for it is Thou Who guidest whom Thou wilt to the Straight Path.

'Ali b. Abu Talib reported that when the Messenger of God^* got up at night for prayer he would say: I turn my face in complete devotion to One Who is the Originator of the heaven and the earth and I am not of the polytheists. Verily my prayer, my sacrifice, my living and my dying are for God, the Lord of the worlds; There is no partner with Him and this is what I have been commanded (to profess and believe) and I am of the believers. O God, Thou art the King, there is no god but Thee, Thou art my Lord, and I am Thy bondman. I wronged myself and make a confession of my Sin. Forgive all my sins, for no one forgives the sins but Thee, and guide me in the best of conduct for none but Thee guideth anyone (in) good conduct. Remove sins from me, for none else but Thou can remove sins from me. Here I am at Thy service, and Grace is to Thee and the whole of good is in Thine hand, and one cannot get nearneststo Thee through evil. My (power as well as existence) is due to Thee (Thine grace) and I turn to Thee (for supplication). Thou art blessed and Thou art exalted. I seek forgiveness from Thee and turn to Thee in repentance: and when he would bow, he would say: O God, it is for Thee that I bowed. I affirm my faith in Thee and I submit to Thee, and submit humbly before Thee my hearing, my eyesight, my marrow, my bone, my sinew; and when he would raise his head, he would say: O God, our Lord, praise is due to Thee, (the praise) with which is filled the heavens and the earth, and with which is filled that (space) which exists between them, and filled with anything that Thou desireth afterward. And when he prostrated himself, he (the Holy Prophet) would say: O God, it is to Thee that I prostrate myself and it is in Thee that I affirm my faith, and I submit to Thee. My face is submitted before One Who created it, and shaped it, and opened his faculties of hearing and seeing. Blessed is God, the best of Creators; and he would then say between Tashahhud and the pronouncing of salutation: Forgive me of the earlier and later open and secret (sins) and that where I made transgression and that Thou knowest better than I. Thou art the First and the Last. There is no god, but Thee.

A'raj reported that when the Messenger of God^* would start the prayer, he would pronounce takbir (God-o-Akbar) and then say: I turn my face (up to Thee), I am the first of the believers; and when he raised his head from ruku' he said: God listened to him who praised Him; O our Lord, praise be to Thee; and he said: He shaped (man) and how fine is his shape? And he (the narrator) said: When he pronounced salutation he said: O God, forgive me my ear- lier (sins), to the end of the hadith; and he did not say it between the Tashahhud and salutation (as mentioned above).

Hudhaifa reported: I prayed with the Apostle of God^* one night and he started reciting al-Baqara. I thought that he would bow at the end of one hundred verses, but he proceeded on; I then thought that he would perhaps recite the whole (surah) in a rak'ah, but he proceeded and I thought he would perhaps bow on completing (this surah). He then started al-Nisa', and recited it; he then started Al-i-'Imran and recited leisurely. And when he recited the verses which referred to the Glory of God, he glorified (by saying Subhan God-Glory to my Lord the Great), and when he recited the verses which tell (how the Lord) is to be begged, he (the Holy Prophet) would then beg (from Him), and when he recited the verses dealing with protection from the Lord, he sought (His) protection and would then bow and say: Glory be to my Mighty Lord; his bowing lasted about the same length of time as his standing (and then on returning to the standing posture after ruku') he would say: God listened to him who praised Him, and he would then stand about the same length of time as he had spent in bowing. He would then prostrate himself and say: Glory be to my Lord most High, and his prostration lasted nearly the same length of time as his standing. In the hadith transmitted by Jarir the words are: "He (the Holy Prophet) would say: "God listened to him who praised Him, our Lord, to Thee i the praise."

'Abdullah reported: I prayed with the Messenger of God^* and he lengthened it till I entertained an evil thought. It was said to him what that thought was. He said: I thought that I should sit down and forsake him.

A hadith like this has been narrated by A'mash with the same chain of transmitters.

'Abdullah (b. Mas'ud) reported that a mention was made of a man who slept the whole night till morning. He (the Holy Prophet) remarked: That is a man in whose ears (or in whose ear) the devil urinated.

Husain b. 'Ali narrated on the authority of (his father) 'Ali b. Abu Talib that the Apostle of God^* came one night to see him ('Ali) and Fatimah (the daughter of the Holy Prophet) and said: Don't you observe (Tahajjud) prayer? I ('Ali) said: Messenger of God, verily our souls are in the hands of God and when He wants to awaken us, He awakens us. The Messenger of God^* went back when I said this to him. He was striking his hand on his thigh while returning, and I heard him say: Verily the man disputes with many things.

Abu Huraira transmitted it from the Apostle of God^*: When any one of you goes to sleep, the devil ties three knots at the back of his neck, sealing every knot with: "You have a long night, so sleep." So if one awakes and mentions God, a knot will be loosened; if he performs ablution two knots are loosened; and if he prays (all) knots will be loosened, and in the morning he will be active and in good spirits; otherwise we will be in bad spirits and sluggish in the morning.

Ibn 'Umar reported God's Apostle^* as saying: Observe some of your prayers in your houses and do not make them graves.

Ibn 'Umar reported God's Apostle^* as saying: Pray in your houses, and do not make them graves.

Jabir reported God's Messenger^* as saying: When any one of you observes prayer in the mosque he should reserve a part of his prayer for his house, for God would make the prayer as a means of betterment in his house.

Abu Musa reported God's Apostle^* as saying: The house in which remembrance of God is made and the house in which God is not remembered are like the living and the dead.

Abu Huraira reported God's Messenger^* as saying: Do not make your houses as graveyards. Satan runs away from the house in which Surah Baqara is recited.

Zaid b. Thabit reported: The Messenger of God^* made an apartment with the help of the leaves of date trees or of mats. The Messenger of God^* went out to pray in it. People followed him and came to pray with him. Then they again came one night and waited (for him), but the Messenger of God^* delayed in coming out to them. And when he did not come out, they cried aloud and threw pebbles at the door. The Messenger of God^* came out in anger and said to them: By what you have been constantly doing, I was inclined to think that it (prayer) might not become obligatory for you. So you must observe prayer (optional) in your houses, for the prayer observed by a man in the house is better except an obligatory prayer.

Zaid b. Thabit reported that the Apostle of God^* made an apartment in the mosque of mats, and he observed in it prayers for many nights till people began to gather around him, and the rest of the hadith is the same but with this addition: "Had this (Nafl) prayer become obligatory for you, you would not be able to observe it."

'A'isha reported that the Messenger of God^* had a mat and he used it for making an apartment during the night and observed prayer in it, and the people began to pray with him, and he spread it (the mat) during the day time. The people crowded round him one night. He (the Holy Prophet) then Eaid: O people, perform such acts as you are capable of doing, for God does not grow weary but you will get tired. The acts most pleasing to God are those which are done continuously, even if they are small. And it was the habit of the members of Muhammad's^* household that whenever they did an act they did it continuously.

'A'isha is reported to have said that the Messenger of God^* was asked about the act most pleasing to God. He replied: That which is done continuously, even if it is small.

Alqama reported: I asked 'A'isha, the mother of the believers, saying O mother of the believers, how did the Messenger of God^* act? Did he choose a particular act for a particular day? She said: No. He act was continuous, and who amongst you is capable of doing what the Messenger of God^* did?

'A'isha reported God's Messenger^* as saying: The acts most pleasing to God are those which are done continuously, even if they are small. and when 'A'isha did any act she did it continuously.

Anas reported that the Messenger of God^* entered the mosque (and he found) a rope tied between the two pillars; so he said: What is this? They said: It is for Zainab. She prays and when she slackens or feels tired she holds it. Upon this he (the Holy Prophet) said: Untie it. Let one pray as long as one feels fresh but when one slackens or becomes tired one must stop it. (And in the hadith transmitted by Zuhair it is: "He should sit down." )

A hadith like this has been narrated from the Apostle of God^* on the authority of Anas by another chain of transmitters.

'Urwa b. Zubair reported that 'A'isha, the wife of the Apostle of God^* , told him that (once) Haula' dint Tuwait b. Habib b. Asad b. 'Abd al-'Uzzi passed by her (at the time) when the Messenger of God^* was with her. I ('A'Isha) said: It Is Haula' bint Tuwait and they say that she does not sleep at night. Upon this the Messenger of God^* said: (Oh) she does not sleep at night! Choose an act which you are capable of doing (continuously). By God, God would not grow weary, but you will grow weary.

'A'isha said: The Messenger of God^* came to me when a woman was sitting with me. He said: Who is she? I said: She is a woman who does not sleep but prays. He said: Do such acts which you are capable of doing. By God, God does not grow weary but you will grow weary. The religious act most pleasing to Him is one the doer of which does it continuously. (And in the hadith transmitted by Abu Usama [the words are]: " She was a woman from Banu Asad." )

'A'isha reported God's Apostle^* as saying: When anyone amongst you dozes in prayer, he should sleep, till sleep is gone, for when one of you prays while dozing he does not know whether he may be asking pardon or vilifying himself.

Abu Huraira reported God's Messenger^* as saying: When any one of you gets up at night (for prayer) and his tongue falters in (the recitation) of the Qar'an, and he does not know what he is reciting, he should go to sleep.

'A'isha reported that the Apostle of God^* heard a person reciting the Qur'an at night. Upon this he said: May God show mercy to him; he has reminded me of such and such a verse which I had missed in such and such a surah.

'A'isha reported that the Apostle of God^* listened to the recitation of the Qur'an by a man in the mosque. Thereupon he said: May God have mercy upon him; be reminded me of the verse which I had been made to forget.

'Abdullah b. 'Umar reported God's Messenger^* as saying: The example of a man who has memorised the Qur'an is like that of a hobbled camel. If he remained vigilant, he would be able to retain it (with him), and if he loosened the hobbled camel it would escape.

This hadith has been narrated by Ibn 'Umar from the Apostle of God^*, but in the hadith transmited by Musa b. 'Uqba, this addition is made: "When one who had committed the Qur'an to memory (or who is familiar with it) gets up (for night prayer) and recites it night and day, it remains fresh in his mind, but if he does not get up (for prayer and thus does not recite it) he forgets it."

'Abdullah reported God's Messenger^* as saying: What a wretched person is he amongst them who says: I have forgotten such and such a verse. (He should instead of using this expression say): I have been made to forget it. Try to remember the Qur'an for it is more apt to escape from men's minds than a hobbled camel.

'Abdullah is reported to have said: Keep refreshing your knowledge of the sacred books (or always renew your knowledge of these sacred books) and sometimes he would mention the Qur'an for it is more apt to escape from men's minds than animals which are hobbled, and the Messenger of God^* said: None of you should say: I forgot such and such a verse, but he has been made to forget.

Ibn Mas'ud reported God's Messenger^* as saying: Wretched is the man who says: I forgot such and such a sura, or I forget such and such a verse, but he has been made to forget.

Abu Musa al-Ash'ari reported God's Apostle^* as saying: Keep refreshing your knowledge of the Qur'an, for I swear by Him in Whose Hand is the life of Mahammad that it is more liable to escape than camels which are hobbled.

Abu Huraira reported this directly from the Messenger of God^*: God has not listened to anything as He listens to a Prophet reciting the Qur'an in a sweet voice.

This hadith has been narrated by Ibn Shihab with the same chain of transmitters with words: "As He listens to a Prophet reciting the Qur'an in a sweet voice."

Abu Huraira is reported to have heard God's Messenger^* as saying: God does not listen to anything, (more approvingly) as He listens to a Prophet reciting loudly the Qur'an in a sweet voice.

This hadith has been narrated with the same chain of transmitters by Ibn al-Had except this that Abu Huraira reported God's Messenger^* as saying and he did not say: "He heard it."

Abu Huraira reported God's Messenger^* as saying: God has not heard anything (more pleasing) than listening to the Prophet reciting the Qur'an in a sweet loud voice.

This hadith has been narrated by another chain of transmitters but with a slight modification of words.

Buraida reported on the authority of his father that the Messenger of God^* had said: 'Abdullah b. Qais or al-Ash'ari has been gifted with a sweet melodious voice out of the voices of the family of David.

Abu Burda narrated on the authority of Abu Musa that the Messenger of God^* had said to Abu Musa: If you were to see me, as I was listening to your recitation (of the Qur'an) yester-night (you would have felt delighted). You are in fact endowed with a sweet voice like that of David himself.

Mu'awiya b. Qurra reported 'Abdullah b. Mughaffal al-Muzani as saying: The Apostle of God^* recited on his ride Surat al Fath during a journey in the year of the Conquest (of Mecca), and he repeated (the words) in his recitation. Mu'awiya said: If I were not afraid that the people would crowd around me, I would have given a demonstration of (the Prophet's) recitation before you.

Mu'awiya b. Qurra is reported to have heard 'Abdullah b. Mughaffal as saying: I saw the Messenger of God^* reciting Surah Fath on his camel on the day of the Conquest of Mecca. He (the narrator) said: Ibn Mughaffal recited it and repeated it. Mu'awiya said: Had there been (no crowed of) people, I would have given a practical demonstration of that which Ibn Mughaffal had mentioned from the Apostle of God^*.

This hadlth has been narrated by Khalid al-Harith with the same chain of transmitters (with these words:) (The Holy Prophet) was reciting Surat al-Fath as he was travelling on his mount.

Al-Bara' reported that a person was reciting Surat al-Kahf and there was a horse tied with two ropes at his side, a cloud overshadowed him, and as it began to come nearer and nearer his horse began to take fright from it. He went and mentioned that to the Prophet^* in the morning, and he (the Holy Prophet) said: That was tranquillity which came down at the recitation of the Qur'an.

Ibn Ishaq reported: I heard al-Bara' as saying that a man recited al-Kahf when an animal was there in the house and it began to take fright. And as he looked around, he found a cloud overshadowing it. He mentioned that to the Apostle of God^*. Upon this he said: O so and so, recite on (the surah) as- Sakina descends at the (recitation of the Qur'an) or on account (of the recitation) of the Qur'an.

This hadith has been narrated on the authority of al-Bara' with a slight modification of words.

Abu Sa'id al-Khudri told of Usaid b. Hudair saying that one night he recited the Qur'an in his enclosure, when the horse began to jump about. He again recited and (the horse) again jumped. He again recited and it jumped as before. Usaid said: I was afraid lest it should trample (his son) Yahya. I stood near it (the horse) and saw something like a canopy over my head with what seemed to be lamps in it, rising up in the sky till it disappeared. I went to the Messenger of God^* on the next day and said: Messenger of God, I recited the Qur'an during the night in my enclosure and my horse began to jump. Upon this the Messenger of God^* said: You should have kept on reciting, Ibn Hudair. He (Ibn Hudair) said: I recited. It jumped (as before). Upon this the Messenger of God^* again said: You should have kept on reciting, Ibn Hudair. He (Ibn Hudair) said: I recited and it again jumped (as before). The Messenger of God^* again said: You should kave kept on reciting, Ibu Hudair. He (Ibn Hudair) said: (Messenger of God) I finished (the recitation) for Yahya was near (the horse) and I was afraid lest it should trample him. I saw something like a canopy with what seemed to be lamps in it rising up in the sky till it disappeared. Upon this the Messenger of God^* said: Those were the angels who listened to you; and if you had continued reciting, the people would have seen them in the morning and they would not have concealed themselves from them.

Abu Musa al-Ash'ari reported God's Messenger^* as saying: A believer who recites the Qur'an is like an orange whose fragrance is sweet and whose taste is sweet; a believer who does not recite the Qur'an is like a date which has no fragrance but has a sweet taste; and the hypocrite who recites the Qur'an is like a basil whose fragrance is sweet, but whose taste is bitter; and a hypocrite who does not recite the Qur'an is like the colocynth which has no fragrance and has a bitter taste.

This hadith has been narrated by Qatada with the same chain of transmitters but with one alteration that instead of the word: "hypocrite" (Munafiq), there it is" wicked" (fajir).

'A'isha reported God's Messenger^* (as saying): One who is proficient in the Qur'an is associated with the noble, upright, recording angels; and he who falters in it, and finds it difficult for him, will have a double reward.

This hadith has been reported with the same chain of transmitters by Qatada except with this change: "He who finds it hard (to recite the Qur'an) will have a double reward."

Anas reported God's Messenger^* as saying to Ubayy b. Ka'b: God has commanded me to recite the Qur'an to you. He said: Did God mention me to you by name? He (the Holy Prophet) said: God made a mention of your name to me. (On hearing this) Ubayy b. Ka'b wept.

Anas reported God's Messenger^* as saying to Ubayy b. Ka'b: Aliah has commanded me to recite to you: "Those who disbelieve were not..." (al-Qur'an, xcviii. 1). He said: Did He mention me by name? He (the Holy Prophet said): Yes. Upon this he shed tears (of gratitude).

Qatada said: I heard Anas saying that the Messenger of God^* said to Ubayy the same thing.

'Abdullah (b. Mas'ud) reported: The Messenger of God (may peace be upon (him) asked me to recite the Qur'an. He said: Messenger of God, (how) should I recite to you whereas it has been sent down to you? He (the Holy Prophet) said: I desire to hear it from someone else. So I recited Surat al-Nisa' till I reached the verse: How then shall it be when We shall bring from every people a witness and bring you against them as a witness?" (verse 41). I lifted my head or a person touched me in my side, and so I lifted my head and saw his tears falling (from the Holy Prophet's eyes).

This hadith has been narratted by A'mash with the same chain of transmitters but with this addition: "The Messenger of God^* was on the pulpit when he asked me to recite to him."

Ibrahim reported that the Apostle of God^* asked 'Abdullah b. Mas'ud to recite to him (the Qur'an). He said: Should I recite it to you while it has been sent down or revealed to you? He (the Holy Prophet) said: I love to hear it from someone else. So he ('Abdullah b. Mas'ud) recited to him (from the beginning of Surat al Nisa' up to the verse: "How shall then it be when We bring from every people a witness and bring you as a witness against them?" He (the Holy Prophet) wept (on listening to it). It is narrated on the authority of Ibn Mas'ud through another chain of transmitters that the Apostle of God^* also said that he had been a witness to his people as long as (said he): I lived among them or I had been among them.

'Abdullah (b. Mas'ud) reported: I was in Hims when some of the people asked me to recite the Qur'an to them. So I recited Surah Yusuf to them. One of the persons among the people said: By God, this is not how it has been sent down. I said: Woe upon you! By God, I recited it to the Messenger of God^* and he said to me: You have (recited) it well. I was talking with him (the man who objected to my recitation) that I sensed the smell of wine from him. So I said to him. Do you drink wine and belie the Book (of God)? You would not depart till I would whip you. So I lashed him according to the prescribed punishment (for the offence of drinking wine).

This hadith has been narrated by A'mash with the same chain of transmitters but with an exception that it is not mentioned in it: "He said to me: You recited (the Qur'an) well."

Abu Huraira reported God's Messenger^* as saying: Would any one of you like, when he returns to his family, to find there three large, fat, pregnant she-camels? We said: Yes. Upon this he said: Three verses that one of you recites in his prayer are better for him than three large, fat, pregnant she-camels.

'Uqba b. 'Amir reported: When we were in Suffa, the Messenger of God^* came out and said: Which of you would like to go out every morning to Buthan or al-'Aqiq and bring two large she-camels without being guilty of sin or without severing the ties of kinship? We said: Messenger of God, we would like to do it. Upon this he said: Does not one of you go out in the morning to the mosque and teach or recite two verses from the Book of God. the Majestic and Glorious? That is better for him than two she-camels, and three verses are better (than three she-camels). and four verses are better for him than four (she-camels), and to on their number in camels.

Abu Umama said he heard God's Messenger^* say: Recite the Qur'an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al 'Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it. (Mu'awiya said: It has been conveyed to me that here Batala means magicians.)

This hadith has been narrated by Mu'awiya with the same chain of transmitters but with this exception that in this the words of Mu'awiya: "It has been conveyed to me..." have not been mentioned.

An-Nawwas b. Sam'an said he heard the Apostle^* say: On the Day of Resurrection the Qur'an and those who acted according to it will be brought with Surah al-Baqara and AI 'Imran preceding them. The Messenger of God^* likened them to three things, which I did not forget afterwards. He (the Holy Prophet) likened them to two clouds, or two black canopies with light between them, or like two flocks of birds in ranks pleading for one who recited them.

Ibn 'Abbas reported that while Gabriel was sitting with the Apostle^* he heard a creaking sound above him. He lifted his head and said: This As a gate opened in heaven today which had never been opened before. Then when an angel descended through it, he said: This is an angel who came down to the earth who had-never come down before. He greeted and said: Rejoice in two lights given to you which have not been given to any prophet before you: Falihat al-Kitab and the concluding verses of Suarah al-Baqara. You will never recite a letter from them for which you will not be given (a reward).

'Abd al-Rahman b. Yazid reported: I met Abu Mas'ud near the House (Ka'ba) and said to him: A hadith has been conveyed to me on your authority about the two (concluding verses of Surah al-Baqara. He said: Yes. The Messenger of God^* (in fact) said: Anyone who recites the two verses at the end of Surah al-Baqara at night, they would suffice for him.

This hadith has been narrated by Mansur with the same chain of transmitters.

Abu Mas'ud reported God's Messenger^* as saying: If anyone recites the two verses at the end of Surah al-Baqara at night, they would suffice for him 'Abd al-Rahman said: I met Abu Mas'ud and he was circumambulating the House (of God) and asked him about this (tradition) and he narrated it to me from the Apostle of God (may peace be upon him).

A hadith like this has been narrated by Abu Mas'ud from the Apostle of God^* through another chain of transmitters.

It is through another chain of transmitters that this hadith has been reported by Abu Mas'ud from the Apostle of God (may peace be upon him).

Abu Darda' reported God's Apostle^* as saying: If anyone learns by heart the first ten verses of the Surah al-Kahf, he will be protected from the Dajjal.

This hadith has been transmitted by Qatada with the same chain of transmitters. But Shu'ba (one of the narrators) said: At the end of Surah al-Kahf, but Hammam said: At the beginning of Surah al-Kahf.

Ubayy b. Ka'b said: God's Messenger^* said: O Abu' al-Mundhir, do you know the verse from the Book of God which, according to you, is the greatest? I said: God and His Apostle^* know best. He again said: Abu'l-Mundhir, do you know the verse from the Book of God which, according to you, is the greatest? I said: God, there is no god but He, the Living, the Eternal. Thereupon he struck me on my breast and said: May knowledge be pleasant for you, O Abu'l-Mundhir!

Abu Darda' reported God's Apostle^* as saying: Is any one of you incapable of reciting a third of the Qur'an in a night? They (the Companions) asked: How could one recite a third of the Qur'an (in a night)? Upon this he (the Holy Prophet) said: "He is God, One" (Qur'An. cxii.) is equivalent to a third of the Qur'an.

This hadith has been narrated by Qatada with the same chain of transmitters in these words: He (the Apostle of God) said: God divided the Qur'an into three parts, and he made: "Say: He, God is One." one part out of the (three) parts of the Qur'an.

It is reported on the authority of Abu Huraira that the Messenger of God^* said: Get together. for I am going to recite one-third of the Qur'an before you. And those who could get together gathered there. Then the Apostle of God^* came out and recited: "Say: He, God, is One." He then entered (his house). Some of us said to the others: Perhaps there has been some news from the heaven on account of which he has gone Inside (the house). The Apostle of God^* again came out and said: I told you that I was going to recite one-third of the Qur'in; keep in mind, this (Surah Ikhlas) is equivalent to one-third of the Qur'an.

Abu Huraira reported: The Messenger of God^* came out to us and said: I am going to recite before you one-third of the Qur'an. He (the Holy Prophet) then recited: "Say: He is God, One--God, the Eternal," to the end of the Surah.

'A'isha reported: The Messenger of God^* sent a man in charge of an expedition and he would recite for his Companions during their prayer, ending (recitation) with: "Say, He is God, One." When they returned mention was made of it to the Messenger of God^*. He (the Holy Prophet) told them to ask him why he had done like that. So they asked him and he said: Verily, it is an attribute of the Compassionate One, and (for this reason) I love to recite it. The Messenger of God^* thereupon said: Inform him that God loves him.

'Uqba b. 'Amir reported God's Messenger^* as saying: What wonderful verses have been sent down today. the like of which has never been seen! They are: "Say: I seek refuge with the Lord of the dawn," and" Say: I seek refuge with the Lord of men."

'Uqba b. 'Amir reported: The Messenger of God^* said to me: There have been sent down to me verses the like of which had never been seen before. They are the Mu'awwadhatain.

This hadith has been narrated through another chain of transmitters directly from the Companions of Muhammad (may peace be upon him).

Salim narrated on the authority of his father (Ibn 'Umar) that the Apostle of God^* said: Envy is not justified but in case of two persons only: one who, having been given (knowledge of) the Qur'an by God, recites it during the night and day (and also acts upon it) and a man who, having been given wealth by God, spends it during the night and the day (for the welfare of others. seeking the pleasure of the Lord).

Salim son of Abdullah b. 'Umar is reported to have said on the authority of his father that the Messenger of God^* observed: Envy is not justified but in case of two persons only: one who, having been given (knowledge of) the Qur'an by God, recites it during the night and during the day (and acts upon it), and the person who, having been given wealth by God, gives it in charity during the night and the day.

'Abdullah b. Mas'ud reported God's Messenger^* as saying: There should be no envy but only in case of two persons: one having been endowed with wealth and power to spend it in the cause of Truth, and (the other) who has been endowed with wisdom and he decides cases with the help of it and teaches it (to others).

'Amir b. Wathila reported that Nafi' b. 'Abd al-Harith met 'Umar at 'Usfan and 'Umar had employed him as collector in Mecca. He (Hadrat 'Umar) said to him (Nafi'): Whom have you appointed as collector over the people of the valley? He said: Ibn Abza. He said: Who is Ibn Abza? He said: He is one of our freed slaves. He (Hadrat 'Umar) said: So you have appointed a freed slave over them. He said: He is well versed In the Book of God. the Exalted and Great, and he is well versed In the commandments and injunctions (of the Shari'ah). 'Umar said: So the Holy Prophet^* said: By this Book, God would exalt some peoples and degrade others.

This hadith has been narrated by Zuhri through another chain of transmitters.

'Umar b. Khattab said: I heard Hisham b. Hakim b. Hizam reciting Surah al-Furqan in a style different from that in which I used to recite it, and in which God's Messenger^* had taught me to recite it. I was about to dispute with him (on this style) but I delayed till he had finished that (the recitation). Then I caught hold of his cloak and brought him to the Messenger of God^* and said: Messenger of God, I heard this man reciting Surah al-Furqan in a style different from the one in which you taught me to recite. Upon this the Messenger of God^* told (me) to leave him alone and asked him to recite. He then recited in the style in which I beard him recite it. The Messenger of God^* then said: Thus was it sent down. He then told me to recite and I recited it, and he said: Thus was it sent down. The Qur'an was sent down in seven dialects. So recite what seems easy therefrom.

This hadith has been transmitted thus by 'Umar b. Khattab (with a slight change of words): "I heard Hisham b. Hakim reciting Surah al-Furqan during the lifetime of God's Messenger^*." The rest is the same but with this addition: "I was about to catch hold of him in prayer, but I exercised patience till he pronounced salutation.

This hadith has been transmitted by Zuhri.

Ibn 'Abbas reported God's Messenger^* as saying: Gabriel taught me to recite in one style. I replied to him and kept asking him to give more (styles), till he reached seven modes (of recitation). Ibn Shibab said: It has reached me that these seven styles are essentially one, not differing about what is permitted and what is forbidden.

This hadith has been narrated by Zuhri with the same chain of trans- mitters.

Ubayy b. Ka'b reported: I was in the mosque when a man entered and prayed and recited (the Qur'in) in a style to which I objected. Then another man entered (the mosque) and recited in a style different from that of his companion. When we had finished the prayer, we all went to God's Messenger^* and said to him: This man recited in a style to which I objected, and the other entered and recited in a style different from that of his companion. The Messenger of God^* asked them to recite and so they recited, and the Apostle of God^* expressed approval of their affairs (their modes of recitation). and there occurred In my mind a sort of denial which did not occur even during the Days of Ignorance. When the Messenger of God^* saw how I was affected (by a wrong idea), he struck my chest, whereupon I broke into sweating and felt as though I were looking at God with fear. He (the Holy Prophet) said to me: Ubayy. a message was sent to me to recite the Qur'an in one dialect, and I replied: Make (things) easy for my people. It was conveyed to me for the second time that it should be recited in two dialects. I again replied to him: Make affairs easy for my people. It was again conveyed to me for the third time to recite in seven dialects And (I was further told): You have got a seeking for every reply that I sent you, which you should seek from Me. I said: O God! forgive my people, forgive my people, and I have deferred the third one for the day on which the entire creation will turn to me, including even Ibrahim^* (for intercession).

Ubayy b. Ka'b reported that he was sitting in a mosque that a person entered it and he observed prayer, and made recitation, the rest of the hadith is the same.

Ubayy b. Ka'b reported that the Apostle of God^* was near the tank of Banu Ghifar that Gabriel came to him and said: God has commanded you to recite to your people the Qur'an in one dialect. Upon this he said: I ask from God pardon and forgiveness. My people are not capable of doing it. He then came for the second time and said: God has commanded you that you should recite the Qur'an to your people in two dialects. Upon this he (the Holy prophet) again said: I seek pardon and forgiveness from God, my people would not be able to do so. He (Gabriel) came for the third time and said: God has commanded you to recite the Qur'an to your people in three dialects. Upon this he said: I ask pardon and forgiveness from God. My people would not be able to do it. He then came to him for the fourth time and said: God has commanded you to recite the Qur'an to your people in seven dialects, and in whichever dialect they would recite, they would be right.

This hadith has been narrated by Shu'ba with the same chain of transmitters.

Abu Wa'il reported that a person named Nabik b. Sinan came to Abdullah (b. Mas'ud) and said: Abu 'Abd al-Rahman, how do you recite this word (alif) or (ya)? Would you read It as: min ma'in ghaira asin or au min ma'in ghaira ghaira yasin. (al-Qur'an, xlvii. 15)? 'Abdullah said: You (seem to) have memorised the whole of the Qur'an except this. He (again) said: I recite all the mufassal surahs in one rak'ah. Upon this 'Abdullah said: (You must have been reciting It) hastily like the recitation of poetry. Verily. there are people who recite the Qur'an, but it does not go down beyond their collar bones. It is (a fact with the Qur'an) that it is beneficial only when it settles in the heart and is rooted deeply in it. The best of (the acts) in prayer are bowing and prostration. I am quite aware of the occasions when the Messenger of God^* combined together two surahs in every rak'ah. 'Abdullah then stood up and went out with 'Alqama following in his footstep. He said Ibn Numair had told him that the narration was like that: "A person belonging to Banu Bajila came to 'Abdullah," and he did not mention (the name of) Nahik b. Sinan.

Abu Wa'il reported: A person came to 'Abdullah, who was called Nahik b. Sinan, and the rest of the hadith is the same but for this: "Alqama came to him ('Abdullah b. Mas'ud) and we said to him: Ask him about the manners in which he combined (two surahs) in one rak'ah. So he went to him and asked him and then came to us and said: Twenty are the mufassal surahs in the compilation (of the Qur'an) made by 'Abdullah."

This hadith has been narrated by A'mash with the same chain of transmitters in which ('Abdullah b. Mas'ud) said: "I know the manners in which the Messenger of God^* recited the two surahs in one rak'ah and then twenty surahs in ten rak'ahs."

Abu Wa'il reported: One day we went to 'Abdullah b. Mas'ud after we had observed the dawn prayer and we paid salutation at the door. He permitted us to enter, but we stayed for a while at the door, when the slave-girl came out and said: Why don't you come in? So we went in and (we found 'Abdullah b. Mas'ud) sitting and glorifying God (i.e. he was busy in dhikr) and he said: What obstructed you from coming in though you had been granted permission for it? We said: There was nothing (behind it) but we entertained the idea that some inmate of the house might be sleeping. He said: Do you presume any idleness on the part of the family of Ibn Umm 'Abd (the mother of Abdullah b. Mas'ud)? He was again busy with the glorification of God till he thought that the sun had risen. He said: Girl, see whether (the sun) has arisen. She glanced but it had not risen (by that time). He was again busy with the glorification (of God) and he (again) thought that the sun had arisen. She glanced (and confirmed) that, it had risen. Upon this he ('Abdullah b. Mas'ud) said: Praise be to God Who did not call us to account for our sins today. Mahdi said: I think that he said, He did not destroy us for our sins. One among the people said: I recited all the mufassal surahs during the night. 'Abdullah said: (You must have recited them) like the (recitation) of poetry. I heard (the Holy Prophet) combining (the sarahs) and I remember the combinations which the Messenger of God^* made In the recitation (of surahs). These were constituted of eighteen mufassal surahs and two surahs (commencing with) Ha-Mim.

Shaqiq reported: A person from Banu Bajila who was called Nabik b. Sinan came to Abdullah and said: I recite mufassal surahs in one rak'ah. Upon this 'Abdullah said: (You recite) like the recitation of poetry. I know the manner in which the Messenger of God^* recited two surahs in one rak'ah.

Abu Wa'il reported: A person came to 'Abdullah b. Mas'ud and said: I recited all the mufassal surahs in one rak'ah during the night. 'Abdullah said: You must have recited hastily like the recitation of poetry. 'Abdullah said: I remember well the manner in which the Messenger of God^* used to combine them, and he then mentioned twenty of the mufassal surahs, and (their combinations in) two in every rak'ah.

Abu Ishaq reported: I saw a man asking Aswad b. Yazid who taught the Qur'an in the mosque: How do you recite the verse (fahal min muddakir) whether (the word muddakir) Is with (d) or (dh)? He (Aswad) said: It was with (d). I heard Abdullah b. Mas'ud saying that he had heard the Messenger of God^* reciting (muddakir) with (d).

Ishaq is reported to have said on the authority of Aswad who quoted on the authority of 'Abdullah b. Mas'ud that the Apostle of God^* used to recite these words as (fahal min muddakir).

'Alqama reported. We went to Syria and Abu Darda' came to us and said: Is there anyone among you who recites according to the recitation of Abdullah? I said: Yes, it is I. He again said: How did you hear 'Abdullah reciting this verse: (wa'l-lail-i-idha yaghsha = when the night covers)? He ('Alqama) said: I heard him reciting it (like this) (wa'l-lail-i-idha yaghsha) wa-dhakar wal untha = when the night covers and the males and the females). Upon this he said: By God, I heard the Messenger of God^* reciting in this way, but they (the Muslims of Syria) desire us to recite: (wa ma khalaqa), but I do not yield to their desire.

Ibrahim reported: 'Alqama came to Syria and entered the mosque and prayed there and then went to a (place where people were sitting in a) circle and he sat therein. Then a person came there and I perceived that the people were annoyed and perturbed (on this arrival). and he sat on my side and then said: Do you remember how 'Abdullah used to recite (the Qur'an)? And then the rest of the hadith was narrated.

'Alqama reported: I met Abu Darda', and he said to me: To which country do you belong? I said: I am one of the people of Iraq. He again said: To which city? I replied: City of Kufa. He again said: Do you recite according to the recitation of 'Abdullah b. Mas'ud? I said: Yes. He said: Recite this verse (By the night when it covers) So I recited it: (By the night when it covers, and the day when it shines, and the creating of the male and the female). He laughed and said: I have heard the Messenger of God^* reciting like this.

This hadith has been narrated by another chain of transmitters.

Abu Huraira is reported to have said that the Messenger of God^* prohibited to observe prayer after the 'Asr prayer till the sun is set, and after the dawn till the sun rises.

Ibn 'Abbas reported: I heard it from so many Companions of the Messenger of God^* and one among them is 'Umar b. Khattab, and he is most dear to me among them that the Messenger of God^* prohibited observing of prayer after the dawn prayer till the sun rose and after the 'Asr till the sun set. This hadith has been narrated by Qatada with the same chain of transmitters with a minor alteration of words.

Abu Sa'id al-Khudri reported God's Messenger^* as saying: No prayer is valid after the 'Asr prayer till the sun sets and no prayer is valid after the dawn prayer till the sun rises.

Ibn 'Umar reported God's Messenger^* as saying: Let not any one of you intend to observe prayer at the time of the rising of the sun or of the setting sun.

Ibn 'Umar reported God's Messenger^* as saying: Do not intend to observe prayer at the time of the rising of the sun nor at its setting, for it rises between the horns of Satan.

Ibn 'Umar reported God's Messenger^* as saying: When the rim of the sun starts appearing defer prayer till it completely appears, and when the rim of the sun disappears defer prayer till it completely disappears.

Abu Basra Ghifari reported: The Messenger of God^* led us in the 'Asr prayer at (the place known as) Mukhammas, and then said: This prayer was presented to those gone before you, but they lost it, and he who guards it has two rewards in store for him. And no prayer is valid after till the onlooker appears (by onlooker is meant the evening star).

This hadith has been narrated by Abu Basra Ghifari through another chain of transmitters.

Uqba b. 'Amir said: There were the times at which God's Messenger^* forbade us to pray, or bury our dead: When the sun begins to rise till it is fully up, when the sun is at its height at midday till it passes over the meridian, and when the sun draws near to setting till it sets.

'Amr b. 'Abasa Sulami reported: I in the state of the Ignorance (before embracing Islam) used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. In the meanwhile I heard of a man in Mecca who was giving news (on the basis of his prophetic knowledge) ; so I sat on my ride and went to him. The Messenger of God^* was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Meccans and thus managed) to enter Mecca and go to him (the Holy Prophet) and I said to him: Who are you? He said: I am a Prophet (of God). I again said: Who is a Prophet? He said: (I am a Prophet in the sense that) I have been sent by God. I said: What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols, and to proclaim the oneness of God (in a manner that) nothing is to be associated with Him. I said: Who is with you in this (in these beliefs and practices)? He said: A free man and a slave. He (the narrator) said: Abu Bakr and Bilal were there with him among those who had embraced Islam by that time. I said: I intend to follow you. He said: During these days you would not be able to do so. Don't you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory, you come to me. So I went to my family. I was in my home when the Messengerof God^* came to Medina. I was among my people and used to seek news and ask people when he arrived in Medina. Then a group of people belonging to Yathrib (Medina) came. I said (to them): How is that person getting on who has come to Medina? They said: The people are hastening to him, while his people (the polytheists of Mecca) planned to kill him, but they could not do so. I (on hearing It) came to Medina and went to him and said: Messenger of God, do you recognise me? He said: Yes, you are the same man who met me at Mecca. I said: It is so. I again said: Prophet of God, tell me that which God has taught you and which I do not know, tell me about the prayer.

He said: Observe the dawn prayer, then stop praying when the sun is rising till it Is fully up, for when it rises it comes up between the horns of Satan, and the unbelievers prostrate themselves to it at that time. Then pray, for the prayer is witnessed and attended (by angels) till the shadow becomes about the length of a lance; then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended by angels, till you pray the afternoon prayer, then cease prayer till the sun sets, for it sets between the horns of devil, and at that time the unbelievers prostrate themselves before it. I said: Apostle of God, tell me about ablution also. He said: None of you who uses water for ablution and rinses his mouth, snuffs up water and blows it, but the sins of his face, and his mouth and his nostrils fall out. When he washes his face, as God has commanded him, the sins of his face fall out from the end of his beard with water. Then (when) he washes his forearms up to the elbows, the sins of his arms fall out along with water from his finger-tips. And when he wipes his head, the sins of his head fall out from the points of his hair along with water. And (when) he washes his feet up to the ankles, the sins of his feet fall out from his toes along with water. And if he stands to pray and praises God, lauds Him and glorifies Him with what becomes Him and shows wholehearted devotion to God, his sins would depart leaving him (as innocent) as he was on the day his mother bore him. 'Amr b. 'Abasa narrated this hadith to Abu Umama, a Companion of the Messenger of God^*, and Abu Umama said to him: 'Amr b. 'Abasa, think what you are saying that such (a great reward) is given to a man at one place (only in the act of ablution and prayer). Upon this 'Amr said: Abu Umama, I have grown old and my bones have become weak and I am at the door of death; what impetus is there for me to attribute a lie to God and the Messenger of God^*? Had I heard it from the Messenger of God^* once, twice, or three times (even seven times), I would have never narrated it, but I have heard it from him on occasions more than these.

'A'isha reported that 'Umar misconstrued the fact that the Messenger of God^* had prohibited the observance of prayer at the time of the rising sun and at the time of its setting.

'A'isha said that the Messenger of God^* did not abandon observing two rak'ahs after 'Asr, but she reported God's Messenger^* as saying: Do not get used to observe prayer at the time of the rising sun and at the time of its setting and (exhorted the Muslims) to pray at their times.

Kuraib, the freed slave of Ibn 'Abbas, reported that 'Abdullah b. 'Abbas, 'Abd al-Rahman b. Azhar, al-Miswar b. Makhrama sent him to 'A'isha, the wife of the Messenger of God^*, telling him to give her their greetings, and ask her about the two rak'ahs after the afternoon prayer, (for)" we have heard that you observe them whereas it has been conveyed to us that the Messenger of God^* prohibited their observance." Ibn 'Abbas said: I along with 'Umar b. al-Khattab dissuaded people to do so (to observe two rak'ahs of prayer). Kuraib said: I went to her ('A'isha) and conveyed to her the message with which I was sent. She said: (Better) ask Umm Salama. So I went to them (those who had sent him to Hadrat 'A'isha) and informed them about what she had said. They sent me back to Umm Salama with that with which I was sent to 'A'isha. Umm Salama said: I beard the Messenger of God^* prohibiting them, and then afterwards I saw him observing them. And when he observed them (two rak'ahs) he had already observed the 'Asr prayer. Then he (the Holy Prophet) came, while there were with me ladies of Banu Haram, a tribe of the Ansar and he (the Holy Prophet) observed them (the two rak'ahs). I sent a slave-girl to him asking her to stand by his side and say to him that Umm Salama says: Messenger of God, I heard you prohibiting these two rak'ahs, whereas I saw you observing them; and if he (the Holy Prophet) points with his hand (to wait), then do wait. The slave-girl did like that. He (the Holy Prophet) pointed out with his hand and she got aside and waited, and when he had finished (the prayer) he said: Daughter of Abu Umayya. you have asked about the two rak'ahs after the 'Asr prayer. Some people of 'Abu al-Qais came to me for embracing Islam and hindered me from observing the two rak'ahs which come after the noon prayer. So those are the two I have been praying.

Abu Salama asked 'A'isha about the two prostrations (i.e. rak'ahs) which the Messenger of God^* made after the 'Asr. She said: He (the Holy Prophet) observed them before the 'Asr prayer, but then he was hindered to do so, or he forgot them and then he observed them after the 'Asr, and then he continued observing them. (It was his habit) that when he (the Holy Prophet) observed prayer, he then continued observing it. Isma'il said: It implies that he always did that.

'A'isha reported: The Messenger of God^* did not abandon at all observing two rak'ahs after the 'Asr in my house.

'A'isha reported: Two are the prayers which the Messenger of God^* always observed in my house-openly or secretly-two rak'ahs before the dawn and two rak'ahs after the 'Asr.

Aswad and Masruq reported: We bear testimony to the fact that 'A'isha said: Never was there a day that he (the Holy Prophet) was with me and he did not observe two rak'ahs of prayer in my house, i. e. two rak'ahs after the Asr.

Mukhtar b. Fulful said: I asked Anas b. Malik about the voluntary prayers after the afternoon prayer, and he replied: 'Umar struck hit hands on prayer observed after the 'Asr prayer and we used to observe two rak'ahs after the sun set before the evening prayer during the time of the Apostle of God^*. I said to him: Did the Messenger of God^* observe them? He said: He saw us observing them, but he neither commanded us nor forbade us to do so.

Anas b. Malik reported: When we were in Medina, the moment the Mu'adhdhin made the call to the sunset prayer, the people hastened to the pillars of the mosque and prayed two rak'ahs with the result that any stranger coming into the mosque would think that the obligatory prayer had been observed owing to the number who were praying then.

Abdullah b. Mughaffal reported God's Messenger^* u saying: There Is between the two calls (Adhan and Iqama) a prayer. And he mentioned it three times, and at the third time he said: This applies to those who wish to do it.

This hadith has been narrated by Abdullah b. Mughaffal by another chain of transmitters, but with this variation that he (the Holy Prophet) said at the fourth time: "He who wishes (may do to)."

Salim b. Abdullah b. 'Umar reported: The Messenger of God (may peace he upon him) led on* of the two groups In one rak'ah of prayer in danger, while the other group faced the -enemy. Then they (the members of the first group) went back and replaced their companions who were facing the enemy. and then they (the members of the second group) came and the Apostle of God^* led them in one rak'ah of prayer. Then the Apostle of God^* pronounced salutation, and then they (the members of the Ant group) completed the rak'ah and they (the members of the second group) completed the rak'ah. This hadith has been narrated by another chain of tranamitters.

Ibn Umar reported that the Messenger of God^* observed prayer in danger on some day (in this way): a group stood with him (the Holy Prophet) (for prayer) and the other group stood In front of the enemy. Then those who were with (him) observed one rak'ah of prayer and they went back and the others came and they observed one rak'ah (with him). Then both the groups completed one rak'ah each. Ibn Umar said: When there is greater danger, then observe prayer even on the ride or with the help of gestures in a standing posture.

Jabir b. 'Abdullah reported: I observed prayer in danger with the Messenger of God^*. We drew ourselves up in two rows, one row behind him with the enemy between us and the Qibla. The Apostle of God^* said: God is Most Great, and we all said it. He then bowed and we all bowed. He then raised his head from bowing, we all raised (our heads). He then went down in prostration along with the row close to him, and the rear row faced the enemy; then when the Apostle of God^* completed the prostration, ; and then stood up, the row near to him also did it; then went down the rear row in prostration; then they stood up; then the rear row went to the front and the front row went to the rear. Then the Apostle of God^* bowed down and we all bowed. He then raised his head from bowing and we also raised (our heads). He and the row close to him which I had been in the rear then went down in prostration In the first rak'ah, whereas the rear row faced the enemy. And when the Apostle of God^* and the rear row close to him had finished the prostration, the rear row went down and prostrated themselves; then the Apostle of God pronounced the salutation and we also pronounced the salutation. (Jabir said we hadith) as your guards behave with their chiefs.

Jabir reported: We fought In the company of the Messenger of God^* with the tribe of Juhaina. They fought with us terribly. When we had finished the noon prayer, the polytheists said: Had we attacked them at once. we would have killed them. Gabriel informed the Messenger of God^* about It (about their evil design). The Messenger of God^* made a mention of it to us, adding that they (the polytheists) had also said: Shortly there would be time for the 'Asr prayer. which is dearer o them (the Muslims) than even their children. So when the time of the 'Asr prayer came. we formed ourselves into two rows, while the polytheists were between us and the Qibla. The Messenger of God^* said: God is Most Great, and we also said so. He bowed and we also bowed. He went down in prostration and the first row prostrated along with him. When they stood up, the second row went down in prostration. Then the first row went into the rear, and the second row came in the front and occupied the place of the first row. The Messenger of God^* then said: God is Most Great, and we also said so. He then bowed, and we also bowed. He then went down in prostration and along with him the row also (went down in prostration), and the second row remained standing. And when the second row had also prostrated and all of them sat down then the Messenger of God^* pronounced salutation to them. Abu Zubair said: Jabir made a mention specially of this thing: just as your chiefs observe prayer.

Sahl b. Abu Hathma reported that the Messenger of God^* led his Companions in prayer in danger. He made them stand in two rows behind him. He led them who were close to him in one rak'ah. He then stood up and kept standing till those who were behind them observed one rak'ah. Then they (those standing in the second row) came in front and those who were in front went into the rear. He then led them In one rak'ah. He then sat down, till those who were behind him observed one rak'ah and then pronounced salutation.

Yazid b. Ruman told on the authority of Salih b. Khawwat on the authority of one who prayed in time of danger with God's Messenger (may peace he upon him) at the Battle of Dhat ar-Riqa' that a group formed a row and prayed along with him, and a group faced the enemy. He led the group which was along with him in a rak'ah, then remained standing while they finished the prayer by themselves. Then they departed and formed a row facing the enemy. Then the second group came and he led them in the remaining rak'ah, after which he remained seated while they finished the prayer themselves. He then led them in salutation.

Jabir reported: We went forward with the Messenger of God^* and when we reached Dhat ar-Riqa', we came to a shady tree which -we left for him One of the polytheists came there and, seeing the sword of the Messenger^* hanging by a free. took it up. drew it from the scabbard and said to the Messenger of God^*: Are you afraid of Me? He (the Holy Prophet) said: No. He again said: Who would protect you from me? He said: God will protect me from you. The Companions of the Messenger of God^* threatened him. He sheathed the sword and hung it up. Then call to prayer was made and he (the Holy Prophet) led a group in two rak'ah. Then (the members of this group) withdrew and he led the second group in two rak'ah. So the Messenger of God^* observed four rak'ah and people observed two rak'ah.

Abu Salama b. 'Abd al-Rahman reported that Jabir told him that he had observed the prayer in danger with the Messenger of God^*. The Messenger of God^* (first) led one of the two groups in two rak'ah of prayer. and then led the second group in two rak'ah of prayer. So the Messenger of God^* observed four rak'ah and led in two rak'ah each of the groups.

We have already explained that Islam exhorts its followers to make their social life a visible expression of God-consciousness. Prayer is the most effective means of fostering this virtue in man That is the reason why it has been made essential for the Muslims to observe obligatory prayers in congregation. Jumu'a is a step forward in this respect. The purpose behind it is to provide opportunities to the greater number of Muslims to attend larger congregations in the mosques in an atmosphere of religions piety. Apart from prayer, sermon has also been made an integral part of the Jumu'a prayer. The Imam delivers the sermon and instructs people in religion. He explains to them the day-to-day problems in the light of Islam.

Abdullah is reported to have heard God's Messenger^* as saying: When any one of you intends to come for Jumu'a prayer, he should take a bath.

Abdullah b. Umar is reported to have said that The Messenger of God (may peace be up on him) was standing on the pulpit when he said this: He who comes for Jumu'a he should take a bath.

This hadith has been narrated by Ibn Umar by another chain of transmitters.

'Abdullah (b. Umar) reported on the authority of his father that he beard like this from the Messenger of God^*.

'Abdullah (b. 'Umar) reported from his father that while he was addressing the people on Friday (sermon), a person, one of the Companions of the Messenger of God^*, entered (the mosque). Umar said to him loudly: What is this hour (for attending the prayer)? He said: I was busy today and I did not return to my house when I heard the call (to Friday prayer), and I did no more but performed ablution only. Upon this Umar said: just ablution! You know that the Messenger of God^* commanded (us) to take a bath (on Friday).

Abu Huraira reported: Umar b. Khattab was delivering a sermon to the people on Friday when 'Uthman b. 'Affan came there. 'Umar hinting to him said: What would become of those persons who come after the call to prayer? Upon this 'Uthman said: Commander of the faithful, I did no more than this that after listening to the call, I performed ablution and came (to the mosque). 'Umar said: Just ablution! Did you not bear the Messenger of God (my peace be upon him) say this: When any one of you comes for Jumu'a, he should take a bath.

Sa'id al-Khudri reported God's Messenger^* as saying: Taking a bath on Friday is essential for every adult person.

'Aisha reported: The people came for Jumu'a prayer from their houses in the neighbouring villages dressed in woollen garments on which dust was settled and this emitted a foal smell. A person among them (those who were dressed so) came to the Messenger of God^* while he was in my house. The Messenger of God^* said to him: Were you to cleanse yourselves on this day.

'Aisha reported: The people (mostly) were workers and they had no servants. Ill-smell thus emitted out of them. It was said to them: Were you to take bath on Friday.

'Abd al-Rahman son of Abd Sa'id al-Khudri reported on the authority of his father that the Messenger of God^* said: Bathing on Friday for every adult, using of Miswak and applying some perfume, that is available-these are essential. So far as the perfume is concerned, it may be that used by a lady.

Tawus reported that Ibn Abbas narrated the words of the Apostle of God^* about taking bath on Friday. Tawus said: I asked Ibn Abbas it one should apply to oneself perfume or oil which is available with his wife. He (Ibn Abbas) said: I do not know of it.

This hadith has been narrated by Ibn Juraij with the came chain of transmitters.

Abu Huraira reported that the Apostle of God^* said. it is the right of God upon every Muslim that he should take a bath (at least) on one day (Friday) during the seven days (of the week) and he should wash his head and body.

Abu Huraira reported that the Messenger of, God^* said. He who takes a bath on Friday, the bath which is obligatory after the sexual discharge and then goes (to the mosque), he is like one who offers a she-camel as a sacrifice, and he who comes at the second hour would be like one who offers a cow, and he who comes at the third hour is live one who offers a ram with horns, and he who comes at the fourth hour is like one who offers a hen, and he who comes at the fifth hour is like one who offers an egg. And when the Imam comes out, the angels are also present and listen to the mention of God (the sermon).

Abu Huraira reported God's Messenger^* as saying: If you (even) ask your companion to be quiet on Friday while the Imam is delivering the sermon, you have in fact talked irrelevance.

A hadith like this has been narrated by Abu Huraira by another chain of transmitters.

The same hadith has been narrated by Abu Huraira, but instead of the word laghauta the word laghita has been used. Abu Zinad (one of the narrators) says that laghita is the dialect of Abu Huraira, whereas it is laghauta.

Abu Huraira reported God's Messenger^* as saying: There is a time on Friday at which no Muslim servant would pray and would ask God for a thing (that is good) but He would give it to him. Qutaiba pointed with the help of his hand that it (the time) is short.

Abu Huraira reported Abu'l-Qasim (the kunya of the Holy Prophet)^* as saying: There is a time on Friday at which no Muslim would stand and pray and beg God for what Is good but He would give it to him; and he pointed with his hand that (this time) is short and narrow.

A hadith like this has been narrated by Abu Huraira.

This hadith has been narrated by Abu Huraira by another chain of transmitters.

Abu Huraira reported God's Apostle^* as saying. There is a time on Friday at which no Muslim would ask God for what is good but He would give it to him. And further said: This is a very short time.

Hammam b. Munabbih reported this hadith from Abu Huraira who reported from the Apostle of God^* but he did not say: "That time is short."

Abu Burda b. Abu Musa al-Ash'ari reported: 'Abdullah b. Umar said to me: Did you hear anything from your father narrating something from the messenger of God^* about the time on Friday? I said: Yes, I heard him say from the Messenger of God^* (these words): "It is between the time when the Imam sits down and the end of the prayer."

Abu Huraira reported God's Messenger^* as saying: The best day on which the sun has risen is Friday; on it Adam was created, on it he was made to enter Paradise, on it he. was expelled from it.

Abu Huraira reported the Apostle of God^* as saying: The best day on which the sun has risen is Friday; on it Adam was created. on it he was made to enter Paradise, on it he was expelled from it. And the last hour will take place on no day other than Friday.

Abu Huraira reported God's Messenger^* as saying: We who are the last shall be the first on the Day of Resurrection, except that every Ummah was given the Book before us and we were given it after them. It was this day which God prescribed for us and guided us to it and the people came after us with regard to it, the Jews observing the next day and the Christians the day following that.

A hadith like this has been narrated by Abu Huraira that the Messenger of God^* said: We are the last and would be the first on the Day of Resurrection.

Abu Huraira reported God's Messenger^* as saying: We are the last (but) we would be the first on the Day of Resurrection, and we would be the first to enter Paradise, but that they were given the Book before us and we were given after them. They disagreed and God guided us aright on whatever they disagreed regarding the truth. And it was this day of theirs about which they disagreed, but God guided us to it, and that is Friday for us; the next day is for the Jews and the day following for the Christians.

Abu Huraira reported Muhammad, the Messenger of God^*, as saying: We who are the last would be the first on the Day of Resurrection but they (other Ummahs) were given the Book before us and we were given after them, and this was the day that was prescribed for them but they disagreed on it. And God guided us to it. and they came after us with regard to it, the Jews observing the next day and the Christians the day following that.

It is narrated by Abu Huraira and Huraira that the Messenger of God^* said: It was Friday from which God diverted those who were before us. For the Jews (the day set aside for prayer) was Sabt (Saturday), and for the Christians it was Sunday. And God turned towards us and guided us to Friday (as the day of prayer) for us. In fact, He (God) made Friday, Saturday and Sunday (as days of prayer). In this order would they (Jews and Christians) come after us on the Day of Resurrection. We are the last of (the Ummahs) among the people in this world and the first among the created to be judged on the Day of Resurrection. In one narration it is: ', to be judged among them".

Huraira reported God's Messenger^* as saying: We were guided aright to Friday (as a day of prayer and meditation), but God diverted those who were before us from it. The rest of the hadith is the same.

Abu Huraira reported God's Messenger^* as saying: When it is Friday, the angels stand at every door of the mosque and record the people in the order of their arrival, and when the Imam sits (on the pulpit for delivering the sermon) they fold up their sheets (manuscripts of the Qur'an) and listen to the mention (of God). And he who comes early is like one who offers a she-camel as a sacrifice, the next like one who offers a cow, the next a ram, the next a hen, the next an egg.

This hadith has been narrated by Abu Huratra through another chain of transmitters.

Abu Huraira reported God Messenger^* as saying: There is an angel on every door of the mosque recording him first who (conies) first (a the mosque for Friday prayer). And he [the Prophet] likened him as one who offers a camel as a sacrifice and then he went on in the descending order till he reached the point at which the minimum (sacrifice) is that of an egg. And when the Imam sits (on the pulpit) the sheets are folded and they (the angels) attend to the mention of God.

Abu-Huraira reported God's Apostle^* as saying: He who took a bath and then came for Jumu'a prayer and then prayed what was fixed for him, then kept silence till the Imam finished the sermon, and then prayed along with him, his sins between that time and the next Friday would be forgiven, and even of three days wore.

Abu Huraira reported God's Messenger^* as saying: He who performed ablution well, then came to Friday prayer, listened (to the sermon), kept silence all (his sins) between that time and the next Friday would be forgiven with three days extra, and he who touched pebbles caused an interruption.

Jabir b. 'Abdullah reported: We used to observe (Jumu'a) prayer with the Messenger of God^* and then we returned and gave rest to our camels used for carrying water. Hassan[ (one of the narrators) said: I asked Ja'far what time that was. He said.. It is the time when the sun passes the meridian.

Ja'far reported on the authority of his father that he asked Jabir b. 'Abdullah when the Messenger of God^* observed Jumu'a prayer. Re said: He used to observe prayer, and we then went (back) to our camels and gave them rest. 'Abdullah made this addition in his narration: " Till the sun passed the meridian. and the camels used for carrying water (took rest)."

Sahl b. Said said: We did not have a siesta or lunch till after the Friday prayer. (Ibn Hujr added: )" Daring the lifetime of the Messenger of God^*."

Iyas b. Salama b. al-Akwa' reported on the authority of his father: We used to observe the Friday prayer with the Messenger of God^* when the sun passed the meridian. and we then returned and tried to find out afternoon shadow (of the walls for protecting themselves from the heat of the sun).

Iyas b. Salama b. Akwa' reported on the authority of his father, saying: We used to observe the Friday prayer with the Messenger of God^*, and when we returned we did not find the shadow of the walls in which we could take protection (from the heat of the sun).

Ibn 'Umar said that the Messenger of God^* used to deliver the sermon on Friday while standing. He would then sit and then stand (for the second sermon) as they (the Muslims) do nowadays.

Jabir b. Samura said: The Apostle of God^* gave two sermons between which he sat, recited the Qur'an and exhorted the people.

Jabir b. Samura said that the Messenger of God^* used to deliver the sermon while standing. He would then sit down and then stand up and address in a standing posture; and whoever informed you that he (the Holy Prophet) delivered the sermon while sitting told a lie. By God. I prayed with him more than two thousand times.

Jabir b. Abdullah reported that the Apostle^* was delivering the sermon on Friday in a standing posture when a caravan from Syria arrived. The people flocked towards it till no one was left (with the Holy Prophet) but twelve persons, and it was on this occasion that this verse in regard to Jumu'a was revealed." And when they see merchandise or sport. they break away to it and leave thee standing."

This hadith has been narrated by Husain with the same chain of transmitters but with this alteration that he did not make mention of the standing position.

Jabir b. Abdullah reported: I was along with the Apostle of God^* on Friday when a caravan arrived. The people went to it, and none but twelve persons were left behind and I was one of them; and it was on this occasion that this verse was revealed: "And when they see merchandise or sport away to it, and leave thee standing" (lxii. 1 1). they break

Jabir b. Abdullah reported: While the Apostle of God^* was delivering (a sermon) on Friday, a caravan of merchandise came to Medina. The Companions of the Messenger of God^* rushed towards it till only twelve persons were left with him including Abu Bakr and 'Umar; and it was at this occasion that this verse was revealed." And when they see merchandise or sport, they break away to it."

Ka'b b. 'Ujra reported that he entered the mosque and saw Abd al-Rahman b. Umm Hakam delivering the sermon in a sitting posture. Upon this he said: Look at this wretched person; he delivers the sermon while sitting, whereas God said: "And when they see merchandise or sport, they break away to it and leave thee standing."

Abdullah b. Umar and Abu Huraira said that they heard God's Messenger^* say on the planks of his pulpit: People most cease to neglect the Friday prayer or God will seal their hearts and then they will be among the negligent.

Jabir b. Samura reported: I used to pray with the Messenger of God^* and both his prayer and sermon were of moderate length.

Jabir b. Samura reported: I used to observe prayer with the Apostle of God^* and his prayer was of moderate length and his sermon too was of moderate length.

Jabir b. Abdullah said: When God's Messenger^* delivered the sermon, his eyes became red, his voice rose. and his anger increased so that he was like one giving a warning against the enemy and saying: "The enemy has made a morning attack on you and in the evening too." He would also say: "The last Hour and I have been sent like these two." and he would join his forefinger and middle finger; and would further say: "The best of the speech is embodied in the Book of God, and the beet of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." He would further say:, I am more dear to a Muslim even than his self; and he who left behind property that is for his family. and he who dies under debt or leaves children (in helplessness). the responsibility (of paying his debt and bringing up his children) lies on me."

Ja'far b. Muhammad said on the authority of his father: I heard Jabir b. 'Abdullah saying that in the sermon of the Apostle of God^* he praised God, lauded Him (and subsequently said [other words] and raised his voice, and the rest of the hadith is the same).

Jabir reported that the Messenger of God^*, while delivering the sermon' to the people, praised God, and lauded Him for what He deserves, and would then say: He whom God guides aright, there is none to mislead him, and he who is led astray, there is none to guide him (aright), and the best of the talk is embodied in the Book of God. And the rest of the hadith is the same.

Ibn 'Abbas reported: Dimad came to Mecca and he belonged to the tribe of Azd Shanu'a, and he used to protect the person who was under the influence of charm. He heard the foolish people of Mecca say that Muhammad^* was under the spell. Upon this he said: If 1 were to come across this man, God might cure him at my hand. He met him and said: Muhammad, I can protect (one) who is under the influence of charm, and God cures one whom He so desires at my hand. Do you desire (this)? Upon this the Messenger of God^* said: Praise is due to God, we praise Him, ask His help; and he whom God guides aright there is none to lead him astray, and he who is led astray there is none to guide him, and I bear testimony to the fact that there is no god but God, He is One, having no partner with Him, and that Muhammad is His Servant and Messenger. Now after this he (Dimad) said: Repeat these words of yours before me, and the messenger of God^* repeated these to him thrice; and he said I have heard the words of soothsayers and the words of magicians, and the words of poets, but I have never heard such words as yours, and they reach the depth (of the ocean of eloquence) ; bring forth your hand so that I should take oath of fealty to you on Islam. So he took an oath of allegiance to him. The Messenger of God^* said: It (this allegiance of yours) is on behalf of your people too. He said: It is on behalf of my people too. The Messenger of God^* sent an expedition and the flying column passed by his people. The leader of the flying column said to the detachment: Did you find anything from these people? One of the people said: I found a utensil for water. Upon this he (the commander) said: Return it, for he is one of the people of Dimad.

Abu Wa'il reported: 'Ammar delivered to us the sermon. It was short and eloquent. When he (, Ammir) descended (from the pulpit) we said to him: O Abd al-Yaqzn, you have delivered a short and eloquent sermon. Would that you had lengthened (the sermon). He said: I have heard the Messenger of God^* as saying: The lengthening of prayer by a man and the shortness of the sermon is the sign of his understanding (of faith). So lengthen the prayer and shorten the sermon, for there is charm (in precise) expression.

'Adi b. Hatim reported that a person recited a sermon before the Apostle of God^* thus: He who obeys God and His Apostle, he in fact follows the right path, and he who disobeys both of them, he goes astray. Upon this the Messenger of God^* said: What a bad speaker you are; say: He who disobeys God and His Apostle. Ibn Numair added: He in fact went astray.

Safwan b. Ya'la reported on the authority of his father that he heard the Apostle of God^* reciting (verses of the Qur'an) on the pulpit. and" They cried: O Malik."

'Amra daughter of Abd al-Rahman reported on the authority of the sister of Amra, I memorised (surah) Qaf=surah l.): "By the glorious Qur'an" from the mouth of the Messenger of God^* on Friday for he recited it on the pulpit on-every Friday.

The daughter of Haritha b. Nu'man said: I did not memorise (Surah) Qaf but from the mouth of the Messenger of God^* as he used to deliver the. sermon along with it on every Friday. She also added: Our oven and that of the Messenger of God^* was one.

Umm Bisham hint Haritha b. Nu'man said: Our oven and that of the Messenger of God^* was one for two years, or for one year or for a part of a year; and I learnt" Qaf. By the Glorious Qur'an" from no other source than the tongue of God's Messenger^* who used to recite it every Friday on the pulpit when he delivered the sermon to the people.

Umara b. Ruwaiba said he saw Bishr b. Marwan on the pulpit raising his hands and said: God, disfigure these hands! I have seen God's Messenger^* gesture no more than this with his hands, and he pointed with his forefinger.

This hadith has been narrated by another chain of transmitters on the authority of Husain b. Abd al-Rahman.

Jabir b. 'Abdullah reported that while God's Messenger^* was delivering the sermon on Friday a person came there, and the Apostle of God^* said to him: So and so, have you prayed (two rak'ahs)? He said: No. He (the Holy Prophet) said: Then stand and pray.

This hadith is narrated by Jabir through another chain of transmitters but Hammad (one of the narrators) made no mention of the two rak'ahs.

Jabir b. 'Abdullah said that a person entered the Mosque while the Messenger of God^* was delivering the sermon on Friday. Upon this he (the Holy Prophet) said: Have you observed prayer? He said: No. He (the Holy Prophet) said: Stand and offer the two rak'ahs. According to Qutaiba, the words are: "He said: Offer two rak'ahs."

Jabir b. 'Abdullah reported that a person came (in the Mosque) while the Apostle of God^* was delivering the sermon on Friday (standing) on the pulpit. He (the Holy Prophet) said to him: Have you offered two rak'ahs? He said: No. Upon this he said: Then observe (them).

Jabir b. 'Abdullah said that the Apostle of God^* delivered the sermon and said: When any one of you comes for the Friday (prayer) and the Imam comes out (from his apartment), (even then) should observe two rak'ahs (of prayer).

Jabir reported that Sulaik Ghatafani came on Friday (for prayer) while the Messenger of God^* was sitting on the pulpit. Sulaik also sat down before observing prayer. The Apostle of God^* said: Have you observed two rak'ahs? He said: No. He (the Holy Prophet) said: Stand and observe them

Jabir b. 'Abdullah reported: Sulaik Ghatafani came on Friday when the Messenger of God^* was delivering the sermon. He (Sulaik) sat down. He (the Holy Prophet) said to him: O Sulaik I stand and observe two rak'ahs and make them short, and then said: When any one of you comes on Friday, while the Imam delivers the sermon, he should observe two rak'ahs and should make them short.

Abu Rifa'a reported: I came to the Holy Prophet^* when he was delivering the sermon, and I said: Messenger of God, here is a stranger and he wants to learn about this religion and he does not know what this religion is. The Messenger of God^* looked at me and left his sermon till he came to me, and he was given a chair and I thought that Its legs were made of iron. The Messenger of God^* sat In it and he began to teach me what God had taught him. He then came (to the pulpit) for his sermon and completed it to the end.

Ibn Abu Rafi' said: Marwan appointed Abu Huraira as his deputy in Medina and he himself left t for Mecca. Abu Huraira led as in the Jumu'a prayer and recited after Surah Jumu'a in the second rak'ah: "When the hypocrites came to thee" (Surah lxiii.). I then met Abu Huraira as he came back and said to him: You have recited two surahs which 'Ali b. Abu Talib used to recite in Kufah. Upon this Abu Huraira said: I heard the Messenger of God (may peace: be upon him) 'reciting these two in the Friday (prayer).

This hadith is narrated by Abdullah b. Abu Rafi' with the same chain of transmitters but with this modification: "That he recited Surah Jumu'a (lxii.) in the first rak'ah and" The hypocrites came" in the second rak'ah.

Nu'man b. Bashir reported that the Messenger of God^* used to recite on two 'Ids and in Friday prayer: "Glorify The name of Thy Lord, the Most High" (Surah lxxxvii.), and: "Has there come to thee the news of the overwhelming event" (lxxxviii.). And when the 'Id and Jumu'a combined on a day he recited these two (surah) in both the prayers.

This hadith has been narrated by Ibrahim b Muhammad b. al-Muntashir with the same chain of transmitters.

Dahhak b. Qais wrote to Nu'man b. Bashir asking him what the Messenger of God^* recited on Friday besides Surah Jumu'a He said that he recited: "Has there reached..." (Surah lxxxviii, ).

Ibn Abbas reported: The Apostle of God^* used to recite in the morning prayer on Friday Surah" Alif-Lam-Mim, Tanz'il ul-Sajda" (Surah xxxii.): Surely there came over the man a time" (Surah lxxvii) and he used to recite in Jumu'a prayer Surahs Jumu'a and al-Munafiqin.

A hadith like this has been narrated by Sufyan with the same chain of transmitters.

Mukhawwil has narrated this hadith on the authority of Sufyan.

Abu Huraira reported that the Apostle of God^* used to recite in the dawn prayer on Friday" Alif-Lam-Mim, Tanzil" and" Surely there came."

Abu Huraira reported that the Apostle of God^* used to recite in the dawn prayer on Friday: "Alif-Lam-Mim, Tanzil" in the first rak'ah, and in the second one: "Surely there came over the man a time when he was nothing that could be mentioned."

Abu Huraira reported God's Messenger^* as saying: When any one of you observes the Jumu'a prayer (two obligatory rak'ahs in congregation), he should observe four (rak'ahs) afterwards.

Suhail reported on the authority of Abu Huraira that the Messenger of God^* said: When you observe prayer after (the two obligatory raklabs) of Jumu'a, you should observe four rak'ahs (and 'Amr in his narration has made this addition that Ibn Idris said this on the authority of Suhail): And if you are in a hurry on account of something, you should observe two rak'ahs in the mosque and two when you return (to your house).

Abu Huraira reported God's Messenger^* as saying: When any one amongst you observes prayer after Jumu'a, he should observe four rak'ahs. (In the hadith transmitted by Jarir the word minkum is not recorded.)

Nafi' reported that when 'Abdullah (b. 'Umar) observed the Friday prayer and came back he observed two rak'ahs in his house, and then said: The Messenger of God (may peace be updn him) used to do this.

'Abdullah b. 'Umar, while describing the Nafl prayer of the Messenger of God^*, said: He did not observe (Nafl) prayer after Jumu'a till he went back and observed two rak'ahs in his house. Yahya said: I guess that I uttered these words (before Imam Malik) that he of course observed (them).

Salim narrated on the authority of his father that the Apostle of God^* used to observe two rak'ahs after Jumu'a.

'Umar b. 'Ata' b. Abu Khuwar said that Nafi' b. Jubair sent him to al- Sa'ib the son of Namir's sister with a view to asking him about what he had seen in the prayer of Mu'awiya. He said: Yes, I observed the Jumu'a prayer along with him in Maqsura and when the Imam pronounced salutation I stood up at my place and observed (Sunan rak'ahs). As he entered (the apartment) he sent for me and said: Do not repeat what you have done. Whenever you have observed the Jumu'a prayer, do not observe (Sunan prayer) till you, have talked or got out For the Messenger of God^* had ordered us to do this and not to combine two (types of) prayers without talking of going out.

The same hadith is narrated on the authority of 'Umar b. Ata' but with this modification: When he (the Imam) pronounced salutation I stood up at my place. No mention was made of the Imam in it.

Ibn 'Abbas reported: I participated in the Fitr prayer with the Apostle of God^* and Abu Bakr, 'Umar and 'Uthman, and all of them observed this prayer before the Khutba, and then he (the Holy Prophet) delivered the sermon. Then the Apostle of God^* descended (from the pulpit) and I (perceive) as if I am seeing him as he is commanding people with his hand to sit down. He then made his way through their (assembly) till he came to the women. Bilal was with him. He then recited (this verse): O Prophet, when believing women come to thee giving thee a pledge that they will not associate aught with God" (lx. 12) till he finished (his address to) them and then said: Do you conform to it (what has been described in the verse)? Only one woman among them replied: Yes, Apostle of God, but none else replied. He (the narrator) said: It could not be ascertained who actually she was. He (the Holy Prophet) exhorted them to give alms. Bilal stretched his cloth and then said: Come forward with alms. Let my father and mother be taken as ransom for you. And they began to throw rings and ringlets in the cloth of Bilal.

Ibn 'Abbas reported: I bear testimony to the Messenger of God^* offering prayer before Kbutba. He (after saying prayer) delivered the Kutba, and he found that the women could not hear it, so he came to them and exhorted them and preached them and commanded them to give alms, and Bilal had stretched his cloth and the women were throwing rings, earrings and other things. This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.

Jabir b. 'Abdullah reported: The Apostle of God^* stood up on the day of 'Id al-Fitr and observed prayer. And he commenced the prayer before the sermon. He then delivered the sermon. When the Apostle of God^* had finished (the sermon) he came down from (the pulpit), and made his way to the women and exhorted them (to do good acts), and he was leaning on the hand of Bilal. Bilal had stretched his cloth in which women were throwing alms. I (one of the narrators) said to 'Ata' (the other narrator): It must be Zakat on the day of Fitr. He ('Ata') said: No. It was alms (which) they were giving on that occasion, and a woman gave her ring, and then others gave, and then others gave. I said to 'Ata': Is It right now for the Imam to come to the women when he has finished (his address to the men) that he should exhort them (to good deeds)? He said: (Why not) by my life, it is right for them (to do so). What is the matter with them that they do not do it now?

Jabir b. 'Abdullah reported: I observed prayer with the Messenger of God^* on the 'Id day. He commenced with prayer before the sermon without Adhan and Iqama. He then stood up leaning on Bilal, and he commanded (them) to be on guard (against evil for the sake of) God, and he exhorted (them) on obedience to Him, and he preached to the people and admonished them. He then walked on till he came to the women and preached to them and admonished them, and asked them to give alms, for most of them are the fuel for Hell. A woman having a dark spot on the cheek stood up and said: Why is it so, Messenger of God? He said: For you grumble often and show ingratitude to your spouse. And then they began to give alms out of their ornaments such as their earrings and rings which they threw on to the cloth of Bilal.

Ibn 'Abbas and Jaibir b. 'Abdullah al-Ansari reported: There was no Adhan on the (occasion) of Id-ul-Fitr and Id-ul-Adha. I (Ibn Juraij) said: I asked him after some time about it. He ('Ata', one of the narrators) said: Jabir b. 'Abdullah al-Ansari told me: There is neither any Adhan on Id-ul-Fitr when the Imam comes out, nor even after his coming out; their is neither lqama nor call nor anything of the sort of calling on that day and nor Iqama.

'Ata' reported that Ibn 'Abbas sent (him) to Ibn Zubair at the commencement of the oath of allegiance to him (for Caliphate saying): As there is no Adhan on 'Id-ul-Fitr, so you should not pronounce it. Ibn Zubair did not pronounce Adhan on that day. He (Ibn 'Abbas) also sent him (with this message) that sermon (is to be delivered) after the prayer, and thus it was done. So lbn Zubair observed prayer before Khutba.

Jabir b. Samura said: I prayed with the Messenger of God^* prayers on two I'ds wore than once or twice without there being Adhan and Iqama.

Ibn 'Umar reported that the Apostle of God^*, Abu Bakr and 'Umar used to observe the two 'Id prayers before the sermon.

Abu Sa'id al-Khudri reported that the Messenger of God^* used to go out on the day of Adha and on the day of Fitr and commenced the prayer. And after having observed his prayer and pronounced the salutation, he stood up facing people as they were seated at their places of worship. And if he intended to send out an army he made mention of it to the people, and if he intended any other thing besides it, he commanded them (to do that). He used to say (to the people): Give alms, give alms, give alms, and the majority that gave alms was of women. He then returned and this (practice) remained (in vogue) till Marwan b. al- Hakam (came into power). I went out hand in hand with Marwan till we came to the place of worship and there Kathir b. Salt had built a pulpit of clay and brick. Marwan began to tug me with his hand as though he were pulling me towards the pulpit, while I was pulling him towards the prayer. When I saw him doing that I said: What has happened to the practice of beginning with prayer? He said: No, Abu Sa'id, what you are familiar with has been abandoned. I thereupon said (three times and went back): By no means, by Him in Whose hand my life is, you are not doing anything better than what I am familiar with.

Umm 'Atiyya said: He (the Apostle of God) commanded us that we should take out unmarried women and purdah-observing ladies for 'Id prayers, and he commanded the menstruating women to remain away from the place of worship of the Muslims.

Umm Atiyya reported: We were commanded to bring out on old days purdah-observing ladies and those unmarried, and menstruating women came out but remained behind people and pronounced takbir (God-o-Akbar) along with them.

Umm 'Atiyya reported: The Messenger of God^* commanded us to bring out on'Id-ul-Fitr and 'Id-ul-Adha young women, menstruating women and purdah-observing ladies, menstruating women kept back from prayer, but participated in goodness and supplication of the Muslims. I said: Messenger of God, one of us does not have an outer garment (to cover her face and body). He said: Let her sister cover her with her outer garment.

Ibn 'Abbas reported that the Messenger of God^* went out on the day of Adha or Fitr and observed two rak'ahs, and did not observe prayer (at that place) before and after that. He then came to the women along with Bilal and commanded them to give alms and the women began to give their rings and necklaces.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

'Abdullah b. 'Umar reported that (his father) 'Umar b. Khattab asked Abu Waqid al-Laithi what the Messenger of God^* used to recite on 'Id-ul-Adha and 'Id-ul-Fitr. He said: He used to recite in them: " Qaf. By the Glorious Qur'an" (Surah 1)," The Hour drew near, and the moon was rent asunder" (Surah liv.).

'Utba reported that his father Waqid al-Laithi said: 'Umar b. Khattab asked me what the Messenger of God^* recited on 'Id day. I said: "The Hour drew near" and Qaf. By the Glorious Qur'an".

'A'isha reported: Abu Bakr came to see me and I had two girls with me from among the girls of the Ansar and they were singing what the Ansar recited to one another at the Battle of Bu'ath. They were not, however, singing girls. Upon this Abu Bakr said: What I (the playing of) this wind instrument of Satan in the house of the Messenger of God^* and this too on 'Id day? Upon this the Messenger of God^* said: Abu Bakr, every people have a festival and it is our festival (so let them play on).

This hadith has been narrated by Hisham with the same chain of transmitters, but there the words are: "Two girls were playing upon a tambourine."

'A'isha reported that Abu Bakr came to her and there were with her two girls on Adha days who were singing and beating the tambourine and the Messenger of God^* had wrapped himself with his mantle. Abu Bakr scolded them. The Messenger of God^* uncovered (his face) and said: Abu Bakr, leave them alone for these are the days of 'Id. And 'A'isha said: I recapitulate to my mind the fact that once the Messenger of God^* screened me with his mantle and I saw the sports of the Abyssinians, and I was only a girl, and so you can well imagine how a girl of tender age is fond of watching the sport.

'A'isha reported: BY God, I remember the Messenger of God^* standing on the door of my apartment screening me with his mantle enabling me to see the sport of the Abyssinians as they played with their daggers in the mosque of the Messenger of God^*. He (the Holy Prophet) kept standing for my sake till I was satiated and then I went back; and thus you can well imagine how long a girl tender of age who is fond of sports (could have watched it).

'A'isha reported: The Messenger of God^* came (in my apartment) while there were two girls with me singing the song of the Battle of Bu'ath. He lay down on the bed and turned away his face. Then came Abu Bakr and he scolded me and said: Oh! this musical instrument of the devil in the house of the Messenger of God^*! The Messenger of God^* turned towards him and said: Leave them alone. And when he (the Holy Prophet) became unattentive, I hinted them and they went out, and it was the day of 'Id and negroes were playing with shields and speare. (I do not remember) whether I asked the Messenger of God^* or whether he said to me if I desired to see (that sport). I said: Yes. I stood behind him with his face parallel to my face, and he said: O Banu Arfada, be busy (in your sports) till I was satiated. He said (to me): Is that enough? I said: Yes. Upon this he asked me to go.

'A'isha reported that some Abyssinians came and gave a demonstration of armed fight on the 'Id day in the mosque. The Apostle of God^* invited me (to see that fight). I placed my head on his shoulder and began to see their sport till it was I who turned away from watching them.

This hadith has been narrated by Hisham with the same chain of transmitters but (the narrators) did not make mention of the mosque.

'A'isha said that she sent a message to the players (of this armed fight) saying: I like to see them (fighting). She further said: The Messenger of God^* stood up and I stood at the door (behind him) and saw (this fight) between his ears and his shoulders they played in the mosque. 'Ata' (one of the narra- tors) said: Were they persians or Abyssinians? Ibn 'Atiq told me they were Abyssinians.

Abu Huraira reported: While the Abyssinians were busy playing with their arms in the presence of the Messenger of God^* 'Umar b. Khattab came there. He bent down to take up pebbles to throw at them (in order to make them go off). The Messenger of God^* said to him: 'Umar, leave them alone.

'Abdullah b. Zaid b. Mazini reported: The Messenger of God^* went to the place of prayer and prayed for rain and turned round his mantle while facing the Qibla.

Ibn Tamim narrated on the authority of his uncle ('Abdullah b. Zaid) that the Apostle of God^* went out to the place of prayer and prayed for rain and faced towards Qibla, and turned round his mantle and prayed two rak'ahs.

'Abdullah b. Zaid al-Ansari reported that the Messenger of God^* went out to the place of prayer in order to offer prayer for rainfall. And when he intended to make supplication he faced Qibla and turned round his mantle.

'Abbad b. Tamim Mazini heard his uncle, who was one of the Companions of the Messenger of God^*, as saying: The Messenger of God^* went out one day in order to pray for rain. He turned his back towards people, supplicated before God, facing towards Qibla, and turned his mantle round and then observed two rak'ahs of prayer.

Anas reported: I saw the Messenger of God^* raising his hands (high enough) in supplication (for rain) that the whiteness of his armpits became visible.

Anas b. Malik reported that the Apostle of God^* prayed for rain pointing the back of his hands to the sky.

Anas reported that the Apostle of God^* was not accustomed to raice his hands in any supplication he made except when praying for rain. (He would then raise [his hands] high enough) that the whiteness of his armpits became visible. 'Abd al-A'la said that (he was in doubt whether it was) the whiteness of his armpit or armpits.

This hadith has been narrated by Anas b. Malik through another chain of transmitters.

Anas b. Malik reported that a person entered the mosque through the door situated on theside of Daral-Qada' during Friday (prayer) and the messenger of God^* was delivering the sermon while standing. He came and stood in front of the Messenger of God^* and said: Messenger of God, the camels died and the passages were blocked; so supplicate God to send down rain upon us. The Messenger of God^* raised his hands and then said: (O God, send down rain upon us; O God, send dowp rain upon us; O God, send down rain upon us. Anas said: By God, we did not see any cloud or any patch of it, and there was neither any house or building standing between us and the (hillock) Sal'a. There appeared a cloud in the shape of a shield from behind it, and as it (came high) in the sky it spread and then there was a downpour of rain. By God, we did not see the sun throughout the week. Then (that very man) came on the coming Friday through the same door when the Messenger of God^* was standing and delivering the sermon. He stood in front of him and said: Messenger of God, our animals died and the passages blocked. Supplicate God to stop the rain for us. The Messenger of God^* again raised his hands and said: O God, let it (rain) fall in our suburbs and not on us, O God (send it down) on the hillocks and small mountains and the river-beds and at places where trees grow. The rain stopped, and as we stepped out we were walking in sun- shine. He (the narrator) said to Sharik: I asked Anas b. Malik if he was the same man. He said: I do not know.

Anas b. Malik reported: The people were in the grip of famine during the lifetime of the Messenger of God^*, and (once) as the Messenger of God^* was delivering the sermon standing on the pulpit on Friday, a bedouin stood up and said: Messenger of God, the animals died and the children suffered starvation. The rest of the hadith is the same (and the words are) that he (the Holy Prophet) said: O God, send down rain in our suburbs but not on us. He (the narrator) said: To whichever directions he pointed with his hands, the clouds broke up and I saw Medina like the opening of a (courtyard) and the stream of Qanat flowed for one month, and none came from any part (of Arabia) but with the news of heavy rainfall.

Anas b. Malik reported that while the Apostle of God^* was delivering the sermon on Friday, people stood up before him and said in a loud voice: Apostle of God, there is a drought and the trees have become yellow, the animals have died; and the rest of the hadith is the same, and in the narration transmitted by 'Abd al-A'la the words are: "The clouds cleard from Medina and it began to rain around it and not a single drop of rain fell in Medina. And as I looked towards Medina, I found it hollow like (the hollowness of) a basin.

This hadith has been narrated on the authority of Anas but with this addition: "God gathered the clouds and as we (were obliged) to stay back I saw that even the strong man, impelled by a desire to go to his family, (could not do so)."

'Ubaidullah b. Anas b. Malik heard (his father) Anas b. Malik as saying: A bedouin came to the Messenger of God^* on Friday as he was (delivering the sermon on his) pulpit; and the rest of the hadith is the same but with this addition: "I saw the cloud clearing just as a sheet is folded."

Anas (b. Malik) reported: It rained upon us as we were with the Messenger of God^*. The Messenger of God (way peace be upon him) removed his cloth (from a part of his body) till the rain fell on it. We said: Messenger of God, why did you do this? He said: It is because it (the rainfall) has just come from the Exalted Lord.

'Ata' b. Abi Rabah reported that he heard 'A'isha, the wife of the Apostle of God^*, as saying: When there was on any day windstorm or dark cloud (its effects) could be read on the face of the Messenger of God^*, and he moved forward and backward (in a state of anxiety) ; and when it rained, he was delighted and it (the state of restlessness) disappeared. 'A'isha said: I asked him the reason of this anxiety and he said: I was afraid that it might be a calamity that might fall upon my Ummah, and when he saw rainfall he said: It is the mercy (of God).

'Ata' b. Rabah reported on the authority of 'A'isha, the wife of the Apostle of God^*, who said: Whenever the wind was stormy, the Apostle of God^* used to say: O God! I ask Thee for what is good in it, and the good which it contains, and the good of that which it was sent for. I seek refuge with Thee from what is evil in it, what evil it contains, and the evil of that what it was sent for; and when there was a thunder and lightning in the sky, his colour underwent a change, and he went out and in, backwards and forwards; and when the rain came, he felt relieved, and I noticed that (the sign of relief) on his face. 'A'isha asked him (about it) and he said: It may be as the people of 'Ad said: When they saw a cloud formation coming to their valley they said: "It is a cloud which would give us rain" (Qur'an, xlvi. 24).

'A'isha, the wife of the Apostle of God^*, reported: I never saw God's Messenger^* laugh to such an extent that I could see his uvula-whereas he used to smile only-and when he saw dark clouds or wind, (the signs of fear) were depicted on his face. I said: Messenger of God, I find people being happy when they ace the dark cloud in the hope that it would bring rain, but I find that when you see that (the cloud) there is an anxiety on your face. He said: 'A'isha, I am afraid that there may be a calamity in it, for a people was afflicted with wind, when the people saw the calamity they said: "It is a cloud which would give us rain" (Qur'an. xlvi. 24).

Ibn 'Abbas reported God's Messenger^* as saying: I have been helped by the east wind and the 'Ad were destroyed by the west wind.

This hadith has been narrated on the authority of Ibn 'Abbas through another chain of transmitters.

'A'isha reported that there was a solar eclipse in the time of the Messenger of God^*. He stood up to pray and prolonged his stand very much. He then bowed and prolonged very much his bowing. He then raised his head and prolonged his stand much, but it was less than the (duration) of the first stand. He then bowed and prolonged bowing much, but it was less than the duration of his first bowing. He then prostrated and then stood up and prolonged the stand, but it was less than the first stand. He then bowed and prolonged his bowing, but it was less than the first bowing. He then lifted his head and then stood up and prolonged his stand, but it was less than the first stand. He then bowed and prolonged bowing and it was less than the first bowing. He then prostrated himself; then he turned about, and the sun had become bright, and he addressed the people. He praised God and landed Him and said: The sun and the moon are two signs of God; they are not eclipsed on account of anyones death or on account of anyone's birth. So when you see them, glorify and supplicate God, observe prayer, give alms. O Ummah of Muhammad, none is more indignant than God When His servant or maid commits fornication. O people of Muhammad, by God, if you knew what I know, you would weep much and laugh little.

This hadith has been narrated by Hisham b. 'Urwa with the same chain of transmitters but with this addition: "Verily the sun and the moon are among the signs of God." And similarly this addition was made: "He then lifted his hands and said: O God! have I not conveyed it?"

'A'isha, the wife of the Apostle of God^*, reported There was an eclipse of the sun during the lifetime of the Messenger of God^* . So, the Messenger of God^* went to the mosque and stood up and glorified God, and the people formed themselves in rows behind him. The Messenger of God^* made a long recital (of the Qur'an) and then pronounced takbir and then observed a long ruku'. He then raised his head and said: God listened to him who praised Him: our Lord, praise is due to Thee. He then again stood up and made a long recital, which was less than the first recital. He pronounced takbir and observed a long ruku', and it was less than the first one. He again said: God listened to him who praised Him; our Lord, praise is due to Thee. (Abu Tahir, one of the narrators) made no mention of: "He then prostrated himself." He did like this in the second rak'ah, till he completed four rak'ahs and four prostrations and the sun became bright before he deported. He then stood up and addressed people, after lauding God as He deserved, and then said: The sun and the moon are two signs among the signs of God These do not eclipse either on the death of anyone or on his birth. So when you see them, hasten to prayer. He also said this: Observe prayer till God dispels the anxiety (of this extraordinary phenomenon) from you. The Messenger of God^* said: I saw in my place everything which you have been promised. I even saw myself desiring to pluck a bunch (of grapes) from Paradise (and it was at the time) when you saw me moving forward. And I saw Hell and some of its parts crushing the others, when you saw me moving back; and I saw in it Ibn Luhayy and he was the person who made the she-camels loiter about. In the hadith transmitted by Abu Tahir the words are: "He hastened to prayer," and he made no mention of what follows.

'A'isha reported that there was a solar eclipse during the lifetime of the Messenger of God^* and he sent the announcer (to summon them) for congregational prayer. The people gathered together and he pronounced takbir and he observed four rak'ahs, in the form of two rak'ahs (i. e. he observed two qiyams and two ruku's in one rak'ah) and four prostrations.

'A'isha reported that the Apostle of God^* recited loudly in the eclipse prayer, and he observed four rak'ahs in the form of two rak'ahs and four prostrations. Zuhri said: Kathir b. 'Abbas narrated on the authority of Ibn 'Abbas that the Apostle of God^* observed four rak'ahs and four prostrations in two rak'ahs.

Zuhri said: Kathir b. Abbas used to narrate that Ibn 'Abbas used to relate about the prayer of the Messenger of God^* in regard to the eclipse of the sun like that what was narrated by 'Urwa on the authority of 'A'isha.

'Ata' reported: I heard 'Ubaid b. 'Umair say: It has been narrated to me by one whom I regard as truthful, (the narrator says: I can well guess that he meant 'A'isha) that the sun eclipsed during the lifetime of the Messenger of God^* and he stood up (in prayer) for a rigorously long time. He then bowed and then stood up and then bowed and then stood up and then bowed, thus observing three ruku's in two rak'ahs and four prostrations. He then departed and the sun brightened. He pronounced" God is the Greatest" while bowing. He would then bow and say: "God listened to him who praised Him" while lifting up his head. He then stood up, and praised God and lauded Him, and then said: The sun and the moon do not eclipse on the death of anyone or on his birth. But both of them are among the signs of God with which God terrifies His servants. So when you see them under eclipse, remember God till they are brightened. This hadith is narrated thus on the authority of 'A'isha through another chain of transmitters: "The Messenger of God^* observed six ruku's and four prostration in (two rak'ahs)."

'Amra reported that a Jewess came to 'A'isha to ask (about something) and said: May God protect you from the torment of the grave! 'A'isha said: Messenger of God, would people be tormented in the graves? The Messenger of God^* said: (May there be) protection of God! The Messenger of God^* mounted one morning on the ride, and the sun eclipsed. 'A'isha said: I came in the company of the women in the mosque from behind the rooms. The Messenger of God (way peace he upon him) dismounted from his ride and came to the place of worship where he used to pray. He stood up (to pray) and the people stood behind him. 'A'isha said: He stood for a long time. He then bowed and it was a long ruku'. He then raised his head and he stood for a long time, less than the first standing. He then bowed and his ruku' was long, but it was less than that (the first) ruku'. He then raised (his head) and the sun had become bright. He (the Holy Prophet) then said: I saw you under trial in the grave like the turmoil of Dajjal. 'Amra said: I heard 'A'isha say: I listened after this to the Messenger of God^* seeking refuge from the torment of Fire and the torment of the grave.

This hadith has been narrated by Yahya b. Sa'id with the same chain of transmitters.

Jabir b. 'Abdullah reported: The sun eclipsed on one extremely hot day during the lifetime of the Messenger of God^*. The Messenger of God^* prayed along with his Companions. He prolonged his qiyam (standing posture in prayer) till they (his Companions) began to fall down. He then observed a long ruku'. He raised his head (and stood up for long) and then observed a long ruku'. He then raised (his head and stood up) for a long time and then made two prostrations. He then stood up and did like this and thus he observed four ruku's and four prostrations (in two rak'ahs) and then said: All these things were brought to me in which you will be made to enter. Paradise was brought to me till (I was so close to it) that if I (had intended) to pluck a bunch (of grapes) out of it. I would have got it, or he (the Holy Prophet) said: I intended to get a bunch (out of that) but my hand could not reach it. Hell was also brought to me and I saw in it a woman belonging to the tribe of Israel who was tormented for a cat whom she had tied, but did not give it food nor set it free to eat the creatures of the earth; and I saw Abu Thumama 'Amr b. Malik who was dragging his intestines in Hell. They (the Arabs) used to say that the sun and the moon do not eclipse but on the death of some great person; but (in reality) both these (the sun and the moon) are among the signs of God which are shown to you; so when there is an eclipse, observe prayer till it (the sun or the moon) brightens. This hadith has been narrated by Hisham with the same chain of transmitters except this" I saw a dark woman with a tail stature and loud voice," but he made no mention of" from among Bani Israel".

Jabir reported that the sun eclipsed during the lifetime of the Messenger of God^* on that very day when Ibrahim (the Prophet's son) died. The Apostle of God^* stood up and led people in (two rak'ahs of) prayer with six ruku's and four prostrations. He commenced (the prayer) with takbir (God-o-Akbar) and then recited and prolonged his recital. He then bowed nearly the (length of time) that he stood up. He then raised his head from the ruku' and recited but less than the first recital. He then bowed (to the length of time) that he stood up. He then raised his head from the ruku' and again recited but less than the second recital. He then bowed (to the length of time) that he stood up. He then lifted his head from the ruku'. He then fell in prostration and observed two prostrations. He stood up and then bowed, observing six ruku's like it, without (completing) the rak'ah in them, except (this difference) that the first (qiyam of ruku') was longer than the later one, and the ruku' was nearly (of the same length) as prostration. He then moved backward and the rows behind him also moved backward till we reached the extreme (Abu Bakr said: till he reached near the women) He then moved forward and the people also moved forward along with him till he stood at his (original) place (of worship). He then completed the prayer as it was required to complete and the sun brightened and he said: O people! verily the sun and the moon are among the signs of God and they do not eclipse at the death of anyone among people (Abu Bakr said: On the death of any human being). So when you see anything like it (of the nature of eclipse), pray till it is bright. There is nothing which you have been promised (in the next world) but I have seen it in this prayer of mine. Hell was brought to me as you saw me moving back on account of fear lest its heat might affect me; and I saw the owner of the curved staff who dragged his intestines in the fire, and he used to steal (the belongings) of the pilgrims with his curved staff. If he (the owner of the staff) became aware, he would say: It got (accidentally) entangled in my curved staff, but if he was unaware of that, he would take that away. I also saw in it (in Hell) the owner of a cat whom she had tied and did not feed her nor set her free so that she could eat the creatures of the earth, till the cat died of starvation. Paradise was brought to me, and it was on that occasion that you saw me moving forward till I stood at my place (of worship). I stretched my hand as I wanted to catch hold of its fruits so that you may see them. Then I thought of not doing it. Nothing which you have been promised was there that I did not see in this prayer of mine.

Asma' reported: The sun eclipsed during the lifetime of the Messenger of God^*. As I went to 'A'isha who was busy in prayer. I said: What is the matter with the people that they are praying (a special prayer)? She ('A'isha) pointed towards the sky with her head. I said: Is it (an unusual) sign? She said: Yes. The Messenger of God^* stood up for prayer for such a long time that I was about to faint. I caught hold of a waterskin lying by my side, and began to pour water over my head, or (began to sprinkle water) on my face. The Messenger of God^* then finished and the sun had brightened. The Messenger of God^* then addressed the people, (after) praising God and lauding Him, and then said: There was no such thing as I did not see earlier, but I saw it at this very place of mine. I ever saw Paradise and Hell. It was also revealed to me that you would be tried in the graves, as you would he tried something like the turmoil of the Dajjal. Asma' said: I do not know which word he actually used (qariban or mithl), and each one of you would be brought and it would be said: What is your knowledge about this man? If the person is a believer, (Asma' said: I do not know whether it was the word al-Mu'min or al-Mu'qin) he would say: He is Muhammad and he is the Messenger of God. He brought to us the clear signs and right guidance. So we responded and obeyed him. (He would repeat this three times), and it would be said to him: You should go to sleep. We already knew that you are a believer in him. So the pious man would go to sleep. So far as the hypocrite or sceptic is concerned (Asma' said: I do not know which word was that: al-Munafiq (hypocrite) or al-Murtad (doubtful) he would say: I do not know. I only uttered whatever I heard people say.

Asma' said: I came to 'A'isha when the people were standing (in prayer) and she was also praying. I said: What is this excitement of the people for? And the rest of the hadith was narrated like one, (narrated above). 'Urwa said: Do not say Kasafat-ush-Shamsu, but say Khasafat-ush-Shamsu.

Asma' bint Abu Bakr said: The Apostle of God^* was one day (i.e. on the day when the sun eclipsed) so perturbed that he (in haste) took hold of the outer garment (of a female member of his family) and it was later on that his (own) cloak was sent to him. He stood in prayer along with people for such a long time that if a man came he did not realise that the Apostle of God^* had observed ruku', as it has been narrated about ruku' in connection with long qiyam.

Abu Juraij narrated this hadith with the same chain of transmitters (but with the addition of these words): "It was for a long duration that he (the Holy Prophet) observed qiyam and he would then observe ruku'. (The narrator also added) I (Asma') looked at a woman who was older than I, and at another who was weaker than I.

Asma' daughter of Abu Bakr reported: The sun eclipsed during the lifetime of the Apostle of God^* ; so he felt perturbed and he, by mistake, took hold of the outer garment of a woman till he was given his own cloak. After this I satisfied my need and then came and entered the mosque. I saw the Messenger of God^* standing in prayer. I stood along with him. He prolonged his qiyam till I wished to sit down. Then I cast a glance towards an old woman. So I said: She is older than I. I, therefore, kept standing. He (the Holy Prophet) then observed ruku', and prolonged his ruku'. He then raised his head. He then prolonged his qiyam to such an extent that if a person happened to come he would have thought that he had not observed the ruku'.

Ibn 'Abbas reported: There was an eclipse of the sun during the lifetime of the Messenger of God^*. The Messenger of God,^* prayed accompanied by the people. He stood for a long time, about as long as it would take to recite Surah al-Baqara; then he bowed for a long time; then he raised his head and stood for a long time, but it was less than the first qiyam. He then bowed for a long time but for a shorter while than the first. He then prostrated and then stood for a long time, but it was less than the first qiyam. He then bowed for a long time, but it was less than the first bowing. He then raised (his head) and stood for a long time, but it was less than the first qiyam. He then bowed for a long time but it was less than the first bowing. He then observed prostration, and then he finished, and the sun had cleared (by that time). He (the Holy Prophet) then said: The sun and moon are two signs from the signs of God. These two do not eclipse on account of the death of anyone or on account of the birth of anyone. So when you see that, remember God. They (his Companions) said: Messenger of God, we saw you reach out to something, while you were standing here, then we saw you restrain yourself. He said: I saw Paradise and reached out to a bunch of its grapes; and had I taken it you would have eaten of it as long as the world endured. I saw Hell also. No such (abominable) sight have I ever seen as that which I saw today; and I observed that most of its inhabitants were women. They said: Messenger of God, on what account is it so? He said: For their ingratitude or disbelief (bi-kufraihinna). It was said: Do they disbelieve in God? He said: (Not for their disbelief in God) but for their ingratitude to their husbands and ingratitude to kindness. If you were to treat one of them kindly for ever, but if she later saw anything (displeasing) in you, she would say: i have never seen any good in you.

This hadith has been narrated on the authority of Zaid b. Aslam with the same chain of transmitters except with this difference that he (the narrator said): "then we saw you keeping aloof (back)."

Ibn 'Abbas reported: When there was a solar eclipse the Messenger of God^* observed eight ruku's and four prostrations (in two rak'ahs). This has been narrated by 'Ali also.

Ibn 'Abbas reported: The Apostle of God^* observed prayer while it was (solar) eclipse. He recited (the Qur'an in qiyam) and then bowed. He again recited and again bowed. He again recited and again bowed and again recited and again bowed, and then prostrated; and the second (rak'ah) was like this.

'Amr b. al-'As reported: When the sun eclipsed during the lifetime of the Messenger of God^*, they (the people) were called to congregational prayers. The Messenger of God^* observed two ruku's in one rak'ah. He then stood and observed two ruku's in (the second) rak'ah. The sun then became bright, and 'A'isha said; Never did I observe, ruku' and prostration longer than this (ruku' and prostration).

Abu Mas'ud al-Ansari reported God's Messenger^* as saying: Verily the sun and the moon are the two signs among the signs of God by which He frightens his servants and they do not eclipse on account of the death of any one of the people. So when you see anything about them, observe prayer, supplicate God till it is cleared from you.

Abu Mas'ud reported that the Messenger of God^* said: Verily the sun and the moon do not eclipse on account of the death of any one of the people, but they are the two signs among the signs of God. So when you see it, stand up and observe prayer.

This hadith has been narrated on the authority of Isma'il with the same chain of transmitters and in the hadith narrated by Sufyan and Waki' (the words are): "The sun eclipsed on the day when Ibrahim died, and the people said: It has eclipsed on the death of Ibrahim."

Abu Musa reported: The sun eclipsed during the time of the Apostle of God^* . He stood in great anxiety fearing that it might be the Doomsday, till he came to the mosque. He stood up to pray with prolonged qiyam, ruku', and prostration which I never saw him doing in prayer; and then he said: These are the signs which God sends, not on account of the death of anyone or life of any one, but God sends them to frighten thereby His servants. So when you see any such thing, hasten to remember Him, supplicate Him and beg pardon from Him, and in the narration transmitted by Ibn 'Ala the words are: "The sun eclipsed"."" He frightens His servants."

'Abd al-Rahman b. Samura said: During the lifetime of God's Messenger^* I was shooting my arrows in Medina, when an eclipse of the sun took place. I, therefore, threw them away and said, I must see how the Messenger of God^* acts in a solar eclipse today. When I came to him, he had been supplicating with his hands, raised, pronouncing God-o-Akbar, praising Him, acknowledging that He is One God till the eclipse was over, then he recited two surahs and prayed two rak'ahs.

'Abd al-Rahman b. Samura, who was one of the Companions of the Messenger of God^* said: During the lifetime of God's Messenger^* I was shooting some of my arrows in Medina, when the sun eclipsed. I threw (the arrows) and said: By God, I must see how the Messenger of God^* acts in solar eclipse. So I came to him and he was standing in prayer, raising his hands, glorifying Him, praising Him, acknowledging His Oneness, declaring His greatness, and supplicating Him, till the sun cleared. When the eclipse was over, he recited two surahs and prayed two rak'ahs.

'Abd al-Rahman b. Samura reported: I was shooting some of my arrows during the lifetime of the Messenger of God^* that the sun eclipsed. The rest of the hadith is the same.

'Abdullah b. 'Umar reported that the Messenger of God^* observed: Verily the sun and the moon do not eclipse on account of the death or life of anyone. They are in fact the signs among the signs of God. So when you see them, observe prayer.

Ziyad b. 'Ilaqa reported: I heard Mughira b. Shu'ba saying that the sun eclipsed during the lifetime of the Messenger of God^* on the day when Ibrahim died. Upon this the Messenger of God^* said: Verily the sun and the moon are the two signs among the signs of God. They do not eclipse on account of the death of anyone or on account of the birth of anyone. So when you see them, supplicate God, and observe prayer till it is over.

KITAB-UL-JANA'IZ

BOOK RELATING TO THE DEAD

A Divine Service is held over the dead body of every Muslim, young or old, even of infants who have lived only for a few minutes. A Muslim opens his eyes in the world with the words of Adhan in his ears in which he is told that he is a moral being having moral and spiritual responsibilities far more important than the physical needs. He should live in the world with a firm belief in the Creator of the Universe as his only Deity. Then he should spend his life as a sincere and devoted follower of Muhammad^*, for it is through him that he has received full information about the Will of God and the Divine Code of life. It Is also imprinted upon his fresh and clear mind that prayer elevates the soul of man and herein lies his success in this world and the world to come. With this sacred message he is made to start his life. Both the paths are shown to him, the path of righteousness and religious piety and the path of evil and irreligiousness, and then it is left to his discretion to choose the path he likes. After spending the allotted length of time he is called back to his Master.

When the soul leaves the body, preparations are made for bidding him the last farewell. He is washed and perfumed and is wrapped in white sheets. Then the funeral prayer is observed keeping his dead body in front of the Imam in which God to requested in congregation to grant him pardon for his minor and major sins, for all his failings and to wrap him in His Mercy.

A Muslim is received in this world with Adhan and lqama and he is given a send- off with prayer and supplication to God for treating him kindly in his heavenly home.

There is neither Adhan nor Iqama in the funeral prayer which has very deep significance. It implies that the Adhan and lqama for the funeral prayer had been pronounced at the time of his birth. He is thus awakened to the realisation of the fact that he should spend the whole span of his life with such single-minded devotion as is found in a worshipper waiting for the commencement of prayer after the Adhan and Iqama are pronounced.

Abu Sa'id al-Khudri reported God's Messenger^* as saying: Exhort to recite" There is no god but God" to those of you who are dying.

This hadith has been narrated by Sulaiman b. Bilal with the same chain of transmitters.

Abu Huraira reported God's Messenger^* as saying: Exhort to recite" There is no god but God" to those of you who are dying.

Umm Salama reported God's Messenger^* as saying: If any Muslim who suffers some calamity says, what God has commanded him," We belong to God and to Him shall we return; O God, reward me for my affliction and give me something better than it in exchange for it," God will give him something better than it in exchange. When Abu Salama died she said: What Muslim is better than Abu Salama whose family was the first to emigrate to the Messenger of God^*. I then said the words, and God gave me God's Messenger^* in exchange. She said: The Messenger of God^* sent Hatib b. Abu Balta'a to deliver me the message of marriage with him. I said to him: I have a daughter (as my dependant) and I am of jealous temperament. He (the Holy Prophet) said: So far as her daughter is concerned, we would supplicate God, that He may free her (of her responsibility) and I would also supplicate God to do away with (her) jealous (temperament).

Umm Salama, the wife of the Apostle of God^*, reported God's Messenger^* as saying: If any servant (of God) who suffers a calamity says: "We belong to God and to Him shall we return; O God, reward me for my affliction and give me something better than it in exchange for it," ' God will give him reward for affliction, and would give him something better than it in exchange. She (Umm Salama) said: When Abu Salama died. I uttered (these very words) as I was commanded (to do) by the Messenger of God^*. So God gave me better in exchange than him. i. e. (I was taken as the wife of) the Messenger of God^* .

Umm Salama, the wife of the Apostle of God^*, reported God's Messenger^* saying like the hadith transmitted by Abu Usama, but with this addition that she said: "When Abu Salama died I said: Who is better than Abu Salama, the Companion of the Messenger of God^*, and God decided for me and I said (these words contained in the supplication mentioned above) and I was married to the Messenger of God^*.

Umm Salama reported God's Messenger^* as saying: Whenever you visit the sick or the dead, supplicate for good because angels say" Amen" to whatever you say. She added: When Abu Salama died, I went to the Apostle of God^* and said: Messenger of God, Abu Salama has died. He told me to recite: "O God! forgive me and him (Abu Salama) and give me a better substitute than he." So I said (this), and God gave me in exchange Muhammad, who is better for me than him (Abu Salama).

Umm Salama reported: The Messenger of God (may peace be upon came to Abu Salama (as he died). His eyes were fixedly open. He closed them, and then said: When the soul is taken away the sight follows it. Some of the people of his family wept and wailed. So he said: Do not supplicate for yourselves anything but good, for angels say" Amen" to what you say. He then said: O God, forgive Abu Salama, raise his degree among those who are rightly guided, grant him a successor in his descendants who remain. Forgive us and him, O Lord of the Universe, and make his grave spacious, and grant him light in it.

This hadith has been narrated by Khalid al Hadhdha' with the same chain of transmitters but with this alteration that he said: (O God! ) let Thee be the caretaker of what is left by him, and he said: Grant him expansion of the grave, but he did not say: Make his grave spacious. Khalid said: He supplicated for the seventh (thing too) which I have forgotten.

Abu Huraira reported God's Messenger^* as saying: Did you not see when the man died and his eyes were fixedly open? He (Abu Huraira) said: Yes. He (the Holy Prophet) said: It is due to the fact that when (the soul leaves the body) his eyesight follows the soul.

This hadith is narrated on the authority of 'Ala' with the same chain of transmitters.

Umm Salama reported: When Abu Salama died I said: I am a stranger in a strange land; I shall weep for him in a manner that would be talked of. I made preparation for weeping for him when a woman from the upper side of the city came there who intended to help me (in weeping). She happened to come across the Messenger of God^* and he said: Do you intend to bring the devil into a house from which God has twice driven him out? I (Umm Salama), therefore, refrained from weeping and I did not weep.

Usama b. Zaid reported: While we were with the Apostle of God^*, one of his daughters sent to him (the Messenger) to call him and inform him that her child or her son was dying. The Messenger of God^* told the messenger to go back and tell her that what God had taken belonged to Him, and to him belonged what He granted; and He has an appointed time for everything. So you (the messenger) order her to show endurance and seek reward from God. The messenger came back and said: She adjures him to come to her. He got up to go accompanied by Sa'd b. 'Ubada, Mu'adh b. Jabal, and I also went along with them. The child was lifted to him and his soul was feeling as restless as if it was in an old (waterskin). His (Prophet's) eyes welled up with tears. Sa'd said: What is this, Messenger of God? He replied: This is compassion which God has placed in the hearts of His servants, and God shows compassion only to those of His servants who are compassionate.

This hadith has been narrated by another chain of transmitters on the authority of 'Asim al-Ahwal.

'Abdullah b. 'Umar said that Sa'd b. Ubada complained of illness. The Messenger of God^* came to visit him accompanied by 'Abd al-Rahman b. 'Auf, Sa'd b. Abi Waqqas and 'Abdullah b. Mas'ud. As he entered (his room) he found him in a swoon. Upon this he said: Has he died? They said: Messenger of God, it is not so. The Messenger of God^* wept. When the people saw God's Messenger^* weeping, they also began to weep. He said. Listen, God does not punish for the tears that the eye sheds or the grief the heart feels, but He punishes for this (pointing to his tongue), or He may show mercy.

'Abdullah b. 'Umar reported: While we were sitting with the Messenger of God^*, a person, one of the Ansar, came to him and greeted him. The Ansari then turned back. Upon this the Messenger of God^* said: o brother of Ansar, how is my brother Sa'd be 'Ubada? He said: He is better. The Messenger of God^* said: Who amongst you would visit him? He (the Holy Prophet) stood up and we also got up along with him, and we were more than ten persons. We had neither shoes with us, nor socks, nor caps, nor shirts. We walked on the barren land till we came to him. The people around him kept away till the Messenger of God^* and his Companions with him came near him (Sa'd b. 'Ubada).

Anas b. Malik reported God's Messenger^* as saying: Endurance is to be shown at the first blow.

Anas b. Malik reported that God's Messenger^* came to a woman who had been weeping for her (dead) child, and said to her: Fear God and show endurance. She (not recognising him) said: You have not been afflicted as I have been. When he (the Holy Prophet) had departed, it was said to her that he was the Messenger of God^*, she was mortally shocked. She came to his door and she did not find doorkeepers at his door. She said: Messenger of God. I did not recognise you. He said: Endurance is to be shown at first blow, or at the first blow.

A hadith like this is narrated with the same chain of transmitters but with the addition of these words: "The Apostle of God^* happened to pass by a woman (who was sitting) by the side of a grave."

'Abdullah b. 'Umar reported that Hafsa wept for 'Umar (when he was about to due). He ('Umar) said: Be quiet, my daughter. Don't you know that the Messenger of God^* had said: "The dead is punished because of his family's weeping over it"?

Umar reported God's Apostle^* as saying: The dead is punished in the grave because of wailing on it.

The same hadith is narrated on the authority of 'Umar through another chain of transmitters.

Ibn 'Umar reported: When 'Umar was wounded he fainted, and there was a loud lamentation over him. When he regained consciousness he said: Didn't you know that the Messenger of God^* said: "The dead is punished because of the weeping of the living"?

Abu Burda narrated on the authority of his father that when 'Umar was wounded Suhaib uttered (loudly in lamentation): O brother! Upon this 'Umar said: Suhaib, did you not know that the Messenger of God^* said: "The dead is punished because of the lamentation of the living"?

Abu Musa reported that when 'Umar was wounded, there came Suhaib from his house and went to 'Umar and stood by his side, and began to wail. Upon this 'Umar said: What are you weeping for? Are you weeping for me? He said: By God, it is for you that I weep, O Commander of the believers. He said: By God, you already know that the Messenger of God^* had said: He who is lamented upon is punished. I made a mention of it to Musa b. Talha, and he said that 'A'isha told that it concerned the Jews (only).

Anas reported that when 'Umar b. Khattab was wounded Hafsa lamented for him. Upon this he said: O Hafsa, did you not hear the Messenger of God^* saying: "One who is lamented would be punished"? Suhaib also lamented over him. 'Umar told him also: O Suhaib, didn't you know that one who is lamented is punished?

'Abdullah b. Abu Mulaika reported: I was sitting by the side of Ibn 'Umar, and we were waiting for the bier of Umm Aban, daughter of 'Uthman, and there was also 'Amr b. 'Uthman. In the meanwhile there came Ibn 'Abbas led by a guide. I conceive that he was informed of the place of Ibn 'Umar. So he came till he sat by my side. While I was between them (Ibn 'Abbas and Ibn 'Umar) there came the noise (of wailing) from the house. Upon this Ibn 'Umar said (that is, he pointed out to 'Amr that he should stand and forbid them, for): I heard the Messenger of God^* as saying: The dead is punished because of the lamentation of his family. 'Abdullah made it general (what was said for a particular occasion). Ibn 'Abbas said: When we were with the Commander of the believers, 'Umar b. Khattab, we reached Baida', and there was a man under the shadow of the tree. He said to me: Go and inform me who is that person. So I went and (found) that he was Suhaib. I returned to him and said: You commanded me to find out for you who that was, and he is Suhaib. He (Hadrat 'Umar) said: Command him to see us. I said: He has family along with him. He said: (That is of no account) even if he has family along with him. So he (the narrator) told him to see (the Commander of the believers and his party). When we came (to Medina), it was before long that the Commander of the believers was wounded, and Suhaib came weeping and crying: Alas for the brother, alas for the companion. Upon this 'Umar said: Didn't you know, or didn't you hear, that the Messenger of God^* said: " The dead is punished because of the lamentation of his family"? Then 'Abdullah made it general and 'Umar told it of certain occasions. So I ('Abdullah b. Abu Mulaika) stood up and went to 'A'isha and told her what Ibn 'Umar had said. Upon this she said: I swear by God that God's Messenger^* never said that dead would be punished because of his family's lamenting (for him). What he said was that God would increase the punishment of the unbeliever because of his family's lamenting for him. Verily it is God Who has caused laughter and weeping. No bearer of a burden will bear another's burden. Ibn Abu Mulaika said that al-Qasim b. Muhammad said that when the words of 'Umar and Ibn 'Umar were conveyed to 'A'Isha, she said: You have narrated it to me from those who are neither liar nor those suspected of lying but (sometimes) hearing misleads.

'Abdullah b. Abu Mulaika said: The daughter of 'Uthman b. 'Affan died in Mecca. We came to attend her (funeral). Ibn 'Umar and Ibn 'Abbas were also present there, and I was sitting between them. He added: I (first sat) by the side of one of them, then the other one came and he sat by my side. 'Abdullah b. 'Umar said to 'Amr b. 'Uthman who was sitting opposite to him: Will you not prevent the people from lamenting, for the Messenger of God^* had said: "The dead is punished because of the lamenting of his family for him"? Ibn 'Abbas then said that Umar used to say someting of that nature, and then narrated saying: I proceeded from Mecca along with 'Umar till we reached al-Baida' and there was a party of riders under the shade of a tree. He said (to me): Go and find out who this party is. I cast a glance and there was Suhaib (in that party). So I informed him ('Umar) about it. He said: Call him to me. So I went back to Suhaib and said: Go and meet the Commander of the believers. When 'Umar was wounded, Suhaib came walling: Alas, for the brother! alas for the companion! 'Umar said: O Suhaib, do you wail for me, whereas the Messenger of God^* said: "The dead would be punished on account of the lamentation of the (members of his family)"? Ibn 'Abbas said: When 'Umar died I made a mention of it to 'A'isha. She said: May God have mercy upon 'Umar! I swear by God that God's Messenger^* never said that God would punish the believer because of the weeping (of any one of the members of his family), but he said that God would increase the punishment of the unbeliever because of the weeping of his family over him. 'A'isha said: The Qur'an is enough for you (when it states): " No bearer of burden will bear another's burden" (vi. 164). Thereupon Ibn 'Abbas said: God is He Who has caused laughter and weeping. Ibn Abu Mulaika said: By God, Ibn 'Umar said nothing.

'Amr reported on the authority of Ibn Abu Mulaika: We were with the bier of Umm Aban, daughter of 'Uthman, and the rest of the hadith is the same, but he did not narrate it as a marfu' hadith on the authority of 'Umar from the Apostle of God^* as it was narrated by Ayyub and Ibn Juraij, and the hadith narrated by them (Ayyub and Ibn Juraij) is more complete than that of 'Amr.

'Abdullah b. 'Umar reported that the Messenger of God^* said: The dead is punished because of the lamentation of the living.

Hisham b. 'Urwa narrated on the authority of his father that the saying of Ibn 'Umar, viz." The dead would be punished because of the lamentation of his family over him" was mentioned to 'A'isha. Upon this she said: May God have mercy upon Abu 'Abd al-Rahman (the kunya of Ibn 'Umar) that he heard something but could not retain it (well). (The fact is) that the bier of a Jew passed before the Messenger of God^* and (the members of his family) were waiting over him. Upon this he said: You are wailing and he is being punished.

Hisham narrated on the authority of his father that it was mentioned to 'A'isha that Ibn 'Umar had narrated as marfu' hadith from the Apostle of God^* that the dead would be punished in the grave because of the lamentation of his family for him. Upon this she said: He (Ibn 'Umar) missed (the point). The Messenger of God^* had (in fact) said: He (the dead) is punished for his faults or for his sins, and the members of his family are wailing for him now. (This misunderstanding of Ibn 'Umar is similar to his saying: ) The Messenger of God^* stood by the well in which were lying the dead bodies of those polytheists who had been killed on the Day of Badr, and he said to them what he had to say, i. e.: They hear what I say. But he (Ibn 'Umar) misunderstood. The Holy Prophet^* had only said: They (the dead) understand that what I used to say to them was truth. She then recited: " Certainly, thou canst not make the dead hear the call" (xxvii. 80), nor can you make those hear who are in the graves, nor can you inform them when they have taken their seats in Hell.

This hadith has been narrated by Ibn 'Urwa with the same chain of transmitters. The hadith narrated by Abu Usama is more complete.

'Amra daughter of 'Abd al Rahman narrated that she heard (from) 'A'isha and made a mention to her about 'Abdullah b. 'Umar as saying: The dead is punished because of the lamentation of the living. Upon this 'A'isha said: May God have mercy upon the father of 'Abd al-Rahman (Ibn 'Umar). He did not tell a lie, but he forgot or made a mistake. The Messenger of God^* happened to pass by a (dead) Jewess who was being lamented. Upon this he said: They weep over her and she is being punished in the grave.

'Ali b. Rabi'a reported that the first one who was lamented upon in Kufa was Qaraza b. Ka'b. Mughira b. Shu'ba said: I heard the Messenger of God^* saying: He who is lamented upon would be punished because of the lamentation for him on the Day of judgment.

A hadith like this has been narrated by Mughira b. Shu'ba from the Apostle of God^*.

This hadith has been narrated from the Apostle of God^* through another chain of transmitters.

Abu Malik al-Ash'ari reported God's Messenger^* as saying: Among my people there are four characteristics belonging to pre-Islamic period which they do not abandon: boasting of high rank, reviling other peoples' genealogies, seeking rain by stars, and walling. And he (further) said: If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of pitch and a chemise of mange.

'A'isha reported that when the Messenger of God^* was told that Ibn Haritha, Ja'far b. Abu Talib and Abdullah b. Rawaha were killed, he sat down, showing signs of grief. She (further) said: I was looking (at him) through the crevice of the door. A man came to him and mentioned that Ja'far's women were lamenting. He (the Holy Prophet) commanded him to go and forbid them (to do so). So he went away but came back and told (him) that they did not obey (him). He commanded him a second time to go and forbid them (to do so). He again went but came back to him and said: I swear by God, Messenger of God, that they have overpowered us. She ('A'isha) said that she thought the Messenger of God^* had told (her) to throw dust in their mouths. Thereupon 'A'isha said: May God humble you! You did not do what God's Messenger^* ordered you, nor did you stop annoying God's Messenger^*.

This hadith has been narrated by Yahya b. Sa'id with the same chain of transmitters like one narrated by 'Abd al-'Aziz (with the change of these words): "You did not spare the Messenger of God^* the botheration."

Umm 'Atiyya reported: The Messenger of God^* took a promise from us along with the oath of Allegiance that we would not lament. But only five among us fulfilled the promise (and they are) Umm Sulaim, and Umm al-'Ala', and the daughter of Abu Sabra the wife of Mu'adh, or daughter of Abu Sabra and wife of Mu'adh.

Umm 'Atiyya reported that the Messenger of God^* took pledge from us (including this promise) that we would not lament. Only five amongst us fulfilled the promise, and one of them (who fulfilled the promise) was Umm Sulaim.

Hafsa narrated on the authority of Umm 'Atiyya that she said: When this verse was revealed: "When believing women came to thee giving thee a pledge that they will not associate aught with God, and will not disobey thee in good" (lx. 12), she (Umm Atiyya) said: In (this pledge) was also included wailing. I said: Messenger of God I except members of such a tribe who helped me (in lamentation) during pre-Islamic days, there is left no alternative for me, but that I should also help them. Upon this the Messenger of God^* said: (Yes) but only in case of the members of such a tribe.

Umm 'Atiyya reported: We were forbidden to follow the bier, but it was not made absolute on us.

Umm 'Atiyya reported: We were refrained from following the bier, but it was not made absolute on us.

Umm 'Atiyya reported: The Apostle of God^* came to us when we were bathing his daughter, and he told us: Wash her with water and (with the leaves of) the lote tree, three or five times, or more than that if you think fit, and put camphor or something like camphor in the last washing; then inform me when you have finished. So when we had finished, we informed him, and he gave to us his (own) under-garment saying: "Put it next her body."

Umm 'Atiyya reported: We braided her hair in three plaits.

Umm 'Atiyya reported: One of the daughters of the Apostle of God^* died. And in the hadith transmitted by Ibn 'Ulayya (the words are): The Messenger of God^* came to us and we were washing his daughter. And in the hadith transmitted by Malik (the words are): There came in (our apartment) the Messenger of God (way peace be upon him) when his daughter died. The rest of the hadith is the same as narrated by Yazid b. Zurai' from Ayyub from Muhammad from Umm 'Atiyya.

A hadith like this has been transmitted by Hafsa on the authority of Umm 'Atiyya with the exception (of these words that the Holy Prophet asked them to wash her dead body): "three times, five times, seven times, or more than that, if you deem fit: "Hafsa (further) said on the authority of Umm 'Atiyya: We braided (the hair) of her head in three plaits.

Umm 'Atiyya reported: We washed her an odd number of times, i. e. three, five or seven times; and Umm 'Atiyya (further) said: We braided her hair in three plaits.

Umm 'Atiyya reported: When Zainab the daughter of the Messenger of God^* died, he said to us: Wash her odd number of times, i. e. three or five times, and put camphor or something-like camphor at the fifth time, and after you have washed her inform me. So we informed him and he gave us his under-garment, saying: "Put it next her body."

Umm 'Atiyya reported: There came to us the Messenger of God^* as we were washing one of his daughters. So he said: Wash her (dead body) an odd number of times, five times or more than that, the rest of the hadith is the same. She (further) said: We braided her hair in three plaits: (two) on the sides of her head and one on her forehead.

Umm 'Atiyya reported that when the Messenger of God^* asked her to wash his daughter, he told her to start from the right side, and with those parts of the body over which Wudu' is performed.

Umm 'Atiyya reported that the Messenger of God^* said to them (the women) in regard to the washing of his daughter to start from the right side and with those parts of the body over which Wudu' is performed.

Khabbab al-Aratt reported: We migrated with the Messenger of God^* in the path of God seeking God's pleasure alone. Thus our reward was assured with God. And amongst us were those who spent life (in such a state of piety and austerity) that nothing consumed their reward. Mus'ab b. 'Umair was one of them. He was killed on the Day of Uhud, and nothing but a woollen cloak was found to shroud him. When we covered his head with it, his feet became uncovered, and when we covered his feet, his head was uncovered. Upon this the Messenger of God^* said: Place it (this cloak) on the side of his head and cover his feet with grass. And there is one amongst us for whom the fruit is ripened and he enjoys it.

A hadith like this has been narrated by 'Uyaina on the authority of A'mash with the same chain of transmitters.

'A'isha reported that the Messenger of God^* was shrouded in three cotton garments of white Yamani stuff from Sahul, among which was neither a shirt nor a turban; and so far as Hullah is concerned there was some doubt about it in the minds of people, that it was brought for him in order to shroud him with it, but it was abandoned, and he was shrouded in three cotton garments of white Yamani stuff from Sahul. Then 'Abdullah b. Abu Bakr got it and said: I would keep it in order to shroud myself in it. He then said: If God, the Exalted and Majestic, would have desired it for His Apostle, he would have been shrouded with it. So he sold it and gave its price in charity.

'A'isha reported that the Messenger of God^* was wrapped in a Yamani wrapper which belonged to 'Abdullah b Abu Bakr; then it was removed from him, and he was shrouded in three cotton sheets of white Yamani stuff from Sahul among which was neither a shirt nor a turban. 'Abdullah took up the Hullah and said: I would be shrouded in it, but then said: How is it that I should be shrouded in it in which the Messenger of God^* was not shrouded! So he gave it in charity.

This hadith is narrated on the authority of Hisham with the same chain of transmitters, but in the hadith narrated by him there is no mention of the story of 'Abdullah b. Abu Bakr.

Abu Salama said: I asked 'A'isha with how many garments the Messenger of God^* was shourded. She said: With three garments of Sahul.

'A'isha reported: When the Messenger of God^* died, he was covered with a Yamani wrapper.

This hadith has been narrated by Zuhri with the same chain of transmitters.

Jabir b. 'Abdullah reported: God's Messenger^* one day in the course of his sermon made mention of a person among his Companions who had died and had been wrapped in a shroud not long (enough to cover his whole body) and was buried during the night. The Apostle of God^* reprimanded (the audience) that a person was buried during the night (in a state that) funeral prayer could not be offered (over him by the Messenger of God). (And this is permissible only) when it becomes a dire necessity for a man. The Apostle of God^* also said: When any one of you shrouds his brother, he should shroud him well.

Abu Huraira reported God's Apostle^* as saying: Make haste at a funeral; if the dead person was good, it is a good state to which you are sending him on; but if he was otherwise it is an evil of which you are ridding yourselves.

This hadith has been narrated by another chain of transmitters except with this variation (of words) that in the hadith narrated by Ma'mar (the words are): "I do not know whether the hadith is marfu'."

Abu Huraira reported God's Messenger as saying: Hasten at a funeral, for if (the dead person) is good, you would (soon) bring him close to the good. And if it is otherwise, it is an evil of which you are ridding yourselves.

Abu Huraira reported God's Messenger^* as saying: He who attends the funeral till the prayer is offered for (the dead), for him is the reward of one qirat, and he who attends (and stays) till he is buried, for him is the reward of two qirats. It was said: What are the qirats? He said: They are equivalent to two huge mountains. Two other narrators added: Ibn 'Umar used to pray and then depart (without waiting for the burial of the dead). When the tradition of Abu Huraira reached him, he said: "We have lost many qirats."

This hadith has been narrated on the authority of Abu Huraira through another chain of narrators up to these words: "two great mountains." No mention is made of what followed (these words) ; and in the hadith transmitted by 'Abd al- A'la (the words are): "till (the burial) is complete." In the hadith transmitted by 'Abd ar-Razzaq (the words are): "till he is placed in the grave."

This hadith is narrated on thp authority of Abu Huraira through another chain of transmitters (with these words): "He who followed it (the bier) till he (the dead) is buried."

Abu Huraira reported God's Apostle^* as saying: He who offered prayer over the dead, but did not follow the bier, for him is the reward of one qirat, and he who followed it, for him is the reward of two qirats. It was asked what the qirats were. He said: The smaller amongst the two is equivalent to Uhud.

Nafi' narrated that it was said to Ibn 'Umar that Abu Huraira reported to have heard God's Messenger^* as saying: He who follows the bier, for him is the reward of one qirat. Ibn 'Umar said: Abu Huraira narrated it too often. So he sent (a messenger to) 'A'isha to ascertain (the fact). She ('A'isha) testified Abu Huraira. Ibn 'Umar said: We missed so many qirats.

Abu Huraira reported God's Messenger^* as saying: He who offers prayer for the dead, for him is (the reward of) one qirat; and he who follows the bier till it is placed in the grave, for him (is the reward of) two qirats. I (Abu Hazim, one of the narrators) raid: Abu Huraira, what is this qirat? He said: It is like the hill of Uhud.

Dawud b. 'Amir b. Sa'd b. Abu Waqqas reported on the authority of his father that while he was sitting along with 'Abdullah b. 'Umar, Khabbab, the owner of Maqsura, said: Ibn 'Umar, do you hear what Abu Huraira says that he heard the Messenger of God^* say: "He who goes out with the bier when taken out from its residence and offers prayer for it and he then follows it till it is buried, he would have two qirats of reward, each qirat being equivalent to Uhud; and he who, after having offered prayer, (directly) came back would have his reward (as great) as Uhud"? Ibn 'Umar sent Khabbab to 'A'isha in order to ask her about the words of Abu Huraira (and also told him) to come back to him (Ibn 'Umar) and inform him what 'A'isha said. (In the meanwhile) Ibn 'Umar took up a handful of pebbles and turned them over in his hand till the messenger (Khabbab) came back to him and told (him) that 'A'isha testified (the statement of) Abu Huraira. Ibn 'Umar threw the pebbles he had in his hand on the ground and then said: We missed a large number of qirats.

Thauban, the freed slave of the Messenger of God^* reported God's Messenger^* as saying: He who offered prayer for the dead, for him is the reward of one qirat, and he who attended its burial, he would have two qirats as his reward. And qirat is equivalent to Uhud.

This hadith has been narrated by Qatada with the same chain of transmitters. And in the hadith transmitted by Sa'id and Hisham, (the words are): "The Apostle of God^* was asked about qirat, and he said: It is equivalent to Uhud."

'A'isha reported God's Apostle^* saying: If a company of Muslims numbering one hundred pray over a dead person, all of them interceding for him, their intercession for him will be accepted.

'Abdullah b. 'Abbas reported that his son died in Qudaid or 'Usfan. He said to Kuraib to see as to how many people had gathered there for his (funeral). He (Kuraib) said: So I went out and I informed him about the people who had gathered there. He (Ibn 'Abbas) said: Do you think they are forty? He (Kuraib) said: Yes. Ibn 'Abbas then said to them: Bring him (the dead body) out for I have heard God's Messenger^* as saying: If any Muslim dies and forty men who associate nothing with God stand over his prayer (they offer prayer over him), God will accept them as intercessors for him.

Anas b. Malik reported: There passed a bier (being carried by people) and it was lauded in good terms. Upon this the Apostle of God^* said: It has become certain, it has become certain, it has become certain. And there passed a bier and it was condemned in bad words. Upon this the Apostle of God^* said: It has become certain, it has become certain, it has become certain. 'Umar said: May my father and mother be ransom for you! There passed a bier and it was praised in good terms, and you said: It has become certain, it has become certain, it has become certain. And there passed a bier and it was condemned in bad words, and you said: It has become certain, it has become certain, it has become certain. Upon this the Messenger of God^* said: He whom you praised in good terms, Paradise has become certain for him, and he whom you condemned in bad words, Hell has become certain for him. You are God's witnesses in the earth, you are God's witnesses in the earth, you are God's witnesses in the earth.

This hadith has been narrated through another chain of transmitters.

Qatada b. Rib'i reported God's Messenger^* as saying: Whenever a bier passed before him, he said: He is the one to find relief and the one with (the departure of him) other will find relief. They said: Apostle of God, who is al-Mustarih and al-Mustarah? Upon this he said: The believing servant finds relief from the troubles of the world, and in the death of a wicked person, the people, towns, trees and animals find rellef.

In the hadith transmitted by Yahya b. Sa'id on the authority of Qatada (the words are): (The believing servant) finds relief from the troubles of the world and its hardships and (gets into) the Mercy of God.

Abu Huraira reported that the Messenger of God^* gave the people news of the death of Negus on the day he died, and he took them out to the place of prayer and observed four takbirs.

Abu Huraira reported: The Messenger of God^* gave us the news of the death of Negus, the ruler of Abyssinia, on the day when he died, and he said (to us): Beg pardon for your brother. Ibn Shihab said that Sa'id b. Musayyib had told that Abu Huraira had narrated to him that the Messenger of God^* drew them up in a row in a place of prayer, and offered prayer and recited four takbirs for him.

This hadith is narrated through another chain of transmitters.

Jabir b. 'Abdullah reported that the Messenger of God^* offered prayer for Ashama, the Negus, and recited four takbirs.

Jabir b. 'Abdullah reported God's Messenger^* as saying: There died today the pious servant of God, Ashama. So he stood up and led us in (funeral prayer) over him.

Jabir b. 'Abdullah reported God's Messenger^* as saying: A brother of yours has died, so stand up and offer prayer over him. So we stood up and drew ourselves up into two rows.

'Imran b. Husain reported God's Messenger^* as saying: A brother of yours has died; so stand up and offer prayer for him, i. e. Negus. And in the hadith transmitted by Zubair (the words are): "Your brother."

Sha'bi reported that the Messenger of God^* observed prayer over a grave after the dead was buried and he recited four takbirs over him. Shaibani said: I said to Sha'bi: Who narrated it to you? He said: An authentic one, 'Abdullah b. 'Abbas. This is the word of a hasan hadith. In the narration of Ibn Numair (the words are): The Messenger of God^* went to the grave which had been newly prepared and prayed over it, and they also prayed who were behind him and he recited four takbirs. I said to 'Amir: Who narrated it to you? He said: An authentic one who saw him, i e. Ibn 'Abbas.

This hadith has been narrated through another chain of transmitters, but in one of them (these words are found): "The Apostle of God^* recited four takbirs."

The hadith as narrated by Shaibani has been narrated through another chain of transmitters.

Anas reported that the Apostle of God^* observed prayer on the grave.

It is narrated on the authority of Abu Huraira that a dark-complexioned woman (or a youth) used to sweep the mosque. The Messenger of God^* missed her (or him) and inquired about her (or him). The people told him that she (or he) had died. He asked why they did not inform him, and it appears as if they had treated her (or him) or her (or his) affairs as of little account. He (the Holy Prophet) said: Lead me to her (or his) gtave. They led him to that place and he said prayer over her (or him) and then remarked: Verily, these graves are full of darkness for their dwellers. Verily, the Mighty and Glorious God illuminates them for their occupants by reason of my prayer over them.

It is narrated on the authority of 'Abd al-Rahman b. Abu Laila that Zaid used to recite four takbirs on our funerals and he recited five takbirs on one funeral. I asked him the reason (for this variation), to which he replied: The Messenger of God^* recited thus.

It is narrated on the authority of 'Amir Ibn Rabi'a (may God be pleased with him) that the Prophet^* said: Whenever you see a funeral procession, stand up for that until it moves away or is lowered on the ground.

It is narrated on the authority of 'Amir ibn Rabi'a (may God be pleased with him) that the Holy Prophet^* said: Should any one of you come across a funeral procession, and if he does not intend to accompany it, he must stand up until it passes by him or is placed upon the ground before it passes him.

It is reported on the authority of Ibn Juraij that the Holy Prophet^* said: Should anyone amongst you see a bier he must stand up so long as it is within sight in case he does not intend to follow it.

It is narrated on the authority of Abu Sa'id al-Khudri that the Holy Prophet^* said: When you follow a bier, do not sit until it is placed on the (ground).

It is narrated on the authority of Abu Sa'id al-Khudri that the Holy Prophet^* said: Whenever you come across a bier you should stand up, and he who follows it should not sit down till it is placed on the ground.

It is narrated on the authority of Jabir ibn 'Abdullah: There passed a bier and the Holy Prophet^* stood up for it and we also stood up along with him. We said: Messenger of God, that was the bier of a Jewess. Upon this he remarked: Verily, death is a matter of consternation, so whenever you come across a bier stand up.

Ibn Juraij told me that Abu Zubair heard Jabir say that the Holy Prophet^* kept standing for a bier until it disappeared.

Again Abu Zubair heard Jabir say that the Holy Prophet^* and his Companions kept standing for a bier of a Jew until it disappeared from sight.

It is narrated on the authority of Ibn Abu Laila that while Qais b. Sa'd and Sahl b. Hunaif were both in Qadislyya a bier passed by them and they both stood up. They were told that it was the bier of one of the people of the land (non-Muslim). They said that a bier passed before the Holy Prophet^* and he stood up. He was told that he (the dead man) was a Jew. Upon this he remarked: Was he not a human being or did he not have a soul? And in the hadith narrated by 'Amr b. Murra with the same chain of transmitters, (the words) are: "There passed a bier before us."

It is narrated on the authority of Waqid: Nafi' b. Jubair saw me and we were standing for a bier, while he was sitting and waiting for the bier to be placed on the ground. He said to me: What makes you keep standing? I said: I am waiting that the bier may be placed on the ground (and I am doing that) on the hadith narrated to me by Abu Sa'id al-Khudri. Upon this Nafi' said: Verily, Mas'ud b. Hakam reported to me on the authority of Hadrat 'Ali b. Abu Talib that the Holy Prophet^* stood up first (for a bier) and then sat down.

Mas'ud b. al-Hakam al-Ansari informed Nafi' that he had heard Hadrat 'Ali (may God be pleased with him), son of Abu Talib, say about the biers: Verily, the Holy Prophet^* used to stand first but later on kept sitting; but it is also narrated that Nafi' ibn Jubair saw Waqid b. 'Amr standing for a bier till it was placed down.

This hadith has been narrated by Yahya b. Sa'id with the same chain of transmitters.

It is narrated on the authority of Muhammad b. Munkadir that he said: I heard from Mas'ud b. al-Hakam who narrated it on the authority of Hadrat 'Ali that he said: We saw the Holy Prophet^* stood up for a (bier) and we also stood up; he sat down and we too sat down.

This hadith has been narrated by Shu'ba with the same chain of transmitters.

Jubair b. Nufair says: I heard it from 'Auf b. Malik that the Holy Prophet^* said prayer on the dead body, and I remembered his prayer: "O God! forgive him, have mercy upon him, give him peace and absolve him. Receive him with honour and make his grave spacious; wash him with water, snow and hail. Cleanse him from faults as Thou wouldst cleanse a white garment from impurity. Requite him with an abode more excellent than his abode, with a family better than his family, and with a mate better than his mate. Admit him to the Garden, and protect him from the torment of the grave and the torment of the Fire." ('Auf bin Malik) said: I earnestly desired that I were this dead body.

A hadith like this has been narrated through another chain of transmitters.

'Anas b. Malik said: I heard the Holy Prophet^* say (while offering prayer on a dead body): O God! forgive him, have mercy upon him. Give him peace and absolve him. Receive him with honour and make his grave spacious. Wash him with water, snow and hail, cleanse him from faults as is cleaned a white garment from impurity. Requite him with an abode more excellent than his abode, with a family better than his family, and with a mate better than his mate, and save him from the trial of the grave and torment of Hell. 'Auf b. Malik said: I earnestly desired that I were the dead person to receive the prayer of the Messenger of God^* as this dead body had (received).

Samura b. Jundub said: I prayed behind the Messenger of God^* and he prayed for a woman who had died in the state of delivery. He stood in front of her waist.

This hadith has been narrated by Husain with the same chain of transmitters, but no mention is made of Umm Ka'b.

Samura b. Jundub said: I was a young boy during the time of the Holy Prophet^* and I retained in my mind (what I learnt from him), and nothing restrained me from speaking except the fact that there were persons far more advanced in age than I. Verily, I said prayer behind the Messenger of God^* over a woman who had died in the state of delivery, and the Messenger of God^* stood up to say prayer in front of the middle part of her body. And in the tradition narrated on the authority of Ibn Muthanna the words are: "(The Holy Prophet) stood in the middle part of her body for offering prayer for her."

It is reported on the authority of Jabir ibn Samura that an unsaddled horse was brought to the Holy Prophet^* and he rode on it when he returned after having offered the funeral prayer of Ibn Dahdah and we walked on foot around him.

Jabir ibn Samura reported that the Holy Prophet^* said (funeral) prayer on Ibn Dahdah: then an unsaddled horse was brought to him and a person hobbled it, and he (the Messenger of God) rode upon it and it bounded and we followed it and ran after it. One of the people said that the Holy Prophet^* remarked: How many among hanging bunches in the Paradise are meant for Ibn Dahdah?

'Amir b. Sa'd b. Abu Waqqas told that Sa'd b. Abu Waqqas said during his illness of which he died: "Make a niche for me in the side of the grave and set up bricks over me as was done in case of God's Messenger^*.

Ibn 'Abbas said that a piece of red stuff was put in the grave of God's Messenger^*.

Thumama b. Shafayy reported: When we were with Fadala b. 'Ubaid in the country of the Romans at a place (known as) Rudis, a friend of ours died. Fadala b. 'Ubaid ordered to prepare a grave for him and then it was levelled; and then he said: I heard the Messenger of God^* commanding (us) to level the grave.

Abu'l-Hayyaj al-Asadi told that 'Ali (b. Abu Talib) said to him: Should I not send you on the same mission as God's Messenger^* sent me? Do not leave an image without obliterating it, or a high grave without levelling It. This hadith has been reported by Habib with the same chain of transmitters and he said: (Do not leave) a picture without obliterating it.

Jabir said: God's Messenger^* forbade that the graves should be plastered or they be used as sitting places (for the people), or a building should be built over them.

A hadith like this has been transmitted on the authority of Jabir b. 'Abdullah.

Jabir said that he was forbidden to build pucca graves.

Abu Huraira reported God's Messenger^* as saying: It is better that one of you should sit on live coats which would burn his clothing and come in contact with his skin than that he should sit on a grave.

A hadith like this has been narrated by Suhail with the same chain of transmitters.

Abu Marthad al-Ghanawi reported God's Messenger^* as saying: Do not sit on the graves and do not pray facing towards them.

Abu Marthad al-Ghanawi reported God's Messenger^* as saying: Do not pray facing towards the graves, and do not sit on them.

'Abbad b. 'Abdullah b. Zubair reported that 'A'isha ordered the bier of Sa'd b. Abu Waqqas to be brought into the mosque so that she should pray for him. The people disapproved this (act) of hers. She said: How soon the people have forgotten that the Messenger of God^* offered not the funeral prayer of Suhail b al-Baida' but in a mosque.

'Abbad b. 'Abdullah b. Zubair reported on the authority of 'A'isha that when Sa'd b. Abu Waqqas died, the wives of the Apostle of God^* sent message to bring his bier into the mosque so that they should offer prayer for him. They (the participants of the funeral) did accordingly, and it was placed in front of their apartments and they offered prayer for him. It was brought out of the door (known as) Bab al-Jana'iz which was towards the side of Maqa'id, and the news reached them (the wives of the Holy Prophet) that the people bad criticised this (i.e. offering of funeral prayer in the mosque) saying that it was not desirable to take the bier inside the mosque. This was conveyed to 'A'isha. She said: How hastily the people criticise that about which they know little. They criticise us for carrying the bier in the mosque. The Messenger of God^* offered not the funeral prayer of Suhail b. Baida' but in the innermost part of the mosque.

Abu Salama b. 'Abd al-Rahman reported on the authority ot 'A'isha that when Sa'd b. Abu Waqqas died she said: Bring it (the bier) into the mosque so that I offer prayer for him. But, this act of hers was disapproved. She said: By God, the Messenger of God^* offered prayer in the mosque for the two sons of Baida', viz, for Suhail and his brother.

'A'isha reported (that whenever it was her turn for God's Messenger [may peace be upon him] to spend the night with her) he would go out towards the end of the night to al-Baqi' and say: Peace be upon you, abode of a people who are believers. What you were promised would come to you tomorrow, you receiving it after some delay; and God willing we shall join you. O God, grant forgiveness to the inhabitants of Baqi' al-Gharqad. Qutaiba did not mention his words: "would come to you".

Muhammad b. Qais said (to the people): Should I not narrate to you (a hadith of the Holy Prophet) on my authority and on the authority of my mother? We thought that he meant the mother who had given him birth. He (Muhammad b. Qais) then reported that it was 'A'isha who had narrated this: Should I not narrate to you about myself and about the Messenger of God^*? We said: Yes. She said: When it was my turn for God's Messenger^* to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi'. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O 'A'isha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of God, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He struck me on the chest which caused me pain, and then said: Did you think that God and His Apostle would deal unjustly with you? She said: Whatsoever the people conceal, God will know it. He said: Gabriel came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as you were not fully dressed. I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may be frightened. He (Gabriel) said: Your Lord has commanded you to go to the inhabitants of Baqi' (to those lying in the graves) and beg pardon for them. I said: Messenger of God, how should I pray for them (How should I beg forgiveness for them)? He said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may God have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you.

Sulaiman b. Buraida narrated on the authority of his father that the Messenger of God^* used to teach them when they went out to the graveyard. One of the narrators used to say this in the narration transmitted on the authority of Abu Bakr: "Peace be upon the inhabitants of the city (i.e. graveyard)." In the hadith transmitted by Zuhair (the words are): "Peace be upon you, the inhabitants of the city, among the believers, and Muslims, and God willing we shall join you. I beg of God peace for us and for you."

Abu Huraira reported God's Messenger,^* as saying: I sought permission to beg forgiveness for my mother, but He did not grant it to me. I sought permission from Him to visit her grave, and He granted it (permission) to me.

Abu Huraira reported: The Apostle of God^* visited the grave of his mother and he wept, and moved others around him to tears, and said: I sought permission from my Lord to beg forgiveness for her but it was not granted to me, and I sought permission to visit her grave and it was granted to motel So visit the graves, for that makes you mindful of death.

Ibn Buraida reported on the authority of his father that the Messenger of God^* said: I forbade you to visit graves, but you may now visit them; I forbade you to eat the flesh of sacrificial animals after three days, but you way now keep it as along as you feel inclined; and I forbade you nabidh except in a water-skin, you may drink it from all kinds of water-skins, but you must not drink anything intoxicating.

This hadith has been narrated through another chain of transmitters.

Jabir b. Samura reported: (The dead body) of a person who had killed himself with a broad-headed arrow was brought before the Apostle of God^*, but he did not offer prayers for him.

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