Quran Spot

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This tradition has also been reported by Abu Suhail Nafi bin Malik bin Abi Amir through a different chain of narrators. It adds: He will be successful, by his father, if he speaks the truth; he will enter Paradise, by his father, if he speaks the truth.

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Ibn Shihab said: Umar bin Abdul Aziz was sitting on the pulpit and he somewhat postponed the afternoon prayer. Urwah bin al-Zubair said to him: Gabriel informed Muhammed صلی ‌اللہ ‌علیہ ‌وسلم of the time of prayer . So Umar said to him: Be sure of what you are saying . Urwah then replied: I heard Bashir bin Abu Masud say that he heard Abu Masud al-Ansari say that he heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلمsay: 'Gabriel came down and informed me of the time of prayer, and I prayed along with him, then prayed along with him, then I prayed along with him, then I prayed along with him, then I prayed along with him, reckoning with his fingers five times of the prayer. ' I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم offering the Duhr prayer when the sun had passed the meridian. Sometimes he would delay it when it was sever heat ; and I witnessed that he prayer the Asr prayer when the sun was high and bright before the yellowness had overcome it; then a man could go off after the prayer and reach Dhu'l-Hulaifah before the sunset, and he would pray Maghrib when the sun had set ; and he would pray the 'Isha prayer when darkness prevailed over the horizon; sometime he would delay it until the people assembled; and once he prayer the fair prayer in the darkness of dawn and at another time he prayed it when it became fairly light; but later on he continued to pray in the darkness of dawn until his death; he never prayed it again in the light of the dawn. Abu Dawud said: This tradition has been transmitted from al-Zuhri by Mamar, Malik, Ibn Uyainah, Shuaib bin Abi Hamzah, and al-Laith bin Saad and others; but they did not mention the time in which he (the Prophet) had prayer, nor did they explain it. And similarly it has been narrated by Hisham bin Urwah and Habib bin Abu Mazruq from Urwah like the report of Mamar and his companions. But Habib did not make a mention of Bashir. And Wahb bin Kaisan reported on the authority of Jabir from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم the time of the Maghrib prayer. He said: Next day he (Gabriel) came to him at the time of the Maghrib prayer when the sun had already set. (He came both days) at the same time. Abu Dawud said: Similarly, this tradition has been transmitted by Abu Hurairah from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. He said: Then he (Gabriel) led me in the sunset prayer next day at the same time. Similarly, this tradition has been narrated through a different chain by Abdullah bin Amr bin al-As, through a chain from Hassan bin Atiyyah, from Amr bin Shuaib, from his father, on the authority from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم.

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Abdullah bin Amr reported the Prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying: The time of the Zuhr prayer is as along as the time of the Asr prayer has not come; the time of the Asr prayer is as long as the sun has not become yellow ; the time of the Maghrib prayer is as long as the twilight has not ended; the time of the Isha prayer is up to midnight; and the time of the Fajr prayer is as long as the sun has not risen.

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Abu Barzah reported: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم would offer the Zuhr prayer when the sun had passed the meridian; he would offer Asr prayer after which one of us would visit the skirts of Madina and return him while the sun was still bright; I forgot what he said about the Maghrib prayer; he did not fear postponing the Isha prayer until a third of night had passed, or he said: until the midnight had passed. He would dislike sleeping before it or talking after it. And he would offer the Fajr prayer when a man could recognize his neighbor whom he recognized well; and he would recite from sixty to a hundred verses during it.

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Narrated Abdullah ibn Masud: The extent of the shadow when the Messenger of Allah prayed (the noon prayer) was three to five feet in summer and five to seven feet in winter.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: When the heat is violent, offer (the Zuhr) prayer when it becomes fairly cool, for the violent heat comes from the bubbling over the Hell.

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Anas bin Malik said the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to say the Asr prayer when the sun was high and bright and living, then one would go off to al-Awali and get there while the sun was still high.

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Khaythamah said: By the life of the sun is meant that you may find heat in it.

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Narrated Ali ibn Shayban: We came upon the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم in Madina. He would postpone the afternoon prayer as long as the sun remained white and clear.

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Abu Yunus, the freed slave of Aishah said: Aishah commanded me to write for her come passage from the Quran. She also added: When you reach the following verse, inform me: Be guardian of your prayers and of the midmost prayer (2: 238). When I reached it, I informed her. She asked me to write: Be guardians of your prayers, and of the midmost prayer, and of the Asr prayer, and stand up with devotion of Allah (2: 238). Aishah then said: I heard it from the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: If anyone says a rak'ah of the Asr prayer before sunset, he has observed (the Asr prayer), and if anyone performs a rak'ah of the Fajr prayer, he has observed (the Fajr prayer).

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Ibn Umar reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: Anyone who loses his Asr prayer is like a person whose family has perished and whose property has been plundered. Abu Dawud said: Abdullah bin Umar narrated the word utira (instead of wutira, meaning perished). The dispute on this point goes back to Ayyub. Al-Zuhri reported from Salim on the authority of this father from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم the word 'wutira'.

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Anas bin Malik said: We used to offer the Maghrib prayer with the Prophet صلی ‌اللہ ‌علیہ ‌وسلم and then shoot arrows, one of us could see the place where arrow would fall.

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Narrated Abu Ayyub: Marthad ibn Abdullah said: When Abu Ayyub came upon us to fight the infidels and in those days Uqbah ibn Amir was the Governor of Egypt, he (Uqbah) delayed the sunset prayer. Hence Abu Ayyub stood and said: What kind of prayer is this, Uqbah? He said: We were busy. He said: Did you not hear the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: My community will remain well, or he said: will remain on its natural condition, so long as it would not delay the evening prayer until the stars shine brightly just like a network.

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Abdullah bin Umar said: We remained one night waiting for the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم to offer the Isha prayer. He came out to us when one-third of the night has passed or even after it. We did not know whether anything kept him occupied or there was some other matter. When he came out, he said: Are you waiting for this prayer ? Were it not that it would impose a burden on my people, I would normally pray with them at this time. He then gave orders to the muadhdhin who declared that the time of the prayer had come.

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Narrated Abu Saeed al-Khudri: We observed the prayer after nightfall with the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم, and he did not come out till about half the night had passed. He then said: Take your places. We then took our places. Then he said: The people have prayed and gone to bed, but you are still engaged in prayer as long as you wait for the prayer. Were it not for the weakness of the weak and for the sickness of the sick. I would delay this prayer till half the night had gone.

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Rafi bin Khadij reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: Offer Fajr prayer at dawn, for it is most productive of rewards to you or most productive of reward.

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Narrated Umm Farwah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم was asked: Which of the actions is best? He replied: Observing prayer early in its period. Al-Khuzai narrated in his version from his aunt named Umm Farwah who took the oath of allegiance to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم: He was questioned.

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Narrated Fudalah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم taught me and what he taught me is this: Observe the five prayers regularly. He said: I told (him): I have many works at these times; so give me a comprehensive advice which, if I follow, should be enough for me. He said: Observe the two afternoon prayers (al-asrayn). But the term al-asrayn (two afternoon prayers) was not used in our language. Hence I said: What is al-asrayn? He said: A prayer before the sunrise and a prayer before the sunset (i. e. the dawn and the afternoon prayers).

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Narrated Abu Qatadah ibn Ribiyy: Allah, the Exalted said: I made five times' prayers obligatory on your people, and I took a guarantee that if anyone observes them regularly at their times, I shall admit him to Paradise; if anyone does not offer them regularly, there is no such guarantee of Mine for him.

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Narrated Abdullah ibn Masud: Amr ibn Maymun al-Awdi said: Muadh ibn Jabal, the Messenger of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came to us in Yemen, I heard his takbir (utterance of AllahuAkbar) in the dawn prayer. He was a man with loud voice. I began to love him. I did depart from him until I buried him dead in Syria (i. e. until his death). Then I searched for a person who had deep understanding in religion amongst the people after him. So I came to Ibn Masud and remained in his company until his death. He (Ibn Masud) said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said to me: How will you act when you are ruled by rulers who say prayer beyond its proper time? I said: What do you command me, Messenger of Allah, if I witness such a time? He replied: Offer the prayer at its proper time and also say your prayer along with them as a supererogatory prayer.

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Narrated Qabisah ibn Waqqas: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: After me you will be ruled by rulers who will delay the prayer and it will be to your credit but to their discredit. So pray with them so long as they pray facing the qiblah.

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Abu Hurairah reported: Another version of the above tradition adds: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Go away from this place of yours where inadvertence took hold of you. He then commanded Bilal who called for prayer and announced that the prayer in congregation was ready (i. e. he uttered the iqamah) and he observed prayer. Abu Dawud said: This tradition has been narrated by Malik, Sufyan bin Uyainah, al-Awzai, and Abd al-Razzaq from Mamar and Ibn Ishaq, none of them made a mention of the call for prayer (adman) in this version of the tradition narrated by al-Zuhri, and none of them attribute (this tradition) to him except al-Awzai and Aban al-'Attar on the authority of Mamar.

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Khalid bin Sumair said: Abdullah bin Rabah al-Ansari, whom the Ansar called faqih (juries), came to us from Madina, and reported us on the authority of Abu Qatadah al-Ansari, the horseman of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم saying: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم sent a military expedition consisting of the chief Companions. He then narrated the same story, saying Nothing awakened us except the rising sun. We stoop up in bewilderment, for our prayer. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Wait a little, wait a little. When the sun rose high, the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Those who sued to observer the two rak'ahs of Fajr prayer (sunnah prayer before obligatory prayer) should observe them. Then those who used to observe and those who would not observe stood up and said prayer. Then the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم commanded to call for prayer; the call for prayer was made accordingly. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم stood and led us in prayer. When he turned away (from the prayer) he said: We thank Allah for the fact that we were not engaged in any wordily affairs which detained us from our prayer. Instead our souls were in the hands of Allah. He released them whenever He wished. If any one of you gets morning prayer tomorrow at its proper time, he should offer a similar prayer as an atonement.

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This tradition has been transmitted through a different chain by Abu Qatadah to the same effect. This version adds: He performed ablution when the sun had arisen high and led them in prayer.

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Anas bin Malik reported the Prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying: If any one forgets a prayer or oversleeps, he should observe it when he remembers it ; there is no expiation for it except that.

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Narrated Amr ibn Umayyah ad-Damri: We were in the company of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم during one of his journeys. He overslept abandoning the morning prayer until the sun had arisen. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم awoke and said: Go away from this place. He then commanded Bilal to call for prayer. He called for prayer. They (the people) performed ablution and offered two rak'ahs of the morning prayer (sunnah prayer). He then commanded Bilal (to utter the iqamah, i. e. to summon the people to attend the prayer). He announced the prayer (i. e. uttered the iqamah) and he led them in the morning prayer.

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This tradition has also been transmitted through another chain of narrators by Dhu Mikhbar, the nephew of the Negus. This version adds: He (Bilal) called for prayer unhurriedly.

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Narrated Abdullah ibn Abbas: I was not commanded to build high mosques. Ibn Abbas said: You will certainly adorn them as the Jews and Christians did.

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Narrated Uthman ibn Abul As: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم commanded him to build a mosque at Taif where the idols were placed.

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Ibn Umar reported: The pillars of the mosque of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم during the life time of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم were made of the trunks of the palm-tree; they covered from the above by twigs of the palm-tree; they decayed during the caliphate of Abu Bakr. He built it afresh with trunks and twigs of the palm-tree. But they again decayed during the caliphate of Uthman. He, therefore, built it with bricks. That survives until today.

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Anas bin Malik said: The Mosque (of the Prophet) was built in the land of Banu al-Najjar which contained crops, palm trees and graves of the disbelievers. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Sell it to me for some price. They (Banu al-Najjar) replied: We do not want (any price). The palm-trees were cut off, and the crops removed and the graves of the disbelievers dug opened. He then narrated the rest of the tradition. But this version has the word forgive in the verse, instead of the word help . Musa said: Abd al-Warith also narrated this tradition in a like manner. The version of Abd al-Warith has the word dung-hill (instead of crop), and he asserted that he narrated this tradition to Hammad.

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Samurah reported that he wrote (a letter) to his sons: After (praising Allah and blessing the Prophet) that: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to command us to build mosques in our localities and keep them well and clean.

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Abu al-Walid said: I asked Ibn Umar about the gravel spread pin the mosque. He replied: One night the rain fell and the earth was moistened. A man was bringing the gravel (broken stones) in his cloth and spreading it beneath him. When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم finished his prayer, he said: How fine it is!

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Abu Hurairah reported (Abu Bakr said that in his opinion he narrated this tradition from the Prophet): The gravels adjure the person when removes them from the mosque.

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Ibn Umar reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: If we left this door for women (it would have been better). Nafi said: Ibn Umar did not enter (the door) until his death. The other except Abd al-Warith said: This was said by Umar (and not by Ibn Umar) and that is more correct.

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Nafi said: Umar bin al-Khattab used to prohibit (men) to enter through the door reserved for women.

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Abu Usaid al-Ansari reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: when any of you enters the mosque he should invoke blessing on the prophet صلی ‌اللہ ‌علیہ ‌وسلم and then he should say: O Allah, open to me the gates of thy mercy. And when he goes out, he should say: O Allah, I ask thee out of Thine abundance.

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This tradition has been narrated by Abu Qatadah through a different chain of transmitters to the same effect from the prophet صلی ‌اللہ ‌علیہ ‌وسلم. This version adds: then he may remain sitting (after praying two RAKAHS) or may go for his work.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying; one is considered to be at prayer so long as one is detained by prayer: Nothing prevents one from going home to one’s family except prayer.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying; one shall have the thing the for which one comes to the mosque.

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Anas bin Malik reported the Prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying: Spitting in the mosque is a sin and it is expiated by burying the spittle.

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Anas bin Malik reported: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Spitting phlegm in the mosque. . . The narrator then transmitted the rest of the tradition to the same effect.

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Narrated Abdullah al-Muharibi: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: When a man stands with the intention of saying prayer, or if any of you says prayer, he should not spit before him, nor at his right side; but he should do so at his left side, if there is a place for it; or he should spit under his left foot and then rub it off.

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Abu Saeed Al-khudri said: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم liked the twigs of the date-palm, and he often had one of them in his hand. He entered the mosque and saw phlegm in the wall towards qiblah and he scraped it. He then turned towards people in anger and said: Is any one of you is pleased to spit in his face? When any of you faces qiblah, he indeed faces his Lord, the Majestic the Glorious: the angels are at right side. Therefore, he should not spit on his right side or before him towards qiblah. He should spit towards his left side or beneath his foot. If he is in a hurry, he should do so-and-so. Describing it Ibn ‘Ajlan said: He should spit in his cloth and fold a part of it over the other.

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Abu al-Ala reported on the authority of his father: I came to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم who was saying prayer. He spat beneath his left foot

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Narrated Wathilah ibn al-Asqa: Abu Saeed said: I saw Wathilah ibn al-Asqa in the mosque of Damascus. He spat at the mat and then rubbed it with his foot. He was asked: Why did you do so? He said: Because I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم doing so.

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Anas bin Malik reported: A man entered the mosque on camel and made it kneel down, and then tied his leg with rope. He then asked: Who among you is Muhammad? The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم was sitting leaning upon something among them. We said to him: This white (man) who is leaning. The man said: O son of Abd al-Muttalib. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said; I already responded to you. The man (again) said: O Muhammad. I am asking you. The narrator then narrated the rest of the tradition.

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Abu Hurairah said: The Jews came to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم and he was sitting in the mosque among his Companions. They said: O Abu al-Qasim, a man and a woman have committed adultery

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Narrated Ali ibn Abu Talib: Abu Salih al-Ghifari reported: Ali (once) passed by Babylon during his travels. The muadhdhin (the person who calls for prayer) came to him to call for the afternoon prayer. When he passed by that place, he commanded to announce for the prayer. After finishing the prayer he said: My affectionate friend (i. e. the Prophet) prohibited me to say prayer in the graveyard. He also forbade me to offer prayer in Babylon because it is accursed.

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Narrated Saeed: and the narrator Musa said: As far as Amr thinks, the Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: The whole earth is a place of prayer except public baths and graveyards.

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Narrated As-Saburah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Command a boy to pray when he reaches the age of seven years. When he becomes ten years old, then beat him for prayer.

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This tradition has been narrated by Dawud bin Sawar al-Muzani through a different chain of transmitters and to the same effect. This version adds; if any of you marries his slave-girl to his male-slave or his servant, he should not look at her private part below her navel and above her knees. Abu Dawud said: Waki misunderstood the name of Dawud bin Sawar. Abu Dawud al-Tayalisi has narrated this tradition from him. He said: Anu Hamzah Sawar al-Sairafi.

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Narrated Abu Umayr ibn Anas: Abu Umayr reported on the authority of his uncle who was from the Ansar (the helpers of the Prophet): The Prophet صلی ‌اللہ ‌علیہ ‌وسلم was anxious as to how to gather the people for prayer. The people told him: Hoist a flag at the time of prayer; when they see it, they will inform one another. But he (the Prophet) did not like it. Then someone mentioned to him the horn. Ziyad said: A horn of the Jews. He (the Prophet) did not like it. He said: This is the matter of the Jews. Then they mentioned to him the bell of the Christians. He said: This is the matter of the Christians. Abdullah ibn Zayd returned anxiously from there because of the anxiety of the Messenger صلی ‌اللہ ‌علیہ ‌وسلم. He was then taught the call to prayer in his dream. Next day he came to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم and informed him about it. He said: Messenger of Allah, I was between sleep and wakefulness; all of a sudden a newcomer came (to me) and taught me the call to prayer. Umar ibn al-Khattab had also seen it in his dream before, but he kept it hidden for twenty days. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said to me (Umar): What did prevent you from saying it to me? He said: Abdullah ibn Zayd had already told you about it before me: hence I was ashamed. Then the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Bilal, stand up, see what Abdullah ibn Zayd tells you (to do), then do it. Bilal then called them to prayer. Abu Bishr reported on the authority of Abu Umayr: The Ansar thought that if Abdullah ibn Zayd had not been ill on that day, the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم would have made him muadhdhin.

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Abu Mahdhurah reported; I said; Messenger of Allah, teach me the method of ADHAN (how to pronounce the call to prayer). He wiped my forehead (with his hand) and asked me to pronounce; Allah is most great. Allah is most great. Allah is most great. Allah is most great, raising your voice while saying them (these words). Then you must raise your voice in making the testimony: I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah. Lowering your voice while saying them (these words). Then you must raise your voice in making the testimony: I testify that there is no god but Allah, I testify there is no god but Allah; I testify Muhammad is the Messenger of Allah, I testify Muhammad is the Messenger of Allah. Come to prayer, come to prayer; come to salvation, come to salvation. If it is the morning prayer, you must pronounce; prayer is better than sleep, prayer is better than sleep, Allah is most great; there is no god but Allah.

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Abu Mahdhurah reported ; The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم taught him nineteen phrases in ADHAN and seventeen phrases in IQAMAH. ADHAN runs; Allah is most great. Allah is most great. Allah is most great. Allah is most great; I testify that there is no god but Allah. I testify that Muhammad is the Messenger of Allah. I testify that Muhammad is the Messenger of Allah; I testify that there is no god but Allah. I testify that there is no god but Allah; I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is Messenger of Allah: come to prayer, come to prayer, come to salvation; Allah is most great, Allah is most great: there is no god but Allah. IQAMAH runs: Allah is most great, Allah is most great. Allah is most great, Allah is most great: I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah; come to prayer; come to prayer: come to salvation. Come to salvation; the time for prayer has come the time for prayer has come: Allah is most great, Allah is most great: there is no god but Allah. This is recorded in his collection (i. e., in the collection of the narrator Hammam bin Yahya) according to the tradition reported by Abu Mahdhurah (i. e., IQAMAH contains seventeen phrases)

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Abu Mahdhurah reported: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم taught me the call to prayer (adhan) verbatim; Allah is most great, Allah is most great, Allah is most great, Allah is most great; I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad is the Messenger of Allah; I testify that Muhammad is the Messenger of Allah; I testify that there is no god but Allah. I testify that there is no god but Allah; I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah; come to prayer, come to prayer; come to salvation, come to salvation. He used to pronounce “prayer is better than sleep” in the dawn prayer.

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Ibn Abi Laila said: Prayer passed through three stages. And out people narrated to us that Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said; it is to my liking that the prayer of Muslims or believers should be united (i. e., in congregation), so much so that I intended to send people to the houses to announce the time of prayer; and I also resolved that I should order people to stand at (the tops of) the forts and announce the time of the prayer for Muslims; and they struck the bell or were about to strike the bell (to announce the time for prayer). Then came a person from among the Ansar who said: Messenger of Allah, when I returned from you, as I saw your anxiety. I saw (in sleep) a person with two green clothes on him; he stood on the mosque and called (people) to prayer. He then sat down for a short while and stood up and pronounced in a like manner, except that he added: “The time for prayer has come”. If the people did not call me (a liar), and according to the version of Ibn al-Muthanna, if you did not call me (a liar). I would say that I was awake; I was awake; I was not asleep. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: According to the version of Ibn al-Muthanna, Allah has shown you a good (dream). But the version of Amr does not have the words: Allah has shown you a good (dream). Then ask Bilal to pronounce the ADHAN (to call to the prayer). Umar (in the meantime) said: I also had a dream like the one he had. But as he informed earlier. I was ashamed (to inform). Our people have narrated to us: when a person came (to the mosque during the prayer in congregation), he would ask (about the RAKAHS of prayer), and he would be informed about the number of RAKAHS already performed. They would stand (in prayer) along with the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم: some in standing position; others bowing; some sitting and some praying along with the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. Ibn al-Muthanna reported from Amr from Hussain bin Abi Laila, saying ; Until Muadh came. Shubah said ; I heard it from Hussain who said: I shall follow the position (in the prayer in which I find him (the prophet)). . . you should do in a similar way. Abu Dawud said: I then turned to the tradition reported by Amr bin Marzuq he said; then Ma’adh came and they (the people) hinted at him. Shubah said; I heard it from hussain who said: Muadh then said; I shall follow the position (in the prayer when I join it) in which I find him (the prophet). He then said: Muadh has prayer when I join it in which I find him (the prophet). He then said: Muadh has introduced for you a SUNNAH (a model behaviour), so you should do in a like manner. He said; our people have narrated to us; when the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came to Madina, he commanded them (the people) to keep fast for three days. Thereafter the Quranic verses with regard to the fasts during Ramadan were revealed. But they were people who were not accustomed to keep fast ; hence the keeping of the fasts was hard for them; so those who could not keep fast would feed an indigent; then the month”. The concession was granted to the patient and the traveler; all were commanded to keep fast.

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Anas reported; Bilal was commanded to pronounce Adhan in double pairs and IQAMAH in single pairs. Hammam added in his version; “except IQAMAH”.

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Narrated Abdullah ibn Umar: The words of adhan were pronounced from the time of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم twice in pairs (i. e. four times) each, and the words of iqamah were pronounced once in pairs (twice each), except that the phrase The time for prayer has come would be pronounced twice. When we heard iqamah, we would perform ablution, and go out for prayer. Shubah said: I did not hear Abu Jafar narrating any other tradition except this one.

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Narrated Abdullah ibn Zayd: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم intended to do many things for calling (the people) to prayer, but he did not do any of them. Then Abdullah ibn Zayd was taught in a dream how to pronounce the call to prayer. He came to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم and informed him. He said: Teach it to Bilal. He then taught him, and Bilal made a call to prayer. Abdullah said: I saw it in a dream and I wished to pronounce it, but he (the Prophet) said: You should pronounce iqamah.

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Narrated Ziyad ibn al-Harith as-Sudai: When the adhan for the dawn prayer was initially introduced, the Prophet صلی ‌اللہ ‌علیہ ‌وسلم commanded me to call the adhan and I did so. Then I began to ask: Should I utter iqamah, Messenger of Allah? But he began to look at the direction of the east, (waiting) for the break of dawn, and said: No. When the dawn broke, he came down and performed ablution and he then turned to me. In the meantime his Companions joined him. Then Bilal wanted to utter the iqamah, but the Prophet صلی ‌اللہ ‌علیہ ‌وسلم said to him: The man of Suda' has called the adhan, and he who calls the adhan utters the iqamah.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: when the call to prayer is made; the devil turns his back and breaks wind so as not to hear the call being made; but when the call is finished, he turns round. When the second call to prayer (iqamah) is made, he turns his back, and when the second call is finished, he turns round and suggest notions in the mind of the man (at prayer) to distract his attention, saying: remember such and such, referring to something the man did not have n mind, with the result that he does not know how much he has prayed.

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This tradition has also been transmitted through a different chain of narrators by Abu Hurairah who reported it in a similar manner from the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم.

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Abu Juhaifah reported: I came to the prophet صلی ‌اللہ ‌علیہ ‌وسلم at Makkah; he was sitting in a tent made of leather. Then Bilal came out and called to prayer. I looked at his mouth following him this side and that side (i. e., right and left). Later at his Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came out clad in a red suit, i. e, wearing the sheets of the Yemen, of the Qatri design. The version narrated by Musa has the word; “I saw Bilal going towards al-Abtah”. He then made a call to prayer. When he reached the words “ come to prayer, come to salvation”. He turned his neck right and left, respectively; he did not turn himself (with his whole body). He then entered (his house) and came out with a lancet. The narrator then reported the rest of the tradition.

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Abu Saeed Al-Khudri reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: When you hear the Adhan, you should repeat the same words as the Muadhdhin pronounces.

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Narrated Abdullah ibn Amr ibn al-As: A man said: Messenger of Allah, the muadhdhins excel us. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Say (the same words) as they say, and when you come to the end, make a petition and that will be granted to you.

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Aishah said that when the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم heard the Muadhdhin uttering the testimony, he would say: “And I too, and I too”.

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Narrated Abu Umamah, or one of the Companion of the Prophet: Bilal began the Iqamah, and when he said: The time for prayer has come, the Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: May Allah establish it and cause it to continue.

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Narrated Umm Salamah, Ummul Muminin: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم taught me to say when the adhan for the sunset prayer was called; O Allah, this is the time when Thy night comes on, Thy day retires, and the voices of Thy summoners are heard, so forgive me.

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Narrated Abdullah ibn Umar: Bilal made a call to prayer before the break of dawn; the Prophet صلی ‌اللہ ‌علیہ ‌وسلم, therefore, commanded him to return and make a call: Lo! the servant of Allah (i. e. I) had slept (hence this mistake). The version of Musa has the addition: He returned and made a call: Lo! the servant of Allah had slept. Abu Dawud said: This tradition has been narrated by al-Darawardi from Ubaid Allah on the authority of Ibn Umar saying: There was a muadhdhin of Umar, named Masud. He then narrated the rest of the tradition. This version is more correct than that one

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Narrated Bilal: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said to Bilal: Do not call adhan until the dawn appears clearly to you in this way, stretching his hand in latitude. Abu Dawud said: Shaddad did not see Bilal.

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Aishah reported: Ibn Umm Maktum was the muadhdhin of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم and he was blind.

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Jabir bin Samurah said: Bilal would call the Adhan, then he used come to wait. When he would see that the prophet صلی ‌اللہ ‌علیہ ‌وسلم had come out (of his house), he would pronounce the iqama.

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Abu Qatadah reported on the authority of his father: the prophet صلی ‌اللہ ‌علیہ ‌وسلم said; When the Iqamah for prayer is pronounced, do not stand until you see me. Abu Dawud said: this has been narrated by Ayyub and Hajjaj al-Sawwaf from Yahya and Hisham al-Duatawa’i in a similar way, saying: Yahya wrote to me (in this way). And this has been narrated by Muawiyah bin Sallam and Ali bin al-Mubarak from Yahya: “Until you see me and show tranquility”.

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Abu Hurairah reported: when the Iqamah was pronounced for prayer during the time of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم, the people would take their seats before the prophet صلی ‌اللہ ‌علیہ ‌وسلم came to his seat.

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Awn bin Kahmas reported on the authority of his father Kahmas: we stood for praying at Mina when the Imam had not come out. Some of us sat down (and I too). An old man from Kufah said to me: Why did you down? I said: Ibn Buraidah, this is Sumud (i. e., waiting for the Imam in the standing condition). The old man then narrated a tradition from Abdur-Rahman bin ‘Awaajah on the authority of al-Bara bin Azib: We would stand in rows during the time of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم for a long time before he pronounced Takbir. He further said; Allah, the Exalted and Mighty, sends blessings and the angles invoke blessings for those who are nearer to the front rows. No step is more liking to Allah than a step which one takes to join the row (of the prayer).

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Abu al-Nadr said: when the Iqamah was pronounced and the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم saw that they (the people) were small in number, he would sit down, nd would not pray; but when he saw them (the people) large in number, he would pray

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Narrated Abud Darda: I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: If there are three men in a village or in the desert among whom prayer is not offered (in congregation), the devil has got the mastery over them. So observe (prayer) in congregation), for the wolf eats only the straggling animal. Saib said: By the word Jama'ah he meant saying prayer in company or in congregation.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: I thought about giving orders to some youths for gathering a bundle of firewood, then going off to some people who their prayers in their homes without any excuse, and burning down their houses over them. I (Yazid bin Yazid) said: I asked Yazid bin al-Asamm: Abu Awf did he mean Friday (prayer) or any other? He replied: may my ears become deaf if I have not heard Abu Hurairah narrating it from the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم; He did not mention Friday (prayer) or any other.

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Narrated Abdullah ibn Abbas: If anyone hears him who makes the call to prayer and is not prevented from joining the congregation by any excuse--he was asked what an excuse consisted of and replied that it was fear or illness--the prayer he offers will not be accepted from him.

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Narrated Ibn Umm Maktum: Messenger of Allah, there are many venomous creatures and wild beasts in Madina (so allow me to pray in my house because I am blind). The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Do you hear the call, Come to prayer, Come to salvation ? (He said: Yes. ) Then you must come. Abu Dawud said: Al-Qasim al-Jarmi has narrated this tradition from Sufyan in a similar manner. But his version does not contain the words Then you must come.

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Uthman bin Affan reported the Messenger of Allah (may peace be him) as saying; if anyone says the night prayer in congregation, he is like one who keeps vigil (in prayer) till midnight; and he who says both the night and dawn prayer in congregation is like one who keeps vigil (in prayer) the whole night.

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Ubayy bin Kaab said: There was a certain person, out of all people of Madina, who used to pray in the mosque. I do not know that any one of them lived at a farther distance than that man. Still he never missed the prayer in congregation in the mosque. I said: it would be better if you buy a donkey and ride it in heat and darkness. He said: I do not like that my house be by the side of the mosque. The discourse reached the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He said him about it. He said: I did it so that my walking to the mosque and return to my home when I return be recorded. He said: Allah has granted all this to you; Allah has granted all that you reckoned.

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Narrated Abu Saeed al-Khudri: Prayer in congregation is equivalent to twenty-five prayers (offered alone). If he prays in a jungle, and performs its bowing and prostrations perfectly, it becomes equivalent to fifty prayers (in respect of reward). Abu Dawud said: Abd al-Walid bin Ziyad narrated in his version of this tradition: Prayer said by a single person in a jungle is more excellent by multiplied degrees than prayer said in congregation.

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Narrated Kab ibn Ujrah: Abu Thumamah al-Hannat said that Kab ibn Ujrah met him while he was going to the mosque; one of the two (companions) met his companion (on his way to the mosque) And he met crossing the fingers of my both hands. He prohibited me to do so, and said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم has said: If any of you performs ablution, and performs his ablution perfectly, and then goes out intending for the mosque, he should not cross the fingers of his hand because he is already in prayer.

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Narrated Abu Hurairah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: whoever performs ablution, and performs his ablution perfectly, and then goes to the mosque and finds that the people had finished the prayer (in congregation), Allah will give him a reward like one who prayed in congregation and attended it; The reward of those who prayed in congregation will not be curtailed

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Ibn Umar reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying; Do not prevent the female servant your women from visiting the mosques of Allah.

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Abdullah bin Umar reported the prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying; Allow women to visit the mosque at night. A son of his (Bilal) said; I swear by Allah, we shall certainly not allow them because they will defraud. I swear by Allah, we shall not allow them. He (Ibn Umar) abused him and became angry at him and said: I tell you that the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Allow them; yet you say; we shall not allow them.

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Abdullah (bin Masud) reported the prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying; it is more excellent for a woman to pray in her house than in her courtyard, and more excellent for her to pray in her private chamber than in her house.

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Abu Hurairah said: I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: When the iqamah is pronounced for prayer, do not come to it running, but come walking (slowly). You should observe tranquility. The part of the prayer you get (along with the imam) offer it, and the part you miss complete it (afterwards). Abu Dawud said: The version narrated by al-Zubaidi, Ibn Abi Dhi’b, Ibrahim bin Saad, Mamar, Shuaib bin Abi Hamzah on the authority of al-Zuhri has the words: “the part you miss then complete it”. Ibn ‘Uyainah alone narrated from al-Zuhri the words “then offer it afterwards”. And Muhammad bin Amr narrated from Abu Salamah on the authority of Abu Hurairah, and Jafar bin Rabiah narrated from al-A’raj on the authority of Abu Hurairah the words “then complete it”. And Ibn Masud narrated from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم and Abu Qatadah and Anas reported from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم the words” then complete it”.

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Narrated Saeed al-Khudri: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم saw a person praying alone. He said: Is there any man who may do good with this (man) and pray along with him.

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Jabir bin Yazid reported on the authority of his father: I said the morning prayer along with the prophet صلی ‌اللہ ‌علیہ ‌وسلم at Mina. He narrated the rest of the tradition to the same effect.

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A man from Banu Asad bin Khuzaimah asked Abu Ayyub al-Ansari: if one of us prays in his house, then comes to the mosque and finds that the iqamah is being called, and if I pray along with them ( in congregation), I feel something inside about it. Abu Ayyub replied: We asked the Prophet صلی ‌اللہ ‌علیہ ‌وسلم about it. He said: That is a share from the spoils received by the warriors (i. e. he will receive double the reward of the prayer).

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Narrated Uqbah ibn Amir: I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: He who leads the people in prayer, and he does so at the right time, will receive, as well as those who are led (in prayer) will get (the reward). He who delays (prayer) from the appointed time will be responsible (for this delay) and not those who are led in prayer.

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Abu Masud al-Badri reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: The one of you who is most versed in the Books of Allah should act as imam for the people; and the one who is the earliest of them in reciting (the Quran); if they are equally versed in reciting it, then the earliest of them to emigrate (to Madina); if they emigrated at the same time, then the oldest of them. No man must lead another in prayer in his house (i. e. in the house of a latter) or where the latter has authority, or sit in his place of honor without his permission. Shubah said: I asked Ismail: what is the meaning of his place of honor? He replied: his throne.

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This tradition has been transmitted through a different chain by Abu Masud This version has words ; “If they are equally versed in recitation, then the one who has most knowledge of the Sunnah ; if they are equal with regard to (the knowledge of) the Sunnah, then the earliest of them to emigrate (to Madina)”. He did not narrate the words; “ The earliest of them in recitation”. Abu Dawud said: Hajjaj bin Artata reported from Ismail: Do not sit in the place of honour of anyone except with his permission.

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This tradition has also been transmitted through a different chain by Amr bin Salamah. This version says: “I used to lead them in prayer with a sheet of cloth on me that was patched and torn. When I prostrated myself, my buttocks were disclosed.

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Ibn Umar said: when the first emigrants came (to Madina), they stayed at al-‘Asbah (a place near Madina) before the advent of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. Salim, the client of Abu Hudhaifah, acted as their imam, as he knew the Quran better than all of them, al-Haitham (the narrator) added: and Umar bin al-Khattab and Abu Salamah bin Abd al-Asad were among them.

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Narrated Abdullah ibn Abbas: Let the best among you call the adhan for you, and the Quran-readers act as your imams.

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This tradition has also been narrated through a different chain of transmitters by Umm Waraqah daughter of Abdullah bin al-Harith. The first version is complete. This version goes: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to visit her at her house. He appointed a Muadhdhin to call adhan for her; and he commanded her to lead the inmates of her house in prayer. Abdur-Rahman said: I saw her Muadhdhin who was an old man.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: The obligatory prayer is essential behind every Muslim, pious or impious, even if he has committed a sins.

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Abu Atiyyah, a freed slave of us, said: Malik bin al-Huwairith came to this place of prayer of ours, and the iqamah for prayer was called. We said to him: Come forward and lead the prayer. He said to us: Put one of your own men forward to lead you in prayer. I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: If anyone visits people, he should not lead them in prayer, but some person of them should lead the prayer.

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Adi bin Thabit al-Ansari said; A man related to me that (once) he was in the company of Ammar bin yasir in al-Mada’in (a city near Ku’fah). The IQAMAH was called for prayer: Ammar came forward and stood on a shop (or a beach) and prayed while the people stood on a lower place than he. Hudaifah came forward and took him by the hands and Ammar followed him till Hudaifah brought him down. When Ammar finished his prayer. Hudaifah said to him: Did you not hear the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: When a man leads the people in prayer, he must not stand in a position higher than theirs, or words to that effect? Ammar replied: that is why I followed you when you took me by the hand.

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Jabir bin Abdullah said: Muadh bin Jabal would pray along the prophet صلی ‌اللہ ‌علیہ ‌وسلم, then go and lead his people in prayer.

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Narrated Jabir ibn Abdullah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم rode a horse in Madina. It threw him off at the root of a date-palm. His foot was injured. We visited him to inquire about his illness. We found him praying sitting in the apartment of Aishah. We, therefore, stood, (praying) behind him. He kept silent. We again visited him to inquire about his illness. He offered the obligatory prayer sitting. We, therefore, stood (praying) behind him; he made a sign to us and we sat down. When he finished the prayer, he said: When the imam prays sitting, pray sitting; and when the imam prays standing, pray standing, and do not act as the people of Persia used to act with their chiefs (i. e. the people stood and they were sitting).

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Narrated Abu Hurairah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: The imam is appointed only to be followed. This version adds: When he recites (the Quran), keep silent. Abu Dawud said: The addition of the words When he recites, keep silent in this version are not guarded. The misunderstanding, according to us, is on the part of Abu Khalid (a narrator).

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Jabir said: when the prophet صلی ‌اللہ ‌علیہ ‌وسلم became seriously ill, we prayed behind him while he was sitting and Abu Bakr was calling “Allah is most great “ to cause the people to hear the TAKBIR. Then he (the narrators) narrated the rest of the tradition.

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Anas said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم entered upon Umm Haram. The people (in her house) brought some cooking oil dates to him. He said; Put it (dates) back in its container and return it (cooking oil) to its bag, because I am keeping fast. He then stood and led us in prayer two Rak’ahs of supererogatory prayer. Then Umm Sulaim and Umm Haram stood behind us (i. e., the men). Thabit (the narrator) said: I understand that Anas said; he (the prophet) made me stand on his right side.

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Abdullah bin Abbas said: when I was spending a night in the house of my maternal aunt Maimunah, the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم got up at night, opened the mouth of the water skin and performed ablution. He then closed the mouth of the water-skin and stood for prayer. Then I got up and performed ablution as he did ; then I came and stood on his left side. He took my hand, turned me round behind his back and set me on his right side; and I prayed along with him.

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Anas bin Malik said that his grandmother Mulaikah the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم to take meals which the prepared for him. He took some of it and prayed. He said: Get up, I shall lead you in prayer. Anas said: I got up and took a mat which had become black on account of long use. I then washed it with water. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم stood upon it. I and the orphan (Ibn Abi Dumairah, the freed slave of the prophet) stood in a row behind him. The old women stood behind us. He then led us two RAKAHs in prayer and went away.

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Narrated Yazid ibn al-Aswad: Jabir ibn Yazid ibn al-Aswad reported on the authority of his father: I prayed behind the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. When he finished the prayer, he would turn (his face from the direction of the Kabah).

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Narrated Mughirah ibn Shubah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: The Imam should not pray at the place where he led the prayer until he removes (from there). Abu Dawud said: Ata al-Khurasani did not see Mughirah bin Shubah (This tradition is, therefore munqati', i. e. a link is missing in the chain).

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Narrated Ali ibn Abu Talib: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: The key of prayer is purification; takbir (saying Allah is most great ) makes (all acts which break prayer) unlawful and taslim (uttering the salutation) makes (all such acts) lawful.

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Al-Bara who is not a liar said; when they (the companions) raised their heads from bowing along with the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم, they would stand up, and when they saw him that he went down in prostration, they would prostrate (following the prophet).

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Al-Bara (bin Azib)said; They (the Companions) used to pray along with the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. When he bowed, they bowed; and when he said, “Allah listens to him who praises him”, they remained standing until they saw that he placed his placed his forehead on the ground: then they would follow him صلی ‌اللہ ‌علیہ ‌وسلم

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Anas said: The prophet صلی ‌اللہ ‌علیہ ‌وسلم persuaded them to say prayer in congregation and prohibited them to leave before he goes away from the prayer.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: None of you should pray in a single garment of which no part comes over the shoulders.

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Umar bin Abu Salamah said: I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم praying girded with a single (piece of) cloth, place its two ends over his shoulders.

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Sahl bin Saad said: I saw the people tying their wrappers over their necks like children due to the narrowness of the wrappers behind the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم during prayer. Someone said: Body of women, do not raise your heads until the men raise (their heads).

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Narrated Salamah ibn al-Akwa: I said: Messenger of Allah, I am a man who goes out hunting; may I pray in a single shirt? He replied: Yes, but fasten it even if it should be with a thorn.

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Ubadah bin al-Samit said: we came to Jabir bin Abdullah. He said: I (Jabir) accompanied the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم in a battle. He got up to pray. I had a sheet of cloth upon me, and I began to cross both the ends, but they did not reach (my shoulders). It had fringes which I turned over and crossed the two ends, and bowed down retaining it with my neck lest it should fall down. Then I came and stood on the left side of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He then took and brought me around him and set me on his right side. Then Ibn Sakhr came and stood on his left side. he then took us with his both hands and made us stand behind him. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم began to look at me furtive glances, but I could not understand. When I understood, he hinted at me tie the wrapper. When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم finished the prayer, he said (to me): O Jabir. I said; Yes, Messenger of Allah. He said; if it (the sheet) is wide, cross both its ends (over the shoulders); if it is tight, tie it over your loins.

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Narrated Buraydah ibn al-Hasib: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم prohibited us to pray in a sheet of cloth without crossing both its ends, and he also prohibited us to pray in a wrapper without putting on a sheet.

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Abu Hurairah said: while a man was praying letting his lower garment trail, the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said to him: Go and perform ablution. He, therefore, went and performed ablution and then returned. He (the prophet) again said: Go and perform ablution. He again went, performed ablution and returned. A man said to him (the prophet): Messenger of Allah, why did you order him to perform ablution? He said: he was praying with lower garment trailing, and does not accept the prayer of a man who lets his lower garment trail.

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Umm Salamah said that she asked the prophet صلی ‌اللہ ‌علیہ ‌وسلم; Can a woman pray in a shirt and veil without wearing a lower garment? He replied: if the shirt is ample and covers the surface of her feet. Abu Dawud said: This tradition has been transmitted by Malik bin Anas, Bakr bin Mudar, Hafs bin Ghiyaht, Ismail bin Jafar, Ibn Abu Dhi'b, and Ibn Ishaq from Muhammad bin Zaid on the authority of his mother who narrated from Umm Salamah. None of these narrators mention the name of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. They reported it directly from Umm Salamah.

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Muhammad said: Aishah came to Sufiyyah Umm Talhat al-Talhat and seeing her daughter she said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم entered (into the house) and there was a girl in my apartment. He gave his lower garment (wrapper) to me and said; tear it into two pieces and give one-half to this (girl) and the other half to the girl with Umm Salamah. I think she has reached puberty, or (he said) I think have reached puberty. Abu Dawud said: Hisham has narrated it similarly from Muhammad bin sirin.

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Ibn Juraij said; I often saw Ata praying while letting his garment trail. Abu Dawud said: This (practice of Ata) weakens the tradition (narrated by Abu Hurairah).

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Narrated Abu Rafi: Saeed ibn Abu Saeed al-Maqburi reported on the authority of his father that he saw Abu Rafi the freed slave of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم, passing by Hasan ibn Ali (Allah be pleased with them) when he was standing offering his prayer. He had tied the back knot of his hair. Abu Rafi untied it. Hasan turned to him with anger, Abu Rafi said to him: Concentrate on your prayer and do not be angry: I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: This is the seat of the devil, referring to the back knot of the hair.

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Narrated Abdullah ibn as-Saib: I saw the Prophet صلی ‌اللہ ‌علیہ ‌وسلم praying on the day of the conquest of Makkah and he had placed his shoe at his left side.

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Narrated Abu Saeed al-Khudri: While the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم was leading his Companions in prayer, he took off his sandals and laid them on his left side; so when the people saw this, they removed their sandals. When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم finished his prayer, he asked: What made you remove your sandals? The replied: We saw you remove your sandals, so we removed our sandals. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم then said: Gabriel came to me and informed me that there was filth in them. When any of you comes to the mosque, he should see; if he finds filth on his sandals, he should wipe it off and pray in them.

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Narrated Aws ibn Thabit al-Ansari: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Act differently from the Jews, for they do not pray in their sandals or their shoes.

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Narrated Abu Hurairah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: When any of you prays, he should not place his sandals on his right side or on his left so as to be on the right side of someone else, unless no one is at his left, but should place them between his feet.

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Maimunah bint al-Harith reported: the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to pray while. I was by his side in the state of menstruation. Sometime his cloth would touch me when he prostrated. He would pray on a small mat.

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Anas bin Malik said; the prophet صلی ‌اللہ ‌علیہ ‌وسلم used to visit Umm Sulaim. Sometimes the time for prayer would come and he would pray on out carpet that was really a mat. She (Umm Sulaim) used to wash it with water.

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Anas bin Malik said: we used to pray along with the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم in intense heat. When any of us could not rest his face on bare ground while prostrating due to intense heat he spread his cloth and would prostrate on it.

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Al-Numan bin Bashir said: the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم paid attention to the people and said three times; straighten your rows (in prayer); by Allah, you must straighten your rows, or Allah will certainly put your faces in contrary directions. I then saw that every person stood in prayer keeping his shoulder close to that of the other, and his knee close to that of the other, and his ankle close to that of the other.

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Narrated Al-Bara ibn Azib: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to pass through the row from one side to the other; he used to set out chests and shoulders in order, and say: Do not be irregular. And he would say: Allah and His angels bless those who are near the first rows.

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Narrated Abdullah ibn Umar: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Set the rows in order, stand shoulder to shoulder, close the gaps, be pliant in the hands of your brethren, and do not leave openings for the devil. If anyone joins up a row, Allah will join him up, but if anyone breaks a row, Allah will cut him off. Abu Dawud said: The name of Abu Shjrah is Kathir bin Murrah.

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Anas reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: Straighten your rows for the straightening of the rows is part of perfecting the prayer.

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This tradition has also ben transmitted by Anas through a different chain of transmitters. This version goes: when the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم stood for prayer, he took it (the stick) in his right hand and turning (to the right side) said; keep straight and straighten your rows. He then took it in his left hand and said; keep straight and straighten your rows.

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Narrated Abdullah ibn Abbas: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: The best of you are those whose shoulders are soft in prayer.

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Abu Masud reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: let those of your who are sedate and prudent be near me, then those who are next to them, then those who are next to them.

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Narrated Aishah, Ummul Muminin: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Allah and His angels bless those who are on the right flanks of the rows.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: the best of the men’s row is the first and the worst of them is the last, but the best of the women’s rows is the last and the worst of them is the first.

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Abu Saeed Al-Khudri said; The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم saw a tendency among his companions to go to the back. 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 to the back till Allah would put them at the back.

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Narrated Wabisah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم saw a man praying alone behind the row. He ordered him to repeat. Sulayman ibn Harb said: The prayer.

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Al-Hasan reported: Abu Bakrah came when the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم was bowing. So he bowed without the row (before joining it). He then went to the row. When the prophet صلی ‌اللہ ‌علیہ ‌وسلم finished his prayer, he said: which of your bowed without the row, and then went to the row? Abu Bakrah said; it was i. the prophet صلی ‌اللہ ‌علیہ ‌وسلم said: May Allah increase your eagerness! but do not do it again.

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Ata said: The back of the saddle is (about) one cubit (in height) or more than that.

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Abu Juhaifah said: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم led them in prayer at al-Batha', with a staff set up in front of him. (He prayed) two rak'ahs of the Zuhr prayer and two rak'ahs of the Asr prayer. The women and the donkeys would pass in front of the staff.

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This tradition has also been reported by Abu Hurairah through a different chain of narrators. Abu Hurairah reported: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: . . . . . . He then narrated the tradition about drawing the line. Sufyan said: We did not find anything by which we could reinforce this tradition, and this has been narrated only through this chain. He (Ali bin al-Madini, a narrator) said: I said to Sufyan: There is a difference of opinion of the name (Abu Muhammad bin Amr). He pondered for a moment and then said: I do not remember except Abu Muhammad bin Amr Sufyan said: A man had come to Kufah after the death of Ismail bin Umayyah ; he was seeking Abu Muhammad until he found him. He asked him (about this tradition) but he became confused. Abu Dawud said: I heard Ahmad bin Hanbal who was questioned many times how the line should be drawn. He replied: In this way. horizontally like crescent. Abu Dawud said: I heard Musaddad say: Ibn Dawud said: The line should be drawn perpendicularly. Abu Dawud said: I heard Ahmad bin Hanbal describing many times how the line should be drawn. He said: In this way horizontally in the round semi-circular form like the crescent, that is (the line should be) a curve.

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Ibn Umar said: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم used to pray facing his camel.

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Narrated Abdullah ibn Abbas: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Do not pray behind a sleeping or a talking person.

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Sahl said: The distance between the place where the Prophet صلی ‌اللہ ‌علیہ ‌وسلم stood and the qiblah (i. e. the sutrah or the wall of the mosque) was as much as to allow a goat to pass.

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Abu Saeed al-Khudri reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: When one of you prays, he should pray facing the sutrah (screen or covering) and he should keep himself close to it. He then narrated the tradition to the same effect.

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Abu Salih said: I narrate what I witnesses from Abu Saeed and heard from him. Abu Saeed entered upon Marwan and said: I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: When one of you prays facing any object which conceals him from people, and someone wishes to pass in front of him, he should strike him at his chest; if he refuses (to go), he should fight him; he is only a devil. Abu Dawud said: Sufyan Ath-Thawri said: A person arrogantly walks in front of me while I am praying, so I stop him, and a weak person passes, so I dont stop him.

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Hafs reported that the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying, and the other version of this tradition transmitted through a different chain has: Abu Dharr said (and not the Prophet): If there is not anything like the back of a saddle in front of a man who is praying, then a donkey, a black dog, and a woman cut off his prayer. I asked him: Why has the black dog been specified, distinguishing it from a red, a yellow and a white dog? He replied: My nephew, I also asked the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم the same question as you asked me. He said: The black dog is a devil.

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Narrated Abdullah ibn Abbas: Ikrimah reported on the authority of Ibn Abbas, saying: I think the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: When one of you prays without a sutrah, a dog, an ass, a pig, a Jew, a Magian, and a woman cut off his prayer, but it will suffice if they pass in front of him at a distance of over a stone's throw. Abu Dawud said: There is something about this tradition in my heart. I used to discuss it with Ibrahim and others. I did not find anyone who narrated it from Hisham and knew it. I did not know anyone who reported it from Hisham and knew it. I did not know anyone who related it from Hisham. I think the confusion is on the part of Ibn Abi Saminah that is, Muhammad bin Ismail al-Basri, the freed slave of Banu Hisham. In this tradition the mention of words a Magian is rejected; the mention of the words at a stone's throw and a pig is rejected. Abu Dawud said: I did not hear this tradition except from Muhammad bin Ismail bin Samurrah and I think he was mistaken because he used to narrate to us from his memory.

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This tradition as also been reported by Saeed through the same chain of narrators and to the same effect. He added: He cut off our prayer, may Allah cut off his walking. Abu Dawud said: This version narrated by Mushir on the authority of Saeed has: He cut off our prayer.

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Amr bin Shuaib reported from his father on the authority of his grand-father: We came down from the mountain pass of Adhaakhir in the company of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. The time of prayer came and he prayed facing a direction of prayer, and we were (standing) behind him. Then a kid came and passed in front of him. He kept on stopping it until he brought his stomach near the wall (to detain it), and at last it passed behind him, or as Musaddad said.

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Narrated Aishah, Ummul Muminin: I was sleeping in front of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم with my legs between him and the qiblah. Shubah said: I think she said: I was menstruating. Abu Dawud said: This tradition has been narrated by al-Zuhri, Ata, Abu Bakr bin Hafs, Hisham bin Urwah, 'Irak bin Malik, Abu al-Aswad and Tamim bin Salamah; all transmitted from Urwah on the authority of Aishah. Ibrahim narrated from al-Aswad on the authority of Aishah. Abu al-Duha narrated from Masruq on the authority of Aishah. Al-Qasim bin Muhammad and Abu Salamah narrated it from 'Aishah. All these narrators did not mention the words And I was menstruating.

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Aishah said: I used to sleep with my legs in front of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم when he would offer his prayer at night (i. e. tahajjud prayer offered towards the end of the night. ). When he prostrated himself he struck my legs, and I drew them up and he then prostrated.

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Narrated Aishah, Ummul Muminin: I used to sleep lying between the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم and the qiblah. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to pray when I (was lying) in front of him. When he wanted to offer the witr prayer - added by the narrator Uthman - he pinched me - then the narrators are agreed - and said: Set aside.

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Narrated Abdullah ibn Abbas: AbusSahba' said: We discussed the things that cut off the prayer according to Ibn Abbas. He said: I and a boy from Banu Abdul Muttalib came riding a donkey, and the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم was leading the people in prayer. He dismounted and I also dismounted. I left the donkey in front of the row (of the worshippers). He (the Prophet) did not pay attention to that. Then two girls from Banu Abdul Muttalib came and joined the row in the middle, but he paid no attention to that.

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Narrated Al-Fadl ibn Abbas: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came to us accompanied by Abbas when we were in open country belonging to us. He prayed in a desert with no sutrah in front of him, and a she-ass and a bitch of ours were playing in front of him, but he paid no attention to that.

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Abu al-Waddak said: A youth from the Quraish passed in front of Abu Saeed Al-Khudri who was praying. He repulsed him. He returned again. He then repulsed him for the third time. When he finished the prayer, he said: Nothing cuts off prayer; but the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Repulse as much as you can, for he is just a devil. Abu Dawud said: If two traditions of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم conflict, the practice of the Companions after him should be taken into consideration.

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Abdullah bin Umar said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to raise his hands opposite his shoulders when he began prayer, then he uttered takbir (Allah is most great) in the same condition, and then he bowed. And when he raised his back (head) after bowing he raised them opposite his shoulders, and said: “Allah listens to him who praises Him. ” But he did not raise his hand when he prostrated himself; he rather raised them when he uttered the takbir (Allah is most great) before bowing until his prayer is finished.

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Wail bin Hujr said that he saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم raise his hands when he uttered the takbir (Allah is most great).

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Narrated Wail ibn Hujr: I purposely looked at the prayer of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم, how he offered it. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم stood up, faced the direction of the qiblah and uttered the takbir (Allah is most great) and then raised his hands in front of his ears, then placed his right hand on his left (catching each other). When he was about to bow, he raised them in the same manner. He then placed his hands on his knees. When he raised his head after bowing, he raised them in the like manner. When he prostrated himself he placed his forehead between his hands. He then sat down and spread his left foot and placed his left hand on his left thigh, and kept his right elbow aloof from his right thigh. He closed his two fingers and made a circle (with the fingers). I (Asim ibn Kulayb) saw him (Bishr ibn al-Mufaddal) say in this manner. Bishr made the circle with the thumb and the middle finger and pointed with the forefinger.

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Narrated Wail ibn Hujr: I witnessed the Prophet صلی ‌اللہ ‌علیہ ‌وسلم raise his hands in front of his ears when he began to pray. I then came back and saw them (the people) raising their hands up to their chest when they began to pray. They wore long caps and blankets.

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Abu Humaid al-Saeedi once told a company of ten of the companions of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم ; Abu Qatadah was one of them: I am one among you who is more informed of the way the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم prayed. They said: Why, By Allah, you did not follow him more than us, nor did you remain in his company longer than us? He said: Yes. They said: Then describe (how the Prophet prayed). He said: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم stood up to pray, he raised his hands so as to bring them opposite his shoulders, and uttered the takbir (Allah is the most great), until every bone rested in its place properly: then re recited (some verses from the Quran); then he uttered the takbir (Allah is most great), raising his hands so as to bring them opposite his shoulders; then he bowed; placing the palms of his hands on his knees and keeping himself straight, neither raising nor lowering his head; then raised his head saying: “Allah listens to him who praise Him”; then raised his hands so as to bring them exactly opposite to his shoulders; then uttered: “Allah is most great”; then lowered himself to the ground (in prostration), keeping his arms away from his sides; then raised his head, bent his left foot and sat on it, and opened the toes when he prostrated: then he uttered: “Allah is most great”; then raised his head, bent his left foot and sat on it so that every bone returned to its place properly; then he did the same in the second (rak’ah). At the end of the two Rak’ahs he stood up and uttered the takbir (Allah is most great), raising his hands so as to bring them opposite to his shoulders; then he bowed, placing the palms of his hands on his knees and keeping himself straight, neither raising or lowering his head: then raised his head saying: “Allah listens to him who praises Him”; then raised his hands so as to bring them exactly opposite his shoulders; then uttered: “Allah is most great”; then lowered himself to the ground (in prostration), keeping his arms away from his sides; then raised his head, bent his left foot and sat on it, and opened the toes when he prostrated himself; then he prostrated; then uttered: “Allah is most great”; then raised his head, bent his left foot and sat on it so that every bone returned to its place properly; then he did the same in the second (rak’ah). At the end of two rak’ahs he stood up and uttered the takbir (Allah is most great), raising his hands so as to bring them opposite to his shoulders in the way he had uttered the Takbir (Allah is most great) at the beginning of the prayer; then he did that in the remainder of his prayer; and after prostration which if followed by the taslim (salutation) he out his left foot and sat on his left hip. They said: You have spoken the truth. This is how he صلی ‌اللہ ‌علیہ ‌وسلم used to pray.

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The above mentioned tradition has also been reported by Muhammad bin Amr bin Ata through a different chain of narrators. This version adds: “When he prostrated himself he neither placed his arms on the ground nor closed them; putting forward his fingers towards the qiblah. ”

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Abbas bin Sahl Said: Abu Humaid, Abu Usaid, Sahl. B Saad and Muhammad bin Maslamah (once) got together and discussed how the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to offer his prayer. Abu Humaid said: I am more informed than any of you regarding the prayer offered by the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. Then he mentioned a part of it, and said: He then bowed and placed his hands upon his knees as if he caught hold of them; and bent them, keeping (his arms) away from his sides. He them prostrated himself and placed his nose and forehead (on the ground); and kept his arms away from his side, and placed his palms (on the ground opposite his shoulders; he then raised his head that every bone returned to its proper place; (he then prostrated twice) until he finished this prostrations). Then he sat down and spread out his left foot, putting forward the front of his right foot towards the qiblah placing the palm of his right hand on his right knee, and the palm of his left hand on his left knee, and he pointed with his finger. Abu Dawud said: This tradition has been narrated by Ibn al-Mubarak from Fulaih who heard Abbas. Sahl narrating it; but I do not remember it. I think he made the mention of ‘Isa bin Abdullah who heard Abbas bin Sahl saying: I accompanied Abu Humaid al-Saeedi.

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Abu Humaid reported to the same effect. He said: When he (the Prophet) prostrated he kept his thighs wide and did not let his belly touch the thighs. Abu Dawud says that Ibn Mubarak narrated this hadith from Abbas bin Sahl, which he did not remember well. It is thought that he has mentioned ‘Isa bin Abdullah, Abbas bin Sahl and Abu Humaid al-Saeedi.

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Narrated Wail ibn Hujr: I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم raising his thumbs in prayer up to the lobes of his ears.

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Narrated Abdullah ibn Abbas: Nadr ibn Kathir as-Saadi said: Abdullah ibn Tawus prayed at my side in the mosque of al-Khayf. When he made the first prostration, he raised his head after it and raised his hands opposite to his face. This came as something strange for me. I, therefore, said it to Wuhayb ibn Khalid. Then Wuhayb ibn Khalid said to him: You are doing a thing that I did not see anyone do. Ibn Tawus then replied: I saw my father doing it, and my father said: I saw Ibn Abbas doing it. I do not know but he said: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم used to do it.

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Nafi said: When Abdullah bin Umar began his prayer, he raised his hands opposite to his shoulders; and when he raised his head after bowing, he raised them lower than that. Abu Dawud said: So as far as I know, no one narrated the words “he raised them lower that that” except Malik.

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Narrated Ali ibn Abu Talib: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم stood for offering the obligatory prayer, he uttered the takbir (Allah is most great) and raised his hands opposite to his shoulders; and he did like that when he finished recitation (of the Quran) and was about to bow; and he did like that when he rose after bowing; and he did not raise his hands in his prayer while he was in his sitting position. When he stood up from his prostrations (at the end of two rak'ahs), he raised his hands likewise and uttered the takbir (Allah is most great) and raised his hands so as to bring them up to his shoulders, as he uttered the takbir in the beginning of the prayer.

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Narrated Abu Hurairah: If I were in front of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم, I would see his armpits. Ibn Muadh added that Lahiq said: Do you not see, Abu Hurairah could not stand in front of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم while he was praying. Musa added: When he uttered the takbir, he raised his hands.

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Narrated Abdullah ibn Masud: Alqamah said: Abdullah ibn Masud said: Should I pray in the way the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم had performed it? He said: He prayed, raising his hands only once.

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Narrated Al-Bara ibn Azib: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم began prayer, he raised his hands up to his ears, then he did not repeat.

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Narrated Al-Bara ibn Azib: I saw that the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم raised his hands when he began prayer, but he did not raise them until he finished (prayer). Abu Dawud said: This tradition is not sound.

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zurah bin Abdur-Rahman said: I heard Ibn al-Zubair say: Setting the feet right and placing one hand on the other is a sunnah.

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Narrated Ali ibn Abu Talib: Abu Juhayfah said: Ali said that it is a sunnah to place one hand on the other in prayer below the navel.

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Narrated Abu Hurairah: (The established way of folding hands is) to hold the hands by the hands in prayer below the navel. Abu Dawud said: I heard Ahmad bin Hanbal say: The narrator Abdur-Rahman bin Ishaq al-Kufi is weak (i. e. not reliable).

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Ali bin Abi Talib said: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم stood up for prayer, he uttered the takbir (Allah is most great), then said: I have turned my face, breaking with all others, towards Him Who created the heavens and the earth, and I am not a polytheist. My prayer and my devotion, my life and my death belong to Allah, the Lord of the Universe, Who has no partner. That is what I have been commanded, and I am first of Muslims (those who surrender themselves). O Allah, Thou art the King. There is no God but Thee. Thou art my Lord and I am Thy servant. I have wronged myself, but I acknowledge my sin, so forgive me all my sins; Thou Who alone canst forgive sins; and guide me to the best qualities. Thou Who alone canst guide to the best of them; and turn me from evil ones. Thou who alone canst turn from evil qualities. I come to serve and please Thee. All good is in Thy Hands, and evil does not pertain to Thee. I seek refuge in Thee and turn to Thee, Who art blessed and exalted. I ask Thy forgiveness and turn to thee in repentance. When he bowed, he said: O Allah, to Thee I bow, in Thee I trust, and to Thee I submit myself. My hearing, my sight, my brain, my bone and my sinews humble themselves before Thee. When he raised his head, he said: Allah listens to him who praises Him. O our lord, and all praises be to Thee in the whole of the heavens and the earth, and what is between them, and in whatever Thou creates afterwards. When he prostrated himself, he said: O Allah, to Thee I prostrate myself, to Thee I trust, and to Thee I submit myself. My face prostrated itself before Him Who created it, fashioned it, and fashioned it in the best shape, and brought forth its hearing and seeing. Blessed is Allah, the best of creators. When he saluted at the end of the prayer, he said: O Allah, forgive me my former and my latter sins, my open and secret sins, my sins in exceeding the limits, and what Thou knowest better than I. Thou art He Who puts forward and puts back. There is deity but Thee.

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Shuaib bin Abi Hamzah said: Ibn al-Munkadir, Ibn Abi Farwah and a number of jurists of Madina said to me: When you recite the supplication “I am first of the Muslims, ” say instead; “I am one of the Muslims”.

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Narrated Jubayr ibn Mutim: Jabir saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم observing prayer. (The narrator Amr said: I do not know which prayer he was offering. ) He (the Prophet) said: Allah is altogether great; Allah is altogether great; Allah is altogether great; and praise be to Allah in abundance; and praise be to Allah is abundance; and praise be to Allah in abundance. Glory be to Allah in the morning and after (saying it three times). I seek refuge in Allah from the accursed devil, from his puffing up (nafkh), his spitting (nafth) and his evil suggestion (hamz). He (Amr) said: His nafth it poetry, his nafkh is pride, and his hamz is madness.

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Narrated Aishah, Ummul Muminin: Asim ibn Humayd said: I asked Aishah: By what words the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم would begin his supererogatory prayer at night? She replied: You ask me about a thing of which no one asked me before you. When he stood up, be uttered the takbir (Allah is most great) ten times, and uttered Praise be to Allah ten times, and uttered Glory be to Allah ten times, and uttered There is no god but Allah ten times, and sought forgiveness ten times, and said: O Allah, forgive me, and guide me, and give me sustenance, and keep me well, and he sought refuge in Allah from the hardship of standing before Allah on the Day of Judgment. Abu Dawud said: This tradition has also been narrated by Khalid bin Madan from Rabiah al-Jarashi on the authority of Aishah.

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The above mentioned tradition has been reported by ‘Ikramah with a different chain of narrators. This version adds: When he stood up, he said the takbir (Allah is most great) and said. . . .

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Rifaah bin Rafi said: One day we were praying behind the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم raised his head after bowing, he said: Allah listened to him who praised Him. A man behind the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: O Allah, Our Lord, and to Thee be praise, much praise, good and blessed. When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم finished his prayer, he asked: Which of you if the one who spoke (the words) just now. The man said: I (uttered) these words, Prophet of Allah. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: I saw more than thirty angels racing against one another to be the one to write them first.

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Ibn Abbas said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to say in his tahajjud prayer (i. e. supererogatory prayer offered in or after the midnight) after he said the takbir; he then narrated the tradition to the same effect.

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then said: Praise be to Allah, much, good, blessed, till our Lord is pleased (with us) in the affairs relating to this world and to the other world. When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم finished his prayer, he said: Who was the speaker of these words (in prayer)? The young man kept silence. He again asked: Who was the speaker of these words? He did not say wrong. He said: Messenger of Allah, I said these (words). I did not intend by them but good. He said: These words did not stay below the Throne of the Compassionate (Allah).

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Narrated Aishah, Ummul Muminin: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم began his prayer, he said: Glory be to Thee, O Allah, and Praise be to Thee and Blessed is Thy name, and Exalted is Thy greatness, sand there is no god but Allah. Abu Dawud said: This tradition is not well known from Abd al-Salam bin Harb. No one narrated this except Talq bin Ghannam. A group of narrators reported the description of prayer from (the narrator) Budail; they did not mention therein this supplication.

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Samurah bin Jundub said: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم had two periods of silence; when he began his prayer and when he finished the recitation (of the Quran). He then narrated the tradition like the version of Yunus.

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Narrated Samurah ibn Jundub: I remember from the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم two periods of silence. Saeed said: We asked Qatadah: What are those two periods of silence? He said: (one) when he began his prayer, and (one) when he finished the recitation. Then he added: When he finished reciting (the closing verse of the Fatihah): Not of those with whom Thou art angry, nor of who go astray.

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Anas said: The Prophet (peace be upon hm), Abu Bakr, Umar and Uthman used to begin the recitation with “Praise be to Allah, the Lord of the Universe. ”

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Anas bin Malik said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: A surah has just been revealed to me. He then recited: ”In the name of Allah, the Compassionate, the Merciful. Lo! We have given thee Abundance” until he finished it. Then he asked: Do you know what Abundance (al-Kawthar) is? They replied: Allah and His Messenger know it better. He said: It is a river of which my Lord, the Exalted, the Majestic has promised me to give in Paradise.

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Narrated Uthman ibn Affan:: Yazid al-Farisi said: I heard Ibn Abbas say: I asked Uthman ibn Affan: What moved you to put the (Surah) al-Baraah which belongs to the mi'in (surahs) (containing one hundred verses) and the (Surah) al-Anfal which belongs to the mathani (Surahs) in the category of as-sab'u at-tiwal (the first long surah or chapters of the Quran), and you did not write In the name of Allah, the Compassionate, the Merciful between them? Uthman replied: When the verses of the Quran were revealed to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم, he called someone to write them down for him and said to him: Put this verse in the surah in which such and such has been mentioned; and when one or two verses were revealed, he used to say similarly (regarding them). (Surah) al-Anfal is the first surah that was revealed at Madina, and (Surah) al-Baraah was revealed last in the Quran, and its contents were similar to those of al-Anfal. I, therefore, thought that it was a part of al-Anfal. Hence I put them in the category of as-sab'u at-tiwal (the seven lengthy surahs), and I did not write In the name of Allah, the Compassionate, the Merciful between them.

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Ibn Abbas said: The prophet صلی ‌اللہ ‌علیہ ‌وسلم did not distinguish between the two surahs until the words “In the name of Allah,

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Jabir said: Muadh bin Jabal used to pray along with the prophet صلی ‌اللہ ‌علیہ ‌وسلم; then he returned and led us in prayer. Sometimes he (the narrator) said: then he returned and led his people in prayer. One night the prophet صلی ‌اللہ ‌علیہ ‌وسلم delayed the prayer. Sometimes he (the narrator) mentioned the word “the night prayer”. Then Muadh prayed along with the Prophet صلی ‌اللہ ‌علیہ ‌وسلم, then returned to his people and led them in prayer, and recited surah al-baqrah. A mane turned aside and prayed alone. The people said to him: Have you become a hypocrite, so and so? He replied: I did not become a hypocrite. He then came to the prophet صلی ‌اللہ ‌علیہ ‌وسلم and said (to him): Messenger of Allah. Muadh prays along with you and then returns and leads us in prayers. We look after camels used for watering and work for by day. De came to us leading us In prayer, and he recited Surah al-Baqrah (in prayer). He (the prophet) said: Muadh, are you a trouble maker? Recite such an d such ; recite such and such (surahs) The narrator Abu al-zubair said (recite) “Glorify the name of the most high lord” (surah lxxxvii. ) and “By the night when it covers over” (surah xcii. ) we mentioned this to Amr. He said I think he mentioned it (the names of some surahs).

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Narrated Some Companions of the Prophet: Abu Salih reported on the authority of some Companions of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said to a person: what do you say in prayer? He replied: I first recite tashahhud (supplication recited in sitting position), and then I say: O Allah, I ask Thee for Paradise, and I seek refuge in Thee from Hell-Fire, but I do not understand your sound and the sound of Muadh (what you say or he says in prayer). The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: We too go around it (paradise and Hell-fire).

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Abu Hurairah reported the prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying: When one of you leads the people in prayer, he should be brief, for among them are the weak, the sick, and the aged. But when one of you prays by himself, he may pray as long as he likes.

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Ammar bin Yasir said: I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: A man returns after saying his prayer while a tenth part of his prayer, or a ninth part, or an eight part, or a seventh part, or a sixth part, or a fifth part, or a third part, or half of it, is recorded for him.

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Abu Qatadah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to lead us in prayer and recite in the first two rak’ahs of the noon prayers Fatihat al-kitab and two surahs, and he would sometimes recite loud enough for us to hear the verse. He would prolong the first rak’ah of the noon prayer and shorten the second; and he did so in the morning prayer. Abu Dawud said: Musaddad did not mention the words fatihat al-kitab and surah.

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Abu Qatadah said: We thought that by this (prolonging the first rak’ah). He (the prophet) meant that the people might join the first rak’ah

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Abdullah bin Abl Awfa said: The prophet صلی ‌اللہ ‌علیہ ‌وسلم used to stand in the rak’ah of prayer so much so that no sound of steps heard.

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Abu Saeed Al Khudri said: We used to estimate how long the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم stood in the noon and the afternoon prayer, and we estimated that he stood in the first two rak’ahs of the noon prayer as long as it takes to recite thirty verses (of the Quran), such as A-L-M Tanzil al-Sajdah. And we estimated that he stood in the last two rak’ahs half the time he stood in the first two rak’ahs. We estimated that he stood in the first two rak’ahs of the afternoon prayer as long as he did in the last two at noon; and we estimated that he stood in the last two rak’ahs of the afternoon prayer half the time he did in first two.

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Jabir bin Samurah said: When the sun declined, the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم offered the noon prayer and recited surahs lie By the night when it covers over (92) and (recited similar surahs) in the afternoon prayer, and in the other prayers except the dawn prayer which he used to prolong.

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Narrated Abdullah ibn Abbas: Abdullah ibn Ubaydullah said: I went to Ibn Abbas accompanying some youths of Banu Hashim. We said to one of them: Ask Ibn Abbas: Did the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم recite (the Quran) in the noon and afternoon prayers? He replied: No. People said to him: Perhaps he might recite the Quran quietly. He said: May your face be scratched (a kind of curse)! This (statement) is worse than the former. He was only a servant (of Allah) receiving Commands from Him. He preached (the divine) message which he brought with him. He did not command anything to us (Banu Hashim) specially excluding other people except three points: he commanded us to perform ablution perfectly, and not to accept charity (sadaqah) and not to make pairing of donkey with horse.

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Um al-fadl daughter of al-Harith said: I heard IbnAbbas reciting wa’l-mursalat urfan (surah lxxxvii). She said; sonny you have reminded me of this surah by your recitation. Thie is the last surah which I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم reciting in the sunset prayer.

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Marwan bin a-hakkam said: Zaid bin Thabit asked me: Why do you recite short surahs in the sunset prayer? I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم reciting two long surahs at the sunset prayers. I asked him: which are those two long surahs? He replied: Al-A’raf (surah vii) and al-an’am (surah vi). I ( the narrator Ibn Juraij) asked Ibn Mulaikah (about these surahs): He said on his own accord: Al-ma’idah (surah v. ) and al-A’raf (furah vii. )

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Amr bin Shuaib, on his father’s authority, quoted his grandfather as saying: There is no short or long surah in al-Mufassal which I have not heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم reciting when he led the people in the prescribed prayer.

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Narrated Muadh ibn Abdullah al-Juhani: A man of Juhaynah told him that he had heard the Prophet صلی ‌اللہ ‌علیہ ‌وسلم reciting When the earth is shaken (Surah 99) in both rak'ahs of the morning prayer. But I do not know whether he had forgotten, or whether he recited it on purpose

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Amr bin Huraith said: As if I am hearing the voice of the prophet (may peace by upon him) who would recite at the morning prayer “Oh, but I call to witness the planets, the stars which rise and set” (surah 81: 15-16)

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: Go out and announce in Madina that prayer is not valid but the recitation of the Quran even though it might be fatihat al-kitab and something more.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: If anyone observes a prayer in which he does not recite Umm al-Quran, it is incomplete, it is incomplete, it is incomplete, and deficient. (The narrator said) I said: Abu Hurairah, sometime I pray behind the imam (then what should I do)? Pressing my hand he replied: O Persian, recite it inwardly, for I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying that Allah, Most High, has said: I have Me and the Half for my servant and My servant will receive what he asks. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Recite. When the servant says: “praise be to Allah, the Lord of the Universe, ” Allah, Most High says: “My servant has praised me. ” When the servant says: “ The Compassionate, the merciful, “Allah Most High says: “My servant has lauded me. ” When the servant says: “Owner of the Day of Judgment, ” Allah, Most High, says: “My servant has glorified Me” When the servant says: “ Thee do we worship and of thee we ask help. “ (Allah says) “This is between Me and My servant, and My servant will receive what he asks. ” When the servant says: “ Guide us to the Straight Path, the path of those whom thou hast favoured, not ( the path) of those who earn thine anger nor of those who go astray, ” (Allah says: ) “This is for My servant, and My servant will receive what he asks. ”

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Narrated Ubadah ibn as-Samit: We were behind the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم at the dawn prayer, and he recited (the passage), but the recitation became difficult for him. Then when he finished, he said: Perhaps you recite behind your imam? We replied: Yes, it is so, Messenger of Allah. He said: Do not do so except when it is Fatihat al-Kitab, for he who does not recite it is not credited with having prayed.

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The above mentioned tradition has been transmitted through a different chain of narrators by Ubadah bin al-Samit like the version of al-Rabib Sulaiman. This version adds: Makhul used to recite Surah al Fatihah al-kitab quietly in the prayer in which the imam recites the Quran loudly when he observes the period of silence. If he does not observe the period of silence, recite it before him (i. e before his recitation), or along with him or after him; do not give it up in any case.

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Abu Hurairah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم led us in prayer, that was, we think, the dawn prayer, He further narrated this tradition up to the words “what is the matter with me that I have been contended with in (the recitation of ) the Quran. ” Abu Dawud said: Musaddad in his tradition said that Mamar said: The people ceased to recit (the Quran) at the prayer in which the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم recited aloud. Ibn al-Sarh said in his version that Mamar reported from al-Zuhrl on the authority of Ab Hurairah. Then the people ceased (to recite behind the imam). Another version says: Sufyan said: Al-Zuhrl spoke a word that I could not hear. Then Mamar said; He said: Then people ceased (to recite the Quran) Abu Dawud said: This tradition has been narrated by Abd al-Raman bin Ishaq on the authority of al-Zuhrl. This version ends at the words: “What is the matter with me that I am contended with in (the recitation of ) the Quran. Al-Awza’ I also narrated it on the authority of al-Zuhri. This version has: Al-Zuhrl said: The Muslims took lesson from that and thenceforth they did not recite (the Quran) at the prayer in which he (the Prophet) recited a loud. Abu Dawud said: I heard Muhammad bin Yaya bin Faris say: The words “ the people ceased to recite (the Quran)” is a statement of al-zuhri.

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Imran bin Husain reported that the prophet of Allah صلی ‌اللہ ‌علیہ ‌وسلم led them in the noon prayer. When he finished it, he said: Which of you did recite the surah “ Glorify the name of thy lord, the Most High” (Surah lxxxvii. ) A man said: I. He said: I knew that some one of you confused me in it (i. e in the recitation of the Quran).

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Sahl bin Saad al-Saeedi said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم one day came out to us while we were reciting the Quran. He said: Praise be to Allah. The Book of Allah is one, and among you are the red, and among you are the white and among you are the black. Recite it before there appear people who will recite it and straighten it as an arrow is straightened. They will get their reward for it in this world and will not get it in the Hereafter.

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The above-mention tradition has also been transmitted through a different chain of narrators by Humaid, but he did not mention the word “Supererogatory prayer” This version has: Al-Hasan (al-Basri) would recite fatihat al-kitab in the noon and afternoon prayers while he led in prayer or he was behind the imam and would glorify Allah, and would repeatedly say: “Allah is most great” and “ There is no god but Allah” (i. e takbir and tahlil) equal to the amount one recites al-Qaf (Surah 50) and al-Dhariyat (surah 51).

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Abu bakr bin Abdur-Rahman and abu Salamah said: Abu Hurairah would utter the takbir in every prayer, whether obligatory or non-obligatory, He would utter the takbir when he stood, and he would utter the takbir when he bowed, then he would say: “Allah listens to him who praises Him”; he then would say before prostrating himself; “ Our Lord, to Thee be praise”; then he would say while falling in prostration: “Allah is most great”; he then would utter the takbir when he raised his head after prostration, and then utter the takbir when he prostrated, and then utter takbir the takbir when he stood up at the end of two rak’ahs after sitting down. He used to do so in every rak’ah until he finished his prayer. Then he would say at the end of the prayer: By Him in Whose hands lies my life, I am closer to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم in respect of his prayer. Such was the prayer he used to offer until he departed from the world. Abu Dawud said: Malik, al-Zubaidi and others have narrated so that they form the last words from al-Zuhri on the authority of Ali b, Husain. And this is supported by the version reported by Abd al-A’la from Mamar and Shuaib bin Abi Hamzah on the authority of Al-Zuhri.

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Narrated Wail ibn Hujr: I saw that the Prophet صلی ‌اللہ ‌علیہ ‌وسلم placed his knees (on the ground) before placing his hands when he prostrated himself. And when he stood up, he raised his hands before his knees.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: when one of you prostrates himself he must not kneel in the manner of camel, but should put down his hands before his knees.

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Abu Qilabah said: Abu sulaiman Malik bin al-Huwairith came to our mosque and said: By Allah, I Shall offer prayer; and I do not intend to pray, but I intend to show you how I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم offering prayer. He (the narrator Ayyub) said: I asked Abu Qilabah: How did he pray? He replied: Like the prayer of this head after the last prostration in the first rak’ah, he used to sit, and then stand up.

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Abu Qilabah said: Malik bin al-Huwairith saw that the prophet (may peace by upon him) would not stand at the end of the first or the third rak’ah until he sat down straight.

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Abdullah bin Abi Awfa said: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم raised his head after bowing, he said: Allah listens to him who praises Him. O Allah, our lord, to Thee be the praise in the heavens and in all the earth, and all that it please Thee to create afterwards. Abu Dawud said: Sufyan al-Thawri and Shubah bin al-Hajjaj reported on authority of Ubaid bin al-Hasan: There is no mention of the words “after bowing” in this tradition. Sufyan said: we met al-shaikh Ubaid bin al-Hasan; he did not say the words “bowing” in it. Abu dawud said: Shubah narrated this from Abi ‘Ismah, from al-Amash, on the authority of Ubaid, saying: “after bowing”.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: When the Imam says: “Allah listens to him who praised Him, ” say: “O Allah, our lord, to Thee be the praise, “ for if what anyone says synchronises with what the angels say, he will be forgiven his past sins.

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Narrated Abdullah ibn Abbas: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم used to say between the two prostrations: O Allah, forgive me, have mercy on me, guide me, heal me, and provide for me.

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Al-Bara said: The prostration observed by the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم, his bowing, and his sitting between the two prostrations were nearly equal.

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Al-Bara bin Azib said: I witnessed Muhammed صلی ‌اللہ ‌علیہ ‌وسلم –Abu Kamil’s version has the wording: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم-during his prayer. I found his standing like his bowing and prostration and his moderation in bowing was like that of his prostration, and his sitting between the two prostration and his prostration (and his sitting between the salutation) and going away ( after finishing the prayer) were nearly equal to one another. Abu Dawud said: Musaddad said: His bowing and his moderation in bowing and prostration, and his prostration and his sitting between the two prostrations, and his prostration and sitting between the salutation and going away (after finishing the prayer) were nearly equal.

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Abu Hurairah said: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم entered the mosque, a man also entered it and prayed. He then came and saluted the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم returned the salutation and said to him: Go back and pray, for you have not prayed. The man returned and prayed as he prayed before. He then came to Prophet صلی ‌اللہ ‌علیہ ‌وسلم and saluted him. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said to him: “ And upon you be peace. “ Go back and pray, for you have not prayed. He did so three times. Then the man said: By Him who has sent you (as a Prophet) with truth; I cannot do better than this; so teach me. He said: When you get up to pray, utter the takbir (Allah is most great); then recite a convenient portion of the Quran; then bow and remain quietly in that position; then sit and remain quietly in that position; then raise yourself and stand erect: then prostrate yourself and remain quietly in that position; then sit and remain quietly in that position; then do that throughout all your prayer. Abu Dawud said: Al-Qanabi reported this tradition from Saeed bin Abi Saeed on the authority of Abu Hurairah. This version has the wording in the last: When you do this, then your prayer is completed. If you omit anything form this, you omit that much from your prayer. This version also has the wording: when you get up for praying, perform the abulation perfectly.

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Narrated Rifaah ibn Rafi: This version (of Hadith No 856) adds: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: The prayer of any of you is not complete until he performs ablution perfectly, as Allah, the Exalted, has ordered you. He should wash his face and hands up to the elbows, and wipe his head and (wash) his feet up to the ankles. Then he should exalt Allah and praise Him. Then he should recite the Quran as much as it is convenient for him. (Narrator then narrated the tradition like Hammad's, No. 856). He said: He then utter the takbir and prostration himself so that his face is at rest. Hammam (sub-narrator) said: Sometimes he reported: So that his forehead is at rest on the ground, and his joints return to their places and are loosened. Then he should say the takbir and then sit right on his hips and erect his back. He described the nature of prayer in this way by offering four rak'ahs until he finished it. The prayer of any of you is not complete unless he does so.

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This tradition has also been transmitted by Rifaah b Rafi through a different chain of narrators. This version has: When you get up to pray, say the takbir, exalting Allah; then recite the Quran as much as it is convenient for you. The version adds: When you sit in the middle of the prayer, do it completely (so that you are at rest) and spread your left thigh; then recite the tashahhud. Then if you get up (again), do in a similar way until you finish your prayer.

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Narrated Abdur Rahman ibn Shibl: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم prohibited to peck like a crow, and to spread (the forearms) like a wild beast, and to fix a place in the mosque like a camel which fixes its place. These are the wordings of Qutaybah.

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Narrated Abu Hurairah: Anas ibn Hakim ad-Dabbi said that he feared Ziyad or Ibn Ziyad; so he came to Madina and met Abu Hurairah. He attributed his lineage to me and I became a member of his lineage. Abu Hurairah said (to me): O youth, should I not narrate a tradition to you? I said: Why not, may Allah have mercy on you? (Yunus (a narrator) said: I think he narrated it (the tradition) from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم: ) The first thing about which the people will be called to account out of their actions on the Day of Judgment is prayer. Our Lord, the Exalted, will say to the angels - though He knows better: Look into the prayer of My servant and see whether he has offered it perfectly or imperfectly. If it is perfect, that will be recorded perfect. If it is defective, He will say: See there are some optional prayers offered by My servant. If there are optional prayer to his credit, He will say: Compensate the obligatory prayer by the optional prayer for My servant. Then all the actions will be considered similarly.

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Narrated Tamim ad-Dari: Tamim reported this tradition from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم as (Hadith No 863). This version adds: Then zakat will be considered in a similar way. Then all the actions will be considered accordingly.

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Abdullah (bin Masud) said: When any of you bows, he should spread his arms on his thighs and clap both his palms (Placing them between the knees), as if I am seeing the variation of the fingers of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم.

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Narrated Uqbah ibn Amir: The above (No 868) tradition has also been reported through a different chain of narrators by Uqbah ibn Amir to the same effect. This version adds: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم bowed, he said: Glory and praise be to my mighty Lord three times, and when he prostrated himself, he said: Glory and praise be to my most high Lord three times. Abu Dawud said: We are afraid the addition of the word praise is not guarded.

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Aishah said that the prophet صلی ‌اللہ ‌علیہ ‌وسلم used to say when bowing and prostrating, “All-Glorious, All-Holy, Lord of the angels and spirit.

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Narrated Hudhayfah: Hudhayfah saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم praying at night. He said: Allah is most great three times, Possessor of kingdom, grandeur, greatness and majesty. He then began (his prayer) and recited Surah al-Baqarah; then he bowed and he paused in bowing as long as he stood up; he said while bowing, Glory be to my mighty Lord, Glory be to my mighty Lord ; then he raised his head, after bowing: then he stood up and he paused as long as he paused in bowing and said, Praise be to my Lord ; then he prostrated and paused in prostration as long as he paused in the standing position; he said while prostrating: Glory be to my most high Lord ; then he raised his head after prostration, and sat as long as he prostrated, and said while sitting: O my Lord forgive me. He offered four rak'ahs of prayer and recited in them Surah al-Baqarah, Aal Imran, an-Nisa, al-Ma'idah, or al-An'am. The narrator Shubah doubted.

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Ibn Abbas said: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم lifted the curtain (and saw that) the people were standing in rows (of prayers) behind Abu Bakr. He said: O people, there remained nothing that gives good tidings from prophethood except a true dream which a Muslim has himself or which another Muslim has for him. I have been prohibited to recite the Quran while bowing or prostration. As regards owing, exalt the Lord in it, and as to prostration, make supplication with exertion in it, that is worthy of being accepted.

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Abu Hurairah said: The prophet صلی ‌اللہ ‌علیہ ‌وسلم used to say when prostrating himself: “O Allah. Forgive me all my sins, small and great, first and last. “ the narrator Ibn al-sarh added: “open and secret. ”

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Narrated Aishah, Ummul Muminin: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to make supplication during the prayer saying: O Allah, I seek refuge in Thee from the punishment of the grave; I seek refuge in Thee from the trial of the Antichrist; I seek refuge in Thee from the trial of life and the trial of death; O Allah, I seek refuge in Thee from sin and debt. Someone said to him: How often you seek refuge from debt! He replied: When a man is in debt, he talks and tells lies, makes promises and breaks them.

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Abu Hurairah said; The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم got up for the prayer and we also stood up along with him. A Bedouin said said during prayer; O Allah, show mercy to me and to Muhammed and do not show mercy to anyone along with us. When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم uttered the salutation, he said to the Bedouin; you narrowed down a vast (thing). By this he meant the mercy of Allah.

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Aishah said: A man used to pray on the roof of his house. When he recited the verse “Is not He able to bring the dead to life?” [Surah al-Qiyamah: 42] he would say: ”Glory be to You, then, why not?” the prophet asked him about it. He replied: I heard it from the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. Abu Dawud said: Ahmad (b. Hanbal) said: It is pleasing to me that one should recite in the obligatory prayer those supplications which have occurred in the Quran.

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Narrated Abdullah ibn Masud: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: When one of you bows, he should say three time,: Glory be to my mighty Lord, and when he prostrates, he should say: Glory be to my most high Lord three times. This is the minimum number. Abu Dawud said: The chain of this tradition is broken. The narrator 'Awn did not see Abdullah (bin Masud).

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Narrated Anas ibn Malik: I did not offer behind anyone after the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم a prayer like the prayer offered by the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم than this youth, i. e. Umar ibn Abdul Aziz. We estimated reciting glorification ten times in his bowing, and in his prostration ten times. Abu Dawud said: Ahmad bin Salih said: I asked him (Abdullah) whether the name Manus is correct of Mabus. He replied: Abd al-Razzaq used to say Mabus, but I remember Manus (i. e. the narrator Wahb bin Manus). These are the words of Ibn Rafi. It has also been narrated by Ahmad from Saeed bin Jubair on the authority of Anas bin Malik.

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Ibn Abbas reported the prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying: I have been commanded, and sometimes the narrator said: Your prophet صلی ‌اللہ ‌علیہ ‌وسلم was commanded to prostrate on seven limbs.

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Narrated Abdullah ibn Umar: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Both hands prostrate as the face prostrates. When one of you puts his face (on the ground) he should put his hands too (on the ground). And when he raises it, he should raise them too.

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Abu saeed al-Khudri said: The mark of earth was seen on the forehead and nose of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم due to the prayer in which he led the people.

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Narrated Al-Bara ibn Azib: Al-Bara described to us (the nature of prostration). He placed his hands (palms), reclined on his knees, and raised his hips; he said: This is how the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to prostrate himself.

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Maimunah said: When the Prophet صلی ‌اللہ ‌علیہ ‌وسلم prostrated himself, he kept his arms so far away from his sides that if a lamb had wanted to pass under his arms, it could have done so.

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Narrated Ahmar ibn Jaz: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم prostrated himself, he kept his arms far away from his sides so much so that we took pity on him.

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Narrated Abu Hurairah: The Companions of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم complained to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم about the hardship when they kept their forearms far away from their sides while prostrating. He said: Take help with the elbows (by spreading them on the ground and sticking them to the sides).

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Narrated Abdullah ibn ash-Shikhkhir: I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم praying and a sound came from his breast like the rumbling of a mill owing to weeping.

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Uqbah. B Amir al-Juhani reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: Any one performs ablution and performs the ablution perfectly and then offers two rak’ahs of prayers concentrating on them with his heart and face but paradise will necessarily fall to his lot.

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Narrated Ali ibn Abu Talib: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Ali, do not instruct the imam during the prayer. Abu Dawud said: The narrator Abu Ishaq heard only for traditions from al-Harith, this tradition is not one of them.

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Aishah said: I asked the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم about looking to the sides during prayer. He said: It is something which the devil snatches from a servant’s prayers.

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Jabir bin Samurah said (this is the version of the narrator Uthman): The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم entered the mosque and saw there some people praying raising their hand towards the heaven. (This Is the common version: ) He said: People must stop raising their eyes to the heaven. The narrator Musaddad said: During prayer, otherwise their sight will be taken away.

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Aishah said: the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم once prayed with a sheet of cloth upon him. It had prints and paintings. He said: The prints of this (sheet) distracted my attention; take it to Abu Jahm and bring a blanket to me.

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Narrated Sahl ibn al-Hanzaliyyah: The iqamah for the morning prayer was pronounced and the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم began to offer prayer while he was looking at the mountain-pass. (Abu Dawud elaborated that the Prophet had sent a horseman to the mountain-pass at night in order to keep watch. )

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Narrated Abu Qatadah: We were sitting in the mosque when the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came upon us carrying Umamah daughter of Abul As ibn ar-Rabi. Her mother was Zaynab daughter of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. She (Umamah) was a child and he (the Prophet) was carrying her on his shoulder. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم led (the people) in prayer while she was on his shoulder. When he bowed he put her down and took her up when he got up. He kept on doing so until he finished his prayer.

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Abu Qatadah, a Companion of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم, said: While we were waiting for the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم for the noon or afternoon prayer, and Bilal had already called him for prayer, he came upon us with Umamah daughter of Abu al-As and daughter of his daughter on his neck. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم stood at the place of prayer and we stood behind him and she (Umamah) (all this time) was in her place. He uttered the takbir and we also uttered. When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم intended to bow, he took her and put her down, and then he bowed and prostrated till he finished his prostration. He then got up and took her and returned he to her place. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم kept on doing that in every rak’ah until he finished his prayer. May peace be upon him.

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Narrated Aishah, Ummul Muminin: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم was praying with his door bolted. I came and asked to have the door opened. He walked and opened the door for me. He then returned to his place for prayer. He (the narrator Urwah) mentioned that the door faced the qiblah.

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Narrated Abdullah ibn Masud: We used to salute during prayer and talk about our needs. I came to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم and found him praying. I saluted him, but he did not respond to me. I recalled what happened to me in the past and in the present. When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم finished his prayer, he said to me: Allah, the Almighty, creates new command as He wishes, and Allah, the Exalted, has sent a fresh command that you must not talk during prayer. He then returned my salutation.

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Jabir said: The prophet of Allah صلی ‌اللہ ‌علیہ ‌وسلم sent me to Banu al-Mustaliq. When I returned to him, he was praying on his camel. I talked to him; he made a sign to me with his hand like this. I again talked to him; he made a sign to me with his hand like this. I was hearing him reciting the Quran and he was making a sign with his head. When he finished his prayer, he said; what did you do about the mission for which I had sent you; nothing prevented me from talking to you except that I was praying.

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Abu Hurairah reported the Prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying: There is no loss in prayer nor in salutation. Ahmad (b. Hanbal) said: This means, I think, that you do not salute nor you are saluted by others. The loss of a man in his prayer is that a man remains doubtful about it when he finishes it.

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Muawiyah bin al-Hakam al-Sulami said: I was praying with the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. A man in the company sneezed, and I said: May Allah have mercy on you! The people gave me disapproving looks, so I said: Woe is to me! What do you mean by looking at me? They began to strike their hand on their thighs; then I realised that they were urging me to be silent. When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم finished his prayer – for whom I would give my father and mother as ransom-he did not beat, scold or revile me, but said: No talk to people in lawful in this prayer, for it consists only in glorifying Allah, declaring His greatness, and reciting the Quran or words to that effect said by the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. I said: Messenger of Allah, we were only recently pagans, but Allah has brought Islam to us, and among us there are men who have recourse to soothsayers (kahins). He replied: Do not have recourse to them. I said: Among us are there are men who take omens. He replied: That is something which they find, but let it not turn them away (from what they intended to do). I said: among us there are men who draw lines. He replied: There was a prophet who drew lines; so if the line of anyone tallies with this line, that might come true. I said: A slave-girl of mine used to tend goats before (the mountain) Uhud and al-Jawaniyyah. Once when I reached her (suddenly) I found that a wolf had taken away a goat of them. I am a human being; I feel grieved as others do. But I gave her a good knocking. This was unbearable for the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. I asked: Should I set her free ? He replied: Bring her to me. So I brought her to him. He asked (her): Where is Allah ? She said: In the heaven. He said: Who am I ? She replied: You are the Messenger of Allah. He said: Set her free, for she is believer.

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Narrated Wail ibn Hujr: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم recited the verse Nor of those who go astray (Surah al-Fatihah, verse 7), he would say Amin; and raised his voice (while uttering this word).

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Narrated Abu Hurairah: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم recited the verse Not of those with whom Thou art angry, nor of those who go astray, he would say Amin so loudly that those near him in the first row would hear it.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying; When the Imam says Amin, say Amin, for if anyone’s utterance of Amin synchronnises with that of the angles, he will be forgiven his past sins. Ibn shihab (al Zuhrl) said; The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to say Amin (At the end of the Fatihah)

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Narrated Abu Zuhayr an-Numayri: Abu Misbah al-Muqrai said: We used to sit in the company of Abu Zuhayr an-Numayri. He was a companion of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم, and he used to narrate good traditions. Once a man from among us made a supplication. He said: End it with the utterance of Amin, for Amin is like a seal on the book. Abu Zuhayr said: I shall tell you about that. We went out with the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم one night and came upon a man who made supplication with persistence. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم waited to hear him. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: He will have done something which guarantees (Paradise for him) if he puts a seal to it. One of the people asked: What should he use as a seal? He replied: Amin, for if he ends it with Amin, he will do something which guarantees (Paradise for him). Then the man who questioned the Prophet صلی ‌اللہ ‌علیہ ‌وسلم came to the man who was supplicating, and said to him: So-and-so, end it with Amin and receive the good news. These are the words of Mahmud. Abu Dawud said: Al-Muqrai is a clan of Himyar.

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Sahl bin Saad said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم went to Banu Amr bin Awf to effect reconciliation between them. in the meantime the time of prayer came and the Muadhdhin came to Abu Bakr and asked: Will you lead the people in prayer? I pronounce the Iqamah. He said ; Yes. So Abiu Bakr led the prayer, and the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came back while the people were praying. He penetrated through the rows and stood in the first row. The people clapped but Abu Bakr did not pay any attention to it during prayer. When the people clapped increasingly, he paid attention. He saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم made a sign to him (saying); Stay at your place. Abu BAkr raised his hands and praised Allah for the commandment the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم had given him (to lead the people in prayer). Abu Bakr then stepped back and stood in the row. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم stepped forward and led the prayer. When he finished the prayer, he said; Abu Bakr, what prevented you staying (at your place) when I already commented you to do so? Abu Bakr said ; it was not befitting for the son of Abu Quhafah (Abu Bakr) to lead the prayer in the presence of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said; What is the matter that I saw you clapping frequently during prayer? If anything happens to someone during prayer, he should say “Glory be to Allah, ” for when he glorifies Allah. He pays attention to him. Clapping applies only to women. Abu Dawud said: This is operative in the obligatory prayer.

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Isa bin Ayyub said: Clapping by women means that one should strike her left hand with the two fingers of her right hand.

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Narrated Abu Hurairah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Saying Tasbih applies to men during prayer and clapping applies to women. Anyone who makes a sign during his prayer, a sign which is intelligible by implication, should repeat it (i. e. his prayer). (Abu Dawud commented on the Hadith saying, this is a result of confusion. )

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Muaiqib reported the Prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying ; Do not remove pebbles while you are praying; if you do it out of sheer necessity, do it only once to smooth the pebbles.

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Narrated Umm Qays bint Mihsan: Hilal ibn Yasaf said: I came to ar-Raqqah (a place in Syria). One of my companions said to me: Do you want to see any of the Companions of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم? I said: A good opportunity. So we went to Wabisah. I said to my friend: Let us first see his mode of living. He had a cap with two ears stuck (to his head), and wearing a brown silken robe. He was resting on a staff during prayer. We asked him (about resting on the staff) after salutation; He said: Umm Qays daughter of Mihsan said to me that when the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم became aged and the flesh grew increasingly on him, he took a prop at his place of prayer and rested on it.

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Abdullah bin Amr said: It has been narrated to me that the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: The Prayer of a man in sitting condition is half the prayer (wins him half the reward of prayer). I came to him and found him prayer in sitting condition. I placed my hand on my head (in surprise). He said: what is the matter, Abdullah bin Amr? I said; Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم you have been reported to me as saying: the prayer of a man in sitting condition is half the prayer, but you are praying in sitting condition. He said: yes, but I am not like one of you.

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Imran bin Husain said: I had a fistula; so I asked the prophet صلی ‌اللہ ‌علیہ ‌وسلم. He said: offer prayer in standing condition; if you are unable to do so, then in sitting condition: if you are then at your side (i. e, in lying condition).

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Aishah, wife of the prophet صلی ‌اللہ ‌علیہ ‌وسلم, said: when the prophet صلی ‌اللہ ‌علیہ ‌وسلم prayed sitting, he recited the Quran in sitting condition. When the amount of his recitation remained about thirty or forty verses he stood up and recited them standing. He then bowed and prostrated and then did so in the second Rak’ah of the prayer. Abu Dawud said: Alqamah bin Waqqas narrated this tradition on the authority of Aishah from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم to the same effect.

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Abdullah bin Shaqiq said: I asked Aishah whether the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم recited a whole Surah (of the Quran) in one Rak’ah of the prayer. She replied: (He recited from among) the Mufassal surahs. I asked: Did he pray (at night) sitting? She replied: (he prayed sitting) when the people made him old.

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Abdullah bin Umar said: A Sunnah of the prayer is that you should raise your right foot, and make your left foot lie (on the ground).

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(There is another chain) from Yahya with his chain and similar (to the previous hadith). Abu Dawud said: Hammad bin Zaid also said (the wording): From the Sunnah (narrating) from Yahya just as Jarir did.

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It was reported from Ibrahim that he said: When the Prophet صلی ‌اللہ ‌علیہ ‌وسلم would sit in the prayer, he would place his left foot horizontally - so much so that the upper-part of his foot became black.

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Muhammad bin Amr bin Ata was sitting in the company of a few Companions of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He then narrated his tradition, but he did not mention the name of Abu Qatadah. He said: When he ( the Prophet) sat up the two rak’ahs he sat on his left foot; and when sat up after the last rak’ah he put out his left foot and sat on his hip.

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Abbas or Ayyash bin Sahl al-Saeed that he attended a company in which his father was also present. He then narrated this tradition saying: He (the Prophet) prostrated himself, he depended on his palms, knees and the toes of his feet. When he sat up, he sat on his hips, and raised his other foot. He then uttered the takbir (Allah is most great) and prostrated himself. He uttered the takbir and stood up and did not sit on his hips. Then he repeated (the same) and offered the second rak’ah; he uttered the takbir in the same manner, and sat up after two rak’ahs. When he was about to stand up, he stood up after saying the takbir. Then he offered the last two rak’ahs. When he saluted, he saluted on his right and left sides. Abu Dawud said: in this tradition there is no mention of sitting on hips and raising hands when he stood after two rak’ahs as narrated by Abu al-Hamid.

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Abd Allah bin Masud said: when we (prayed and) sat up during prayer along the Messenger of Allah (may peach be upon him), we said: “Peace be to Allah before it is supplicated for His servants; peace be to so and so. “The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Do not say “Peace be to Allah, ”for Allah Himself is peace. When one of you sits (during the prayer), he should say: The adoration of the tongue are due to Allah, and acts of worship and all good things. Peace be upon you, O Prophet, and Allah’s mercy and His blessings. Peace be upon us and upon Allah’s upright servants. When you say that, it reaches every upright servant in heavens and earth or between heavens and earth. I testify that there is no god but Allah, and I testify that Muhammad is His servant and Messenger. Then he may choose any supplication which pleases him and offer it.

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Narrated Abdullah ibn Masud: Alqamah said that Abdullah ibn Masud caught hold of his hand saying that the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم caught hold of his (Ibn Masud's) hand and taught him the tashahhud during prayer. He then narrated the (well known ) tradition (of tashahhud). This version adds: When you say this or finish this, then you have completed your prayer. If you want to stand up, then stand, and if you want to remain sitting, then remain sitting.

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Narrated Abu Musa al-Ashari: Hittan ibn Abdullah ar-Ruqashi said: Abu Musa al-Ashari led us in prayer. When he sat at the end of his prayer, one of the people said: Prayer has been established by virtue and purity. When Abu Musa returned (from his prayer or finished his prayer), he gave his attention to the people, and said: Which of you is the speaker of such and such words? The people remained silent. Which of you is the speaker of such and such words? The people remained silent. He said: You might have said them, Hittan. He replied: I did not say them. I was afraid you might punish me. One of the people said: I said them and I did not intend by them (anything) except good. Abu Musa said: Do you not know how you utter (them) in your prayer? The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم addressed us, and taught us and explained to us our way of doing and taught us our prayer. He said: When you pray a (congregational) prayer, straighten your rows, then one of you should lead you in prayer. When he says the takbir (Allah is Most Great), say the takbir, and when he recites verses Not of those upon whom is Thy anger, nor of those who err (i. e. the end of Surah i. ), say Amin; Allah will favour you. When he says Allah is most great, and bows, say Allah is most great and bow, for the imam will bow before you, and will raise (his head) before you. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: This is for that. When he says Allah listens to the one who praises Him, say: O Allah, our Lord, to Thee be praise, Allah be praised, Allah will listen to you, for Allah, the Exalted, said by the tongue of His Prophet صلی ‌اللہ ‌علیہ ‌وسلم: Allah listens to the one who praises Him. When he says Allah is most great and prostrates, say: Allah is most great and prostrate, for the imam prostrates before you and raises his head before you. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: This is for that. When he sits, each one of you should say The adorations of the tongue, all good things, and acts of worship are due to Allah. Peace be upon you, O Prophet, and Allah's mercy and His blessings. Peace be upon us and upon Allah's upright servants. I testify that there is no god but Allah, and I testify that Muhammad is His servant and Messenger. This version of Ahmad does not mention the words and His blessings nor the phrase and I testify ; instead, it has the words that Muhammad.

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Narrated Samurah ibn Jundub: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم commanded us (to recite) when we sit in the middle of the prayer or at its end before the salutation: The adorations of the tongue, all good things, acts of worship, and the Kingdom are due to Allah. Then give salutation to the right side; then salute your reciter (i. e. the imam) and yourselves. Abu Dawud said: Sulaiman bin Musa hails from Kufah and he lives in Damascus. Abu Dawud said: This collection of traditions indicates that al-Hasan (al-Basri) heard traditions from Samurah (b. Jundub).

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This tradition has also been reported by Shubah through a different chain of narrators. This version adds: Bless Muhammad and Muhammad’s family as Thou didst bless Abraham.

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Abu Humaid al-Said said: Some people asked: Messenger of Allah, how should we invoke blessings on you? He said: Say, ” O Allah, bless Muhammad, his wives and his off springs, as Thou didst bless Abraham’s family, and grant favours to Muhammad’s family, his wives and off springs, as Thou didst grant favours to Abraham’s family. Thou art indeed praiseworthy and glorious.

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This tradition has also been reported by Uqbah bin Amr through a different chain of narrators. This version adds: Say, O Allah, bless Muhammad, the Prophet, the unlettered, and Muhammad’s family.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: When one of you finishes the last tashahhud, he should seek refuge in Allah from four things: the punishment in Hell, the punishment in the grave, the trail of life and death, and the evil of Antichrist.

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Narrated Mihjan ibn al-Adra': The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم entered the mosque and saw a man who had finished his prayer, and was reciting the tashahhud saying: O Allah, I ask you, O Allah, the One, the eternally besought of all, He begetteth not, nor was He begotten, and there is none comparable unto Him, that you may forgive me my sins, you are Most Forgiving, Merciful. He (the Prophet) said: He was forgiven (repeating three times. )

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Abdur-Rahman al-Muawl said: Abdullah bin Umar saw me playing with pebbles during prayer. When he finished his prayer, he forbade me (to do so) and said: Do as the Messenger صلی ‌اللہ ‌علیہ ‌وسلم used to do. I asked him: How would the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم do? He said: When he sat during the prayer (for reciting the tashahhud), he placed his right hand on his right thigh, and clenched all his fingers, and pointed with the finger which is adjacent to the thumb, and he placed his left hand on his left thigh.

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Narrated Abdullah ibn az-Zubayr: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم used to point with his finger (at the end of the tashahhud) and he would not move it. Ibn Juraij said: And Amr bin Dinar added: 'He (Ziyad) said: Amir informed me from his father that he saw the Prophet صلی ‌اللہ ‌علیہ ‌وسلم supplicating like that. And the Prophet صلی ‌اللہ ‌علیہ ‌وسلم would brace himself with his left hand on his left knee.

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Narrated Abu Malik Numayr al-Khuzai: I saw the Prophet (peace be upon him placing his right hand on his right thigh and raising his forefinger curving it a little.

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Narrated Abdullah ibn Umar: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم prohibited, according to the version of Ahmad ibn Hanbal, that a person should sit during prayer while he is leaning on his hand. According to the version of Ibn Shibwayh, he prohibited that a man should lean on his hand during prayer. According to the version of Ibn Rafi, he prohibited that a man should pray while he is leaning on his hand, and he mentioned this tradition in the chapter on Raising the head after prostration. According to the version of Ibn AbdulMalik, he prohibited that a man should lean on his hand when he stands up after prostration.

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Nafi said: Ibn Umar saw a man resting on his left hand while he was sitting during prayer. The version of Harun bin Zaid goes: He was lying on his left side. the agreed version goes: he said to him: Do not sit like this, because those who are punished sit like this.

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Narrated Abdullah ibn Masud: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم used to give the salutation to his left and right sides until the whiteness of his cheek was seen, (saying: Peace be upon you, and mercy of Allah twice. Abu Dawud said: This is a version of the tradition reported by Abu Sufyan. The version of Isra'il did not explain it. Abu Dawud said: This tradition has been narrated by Zubayr from Abu Ishaq and Yahya ibn Adam from Isra'il from Abu Ishaq from Abdur Rahman ibn al-Aswad from his father from Alqamah on the authority of Abdullah ibn Masud. Abu Dawud said: Shubah used to reject this tradition, the tradition narrated by Abu Ishaq as coming from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم.

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Jabir bin Samurah said: When we prayed behind the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم, one of us gave the salutation and pointed with his hand to the man to his right side and left side. When he finished his prayer, he said: What is the matter that one of you points with his hand (during prayer) just like the tails of restive horses. It is sufficient for one of you, or is it not sufficient for one of you to say in this manner? And he pointed with his finger; one should salute his brother at his right and left side.

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Jabir bin Samurah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم entered upon us while the people were raising their hands. The narrator Zubair said: I think ( they were raising the hands) during prayer. He (the prophet) said: What is the matter, I see you raising your hands as if they are the tails of restive horses! Maintain tranquility during prayer.

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Ibn Abbas said: To raise the voice for making the mention of Allah after the people had finished their obligatory prayer was for in vogue the time of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. Ibn Abbas said: I used to know by it when they finished the prayer and would listen to it (making the mention of Allah).

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Ali bin Talq reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: When any of you breaks wind during prayer, he must withdraw, perform ablution, and repeat the prayer.

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Narrated Abu Hurairah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Cannot any one of you (according to the version of the narrator AbdulWarith) step forward or backward or at his right or left. The version of Hammad added: during prayer; that is, in supererogatory prayer.

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Abu Hurairah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم led us in one of the evening (Asha) prayers, noon or afternoon. He led us in two Rak’ahs and gave the salutation. He then got up going towards a piece of wood which was placed in the front part of the mosque. He placed his hands upon it, one on the other, looking from his face as if he were angry. The people came out hastily saying: the prayer has been shortened. Abu Bakr and Umar were among the people, but they were too afraid to speak to him. A man whom the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم would call “ the possessor of arms” (Dhu al-Yadain) stood up (asking him): Have you forgotten. The Messenger of Allah, or has the prayer been shortened? He said: I have neither forgotten nor has it been shortened. He said: Messenger of Allah, you have forgotten. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم turned towards the people and asked: did the possessor of arms speak the truth? They made a sign, that is, yes. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم returned to his place and prayed the remaining two Rak’ahs, then gave the salutation; he then uttered the takbir and prostrated himself as usual or prolonged. He then raised his head and uttered the takbir; then he uttered the takbir and made prostration as usual or made longer (prostration). Then he raised his head his and uttered the takbir (Allah is most great). The narrator Muhammad was asked: Did he give the salutation (while prostrating) dueto forgetfulness? He said: I do not remember it from Abu Hurairah. But we Are sure that Imran bin Husain (in his version) said; he then gave the salutation.

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Abu Hurairah said ; The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم led us in prayer. He then narrated the same version reported by Hammad up to the words “we are sure that Imran bin Husain said: then he gave the salutation. ” The narrator said: I asked; What about the Tashahud? He replied: I did not hear thing about the tashahhud, but it is more liking to me that one should recite the tashahhud. This version has not the words “whom he called the possessor of arms (Dhu al-yadain). ” Nor the words “they made a sign, ” nor the word “anger”. The tradition narrated by Hammad from Ayyub is more perfect.

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This tradition has also been transmitted by Abu Hurairah through a different chain of narrators. This version goes: he did not make two prostrations (at the end of prayer) due to forgetfulness until Allah gave him satisfaction about it.

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Abu Hurairah reported; The Prophet صلی ‌اللہ ‌علیہ ‌وسلم offered the noon prayer and he gave the salutation at the end of two rakahs. He was asked. Has the prayer been shortened ? then he offered two rakahs of the prayer and made two prostrations (at the end of it).

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Abu Hurairah reported; He then made two prostration on account of forgetfulness after he had given the salutation.

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Imran bin Husain said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم gave the salutation at the end of three rakahs in the afternoon prayer, then went into the apartment (according to the version of maslamah). A man called al-Khirbaq who had long arms got up and said ; has the prayer been shortened, Messenger of Allah ? He came out angrily trailing his cloak and said: Is he telling the truth ? they said; Yes. He then prayed that rakah, then gave the salutation, then made two prostrations, then gave the salutation.

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Narrated Abdullah ibn Masud: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم offered prayer. The version of the narrator Ibrahim goes: I do not know whether he increased or decreased (the rak'ahs of prayer). When he gave the salutation, he was asked: Has something new happened in the prayer, Messenger of Allah? He said: What is it? They said: You prayed so many and so many (rak'ahs). He then relented his foot and faced the Qiblah and made two prostrations. He then gave the salutation. When he turned away (finished the prayer), he turned his face to us and said: Had anything new happened in prayer, I would have informed you. I am only a human being and I forget just as you do; so when I forget, remind me, and when any of you is in doubt about his prayer he should aim at what is correct, and complete his prayer in that respect, then give the salutation and afterwards made two prostrations.

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Abdullah (bin Masud) said; The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم led us in five rak’ahs of prayer. When he turned away (i, e, finished his prayer), the people whispered among themselves. He asked; what is the matter with you ? They said: Messenger of Allah, has (the number of the rak’ahs of) the prayer been increased ? he said: No. they said; you have offered five rak’ahs of prayer. He then turned away and performed two prostrations, and afterwards gave the salutation. He then said: I am only a human being, I forget, as you forget.

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Ata bin Yasar said that Abu Saeed Al-Khudri reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: when one of you is in doubt about his prayer (i. e, how much he has prayed), he should throw away his doubt and base his prayer on what he is sure of. When he is sure about the completion of his prayer, he should make two prostrations (at the end of the prayer). If the prayer is complete, the additional rak’ah and the two prostrations will be supererogatory prayer. If the prayer is incomplete, the additional rak’ahs will compensate it, and the two prostrations will be a disgrace for the devil.

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Narrated Ata ibn Yasar: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: When one of you is in doubt about his prayer, and does not know how much he has prayed, three or four rak'ahs, he should pray one (additional) rak'ah and make two prostrations while sitting before giving the salutation. If the (additional) rak'ah which he prayed is the fifth one, he will make it an even number by these two prostrations. If it is the fourth one, the two prostrations will be a disgrace for the devil.

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Abu Ubaydah reported, on the authority of his father Abdullah (ibn Masud), the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: When you offer the prayer, and you are in doubt about the number of rak'ahs whether offered three or four, and you have prayed four rak'ahs in all probability in your opinion, you should recite tashahhud and make two prostrations while you are sitting before giving the salutation. afterwards you should recite the tashahhud and give the salutation again. Abu Dawud said: This tradition has been narrated by Abd al-Wahid from Khusaif, but he did not report it as a statement of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. The version of Abd al-Wahid has been corroborated by Sufyan, Sharik, and Isra'il. They differed amongst themselves about the text of the tradition and they did not narrate it with the continuous chain up to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying; When one of you stands up to pray, the devil comes to him and confuses him so that he does not know how much he has prayed. If any of you has such an experience, he should perform two prostrations while he is sitting. Abu Dawud said; This tradition has been narrated in a similar manner by Ibn ‘Uyainab, Mamar and al-Laith.

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This traditions has also been narrated by Muhammad bin Muslim al-Zuhr through a different chain of transmitters and to the same effect. This version adds; He should perform two prostrations before giving the salutation.

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Narrated Abdullah ibn Buhaynah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم led us in prayer praying two rak'ahs. When he stood up and did not sit (at the end of two rak'ahs) the people stood up along with him. When he finished the prayer and we expect him to give the salutation, he said: Allah is most great. While sitting and made two prostrations before giving the salutation. Then he gave it.

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Narrated Al-Mughirah ibn Shubah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: When an imam stands up at the end of two rak'ahs, if he remembers before standing straight up, he should sit down, but if he stands straight up, he must not sit down, but perform the two prostrations of forgetfulness. Abu Dawud said: I have not narrated in this book of mine any hadith from Jabir Al-Ju'fi (one of the narrators) except this one.

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Narrated Thawban: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: For each forgetfulness there are two prostrations after giving the salutation. No one except Amr (ibn Uthman) mentioned the words from his father (in the chain Abdur Rahman ibn Jubayr ibn Nufayr from Thawban).

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Umm Salamah said; When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم gave the salutation, he stayed for a while. By this people thought that women should return earlier than men.

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Abdullah (bin Masud) said; One of you should not give a share from his prayer to the devil, that he does not turn away expect to his right side. I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم often turning away to his left side. the narrator Umarah said: I came to Madina afterwards and saw that the houses of the prophet صلی ‌اللہ ‌علیہ ‌وسلم were (built) in the left.

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Narrated Zayd ibn Thabit: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: The prayer a man offers in his house is more excellent than his prayer in this mosque of mine except obligatory prayer.

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Narrated Abu Hurairah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: The best day on which the sun has risen is Friday; on it Adam was created, on it he was expelled (from Paradise), on it his contrition was accepted, on it he died, and on it the Last Hour will take place. On Friday every beast is on the lookout from dawn to sunrise in fear of the Last Hour, but not jinn and men, and it contains a time at which no Muslim prays and asks anything from Allah but He will give it to him. Kab said: That is one day every year. So I said: It is on every Friday. Kab read the Torah and said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم has spoken the truth. Abu Hurairah said: I met Abdullah ibn Salam and told him of my meeting with Kab. Abdullah ibn Salam said: I know what time it is. Abu Hurairah said: I asked him to tell me about it. Abdullah ibn Salam said: It is at the very end of Friday. I asked: How can it be when the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم has said: No Muslim finds it while he is praying. . . . and this is the moment when no prayer is offered. Abdullah ibn Salam said: Has the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم not said: If anyone is seated waiting for the prayer, he is engaged in the prayer until he observes it. I said: Yes, it is so.

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Narrated Jabir ibn Abdullah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Friday is divided into twelve hours. Amongst them there is an hour in which a Muslim does not ask Allah for anything but He gives it to him. So seek it in the last hour after the afternoon prayer.

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If anyone performs ablution, doing it well, then come to the Friday prayer, listens and keeps silence, his sins between that time and the next Friday will be forgiven, with three days extra; but he who touches pebbles has caused an interruption.

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Narrated Al-Ja'd ad-Damri: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: He who leaves the Friday prayer (continuously) for three Friday on account of slackness, Allah will print a stamp on his heart.

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Narrated Qudamah ibn Wabirah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: If anyone omits the Friday prayer without excuse, he must give one dirham or half a dirham, or one sa' or half a sa' of wheat, in alms. Abu Dawud said: Saeed bin Bashir reported this tradition in a like manner, except that he narrated one mudd or half mudd (instead of sa'). He narrated it from Samurah. Abu Dawud said: I heard Ahmad bin Hanbal being asked about the differences over the narration of this Hadith. He said: Hammam has a stronger memory - in my opinion - than Ayyub.

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Narrated Abdullah ibn Amr: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: The Friday prayer is obligatory on him who hears the call. Abu Dawud said: This tradition has been transmitted by a group of narrators from Sufyan. They did not narrate it as a statement of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم; only Qabisah has transmitted it as saying of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم.

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Abu al-Malih said: That took place on a Friday.

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Nafi said: Ibn Umar stayed at Dajnan (a place between Makkah and Madina) on a cold night. He commanded an announcer (to announce). He announced that the people should offer prayer in their dwellings. Ayyub said: Nafi narrated on the authority of Ibn Umar that whenever there was a cold or a rainy day night, the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم commanded the announcer (to announce). He announced to offer prayer in the dwellings.

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Narrated Abdullah ibn Umar: Nafi said: Ibn Umar made the call to prayer at Dajnan (a place between Makkah and Madina), on a cold and windy night. He added the words at the end of the call: Lo! pray in your dwellings. Lo! pray in the dwellings. He then said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to command the muadhdhin to announce, Lo! pray in your dwellings. on a cold or rainy night during journey.

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Ibn Umar said: The announcer of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم announced for that (to pray at homes) at Madina on a rainy night or a cold morning. Abu Dawud said: This tradition has also been narrated by Yahya bin Saeed al-Ansari from al-Qasim from Ibn Umar from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. This version adds the words “During the journey. ”

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Ibn Sirin said: Ibn Abbas said to his Muadhdhin on a rainy day: “when you utter the words ‘ I testify that Muhammad is the Messenger of Allah, ” do not say, ” Come to prayer” but say “Pray at your homes, ” By this (announcement) the people were surprised. He said: One who was better than me has done it. The Friday prayer is an obligatory duty. But I disliked to put you to hardship so that you might walk in mud and rain.

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bn Abbas said: The Friday prayer first offered in Islam after the Friday prayer offered in the mosque of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم is Friday prayer offered at Juwatha, a village from the villages of al-Bahrain. The narrator Uthman said: it is a village from the village of the tribe of Abd al-Qais.

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Narrated Zayd ibn Arqam: Ilyas ibn Abu Ramlah ash-Shami said: I witnessed Muawiyah ibn Abu Sufyan asking Zayd ibn Arqam: Did you offer along with the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم the Friday and Eid prayers synchronised on the same day? He said: Yes. He asked: How did he do? He replied: He offered the Eid prayer, then granted concession to offer the Friday prayer, and said: If anyone wants to offer it, he may offer.

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Ata said: The Friday and the ‘id prayers synchronized during the time of Ibn al-Zubair. He said: Two festivals (‘id and Friday) synchronized on the same day. He combined them and offered two rak’ahs in the morning and did not add anything to them until he offered the afternoon prayer.

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Ibn Abbas said: the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to recite in the morning prayer on Friday Surah Tanzil al-Sajdah (xxxii. ) and Surah al-Dahr (lxxi. ).

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Abdullah bin Umar said: Umar bin al-Khattab saw a silken suit sold at the gate of the mosque. He said: Messenger of Allah, would that you purchase this suit and wear it on Friday and on the occasion when a delegation (from the outside) comes to you. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: One who has no share in the afterlife will put on this (suit). Afterwards suits of similar nature were brought to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He gave Umar bin al-Khattab one of these suits. Umar said: Messenger of Allah, you are giving it to me for use while you had told me such-and-such about the suit of ‘Utarid (I. e. sold by ‘Utarid). The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: I did not give it to you that you should wear it. Hence Umar gave it to his brother who was a disbeliever at Makkah for wearing.

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Narrated Muhammad ibn Yahya ibn Habban: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: What is the harm if any of you has two garments, if he can provide them, for Friday (prayer) in addition to the two garments for his daily work? Amr reported from Ibn Habib from Musa ibn Saad from Ibn Habban from Ibn Salam who heard this (tradition) from the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم on the pulpit. Abu Dawud said: This tradition has been reported by Yusuf bin Abdullah bin Salam from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم through a different chain of narrators.

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Abu Hazim bin Dinar said: People came to Sahl bin Saad al-Saeedi, when they were doubtful about the kind of wood of the pulpit (in the mosque of the Prophet). They asked him about it. He said: By Allah, I know (the wood) of which it was made; I saw it the first day when it was placed there, and the first day when the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم sat on it. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم sent for a woman whom Sahl named and asked her: Order your boy, the carpenter, to construct for me a wooden pulpit so that I sit on it when I deliver a speech to the people. So she ordered him and he made a pulpit of a wood called tarfa taken from al-Ghabah (a place at a distance of nine miles from Madina). He brought it to her. She sent it to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He ordered and that was placed here. I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم praying on it: he said: Allah is most great ; he then bowed while he was on it; then he returned and prostrated in the root of the pulpit; he then returned (to the pulpit). When he finished (the prayer), he addressed himself to the people and said: O people, I did this so that you may follow me and know my prayer.

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Salamah bin al-Akwa said: The space between the pulpit of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم and the wall (of the mosque) was such that a goat could pass.

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Anas bin Malik said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to offer the Friday prayer when the sun declined.

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Sahl bin Saad said: We had a siesta or lunch after the Friday prayer.

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Saeed bin Yazid said: The call to the (Friday) prayer was made at the gate of the mosque in front of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم when he sat on the pulpit, and of Abu Bakr and Umar. The narrator then repeated the same tradition as reported by Yunus.

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Saib said: There was no other muadhdhin of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He then narrated the tradition which is incomplete.

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Ibn Umar said: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم used to deliver two sermons. He would sit down when he ascended the pulpit till he (I think he meant the muadhdhin) finished. He would then stand up and preach, then sit down and say nothing, then stand up and preach.

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Jabir bin Samurah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم gave two sermons between which he sat, recited the Quran and gave the people an exhortation.

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Shuayb ibn Zurayq at-Taifi said: I sat with a man who had been in the company of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He was called al-Hakam ibn Hazn al-Kulafi. He began to narrate a tradition to us saying: I came to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم in a delegation consisting of seven or nine persons. We entered upon him and said: Messenger of Allah, we have visited you, so pray Allah what is good for us. He ordered to give us some dates. The Muslims in those days were weak. We stayed there for several days and offered the Friday prayer along with the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He stood leaning on a staff or a bow. He praised Allah and exalted Him in light, pure and blessed words. Then he said: O people, you have no power to obey or you cannot obey what you are ordered. But be straight and give good tidings. Abu Ali said: Did you hear Abu Dawud ? He said: Some of my companions reminded me of some words that were omitted from writing on the paper.

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Narrated Ibn Shihab: Yunus asked Ibn Shihab about the address of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم on Friday. He mentioned it in like manner. He added: Anyone who disobeys them (Allah and His Messenger) goes astray. We beseech Allah, our Lord, to make us from those who obey Him and obey His Messenger, and follow what He likes, and abstain from His anger; we are due to Him and we belong to Him.

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Bint al-Harith bin al-Numan said: I memorized Surah al-Qaf from the mouth of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم; he would recite it in his speech on every friday. Our oven and his oven were same. Abu Dawud said: Rawh bin Ubadah reported on the authority of Shubah the name Bint Harithah bin al-Numan ; and Ibn Ishaq reported the name of Umm Hisham hint Harithah bin al-Numan.

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Umrah reported on the authority of her sister: I memorized Surah al-Qaf from the mouth of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم; he used to recite it on every friday. Abu Dawud said: This tradition has been narrated in a similar way by Yahya bin Ayyub, Ibn Abu Ar-Rijal, from Yahya bin Saeed, from Umrah from Umm Hisham hint Harithah bin al-Numan.

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Umarah bin Ruwaibah said that he saw Bishr bin Marwan (on the pulpit) praying on Friday (by raising his hands). Umarah said: May Allah reject these hands! I have seen the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم on the pulpit gesturing no more than this pointing with his forefinger.

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Narrated Ammar ibn Yasir: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم commanded us to shorten the speeches.

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Narrated Samurah ibn Jundub: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Attend the sermon (on Friday) and sit near the imam, for a man keeps himself away until he will be left behind at the time of entering Paradise though he enters it.

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Narrated Anas ibn Malik: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم prohibited to sit on hips by erecting feet, sticking them to the stomach and holding them with hands on Friday while the imam is delivering the sermon.

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: When you tell (your brother on Friday) to be silent while the imam is giving the sermon you are guilty of idle talk.

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Narrated Aishah, Ummul Muminin: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: When one of you becomes defiled during prayer, he should hold his nose and then turn away. Abu Dawud said: This tradition has been narrated by Hammad bin Salamah and Abu Usamah from Hisham on the authority of his father from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. They did not mention the name of Aishah.

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Jabir and Abu Salih reported on the authority of Abu Hurairah: Sulaik al-Ghatafani came (to the mosque) while the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم was giving the (Friday) sermon. He asked him: Did you pray something ? He said: No. He said: Offer two rak'ahs and make them short.

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Abu al-Zahiriyyah said: We were in the company of Abdullah bin Busr, the Companion of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم, on a Friday. A man came and stepped over the people. Abdullah bin Busr said: A man came and stepped over the people while the Prophet صلی ‌اللہ ‌علیہ ‌وسلم was giving the sermon on Friday. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Sit down, you have annoyed (the people).

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Narrated Anas ibn Malik: I saw the Messenger صلی ‌اللہ ‌علیہ ‌وسلم would descend from the pulpit and a man stop him for his need. He would remain standing with him until his need was fulfilled. Then he would stand and pray. Abu Dawud said: This tradition is not well known from the narrator Thabit. Jarir bin Hazim is the only narrator of this tradition.

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Al-Numan bin Bashir said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to recite at the twoEidds (festivals) and on Friday, Glorify the name of your most high Lord. (87) and Has the story of the overwhelming reached you? (88) He said: When a festival ('Id) and a Friday coincided, he recited them both (at the two prayers).

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Ibn Abi Rafi said: Abu Hurairah led us in the Friday prayer and recited Surah al-Jumu'ah and When the hypocrites come to you (63) in the last rak'ah. He said: I met Abu Hurairah when he finished the prayer and said to him: You recited the two surah that Ali used to recite at Kufah. Abu Hurairah said: I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم reciting them on Friday.

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Aishah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم offered the prayer in his apartment and people were following him behind apartment.

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Narrated Abdullah ibn Umar: Nafi said: Ibn Umar used to lengthen his prayer before the Friday prayer and would offer two rak'ahs after it in his house. He used to say that the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم would do that.

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Ata said: When Ibn Umar offered the Friday prayer in Makkah he would go forward and pray two rak'ahs, he would then go forward and pray four rak'ahs; but when he was in Madina, he offered the Friday prayer, then returned to his house and prayed two rak'ahs, not praying them in the mosque. Someone mentioned this to him and he replied that the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to do it.

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Narrated Abdullah ibn Umar: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to pray two rak'ahs in his house after the Friday prayer. Abu Dawud said: This tradition has been transmitted in a similar way by Abdullah bin Dinar from Ibn Umar.

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Narrated Abdullah ibn Busr: Yazid ibn Khumayr ar-Rahbi said: Abdullah ibn Busr, the Companion of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came out along with the people on the day of the breaking of the fast or on the day of sacrifice (to offer the prayer). He disliked the delay of the imam, and said: We would finish (our Eid prayer) at this moment, that is, at the time of forenoon.

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This tradition has also been narrated by Umm Atiyyah in a similar manner through a different chain. She added: The menstruating women should keep themselves away from the place of prayer of the Muslims. She did not mention the garment. She narrated this tradition from Hafsah mentioning a woman who asked about another woman saying: O Messenger of Allah. . . . She then reported the tradition like that narrated by Musa mentioning the garment.

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Umm Atiyyah said: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came to Madina, he gathered the women of Ansar in a house, and sent to us (to them) Umar bin al-Khattab. He stood at the door and gave the salutation to us and we returned it (the salutation) to him. Thereupon, he said: I am the messenger of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم to you. He commanded us to bring out the menstruating women and the virgins for both the Eid prayers, and that the Friday prayer is not obligatory on us. He prohibited us to accompany the funeral procession.

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Narrated Jabir ibn Abdullah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم stood on the day of the breaking of the fast ('Id) and offered prayer. He began the prayer before the sermon. He then addressed the people. When the Prophet صلی ‌اللہ ‌علیہ ‌وسلم finished the sermon, he descended (from the pulpit) and went to women. He gave them an exhortation while he was leaning on the hand of Bilal. Bilal was spreading his garment in which women were putting alms; some women put their rings and others other things.

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The above mentioned tradition has also been narrated by Ibn Abbas to the same effect through a different chain of transmitters. This version adds: He (the Prophet) thought that women could not hear (his sermon). So he went to them and Bilal was in his company. He gave them exhortation and commanded them to give alms. Some women put their ear-rings and other their rings in the garment of Bilal.

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Al-Bara said: Someone presented a bow to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم on the Eid (festival). So he preached leaning on it.

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Narrated Abdullah ibn Abbas: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم offered the Eid prayer without the adhan and the iqamah. Abu Bakr and Umar or Uthman also did so. The narrator Yahya is doubtful about Uthman.

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Narrated Aishah, Ummul Muminin: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم would say the takbir (Allah is most great) seven times in the first rak'ah and five times in the second rak'ah on the day of the breaking of the fast and on the day of sacrifice (on the occasion of both the Eid prayers, the two festivals).

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Abd bin Amr bin al-As said: The Prophet of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: There are seven takers in the first rak'ah and five in the second rak'ah of the prayer offered on the day of the breaking of the fast.

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Abu Aishah said: Saeed bin al-As asked Abu Musa al-Ashari and Hudhaifah bin al-Yaman: How would the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم utter the takbir (Allah is most great) in the prayer of the day of sacrifice and of the breaking of the fast. Abu Musa said: He uttered takbir four times as he did at funerals. Hudhaifah said: He is correct. Then Abu Musa said: I used to utter the takbir in a similar way when I was the governor of Basrah. Abu Aishah said: I was present there when Saeed bin al-As asked.

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Narrated Abdullah ibn as-Saib: I attended the Eid prayer along with the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. When he finished the prayer, he said: We shall deliver the sermon; he who likes to sit for listening to it may sit and he who likes to go away may go away. Abu Dawud said: this is a mursal tradition (i. e. the successor Ata directly reporting from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم and omitting the link of the Companions).

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Narrated Abu Umayr ibn Anas: Abu Umayr reported on the authority of some of his paternal uncles who were Companions of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم: Some men came riding to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم and testified that they had sighted the new moon the previous day. He (the Holy Prophet), therefore, commanded the people to break the fast and to go out to their place of prayer in the morning.

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Narrated Abu Hurairah: The rain fell on the day of Eid (festival), so the Prophet صلی ‌اللہ ‌علیہ ‌وسلم led them (the people) in the Eid prayer in the mosque.